Journal of Asian Restudy Win. Edition Part I

Journal of Asian Restudy

1

Journal of Asian Restudy

Journal of Asian Restudy Edition 2023 Winter

_______________________ Published by Education on Cultured Way ¹Toronto ON. Canada Email:AsianRestudyBureau@outlook.com ISSN 2564-31

Copyright belongs to Asian Re-study Journal 2

Journal of Asian Restudy Content Editor's Words.

Call for submission of orignal articles. P. 6

Disclaimer Please be noted we have zero tolerance for plagiary and will not accept any articles copied from or with main ideas similar to that of other publications.

Special Topics of Today The forming and evolution of souls -- How the soul came into being and the meaning of its evolution. P 92 Maybe it is really the time for us to recycle the Eco-system.

Poems for Appreciation The Nature of the Plants《感遇十二首之一》by Zhang Jiuling of Tang dynasty P 15 The Loft Swan 《卜算子·黄州定慧院寓居作》by Su Shi. of Song dynasty P. 18 The Nostalgia at Chibi 《念奴桥.赤壁怀古》by Su Shi of.

Song dynasty P. 20 The Journey Is Difficult《行路难》by Li Bai(Tang. dynasty) P 78 The Splendid Se《锦瑟》by Li Shangyin (Tang dynasty)P 42 The Untitled《无题》by Li Shangyin(Tang dynasty) P 38 3

Journal of Asian Restudy The Proses that set moral standards for more than a thousand years and would steal your hearts with their beauties.

Yueyang Pavilion 《岳阳楼记》By Fan Zhongyan P 7 The Praise to Boyi 《伯夷颂》By Han Yu. P 71 The Master's Statement《师说》By Han Yu. P 51 Fish Is What I Want《鱼我所欲也》By Mencius P 29 The Best Policies Come from the Greatest.

Wisdom 《旬子君道第十二篇》By Xunzi. P 60

People on Painting The picture of collecting thorn ferns 《采薇图》By

by Li Tang (Song dynasty) P 66

The Stories on Idioms and Proverbs The cuckoo cries to bleed – 杜鹃啼血. P 46 The greatest person has no figure, while the loudest voice can't be heard–大像无形 大音希声 P 84 The hard and the strong are the ones going to their demise easily, while the soft and the low are the.going to prevail – 坚强者死之徒, 柔弱者生之徒.

P.86 The high adroitness is hidden in the dumbness, while the true intelligent people usually look. foolish -- 大巧若拙. 大智若愚. P 88

4

Journal of Asian Restudy Humour Homework. P 25 The speedy harvest. P 49 The story of fishing. P 36 The tutor. P 58 The story of earthworms. P 82

5

Journal of Asian Restudy Editor’s Words, If running this journal is to taste the sadness of knowing that a lot of people have forgotten about the legacy of Asian culture, then why not let those brilliant people of ancient time to do some introduction themselves of what they were doing, what they were feeling and what they are thinking about things.

The spring festival of year dragon will be here soon, and people can see fireworks, happy stage shows, delicious Chinese cuisines, and red gift packages almost everywhere in Chinese communities all over the world. Those things represent part of Chinese culture, but they are not the ones to be included in this edition of journal.

Those are the ones that had set the moral standards for more than one thousand years, and/or steal your heart when you should quietly shed tears for sharing their affections in love life, silently weep for their great characters, and overwelmingly cheer up for their high spirit.

6

Journal of Asian Restudy Be the first one to worry before the world starts to get worried, and the last one to enjoy after the world is all in joy!

— Fan Zhongya

岳阳楼记 范仲淹. 北宋 庆历四年春，滕子京谪守巴陵郡。越明年，政通人和，百废具兴，乃重 修岳阳楼，增其旧制，刻唐贤今人诗赋于其上；属予作文以记之。 予观夫巴陵胜状，在洞庭一湖。衔远山，吞长江，浩浩汤汤，横无际涯 ；朝晖夕阴，气象万千；此则岳阳楼之大观也，前人之述备矣。然则北 通巫峡，南极潇湘，迁客骚人，多会于此，览物之情，得无异乎？ 若夫霪雨霏霏，连月不开；阴风怒号，浊浪排空；日星隐耀，山岳潜形； 商旅不行，樯倾楫摧；薄暮冥冥，虎啸猿啼。登斯楼也，则有去国怀乡 ，忧谗畏讥，满目萧然，感极而悲者矣。 至若春和景明，波澜不惊，上下天光，一碧万顷；沙鸥翔集，锦鳞游泳 ，岸芷汀兰，郁郁青青。而或长烟一空，皓月千里，浮光跃金，静影沉 璧，渔歌互答，此乐何极。登斯楼也，则有心旷神怡，宠辱皆忘，把酒 临风，其喜洋洋者矣。 嗟夫！予尝求古仁人之心，或异二者之为，何哉？不以物喜，不以己 悲。居庙堂之高，则忧其民；处江湖之远，则忧其君。是进亦忧，退亦 忧；然则何时而乐耶？其必曰：“先天下之忧而忧，后天下之乐而乐” 欤！噫！微斯人，吾谁与归？ 本作品收录于《范文正公集/卷07》和《古文观止》

7

Journal of Asian Restudy Yuèyánglóu jì qìnglì sì niánchūn, téngzijīng zhé shǒu bā líng jùn. Yuè míngnián, zhèngtōngrénhé, bǎi fèi jù xìng, nǎi chóngxiū yuèyánglóu, zēng qí jiùzhì, kè tángxiánjīn rén shī fù yú qí shàng; shǔ yǔ zuòwén yǐ jì zhī.

Yǔ guān fū bā líng shèng zhuàng, zài dòngtíng yī hú. Xián yuǎn shān, tūn chángjiāng, hào hào tāng tāng, hèng wújì yá; zhāohuī xī yīn, qìxiàngwànqiān; cǐ zé yuèyánglóu zhī dàguān yě, qián rén zhī shù bèi yǐ.

Ránzé běi tōng wū xiá, nánjí xiāoxiāng, qiān kè sāorén, duō hui yú cǐ, lǎn wù zhī qíng, dé wú yìhū?

Ruòfú yín yǔ fēifēi, lián yuè bù kāi; yīnfēng nùháo, zhuó làng pái kōng; rì xīng yǐn yào, shānyuè qián xíng; shānglǚ bùxíng, qiáng qīng jí cuī; bómù míng míng, hǔ xiào yuán tí. Dēng sī lóu yě, zé yǒu qù guó huái xiāng, yōu chán wèi jī, mǎnmù xiāorán, gǎn jí ér bēi zhě yǐ. Zhì ruò chūn hé jǐngmíng, bōlán bù jīng, shàngxià tiānguāng, yī bì wànqǐng; shā'ōu xiáng jí, jǐn lín yóuyǒng, àn zhǐ tīng lán, yùyù qīngqīng. Ér huò chǎng yān yīkōng, hàoyuè qiānlǐ, fú guāng yuè jīn, jìng yǐng chén bì, yúgē hù dá, cǐ lè hé jí. Dēng sī lóu yě, zé yǒu xīnkuàngshényí, chǒng rǔ jiē wàng, bǎjiǔ línfēng, qí xǐyángyáng zhě yǐ.

Jiēfū! Yǔ cháng qiú gǔ rén rén zhī xīn, huò yì èr zhě zhī wèi, hé zāi? Bù yǐ wù xǐ, bù yǐ jǐ bēi. Jū miàotáng zhī gāo, zé yōu qí mín; chù jiānghú zhī yuǎn, zé yōu qí jūn. Shì jìn yì yōu, tuì yì yōu; ránzé hé shí'ér lè yé? Qí bì yuē:“Xiān tiānxià zhī yōu ér yōu, hòu tiānxià zhī lè ér lè” yú! Yī! Wēi sī rén, wú shéi yǔ guī?

