Friday, December 25, 2009

Liu Ling: The Alcoholic 刘伶病酒

Liu Ling was an ancient Chinese Daoist poet notorious for his love of alcohol, who, according to legend, asked that he be buried with a gourd of wine after his death.
He is known as one of The Seven Sages of Bamboo Grove.
The following story comes from ‘A New Account of Tales of the World’ (Shi Shuo Xin Yu).

Liu Ling was ill after drinking too much wine, but he still wanted to drink some more, so he asked his wife for it.
After pouring out all the wine and smashing the vessels, his wife pleaded with tears in her eyes, “You're drinking far too much. It's not the way to preserve your life. You'll have to stop drinking."
Ling said, "Fine. But I find it very hard to stop by myself. It can only be done if I pray to the ghosts and spirits and take an oath that I'll stop it. So you may get ready the wine and meat for the sacrifice."
His wife said, "As you said," and setting out wine and meat before the spirits, requested Ling to pray and take his oath.
Ling knelt down and prayed, "Heaven produced Liu Ling, and took 'wine' for his name. At one gulp he will down a gallon - five dipperfuls to ease the hangover. As for this woman's complaint, be careful not to listen."
He then finished off the wine and meat, and soon he was drunk again.
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刘伶是中国古代以爱喝酒而闻名的道家诗人。传说他要求死后以酒陪葬。
他是有名的竹林七贤之一。以下故事来自《世说新语》。

刘伶病酒,渴甚,从妇求酒。
妇捐酒毁器,涕泣谏曰:“君饮太甚,非摄生之道,必宜断之!”
伶曰:“甚善。我不能自禁,唯当祝鬼神自誓断之耳。便可具酒肉。”
妇曰:“敬闻命。”供酒肉于神前,请伶祝誓。
伶跪而祝曰:“天生刘伶,以酒为名,一饮一斛,五斗解酲。妇人之言,慎不可听!”
便引酒进肉,隗然已醉矣。

Saturday, December 19, 2009

The Lovelorn Spirit 巨鹿石氏女

The following story is from the book Random Notes on the Living and Nether Worlds by Liu Yiqing (403-444). Liu was famous for his another book entitled ‘A New Account of Tales of the World’ (Shi Shuo Xin Yu).

Pang Ah of Julu was a very handsome man. A daughter of the Shi family in that district saw Pang in her family hall and fell in love with him at the first sight. When later she was seen calling on Pang, his wife became extremely jealous. One day, hearing the girl coming, Pang’s wife instructed the maids tie her up and take her home; but on the way the young lady vanished like smoke. The maids reported this to the girl’s family.
The girl’s father was astounded. ‘My daughter has not left the house,’ he said. ‘How dare you slander us like this?’
But Pang’s father watched his son carefully, and discovered the girl in his study one night. He seized her himself and went to the Shi family.
When the girl’s father saw her, he was surprised. ‘I have just come from a inner room,’ he said. ‘I saw my daughter there working with her mother. How can she be here?’
Ho told his servant to call his daughter out, and the moment the girl appeared the other vanished. The puzzled father told his wife to investigate, and the girl explained, ‘Last year when Pang came to visit at our family hall, I had a chance to peep at him. I have dreamed ever since of going to his home, and had been caught by his wife when I went in.’
‘Well, I have never seen such strange happenings!’ exclaimed her father. When a spirit is deeply involved, it can assume any form it chooses. So what vanished was her spirit after all.
Since then the girl resolved not to marry anyone else. A year later, however, Pang’s wife contracted a strange disease which proved incurable. Then Pang sent gifts to the Shi family and married their daughter.
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一下故事来自刘义庆(403-444)的《幽明录•巨鹿石氏女》。刘义庆以写《世说新语》而出名。

“巨鹿有庞阿者,美容仪。同郡石氏有女,曾内睹阿,心悦之。未几,阿见此女来诣阿,阿妻极妒,闻之,使婢缚之,送还石家,中路遂化为烟气而灭。婢乃直诣石家,说此事。
石氏之父大惊,曰:‘我女都不出门,岂可毁谤如此?’
阿父自是常加意伺察之。居一夜,方值女在斋中,乃自拘执以诣石氏。
石氏父见之,愕眙曰:‘我适从内来,见女与母共作,何得在此?’
即令婢仆于内唤女出,向所缚者,奄然灭焉。父疑有异,故遣其母诘之。女曰:‘昔年庞阿来厅中,曾窃视之。自尔彷佛即梦诣阿,及入户,即为妻所缚。’
石曰:‘天下遂有如此奇事!’夫精神所感,灵神为之冥著。灭者,盖其魂神也。
既而女誓心不嫁。经年,阿妻忽得邪病,医药无征,阿乃授币石氏女为妻。”

Saturday, December 12, 2009

Zhang Liang: A Teachable Young Man 张良:孺子可教

Zhang Liang was a distinguished statesman of the early Western Han (207BC -25) period. Zhang was the descendant of a noble family of State of Han during the Warring States Period - his father, grandfather and great-grandfather (a total of five generations) were all royal officials of the state of Han. He later joined Liu Bang in 208 BC to rebel against the rule of Qin and helped him establish the Han Dynasty, after which he soon retired and became a practitioner of Daoism.
Zhang Liang was considered one of the Three Pillars of Liu Bang's victory, along with the Han Xin, the grand-general of Han forces and Xiao He, the first Prime Minister of the Han Dynasty.
Here is a story about him recorded in the ‘Records of the Grant Historian’

One day when he was leisurely walking along a river near a bridge at Xia Pi, an elderly man in homespun approached, suddenly took off his shoe and dropped it under the bridge. He turned to Zhang and said, ‘Young man, go down and fetch it for me.’
Zhang was astonished, thinking of hitting the old man. However, he controlled himself on account of the other’s old age and went down to fetch the shoe. The old man then said, ‘Put it on for me.’ Since Zhang already fetched the shoe, When Zhang complied, the old man proceeded to lee knelt down to put it on. The old man just stretched out his foot for it and then going away with a laugh. Zhang looked at him in amazement.
After going some distance, the old man turned back and said, ‘You can be taught, young man! Meet me here five days from now at dawn.’ Zhang’s curiosity was aroused, and he knelt down and answered, ‘I will.’
Five days later Zhang Liang went back to the place at dawn. However, the old man was there before him. The old man said angrily, ‘Why are coming late for appointment with an old man? Come earlier five days from now.’ With that he left.
This time Zhang Liang got up early, but still the old man beat him to the clock. The old man was angry again, ‘Late again. Why? Come earlier five days from now.’ With that again he left.
This time, Zhang got up in midnight and went to wait at the bridge. The old man came shortly. He said approvingly, ‘That’s right.’ He took out a book and said, ‘Read this book and you will become the teachers of kings. Ten years from now you will make it big. Thirteen years from now you will see me again as the yellow rock at the foot of Mount Gucheng, north of the River Ji.’ Without another word he left and did not appear again.
When the day broke, Zhang examined the book and found that it was The Grand Duke’s Art of War. Prizing the book, he read it again and again.
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张良是西汉(公元前207年到公元25年)名臣。张良是战国时期韩国的贵族后代。他的父亲、祖父及曾祖五代都是韩国朝廷重臣。他后来加入刘邦的队伍,帮他成立汉朝。事成后退休,成为一个道学者。
张良是刘邦成事的‘汉家三杰’之一。另两名是汉军的大将军韩信与汉朝开国宰相萧何。
以下是《史记》记载有关张良的一个故事。

良尝从容步游于下邳圯上,有一老父,衣褐,至良所,直堕其履圯下,顾谓良曰:“孺子,下取履!”
良愕然,欲欧之,为其老,强忍,下取履。父曰:“履我!”良业为取履,因长跪履之。父以足受,笑而去。良殊大惊,随目之。
父去里所,复还,曰:“孺子可教矣。后五日平明,与我会此。”良因怪之,跪曰:“诺。”
五日平明,良往。父已先在,怒曰:“与老人期,后,何也?”去,曰:“后五日早会。”五日鸡鸣,良往。父又先在,复怒曰:“后,何也?” 去,曰:“后五日复早来。”
五日,良夜未半往。有顷,父亦来,喜曰:“当如是。”出一编书,曰:“读此则为王者师矣。后十年兴,十三年孺子见我济北,谷城山下黄石即我矣。”遂去,无他言,不复见。
旦日视其书,乃《太公兵法》也。良因异之,常习诵读之。

Saturday, December 5, 2009

Shang People: Offspring of a Black Bird 殷商人的祖先:玄鸟

The Shang Dynasty was, according to traditional sources, the second Chinese dynasty, after the Xia Dynasty.
The decline of the Xia Empire led to the rise of Shang as the leading state in the Empire. The clan totem of Shang was the bird. In the Yen Ben Zhi chapter of The Records of the Grant Historian (Shiji), it is written that the mother of Xie, the founder of Shang was impregnated by a Black Bird:

"Three ladies including Jian Di went to take a bath. They saw that a black bird dropped an egg. Jian Di took and devoured it, became impregnated and gave birth to Xie. Xie grew up, assisted Yu in his work to control the flood with success."

