zhèn 震 Zhen (Vibration) “八卦”之一，画为“”。“震”又为“六十四卦”之一，由两个三画的“震”卦组成，画为“”。在“八卦”系统中，“震”卦的基本象征意义是雷，雷鸣而万物震动，因此有震动、发动之义。“震”卦由一个阳爻和两个阴爻组成，属于阳卦，在人伦领域象征男性。而且，“震”卦中的阳爻居于下位，为阳卦之长，故象征家中的长子。 Zhen is one of the eight trigrams. Its diagram is . It is also one of the 64 hexagrams and composed of two trigrams like this . In the eight-trigram system, this one basically means thunder, the shock of which causes all things to vibrate. Therefore it means vibration, impulse or mobilization. […]

yùn 韵 Rhyme / Charm 主要含义有二：其一，作为文体形式的组成要素，指清雅、和谐、动听的声音之美。“韵”最先指构成汉语字音的要素之一。诗、词、曲等文体讲究押韵，被称为韵文。韵文讲求韵的位置安排和合理组合，节奏参差而和谐，能充分体现汉语的韵律美。其二，作为文艺范畴，主要指文艺作品中飘逸流动的精神气质和清远淡雅的意味。常组合成“气韵”“风韵”“神韵”等词语，广泛运用于画论、书论、乐论中。“韵”与“气”皆可指能意会不能言传的艺术感受，但是“韵”更侧重于温柔含蓄及清雅灵动。 This term has two meanings. Firstly, as a stylistic term in writing, it represents a combination of elegant, concordant, and melodious sounds. Rhyme originally was one of the factors contributing to the correct pronunciation of Chinese characters. Rhyme is important for poetry, including ci poetry, and ballad verses. In

yuán dū yǐ wéi jīng 缘督以为经 Following the Du Meridian as the Law 因循自然的脉络以为常法。“缘督以为经”之说出自《庄子·养生主》。“督”指人脊背中线的脉络，居中而无形。庄子（前369？—前286）认为，事物存在发展的自然法则也具有这样的特点，并以此与世俗中有形而偏狭的道德规范相区别。“缘督以为经”也即是因循于无形而中正的自然法则，并以之为常法。只有这样才能顺行于万物之间，与万物无所悖逆。 This expression means to follow the natural meridian as a constant rule. This comes from Zhuangzi’s work “On Nurturing Life.” Du (督) refers here to the meridian along the human spine, central yet without form. Zhuangzi (369?-286 BC) held that the laws governing

yù qiáng bīng zhě, wù fù qí mín 欲强兵者，务富其民 A Strong Army Depends on a Prosperous Populace. 要想使军力强大，必须使本国的百姓富足。它揭示的基本原理是：民富是兵强的基础或前提。百姓富足，国库就充盈，军资就有保障；百姓富足，人丁就兴旺，兵源就有保障；百姓富足，人心顺畅，国家的军政决策就会得到民众拥护。可以说，这一命题是“民惟邦本”理念在民与兵关系问题上的具体化。 To have a strong army, the nation must have a prosperous population. In other words, a prosperous people are the basis and pre-condition of a strong military. Prosperity means the state treasury is full so military supplies

yǔshí-xiāoxī 与时消息 Things Grow or Wither with Time. 事物随着时间的推移而兴衰消长，亦指随着时势而进退。“时”即时间，也指事物随时间之流而呈现的基本趋势和态势；“消”即消减、衰亡；“息”即滋长、兴盛。中国古人认识到，世界是时间性的，是过程，一切事物都是变动不居的，人必须顺应时势而作为。犹言遵循“天道”“与时偕行”。 Things grow or wither as time goes by, or advance or retrogress as circumstances change. Ancient Chinese believed that the world evolved with time, nothing remained unchanged and that people should act in keeping with the circumstances. They stressed that people should observe the Heavenly Way

yì yǐ shēng lì, lì yǐ fēng mín 义以生利，利以丰民 Justice Brings Wealth, and Wealth Enriches People. 执政者按照道义和规则生财获利，而后用所取得的财利使百姓生活丰足富裕。“义”本指礼义，也可理解为道义、法度、规则；“生利”即创造财富，获取利益；“丰民”，使百姓丰足富裕。对于执政者而言，“利”的规定性，不仅在于符合道义、规则，还在于百姓能享其利，民生得到改善。它是“以义为利”“藏富于民”思想的结合。 A ruler must generate wealth in accordance with justice and rules, and then use such wealth to help people prosper. Yi (义), originally refers to righteousness and can also be understood as appropriateness and rules. Shengli (生利) means to generate

tuō kējiù 脱窠臼 Avoid Stereotypes 指戏曲创作应摆脱陈旧的创作模式。所谓窠臼，不仅指以往作品的窠臼，还包括创作者个人的窠臼。由明末清初曲论家李渔（1611—1680）在《闲情偶寄》中提出。李渔认为，戏曲创作的取意、填词应力求新颖，不能蹈袭前人，才可称得上“传奇”。这一术语的提出既是为了满足观众的审美心理，也体现了文艺创作必须创新求变的宗旨。 This term means that a writer should not fall into old patterns when writing a drama. He should not only avoid stereotypes of previous works but also resist attempts to do so in his own creations. The term was proposed by late Ming to early Qing drama theorist Li

yǐ yì nì zhì 以意逆志 Interpreting a Writing from One’s Own Perspective 依据自己的理解去解读文学作品中的意思。这说的是正确阅读文学作品的方法，由战国时期思想家孟子（前372？－前289）提出。孟子这个观点是针对如何正确理解《诗经》作品而发，后来被广泛引申为对诗歌乃至其他一切文学作品的阐释方法。这一观点主张，读者在阅读文学作品时，要结合自己的生活经验和思考，去领会、推测作者在作品中所寄寓的情感，从而理解作品的内容和主旨。这一观念发展为中国古代文学批评中的鉴赏理论。 This term describes an appropriate approach to reading literary works by understanding the work from one’s own perspective. It was put forth by Mencius (372? -289 BC), a thinker in the Warring States Period, when he talked about how to correctly understand

yǐ yì zhì shì 以义制事 Handle Matters According to Morality and Justice 按照道义做事，即遵循道义、正义的原则处理政治、军事等重大事务。在中国古代政治话语中，没有权力可以任性一说；相反，要求权力的产生必须有正当性依据，权力的行使也必须遵循道义，这一点历来为古人所注重。道义、正义高于权力、规制权力，这是中国古人所推崇的政治生态。 To act based on morality and justice, that is, to manage major political and military matters according to the principles of morality and justice. In ancient Chinese political discourse, it was never right to suggest that power could be exercised arbitrarily. On

yǐ wǔ wéi zhí, yǐ wén wéi zhǒng 以武为植，以文为种 Military Action Is like Planting; Good Rule Is like the Seed. 对战争而言，“武”只能作为辅助性手段，“文”才是统一和治理天下的根本方略。“武”指武力、军事手段，“文”主要指德治和教化。由战国军事家尉缭子提出。农作物的长势是否茂盛，首先取决于种子的好坏，而后才取决于农人的栽培和养护。尉缭子以此比喻德治和军事两者在统一和治理天下时的相互关系：军事只是辅助手段，能够让天下人主动归附及国家长治久安的根本方略必须靠德政和教化。这也是最早阐明政治与军事二者关系的命题：军事从属于政治，政治才是军事的本质内容。 When there are armed conflicts, military action is only supplementary to good rule, which is the basis for unity and governance. Wu (武) means armed force or military means, and wen (文) means benevolent rule and