“Fàn wénzhèng gōng jí/juǎn 07” hé “gǔwén guānzhǐ” 现代文翻译: 8

Journal of Asian Restudy 庆历四年（1044年)的春天，滕子京降职到岳州做太守。到了第二年， 政事顺利，百姓和乐，很多长年荒废的事业又重新兴 办起来了。还重新修建了岳阳楼，扩大它旧有的规模，还在上面刻上 唐代贤人和当代人的诗赋，（滕子京）并嘱咐（我）写一篇文章用来记 述这件事。 我看那巴陵郡的美丽的景色，集中在洞庭湖上。洞庭湖连接着远 处的群山，吞吐长江的江水，水波浩荡，宽阔无边。或早或晚（一天 里）时阴时晴，景象千变万化。这就是岳阳楼的雄伟景象。前人对它的 描述已经很详尽了。然而，因为这里往北面通向巫峡，南面直到潇 水、湘水，被降职远调的官吏和南来北往的诗人，大多在这里聚会。 （他们）看了自然景物而触发的感情，大概会有所不同吧？ 如果遇上阴雨连绵繁密，有时连着整个月没有晴天，寒风怒吼，浊 浪冲天，太阳和星星隐藏了光辉，山岳隐没了形体；商人和旅客无法 通行，桅杆倒下，船桨折断；傍晚天色昏暗，虎在长啸，猿在哀啼。（此 时）登上岳阳楼，就会产生离开国都，怀念家乡，担心（人家）说坏话 ，惧怕批评指责的感觉，满眼是萧条的景象，感慨悲伤到极点啊。 至于春风和煦，阳光明媚的日子，湖面风平浪静，天色湖光相接， 一片碧绿，广阔无际；沙鸥时而飞翔，时而停歇，美丽的鱼儿在湖中游 来游去；湖岸上的小草和沙洲上的兰花，香气浓郁，草木茂盛。而有时 大片烟雾完全消散，皎洁的月光一泻千里，（月光照耀下的）水波闪耀 着金光；无风时静静的月影好似沉入水中的玉璧，渔夫的歌声一唱一 和，这样的乐趣哪有穷尽！（此时）登上岳阳楼，就会有心胸开阔，精 神愉悦，忘却荣辱得失，举起酒杯面对和风，喜气洋洋的感觉！ 唉！我曾经探求过古时品德高尚的人的思想，或许不同于（以上） 两种心情，这是为什么呢？他们不因为外物的好坏和个人的得失而 或喜或悲；在朝廷作官的人为百姓担忧；不在朝廷作官的人为君王担 9

Journal of Asian Restudy 忧。这样在朝为官也担忧，在野为民也担忧。既然这样，那么，什么 时候才快乐呢？那一定要说“在天下人忧虑之前先忧虑，在天下人快 乐之后再快乐”吧？唉！（如果）没有这种人，我同谁一道呢？ 写于庆历六年(1046年)九月十五日。

Translation — The first to worry before the world gets worried; the last to enjoy after the whole world is in joy!

On the Yueyang Pavilion

by Fan Zhongyan (Northern Song Dynasty) In the spring of the fourth year of Qingli (1044), Teng Zijing was demoted to Yuezhou as the prefect. In the second year, all affairs of the prefecture went well, and the local people were happy with their life, while many of the businesses that had been abandoned or destroyed for years have gotten revived.

Then, the prefect Teng also renovated the Yueyang Tower, by enlarging its original scale, and engraving famous poems of the Tang Dynasty and contemporary people on it. He asked me to write an article to record this event.

I saw that the beautiful sceneries of Baling County are concentrated on Dongting Lake. Dongting Lake connects the mountains in its unknown 10

Journal of Asian Restudy distance, which receives the inflow water from the Yangtze River. The boundless lake presents ever- changing, yet majestic scenes on its vast water, as it could be sunny in the morning, but suddenly changed to be cloudy in the evening time. This wonderful scenery by Yueyang Pavilion has been described in detail by predecessors. However, because its water leads to Wushan Gorge in the north and the river Xiaoshui and the river Xiangshui in the south, most of the officials who had once been demoted to distant places and poets traveling between south and north would gather here. The emotions triggered by what they had seen of the nature wonder could be surely different, right?

If it rained for days with no stop, and no sunshine for a month, yet with cold wind roaring and the turbid waves rising into the sky, then, the sun and stars would hide their light and the mountains would disappear with its alluring figures, meanwhile, merchants and travelers are unable to pass, masts of ships fell down, and oars were broken; at the dusk, it has already turned dark, when you heard tigers howling and apes crying. At this moment, if you climb up to the Yueyang Tower, you will come out the feeling of quitting your position in the capital, by returning to your hometown for a secluded life, or worry about the slanders and scandals against you by falling into victimization of false accusation. You will only have a depressing scene in your eyes that could make you feel extremely sad.

As for the warm sunny days with the gentle spring breeze the lake becomes calm enough to see the sky and the lake connecting in the distant harmony of jade coloring water; the sand gulls flies or stops, all by its mood, and the colorful and carefree fish swim around in the lake; the grass on the shore and the orchids on the sandbanks look exceptionally luxuriant. And sometimes, dark clouds and mist dissipate completely, while the full moon pours out light bright enough to reach thousands of miles away, when the water ripples reflected that 11

Journal of Asian Restudy gorgeous moonlight and shines like the golden ornaments.

If there is no wind, the reflection of the moon would rest in the water quietly, as if a piece of round jade has sunken down in the water, and the fishermen and fish women would sing in pairs affectionately. What a great time! At this time, when you climb up to the Yueyang Tower, you will instantly feel cheered up and spirit released, forgetting about all the gains and losses, as well as honor and disgrace, by raising your wine glass with a toast to the gentle breeze, while feeling the unspeakable joy inside.

Well! I have once explored the thoughts of people with noble moral characters from ancient times. If they have ascended the Yueyang Tower at both occasions, perhaps they would have come out different feelings from both the above mentioned ones. Why is that? They do not normally feel happy or sad because of the influence of sigh-viewings or personal gains and losses. They felt that those who served in the court should care about the life of people; those who did not serve in the court should worry about the well-beings of the king. In this way, officials in the government should have a sense of responsibility for their people, while people who has been vdeployed away or demoted should retain a sense of duty and loyalty for the ruler. If that is the case, then when could you enjoy your own life? They would reply "worry before the people in the world started to get worried, and enjoy after the people in the world to be in joy"? well! If there is no such person, who should I go with?

This work is included in "Fan Wenzhenggong Collection/Volume 07" and "Guwen Guanzhi" ------------------------------Fan Zhongyan (989 – 1052 AD) was born in Suzhou City of Jiangsu 12

Journal of Asian Restudy Province He was a politician, reformist, military strategist, writer and educator in the Northern Song Dynasty. Fan was also good at playing the Qin instrument, especially the song "Lu Shuang".

Even he had never done all what he had accomplished in his political career, this person would still be remembered by his famous statements as a dedicated governmental official: The first to worry before the world gets worried; the last to enjoy after the whole world is in joy!

Though he was from a poor ordinary family, Fan had always wanted to serve the country in order to help the people and defend the invaders from the northern China. He had worked very hard, even in unusually difficult life situation during his youthhood, in order to become a well-learned man,. And he passed the imperial entrance examination to gain a chance for a political career.

