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  • How to Choose Your First Guqin: A Quiet Commitment

    There’s a moment in every guqin player’s path when the desire to begin takes form. It rarely announces itself with fanfare. Often, it arrives on a quiet afternoon—perhaps after hearing a single phrase of music that leaves a trace on the air—or when the noise of the world becomes too much, and one begins searching for something that doesn’t compete for attention, but rather, waits.

    Then comes the question: What kind of guqin should I buy? And just beneath that, something more primal: Will this become part of my life? Or will it be another object I briefly carry, then forget?

    The first step, surprisingly, is not to look at the instruments—but to ask whether someone can guide you. In the world of guqin, knowledge is not standardized, nor is quality easy to judge. A true teacher—someone who protects your path as much as they correct your posture—is the single most important resource when choosing your first instrument.

    Why? Because as a beginner, you simply do not have the means to judge tone, craftsmanship, or structural quality. What you hear will mostly be unfamiliar. What you feel in your fingers will lack reference. In such conditions, even the most well-meaning intuition can mislead. And this is why, if you must choose alone, the challenge becomes far greater.

    I’ve been there.

    When I chose my first guqin, I had already spent a month borrowing one from my teacher. I didn’t understand soundboards, finishes, or tonal registers. But I did have the luxury of someone watching me play, someone who said, “Yes, this one will serve you.” The instrument I chose—a Zhengheshi made by Xiang Yang—was elegant, solid, and responsive. It was not the cheapest, and certainly not the most expensive. But it stayed. I played it for eight years. I still play it today.

    A Guqin made by Xiangyang

    Don’t Buy Cheap to Test Your Will

    Many beginners imagine they should “start small.” Buy something cheap, just in case they give up later. But this logic is flawed.

    A poor-quality guqin does more than sound bad—it actively prevents correct learning. The strings don’t respond, the resonance is shallow, the tactile feedback is misleading. You begin to wonder whether your fingers are wrong, when in truth, the fault is the instrument’s.

    What’s worse, these instruments cannot be resold. They have no value. If you give up, they become waste. If you improve, they become a burden. Either way, you’ve lost more than money—you’ve lost time.

    So I made myself a promise early on: If I am going to start, I must begin with something that has the capacity to grow with me. It need not be perfect. But it must be real.

    What Counts as a Good First Guqin?

    Here is the most important truth: the appearance of a guqin tells you almost nothing. Most instruments follow traditional forms. They may differ slightly in shape or polish, but for the beginner’s eye, these are nearly indistinguishable. One cannot look at a guqin and judge whether it is good.

    The only reliable marker is this: Who made it?

    In the guqin world, there are no trusted brands. We don’t judge by company name or marketing. We recognize makers—real people whose names are known within the community, because they have built their reputations over time. If a guqin was made personally by such a craftsperson—a known and respected luthier—then that alone gives you a baseline of confidence.

    Zhang Yuxin making Guqin

    If you cannot trace clearly who made the instrument, then price, appearance, and even sound samples are all unreliable.

    This is why, for those without a teacher, I recommend beginning your search with reputable makers whose names carry personal accountability. If possible, speak to them directly. Ask how they built the instrument. Ask whether they tuned it themselves. Often, they will answer. That conversation may be more important than anything else you could read.

    Don’t Buy Something Too Expensive Either

    Unless you are also a collector or connoisseur, buying an elite-level instrument as your first guqin can be equally problematic. Not because it won’t serve you well—it might. But because it changes the emotional posture with which you approach the music.

    When an object is too precious, it begins to intimidate. You worry about every fingerprint, every accidental tap. You hesitate to experiment. You begin to treat it like a relic, rather than a companion.

    That’s why I often say to my students: At the end of the day, a guqin is still a piece of wood. A special piece of wood, yes—but one you must press, pluck, and breathe with. If you fear it, you won’t touch it. If you worship it, you won’t hear it.

    Choose something your hands can use without fear. Choose something your heart can accept without guilt.

    If You Must Choose Alone

    Even without a teacher, not all is lost. There are still careful steps you can take. Begin by identifying guqin that are personally made by contemporary makers with real standing. These are often described in clear terms: whose hands built it, what year, what materials. That is your only compass.

    Ignore visual decoration. Ignore poetic names. Ignore prices that seem too good or too dramatic. Focus instead on clarity: who made this, and can their work be traced?

    And once you’ve narrowed it down—don’t ask whether the guqin “feels right.” You aren’t ready for that. Instead, ask: Will this allow me to learn without being misled? That is the only correct question at the beginning.

    Price: How Much Is Enough?

    There is no fixed number, but there is a mindset. You don’t need to spend a fortune. But you do need to spend enough to honor your intention.

    Think of it this way: you’re not buying an instrument, you’re entering a commitment. The price is not for sound alone—it is for time, for space, for silence made audible. If the amount feels like a token, it probably is. If it feels like a quiet stretch, you’re probably close.

    In Closing

    Choosing your first guqin is not a technical act. It’s an emotional decision wrapped in practical questions. Don’t rush it. Don’t romanticize it. Begin with something you can sit with, even when your fingers hurt. Begin with something you don’t need to explain to anyone.

    Let it be a companion, not a symbol. Let it be a beginning, not a prize.

    For a complete introduction to the guqin, including its history, playing style, and cultural roots, visit our full guide: What is Guqin? The Ultimate Guide →

  • Why the Guqin Is Not for Everyone

    Some instruments invite you in. The guqin does not.

    It does not raise its voice. It does not try to impress. It does not even offer clarity at first listen. In a world where everything competes to be seen, the guqin waits, unmoved.

    It has waited for centuries. And for a few, that stillness is precisely the appeal.

    Guan Pinghu (管平湖), source unknown

    The first time I heard the guqin was not in a concert hall or studio. It was a recording by Guan Pinghu—fragile, quiet, almost faded with time. At first I didn’t know what to make of it. The tones didn’t sing; they breathed. The music didn’t build; it lingered.

    Still, something stayed with me. A kind of silence that didn’t feel empty.

    I was studying philosophy in Vancouver at the time. The city was peaceful, and I often spent long stretches alone, reading, walking, thinking. While others went out or gathered in cafés, I searched for something that would let me remain in solitude without feeling alone.

