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THE SACRED BooKs OF THE EAST [39] Oxford University Press London Edinburgb Glasgow Copenhagen Nero York Toronto Melbourne Cape Town l_ombay Calcutta Madras Shanghai Humphrey Milford Publisher to the Umvr.r_srrv THE SACREDBOOKSOF THE EAST TRANSLATED BY VARIOUSORIENTAL SCHOLARS AND EDITED BY F. MAX MIJLLER VOL. XXXIX OXFORD UNIVERSITY PRESS LONDON : HUMPHREY MILFORD Second Impression I9_ 7 First Edition x89x This impresszon has been produced ptmtographically by the MUSTON,CO_P ANY,frtrm sheets of the Frrst Edition , i Printed _holly in l_ngland for ttt¢ MtrsTO_t COMPANY By LowE & BRYDO_E, PRINTERS, LTD. PARK STREET_ CAMDEN TOWN, LOffDON_ _*q'.W. I THE SACRED BOOKS OF CHINA THE TEXTS OF TA01SM TRANSLATED BY JAMES LEGGE PART I" THE TAO TEH KING THE WRITINGS OF KWANG-3ZE BOOKS I--XVII OXFORD UNIVERSITY PRESS LONDON : HUMPHREY MILFORD f CONTENTS. PAGE PREFACE . xi INTRODUCTION. CHAP. I. WAS TAOISM OLDER THAN LAO-iZE ? • x Three Religions in China. Peculiarity of the T_o Teh King. II. THE TEXTS OF THE TAO TEH KING AND KWANCc-_ZE SH0_ AS REGARDS THEIR AUTHENTICITY AND GENUINE- NESS_ AND THE ARRANGEMENT OF THEM . 4 i. The T_o Teh King. The evidence of Sze-m_ KAien, the historian ; of Lieh-_ze, Han Fei-]ze, and other T_toist writers ; and of Pan K(I. The Catalogue of the Imperial Library of Hart; and that of the SUl dynasty. The Commentaries of 'the old man of the Ho-side,' and of Wang PL Division into Parts and Chapters_ and numberof Characters in the Text. ii. The Writings of"Kwang-$ze. Importance to T_oism of those Writings. The division of the Books into three Parts. Their general Title and its meaning. Ill. WHAT IS THE MEANING OF THE NAME T_.O? AND THE CHIEF POINTS OF BELIEF IN T_OISM . 12 Meaning of the name. Usage of the term Thien. Peculiar usage of it by Kwang-_ze. Mr. Giles's view that the name God ' is the equivalent of T hi en. Relation of the T_.o to the name Ti. No idea of Creation-proper in T_oism. Ms:n is composed of body and spirit. That the cultivation of the T_o promotes longevity. Startling results of the T_.o ; and how It proceeds by contraries. The paradisiacal state. The decay of T_oism before the growth of knowledge. The moral and practical teachings of IAo-_ze. Humility; his three Jewels ; that good is to be returned for evil IV. ACCOUNTS OF L_O-_ZE AND KWANG-_ZE GIVEN BY SZE-M-_ KHIEN " 33 V. ON THE TRACTATE OF ACTIONS AND THEIR RETRIBUTIONS 38 Peculiar style and nature of the Treatise. Its date. Meaning of the Title. Was the old T_oism a Religion ? The Kang family. Influence of Buddhism on T_oism. " Vln CONTEtCF_ THE TAo TEH KING. PAGe: PART I (Chapters i to xxxvii) . 45 to 79 Ch. 1. Embodying the Tgo, p. 47- 2. The Nourishment of the Person, pp, 47, 48. 3, Keeping the People at Rest, p. 49- 4. The Fountainless, pp. 49, 5o. 5. The Use of Emptiness, p. 50. 6. The Completion of Material Forms, p. 5I. 7. Sheath- ing the Light, p. 52. 8. The Placid and Contented Nature, PP. 52, 53. 9. Fulness and Complacency contrary to the Tgo, P. 53. 10. Possibilities through the Tgo, pp. 53, 54- 11. The Use of what has no Substantive Existence, pp. 54, 55. 12. The Repression of the Desires, p. 55. 13. Loathing Shame, p. 56. 14. The Manifestation of the Mystery, p. 57. 15. The Ex- hibition of the Qualities of the T$o, pp. 58, 59. 16. Returning to the Root, pp. 59, 6o. 17. The Unadulterated Influence, pp. 6o, 6t. I8. The Decay of Manners, p. 6I. 19. Returning to the Unadulterated Influence, p. 62. 20. Being Different from Ordinary Men, pp. 6z, 63. 21. The Empty Heart, or the T_o in its Operation, p. 64. 22. The Increase granted to Hurnility, p. 65. 23. Absolute Vacancy, pp. 65, 66. 24. Painful Gracious- ness, p. 67. 25. Representations of the Mystery, pp. 67, 68. 