Fan was a very talented man, with a positive attitude to his life, whole-hearted loyalty and dedication to the court and his people, impressive courage to carry out plans. Even though he wasn't always successful in his political affairs, and had gone through downs and ups in his official career. He never gave up on his beliefs and ideas, and was the major figure starting the Qingli Reform. He was claimed as a well-known reformist, politician, strategist, educator and writer.

Just as the above article that has very well demonstrated his character and political ideas, there was another letter written to one of his friends further manifested his courageous, strategical, and unbending side of a brilliant, hardworking and responsible stateman. In the letter, he said: the mad man in the state of Chu would mock at the noble bird phoenix; the people from the state of Lu had once hurt the immortal animal Qilin. Would the phoenix lose its spiritual power because of the ridicule? No. Would the Qilin become not benevolent to others due to 13

Journal of Asian Restudy the harm of Lu people? Also no! If an army was defeated once and retreated from the battle field immediately afterwards, would we call them divine warriors? If a clever and talented person could change to somebody brainless after getting burned in fire by incident, how could we claim him as the capable ones? So I would rather act, regardless of all the obstacles, like a forever singing bird, even if it means to face the death, than to stay inert to remain a silent life.

The original words version from the letter The Spirited Crow: 彼希声之凤皇，亦见讥于楚狂；彼不世之麒麟，亦见伤于鲁人。凤岂以 讥而不灵，麟岂以伤而不仁？故割而可卷，孰为神兵；焚而可变，孰为 英琼。宁鸣而死，不默而生”——范仲淹在答友人梅尧臣的《灵乌赋》

14

Journal of Asian Restudy 出自唐代张九龄的《感遇十二首》 兰叶春葳蕤，桂华秋皎洁。 欣欣此生意，自尔为佳节。 谁知林栖者，闻风坐相悦。 草木有本心，何求美人折。 Chūzì táng dài zhāngjiǔlíng de “gǎn yù shí'èr shǒu” Lán yèchūnwēi ruí, guì huá qiū jiǎojié.

Xīnxīn cǐ shēngyì, zì ěr wèi jiājié.

Shéi zhī lín qī zhě, wén fēng zuò xiāng yuè.

Cǎomù yǒu běn xīn, hé qiú měirén zhé.

Translation From "Twelve Poems on Encounters"

by Zhang Jiuling of the Tang Dynasty The orchid leaves are lush in spring, and The osmanthus flowers are bright and pure in autumn.

Look how vibrant these plants are!

They are just presenting a scene of festivals by themselves!

For whatever unknown reason, passbyers of the woods would come by 15

Journal of Asian Restudy and happily sat down for a good leisure time.

Perhaps they had smelt the fragrance of the flowers sent by the sweet whispers of, the wind.

It is just that plants and trees have their alluring nature, Why solicit appreciators?

------------------------------Zhang Jiuling (678-740 AD), born in Shaoguan, Guangdong province, was a Chinese poet and politician of the Tang dynasty, who had served as chancellor during the reign of Emperor Xuanzong.

Zhang was from a family of local bureaucrat and had showed impressive literal talent and intelligence during his youthhood. He was lucky enough to pass all the exams successfully to embark on an official career at relative ease. Needless to say, his honesty, integrity, and dedication (to the duty) of a politician, who dares to go against the emperor in person for the good of society, but never mind recommending other talents to the courts, surely made him stand out among his peers. In 733, he was appointed as chancellor of Emperor Xuan Zong. Among all the Chancellors of Zhongshu Sheng ( a highest institute for making court decision and state policies), he was regarded as the most honest man. It was him who had once warned Xuanzong about the possible rebellion of An Lushan and suggested that An should be put to death after he disobeyed the order of his superior and led to the failure of a battle. However, Xuanzong only demoted An, for appreciating his military skills. We have to say, that Emperor Xuanzong truly valued the talents of the nation and had done a conscientious job of a monarch in his early reign. That was why he could take the harduprightness of Zhang Jiuling by then, and had even highly appraised him in some occasions.

16

Journal of Asian Restudy September 14, 736, it was Emperor Xuanzong's birthday, and the princes and dukes all offered jeweled mirrors as gifts. Zhang Jiuling, believing that the best way to reflect on oneself was to look upon others, wrote a five-volume work, calling it the Golden Mirror Records for a Thousand Years - 千秋金鑑, being a good reference to wish the Emperor a long life, on his birthday. The book discussed historical examples of rulership. The great grandpa of Xuanzong, the Emperor Taizong had made a good start to refer the history and other people as mirrors for monarchs to see the moral defects of their characters and the problems of their reign. When Xuanzong received the gift, he issued an edict by thanking and praising him.

Nevertheless, any fortune will meet its bottle neck, and luck ends quickly by all means. Zhang Jiuling was still expelled from the Zhongshu Sheng as chancellor to become a ChengXiang for administration affairs, due to the libels of his political opponents who accused him involved in factionism in the court political fight. Then he was demoted from his Chengxiang position to become a local official of Jinzhou in year 737, as his uncompromised personality made him unable to get along with the then favored chancellor of Xuanzong, Li Linfu. This is the sadness of Zhang, also the unfortunateness of Tang's regime. Under the viewpoint of some historians, the removal of Zhang from the court seemed to become the starting turning point of Tang dynasty, from prosperous Tang period to falling mid-Tang period. Since, this dynasty could never climb back to the same level of prosperity again, whether economically, culturally, politically in its influence upon neighbour and far countries.

In this year of demotion, Zhang wrote the above poem to demonstrate his virtuous character by comparing it to that of orchard and osmanthus. Both plants are highly regarded ones among gentry class people or scholar bureaucrats, due to their pleasant odors and fine 17

Journal of Asian Restudy looks.

苏轼《卜算子·黄州定慧院寓居作》 缺月挂疏桐，漏断人初静。 谁见幽人独往来，缥缈孤鸿影。 惊起却回头，有恨无人省。 拣尽寒枝不肯栖，寂寞沙洲冷。 Sūshì “bosuànzi·huángzhōudìng huì yuàn yùjū zuò” Quē yuè guà shū tóng, lòu duàn rén chū jìng.

Shéi jiàn yōu rén dú wǎnglái, piāomiǎo gū hóng yǐng.

Jīng qǐ què huítóu, yǒu hèn wú rén shěng.

Jiǎn jǐn hán zhī bù kěn qī, jìmò shāzhōu lěng. 译文 弯弯的勾月悬挂在疏落的梧桐树上；夜阑人静，漏壶的水早已滴光 了。 有个幽居的人在独自走来走去，仿佛孤雁般缥缈的身影。 突然惊起然后回过头来， 心有遗恨却无人知情。 跨过了所有遇见的寒枝也不肯栖息，甘愿在沙洲忍受寂寞凄冷。

Translation The crescent moon appeared in the sparse twigs of sycamore trees; 18

Journal of Asian Restudy It's late at night, with the last drop of water in the clepsydra gone, when people are getting quiet, then, One can see a secluded figure walking around, alone, Like the shadow of a swan, yet mystic.

Suddenly he was startled and turned around, Seemingly feeling awfully bad about something, that No one could understand.

He had stopped at all resting tree branches, however, unable to bear that coldness in the air, so Alone by himself, he wandered into this sandbank, by shivering.

—----------------------------Su Shi use this poem to describe the disappointment in his official career. He seemed to be that loft swan fallen out from the group, who wouldn't yield, yet with full of grief and worries inside him, feeling cold up there in the air, but was still cautiously searching the right place truly belonged to him.

