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Lone goose, not drinking or pecking for food,
it cries out in flight, voice yearns for the flock.
Who pities that single silhouette,
lost in ten thousand folds of cloud?
Gaze as far as possible, as if still seen,
sad cries many, as though heard once more.
The crows on the moors pay it no heed,
cawing and squawking in chaotic multitudes |
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| Poetry with longer lines that are about often Geese |
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| The reason you cannot rely on the wisdom of the people is that they have the minds of little children. If the child's head is not shaved, its sores will spread; and if its boil is not lanced, it will become sicker than ever. But when it is having its head shaved or its boil lanced, someone must hold it while the loving mother performs the operation, and it yells and screams incessantly, for it does not understand that the little pain it suffes now will break great benefit later. |
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| Authoritarian sentiment, Belittiling of ordinary people who are in need of direction |
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As season change
They too change
their flowered robes:
the fickle hearts of
men in this world
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| Poetry made of shorter lines that often talk about season or fickle hearts. Also often have a romantic component |
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| According to Exoteric Buddhist doctrines, one must spend three eons to attain enlightenment, but according to the Esoteric doctrines, one can expect sixteen great spiritual rebirths [within this life]. In speed and in excellence, the two doctrines differ as much as one endowed with supernatural power differs from a lame donkey. |
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| Is a fan of esoteric Buddhism and belives that exoteric buddhism is not that great |
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| "They will make an excellent opponent. If we are to die in any case, let's confront a worthy foe and meet death in the midst of a great army!" With these words, he spurred his horse forward. |
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| A narrative that contains dying, horses, battles, "excellent opponent", clothing, femal princesses, impermanence, buddhist influences |
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| Only such peoples as the Mongolians, Tanguts, Jurchens, Japanese, adn Tibetans have their own writings. But this is a matter that involves the barbarians and is unworthy of our concern |
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| Against Korean writing system |
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Definition
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| Invincibility is defense. Vincibility is attack. Defend and one has a surplus. Attack and one is insufficient. |
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| This writing talks about battle tactics. Also very paradoxical when talking about strength and weakness |
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| Which one of the legalists uses more extreme language? |
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| Which one of the legalists is more reasonable? |
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| Which author talks about war strategy? |
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| Who instituted teh Korean Writing system? |
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| Who opposed the Korean Writing system? |
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| Who made a case for the Korean writing system? |
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| Who was the Korean Neo-Confucianist? |
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Definition
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| Who are the three Chinese Confucianists? |
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Definition
| Zhou Dunyi, Cheng Brothers, Zhu Xi |
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| Who believed in supreme polarity, 5 elements, Daoistic thoughts, Yin and Yang, Sagehood, being Authentic, and Virtue? |
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Term
| Who got the li and qi dichotomy rolling, believed in principle in the universe, human nature, was more obscure and self contradictory, and more here and there? |
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| Who was clearer, not vague, systematic, adn focused on supreme polarity? |
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| Who were thew Japanese Buddhist Thinkers (emphasis on the Thinkers)? |
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Definition
| Kamo no Chomei and Yoshida Kenko |
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| Who was a more dark and depressing buddhist thinker? |
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| Which buddhist thinker had a heathenistic take on things and appreciated the beauty and aesthetic? |
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| Who were the major Japanese buddhist thinkers (emphasis on the Buddhists)? |
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| Which Japanese buddhist thinker was esoteric and invented kana phonetic writing system? |
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| Which Japanese Buddhist Thinkers believed in the pure land? |
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| The sounds of our language differ from those of Chinese and are not easily communicated by using Chinese graphs. Many among the ignorant, therefore, though they wish to express their sentiments in writing, have been unable to communicate. Considering this situation with compassion, I have newly devised twenty-eight letters. I wish only that the people will learn them easily and use them conveneintly in their daily life. |
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| That is, however, like trying to fit a square handle into a round hole. How could it possibly achieve its objective satisfactorily? How could there not be difficulties? It is, therefore, important that each region should follow the practices that are covenient to its people and that no one should be compelled to follow one writing system alone. |