The use of the "black bird", as the father of Xie, relates to the "black bird" as a popular totem of ethnic groups in China. This passage indicates that the founders of Shang were of mixed origin.
The Book of Poems also praised that the sacred bird was sent down from Heaven, and gave birth to the first Shang King. The King thereby justified his authority by proclaiming that he had divine right to rule over his people.

Heaven commissioned the Black Bird,
To descend and give birth to [the father of our] Shang.
[His descendants] dwelt in the land of Yin, and became great.
[Then] long ago God appointed the martial Tang,
To regulate the boundaries throughout the four quarters.
[In those] quarters he appointed the princes,
And grandly possessed the nine regions [of the kingdom].
The first sovereign of Shang,
Received the appointment without any element of instability in it,
And it is [now] held by the descendant of Wu-ding.
The descendant of Wu-ding,
Is a martial king, equal to every emergency.
Ten princes, [who came] with their dragon-emblazoned banners,
Bear the large dishes of millet.
The royal domain of a thousand li,
Is where the people rest;
But there commence the boundaries that reach to the four seas.
From the four seas they come [to out sacrifices];
They come in multitudes; -
Jing has the He for its outer border.
That Yin should have received the appointment [of Heaven] was entirely right;
[Its sovereign] sustains all its dignities.
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据传统资料,商朝是夏朝后的中国的第二个朝代。
夏朝的衰落导致商成为强大的国家。商的族群图腾是鸟。据《史记•殷本纪》记载,商的始祖契的母亲简狄是被玄鸟受孕所生。

“三人行浴,见玄鸟堕其卵,简狄取吞之, 因孕生契。契長而佐禹治水有功。”

以玄鸟为契父,与中国古代族群普遍用玄鸟为图腾有关。上面的记载显示商朝始祖来源混杂。
《诗经•商颂•玄鸟篇》亦赞颂上天把玄鸟送来并生下商王。商王以此来表明上天给他统治的权利。

《诗经•商颂•玄鸟篇》

天命玄鸟,降而生商,宅殷土芒芒。
古帝命武汤,正域彼四方。
方命厥后,奄有九有。

商之先后,受命不殆,在武丁孙子。
武丁孙子,武王靡不胜。
龙旗十乘,大糦是承。

邦畿千里,维民所止,肇域彼四海。
四海来假,来假祁祁。
景员维河,殷受命咸宜,百禄是何。

Thursday, November 26, 2009

Meng Jiangnu: The Saddest Cry in the World 孟姜女:天下第一哭

The story of Meng Jiangnu, spread through many regions of China for more than 2,000 years, is perhaps the most popular folktale concerning the Great Wall of China.
The Great Wall of China was built, rebuilt, and maintained between the 5th century BC and the 16th century to protect the northern borders of the Chinese Empire during the rule of successive dynasties. The most famous is the wall built between 220 BC and 200 BC by the first Emperor of China, Qin Shi Huang. It is estimated that between 2 to 3 million people had lost their lives building the Great Wall, and many more died by defending her.
The story of Meng Jiangnu's deep affection for her husband has moved many Chinese people and they call her cry ‘The saddest cry in the world’.
In Chinese, Meng means the eldest, and Jiang apparently refers to a family name. Meng Jiangnu therefore means the Jiang family’s eldest daughter. The most complete version of story was told by Feng Menglong of Ming dynasty in his book ‘Love Tales in History’.

Meng Jiang, lived during the Qin dynasty, was the eldest daughter of a rich family. She was just married to Fan Qiliang. On the third day of her marriage, Fan was taken away to build the Great Wall. Winter came but Fan did not return. Meng made some warm clothes for her husband and decided to take them to him. She came to the construction site and was then told that Fan had died. She was so heartbroken that she stumbled, cried loudly till the earth was shaken.
The Great Wall collapsed and exposed the bones and bodies of many dead men. However, it was impossible to identify Fan’s body. Meng cut her fingers and dripped her blood on the dead one by one until her blood flowed into one. Knowing that this was her husband, she carried the body home. However, she was exhausted upon reaching Tong Guan, which was still far away from her home. She knew that she could not make it home, so she placed the dead body at the foot of a mountain and sat there silently until she died.
The people of Tong Guan were so touched by her chastity that they constructed her sculpture as a memorial to honour her.
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孟姜女的故事在中国很多地区传播超过两千年,可能是有关万里长城的故事中最出名的。
万里长城是为了保卫中国北方领土而从公元前五世纪至十六世纪由各个朝代不断建筑、重建与修理而成的。其中最出名的城墙是在公元前220年至200年间由中国的第一位皇帝秦始皇建造的。据估计,有两百到三百万人为了建造这座长城而丧失生命,还有很多人为了保护它而死亡。
孟姜女对她丈夫的深情的故事深深地感动了人们,而她的哭被称为‘天下第一哭’。
孟是排行老大的意思,姜才是姓氏,所以孟姜女指的是姜家的长女。明代冯梦龙(原刊本署“詹詹外史”)在他的《情史》(全称《情史类略》,又名《情天宝鉴》)中的《孟姜》讲得最完整:

“秦孟姜,富人女也,赘范杞梁。三日,夫赴长城之役,久而不归,为制寒衣送之,至长城,闻知夫已故,乃号顿足,哭声震地。
城崩,寻夫骸骨,多难认,啮指血滴之,入骨不可拭者,知其为夫骨,负之而归。至潼关,筋骨已竭,知不能还家,乃置骸岩下,坐于旁而死。
潼关人重其节义,立像祀之。”

Saturday, November 21, 2009

Fan Li: Know the Pattern of Advance and Withdrawal 范蠡:知进退

Fan Li was an advisor in the state of Yue in the Spring and Autumn Period (722-481 BC). In 494 BC, Goujian, the King of Yue State, decided to start a war against the Wu State, Yue’s northern neighbour. Fan Li advised the king not to start the war, but the king did not listen. The Yue State lost the war. Fan Li followed Goujian to the Wu State as hostages. Three years later they came back and he helped Goujian to carry on a reform. At last Yue was able to defeat the state of Wu.
After Goujian became king, Fan Li felt that it was unsuitable for him to stay on as an advisor. He resigned and renamed himself Tao Zhu Gong (Lord Tao Zhu). He became a successful businessman in his later years and was famous as a rich person.
Here is a letter he wrote to his friend Wen Zhong advising him to desert the King as well. Wen Zhong did not listen to Fan’s advice and was finally forced by the King to kill himself.

I have learned that just as there are four seasons in a year, with summer brave and winter bare, there are also vicissitudes in man’s life. When good luck reaches its limit, misfortune is destined to follow. If there is one who knows well when to advance and when to withdraw and in the meanwhile always remains righteous and upright, he should be esteemed as man of virtue and wisdom, shouldn’t he? Humble as I am, I have come to know this regular pattern of advance and withdrawal. When high-flying birds have all flown away, strong bows will be cast; and when cunning hares have all been hunted, fleeing hounds will be cooked as food.
And now let us have a look at the King of Yue – long-necked and beak-mouthed, hawk-eyed and wolf-footed. He is a man with whom you can weather difficult times together but not happiness; with whom you can weather danger together but not live peace together. If you don’t leave him now, he will harm you sooner or later. Isn’t it clear enough?
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范蠡是春秋时代(公元前722年至481年)越国的大臣。公元前494年,越王勾践决定攻打北部的吴国。范蠡规劝越王不要发动战争,可是越王不听。越国战败。范蠡随勾践到吴国为人质。三年后,他们归国,范蠡协助勾践改革。最后,越国把吴国打败。
勾践成为国君后,范蠡觉得不适合继续为大臣。他辞去并改名为陶朱公。晚年他成为一个成功商人,是一个著名的富豪。
这里是他写给他的朋友文种的一封信,劝他离开越王。文种不听范蠡的劝告,结果为越王所逼而自杀。

吾闻天有四时,春生冬伐;人有盛衰,泰终必否。知进退存亡而不失其正,惟贤人乎!蠡虽不才,明知进退。高鸟已散,良弓将藏;狡兔已尽,良犬就烹。
夫越王为人,长颈鸟啄,鹰视狼步。可与共患难,而不可共处乐;可与履危,不可与安。子若不去,将害于子,明矣。

