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Would that be possible for a solitary calf again?

Sun, 19 May 2013 01:20:58 +0000

Some big man sent a message of invitation to him, Zhuang Tsze replied to the messenger, 'Have you seen, Sir, a sacrificial ox? It is robed with ornamental embroidery, and feasted on fresh grass and beans. But when it is led into the grand ancestral temple, though it wished to be again a solitary calf, would that be possible for it?'

或聘于庄子。庄子应其使曰：“子见夫犠牛乎？衣以文绣，食以刍叔，及其牵而入于大庙，虽欲为孤犊，其可得乎！”

Kungfu in Chinese

Sat, 18 May 2013 01:47:18 +0000

Kungfu in Chinese is 功夫 , Pronunciation: gōng·fu. 功 means meritorious service, merit while 夫 a man, husband.

Besides the meaning of kungfu, 功夫 also has the following meaning as 1).time (to do something) 2).efforts (devoted to a task) 3).accomplishments, 4).skill

Master Hu Talking About Microcosmic Obit in Workshops 2011

Thu, 02 May 2013 09:19:28 +0000

This video is a lecture upon microcosmic obit given by Master Hu during workshops 2011. There around 24 students attend the workshops carried out in mount Wudang.

A Pearl Under the Chin of the Black Dragon

Thu, 02 May 2013 00:31:44 +0000

There was a man who, having had an interview with the king of Sung, and been presented by him with ten carriages, showed them boastfully to Kwang-tsze, as if the latter had been a boy.

Kwang-tsze said to him, 'Near the Ho there was a poor man who supported his family by weaving rushes to form screens. His son, when diving in a deep pool, found a pearl worth a thousand ounces of silver. The father said, "Bring a stone, and break it in pieces. A pearl of this value must have been in a pool nine khung deep, and under the chin of the Black Dragon. That you were able to get it must have been owing to your finding him asleep. Let him awake, and the consequences to you will not be small!" Now the kingdom of Sung is deeper than any pool of nine khung, and its king is fiercer than the Black Dragon. That you were able to get the chariots must have been owing to your finding him asleep. Let him awake, and you will be ground to powder.'

骊龙颔下珠

人有见宋王者，锡车十乘，以其十乘骄稚庄子。庄子曰：“河上有家贫恃纬萧而食者，其子没于渊，得千金之珠。其父谓其子曰：‘取石来锻之！夫千金之珠，必在九重之渊而骊龙颔下，子能得珠者，必遭其睡也。使骊龙而寤，子尚奚微之有哉！’今宋国之深，非直九重之渊也；宋王之猛，非直骊龙也；子能得车者，心遭其睡也。使宋王而寤，子为粉夫！

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Sun, 21 Apr 2013 21:07:05 +0000

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When Khao-fu Received His First Official Rank

Sun, 21 Apr 2013 09:34:28 +0000

正考父一命
When Khao-fu received the first grade of official rank, he walked with head bowed down; on receiving the second, with bent back; on receiving the third, with body stooping, he ran and hurried along the wall:-- who would presume not to take him as a model? But one of those ordinary men, on receiving his first appointment, goes along with a haughty stride; on receiving his second, he looks quite elated in his chariot; and on receiving the third, he calls his uncles by their personal names;-- how could Hsü Yû, Yâo of Thang be a comparison?

正考父一命而伛，再命而偻，三命而俯，循墙而走，孰敢不轨！如而夫者，一命而吕钜，再命而于车上儛，三命而名诸父，孰协唐许！

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Thu, 18 Apr 2013 05:48:22 +0000

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Tue, 16 Apr 2013 06:45:07 +0000

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Quatation of Words by Confucius

Tue, 16 Apr 2013 03:00:25 +0000

Confucius said, 'The minds of men are more difficult of approach than the position defended by mountains and rivers, and more difficult to know than Heaven itself.

Heaven has its periods of spring and autumn, of winter and summer, and of morning and evening; but man's exterior is thickly veiled, and his feelings lie deep. Thus the demeanour of some is honest-like, and yet they go to excess in what is mean; others are really gifted, and yet look to be without ability; some seem docile and impressible, but yet they have far-reaching schemes; others look firm, and yet may be twisted about; others look slow, and yet they are hasty. In this way those who hasten to do what is right as if they were thirsty will anon hurry away from it as if it were fire. Hence the superior man looks at them when employed at a distance to test their fidelity, and when employed near at hand to test their reverence.