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| These letters embrace the principles of heaven, earth, and men as well as the mysteries of yin and yang, adn there is nothing they cannot express. With these twenty-eight letters, infinite turns and changes may be explained; they are simple and yet contain all the essence; they are refined and yet easily communicable. |
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| A clever man can learn them in one morning, though a dull man may take ten days to study them. If we use these letters to explain books, it will be easier to comprehend thier meanings. If we se these letters in administering litigations, it will be easier to ascertain the facts of a case. |
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| Our state has established the Royal Confucian Academy to teach the sons and brothers of the nobility and the officials as well as men of superior talent among the people. The state has also established district schools in the capital city, where instructors are assigned to teach young students. |
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| As we share with China at present the same writing and the same institutions, we are startled to learn of the invention of Korean script |
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| Who had the assumption that human nature was evil and took it to logical point of view. If human nature is evil, how are rulers supposed to rule? |
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| If the participants include the heads of households, collective responsibility shall exted to the leaders of the groups of ten and five. If the participants inlcude these leaders, collective responsibility shall extend to the clan elder of the circuit. |
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| When the able are employed, they shall not be allowed to hold more than one office at a time. When the punishments are imposed, they shall not be applied to the guilty person alone. When rewards are greatned, they shall not be bestowed merely on the person credited with the achievement |
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| Now if ruler and subject must become like father and sone before there can be order, then we must suppose that there is no sch thing as an unrly father or son. Among human affections none takes priority over the love of parents for their children. But though all parents may show love for their children, the children are not always well behaved... And if such love cannot prevent children from becoming unruly, then how can it bring the people to order? |
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| The best rewards are those that are generous and predictable, so that the people may profit by them. The best penalties are those that are sever and inescapable, so that people will fear them. The best laws are those that are uniform and inflexible, so that people can understand them |
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| Therefore, in the state of an elightened ruler, there are no books written on bamboo slips; law suppies the only instruction. Thre are no sermons on the former kings; the officials serve as the only teachers. There are no fierce feuds of private swordsmen; cuttinf off the heads of the enemy is the only deed of valor. |
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| These are the customs of a disordered state: its scholars praise the ways of former kings and imitate their humaneness and rightness, put on fair appearance and speak in elegant phrases, thus casting doubt upon the laws of the time and causing the ruler to be of two minds. |
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| These five groups are the vermin of the state. If the rulers do not wipe out such vermin, and in their place encourage men of integrity and public spirit then they should not be surprised, when they look about the area within the four seas, to see states perish and ruling houses wane and die. |
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| The alternation and combination of yang and yin generate water, fire, wood, metal, and earth. With these Five phases of qi harmoniously arranged, the four seasons proceed through them. The Five Phases are simply yin and yang; yin and yang are simply the Supreme Polarity; the Supreme Polarity is fundamentally Non-Polar, Yet in the generation of the five phases, each one has its nature. |
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| The way of qian becomes the male; the way of kun becomes the female; the two qi stimulate each other, transforming and generating the myriad things. The myriad things generate and regenerate, alternating and transforming wihtout end. |
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Term
| Being Authentic, Authenticity, Imcipience, and Virtue, Learning to be a sage |
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Definition
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Term
| Due to the interaction of the two material forces and the five phases, things vary as weak and strong in thousands of ways. What the sage follows, however is the one principle. People must return to their originial nature. The mind of each human being is one with the mind of Heaven and Earth. The principle of each thing is one with the principle of all things. The course of each day is one with the course of a year |
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| The principle of Heaven generates and regeneratesm continuously without ceasing. This is because it takes no conscious action. If it had acted by exhausting its knowledge and skill, it could never continue without cease |
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Definition
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| The mind in itself is originally good. As it expresses etself in thoughts and ideas, it is sometimes evil. When the mind has been aroused, it should be described in terms of feelings, and not as the mind itself. For instance, water is water. But as it flows, some to the east and some to the west, it is called streams and braches |
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| The nature comes from Heaven, whereas capacity comes from material-force. When material-force is clear, capacity is clear. On the other hand, when material-force is turbid, capacity is turbid. Take, for instance, wood. Wheterit is straight or crooked is due to its nature. But whether it can be used as a beam or as a truss is determined by its capacity. Capacity may be good or evil but the nature is always good. |