Saturday, November 14, 2009

Zodiac Animal: Ox 生肖动物:牛

In Chinese calendar, 2009 is the year of the earth ox. It started on the Chinese New Year, which was on 26 January 2009.
The ox is the second sign of the Chinese zodiac and signifies time for hard work and smart moves from the honest approach; slow and steady wins the race in the end! Earth favours those who are tied to the land, such as wine and fruit, organic foods, and those who do a lot of routine work, deal with practical matters or perform work of a spiritual nature.
Based on the characteristics of both earth and ox, it could be a very good year for those with careers in services business, construction, engineering, health, academic, planning and great for entrepreneurs with a soulful heart.
Generally speaking, people who are born in the years of ox are supposed to be bright, peace-loving, often easy-going and trusting. But, on the other hand, they can also be stubborn, methodical, and fiercely competitive, with, shudder, fierce tempers to boot.
There is a legend about ox as a river god.
During the Warring States Period (476 – 221 BC), Li Bing, the magistrate of Shu (Sichuan), made history by building Dujiangyan, the irrigation infrastructure which is still in use today. It irrigates over 5,300 square kilometers of land in the region.
According to a wide-spread story about him, there was a river god in the region who insisted on marrying two little girls each year. With the interests of the people at heart, Li Bing decided to marry his own daughter to the river god. On the wedding day, Li Bing went to the temple where the marriage was to take place to scold the river god for its harmful deeds. Then both Li Bing and river god disappeared suddenly. After quite a while, people saw two oxen having a ferocious battle on the river bank. Li Bing returned in the anteroom to tell his subordinates the ox to the south with white colour on its waist was him. The subordinates stabbed the ox to the north to death. That was the river god.
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在农历里,2009年是土牛年。土牛年从农历新年,也就是2009年1月26日开始。
牛排在生肖的第二位。牛年表示是勤劳、伶俐而诚实地处事的时刻到了,最后的胜利属于那些缓慢而稳健的人。五行中的土有利于那些从事同土有关的员工,例如从事有关酒与果实、有机食物行业的人,或那些从事事务性工作、实际问题或心灵性质工作的人们。
以牛与土这两种特性来看,牛年有利于那些从事服务业、建筑、工程、健康、学术、策划的人员,也有利于那些有高尚情操的企业家。
一般来说,那些出生于牛年的人,聪明、爱好和平、随意与值得信任。可是,从另一个角度来看,他们可以十分固执、组织化、竞争性很强,容易显露暴躁的脾气。
这里有一个有关牛作为河神的故事。
战国时代(公元前476 – 221),蜀(今四川)郡守李冰以建造都江堰而闻名于历史。都江堰这个灌溉构造系统至今还在使用中,为周围5,300平方公里的土地灌溉。
根据一个广为流传有关李冰的传说,一个河神规定人们每年要奉献两名少女给它为妻。为了百姓的利益,李冰决定把自己的女儿嫁给河神。婚礼当天,李冰到举行婚礼的庙堂,痛骂河神之伤天害理行为。突然间,李冰与河神一起消失。一会儿后,人们看到两只牛在河岸激烈战斗。李冰回到接待室告诉他的手下在南面有白色腰部的牛是他本人。李冰手下于是尽力把北面的牛刺杀死去。那死去的真正是河神。

Saturday, November 7, 2009

Cutting Up a Cow 庖丁解牛

A dominant theme in the Chinese aesthetics is the notion of gongfu, which refers to the need to have a long time physical and spiritual training and constant practices to achieve a result that is supposed to come across with perfect and natural ease.
Here is a story told by Zhuangzi about Cook Ding cutting up oxen to illustrate the notion of gongfu:
Cook Ding was cutting up a cow for Duke Wenhui. Every blow of his hand, every heave of his shoulder, every tread of his foot, every thrust of his knee, every sound of the rending flesh, and every note of the movement of the chopper were in perfect harmony - rhythmical like the dance of ‘The Mulberry Grove,’ simultaneous like the chords of the ‘Ching Shou’. (‘The Mulberry Grove’ and ‘Ching Shou’ are two pieces of beautiful antique music.)
‘Ah, admirable,’ said the prince, ‘that your art should become so perfect!’
The cook laid down his chopper and replied: ‘What I love is Dao, which is more advanced than art. When I first began to cut up cows, what I saw was a simply whole cow. When I first began to clean, what I saw was simply a whole mess. After three years' practice, I saw no more cow as whole. At present, I work with my mind, but not with my eyes. The functions of my senses stop; my spirit dominates. Following the natural veins, my chopper slips through the great cavities, slides through the great openings, taking advantage of what is already there. I did not attempt the central veins and their branches, and the connectives between flesh and bone, not to mention the great bones. A good cook changes his chopper once a year, because he cuts. An ordinary cook changes his chopper once a month, because he hacks. Now my copper has been in use for nineteen years; it has cut several thousand cows; yet its edge is as sharp as if it just came from the whetstone. At the joints there are always interstices, and the edge of the chopper is without thickness. If we insert that which is without thickness into an interstice, there is certainly plenty of room for it to move along! Nevertheless, when I come to a complicated joint, and see that there will be some difficulty, I proceed anxiously and with caution. I fix my eyes on it. I move slowly. Then by a very gentle movement of my chopper, the part is quickly separated, and yields like earth crumbling to the ground. Then standing with the chopper in my hand, I look all around, with an air of triumph and satisfaction. Then I wipe my chopper and put it in its sheath.’
‘Excellent,’ said the prince, ‘from the words of this cook, I learned the ways of cultivating life.’
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中国美学中的一个重要的概念是‘功夫’,指需要长时间的体格与精神锻炼,与不间断的练习,而达到的完美与自然天成的结果。
庄子就以《庖丁解牛》来说明功夫的概念。

庖丁为文惠君解牛,手之所触,肩之所倚,足之所履,膝之所踦,砉然向然,奏刀騞然,莫不中音。合于《桑林》之舞,乃中《经首》之会。
文惠君曰:“嘻,善哉!技盖至此乎?”
庖丁释刀对曰:“臣之所好者道也,进乎技矣。始臣之解牛之时,所见无非牛者。三年之后,未尝见全牛也。方今之时,臣以神遇而不以目视,官知止而神欲行。依乎天理,批大郤,导大窾,因其固然,技经肯綮之未尝,而况大軱乎!良庖岁更刀,割也;族庖月更刀,折也。今臣之刀十九年矣,所解数千牛矣,而刀刃若新发于硎。彼节者有间,而刀刃者无厚;以无厚入有间,恢恢乎其于游刃必有余地矣,是以十九年而刀刃若新发于硎。虽然,每至于族,吾见其难为,怵然为戒,视为止,行为迟。动刀甚微,謋然已解,如土委地。提刀而立,为之四顾,为之踌躇满志,善刀而藏之。”
文惠君曰:“善哉,吾闻庖丁之言,得养生焉。”

Saturday, October 31, 2009

Chongyang Festival 重阳节

The 9th day of the 9th lunar month is the traditional Chongyang Festival, or Double Ninth Festival. It usually falls in October. This year, the Chongyang Festival was on 26 Oct.
The Chongyang Festival is also a time when chrysanthemum blooms. So enjoying the flourishing chrysanthemum also becomes a key activity on this festival. Also, people will drink chrysanthemum wine. Women used to stick such a flower into their hair or hang its branches on windows or doors to avoid bad luck.
In 1989, the Chinese government declared the Double Ninth Festival as the Seniors' Day. A scholar in the Ming Dynasty (1368 – 1644) described how the Festival is celebrated:
On the ninth day of the ninth lunar month, people take wine glasses, teapots and food boxes and go up the mountains. All the mountains in the Xiangshan range are high. In these mountains are Fazang Temple with all a tall pagoda; Xianling Temple and Baoguo Temple, both elevated structures. Monks do not go up the mountains, but common people rent mountain gardens and pavilions or go to the pleasure haunts in the mountains to have fun.
The pastry shops sell cakes sprinkled with dates and chestnuts as thick as stars in a night sky. These cakes are called huagao – flower cakes. Pastry shop owners usually put colourful paper flags on their cakes. The flags are called ‘flower cake flags’. On that day, parents expect their married daughters to return home to eat flower cakes. If the daughter cannot come, the mother will complain, the daughter will be filled with sadness, and the younger sister will weep because she really wants to enjoy this rare chance to see her sister. Thus, this day is also called Daughter’s Day.
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九月九日是传统的重阳节,也叫双九节。通常是在阳历十月。今年的重阳节在十月二十六日。
重阳节正是菊花盛开的时刻。所以欣赏茂盛的菊花是这个节日主要的活动。人们也和菊花酒。妇人常爱把菊花插在头上,或把它的枝叶插在窗口或门上以避恶运。
1989年,中国政府宣布双九节为老人节。明朝 (1368 – 1644) 学者如此记载庆祝重阳节的情景:
明刘侗、于奕正《帝京景物略•春场》:
“九月九日,载酒具、茶炉、食榼,曰登高。香山诸山,高山也;法藏寺,高塔也;显灵宫、报国寺,高阁也,释不登。凭园亭,闯坊曲为娱耳。
面饼种枣栗其面,星星然,曰花糕。糕肆标彩旗,曰花糕旗。父母家必迎女来食花糕,或不得迎,母则垢,女则怨诧,小妹则泣,望其姐姨,亦曰女儿节。”

Saturday, October 24, 2009

Smart When Young 小时了了

Kong Rong (Kong Wenju 153 – 208) was a bureaucrat, poet, and minor warlord during the late Eastern Han Dynasty and Three Kingdoms era of China. A well-known story commonly used to educate children even nowadays on the values of courtesy and fraternal love involves the four-year-old Kong Rong giving up the larger pears to his elder and younger brothers. This story is also mentioned in the Three Character Classic, a text used for elementary education since the Song Dynasty.

