Pang Ching-jen, L’idée de Dieu chez Malebranche et l’idée de Li chez Tchou Hi, Paris, Librairie Philosophique J. Vrin, 1942.
Petzold, Bruno, The Chinese Tendai Teaching, n.p., n.d.
Rideout, J. K., “The Context of the Yüan Tao and Yüan Hsing,” Bulletin of the School of Oriental and African Studies, 12 (1947), 403-408.
Rites, Book of. See Li chi.
Rousselle, Erwin, trans. See Hui-neng.
Śaddharmapuṇḍarika, see Lotus Scripture.
Sargent, Galen Eugène, “Les débats entre Meng-tseu et Siun-tseu sur la nature humaine,” Oriens Extremus, 3 (1956), 1-17.
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———, Tchou Hi contre le Bouddhisme, Paris, Imprimerie Nationale, 1955.
Sasaki, Ruth Fuller, trans. See Dumoulin.
Seng-chao, The Book of Chao, trans. by Walter Liebenthal, Peiping, The Catholic University of Peking, 1948.
Shang Yang, The Book of Lord Shang, trans. by J. J. L. Duyvendak, London, Probsthain, 1928.
Sheehan, Joseph J., “A Summary of Fung Yu-lan’s Hsin Yüan-jen,” Typescript, Columbia University, 1950.
Shen-hui, “Entretiens du maître de Dhyāna Chen-houei du Ho-tsö,” trans. by Jacques Gernet, Publications de L’École Française d’Extrême-Orient, 31 (1949), 1-126.
Shih ching, The Book of Odes, trans. by B. Karlgren, Stockholm, Museum of Far Eastern Antiquities, 1950.
———, The Book of Songs, trans. by Arthur Waley, Boston, Houghton, 1937; paperback, Evergreen.
Shih, Vincent Yu-chung, “The Mind and the Moral Order,” Mélanges chinois et bouddhiques, 10 (1955), 347-364.
Shu ching, The Shoo King, trans. by James Legge, The Chinese Classics, vol. 3, Oxford, Clarendon Press, 1865.
Soothill, W. E., trans. See Lotus Scripture.
Spring and Autumn Annals. See Ch’un-ch’iu.
Ssu-ma Ch’ien. Les mémoires historiques de Se-μα Ts’ien, 5 vols., trans. into French by Édouard Chavannes, Paris, E. Leroux, 1895-1905.
———, Records of the Grand Historian, trans. by Burton Watson, New York, Columbia University Press, 1961.
Stcherbastky, Th., The Conception of the Buddhist Nirvāṇa, Leningrad, Publishing Office of the Academy of Science of the U.S.S.R., 1927.
Suzuki, Daisetz, Essays in Zen Buddhism, First Series, London, Luzac, 1927; Second Series, 1933; Third Series, 1934.
———, Studies in the Laṅkāvatāra Sūtra, London, Routledge, 1930.
———, Studies in Zen, New York, Philosophical Library, 1955.
———, “Zen: A Reply to Hu Shin,” Philosophy East and West, 3 (1953), 25-46.
———, The Zen Doctrine of No-Mind, London, Rider, 1949.
———, trans. See Aśvagosha and Laṅkāvatāra Sūtra.
Ta-hsüeh. See Great Learning.
Takakusu, Junjirō, The Essentials of Buddhist Philosophy, ed. by Wing-tsit Chan and Charles A. Moore, Honolulu, University of Hawaii, 1947.
Talbott, Nathan, “T’an Ssu-t’ung and the Ether,” in Robert K. Sakai, ed., Studies on Asia, 1960, Lincoln, Nebraska, University of Nebraska Press, 1960, pp. 20-34.
T’ang Chun-i, “Chang Tsai’s Theory of Mind and Its Metaphysical Basis,” Philosophy East and West, 6 (1956), 113-136.
T’ang Yung-t’ung, “On ‘Ko-yi’, the Earliest Method by Which Indian Buddhism and Chinese Thought were Synthesized,” in W. R. Inge et al., eds., Radhakrishnan, Comparative Studies in Philosophy, London, Allen and Unwin, 1951, pp. 276-286.