By employing them on difficult services, he tests their ability; by questioning them suddenly, he tests their knowledge; by appointing them a fixed time, he tests their good faith; by entrusting them with wealth, he tests their benevolence; by telling them of danger, he tests their self-command in emergencies; by making them drunk, he tests their tendencies; by placing them in a variety of society, he tests their chastity:-- by these nine tests the inferior man is discovered.'

孔子曰：“凡人心险于山川，难于知天；天犹有春秋冬夏旦幕之期，人者厚貌深情。故有貌愿而益，有长若不肖，有顺怀而达，有坚而缦，有缓而钎。故其就义若渴者，其去义若热。故君子远使之而观其忠，近使之而观其敬，烦使之而观其能，卒然问焉而观其知，急与之期而观其信，委之以财而观其仁，告之以危而观其节，醉之以酒而观其侧，杂之以处而观其色。九徵至，不肖人得矣。”

The Lower The Service, The More Are the Carriages Given

Fri, 12 Apr 2013 03:52:08 +0000

There was a man of Sung, called Tshâo Shang, who was sent by the king of Sung on a mission to Khin. On setting out, he had several carriages with him; and the king of Khin was so pleased with him that he gave him another hundred.

When he returned to Sung, he saw Chuang Tzu, and said to him, 'To live in a narrow lane of a poor mean hamlet, wearing sandals amid distress of poverty, with a weazen neck and yellow face;-- that is what I should find it difficult to do. But as soon as I come to an understanding with the Lord of a myriad carriages, to find myself with a retinue of a hundred carriages,-- that is wherein I excel.'

Chuang Tzu replied, 'When the king of Khan is ill, the doctor whom he calls to open an ulcer or squeeze a boil receives a carriage; and he who licks his piles receives five. The lower the service, the more are the carriages given. Did you, Sir, lick his piles? How else should you have got so many carriages? Begone!'

宋人有曹商者，为宋王使秦。其往也，得车数乘；王说之，益车百乘。反于宋，见庄子曰：“夫处穷闾厄巷，困窘织屦，槁项黄馘者，商之所短也；一悟万乘之主而从车百乘者，商之所长也。”

庄子曰：“秦王有病召医，破痈溃痤者得车一乘，舐痔者得车五乘，所治愈下，得车愈多。子岂治其痔邪，何得车之多也？子行矣！”

Confucian and Mohist Disputed Against Each Other

Wed, 10 Apr 2013 02:12:21 +0000

A man of Kang, called Hwan, learned his books in the neighbourhood of Khiû-shih, and in no longer time than three years became a Confucian scholar, benefiting the three classes of his kindred as the Ho extends its enriching influence for nine lî. He made his younger brother study the principles of Mo, and then they two-- the scholar and the Mohist-- disputed together about their respective systems, and the father took the side of the younger. After ten years Hwan killed himself.

By and by he appeared to his father in a dream, saying, 'It was I who made your son become a Mohist; why did You not recognise that good service? I am become (but) the fruit of a cypress in autumn.' But the Creator, in apportioning the awards of men, does not recompense them for their own doings, but recompenses them for the use of the Heavenly in them. It was thus that Hwan's brother was led to learn Mohism.

When this Hwan thought that it was he who had made his brother different from what he would have been, and proceeded to despise his father, he was like the people of Khî, who, while they drank from a well, tried to keep one another from it. Hence it is said, 'Now-a-days all men are Hwans.' From this we perceive that those who possess the characteristics of the Tâo consider that they do not know them; how much more is it so with those who possess the Tâo itself! The ancients called such (as Hwan) 'men who had escaped the punishment of Heaven.'

The sagely man rests in what is his proper rest; he does not rest in what is not so;-- the multitude of men rest in what is not their proper rest; they do not rest in their proper rest.