Kong Rong showed his quick wits since his young age. Here is a story recorded about him in ‘A New Account of Tales of the World’ (Shi Shuo Xin Yu).
Kong Wenju came to Luoyang with his father when he was ten.
At that time Li Yuanli (110-169) enjoyed great prestige in Luoyang as the Attorney-General. Only prominent figures or his close relatives were allowed to visit him.
Wenju approached his gate and said to the door man, ‘I’m a relative of Mr Li.’
After he was allowed in and sat down, Li asked him, ‘How is it that you are my relative?’
Wenju replied, ‘Long ago, my ancestor Confucius called your ancestor Laozi (note: Laozi’s surname is said to be Li) by the title of Master, therefore you and I have a relationship spanning many generations.’
Li and his guests were impressed by his reply. A while later, Chen Wei, an adviser of the Emperor, came and other told him the words of the boy. He uttered, ‘Being smart at a young age doesn’t mean he’ll be somebody when he grows up.’
Wenju answered, ‘I’m sure you must be smart when you were young.’
Chen was choked up.
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孔融(孔文举153-208) 是东汉三国时期的官僚、诗人、小军阀。他四岁时让梨给兄弟的故事至今还是教育儿童礼让与友爱的有名教材。三字经就有提到这个故事。
他从小就显示才智过人。这里是《世说新语》里记录有关他的一个故事。
孔文举年十岁,随父到洛阳。
时李元礼(110-169)有盛名,为司隶校尉。诣门者,皆俊才清称及中表亲戚乃通。
文举至门,谓吏曰:“我是李府君亲。”
既通,前坐。元礼问曰:“君与仆有何亲?”
对曰:“昔先君仲尼与君先人伯阳有师资之尊,是仆与君奕世为通好也。”
元礼及宾客莫不奇之。太中大夫陈韪后至,人以其语语之,韪曰:“小时了了,大未必佳。”文举曰:“想君小时必当了了。”
韪大踧踖。

Saturday, October 17, 2009

Drawing Animals Without Eyes 画动物不画眼

The story of painting animals without eyes was first told in the book Taiping Guangji (Tai Ping Anthologies).

‘During the first year of the Qin dynasty, a man named Yi, who was good in carving and painting, was presented to the First Emperor.
By spurting out vermilion and green stone from his mouth onto the ground, he can transform them immediately into many funny faces and various things. When he carved stone into various types of animals, the animals were extremely lifelike that even their hairs appeared to be real thing.
He also marked the carving time on the chest of the animals.
By laying a cloth on the ground, he could paint rivers, maintains and maps of all states within the small piece of cloth.
The dragon and phoenix drawn by him were so lifelike that it appeared that they were ever ready to fly away into the sky. But no eyes would be drawn. If the eyes were drawn, the animals would really fly away. The First Emperor sighed and said, ‘These are not real things, how can they fly away?’ He allowed the painters to draw an eye on each of two jade tigers on a painting. In ten days, both jade tigers disappeared and nobody knew where to look for them.
Residents lived near mountains and rivers reported that they saw two tigers, each had only one eye. They always moved together and were inseparable as body and shadow. They looked the same, even the hair and colour looked exactly the same. They also looked different from the normal tigers.
In the following year, the Western people presented two tigers to the First Emperor, each had only one eye. The First Emperor inspected them and suspected they were from the painting. The tigers were killed and the marks on their chests shown that they were indeed painted in the first year of his reign.’
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有关画动物不画眼睛的故事最先记载于《太平广记》。
秦始皇元年,骞霄国献刻玉善画工名裔。
使含丹青以漱地,即成魑魅及鬼怪群物之象;刻石为百兽之形,毛发宛若真矣。
皆铭其臆前,记以年月。
工人以绢画地。方寸之内,写四渎五岳列国之图。
又为龙凤,骞翥若飞。皆不得作目,作必飞走也。始皇嗟曰:“刻画之形,何能飞走。”使以淳漆各点两玉虎一眼睛,旬日则失之,不知何所在。
山泽人云:“见二白虎,各无一眼,相随而行,毛色形相,异于常见者。”
至明年,西方献两白虎,皆无一眼。始皇发槛视之,疑是先所失者,乃刺杀之,检其臆前,果是元年所刻玉虎也。

Saturday, October 10, 2009

Putting the Finishing Touch to the Picture of a Dragon 画龙点晴

The Chinese proverb ‘Hualong Dianjing’ (literally painting the dragon and adding the eyes) refers to the finishing touch, or is used to describe how, when writing or speaking, one or two key sentences could enhance the contents.
The proverb was made famous by a story about the famous painter Zhang Sengyou who lived in the Southern and Northern Dynasties Period (420-589).
“Once Zhang Sengyou visited the Jinan temple in Jin Ling (Nanjing) and painted on the wall four dragons, but gave none of them eyes.
He explained, 'With the eyes painted on, the dragons would fly away.'
Nobody believed this, so Zhang took up his brush and added eyes to one of the dragons. No sooner had he finished than the dragon flew into the sky amid a thunderstorm. The other dragons without eyes stayed painted on the wall.”
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成语“画龙点睛”常用来比喻作文或说话时在关键地方加一两句重要的话,使内容变得更加生动有力。
这句成语却因为南北朝时期(420-589)的画家张僧繇的一个历史故事而成名。
唐•张彦远《历代名画记•张僧繇》:
张僧繇于金陵安乐寺,画四龙于壁,不点睛。
每曰:“点之即飞去。”
人以为诞,因点其一。须臾,雷电破壁,一龙乘云上天。未点睛者皆在。

Saturday, October 3, 2009

Zodiac Animal: Mouse 十二生肖:鼠

In China, people came up with a simple and amusing way to count the years. They use 12 animals, namely rat, ox, tiger, rabbit, dragon, snake, horse, sheep, monkey, chicken, dog and pig, to represent years and make up the Chinese zodiac.
Do you know how they picked those animals? Do you know why the little rat is the first? The following interesting story will answer your questions.

Once upon a time, the cat and the rat were good friends, every day they would play together, everyday they would eat together, and life was very happy. One day, the Lord of Heaven told the God of Earth, "I feel that the way we calculate the years is really uncomfortable, so I think I’ll hold a competition for crossing the river between the animals, the first animals to arrive at the finish line will make up the new 12 calendar-years."
The God of Earth released the news to all the animals on earth. All the animals were happy to hear the news and they all wanted to participate.
As both cat and rate could not swim, on the day of competition, they rode on the ox to cross the river. When the ox arrived half way, the cat pointed at the other side of the river and said, "Look! The other animals still haven’t crossed the river, I’m sure we’ll be the firsts in the competition." The cat didn’t even get to finish his sentence, when the rat walked from behind and pushed him off, and the cat fell into the water. The rat laughed and said, "Oh, so sorry, my brother the cat. You can continue swimming slowly… now I’m definitely the first!"
The ox didn’t pay attention and continued to swim, and arrived at the end point. The little rat jumped of the ox to the shore and ran happily towards the finish line, seeing that the others still aren’t there.
The ox ran and arrived second. Next was the tiger, the little rabbit quickly followed, the dragon came from within the clouds and announced, "I’ve arrived". As the horse arrived at the finish line, a snake suddenly appeared from the grass, making the horse and the sheep jump in horror. The monkey, the chicken, and the dog quickly ran to the finish line. The competition was about to end.
The Lord of Heaven said, "Rat, ox, tiger, rabbit, dragon, snake, horse, sheep, monkey, chicken and the dog are the 11, who’s going to be the last one?” At that moment, a very fat pig came running in and announced, "I’m starving!"
The Lord of Heaven was about to announce the 12 winning animals, when the cat arrived, asking, "What number am I?" The Lord of Heaven replied, "I’m sorry, you got here too late, and you can’t be part of the Zodiac". The cat replied angerily, "That’s all the rat’s fault, I will never forgive him."
From that day forward, the cat wants to bite the rat, and so the rat fears the cat. The rat hides from the cat all day, and comes out only in the evening.
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在中国,人们想出一个简单而奇趣的方法来计算年代。他们以十二种动物,鼠、牛、虎、兔、龙、蛇、马、羊、猴、鸡、狗、猪,来代表年岁,组成十二生肖。
你知道十二生肖是如何选出来的吗?为什么小老鼠会排在第一呢?以下有趣的传说可以解答你的问题。
从前猫与鼠是好朋友,它们每天一起游玩,一起吃饭,日子过得好开心。一天,玉帝对土地公说:‘我觉得目前计算年岁的方法,很不方便,所以我想举办一次动物过河比赛,最先抵达终点的十二种动物组成十二周年。’
土地公于是把比赛的消息公布给所有地上的动物。动物们都很高兴,他们都想参加比赛。
由于猫与鼠都不会游泳,比赛那天,它们就坐在牛的背上出发。牛游到河中间的时候,猫就指着岸边说,‘你看,它们都还没过河呢。过河比赛我们一定领先。’猫还没说完,鼠却从毛背后用力地推,猫就掉下水了。鼠笑着说:‘对不起,猫大哥,你继续慢慢游吧。现在我肯定第一名了。’
牛根本就没有注意,继续往前游而抵达了终点。鼠从牛背上跳上岸,快乐地奔往终点,还没有动物抵达呢。
牛第二个抵达。下一个是虎,兔紧跟在后头,龙从云里出来,宣告说:‘我到了。’吗快要到终点时,蛇突然从草丛里转出来,把马与羊吓了一跳。猴、鸡与狗也快速跑到终点。比赛就快要结束了。
玉帝说:‘鼠、牛、虎、兔、龙、蛇、马、羊、猴、鸡、狗,共十一个,谁会是最后一个呢?’就在这时,一个很肥的猪跑来说,‘饿死我了。’
就在玉帝要宣布十二名优胜的动物时,猫抵达了,它问:‘我得到第几名?’玉帝说:‘很抱歉,你来迟了,不能成为十二生肖。’猫很生气地说;‘都是可恶的老鼠的错,我永远不会原谅它。’
从此以后,猫一见老鼠就像咬,以致老鼠怕猫,白天只好躲在洞里,夜晚才敢出来。

Saturday, September 26, 2009

Mid-Autumn Festival 中秋节

The joyous Mid-Autumn Festival was celebrated on the fifteenth day of the lunar eighth month, around the time of the autumn equinox. Many referred to it simply as the "Fifteenth of the Eighth Moon". It is also widely known as the Moon Festival, Mooncake Festival, Lantern Festival, etc. In the Western calendar, the day of the festival usually occurred sometime between the second week of September and the second week of October. This year, the Med-Autumn Festival falls on 3 Oct 09.