    UBC Irving K. Barber Learning Centre, https://www.da-architects.ca/projects/ubc-irving-k-barber-learning-centre/
    Our beloved IKB, where I used to smoke and sometimes read

    I found the guqin—or perhaps, it found me.

    Learning came without a plan. I didn’t intend to become skilled, or even consistent. I met a teacher, Lin Min, and slowly began to explore the instrument. She never forced correction. Sometimes she waited months, even years, before pointing out a detail. Not because she didn’t notice, but because she knew it wouldn’t land until I was ready.

    There was no rush. No ambition. And yet, it changed things.


    The guqin is not difficult in a conventional sense. Its techniques are intricate, but not flashy. Its challenges are internal. When you play it, you’re not just learning finger positions. You’re confronting your pace, your attention, your ego.

    I remember trying to learn “Jiu Kuang”—a spirited, eccentric piece. One passage involves a movement known as “kneeling finger.” It felt unnatural. My hand resisted. I put the piece aside for weeks. Eventually, I picked it up again—not because I had overcome the obstacle, but because I had stopped expecting the music to serve me.

    That is the nature of this instrument: you return to it, or you don’t. It never asks you to.

    Over the years, I’ve lived with two guqins. My first, a Zhengheshi model by Xiang Yang, remains the one I reach for most. It isn’t perfect, but it knows me. A newer instrument by Ma Weiheng—technically superior—still feels like a guest. Beautiful, responsive, but not yet familiar.

    Some relationships are built over time. Others simply coexist.


    People often speak of the guqin as elegant. Noble. A symbol of cultivated life. I understand why. It carries a quiet dignity, and its history is woven into China’s literati tradition.

    But those words—elegant, noble—miss something essential.

    The guqin is not an ornament. It does not decorate a life. It confronts it. When you sit with the guqin, you are not performing. You are listening. Not just to the notes, but to how you touch them. How you rush or hesitate. How present you are in your own silence.

    This may sound poetic. But the experience is often quite plain. You sit. You play. You hear something you didn’t notice before—not in the instrument, but in yourself.


    Among the pieces I’ve returned to over the years, one has deepened the most: “Meihua Sannong”—Three Variations on Plum Blossoms. For a long time, I played it as a sequence of phrases. It was lovely, but abstract. Then life unfolded, as it does. Certain winters arrived.

    And I began to understand.

    Plum blossoms bloom in cold. Not because they are strong. Not because they resist. But because blooming is what they do, regardless of weather.

    I once told my teacher, only half in jest, “I don’t have the plum blossom’s virtue. I’m more like an orchid. If the light’s too harsh, I’ll fold.” She laughed. She had the plum’s strength. I was still learning it.

    Three Variations on Plum Blossoms (梅花三弄), Played by Lin Min
    Notice: All rights reserved.

    So who is the guqin for?

    Not for those who need quick rewards. Not for those who seek clear progress. Not even for those who romanticize tradition.

    The guqin is for those who are willing to spend time with something that does not explain itself. Who are willing to return, not out of obligation, but out of quiet recognition.

    It’s not about mastery. It’s about attention.

    The guqin is not difficult to learn. It’s just difficult to stay with.

    If that sounds like you, then perhaps it’s already waiting.


    If you want a more practical introduction, start here: What is Guqin? The Ultimate Guide →

  • Guqin vs Guzheng: Understanding the Difference Between Two Chinese Zithers

    For many people encountering Chinese music for the first time, the guqin and the guzheng are easily confused. Both are long, stringed instruments with ancient origins, but in truth, they differ in profound ways—not only in construction and sound, but also in the philosophies they embody. This article explores those distinctions to help you not only tell them apart but also appreciate their unique cultural roles.


    1. The Essentials: A Comparative Glance

    AspectGuqinGuzheng
    Number of Strings721 (modern standard)
    Soundboard ShapeFlatSlightly arched
    ToneSoft, intimate, meditativeBright, resonant, expressive
    String MaterialsSilk or silk-metalSteel with nylon wrapping
    BridgesNo bridgesMovable bridges under each string
    Notation SystemTablature (Jianzi Pu)Staff or simplified notation
    Historical RoleLiterati, scholars, personal cultivationFolk music, public entertainment, court music

    2. Sound Philosophy: One Whispers, One Sings

    Spring Dawn Chant (春晓吟), played by Lin Min
    Notice: All rights reserved.

    The guqin is often described as an instrument of silence. Its voice is quiet, often barely above a whisper, with a delicate resonance that invites introspection. The techniques emphasize subtle sliding movements, harmonics, and nuanced pressure to shape tone and mood. Guqin music is rarely performed for an audience; instead, it was historically played alone, as a tool of reflection, cultivation, and dialogue with nature.

    Guzheng, https://guzhengalive.com/guzheng-terminology

    The guzheng, in contrast, is extroverted. Its bright, ringing sound fills space and carries energy. Players use finger picks to create fast-moving passages, dramatic glissandos, and vibrant melodies. It is meant to be heard—and often performed in ensembles, concerts, or even pop-fusion compositions.


    3. Technique: Two Hands, Two Worlds

    Guqin playing emphasizes the left hand as much as (or more than) the right. Sliding, stopping, lifting, pressing—the left hand continuously shapes the tone on a micro-level. Every movement has expressive potential. The right hand plucks with various techniques such as “tiao,” “mo,” and “gou,” each producing subtle tonal variations.

    Guqin, https://www.researchgate.net/figure/Construction-of-the-guqin-from-two-angles-a-side-view-and-b-top-view_fig2_234034679

    Guzheng playing, while also sophisticated, is more rhythmic and melodic. The right hand handles most of the action using finger picks, while the left hand bends pitch by pressing or tapping the strings to the left of the bridges. It’s more immediately accessible to the Western-trained ear.


    4. Cultural Symbolism: Inner vs Outer Worlds

    The guqin has long been associated with China’s literati tradition—Confucian scholars, Daoist hermits, Buddhist monks, and court officials alike used it as a means of self-cultivation. To play the guqin was not to entertain, but to align one’s heart with the cosmos.

