Reflections on Things at Hand: The Neo-confucian Anthology 9780231028196, 0231028199

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: Reflections on Things at Hand a THE NEO-CONFUCIAN ANTHOLOGY

7 COMPILED BY a | _ CHU HSI AND LU TSU-CH’IEN ,

NUMBER LXXV OF THE , , RECORDS OF CIVILIZATION , , SOURCES AND STUDIES

| Edited under the auspices of the , | | | _ Debartment of History, Columbia University

, | Prepared for the Columbia College Program of ,

Translations from the Oriental Classics | WM. THEODORE DE BARY, EDITOR | |

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The manuscript of this work is preserved in Mukyi Kai. A printed copy is in the Diet Library, Tokyo. It is reprinted in fullin Yamazaki’s

34. ——— Kinshi roku shisetsu kégi (Our teacher’s [Wakabayashi’s] explanations of the meanings of the Reflections on Things at Hand), in 14 chapters. Long elaborations, following closely his teacher, Asami Keisai.!!4 — The lectures were recorded by Asami’s nephew but the manuscript is

dated 1783. Another manuscript, written in 1833, is a composite record of lecture notes by Wakabayashi’s pupils taken in 1719, 1725, and 1728. A third manuscript is similar to the preceding one, though the length of the passages varies. It is a record of lectures given at a

Also see above, p. x. | |

different time. A fourth manuscript is an exact duplicate of the third. ,

35. ——-— Kinshi roku kégi (Meanings of the Reflections on Things at Hand explained). This covers only chapters 10-12 and its date is not clear. It consists of

long elaborations without quotations from others. Another copy has a note at the end saying that the lectures ended in 1747. Since that was fifteen years after Wakabayashi’s death, someone has correctly added

a note that the lecturer must have been someone else. | The six manuscripts just described are in Mukyti Kai.

36. Miyake Taitd (fl. 1695). Kinshi roku shiikat sessh6 (Humble notes on the collected commentaries on the Reflections on Things at ,

Hand), in 35 chapters. / | / | After rendering the passages into Japanese, Miyake fully explains

them. Chu Hsi is often quoted, but there is nothing original in the work. The manuscript, which is not dated, is in Mukyi Kai. 37. Gonoi Ranshii (1697-1762). Kinsht roku kimon (Records of what was heard about the Reflections on Things at Hand), in 14 chapters.

He explains each section in detail, quotes Chu Hsi, and expresses his own philosophy. However, new ideas are few.

113. See below, # 62. , : 112. See below, # 61. -114. See above, # 30.

THE CHIN-SSU LU AND ITS COMMENTARIES | 351 The undated manuscript is preserved in the Osaka Library, Japan.

38. Sawada Takeoka (fl. 1720), Kinshi roku setsuryaku (Brief expla-

nations of the Reflections on Things at Hand), in 14 chapters. | _ The text is fully explained section by section, supported by ample quotations from Chu Hsi and other Neo-Confucianists. Sawada then adds his own opinions. Annotations of terms are also many and adequate. Sawada’s, Kaibara Ekken’s, Utsunomiya Ton’an’s, and Saté Issai’s!45 works are the most useful Japanese commentaries.

The edition of 1720 in the Cabinet Library, Tokyo, is used. , | 39. Nakamura Shiai (1719-99). Kinshi roku késetsu (Explanations |

of the Reflections on Things at Hand). | oo

| Numerous notes by Nakamura Shisai himself and his pupils written in a 1670 edition of the Chin-ssu lu which was edited by Yamazaki _ Ansai. The notes are both philological and philosophical, in some places quite original. Some of Yeh T's’ai’s!46 comments are also annotated, sometimes critically. Chu Hsi and other Chinese and Korean

_ Neo-Confucianists are quoted. Nakamura and Ch’en Hang were the

Tsu-ch’ien. | a | ,

| only two commentators who quoted Chu Hsi’s collaborator, Li _ The work is owned by Professor Yamazaki Michio!!’ of Tokyo

Gakugei University, who very kindly lent it to me. 40. Inaba Mokusai (1722-99). Kinshi roku kégi (Meanings of the

Reflections on Things at Hand explained), in 14 chapters. _ | Unnecessarily lengthy discussion with reference to many Japanese Confucian scholars. A unique aspect is the frequent discussion of the

Neo-Confucianist, Wang Yang-ming. |

_- Mokusai was Saté Naokata’s!!8 pupil. This written copy of the | lecture notes recorded by his pupils is dated 1850 and is in Mukyi Kai. A printed copy dated 1790, also in Mukyi Kai, covers only

chapter 1 and part of chapter 2. |

41. Nakai Chikusan (1730-1804). Kinshi roku setsu (The Reflections —

on Things at Hand explained), in 14 chapters. | | Explanations of the importance of individual sections, with brief — quotations from Chu Hsi and other Neo-Confucianists. Many sections

are omitted. , |

| ‘115. See above, #26 and 27, and 117. See below, # 61. |

below, 44. above, 118. See#above, 116. #See 3. , , # 29.

352 THE CHIN-SSU LU AND ITS COMMENTARIES The undated manuscript is preserved in Mukyii Kai. 42. ————Kinshi roku hy6éki (Selected comments on the Reflections

on Things at Hand). |

Comments on selected sections, with ample quotations from Chu Hsi and other Neo-Confucianists. There are very few textual notes. The manuscript is also undated and is also in Mukyi Kai. 43. Ishitsuka Saiko (1766-1817), Makihara Naosuke (date unknown), et al. Kinshi roku shiisetsu (Collected explanations on the Reflections on

Things at Hand), in 5 chapters, with an introduction dated 1815 by

their teacher, Koga Seiri (1750-1817). / ,

Comments on the idea of the entire Chin-ssu lu, rather lengthy on the first nine chapters but very brief on the rest. Following a sentence or a section, passages from Neo-Confucianists, chiefly Chu Hsi, and

Japanese Confucianists, especially Yamazaki Ansai and Asami Keisai,!!9 are quoted. Occasionally Ishitsuka, who wrote the preface | dated 1815, makes his own comments. There are very few textual or

philological notes. oo The manuscript is in Mukyi Kai. Inoue! and other Japanese sources refer to a work by Koga Seiri of the same title, with the same

number of chapters. It is probably a wrong attribution based on the fact that he wrote the introduction. 44. Sat6 Issai (1722-1859). Kinshi roku rangaisho (Notes on the Reflections on Things at Hand), in three chapters. This work is the record of his explanation of the Chin-ssu lu to his

students in 1839. In his interpretations of terms and sentences and in | his punctuation, he often shows independent and unorthodox judg-

ment.121 He quotes not only from Chu Hsi but also from Wang | Yang-ming and other Ming dynasty Neo-Confucianists and adds his own opinions. And he also quotes frequently from Shih Huang,!® being among the very few Japanese commentators who did so. Some

of Yeh 'T's’ai’s comments are also commented on. , The 1840 manuscript is preserved in Mukyii Kai.

45. Kei Hyakunen (d. 1831). Kinshi roku yoshi (An abundance of teachers on the Reflections on Things at Hand), in 14 chapters. A printed copy dated 1843, in Mukyi Kai. Explanations of the text

by sentence or section but nothing on the original notes in the text.

119. See above, # 30. 121. For example, in 10:31. 120. See below, # 55. 122. See above, # 15. | _

title. | | |

THE CHIN-SSU LU AND ITS COMMENTARIES = 353 ,

No annotation on terms or tracing of sources. It does not deserve its _ 46. Sakurada Komon (1774-1839). Kinshi roku tekisetsu (Important points of the Reflections on Things at Hand explained), in 14 chapters.

This is not an annotation but an explanation. Each section is fully

explained. Besides Yeh Ts’ai, Sakurada quotes from Chu Hsi and | other Chinese Neo-Confucianists, as well as from Nakamura Tekisai, Kaibara Ekken, Miyake Shosai,!*8 and other Japanese commentators, __

and does not hesitate to differ from them. In his preface he says he |

| adheres to Chu Hsi very closely and dares not deviate from him. | _.. The printed copy in the University of Education Library, Tokyo, |

has been consulted. | 7 | | : 47. Abei Bédsan (1778-1845). Kinshi roku kummé shiiso (Collected on the Reflections on Things at Hand for the instruction ofcommentaries beginners), in two chapters. , | Aside from explanations of terms, he quotes from Chu Hsi and many

others in his commentary. Many of the Sung dynasty Neo-Confucian- | ists he quotes have seldom been quoted by other Japanese commen-

tators. He rarely uses Yeh T's’ai’s comments, and when he does he |

often criticizes him. _ | | | Abei Bésan, who was Koga Seiri’s pupil, died after he had finished commenting on the first two chapters of the Chin-ssu lu.

The Mukyi Kai printed copy of 1847 has been used. , 48. Kaneko Sésan (1789-1865). Kinshi roku teiyé (Essentials of the Reflections on Things at Hand), in 14 chapters. |

| Philosophical comments on most of the sections, quoting Chu Hs1, Yeh Ts’ai, and other Neo-Confucianists. There are occasional textual __ notes. The manuscript, written in 1846 under Kaneko’s Chinese name

Kin Saimin, is preserved at the Waseda University Library. | 49. Osawa Teisai (1812-73). Kinshi roku hikki (Notes on the Reflec-

tions on Things at Hand), in two parts. oe

Brief discussions in addition to explanations of terms, with occasional

quotations from Chu Hsi and other Neo-Confucianists. This undated _ | -- manuscript and the following are preserved in Mukyii Kai. | 50. ———— Kinshi roku shésetsu (Detailed explanations of the Reflections on Things at Hand), in seven chapters.

123. See above, # 24, 26, and 31.

354 THE CHIN-SSU LU AND ITS COMMENTARIES This undated manuscript is ascribed to Osawa but there is no internal evidence of authorship. Like Chiang Yung,}** the compiler has placed selected passages from Chu Hsi’s works after each section, but unlike Chiang Yung, he has made no comment of his own. His selections from Chu Hsi are more extensive than those of Chiang Yung,

but not so carefully made. The seven chapters are devoted solely to the second chapter of the Chin-ssu lu. 'The rest of the work is missing.

51. Anonymous. Kinshi roku fusetsu (Supplementary explanations of the Reflections on Things at Hand), with no chapter divisions. This work also quotes from Chu Hsi after each section, but, unlike the preceding work, draws all its quotations from Chu Hsi’s Chu Tzu yti-let alone. This is unique. The work covers the entire Chin-ssu lu.

The compiler made no comment of his own. The manuscript is in

Mukyt Ka. |

52. Miscellaneous manuscripts. For about a hundred and fifty years, Japanese Confucianists, especially followers of Yamazaki Ansai,

lectured on the Chin-ssu lu, sometimes on only a chapter or two but more often on the entire work. Students would record these lectures. When more than one student recorded them, there would be more than one version of the record. In some cases followers decades later copied the lectures to study or to preserve. The more important ones _ have been listed above. Others, however, are mere elaborations which do not contribute anything significant. The following manuscripts belong to this category. In most cases, information on the lecturers or recorders is lacking. Unless otherwise indicated, the manuscripts are

all in Mukyii Kai. , —

a. Ono Michihiro (1701-70). Kinshi roku kégi (Meanings of the Reflections on Things at Hand explained), in 14 chapters. No date.

Another copy, dated 1764, covers only the chapter headings and

1736. | | |

chapter 2. -

b. Taira 'Tsunenaga. Kinshi roku jushimoku kégi (Meanings of the fourteen headings of the Reflections on Things at Hand explained). c. Naoshi Koki, et al. Kinshi roku sakki (Notes on the Reflections on

Things at Hand). 1765 (?). On the preface, chapter headings, and

- chapterl.

124. See above, # 14. | ,

THE CHIN-SSU LU AND ITS COMMENTARIES 355 d. Ui Mokusai (1725-81). Kinsht roku kégi (The Reflections on Things at Hand orally explained). 1781. On chapters 1 and 3. Another

manuscript, entitled Kinsht roku hikki (Notes on the Reflections on | | Things at Hand), is undated and is on chapter 1 only. Still another manuscript, entitled Kinshi roku kégi hikki (Lecture notes on the

Reflections on Things at Hand), also undated, covers chapters 1-7. 3

| Mokusai was a pupil of Kume Teisai (1699-1784). a | e. Koide Koretomo. Kinshi roku kaidoku hikki (Notes on the joint |

Kume Teisai’s pupil. 7 , |

reading of the Reflections on Things at Hand). Undated. Koide was

_ f. Kunugihara Sessai (d. 1800). Kinshi roku kégi (Meanings of the Reflections on Things at Hand explained), also entitled Kinshi roku

| shisetsu (Our teacher’s [Kume Teisai] explanations of the Reflections |

on Things at Hand), in 14 chapters. No date. a |

g. Yano Sentoku. Kinshi roku kokuji kégi (Meanings of the Reflec-

On chapter | only. | - | | tions on Things at Hand explained in Japanese). 1788. A printed copy.

h. Nishiyori Bokusan (1741-98). Kinshi roku détat hikki (Notes on

lectures on chapter | of the Reflections on Things at Hand). 1776. , | i. Hinohara Tansai. Kinshi roku hikki (Notes on the Reflections on Things at Hand). 1817. The notes go only as far as 2:89. | _ j. Anonymous. Kinshi roku kégi (Meanings of the Reflections on

Things at Hand explained). 1838. 7 ,

_k. Ochiai Tétei (1749-1841). Kinshi roku kégi (Meanings of the Reflections on Things at Hand explained), in 24 chapters. No date.

_ Another copy, dated 1845, is on chapter 1 alone. |

sec. 30. Se | |

1. Mimaki Sekiho (1773-1833). Kinshi roku kégi (Meanings of the Reflections on Things at Hand explained). Undated. On chapter 2 up to md. Chiba Jiisa1. Kinsht roku kogi (The Reflections on Things at Hand

orally explained), in 14 chapters. 1845. On chapters 3-9 and 13. n. Kawashima Rissai. Kinshi roku kégi (Meanings of the Reflections

on Things at Hand explained). Undated, but prior to 1849. On the

headings and chapter 1.

| o. Kondé and Iimajima. Kinshi roku kégi (Meanings of the Reflec-

tions on Things at Hand explained), in two chapters. oo Simplest explanations of terms and a very small amount of discussion |

on chapters 8 and 9, recorded by their pupil, Mori Tatsu. There is

356 THE CHIN-SSU LU AND ITS COMMENTARIES nothing original. The manuscript, dated 1872, is preserved in the

Keio University Library, Tokyo. -

p. Giko et al. Kinsht roku rink6 sakki (Notes on a lecture series on the Reflections on Things at Hand). No date. q. Anonymous. Kinshi roku chihé kégi (Meanings of chapter 9 of the

Reflections on Things at Hand explained). No date. | |

r. ——— Kinshi roku dotai kéjo kégi hikki (Lecture notes on chapter 1 and the postscript of the Reflections on Things at Hand). No date.

53. Works no longer available. Inoue has listed (Kinshi roku, pp. 10-11) Otakasaka Shizan (1647-1713), Kinshi roku seigi (Correct meanings of the Reflections on Things at Hand), eight chapters; Ogyi Kinkoku (1703-76), Kinshi roku ké (Investigation of the Reflections on

Things at Hand), one chapter; Nakai Riken (1732-1817), Kinshi roku monsho (Recorded notes on the Reflections on Things at Hand), three chapters; Sakurada Saibi (1797-1876), Kinshi roku zakkat (Miscella-

neous commentaries on the Reflections on Things at Hand), five , chapters; Ono Chikuzui (fl. 1832), Kinshi roku keimé (Introduction to the Reflections on Things at Hand); and Mishima Michitsune (1835-88), Kinshi roku kat (The Reflections on Things at Hand explained). Inoue

has given no further information on these works nor indication of , having consulted them. None of the commentators on or translators of the Chin-ssu lu has referred to any of them except, in some cases,

failed to locate them. | | /

by repeating the titles. An extensive search for them in Japan has 54. Naité Chisé (1826-1902). Kinshi roku kégi (Meanings of the

Reflections on Things at Hand discussed), in 14 chapters, Shina ,

Tokyo, 1893. a

bungaku zensho (Complete works of Chinese literature), vol. 16, Explanation of the ideas rather than the textual meanings in classical

Japanese without annotation or quotations. Professor Simada Kenji of Jinbum Kagaku Kenkytisho, Kyoto, kindly lent me his copy.

55. Inoue Tetusjiré, ed. Kinshi roku, in 14 chapters. | : The Chin-ssu lu with Yeh Ts’ai’s commentary. There is a short introduction on the authors and contents of the Chin-ssu lu and a long list of Chinese and Japanese commentaries, with all Korean commentaries and some Chinese and Japanese commentaries missing. Names

THE CHIN-SSU LU AND ITS COMMENTARIES = 357 are briefly identified and terms are succinctly defined. Yeh T's’ai’s commentary has here and there been supplemented with quotations from Kaibara Ekken, Satd Issai,!25 and others, or with Inoue’s own

| remarks. a of 1916 has been used. | :

The edition of the Kambun taikei (Great series of Chinese works) | 7

56. Higashi Masatsumi (1832-91). ‘‘Kinshi roku sank6” (An inves-

tigation on the Reflections on Things at Hand), in two parts, in Omodaka |

pp. 687-818. oe |

Senset zenshii (Complete works of Master Higashi Masatsumi), 1919,

_ Philosophical comments on about four fifths of the sections. Besides his own excellent comments, he quotes from many outstanding Sung and Ming Neo-Confucianists, especially Wang Yang-ming, as well as

from some Chinese and Japanese commentators, not including Yeh Ts’ai. There are also some textual comments.

57. Katd Joken, tr. Gendai goyaku kinshi roku (The Reflections on

Things at Hand rendered into contemporary spoken Japanese), in

14 chapters. Tokyo, 1924. -

The complete Chin-ssu lu in spoken Japanese without the Chinese

| text or explanatory notes. The text used for translation is Chiang — -Yung’s Chin-ssu lu chi-chu of 1896. Following Chiang Yung, the

large reliable. _ |

_ chapter headings are Chu Hsi’s descriptions. The rendering is by and

Tokyo, 1925. | | | ,

| 58. Hayashi Taisuke (1839-1916), tr. Kinshi roku, in 14 chapters.

_ Chinese text with translation in colloquial Japanese. There are very |

few notes. The work is without special merit. | = 59. lijima Tadao, tr. Gendai goyaku kinshi roku (The Reflections on

Things at Hand rendered into contemporary spoken Japanese), in 15 chapters. Tokyo, 1935. The 1939 edition has been used. _ Chapter | is an introduction. Chapters 2-14 are the 14 chapters of

| the Chin-ssu lu in spoken Japanese without the Chinese text or notes.

The eighth and ninth chapters of the Chin-ssu lu are combined into | one chapter. About a fourth of the 622 sections is omitted. At the end , of each section, the translator makes a general comment on its signifi- | : cance. Many mistakes have been made inthe translation. —_—

125. See above, # 26 and 44. |

358 THE CHIN-SSU LU AND ITS COMMENTARIES , 60. Akitzuki Kazutzugu, tr. Kinshi roku, in 14 chapters. Tokyo, 1940. The Chinese text of each section is followed by its rendering into

spoken Japanese, with notes explaining certain terms. Yeh T's’ai’s chapter headings are used. The translation is generally correct.

1959.

61. Yamazaki Michio, Kinshi roku kéhon shakugi (Meanings of the text of the Reflections on Things at Hand explained), chapter 2. ‘Tokyo,

Annotation and explanation of chapter 2 of the Chin-ssu lu chiefly through quotations from Chiang Yung, Sat6 Naokata, Miyake Shésai, and Ono Michihiro.!26 Annotations and explanations of other chapters are to follow. We hope the excellent work will continue.

| 62. ——-— Kuinshi roku kenkyi: josetsu (Studies on the Reflections

on Things at Hand: Introduction). Mimeographed, Tokyo, 1960. , A reproduction of Wakabayashi Kansai’s Kinshi roku kégi: jushimuku}2? and a complete and full annotation of it. At the end of each of the 14 sections, Yamazaki has added his own lengthy comments

elaborating on the themes. There are also biographies and accounts of the doctrines of Sato Naokata, Asami Keisai, and Miyake Sh6sai,!*8

who represent the three branches of the Yamazaki Ansai school. This is an important contribution. (See above, p. xxxvi.) WESTERN TRANSLATION

translated. , |

There has been only one translation of the Chin-ssu lu into any

Western language, and only one of its commentaries has been | 63. Olaf Graf, O.S.B., tr. Dschu Hsi, Djin si lu, die sungkonfuztanische

Summa mit dem Kommentar des Ya Tsai. 3. vols. Mimeographed, ,

Tokyo, Sophia University, 1953. Oe German translations of the Chin-ssu lu and Yeh Ts’ai’s commentary!®® in one volume in two parts, preceded by a volume of introduction on the text and doctrines of the Chin-ssu lu, its position in Neo-Confucianism, and its comparison with Buddhism, Taoism, and Western philosophy, all of which are instructive and stimulating,

and followed by a volume of numerous and helpful notes to the

translation. —s_—> | ,

126. See above, # 14, 29, 32, and 52a. 128. See above, # 29, 30, and 31. ©

127. See above, # 33. 129. See above, # 3.

ON TRANSLATING CERTAIN CHINESE

PHILOSOPHICAL TERMS |

With the permission of Princeton University Press, this section has been adapted

from my volume A Source Book in Chinese Philosophy (Princeton, N. J., 1963). _ Discussions on wu-chi and li (principle) have been added.

No two translators of Chinese terms will ever agree entirely in their translations. Since each Chinese character has several meanings, different emphases by different translators are inevitable. Some terms are so complicated in their meanings, like yin (dark, negative, passive, or female principle, force, or element) and its opposite, yang, that they have to be transliterated. Others call for interpretation rather than a literal translation. The title Ta-hsiieh chang-chii, for example, literally - means “‘punctuation and redivision of the Great Learning.”’ But the

work is actually a commentary containing some of Chu Hsi’s. most | , important sayings. Therefore ‘“Commentary”’ tells a better story than a literal rendering. Again, 7-shu means a “transmitted work.’’ But “transmission”? suggests a line of transmission, a meaning totally

work.” | | , |

absent from the term, which simply denotes a work still in existence. Therefore it should be rendered as “surviving work,” or “preserved Some terms have to be translated variously. For example, wen means

, “pattern,” “‘literature,” “‘signs,” “ornament,” ‘‘culture,”” and many _ other things, and cannot always be rendered in the same way. Likewise,

tzu-jan means “‘spontaneity,” “‘nature,”’ “‘to follow nature,” etc. The | word ch’ii generally means “‘to take,’’ but in Buddhism it means “to

| cling to” or “‘to apprehend.” Shu stands for “numbers,” “truth,” “principle,” “the course of things,” “one’s lot,”’ “repeatedly,” etc.

| None of these meanings can be used consistently. It is because Duyvendak (1889-1954) failed to appreciate the correct idea of shu in

| the Hsiin Tzu that he considered Hu Shih’s (1891-1962) translation of it as “truth” to be wrong.! | 1. See J. J. L. Duyvendak, ‘‘Hsiin- translation is found in The Development | tzu on the Rectification of Names,” of the Logical Method in Ancient China,

T’oung Pao, XXIII (1924), 228. Hu’s p. 160. ,

360 PHILOSOPHICAL TERMS ; | It goes without saying that, in the choice of alternative renderings,

one must choose the one intended by the writer or specific to the particular philosophical system. The title Ts’ui-yen, for example, can mean either “collected sayings” or ‘‘pure words.’ While the former is more general, it is clear from the preface of the book that the latter is

intended. Again, p’ing-teng ordinarily means “equality,” but in _ Buddhism it expresses a much more refined idea, namely, ‘‘sameness

and absence of differentiation.” JT’ung, of course, is the word for “penetration,” but in Buddhism it has the special meaning of “being free and unrestricted.” In a number of cases, translation is difficult and may arouse contro-

versy. While personal choice is in order, there should be adequate

| reasons behind it. The following sets forth the reasons for my own

choice, which I hope are sufficient. | a

Chi: “subtle, incipient, activating force.’? Graham expresses the sense of the term most correctly in the phrases “inward spring of movement”’ and “incipient movement not yet visible outside.’’? Both

Bodde’s ‘‘motive force’? and Carsun Chang’s “‘state of subtlety’’ | are correct but imcomplete. Ch’t: “‘material force.”’ Every student of Chinese thought knows that

ch’t as opposed to / [principle] means both “energy” and ‘“‘matter,”’ which are not distinguished in Chinese philosophy. Both ‘‘matter’’ and “‘ether’’ are inadequate. Dubs’s ‘‘matter-energy’’® is essentially

sound but awkward. Unless one prefers transliteration, ‘‘material force’? seems to be the best. In many cases, especially before the development of the Neo-Confucian doctrine of i, ch’i denotes the psychophysiological power associated with blood and breath. As such it is translated as ‘‘vital force” or “‘vital power,” and, in the case of hao-jan chth ch’? as “‘strong, moving power.” In the Book of Menctus, ,

2A:2, the word should be translated variously. _Chin-ssu: “reflections on things at hand.”’ The term chin-ssu comes from the Analects, 19:6, in which Confucius said that what one thinks

about should be matters near at hand, that is, matters of immediate - application. Chin also refers to the self, as in the Analects, 6:28: “To 2. A. C. Graham, Two Chinese Philo- 4. The Development of Neo-Confucitan sophers: Cheng Ming-tao and Ch’eng Thought, 1, 157. |

Yi-ch’uan, p. 35. 5. Homer H. Dubs, ‘‘Mencius and 3. In Fung Yu-lan, A History of Chinese Sun-dz on Human Nature,” Philosophy

Philosophy, tr. by Derk Bodde, II, 450. East and West, V1 (1956), 219.

| PHILOSOPHICAL TERMS 361 judge of others by what is near to ourselves.’’ Bruce incorrectly trans-

lated it as “modern thought’’® and he has been followed by others, such as Alfred Forke.’ In a footnote Bruce cited for his support a saying _ by Chu Hsi to the effect that his Chin-ssu lu contains sayings of recent people and is therefore more to the point. This saying is quoted in the

Chu Tzu nten-p’u (Chronological biography of Chu Hsi) in the begin- | ning of ch. 2, pt. 1. But here Chu Hsi was not explaining the title of the Chin-ssu lu but characterizing its contents. Evidently Bruce misunderstood the saying. ‘The meaning of the title is quite clear from the , comments of Lii Tsu-ch’ien in the same paragraph of the Nien-p’u.®

Waley’s “thinks for himself about what he has heard’’® is entirely | unjustified. Likewise, Needham’s “systematic thought’’!® is unsatisfactory. Carsun Chang’s “reflective thought’’*! and Vincent Yu-chung | _ Shih’s “intimate thinking’’!? are interpretations. Legge’s “‘reflecting with self-application’’!5 expresses well the meaning of self-application |

| but not the idea of nearness. I have found it hard to choose among “thoughts for immediate application,” ‘reflections for immediate | application,” and “reflections on things at hand,’ but finally settled on the latter because it implies, at least, the idea of application also. _

Ching: ‘‘seriousness.”’ In ancient Confucianism the word ching is often interchangeable with kung and means “‘reverence’’ but in Neo-

Confucianism the two words are sharply different. As Ch’en Ch’un | (1153-1217) has pointed out, kung has to do with one’s appearance and

expression in respect for others while ching has to do with one’s effort; | |

the former is external and the latter internal.14 The main difference is

that reverence implies an object whereas ching is a state of mind. This

| seems to be similar to the Buddhist calmness of mind and has probably _ led Carsun Chang to translate the word as “‘attentiveness”’ and “‘con-

centration,’!5 and Graham to render it as “‘composure.’’!® But the Neo-Confucianists emphasized making an effort in handling affairs, an attitude not stressed by the Zen Buddhists. As Ch’en Ch’un said, , 6. J. Percy Bruce, Chu Hsi and His 12. ‘“The Mind and the Moral Order,”’

Masters, p. 74. , Melanges Chinois et Bouddiques, X (1955), _ 7, Geschichte der neueren chinesischen 352. — Philosophie, p. 170. , 13. James Legge, tr., Confuctan Ana-

8. See also discussion on the title by — lects, 19:6. |

Father Graf, Dschu Hsi Djin-si Lu, 1, 19-20. 14. Hsing-li tzu-i, sections on ching

9. Arthur Waley, The Analects of and kung-ching, and Liu Shih-p’ei, Confucius, 19:6. Li-hstieh tzu-i tung shih, p. 20a-b. 10. Joseph Needham, Science and 15. Neo-Confucian Thought, 1, 197 and Civilisation in China, Vol. II: History of 222. | | Chinese Scientific Thought, p. 459. 16. Two Chinese Philosophers, p. 67.