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| One may indeed have the intention of getting rid of external temptations, but one must realize that human nature itself does not possess the two aspects of internal and external. As long as one holds that things internal and things external from two different bases, how can one hastily speak of stabilizing human nature? |
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| The constant principle of Heaven and Earth is that their mind is in all things, yet of themselves they have no mind; and the constant principle of the sage is that his feelings are in accord with all creation, yet of himself he has no feelings. Therefore, for the training of the gentleman there is nothing better than to become broad and open and to respond spontaneously to all things as they come... |
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| There is no need to avoid things or restrict oneself. Nor is there any need for exhaustive search. It is necessary to avoid things when one mentally negligent, but if one is not negligent, what is the necessity for avoidance? Exhaustive search is necessary when one has not fond the truth, but if one perserves humanity long enough, the truth will automatically dawn on him. Why should one have to wait for exhaustive search? |
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| "Principle has never been separated from material-force. However, principle is above the realm of corporeality, whereas material-force is within the realm of corporeality. Hence when spoken of as being above or within the realm of corporeality, is there not a difference of priority and posterority? Principle has no corporeal form, but material-force is coarse and contains impurities. |
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Definition
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| Fundamentally, principle and material-force cannot be spoken of as prior or posterior. But if we must trace their origin, we are obliged to say that principle is prior. However, principle is not a separate entitiy. It exists right in material-force. Without materia;-force, principle would have nothing to adhere to. Material force consists of the five-phases of metal, wood, water, fire, and earth, while principle includes humaneness, rightness, ritual decorum, and material force |
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| When heaven, earth, and the myriad things are spoken of together, there is only one principle. As applied to human beings, however, there is in each individual a particular principle. |
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| Before Heaven and Earth existed, there was certainly only principle. As there is this principle, therefore there are Heaven and Earth. If there were no principle, there would also be no Heaven and Earth, no human beings, no things, and in fact, no containing or sustaining to speak of. As there is principle, there is therefore material-force, which operates everywhere and nourishes and develops all things |
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Definition
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| Material-force refers to material objects, which are within the realm of corporeality: it is the instrument by which theings are produced. Therefore in the production of man and things, they must be endowed with principle before they have their material-force, and they must be endowed with material-force before they have corporeal form. |
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| The supreme ultimate is merely the principle of Heaven and Earth and the myriad things. With respect to the myriad things, there is the supreme ultimate in each and every one of them. Before Heaven and Earth existed, there was assuredly this principle. It is this principle that through movement generates the yang. It is also this principle that out of tranquility generates the yin. |
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| Now activity, tranquility, yin, and ang are all within the realm of corporeality. However, activity is after all the activity of the supreme ultimate and tranquility is also its tranquility, although activity and tranquility themselves are not the supreme ultimate. This is why Master Zhou Dunyi only spoke of that state as Non-finate-- the unconditioned. |
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Definition
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| The Supreme Ultimate is simply the principle of the highest good. Each and every person has in him the Supreme Ultimate, and each and every thing has in it the Supreme Ultimate. What Master Zhou called the Supreme Ultimate (or Supreme Polarity) is an appellation for all virtues and the utmost good in Heaven and Earth, human beings, and things. |
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Definition
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| The Supreme Ultimate is similar to the top of a house or the zenith of the sky, beyond which is no more. It is the ultimate of principle. Yang is active and yin is tranquil. In these it is not the Supreme Ultimate that acts or remains tranquil. It is simply that there are the principles of activity and tranquility. Principle is not visible; it becomes visible through yin and yang. |
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| Threfore when ancient sages and virtuous men spoke of the nature and destiny, they always spoke of them in relation to concrete affairs. For example, when they spoke of full development of human nature they meant the complete realization of the moral principles of the three mainstays: and the five constant virtues, covering the relationships between the ruler and ministers and between father and son. When they spoke of nourishing our nature, they meant that we should nourish these moral principles so as to keep them from injury |
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| But it is not true that there is originally an evil exisiting out there, waiting for the appearance of good to oppose it. We fall into evil only when our actions are not in accord with the original nature. |
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| In my opinion, what is called human desire is the exact oppositie of the Principle of Heaven. It is permissible to say that human desire exists because of the Principle of Heaven, but it is wrong to say that human desire is the same as the Principle of Heaven, for in its original state the Principle of Heaven is free from human desire. It is from the deviation in the operation of the Principle of Heaven that human desire arises. |
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