Clarity,
Office 17622,
PO Box 6945,
London.
W1A 6US
United Kingdom
Phone/ Voicemail:
+44 (0)20 3287 3053 (UK)
+1 (561) 459-4758 (US).
blewbubbles
visitor
- Joined
- Aug 22, 2017
- Messages
- 35
- Reaction score
- 27
《白话易经》Authors：Nan Huaijin 南怀瑾、Xu Qinting 徐芹庭
Among the modern translations / Interpretations of the I Ching, I found a peculiar gem. A fairly recent review of this 46 year old publication at wapbaike.baidu.com shed new light on the critical value to new readers. I am pasting a verbatum deepl traslation of the article.
There isn't an English translation of this title, I regret to say, but I've seen a pdf of the Chinese text on Scribd. It may be worth looking at, if you haven't already done so.
(Nan Huai-Chin was a Chan buddhist monk and tai chi master, educator, author and former military officer in the Chinese army! His is highly regarded as a cultural figure of the 20th century in modern China. Nan was known for his delightful personality and sense of humor. There are clips of seminars on YouTube that demonstrate it. There is a beautiful video on vimeo of Master Nan performing a tiachi routine, filmed my a famous American cameraman Tom Davenport.
https://en.m.wikipedia.org/wiki/Nan_Huai-Chin
XuQinting is presedent of International academy of I Ching Studies and author of several books on the subject. He was a student of Nan Huai-Chin. https://www.chinese.ncu.edu.tw/zh_tw/About2/Faculty2/Retired_Contribution/徐芹庭-18988103
wapbaike.baidu.com
Xinhui Culture
The official account of Shanghai Xinhui Culture Communication Co.
What is Nan Huaijin's nationalism like? You can find out from his own book "I Ching in Vernacular Chinese".
Author Xinhui Culture|2021-01-11 22:46:15
The I Ching in Vernacular, originally titled The Present Commentary and Translation of the Zhou Yi, was a book co-authored by Mr. Nan Huaijin and his student, Mr. Xu Qinting, in 1974.
The book was first published in Taiwan in December 1974, and was published in mainland China by the Yuelu Book Company in February 1988, which must have been the first book published by Nan Huaijin in mainland China.
According to the "Narrative of the I Ching in Vernacular Chinese", the twenty trigrams from the Qian Gua to the Guan Gua were written by Nan himself, but he later asked Xu Qinting to continue the work because he was too busy.
The reason why Nan Huaijin asked Xu Qinting to complete the next 44 trigrams of the I Ching in the vernacular was "because he had known me since the year he first joined the Normal University. Apart from admiring his sincere and simple temperament, he also had many valuable acts of kindness that could not be done by ordinary people. He was a filial son who rushed back to the Miaoli countryside every week to work the fields barefoot and help his parents with their farming. So I told him to start with the Lai Note I Ching, hoping that he would put some effort into the I Ching, and he ended up completing his master's thesis with that aim in mind, and his doctoral thesis on the Han Yi."
However, ten years later, in 1984, Nan Huaijin said in his "A Postscript to the Modern Commentary and Translation of the Zhou Yi": "After the publication of the Modern Commentary and Translation of the Zhou Yi, the scholars found that there were omissions in the present translation and interpretation, so they repented for having entrusted the wrong person with the work, and felt guilty for having done so. In recent years, scholars have been discovering mistranslations and rudimentary translations, so I am even more frightened." And he no longer refers to Xu Qianting as Qianting or Xu Qianting, but as his successor, and regrets that he "entrusted them to an unscrupulous person".
Even after Nan Huaijin came to the mainland, he stated more than once that he had written the first twenty trigrams of the I Ching in the vernacular, and that he was only responsible for what he had written.
It is clear that Nan Huaijin was very dissatisfied with the "omissions in the present translation and interpretation" and the "mistranslations and simplifications" in the book of the I Ching in the vernacular.
So are there any problems with the first twenty trigrams of the I Ching in the vernacular written by Nan Huaijin himself?
If we look carefully at the first twenty trigrams of the I Ching in the vernacular written by Nan Huaijin, there are at least three major flaws.
First, there are as many as a dozen or so off-words, off-sentences, mis-writings and mis-copies:
1. On page 17, line 17, the word "qian" is omitted from the phrase "qian, yuan, heng, li, ching" in "wen yin yi".
2. On page 20, line 26, the word "fire" is misspelled as "agitation" in the phrase "fire on dryness".
3, p. 59, line 14, in "Xiang said", the word "jiao" is incorrectly replaced by "xi".
