Pathways to Learning Chinese

Chinese learners of English often hold a fixed belief that language acquisition primarily means memorizing vocabulary. However, Chinese cannot be studied in such a simplistic way. If one approaches Chinese in this manner, even a lifetime of effort may not result in true mastery.

The essence of the Chinese language lies in its classical heritage. To develop a genuine appreciation for Chinese, one must first cultivate a love for classical poetry and prose. Classical literature is the soul of the language, while language itself is only the shell. To use the human body as an analogy: if classical texts are neglected, Chinese becomes nothing more than lifeless flesh, rather than a living being. Likewise, if Chinese is likened to a flower, then classical poetry and prose are its nourishing soil; only with rich soil can the flower bloom in full brilliance.

The Importance of Classical Literature in Language Learning

This discussion will focus on how studying classical poetry and prose enhances one’s cultivation of Chinese. It will explain how to select appropriate poems and essays and suggest concrete learning methods.

Studying Classical Poetry

As noted, the vitality of the Chinese language is rooted in antiquity. To love Chinese, one must first appreciate classical poetry and prose. China is a land of poetry, and the number of ancient works is vast, so careful selection is crucial. Although Chinese poetry originates in the Book of Songs (Shijing), its archaic language and meanings make it difficult for learners. Instead, one should begin with more accessible and widely transmitted works. The fact that certain poems have been passed down through generations testifies to their excellence and readability.

The most widely circulated body of classical poetry is that of the Tang dynasty. A famous anthology, Three Hundred Tang Poems, compiled by the scholar Heng Tang Tushi, contains many outstanding works. Although not every poem in it is equally strong, one may select exemplary pieces as study materials. Learners may choose by poet—for instance, Li Bai, Du Fu, Wang Wei, Wang Changling, Wang Zhihuan, Meng Haoran, Bai Juyi, Wei Yingwu, Du Mu, and Li Shangyin are recommended. Specific selections may depend on individual preference, though one should prioritize works that are broadly recognized. These poems must be memorized to the point of fluency.

Modern learners of Tang poetry often stop at memorization, assuming that recitation alone constitutes mastery. This is a misconception. Poetry conveys both imagery and sentiment, together forming yijing (poetic conception). Memorization is only the first step; one must further internalize the poem’s aesthetic world. Ancient scholars practiced yin—chanting poetry to simple melodies. The slow rhythm aids comprehension of poetic meaning. Daily practice, sustained over time, enables true understanding.

Take Li Bai’s Seeing Off Meng Haoran at Yellow Crane Tower as an example. The poem is widely known, yet few grasp its deeper implications. The farewell is evident, but the mention of Yellow Crane Tower also invokes Daoist transcendence. The line about “blossoms in March at Yangzhou” conveys beauty, but also the regret of parting despite such splendor, as Yangzhou itself was famed for its scenery. The image of a “lone sail disappearing into the horizon” portrays not only farewell but also the Daoist-Buddhist sense of impermanence—that all phenomena pass from presence to absence. The final line, “Only the Yangtze flows on to the distant sky,” resonates with Confucius’ reflection that time flows ceaselessly. Thus, beyond personal parting, the poem speaks of life’s transience and suggests that Daoist cultivation may offer resolution.

Such insights emerge through chanting. While each reader’s response may differ, chanting remains the surest path to understanding poetry’s essence.

Studying Classical Prose

The selection of classical prose should also emphasize widely transmitted works, since cultural endurance represents both quality and refinement. Tang prose is particularly suitable, as the Tang dynasty was a period of rational order and literary brilliance. Works by Wang Bo, Luo Binwang, Han Yu, and Liu Zongyuan are exemplary choices.

Song dynasty prose is also valuable. With economic prosperity and intellectual openness, Song literature reflected a diversity of influences—Confucianism remained central, but Daoist and Chan Buddhist thought flourished as well. Writers enjoyed greater freedom and imagination, producing works of enduring influence. Authors such as Fan Zhongyan, Wang Yucheng, Ouyang Xiu, Su Xun, Su Shi, Su Zhe, Wang Anshi, and Zeng Gong provide excellent models.

The method of study is reading and memorization. “Read a text a hundred times, and its meaning will become clear.” Frequent reading naturally deepens comprehension. On this foundation, memorization ensures mastery. With growing life experience, one’s understanding becomes progressively richer. As with poetry, prose must be repeatedly recited. Through recitation, learners grasp both meaning and language use. Vocabulary acquired in this way is living language. Today, recordings of Tang and Song prose by renowned readers are widely available online; listening daily until they become familiar is an effective learning method. Over time, such immersion internalizes the style of classical prose.

Advancing to Wei-Jin Literature

Once a foundation has been established in Tang poetry and Tang-Song prose, one may advance to the poetry and prose of the Wei and Jin dynasties. As Lu Xun observed, this was the era of literary self-consciousness. Freed from the strict dominance of Han Confucian orthodoxy, Wei-Jin writers embraced Daoist and metaphysical thought. Intellectual focus shifted from the state to the individual, from worldly achievements to eternal values, from present circumstances to the nature of time itself. This transformation represented both intellectual refinement and human awakening. Compared with Han literature, Wei-Jin works attained a higher, freer, and more ethereal level of reflection on human existence.

Recommended poets include Cao Zhi, Cao Cao, Liu Zhen, Ruan Ji, Ji Kang, Lu Ji, Zuo Si, Liu Kun, Tao Yuanming, Xie Lingyun, and Yu Xin. In prose and rhapsodies, one may study works by Zhuge Liang, Cao Zhi, Tao Yuanming, Bao Zhao, Jiang Yan, and Yu Xin.

Extending to the Han and Pre-Qin Periods

After becoming familiar with Wei-Jin poetry and prose, dedicated learners may continue back to the Han and Pre-Qin eras. For those who do not wish to trace so far, mastery of Wei-Jin works already provides a rich and profound command of the language.

Conclusion

In conclusion, the journey of mastering the Chinese language is deeply intertwined with the study of its classical literature. By immersing oneself in poetry and prose, learners not only enhance their linguistic skills but also cultivate a profound appreciation for the culture and history embedded within the language. Embracing this holistic approach fosters a deeper understanding and connection to the rich tapestry of Chinese heritage, ultimately leading to a more fulfilling and insightful learning experience.

Incorporating classical texts into one’s study regimen is essential. It is through these timeless works that learners can truly grasp the beauty and complexity of the Chinese language. As one delves into the world of classical literature, they awaken curiosity, deepen understanding, and inspire harmony, aligning perfectly with the mission of the Zhengdao Chinese Language Association.