A Source Book in Chinese Philosophy
Page 113
53--History, “Counsels of Great Yü.” Cf. translation by Legge, Shoo King, p. 62.
54--Mencius, 6A:8.
55--ibid., 7A: 1.
56--Analects, 15:5.
57--History, ibid. Cf. Legge, p. 62.
58--ibid.
59--Paraphrasing Mencius, 6A:8.
60--Changes, commentary on hexagram no. 2. k’un (Earth). Cf. Legge, Yi King, p. 420.
61--Mencius, 7A:1.
62--ibid.
63--Analects, 15:5.
64--I-shu, 6:2a.
65--ibid., 18:5b.
66--Mencius, 2A:2.
67--I-shu, 15:5a.
68--ibid., 15:21a; originally from the Book of Rites, “Meaning of Sacrifices.” Cf. translation by Legge, Li Ki, vol. 2, p. 216.
69--I-shu, 15:5a; the first half originally from Analects, 8:4.
70--I-shu, 18:3a.
71--See Chu Tzu Ch’üan-shu, 2:17b-18b, 2:21b.
72--Analects, 12:2.
73--Book of Rites, “Summary of Ceremonies,” pt. 1. Cf. Legge, Li Ki, vol. 1, p. 62.
74--Ch’eng I’s saying. I-shu, 25:3a-b.
75--The question of examination before and after the feelings are aroused was extensively discussed by Chu Hsi and his friends. See Chu Tzu wen-chi, 53:18a-21a.
76--The text.
77--Ch. 20.
78--Analects, 15:32.
79--The five efforts taught in The Mean, ch. 20.
80--Quoting Mencius, 7A:20.
81--There is no record of any of Chu Hsi’s pupils by this name. He was probably Ts’ao Shu-yüan, whose courtesy name was Ch’i-yüan, and who as a young man was a follower of Ch’en Fu-liang (1137-1203). In one of Chu Hsi’s letters to Ch’en (Chu Tzu wert-chi, 38:46a), he mentioned a visit of Ts’ao Ch’i-chih.
82--See above, ch. 4, Chu’s remarks on sec. 5.
83--See above, ch. 32, comment on sec. 44.
84--See his theory about the mountains being formerly waves in sec. 124.
85--Needham, Science and Civilisation in China, vol. 2. History of Scientific Thought, pp. 494-495.
86--For a lengthy discussion of Neo-Confucianism and science, see Needham, ibid., pp. 455-495, and Chan, “Neo-Confucianism and Chinese Scientific Thought,” Philosophy East and West, 6 (1957), 309-332.
87--Hu Shih (1891-1962), The Chinese Renaissance, pp. 64-74.
88--I-shu, 6:8a.
89--See above, ch. 30, sec. 43.
90--Mencius, 7B:24.
91--See above, ch. 30, sec. 43.
92--Odes, ode no. 260.
93--I-shu, 6:8a.
94--In other connections the Five Constant Virtues are humanity, righteousness, propriety, wisdom, and faithfulness.
95--I-shu, 22A:11a.
96--For the relationship between basic nature and physical nature, see above, ch. 30, comment on sec. 41.
97--Huang Hsün, 1147-1212, Chu Hsi’s pupil who recorded his conversation in 1188. For a brief account of him, see Sung-Yüan hsüeh-an, sppy, ch. 69:12a.
98--This sentence is added in the record by pupil Wu Pi-ta (fl. 1188) who recorded the conversations in 1188-1189. For a brief account of him, see Sung-Yüan hsüeh-an, 69:33b.
99--Mencius, 7A:21.
100--Preface to his Chi-jang chi (Striking Earthen Musical Instruments—a Collection of Poems), Shao Tzu ch’üan-shu (Complete Works of Shao Yung), 1606 ed., 18:2a.
101--This sentence in parentheses is added in Wu Pi-ta’s record.
102--History, “Counsels of the Great Yü.” Cf. Legge, Shoo King, p. 62.