4, p. 59, lines 16 and 17, where it is omitted: "The sign says: "To be in need of the suburbs is not a difficult action. It is not blameworthy to make use of the constant, as it is not out of order.
5, p. 59, line 22, according to Nan Huaijin's commentary rules, for each line of the "first nine" or "nine two" is a commentary, where the "first nine" has been marked with a commentary, but no commentary. But there is no commentary, obviously missing the commentary on the first nine lines of the hexagram.
6, page 70, line 24, "Xiang said" of the "disciples of the corpse", "corpse" is mistaken for "teacher".
7, p. 78, where the comprehensive trigram of the Minor Animal trigram should be the Cao trigram, but it is mistakenly given as the Copulation trigram.
8, p. 84, where the comprehensive trigram of the Xiaozhu trigram should be the Xiaozhu trigram, the word "Xiaozhu" is mistaken for "Dazhu".
9, p. 108, where the wrong trigram of the Humble Trigram should be the Cui trigram, but the word "Cui" is mistaken for "Copulate"; the comprehensive trigram of the Humble Trigram is the Yu trigram, which is mistaken for the Peel trigram.
10, p. 114, where the comprehensive trigram of the Yu trigram should be the Qian trigram, which is mistaken for the Fu trigram.
11, p. 119, the comprehensive trigram of the Sui trigram should be the Compass trigram, which is mistaken for the Gui-mei trigram, and the comprehensive trigram of the Sui trigram is also mistaken for the Gui-mei trigram in the explanation on p. 122.
12, p. 125, where the composite trigram of the Compass Trigram is supposed to be the Sui Trigram, which is mistakenly given as the Gradual Trigram.
13, p. 138, line 19, where "Xiang said" is mistaken for "Xiang said".
The above are errors in Nan Huaijin's own "I Ching in Vernacular Chinese", which is quoted from the original text, and there are also many errors in the translation and explanation of the I Ching.
For example, page 21, line 13, the "Confucius borrowed lines from the Nine-five lines", mistakenly as "Confucius borrowed lines from the Nine-five father"; page 25, line 5, the "Qian Gua Yuan, Heng, Li, Zhen" and mistakenly as "Qian Gua Yuan, Heng, Li, Ben", similar to such errors, there are many.
In the publication of the I Ching in the vernacular, the Yuelu Book Society made more than thirty obvious errors, including more than fifteen by Nan Huaijin.
All of these are found in the Editor's Notes on page 426 of the Yuelu Shusha's I Ching in the Vernacular, but they are definitely not made up.
Secondly, Nan Huaijin's understanding of the Tuan of the Book of Changes is not even the most basic common sense.
1, in the Tuan of the Book of Changes, there are many trigrams that talk about "rigidity and flexibility" and "smoothness to move", such as Shi Gua: rigidity in the middle and should be, travel danger and smoothness; Xiao Zu: softness in position and the upper and lower should be, said Xiao Zu. It is said that the animal is healthy, but not in the right place.
Anyone who has carefully read the I Ching should be able to see that the Tuan "just in and should be", "soft to the position and the upper and lower should be", etc., all refer to the line position; "dangerous and smooth", "Jian and Xun", etc, "healthy and Xun", etc., all refer to the upper and lower trigrams.
Division Gua: just in and should, refers to the second line of the division gua, that is, the lower hexagram of the middle lines for the Yang lines, so called just in; Division Gua's fifth line, that is, the upper hexagram of the middle lines for the Yin lines, which is the upper and lower hexagrams of the yin and Yang corresponding, so called just in and should.
The upper trigram of the division trigram Kun for the earth for the smooth, the lower trigram Kan for the water for the dangerous, so called dangerous and smooth.
Nan Huaijin's "I Ching in Vernacular Chinese": The inner correspondence and even the virtuous deeds of Kong Zhongzheng are in accordance with the principles of heaven and human feelings, even though they are practised in a dangerous way.
Xiaozhu Gua: soft and up and down should be, refers to the fourth line of the Xiaozhu Gua is the yin line, is the only yin line, just in the yin position, so called the position; and with the four lines corresponding to the first line is the yang line, just above and below the yin and yang corresponding, so called up and down should be.