    The guzheng, meanwhile, represented the more outward-facing musical tradition: public festivals, operas, storytelling. It was lively, communicative, often joyful. While both are deeply Chinese, they serve very different emotional and social purposes.


    5. Common Confusions and Clarifications

    Western audiences often mistake the guqin as a “quiet guzheng” or assume both are just variants of a zither family. While that’s partially true in structure, it’s misleading in spirit. The guqin is as different from the guzheng as a haiku is from a Broadway song—both use words and rhythm, but their aims and aesthetics are worlds apart.


    6. Which Should You Learn?

    Choose the guqin if you are drawn to quietude, philosophy, subtle gesture, and solitary expression. It demands patience but rewards deeply.

    Choose the guzheng if you love melody, performance, clarity of sound, and versatility. It’s ideal for ensemble playing and more immediate expression.


    Conclusion

    The guqin and guzheng are not competitors, but companions in the long story of Chinese music. One looks inward, the other outward. Understanding their difference not only helps us distinguish instruments but also gives us insight into the dual nature of Chinese aesthetics.

    For a complete introduction to the guqin, read our guide here: What is Guqin? The Ultimate Guide →

  • How to Play Guqin: A Beginner’s Guide

    Introduction

    The Guqin, with its seven strings and ancient history, offers a unique journey for anyone willing to explore its depths. Unlike modern instruments that often rely on precision and speed, the Guqin calls for a deep connection between player and instrument, emphasizing a meditative, introspective approach to music. This guide will help you start your journey, offering step-by-step instructions and tips for beginners eager to explore the art of playing this ancient Chinese zither.

    Guqin (古琴 )
    Chinese
    19th century

    What You Need to Get Started

    Before you begin your first note, it’s important to ensure you have the right tools and environment:

    • A Guqin: You can find beginner-friendly instruments online or at specialized music stores. Be sure to choose one with a good sound and proper craftsmanship.
    • A Quiet Space: The Guqin is an introspective instrument. Choose a place to play where you can focus without distractions.
    • Resources: Some excellent resources to get started include:
      • Online Tutorials: YouTube offers a variety of lessons for beginners.
      • Books: “The Lore of the Chinese Lute” by Robert H. van Gulik is a great place to start.

    Basic Techniques: How to Play Guqin

    Learning the Guqin is about mastery of the touch. The following are some key techniques:

    • Tiao (挑): This is an outward plucking motion, akin to a soft stroke. It’s the basic pluck to produce an open string sound.
    • Mo (抹): An inward plucking motion, giving a different tonal quality. Mastering Mo is essential for controlling the range of tones.
    • Zhu (注): A technique of sliding your fingers between notes, creating a flowing sound that is unique to the Guqin.
    • Yin (吟) and Rou (揉): These vibrato techniques add expressiveness and nuance to your performance, similar to the emotional inflection in spoken language.

    Basic Songs for Beginners

    Once you’ve familiarized yourself with the basic techniques, it’s time to try some simple tunes. “Farm in Shen and Fish in Wei” (耕莘钓渭) is a perfect piece for beginners. Here’s how to get started with it:

    “Farm in Shen and Fish in Wei” (耕莘钓渭) played by Lin Min, from VGMS
    Notice: All rights reserved.
    1. Familiarize Yourself with the Notation: Guqin notation is different from Western musical notation. It uses “Guwen” (古文), a system of dots and lines that represent pitches and fingering positions.
    2. Slow Practice: Start by playing slowly. This allows your fingers to adjust to the instrument and for you to perfect each note.
    3. Focus on Tone Quality: As you play, focus on producing a pure, resonant sound rather than speed. Guqin is about the quality of the note, not the quantity.

    Caring for Your Guqin

    Taking care of your instrument is essential for preserving its sound quality:

    • Clean Your Guqin Regularly: Dust and dirt can affect the tone. Use a soft cloth to wipe it down after each session.
    • Avoid Moisture: Store your Guqin in a dry environment, as humidity can damage the wood and strings.
    • String Care: Regularly check the strings for wear and tear. Replace them when necessary, using traditional silk strings for an authentic experience.

    Common Challenges for Beginners

    As with any instrument, there will be challenges along the way. Here are a few common obstacles:

    • Tuning: Tuning the Guqin can be tricky, especially for beginners. Use an electronic tuner to help ensure your strings are at the right pitch.
    • Hand Strength: The Guqin requires precise finger movements. Initially, you may experience hand fatigue. Don’t worry, as this is a natural part of building strength and technique.

    Conclusion

    The Guqin offers a profound, meditative musical experience that connects the past with the present. By mastering its techniques and learning its history, you can open a new world of sound and cultural understanding. Whether you are playing for personal enjoyment or seeking to connect with ancient Chinese traditions, the Guqin will provide you with an enriching musical journey.

    If you’re eager to continue learning, check out our guide on What is Guqin?

  • What is Guqin? The Ultimate Guide to This Ancient Chinese Instrument

    Introduction

    Imagine a scholar sitting alone by a tranquil lake, a gentle breeze stirring the water’s surface. His fingers glide over the lacquered wood of an ancient instrument, plucking notes so soft and ethereal they seem to dissolve into the mist. This is the Guqin—a musical companion of poets, philosophers, and sages for over 3,000 years. More than just an instrument, the Guqin is a bridge between music and thought, between the past and the present. But what makes it so unique, and why has it remained a symbol of refinement in Chinese culture?

    Guqin (古琴 )
Chinese
late 17th–mid 18th century
    Guqin (古琴 )
    Chinese
    late 17th–mid 18th century
     On view at The Met Fifth Avenue in Gallery 684

    The Basics: What is Guqin?

    The Guqin (古琴), often called the “instrument of the sages,” is a seven-stringed zither that embodies the ideals of subtlety, introspection, and artistic depth. Unlike the more popular Guzheng, which produces bright and dramatic melodies, the Guqin whispers its music—demanding a patient ear and a sensitive touch.

