Introduction
In the lineage of Ru exemplars within the Daoxue movement, Zhou Dunyi (周敦颐, 1017-1073) was frequently was frequently regarded as the pioneering figure. Born into a family with a long tradition of passing the highest civil examinations and serving in government, Zhou was steeped in Ruist teachings from a young age. At the age of 24, he began his official career upon his uncle’s recommendation, holding various local governmental positions until his passing at 57.
Regarding Zhou Dunyi’s personality and governance style, his contemporary Huang Tingjian (1145-1105), a renowned calligrapher, poet, and scholar-official, once praised him as follows:
“Mr. Zhou Dunyi possessed a serene and open heart, akin to the sunlit breeze and luminous moon after a rainfall. He was humble in seeking recognition yet determined in pursuing his aspirations. Personal fortune held little value to him, as his dedication lay in serving others. He practiced restraint in his own pleasures but extended generosity to the widowed and lonely. While contemporary acclaim mattered little to him, he cherished enduring friendships that transcend time.” (Huang, et al., 1846, vol 12, p.26.)
Huang’s metaphorical description, “the sunlit breeze and luminous moon after a rainfall (光風霽月),” has been widely cited by later Ru scholars. Hence, it serves as the inspiration for the title of this collection of Neo-Confucian poetry.
A few notable points about Zhou’s thought, as expressed in the following translated poetry:
Firstly, Zhou’s attitude towards Buddhism and Daoism, two major contemporary spiritual traditions that had significant influence among Ru literati in his time, remained more open and appreciative than that of most translated Ru masters in this collection. He frequently visited Buddhist temples and Daoist shrines, interacting with practitioners of both traditions, and expressing a longing to live a hermetic life in mountains and forests. Several poems thematizing hermit life attest to Zhou’s enduring interest in this aspect.
Secondly, however, the Ru tradition, starting from Confucius, also emphasizes a hermetic life under necessary circumstances. As particularly indicated by “Passing the Ancient Temple,” Zhou Dunyi’s genuine intention in thematizing hermit life in his poetry was to incorporate Buddhist and Daoist influences into an overall Ruist framework. He displayed a unique Ruist lifestyle that simultaneously addressed worldly concerns and lofty spiritual aspirations. As we’ll explore further in the following chapters, Zhou’s approach to the multi-spiritual environment of his time is shared by many Ru poets and exemplars.
Thirdly, in “The Rang Stream Study Hall,” Zhou named a stream in Mount Lu as Lian (integrity), following a Ru predecessor who admired the name of another stream in the same region as Rang (deference). In “A Letter from My Governmental Post to Old Acquaintances in My Hometown,” Zhou sought to preempt corruption by emphasizing his modest lifestyle to his old acquaintances. And in “On Loving the Lotus,” Zhou expressed his love for the lotus as “the epitome of noble virtues,” contrasting it with the hermit’s love for the chrysanthemum. These poems reflect Zhou Dunyi’s commitment to the Ruist lifestyle focused on cultivating noble virtues, explaining why the Ru lineage of the Daoxue movement in the Song Dynasty regarded him as an initiator.
瀼溪書堂
元子溪曰瀼，詩傳到於今。
此俗良易化，不欺顧相钦。
廬山我久愛，買田山之陰。
田間有流水，清泚出山心。
山心無塵土，白石磷磷沈。
潺湲來數里，到此始澄深。
有龍不可測，岸木寒森森。
書堂構其上，隱几看雲岑。
倚梧或欹枕，風月盈中襟。
或吟或冥默，或酒或鳴琴。
數十黃卷軸，聖賢談無音。
窗前叩疇囿，囿外桑麻林。
芋蔬可卒歲，絹布足衣衾。
飽煖大富貴，康寧無價金。
吾樂蓋易足，名濂朝暮箴。
元子与周子，相邀风月寻。
The Rang Stream Study Hall
Master Yuan’s creek, called Rang, a humble stream,
Carries forth his poetic theme (i).
Here, customs shift with a gentle sway,
Honest folk nod with respect, day by day.
Mount Lu, steeped in longing and lore,
I acquired fields on its northern floor.
Another stream meanders through, crisp and pure,
Born from the mountain’s heart, steady and sure.
In the mountain’s heart, where no dust dwells,
White rocks, sturdy and jagged, clear the veil.
Winding its way, gaining depth and gleam,
The stream holds a hidden dragon, in waters unseen.
Around it, trees stand stark and pristine.
I built a study hall beside the stream, concealed behind a low table,
Gazing up at clouds, in peaks above.
Leaning against a parasol tree or on a tilted pillow, I find my rest,
Wind and moon come to fill the folds of my robe.
Sometimes chanting, or in silence deep,
Sometimes with wine, or a zither’s sweep.
Dozens of yellow scrolls lie beside,
Where sages and worthies converse without a sound.
By the window, tapping on the garden grounds;
Beyond, a grove of mulberry and hemp abounds.
Taro and vegetables suffice for the year,
Silk and cloth enough for clothes and quilts.
Warmth and fullness, the truest of riches,
Contentment worth more than gold’s entices.
My joy is easily fulfilled, naming the stream Lian, “Integrity,” (ii)
As my daily guide.
Master Yuan and I, inviting each other here,
Seek the company of the wind and moon.
Notes:
(i) Yuan Jie (719-772) was a Ru scholar and government official during the Tang Dynasty (618-907). Upon relocating his family to the region of Mount Lu (廬山), he discovered a local stream named Rang (瀼), which phonetically resembled the virtue of Rang (讓), meaning deference or humility. He composed poems to honor this stream and the life it nurtured.
(ii) Lian (濂), phonetically resembling the virtue of Lian (廉), signifying honesty or integrity. Zhou Dunyi’s choice to name and write poetry about this new stream demonstrated his admiration for his predecessor, Yuan Jie.
Commentary:
According to the “Biography of Zhou Dunyi (周敦頤年譜)” of Zhou (1990, p.99), Zhou Dunyi was appointed as a Circuit Judge (通判) in Qian Zhou of the Mount Lu region in 1061, at the age of 45. This poem was composed in the same year, depicting Zhou’s establishment of a residence near the newly named Lian stream. Zhou Dunyi, known by his pen name Lian Xi (濂溪), was often referred to as Master Stream of Integrity by Ru literati. This poem sheds light on the origin of his pen name.
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Bin Song 