Small animal trigram on the trigram for the Xun, the lower trigram for the Qian for Jian, so called Jian and Xun.
The second and fifth lines of the Xiaozhu trigram are yang lines, which means that the middle lines of the upper and lower trigrams are just lines, so it is called just in and Zhixing.
Nan Huaijin's "I Ching in Chinese": there is a symbol of yin and soft being in place and the top and bottom responding to each other, it has the phenomenon of being strong as the wind moves, but it must have a masculine will at its centre to act.
Sui Gua: just come and under the soft, refers to the upper trigram with the trigram for the Tui lower trigram for the Zhen, the whole trigram looks as if the upper lines of the Yang lines to the bottom to become the first lines, and the first lines of the Yin lines ran to the top to become the Yang lines, the whole trigram is like Yang lines from the upper trigram of the upper lines down and under the lower trigram of the Yin lines, so called just come and under the soft.
The upper trigram of the accompanying trigram is Tui for Yue, the lower trigram is Zhen for the movement, so it is called moving and saying, saying through Yue.
Nan Huaijin's "White I Ching": there is Bing Yang Gang and humble under the symbol of Yin and soft, the movement contains a pleasant scene, this is the phenomenon of Su Gua.
Compose the trigram: just up and soft, refers to the compose the trigram on the trigram for the burgundy trigram for the xun, the whole trigram looks as if the first line of the yang lines to the top to become the top line, and the top line of the yin lines to the bottom to become the first line, the whole trigram is like the yang lines from the first line to run to the top line, the yin lines from the top line to run to the first line, so called just up and soft.
The upper trigram of the compass trigram is Xun, and the lower trigram is Burgundy as the end of the mountain, so it is called Xun and stop.
Nan Huaijin's I Ching in vernacular: Yang is on the top while Yin is on the bottom, and the inner trigram below is the Xun trigram, which has the meaning of Shun and Stop.
As can be seen from the above four examples, Nan Huaijin simply did not realise that the "rigid and soft" in the Tuan refers to the lines, and that the "smooth and moving" refers to the upper and lower trigrams, and that it is even more absurd to say that "Xun has the meaning of smooth and stopping ".
In fact, the interpretation of the phrases "rigid and soft" and "smooth and moving" can be seen by carefully comparing the upper and lower trigrams and the yin and yang of the six lines, and this is true for every trigram, without exception.
Even if you can't see the pattern at once, you only have to refer to the Tang Kong Yingda's "Zhou Yi Justice" and Li Dingjo's "Zhou Yi Jie Jie", which also talk about such patterns.
Nan Huaijin has read all of the Daozang and the Dazangjing, but has he not seriously read a book like the Zhouyi Jizhi?
Thirdly, Nan Huaijin has made a mistake in breaking the hexagrams of the Cao Gua.
The trigram Cao: Cao, the tail of the tiger, does not parry people, Heng, Li and Zhen. Nan Huaijin breaks the trigram as follows: Crawl, the tail of the tiger, not parrying people, Heng, Li, and Chastity. The word "parry" is used in the Mawangdui Palaeography as true.
According to the Preface to the Trigram: When the material animal has accumulated, then there are rites, so it is accepted to walk. This means that when materials have been accumulated, they should be used wisely, and ritual should not be understood simply as politeness, but as the need to do everything properly and appropriately, and proper appropriateness also includes politeness.
To use materials properly and appropriately is to fulfil an objective need, to carry out one's actions in accordance with objective requirements, so to carry out means to fulfil, to carry out, to do.
Because fulfilment, practice and doing require action and are not immovable, this is why the Miscellaneous trigrams say: "To practice is not to do anything.
It follows that crawl cannot be understood as meaning to step on.
Fulfilment means following the requirements, just like a tiger's tail, which follows the tiger's head and body, not just doing what you want, you can't just let yourself do it, so the trigram says "not a real person".
The Mawangdui Palermo says "not a real person", meaning that one cannot help oneself, one cannot help oneself in fulfilling objective requirements.
Obviously, the wording "不咥人" in the handed-down version is a result of a misunderstanding of the meaning of the phrase "履, tiger's tail" and the misinterpretation of "不真人" as "不咥 The name "Bu Zhen Ren" was misinterpreted as "Bu Parley" because he did not understand the meaning of "crawl, tiger's tail".
The Tuan: 履 (cushion) means "softness follows rigidity". It is said to be in response to Qian. It is also bright.