The Mid-Autumn Festival is a popular East Asian and overseas Chinese celebration of abundance and togetherness, dating back over 3,000 years to China's Xia Dynasty.
The moon at the night of Mid-Autumn Festival is said to be at its fullest and brightest. Compared to many Chinese festivals that are inundated with vibrant colours and sounds, the Mid-Autumn festival remains more subdued. Traditionally celebrated outdoors under the moonlight, people eat moon cakes and pomeloes together, and gaze at the moon. In modern times, barbecues with families and friends are also common. There are additional cultural or regional customs, such as carrying brightly lit lanterns, lighting lanterns on buildings and towers, floating sky lanterns, burning incense in reverence to deities including Chang'e, performing Fire Dragon Dances.
The custom of worshipping the moon (called xiyue in Chinese) can be traced back as far as ancient Xia and Shang Dynasties (2000 - 1066 BC). In the Zhou Dynasty (1066 - 221 BC), people held ceremonies to greet winter and worshiped the moon whenever the Mid-Autumn Festival set in. It became very prevalent in the Tang Dynasty (618-907) that people enjoyed and worshiped the full moon. In the Southern Song Dynasty (1127-1279), however, people sent round moon cakes to their relatives as gifts as an expression of their best wishes for family reunion. When it became dark, they looked up at the full moon or went sightseeing on lakes to celebrate the festival. Since the Ming (1368 - 1644) and Qing Dynasties (1644 - 1911), the custom of Mid-Autumn Festival celebration becomes unprecedented popular.
Mid-autumn festival is a time to think of and remember people close to us. Whenever the festival sets in, people will look up at the full moon, drinking wine to celebrate their happy life or thinking of their relatives and friends far from home, and extending all of their best wishes to them.
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欢愉的中秋节是在阴历八月十五,秋分时候庆祝。很多人只把它称为‘八月十五’。其他的称呼还包括:月节,月饼节,灯笼节,等等。在阳历,这个节日大概是在九月的第二个星期与十月的第二个星期之间。今年,中秋节是在十月三日。
中秋节是东亚与海外华人是一个很流行的节日,它可以追溯到三千年前的中国夏朝。
据说中秋时的月最圆最亮。和其他色彩浓厚的中国节日比起来,中秋节算是低调的。传统上,人们在户外月下吃月饼和柚子,同时赏月。现在,一般与家人朋友一起吃烧烤肉。还有其他文化与地方性的风俗,如提灯笼、在建筑物与高塔挂灯笼、飞天灯、烧香拜神(包括嫦娥)、表演火龙舞,等等。
中秋拜月(也叫夕月)的风俗可以追溯到夏商(公元前2000至1066年)。在周朝(1066 - 221 BC),人们每到中秋节会以仪式来迎接冬天到来与拜月。到了唐朝 (618 - 907),赏月与祭拜圆月十分盛行。南宋 (1127 - 1279) 人喜爱以圆月饼作为礼物送给亲友,以表他们对团圆的愿望。天暗之后,他们仰天望明月,并到湖边庆祝节日。自明 (1368 - 1644) 清 (1644 - 1911) 以来,庆祝中秋节的风俗达到空前的兴盛。
中秋节是我们思念与怀念我们亲近的人的时候。每到中秋节,人们会仰天望月,饮酒以庆祝他们的美好日子,或怀念在远方的亲友,为他们祝福。

Saturday, September 19, 2009

Carps Jumping Over the Dragon Gate 鲤鱼跳龙门

It is common to see golden carp fish swim leisurely in peaceful ponds in Chinese gardens. The Chinese like carp fish because the Chinese character for carp (li) is pronounced the same as both the character (li) for "profit" and the character (li) for "strength" or "power". The carp is also a symbol for an abundance of children because it produces many eggs.

For the Chinese, a pair of carp symbolizes a harmonious marriage.
In Chinese paintings, a frequently seen image is of a carp swimming and leaping against the current of a river. This refers to the legend that a carp which is able to leap over the mythical "Dragon Gate" will become a dragon. This is an allegory for the persistent effort needed to overcome obstacles.
The legend comes from Tai Ping Guang Ji (Tai Ping Anthologies):
‘East of the Yellow River stood a mountain called Longmen (Dragon Gate). King Yu dug into it and made in it a one-li (half-km) long gate, through which the Yellow River flowed downward. On neither side of it could carriages or horses stand or move.
Towards the end of spring every year, yellow carps from the seas and rivers would vie with each other in coming to the gate and trying to get through it. But no more than seventy-two of them would succeed. Once they passed the Dragon gate, they would be followed by clouds and rain, and their tails would be burned off by heavenly fire. Then they would become dragon. ’
The story simply means that if a person works hard at whatever he does, he could one day become successful. The saying ‘carps jumping over the dragon gate’ is used to encourage a person to persist in one’s endeavour.
In the past, a carp leaping over the dragon’s gate was used as a metaphor for success in passing the imperial examinations which started about 2,000 years ago. The examinations were used to select the brightest brains for top government positions. Those who made it in the examinations would ensure prestige and wealth for the family.
On the basis of this legend, the Carp becomes, in the Chinese cultural tradition, a symbol of courage and perseverance. It teaches that only the fittest and the strongest can achieve the highest goals.
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在中国花园,我们经常可以看到金色的鲤鱼悠游于平静的水池中。华人喜欢鲤鱼,因为鲤与‘利’和‘力’同音。鲤鱼也代表百子千孙因为它产卵多。
对华人而言,成双鲤鱼代表美好婚姻。在中国画中,常看到的景色是鲤鱼逆水而游并跳跃。这是指鲤鱼能跳过神话中的‘龙门’成为龙的传说。这象征着需要坚持努力来克服阻碍。
这个传说来自《太平广记》:
龙门山,在河东界。禹凿山断门阔一里余。黄河自中流下,两岸不通车马。
每岁季春,有黄鲤鱼,自海及渚川争来赴之。 一岁中,登龙 门者,不过七十二。初登龙门,即有云雨随之,天火自后烧其尾,乃化为龙矣。
这个故事是说一个人如果努力去做他所要做的东西,终有一天他会成功。‘鲤鱼跳龙门’这句话一直是用来比喻在两千多年前就开始了的科举考试中中举。科举考试的目的是要选拔全国最优秀的人才进入朝廷。中选的人必为家庭带来荣华富贵。
居于这个传说,鲤鱼成为中国传统文化中勇气与耐性的象征。它告诉我们只有适者与最坚强会达到人生最高目标。

Saturday, September 12, 2009

Blow Hot and Cold 朝三暮四

The idiom ‘blow hot and cold’ refers to changing one's mind easily, as in Peter's been blowing hot and cold about taking an overseas holiday. This expression comes from Aesop's fable (c. 570 BC) about a man eating with a satyr (ancient god who roamed the woods and mountains) on a winter day. At first the man blew on his hands to warm them and then blew on his soup to cool it. The satyr thereupon renounced the man's friendship because he blew hot and cold out of the same mouth. The expression was repeated by many writers, most often signifying a person who could not be relied on.