26. The Quality of Gravity, p. 69. 27. Dexterity in Using the T_o, p. 7o. 28. Returning to Siraplicity, p. 71. 29. Taking no Action, pp. 7I, 7z. 30. ACaveat against War, pp. 7z, 73. 31. StiUing War, pp. 73, 74. 32. The T_o with no Name, pp. 74, 75. 33. Discriminating between Attributes, p. 75- 34. The Task of Achievement, pp. 76, 77- 35. The Attribute of Bene- volence, p. 77. 36. Minimising the Light, p. 78. 37. The Exercise of Government, p. 79. PART II (Chapters xxxviii to Ixxxi) . 8o to I24 Ch. 38. About the Attributes of the T_.o, pp. 8o, 8L 39. The Origin of the Law, pp. 8z, 83. 40. Dispensing with the Use (of Means), pp. 83, 84. 41. Sameness and Difference, pp. 84, 85. 42. The Transformations of the T_o, p. 85. 43. The Universal Use (of the Action in Weakness of the T_o), p. 87. 4_. Cautions, pp. 87, 88. 45. Great or Overflowing Virtue, p. 88. 46. The Moderating of Desire or Ambition, pp. 88, 89. 47. Su_eying what is Far-off, p. 89. 48. Forgetting Knowledge, p. 9o. 49. The Quality of Indulgence, p. 9L 50. The Value set on Life, pp. 9_, 93. 51. The Operation (of the Tao) in Nourishing Things, pp. 93, 94. 52. Returning to the Source, PP. 94, 95. 53. Increase of Evidence, pp. 96, 97. 54. The Culti- vatlon (of the Tao), and the Observation (of its Effects), pp. 97, 98. 55. The Mysterious Charm, IX 99. 56. The Mysterious CO_NTENTS. IX Excellence, p. Ioo. 57. The Genuine Influence, pp. 1oo, IoL 58. Transformation according to Circumstances, pp. 1oh Io2. 59. Guarding the T$o, pp. Io2, io3. 60. Occupying the Throne, pp. Io3, Io4. 61. The Attribute of Humility, pp. Io4, Io 5. 62. Practising the T_o, pp. Io5, IO6. 63. Thinking in the Begin- ning, pp. io6, IO7. 64. Guarding the Minute, pp. ice/, Io8. 63. Pure, unmixed Excellence, pp. zoS, io 9. 66. Putting One's Self Last, p. Io9. 67. Three Precious Things, p. 1Io. 68. Matching Heaven, pp. III, II2.. 69. The Use of the Mysterious (T_o), p. I12. 70. The Difficulty of being (rightly) Known, pp. II_, 113. 71. The Disease of Knowing, p. II 3. 72. Loving One's Self, p. xI4. 73. Altowing Men to take their Course, p. II6. 74. Restraining Delusion, p. xI7. 75. How Greediness In- jures, pp. II7, II8. 76. A Warning against (Trusting in) Strength, pp. 118, tI9. 77. The Way of Heaven, p. xI9. 78. Things to be Believed, p. I2O. 79, Adherence to Bond or Covenant, p. 12L 80. Standing Alone, p. 122. 81. The Mani- festation of Simplicity, p. I23. THE WRITINGS OF KWANG-_ZE. INTRODUCTION.. I'AGE BRIEF NOTICES OF THE DIFFERENTBOOKS 127 PART I. BOOK I.i. Hsi_o-y_o Yfl, or Enjoyment in Untroubled Ease . 164 II. ii. Kht W_ Lun, or the Adjustment of Controversies • I76 III. iii. Yang Shang Kti, or Nourishing the Lord of Life. I98 IV. iv. Zfin Kien Shih, or Man in the World, Associated with other Men. • 2o3 V.v. Teh Khung F_, or the Seal of Virtue Complete . 223 VI. vi. Tg Bung Shih, or the Great and Most Honoured Master . 236 VII. vii. Ying Tt Wang, or the Normal Course for Rulers and Kings . 259 PART II. VIII. i. Phiea M/tu, or Webbed Toes . 268 IX. ii. MA Tht, or Horses's Hoofs . 276 X. ifi. Khft Khieh, or Cutting Open Satchels . 28I XI. iv. B_tiYQ, or Letting Be, and Exercising Forbearance • z9x X CONTENTS. B_K P_K XII. v. Thien "r'l, or Heaven and Earth . 307 XIII. vi. Thien T_o, or the Way of Heaven 33 ° XlV. vii. Thien Yiin, or the Revolution of Heaven 345 XV. viii. Kho 5, or Ingrained Ideas . 363 XVI. ix. Shin Hsing, or Correcting the Nature. 368 XVII. x. Khifi Shui, or the Floods of Autumn . 