Because the objective requirements are rigid, just like the "iron discipline" and "rigid needs" that are often spoken of nowadays, so the fulfilment is to follow the objective requirements softly, which is "softness follows rigidity". The upper trigram of Cushion is Qian, and the lower trigram is Tui, which is Yue, so "to speak is to respond to Qian", which means "to speak is to be pleased".
The second and fifth lines of the Cao trigram, the middle lines of both the upper and lower trigrams, are Yang lines, which is "just neutral", and if one is able to fulfil the objective requirement of being neutral, one will not feel guilty even if one is in the highest position, because it is a righteous thing to do.
The Cao Gua is to follow the objective requirements in a gentle manner, so the Cao Gua is "soft and rigid"; the upper and lower hexagrams of the Cao Gua are "said to correspond to Qian", so the Cao Gua is like the tail of a tiger, which follows the tiger and cannot be controlled by itself, which is "The objective requirements are neutral, so there is no problem in fulfilling the objective requirements of neutrality, which is "to follow the emperor's position without guilt, and to be bright."
Nan Huaijin's "The I Ching in Vernacular Chinese": the phenomenon of the trigram "Cushion" has the symbol of following after the rigid and righteous with the soft and obedient Cushion. Although it is in the lower position, it is pleased by the upper position of Qian Gang, and is happy to be in contact with each other. This is why it is said that the Crawler is behind the Tiger's tail, so that one will not be bitten. The phenomenon of prosperity means that even if one is in the middle, one will not feel guilty even if one is on the imperial throne. This is a natural symbol of righteousness.
Four issues are apparent from Nan Huaijin's explanation in the vernacular.
1. The 64 trigrams of the I Ching all begin with the name of the trigram, followed by the words of the trigram, and never have the name and the words of the trigram been formed into a single sentence, such as "Xiao animal, Heng, dense clouds without rain, self west suburb" and "Tai, small to great, auspicious, Heng."
But Nan Huaijin's "The I Ching in Chinese", which treats the phrase "the tail of the tiger" as a single sentence, is clearly wrong.
Although this cannot be blamed entirely on Nan Huaijin, as there are many versions that have combined the names of the four trigrams, namely, Cao, Fu, Tong Ren and Guang, into one sentence, as "Cao Huo", "Fu Zhi Zhi Bandit", "Tong Ren in the Wild", and "Guang its Back ", and "burgundy its back", which of course is certainly not the right way to break the sentence.
2. Nan Huaijin did not realise that this was a trigram of the upper and lower trigrams when he said, "Saying and responding to Qian".
3. The I Ching in the Mawangdui silk book was already available in the 1980s and became very common after 2000, but Nan Huaijin did not pay any attention to the newly unearthed documents such as the I Ching and Laozi, so he did not make any corrections to some textual errors in the I Ching in vernacular.
4, Nan Huaijin for "just in the right", also did not realize that this refers to the upper and lower hexagrams of the middle lines are Yang lines.
Through the above examples, we can see that Nan Huaijin is actually very inept at the I Ching in Chinese studies. Not only did he not make a deep study of the I Ching, but he also adhered to his usual style of writing the I Ching in the vernacular, writing it in any way he wanted, which caused so many obvious defects.
This article points out the errors of Nan Huaijin without any intention to belittle him, but only for the sake of accountability, lest unknown readers mistake these errors for correct understanding as well.
We have great respect for Nan Huaijin as a person, and the contribution he has made to Chinese culture is evident to all. We point out and correct a few of Nan Huaijin's errors, and I am sure that Nan Huaijin's spirit in heaven will be pleased.
Therefore, it is only natural for us to call Nan Huai Jin a master. We should not regard Nan Huai Jin as perfect just because he has many admirable aspects; nor should we dismiss him completely or even call him a liar or an evil teacher just because he has many mistakes.
What is wrong with the assertion that "no one is a bandit", "the same person is in the wild" and "his back is burnt"? How should I understand the three trigrams of No, Tong Ren and Gong? And how do I understand the six lines of the Cao Gua? I will share this with you in a future article.
In order to preserve and promote Chinese culture, please do not make up things that are not said in the I Ching!