11. Neo-Confucian Thought, I, 50. -

362 ~ PHILOSOPHICAL TERMS | in the ancient Classics the word only denotes composure but the Neo-Confucianists stress the making of an effort in handling affairs. Chai Ch’u’s ‘‘prudence’’ comes close to the Neo-Confucian meaning!’

but Bruce’s translation of “seriousness” is the best.48 = = Chung-shu: “conscientiousness and altruism.” This is open to many possible translations, but the central meaning must not be lost. As the Confucian pupil Tseng Tzu said, it is the one thread of the Confucian doctrine.!® In essence, chung means “‘the full development of one’s originally good mind” and shu means ‘‘the extension of that mind to others.” In other words, it is the Confucian golden rule, or jen [humanity], with chung referring to the self and shu referring to others. Any

translation must involve these two aspects. Fa. The word fa covers a wide range of meanings, such as ‘“‘law,”’ “punishment,” “‘custom,” “duty,” “discipline,” ‘“‘method,” ‘‘technique,”’ and “‘model,”’ and has to be translated variously. In the Legalist

School, it involves the three concepts of “law,”’ “‘statecraft,’? and ‘““power.’’ In Buddhism, it means Buddhism itself, the Law preached by the Buddha, “Reality,” ““Truth.”’ As a philosophical term, however,

it is the Chinese rendering of dharma, which means ‘‘that which is held to.” It connotes all things, with or without form, real or imaginary,

the material or principle of an entity, something that holds on to its nature as a particular thing. In this connection it is a most difficult term to translate. The nearest English term to it is “‘element of existence,’’ taking unreal dharmas as having a negative existence. It is best

left untranslated except when it means the Law of the Buddha. _ Hsiang: “character.”’ As a technical Buddhist term, hsiang [lakshana in Sanskrit] is related to hsing [svabhdva, nature] as ‘“‘characteristic’’

is to “nature” or “phenomenon” to “noumenon,” although in some _ connections, such as shih-hsiang [true state], it means “‘nature’’ itself. Essentially the self-nature 1s hstng, whereas what can be described 1s

hsiang. Of course in ordinary usage it means a “‘sign,’’ “‘feature,”’

“appearance,” ‘“‘form,”’ etc. |

Hsing-erh-shang: “‘what exists before physical form [and is therefore

without it],” Astng-erh-hsia, ‘‘what exists after physical form [and is 17. ‘‘Neo-Confucianism of the Sung- 18. J. Percy Bruce, tr., The Philosophy Ming Period,” Social Research, XVIII of Human Nature by Chu Hsi, pp. 439 ff.

(1951), 389. 19. Analects, 4:15.

PHILOSOPHICAL TERMS — 363 , | therefore with it].”” These phrases first appeared in the Book of Changes, “‘Appended Remarks,” pt. 1, ch. 12.29 K’ung Ying-ta (574- 648) said in his commentary, ‘‘Physical form is established according

~ to the Way. Therefore there is first the Way and then physical form | and the Way exists before physical form.... Physical form is in objects,

not in the Way. As there is physical form, there can be objects and functions.”’ The relationship, then, is one of both sequence and attribute. Thus Legge’s and Duyvendak’s rendering of “‘antecedent to the material form’ and “‘subsequent to the material form,” Wilhelm’s

and Bodde’s “‘what is above form’’ and ‘‘what is within form,”’ Bruce’s ‘‘the corporeal”’ and ‘“‘the incorporeal,”’ etc., are all correct in | only one of these two aspects.?! Boodberg is correct in believing that erh has the meaning of ‘‘transition,’’ but it is not a verb as he suggested, and hsing-erh-shang does not mean, as he thought, “what is shaped and transcends.’’?2 Rather it means “‘what is without shape and _ tran-

_ scends.” The meaning of “sequence” is important. Without it Chu Hsi’s discussion about the terms cannot be understood.” In ordinary , usage, however, hsing-erh-shang simply means “before form” and — hsing-erh-hsia simply means “after form.”’ The Datkanwa jiten (Great

_ Chinese-Japanese dictionary) is correct in simply defining these

phrases as ‘with form” and “‘without form.’’*4 _

Hsing-ming: ‘actuality and names.” The term is generally under-

stood to mean the relationship between names and actuality, which was | a major topic of debate among ancient scholars. As Creel has pointed © | out, most translators have mistranslated hsing to mean “‘punishment.’’® It is interchangeable with HSING meaning “‘form”’ or “‘body.’’?6 Creel |

maintains that hsing-ming means ‘performance and title,’ especially , in connection with the selection and appraisal of government officials,

but he has not provided any etymological basis or any clear-cut 20. Cf. translation by Legge, Yi King, whereas material force exists after physical

p.21.377. | _ form [and is therefore with it]. Hence See Derk Bodde, ‘‘On Translating when spoken of as being before or after

Chinese Philosophic Terms,” Far Eastern physical form, is there not the difference | Quarterly, XIV (1955), 231-33. See also of priority and posteriority? Principle J. J. L. Duyvendak, tr., Tao Te Ching, has no physical form, but material force The Book of the Way and its Virtue, p. 73. is coarse and contains impurities.” (Chu

22. In his review of Derk Bodde’s Tew yii-let, 1:2b) |

translation of Fung Yu-lan’s History of © 24. Datkanwa jiten, UX, 167.

Chinese Philosophy, Vol. II, Far Eastern 25. H. G. Creel, “The Meaning of , Quarterly, XIII (1954), 337. Hsing-Ming,” Studia Serica: Bernhard

23. Chu Hsi_ said, ‘Principle has Karlgven Dedicata, pp. 199-211. _ , never been separated from material force. 26. See, for example, Han Fei Tzu, chs. ] _ However, principle exists before physical 5, 7, 8 (sPTK, 1:8b, 2:5a, 6b, 7a). |

form [and is therefore without it] | , ,

364 PHILOSOPHICAL TERMS | collateral evidence to show that hsing means ‘‘to perform.,’’ The most

_ important passage bearing on the term HSING-ming is found in the Yin Wen Tzu, to which Creel has not referred. The book begins by saying, ‘““The Great Way [Tao] has no HsING and what are called mate-

rial objects have ming.” Here HSING clearly means ‘“‘form”’ and ming | means ‘‘names,”’ and they cannot be understood as ‘“‘performance’”’ and “‘title.”’ Creel also does not accept the traditional equation of hsing-ming or HSING-ming with ming-shih [names and actuality],2” but

the Yin Wen Tzu definitely says that “‘to name” is to examine form , and also to examine shzth [reality].28 Creel said that HsInc [form or

appearance] is opposed to shth [reality], evidently forgetting that HSING also means “body.” He does not accept the interchange of hsing and HSING and thinks that scholars and copyists have simply confused them.?® Where they are used interchangeably, as in the Han Fei Tzu, he arbitrarily chose the former meaning to suit his thesis. In order to be consistent, he had to interpret sing in the term hsing-cheng [government].in the Mo Tzu as a verb, ‘‘to perform”’ or “to administer.’’8° This would destroy the parallelism in such phrases as “the wealth of the country, the size of the population, and the order of government,’’®! and cause the phrase wei [act] hsing-cheng to mean

‘to do the administering of government,” a most extraordinary construction in Chinese for which there is no parallel. A title is of course one of many kinds of names, and performance (what one has actually done) is one form of actuality. But hstng is not a verb and the ancient interchange of hstng and HSING and the common equation of hsing-ming with HSING-ming are not mistakes, as Creel maintains.

Chu Hsi condemned strategists, calculators, and hstng-ming alike because they used tricks and were opportunists. Hsing-ming does not _

| seem to fit the description of rulers who demanded performance _ according to titles. And Chu Hsi said they were based on Taoism rather than Legalism, with which Creel had associated hsing-ming.*? Chu Hsi was of course thinking of the Lao Tzu, ch. 36, where it 1s said, ‘In order to grasp, it is first necessary to give,’”’ a technique used by strategists, calculators, and debaters alike and one for which Confucianists have strongly condemned them as immoral.

27. Bernhard Karlgren Dedicata, p. 30. Ibid., p. 205. | 205. , 31. Mo Tzu, ch. 8 (SPTK, 2:1a). 28. Yin Wen Tzu (sPTK, pp. 1b and 32. Bernhard Karlgren Dedicata, p.

2b, respectively). 210. For Chu Hsi,see the Chu Tzu yii-lei, 304. Bernhard Karlgren Dedicata, p. 126:6b. : |

| PHILOSOPHICAL TERMS 365 Hsii: ““vacuous.”” A Taoist term often used by Neo-Confucianists also. As a description of a state of mind, it means absolute peacefulness _

and purity of mind, freedom from worry and selfish desires, and not being disturbed by incoming impressions or allowing what is already in the mind to disturb what is coming into the mind. Hsii-shih means

“unreality and reality,’ but si also means a profound and deep - continuum in which there is no obstruction. It is not to be equated with the Buddhist term k’ung [empty]. Although R’ung is not really | nihilistic but rather means the absence of specific characters, hsii is a more positive concept. Even then, Neo-Confucianists used it sparingly.

| _HAsiian: “profound” or ‘“‘mysterious.’? This word has as wide a range of meanings as most Chinese words. It means “‘dark,’’ “‘abstruse,’

“deep,” “profound,” “‘secret,” etc. In Taoist religion the aspect of mystery should be stressed, but in Taoist philosophy, the profound or metaphysical aspect is paramount. Thus hsiian-hsiieh should be ‘‘meta-

physical school,” while hsiian-te should be ‘profound and secret virtue.’’ The word simply has to be understood in its context. Hsiianming, for example, 1s not just ‘‘profoundly dark,’ but means “‘noume-

non.” a,

, Jen: “humanity.” Jen has been variously translated as “benevolence,”

| “perfect virtue,” ‘“‘goodness,’? ‘Shuman-heartedness,” “‘love,’’ ‘‘altruism,”’ etc. None of these expresses all the meanings of the term. _ It means a particular virtue, benevolence, and also the general virtue, the basis of all goodness. In the Book of Mencius (6A:11) it is ‘‘man’s mind.”’ In Han times, Confucianists understood it to mean “‘love”’ or “men living together.”’ To Han Yii it was universal love. Neo-Confu-

cianists interpreted it as impartiality, the character of production and | reproduction, consciousness, seeds that generate, the will to grow, one , who forms one body with Heaven and Earth, or “‘the character of love and the principle of mind.” In modern times, it has even been equated with ether and electricity.3?Etymologically, jen means “‘man in society,” as the Chinese character for jen consists of both the word for man and

the word for two (signifying a group). In both the Book of Mencius (7B:16) and the Doctrine of the Mean (ch. 20) jen is equated with man. Waley’s “Goodness,’’34 Hughes’s (1883-1956) ‘“chuman-heartedness,’’® 33. See Chan, ‘The Evolution of the 35. E. R. Hughes, Chinese Philosophy Confucian Concept Jen,’’ Philosophy in Classical Times, p. 13. Lucius Porter East and West, IV (1955), 305-19. and Bodde also used this translation. See 34. The Analects of Confucius, p. 83. Fung, History of Chinese Philosophy, 1, 69 ,

366 PHILOSOPHICAL TERMS . Bodde’s “‘love,’’36 and Dubs’s ‘‘benevolent love’’?’ all fail to convey

the etymological meaning, although they cover most of the other aspects. Furthermore, “‘love’’ is the correct translation for az, and it would confuse jen and ai in Chu Hsi’s dictum, “‘jen is the character of

love’’*8& and Mencius’ saying, ‘The man of jen loves others.’’9 Boodberg’s “humanity’’ and ‘‘co-humanity’*° and Lin Yutang’s ‘true manhood’”*! are good. My choice is “‘humanity,”’ for it seems to

express all meanings and also has an adjectival form while “‘true manhood”’ does not. Of course it is absurd to say that humanity is ether or electricity, but these are used really as metaphors. “‘Humanity”’

| takes care of all the Neo-Confucian interpretations, for humanity certainly possesses the characteristics of life-giving and the like, and it

is man who forms one body with Heaven and Earth.42 | Kuei-shen: “spiritual beings’ and “positive spiritual force and negative spiritual force.”” Ch’en Ch’un said that kuei-shen should be discussed under four categories: that of the Confucian Classics, that of ancient religious sacrifices, that of latter-day religious sacrifices, and that referring to demons and gods.** By the Confucian Classics,

he meant the Classics as interpreted by the Neo-Confucianists, according to whom kuei-shen stood for the positive and negative forces behind events. Thus expansion is shen while contraction is kuet. This naturalistic and philosophical meaning should always be kept entirely

| distinct from the other meaning in the first three categories, namely, kuei-shen as ‘“‘spiritual beings.” In ancient times shen usually refers to , heavenly beings while kuez refers to the spirits of deceased human beings. In latter-day sacrifices, the words kuet-shen together refer to

| ancestors. In popular religion shen means gods (who are good) and _ demons (who are not always good). In Neo-Confucianism kuei-shen

may refer to all these three categories but more often than not the term refers to the activity of the material force (ch’1). Chang T'sai’s dictum, ‘‘The negative spirit (kuez) and positive spirit (shen) are the 36. “On Translating Chinese Philo- Philosophy East and West, II (1953), sophic Terms,” Far Eastern Quarterly, 327-30; see also book review in Far

XIV (1955), 235-37. Eastern Quarterly, XIII (1954), 334.

37. ‘‘The Development of Altruism 41. The Wisdom of Confucius, p. 184.

in Confucianism’” Philosophy East and 42. For an excellent succinct discussion

West, I (1951), 48-49. onjen and Neo-Confucian interpretations,

38. Chu Tzu wen-chi, 67:20a-21b. see Ch’en Ch’un, Hsing-li tzu-1, pt. 1,

39. Book of Mencius, 4B:28. sections on jen.

40. Boodberg, ‘““The Semasiology of 43. Ibid., pt. 2, entry on kuei-shen,

Some Primary Confucian Concepts,” :

~ PHILOSOPHICAL TERMS 367 spontaneous activity of the two material forces (yin and yang),’’4 has

become the generally accepted definition. : _ Lt: “ceremony,” etc. Li originally meant “‘a religious sacrifice’ but

has come to mean “ceremony,” “ritual,’’ ‘‘decorum,’’ “rules of propriety,’ “‘good form,’ “good custom,” etc., and has even been , equated with Natural Law.*® Obviously the translation “rites” or “ceremony” is too narrow and misleading. I use “‘Book of Rites’’ for | the Li chi simply because it is becoming common and because of want _

of a good translation. But the term /: itself has to be rendered differ- | ently in different contexts. Boodberg is right in saying that ‘‘form” | _ understood as “ritual form,” “social form,’’ or “good form” serves best,?® but in this case it is difficult to use a uniform translation.

Li: “principle.” Originally the word means ‘‘to put in order” and | can therefore be understood as “pattern” and “‘order,’’ but in the long evolution of the concept it came to denote “‘principle,’”’ and it has been

in this sense that most Chinese philosophers have used it. I have told

the story of this evolution elsewhere.*” |

The term has been variously translated as “‘principle,’’48 ‘‘Law,’’*? ‘“Reason,’’°? “Order,’’>! “Organization” or “Principle of Organiza-

tion,’’>2 but ‘‘Reason” implies consciousness, even personality, as Needham has pointed out,5* and ‘‘Law’”’ involves the senses of rules and formula which i does not have. Besides, ‘‘law’’ should be reserved for a translation of fa.*4 As to “Organization,” while it preserves the original meaning of ‘‘order’’ and expresses the essential character of _. Neo-Confucian philosophy, it, like ‘order,’ does not convey the basic 44, Cheng-meng, ch. 1. See the Chang 49. Chu Hsi, The Philosophy of Human |

Tzu ch’ tian-shu, 2:4a. _ Nature, by Chu Hst, tr. by J. P. Bruce, , 45. See Hu Shih, ‘“‘The Natural Law pp. 290 ff. oe

in the Chinese Tradition,” in Natural 50. Alfred Forke, Geschichte der neueren Law Institue Proceedings, V (1953), 142-45. chinesischen Philosophie, pp. 73 ff.; Hu is not inclined to accept the equation Carsun Chang, The Development of by Kenneth Scott Latourette and Joseph Neo-Confucian Thought, 1, 211; P. _ Needham, but he believes that i has time Demiéville, “La pénétration du boudand again played the role of a higher law. dhisme dans la tradition philosophique . 46. “The Semasiology of Some Pri- chinois,’’ Cahiers d’histoire mondiale, III,

- mary Confucian Concepts,” Philosophy (no. 1, 1956), 28.— ,

East and West, II (1953), 326-27. | 51. Demiéville prefers ‘‘reason’’ or 47, For a detailed discussion of li, ‘order’? and not ‘“‘pattern,” as I mistak_ see Chan, “The Evolution of the Neo- enly thought he did on p. 123 of my , Confucian Concept Li as Principle,’ article referred to above, n. 47. — Tsing Hua Journal of Chinese Studies, 52. Joseph Needham, Science and ,

IV (1964, no. 2), 123-49. Also see above, Civilisation in China, Vol. II: History of Fa. Chinese Scientific Thought, p. 475. , 48. Fung Yu-lan, A History of Chinese 53. Ibid., p. 473. |

_ Philosophy, tr. by Derk Bodde, II, 500 ff. 54. See above, Fa.

368 PHILOSOPHICAL TERMS meaning of fundamental truth. Zz is not only principle of organization

but also principle of being, nature, etc. ‘Principle’ seems to be the

best English equivalent for it. |

Te: “virtue”’ or ‘‘character.”’ Te ordinarily means ‘“‘moral character,”’

but in relation to Tao it means Tao particularized when inherent in a | thing. The classical definition of it is to “‘attain or be able to.” Waley

is correct in understanding it as a latent power, a virtue inherent in something, and in rendering it as “‘power.’’®> But “‘power’’ does not connote moral excellence, which the word te involves. Both ‘“‘virtue’’

and “‘character’’ seem to be better. , |

T’i-jen: “realization through personal experience.” Literally “to recognize through one’s own person,” this basic Neo-Confucian term denotes a special method of knowledge, namely, to realize through

sincere effort and personal experience in order to attain an intimate and genuine realization. , | | Cn T’i-yung: “‘substance and function.”’ Variously rendered as ‘‘essence

and application” or “operation.” The term originated with Wang Pi in his commentary on the Lao Tzu, ch. 38. There he equated wu [nonbeing] with ¢’z, thus providing the term with a metaphysical meaning.

It became one of the most prominent terms in Buddhism and NeoConfucianism, and the metaphysical concept is a major one in those systems. In this connection the term is not to be understood in the sense of “‘form’”’ or “body’’ as Boodberg has contended.*®

Wu: ‘‘nonbeing.” There is nothing wrong in rendering wu asa negative. However, in some cases it has to be interpreted. For example, |

| wu-hsin is not just “no mind” but “‘no deliberate mind of one’s own,”’ and wu-we1 is not simply “inaction” but “‘taking no unnatural action,” _ or, in Buddhist usage, “‘not produced from causes.’’ Boodberg thinks

yu and wu should not be rendered as “‘being’”’ and “nonbeing,”’ | because they are essentially transitive verbs.’ But in the Lao Tzu, chs. 2,

40, etc., and in many places in the Chuang Tzu,*8 for example, they are not verbs and mean exactly “‘being”’ and “‘nonbeing.”’

55. The Way and Its Power, p. 33. 58. For example, Chuang Tzu, chs.

56. ““The Semasiology of Some Pri- 2, 6, and 12 (SpPTK, 1:33b-34a; 3:15a; mary Confucian Concepts,” pp. 335-36. 5:9a). Cf. Giles, tr., Chuang Tzu, pp.

57..Peter Boodberg, ‘‘Philosophical 41, 79, 122. | Notes on Chapter One of the Lao Tzu,” , Harvard Journal of Astatic Studies, XX , (1957), 598-618.

So PHILOSOPHICAL TERMS 369 | — Wa-chi: “Ultimate of Nonbeing.”’ The term wu-chi is on the surface

opposed to ?’ai-cht [Great Ultimate]. It has a double meaning of “‘no. | limit” and “nonbeing to the highest degree.” In explaining that the

| t’at-chi is basically identical with the wu-chi, Chu Hsi said that the Great Ultimate “goes in all directions without limit and goes above ——© , _and below without limit.’’5® This explanation is consonant with the _ meaning of the term wu-chi in the Tso chuan® and the Chuang Tzu.

, In explaining the latter meaning Chu Hsi quoted the saying, ‘The operations of Heaven have neither sound nor smell.’’®? He also said - that wu-chi means “‘the absence of form,’’® ‘‘the absence of direction

_ and position and the absence of shape and form,”’® and “‘the ultimate 7 of nonbeing.’’® These explanations are consonant with the meaning | of the term in the Lao Tzu,** The two meanings are closely related, and it is not true that Chu Hsi’s position on this question is unclear , as Graham has supposed.*”? The two meanings imply each other, for if a thing is not limited in space and time, it ceases to be a thing or being but becomes nonbeing to the highest degree, ‘“‘beyond which it cannot go any further,” as Chu Hsi said.®

Chu Hsi and Lu Hsiang-shan engaged in a long debate over the term.® The former contended that wu-chi in its infinity and ultimate nothingness is identical with the Great Ultimate and should not be understood in the Taoist sense that being comes from nonbeing,” but

Lu insisted that the term, being originally Taoist, should have no place at all in Neo-Confucianism. Bodde’s “Ultimateless,”’’! Graham’s ‘‘the ultimate of nothing,’’”?

Carsun Chang’s “the Ultimate of Nothingness,’’?? Needham’s ‘‘that | which has no Pole,’’* and Forke’s ‘‘das Prinzip des Nichtseins,”’” all fail to convey both meanings. Neither does the present rendering _

of “Ultimate of Nonbeing,’’ but it, like several others, at least implies | 59. Chu Tzu yii-lei, 94:6a. 70. As taught in the Lao Tzu, chs. 28 :

60. Tso chuan, Duke Hsi, 24th year. and 40. |

61. Chuang Tzu, ch. 1 (spTK, 1:11b); 71. Fung Yu-lan, A History of Chinese

cf, Giles, tr., Chuang Tzu, p. 31. Philosophy, II, 43S. 62. See above, ch. 1, sec. 1. 72. Two Chinese Philosophers, p. 156. 63. Chu Tzu yii-let, 94:1b. 73.. The Development of Neo-Confucian

64. Chu Tzu wen-chi, 36:9b. Thought, I, 142. |

| 65. Chu Tzu yii-let, 94:5b. , 74. Science and Civilisation in China,

_ 66. Lao Tzu, ch. 28. , | Vol. Il: History of Chinese Scientific

See75. hisGeschichte Two Chinese Philosophers, Thought, p. 460. | p.67. 172. der neueren chinesischen

, 68. Chu Tzu yii-leit, 94:4b. | Philosophie, pp. 49-51. | 69. See the Hsiang-shan_ 2:5b-6b, 9a-10b; thech’tian-chi, Chu Tzu

— - 36:12a-1 4a. wen-chi, oS | , ,

370 PHILOSOPHICAL TERMS | the idea of “no limit.’”’ My previous translation of “Non-Ultimate” was an attempt to combine both meanings and to oppose wu-chi to ’at-chi, but it may imply the finite,’* although it does not necessarily do so when clearly explained. 76. As pointed out by Graham. See _ the Oriental American Society, UXXXIV his review of Wing-tsit Chan’s Source (1964), 60-61; see also ibid., pp. 409-10.

Book in Chinese Philosophy in Journal of

BIBLIOGRAPHY — | CHINESE, KOREAN, AND JAPANESE WORKS OO Works generally referred to by their titles are listed under title with cross reference

to author. Editions indicated are those used in this book.

Abei Bésar (1778-1845). Kinsht roku kummé shuso (Collected com- | mentaries on the Reflections on Things at Hand for the instruction

| of beginners). 1847 ed. KBB te) UA SH

| Akitzuki Kazutzugu, tr. Kinshi roku (Reflections on Things at Hand).

| Tokyo, 1940. #KA JRE GBS | | Asami Keisai (1652-1711). Kinshi roku détai htkki (Notes on chapter 1 of the Reflections on Things at Hand). Manuscript, dated 1739,

Mukyi Kai, Tokyo. #8 sESseBeic |

——— Kinshi roku dotai kégi (Meanings of chapter | of the Reflections on Things at Hand explained). Manuscript, dated 1732, Mukyi Kai, ,

| Tokyo. ZLB SGe as i 3s | - , the Reflections on Things at Hand). Manuscript, dated 1788, Mukyi | | Kai, Tokyo. JT BRK bias | } Chang Lii-hsing (1611-74). Pet-wang lu (Records as a reminder). | ——-— Kinshi roku shisetsu (Our teacher’s [Asami’s] explanations of

Chang Po-hsing, (1651-1725). Chin-ssu lu chi-chieh (Collected explanations of the Reflections on Things at Hand). crvTcs ed.

AAG | UE ORME AR ——— comp. Hsii chin-ssu lu (Supplement to the Reflections on Things

at Hand). Ait BR 7 |

at Hand). Ri BR | |

——— Kuang chin-ssu lu (Further records of the Reflections on Things

Chang Tsai (1020-77). Chang Tzu ch’iian-shu (Complete works of

Master Chang). sppy ed. kR FEHR. |

sprKk ed. hk Sa Rk | a

———-— Chang Tzu yii-lu (Recorded conversations of Master Chang).

— cWiian-shu. ‘TERR | | ——— Chi shuo (Explanations of the Record). ai | | _——— Cheng-meng (Correcting youthful ignorance), in the Chang Tzu

372 BIBLIOGRAPHY

ia Be SCR

-—_—— Heng-ch’ii wen-chi (Collection of literary works by Chang Tsai).

shu, Vase ee |

——— Hsi-ming (Western Inscription), in the Chang Tzu ch’iian-

——— I shuo (Commentary on the Book of Changes). Hii ——— Li chi shuo (Explanation of the Book of Rites). eadi®t

———— Li-yiieh shuo (Explanations of ceremonies and music). ite 2Ribt

EPR

——— Lun-yii shuo (Explanations of the Analects). imate ———— Meng Tzu shuo (Explanations of the Book of Mencius).

a] A oe

——— Pien-yii (Puncturing ignorance). 2m

———— Shih shuo (Explanations of the Book of Odes). i¥ibk ——— Ting-wan (Correcting obstinacy) (Same as Hst-muing).

——— Yi-lu, see under Chang Tzu yii-lu. . ,

——— Yiieh shuo (Explanation of music). ne Sn | Chao Erh-sun, see under Ch’ing shih-kao. | Chao Yiieh-chih (1059-1129). Chao-shih k’o-yii (Chao’s sayings when

away from home). Jetmti2c RKB Ch’en Chih (fl. 1208). Chin-ssu lu tsa-wen (Miscellaneous questions on the Reflections on Things at Hand). 1666 ed. BRIER JLB SHER Ch’en Ch’un (1153-1217). Hsing-li tzu-1 (Meanings of Neo-Confucian

philosophical terms). BRE (HE 38

BRoL TAS iat | |

Ch’en Hang (1785-1826). Chin-ssu lu pu-chu (Supplementary commen-

taries on the Reflections on Things at Hand). spry ed. |

Ch’en Hstian (1430-87). Hstao-hsiieh chi-chu (Collected commentaries

on the Elementary Education). Be) Be E , _

Ch’en Shou, see under Shu chih and Wei chih. | |

Cheng Kuang-hsi (fi. 1700?), comp. Hsii chin-ssu lu (Supplement to

the Reflections on Things at Hand). @3¢3 GER Ch’eng Hao (1032-85). Ming-tao wen-chi (Collection of literary works by Ch’eng Hao), in the Erh-Ch’eng ch’iian-shu. 725 HRIEXCR ——-—-, and Ch’eng I. Erh Ch’eng ch’tian-shu (Complete works of the

two Ch’engs). sppy ed. —#2% a

——— Erh-Ch’eng Hsien-sheng lei-yii (Conversations of the two

Masters Ch’eng classified). —#2764: 3408 © |

——— ]-shu (Surviving works), in the Erh-Ch’eng ch’iian-shu. WWE ———— “J-shu fu-lu’”’ (Supplement to the surviving works). JE Wee

BIBLIOGRAPHY 373 , | ——— Ts’ui-yen (Pure words), in the Erh-Ch’eng cW’iian-shu. 63 ae Wai-shu (Additional works), in the Erh-Ch eng ch’iian-shu. ES

| Ch’eng I (1033-1107). Ching shuo (Explanations of the Classics), in the |

Erh-Ch’eng ch’iian-shu. T2053 Mitt | | | ——— I chuan (Commentary on the Book of Changes), in the Erh— Cheng cViian-shu. Safe — |

——— I-ch'uan wen-chi (Collection of literary works of Ch’eng I), in

the Erh-Ch’eng ch’iian-shu. FIR

—. “Shou-tieh” (A written note). hk | |

| Chi Yiin, see under Ssu-k’u chiian-shu tsung-mu t’i-yao. | Chiang Ch’i-p’eng (fl. 1604), comp. Chin-ssu pu-lu (The Reflections on | Things at Hand supplemented). 78H JE Riek -. Chiang Yung (1681-1762). Chin-ssu lu chi-chu (Collected commentaries on the Reflections on Things at Hand). spry ed. 7 (UE TREE Chiao Hsiin (1763-1820). Meng Tzu cheng-i (Correct meanings of the a Book of Mencius). #878 th FIER Chiba Jiisai. Kinsht roku kégi (The Reflections on Things at Hand |

FREER WESOR | | pnped, Sea XE | | |

| orally explained). Manuscript, Mukyt Kai, Tokyo. | |

BR AHS Chin shu (History of the Chin dynasty), by Fang Hsiian-ling (578-648).