郑人缓也呻吟裘氏之地。祇三年而缓为儒，河润九里，泽及三族，使其弟墨。儒墨相与辩，其父助翟。十年而缓自杀。其父梦之曰：“使而子为墨者予也。阖胡尝视其良，既为秋柏之实矣？”夫造物者之报人也，不报其人而报其人之天。彼故使彼。夫人以己为有以异于人以贱其亲，齐人之井饮者相捽也。故曰今之世皆缓也。自是，有德者以不知也，而况有道者乎！古者谓之遁天之刑。圣人安其所安，不安其所不安；众人安其所不安，不安其所安。

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Tue, 09 Apr 2013 11:49:46 +0000

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Confucius Was Reduced to Extreme Distress

Mon, 25 Mar 2013 02:13:00 +0000

When Confucius was reduced to extreme distress between Khan and Tshâi, for seven days he had no cooked meat to eat, but only some soup of coarse vegetables without any rice in it. His countenance wore the appearance of great exhaustion, and yet he kept playing on his lute and singing inside the house.

Yen Hui was outside, selecting the vegetables, while Tsze-lû and Tsze-kung were talking together, and said to him, 'The Master has twice been driven from Lû; he had to flee from Wei; the tree beneath which he rested was cut down in Sung; he was reduced to extreme distress in Shang and Kâu; he is held in a state of siege here between Khan and Tshâi; any one who kills him will be held guiltless; there is no prohibition against making him a prisoner. And yet he keeps playing and singing, thrumming his lute without ceasing. Can a superior man be without the feeling of shame to such an extent as this?' Yen Hui gave them no reply, but went in and told their words to Confucius, who pushed aside his lute, and said, 'Yû and Tshze are small men. Call them here, and I will explain the thing to them.'

When they came in, Tsze-lû said, 'Your present condition may be called one of extreme distress.' Confucius replied, 'What words are these! When the Superior man has free course with his principles, that is what we call his success; when such course is denied, that is what we call his failure. Now I hold in my embrace the principles of benevolence and righteousness, and with them meet the evils of a disordered age;-- where is the proof of my being in extreme distress? Therefore looking inwards and examining myself, I have no difficulties about my principles; though I encounter such difficulties (as the present), I do not lose my virtue. It is when winter's cold is come, and the hoar-frost and snow are falling, that we know the vegetative power of the pine and cypress. This strait between Khan and Tshâi is fortunate for me.' He then took back his lute so that it emitted a twanging sound, and began to play and sing. At the same time Tsze-lû, hurriedly, seized a shield, and began to dance, while Tsze-kung said, 'I did not know before the height of heaven nor the depth of the earth.'

The ancients who had got the Tâo were happy when reduced to extremity, and happy when having free course. Their happiness was independent of both these conditions. The Tâo, and its characteristics!-- let them have these and distress and success come to them as cold and heat, as wind and rain in the natural order of things. Thus it was that Hsü Yû. found pleasure on the north of the river Ying, and that the earl of Kung enjoyed himself on the top of mount Kung.

孔子穷于陈蔡之间，七日不火食，藜羹不糁，颜色甚惫，而弦歌于室。颜回择菜，子路、子贡相与言曰：“夫子再逐于鲁，削迹于卫，伐树于宋，穷于商周，围于陈蔡，杀夫子者无罪，藉夫子者无禁。弦歌鼓琴，未尝绝音，君子之无耻也若此乎？”颜回无以应，入告孔子。孔子推琴喟然而叹曰：“由与赐，细人也。召而来，吾语之。”

子路、子贡入。子路曰：“如此者可谓穷矣！”

孔子曰：“是何言也！君子通于道谓之通，穷于道谓之穷。今丘抱仁义之道以遭乱世之患，其何穷之为！故内省而不穷于道，临难而不失其德，天寒既至，霜雪既降，吾是以知松柏之茂也。陈蔡之隘，于丘其幸乎！”孔子削然反琴而弦歌，子路扢然执干而舞。子贡曰：“吾不知天之高也，地之下也。”

古之得道者，穷亦乐，通亦乐。所乐非穷通也，道德于此，则穷通为寒暑风雨之序矣。故许由娱于颖阳而共伯得乎共首。

My body by the streams, but my mind dwells at the court

Fri, 22 Mar 2013 02:08:58 +0000

Prince Mâu of Kung-shan spoke to Kan-tsze, saying, 'My body has its place by the streams and near the sea, but my mind dwells at the court of Wei;-- what have you to say to me in the circumstances?' Kan-tsze replied, 'Set the proper value on your life. When one sets the proper value on his life, gain seems to him unimportant.' The prince rejoined, 'I know that, but I am not able to overcome my wishes.' The reply was, 'If you cannot master yourself in the matter, follow your inclinations so that your spirit may not be dissatisfied. When you cannot master yourself, and try to force yourself where your spirit does not follow, this is what is called doing yourself a double injury; and those who so injure themselves are not among the long-lived.'