19

Journal of Asian Restudy 苏轼《念奴娇·赤壁怀古》 大江东去，浪淘尽，千古风流人物。 故垒西边，人道是，三国周郎赤壁。 乱石穿空，惊涛拍岸，卷起千堆雪。 江山如画，一时多少豪杰。 遥想公瑾当年，小乔初嫁了，雄姿英发。 羽扇纶巾，谈笑间，樯橹灰飞烟灭。 故国神游，多情应笑我，早生华发。 人生如梦，一尊还酹江月。 Sūshì “niànnújiāo·chìbì huáigǔ” Dà jiāngdōng qù, làng táo jǐn, qiāngǔ fēngliú rénwù.

Gù lěi xībian, réndào shì, sānguó zhōu láng chìbì.

Luàn shí chuān kōng, jīng tāo pāi àn, juǎn qǐ qiān duī xuě.

Jiāngshān rú huà, yīshí duōshǎo háojié.

Yáoxiǎng gōng jǐn dāngnián, xiǎo qiáo chū jiàle, xióngzī yīng fā.

Yǔshàn guān jīn, tán xiào jiān, qiáng lǔ huīfēiyānmiè.

Gùguó shényóu, duōqíng yīng xiào wǒ, zǎoshēng huáfà.

Rénshēng rú mèng, yīzūn hái lèi jiāng yuè. 译文 滚滚长江向东奔流而去，千百年来淘尽了多少杰出的英雄人物。 旧日营垒的西边，有人说，那儿是三国时周瑜大破曹军的赤壁。 只见陡峭的崖壁耸入云霄， 20

Journal of Asian Restudy 汹涌澎湃的江水拍打着两岸，卷起无数堆雪白的浪花。 雄壮的江山奇丽如图画，那时间涌现出了多少英雄豪杰。 遥想当年的周瑜，绝代佳人小乔刚嫁给他时，英姿奋发豪气满怀。 手摇羽扇头戴纶巾，在谈笑之间，强敌的战船被烧得灰飞烟灭。 我今日畅游当年的战场，可笑我却过早地生出满头白发,顿生惆怅。 人生犹如一场梦啊，且洒一杯酒祭奠江上的明月。

Translation and annotations Nostalgia at Chibi By. SuShi( Northern Song) The Yangzi River flows to the east with mighty force, and The huge waves swept away all the heroes of past thousands of years.

To the west of the old fortress, People say that is the Red Cliff where Duke Zhou Yu from the Three Kingdoms Period had fought his famous battle. Where Steep rocks towered into the sky, thundery billows crashed upon the river banks, with Stirred - up water looked like thousands of piles of snow.

What a magnificent scenes, beautiful just as pictures, No wonder so many heroes have emerged by that time.

21

Journal of Asian Restudy Recalling that Duke Zhou was newly married with Xiao Qiao, The younger sister of the pair of most beautiful women then, when He looked so handsome and heroic, in His blue silk scarf, while Leisurely flapping the feather fan in his hands.

Just during that moment of a good laugh, the powerful enemy's warships were burned into ashes.

Today, I am wandering in the battlefield of those heroic old time, Surprised that I would fall into such ridiculous sentiment to burst into such grief by Realizing that I have already had a headfull of gray hair prematurely, though I had achieved nothing compared with those brilliant people of antique time.

Isn't life like a dream!

Let me pour a glass of wine to pay homage to the bright moon in the river.

—---------------------------------------------------Su Shi (1037-1101 AD) a native from Meishan, Sichuan province, was a writer, calligrapher, painter and government official from the Northern Song. He was a very talented man, though he had a rather bumpy official career. Su Shi was regarded as one of the eight most 22

Journal of Asian Restudy accomplished literature figures during Tang and Song dynasty and influenced many aspiring Chinese writers of later generations.

Su Shi wrote this poem at age of 47, two years after he was demoted to Huangzhou in year 1082, due to the "Wutai Poetry Case" for his conservatism in political reforms. He was full of grief while travelling around, and happened to arrive at Chibi, outside the city of Huangzhou, Hebei province. The magnificent scenery there moved the author, and also aroused his suppressed emotions of years, as all Confucianism educated scholars would do, who had once been ambitious in politics and dedicative to the court, however, turned to poems for moaning on their wounds and releasing sad feelings after the demotion or exile, due to the fierce competition in political circles nourished by a feudal imperial social system, which had always been the case during all dynasties. Duke Zhou was a very famous general of state Wu, during the Period of Three Kingdoms. He collaborated with the military strategist Zhu Geliang, the prime minister of the state Shu to fight against the force of Cao Cao, who was the father of the establisher of kingdom Wei, from north of China. Cao wanted to unite all states by crushing others, under the name of the puppet emperor. But neither Shu, nor Wu agreed to it, so when Cao tried to cross Yangzi River to conquer the southern and southwestern forces, they united to fight back, and defeated Cao at Chibi, by using fire, sent by a specially made arrow sipped in some combustible chemical at the head. They won a big victory since they knew the geograghical and climatic situation of battle field by Yangzi River very well. Zhu Geliang was a historically claimed genius in China, who was claimed to know things of all studies. It was he who had predicted that there would be wind going northward on that day of battle. Cao pretty much lost all his water force in that battle as the ships are mostly gotten burned.

This battle has been mystified by many novelists and folk stories during 23

Journal of Asian Restudy all the years coming by, which had indirectly magnified the influence of those heroic figures upon people. That was probably also why Su Shi instantly felt so sentimental by thinking of the sharp difference between his own exiled status and the victorial image of the past heros.

24

Journal of Asian Restudy Homework There are two primary school students who are named as Jack L. and Joan F.. Jack is good at arithmetic, but lazy in reading, while Joan is good at writing. but not bad at arithmetic either. However, she loved reading books very much and would like spend more time on reading. Jack, who is her neighbour and also the schoolmate in the same grade of the same school but the same class, offered to study with her, so they could help each other with their own strong courses and Joan agreed. At the beginning, they were seriously engaged in some good studies at home, until Joan embarked on a long novel and Jack started a new computer game. So, things started to change.

One day, Jack came over by telling Joan a secret that their homework for literature lesson and arithmetic lesson are exactly the same, since all the assignments are from the book, even they have different literature teachers. Sure that they share the same arithmetic teacher, but it wouldn't hurt much even if they copy the homework from each other.

So. they decided to let Jack copy writing assignment from Joan and let Joan copy arithmetic homework from Jack, to make sure they would have best odd to get the good marks.

Some days later, Jack came over Joan's home hurriedly by assuming Joan had finished her writing assignment as he had just gotten his arithmetic problem solved after an earlier supper. They were doing it in this way right now, in order to use the after - school time more economically. This time Joan gave him two books: a new homework book for arithmetic, which is exactly the same kind of book as that of 25

Journal of Asian Restudy Jack for writing, and also her book for writing, asking Jack to do her a favor by copying the arithmetic homework for her, since she had to return the novel the next day. Jack gladly agreed as he had just felt a bit uneasy due to the fact that arithmetic homework was a lot easier than that of writing for that day, as long as one could take big numbers.

There was only one problem needed to be solved today. The teacher taught them a new math unit which was "million". So the problem went like this: according to the agricultural research, one piece of grain could grow out one hundred and fifty pieces of new grains on average for each harvest; suppose one farmer has 300 kilograms of grains in his barn; also, according to the data of statistics, that one kilogram of grains normally has 3200 pieces inside; if he sows all the grain seeds into the field this spring, please calculate how many pieces of new grains can this farmer receive in the next harvest season. It was required to express the calculated result in millions.