Using the ideas of Confucius' "The Book of Changes" to read and interpret the Yi Gua of the Zhou Yi, I feel very fluent
Stand at the height of the Tao and let the mind jump in the air to see itself, only then will you have the wisdom to see everything clearly
What the theory of Qi says, just compare our different understanding with others
Zhou Yi Justice 周易正义
2021-01-11
Among the modern translations / Interpretations of the I Ching, I found a peculiar gem. A fairly recent review of this 46 year old publication at wapbaike.baidu.com shed new light on the critical value to new readers. I am pasting a verbatum deepl traslation of the article.
There isn't an English translation of this title, I regret to say, but I've seen a pdf of the Chinese text on Scribd. It may be worth looking at, if you haven't already done so.
(Nan Huai-Chin was a Chan buddhist monk and tai chi master, educator, author and former military officer in the Chinese army! His is highly regarded as a cultural figure of the 20th century in modern China. Nan was known for his delightful personality and sense of humor. There are clips of seminars on YouTube that demonstrate it. There is a beautiful video on vimeo of Master Nan performing a tiachi routine, filmed my a famous American cameraman Tom Davenport.
XuQinting is presedent of International academy of I Ching Studies and author of several books on the subject. He was a student of Nan Huai-Chin. https://www.chinese.ncu.edu.tw/zh_tw/About2/Faculty2/Retired_Contribution/徐芹庭-18988103
百度百科
百度百科是一部内容开放、自由的网络百科全书，旨在创造一个涵盖所有领域知识，服务所有互联网用户的中文知识性百科全书。在这里你可以参与词条编辑，分享贡献你的知识。
wapbaike.baidu.com
Xinhui Culture
The official account of Shanghai Xinhui Culture Communication Co.
What is Nan Huaijin's nationalism like? You can find out from his own book "I Ching in Vernacular Chinese".
Author Xinhui Culture|2021-01-11 22:46:15
The I Ching in Vernacular, originally titled The Present Commentary and Translation of the Zhou Yi, was a book co-authored by Mr. Nan Huaijin and his student, Mr. Xu Qinting, in 1974.
The book was first published in Taiwan in December 1974, and was published in mainland China by the Yuelu Book Company in February 1988, which must have been the first book published by Nan Huaijin in mainland China.
According to the "Narrative of the I Ching in Vernacular Chinese", the twenty trigrams from the Qian Gua to the Guan Gua were written by Nan himself, but he later asked Xu Qinting to continue the work because he was too busy.
The reason why Nan Huaijin asked Xu Qinting to complete the next 44 trigrams of the I Ching in the vernacular was "because he had known me since the year he first joined the Normal University. Apart from admiring his sincere and simple temperament, he also had many valuable acts of kindness that could not be done by ordinary people. He was a filial son who rushed back to the Miaoli countryside every week to work the fields barefoot and help his parents with their farming. So I told him to start with the Lai Note I Ching, hoping that he would put some effort into the I Ching, and he ended up completing his master's thesis with that aim in mind, and his doctoral thesis on the Han Yi."
However, ten years later, in 1984, Nan Huaijin said in his "A Postscript to the Modern Commentary and Translation of the Zhou Yi": "After the publication of the Modern Commentary and Translation of the Zhou Yi, the scholars found that there were omissions in the present translation and interpretation, so they repented for having entrusted the wrong person with the work, and felt guilty for having done so. In recent years, scholars have been discovering mistranslations and rudimentary translations, so I am even more frightened." And he no longer refers to Xu Qianting as Qianting or Xu Qianting, but as his successor, and regrets that he "entrusted them to an unscrupulous person".
Even after Nan Huaijin came to the mainland, he stated more than once that he had written the first twenty trigrams of the I Ching in the vernacular, and that he was only responsible for what he had written.
It is clear that Nan Huaijin was very dissatisfied with the "omissions in the present translation and interpretation" and the "mistranslations and simplifications" in the book of the I Ching in the vernacular.
So are there any problems with the first twenty trigrams of the I Ching in the vernacular written by Nan Huaijin himself?
If we look carefully at the first twenty trigrams of the I Ching in the vernacular written by Nan Huaijin, there are at least three major flaws.
First, there are as many as a dozen or so off-words, off-sentences, mis-writings and mis-copies:
1. On page 17, line 17, the word "qian" is omitted from the phrase "qian, yuan, heng, li, ching" in "wen yin yi".
2. On page 20, line 26, the word "fire" is misspelled as "agitation" in the phrase "fire on dryness".
3, p. 59, line 14, in "Xiang said", the word "jiao" is incorrectly replaced by "xi".