Ch’ing-ju hsiieh-an (Anthology of Confucianists of the Ch’ing dynasty

[1644-1912]), comp. by Hsii Shih-ch’ang (1858-1939). |

Ch’ing shth-kao (Draft history of the Ch’ing dynasty), comp. by Chao

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— Ch’iu Chiin (1418-95). Chu Tzu hsiieh-ti (The objectives of Master

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Chong Yop (1563-1625). Kiinsarok sdégui (Doubts on the Reflections on

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| B.c.). IB JAZ - _ | _ Chou-kuan (Offices of Chou), ascribed to the Duke of Chou (d. 1094

Chou Kung-shu, comp., and Wu Mien-hsiieh, collator (both fl. 1420). |

_ Fen-let Chin-ssu lu chi-chieh (Collected explanations of the Reflections

| on Things at Hand classified). 1473 ed. | | AAR RMS AHR RR

374 BIBLIOGRAPHY Chou-li (Rites of Chou), see under Chou-kuan. JAite Chou Tun-i (1017-73). Chou Tzu ch’tian-shu (Complete works of

Ax ATeS BASE | |

| Master Chou). Wan-yu wen-k’u (Universal library) ed.

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Ultimate), in the Chou Tzu ch’iian-shu. A ‘aI |

cWiian-shu. Ws ,

——— T’ung-shu (Penetrating the Book of Changes), in the Chou Tzu

——— “"T’ung-shu fu-lu” (Supplement to the Penetrating the Book

of Changes). i#B IN |

ICR os }

Chou Tzu ch’ iian-shu, see under Chou Tun-i. Chu Ch’tian (1702-59), comp. Hsia-hsiieh pien (Anthology on studying

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———— Shu-ai lu (Records of self-cultivation and self-discipline).

Chu Hsi (1130-1200). Chu Tzu i-shu (Surviving works of Master Chu). |

Pao-kao Hall ed. ARM AFIS BE |

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AFM HER AMAR RA RAS AFRE

——— Chu Tzu yii-lei (Classified conversations of Master Chu), comp. by Li Ching-te (fl. 1263). 1880 ed. This edition and the earliest edition (1473) are the same in content and in the number of words per line; however, while the edition of 1880 has 12 lines per page, the 1473 edition has 14. The 1473 edition has been reproduced in Taiwan in 1962, but in the reproduction some words are missing,

some pages are out of order and others are upside down, and the

text is in many places unclear. APR BiH |

——— Chung-yung chang-chii (Commentary on the Doctrine of the

Mean). RE ——— Chung-yung huo-wen (Questions and answers on the Doctrine of the Mean). rt BY Fl :

——— Ho-nan Ch’eng-shih i-shu (Surviving works of the Ch’eng brothers of Ho-nan). Kuo-hsiieh chi-pen ts’ung-shu (Basic sinolog-

icalseries)ed. FMEKRIEH BWSeAARS |

——_— Hsiao-hsiieh (Elementary education). 'The Hsiao-hsiieh chi-chu

ed. (See under Ch’en Hsiian.) /\%

eet

| BIBLIOGRAPHY 375.

——— I-Lo yiian-yiian lu (Records of the origins of the school of the -

- two Ch’engs). circs ed. PR did |

im aes Sa: , |

——— Lun-yii chi-chu (Collected commentaries on the Analects). —

find wet A BS |

——— Lun-yii ching-i (Essential meanings of the Analects).

=~ Lun-yti huo-wen (Questions and answers on the Analects).

, Mencius). ta ¥ Se , oh. Js Oe —— | ——— Meng Tzu chi-chu (Collected commentaries on the Book of

——— Meng Tzu ching-i (Essential meanings of the Book of Menctus).

ot 1 rn

——— Sung ming-ch’ en yen-hsing lu (Records of the words and deeds of famous ministers of the Sung dynasty), 7X24 Et 17Sk ——— Ta-hsiieh chang-chii (Commentary on the Great Learning).

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, Reflections on Things at Hand). ARI ARTE a Chuang Tzu (Works of Master Chuang), by Chuang Chou (b. 369

B.c.). NHcc. FEF $ED | Ch’un-ch’'iu (Spring and autumn annals), ascribed to Confucius (551-479 B.c.). # AK

Annals), BAKE B.c.). Fis TE | oe |

— CWun-ch’iu wet (Apocryphal treatise on the Spring and Autumn — Chung-yung (Doctrine of the Mean), ascribed to Tzu-ssu (492-413

| ARM mie | Confucius, see under Ch’un-ch’iu and I ching.

Daikanwa jiten (Great Chinese-Japanese dictionary), comp. by

Morohashi Tetsuji. 13 vols. Tokyo, 1955-60. |

Erh-Ch’ eng Hsten-sheng let-yii, see under Ch’eng Hao and Ch’eng I.

| Erh-ya (Correct meanings of terms). 84 | Fan Tsu-yii (1041-98). T’ang chien (Mirror of the government of the

T’ang dynasty). 7Gin-R gk | | Fang Hsitian-ling, see under Chin shu. | Gik6, et al. Kinsht roku rinké sakki (Notes on a lecture series on the | Fan Yeh, see under Hou-Han shu. oe |

ETT SR |

_ Reflections on Things at Hand). Manuscript, Mukya Kai, Tokyo.

Gonoi Ranshiti (1697-1762). Kinshi roku kimon (Records of what was

376 | BIBLIOGRAPHY

Library. BAAN Bie |

heard about the Reflections on Things at Hand). Manuscript, Osaka

Goté Shunzui. Shuhsi (Master Chu). Tokyo, 1943. RAH -+

sprk ed. ERIE HIE |

Han Fei Tzu (Works of Master Han Fei), by Han Fei (d. 233 B.c.).

pnped,. 3 HEA |

Han shu (History of the Former Han dynasty), by Pan Ku (32-92). Han Yui (768-824). Han Ch’ang-li ch’tian-chi (Complete works of

Han Yii). sppy ed. #R HEARSE |

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Hayashi Taisuke (1839-1916), tr. Kinshi roku. Tokyo, 1925.

AAG UTS

Higashi Masatsumi (1832-91). Kinshi roku sanké (References on the Reflections on Things at Hand), in Omodaka Sensei zenshi (Master Higashi Masatsumi’s complete works), pt. 1, pp. 687-818. 1919.

RIEM WEBRSS BARES _ |

Hinohara ‘T'ansai. Kinshi roku hikki (Notes on the Reflections on Things

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ARH Ae Pee

| Ho Chi (1188-1268). Chin-ssu lu fa-hui (Amplification of the Reflections on Things at Hand). (WH WARBiE Ho-kuan Tzu (Works of the philosopher with a pheasant feather cap).

sptked. fait t

| Ho-nan Ch’ eng-shth i-shu, see under Chu Hsi. Hou-Han shu (History of the Later Han dynasty), by Fan Yeh (398-

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Hsii Shih-ch’ang, see under Ch’ing-ju hsiieh-an.

| BIBLIOGRAPHY 377 HA siin Tzu (Works of Master Hsiin K’uang), by Hstin K’uang (313-238

-BC.?). spTK ed. AF BA |

Hu Kuang, see under Hsing-h ta-ch’iian. | Hu Ytian (993-1059). Chou-i k’ou-i (The meanings of the Book of

Changes orally explained). HR AAO | |

Hua-yen ching (Flowery splendor scripture). 22 /#% |

Huat-nan Tzu (Works of the Master of Huai-nan), by Liu An (179-122 |

B.c.). sppyed. HAS BK © | |

Huang Kan (1152-1221). Huang Mien-chai chi (Collected works of

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_. Huang T’ing-chien (1045-1105). Yii-chang Huang Hsten-sheng wen-chi

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the Duke of Chou, and Confucius. BRE ME FAA |

I-li (Book of ceremonials). sppy ed. iif= 7

_ -I-Lo yiian-yiian lu, see under Chu Hsi. : I-shu, see under Ch’eng Hao, and Ch’eng I. |

I-wei t’ung-kua-jen (Apocryphal treatise on the Book of Changes: On

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Iijima T'adao, tr. Gendai goyaku kinshi roku (‘The Reflections on Things

_ at Hand rendered into contemporary spoken Japanese). Tokyo, |

1939. REBBA Bite Be | |

_ Inaba Mokusai (1722-99). Kinshi roku kégi (Meanings of the Reflec-

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Inoue Tetsujiré, ed. Kinshi roku (Reflections on Things at Hand).

EGR TBR BKK _

, Kambun taikei. (Great series of Chinese works) ed. 1916. | Ishitsuka Saiko (1766-1817), Makihara Naosuke, et al. Kinshi roku. | shiisetsu (Collected explanations on the Reflections on Things at Hand).

| - Manuscript, Mukyi Kai, Tokyo. | |

ARES SURES TERR a

«(1767 ed. Alas er AER |

Kaibara Ekken (1630-1714). Daigi roku (Records of grave doubts).

——— Kinshi roku biké (Notes on the Reflections on Things at Hand

for further investigation). 1668 ed. 2rBme lg |

Kaneko Sésen (1789-1865). Kinshi roku tetyé (Essentials of the Reflec-

378 BIBLIOGRAPHY So

Tokyo. FR jz Beye

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Master Chu’s teachings). mete AT AIL |

Katd Joken, tr. Gendat goyaku kinshi roku (The Reflections on Things

mee BUN ea |

| at Hand rendered into contemporary spoken Japanese). Tokyo, 1930. Kawashima Rissai. Kinsht roku kégi (Meanings of the Reflections on Things at Hand explained). Manuscript, Mukyi Kai, Tokyo.

| JERR Rees | Kei Hyakunen (d. 1831). Kinshi roku yoshi (An abundance of teachers on the Reflections on Things at Hand). @BF WAR

Kim Chang-saeng (1548-1631). Kiinsarok ségii (Doubts on the Reflections on Things at Hand removed), in the Sagye sénsaeng chéns6é (Com-

plete works of Master Kim Chang-saeng). | | ;

Set: VERE WREAES Se | | explained), dt BSR ss | Kinshi roku chihé kégi (Meanings of chapter 9 of the Reflections on

—-——— Kiinsarok sogiti (Meanings of the Reflections on Things at Hand

Things at Hand explained). Manuscript, Mukyti Kai, Tokyo. _

UT SKIS te ae Be —

Kinshi roku dotat kojo kégi hikki (Lecture notes on chapter 1 and the

postscript of the Reflections on Things at Hand). Manuscript,

Mukyi Kai, Tokyo. TESie RY mS ic }

Kinshi roku fusetsu (Supplementary explanations of the Reflections on |

Things at Hand). Manuscript, Mukyi Kai, Tokyo. YER

Kinsht roku kégi (Meanings of the Reflections on Things at Hand —

explained). Manuscript dated 1838, Mukyi Kai, Tokyo. |

UT ASR He BS | | Koide Koretomo. Kinshit roku katdoku htkki (Notes on the joint | reading of the Reflections on Things at Hand). Manuscript, Mukyii

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Kondo, and limajima. Kinshi roku kégi (Meanings of the Reflections on

Things at Hand discussed). Manuscript by Mori Tatsu, 1872,

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Ku-wen yiian (Collection of ancient literature). TH3C3H | Kuan-yin Tzu (Works of the pass warden), ascribed to Yin Hsi (4th

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BIBLIOGRAPHY 379 roku shisetsu (Our teacher’s explanations of the Reflections on Things

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MAM LER HERR 7

K’ung Tzu chia-yii (School sayings of Confucius). spTK ed. fL Ri

Lao Tzu FF : | _ Li chi (Book of rites). sppy ed. fac , | }

| Kuo-yii (Conversations of the states). sppy ed. EMa® | | Li Ching-te, see under Chu Hsi. | Li Wen-chao (1672-1735). Chin-ssu lu chi-chieh (Collected explanations

| of the Reflections on Things at Hand), = X}A UBER | |

—- Lieh Tzu, attributed to Lieh Yii-k’ou (450-375 B.c. ?). WWF Pee |

Liu An, see under Huai-nan Tzu. | | Liu Ch’ing-chih (1139-95), comp. Chin-ssu hsii-lu (Supplement to the Reflections on Things at Hand). #82 UBS | Liu Hsiang, see under Shuo-yiian. | |

Liu Hsti, see under T’ang shu.

PBR see |

Liu Kuan (1279-1342). Chin-ssu lu kuang-chi (An extensive compilation of material on the Reflections on Things at Hand).

Liu Shih-p’ei (1884-1919). Li-hsiieh tzu-i t’ung-shih (General explana- — tion of the meanings of Neo-Confucian terms). 1936.

Sit Ber eae |

Liu Yiian-lu (1619-1700), comp. Chin-ssu hsii-lu (Supplement to the

| Reflections on Things at Hand). @W8tR JLB | | , Lo Kuan-chung, see under San-kuo chih yen-t. -

Lu Hstang-shan (1139-93). Hstang-shan ch’iian-chi (Complete works

of Lu Chiu-yiian). sppy ed. BRU Rwbee a

Lu Pu-wei, see under Lii-shth ch’un-ch'tu. | ae | ‘Lii-shith ch’un-ch’iu (Mr. Lii’s spring and autumn annals), comp. by

BRR BRE GRE Ase acts | ak a

: Lii Pu-wei (d. 235 B.c.). sppyed. SRK BRB © | Ltt Tsu-ch’ien (1137-81). Li Tung-lai Hsten-sheng wen-chi (Collection

of literary works of Master Lii Tsu-ch’ien). |

——— Tung-lat Lii T’ai-shih wen-chi (Collection of literary works

_ of Lii Tsu-ch’ien, member of the Han-lin Academy). |

_ dynasty). 730 | |

———~ comp. Sung wen-chien (Literary collection of the Sung |

_ Lun-yii. (Conversations, or Analects). amit |

| Ma Tuan-lin, see under Wen-hsien t’ung-k’ao. — |

380 BIBLIOGRAPHY Mao Hsing-lai (1678-1748). Chin-ssu lu chi-chu (Collected commentaries of the Reflections on Things at Hand). Ssu-k’u ch’iian-shu chenpen (Treasured works of the Four Libraries) series. —

«PRR Wee RSA | Meng Tzu (Book of Mencius). h¥ |

Mimaki Sekih6é (1773-1823) Kinsht roku kogi (Meanings of the Reflec-

tions on Things at Hand explained). Manuscript, Mukyi Kai,

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Mishima Michitsune (1835-88). Kinsht roku kat (The Reflections on

Things at Hand explained). =Ei8 WB eke

Sse ees |

Miyake Shésai (1662-1741). Kinshit roku hikki (Notes on the Reflections on Things at Hand). Manuscript dated 1729, Mukyti Kai, Tokyo.

Miyake Taito (fl. 1695). Kinshi roku shiikai sessh6 (Humble notes

sat a7 |

on the collected commentaries on the Reflections on Things at Hand).

Manuscript, Mukyi Kai, Tokyo. =S#7) WES Riis

Mo Tzu (Works of Master Mo), by Mo Ti (486-376 B.c. ?). SPTK ed.

Morohashi Tetsuji, see under Datkanwa jiten. Muro Kyiis6 (1658-1734). Kinshi roku détai kégi (Meanings of chapter

1 of the Reflections on Things at Hand). Manuscript, Mukyi Kai,

Tokyo. ZIBB SA Ssae eee | , |

Nait6 Chis6 (1826-1902). Kinshi roku kégi (Meanings of the Reflections

on Things at Hand discussed). Shina bungaku zensho (Complete works of Chinese literature) ed. Tokyo, 1893.

ARH TERR MBMSAE | oo

PPP a Bea |

Nakai Chikusan (1730-1804). Kinsht roku hyokt (Selected comments on

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Muyki Kai, Tokyo. 2H Ri Nakai Riken (1732-1817). Kinshi roku monsho (Recorded notes on the

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Sentetsu icho kanseki kokujikai zensho (The surviving Chinese complete works of wise men of the past explained in Japanese)

ed.1910. FBR BESTRAM LGR RARSRSS

- ~ BIBLIOGRAPHY 381

Tokyo. EBRD i

——— Kinshi roku shésetsu (Excerpts from the Reflections on Things at Hand explained). Manuscript dated 1693, Mukyi Kai,

_ Naoshi Koki, et al. Kinshi roku sakki (Notes on the Reflections on

AUREL IER aR BO

Things at Hand). Manuscript, Mukyii Kai, Tokyo. |

_ Nishtyori Bokusan (1741-98). Kinshi roku détat hikki (Notes on lec- | tures on chapter | of the Reflections on Things at Hand). Manuscript

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Ochiai Totei (1749-1841). Kinshi roku kégi (Meanings of the Reflec| tions on Things at Hand explained). Manuscript dated 1845, Mukyi

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Ogyi Kinkoku (1703-76). Kinshi roku koRHEBA Senge geationWER of the Reflections on Thingsat Hand), || —

Ono Chikuzui (fl. 1832). Kinshi roku keimé (Introduction to the Reflec- |

tions on Things at Hand). KEF*Thn UBB R |

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Kai, Tokyo. /)\873H8R st Boks | |

Osawa Teisai (1812-73). Kinshi roku hikki (Notes on the Reflections on |

Things at Hand). Manuscript, Mukyii Kai, Tokyo.

——— Kinshi roku shésetsu (Detailed explanations of the Reflections on _

| Things at Hand). xR skit ikt _

AA Sas BEI / | |

Ota Kinjé (1765-1825). Gimon roku (Records of questioning). |

Otakasaka Shizan (1647-1713). Kinshi roku seigi (Correct meanings of

| the Reflections on Things at Hand). KWRZI BRIER , , Ou-yang Hsiu, see under Hsin T’ang shu. _ _ | Pak Chi-gye (1573-1635). Kiinsarok wii (Suspected meanings of | the Reflections on Things at Hand). *)Alo ATER | Pak I-gon (ffl. 1850 °). Kiinsarok sdgitit (Meanings of the Reflections on

Things at Hand explained). thi} IB ees |

Pan Ku, see under Han shu. | |

Sakurada Komon (1774-1839). Kinshi roku tekisetsu (Important points of the Reflections on Things at Hand explained).

RADRFY TBS ee -

| Sakurada Saibi (1797-1876). Kinshi roku zakkai (Miscellaneous com- |

| -mentaries on the Reflections on Things at Hand). ,

382 BIBLIOGRAPHY | San-kuo chth yen-1(Romance of the three kingdoms), by Lo Kuan-

chung (14th century), =BiSR HEA |

Sat6 Issai (1772-1859). Kinshi roku rangaisho (Notes on the Reflections

on Things at Hand). Manuscript dated 1840, Mukyi Kai, Tokyo.

RR HERAS

Sato Naokata (1650-1719). Kinsht roku hikki (Notes on the Reflections

on Things at Hand). Manuscript, Mukyii Kai, Tokyo. _

(HRT at eae ad

——— Onz6 roku (Records in a treasure box). Manuscript. aX RE Sawada Takeoka (fl. 1720). Kinshi roku setsuryaku (Brief explanations of the Reflections on Things at Hand). 1720 ed.

FA he «= TE aS |

Shih chi (Records of the historian), by Ssu-ma Ch’ien (145-86 B.c.). _

pyred. Kid WR ©

Shih ching (Book of odes). #¥#8 : | Shih Huang (fl. 1705). Wu-tzu chin-ssu lu fa-ming (Exposition of the Reflecttons on Things at Hand of the Five Philosophers). 1705 ed. ,

Kee LT ABR we

Shu chth (History of the kingdom of Shu), by Ch’en Shou (233-97).

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Shuo-yiian (Collection of discourses), by Liu Hsiang (77-6 B.c.). Ssu-k’u ch’iian-shu tsung-mu t’1-yao (Essentials of the complete catalogue of the Four Libraries), comp. by Chi Ytin (1794-1805), et al.

1933 ed. FURS BMA HS tng 7

Ssu-ma Chen (fl. 727). Shih chi so-yin (Tracing the hidden meanings of __

the Records of the Historian). “RA Rid385|

Ssu-ma Ch’ien, see under Shih cht. |

_Ssu-ma Kuang (1019-86). Tzu-chih tung-ch’ten (Comprehensive

mirror for the aid of government), WI Riaig |

Su-wen (Questions on the original simplicity). Erh-shih-erh tzu (Twenty-two philosophers series) ed. 34fi —t—F Sun Ch’eng-tse (1592-1676), comp. Hsiieh-yiieh hsii-pien (Supplement

to the Essentials of Learning). FRB BHM

Sun Ch’i-feng (1584-1675). L1-hsiieh tsung-ch’uan (Orthodox transmis-

sion of Neo-Confucianism). faa HABA Sung Lien, see under Yiian shih.

Sung ming-ch’ en yen-hsing lu, see under Chu Hsi.

(Sung shih (History of the Sung dynasty), by T’o[q]t’o (d. 1328). pnp ed.

AR FCS

| BIBLIOGRAPHY | | 383 Sung wen-chien, seeunder Li Tsu-ch’ien. Sung-Yiian hsiieh-an (Anthology and critical accounts of Neo-Confu-

KE a7 “ 60 B.c.). ARiiid Fk | |

ER

cianists of the Sung and Ytian dynasties), comp. by Huang Tsung-hsi | (1610-95), et al. sppy ed. AIC mee | |

Ta-hsiieh (Great Learning), ascribed to 'T’seng Tzu (505-c.436 B.c.). | Ta Tai li chi (Book of rites of the Elder Tai), comp. by Tai Te (/1.

Tai chi, see under Ta Tai li cht. , | ,

— 'Tai Te, see under Ta Tai lt chi. | } |

‘Tai.T’ing (of the Sung dynasty). Chin-ssu lu pu-chu (Supplementary

: annotation of the Reflections on Things at Hand). | Taira Tsunenaga. Kinshi roku jushimoku kégi (Meanings of the fourteen headings of the Reflections on Things at Hand explained). Manuscript

- dated 1736, Mukyi Kai, Tokyo. PRK FERt+Ub BR

pypred. 33 3% , -

T’ang shu (History of the T’ang dynasty), by Liu Hsii (887-947). |

T’ang Shun-chih (1507-60). T’ang Ching-ch’uan chi (Collected works

of T’ang Shun-chih). JSJAZ ene

Tao-te ching (Classic of the Way and virtue). iHf8% ,

T’o[g]t’o, see under Sung shzh. | |

—'Ts’ai Mu (fl. 1220), comp. Chin-ssu hsii-lu (Supplement to the Reflec-

tions on Things at Hand), Bet TERRE a |

at Hand), 0B alls - | | |

——— Chin-ssu pieh-lu (Separate records of the Reflections on Things

sprK ed. SB Ae Mie | : Tseng Tzu, see under Ta-hsiieh. | | | |

Ts’en Ts’an (715-70). Ts’en Chia-chou shih (Poems by T’s’en T's’an). |

Tso Ch’iu-ming, see under Tso chuan. , ,

Tso chuan (Tso’s commentary on the Spring and Autumn Annals), | ascribed to Tso Ch’iu-ming (6th century B.c.). Af AEB

Tu-shun (557-640). Hua-yen fa-chieh kuan (An examination of the

Realm of Law of the Hua-yen school). #t/R Smee 7g

Tzu-ssu, see under Chung-yung. — - | | Ui Mokusai (1725-81). Kinshi roku hikki (Notes on the Reflections on

FRR SB Sa a oe Things at Hand). Manuscript, Mukyi Kai, Tokyo.

UA RO Re | a

_——— Kinshi roku kégi (Meanings of the Reflections on Things

at Hand explained), Manuscript dated 1781, Mukyi Kai, Tokyo. |

384 BIBLIOGRAPHY

CATR Bi | a

——— Kinshi roku kégi hikki (Lecture notes on the Reflections on

Things at Hand). Manuscript, Mukyi Kai, Tokyo. |

| Utsunomiya Ton’an (1634-1710). G6été kinshi roku (The Reflections on

Things at Hand annotated). F¥R@BBE MB ©

Wat-shu, see under Ch’eng Hao, and Ch’eng I. Wakabayashi Kansai (1679-1732). Kinshi roku kégi (Meanings of the Reflections on Things at Hand explained). Manuscript, Mukyi Kai,

Tokyo. GURR JERR

——— Kinshi roku kégi: jushi moku (Meanings of the fourteen : headings of the Reflections on Things at Hand discussed). Manuscript,

Mukyi Kai, Tokyo. 2ERABR+t+OB

——— Kinsht roku shtsetsu kégi (Our teacher’s [Wakabayashi’s] explanations of the meanings of the Reflections on Things at Hand).

Manuscript, Mukyii Kai, Tokyo. JL BRkhih sie se , ,

Wang Fu (1692-1759). Tu Chin-ssu lu (Notes from reading the Reflections on Things at Hand). Wang Shuang-ch’ih ts’ung-shu (Wang Fu

series) ed. 1897. YER HUTRR THUS

Wang Fu-chih (1619-92). Chang Tzu Cheng-meng chu (Commentary on Master Chang’s Correcting Youthful Ignorance). 1956 ed.

FERZ PIERRE

——— Chin-ssu lu chieh (The Reflections on Things at Hand explained).

UT RAR |

——— Ch uan-shan i-shu (Surviving works of Wang Fu-chih). |

fi LL es

Wang Mou-hung (1668-1741). Chu Tzu nien-p’u (Chronological biog-

raphy of Master Chu). Ts’ung-shu chi-ch’eng (Collection of |

collections of works) ed. EMig RFfER BSeK | Wang Pi (226-49). Chou-i cheng-i (Correct meanings of the Book of

Changes). i Ja DiEBS | |

Ei Hae

Wang Tao-k’un (ff. 1547 [?]). Chin-ssu lu piao-t’i shih-i (The Reflec-

Hien WER eSs ;

tions on Things at Hand explained and provided with headings). Wang ‘T’ung (584-617). Chung-shuo (Discourse on the Mean). spTK ed.

Wang Ying-lin (1223-96). K’un-hsiieh chi-wen (Records of study with

great effort). sprK ed. FER Wich

| Wang Yu (fi. 1685), comp. Wu-tzu chin-ssu lu (Reflections on Things at

Hand of the five philosophers). fA Bit BR |

PNP ed. Sus PR aS

Wei chth (Records of the kingdom of Wei), by Ch’en Shou (233-97).

BIBLIOGRAPHY 385 :

Wei Shou, see under Wei shu. Oe |

PNP ed. S223 BK a | Wen, King, see under I ching. | Wei shu (History of the Later Wei dynasty), by Wei Shou (506-72). |

_ Wen-chi, see under Ch’eng Hao, and Ch’eng I. | | | Wen-hsten Pung-k’ao (Encyclopedia of documents and institutions),

comp. by Ma Tuan-lin (fl. 1277-1317). SCBAIB>3 ReMi lik Yamazaki Ansai (1618-82). Zoku Yamazaki Ansai zenshii (Supplement

| Ue AS A Let A |

to the Complete Works of Yamazaki Ansat). |

, Yamazaki Michio. Kinsht roku kenkyi: josetsu (Studies on the Reflec-

MEFS EL RFE it |

| _ tions on Things at Hand: introduction). Tokyo, 1960. |

CUT ee ARS | |

———— Kinshi roku kéhon shakugi (Meanings of the text of the Reflec- | tions on Things at Hand explained). Tokyo, 1954. ——-— ‘‘Kinshi roku no seiritsu katei” (The process of the compilation of the Reflections on Things at Hand), Tokyo Gakuget Daigagu kenkyii hokoku (Reports of research at the Gakugei University. of

| ATERRO Tokyo), X (1959), 27-39. | | | RIG RE BRASARRS _ Yanada Katsunobu (1672-1744). Kinshi roku shikai bemmé shdésetsu

ee) as re a sprked. AK | oe

_ (Detailed explanation of the Collected Explanations of the Reflections

AHS JT eR RR So |

on Things at Hand for the benefit of beginners). 1914 ed.