    The Essence of Guqin:

    • A Voice of the Past: The Guqin is not meant for grand concert halls but for intimate spaces, where music meets philosophy.
    • A Study in Simplicity: Its seven silk or metal-wound strings rest on a fretless wooden board, requiring precise finger movements to shape each note.
    • A Music of Nuance: Unlike Western instruments with fixed tuning and loud projection, the Guqin relies on subtle variations of touch, pressure, and sliding motion to create its expressive range.
    Drunken Madness (酒狂) Played by Lin Min from Vancouver Guqin Music Society
    Notice: All rights reserved.

    A Legacy Across the Centuries

    The Guqin’s history is intertwined with that of China itself. Confucius, one of the most influential thinkers in history, played the Guqin as a form of self-cultivation, believing music was essential for moral refinement.

    Key Historical Moments:

    • Before the Qin Dynasty (before 221 BCE): The earliest references to Guqin appear in classical texts, linking it to ritual and scholarship.
    • Tang and Song Dynasties (618–1279): The golden era of Guqin, when many famous melodies were composed, and playing the instrument became a mark of a true literatus.
    • Modern Revival: Despite a decline in the 20th century, the Guqin was recognized as a UNESCO Intangible Cultural Heritage in 2003, sparking a renewed interest worldwide.
    Guqin (古琴 )

    The Sound of Stillness

    The Guqin is sometimes called “the sound of the void.” It is an instrument that does not impose itself but rather invites the listener to lean in. Its music is a dialogue between silence and sound, presence and absence.

    Three Signature Sound Techniques:

    1. San Yin (散音) – Open string sounds, deep and resonant, akin to the toll of a distant bell.
    2. An Yin (按音) – Stopped notes, produced by pressing the string along the board, allowing for infinite variation in pitch and expression.
    3. Fan Yin (泛音) – Harmonic overtones, shimmering like the reflection of the moon on water.
    Guqin (古琴 )

    How is Guqin Played?

    Guqin playing is a form of meditation. Every pluck of the string is deliberate, every slide of the finger an echo of the player’s inner world. Unlike the Western approach to musical training, where technical mastery is the goal, Guqin practice is about cultivating the right state of mind.

    Fundamental Techniques:

    • Tiao (挑): A light outward pluck, like a leaf carried by the wind.
    • Mo (抹): A gentle inward stroke, reminiscent of calligraphy.
    • Zhu (注): Sliding between notes, allowing sound to flow like water.
    • Yin (吟) & Rou (揉): Vibrato techniques, as if conversing with the strings.
    “Wild Geese Descending on the Sandbank” played by Lin Youren

    The Scholar’s Instrument

    For centuries, the Guqin was considered an extension of a scholar’s soul. It was not an instrument for entertainment but a medium for contemplation. Many of China’s most celebrated poets—such as Su Shi and Wang Wei—wrote verses inspired by its music.

    A Few Literary and Artistic References:

    • “High Mountains and Flowing Water” (高山流水): A famous Guqin piece that symbolizes deep friendship and understanding.
    • Guqin in Chinese Paintings: Often depicted in scenes of scholars retreating into nature, embodying ideals of harmony.
    • Poetry and Music: Poets frequently described the experience of playing Guqin as akin to communing with the universe.

    Where Can You Learn Guqin?

    Today, the Guqin is no longer confined to China’s classical tradition. Many musicians around the world are rediscovering its quiet power, whether for personal enjoyment or cultural exploration.

    Recommended Resources:

    • Books: “The Lore of the Chinese Lute” by Robert H. van Gulik.
    • Online Courses & Tutorials: YouTube, specialized Guqin academies, and international cultural institutions.
    • Museums & Workshops: Hands-on experiences at cultural centers in China and abroad.

    Frequently Asked Questions

    Is Guqin hard to learn?

    While it may seem intimidating due to its subtle playing techniques, Guqin is more about musical expression than rigid technical precision. Beginners can start with simple melodies and gradually explore its depth.

    What is the difference between Guqin and Guzheng?

    Guqin is a more introspective instrument with a softer sound, while Guzheng is often played in ensembles and has a more percussive, dramatic quality.

    Can I learn Guqin without a teacher?

    Yes, there are now many online resources, though having an instructor helps with nuances in technique and historical context.

    Where can I buy a Guqin?

    Quality instruments can be found through specialized luthiers in China, as well as online platforms. Always research the reputation of a seller before purchasing.


    Conclusion

    The Guqin is not merely an instrument—it is an experience, a philosophy, and a way of life. Its music does not demand attention but rewards those who listen deeply. Whether you are drawn to its rich history, its meditative sound, or its connection to centuries of Chinese philosophy, learning about the Guqin is an invitation to explore one of the world’s most refined musical traditions.

    If you’re curious to learn more beyond the basics, the following articles offer deeper insights into Guqin practice, philosophy, and its place in Chinese musical culture.

    Guqin Introduction Series

  • 《五知斋琴谱》琴论部分合刊(上)

    ·上古琴论

    昔者伏羲之王天下也,仰观俯察,感荣河出图以画八卦,听八风以制音律,采  山孤桐合阴备阳,造为雅乐,名之曰琴。

    琴者,禁也。禁邪僻而防淫佚,引仁义而归正道,所以修身理性,返其天真,忘形合虚,凝神太和。

    琴制长三尺六寸五分,象周天三百六十五度,年岁之三百六十五日也。广六寸,象六合也。有上下,象天地之气相呼吸也,其底上曰池,下曰沼。池者,水也;水者,平也。沼者,伏也。上平则下伏。前广而后狭,象尊卑有差也。上圆象天,下方法地。龙池长八寸以通八风,凤沼长四寸以合四气。其弦有五,以按五音,象五行也。大弦者,君也,缓和而隐;小弦者,臣也,清廉而不乱。迨至文武加二弦,所以雅合君臣之恩也。宫为君,商为臣,角为民,徵为事,羽为物,五音画正,天下和平,而兆民宁雅乐之感人也。性返于正,君臣义,父子亲,消降邪欲,返乎天真。

    郑声之惑人也,正性邪,淫心生,乱男女之别,动声色之偏。故视琴听音,可以见志观治,知世道之兴衰。故舜弹五弦之琴,歌《南风》之诗,以平天下之心,为太平之乐也。

    琴之为器,创自伏羲,成于黄帝,法象乎乾坤,用宜乎妙道,含太灵气,运九十种声。初制五弦,加于文武。建龙凤之号,通鬼神之幽。其声正,其气和,其形小,其义大。如得其旨趣,则能感物。志躁者,感之以静;志静者,感之以和。和平其心,忧乐不能入,任之以天真。明其真,而反照动寂,则生死不能累,方法岂能拘?