———, “Wang Pi’s New Interpretation of the I ching and Lun-yü,” trans. by Walter Liebenthal. Harvard Journal of Asiatic Studies, 10 (1947), 124-161.
Thomas, Edward J., The History of Buddhist Thought, London, Kegan Paul, 1933.
Thompson, Laurence G., trans. See K’ang Yu-wei.
Ts’ai Yung-ch’un, ed. and trans. See Ch’eng I.
Tso chuan. See Ch’un-ch’iu.
Tucci, Giuseppe, Pre-Diṅnāga Buddhist Texts on Logic from Chinese Sources, Beroda, Oriental Institute, 1929.
Tung Chung-shu, Tch’ouen-ts’ieu fan-lu 44 et 74, trans., Kao Ming-k’ai et al., in Lectures chinoises (Paris, Universite de Paris, Centre d’Études Sinologiques de Pékin), 1 (1945), 1-17.
Vasubandhu, Trimśikā, Matériaux pour l’étude du Système Vijñaptimātra, trans. into French by Sylvain Lévi, Paris, Champion, 1932.
———, Triṁśikavijñapti des Vasubandhu mit bhāyśya des ācārye Sthiramati, trans. into German by Hermann Jacob, Stuttgart, W. Kohlhammer, 1932.
———, Vimsatikā, Wei Shih Er Shih Lun or the Treatise in Twenty Stanzas on Representation-Only, trans. by Clarence H. Hamilton, New Haven, American Oriental Society, 1938.
von Zach, trans. See Yang Hsiung.
Waley, Arthur, Three Ways of Thought in Ancient China, London, Allen and Unwin, 1939; paperback, Anchor.
———, trans. See Confucius, Lao Tzu, and Shih ching.
Wang Ch’ung, “Lun-Heng,” trans. by Alfred Forke, Mitteilungen des Seminars für Orientalische Sprachen, 9 (1906), 181-399; 10 (1907), 1-173; 11 (1908), 1-188; 14 (1911), 1-536; also published in two volumes, entitled Lun-Heng, London, Luzac, 1907-1911.
Wang Tch’ang-tche, La Philosophie morale de Wang Yang-ming, Shanghai, T’ou-Sè-Wè Press, 1936.
Wang Yang-ming, Instructions for Practical Living, and Other Neo-Confucian Writings of Wang Yang-ming, trans. by Wing-tsit Chan, New York, Columbia University Press, 1963.
———, The Philosophy of Wang Yang-ming, trans. by Frederick Goodrich Henke, Chicago, Open Court, 1916.
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Welleser, Max, trans. See Nāgārjuna.
Werner, E. T. C., trans. See Wieger.
Wieger, Léon, A History of the Religious Beliefs and Philosophical Opinions in China, trans. by E. T. C. Werner, Hsien Hsien, Hsien Hsien Press, 1927.
Wilhelm, Hellmut, Change, Eight Lectures on the 1 Ching, trans. from the German by Cary F. Baynes, New York, Pantheon Books, 1960.
Wilhelm, Richard, trans. See I ching and Lü Pu-wei.
Willetts, William, “Philosophy in Changing China,” The Humanist, 71, no. 9 (1956), 22-24.
Wong Mou-lam, trans. See Hui-neng.
Wright, Arthur, Review of A. A. Petrov’s Wang Pi (226-249): His Place in the History of Chinese Philosophy, Harvard Journal of Asiatic Studies, 10 (1947), 75-88.
———, ed., Studies in Chinese Thought, Chicago, University of Chicago Press, 1953.
Wu, John C. H., “Chinese Legal Philosophy: A Brief Historical Survey,” Chinese Culture, 1. no. 4 (1958), 7-48.
———, trans. See Lao Tzu.
Yang Hsiung, Le catechisme philosophique de Yang-Hiong-tsé, trans. into French by B. Belpaire, Brussels, Éditions de l’Occident, 1960.