374 Transliteration of Oriental Alphabets adopted for the Transla- tions of the Sacred Books of the East. 393 CORRIGENDUM ET ADDENDUM. On page 58, for the third and fQurth sentences of the explanatory note to Chapter XlV, substitute the following :--It was but an interesting fancy of the ingenious writer, and the elaborate endeavour of Victor yon Strauss to support it in I87o has failed to make me think more favourably of it. 1)r. Edkins, in an article in the China Review for July and August, 1884, takes a different view of the chapter. He reads the monosyllables I, Hi, and Wei according to his view of the old names of the Chinese characters, and calls them Ai, K_i, and M_ti, considering them to be representative of one or three names of God. He says .--' I am inclined to find here marks of the presence of Babyloman thought .... We have not the original words for the flint trimty of the Babylonian religion. They are in the Assyrian or Semitic form Anu, ]let, 1Nuah. In Accadlan they were Ilu, Enu, Hia. Of these ]lu was the supreme God, source of Chaos, in Chinese Hwun tun or Hwun fun. In this chaos all forms were confounded as is the case with the T_oist chaos. ]3el or En u is the word which separates the elements of chaos. N n ah or Hia is the light of God which penetrates the universe, and maintains the _rder established by the word. It was thxs Trinity of God, in the language of some intermediate nation, which IAo-tsze appears to have had in view m the various passages where he speaks of the original principle of the universe in a triple form.' This reading of our chapter is not more satisfactory to me than that of Rfimusat ; and I am content, in my interpretation of it, to abide by the aids of Chinese dmtionaries and commentators of reputation who have made it their _tudy.
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  • Society of Imperial Power: Reinterpreting China's “Feudal Society”

    Society of Imperial Power: Reinterpreting China's “Feudal Society”

    Journal of Chinese Humanities � (�0�5) �5-50 brill.com/joch Society of Imperial Power: Reinterpreting China’s “Feudal Society” Feng Tianyu Translated by Hou Pingping, Zhang Wenzhen Abstract To call the period from Qin Dynasty to Qing Dynasty a “feudal society” is a misrepre- sentation of China’s historical reality. The fengjian system only occupied a secondary position in Chinese society from the time of Qin. It was the system of prefectures and counties ( junxianzhi) that served as the cornerstone of the centralized power struc- ture. This system, together with the institution of selecting officials through the impe- rial examination, constituted the centralized bureaucracy that intentionally crippled the hereditary tradition and the localized aristocratic powers, and hence bolstered the unity of the empire. Feudalism in medieval Western Europe shares many similarities with that of China during the Shang and Zhou dynasties, but is quite different from the monarchical centralism since the time of Qin and Han. Categorizing the social form of the period from Qin to Qing as “feudal” makes the mistake of over-generalizing and distorting this concept. It runs counter to the original Chinese meaning of fengjian, and severely deviates from the western connotation of feudalism. Moreover, the decentralized feudalism in pre-Qin dynasties and the later centralized imperial system from Qin onwards influenced the generation and evolution of Chinese culture in vastly different ways. Keywords feudal – fengjian – imperial system * Feng Tianyu is Professor of History in the School of History, Wuhan University, Wuhan, China. E-mail: [email protected]. © koninklijke brill nv, leiden, ���5 | doi �0.��63/�35��34�-0�0�0003Downloaded from Brill.com09/27/2021 07:39:12PM via free access 26 feng For more than half a century on the Chinese mainland, the prevailing view on the social form of China from Qin (221-206 B.C.) to Qing (1644-1911 A.D.) is that it was a feudal society, similar to that of medieval Western Europe.