    古之明王君子,皆精通焉,未有闻正音而不感者也。昔者师襄鼓琴,则有游鱼出听,六马仰沫。有形之物、无语之兽,尚能感之,况于人乎?

    自正音失而琴道乖矣。

    琴能制刚,而调元气。惟尧得之,故尧有神人畅。其次能全其道,则柔懦立志。舜有《思亲操》、禹有《襄陵操》、汤有《训佃操》者是也。

    自古帝明王,所以正心修身、齐家治国平天下者,咸赖琴之正音是资焉。然则琴之妙道,岂小技也哉?而以艺视琴道者,则非矣。

    ·五音统论

    昔庖羲画卦,分五行,故其制琴立五音。

    夫五行者,土金木火水也;五音,宫商角徵羽也。以五音配五行,以五行合卦数、节气,毫弗爽焉。

    是故宫属土,位中,象君宰治者也,律应林锺,卦合艮坤,为立春立秋节。邵子曰“天地之生,起于中平”,盖谓斯也。

    商属金,位西,次于君,象臣辅治者也,律应夷则,卦合乾兑,为秋分立冬节。易曰“战乾说兑”,是也。

    角属木,位东,异于君臣,象民从治者也,律应夹钟,卦合震巽,为春分立夏节。易曰“出震齐巽”,是也。

    徵为火,居南,而象诸事焉,律应蕤宾,适合离卦,兹夏至之节,一阴始生。易曰“相见乎离”也。

    羽为水,居北,而象诸物焉,律应黄钟,适合坎卦,兹冬至之节,一阳来复。易曰“劳乎坎”也。

    再以河图配之。

    大阴湿土,非宫乎,戊巳合二五之数。于人为信,于星为震,其气黄,其声和平而沉厚,其神勾陈腾蛇,寄旺于四时也。

    阳明燥金,非商乎,庚辛合四九之数。于人为义,于星为太白,其气素,其声肃以清,其神白虎,秋也。

    厥音风木,非角乎,甲乙合三八之数。于人为仁,于星为岁,其气青,其声直以扬,其神苍龙,春也。

    少阴少阳,徵也,丙丁合二七。于人为礼,于星为荧惑,其气赤,其声铿铿然甚洪,夏,乃朱雀之神也。

    太阳寒水,羽也,壬癸合数一六。于人为智,于星为辰,其气黑,其声喓喓然颇细,冬乃立武之神也。

    由是观之,天之五气,人之五伦,性之五德,咸赖五音。播调宣畅证之。舜坐床鼓琴,而父子兄弟合;西伯友琴瑟,而夫妇闺阃和;尼父操于杏坛洙泗,和乎师弟;伯牙子期,奏高山流水,和乎朋友。

    是琴之有关于世道风化,讵浅鲜哉。

    ·指法范略

    右手弹欲断弦,以却轻浮;又欲用而得中,以化忿暴。

    散泛二音,宜近岳山,合前声轻重相应。故声有高朗雄壮则欲刚,轻扬淡荡则欲柔,融合温雅则欲中和。然未有直过五六徽而弹者。此琴之所禁也。惟泛音宜近岳山弹之,左如蜻蜓点水之轻,右如弹欲断弦之重,其声方得清亮,此泛音之要法也。初学指头不可离弦,离弦则失其所也。如挑七则指靠于六,勾四则指靠于五,余弦仿此。

    左手按令入木,以求坚实;又欲用力不觉,以文指法。但取音有甲音有肉音有甲肉相半音。甲音于大指上,唯有四五徽以上可用之,为其用肉,则音不清也。肉音大于指节处用,吟猱及走音,则无煞声。甲肉相半音,于指甲之傍,半肉半甲,半甲取其清,半肉取其润也。清润相间而音始妙;又以甲肉半,而用于吟猱及走音者,要避甲取肉,则多温润之音;而名指纯肉,惟取坚实。此取音之秘法也。

    凡音有对徽者,有半徽者,有几分者,不可一毫参差,以乖其和;然后轻重得宜。不明此者,必所传之谬也。

    同是弹也,而精麄(粗)有判、雅俗有别、古今有辨、美恶有分,岂得一概而论乎?同是声也,而繁缛伪似精细、娇媚伪似美丽、跂慵伪似淡荡、猛烈伪似古劲,安可不审乎?

    ·指与弦合

    弦有性,欲顺而忌逆,欲实而忌虚。倘绰者注之,上者下之,则不顺;按未重,动未坚,则不实。故递指严欲松,过弦尤欲无迹,往来动荡,上下活泼,则指与弦合矣。

    ·弦与音合

    音有律,或在徽,或不在徽。本有分数以成位,今则溷而不明,和于何觉?及其篇中有度、句中有候、字中有旨。音理甚微,今则乱而无序,和又何寻?是以深于音律者,细辨其吟猱以叶之,戳注以道之,轻重缓急以节之,而务令婉转成韵。曲得其情,则指与音而和矣。

    ·音与意和

    盖音者,意也。意先乎音,而音随乎意。将众妙归焉,故重而不虚、轻而不鄙、疾而不促、缓而不弛。若吟若猱,圆而无碍;以绰以注,定而或伸。迂回曲折,疏而实密,抑扬起伏,断而复联,此音意之妙,已盖诸指也。而更有得之弦外者。山可移也,则巍巍若是;水可引也,则洋洋是兴;暑可变也,则虚堂晓雪;寒可罔也,则草阁流春。其无尽藏,不可思拟,则与意而融和矣。要之神闲气逸,静游上古,嘿而玩之,蔼然心醉。吾以是知其太和也。