———, “Yang Hsiung’s Fayen: Wörter strenger Ermahnung,” trans. into German by Erwin von Zach, Sinologische Beiträge, 4 (1939), 1-74.
Yao, Shan-yu, “The Cosmological and Anthropological Philosophy of Tung Chung-shu,” Journal of the North China Branch of the Royal Asiatic Society, 73 (1948), 40-68.
Zen, Sophia H. Chen, ed., Symposium on Chinese Culture, Shanghai, China Institute of Pacific Relations, 1931.
Zücher, E., The Buddhist Conquest of China, Leiden, Brill, 1959.
A GLOSSARY OF CHINESE CHARACTERS
The names and titles of the same man are given in the same entry. Well-known place names and names of dynasties are omitted.
CONTENTS
* An analytical content is found at the end of the Introduction to the chapter.
PREFACE
1--These are: one from Mencius (ch. 3); one from the Hsün Tzu (ch. 6); two from the Chuang Tzu (ch. 8); three from the Mo Tzu (ch. 9); five from the Kung-sun Lung Tzu (ch. 10); four by Tung Chung-shu (ch. 14); one by Wang Pi (ch. 19); two by Seng-chao (ch. 21); the Thirty Verses of Vasubandhu (ch. 23); three by Chi-tsang (ch. 25); two by Han Yü (c
h. 27); one by Chou Tun-i (ch. 28); three by Chang Tsai (ch. 30); two by Ch’eng Hao (ch. 31); two by Ch’eng I (ch. 32); four by Chu Hsi (ch. 34); and one by Wang Yang-ming (ch. 35).
2--1:8; 5:27; 7:24; 9:24; 12:10; 15:5.
3--For example, chih-ming, or until destiny is fulfilled.
4--See Appendix.
THE GROWTH OF HUMANISM
1--Book of Rites, “Record of Example,” pt. 2. See Legge, trans., Li Ki, vol. 1, p. 342.
2--On this question, see Dubs, “The Archaic Royal Jou (Chou) Religion,” T’oung Pao, 46 (1959), 218-259.
3--According to Kuo Mo-jo, Ch’ing-t’ung shih-tai (The Bronze Age), 1946, pp. 9-12, and Fu Ssu-nien, Hsing-ming ku-hsün pien-cheng (Critical Studies of the Classical Interpretations of the Nature and Destiny), 1940, 2:3a.
4--The Book of History, a basic Confucian Classic, is a collection of documents from the time of legendary Emperor Yao (3rd millennium b.c.) to the early Chou. Twenty-five of the fifty-eight chapters are believed to be forgeries by Wang Su (195-256), Huang-fu Mi (215-282), or Mei Tse (of the Eastern Chin period, 317-420). Of the rest, modern scholars accept only the Chou documents as authentic. The selections presented here are from this group. For English translation, see Legge, trans., Shoo King.
5--The Book of Odes, also a basic Confucian Classic, is a collection of 305 poems, including songs sung in religious and early official functions and popular songs from the various states of early Chou times. Five are supposed to have come from the Shang dynasty. Tradition holds that Confucius selected these from three thousand prevailing songs, a belief rejected by modern scholars. It is agreed, however, that many of the songs had been popular and that Confucius knew them. For English translations, see Karlgren, trans., The Book of Odes, and Waley, trans., The Book of Songs.
6--This has been traditionally attributed to Tso Ch’iu-ming, a contemporary of Confucius, and is regarded as a commentary on the Spring and Autumn Annals (Ch’un-ch’iu) which records the events of the state of Lu during the Spring and Autumn period (722–481 b.c.). The authorship of the Spring and Autumn Annals has been ascribed to Confucius, who was a native of Lu. Its records are so brief and often so obscure that commentaries were necessary to supply the background and context and to make the meanings clear. Of three commentaries, the Tso chuan is the standard. For English translation, see Legge, trans., The Ch’un Ts’ew, with The Tso Tsuen. Modern scholarship, however, holds that the Tso chuan is probably an independent work and was not written until the 4th century b.c.