In Chinese, the proverb Zhao San Mu Si (literally means Three at Dawn and Four at Dusk), has the same meaning. The proverb comes from a story told by Lie Zi who lived in the Warring States period (476 – 221 BC).
Once upon a time, in the state of Song, there lived a man who kept monkeys. He was very fond of monkeys and kept a large number of them. He could understand the monkeys and they could also understand him. He reduced the amount of food for his own family in order to satisfy the monkey‘s demands. After a while his family did not have enough to eat, so he wanted to limit the food for the monkeys.
But he was afraid that the monkeys would not submit to him. Before doing that he played a trick on them: “If I give you three chestnuts in the morning and four in the evening, would that be enough?” he asked the monkeys. All the monkeys rose up in a fury. After a while, he said, “If I give you four chestnuts in the morning and three in the evening, would that be enough?” All the monkeys lay on the floor, very happy with this proposal.
Originally this proverb was used to mean a fool can be tricked by changing the appearance but now it has evolved into meaning unreliable person who is inconsistent or changes his mind easily.
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英语成语‘blow hot and cold’(呼热呼冷)指一个人拿不定主意,比如彼得对出国旅行这件事,一直‘呼热呼冷’。这句话出自伊索(大约公元前570年)寓言中关于某人在冬天与萨梯(希腊神话中的出入于山林之神)一起用餐的故事。开始时该人用口吹手指来取暖,然后又用口吹热汤以凉之。萨梯因此与之断交,因为他用相同的口来呼出热气与冷气。这句话为不少作者引用,大多象征一个不能信赖的人。
在中国,成语‘朝三暮四’有相同的意思。这句成语来自战国时代(476 – 221 BC) 的列子所讲的一个故事:
宋有狙公者,爱狙,养之成群,能解狙之意,狙亦得公之心。损其家口,充狙之欲,俄而匮焉。
将限其食,恐众狙之不驯于己也,先誑之曰:“与若茅,朝三暮四,足乎?”众狙皆起而怒。俄而曰:“与若茅,朝四暮三,足乎?”众狙皆伏而喜。
这句成语原本是指容易被外表所骗的呆子,现在演变成指那些不一致或善变的不可信赖的人。

Saturday, September 5, 2009

Zhuangzi’s Butterfly Dream 庄周梦蝶

There is a Chinese saying that life is like a dream and a dream is like life. This is illustrated vividly by Zhuangzi with the following story:

‘Once Zhuang Zhou dreamed he was a butterfly, a fluttering butterfly. What fun he had, doing as he pleased! He did not know he was Zhou. Suddenly he woke up and found himself to be Zhou. He did not know whether Zhou had dreamed he was a butterfly or a butterfly had dreamed he was Zhou. Between Zhou and the butterfly there must be some distinction. This is what is meant by the transformation of things.’
The story probably also sums up much of Zhuangzi’s thought. How do we know when we’re dreaming, and when we’re awake? How do we know if what we perceive is “real” or a mere “illusion” or “fantasy”? Is the “me” of various dream-characters the same as or different from the “me” of my waking world? How do I know, when I experience something I call “waking up” that it is actually a waking up to “reality” as opposed to simply waking up into another level of dream?
It is interesting to note that he used butterfly as the thing in his dream. The butterfly is a symbol of transformation; it follows the breeze yet arrives at the flower; its actions are spontaneous and free. Thus it doesn't wear itself out fighting the forces of nature.
Once fully awakened, if one can tell, one may distinguish between what is a dream and what is reality. Before one has fully awakened, such a distinction is not even possible to draw empirically.
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华人有句俗语说:人生如梦,梦如人生。庄子的一下故事就很好的说明了这一点:
“昔者庄周梦为蝴蝶,栩栩然蝴蝶也,自喻适志与,不知周也。俄然觉,则蘧蘧然周也。不知周之梦为蝴蝶与,蝴蝶之梦为周与?周与蝴蝶则必有分矣。此之谓物化。”
这个故事可能概括了庄子大部分的思想。我们如何知道我们何时在做梦,何时清醒?我们如何知道我们所看到的是‘实在’或者只是‘幻觉’或‘幻想’?在梦中许多个体的‘我’与醒后世界里的‘我’是否是相同的还是不同的‘我’?我如何知道,当我经验我所谓的‘醒来世界’是真真实实的清醒‘现实’,或只是相对于另一个层次的梦境?
很有趣的,我们注意到他用蝴蝶作为梦境之物。蝴蝶是变换的符号,它随着和风找到花朵,它的行动自然与自由。所以在与自然斗争中,它不会疲惫。
一旦完全清醒 -- 如果我们能知道的话,我们可以分辨清楚梦与现实。在我们还没有完全清醒之前,以经验来作出这个辨别根本就不可能。

Saturday, August 29, 2009

The Ghost Festival 中元节

In Chinese tradition, the fifteenth day of the seventh month in the lunar calendar is called Ghost Day and the seventh month in general is regarded as the Ghost Month, in which ghosts and spirits, including those of the deceased ancestors, come out from the lower realm. This year the Ghost Month starts on 20 August and the Ghost Day falls on 3 September. The festival is said to have started in the Liang Dynasty (502-557).
The Ghost Month is also known as the Ghost Festival, Hungry Ghost Festival, Zhongyuan Festival, Yu Lan Pen festival, and a number of other names.
During the Qingming Festival the living descendants pay homage to their ancestors and on Ghost Festival, the deceased visit the living.
It is believed that during this time, the souls of the unborn and that of departed ancestors and friends are released from Purgatory to wander the earth for 30 days. The souls of the dead ignored by relatives may do acts of mischief, so steps must be taken to appease the spirits before they go on a rampage. Hell money, paper offerings and joss sticks are burnt to see to their material needs; food is offered so that the souls do not go hungry and thus less likely to wreck havoc.
According to the Ullambana Sutra, the monk Mu Lian had great magic power. His mother fell into the path of hungry ghosts. All food that entered her month would turn into strong flames which put her in great pain. Mu Lian had no idea on how to save his mother, so he asked Buddha for help. Buddha told him the Yu Lan Pen canon and asked him to save his mother on the 15th day of the 7th lunar month with the help of Yu Lan Pen.
The festival is taken seriously by Chinese all over the world. The reason why the Chinese observe this festival is to remember their dead family members and pay tribute to them. They also feel that offering food to the deceased appeases them and wards off bad luck. In Hong Kong, Malaysia and Singapore, it is a common sight to see entertaining Chinese Opera shows performed on outdoor stages in many neighbourhoods. These events are always held at night. Such entertainment would please those wandering ghosts that come to earth once a year.
And now you should know why Chinese believe the seventh lunar month is a bad month.
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在华人的传统中,农历七月十五是‘鬼日’,而七月就是一般所谓的‘鬼月’。在这个月里,鬼与魂,包括那些过世的祖先们,会从下界跑出来。今年的‘鬼月’由阳历8月20日开始,而‘鬼日’在9月3日。据说这个节日在梁代(502-557)就开始了。
鬼月亦叫‘鬼节’,‘饿鬼节’,‘中元节’,‘盂兰盆节’,和其他一些名字。
清明节是活着的亲人向祖先祭拜的日子,而‘鬼节’是先人访问活人的日子。
一般相信,在这30天里,还没出世的灵魂、过世的祖先与他们的朋友会从下界被释放出来游荡。被亲友忽视的游魂会对他们有恶作剧的行为;所以在还没有造成破坏之前,应该做些令他们高兴的事情。要烧冥纸、香等来满足他们的物质需求;提供食物,这样他们才不会饥饿,他们也就不大可能制造大破坏。
据佛经中的《盂兰盆经》记载:“有目莲僧者,法力宏大。其母堕落饿鬼道中,食物入口,即化为烈焰,饥苦太甚。目莲无法解救母厄,于是求教于佛,为说盂兰盆经,教于七月十五日作盂兰盆以救其母。”
世界各地的华人都认真对待这个节日。华人之所以会庆祝这个节日,是要怀念先人,祭拜他们。他们觉得为死者提供食物会满足他们,驱走厄运。在香港、马来西亚与新加坡,在户外舞台上表演戏剧来娱乐死者是常见的。这些活动通常在夜间举行。这些娱乐会令一年到阳间来一次的游魂高兴。
现在你应该了解为什么华人认为七月是一个不祥之月。

Saturday, August 22, 2009

Nuwa Mends the Sky 女娲补天


In Chinese mythology, Nuwa is a mythological character best known for making mankind and repairing the wall of heaven. She had the body of a snake, a human head and the virtue of a divine being.
The book Huainan Zi first recounted how the sky was damaged.
‘In ancient time, while fighting with Zhuan Xu for the Earth leadership and saw that he was losing, Gong Gong angrily smashed his head against Mount Buzhou, a pillar holding up the sky. The pillar collapsed and that rope that connected the sky and earth broken. This caused the sky to tilt towards the northwest and resulted in sun, moon, and stars moving towards the northwest. It also caused the earth to shift to the southeast and resulted in all rivers flowing southeast into the ocean. ’
The book then detailed how Nuwa mended the sky.
‘In ancient times, the four pillars that supported the four corners of the sky collapsed and the nine regions (the world) split open. The sky could not cover all the things under it, nor could the earth carry all the things on it. A great fire raged and would not die out; a fierce flood raced about and could not be checked. Savage beasts devoured innocent people; vicious birds preyed on the weak and old.
Then Nuwa melted rocks of five colours and used them to mend the cracks in the sky. She supported the four corners of the sky with the legs she had cut off from a giant turtle. She killed the black dragon to save the people of Jizhou, and blocked the flood with the ashes of reeds.
Thus the sky was mended, its four corners lifted, the flood tamed, Jizhou pacified, and harmful birds and beasts killed, and the innocent people were able to live on the square earth under the dome of the sky.
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在中国神话中,女娲这个神最为人知的就是造人与补天的故事了。她有蛇的身体,人的头颅与神灵的道德。
《淮南子•天文训》先谈天裂的由来∶
昔者共工与颛顼争为帝,怒而触不周山,天柱折,地维绝。天倾西北,故日月星辰移焉;地不满西南,故水潦尘埃归焉。
《淮南子•览冥训》再叙女娲补天的故事:
往古之时,四极废,九州裂,天不兼覆,地不周载,火滥(liàn)焱而不灭,水浩洋而不息,猛兽食颛民,鸷鸟攫老弱。
于是,女娲炼五色石以补苍天,断鳌足以立四极,杀黑龙以济冀州,积芦灰以止淫水。
苍天补,四极正;淫水涸,冀州平;狡虫死,颛民生;背方州,抱圆天。