    ·三声论

    夫弹琴惟有三声而已,曰散声、泛声、按声。

    凡散声虚明嘹亮,如天地之宽,广风水之澹荡,此散音也。

    泛声脆美轻清,如蜂蝶之采花,蜻蜓之点水,此泛音也。

    按声简静坚实,如钟鼓之巍巍,山崖之磊磊,此按声所谓实音也。

    ·指法十要

    心不散乱,审辨音律,

    指法向背,指下干净,

    声势轻重,节奏疾缓,

    高低起伏,指不用叠,

    弦调和平,左右朝揖。

    ·指下十善

    澹欲合古,取欲中矩,

    轻欲不浮,重欲不浊,

    拘欲有权,逸欲自然,

    缓欲勿断,促欲自若,

    力欲不觉,急欲不乱。

    ·琴有十四宜弹

    遇知音,逢可人,对道士,处高堂,

    升楼阁,在宫观,坐石上,登仙阜,

    憩空谷,游水湄,居舟中,息林下,

    值二气清朗,当清风明月。

    ·鼓琴有十二欲

    神欲思闲,意欲思定,貌欲思恭,心欲思静,

    听欲思聪,视欲思明,调欲养性,曲欲适情,

    弹欲断弦,按欲入木,急欲思缓,缓欲思疾。

    ·指下五功

    指法合宜,敲击不杂,吟猱不露,起伏有序,作用有势。

    ·指下五能

    坐欲安,视欲专,意欲闲,神欲鲜,指欲坚。

    ·指法五忌

    一忌右手大食二指捏紧弹弦,滞而多俗,法以大指甲尖抵于食指头肉之中而二指同屈,每用挑,则大指直其节;而送食指出弦,收进则又俱屈,乃得清劲灵活。

    一忌左大指按弦,将食指作圈最为丑陋。

    一忌左名指按弦,食中二指直竖兼起,既不雅观,而且吟猱不活。

    一忌左右指甲,弹按有煞声,不知避忌。

    一忌两手翻覆,扯钻吟猱,劈柴勾剔者,更宜戒之。

    ·指有二位

    大指按弦有二位。下位近甲处,须用甲肉相半;上位在大指节中,纯用肉也。

    名指按弦,亦有二位。下位在肉,上位在节。

    惟中指则当纯用节。

    节中有骨高起,取其按弦出音坚实。名指当用节,可连管两弦,上节搯起,下节可按别弦,习琴家不可不知也。

    ·左右指法名目像形

    古人以琴寓意,而形容起作,音律声韵,深为切当。凡若言语谈笑之声、英雄壮烈之句,以及风发松涛之意、同声应答之情,无不备之。娇泣之声,似乎定吟,厥旨深哉。

    右手曰鹤鸣在宵,抹挑也。孤鹜顾群,勾剔也。商羊鼓舞者,打摘也。虚庭鹤舞者,擘托也。幽谷流泉者,涓声也。孔雀穿花者,历打也。鹭浴盘涡者,滚拂也。螳螂捕蝉者,齐撮也。飞龙拿云者,半扶也。鸾凤和鸣者,如一也。燕语莺声者,圆娄也。风送轻云者,全扶也。振索鸣铃者,索铃也。紫蟹傍行者,轮指也。寒鸦啄雪者,双弹也。宾雁衔庐者,捻指也。

    左手曰凤衔丹诏者,按也。寒蝉吟秋者,吟也。号猿升木者,猱也。文雉朝飞者,戳注也。鸣鸠唤雨者,长吟也。鸣蝉过枝者,飞吟也。喁喁私语者,细吟也。娇怯幽柔者,定吟也。驱虞走圹者,虚引也。燕略微波者,抑也。栖凤梳翎者,往来也。幽禽啄木者,掩也。空谷传声者,放合也。白鷼(鹇)腾踏者,推出也。二仙传道者,对起也。粉蝶探花者,泛音者。

    ·调弦法

    调弦之法,散和为上,泛音次之,实音又次之。其散泛初学难明,必以按实音而始。

    先用大间,散挑七弦,而左大指按四弦九徽。其四弦和声,应在九徽也,应在上则四宽,应在下则紧,看七条弦之宽紧,或紧七弦应之。但琴弦过紧则断,过松则不发音矣。谅弦收放,紧者松之,宽者紧之。

    先以七四两弦,于九徽扣准,藉此作主,更不可改动。次用小间,散挑六弦,名指按四弦于十徽,宽紧只六弦收放,而四不动也。次又挑七弦,名指按五弦于十徽,又五弦收放而七不动矣。四五六七皆已和准,方用大间挑六弦,按三弦于九徽,或挑五弦名指按三弦于十徽八分应之。宽紧只宜收放三弦。其三六两弦最难取准,用心和之,方可。再用大指托七弦,中指按二弦于七徽。泛音实音皆可,松紧动二弦。六二两弦亦如之。再挑散七弦,名指于九徽泛四弦。六与三应,五与二应,四与一应,又用九徽。

    ……

    独三弦应在十徽八分,用泛则不和。

    盖泛音属清轻,名曰天音。实音虽和未为确。惟天音能辨之,或按诸不准,泛音能辨之。

    故一按取和,一泛取准,而调弦之法毕矣。
    大抵清晨君弦慢,午后君弦紧,实与泛具有自然之和音。必细心审辨方得其真也。

    备注:

    本段因版本印刷问题,泛音调弦部分杂乱不可辨,无法刊选。

    将云雪堂常用的泛音调弦法罗列如下,用为补充:
    1.无名指七徽挑七弦,食指五徽勾四弦,以七弦定四弦;

    2.无名指七徽挑四弦,食指五徽勾一弦,以四弦定一弦;

    3.无名指五徽挑七弦,食指四徽勾五弦,以七弦定五弦;

    4.食指四徽勾四弦,无名指五徽挑六弦,以四弦定六弦;

    5.无名指五徽挑四弦,食指四徽勾二弦,以四弦定二弦;

    6.食指四徽勾一弦,无名指五徽挑三弦,以一弦定三弦。

    ·琴学须知注解

    声完绰注须从远。

    (完者,圆活而不欠缺也。从下而上谓之绰,从上而下谓之注。发无定谓之远,注绰自然圆活。)