Mâu of Wei was the son of a lord of ten thousand chariots. For him to live in retirement among crags and caves was more difficult than for a scholar who had not worn the dress of office. Although he had not attained to the Tâo, he may be said to have had some idea of it.

中山公子牟谓瞻子曰：“身在江海之上，心居乎魏阈之下，奈何？”瞻子曰：“重生。重生则利轻。”中山公子牟曰：“虽知之，未能自胜也。”瞻子曰：“不能自胜则从，神无恶乎？不能自胜而强不从者，此之谓重伤。重伤之人，无寿类矣。”魏牟，万乘之公子也，其隐岩穴也，难为于布衣之士；虽未至乎道，可谓有其意矣！

I Do Not Wish to Take Office

Wed, 20 Mar 2013 01:15:05 +0000

Confucius said to Yen Hui, 'Come here, Hui. Your family is poor, and your position is low; why should you not take office?' Hui replied, 'I have no wish to be in office. Outside the suburban district I possess fields to the extent of fifty acres, which are sufficient to supply me with congee; and inside it I have ten acres, which are sufficient to supply me with silk and flax. I find my pleasure in playing on my lute, and your doctrines, Master, which I study, are sufficient for my enjoyment; I do not wish to take office.' Confucius looked sad, changed countenance, and said, "How good is the mind of Hui! I have heard that he who is contented will not entangle himself with the pursuit of gain, that he who is conscious of having gained (the truth) in himself is not afraid of losing other things, and that he who cultivates the path of inward rectification is not ashamed though he may have no official position. I have long been preaching this; but to-day I see it realised in Hui:-- this is what I have gained.'

孔子谓颜回曰：“回，来！家贫居卑，胡不仕乎？”颜回对曰：“不愿仕。回有郭外之田五十亩，足以给飦粥；郭内之田十亩，足以为丝麻；鼓琴足以自娱；所学夫子之道者足以自乐也。回不愿仕。”孔子揪然变容，曰：“善哉，回之意！丘闻之：‘知足者，不以利自累也；审自得者，失之而不惧；行修于内者，无位而不作。’丘诵之久矣，今于回而后见之，是丘之得也。”

He who is Carrying Out Tâo forgets His Own Mind

Sun, 17 Mar 2013 01:23:55 +0000

Tsang-tsze was residing in Wei. He wore a robe quilted with hemp, and had no outer garment; his countenance looked rough and emaciated; his hands and feet were horny and callous; he would be three days without lighting a fire; in ten years he did not have a new suit; if he put his cap on straight, the strings would break; if he drew tight the overlap of his robe, his elbow would be seen; in putting on his shoes, the heels would burst them. Yet dragging his shoes along, he sang the 'Sacrificial Odes of Shang' with a voice that filled heaven and earth as if it came from a bell or a sounding stone. The Son of Heaven could not get him to be a minister; no feudal prince could get him for his friend. So it is that he who is nourishing his mind's aim forgets his body, and he who is nourishing his body discards all thoughts of gain, and he who is carrying out the Tâo forgets his own mind.

曾子居卫，缊袍无表，颜色肿哙，手足胼胝。三日不举火，十年不制衣，正冠而缨绝，捉衿而肘见，纳屦而踵决。曳縰而歌《商颂》，声满天地，若出金石。天子不得臣，诸侯不得友。故养志者忘形，养形者忘利，致道者忘心矣。

Yüan Hsien was living in Lû

Thu, 14 Mar 2013 00:52:59 +0000

Yüan Hsien was living in Lû. His house, whose walls were only a few paces round, looked as if it were thatched with a crop of growing grass; its door of brushwood was incomplete, with branches of a mulberry tree for its side-posts; the window of each of its two apartments was formed by an earthenware jar in the wall, which was stuffed with some coarse serge. It leaked above, and was damp on the ground beneath; but there he sat composedly, playing on his guitar.