Yang Hsiung (53 B.c. - A.D. 18). Fa-yen (Model sayings). sppy ed. |

——— T’at-hsiian ching (Classic of the supremely profound principle). Yang Po-yen (ff. 1246). Chin-ssu lu yen-chu (The Reflections on Things

at Hand elucidated and annotated). Mian sEBSATE

Yang Shih (1053-1135). Yang Kuei-shan Hsien-sheng chi (Collected | | works of Master Yang Shih). 1707 ed. *@RF aR L464: Yano Sentoku. Kinshi roku kokujt kogi (Meanings of the Reflections on

Things at Hand explained in Japanese). Manuscript dated 1788, Mukyi Kai, Tokyo. ARH HERBS | | Yao Ming-ta. Ch’eng I-ch’uan nien-p’u (Chronological biography of

Ch’eng I). Shanghai, 1937. kA FRIES |

Yeh T's’ai (fl. 1248). Chin-ssu lu chi-chieh (Collected explanations of |

the Reflections on Things at Hand). Kambun taikei ed. 1916. :

eR UR RR RIK ,

386 BIBLIOGRAPHY : Yi I (1536-84). Kiinsarok kugyé (Oral explanations of the Reflections

on Thingsat Hand). IR GtBROR § ©

Yi Ik (1683-1763). Kiinsarok chilsé (Comments on the Reflections on

Seoul. #4 HERReS ) Yin Hsi, see under Kuan-yin Tzu. | | Things at Hand hastily written). Manuscript, National Library,

Yin Hui-i (1691-1748). Chien-yii Hsten-sheng wen-chi (Collected literary works of Yin Hui-i). Ts’ung-shu chi-ch’eng ed.

Fe— BRIERE

Yin Wen Tzu (Work of Master Yin Wen), ascribed to Yin Wen (4th

century B.c.). SPTK ed. F#XRF FI |

Yii-lu, see under Chang 'T'sai.

TERR ARR oe a |

Yiian shih (History of the Yiian dynasty), by Sung Lien (1310-81).

Zokuzéky6 (Supplement to the Buddhist canon). #8 US

Works IN WESTERN LANGUAGES ; This list includes only works referred to. For a guide to further reading, see Chan, An Outline and an Annotated Bibliography of Chinese Philosophy, or Source Book in

Chinese Philosophy, pp. 793-800. : Baynes, Cary F., tr., see under J ching. | | Belpaire, B., tr., see under Yang Hsiung.

Biot, Edouard, tr., see under Chou-kuan. | Bodde, Derk. ‘‘On Translating Chinese Philosophical Terms,” Far Eastern Quarterly, XIV (1955), 231-44.

———., tr., see under Fung Yu-lan. -

Boodberg, Peter. “Philosophical Notes on Chapter One of the Lao Tzu,” Harvard Journal of Asiatic Studies, XX (1957), 598-618.

————— ‘The Semasiology of Some Primary Confucian Concepts,”

334-37. | |

Philosophy East and West, IT (1953), 317-32. | | ——— Review of Bodde’s translation of Fung Yu-lan’s A History of Chinese Philosophy, vol. II, in Far Eastern Quarterly, XIII (1954),

Book of Filial Piety, see under Hstao ching. Brewitt-Taylor, C. H., tr., see under Lo Kuan-chung. oe Bruce, J. P. Chu Hst and His Masters. London, Probsthain, 1923.

—_——., tr., see under Chu Hs. | ,

Chai, Ch’u. ‘‘Neo-Confucianism of the Sung-Ming Period,” Soctal

Research, XVIII (1951), 370-92. | |

BIBLIOGRAPHY 387 Chan, Wing-tsit, ‘“The Evolution of the Confucian Concept Jen,” Philosophy East and West, TV (1955), 295-319.

—— “The Evolution of the Neo-Confucian Concept Lz as Principle,” Tsing Hua Journal of Chinese Studies, V (no. 2, 1964),

— 132-49. |

_——_—— An Outline and an Annotated Bibliography of Chinese Philo-

, sophy. Enlarged ed. New Haven, Far Eastern Publications, | 1965. ——— A Source Book in Chinese Philosophy. Princeton, N. J., Princeton University Press, 1963.

Chang, Carsun. The Development of Neo-Confucian Thought, vol. I. oe

| New York, Bookman Associates, 1957. | , | , _ Chavannes, Edouard, tr., see under Ssu-ma Ch’ien. | Chou, Duke of, 'see under Chou-kuan. |

| 2 Chou-li, vols. see Paris, 1851. _ oe | : under Chou-kuan. | | | |

~ Chou-kuan. Le Tcheaou-li ou Rites des Tcheou, tr. by Edouard Biot. Chow Yih-Ching. La Philosophie Morale dans le Néo-Confuctanisme _ (Tschou. Touen- Yi). Paris, Presses Universitaires de France, 1953. Chu Hsi. Djin st lu [Dschu Hsi], die sungkonfuzianische Summa mit

dem Kommentar des Ya Tsai, tr. by Olaf Graf, O. S. B. 3 vols.

| _” Tokyo, Sophia University, 1953. |

Probsthain, 1922. , |

——— The Philosophy of Human Nature, tr. by J. P. Bruce. London, |

— ————- [La Stao Hio, ou morale de la jeunesse, tr. by Ch. de Harlez.

(Annales du Musée Guimet, vol. XV.) Paris, Musée Guimet, 1889.

Chuang Tzu. Chuang Tzu, Mystic, Moraltst, and Social Reformer, tr. | by Herbert Giles. 2d ed. London, B. Quaritch, 1926; reprint,

London, Allen and Unwin, 1961. _ ;

Ch’un-ch’iu, see under Tso chuan. |

Chung-yung. ‘Central Harmony,” tr. by Ku Hung-ming, in Lin

-Yutang, The Wisdom of Confucius, pp. 104-34. |

—— “The Doctrine of the Mean,” tr. by Wing-tsit Chan, in | A Source Book in Chinese Philosophy, pp. 99-114. | ——— “The Doctrine of the Mean,” tr. by James Legge, in The i

~ Chinese Classics, I, 382-434. |

- Confucius. The Analects of Confucius, tr. by Arthur Waley. London,

Allen and Unwin, 1938. | , , -

—— Confucian Analects, tr. by James Legge. The Chinese Classics,

, vol. I. Oxford, Clarendon Press, 1893. oe |

388 BIBLIOGRAPHY oe ——— The Wisdom of Confucius, ed. and tr. by Lin Yutang. New

York, The Modern Library, 1938. — |

Creel, H. G. “The Meaning of Hsing-Ming,” in Studia Serica: Bernhard Karlgren Dedicata (Copenhagen, International Book-

sellers, 1959), pp. 199-211. | | Demiéville, Paul. “La pénétration du bouddhisme dans la tradition

1956), 19-38. |

philosophique chinois,” Cahiers d’histoire mondiale, III (no. 1, Dobson, W. A. C. H., tr., see under Mencius. Doctrine of the Mean, see under Chung-yung.

Dschu Hsi, see Chu Hsi. :

Dubs, Homer H. ‘“The Development of Altruism in Confucianism,”’

Philosophy East and West, I (1951), 48-55. :

——— “‘Mencius and Sun-dz on Human Nature,” Philosophy East _

and West, VI (1956), 213-22. | | | |

———., tr., see under Hsiin Tzu; Pan Ku. | Duyvendak, J. J. L. “‘Hsiin-tzu on the Rectification of Names,” T’oung Pao, XXIII (1924), 221-54. ———_—., tr., see under Lao Tzu.

Press, 1919. Oo

Fletcher, W. J. B. Gems of Chinese Verses. Shanghai, Commercial Forke, Alfred. Geschichte der neueren chinesischen Philosophie. Hamburg,

Friederichsen, de Gruyter and Co., 1938. | Fung Yu-lan. A History of Chinese Philosophy, tr. by Derk Bodde. 2 vols. Princeton, N. J., Princeton University Press, 1952-53.

Giles, Herbert, tr., see under Chuang Tzu. |

Graf, Olaf, tr., see under Chu Hsi. | | |

Graham, A. C. Two Chinese Philosophers: Ch’eng Ming-tao and Ch’eng —

Yi-ch’uan. London, Lund Humphrey, 1958. | ——_— Review of Chan, Source Book in Chinese Philosophy, in Jfournal

of American Oriental Society, LX XXIV (1964), 60-61, 409-10.

Great Learning, see under Ta-hsiieh. | i

Han Fei Tzu. The Complete Works of Han Fer Tzu, tr. by W. K. Liao, 2 vols. London, Allen and Unwin, 1939, 1959. Han shu, see under Pan Ku. Harlez, Ch. de. “‘L’école philosophique moderne de la Chine ou Systéme de la Nature (Sing-li),”” Mémoire de I’ Académie Royale des Sciences, des Lettres et des Beaux-Arts de Belgique, XLIX

(1890). ee |

———, tr., see under Chu Hsi. |

| BIBLIOGRAPHY 389 | Hsiao ching. The Hsiao Ching, tr. by Mary Lelia Makra. New York,

; St. John’s University Press, 1961. a

1928. Oo |

Hsiin Tzu. Hsiin Tzu: Basic Writings, tr. by Burton Watson. New York, Columbia University Press, 1963.

———— _ The Works of Hsiintse, tr. by H. H. Dubs. London, Probsthain,

Hu Shih. ““The Natural Law in the Chinese Tradition,” in Edward F, Barrett, ed., Natural Law Institute Proceedings, V (Notre Dame,

Dent, 1954. | , ,

Indiana, University of Notre Dame Press, 1953), 119-53.

Hughes, E. R. Chinese Philosophy in Classical Times. Rev. ed. London,

I ching. I Ching or Book of Changes, tr. by Cary F. Baynes from the German version of Richard Wilhelm. 2 vols. New York, Pantheon ~

| Books, 1950. | | | a oe

———— The Yi King,tr.by James Legge. Oxford, Clarendon Press, 1882.

I-li. The I-Li, or Book of Etiquette and Ceremonial, tr. by John Steele.

2 vols. London, Probsthain, 1917. . |

| Karlgren, B., tr., see under Shih ching. | a a Lao Tzu. Tao Te Ching, The Book of the Way and Its Virtue, tr. by

J. J. L. Duyvendak. London, John Murray, 1954. | |

, Legge, James, tr., see under Confucius; I ching; Li chi; Mencius: Shu

, ching; Ta-hstieh; Tso chuan. , , Li chi. The Li Ki, tr. by James Legge. 2 vols. Oxford, Clarendon a Press, 1885. , | Liao, W. K., tr., see under Han Fei Tzu. a — Lin Yutang, tr., see under Confucius. _ | |

Liu, James C. T. Reforms in Sung China: Wang An-shth (1021-1086) |

and his new policies. Cambridge, Harvard University Press, 1959. | Lo Kuang-chung (14th century). San Kuo, or Romance of the Three _ Kingdoms, tr. by C. H. Brewitt-Taylor. 2 vols. Shanghai, Kelly and

Walsh, 1925. .

Makra, Mary Lelia, tr., see under Hsiao ching. | | |

Mei, Y. P., tr., see under Mo Tzu. , , ,

| of——— Toronto Press, 1963. , | The Works of Mencius, tr. by James Legge. The Chinese | Mencius. Menctus, tr. by W. A. C. H. Dobson. Toronto, University

Classics, vol. II. Oxford, Clarendon Press, 1895. | Mo Tzu. The Ethical and Political Works of Motse, tr. by Y. P. Mei. London, Probsthain, 1929. Needham, Joseph. Science and Civilisation in China. Vol. II: History ©

3900 BIBLIOGRAPHY

Press, 1956. | | -

of Chinese Sctentific Thought. Cambridge, Cambridge University

Pan Ku. History of the Former Han Dynasty, vol. 1. tr. by H. H. Dubs.

Baltimore, Waverly Press, 1938. , |

Romance of the Three Kingdoms, see under Lo Kuan-chung. _

Schirokauer, Conrad M. “Chu Hsi’s Political Career: A Study in Ambivalence,” in Arthur F. Wright and Dennis Twitchett, eds., Confucian Personalities (Stanford University Press, 1962), pp. 163-

88, 353-59. ,

Shih, Vincent Yu-chung. “The Mind and the Moral Order,” Mélanges Chinois et Bouddhiques, X (1955), 347-64.

Shih chi, see under Ssu-ma Chien. , :

Shih ching. The Book of Odes, tr. by B. Karlgren. Stockholm, Museum

of Far Eastern Antiquities, 1950. |

Mifflin, 1937. | |

———— The Book of Songs, tr. by Arthur Waley. Boston, Houghton

Shu ching. The Shoo King, tr. by James Legge. The Chinese Classics,

vol. III. Hong Kong, 1865. ,

Ssu-ma Ch’ien. Les Mémoires historiques de Se-Ma Tsien, tr. by Edouard Chavannes. 5 vols. Paris, E. Leroux, 1895-1905. ———— Records of the Grand Historian of China, tr. by Burton Watson.

2 vols. New York, Columbia University Press, 1961. Ta-hsiieh. ‘“The Great Learning,” tr. by James Legge, in the Chinese

Classics, vol. I. Hong Kong, 1861. a

Microfilms, 1953. | ,

Ts’ai Yung-ch’un. The Philosophy of Cheng I. Ann Arbor, University

Tso Ch’iu-ming, see under Tso chuan. Tso chuan (ascribed to Tso Ch’iu-ming). The Ch’un Ts’ew, with the

Hong Kong, 1872. ee Tso Chuen, tr. by James Legge. The Chinese Classics, vol. V.

Waley, Arthur, tr., see under Confucius; Shih ching. Watson, Burton, tr., see under Hsitin Tzu; Ssu-ma Ch’ten.

Wilhelm, Richard, see under I ching. |

Williamson, H. R. Wang An-shih, Chinese Statesman and Educationalist

of the Sung Dynasty. 2 vols. London, Probsthain, 1935-37. Yang Hsiung. Le catéchisme philosophique de Yang-Hiong-tsé, tr. by

B. Belpaire. Brussels, Editions de l’Occident, 1960. | ———— “Yang Hsiung’s Fa-yen: Worter strenger Ermahnung,” tr. by

Erwin von Zach. Sinologische Beitrdge, IV (1939), 1-74. ,

Zach, Erwin von, tr., see under Yang Hsiung. ,

GLOSSARY a

a oo _ | Anhui aan — Ado | BS | | All names and titles of an individual are given in a single entry. Well-known place

names and dynasty names are omitted. , , ,

, Ai-chou Ee |

ch’a , BR , Chai, Ch’u at

77 Chang Ch’an a (emperor) =

Chan, Wing-tsit | Ba OR te

Chang (pupil) af oo , Chang, Carsun _ ABA i | , Chang Chien, T’ien-ch’i aie BR I

Chang-chou , TEN | | Chang Hung-chung aba *P Chang I, Ssu-shu : ihe tee BAN | - | |

Chang Po-hsing, Hsiao-hsien - ATE ; | , Chang Shih, Nan-hsien, Ch’in-fu FEARPT#F SK

Chang T'sai, Heng-ch’ti, Tzu-hou aa ET

Chang Yiian-chen oe IU Hs | ,

392 GLOSSARY | Ch’ang-an | RE

Chao Ch’i ee Ch’ang Ch’ien-tao, Ta-yin ei KS

,

Chao Chih-tao, Shih-hsia BUST

Chao Ching-p’ing tf SB , Ch’ao-chou , PAN Che-chou Bayh Che-tsung — | a Chekiang wry.

chen | ie | ch’en | iF | | Ch’en Chih, Ch’i-chih, Ch’ien-shih BREA ZB S |

Ch’en Ch’un Bae } Ch’en Kuan, Ying-chung «BR BESS

Ch’en Wen-yao | BR SCE _

Cheng (state) sf oo

cheng (government) EX ——

cheng (to correct, to expect) iF. | Cheng Hsiian Bh | Cheng-i-t’ang ch’iian-shu Leas | | Cheng Ku, Chih-yiian Sa Sie BU abe |

Ch’eng (king) BK |

cheng (sincerity) om | | ch’eng (to complete) | Ke | Ch’eng Hao, Ming-tao, Po-ch’un ce ABI AZ , Ch’eng Hsiang, Po-wen Feta (hah , Ch’eng I, I-ch’uan, Cheng-shu AP IER

| |Ch’eng-kuan GLOSSARY | 393 | te _ Ch’eng Shao-shih ke Bip a ,

Ch’eng-tu cap | | , chi (activating force) 5 -

chi-chi Et , | — chi-ch’u _ Re chi (self) | ch

chi-hsii. | PST | —— chi-shih le ae Be

chi-shih tzu EF Ch’i (state) ae |

ch’t (concrete thing) as , . | , ch’1 (material force) , A

ch’i (that, his) ee , — chi-fen SRE | |

ch’i-sheng | | SF : Chri-tiao K’ai ; PS HE BB | | Chia-ching | Be | chia-jen | RA |

— Chia-yu | a | a ih | 7

Chiang-nan YL , | ch’iang-tzu | BF | .

ch’iang-tz’u | , HER - | , chieh (restraint) , ai ,

Chieh (king) Si |

chieh (to remove) ie | chien (gradual advancement) ra

i

394 GLOSSARY chien (obstacle) | i chien-te | GL te |

Chien-yang 2B ae cWien , Rr , | Chih (person) ida

chih (government) “ia , chth (merely) A

chih (natural substance) A —

chth (to know) : All |

chih (to stop) ils

chth (wisdom) i Oo chih-ming Ap Chin (feudal state) =I , Chin (foreign state) e

chin (forwardness) | c=

Chin-ch’eng’ Be

chin-kuet VT | , chin-ssu Uo , | Chin-ssu lu Ure | Chin-hua : , Se 8 |

Ch’in (state) aR | chin (cautious) 2) Ching (emperor) x

ching (seriousness) AR , , ching (well) FF

Ching-chou FAN ,

Ching K’o FA ee | a

GLOSSARY ; 395 , Ch’iu K’ai-ming | 38 BABS , Chou (duke, place) on

~Chou Chou (king) sn , Hsing-chi, Kung-shu | AT CAM | | Chou-nan , , RA , | Chou Tun-i, Lien-hsi or Lien-ch’1, Mao-shu ARIRRARH

Chou Ya-fu : fal wae Chow Yih-Ching | iP se |

ch’ou dt ,

Chu Chang-wen, Po-yiian | I SCA | Chu Hi, Hui-an, Yéian-hui | AR FR Bs BE FA | Chu-ko Liang, K’ung-ming, Wu Hou MS SoTL HR a

hii a iz

Chu Kung-shan, Kuang-t’ing © FAR IGE | ,

Ch’u (state) : «BB — , , chu (to go out) OO Hy

ch’u-fei «BRIE | | chi (crooked) re | : ch'ti (to go) £ ch’ii (to take) OR a , Ch’ii Wan-li Je Bs 5 a |

ch’uan 1 oe , Chuang | 7 | | iH:

chiieh Ke 7 | . Ch’un-hsi | ie BR ' | | Chun Ts’ ew FE K | | Ch’un-yu | EA 7 |

306 GLOSSARY ; chung (loyalty) me |

_ chung (mean, middle) a , ,

chung-fu | Hp oF | | Chung-kung | (pS _

Chung-ni (Pye | chung-shu aa

Ch’ung-wen 5 MC

Dyin-si lu UT Bk | Dschu Hsi 7 Ke

fa (law) tA | | fa (to start) a

| Fa-tsang PE HK Fan Chung-yen, Wen-cheng Kung 7. #8 SCE. 48

Fan I-sou, Shun-li VR Se MLS |

fang Ay fen | ay | Fan Tsu-yii, Ch’un-fu, Shun-fu YE TS KM A

Fan Yii, Sun-chih BZ | Fan Yii-ch’i BE HS

feng ee fu i

Fang Fu-tao, Ytian-ts’ai 77 Hi TCR

Feng-hsiang , mA |

Fu Chien Ff BS Fu-chou | fee PN a |

Fu-hsi RR

oe GLOSSARY 397

Fu-kou TK ie |

Fu-ling fs BE 7 7 Fukien BE

Fukuda, Naomi | iis FA iE 3 a

| F ung Yu-lan 5 Ae Be - ,

| hat - | KK | Han (kingdom) — , ES

Han (state) | Fa : —_ ‘Han Ch’ih-kuo, Wei «HF BRL HE | |

Han Hsin i Han-lin | ik _

Han-ch’iian a FE Te | | Han Fei, Han Tzu IER , , Han K’ang-po Fe RA ,

Han Yi, Tui-chih BS

Hangchow a MN :

heng | {a | ho SO Go |

| hao-jan chih-cWi , — TERROR Oo

Ho-chien _ | fal | Ho Yen ie | Hou-chi 7 AB a

- _Ho Chi, Tzu-kung, Pei-shan AY FH At |

Hsi (e |

Hou Shih-sheng, Chung-liang fe bil BE {rp | ,

Hou Tao-chi RIG 7 , oe

398 GLOSSARY Hsi-hsia ae Hsi-ning RR Be - Oo Hsiang (duke) : Bs , | hsiang (character) *H Oo

Hsiang-kuo | | *H _ oe Hsiang Yii BEY) | hstao-hsiieh \\ hsiao-jen a a NK |

hsiao-kuo a ih _ Hsiao-tsung | TR | | Hsieh An Nee a Hsieh Chih i UE Hsieh Hsiian aa SA

| Hsieh Liang-tso, Shang-ts’ai, Hsien-tao WEA 4S 3a

Hsien (duke, prince) | AN

hsten (influence) au

Hsien-ch’un RE

hsin (faithfulness) | {8 ; |

hsin (mind) nA , | Hsin-an Ee hsing (form) iz | hsing (nature) PE hsing-cheng FH Be

Hsing-chuang 47K | , , hsing-erh-hsia ; Fe ii F , hsing-erh-shang 72 im | , Hsing-kuo Fal [a] |

i GLOSSARY a 399

7 HSING (form) -ming | yi ee

— Asing (punishment) -ming We |

Hsing Shu, Ho-shu, Ch’i RRA -

Hsing-tzu | fT | Hsiung-nu IL. hsiung-t2'u OK sii (must) | A | _ hsi (vacuous) i | . heii (waiting) : cn | | - Hsii Chung-ch’e, Chi RPE |

, hsii-shth a jie EY ,

_ Hsiian (duke, king) | | | hsiian (profound) x& |

-hstian-hsiieh xB , ,

|hsiian-te hstian-ming || ER , | | iS | _ Hsiin Tzu, Ch’ing, K’uang © Ai FINS | | - Hu An-kuo, Wen-ting HAR AC aE , -

Hu-chou WN Hu Shih ii

Huan is -

| Hua-yen | aE fa - -Huang-fu Huang ChinMi BUS , Hm | Huang Hsi, Ao-yii BR SERS | | Hu Yiian, I-chih, An-ting | a WRRS RE | |

400 GLOSSARY Huang Kan, Chih-ch’ing BR EIN

Huang Sheng-yii Ba

Huang Tsung-hsi et 5 ; |

Hui , oe Hui-chou $a

Huang Yen-sun | 3a ee HA a

Hui-tsung | «BR

Hunan HRA

huo (deluded) | Fk | huo (someone) BM | | I (river in Honan) F I (river mentioned in the Analects) UT |

i (already) , ob ii (heterodoxical) (feeling) Ok 3 ,

i1 (nourishment) (increase) ts«ee | Oo 2 (principle) | #G | Oe I-chou NN t-chii | 5a Fe i-fu-tang —EIe | i-shih —ttt a I-shu fu-lu eR | 1 (however) : nS

I-yin | iF | jen (man, people) XK |

jen (humanity) -

- GLOSSARY | 401 _ -Jinbun Kagaku Kenkyasho — ASCH BOF |

Ju-chou | | TEIN | , — ju-ho Bn fey

- jui-jan Ju-nan _ BN ea | | , K’ai-feng | Paey | K’ai-yiian | | 7 BAG | |

Ran | RK -

| K’ang-hsi ie BR

_ K’ang-ting _ , BRE |

| Kao-tsu ; rea, oo _ Kao Tzu | | at |

_Keio Kao-yao «BB | | | OBR | Oe | ken , & , ,

Kin Sai-min eK | | | Kinshi roku to

ko 2 , Koga Seiri cat Ee | | = Rockit a k’o-chiang Fe ef | _ kou | 7 a |

ku ae | Kou-shih ee

| Ku Hung-ming «BERR SE

Ku-liang Ch’ih BRR

kuat | OR

402 | GLOSSARY © |

K’uai-chi ere kuan wi —

Kuan-chung Bal He Oo |

Kuan-sut BeBe | kuei (negative spiritual force) 5,

kuei (to return) © Bit | kuei-met Baa IR

Rui ER | , Kume Teisai AAG | , : Kun | it | : kuei-shen , 5B, ie |

k’un (confinement) A | k’un (Earth) Ff kung (hall) fat |

kung (reverence) aS

kung-ching , ASK

Kung-sun Hung 4 Fah

Kung-yang Kao LS a Kung-yeh Ch’ang Wie , |

k’ung ZS | K’ung An-kuo FL , ,

kuo st | | K’ung Ying-ta FLA

| Kusumoto Masatsugu AER | | |

Li (king) a : li (distance) EI

GLOSSARY | 403 !

| ili (principle) pi | (propriety) ie | It (to separate) Pa —— ichstieh ee Li Ki aga Li Ssu Ei | Li Te-yii , Ete SO

hui ag

Li Pang-chih, Ch’ing-ch’en 45 FRE is

Li T’ung, Yen-p’ing ee ed Rie ZS |

Li Wen-chao, Yiian-lang, Heng-chai Ze CAFC BA |

Li Yii, Tuan-po _ | as gars yale fey

liang-neng BE 7 Liao, W. K. | Baxcss :

lin i Lin-an Sinead a Lin-chih 7 a

Liao-ning © iat Be | Lin-hai — Eilet est

|— LinLin-ju Hsi 1 Ai | - Baie -

Liu : BO Lin Yutang | | pee ee | ,

Liu An-chich BNR

Liu An-li, Li-chih ) ai) Zz RS VL. |

Liu Chang | 22) Fs oe | | Liu Chih-fu, Hsiian BRK | |

Liu Hsii BRR) a

404 , GLOSSARY

Liu I, Chih-chung 22) FEA rf _

Liu, James C. T. 2 F fe Liu Kuan, Tao-ch’uan SEs

Liu Pei BG Liu Piao 2X | Liu Kung-ch’iian DNAS HE , |

Liu Shih-hsien ll {1 Liu Tsung a #2 Fx

Lu , S . Lii (name) ae | Lo-yang 1 Ba

Lu Hsiang-shan, Chiu-yiian Be Se Ly Tu a |

li (to travel) its | lit (to walk) Fis Lui Hsi-che Ar Oy ,

-Lii Kung-chao | ro

Li Po-kung maa Li Yii-shu, Ta-lin FLAN ih _ | Lii Tsu-ch’ien, Po-kung, Tung-lai fi ae (AAS BRR