7--Also attributed to Tso Ch’iu-ming, though not by modern scholars, who believe that the work was probably edited by Liu Hsin (c. 46 b.c.–a.d. 23). However, they accept it as an authentic record of conversations in various states during the Spring and Autumn period. For French translation, see de Harlez, trans., “Koue-Yü,” 1st pt., Journal Asiatique, vol. 9, no. 1 (1893), 373-419, no. 2 (1894), 5-91; 2nd pt., Discours des Royaumes, 1895, pp. 1-268.
8--The interpretation of this line varies. That of the Mao-shih cheng-i (Correct Meanings of the Book of Odes Transmitted by Mao) by K’ung Ying-ta (574-648) is followed here.
9--Chung Shan-fu was Marquis of Fan, according to the Mao-shih cheng-i, a very virtuous man, whom Heaven sent out to help King Hsüan (r. 827–782 b.c.).
10--For a good discussion of the term tse, see Needham, Science and Civilization in China, vol. 2: History of Scientific Thought, pp. 558-562.
11--Mencius, 6A: 6.
12--Founder of Chou (r. 1171–1122 b.c.).
13--Quoted in Mao-shih cheng-i.
14--See his Shih-ching chi-chu (Collected Commentaries on the Book of Odes).
15--Name of Duke Shao (d. 1056 b.c.). Presumably this was written by Duke Chou to dissuade Prince Shih from retiring as chief minister to King Ch’eng (r. 1104–1068 b.c.).
16--Legge, trans., She King, p. 431.
17--The Book of Odes, p. 186.
18--The Book of Songs, p. 186.
19--This is a very obscure line. The interpretation here follows the Mao-shih cheng-i.
20--This is the interpretation of many outstanding commentators, as pointed out by Ch’ü Wan-li, Shih-ching shih-i (Meanings of the Book of Odes Explained), 1952, p. 214.
21--The interpretation of this passage is based on the Shang-shu cheng-i (Correct Meanings of the Book of History) by K’ung Ying-ta. An alternate translation would be: “Heaven, working unseen, protects mankind below and helps it to maintain harmony in its abode. I do not know how its eternal principles of human relations should be regulated.”
22--This paragraph in full is found below, ch. 11, sec. 3.
23--This interpretation also follows the Shang-shu cheng-i.
24--According to the commentary by Wei Chao (of the Wu period, 222-280), to rebel against him.
25--According to the Ch’un-ch’iu Tso chuan cheng-i (Correct Meanings of Tso’s Commentary on the Spring and Autumn Annals) by K’ung Ying-ta, chü here means to comfort.
26--History, “Charge to Chung of Ts’ai.” Cf. Legge, Shoo King, p. 490.
27--ibid., “Prince Ch’en,” Legge, p. 539.
28--ibid., “Hounds of Lü,” Legge, pp. 347-348.
29--For an account of him, see Tso chuan, Duke Hsiang, 30th year. Cf. Legge, The Ch’un Ch’ew, with The Tso Tsuen, p. 557.
30--As generally understood, hun is the spirit of man’s vital force which is expressed in man’s intelligence and power of breathing, whereas p’o is the spirit of man’s physical nature which is expressed in bodily movements.
THE HUMANISM OF CONFUCIUS
1--Analects, 8:4; 10:4 and 8; 16:7. In the rest of this introduction, references to the Analects are given only in specific cases. For references on general subjects, see the analytical list at the end of this introduction. For discussion of the Analects, see below, n.11.
2--Analects, 5:12.
3--ibid., 17:2.
4--For these Classics, see below, ch. 4, n.5, and ch. 13, n.1.
5--Analects, 15:28.
6--Yao was a legendary ruler of the 3rd millennium b.c. Shun was his successor. Duke Chou (d. 1094) helped the founder of the Chou dynasty to consolidate the empire and establish the foundations of Chinese culture.