    音歇飞吟始用之。

    (歇有将尽未尽之名。碎音随指而下曰飞,动摇不离其位曰吟,久则成熟。)

    弹欲断弦方得妙。

    (断弦者,极言其挨弦急去,期以脆滑。指欲用力,得音清脆。)

    按令入木乃称奇。

    (入木者,极言其重着力,取其音清而实。)

    轻重疾徐蒙接应。

    (前音重,后音轻;前音急,后音徐,是也。蒙者,上接下之称,不相蒙则无节奏矣。)

    撞猱行走怪支离。

    (承指急上谓之撞,承指上下谓之猱,行者从容走者急,过度妄取曰怪。)

    人能会得其中意。

    (要能默然会意,则趣自生矣。)

    指法虽深可尽知。

    (虽然指趣深长,亦可悉知矣。)

    ·历代圣贤名录

    伏羲:起制象凤集桐而形琴。

    神农:削桐为琴,以丝为弦,以通神明之德,合天地之和。

    皇帝:作《梦游华胥引》、《八极游》。

    伶伦:制琴音。

    唐尧:作《太平引》、《神人畅》。

    康衢1老人:尧时人,作《击壤歌》。

    许由:作《遁世操》、《箕山秋月》、《弃瓢引》。

    虞舜:作《南薰歌》、《历山吟》。

    娥皇、女英:尧女,作《湘妃怨》、《苍梧引》。

    大禹:作《襄陵操》。

    成汤:作《训佃操》。

    师弦:殷之乐工,抚一弦琴,则地祗皆昇。

    虞隋:进文王琴。

    箕子:商臣。作《佯狂操》、《麦秀歌》。

    周文王:作《拘幽操》、《思舜师贤曲》、《怀古引》。

    武王:作《白鱼叹》。

    周公:作《越裳》、《岐山》、《大雅》、《关雎》、《伐檀》、《騶2虞》、《鹿鸣》、《鹊巢》、《白驹》。

    师旷:晋人,作《阳春》、《白雪》、《立默》、《白云引》。

    师襄:卫人,作七十二调、八百九十曲,为孔子师。

    孔子:作《思贤操》、《鲁商意》、《漪兰3》、《获麟》、《将归操》、《龟山操》、《风游云》、《东周》。

    师曹:卫人,作三十九引、定六十七调以谒灵公。

    曾子:南武城人,作《践行操》、《归耕引》。

    子贱:鲁人,弹琴不下堂。

    闵子:鲁人,作《离洞云》、《朝天鹤》献孔子。

    贺云:鲁人,遇神人,受以《皎月》、《风雷引》二曲。

    长沮、桀溺:二隐士名,作《大遁》、《小游》、《长侧》、《短侧》。

    尹伯奇:作《履霜操》、《掇蜂曲》。

    牧犊子:齐宣王时人,作《雉朝飞》。

    商陵穆子:作《别鹄操》。

    成连先生:伯牙师。

    伯牙:作《高山》、《流水》,吊钟子期《水仙曲》。

    钟子期:授成连百二十曲,补作五百八弄、二十八调。

    列子:战国时人,续《襄陵》,作《枯鱼曲》,缀七十二小调,作一百二十种杂弄。

    庄子:作《神化引》、《梦蝶游》。

    卞和:楚人,作《二献》及《碎玉》、《斗荆轲》。

    宋玉:作《悲秋赋》、《金风引》、《西风落叶》、《霜夜闻砧》。

    屈原:战国时人,楚大夫,作《问天》、《远游》、《离骚》、《独醒》、《五弄》。

    革子:作琴额两月式,有清风浊雨之声。

    墨子:作《悲丝曲》。

    齐威公:作《琴要》。

    楚庄王:制绕梁琴。

    曰鹤子:僧觉道。

    洞虚皇甫:世以琴道,名门弟子甚众。

    胡言:赵人,作《孤猿啸月》。

    注:

    1. 衢(qú):形声,形彳,瞿声。四通八达的道路。
    2. 騶:简体作“驺”。一作养马驾车人;一作不食生物的仁兽;亦作古代掌管鸟兽的官吏。
    3. 漪兰:又作“猗兰操”。