So Jack took over two booklets from Joan and put them on the table before he took out his own booklet. He decided to copy the writing from Joan first in case he got distracted and wrote wrong characters. He was lousy on character writing. Just at the moment when he was looking for the right homework book for the writing assignment, he heard Joan gave out a very loud laugh, he was amused and couldn't help turning around and asked: "what is so funny?" Joan didn't answer, neither raised her head, still merged in her gleeful reading mood. Jack turned back to her homework and started to copy the essay, without noticing that something had gone wrong. After he finished writing in both books, he felt rather tired and extended out both of his arms to each side by making a yarn. Then he checked the names on the homework books and gave the two books of Joan back to her. Joan raised her head this time and broke into a smile by looking at Jack, until she met the smirk of Jack. She looked away and put two books into her schoolbag.

26

Journal of Asian Restudy The next day, they both turned in their homework in their separate classes. At the end of the day. The teacher gave back the homework books to all the students. Jack and Joan both got their books. When Joan opened her assignment book for writing, she was glad to see a satisfying mark. But when she opened her book for arithmetic, she was shocked to see a big question mark on his homework that was not an arithmetic problem, but an essay written by her, exactly the same essay that wrote about the thoughts on reading the poem written by an ancient poet of Tang dynasty: (唐李绅） 锄禾日当午，汗滴禾下土。 谁知盘中餐，粒粒皆辛苦。 Translation: The farmer is ploughing the crop field with his hoes under the harsh mid-day sun.

The sweat drops are dripping to the ground to fertilize the soil.

How many people know that each piece of the grain in their plate Is soaked with the sweat of the plougher.

But this essay was in Jack's handwriting, even though, it was in her book. For a moment, she thought she had mistakened it with her writing assignment book, but when she opened the other book, she was convinced that Jack had taken her arithmetic homework book as his writing assignment book. She read the comment made by the teacher on that mistaken homework, which said: "please calculate the drops of sweat if you don't like calculate the pieces of grain." and she fell into the deep thoughts, waiting to see what would be the story in Jack's side.

27

Journal of Asian Restudy While in Jack's classroom, Jack took it a lot cooler than Joan, at least he got this big number in millions figured out correctly after he opened his writing assignment book to see another arithmetic problem and solution in his own writing, but the question was a little different from the original one, as he was tired after copying the essay from Joan. The question asked at the end how many pieces of grain would the farm harvest? Please make a calculation. But Jack wrote on his writing assignment book as how many pieces of thoughts would the farm have?

Please do the imagination. Then he saw the comments of the teacher in red mark: without sweat, where comes the harvest? Without hard work, what is the use of thoughts? Young man, spend less time on imagination and focus more on the real life. Not like you don't even know where the rice in your plate comes from? Please write another essay since numbers don't always solve the problems, neither make sense of things.

28

Journal of Asian Restudy 《鱼我所欲也》出自《孟子·告子上》 鱼，我所欲也；熊掌，亦我所欲也。二者不可得兼，舍鱼而取熊掌者 也。生，亦我所欲也；义，亦我所欲也。二者不可得兼，舍生而取义者 也。 生亦我所欲，所欲有甚于生者，故不为苟得也；死亦我所恶，所恶有甚 于死者，故患有所不辟也。如使人之所欲莫甚于生，则凡可以得生者 何不用也？使人之所恶莫甚于死者，则凡可以辟患者何不为也？ 由是则生而有不用也，由是则可以辟患而有不为也。是故所欲有甚于 生者，所恶有甚于死者。非独贤者有是心也，人皆有之，贤者能勿丧 耳。 一箪食，一豆羹，得之则生，弗得则死。呼尔而与之，行道之人弗受； 蹴尔而与之，乞人不屑也。万钟则不辩礼义而受之，万钟于我何加 焉！宫室之美，妻妾之奉，所识穷乏者得我与？乡为身死而不受，今 为宫室之美为之；乡为身死而不受，今为妻妾之奉为之；乡为身死而 不受，今为所识穷乏者得我而为之：是亦不可以已乎？此之谓失其本 心。 Yú, wǒ suǒ yù yě Yú, wǒ suǒ yù yě; xióng zhǎng, yì wǒ suǒ yù yě. Èr zhě bùkě dé jiān, shě yú ér qǔ xióng zhǎng zhě yě. Shēng, yì wǒ suǒ yù yě; yì, yì wǒ suǒ yù yě. Èr zhě bùkě dé jiān, shě shēng ér qǔ yì zhě yě.

Shēng yì wǒ suǒ yù, suǒ yù yǒu shén yú shēng zhě, gù bù wéi gǒu dé 29

Journal of Asian Restudy yě; sǐ yì wǒ suǒ è, suǒ è yǒu shén yú sǐzhě, gù huàn yǒu suǒ bù pì yě.

Rú shǐ rén zhī suǒ yù mò shén yú shēng, zé fán kěyǐ dé shēng zhě hébùyòng yě? Shǐ rén zhī suǒ è mò shén yú sǐzhě, zé fán kěyǐ pì huànzhě hé bù wéi yě?

Yóu shì zé shēng ér yǒu bùyòng yě, yóu shì zé kěyǐ pì huàn ér yǒu bù wéi yě. Shì gù suǒ yù yǒu shén yú shēng zhě, suǒ è yǒu shén yú sǐzhě.

Fēidú xián zhě yǒu shì xīn yě, rén jiē yǒu zhī, xián zhě néng wù sàng ěr.

Yī dān sì, yī dòu gēng, dé zhī zé shēng, fú dé zé sǐ. Hū ěr ér yǔ zhī, xíngdào zhī rén fú shòu; cù ěr ér yǔ zhī, qǐ rén bùxiè yě. Wàn zhōng zé bù biàn lǐ yì ér shòu zhī, wàn zhōng yú wǒ hé jiā yān! Wèi gōngshì zhīměi, qīqiè zhī fèng, suǒ shí qióngfá zhě dé wǒ yǔ? Xiāng wèi shēn sǐ ér bù shòu, jīn wéi gōngshì zhīměi wéi zhī; xiāng wèi shēn sǐ ér bù shòu, jīn wéi qīqiè zhī fèng wéi zhī; xiāng wèi shēn sǐ ér bù shòu, jīn wéi suǒ shí qióngfá zhě dé wǒ ér wéi zhī: Shì yì bù kěyǐ yǐ hū? Cǐ zhī wèi shī qí běn xīn. 译文 鱼是我所想要的，熊掌也是我所想要的，如果这两种东西不能同时得 到，那么我宁愿舍弃鱼而选取熊掌。生命是我所想要的，正义也是我 所想要的，如果这两样东西不能同时得到，那么我宁愿牺牲生命而选 取大义。 生命是我所想要的，但我所想要的还有胜过生命的，所以我不做苟且 偷生的事；死亡是我所厌恶的，但我所厌恶的还有超过死亡的事，所 以我不会为某些困难祸患而不仁义。如果人们所想要的东西没有比 生命更重要的，那么凡是一切可以保全生命的方法，又有什么手段不 可用呢？如果人们所厌恶的事情没有超过死亡的，那么凡是能够用 来逃避灾祸的坏事，哪一桩不可以干呢？ 30