Saturday, August 15, 2009

Winning the Battle at Your own Court 战胜于朝廷

During the Western Zhou Dynasty, power became decentralized from the King to the feudal lords, also known as dukes of a state. Strident annexations, battles and assimilations between states were typical during this period. Here is a story from ‘Strategies if Warring States’ on how a good official in Qi state influenced his duke to implement virtuous rule.
Zhou Ji of Qi state was more than eight feet tall and he looked handsome. One morning, after putting on his clothes, he looked into the mirror and asked his wife, ‘Do you find Xu of the northern part of the city or me more handsome?’ His wife replied, ‘My dear husband, you are more handsome. How can Xu compare to my husband?’ Xu of the northern part of the city was famous for his good looks in Qi. Ji did not have self-confidence, and again asked his concubine, ‘Do you find Xu or me more handsome?’ The concubine answered, ‘How can Xu compare to my husband?’
On the second day, a guest from the countryside came. They sat down and had a chat. He asked the guest, ‘Do you find Xu or me more handsome?’ The guest replied, ‘Xu is not as handsome as you.’
The next day, Xu came. He stared at Xu for a long time, and confirmed that he was not as handsome as Xu. He looked into the mirror again, and realized the difference was even more. In the evening, he thought about this in the bed, ‘My wife said I was handsome, because she is close to me. The concubine said I was handsome, because she is afraid of me. The guest said I was handsome, because he had a favor to ask of me.’
Therefore he went to the court for an audience with Duke Wei, and said, ‘I know for sure that I am not as handsome as Xu. But because my wife is close to me, my concubine is afraid of me, and my guest had a favor to ask of me, they all said that I was more handsome than Xu. Now, Qi is one thousand square kilometer, and has 120 cities. Of the palace ladies and advisors, all are close you. Of the officials in the court, all are afraid of you. Within four borders of your territory, all have favors to ask of you. Therefore, we can conclude from here my lord has not been receiving the truth from these people.’
The Duke said, ‘Well said.’ He then issued an order, ‘Those who criticize me in front of me for my fault will receive best awards. Those who send a memorandum to admonish me, you will receive good awards. Those who censor and ridicule me in the market and the court, and convey them to me, will receive normal awards.’
Immediately after the order was issued, many subjects come to remonstrate. The gate of the government office was crowded as market. After several months, occasionally, people still came to submit their criticism. After one year, people had no more suggestions for submission.
Other states, such as Yan, Zhao, Han, and Wei, heard this and all came to pay tribute to Qi. This is called, ‘Winning the battle at your own court.’
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西周时期,权力旁落到诸侯手中,各国诸侯各自称王。国与国间相并吞、战乱、结盟不断。以下故事选自《战国策》说明好的臣子影响齐王实行仁政。
原邹忌修八尺有余,而形貌昳(yì)丽。朝服衣冠,窥镜,谓其妻曰:‘我孰与城北徐公美?’其妻曰:‘君美甚,徐公何能及君也?’城北徐公,齐国之美丽者也。忌不自信,而复问其妾曰:‘吾孰与徐公美?’妾曰:‘徐公何能及君也?’
旦日,客从外来,与坐谈,问之客曰:‘吾与徐公孰美?’客曰:‘徐公不若君之美也。’
明日,徐公来,孰视之,自以为不如;窥镜而自视,又弗如远甚。暮寝而思之,曰:‘吾妻之美我者,私我也;妾之美我者,畏我也;客之美我者,欲有求于我也。’
于是入朝见威王,曰:‘臣诚知不如徐公美。臣之妻私臣,臣之妾畏臣,臣之客欲有求于臣,皆以美于徐公。今齐地方千里,百二十城,宫妇左右莫不私王,朝廷之臣莫不畏王,四境之内莫不有求于王:由此观之,王之蔽甚矣。’
王曰:‘善。’乃下令:‘群臣吏民能面刺寡人之过者,受上赏;上书谏寡人者,受中赏;能谤讥于市朝,闻寡人之耳者,受下赏。’
令初下,群臣进谏,门庭若市。数月之后,时时而间(jiàn)进。期(jī)年之后,虽欲言,无可进者。
燕、赵、韩、魏闻之,皆朝于齐。此所谓战胜于朝廷。

Saturday, August 8, 2009

Han Emperor Liu Bang 汉王刘邦

Liu Bang (256 BC or 247 BC– 195 BC) was the first emperor of the Chinese Han Dynasty, ruling over China from 202 BC until 195 BC, and one of only a few dynasty founders who emerged from the peasant class.
His life story is recorded in the ‘Records of the Historian’.
Gaozu (Liu Bang) was from Yang Li in Fengyi, Peixian County (today’s Fengxian County). His family name was Liu and his alternative name was Ji. His father was known as Taigong and his mother Liu Yun. On day Yun was resting at a lake side and in her dream she was courted by a divine. At that time, the sky was dark and there were lighting and thunder, and Taikong saw a giant snake coiled around her body. Later Yun was pregnant and gave birth to Liu.
Once, Liu served in the military in Xianyang, capital of Qin. He was very impressed with the pomposity of the guards of honour who accompanied the First Emperor of Qin on his inspection tours. Liu had a long breath and sigh, ‘Ah, what a way to be a man!’
Lu, from a prominent family in Shanfu County (today’s Shanxian, Shandong), was a close friend of the magistrate of Peixian County. Escaping from a family enemy, Lu came to live in Peixian. All prominent people and local gentry in the county turned out to congratulate him on his arrival and settling in their hometown. Xiao He, a county secretary who was there on the day registering gifts received by Lu, told guests, ‘All those with gifts worth less than a thousand dollars please sit outside.’
Liu Bang did not think highly of the local gentry, although he was then only a minor official. He had no money to offer as a gift, but he wrote on the visiting card, ‘A ten thousand dollar gift for the host.’
When Lu was shown the visiting card, he was overwhelmed and so he hurried out of the sitting hall to greet the guest. Lu was good at face-reading. After looking at Liu, Lu was clearly impressed and invited Liu to sit in the hall. Xiao He remarked, ‘Liu is full of empty talk and he seldom completes his tasks.’
Liu behaved in a manner that is disrespectful to other guests by taking the VIP seat without hesitation.
After the feast, Lu asked Liu Bang to stay and said to him, ‘I have been doing face-reading since young. While I have done so many face- readings, I have not seen any face as good as yours. I hope you look after yourself well. If you do not mind, I would like to marry my daughter, Lu Zhi, to you.’
Lu’s wife was angry and complained, ‘You have always wanted our daughter to marry someone special and outstanding so that she can have a good life. The magistrate of Peixian is your friend but you refused to marry her to him. But now you want to marry her to a scoundrel!’ Lu said, ‘it is something that is beyond your understanding.’
So Lu married his daughter to Liu. She later became the Empress Lu who gave birth to Emperor Xiaohui and princess Luyuan.
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刘邦(公元前256或247-195)是中国汉朝的开朝皇帝,于公元前202年至195年统治中国。它是少数农民出身的开朝皇帝。
《史记》记录了的他生平。
高祖,沛丰邑中阳里人,姓刘氏,字季。父曰太公,母曰刘媪。其先刘媪尝息大泽之陂,梦与神遇。是时雷电晦冥,太公往视,则见蛟龙於其上。已而有身,遂产高祖。
高祖常繇咸阳,纵观,观秦皇帝,喟然太息曰:「嗟乎,大丈夫当如此也!」
单父人吕公善沛令,避仇从之客,因家沛焉。沛中豪桀吏闻令有重客,皆往贺。萧何为主吏,主进,令诸大夫曰:「进不满千钱,坐之堂下。」
高祖为亭长,素易诸吏,乃绐为谒曰「贺钱万」,实不持一钱。
谒入,吕公大惊,起,迎之门。吕公者,好相人,见高祖 状貌,因重敬之,引入坐。萧何曰:「刘季固多大言,少成事。」
高祖因狎侮诸客,遂坐上坐,无所诎。
酒阑,吕公因目固留高祖。高祖竟酒,後。吕公曰:「臣少 好相人,相人多矣,无如季相,愿季自爱。臣有息女,愿为季箕帚妾。」
酒罢,吕媪怒吕公曰:「公始常欲奇此女,与贵人。沛令善公,求之不与,何自妄许与刘季?」吕公曰:「此非儿女子所知也。」
卒与刘季。吕公女乃吕后也,生孝惠帝、鲁元公主。