103--Ch’en Ch’un (Ch’en Pei-hsi, 1153-1217). For an account of him, see Sung-Yüan hsüeh-an, ch. 68. Also Forke, Geschichte der neueren chinesischen Philosophie, pp. 211-225.
104--As recorded by Liu Ti (fl. 1173-1190), who recorded the conversations of 1190, this sentence read: By returning to our own persons and seeking it there. For an account of him, see Sung-Yüan hsüeh-an, ch. 69:34a.
105--Hu Chi-sui, grandson of Hu An-kuo (1073-1138), and son of Hu Hung (1100-1155), founder and expounder, respectively, of the Hu school of Neo-Confucian philosophy. See Sung-Yüan hsüeh-an, chs. 34 and 42.
106--This is Hu An-kuo’s doctrine but more developed by his son Hu Hung in his Chih-yen (“Understanding Words”), on which Chu Hsi wrote lengthy critical comments, especially on Hu’s theory that the nature is neither good nor evil. See Sung-Yüan hsüeh-an, ch. 42:3a-8a. Also Forke, pp. 122-135.
107--I-shu, 2A:1b.
108--I-shu, 1:7b.
109--See above, n.100.
110--Fang’s letter to Chu Hsi. See Chu Tzu wen-chi, 56:10b.
111--ibid.
112--See above, n.100.
113--I cannot trace the source of this saying. It is not found in the existing works of Shao Yung. It was probably orally transmitted.
114--Ch. 1.
115--To Chu Hsi, he was the most outstanding of the Ch’engs’ pupils. He recorded the conversations in bk. 2 of the I-shu. For an account of Lü, see Forke, Geschichte der neueren chinesischen Philosophie, pp. 116-119, or Sung-Yüan hsüeh-an, ch. 31. The saying here referred to is not found in the Sung-Yüan hsüeh-an or in any of Lü’s existing works. It was probably orally transmitted.
116--These animals would often catch more prey than they could devour at once and would spread it, walk around it, and watch it, as though devoutly performing a sacrificial rite. Ancient Confucianists drew a moral lesson from such animal behavior. See Book of Rites, “Monthly Order” (Legge, trans., Li Ki, ch. 22, p. 251).
117--Ch’en Chi, a pupil from Foochow.
118--Ta-hsüeh huo-wen, p. 8b.
119--Mencius, 6A:1-4, 6.
120--Meng Tzu chi-chu, ch. 1, commenting on Mencius, 6A:3.
121--I-shu, 3:2a.
122--Mencius, 6A:1-6.
123--T’ung-shu (On Understanding the Book of Changes), ch. 1.
124--I-shu, 18:19b, 22A:10b.
125--ibid., 3:3b.
126--Cheng-meng (Correcting Youthful Ignorance), ch. 6, Chang Tzu ch’üan-shu (Complete Works of Master Chang), sppy, 2:18b.
127--Mencius, 4A:1.
128--ibid.
129--Analects, 16:9.
130--Chou Hsien. Nothing is known of this pupil.
131--Analects, 6:2.
132--ibid., 6:8.
133--Mencius, 5A:8.
134--The Mean, ch. 1.
135--Mencius, 5A:6.
136--I-shu, 18:20b.
137--Mencius, 7A:2.
138--Such contrast is made in the Book of History, “The Counsels of Yü.” Cf. Legge, Shoo King, p. 61.
139--This pupil recorded the conversations of 1197.
140--Cheng-meng, 2:7b.
141--T’ung-shu, ch. 2.
142--Chang Tzu ch’üan-shu, 14:2b.
143--I-shu, 18:15a.
144--Chang Tsai, Cheng-meng, ch. 7, Chang Tzu ch’üan-shu, 2:21a. See above, ch. 30, n.83.
145--ibid.
146--Ch’eng I’s saying. I-shu, 21B:2a.
147--Yüan-hsing (Inquiry on Human Nature). See above, ch. 27, sec. 1.
148--ibid.
149--Chih-yen, ch. 3. See also Sung-Yüan hsüeh-an, 42:2a.