Journal of Asian Restudy 所以, 即便采用某种手段就能够活命，可是有的人却不肯采用；采用某 种办法就能够躲避灾祸，可是有的人也不肯采用。由此可见，他们所 喜爱的有比生命更宝贵的东西 - 义；他们所厌恶的，有比死亡更严重 的事 - 不义。不仅贤人有这种思想，人人都有，只不过是贤人能够不 丢掉罢了。 一碗饭，一碗汤，吃了就能活下去，不吃就会饿死。可是呵叱着给别 人吃，过路的饥民也不肯接受；用脚踢过去给别人吃，乞丐也不愿意 接受。可是有的人见了优厚俸禄却不辨是否合乎礼义就接受了。这样 ，优厚的俸禄对我有什么好处呢？是为了住所的华丽、妻妾的侍奉 和熟识的穷人感激我吗？从前有人为了道义宁愿死也不愿接受别人 的施舍，如今有人却为了住宅的华美而接受了；从前有人为了道义宁 愿死也不愿接受别人的施舍，如今有人却为了得到妻妾的侍奉而接受 了；从前有人为了道义宁愿死也不愿接受别人的施舍，如今有人却为 了让所认识穷困贫乏的人感激他们的恩德而接受了它。这种行为难 道不可以停止吗？这样做已丧失了人的天性 - 羞恶廉耻之心。

Translation Fish Is What I Want

by Mencious (the Warring State Period Fish as a delicious dish suits my appetite, but bear paws as a dish is also my favorite. If I can't have these two dishes at the same time, then I would rather give up the fish and choose the bear paws. Life is what I want, while righteousness is also what I desire. If I cannot stick to these two things at the same time, then I would rather sacrifice my life and choose righteousness.

31

Journal of Asian Restudy Life is what I want, but there is something more important than life that I yearn, so I won’t go beyond the boundary in order to survive; death is what I detest, but there is something worse than death that I resent. So I won't do unrighteous things in order to avoid certain difficult situation.

If there is nothing more important than life for people, then what means wouldn't be used by them in order to protect life? If there is nothing more than death that people truly resent, then what bad thing they won't do in order to avoid the fate of demise? You can survive by doing certain things, but some people are unwilling to do it; you can avoid disaster by engaging in certain scheme, but some people are unwilling to engage in it. From this we can tell that people value something more than life (that is, "righteousness"); they resent something more than death (that is, "unrighteousness"). Not only saints can do it, but all people can do it. It's just that saints always keep that value with them, while others easily forget about it.

A bowl of rice with a bowl of soup, if you eat it, you can sustain your life; if you don't eat it, you will starve to death. But if someone gives food to you by yelling at you, the hungry passbyer will not accept it; if he kicks the food over with his feet and asked you to eat it, beggars will not take it either. But there are some people who accept the admirable compensation without discerning whether it is in line with etiquette and integrity. Nevertheless, what good will a fat compensation do to me? For the splendid mansion, or for the companionship of gorgeous wives and concubines, or for the gratitude of the poor people I know?

Normally, those very people had rather die for integrity than accept other people's charity by bending their moral standards,, but now they won't mind give up that value for the beauty of the house; or for getting the service and companionship of gorgeous wives and concubines; or for the poor and needy people they knew to show the gratitude to their generosity and kindness. Isn't it ridiculous and can't they stop this type 32

Journal of Asian Restudy of behaviour? Because they are just as well losing the conscience of a decent hunan being - the shame and righteousness.

—-------------------------------------Mencius (372 - 289 BC), is a staunch advocate of Confucianism, he also developed this school of philosophy. Mencius was widely accepted by his theory of innate goodness of human beings. In language of today all souls are naturally connected to the kindness of birth and survival of life. Birth is to give life, representing the greatest kindness of the universe. To survive is to continue the existence of life. All people coming to the world, carried with them this basic kindness. As souls evolves, they would develop relationship with other souls, by guiding people to remain harmony with other ones while giving a sense of goodness to all people. And the goodness delivered through souls is assumed innate. More sophisticated souls would better manifest this goodness after they come back to the human world.

Normally, people think that Confucius's theory mainly focused on the value "Ren" - benevolence, while Mencius mainly advocated the value of "Yi" - righteousness. But, Mencius had never downplayed the value of " Ren". He had said the very famous proverb: "The true benevolent people had no rivals in the world." He very well inherited Confucius's ideas.

Mencius felt righteousness is something more important than life. So there is something that people can't do for the sake of life, and there is something that people shouldn't avoid for the sake of "Yi". When it is necessary, it would be right to sacrifice the life in order to stay righteous and keep the value of " Yi" to themselves.

That may sound like politician’s propaganda, a grand house of morals with no sense of reality in it, to many people's view point, especially in 33

Journal of Asian Restudy current world. The truth is that Confucianism has built a magnificient mansion of moral philosophy and neatly filled it with valuable treasures of all kinds to suit the need of pretty much every aspects of human life.

No doubt, as time goes by one dynasty after another, dust and unwanted garbage could deposit in that mansion, while some outdated stuff would just rot themselves, waiting to be swept away in a timely base.

For the beginners of this learning, they could refer to the script of Three Character Classic originally made for youngsters.

In that book, it contains many good advices to guide people's behaviors.

Certainly, those behavior standards not only include the value of Yi, also Ren, Li, etc. al.

Mencius said: the truth of Ren is to serve their parents who could be extended to other elders; the truth of Yi is to obey their brothers who could be extended to other more experienced colleagues and friends.

The real wise people would be happy to do both of the above. The truth of "Li"- etiquette is to delicately modify the above behaviors and make them pleasant to implement while look good to outsiders.

We can see those values are much closely related. The value of " Ren" may be toward applying to the people of elders or youngsters, or people in a relatively worse situation, as it is said: "be kind to other elders just as we treat our parents, be nice to other youngsters just as we treat our own kids." or " Everybody has a sense of compassion to the weak or deprived ones" . The value of "Yi" might more likely guide people to deal with how to treat others by assuming they are in a similar life situation or stay in the same living condition for that particular matter. While the value of "Li"- sobriety applies to everybody in a homogenous social environment.

34

Journal of Asian Restudy Regarding the “Yi”, getting to the very basics, in another word, people should have a sense of shame by detesting doing shameful things more than fearing death. However, in current world, there appeared quite some people who had almost completely lost their sense of shame, no matter they are well educated or poorly educated, which raised a concern of the society who is truly behind that. How come the popularly accepted moral standards would lose their ground when confronting the awfully wrenched schemes by bad people. They probably knew that was a scam, but they still would fall into it willingly, due to losing the cool judgement on the choice of proper behaviour, or they had become defected instantly on facing the devils' attacks? Their brains are still processing the right logics, but souls were betraying them, the latter of which had the bigger influence on people’s immediate behaviour, and dictated their action at that particular moment. So it may be the problem of souls. Are they the badly created new souls, due to the contamination of radioactive electric magnetic waves (EMW) in the composing materials of soul, or it was because some of the old souls had been damaged by radiations and other emissions in an already very dangerously polluted environment in our eco-system, or those well educated people had lost in the tech world under the guidance of a philosophy for short-term benefit, who had never well digested the moral standards taught in the schools, neither had taken them serious enough? Maybe, all the above mentioned cases had it.

35

Journal of Asian Restudy The Story of Fishing There was a young man who liked to help others. He went on an excursion for river sight-viewing and saw an old man who was fishing by the bank one day, so he walked over and said hello to him. The old man nodded and didn't say anything as if he was expecting a big fish to get on the hook. The young man realized that the old man wasn't doing this just for fun, but was very seriously into catching fish. So, he decided to help.

He looked around and saw some pebbles at the bank, then he picked one and threw it into the river to make some splashes in the near water.