Tsze-kung, in an inner robe of purple and an outer one of pure white, riding in a carriage drawn by two large horses, the hood of which was too high to get into the lane leading to the house, went to see him. Yüan Hsien, in a cap made of bark, and slippers without heels, and with a stalk of hellebore for a staff, met him at the door.

'Alas! Master,' said Tsze-kung, 'that you should be in such distress!'

Yüan Hsien answered him, 'I have heard that to have no money is to be poor, and that not to be able to carry one's learning into practice is to be distressed. I am poor but not in distress.'

Tsze-kung shrank back, and looked ashamed, on which the other laughed and said, 'To act with a view to the world's praise; to pretend to be public-spirited and yet be a partisan; to learn in order to please men; to teach for the sake of one's own gain; to conceal one's wickedness under the garb of benevolence and righteousness; and to be fond of the show of chariots and horses:-- these are things which Hsien cannot bear to do.'

King Kâo of Khû Rewarded Sheep-butcher Yüeh

Mon, 11 Mar 2013 09:59:58 +0000

When king Kâo of Khû lost his kingdom, the sheep-butcher Yüeh followed him in his flight. When the king recovered his kingdom and returned to it, and was going to reward those who had followed him, on coming to the sheep-butcher Yüeh, that personage said, 'When our Great King lost his kingdom, I lost my sheep-killing. When his majesty got back his kingdom, I also got back my sheep-killing. My income and rank have been recovered; why speak further of rewarding me?'

The king, on hearing of this reply, said, 'Force him to take the reward;'

but Yüeh said, 'It was not through any crime of mine that the king lost his kingdom, and therefore I did not dare to submit to the death which would have been mine if I had remained in the capital. And it was not through any service of mine that he recovered his kingdom, and therefore I do not dare to count myself worthy of any reward from him.'

The king now asked that the butcher should be introduced to him, but Yüeh said, 'According to the law of Khû, great reward ought to be given to great service, and the recipient then be introduced to the king; but now my wisdom was not sufficient to preserve the kingdom, nor my courage sufficient to die at the hands of the invaders. When the army of Wû entered, I was afraid of the danger, and got out of the way of the thieves;-- it was not with a distinct purpose of loyalty that I followed the king. And now he wishes, in disregard of the law, and violations of the conditions of our social compact, to see me in court;-- this is not what I would like to be talked of through the kingdom.' The king said to Tsze-khî, the Minister of War, 'The position of the sheep-butcher Yüeh is low and mean, but his setting forth of what is right is very high; do you ask him for me to accept the place of one of my three most distinguished nobles.'

This being communicated to Yüeh, he said, 'I know that the place of such a distinguished noble is nobler than a sheep-butcher's stall, and that the salary of 10,000 kung is more than its profits. But how should I, through my greed of rank and emolument, bring on our ruler the name of an unlawful dispensation of his gifts? I dare not respond to your wishes, but desire to return to my stall as the sheep-butcher.' Accordingly he did not accept the proffered reward.

楚昭王失国，屠羊说走而从昭王。昭王反国，将赏从者，及屠羊说。
屠羊说曰：“大王失国，说失屠羊；大王反国，说亦反屠羊。臣之爵禄已复矣，又何赏之有！”
王曰：“强之！”
屠羊说曰：“大王失国，非臣之罪，故不敢伏其诛；大王反国，非臣之功，故不敢当其赏。”
王曰：“见之！”
屠羊说曰：“楚国之法，必有重赏大功而后得见，今臣之知不足以存国而勇不足以死寇。吴军入郢，说畏难而避寇，非故随大王也。今大王欲废法毁约而见说，此非臣之所以闻于天下也。”
王谓司马之綦曰：“屠羊说处卑贱而陈义甚高，子綦为我延之以三旌之位。”
屠羊说曰：“夫三旌之位，吾知其贵于屠羊之肆也；万钟之禄，吾知其富于屠羊之利也；然岂可以贪爵禄而使吾君有妄施之名乎！说不敢当,愿复反吾屠羊之肆。”遂不受也。