7--For this concept, see Chan, “The Evolution of the Confucian Concept Jen,” Philosophy East and West, 4 (1955), 295-319; also, see below, comment on Analects 12:22, and comments on the following: ch. 30, A; ch. 31, secs. 1, 11; ch. 32, sec. 42; ch. 34, A, treatise 1.
8--Analects, 6:28.
9--These accounts are found in the first–and still the standard–biography of Confucius, ch. 47 of the Shih chi. See French translation by Chavannes, Les mémoires historiques, vol. 5, pp. 299-300, 391-403, 420; or English translation by Lin Yutang, The Wisdom of Confucius, pp. 57, 88-91, 95.
10--Traditionally believed to refer to the Six Classics, i.e., the Books of History, Odes, Changes, Rites, and Music, and the Spring and Autumn Annals. The Book of Music is now lost. For three of the others, see above, ch. 1, nn.4-6. The “six arts” are also understood to mean ceremonies, music, archery, carriage-driving, writing, and mathematics.
11--The Analects is a collection of sayings by Confucius and his pupils pertaining to his teachings and deeds. It was probably put together by some of his pupils and their pupils. The name Lun-yü did not appear until the 2nd century b.c. At that time there were three versions of it, with some variations. Two of these have been lost. The surviving version is that of the state of Lu, where it circulated. It is divided into two parts, with ten books each,. In the Ching-tien shih-wen (Explanation of Terms in the Classics) by Lu Te-ming (556-627), ch. 24, it is divided into 492 chapters. Chu Hsi combined and divided certain chapters, making a total of 482, one of which is divided into eighteen sections. In translations like Legge’s Confucian Analects, and Waley’s The Analects of Confucius, these divisions are taken as chapters, making 499. The same numbering is used in the following selections.
The material is unsystematic, in a few cases repetitive, and in some case
s historically inaccurate. However, it is generally accepted as the most authentic and reliable source of Confucian teachings. Chu Hsi grouped it together with the Book of Mencius, the Great Learning, and the Doctrine of the Mean as the “Four Books.” Thereupon they became Classics. From 1313 to 1905, they served as the basis for civil service examinations, replacing the earlier Classics in importance.
12--In the Lun-yü chu-shu (Commentary and Subcommentary on the Analects) in the Thirteen Classics Series.
13--See below, comment on Analects, 2:18.
14--Confucius’ pupil whose private name was Jo (538–C.457 b.c.), thirteen years (some say thirty-three years) Confucius’ junior. In the Analects, with minor exceptions, he and Tseng Ts’an are addressed as Tzu, an honorific for a scholar or gentleman, giving rise to the theory that the Analects was compiled by their pupils, who supplemented Confucius’ sayings with theirs.
15--Cf. below, 13:27.
16--Tseng Shen (505–c.436 b.c.), pupil of Confucius, noted for filial piety, to whom are ascribed the Great Learning and the Book of Filial Piety.
17--Ho Yen’s interpretation: Whether I have transmitted to others what I myself have not practiced. This interpretation has been accepted by many.
18--Wen, literally “patterns,” is here extended to mean the embodiment of culture and the moral law (Tao)—that is, the Six Arts of ceremony, music, archery, carriage-driving, writing, and mathematics.
19--To K’ung An-kuo (fl. 130 b.c.), quoted by Ho Yen, ku means “obscure,” not “firm.” The sentence would read, “If he studies, he will not be ignorant.”
20--Lun-yü shu (Subcommentary on the Analects). This is part of the Lun-yü chu-shu.
21--Chung lun (Treatise on the Mean), pt. 1, sec. 5, sptk, 1:21b.
22--Quoted in Chu Hsi’s Lun-yü huo-wen (Questions and Answers on the Analects), 1:20a, in Chu Tzu i-shu (Surviving Works of Chu Hsi).
23--Lun-yü chu (Commentary on the Analects).
24--Confucius’ pupil, whose family name was Tuan-mu, private name Tz’u, and courtesy name Tzu-kung (520–C.450 b.c.). He was noted for eloquence and was thirty-one years younger than the Master. See Analects, 5:8 about him.
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