The old man frowned and give this guy a tough stare, still without a word. The young man explained: "I am just trying to help, but it is true that the stone can stir up the fish, in the middle day of this weather, when the fish are all sleeping, whose belly had probably been well fed by some Joe last night..." The old man finally exploded and yelled at him:" who fed your belly last night then?" The guy didn't get his words quite well, he took it as who fed the fish's belly. So he answered:" I won't know particularly who that Joe was, but I saw a shadow by the bank last night when I was on a cruise ship. I believe a big fish had come out of the water while somebody was feeding it.... " When he was talking, he had already picked another piece of pebble and threw it into a tree top beside them. Instantly, a flock of startled birds hurriedly flew out with big loud noise from the tree. "They were crying about something, didn't you hear it?" the young man said. Those birds were truly crying about something:" We were the ones who fed the fish. We dropped the worms from our beak and that big fish got 36

Journal of Asian Restudy them all into his big mouth."

"How stupid it is to hear birds feeding fishes!" The old man murmured, seeming to be a half-deaf troubled man, but deep down inside, he got what that was. " No, we didn't do that intentionally, it was exactly this young man who stirred us out of the tree when it was our supper time.

He lied about his being on a cruise ship. Believe it or not, the fish was just out of the water for some fresh air after the heat from this steaming hot weather was gone." The birds chirped out all the story.

The old man suddenly came to realize something and got very angry: "You see, You made the birds lose their supper yesterday, and now, you are going to make me lose my supper today!

37

Journal of Asian Restudy 无题 作者：李商隐 (唐)

昨夜星辰昨夜风，画楼西畔桂堂东。 身无彩凤双飞翼，心有灵犀一点通。 隔座送钩春酒暖，分曹射覆蜡灯红。 嗟余听鼓应官去，走马兰台类转蓬。 zuóyè xīngchén zuóyè fēng, huà lóu xī pàn guì táng dōng.

Shēn wú cǎi fèng shuāngfēi yì, xīnyǒulíngxī yīdiǎn tōng.

Gé zuò sòng gōu chūnjiǔ nuǎn, fēn cáo shè fù là dēng hóng.

Jiē yú tīng gǔ yīng guān qù, zǒu mǎlán tái lèi zhuǎn péng. 译文 昨夜星光灿烂，夜半却有习习凉风；我们在画楼西畔、桂堂之东的一 个宴会上相见。 可惜身上没有彩凤的双翼，无法比翼齐飞；但你我内心却像灵犀一样 ，感情息息相通。 隔座的人互相送构猜钩嬉戏，然后举杯畅饮, 春心荡漾, 暖意融融；接 着大家又分组来行酒令，输者罚酒, 脸色与烛光一起泛红。 突然, 催鼓之声响起。我无力且无可奈何地立起身向各位道别; 不得已 又要匆匆忙忙地奔赴新上任的官邸, 我的生命就如同断根的蓬草, 四 处漂泊。

Translation 38

Journal of Asian Restudy The Untitled Author: Li Shangyin (Tang Dynasty)

The stars of last night are still twinkling in the sky of my memory while my emotions were floating with the wind of that very night.

It was in the west wing of the painting pavillion and on the east side of Mansion Osmanthus, where we met.

We had no flying wings of that gorgeous and beautiful phoenix in our body to help cross the undesired boundary and fly away, but Never mind, we have a clear understanding between our hearts, as that magic line in the rhinoceau's horn had reeled out and created the wonderful connection for us.

We sat separately in this banquet, with people between, by giving the friendship - hook to the aimed ones and making guesses of the lucky receiver, then we toasted in excitement with the rice wine of the spring, to get our hearts warmed up.

Shortly afterwards, all of us started to group up and engage in a drink game by guessing the object hiding under the wine cup and making drinking order to the failed guesser, while we both couldn't help noticing that how splended the red candle lights were on that moment with the wine in our blood rushing up, and our eyes meeting in the winks of the flame, and we were both feeling unspeakably high.

Suddenly, the drum started beating in the distance. By instincs, I stood up lazily, sighing, and I knew my good time was over by then, and the 39

Journal of Asian Restudy worries about the court struggles climbed up on me again. yet, It was the time to leave for my new post, and that has been my life for all these years, drifting like rootless weeds, by running from one post to another.

----------------------------------------------------This poem should be writen in his late twenties. When Li Shangyin was fifteen or sixteen years old, his family sent him to Yuyang Mountain to learn Taoism. During this period, he met and fell in love with Song Huayang, a lady from Lingdu Temple in Yuyang Mountain. However, their love could not be declared to outsiders, as a Daoist lady was supposed to live a seclusive life and couldn't have a normal relationship with a guy. Even though the author's heart was filled with bitter love, he could only write poems to let out his emotions. That was why he tended to untitle those poems, in order to hide the truth from the public and avoid the scrutinies of then conserved society to a government official. It was a sad situation understandable to all lovers.

Even Emperor Xuan Zong had to let his loved Daoist woman Yang Yuhuan to formally return to the mudane world before marrying her as his cuccunbine. But obviously, Li Shangyin wasn't nearly as powerful as the emperor.

It was said that quite some untitled poems written by Li were to memorize the love between the two.

—-----------------------------------------Li Shangyin (about 813 - 858 AD), a government official and a poet in the Tang Dynasty, was born in Henan Province. As one of the most outstanding poets in the late Tang Dynasty. Together with Du Mu, they are called "Xiao Li Du", and together with Wen Tingyun, called "Wen Li".

He was famous in composing love poems and untitled poems, which 40

Journal of Asian Restudy were beautiful, subtle and touching. However, among them, some were too obscure and confusing to be understood by modern people, due to the fact that he liked to hint things with ancient annecdotes and historical figures in his poems without giving clear indication. Still, it isn't too much exagerating to claim him as the prince of love poems.

Being an accomplished poet, he was, however, very unfortunate in his official career. Firstly, his plain family background led him to fail in the imperial entrance and selection examins again and again during an era when favorism played an important role. Then, after he settled in with Wang Maoyuan, he was caught in the partisan struggle between Niu and Li parties after his marriage with the daughter of Wang Maoyuan a regional military governer, under whom he was taking a staff position.

That political struggle was made between the court eunuches and some prominent court officials, while Wang Maoyuan was affiliated with a major opponent of eunuches. And that struggle had major influence upon his political career for all his life. A man's career very much decided the tone of his writings. In Li's case, that is beautifully sad, mystically unfortunate,and heart-wrenchingly affectionate. He was a consientious worker, although, just like his love life, he was hardly able to satisfy his goals in career and desires in life. He either failed it or ended up of losing it. For example, he loved his wife, even though he failed his political career because of the marriage, but she died when she was 39 years old and left him alone. His works are included in the collection of "Li Yishan's Poems"

41

Journal of Asian Restudy 锦瑟 李商隐(唐) 锦瑟无端五十弦，一弦一柱思华年。 庄生晓梦迷蝴蝶，望帝春心托杜鹃。 沧海月明珠有泪，蓝田日暖玉生烟。 此情可待成追忆，只是当时已惘然。 jǐn sè wúduān wǔshí xián yī xián yī zhù sī huá nián Zhuāngshēngxiǎo mèng mí húdié wàng dì chūnxīn tuō dùjuān Cānghǎi yuè míngzhū yǒu lèi lántián rì nuǎn yùshēng yān Cǐ qíng kě dài chéng zhuīyì zhǐshì dāngshí yǐ wǎngrán 译文 精美的瑟为什么竟有五十根弦， 一弦一柱都叫我追忆美好年华。 庄周翩翩起舞在睡梦中化为蝴蝶， 望帝把自己的忧虑与希望都托身于杜鹃之上。 在皎洁的月光下, 沧水安详静谧, 海珠熠熠生辉, 那是鲛人流下的颗颗 眼泪, 蓝田日暖玉中之宝石蒸发出奇异之清香。 这些无意为之的托物之情为什么要等到现在才突然开始追忆， 那是因为当时只觉得茫茫然然, 不知所思。 42

Journal of Asian Restudy Translation On the Splendid Se Instrument

by Li Shangyin (Tang dynasty)

This splendid musical instrument Se for some reason had fifty strings on it, with Each string and pillar of it reminded me of those wonderful years of life.