Mei | heh Mei Tse

Mao Ch’ang, Mao Kung BREX

| is Mei, Yi-pao Aes Fi |

meng oo Re

ming-chiao oe , ming (fate, to order) ap

GLOSSARY 405 ming-shih | 4 |

ining-i | «AR |

mo : Oo ce | Mo Tzu, Mo Ti Be ae

Mori Tatsu AZ | | mou | HK |

|

Mukyi Kai — FEES @

nai-yu | | | ie | _ Nan-hua chen-ching a Hx AS |

Nan-k’ang Pa BR , ~ Nan Yung PAS ; | Ning-tsung eo

Pan Hsing-ssu | BB ad | |

Pao-kao , Ee is | Pet — titi | -

pen-mo | RK | | =P (place) 3 , fe

| pt (associate) | i , pi (beclouded) aan a

pi (trouble) i oo | | —p’t pi-shih TE Oo (adornment) A p’t (obstructed) — | , | pien-p'i , , HERE | oe

pien-yiieh MM) | |

406 GLOSSARY . , ,

ping 2p | ping-teng ZB Be |

po , | #| | | Po-li Hsi _ BES a Po-lu-tung Fa BE fal |

pu | AR , pu-yen | | KE _ P’u-yang | ie | Po-na pen , AAA Ryo, Paul Ki-chun | Sl EK

san-chung , | =H Se-ma T's’ien A] Re Shan-chou | | Ye , shang | ‘Ss | Shao (duke) 4

shao (music) ia | Shao-nan 43 PA | | |

Shao-sheng wee | Shao Yung | | ABHE ; - | a

shen (positive spiritual force) Hie a

shen (to expand) - (3 Shen-sheng (person) , FA AE

shen-sheng (how) Bee

Shen-tsung bas | Shen Tzu, Shen Pu-hai FA AAR K | |

| GLOSSARY 407 | sheng-i AR | ,

_ shth (army) Ap

shth (time) Ie

_ shth (to fail) 7 an - _ shih (to employ, to let) cc |

shih (will then) ee | shih-ho bs Oo

shth-hstang | a EF , Shiki | BRR oO

Shih-tsung tts |

| Shih, Vincent Yu-chung WAZ EB a

Shoo King 7 / SE | , Shu (state) _ ee

shu (number) | | BL a |

shu (to devote) ee FRR | Shun 7 FR | | Siao-hio — | /\ 88 Simada Kenji Ae Sing-li | EE BE | | so-wang ARTE _

shuat AES |

so-yang fr 2 Sonkei Kakku ; RS Be | sue , |: — |

- so-Wwel | BR 28 | | | -Ssu-ma Hsiang-ju Al FFA do a

408 GLOSSARY

Ssu-ma Kuang, Chiin-shih BQRteH

Ssu-ma Tzu-wei, Ch’eng-chen wT tl aie

Ssu-pu pei-yao . — PUB ig BE a

| Ssu-pu ts’ung-k’an _ PU BBs Fl | |

Su 7 1S Su-chou aN

ssu-wen WiC Oo

Su Chi-ming, Ping AZ HAI

sui ia | _ sun (decrease) {A | , sun (yielding) 3E , Su Shih, Tung-p’o HE Ly

Sun-dz AF | Sun-shu Ao FRILL

Sun Ssu-miao RES Szechuan | Puy

sung Zs 7 ta-ch’u | AG | ta-chuang Ait | ta-hsiao-ta | ARINK ta-hsiieh RE ta-yu , KA t’a (it, they) fis | |

Tai T’ing, Tzu-yiian : We FIC |

T’ai (mountain) # t’at (peace) Be a

| GLOSSARY | 409 — T’ai-chi AB

T’at-chia AR | , T’ai-tsung | | AR | | T’ai-yiian A

, T’an-chou | te NN | T’an-kung 125

‘Tao. pte | | Then Hiuen BR | | T’ang — | Boo Tao-chou aN

Tcheou-li i) i: ae , Tcheou Touen-Yi | | | | aE :

|

io vi ry | RS : | Pijen Abe 7

te (to obtain) | os teTeng (virtue) . RB 7 | Chiung, Wei-lao ER A fe

Teng I 7 | BR ay | Ti-wu Lun, Po-yii | SRA |

t’i-yung A | |

| t’i-wu _ | fe DY Oo — Bten-chi : CORK

| T’ien-hu t'ten-fen Kat | Ril ST , T’ien-pao T’ten-li KE |, Ke | 7 |,

410 GLOSSARY T’ien Tzu-fang At

T’ien-t’ai os

ting | Sik | t’o-jan Wexe | | Tokugawa , ta | |

Tou at T’ oung-pao 1K | | Tokyo Gakugei oe i Todyd Bunko FE OC ee

Ts’ai (place) ie _ ts’at (capacity) y | ; , Ts’ai Yung-ch’un Be Ok AF ,

ts’ ang =Y

Ts’ao Ts’ao, 'T's’ao Kung ARE

T’schen-siuen | Ree 388 |

Tseng Tien , Gea

Tseng Tzu, T’s’an- eTZ | , | |

Tsing Hua (pi 38 | tso (shame) TE |

tso (to do) . (F | | | Tso Chuen Efe

tut | _ts’un FF | tut Se | tun . WK

Tu Yi, Yiian-k’ai ELFATCeL CO

7 GLOSSARY 411 | Tung Cho g4

-Tung-lai RR | Tung-yang | RG ,

‘Tung Chung-shu So ee tf BY , t’ung (penetration) ee

t’ung (to command) it | | tung (tree) Oe 7 itd T’ung-an Gina Tung Fei-ch’ing, Po-yii BAA | T’ung-shu fu-lu iH MY Sk |

tzu (self) = , , | tzu (time) 7 + | - 'Tzu-chang, Shih F-48 tit |

Tzu-cho Ju-tzu ARR Tzu-hsia, Shang | FRR , , a

tzu-jan i Aw | , Tzu-kung , oo | FH

Tzu-mo | Fs : | Tzu-ssu | FH - | Tzu-lu, Chung Yu F 26 fF A |

tzu-te | At Tzu-yu , | ¥ Uff 7

Tzu-yiieh-chiao oe Fi ,

ii (ideas) | fit , ui (meanings) _ Fi

wan Bt | |

412 GLOSSARY | Wan Chang , | Bs

Wang An-shih, Chieh-fu, Ching Kung ERATHHA

Wang Ch’i-chih, Wei | ae

Wang Hsi-chih ER Z 7 Wang Mang oe EF

Wang Pi | a Wang Su : | Oo EA

Wang T’ung, Wen-chung Tzu E830 HF |

Wang-wu £B Wang Yang-ming | BA : Wang Yu , | EtG

Wang Yiin Oo EFL Waseda — ARG HH Wei (feudal state) (i Wei (kingdom) _ BB

Wei (surname) a rs , wet (to act) 7 I) |

| Wei-Jui is A Wei-sheng Kao | OE Tea | |

|

Wen (emperor, duke, king) pre wen (culture, literature, ornament) XX

wen-chang , Miz

Wen-chi ye wen-hao dint | wen-ho | tt #4 a wen-li SCE

|

| | GLOSSARY 413

wen-yao x Wu (emperor, king) ra , wu (nonbeing) i wu (things) Y

wu-chi 4 Hi | wu-hsin | | 4A Ly |

Wu-hsing : | , | | BA , —— pu-kuei-chii REA | Wu Mien-hsiieh, Hsiao-yii | af AR - Wu Pi-ta, Po-feng — RAK , Wu Shib-li, An-chung ee ea ce

| Wu-tsung , TARR |

wu-wang TR ,

wu-wei EAS : | | | Wu-yiian © . ze Mi Ya Tsai , TER Yamazaki Ansai Ly et sl 24 ,

yang Bo

Yamazaki Michio «USE

Yang Chu 7 bak | | Yang Hsiung, Yang Tzu, Tzu-yiin imké BT Tz

Yang Po-yen, Yung-chai, Yen-ssu fa lA hat EB Yang Shih, Chung-li, Kuei-shan Ba REZ aa Lh |

Yang Tao-fu, Chung-ssu PBK | a

,Yeh Yeo a| | iid mn , , ee ,

414 GLOSSARY i Yen (state) HR | |

yen (serious) — | fe | Yen-an FEE 7 Yen Chen-ch’ing oe perl |

Yen Hut PAE a Yen-shih (2 Bip Yen Shih-ku BABS

Yen Tzu, Yen Yiian, Hui BAT BARE]

Yi Hwang = it

Yi King | ZK | | Yin (duke) ie oe

yin (negative force) |

yin (time) a Yin Hur-i Fe

Yin Po-ch’i FBR

Yin Shih FAL Yin T’un, Yen-ming, Ho-ching Fes was | Ying-ch’ang Ae | | Yu (king) | be

Ying AA ,

yu (by) ae yu (to have) A | , ,

— Yu-hsi (Yu-ch’i) WR _

Yu Tso, Ting-fu UBER ;

Yii (king) Bs _ | yti (comfort) R |

yii (to let, with) Ed |

GLOSSARY 41S

yti (to wish) RK | | Yii-lu oe oo an |

Vii Shih-nan, Yung-hsing RATER ak AL |

Yiian-feng | | Feu

| Yiian-shuo Yiian Hsien| ,| 7c JE HA , Yiian-yu : Tui

Yiieh ; 7 | it | Yiin-yen ae |

Yung-chia. , KE | , | Yung-hsing | | kM | a Zia, N. Z. | BATE oe

Zen | ja |

. BLANK PAGE a

INDEX Abei Bésan, 34n, 36n, 46n, 682, 81n, 84n, Anhui Province, xxxvin, 2n, 247n

87n; commentary of, 353 Animal sacrificial rites, 226, 229 Abiding in the good, see Resting in the Appearance, 124, 141, 2187 |

good | , Application, xxiv; daily, 3

, Absolute quiet, state of, 5,8 | , Apprehension, 137

Action, xxiv, 40, 58, 81, 157; and Arbitrariness of opinion, 75 | - response, xxi, 13, 27, 33; righteousness Archery, 36”, 264. |

as standard of, xxv; and knowledge, Army, 218”, 227, 234, 239, 262

46, 104 © | , Artisans, 206, 220n, 221 |

Activity, 124; and tranquillity, 5-7, 13, Asami Keisai, 22n, 43n, 44n, 223n, 16, 22, 142, 153; abiding in one’s 349-50, 352, 358; commentary of,

129, 139 Awakening, 281 .

, - sphere of, 42; always engaging in, 349

Advantage, 9n, 10, 12, 21, 208 , : . Affairs, methods of handling, 239-59 Bamboos, 248°

, passim; human, 287n i , Beginning, and end, 13

Ai (love), translation of, 366 Behavior, 219 | _ Ai-chou, 258n , Being and nonbeing, 286 | _ Akitzuki Kazutsugu, 72n, 84n, 131n, Benefits, 78 160”, 223, 287n; translation by, Blessing, 78 © ,

357-58 . Bodde, Derk, 363, 366, 369 )

Altruism, xxii, 61-62, 124, 292n, 299 Body, human, 21, 124, 137-38, 286 ‘‘Always doing something,” see Activity, Boodberg, Peter, 363, 368

always engaging in Book of Changes: and Ch’eng I, xiii, xxvi, Ambition, 50, 87 , xxvii, 12, 46”, 110-14, 1387, 139, 1427, An-ting, Master, see Hu Yiian : 307; and Chou Tun-i, xxvii; and |

Analects: chin-ssu lu, xiii; study of, xl, Chang T'sai, xxviii, xxxi, 120; as a 100, 102-4, 118; in arrangement of the Classic, xix, 362; and WNeoChin-ssu lu, 88, 328; described, 100”; Confucianism, xviii, xxiii; and Chu — quoted, 128n, 1292, 150n, 151n, 155n, Hsi, xxxvii, 323; excellence of, 7; 166, 1692, 171”, 182, 1892, 192n, 1932, described, 7n; discussed, 88, 99, 107z, | 194n, 199n, 208, 212, 215n, 248n, 249n, 286; Ch’eng I’s_ preface, 107-9; 256n, 265n, 266n, 273n, 276n, 28in, commentary by Ch’eng Hao, 113; , 2832, 290n; referred to, 160”, 164, referred to, xvii, 27, 37n, 76n, 83n, 125,

167n, 188n, 216n, 234n, 261n, 264n, 152, 156n, 187n, 2102, 239n, 268n, ; , 277n, 360; commented on, 168”, 323, 287n, 300”; quoted, xxxiii, 6”, 11-12, 331; imitated, 293; comments by Chu 20n, 33n, 40-41, 43n, 44n, 47n, 48n,

, Hsi, 323, 324, 344; as one of Four 59n, 65n, 71n, 72n, 75n, 84, 96n, 109n,

Books, see Four Books , 146”, 147, 153”, 154”, 157”, 1587, | Temples, ancestral | 189n, 190, 191m, 203, 205n, 2062, 207n,

Ancestors, sacrifice to, 181; see also 159n, 167n, 171, 173n, 183n, 184-86,

Anger, 8, 28, 36, 38, 41, 129, 145, 147, 216n, 225n, 240n, 241n, 242n, 243n,

149, 154, 160-61, 164, 305 244n, 245n, 246n, 249n, 257n, 258n,

418 | INDEX |

Book of Changes (Cont.), 45, 63, 88, 195, 280-88; competition , 261n, 269n, 271n, 273n, 281, 284n, with Confucianism, 104, 109”, 147, 290; imitated, 293 280~83, 285-86, 358; rites of, 231; see

Book of Filial Piety, see Hsiao ching also Doctrines, heterodoxical; Four

Book of History: as a Classic, xix, 36, 88, Elements

171n, 326, 328; quoted, 52n, 61n, 64, Bureau of provisions, 130 , ,

82n, 93n, 156”, 181m, 210n, 250n; study of, 106-7, 121; described, 106%, Calculations, 133, 256, 274; calendaric, 117; referred to, 134n, 163n, 218n, 218; of passage of events, 218”; see 272n, 290n also Manipulations | Book of Mencius: referred to, xviin, 10n, Calligraphy, 133, 262. l4n, 22n, 24n, 54n, 66n, 93n, 141n, Calmness, xviii, xxiii, 39, 41, 147, 218; 161m, 163”, 171n, 1952, 275, 290n, see also Mind; Nature 360, 365; and Neo-Confucianism, xviii; Capacity, 29, 252 explanations by Chang Tsai, xxvi; as Capital punishment, 234, 246 one of Four Books, xxxviii, xl; study of, | Carriage driving, 36”

xl, 102-4, 148, 324; quoted, 28x, 30, Caution, 269 41, 43n, Sin, 56n, 57n, 65n, 70n, 74n, Ceremonies: government promotion of,

7T6n, 78n, 80n, 88, 94n, 129n, 132n, xxvi, 215; and humanity, 31, 266; 134”, 138, 143, 144n, 149n, 154n, taught by Chang Tsai, 49, 84, 263, 162n, 164n, 166n, 167n, 183, 191n, 266; sacrificial rites, 226, 229; Six, 197n, 201n, 2132, 215, 216n, 232n, 229; see also Propriety, rules of; 2352, 239n, 242n, 256n, 260, 267n, Righteousness, and propriety

274n, 278n, 280n, 281n, 283n, 289n, Ceremonies and music: and harmony, 53; 299n, 300n, 305n; in the arrangement cultivation of, 126; government promo-

| of the Chin-ssu lu, 88, 328; described, tion of, 215, 218-19, 232, 297; in 102n; commented on, 200n, 214, 223n, sacrifices, 240; flourishing of, 256;

279n, 323, 328; concepts in, 365 and human character, 265, 300

Book of Music, xixn, 36n, 97n Ch’a (to examine; to know), 937 , Book of Odes: as a Classic, xix, 36, 171m, Chai Ch’u, 362 ,

| 326, 328; quoted, Sn, 31n, 78n, 139”, Ch’an Buddhism, see Buddhism: Ch’an

144n, 162n, 169, 181, 203n, 209n, 247, (Zen) |

263n, 290n; referred to, 20n, 98-100, Chang, Carsun, 360-31, 369 — 211n, 237n, 265n, 294; discussion of, Chang Chien (T’ien-ch’i), 131-32, 248

88, 106, 117; study of, 99-100; Chang Ch’in-fu, see Chang Shih commented on, 105”, 214; Mencius’ Chang-chou Prefecture, xxxvi |

understanding of, 120 Chang Heng-ch’ti, see Chang Tsai

Book of Rites: as a Classic, xix, 36n; Chang Hsiao-hsien, see Chang Po-hsing quoted, 207, Sin, 53n, 74n, 1282, 137n, Chang Hung-chung, 110 139n, 144n, 168, 176n, 1802, 212”, Chang I, 69, 150, 166 261n, 266n, 284n, 299n, 305; referred Chang Lii-hsing, xxxvz to, 662, 70n, 78n, 79n, 226n, 240n, 2602, Chang Nan-hsien, see Chang Shih

264n, 267n, 292n, 367 Chang Po-hsing (Hsiao-hsien): deletes Boundaries, 220-21 . Ch’eng I’s saying about widows, xxvn;

Brothers, 77, 181-82; see also Respect, commentary of, xxxvn, 342; comments

brotherly | selected, 11, 13-14, 21, 24, 28, 60, 73, Bruce, J. P., 361 79, 124, 132, 134—36, 138, 140, 143, | Buddha, 279-80 145, 148, 150, 165, 166, 174-76, 171,

Buddhism: Ch’an (Zen), xvii, xviii, 22, 185, 214, 226, 228, 233, 251, 254, 71, 143”; influence on Neo-Con- 269-70, 277, 295, 298; interpretations fucianism, Xvi, . xviii, xxviii; Neo- of and comments on the text, 372, 44n, Confucianists’ study of, xxx1, 299, 306; 45n, 47n, 48n, 49n, 53n, 54n, 59n, 60,

doctrines of, 27, 150”; criticized, xi, 64, 652, 662, 67n, 73, 79, 83n, 89n,

INDEX 419 131n, 162n, 168, 196n, 239n, 267n, Chekiang Province, xxxix, 130n, 262n, — 2682, 279n, 305n, 330; substitution of a 330n, 337-39 — gection, 177n, 342; and Lii Tsu-ch’ien, Chen (activity) trigram, 269

325, 345 _ Ch'en (immerse), 95n

198”, 324 Chih a

Chang Shih (Ch’in-fu), xxxxva, xxxxix, Ch’en Ch’i-chin (Ch’ien-shih), see Ch’en ee

_ Chang Ssu-shu, see Chang I Ch’en Chih, 16, 52, 338

Chang T’ien-ch’i, see Chang Chien . Ch’en Ch’un, 338, 346, 361, 366 Chang Tsai (Heng-ch’ii, Tzu-hou): ap- Ch’en Hang, 23”, 125, 306n, 330, 351; praisal, xli; as a Neo-Confucianist, xvii, | commentary of, 345 , XIX, Xxi, xxiii; Western Inscription of, | Ch’en Kuan, 99n

«Xx, Xxxvill, see also Western Inscription; |Ch’en Wen-yao, 341 , works described, xxvin, xxviin; andthe Ch’en Ying-chung, see Ch’en Kuan

| Ch’engs, xxix, xxxi, xxxii, 254, 303, Cheng, state of, 47, 216, 277, 283

306-7; opposition to Wang An-shih, Cheng (to correct, to expect), 129” xxxi; biography of, xxxi-xxxii, 235, Cheng Hsiian, 114”

306-7; teachings of, 30-34, 72-87, Cheng Ku, 52 | 151-53, 166-70, 181-82, 199-201, Cheng Kuang-hst, xxxvn

215-17, 234-37, 257-59, 266-67, 277— Cheng-meng, xxvi, xxvii, 33”, 64n, 80, 287,

78, 288; taught ceremonies, 49, 84,263, | 288”, 331, 333-34 | 266, 307; doctrine of transformation Cheng-shu, see Ch’engI _ of physical nature, 72-73, 307; studied Ch’eng, King, 222” | military craft, 234; feeling for life, Ch’eng (sincerity), 18 -

302-3 : Ch’eng (to complete), 2187

Chang Tzu Cheng-meng chu, 74n _ Ch’eng Chernig-shu, see Ch’eng I Chang Tzu ch’iian-shu, xxviii, 33n, 39%, Ch’eng Hao (Ming-tao, Po-ch’un): and 63n, 77, 78n, 235n, 287n, 2882, 334, Neo-Confucianism, xvii, xix, Xx, XX1,

335n xxii, xxiii; works described, xxviin;

' Chang Tzu-hou, see Chang Tsai . studied Buddhism and Taoism, xxix, | Chang Tzu yii-lu, xxviiin, 99n 299; biography of, xxvii-xxx, 225, 232,

~ Chang Yiian-chen, 341 | , 299-302; as teacher, xxix, 49, 72, 304; )

Ch’ang-an, 43, 130 government official, xxix, 133, 225, Ch’ang Ch’ien-tao (Ta-yin), 237 239, 250, 256, 302; opposition to

| Ch’ang-sha County, xxxvin , Wang An-shih, xxix, 247-48, 257;

Change: four steps of, 9-10, 12, 21; compared with Ch’eng I, xxx, 304; constant, 13, 210; characterized, 17; teachings of, xxxiii, 17-23, 27, 39-42,

system of, 76, 138, 241; forms, 48-49, 56, 60, 68-70, 72, 105-6, 113, number, and symbols, 108-11; sym- 125-33, 138-40, 150-51, 160-63, 166,

bolism of, Il”, 112; see also Book 177, 203, 211-15, 219-21, 225, 232-33, | of Changes; Hexagrams, symbolism of; 238, 247—S1, 256-57, 262-64, 273-74,

Transformation | . 277, 279-85, 289-91, 294, 297; essay

Chao Ch’i, 88”, 104” on calmness: of nature, 39-41; on Chao Chih-tao, see Chao Shih-hsia. | reading, 52, 105; and Chang Tsai, 79, Chao Ching-p’ing, 195 303, 306-7; exercise of mind, 130, 133;

} Chao Shih-hsia, 276 practice of calligraphy, 133; and

, Chao-shih k’o-yii, 324n hunting, 163; memorials to emperors, Chao Ta-kuan, 86” 203, 219-22; ten points of government,

Chao Ytieh-chih, 3242 | 220; and Chou Tun-i, 299; saying Ch’ao-chou Prefecture, 2977 excluded from Chin-ssu lu, 324n,

Character, moral, 73-74 | 325

: Che-chou Prefecture, 225 | Ch’eng Hsiang, 179-81 | Che-tsung, Emperor, xxx, 233, 255” Ch’eng I (Cheng-shu, I-ch’uan): and

, Chekiang East, xxxvi , Neo-Confucianism, xvii, Xx, xxi, XXiX,

420 INDEX Ch’eng I (Cont.) | Ch’i-sheng (material force overwhelming), XXXi, XXXIil, XXXVIl1; Commentary on 250n | Book of Changes, xiii, xxxiv, 111, 114, Ch’i-tiao K’ai, 55 , 125, 207, 309-11, 314, 316-20; works Chia-ching period, 341

| described, xxvin; studied Buddhism Chia-jen (family) hexagram, 173, 202 —

and Taoism, xxix; biography of, Chia-yu period, 306 |

XxX-xxxi; and Ch’eng Hao, xxxi, 67n, Chiang Ch’i-p’eng, xxxn, xxxvn 304; teachings of, 8-17, 23~30, 35-38, Chiang-nan West, xxxvi, xxxviin

42-48, 55-72, 88-105, 125, 128, Chiang-tz’u (gradually), 93n |

133-50, 155-61, 163-66, 171-81, 183- Chiang Yung, selections from, 17, 23, 99, 204-11, 213-15, 222-33, 238-47, 60-61, 69, 72, 161, 166, 188, 234, 250,

249, 251-54, 256, 260-66, 268-77, 264; criticism of Chou Kung-shu, 34; 280-81, 285-86, 291-98; opposition to interpretations of, 372, 29n, 63n; Wang Pi, 12m; interpretations of textual comments, 101”, 274n, 279n, Confucius, 167; essay on Yen Hui, 287n; commentary of, 330, 342-44,

35-39; as teacher, 69-71; and doctrine 354, 358; quoted, 345

| of physical nature, 73; and Chang Tsai, Ch’iang-tzu (body), 22

80, 306-7; prefaces of, 107~—10, 114-17; | Chiao Hstin, 1292, 139”

study of history, 119; commentary on Chiba Jisai, 223, 335 , the Spring and Autumn Annals, 114-17; Chieh, King, 16 - :

teaches meditation, 151; adminitions, Chieh (restraint) hexagram, 159-60 155-57; biographies of his parents, Chieh (to remove) hexagram, 208, 270

179-81, 225; as government official, Chieh-fu, see Wang An-shih

196-97, 255; memorials to emperors, Chien (gradual advancement) hexagram,

204, 222-23, 238; investigation of 245

school systems, 223-25; character of, Chien (obstacle) hexagram, 46 304, 308 ; saying excluded from Chin-ssu' Chien-te (to show evidence of), 1282

lu, 324n; comment on by Chu Hsi, Chien-yang County, In

see Chu Hsi Chien-yti Hsien-sheng wen-chi, 328n, 342n

Ch’eng I-ch’uan, see Ch’eng I Ch’ien (heaven; male) hexagram, 11n, 17n,

Ch’eng I-ch’uan nien-p’u, 39n 2in, 37n, 43n, 47n, 50, 99n, 1417, 154,

Ch’eng-kuan, 1097 156”, 186; characterized, 6, 9, 59,

Ch’eng Ming-tao, see Ch’eng Hao 154 :

Ch’eng Po-ch’un, see Ch’eng Hao Ch’ien (heaven) trigram, 44n, 99n |

Ch’eng Po-wen, see Ch’eng Hsiang Ch’ ien-tao, see Ch’ang Ch’ien-tao

Ch’eng Shao-shih, 254 Chih, 195 , , Ch’eng-tu, 232, 253n Chih (government), 2992

360 Chih (to know), 143n |

Chi (activating force), translation of, 7n, Chih (merely), 65” -

Chi (self), 134” Chih (natural substance, simple stuff),

Chi-chi (already accomplished) hexagram, Li5n

210 | Chih (to stop), 1292, 2132

Chi-ch’u (many), 249n Chih (wisdom), 28 :

Chi-hsti (many), 249n Chih-ch’ing, see Huang Kan |

Chi-shih le (how long), 63” Chih-ming (giving up one’s life), xxxiv Chi-shih tzu (how long), 637 Children, education of, 169, 258, 260—67

Chi shuo, 333 = passim; care of, 175-76, 180 |

Ch’i, state of, 215, 245n Chin (forwardness) hexagram, 158, 185 Ch’i (concrete things; instrument), 18 Chin-ch’eng County, 225 Ch’i (material force), 181, 360, 366; see Chin-hua County, xxxix, 330, 339

also Material force Chin invaders, xxxvit |

Ch’i-chih, see Ch’en Chih Chin-kuei (advice of those nearby), 2042

Chi-fen (irascible), 2507. Chin shu, 61n, 187n, 253n

INDEX | 421 Chin-ssu (reflection on things at hand), Ching, Emperor, 227”

translation of, xiv, 360 Ching, State Duke of, 257” : ,

Chin-ssu hsti-lu, xxxvn , oo Ching (seriousness; reverence), translaChin-ssu lu: editions of, xii1, 336; meaning tions of, xxiii, 361; see also Seriousness

_ of Chinese title, xiii, xx, 360; described, Ching (well) hexagram, 189 ,

7 xxi, 1, 3; teachings in, xxi, xxii, xxiii, Ching-chou, 296” , xxiv; sources of selections, xxvi, xxvii, Ching K’o, 248 , ,

xxviii, 309-22, 330-36; selection of Ching-shuo, xxvi, xxviii, 226n, 331, 333sections, XXvi, xxviii, 7m, 20”, 2337; 34, 336

Chu Hsi’s editing, xxxiii, xxxiv; Ch’ing-ju hstieh-an, 342n, 343 , anthologies, xxxvz; Chu Hsi on, xl, xli;_| Ch’iu Chiin, 344

influence of, xxv, xxvi; model for Ching shth kao, 342n

on the location of sections, 12m, 17, _ Chéng Yop, 83x, 1437, 198n, 240n, 344,

—-- 39n, 96n, 121; attribution of sections, 346 17n, 18, 20n, 21n, 53n, 54n, 56n, 59n, Chou, King, 147, 16— ,

«65, 66n, 67n, 68n, 105n, 129n, 1302, Chou, Duke of, 120, 240, 247, 285, 289; 137, 249n, 292n; arrangement, 309, and the Book of Changes, 7n, 108n _ 330; compilation of, 323 ff; limited Chou dynasty, 115-16, 1202, 204n, 222n,

selections from Chang Tsai, 323; 237n; Later, 213”, 233; see also Five | , number of selections, 324-25, 331-34; Dynasties; Three Dynasties —_— | Lii Tsu-ch’ien’s role in: compilation, Chou Hsing-chi, see Chou Kung-shu , 325~26; order and contents of chapters, Chou-1, see Book of Changes