150--Chang Tzu ch’üan-shu, 14:2b.
151--Mencius, 2A:6, 6A:6.
152--ibid., 7A:21.
153--Analects, 7:29.
154--Mencius, 6A:6.
155--For both Chang’s dictum and Ch’eng’s response, see Ming-tao wen-chi (Collection of Literary Works by Ch’eng Hao), 3:1a, in eccs.
156--Accounts of this vary. According to the Book of History, “Canon of Shun” (Legge, p. 40), he banished or imprisoned them.
157--Ch’eng I’s saying, I-shu, 25:3a-b.
158--Analects, 2:2.
159--I-shu, 11:3a. Ch’eng was quoting Changes, commentary on hexagram no. 2, k’un. See Legge, Yi King, p. 420.
160--Analects, 19:6.
161--ibid., 12:1.
162--ibid., 12:2.
163--ibid., 13:19.
164--I-shu, 15:8b.
165--Changes, “Appended Remarks,” pt. 1, ch. 12. Cf. Legge, Yi King, p. 377. About this translation, see Appendix, comment on “Hsing-erh-shang.”
166--See above, p. 544.
167--Ts’ui-yen (Pure Words), 1:24a; in eccs. Also I chuan (Commentary on the Book of Changes), 3:3b.
168--Lu K’o-chi, a pupil. Otherwise nothing is known of him.
169--History, “Announcement of T’ang.” Cf. Legge, Shoo King, p. 185.
170--Mencius, 6B:15.
171--History, “Great Oath.” Cf. Legge, p. 286.
172--The Mean, ch. 17.
173--History, “Instructions of I.” Cf. Legge, p. 198.
174--Source not traced.
175--Science and Civilisation in China, vol. 2: History of Scientific Thought, p. 412,
176--ibid., pp. 291, 454, 466, 474, 496-505, 562.
177--This sentence does not appear in the text but in Chu Tzu wen-chi, 45:19b from which the passage is selected.
178--For a description of hun-p’o, see above, ch. 1, n.30.
179--This was pointed out by Shih Huang (fl. 1705) in commenting on the saying in his Wu-tzu chin-ssu lu fa-ming (Exposition of the Reflections on Things at Hand by Five Philosophers), 1:34b.
180--Chou Tun-i, An Explanation of the Diagram of the Great Ultimate.
181--Chu Hsi’s commentary on Chou Tun-i’s T’ung-shu, ch. 22. See Chou Tzu ch’üan-shu (Complete Works of Chou Tun-i), Wan-yu wen-k’u (Universal Library) ed., p. 170.
182--See above, ch. 25, introduction. Cf. Hua-yen ching, verse in ch. 23.
183--Fung, History of Chinese Philosophy, vol. 2, pp. 541-542.
184--See above, ch. 28, sec. 1.
185--Fung, vol. 2, p. 537.
186--Bruce, Chu Hsi and His Masters, pp. 48-49.
187--Carsun Chang, Neo-Confucian Thought, pp. 255-256.
188--Science and Civilisation in China, vol. 2: History of Scientific Thought, p. 475.
189--Ching-shuo (Explanation of the Classics), in eccs, 1:2a.
190--Ming-tao wen-chi, 3:1a.
191--For a discussion on kuei-shen, see above, ch. 30, comment on sec. 10.
192--Analects, 6:20.
193--ibid., 11:11.
194--Chu Hsi’s pupil. People in his community called him “Master of Respect for Moral Principles.” For a brief account of him, see Sung-Yüan hsüeh-an, 69:39a.
195--Changes, “Appended Remarks,” pt. 1, ch. 4. Cf. Legge, p. 353.
196--Passages in parentheses in this section are added in the record by Chou Ming-tso, Chu Hsi’s pupil, who recorded his conversations after 1192.
197-- sppy, 7:6a.
198--Lao Tzu, ch. 1.
199--Hsing-ming in Chinese, meaning actuality and name. For a discussion of this term, see Appendix.
200--Wan-k’ung, literally “stubborn emptiness,” which is so stubborn as to resist and therefore negate everything.