    秦始皇:作琴,轸足岳尾俱黑,碧玉为徽,曰“秦琴”。

    陈章:秦人,妙羽音。

    李斯:秦人,作《狡兔操》。

    罗越黄龙:汉师,作《拘安离》、《清风吟》。

    张子房:汉师,作《进履曲》、《日月重光》、《楚歌》。

    庆安世:汉人,作《离鸾霜夜鸿》。

    司马相如:汉人,作《孤凤求凰》。

    赵后:作《归风送远》、《双凤离鸾》。

    苏武:汉臣,作《思君操》、《鹰过衡阳》、《霜天晓月》、《忆关山》。

    王嫱:汉元帝妃,作《龙翔操》,即《昭君怨》。

    杨雄:汉人,作《圣德颂》。

    严子陵:作《秋江独钓》。

    梁銮:汉人,作《平陵曲》。

    马明生:制琴,名“玉峰”。

    张道:汉人,作《鱼跃水泮》、《二十弄》。

    蔡邕:汉臣,作《长清》、《短清》、《秋月照茅亭》、《山中思故人》、《秋思》、《绿水曲》、《游春》、《曹娥》、《霜夜幽馆静》、《五弄》。

    刘先生:作《桃园吟》。

    诸葛武侯:作《水龙吟》,即《沧江夜雨》。

    荣启期:作《山堂泛商》、《三乐》。

    曹子建:魏文帝弟,作《洛浦》、《玉树临风》。

    左思:西晋人,作《招隐》、《幽兰》。

    嵇康:晋人,授《神人》、《广陵散》、《孤馆遇神》、《琴赋》指法。

    袁孝巳:晋人,嵇康之甥,嗜《琴赋》者。

    嵇绍:晋人,作《雪涧闻猿》。

    阮籍:晋人,作《酒狂》。

    谢涓子:晋人,授《清江引》于昆陵之女,作《天风环佩》、《神游六合》。

    沈遵:作《晓莺啼》、《醉翁吟》、《隐士游》。

    齐嵩:作《弹琴法》。

    薛易简:作《弹琴式法》。

    趋瞻:作《弹法》。

    郑子真:作《谷口引》、《龙归晚涧》。

    王猷:作《访戴吟》、《对竹引》。

    刘安:晋人,遇仙女,授《江南春》、《塞上月》。

    潘岳:河阳县令,作《桃源春晓》。

    庾信:制琴,名曰“清英”。

    庄女:仙女,弹落霞之琴,传《青鸾引》、《仙珮迎风》。

    玉林洞元:作《天员乐》、《逍遥吟》、《冲和吟》、《飞佩吟》、《金丹调》、《鹤舞洞天》。

    谢庄:作《江南独步》。

    陶道真
    桓尹:晋人,作《梅花三弄》。

    陶渊明:晋人,深知音律,不善为乐,曾自制有《采菊调》,后人续《归去来辞》,常挂无弦琴,深得其趣。

    梁武帝:纂《琴要》。

    梁元帝:纂《明齐威公之要》。

    萧祐:唐时人。

    刘涓子:齐人,作《修褉吟》、《石上流泉》、《高柳闻蟾》。

    闫立本:作《学士登瀛》。

    唐明皇:做《广寒游》。

    李勉:唐肃宗御史,作《静观吟》,蓄百纳琴。

    成始终:昆陵人,作《琴清曲》。

    李太白:唐人,作《玉关》、《定远》、《黄鹤楼》、《玉堂清》、《对月吟》。

    王摩诘(王维):楚人,作《阳关三叠》,又名《春江送别》。

    形师鲁:作《听琴赋》。

    韩昌黎(韩愈):作《怀陵操》及《听颖师弹琴赋》。

    柳子厚(柳宗元):唐人,作《渔歌》。

    陈居士:唐人,著《琴法勾踢谱诀》。

    王晋叔

    智和:吴僧。

    王刚

    秦钰

    师经:作琴两翅,广尺二寸,而用五弦。

    杨英

    郭楚望:楚人,作《潇湘水云》、《泛沧浪》、《风入松》、《梅梢月》、《春汇》。

    董庭兰:后唐人,正“大小胡笳”,颐《真云竹偈》。

    雪江:作《泽畔吟》、《广寒秋》。

    赵惟则:注明蔡邕指法。

    赵希旷:作《指法》。

    吴亮:武昌主簿,作土琴。

    高齐:著土琴铭。

    张横渠:遇僧扪琴儿曰不详,遂付流水。

    聂从义:宋初人,辨五音定五弦。

    赵普:宋臣。作《雪  明君》、《玉漏迟迟》、《帝鼐》。

    朱紫阳:宋大儒,晦翁,作《月波》、《碧涧流泉》、《水清吟》。

    王钦:宋逸民,作古瓶琴,有谷声。

    刘志方:宋天台人,作《忘机曲》、《吴江吟》。

    毛仲翁:宋人,作《列子御风》、《山居吟》、《古涧松山》、《易水慨古引》、《隐德》、《凌虚吟》。

    王义庆:宋人,作《乌夜啼》。

    武陵仙子:作《羽化登仙》、《天台引》,又名《桃源引》。

    田芝翁:纂《太古遗音》。

    杨祖云:作《琴苑须知》。

    贺若弼:作《大泛品》、《越江清夜》、《看花吟》、《三清》、《楚泽涵秋》、《塞门积雪》。

    刘彦乡

    苏东坡:作《辨琴上说》。

    黄鲁直:宋人,作《黄云秋塞》。

    白玉蟾:作《琴赋》。

    石杨休:宋人,养猿鹤、收画图,作《双清曲》。

    省涓:蜀僧。

    赵耶利:作《秋水》,修指法。

    王守道:作《月中桂》、《秋夜步月》。

    雪祖生:作《神游八极》。

    赵子昂:元人。

    袁均哲:让遗音。

    希仙虚白:修《琴学启蒙》,补作《思妻吟》、《涵虚吟》。

    龚稽古:作《希仙操》、《叹世操》、《王道颂》。

    杨表正:作《文正对音捷要谱》,《遇仙吟》、《渔樵问答》、《大学章句》、《浩浩歌》、《滕王阁》、《相思曲》、《琴序》。

    刘御:鸣琴,善音趣,作《琴序》。

    王一德:楷书琴谱,校正差讹。

    韦子寅:阐发《五音奥旨》。

    伊芝仙:作《崆峒引》、《归来曲》、《夏峰歌》、《苏门长啸》、《烂柯行》、《参同契》、《安乐窝》、《徽音密谱》。

    刘伯温:国师,作《客窓夜话》。(窓,同“窗”)

    臞仙:宁王。作《飞鸣吟》、《秋鸿》、《鹤鸣九皋》,注《神奇秘谱》,修《太古遗音》。

    益王:别号黄南道人。

    潞王:明藩封,制琴百余张传世。

    徐青山:宗常熟派,作《大还阁琴谱》、《二十四况》。

    严天池:集名士琴谱,刻《松弦馆》。

    左光斗

    庄蝶菴:本朝人,制《太平奏》等十二曲,作《琴学心声谱》传世。

    徐赞臣:本朝人。

    汪安侯

    徐周臣:本朝人,刻《雍门琴谱》。

    塗公行

    姜后:善琴,有中兴之治。

    魏国女:作《田伐檀操》,伤小人素飧贤者隐。

    虞女:魏武帝宫人,将军应叔之姊也。七岁入宫,善为新音。

    暗香女史:陈郡氏之女也,好琴,每弄者有暗香,女人籍之。有琴,曰《驻雷》。

    蔡琰:年六岁,邕夜弹琴,绝弦,琰闻曰:“一弦也。”复断一弦,曰:“四弦也。”邕曰:“偶中耳。”琰曰:“季札观乐,知四国之兴衰;师旷吹律,知南风不兢。由是言者,何得不知?”

    李女:颖阳西北界人,年十五,天宝人。八年二月梦入云雾中,授仙女《清风吟》。玄宗闻之,令入内官供奉。

    原文出自《五知斋琴谱·卷一》中国书店1998年版

    本文编辑:沐宸

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