326-30; and the Great Learning, 327, Chou-t k’ou-1, 112n

, 329; titles of chapters, 329, see also Chou kuan, see Chou-h

Yeh Ts’ai; Chinese commentaries, Chou Kung-shu, 178, 287n, 328, 340-41,

337~45; Yeh Ts’ai’s version of, 337n; 344 |

Korean commentaries, 345-47; Chou-lt, xixn, 88, 120m, 214-15

Japanese commentaries, xii, 347-57; Chou Lien-ch’i, see Chou Tun-i _ Japanese translations, 357~58; German Chou Lien-hsi, see Chou Tun-i

translation, 358 : Chou Mao-shu, see Chou Tun-i | ,

_ Chin-ssu lu chi-chieh (Chang Po-hsing), ‘“‘Chou-nan,’’ 100, 182 , see under Chang Po-hsing Chou Tun-i (Lien-ch’i or Lien-hsi; Chin-ssu lu chi-chieh (Yeh Ts’ai), see Mao-shu): and Neo-Confucianism, _

under Yeh Ts’ai | XVii, XVIil, XX1i1, XXxiii; works described,

_Chin-ssu lu chi-chu (Chiang Yung), see xxviiz, biography of, xxviil, xxix; and

under Chiang Yung | Buddhism and Taoism, xxviii; and _Chin-ssu lu chi-chu (Mao Hsing-lai), see the Ch’engs, xxviii, 163, 299; and under Mao Hsing-lai , living things, xxviii, 21, 302-3;

Chin-ssu lu chieh, 341 teachings of, 5-8, 35, 123, 154-55; on Chin-ssu lu fa-hui, 339 , | tranquillity, 5, 143; explanation of the ,

Chin-ssu lu Ruang-chi, 340 diagram of the Great Ultimate, 4-7, Chin-ssu lu pu-chu, 23n, 339, 345 of Confucius, 50; characterized, 298 Chin-ssu lu tsa-wen, 16, 52, 338 Chou Tzu ch’tian-shu, xxvii, 299n Chin-ssu lu yen-chu, 338 : Chou Ya-fu, 227n

— Chin-ssu lu piao-t’t shth-i, 341 323; works of, 5—7, 323; on the joy

Chin-ssu pieh-lu, xxxvn . Ch’ou (one of the Twelve Earthly Chin (caution), 250” Branches), 115” Ch’in, king of, 248n Chu Chang-wen (Po-yiian), 42, 88-89

. Ch’in, state of, 51, 782, 279n Chu Ch’iian, xxxvn , _ Ch’in dynasty, 79, 108, 115, 117, 216-17, | Chu Hsi (Chu Hui-an; Chu Wen Kung; ,

| 248n, 253n, 300 State Duke of Hui): on the Chin-ssu lu, | Chinese philosophical terms, translation _Xx, xxxiv, 323-26; commentaries and

of, 359-70 - _ compilations by, xxvi, 344; and Neo-

422 - INDEX Chu Hsi (Cont.) 162-63, 167, 173, 177, 179, 181, 186, Confucianism, xxxili, xxxviii; on Shao 188, 193-94, 196-97, 199, 205, 212-13,

Yung, xxxiii; dislike of Taoism, xxxiii; 215, 232, 236-37, 243-44, 250-51, interpretations of words and phrases, 254, 265, 272, 276, 280, 282, 286, 291, Xxxiv, 16n, 26n, 34n, 43n, 58n, 74n, 75n, 293-98, 300, 303: quoted by commen-

108”, 114n, 116, 1282, 129n, 139n, tators, 346, 348, 354 159n, 2551, 272n; comments on Chu Wen Kung, see Chu Hsi

Ch’eng I, xxxiv, 9, 15-17, 19, 29-30, Chi (living), 236” 32, 47, 73, 112, 125, 143, 148, 265,275; Ch’u (state), 47n, 5In, 227n, 289

quoted in commentaries and an- Ch’dé (crooked), 2442 thologies, xxxvn, 340, 343-54; and Ch’d (to go out), 23” government service, xxxvi, xxxvii; Ch’i (to take, etc), translation of, 359 biography of, xxxvi-xxxviii, xxxix; Ch’u-fet (none other than this; not

memorials of, xxxvil; persecution wrong; the truth is), 91” and honors, xxxviii; temple guardian- Ch’uan (to transmit), 647

ship, xxxviii; and the Four Books, Ch’uan-shan i-shu, 341 | : XXXVili; works of, xxxvili, 323; com- Chuang, Duke, 211”

ments on Chang Tsai, xli, 73; on Chuang, King, 51m, 216n | -

operation of material force, 3; com- Chuang Tzu, 54n, 64n, 130n, 267n, 274,

ments on selections from Chin-ssu lu, 292n, 368-69

Tn, 33, 129n, 178n, 181”, 324; on the Chiieh (to stop), 75n

changeability of human nature, 16; Ch’un-ch’iu, see Spring and Autumn

on inborn nature, 19; textual comments Annals on Chin-ssu lu, 29, 30n, 37n, 39n, 41n, Ch’un-ch’iu wei, 117n

46n, 128, 146n, 154n, 177n, 279n; Ch’un-hsi period, 1, 3 -comments on Ch’eng Hao, 42, 49-50, Ch’un Ts’ew, with the Tso Chuen, The,

53, 138; on Mencius, 49; description of 7182 , :

chapters, 327-29; pupils of, 337-39; Ch’un-yu period, 338 selected comments, see under Chu Chung,(conscientiousness),translation of, 36: Tzu wen-chi; Chu Tzu yii-lei; Chung- Chung (equilibrium; middle), 22n, 24-25, yung huo-wen 2187 Chu Hsien-tsu, xxxvn Chung (realness; sincerity; loyalty), 177,

| Chu Hui-an, see Chu Hsi 115” , , ,

289, 295-97 19in, 246. |

Chu-ko Liang (K’ung-ming, Wu Hou), Chung-fu (central sincerity) hexagram,

Chu-ko Wu Hou, see Chu-ko Liang Chung-kung, 212-13 :

Chu Kuang-t’ing (Chu Kung-shan), 304 Chung-ni, see Confucius |

Chu Kung-shan, see Chu Kuang-t’ing Chung-shu _— (conscientiousness and —

Chu Po-yiian, see Chu Chang-wen altruism), translation of, 362

Chu Tzu chieh-yao, xxvn, 344 Chung-shuo, 90n, 285n, 297n Chu Tzu chin-ssu lu, xxxvn Chung-ssu, see Yang Tao-fu

Chu Tzu hsiieh-ti, 344 Chung-yu (Tzu-lu), 164 _

Chu Tzu i-shu, xi, xiii, 28”, 37n, 46n, 334, Chung-yung chang-chii, 31n, 114n, 338

344 : Chung-yung huo-wen, 69

Chu Tzu nien-p’u, In, 325n, 361 Ch’ung-wen, 307

Chu Tzu wen-chi: selections from, 234, Circumstance, 118, 210; see also Mean 276, 303; quoted by Chiang Yung, 344 Civil service examinations, xxv, xxix, Chu Tzu yii-lei, selections from, 13~14, XXXV, xxxix, 192, 196, 198-99, 299, 325.

19, 21, 23, 26-27, 29-31, 34, 36-45, 47, Clan, 228; monthly banquets to

49-51, 53-58, 60-63, 65-71, 73-75, 85, strengthen, xxv; genealogy of, xxv

90-92, 94, 96, 102-7, 109, 111-12, Classics, xviii, xxiv, xxxi, XXXIV”, XXXVIII, 116, 121, 124-26, 128”, 129-30, 132-33, 50, 70x, 91, 99-101, 118, 222, 262, 292,

136-44, 146-49, 151-52, 155, 160, 366; see also Five Classics ; Six Classics |

7 INDEX 423 Classified conversations of Master Chu, Cultivation, 17, 61, 72, 82; self, 65, 81,

see Chu Tzu yii-let , 219; moral, 66 | | Cold, 46 Four Seasons; Yang;. Oo Yin Commiseration, 10, 21-22, 27, 29-30; see also Four Beginnings Daigi roku, 109n | _

Clothing, 124 Cycles, 113; see also Beginning and end;

|

Commodities, 218” Daikanwa jiten, 109n, 346, 363 |

Altruism Day, 31, 76, 218, 285 | , 29 , and life and death Compliance, 10 , Deceit, anticipation of, 273 - Compassion, as virtue, xxiii; see also Dance, 263-64, 266 ©

Completion, 9n, 10, 207; and destruction, Death, 26, 74, 285; see also Righteousness,

Concentration, xxiii, 123, 142, 144, 148 Deference, 10 ,

Conduct, 81, 124; rules of, 76n _ Depravity, guarding against, 141-42, 144

Confucian School, 35, 63-64, 73, 89, Descendants, 228, 231 , , 195, 290-81; see also Confucius: his Descent, heads of, xxv, 227-29, 231 Way and learning; Neo-Confucian- Desire(s), selfish, xxii, xxiii, 44, 74-75,

ism 122, 128, 155, 159-61, 163-64, 166,

- Confucianism: doctrines of, xvii-xviii, 168, 274, 277; having few or none, 123,

XXiV; innovations in, XViii, xix; eco- 150, 154, 168; see also Nature, nomic systems, xxxi; becomes state Principle of

dogma, 57n; as part of learning, 63, 86; | Despots, xxvi, 203 , , ,

see also Buddhism; Classics; Confucius; Destiny, 10, 29, 74, 83; fulfillment and

Confucian School; Way, the a establishment of, xvii, xxii, xxiv,

Confucius (Chung-ni): in history xxx, xxxiv, 72, 77, 174, 300; see also

xxxvi, 11m, 29, 86; and the Classics, Mandate of Heaven : 7n, 11n, 108”, 115, 122; various Destruction, and completion, 29

doctrines of, 15-16, 28, 42, 95, 287; Development, 9x, 10 , , his Way and learning, 35, 82, 98, 187, Devotion: to literary studies, xxiv; to 216, 261, 281, 291-92, 300; bitter cry flowery composition, xxiv; of king to , of, 40; joy of, 50, 140, 298; character welfare of people, xxvi; to profit, 67

of, 75, 82, 290-91; compared with his Dew, 10 ,

pupils, 89, 96; and the stream, 99, Dharma, translation of, 362

140; praise of pupils, 38, 55, 61m, 65, Diction, 38, 64 | ,

105; as teacher, 188, 250, 266-67; Difficulties, 76 7: grand master, 212, 290; on licentious Dislike, 10, 29-30 , _ songs, 277, 283; and immortals, 285; Disposition, 21, 90, 104-5, 124, 292, 297,

see also Classics; Confucianism 304 , ,

Altruism , worthies, xxi; 289-308 ,

Conscientiousness, 61-62, 292n; see also Dispositions of Confucian sages and

Consciousness, 143-44, 146, 148 > Divination, xviii, xxxiv, 107m, 108-9, 111,

Construction, 29 183-84, 2187, 23 , Correctness, xxxiv, 6, 40, 105, 111-12, Dyin-si lu, 47n, 7in, 74n, 89n, 130n, 1311,

, 218, 264, 269, 271; of sage, 41; firm, 223n, 280n, 287n, 305n, 358 45-46; see also Mean, and correctness; Doctrine of the absence of mind, 71 , _

li (principle), correct | Doctrine of the Mean, 22-25, 36, 56, 69” Cosmic force, see Yang , _ 281n Oe Courage, 56, 62, 152. Doctrine of the Mean: importance in

Creation, 10, 14, 32; “forces of,’ xxi; © Neo-Confucianism, xix, xxxi, 306, 344;

traces of, 10; operation of, 10”; see also one of Four Books, xxxviii, 70n;

, Production and reproduction discussed, x!I, 79-80, 88, 102, 107, 118,

Creative process, 21 | 122, 328, 365; referred to, 22n, 74n, Creel, H. G., 363-64 85n, 114n, 146”, 292n, 305”; quoted, —

424 INDEX Doctrine of the Mean (Cont.) Exercise of seriousness, xvii. 17n, 25, 28n, 31n, 37n, 78n, 82n, 115”, Expediency, 86 ,

129n, 138n, 140n, 157n, 226n, 294, External life, xxiii, 41, 43, 44, 48, 56, 59,

299n; described, 79” 72, 85, 87, 139, 149; of superior man,

Doctrines, heterodoxical, 95, 279-88 44n |

passim, 300, 305 | Eye, 286” a- , Dobson, W.A.C.H., 102” | : Dogmatism, 75 Fa (to discover, etc.), 71”

, Doubt, xxiv, 85, 94, 96, 121 Fa (law; methods; elements of existence),

Dragon, 127n | , translations of, 214”, 362, 367 Drink, 124 — Fa-yen, 982, 2852, 293, 294n

Dreams, 148-49 | : Fa-tsang, 109”

Drunkards, 72, 77, 277 Faithfulness, 17-18, 42, 48, 59, 68, 82, Dubs, Homer H., 360, 366 115, 136, 219, 296; and natural selfDuty towards parents, see Filial piety sufficiency, 30; see also Five Constant

Duyvendak, J. J. L., 359, 363 Virtues

Ear, 2867 , Fame, 42, 67 | Earnestness, 60, 153 Family: regulation of, xxi, 171-82 passim; Falsehood, 203

Earth (k’un): as Element, 5, 150, 2187, _ husband and wife, xxiv; widows, xxiv; | 2812; and heaven, 19, 21, 27, 36, 72, personal affection among members, _

76, 78, 83, 150, 218”, 283, 286, 291, xxv, 77, 176; monthly banquets to oe 296; as female element (yin), 6, 77; strengthen bonds of clan, xxv; support | weak and strong as way of, 7; as the of, 199; governing of, 202; living Way, 7, 12; constant principle of, 40; arrangements, 256; see also Descent, nature of, 73; System of, 115”; mind heads of; Filial piety; Parents

of, 303; see also K’un Fan Ch’un-fu, see Fan Tsu-yii

East Chekiang School, see Lti Tsu-ch’ien Fan Chung-yen (Fan Wen-cheng Kung),

Eastern Inscription, 81 xxxi, 255n, 306

Education, 17, 18, 2182, 260-67; moral, Fan I-sou (Shun-li), 255 : xxvi; elementary, xl; see also Learning; Fan Shun-li, see Fan I-sou

School system Fan Sun-chih, see Fan Yt

Egotism, 75 | 120n, 197 7 Effort, artificial, 129 Fan Tsu-yii (Ch’un-fu, Shun-fu), 1197,

Eight Governmental Offices, 218” Fan Wen-cheng Kung, see Fan Chung- |

Eight Steps, 327, 329 | yen , ; Eight Trigrams, 72, 2092 Fan Yii, 82, 92, 216

Endurance, 60 Fang (must), 5in ,

End crowning good life, 218% Fan Yti-ch’i, 248

Energy, 59, 127, 211 . Fang Fu-tao (Yiian-ts’ai), 47 Enlightenment, see Intelligence; Sincerity Fang Ytian-ts’ai, see Fang Fu-tao_ : Equilibrium, xxiii, 8, 22”, 79, 129, 130, Farmers, 206, 221, 265

145-48; see also Mean Fasting, halls of, 229

127n Fear, 16 ,

Erh (transition), translation of, 363 Fate, 7, 61, 188, 191-93, 195; see also

Erh-Ch’eng ch’iian-shu, xxvii, 104, 1142, Destiny | a |

Erh-Ch’eng Hsien-sheng let-yii, 127n,280n Feeling, 28; man’s, 34, 53 |

Erh-ya,11n,12 Fei-ch’ing, see 'T’ung Po-yii Establishment, 68 Fen (share), 17n

Evil, 6, 8, 19-20, 139, 202, 261, 275; Feng-hsiang Prefecture, 131” fortunes of man, 6; and good, 28-29, Feng-lei Chin-ssu lu chi-chieh, 287n, 328n,

74, 132, 141, 167, 260 340 | _ ,

Examination of doubts, 218” Feudalism, 232, 237, 240

INDEX , 425 Filial piety, xx, xxiv, xxvi, 26, 66, 77, 78”, | Fundamental and secondary, 107, 174-75

80-81, 209, 219, 300; see also Parents Funerals, 231, 325

Fire, 4, 5, 150n, 218n, Firmness, 9n, 10, 12,281n 21 ,, Gain, 29

Five Activities, 218” Gendai goyaku kinshi roku, 23n, 72n, 89n, Five Agents, 5-6, 36, 218” 95n, 131m, 177n, 280n, 287n, 357

Five Arrangements of Time, 2187 General Verification, 2187

Five Blessings, 2187 Gentleman, aspiration to become a

_Five Classics, xix, xx, xxix, 97n, 117 - worthy, 35

Five Constant Virtues, xxii, 6n, 8, 9n, 36 Gik6, 35 |

Five Despots, 216-17 Gonoi Ranshu, 23”, 248n, 350

Five Dynasties, 213, 216 Good, 6, 8, 19, 47, 82, 265; fortunes of Five Elements, see Five Agents _ man, 6; and evil, 28-29, 74, 132, 141,

Five Human Relations, 53, 173, 176, 209; 167, 260; understanding of, 49

see also Human Relations | _ . Goody-goody people, 278 |

Five Masters, see Chang Tsai; Ch’eng G6té kinshi roku, 36n, 58n, 78n, 91n, 1187,

Hao; Ch’eng I; Chou Tun-i; Shao [27n, 131m, 160n, 171m, 192n, 204n, ,

~~ Yung Ce 235n, 280n, 287n, 292n, 348

Five moral principles of man’s nature, 6 Gotd Shunzui, 337”

Flourishing, 9n, 12, 21 Government, xxvi, xxxi, 14; principles of,

Foochow, 263 xxv, 201-17; methods of, xxv, 216, Food, 124, 2182; supply, 220 232, 238-59 passim: measures of, xxv,

Forgetfulness, 129 209-12, 214-15, 218-37 passim; service Forke, Alfred, 361, 369 in, 183-201 passim, 253, 265, 275,

Form, physical, 72-73; and symbols, 305, 324; benevolent, 234-35; strong, _

108-9; and number, 110 218, weak, 218”; affairs, methods of

93” Civil service examinations

Four Beginnings, 10n, 13, 21, 28, 30, handling, 238-59 passim; see also

Four Books, xix, xxxviii, xxxix, 70”, 326; Graf, Father Olaf, vii, 142, 47”, 71n, 74n,

as ladder to Classics, xx; see also 89n, 1302, 131”, 223n, 2802, 287n,

individual titles, e.g., Analects | 305n, 358 | - Four Dynasties, 116 | , Graham, A. C., 360-61, 369

- Four Elements of the universe, 150”, 281 Graves, 231 | , Four Eminent Scholars, see Liu Kuan; Great foundation, 88

Huang Chin | | Great Learning: importance in Neo-

, Four Masters, xxvi, Xxxill, Xxxvi, 2 Confucianism, xvili, XiX, XXXVI1, XXXVIIL}

Four Peoples, 220—21, 264-65 discussed, xl, 70-71, 88, 102, 107, 121;

Four Qualities, 9 referred to, 68”, 156n, 209”; 217n, 260, Four seas, 203, 216 275n, 327, 329, 344, 359; quoted, 1342, | Four seasons, 5-7, 10 | : 147n, 152n, 275; described, 70”; see

Four supernatural creatures, 137 also Four Books ‘ : , Friends, 96, 168-70, 205, 267 Great Norm, 93n

Frost, 10, 31 a Great Ultimate, xxvi, xxvii, xxxtil, 5—7, a 146-47, 157, 203, 269 Great Vacuity, 30 Fu (to return) hexagram, 11-12, 26, 93, 140, 298, 323, 369

Fu-hsi, 7” , Se

Fu Chien, 253 _ Greatness, 26711, - | Fu-chou Prefecture, xxx | Growth,

. Fu-kou, 151, 193” : _ Habits, 15

Fu-ling County, xxx a Hai (one of Twelve Earthly Branches), Fukien Province, xxxvi, I, 2n, 330, 337 115”

Function, 57, 80-81, 109; see also Hall for Handling Affairs, 2627 |

/ Substance > : Hall for the Meaning of Classics, 262n ,

426 INDEX | Han Cl’ang-li ch’tian-chi, 163n, 248n, 242, 244n, 246n, 270, see also Book of ,

284n, 297n,. 298n Changes; Change; described, 11n, 120;

Han Ch’ih-kuo, see Han Wei see also names of individual hexagrams,

Han dynasty, 79, 86m, 115, 119, 140, 209, e.g., Fu (to return) hexagram 214, 216-17, 227n, 232, 264, 289, 294, Higashi Masatsumi, 54n, 127n, 1312,

296, 300; Later, 213” 162n, 192n, 330n, 357 a Han Fet Tzu, 279, 364 Hinohara Tansai, 355

Han Fei, 289, 293n_ , Hui-chou Prefecture, 2”

Han Hsin, 227 History, 25, 52, 115, 119, 206, 211, 213Han K’ang-po, 108”, 1202 _ | 14, 220-22, 235, 250; see also Book of

Han-lin Academy, In, 131”, 255n EMstory; Spring and Autumn Annals

Han shu, 57n, 78n, 213n,. 222n, 227n, Ho (how), 143n

232n, 264n, 292n, 294n Ho (to include), meaning of, 1132 Han T’ui-chih, see Han Yii Ho Chi (Tzu-kung, Pei-shan), 339

Han Tzu, see Han Fei Ho-chien, 294

Han Wei (Han Ch’ih-kuo), 255 Ho-ching, see Yin T’un | Han Yii (T’ui-chih), 27, 163”, 2482, Ho-kuan Tzu, 26n

284n, 289, 297, 365 Ho-nan Ch’eng-shth t-shu, 29n, 323

Hangchow, 247n Ho Tzu-kung, see Ho Chi , Hao-jan chih ch’t (strong moving power), Ho Yen, 104n translation of, 360 , Honan Province, xxviii, xxx, 52, 58”, 69n,

Harmony, 97, 17, 43, 53, 59, 79, 136-37, 70n, 145n, 196n, 255n, 299n, 303n - 207, 218, 299; definition of, 8; as the Honor, 74, 78

“universal path,”’ 8 Hopei Province, 1337 Hate, 36 Hou, Miss, 179-81 Hayashi Taisuke, 223, 357 Hou-chi, 19, 20”, 24, 25n Health: physical, 218”; mental, 2187” Hou Chung-liang, 304

Hearing, 58, 156, 218” Hou-Han shu, 294n, 296n

Heart, and hsien hexagram, 46 Hou Shih-sheng, see Hou Chung-liang

Heat, 46 Hou Tao-chi, 179” Heaven (ch’ien): and man as one, 19, 58, Hsi, Duke, 78”, 211

62, 74, 76, 88, 93, 284, 287, 303; as Hsi-ming, see Western Inscription the Lord, 61; Knowledge of, 94, 283, Hsi-ning period, xv, 131”, 204 286; as male element (yang), 6, 9, 77; Hsia dynasty, 78”, 1157”, 116, 204”, 222n, _ yin and yang as way of, 7; as the Way, 289n

9, 12, 31, 34; Mandate of, 12, 20-21, Hsia-hsiieh pien, xxxvn | 54, 73; operations of, 17-18; as sub- Hsiang, Duke, 23, 216n _ | ,

stance of all things, 31; constant Hsiang (character), translation of, 362 principle of, 40; activation by, 44; Hsiang-kuo Temple, 3032

virtue of, 56; way of, 59, 230; nature of, | Hsiang Yii, 227n 73; principle of,’73-74, 77; mind of, Hsiao ching, 78n, 109n, 176n, 231n 75, 303; character of, 79; endowment MHsiao-hsiieh, x1, 137n, 249n, 253 — of nature, 29, 79-80, 286; System of, Hsiao-hsiieh (elementary education), 261n

115; Office of, 120; see also Ch’ien; Hsiao-jen (small man), 275

Earth Hsiao-kuo (slight excess) hexagram, 319 Hells, 283 Hsiao-tsung, Emperor, xxxvil

Heng (constancy) hexagram, 242 Hsieh An, 1877, 253 |

Heng-chai, see Li Wen-chao Hsieh Chih, 196

Heng-ch’ii (town), xxxi, 307 Hsieh Hsien-tao, see Hsieh Liang-tso

Heng-ch’ ti wen-chi, 331, 333-34 Hsieh Hsiian, 2530”

Hexagrams: symbolism of, 11-12, 462, Hsieh Liang-tso (Hsien-tao), 28”, 52-53, llin, 124n, 157-60, 171-72, 184-85, 64n, 71-72, 105, 151, 192”, 285, 304

1867, 187, 189, 1912, 203, 210”, 240, Hsien, Duke, 78

INDEX 427 |

Hsien, Prince, 294n Hua-yen, philosophy of Perfect Harmony, .