201--The term shen-ch’i has many meanings, such as the mysterious force that produces all things, the essence of the Five Agents, feeling and disposition, expression, spirit and power of the mind. The latter is a Taoist concept, and is contrasted with the body. See Chuang Tzu, ch. 12, nhcc, 5:13a, or Giles, trans., Chuang Tzu, 1961 ed., p. 125.
202--Chi, literally trace or track, means manifestation, sign, effect, evidence, or fact.
203--l-shu, 15:10a.
204--Most likely one of Chu Hsi’s three pupils with such a family name.
205--The Mean, ch. 1.
206--A saying by Zen Master Ling-yu (771-853). According to him, on the level of absolute truth there is only One Nature, which is free of any contamination such as the distinction between right and wrong or subject and object, but on the level of worldly truth, Buddhism does not discard any element of existence and therefore exhorts the minister to be loyal and the son to be filial. See Wu-teng hui-yüan (Five Lamps Combined), ch. 8, in Zokuzōkyō (Supplement to the Buddhist Canon), pt. collection, pt. 2, B, case 24, p. 426a, and Ching-te ch’uan-teng lu (Records of the Transmission of the Lamp Compiled During the Ching-te Period, 1004-1007), sptk, 9:3a.
207--Quoting Mencius, 3A:4.
208--For the doctrine of the investigation of things in the Great Learning, see above, ch. 4, sec. 5.
209--He was Chu Hsi’s pupil, whom the Teacher highly praised for his integrity. See Chu Tzu wen-chi, 58:12a. His doctrine and Chu Hsi’s criticism of it are found in the latter’s letter to him, ibid., 58:13a-14b.
210--Paraphrasing Hsieh Liang-tso, Sheng-ts’ai yü-lu, pt. 2, p. 7a.
211--History, “Great Norm.” Cf. Legge, Shoo King, pp. 326-327.
212--Mencius, 6A:3.
213--Chu Hsi’s pupil who recorded the conversations of 1198 and those after.
214--See Hsü-t’ang yü-lu (Recorded Conversations of Hsü-t’ang), ch. 4, tsd, 47:1002.
215--See commentary on the Pi-yen chi (Green Cave Collection), sec. 1, tsd, 48:140.
216--Mencius, 6A:8.
217--Analects, 12:1.
218--The Mean, ch. 1.
219--Changes, commentary on hexagram no. 2, k’un. Cf. Legge, Yi King, p. 420.
220--Ts’ai Chi-t’ung (Ts’ai Yüan-ting, 1135-1198) was one of Chu Hsi’s outstanding pupils and a prominent scholar in his own right. For his philosophy and life, see Forke, Geschichte der neueren chinesischen Philosophie, pp. 203-205, or Sung-Yüan hsüeh-an, ch. 62.
221--I-shu, 13:1b.
222--Mencius, 7A:1.
223--Cheng in Chinese. Ordinarily meaning government, it is interchangeable with cheng (correct) and is used here in the sense of precisely or truly.
224--Ōta Kinjō in his Gimon Roku (Records of Questioning), 1831 ed., pt. 2, p. 19, said that this is Ch’eng Hao’s saying in the I-shu, but I have been unable to find it there. Chu Hsi was probably repeating Ch’eng’s idea rather than quoting his exact words.
225--Analects, 4:8.
226--ibid., 15:5.
227--ibid.
228--Legendary sage-ruler (3rd millennium b.c.).
229--According to Hou-Han shu (History of Later Han, 25–220 a.d.), pnp, 63:13a. Emperor Shun admired Yao so much that for three years after Yao’s death, he saw Yao on the wall whenever he sat down and saw Yao in the soup whenever he ate.
230--This selection is part of Chu Hsi’s reply to a letter from Wu Tou-nan, which is found in Chu Tzu wen-chi, 59:22a-24b. What Wu had to say, however, is not repeated in this reply and is nowhere recorded.
231--Chu Tzu yü-lei, 126:1a-7b.