Zhuang Zhou woke up in the morning, with his dream lingering in his memory that he had become a butterfly, being confused that whether he became a butterfly or the butterfly had become him.

The Emperor Wang, Duyu, frustrated and worried, granted by the heaven to become a cuckoo crying in the spring woods, blood out of the throat, beak dyed in red, wishes up from the heart, all is it to wake up the corrupted new emperor.

The serene sea looked so peaceful, under the bright moonlight, flaunting with its gorgeous pearls whose glow reflected in the dark blue sea , yet, not perceiving they came from the tears of the mermaid.

The land of Lantian, rich in admirable jade, attracted many to visit in the intoxication of warm days, aroused by the vapored fragrance of the precious pieces.

Alas, why all these feelings that had been lost for so long, would rush to my memories right now.

43

Journal of Asian Restudy Maybe, I had always tried to suppress them, and led to my constant confusion on a true love.

Notes on words and phrases Jinse: A gorgeously decorated se. Se, a plucked string instrument, usually with twenty-five strings.

Pillar: The small wooden pillar used to hold the strings on the musical instrument.

Wang Di: Emperor Wang, named as Duyu, the ancient emperor of nation Shu. Lantian: The name of the mountain, southeast of Lantian, Shaanxi province today, 28 miles southeast of the county, famous for its richness in jade stones.

—-----------------------------------------------------This is one of most known pieces of Li's poems, which was very beautifully composed, and magnificently furnished, with vivid fairy stories, mythological figures, and touching immortal scenes weaving into it that would completely purify your soul to enter the realm of a true artistic world, where your imagination would take off for its journey in the vast sky. It was written in his late years.

There have always been different opinions about his intention of writing this poem, and there is no consensus. Some people say that it is a love poem written to a maid named "Jin Se" from the Chu family of Linghu; some say that it is a mourning poem for his late wife Wang, who died at age of 39, during the middle age of Li Shangyin; Some said that it is a 44

Journal of Asian Restudy song for singing the musical instrument, which is not very likely, though with a possibility to be a poem tuned with some feature of an musical instrument to sing the human's feeling, an overall feeling complicated with confusion, struggle and disappoinment in personal love life and political career.

45

Journal of Asian Restudy Cuckoo Cries to Bleed Cuckoo cries to the blood" refers to the legendary cuckoo that cried day and night and wouldn't stop until it cried out of blood from the throat.

It is often used to describe extreme grief or inexceptional sadness.

Legend has it that there was a king in the ancient Shu Kingdom, named as Emperor Wang (Duyu). He was a diligent and humble ruler and always prepared to recruit more clever men. With his efforts, Shu became a beautiful and rich nation.

One year, the Shu Kingdom suffered a very bad flood, with turbulent water rushing to many major villages. Emperor Wang was very worried.

A man named Bie Ling (Turtle Spirit) showed great talent in water control, so Emperor Wang appointed him as the prime minister to control floods. Bie Ling dug many rivers and diverted the water into the East China Sea. The kingdom of Shu remained a peaceful and beautiful nation again. Emperor Wang believed that Turtle Ling had made great contributions to their people and that he was not as talented as Bie Ling, so he gathered all court officials and held a grand ceremony for Bie Ling by giving his throne to this water control hero, who was called Emperor Cong. Then the receded emperor, Duyu, went to the Western Mountains by living seclusive life.

At the beginning, Emperor Cong led the people to build water preservation projects and cultivate farming fields, by doing many good deeds that benefited the country and allowed the people to live a happy life. However, slowly, he began to become arrogant and arbitrary, and no longer listened to the opinions of his people. Consequently, he didn't care about the lives of his people any more.

46

Journal of Asian Restudy When the news reached Western Mountain, Emperor Wang immediately felt very sorry for his people. He lost his appetite and spent many sleepless nights when he was walking around the room, thinking about solutions to change the situation. Finally, he decided to go to the palace in person to persuade Emperor Cong.

The news that Emperor Wang was going back to the palace soon became known to the people, and everyone came out of their homes to greet him. Everyone hoped that Emperor Cong would repent and make a change, so they followed Emperor Wang and went to the palace for the petition. As a result, a team of long line formed. Emperor Cong saw this long line of people from the distance and thought that Emperor Wang and his people were coming to take back the throne from him.

Emperor Cong was panicked and hurried up to order the city guards to close the gates tightly, in order to stop them from getting into the city.

Emperor Wang could not enter the city, so he leaned against the city gate and cried bitterly, but Emperor Cong still refused to open the city gate. In desperation, Emperor Wang returned to Western Mountain.

However, Emperor Wang felt that he had the responsibility to help Emperor Cong wake up so that the latter could once again become a good ruler. He thought it over and over again, trying to find a way to get into the city to persuade Emperor Cong. He thought of one way after another, but had to give them all up finally, because they were not feasible. In desperation, he had no choice but to beg the Heaven to turn himself into a bird so that he could fly into the palace to persuade Emperor Cong. The Heaven seemed to have heard his voice and turned him into a cuckoo.

The cuckoo flapped its wings, and easily got into the palace. It flew around and finally landed on a tree in the imperial garden, close to the 47

Journal of Asian Restudy residence of the emperor, by shouting loudly: "The people are precious!

The people are precious!" After listening to the cuckoo's voice, Emperor Cong understood that Emperor Wang was there, who was trying to advice him kindly. He was instantly feeling very guilty and decided to stop his wrongdoings, and since became a real good emperor.

Unfortunately, Emperor Wang had turned into a cuckoo and could never return to his original form again. For thousands of years, he has always shouted to the emperors day and night: "The people are precious! The people are precious!" However, few emperors in the later generations were willing to listen to him, so he cried out to bleed in its throat. The blood dyed his mouth to red, but he still refused to give in and still shouted "people are previous!

48

Journal of Asian Restudy The Speedy Harvest There was an old story from ancient China. It said anout a peasant who had just sowed the seeds in his crop field. Some days later, he saw the fresh green leaves of the new plants coming out of the soil. He was thrilled and waited until the next morning, but he felt how come the plant suddenly stopped growing this time when he came back to the field. So he shook his head and patted on it several times, then all of sudden, he came out of an idea. He went down the field immediately and started to lift the plants from the soil to make them look taller.

After having finished doing this, he got out of the field and looked back satisfactorily at the crop plants that had newly grown taller by his effort.

But when he came back in the evening time, he found all the plants had withered, dying.

This is a story to teach people not to do things against the law of nature. Everything has its way of existence. And each plant has their own way of life.

However, there was a young man of later generation, who read this story and wouldn't believe that the crops would die so easily, so he sneaked into some peasant's field, and decided to help them by doing exactly what that ancient farmer did in the morning time. But he didn't go back in the evening time as he heard that the more you watched the crop, the less likely they would grow. So he waited until days later while he was dreaming of speedy harvest at home. The early morning of one day, when he appeared by the crop field, to his shock, he found there was nothing in the field at all. He believed it was a miracle that the crops had been harvested due to both his physical effort and spiritual power, until he saw a pile of withered small plants by the field side and he heard people sighing and weeping while mumbling something as 49

Journal of Asian Restudy that it was too late to re-sow them again, even if they had the extra seeds.

This young man instantly felt his legs were shaking, and left the field by dragging his almost wasted body.

------- -------------------------------------

50