, Hsien (influence) hexagram, 40”, 45 XVli Hsien-ch’iin period, 339 : Hua-yen ching, 109n

Hsin (faithfulness), 30n Hua-yen fa-chieh kuan, 4n

Hsin (mind), 46n Huai-nan Tzu, 57n

Hsin-an, 2 , Huan, Duke, 211”, 216”

Hsin T’ang shu, S7n, 297n Huang Ao-yii (Hsi), 118 HSING (form, body), translation of, 363-64 Huang Chih-ch’ing, see Huang Kan

Hsing (nature), translation of, 361-62 Huang Chin, 340 Hsing (to perform), translation of, 364 Huang-fu Mi, 106”

Hsing (punishment), translation of, 363 Huang Hsi, see Huang Ao-yii Hsing-cheng (government), translation of, _ Huang Kan (Chih-ch’ing), xxm, xxxvn,

364 . : 291, 323, 325-27, 329-30, 337, 338n, Hsing Ch’i, 196 , 339-40, 346 Hsing-erh-hsia (with form), translation of, Huang Mien-chat chi, 324n, 325n, 327n,

362-63 , 330” |

Hsing-erh-shang (above form), translation . Huang Sheng-yii, 118” -_

of; 362-63 Huang T’ing-chien, 299n |

Hsing Ho-shu, 127, 232 Huang Tsung-hsi, 54” , .. . Hsing-kuo Temple, 303 Huang Yen-sun, 787 ,

Hsing-li ta-ch’tian, xi, xxxvn Hughes, E. R., 365 | Hsing-ming (actuality and names), transla- Hui, State Duke of, xxxviii; see also tions of, 363-64 , | Hui-chou Prefecture

Hsing Shu, 127, 196, 277 Hui (to know how; to understand), Hsing-t’ung, 233 94n : Hsing-tzu, xiiin | Hui-tsung, Emperor, 2472 Hsiung Kang-ta, 103”, 223n, 339 Human desires, see. Desires :

Hsiung-nu, 198” | , Human relations: principles of, xx1i, 219,

Hsii (must), 5in , 281, 283; comprehending, 288, 300; Hsii (vacuous), translation of, 365. see also Five Human Relations , Hsii (waiting) hexagram, 317 Humanity, see Jen | , Hsii chin-ssu lu, xxxvn Humanity and righteousness: practice of,

, Hsii-Chung-ch’e, 25 | xxiii, 15, 37, 61, 65, 74, 151, 194, 205; Hsii-shih (empty and full; reality and in good government, xxvi, 215; in - unreality), 90”, 365 Neo-Confucianism, xxxiii; exemplified

. Hsiian, Duke, 20n , by sages and worthies, 6, 8, 167, 203; Hsiian (profound; mysterious), translation and Yang and Mo, 80, 279-80;

of, 365 | defended, 297n

Hsiian-hsiieh (metaphysical school), trans- | Humble station, 74, 78 ,

lation of, 365 | Humility, 220, 260

365 , , Hunting, xxviii, 163 ,

Hsiian-ming (noumenon), translation of, | Hunan Province, xxxvi, xxxviin

Hsiian-te (profound virtue), translation Huo (deluded), 287n |

of, 365 , Huo (someone), 287”

Hsitieh-yiieh hsti-pien, xxxvn |

Hsiin Ch’ ing, see Hsiin Tzu I (already), 134” 7

Hsiin Tzu (Hsiin Ch’ing, Hstin K’uang), I (feeling), 142” ,

— xvinl, 215”, 250, 2792, 289. I (heterodoxical), 3067 Hu An-kuo, 52 © , I (however), 65” , , - Hu-chou, 262 | I (moral principles; righteousness), 28,

Hu Shih, 359 , 29n — 263n, 282 . I (increase) hexagram, 154, 245, 271 :

Hu Yiian (An-ting), 112, 207”, 249, 262, JI (to be proper), 16 | |

428 INDEX Z (nourishment) hexagram, 314 passim, 305; and principle, xvi1, xviii,

[-chou, 295n xxxix; methods of, 91-92; Buddhist

I chuan, xxvi, xxvii, xxxiv, 29, 37n, 325, failure in, 286; and jen, 324n

331, 333, 338 Ishitsuka Saik6, 78”, 352 | Oo _I-ch’uan I-ch’uan, see Ch’eng I , wen-chi, xxvii, 231n, 331, 332, Japan, xxxvi ,

334, 336 Jen (humanity): to all people, xxn;

I-chii (separate living), 2362 self-perfection, xxii; in Neo-Con-

I-fu-tang (a set, a piece, a group, a kind of, fucianism, xxii, xxili; doctrine of

etc.), 84ngrowth, unity with as seed and I-li, 236n xxiii,all, 28;xxiil; and government I-Lo yitian-ytian lu, 52n, 64n, 692, 70n, xxvi; fulfillment of, 3, 168; translation 79n, 80n, 1102, 119”, 1272, 131n, 1417, of, 6n, 355-56, 362, 365-66; with

145n, 196”, 248, 257n, 270n, 304, righteousness as way of man, 6, 7, 306” 15; described, 8, 13, 19, 27, 31,58—S9,

I River, xxx, 55 62, 67, 85, 136, 139, 153, 160, 266;

I-shith (one generation), 100n among Five Constant Virtues, 9, 36;

I-shu: cited, xxvi, xxvii, 287, 51n, 53n, 54,. compared to origination in Four 55n, 56n, 58n, 64n, 66n, 127n, 1317, Qualities, 9, 21; commiseration as

139”, 140n, 143n, 1462, 213n, 249n, beginning of, 10, 27; as _ correct |

25in, 283n, 285n, 292n, 294n, 296n, principle of the world, 17; substance 297n, 298n, 302n, 331, 332, 334-36; of, 19, 49, 50, 79; and origination, 21; referred to, 62n, 81n, 117n, 237n, 324n; and the mind, 28; denotation of, 28; quoted, 74n, 222-23, 280n, 282 as consciousness, 28; understanding of, . I-shu (surviving work), translation of, 359 67; man of, 67; practice of, 90-91, 134,

I shuo, xxvi, xxviii, 88, 331, 333 147; realization of, 95; absence of, 77,

I-weit t’ung-kua-jen, 203n 150, 167; see also Five Constant

I-yin, 35 Virtues; Four Beginnings; Humanity lijima Tadao, 12n, 132, 23n, 95n, 223n; and righteousness; Yen Tzu

translation by, 357 Jen (people), 68”

Iimajima, 229n, 355 Jen (seeds), xxiii; perfection of others, ~ Immortals, xxii, 284-85 xxil; doctrine of unity with all, xxiii Impartiality, 8, 23, 40, 45, 61-62, 84,123, Joy, 8, 28, 36, 129, 145-47, 149 175-76, 253, 271-72, 303; see also Jen Ju (Ju-chou), 304 , Improving oneself, 154-70 passim Ju-ho (how), 1437 —

Inaba Mokusai, 35, 329n, 351 Ju-nan, 299 | ,

Influence, 13 _ Fui-jan (zealously), 308” ,

response |

Influence and response, see Action, and Justice, 218”

Information, 84; acquiring extensive, 52 K/’ai-feng, 196”, 247n, 255n, 303n , Inoue Tetsujird, 237, 78n, 160”, 287n, K’ai-yiian period, 130”

348, 352, 356-57 Kaibara Ekken, 682, 78n, 104n, 109n,

Inquiring, 59, 69 127n, 129n, 138, 186, 344, 348, 351,

Insight, 137 353, 357 7

Insincerity, 27, 37, 43n, 48 K’an (pit) hexagram, 96n, 159, 241,

Institutions, 49; and systems, 218-37 257 ,

passim Kaneko Sésen, 84x, 107”, 197n, 255n,

Integrity, xxiv, 177, 191, 220; loss of, xxv 353; commentary of, 353

Intelligence, 137, 283 K’ang-hsi period, xiii

Internal life, xxiii, 41, 43, 56, 58-59, 67, K’ang-ting period, 306 72, 85, 139, 149; of superior man, 44n Kao P’an-lung, xxxva, 344 ©

Investigation of the mind, xxxix Kao-tsu, Emperor, 119, 232

Investigation of things, 72-73, 88-122 Kao Tzu, 97

| | INDEX _ 429

Katé Jéken, 72n, 89n, 95n, 131m, 177n, Ktnsht roku monsho, 356

280n, 287n, 357 | Kinshi roku rangaisho, 27, 34n, 46n, 53n, , Kawashima Rissai, 355 57n, 83n, 102n, 125n, 130n, 131n, 1417, Kei Hyakunen, 224, 352 175, 204n, 223n, 234, 248n, 254, 288”,

Ken (to stop) hexagram, 40-41, 124, 147, 305n, 352 ,

152, 171, 186, 191, 271; see also Kinshi roku rinké sakki, 356 ,

Resting in the good; Stopping Kinshi roku sakki, 354, 356

Ken (to stop) trigram, [11x Kinshi roku sanké, 125n, 131n, 162n,

Kiangsi Province, xiiin, xxix, XXxvin, 192n, 330n, 357

— xxxviin, 233 Kinshi roku seigt, 356

Kiangsu Province, 232n _ Kinshi roku setsu, 97n, 125n, 130n, 280n,

Kim Chang-saeng, 17”, 47n, 53, 141, 351 |

143, 223n, 261n, 261n, 280n, 334-47 Kinshi roku setsuryaku, 34n, 81n, 97n,

, Kin Saimin, see Kaneko Sésen an 118”, 127n, 148, 160n, 192n, 195,

, King: true, xxvi, 203-9, 211, 212, 244; 223n, 351 , devotion to welfare of people, xxvi, Kinshi roku shimé kukei, 49n, 71n, 72n,

| 203, 218-20, 223-25; laws of, xxvi, 78n, 89n, 131”, 135, 137, 160”, 171n, 188-89; punishments by, xxvi, 208, 177n, 223n, 235n, 287n, 303n, 347 210-11, 215; see also Government; Kinshi roku shisetsu, xii, 43n, 78n, 223n,

‘Three Kings; Three Dynasties; Two 348-50, 355

| Emperors | Kinshi roku shisetsu kégi, 350

Kinshi roku, 23n, 72n, 78n, 84n, 131n, Kinshi roku shésetsu, 353

— 1602, 223n, 287n | Kinshi roku shiikai bemm6é shésetsu, 95n, ,

Kinshi roku bemmé shésetsu, 71n, 146n, 139n, 171n, 297, 349 |

147n | Kinshi roku shtikait sesshé, 255n, 280n,

Kinshi roku biké, 68n, 78n, 104n, 125n, 287n, 350

129”, 138, 186, 348 Kinshi roku shiisetsu, 352 , Kinshi roku détai hikki, 22n, 349, 355 353 |

Kinshi roku chihé kégi, 356 , Kinshi roku teiy6, 84n, 107n, 197n, 255n, Kinshi roku détai kégi, 22n, 348-49 Kinshi roku tektisetsu, 34n, 93n, 94n, 95n,

Kinshi roku détai kéjo kégi hikki, 356 108”, 135, 139”, 160”, 223n, 275, 353 :

Kinshi roku fusetsu, 354, 356 Kinshi roku yoshi, 223n, 352 — |

_ Kinshi roku hikki, 44n, 128n, 130”, 223n, Kinshi roku zakkat, 356 ,

255n, 329n, 348, 353, 355 Knowledge, xxiv, 76”, 92, 95, 290; Kinshi roku jushimoku kégt, 354 38; extension of, 42, 65, 88~89, 93-94, : Kinshi roku hy6éki, 78n, 255n, 352 purpose of, xxiv; and chth, 28; inborn,

_ Kinshi roku kai, 356 97n; and action, 46, 104; extensive, _ Kinshi roku kaidoku hikki, 355 | 52, 134; kinds of, 91 , Kinshi roku keimé, 356 Ko (change) hexagram, 15”, 189 Kinshi roku kimon, 23n, 350 | of a guest), 160”, 169n

Kinshi roku kenkyt: josetsu, 358 K’o-ch’i (material force in the capacity

Kinshi roku ké, 356 , K’o-chiang (military officer in attendance), | Kinsht kégi,354-56 43n, 54n, || 329n,roku 350-51, , ,223n, Koga229n, Seiri,255n 352-53

358 Korea, xxxvi ee ,

Kinshi roku kégi hikki, 355 Koide Koretomo, 355 , Kinshi roku kégi: jushimoku, 329n, 349-50, Kondé, 233n, 299n, 355

Kinshi roku kéhon shakugi, 3'1n, 78n, 358 Kou-shih, 145

Kinshi roku kokuji kégi, 355 _ Ku (trouble) hexagram, 59, 172, 185, 248

, 255n, 351 Ku-wen yiian, 12n , Kinshi roku késetsu, 43n, 53, 118, 128”, Ku-liang Ch’ih, 114n

Kinshi roku kummé6 shiiso, 34n, 36n, 46n, Kuai (to break through) hexagram, 159,

682, 81n, 84n, 87n, 353 | 6.261 ,

430 | INDEX |

K’uai-chi, 262” , : Learning, xxiv, 35-87 passim, 90, 123,

Kuan (to observe) hexagram, 207, 261 125, 167, 171, 290, 298, 305; five

Kuan-chung, 49 | steps of, 69; see also Literary com‘““Kuan-sui,”’ 214, 263, 294 — position; Memorization; Pondering;

Kuang chin-ssu lu, xxxvn Recitation of texts; Study, extensive; Kuangtung Province, 297n | Textual criticism and studies

Kuei (negative spiritual force), translation Legalism, 364 |

of, 366; see also Spiritual force, negative Legge, James, 128”, 361, 363

Kuei (returning), 32 a Levels, higher and lower, 18, 59, 69, 71,

Kuei-mei (marriage of a maiden) hexa- 75, 79, 126-27, 282

gram, 173 Li, King, 292

Kuei-shan, Master of, see Yang Shih Ii (brightness and_ separateness) triKuet-shen, xxi, see also Spiritual force, gram, 187n, 189, 270 negative; Spiritual force, positive; Lz (principle): evolution of concept of,

translation of, 366 XVii, Xvili, xxi, 274; described, xxi,

K’uei (to part) hexagram, 202-3, 243-44, xxit, 16-18, 26, 28, 271; investigation,

270 understanding, and practice of, xvii,

Kume Teisai, 355, 395 XX, Xxill, XXIV, 55, 66, 99, 118, 161,

K’un (confinement; difficulties) hexa- 188, 210, 263, 300-1, 305, 307;

gram, 76n correct, xxv, xxxiv, 7, 8, 17, 22, 44,

K’un (earth; female) hexagram, 11, 44, 173, 209, 241, 271; accord with, xxi, | 48n, 59, 76n, 11lin, 113, 139”, 1872, xxv, 74, 77, 128, 136, 150, 198, 203,

209; see also Earth 210, 243-92 passim; moral, 3, 16, 23,

K’un (earth) trigram, 209n, 269 43, 47, 50, 53, 57-58, 65, 76, 83-84,

K’un-hsiieh chi-wen, 229n 88-89, 92, 93, 96, 117, 121, 129, 157, Kung (hall or palace), 236” 161, 167n, 170, 215, 219, 258; and

Kung (reverence), translation of, 361 Heaven, 10; oneness of, 10, 80; in all

Kung-sun Hung, 198 | things, 13, 22, 28, 71, 91, 93, 95, 97, Kung-yang Kao, 114” 111, 283; universal operation of, 11, Kung-yeh Ch’ang, 176-77 , 19, 21, 32, 55, 210; of right and

K’ung (empty), translation of, 365 wrong, 16; in man and things, 17, 134,

K’ung An-kuo, 6” | 142, 282, 284, 288; as the norm, 24, K’ung-ming, see Chu-ko Liang 176, 232; and material force, 26—27;

Kung Tzu chia-yii, 78n, 238n, 250n and the Way, 17; of nature and human

K’ung Ying-ta, 363 desires, 44, 75, 158-59, 204, 274; true,

Kiunsarok chilsé, 91n, 213n, 347 48, 193-94; described, xxii, 49n;

Kunsarok kugyol, 345 operation of, 50, 123-24, 139, 145, |.

Kinsarok ségiti, 47n, 53, 81n, 83n, 141, 298, 303; definite, 53; specific, 135, 1432, 1462, 1982, 2232, 240n, 261n, 209; proper, of the ruler, 184; govern-

280n, 345-46 -mental, 220; between husband and | Kinsarok wii, 346 wife, 272; translation of, 367—68 , Kunugihara Sessai, 355 Li (propriety, ceremonies, etc.), 28; Kuo (meeting) hexagram, 258 translation of, 367

Kuo (a mistake; going too far) meaning Li chi, see Book of Rites

of, 2732 Li chi shuo, 331,see 333Liu | An-li: Kuo-yiti, 204n Li-chih, Kusumoto Masatsugu, 372 Li-hui (to hold fast to), 147” Kwangsi Province, xxxviin, 1192 Li-hsiieh, xxi

Li-hstieh tsung-ch’uan, 19n, 49n

Lao Tzu, 279-80, 286, 293, 364, 368-69 Li Pang-chih, 25

Law of being, xxi Li Ssu, 279 Laws, xxvi, 117, 211, 214-16, 233-34, Li Te-yii, 258 |

239, 250, 325 Li Tuan-po, see Li Yi:

, INDEX 431 Li T’ung (Li Yen-p’ing), xxxvill | Lu, state of, 24n, 100n, 114”, 240 Li Wen-chao (Yiian-lang, Heng-chai), Lu Hsiang-shan, xv, 369; school of,

342-43 } XXxix, xl :

Li Yen-p’ing, see Li T’ung , Lii family, xiii | | Li Yii (Tuan-po), 126 Lii (to travel) hexagram, 246 Li Yiian-lang, see Li Wen-chao , Li (to walk) hexagram, 184

_Li-yiieh shuo, xxvi, 331, 333 Lui Hsi-che, 304 Liang dynasty, Later, 213” Lii Kung-chao, 196, 304n

ability), 32 235, 305-6 _

Liang-neng (spontaneous activity; innate Li Ta-lin (Lii Yii-shu), 49, 64, 145-46, :

Lieh Tzu, 118n Lii-shth ch’un-ch’iu, 222n

Lien-hsi (stream), xxviii , Lii Tsu-ch’ien (Po-kung): and Chu

, Life, 26, 285, 302-3; longevity of, 74; Hsi’s selection from works and sayings

brevity of, 74 of Four Masters, xx, xxvi, xxxvn,

Lin (to arrive) hexagram, 320 _ xxxiva, xl, 1, 3, 178, 181m, 233n,

Lin-an, xxxviin | , 323-26; life of, xxxix-xl, East Chekiang

“‘Lin-chih,” 214-15 , school of, xxxix-xl; comment by, Lin-hai County, 339 . 33; quoted by commentators, 345, , Lin-ju County, 304n Lit Tung-lai Hsien-sheng wen-chi, In Lin Yutang, 366 a , Lii Yii-shu, see Lii Ta-lin

Lin Hsi, 295 : 35h |

- Literary composition, 35, 38, 61, 63-65, Lun-yti, see Analects

262° ~~ Lun-yii cheng-1, 323 a

a Literature, 49n, 61n, 83, 96, 97, 98, 171, Lun-yii chi-chu, XX, 16, 68n, 1167, 129n,

180; see also Poetry; Study © , 164n, 182, 193, 212, 338

Litigation, 239, 246 a Lun-yii huo-wen, 248 Liu, Miss, 179 _ Lun-yti shuo, xxvi, 331, 333

Liu An-chieh, 64n , ,

Liu An-li (Li-chih), see Liu Li-chih Makihara Naosuke, 352

Liu Chang, 295-96 Man: 287; transformation of, xxii, 58, , Liu Ch’ing-chih, xxxvn 40, 43, 44, 45-47, 59, 68, 72-73, 89, Liu Chih-fu (Hsiian), 1197, 270 72-73, 84, 164, 307; superior, 6, 11,

Liu Hsi, 295 109, 154, 160, 168, 183, 185, 190, 261, Liu Hstian, see Liu Chih-fu 264, 271, 273, 275, 288; nature of, 6,

Liu I (Chih-chung), 262 36, 77, 118, 226, 239, 243-44, 246, _

Liu Kuan (Tao-ch’uan), 340 oe 248; way of, 7, 29, 157, 264, 288; Liu Kung-ch’tian, 262 , physical nature of, 14-16, 54; character Liu Li-chih, 64, 257, 305 of, 43-47, 59, 109, 154, 168, 199, 261,

Liu Pei, 295, 296n 275, 281; and physical nature, 73; Liu Piao, 296 inferior, 160, 162, 165, 223, 227, 240, Liu Shih-hsien, 328, 341 243, 245, 271, 273, 275; and govern- | Liu Tsung, 296 | ment, 183, 185, 187-88, 190, 208, 210,

Liu Yiian-lu, xxva 239, 261; small, 275; see also Heaven,

-237n Nature, man’s moral |

Lo-yang, xxx, xxxii, 103”, 131m, 231, and man as one; Nature, inborn; ,

Longevity, 2187 , a Man of humanity, 13,19 — ,

Lord on High, xxiii, 9, 17, 137, 139; see Man of the spirit, definition of, 8

Loss, 29 - Manifestations, 80” , ,

also Heaven, as the Lord : Mandate of Heaven, 12, 20-21, 54, 73

Love, 8, 27, 36, 62, 266; for all creatures, | Manipulations, 22, 26, 37, 39, 58, 91,

_ xXx} as virtue, xxiii; universal, 81 253, 274, 275; see also Calculations

Loyalty, xxvi, 8, 17-18, 37, 42, 48, 58-59, © Mao Ch’ang, 294 , 68, 82, 91, 219, 241, 255 oo Mao Hsing-lai: interpretations of, 2, 457,

432 INDEX ,

Mao Hsing-lai (Cont.) Meng Tzu chi-chu, 28n, 30, 54n, 88n, 52n, S7n, 86n, 88n, 95n, 96n, 99n, 129n, 214, 2232, 338

128”, 131n, 143n, 146, 155”, 159n, Meng Tzu shuo, xxvi, 333-34 |

1602, 171n, 1922, 2552, 272n; com- Merchants, 206, 220z, 221 a

ments of, selected, 12, 14, 15, 17, 31, Metal, 5, 2187 | | 60, 72, 132, 140, 144, 147, 178, 181, Metaphysical state, 18, 75 a

256-57, 249-51, 263, 275, 283; textual Metaphysics, 72n, 285 | a

comments, 37n, 42n, 46n, 62n, 63n, Military service, 220-21, 226 © 66n, 72n, 85n, 110”, 128, 130n, 132m, Mimaki Sekih6, 355 146n, 162”, 257n, 258n, 267n, 279n, Mind: described, 8, 34; preservation and 284n; assignment of sections, 49n, 56, examination of, 78, 90, 96; of Heaven 64n; neglect of Lii Tsu-ch’ien, 325; and Earth, 12, 40; difference between on the order and sources of the Chin-ssu humanity and, 27; good and evil in, lu, 327, 334; on other people’s com- 29, 81; making a decision, 44; penetramentaries, 338-39, 345; commentary tion of everything by, 45; and hsien

of, 342-43 - hexagram, 46; and ambition, 51;

Mao Kung, 294 | enlargement of, 51, 74; doctrine of the Marriage, 173, 175-77, 179-80, 202 absence of, 71; preserving one’s, Material force: and human nature, 72-74, - 123-53 passim; exerting one’s, 130-31;

77, 303; positive and negative cosmic, of the sage, 133; human, defects of,

liz; of yang, 13; considered as one 268-78 passim |

with i (principle), 27; and yang, 28; Mung (decree of Heaven; destiny; fate; as Great Vacuity, 30; two elements mandate), translation of, 192 of, 31, 36, 136, 287; and nature, Ming (names), translation of, 364 19, 54, 303; see also Ch’t; Yang; Ming-chiao (teaching about names), 306n

Yin Ming dynasty, xxxvn, 344, 352, 357

Mathematics, 36, 262 | Ming-i (brightness injured) hexagram,

Mean, the: and correctness, 6-7, 159-60, 187 |

189, 268-69; described, 22-23, 132; Ming-shith (names and actuality), transla-

in men and things, 24, 260; according tion of, 364 to the circumstances, 24-25; in hexa- Ming-tao wen-chi, xxvii, 220n, 331-32, grams, 111, 172, 240; deviation from, 336 241; as principle of regularity, 260; Mishima Michitsune, 356 see also Equilibrium; Hexagrams, Mistakes, 280; correcting, 154-70 passim

symbolism of Miyake Shdsai, 44n, 128n, 130n, 2237, Medicine, 57”, 125 | 329, 330n, 344, 349, 353, 358 Meditation, sitting in, 131”, 151; see Miyake Tait6, 255n, 350

also Concentration Mo (none), 154n : Mei County, xxxi, 307” Mo Ti, see Mo Tzu ,

Mei Tse, 106n Mo Tzu, 24, 80-81, 279-81 , Memorization, xxiv, 38, 52, 72” Mo Tzu, 118n, 364 Memory, 133 Moderation, 218 Mencius: praised, xvii, xxx, xxxvi, 86, Monstrous beings, 90, 94-95 122, 290-91; doctrines of, 17, 20, Month, 218

24-29, 49, 75, 76, 80, 94, 98, 154, 171, | Moon, 7, 10 195, 215; natural endowments of, 49; Moral Law, see Nature, Principle of

attack on Yang and Mo, 242, 280; Moral virtue: practice of, xxiv; purpose, transmission of Confucianism, 107, xxv; feeling, 80”

292; see also Book of Mencius Mori Tatsu, 355

Meng (obscure), 141” | Morning, 14 | Meng Tzu, see Book of Mencius Movement, 58, 141

Meng Tzu cheng-1, 139n, 323, 331, 333-34, Mu, Duke, Sin, 216 | ,

338 | Mukyti Kai, 348-54 passim

INDEX 43300

Muro Kyis6, 222, 348 Bo and action, xxiv; attitude toward

Music, xxvi, 36”, 53, 116, 126, 219, 265- government service, xxv; foundation of, 66; see also Ceremonies and music; — xxxili; attacked as “false learning,”’

- Singing _ -XxxXviii; three rival schools of thought, Mysticism, 72n xxx1x; see also Buddhism Neo-Taoists, xviii, XxXxili. _ | Nat-yu (therefore there is), 462 | Night, 31, 76, 285 : Naitd Chis6, 356 _ | Nine Categories, 218 Nakai Chikusan, 78”, 97n, 126n, 130”, Nine Virtues, 163 , , - 255n, 351; commentary of, 351 Ning-tsung, Emperor, xxxvii

Nakai Riken, 356 , Nishiyori Bokusan, 355 |

Nakamura Shisai, 437, 53m, 118”, 128”, Nonbeing, Ultimate of, see Ultimate of

255n, 330n, 345, 351 - | Nonbeing _ Nakamura Tekisai, 49”, 71m, 72n, 78”, Nose, 2867 | | , 89n, 131m, 135, 137, 160”, 171m, 1772, Nourishment, 61, 83

Nan-k’ang, xxix, _xxxvi , Nan Yung, 176-77 Obstinacy, 75 |

— _223n, 235n, 287n, 305n, 347, 353 Numbers and forms, 110

Naoshi K6ki, 354 , , Obstruction, 73; removal ot, 34

National order, xxi Ochiai Tétei, 223, 355

Nature: Principle of, xv, xxxvii, 74, 75, Officials, government, 250-51, 255-56;

128, 134, 136, 139-40, 142, 145, 150, see also Government , | 158-59, 176, 191, 198, 203-4, 210, Ogyda Kinkoku, 356

232, 274, 292, 298, 303; knowing, One source, 88 :

nourishing, and developing one’s, xvii, One thread, 292 _ 37, 74, 78, 94, 105, 123-53 passim, 174, Ono Chikuzui, 356

, 175, 281, 283, 286, 300, 301, 307; Ono Michihiro, 43n, 329, 354 specific, of agents, 6; inborn, 14-16, Onzé roku, 23n, 349 - 18-29, 30, 54; identical with principle, Origination, 9n, 10, 12, 21

19, 28-29, 73; man’s moral, 27, 34, Ornament, 115

53, 68, 80, 82-84, 91, 95; in state of | Osaka Library, 351 calmness, 39, 68; and material force, Osawa Teisai, 255”, 329n, 353-54

54; physical, 54-56, 58, 72-73, 103m; Ota Kinjd, 109” :

as Principle of Heaven, 73-74, 77; Otakasaka Shizan, 356 — ,

endowed by Heaven, 10, 29, 79-80, 286; substance of, 79; see also Desires; Pak Chi-gye, 346 ,

Heaven, and man as one; Man, nature Pak I-gon, 146n, 347 ,

of OO P’an Hsing-ssu, 229n : |

Needham, Joseph, 361, 369 , Pao-kao Hall, xiii

Neo-Confucianism: and Chin-ssu lu, xi, Parents: duty to, xx; affection to, xxn, XX, XXi, XXXli, XXXIil, XXXV, XxXxvi, Xl, 174, 181, 236; obedience to, xxiv; to

xli, 1; three new major doctrines, xvii; prevent going astray from righteous-. ‘principle (i), xvii, xviii, xxi, 3; new . ness, xxiv; Heaven and Earth as, 77; , evaluation of Confucian Classics, xviii; service to and support of, 199, 224-25;

and Five Classics, xix; and Four see also Family; Filial piety Books, xix; and law of being, xxi; and _ Passes, closing of, 124 , _ Principle of Nature, xxi; and jen Passions, 199, 273 (humanity), xxii, xxiii; and jen (seeds), Peace, 83, 218 — :

xxiii; and balance between internal and P’ei, 232 external, xxiii; value of quality of | Pen-mo(essentialand subsidiary, etc.), 23”

sincerity, xxiii; and emphasis on study, Penetration, 91-94, 96 : , xxiv; and criticism of prevalent habits Perfect Harmony, philosophy of, see of study, xxiv; and knowledge, xxiv; Hua-yen

434 INDEX |

Personal cultivation, xxi Pu (no), 130” measures against, 2187 P’u-yang County, 133 ,

Phenomena, natural, governmental Pu-yen (no words), 57n

Phoenix, 137n | Public works, 2182

Phraseology, 64 , Punishments, xxvi , | Pi (to associate) hexagram, 183, 205 Purity, 140, 167 Pi (beclouded, ignorant; trouble), 47n , a Pi-shth (surely or still requires a genera- Rain, 10, 13, 31, 46 | tion), meaning of, 100z Ranshi Sensei kinsht roku kimon, 248n

Pi-wang lu, xxxvn Reading, 88, 92, 96, 98, 102, 104, 121 P’i (adornment) hexagram, 65” Reality, 67 |

Pi (obstructed) hexagram, 1847 Reason, 162; see also Li Pien-p’i (to drive people in), 58” Reception of guests, 2187

Pien-yii, 81 Reciprocity, 53

Pien-yiieh (whip and control), 58n Recitation of texts, xxiv, 52, 72”

P’ing (equal), 237n Recommendation, 254—55

P’ing-teng (equality, etc.), translation of, ‘“‘Record of Learning,’’ 266 |

360 | | Recorded Conversations, 164 —

Planets, 10, 2187 Rectification of names, 256 — Pleasure, 8, 28, 36, 129, 145, 147, 159, ‘“‘Refliecting on Things,’’ xx 246, 268, 269, 272 Reflection, 58, 94

Po (to strip) hexagram, 11-12 Reform, 207, 220, 245, 257 |

Po-ch’i, 78 Relaxation, 124, 145; see also CalmPo-ch’un, see Ch’eng Hao ness :

Po-feng, see Wu Pi-ta Renewal, daily, 68 Po-kung, see Lii Tsu-ch’ien - Resolution, 62 _

Po-li Hsi, 51” Resources, natural, 220—22

Po-lu-tung (White deer grotto), xiiin Respect, 127-28, 145, 183, 302; brotherly,

Po-wen (Hsiang), 179 Xxiv, xxvi, 174-81 passim, 219, 300; Poetry, 105, 120-21, 265; see also Book see also Reverence

of Odes Response, 13, 93

Pondering, 89-91, 95, 98, 101, 103-5, 121 Responsibility, 204, 302 ,

Portraits, ancestral, 229-30 Rest, 124, 135, 147

Poverty, 74, 78, 200 - Resting in the good, 134-35, 209, 260, ,

: Practice, 63, 69, 85, 88, 91; personal, 3, 37 301, 327; see also Ken hexagram;