232--See Sargent, Tchou Hi centre le Bouddhisme, pp. 10-39.
233--This point is stressed in his “Treatise on the Examination of the Mind.” See above, treatise 4.
234--For Hua-yen doctrines, see above, ch. 25, especially A, 7, (3), (6), and (8), and B, 2, (1).
DYNAMIC IDEALISM IN WANG YANG-MING
1--Wang was a native of Yüeh in present Chekiang. His private name was Shou-jen and courtesy name Po-an. His father was an earl and a minister of civil personnel. In his youth he was with his father in Nanking and then Peking. In 1492 he obtained the “recommended person” degree and in 1499 the “presented scholar” degree. He then served in the government as an executive assistant in one department after another. In 1506, because he offended a eunuch, he was banished to modern Kueichow where he stayed for more than two years.
In 1510 he was appointed a magistrate in Kiangsi, where he built up a remarkable record of administration in seven months. From late 1510 through 1516, he served in various posts in Peking and Nanking. From 1517 to 1519, he suppressed several rebellions in Kiangsi and Fukien, including the one by Prince Ning. He also established schools, rehabilitated the rebels, and reconstructed the economy. He was awarded the title Earl of Hsin-chien and promised certain hereditary privileges, but his enemies at court accused him of conspiring with the prince and he was therefore ostracized by them. From 1521 to 1527 he was in virtual retirement in his native Yüeh.
In 1527, he was called to suppress rebellions in Kwangsi, which he did su
ccessfully. On his return he died on the way in the seventh year of the Chia-ching period at the age of fifty-seven. Ordinarily this year is equated with 1528, but his death actually occurred on January 10, 1529.
Now he was accused of spreading false doctrines and opposing Chu Hsi. His hereditary privileges were revoked. It was not until 1567, thirty-eight years after his death, that he was given the title Marquis of Hsin-chien and honored with the posthumous title of Wen-ch’eng (Completion of Culture). In 1584 by imperial decree it was ordered that he be offered sacrifice in the Confucian temple. This was the highest honor for a scholar. Only four scholars were so honored during the whole Ming period.
2--I-shu (Surviving Works), 18:9a, eccs. Also see above, ch. 32, comment on sec. 30.
3--Ch’uan-hsi-lu (Instructions for Practical Living), sec. 135.
4--ibid., secs. 7, 85, 174.
5--ibid., sec. 315.
6--ibid., sec. 275.
7--Great Learning, ch. 5.
8--Mencius, 7A:15.
9--Ch’uan-hsi lu, secs. 152, 135, 137, 151, 261, and 244, respectively.
10--See above, ch. 32, comment on sec. 38 and n.72.
11--Ch’uan-hsi lu, sec. 5.
12--Wang Wen-ch’eng Kung ch’üan-shu (Complete Works of Wang Yang-ming), preface, sptk, p. 15b.
13--See below, chs. 40 and 43.
14--Both of these are included in the Wang Wen-ch’eng Kung ch’üan-shu and have been translated by Chan in his Instructions for Practical Living, and Other Neo-Confucian Works by Wang Yang-ming, New York, Columbia University Press, 1963. The section numbers of the Ch’uan-hsi lu are retained in the following selections.
15--Chu Hsi, Ta-hsüeh chang-chü (Commentary on the Great Learning), the text. Actually by “great learning” (ta-hsüeh) Chu Hsi meant “education for the adult,” but the Chinese phrase can also mean the learning of the great man. Wang preferred this latter interpretation.
16--The text of the Great Learning.
17--Mencius, 2A:6.
18--ibid.
19--The text of the Great Learning.
20--ibid.
21--The Mean, ch. 22.
22--The text of the Great Learning.
23--They were: Duke Huan of Ch’i (r. 685–643 b.c.), Duke Wen of Chin (r. 636–628 b.c.), Duke Mu of Ch’in (r. 659–619 b.c.), King Chuang of Ch’u (r. 613–589 b.c.), and Duke Hsiang of Sung (r. 650–635 b.c.). See Mencius, 6B:7.