Saturday, August 1, 2009

The Exemplary Act of Shi 史某善事

The following story is from ‘Gossips from the Micro-reading Hall’.
There was a Mr Shi living in the village of Xian, can’t remember his name now. This gentleman was broadminded and righteous on major principles. He seldom bothered himself with minor financial matters.
One day he made a small killing at the casino and was on his way home. He saw a villager, his wife and a new born baby hugging and crying in deep sorrow. Mr Shi made inquiry and was told that this family had owed thirty taels of gold to the loan shark, was unable to repay and had to sell the wife to settle the debt. And as the baby was still being fed on his mother’s breast milk, the separation was all the more painful.
Mr Shi asked about the agreed sale price of the wife and was told that it was fifty taels of gold. He also asked whether that was redeemable with cash and was told that it was still possible. On hearing that, he took out his winnings of seventy taels of gold and gave them to the villager telling him to repay the loan, redeem his wife and start a business with the reminder.
The villager was so beholden to Shi that they invited him to their house for dinner and drink. After the meal, the village carried the baby out and gestured his wife to entertain Shi for the night. Shi when learned of this proposal from the lady was furious. He said that he had been morally unblemished throughout his life and would never dream of taking advantage of someone else’s wife while that person was in distress; such conduct was not only immoral but also debased. He left in anger without saying further.
Half month later, a fire broke out around Shi’s house. It was the dry season after harvest time and all the households stacked the harvested dried hay on their roofs. The fire therefore spread rapidly to engulf the whole area. Shi was caught in the house with his wife and son. Fire was raging around them on all sides and escape seemed impossible. Then someone shouted on the roof top, ‘There is an urgent order from the god of the eastern mountain. Spare the members of the Shi family.’ Soon after this a wall on the eastern side of Shi’s house collapsed and Shi ran out with his wife and son to safety.
The whole village was razed to the ground. His neighbours remarked after the fire, ‘We were all laughing at his stupidity when he donated the entire winnings on a family in distress. Now it would appear that the donated charity had saved him three lives instead.’
In my humble opinion, the god of the eastern mountain rewarded him partly for his monetary assistance to the family in distress, may be up to the extent of only forty per cent. The remaining sixty per cent was to reward him for his exemplary conduct in rejecting the sexual offer made by the grateful family.
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献县史某,佚其名。为人不拘小节,而落落有直气,视龌龊者蔑如也。
偶从博场归,见村民夫妇子母相抱泣。其邻人曰:为欠豪家债,鬻妇以偿,夫妇故相得,子又未离乳,当弃之去,故悲耳。史问所欠几何,曰:三十金;所鬻几何,曰:五十金与人为妾;问可赎乎?曰:券甫成金尚未付,何不可赎。即出博场所得七十金授之,曰:三十金偿债,四十金持以谋生,勿再鬻也。
夫妇德史甚,烹鸡留饮,酒酣,夫抱儿出,以目示妇,意令荐枕以报。妇颔之。语稍狎,史正色曰:史某半世为盗,半世为捕役,杀人曾不眨眼。若危急中污人妇女,则实不能为。饮啖讫,掉臂径去,不更一言。
半月后所居村夜火,时秋获方毕,家家屋上屋下柴草皆满,茅檐秫篱,斯须四面皆烈焰,度不能出,与妻子瞑坐待死。恍惚闻屋上遥呼曰:东岳有急牒,史某一家并除名。攖然有声,后壁半圯。乃左挈妻右抱子,一跃而出,若有翼之者。
火熄后计一村之中,癵死者九。邻里皆合掌曰:昨尚窃笑汝痴,不意七十金乃赎三命。
余谓此事佑于司命,捐金之功十之四,拒色之功十之六。

Saturday, July 25, 2009

Xun Jubo 荀巨伯

Here is a story found in ‘A New Account of Tales of the World’ (Shi Shuo Xin Yu) about Xun Jubo, who lived during the Han dynasty (202 BC – 220).
Xun Jubo travelled far to visit a friend who was badly ill. In that period the Hun invaders were making an attack on the county in which his friend lived. The friend said to Xun, ‘I am dying, please go.’
Xun said, ‘I came a long distance to see you, but you want me to leave. Being disloyal to a friend only to save myself is an unrighteous act that is beneath me.’
The invaders arrived at last and asked Xun, ‘Our troops are coming, all the people in the county have fled, But what kind of man are you, who dare to remain here alone?’
‘My friend is terribly sick,’ Xun said, ‘I can’t bear to leave him alone. I prefer to be killed in his place.’
The invaders said to themselves, ‘We are unrighteous. How can we make an attempt on a righteous county?’
Then they withdraw the troops and the whole county was saved.
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荀巨伯,汉朝(前202年-220年)人。以下是‘世说新语’记载有关他的故事。
荀巨伯远看友人疾,值胡贼攻郡,友人语巨伯曰:“吾今死矣,子可去!”
巨伯曰:“远来相视,子令吾去,败义以求生,岂荀巨伯所行邪!”
贼既至,谓巨伯曰:“大军至,一郡尽空,汝何男子,而敢独止?”
巨伯曰:“友人有疾,不忍委之,宁以吾身代友人命。”
贼相谓曰:“吾辈无义之人,而入有义之国。”
遂班军而还,郡并获全。

Saturday, July 18, 2009

The Chinese Calendar 华人日历

The Chinese calendar follows a 60-year cycle. Within this cycle, there are two separate sub-cycles, which interact with one another. The first sub-cycle comprises of the ten heavenly stems, namely the Five Elements in their Yin and Yang forms. These elements are Wood, Fire, Earth, Metal and Water. The second sub-cycle comprise of the twelve zodiac animal signs, also known as the Earthly Branches.
Because the Chinese calendar is based on the moon's rotation, the new year can occur anytime from mid-January to late February.
The twelve animals are arranged in the following order: rat, ox, tiger, rabbit, dragon, snake, horse, ram, monkey, rooster, dog and pig. These 12 animals represent the rotating 12-year cycle that is the basis of the Chinese Zodiac. You’ve likely heard reference to a particular year being the "Year of the Rabbit" or "Year of the Pig."   
The system of the twelve-year cycle of animal signs was built from observations of the orbit of Jupiter (the Year Star 岁星).
Each animal in the zodiac is associated with its own element — metal, wood, earth, water or fire - while each year is assigned an element. The combination of these two elements is said to define a person's personality.
Much of Chinese philosophy is built around the belief in the five elements and their abilities to interact with and create relationships between natural phenomena. The five elements have been part of Chinese culture almost from the beginning. Interestingly, few people outside the Asian world understand the importance of the five elements, especially how each relates to the workings of the Chinese Zodiac.
This can be illustrated with the example of wood which can be used to spark a fire. Water can then be used to overcome fire and fire can help in the production of metal. Thus we find that the Chinese philosophers drew out their parallels from the natural behavior and processes of the five elements with each other.
Generally speaking, the years ending in odd numbers are Yin, while the years ending in even numbers are represented by Yang. 2009 is the Yin Earth Ox year. This means that 2009, is an Ox year that will have the Yin influence or a quieter, slower and tranquil feel.
The Ox symbolizes the attainment of prosperity through fortitude and hard work. The underlying tone of the Ox year is patience, perseverance, dependability and dedication. The Earth OX energy in particular is about ideals and principles; therefore, you may notice these attributes being very important in whatever you pursue for 2009.
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华人日历以六十年为一周期。在这周期里,有含有两个分周期。这两个分周期相互交流。第一个分周期由十个天干所组成,也就是五行的阴与阳。五行是:木、火、土、金、水。另一个分周期由十二生肖所组成,亦称为十二地支。
有为华历史根据月亮的运转来计算,新年会在阳历一月中至二月尾间的任何一天。
十二生肖动物的排列次序是:鼠、牛、虎、兔、龙、蛇、马、羊、猴、鸡、狗、猪。这十二动物代表十二年的运转周期,成为华历的主成分。所以你经常会听到说某年是兔年或猪年。
以动物生肖为符号的十二的周年时根据观察到的岁星轨道而建立起来的,所谓十二黄道带也。
每一个生肖动物都与五行(金木土水火)中一个元素相连,每年指定一个五行元素。据说这两个元素的结合就决定了一个人的个性。
中国哲学大部分是基于对五行的信仰与它们同大自然的交流与所建起的关系。五行几乎是从开始就是中国文化的一部分。有趣的是,在亚洲以外,很少人了解五行元素的重要性,尤其是每个元素与华人生肖运作的关系。
可以说明的例子是,木可以用来生火;水可以用来制火与火可以用来冶金。所以我们可以看到,中国哲学家把自然界的行为与五行元素的运作对等来看待。
一般来说,单数年属阴,双数年属阳。2009年是阴土的牛年。就是说,这个牛年受阴的影响,相对会平静、缓慢、安静。
牛年代表必须坚忍不拔与勤劳奋力争取幸福。牛年的基调是耐心、耐性、可靠、献身。土牛的能量特别适合用于理想性与原则性的东西;所以,在2009年,无论做任何事,都要牢记这些属性很重要。