4, p. 59, lines 16 and 17, where it is omitted: "The sign says: "To be in need of the suburbs is not a difficult action. It is not blameworthy to make use of the constant, as it is not out of order.
5, p. 59, line 22, according to Nan Huaijin's commentary rules, for each line of the "first nine" or "nine two" is a commentary, where the "first nine" has been marked with a commentary, but no commentary. But there is no commentary, obviously missing the commentary on the first nine lines of the hexagram.
6, page 70, line 24, "Xiang said" of the "disciples of the corpse", "corpse" is mistaken for "teacher".
7, p. 78, where the comprehensive trigram of the Minor Animal trigram should be the Cao trigram, but it is mistakenly given as the Copulation trigram.
8, p. 84, where the comprehensive trigram of the Xiaozhu trigram should be the Xiaozhu trigram, the word "Xiaozhu" is mistaken for "Dazhu".
9, p. 108, where the wrong trigram of the Humble Trigram should be the Cui trigram, but the word "Cui" is mistaken for "Copulate"; the comprehensive trigram of the Humble Trigram is the Yu trigram, which is mistaken for the Peel trigram.
10, p. 114, where the comprehensive trigram of the Yu trigram should be the Qian trigram, which is mistaken for the Fu trigram.
11, p. 119, the comprehensive trigram of the Sui trigram should be the Compass trigram, which is mistaken for the Gui-mei trigram, and the comprehensive trigram of the Sui trigram is also mistaken for the Gui-mei trigram in the explanation on p. 122.
12, p. 125, where the composite trigram of the Compass Trigram is supposed to be the Sui Trigram, which is mistakenly given as the Gradual Trigram.
13, p. 138, line 19, where "Xiang said" is mistaken for "Xiang said".
The above are errors in Nan Huaijin's own "I Ching in Vernacular Chinese", which is quoted from the original text, and there are also many errors in the translation and explanation of the I Ching.
For example, page 21, line 13, the "Confucius borrowed lines from the Nine-five lines", mistakenly as "Confucius borrowed lines from the Nine-five father"; page 25, line 5, the "Qian Gua Yuan, Heng, Li, Zhen" and mistakenly as "Qian Gua Yuan, Heng, Li, Ben", similar to such errors, there are many.
In the publication of the I Ching in the vernacular, the Yuelu Book Society made more than thirty obvious errors, including more than fifteen by Nan Huaijin.
All of these are found in the Editor's Notes on page 426 of the Yuelu Shusha's I Ching in the Vernacular, but they are definitely not made up.
Secondly, Nan Huaijin's understanding of the Tuan of the Book of Changes is not even the most basic common sense.
1, in the Tuan of the Book of Changes, there are many trigrams that talk about "rigidity and flexibility" and "smoothness to move", such as Shi Gua: rigidity in the middle and should be, travel danger and smoothness; Xiao Zu: softness in position and the upper and lower should be, said Xiao Zu. It is said that the animal is healthy, but not in the right place.
Anyone who has carefully read the I Ching should be able to see that the Tuan "just in and should be", "soft to the position and the upper and lower should be", etc., all refer to the line position; "dangerous and smooth", "Jian and Xun", etc, "healthy and Xun", etc., all refer to the upper and lower trigrams.
Division Gua: just in and should, refers to the second line of the division gua, that is, the lower hexagram of the middle lines for the Yang lines, so called just in; Division Gua's fifth line, that is, the upper hexagram of the middle lines for the Yin lines, which is the upper and lower hexagrams of the yin and Yang corresponding, so called just in and should.
The upper trigram of the division trigram Kun for the earth for the smooth, the lower trigram Kan for the water for the dangerous, so called dangerous and smooth.
Nan Huaijin's "I Ching in Vernacular Chinese": The inner correspondence and even the virtuous deeds of Kong Zhongzheng are in accordance with the principles of heaven and human feelings, even though they are practised in a dangerous way.
Xiaozhu Gua: soft and up and down should be, refers to the fourth line of the Xiaozhu Gua is the yin line, is the only yin line, just in the yin position, so called the position; and with the four lines corresponding to the first line is the yang line, just above and below the yin and yang corresponding, so called up and down should be.
Small animal trigram on the trigram for the Xun, the lower trigram for the Qian for Jian, so called Jian and Xun.