Pride, 81,line 166,of, 273,112 276-77 Stopping124 —,_ Prince, Restraint,

Principle, see Li Returning, 53, 202, 208-9, 269; see also Production and reproduction, xxi, 6, 12, Fu hexagram 26, 38, 53, 135, 284, 303; see also Reverence, 145, 152, 163, 169, 207, 209,

Growth 226, 266-67, 361; see also Respect;

Profit: as motivation, xxv, 67, 168, 196; Seriousness:

distinguished from righteousness, xxv, Right, 10; and wrong, 29, 41, 66-67, 88-

195; of despots, xxvi; desired by all, 271 89, 92,118,134 |

Profundity, 92—94 Righteousness: as standard of action, xxv,

Property, family, xxv 81, 124, 260; and personal affection,

Propriety, 220; deference and compliance xxv; and government, xxvi, 14; with as beginning of, 10; rules of, 49x, 50, humanity as way of man, 7, 15; shame

76, 128, 129, 265-66, 307; return to, and dislike as beginning of, 10;

38, 83, 84, 154-70 passim; see also accumulation of, 66; and life and death, Ceremonies; Ceremonies and music; 191-92, 194; and propriety, 277; see

Five Constant Virtues; Four Begin- also External life; Five Constant

nings; Righteousness, and propriety Virtues; Fate; Four Beginnings; Hu-

| | INDEX 435 |

, manity and _ righteousness; Profit; goodness, 44, 56; cultivating, 65-66, , _ Seriousness, and righteousness 124, 136, 139, 143; compared, 66; in

Rites, funeral, 325 | handling affairs, 125, 127; in the

Rites of Chou, 214 | system of change, 138; described, 139, River conservation, 262, 272 © 152, 144; see also External life; Ruler and minister, 109-10, 112, 172, Internal life

202, 240-45, 267; see also Human _ Servants, 182, 196 | ;

relations Shame, 10, 29-30, 132, 137, 177, 220

oo Shan-chou, 133 a |

- Sacrifices, religious, 2187”, 226, 229, 240; Shang, see Tzu-hsia a

- seasonal, 230; to the dead, 231 Shang (suffers from), 273”

Sage: as ultimate standard for man, 6, 8, Shang dynasty, 157, 35”, 98n, 1157, 116,

! 70; character of, 6—8, 140, 155, 195-96, 204n, 220n oe

260, 269; desire to become Heaven, Shang-ts’ai, see Hsieh Liang-tso 35; constant principle of, 40; joy and Shang-ts’ai yti-lu, 28n, 64n

: -anger of, 41; and learning, 43; devel- Shansi Province, 130”, 179n, 225n opment of nature, 75; purpose of, 116; | Shantung Province, xxxix

ability of everyone to become, 219; Shao, Duke of, 61” | disposition of, 289-308 passim; -ruler, Shao, dance of, 116

208-10, 226-27; -king, 209, 218, 220, ‘“‘Shao-nan,”’ 100, 182 | | 244 Shao-sheng period, 295 Sagehood, 37-38, 48, 70, 94 Shao Yung, xvii, xxxii, xxxili; Taoist Sagye Sonsaeng chonso, 47n, 53, 83n, 141, influence on, xxxiii

143n, 223n, 261n, 2802, 346 Shen (expanding), 32 |

Sakurada Komon, 34n, 932, 94n, 95n, Shen (positive spiritual force), see Spiri108”, 135, 139”, 160n, 2232, 275, 353 tual force, positive; translation of, 366

Sakurada Saibi, 356 , Shen Pu-hai, see Shen Tzu

San-chung, see 'Three Important Things Shen-sheng, 78 | ,

Sat6 Issai: selections from, 27, 275, 254; Shen-sheng (how, what a, unusual, very.

interpretations and textual comments good), meaning of, 1037 | ,

of, 34n, 46n, 532, 57n, 83n, 102, 1272, Shen-tsung, Emperor, xxix, 203, 233m,

130”, 131n, 141n, 204n, 223n, 234, 255n 248n, 288n, 305”; appraised, 351; Shen Tzu, 279 |

| commentary of, 352; quoted, 357 Sheng-~i (life impulse), 21”

Sawada Issai, x | 236n, 3072 , | Sawada Takeoka, 34”, 81n, 97”, 118, Shih, see Tzu-chang , Sat6 Naokata, 23”, 348-49, 351, 358 Shensi Province, xxxi, 49n, 130”, 131”, _

| 127n, 148, 160”, 192, 195, 2232, 351 Shih (being interrupted), 129”

Scholars, 265; presentation of, 220-21 Shih (to employ, to enable, so that), 2137

School of Principle, see Li-hsiieh Shih (reality), translation of, 364

School! system, 223-25, 262, 264-65; see Shth (times), 46 ,

| also Education , | Shih (will then), 51” Seeing, 58, 155, 218% Shih (army) hexagram, 239 | Self-discipline, 154-70 passim, 329 Shih chi, \17n, 118n, 222n, 227n, 293n

| Self-examination, 93 Shih chi so-yin, 117n

Self-restraints, 49” , Shih-ho (biting and uniting) hexagram, Selfishness, 271, 303 | 207 : | |

practice of, xviii, xxix, 124, Shth-hsiang (true state), translation of | , Seriousness: 127-30, 133, 139, 144, 147, 267; and 362 : | , : the internal and external life, xxiii, 43, | Shih Huang: selections from, 16, 33, 63,

A8, 59, 126, 139, 142-43, 273, 281-82; 71, 124, 130, 133, 139, 217, 251, 254, : no deviation from, 23, 128-30, 134; 303, 330; interpretations and textual | and righteousness, 43, 44, 66, 67; and comments, 45, 105n, 267m, 287n;

436 INDEX | Shih Huang (Cont.) Ssu (thought), 462

352 339-40, 342-43, 345 Shih-i, 2222 Ssu-ma Chen, 117” Shih shuo, 331, 333 , Ssu-ma Ch’eng-chen, 130

commentary of, 344; quoted, 345, 348, Ssu-k’u ch’tian-shu tsung-mu t’i-yao, 326,

Shih-tsung, Emperor, 233 Ssu-ma Ch’ien, 115, 117n

Shih, Vincent Yu-chung, 361 Ssu-ma Hsiang-ju, 64, 70”, 232 ,

Shine, 13,46 | Ssu-ma Kuang, xxxi, xxxii, 119”, 131, Shu, state of, 2952, 232, 252, 296 132n, 254, 304n

Shu (to devote to), 64 Ssu-ma Tzu-wei, see Ssu-ma Ch’eng-chen

362 Stars, 10, 2187

Shu (numbers, etc.), translation of, 359, Ssu-wen (truth), 103”

Shu-ai lu, xxxvn State Duke of Ching, see Wang An-shih Shuai (generally), 162” State Duke of Hui, see Chu Hsi »

Shun, Emperor, 16, 20, 35, 51, 70, 78, Stimulus, external, 160, 169 116”, 134, 203, 210, 212, 232, 272, Stopping, 159, 272; see also Ken hexa-

289, 291, 301 gram; Resting in the good a

Shuo-yiian, 78n, 222n Storehouse, 130 _ Sian, 130” Straightening the internal and squaring Sifting, 59, 69 the external life, see Righteousness; Simada Kenji, 356 Seriousness , Simplicity, 2” Strong, 9; with weak as way of Earth, 7 , Sincerity, xxiii, xxiv, 7-8, 18, 25, 27, 432, Study, 82-83, 90, 95; methods of, 3; 48-49, 58, 60, 86, 124, 137, 141, 153, extensive, 38, 52, 60, 69, 96; order, 71; 207, 264, 302; resulting from enlight- of books, 84-85; of literature, 96; see

enment, 37; lack of, 135 also Learning

Singing, 263; see also Songs Studying, 59, 69; together, 68

Singleness of mind, 123, 204; see also Style, 38

Concentration | Su Chi-ming (Ping), see Su Ping

Six Arts, 36, 171; see also Six Classics Su County, 247n

Six Classics, xl, 36n, 64, 97n, 103, 122, Su Ping, 145

300, 306 Su Shih, xxx, xxxi :

Six Directions, 286 Su-wen, 19n

Six Offices, 220-21 Substance, 8, 57, 86, 109, 110, 115; see

Six Sense Organs, 286 also289 Function Snow, 31 Sui dynasty, So-wang (where to go), 37” Sui (to follow) hexagram, 185, 241 So-wei (called), 46” Summer, 14 | So-yang (what to nourish), 37” Sun, 7, 10

Songs, 277; see also Poetry; Singing Sun (decrease) hexagram, 154, 158—59, 244

Sorrow, 8, 28, 36, 78, 129, 145, 147 Sun (yielding) trigram, 172

Speech, 58, 124, 128, 150, 156, 164, Sun Ch’eng-tse, xxva |

218n, 248, 272, 283 Sun Ch’i-feng, 192, 49n

Spirit, 18, 72, 78, 287; definition of, 8; Sun-shu Ao, 51

of life, 21; functioning of, 33; in- Sun Ssu-miao, 57

vestigation of, 88, 301 : Sung (contention) hexagram, 239”

Spiritual force: positive (shen), 9n, 10; Sung dynasty, xvii, xixn, xxxvn, 86n,

negative (kuez), 9n, 10 130, 214, 257n, 326, 353 Spring, 125, 290 Sung ming-ch’en yen-hsing lu, 25n

Spring and Autumn Annals, xix, 36n, 57n, Sung shih, 52n, 64n, 69n, 70n, 79n, 80n,

61, 115-18, 122, 210; discussion of, 88; 112, 1182, 120”, 1272, 132n, 145n,

- commentary by Ch’eng I, 114, 118 224n, 247n, 253n, 255n, 263n, 270m,

Spring and Autumn period, 294 304n, 3062, 326, 339

, INDEX 437 :

Sung wen-chien, 86n Te (virtue, character), translation of, 366; _ Sung-Yiian hsiieh-an, 52n, 54n, 64n, 69n, 368

70n, 79n, 80n, 822, 99n, 112n, 120n, ‘Temples, ancestral, 145, 225, 229, 232;

127n, 132n, 1452, 233n, 247n, 255n, see also Ancestors , ,

257n, 270n, 304n, 3062 Ten Branches, 1152 Supreme Standard, 2187 , Teng Ch’iung (Wei-lao), 337 a

Surviving works of Master Chu, see Chu Teng I, 252 , | | Tzu t-shu Textual criticism and studies, 35, 42, 47,

Suspicion, 176-77, 257, 273-74 63 Oo Systems, and institutions, 218-37 passim Things, 57, 77; tracing to source, xxv;

Szechuan Province, xxx, 196, 232n temptation of external, xxxiv, 39-40,

, , , 125, 127, 132;.nature and destiny of, 3; _

. Ta-ch’u (great accumulation) hexagram, laws governing, 22-23; natural pace

— 411, 208 , 7 . in, 48; investigation of, 88-122 passim;

. Ta-chuang (great strength) hexagram, 320 ten thousand, 207 | ,

- Ta-hsiao-ta (so much), meaning of, 284n | Thinking, 58-59, 69, 93-94, 144, 2187 ,

Ta-hsiieh, 70n Thought, 89; as source of learning, xxiv,

305n a Three Bonds, 213, 218 7

Ta-hsiieh (great learning), meaning of, 90; learning in terms of, 47

, Ta-hsiieh chang-chii, 338, 359 , Three Dynasties, 116-17, 119, 204, 222,

Ta-hstieh huo-wen, 91n 232, 235; see also Three Kings

Ta-yin, see Ch’ang Ch’ien-tao Three Eminent Scholars, 349 , Ta-yu (great possession) hexagram, 240 ‘Three Important Things, 114-15

T’a (it; they, they themselves), 106”; Three Items, 327 a

, 134n , Three Kings, 106, 114-15, 221, 234, 283;

Tai chi, 192 see also Three Dynasties | |

Tai T’ing (Tzu-yiian), 339-40 _ Three Ministers, 2222, 252

T’ai, Mount, 291 , _ Three Virtues, 2187

T’ai (peace) hexagram, 206 , Three Worthies of the Southeast, see

T’ai-chi (Great Ultimate), translation of, Chu Hsi; Chang Shih; Lii Tsu-ch’ien _

369-70 | , Thunder, 10, 124

‘““T’ai-chi t’ung-shu,”’ xxvi Ti (ground), 105” , T’ai-chi-t’u shuo, xxvii, 4, 323, 332 Ti-wu Lun, 175 -

T’ai-chia, 35 | T’z (to manage), 127” — , T’ai-hstian ching, 293 T’i (nature; substance), meaning of, 992 T’ai-tsung, Emperor, 213, 262n T’i-jen (realization through personal

T’ai-yiian Prefecture, 179n experience), translation of, 368 Taira Tsunenaga, 329n, 354 , T’i-wu (entering into things; forming , _'T’an-chou Prefecture, xxxvi substance of things), 31n, 74n

T’ang, King, 106, 116, 289 T’i-yung (substance and function), trans- , T’ang Ching-ch’uan chi, 109n Function

‘T’ang chien, 119 lation of, 368; see also Substance; | _ ‘T’ang dynasty, 35n, 86n, 119, 213-14, T’ien-chi (secret of Nature), 274n —

| 229, 262n, 289; Later, 213” T’ien-fen (contentment with one’s lot), 54.

T’ang shu, Sin , , T’ien-hu Mountain, In :

T’ang Shun-chih, 1092 , T’ien-li (Principle of Nature), see Nature,

, Tao, 5, 368; see also Way, the , Principle of; Li (principle) = !

| Tao-chou, xxviii T’ien-pao period, 1302 — Tao-ch’uan, see Liu Kuan | -T’ien-t’ai Mountain, 1307. _ Tao County, xxviii T’ien Tzu-fang, 292n

Taoism, xi, xviii, xxviii, 63-64; see also Ting (caldron) hexagram, 190n |

Lao Tzu | “To extend on the basis of similarity in Target of learning, 69 kind,” xx

438 INDEX T’o-jan (free from), 3087. T’ung (combining), 34n

| Tokugawa period, xxxvi T’ung (paint tree), 222n

Tongue, 286” — , T’ung (penetration), translation of, 360 Tortoise, 137n T’ung-an County, xxxvi , Tou, 233 , T’ung Fei-ch’ing, see T’ung Po-yii

Track, 26 T’ung Po-yii (T’ung Fei-ch’ing), xl, Tranquillity, 5-7, 123, 135, 143, 146-47, 282 | | 153; cosmic force of, see Yin; state of, T’ung-shu, xxvii, 218n, 260, 299n, 323, 8, 39, 148; and production, 12 330, 332 |

Transcendental, the, and the mundane, Twelve Earthly Branches, 1152

362; see also Levels Two Emperors, 114, 221, 283

Transformation, 3, 14, 18, 33, 38, 48, 72, Tzu, see Twelve Earthly Branches 78, 83, 88, 100, 301; see also Change Tzu (himself; oneself; naturally), 977

Traveling, 246 Tzu-chang, 169, 280

“Treatise on Sitting Down and For- T2zu-chih t’ung-chien, 119, 131”

getting Everything,’ 130 Tzu-cho Ju-tzu, 98

Ts’ai, 192 | Tzu-hsia, xx, 61, 65, 115, 1162, 2927 Ts’ai_ (capacity; natural endowment; TJ zu-jan (nature), translation of, 359 physical nature), 14n, 29-30; see also ‘Tzu-kung, 95, 192, 250

Man, physical nature of Tzu-lu, 164, 250, 268 Ts’ai Mu, xxxvn Tzu-mo, 24 | | Ts’ang (storehouse), 130” Tzu-ssu, 702, 79n, 107, 289, 292, 293 .

Ts’ao Kung, see Ts’ao T's’ao Tzu-te (to be at ease; to achieve naturally

Ts’ao Ts’ao, 295n, 296 or by oneself), 58, 128” Ts’en Chia-chou shih, 229n Tzu-yu, 61, 65, 115, 116” Ts’en Ts’an, 2292 , Tzu-yiieh-chiao, 1920

Tseng Tien, 55

Tseng Ts’an, see Tseng Tzu Ueno Library, 348 Tseng Tzu (Ts’an), 51, 70”, 78, 277, 289, Ui Mokusai, 355

292, 362. Ultimate, Great, see Great Ultimate

Tso (to do), translation of, 278” Ultimate of Nonbeing, 5-6, 93, 369

| Tso (shame), translation of, 278” Unicorn, 137n

Tso Ch’iu-ming, 114n Unity, 23, 33, 140; see also Heaven, and

369 : Uprightness, 2182 ,

Tso chuan, 20n, 23n, 61n, 782, 1002, 1652, man as one

Ts’ut (to collect) hexagram, 225 Utsunomiya Ton’an: interpretations and Ts’ui-yen (Pure words), XxXvii, XXvilin, textual comments, 362, 58”, 787, 91n,

Tu-shun, 47

79n, 146, 255; translation of, 360 118”, 127, 131m, 133”, 160m, 171n,

Ts’un (to preserve), 119” 192n, 204n, 2352, 280n, 287n, 292n; Tu Chin-ssu lu, 54n, 177, 329n, 345 commentary of, 330, 344, 348, 351

Tu Yii (Yiian-k’ai), 60-61 Vacuity, 146-47, 154 Tu Yiian-k’ai, see Tu Yi Virtue: advancement of, 42-45, 48, 58,

Tui (pleasure) hexagram, 210, 246, 270 61-62, 82, 91, 100; honoring, 72, 183; Tui (pleasure) trigram, 159, 203, 270 man of, 76-77, 200; completion of, 85,

T’un (to retire) hexagram, 185, 243 220; 100; extension of, 124, 222;

Tung Cho, 187 : lasting, 212, 216, 220, 290; cultivation.

Tung Chung-shu, 12, 57, 213m, 292n, 294 of excellent, 218, 222; see also Nine

Tung-lai, see Lii Tsu-ch’ien Virtues , , : Tung-lai (town), xxxix, 1, 3 Vital force, 90, 132, 149, 161, 276, 284 Tung-lai Lii T’ai-shith wen-chi, 1n, 3n _ Tung Tzu, see Tung Chung-shu Wat-shu, xxvi, xxvii, 692, 81”, 215n, 270n, ,

Tung-yang, I 306, 331-36, 347 |

INDEX 439

358 -Wei-Jui, 202”

oo Wakabayashi Kansai, xii, 329, 349-50, Weifamily, 229 |

Waley, Arthur, 361, 365, 368 Wei-lao, see Teng Chiung

Wan (brood over), 95” Wei-sheng Kao, 273

Wan Chang, 98 _ “Well-field” system, xxii, 235, 237, 256n Wang, Lieut. Gen., see Wang Hsi-chih Wen, Duke, 216n . Wang An-shih (Chieh-fu, Wang Ching Wen, Emperor, 234

Kung), xxix, xxxi, 131, 225n, 233, Wen, King: and the Book of Changes, 7n,

.240n, 247-48, 257, 304n 1082, 209; praised, 99, 214, 263, 289;

Wang Ch’i-chih, see Wang Wei | see also Three Kings : Wang Fu, 54n, 177, 329 | Wen (culture; ornament; literature; Wang Fu-chih, 747, 341 , patterns), 115”; translation of, 359 Wang Hsi-chih, 262 , Wen-chang, see Ceremonies

Wang Mang, 2932, 295 — Wen-chi, xxvt, 37n, 80n, 1102, 223n, - Wang Mou-hung, 325” a 229n, 230 | Wang Pi, xxxiii, 12, 37”, 108”, 147” Wen-chung Tzu, 99, 297 Wang Shuang-ch’th ts’ung-shu, 345 Wen-hao (warmth), 89n

Wang Su, 1067” Wen-ho (geniality), 892

Wang Tao-k’un, 341 Wen-hsien t’ung-k’ao, 325, 340 Wang T’ung, 99, 126”, 285, 297 Wen-li (pattern), 85n ,

Wang Wei, 338 , Wen-ting, see Hu An-kuo

Wang-wu Mountain, 1307. | Wen-yao (writing must), 85”

Wang Yang-ming, xi, xv, xxxvm, 352-52, Western Inscription, xxii, xxxviii, 60,

357 70-71, 76”, 77, 79-81 —

Wang Ying-lin, 229n : - Wet-nurse, 178 |

Wang Yu, xxxvn, 344 , White deer grotto, see Po-lu-tung

Wang Yiin, 187 ST White Deer Grotto Academy, xxxvi Warring States period, 290-91 Widows, xxiv, 177 | Watch over oneself, 140 | , Wilhelm, Richard, 363 , ) Water, 5, 20, 29, 126, 165, 150”, 218”, Will, 63, 149, 161, 199

—— -281n , Wind, 10, 31, 150”, 281”, 291

| Way, the: propagation of, xxix; of the Wine, 178

Sage, xxx, 13, 35, 37, 40, 45, 47, 50, Winter, 14 ,

68, 192, 217, 261, 265, 281; substance Wisdom, xxii, 6n, 8, 9n, 21, 30, 36, 43, of, 5-34 passim, 283, 323-24, 327, 329; 59, 75-76, 93n, 137, 189, 273; right described, 14, 17, 252, 282; and things, and wrong as beginning of, 10; see ——s- 18, 28, 281, 363-64; violation of, 41-42, also Five Constant Virtues; Four

64, 79, 210, 300; operation of, 55, 184, Beginnings , 57, 88, 89, 128, 186, 279, 280, 288, 294; Wood, 5, 218” , establishing, 83; learning of, 85, 89-90, Worries, 78, 126 | 265-66, 292, 298; understanding of, Women, 202, 272

216; of Heaven, 95, 114-15; shining, Worthy, 42, 55, 61, 89-91, 112, 114, 132,

153; adhering to, 158; of the superior 183, 184, 186, 191, 207, 243, 329;

man, 157; cultivation and practice of, definition of, 8; aspiration to become

195, 204, 290, 296 © a sage, 35; disposition of, 289-308

Kings, 105 | Writing, 367, 85

, Way of the Two Emperors and the Three passim

Weak, with strong as way of Earth, 7 Wrong, 10; and right, 29, 41, 66-67, a

Wealth, 74, 78, 188, 194, 201, 273, 2187, 88-89, 92, 117, 134 269, also 364 Poverty Wu,King, Emperor, Wei273; (tosee act), Wu, 28957n | a,

| Wei, state of, 277 | Wu, state of, 612, 295n

Wei dynasty, 253” Wu (nonbeing), translation of, 368 ,

440 INDEX

Wu (things; others), 687 Year, 218” Wu-chi (Ultimate of Nonbeing), transla- Yeh County, xxxixn tion of, 369-70 | Yeh Ts’ai: appraised, xxxvi, 532, 279n,

Wu Hsiao-yii, see Wu Mien-hsiieh 280n, 330, 339-40, 343-44, 346-47, Wu-hsin (no deliberate mind), translation 351; descriptions of titles, 5, 35, 88,

of, 368 7 | 123, 154, 171m, 183, 202, 218, 238, 260,

Wu-kuet-chu (undisciplined), 687 268, 279, 289; comments selected, 13,

Wu-hsing County, 2622 16-17, 21, 23, 27, 30, 33-34, 46, 55—56,

Wu Mien-hsiieh (Hsiao-yii), 340-41 58, 61, 71-73, 80, 83, 88, 113, 125,

Wu Pi-ta, 276, 303 128, 132, 134, 141, 144, 149, 151, 153,

Wu Po-feng, see Wu Pi-ta 160-61, 167-68, 177, 204, 212, 216, Wu Shih-li (An-chung), 247 224, 226-28, 232, 235, 241, 243, 247, Wu-tsung, Emperor, 258” | 253-54, 262-63, 271, 274-75, 283, Wu-tzu chin-ssu lu fa-ming, 16, 33, 45n, 289-90, 293-94, 296-97, 357; inter63, 71, 105”, 124, 130, 133, 139, 168”, pretations of, 36”, 37n, 42n, 44n, 45n, 172, 189, 217, 251, 254, 267n, 279n, 97n, 101n, 108n, 114, 130, 162, 171m,

287n, 303, 344 272n, 274n; textual comments of, gram, 44, 203 titles, 327; and Lii Tsu-ch’ien’s role

Wu-wang (absence of falsehood) hexa- 107n, 213n, 279, 287n, 292; use of , Wu-wei (taking no action), translation of, in compilation, 325; on the order of

368 chapters, 327-28; his version of the ,

Wu-yiian County, 27 Chin-ssu lu, 337; commentary of, 338-

39; his commentary quoted, 339-40, Yamazaki Ansai, xxxvi, 22n, 25n, 328-29, 343~—45, 347-48, 352-53, 356; transla-

340, 349-52, 354, 358 tion of his commentary, 358 | Yamazaki Michio, 37n, 787, 351 Yellow Emperor, 293 Yanada Katsunobo, 717, 95n, 139n, 146n, Yen, 248n :

147n, 171, 223, 280n, 287n, 297, 349 Yen (seriousness), 2817

Yang: major form of, xxxiii; minor form Yen-an, 236” | of, xxxiii; as male element of Heaven, Yen Chen-ch’ing, 262

, 6, 77, L117; with yin as way of Heaven, Yen Hui, see Yen Tzu © 7, 113; in hexagram po (to strip), 11; | Yen-ming, see Yin ‘T’un in hexagram fu (to return), 11, 157; |Yen-shih County, 145”

month of, 11; ebb and flow with yin, Yen Shih-ku, 78” yo

5, 7, 16, 22, 26, 31, 33, 36, 74, 285; Yen-shu, see Yang Po-yen _

material force of, 13, 28, 367; universal Yen Tzu, 25, 35-36, 38-39, 40, 49, SO, | operation of with yin, 76”, 113, 285; 64, 67, 70, 86, 902, 92, 95, 96, 115-16,

see also Material force; Yin 118, 164, 283, 289-91, 298, 304 | | , Yang Chu, 279-81 Yen Yiian, see Yen Tzu : Yang Chung-li, 80 Yi Hwang, 99, 133”, 143”, 223n, 345, 346 285, 289, 293-95, 297-98 Yi Ik, 91m, 213”, 347

Yang Hsiung (Yang Tzu-yiin), 98, 280”, YilI, 345-47 | ,

Yang Kuei-shan Hsien-sheng chi, 80n Yin, Duke, 782, 211” Yang Po-yen (Yung-chai, Yen-shu), 338 Yin, see Twelve Earthly Branches

Yang Shih (Chung-li), 80”, 304 Yin (passive cosmic force): major form of,

Yang Tao-fu (Chung-ssu), 282 XXxiii; minor form of, xxxill; as

Yang Tzu, 24, 285, 293 female element of Heaven, 6, 77, 1111, , Yang Tzu-yiin, see Yang Hsiung 203; with yang as way of Heaven, 7, Yang Yung-chai, see Yang Po-yen 113; in hexagram po (to strip), 11;

Yano Sentoku, 355 ebb and flow with yang, 11, 27;

Yao, Emperor, 16, 35, 91, 203, 210, 232, universal operation, with yang, 767;

272n, 289, 291, 301 translation of, 1152, 359; see also | Yao Ming-ta, 39n Material force; Yang

INDEX 441 Yin Hui-i, 79, 259n, 328n, 342 | Vii-let, see Chu Tzu yii-lei

‘Yin Po-ch’i, 78” Yii-lu, xxvi, 331, 333-34, 336

Yin Shih, 275 | Yii Shih-nan, 262.

: Yin T’un, 69, 70, 71, 101, 142, 307 Yiian dynasty, 343

Yin Wen Tzu, 364 Yiian-feng period, 1967

Yin Yen-ming, see Yin T’un - -Ytian Hsien, 160 Oo

Ying, Border Warden, 78 Yiian-k’ai, 64 ,

, Ying-ch’ang, 255 | Yiian-lang, see Li Wen-chao Yu, King, 292 , Yiian shih, 340 | Yu (by), 244” — “Viian-tao,’’:-27n, 297-98 Yu (to have), 130” Yiian-yu period, 84, 119, 225” Yu-hsi County, xxxvi Yiieh shuo, 331, 333 Yu Tso (Ting-fu), 79, 113-14, 304 | Yiin-yen, 236

Yii, King, 24, 25”, 78, 117, 156, 283,289 © Yung-chai, see Yang Po-yen

, Yti, Minister, 24-25 — Yung-chia County, 338 - Vii (to let), meaning of, 98n , , , Yi (speaking to), 127n Zen Buddhism, see Buddhism, Ch’an | Yui (to want), meaning of, 98” (Zen)

Yui (with), 127 Zodiacal signs, 2187

Yi (comfort) hexagram, 268 _ Zoku Yamazaki Ansai zenshi, 25n

—-*Vii-chang Huang Hsien-sheng wen-chi,299n Zokuzdkyé, 109n |

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