Mig

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  1. Bradford Hatcher

    I took the liberty to copy and paste this news: Bradford Hatcher Posted on June 19, 2020 by Hilary • 14 Comments I learned this morning that Bradford Hatcher has died. The Yijing world has lost a treasure, and many of us have lost a good friend. Brad was ridiculously generous with his knowledge. His epic, two-volume Yijing is available from his site, for free. (He’s made arrangements to ensure it’ll stay that way.) It’s a superb work – including a character-by-character translation to let non-Chinese scholars get a glimpse of the original, a poetic translation, an ‘introduction’ with more meat in it than most books, and unique, original commentary. That commentary comes with an acute awareness of Yi’s internal relationships (he coined the term fan yao) and, especially, of its native humour. It’s an extraordinary gift to us all. When visiting hermetica.info for the Yijing book, pause and look around to appreciate the breadth of its author’s intelligence, which was intimidating, and his experience, which meant he was one of the few Yijing scholars who could write his commentaries about wells, cows and goats on the basis of personal knowledge of wells, cows and goats. On a personal level, I know Brad was also generous with his time. A regular at Clarity’s I Ching Community for many years, he also helped me a great deal with my book in 2010, both with practical feedback on translation, commentary and nuance (as I emailed him each hexagram in turn), and with steady encouragement. We met once, thanks to LiSe, a few years ago in the Netherlands, where I discovered that he also gave very good hugs. When I heard this morning that he’d died, I looked at the books closest to me on my desk as I work:
  2. Bradford Hatcher

    Just found his YiJing translation and wonder how his translation is different from other as Al Huang or other classic translations?
  3. Yijing and Daoism

    And what's the conclusion or answer to your original question? It seems that all the three are interrelated both in vocabulary and concepts and had been blended with other Chinese Buddhism.
  4. The Basic Concept Tai Ji Quan

    Does the term taiji come from Zhuxi? Isn't that concept form Neo-Confucian metaphysics that introduced the idea of a prime mover or "supreme ultimate" (tai-ji), which not only generated the cosmic forces of yin and yang but also served as the source (and sum) of the ideal forms or "principles" (li) around which material force (qi) coalesced to form all things. But by Ch'ing times and even earlier, interest in the notion of t 'ai-chi had waned considerably. Wing-Tsit Chan indicates, for example, that even among the followers of Chu Hsi, who made the "supreme ultimate" a central feature of his elaborate metaphysical system, many downplayed the subject or virtually ignored it. "The difference between the early Ming and Ch'ing Neo-Confucianists," writes Chan, "is that the earlier philosophers turned away from the Great Ultimate (t'ai-chi) to internal cultivation, whereas the Ch'ing Neo-Confucianists turned away from the Great Ultimate to everyday affairs."
  5. The Classic of Purity and Stillness

    Any opinions about this translation? Personally, I find it a little far from the original and the more I read other translations with explanations, the better I understand.
  6. As I am learning how to read this short, I see that there is a combination of Daoist and Buddhist ideas. Many phrases, concepts and words can be found in several chapters of the DDJ and some are Buddhist interpretations (which movement or faith, I don't know) which can be very confusing for someone who's a newbie either Daoism or Buddhism ( among the ten schools in China). For those who have already read it or learned it, how important is the reading of this small canon and how do you interpret it or use it in practical life?
  7. When I look up at the text I find 清靜經; Qīngjìng Jīng and found then this in Wikipedia: qingjing could interchangeably be written 清靜 or 清淨, for instance, the Daoist concept qingjing wuwei 清靜無為 or 清凈無為 "quiet and non-action; discard all desires and worries from one's mind". Chinese Buddhism used qingjing 清淨 to translate Sanskrit parishuddhi or Pali vishuddhi "complete purification; free from defilement" (cf. vishudda). So it seems there is confusion or misinterpretation regarding the word 淨 and 靜 which for some is purity and others is clarity. Or is there a better interpretation?
  8. Reading Zhuang zi

    It seems to be the human experience is different from place to place and cultures mold differently across the globe. I tend to think that classical Chinese by itself is not easy to understand or decipher, what all those texts rely on are the commentaries and the way they were understood. Popular culture or religions give better account on how those texts are understood, instead of trying to understand or translate word by word. As in modern Chinese mandarin most if of it is contextual. Aside the human experience there is more in the text that is recounted and explained in their modern language and tradition continues. If I rely on a translation word by word or a translation without the guidance of a master in understanding the text, the level of comprehension is null and all we have is imagery or new age verbiage.
  9. Reading Zhuang zi

    Again, how ZZ readings are understood? Is it the way you read the English translation of ZZ or the way is explained by the native speakers in Mandarin Chinese?
  10. Reading Zhuang zi

    As pretty and eloquent you write it shows, I still wonder why it does resonate and if the way you interpret it is the same ways is taught and understood by the native Chinese speaker?
  11. Is there a reason why this text is not mentioned in the forum, or maybe I haven't found postings about the 清靜經: Qīngjìng Jīng yet? It seems that there are many English translations out there and this text is quite common reading or reciting text for religious movements. Any ideas why is it important aside clarity and purity and observation practice?
  12. Reading Zhuang zi

    I finally got to read some stories from ZZ, first from Derek Lin, then Watson. After reading Watson, I really just read as stories and nothing else. Nothing else, nothing more without noticing a message or lesson. My question is how you as an educated reader how did you interpret the content of ZZ parables or short stories? It is until I read Derek's translations that it hit me immediately why those stories had a meaning and how is interpreted by the Chinese. Any thoughts or advice? Thanks.
  13. Quote or misquote

    Thanks so much. I still haven't found the original text in chinese from that quote. Couldn't find it in the internet. Any idea where to find it?
  14. Quote or misquote

    Thank you and certainly your help is much appreciated. Just checked and found this from Hua hu Ching, Chapter 45
  15. Quote or misquote

    The quote says Laozi, where can I find this quote in the original Chinese?