The second and fifth lines of the Xiaozhu trigram are yang lines, which means that the middle lines of the upper and lower trigrams are just lines, so it is called just in and Zhixing.
Nan Huaijin's "I Ching in Chinese": there is a symbol of yin and soft being in place and the top and bottom responding to each other, it has the phenomenon of being strong as the wind moves, but it must have a masculine will at its centre to act.
Sui Gua: just come and under the soft, refers to the upper trigram with the trigram for the Tui lower trigram for the Zhen, the whole trigram looks as if the upper lines of the Yang lines to the bottom to become the first lines, and the first lines of the Yin lines ran to the top to become the Yang lines, the whole trigram is like Yang lines from the upper trigram of the upper lines down and under the lower trigram of the Yin lines, so called just come and under the soft.
The upper trigram of the accompanying trigram is Tui for Yue, the lower trigram is Zhen for the movement, so it is called moving and saying, saying through Yue.
Nan Huaijin's "White I Ching": there is Bing Yang Gang and humble under the symbol of Yin and soft, the movement contains a pleasant scene, this is the phenomenon of Su Gua.
Compose the trigram: just up and soft, refers to the compose the trigram on the trigram for the burgundy trigram for the xun, the whole trigram looks as if the first line of the yang lines to the top to become the top line, and the top line of the yin lines to the bottom to become the first line, the whole trigram is like the yang lines from the first line to run to the top line, the yin lines from the top line to run to the first line, so called just up and soft.
The upper trigram of the compass trigram is Xun, and the lower trigram is Burgundy as the end of the mountain, so it is called Xun and stop.
Nan Huaijin's I Ching in vernacular: Yang is on the top while Yin is on the bottom, and the inner trigram below is the Xun trigram, which has the meaning of Shun and Stop.
As can be seen from the above four examples, Nan Huaijin simply did not realise that the "rigid and soft" in the Tuan refers to the lines, and that the "smooth and moving" refers to the upper and lower trigrams, and that it is even more absurd to say that "Xun has the meaning of smooth and stopping ".
In fact, the interpretation of the phrases "rigid and soft" and "smooth and moving" can be seen by carefully comparing the upper and lower trigrams and the yin and yang of the six lines, and this is true for every trigram, without exception.
Even if you can't see the pattern at once, you only have to refer to the Tang Kong Yingda's "Zhou Yi Justice" and Li Dingjo's "Zhou Yi Jie Jie", which also talk about such patterns.
Nan Huaijin has read all of the Daozang and the Dazangjing, but has he not seriously read a book like the Zhouyi Jizhi?
Thirdly, Nan Huaijin has made a mistake in breaking the hexagrams of the Cao Gua.
The trigram Cao: Cao, the tail of the tiger, does not parry people, Heng, Li and Zhen. Nan Huaijin breaks the trigram as follows: Crawl, the tail of the tiger, not parrying people, Heng, Li, and Chastity. The word "parry" is used in the Mawangdui Palaeography as true.
According to the Preface to the Trigram: When the material animal has accumulated, then there are rites, so it is accepted to walk. This means that when materials have been accumulated, they should be used wisely, and ritual should not be understood simply as politeness, but as the need to do everything properly and appropriately, and proper appropriateness also includes politeness.
To use materials properly and appropriately is to fulfil an objective need, to carry out one's actions in accordance with objective requirements, so to carry out means to fulfil, to carry out, to do.
Because fulfilment, practice and doing require action and are not immovable, this is why the Miscellaneous trigrams say: "To practice is not to do anything.
It follows that crawl cannot be understood as meaning to step on.
Fulfilment means following the requirements, just like a tiger's tail, which follows the tiger's head and body, not just doing what you want, you can't just let yourself do it, so the trigram says "not a real person".
The Mawangdui Palermo says "not a real person", meaning that one cannot help oneself, one cannot help oneself in fulfilling objective requirements.
Obviously, the wording "不咥人" in the handed-down version is a result of a misunderstanding of the meaning of the phrase "履, tiger's tail" and the misinterpretation of "不真人" as "不咥 The name "Bu Zhen Ren" was misinterpreted as "Bu Parley" because he did not understand the meaning of "crawl, tiger's tail".
The Tuan: 履 (cushion) means "softness follows rigidity". It is said to be in response to Qian. It is also bright.
Because the objective requirements are rigid, just like the "iron discipline" and "rigid needs" that are often spoken of nowadays, so the fulfilment is to follow the objective requirements softly, which is "softness follows rigidity". The upper trigram of Cushion is Qian, and the lower trigram is Tui, which is Yue, so "to speak is to respond to Qian", which means "to speak is to be pleased".
The second and fifth lines of the Cao trigram, the middle lines of both the upper and lower trigrams, are Yang lines, which is "just neutral", and if one is able to fulfil the objective requirement of being neutral, one will not feel guilty even if one is in the highest position, because it is a righteous thing to do.
The Cao Gua is to follow the objective requirements in a gentle manner, so the Cao Gua is "soft and rigid"; the upper and lower hexagrams of the Cao Gua are "said to correspond to Qian", so the Cao Gua is like the tail of a tiger, which follows the tiger and cannot be controlled by itself, which is "The objective requirements are neutral, so there is no problem in fulfilling the objective requirements of neutrality, which is "to follow the emperor's position without guilt, and to be bright."
Nan Huaijin's "The I Ching in Vernacular Chinese": the phenomenon of the trigram "Cushion" has the symbol of following after the rigid and righteous with the soft and obedient Cushion. Although it is in the lower position, it is pleased by the upper position of Qian Gang, and is happy to be in contact with each other. This is why it is said that the Crawler is behind the Tiger's tail, so that one will not be bitten. The phenomenon of prosperity means that even if one is in the middle, one will not feel guilty even if one is on the imperial throne. This is a natural symbol of righteousness.
Four issues are apparent from Nan Huaijin's explanation in the vernacular.
1. The 64 trigrams of the I Ching all begin with the name of the trigram, followed by the words of the trigram, and never have the name and the words of the trigram been formed into a single sentence, such as "Xiao animal, Heng, dense clouds without rain, self west suburb" and "Tai, small to great, auspicious, Heng."
But Nan Huaijin's "The I Ching in Chinese", which treats the phrase "the tail of the tiger" as a single sentence, is clearly wrong.
Although this cannot be blamed entirely on Nan Huaijin, as there are many versions that have combined the names of the four trigrams, namely, Cao, Fu, Tong Ren and Guang, into one sentence, as "Cao Huo", "Fu Zhi Zhi Bandit", "Tong Ren in the Wild", and "Guang its Back ", and "burgundy its back", which of course is certainly not the right way to break the sentence.
2. Nan Huaijin did not realise that this was a trigram of the upper and lower trigrams when he said, "Saying and responding to Qian".
3. The I Ching in the Mawangdui silk book was already available in the 1980s and became very common after 2000, but Nan Huaijin did not pay any attention to the newly unearthed documents such as the I Ching and Laozi, so he did not make any corrections to some textual errors in the I Ching in vernacular.
4, Nan Huaijin for "just in the right", also did not realize that this refers to the upper and lower hexagrams of the middle lines are Yang lines.
Through the above examples, we can see that Nan Huaijin is actually very inept at the I Ching in Chinese studies. Not only did he not make a deep study of the I Ching, but he also adhered to his usual style of writing the I Ching in the vernacular, writing it in any way he wanted, which caused so many obvious defects.
This article points out the errors of Nan Huaijin without any intention to belittle him, but only for the sake of accountability, lest unknown readers mistake these errors for correct understanding as well.
We have great respect for Nan Huaijin as a person, and the contribution he has made to Chinese culture is evident to all. We point out and correct a few of Nan Huaijin's errors, and I am sure that Nan Huaijin's spirit in heaven will be pleased.
Therefore, it is only natural for us to call Nan Huai Jin a master. We should not regard Nan Huai Jin as perfect just because he has many admirable aspects; nor should we dismiss him completely or even call him a liar or an evil teacher just because he has many mistakes.
What is wrong with the assertion that "no one is a bandit", "the same person is in the wild" and "his back is burnt"? How should I understand the three trigrams of No, Tong Ren and Gong? And how do I understand the six lines of the Cao Gua? I will share this with you in a future article.
In order to preserve and promote Chinese culture, please do not make up things that are not said in the I Ching!
Using the ideas of Confucius' "The Book of Changes" to read and interpret the Yi Gua of the Zhou Yi, I feel very fluent
Stand at the height of the Tao and let the mind jump in the air to see itself, only then will you have the wisdom to see everything clearly
What the theory of Qi says, just compare our different understanding with others
Zhou Yi Justice 周易正义
2021-01-11
Last edited: