James Webster - The Kan Ying Pien, Book of Rewards and Punishments, 1918

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WITH INTRODUCTION, TRANSLATION AND NOTES

BY JAMES WEBSTER

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THE

KAN YING PIEN BOOK OF REWARDS AND PUNISHMENTS

THE CHINESE TEXT

BY

JAMES WEBSTER

SHANGHAI: PRINTED AT THE PRESBYTERIAN MISSION PRESS

J9J8

PREFACE.

THIS study of

Kan Ying Pien

the outcome of

work

done, at various intervals, during a period of seven years.

The

the

is

original plan included a complete translation of a standard Chinese

commentary on abandoned

more

;

and

the

it

tract,

is

but this part of the scheme was soon

believed that the present treatment will be

useful to foreign students.

and Notes the study

will,

in particular,

It is

hoped that the Introduction

prove a fairly complete apparatus for

of the text; and the entire

work

is

offered as a very

modest contribution to the study of Comparative Religion.

CHANGSHA,

July 1918.

2O05205

0Uft

INTRODUCTION. SECTION

L

TRACTS IN CHINESE LITERATURE. The

common

tract,

as a

1

means of publishing in a popular form to the and sayings of wise men, has long

people, the thoughts

China.

With the invention of printing during the and its rapid development in the succeeding dynasty, T'ang this form of literature soon became general, and increased period,

been used

in

(Jjf?)

by leaps and bounds. Since that time, an immense development has taken place, and a great part of the literature read by the Several of ordinary classes of society is in the form of booklets. these small books have

come

to be reckoned as classics

:

for example,

^

San Tzu Ching (H $?.) is the primary reader in every Chinese school, and is known by heart in every home.

In no country, perhaps, does the tract find so ready an

the

consequence of the sacredness attaching to the printed character, the leaflet, tract, and even wayside poster are probably oftener and more carefully read than is the case with the acceptance.

In

more progressive nations of

the West,

generally but lightly esteemed.

where such productions are

The growth

of

tract

literature,

moral maxims and essays, booklets issued in favour of special religious systems or particular deities, and the like, has been much fostered by persons who, wishing to accumulate to^themselves merit, devote larger or smaller sums of money to the production especially

and distribution of these works.

The Kan Ying Pien

is

perhaps the most celebrated tract in the

A

book that has been scattered broadcast literature. among a people numbering hundreds of millions, and that for It is not sold several centuries, must be almost without a parallel. annals

of

in the ordinary

way on

Chinese tract-literature

street bookstalls or shops, as in

general, but

is

is

the case with

obtainable in temples,

i.

For a more particular treatment of this section, see an essay in Martin's "Hanlin Papers." Vol. II, 304 ff. "Native Tract Literature in China."

KAN VING

PIKX.

both Buddhist and Taoist, the copies being placed there for gratuitous distribution.

Larger editions, with commentary and illustrative notes and narratives, are to be purchased of book sellers, and the

book

is

not without

widespread

phrases part of the

On

serious students.

its

circulation

of the text has

common

the other hand, the

made many of

talk of the people,

its

pithy

and one cannot

listen

long to any conversation, even on the most mundane affairs of daily and domestic life, without hearing some expression the origin of which is to be found in the famous little book.

SECTION

II.

POPULAR TAOISM. The Kan Ving Pien is a tract which, though purporting to be fmm the pen of Lao Tzu (~g ^) (see next section), strictly belongs to the school of Popular Taoism, as distinct from the so-called " Pure Tao which is treated of in the Tao Te Ching (it {jg iff.), the works of Chuang Tzu (J{ ^), and other writings.

It is therefore '

1

necessary, in order to understand the teaching of the book, to know something of Taoism as practised by its votaries and believed in by

For our present purpose, an exhaustive study is unnecessary, and the reader is referred to the many excellent works on Chinese religion to supplement the general sketch here given. the ordinary people.

Between the pure and simple "Tao" of Lao T/.u, and the complex beliefs and practices of later Taoism, the gulf would appear at first sight impassable.

Indeed, Dr. Legge practically denies any In discussing. the meaning of all.

connection between the two at

" It has two different to a Taoism, he says first, applications popular and widely-spread religion of China; and then to the system :

of thought

in

:

Tao Te Ching Christ by Lao Tzu

the remarkable treatise called the

(SI (& $&) written in the sixth century before 2 I" other words, Taoism is the name both of a religion and (3t -f)i. i.-'.J

For Taoism as a philosophical system, see Legge,

"

Religions of China,"

ti'.

the traditional view regarding the authorship of the maintained by Dr. Giles, however, that the work is a forgery dating from the early Han (i) (B.C. 200-A.D. 200). See especially article 1475 in his Biographical Dictionary. It may incorporate some teaching of Lao Tzu which was transmitted orally by his disciples.

See also under 10780 in the new edition of Giles' Dictionary (published 1912). j.

;1 flSM-

Dr.

It

Legge accepts >

s

KAX YIXG

PIEX.

3

a philosophy.

The author of the philosophy is the chief god, or at least one of the chief gods, of the religion; but there is no evidence It was impossible for it to that the religion grew out of his book.

-o in many of its aspects.

Any relation between the two things

merely external, for in spirit and tendency they are antagonistic."

This statement may be somewhat sweeping, and there are signs of a The transitransition period, which appears, however, very early. 2

1

is

tion

was

averse to

mind

is

too practical, and

purely speculative philosophies, and the abstract reflechis immediate followers were soon thrown

all

Lao T/u and

tions of

aside

the ordinary Chinese

inevitable

what was deemed a more

for

practical,

because a more

materialistic, system.

\Ye can only trace the rise of the new school here and there; began early, as has been remarked, and must have been very

it

When

Q

B.C. 213 determined on the destruction of all literature preceding his assumption of the imperial sway, an exception was made in favour of the Taoist works rapid.

the First

Emperor

medicine and divination.

>n

(jfe

This

3ft) in

ruler, indeed,

gave an impulse to

Taoism by sending an expedition in search of the golden islands of P'eng Lai ($ 'jfc) where, it was said, the draught of immortality was dispensed to all true seekers by the the rising school of

Immortals

Han

there.

dynasty

(

By

B. C.

Emperor Wu (^ ^) of the sect had claimed the mythical

the time of the

140-85), the

($(" ^?) whose reign is put at B. C. -697-2597, as the founder of the religion.

Emperor \Yu was a great patron of Taoism. It was during the later Han (jfe ^|) A. D. 25-220 that

Emperor Huang Ti

alchemy and magic became linked with the In A. D.

T(~>5

the Taoist

"popedom

"

.older

Taoist practices.

was established by the Emperor

"

"

pope being Chang Tao Ling ($| jf fit)with one brief interregnum, has existed in the line of office, his descendants ever since.

Under such influential encouragement Lin Chili

(fij

,), the

first

The

;;

the '

outcome may

The

superstitions of

to a head

and

In the words of Dr. Legge: than two thousand years' existence came

easily be imagined.

more The search

effloresced.

after immortality

and eternal

Legge, op. cit. 159, 160. op. also F. H. Balfour, Taoist Texts, intro. vi.

See Parker. China and Religion, p. 47.

In A. D. 1015 grants of land were made to the Taoist patriarchs, in the 3. neighbourhood of the Lime Hu (f|,$) mountain, Kiangsi Province, the official seat 1.

2.

:.f

the sect.

KAN YIXG Miss took away

was

all

desire for the goods of this present life: busii

neglected, fields

untilled,

made gain

the impostcrs \vho

I'[p;x.

and the only harvest reaped that of out of the folly of their fellows.'"'

For a long time after its first appearance as a popular system Taoism was in no sense a religion. At first there were no temples, there were no liturgies, no forms of public worship and the leader:

and professors claimed no control over the conduct of their belie and adherents. It was as a mischievous superstition, " depraved and

was arraigned and condemned to the Kmperor Confucian scholar Tung Chung Shu (H fjj) in B. C. not until we see Buddhism (introduced into China in the

perverse talk/' that

Wu by 140. first

on a

the It is

it

^

century A. D.) gaining ground in the country that Taoism takes And in all its external forms religious aspect and content.

it has borrowed largely public worship, liturgies, and ceremonies from the imported system. So much so, that it is now impossible to draw any sharp line between the two.

As Chit Hsi says " Buddhism stole the best features of and Taoism stole the :

Taoism,

worst features of Buddhism

:

it

is

as

though the one

stole a jewel

from the

Dr. other, and the loser recouped his loss with a stone."" it was does not hesitate to of Taoism that Legge say begotten by Buddhism out of the old Chinese superstitions. Its forms are those

of Buddhism

:

but

its

tions, fantastic, base,

From

voice and spirit are

and

from

its

mother-supersti-

cruel.''-

the beginning of the interaction, the metaphysical concep-

tions were, in Taoism, clothed in materialistic garb.

the contemplation of Buddhism,

Nirvana, became

in

For example.

leading up to the attainment of

the Taoist scheme the

Hsiu Lien

$jO

(\j

the

ascetic training by which the devotee added years to his life.

The Taoist conception of the soul is as a purer form of matter, which is gradually produced by this scheme of physical discipline, a sort of chemical process which transmutes the soul matter into a still more

ethereal substance, in preparation for removal to, one of the stellar paradises, or to the condition of the genii

who

forests, or on the lofty mountains of the K'un 1.

Legge. op.

cit. p. 180.

2.

Quoted

H. A.

3.

Legge, op. cit. pp. 201-2.

See Kdkin's Religion in China,

4.

in

live

unseen

Lun Range

Giles, Chinese Literature, p. 419.

p. 59.

See also below,

p. 8.

in

green 1

Q'i

ftf)-

KAN YIXG Taoism has succeeded because wants of nature.

outlook

Its

This latter

well-being.

is

is

PIEX. its

appeal

physical,

made

is

reward

its

to the

lower

material

is

also a Confucian tenet to a certain extent,

Taqism has translated it into all the forms which affect the everyday life of man. The gods in the Chinese Pantheon associated with riches, longevity, the cure of disease and the attainment of

but

worldly success are, in nearly every instance, a Taoist contribution.

The aspect of Taoism with which we are now dealing is revealed in <

The

JUL 7JC).

" " extent in the prevalent system of feng shui selection of suitable sites for the dwellings of the

its fullest

living and for the

last resting places

lucky days for the

important purposes

the choice of

commencement or consummation of any of of

all

the

casting of horosc6pes for of the rites connected with

the

life; undertakings of betrothal, and many

these are

marriage

of the dead;

the invention of popular Taoism,

and the

performance of the functions connected therewith provide the chief means for the emolument of its professional class.

In spite of the fact that a heretical sect,

it

Taoism has often been condemned as

has yet a certain legal standing in the country. government that no condition of the body

the genius of Chinese

It is

allowed to remain, in theory at least, unprovided with At various periods, as we have seen, the cult has

is

politic

means of

control.

been favoured by the ruling powers but, on the other hand, more orthodox emperors have made attempts at suppression.

In A. D. ;

Emperor Yii Wen Yung (A. D. 542578), both Taoism and Buddhism were proscribed, and all teaching forbidden which was contrary to the Confucian canon and K'ang

574, during the reign of the

;

Hsi

(Jf

EB) of the Ch'ing dynasty (A. D.

greatest of Chinese rulers, banned principles

to be

Taoism

1655-1723), one of the as

among "the

and banished.''

discontinued

1

Its

strange hold on the

was too manifest, and made toleration a practical While refraining from interference with the internal

people, however, necessity.

organisation of the order, the Imperial Institutes provided a framework in harmony with the all-pervading official system, to be grafted

on

to

own 1.

2.

the hierarchy as traditional

rules.-

it

was found developed according This

control

% 48

See Sacred Edict, chap. 7, Sft Mayers, Chinese Government,

centred

JU g- IE

p. 77.

&.

in

the

to

its

hereditary

KAN YING

P1EN.

"patriarch" of Taoism, and provided therefrom a complete system of ecclesiastical grades of rank and authority in connection with the Further,

priesthood.

many

Taoist divinities were

officially

recognised

Imperial edict to be worshipped by the

by law, and required by representatives of the government according to the forms of the religion.

For the purpose of our present study, we may now conveniently examine Taoism

in three

of

its

aspects

its

notions of deity,

its

moral teaching, and its teaching regarding the future life. Although Kan Ying Pien is chiefly concerned with the second of these

the

three,

the

influence

first

its

and third are presupposed throughout and largely

morality.

i.

The divinities of Taoism fall into two groups. First, there are those which impersonate the various departments of Nature.

So we have sea-gods, river-gods, gods who preside over natural

phenomena, gods who watch the growing crops, and the life of man.

But the most important deities in this group are those connected with the stars.

Sometimes the stars themselves are regarded as gods; and, again, the stars are places of residence for the gods. 1 Where the star is supposed to be a god, it is the result

of the transmutation of material substance into sublimated essence.

So

the planets Mercury, Venus, Alars, Jupiter, and Saturn are the

essences, respectively of water, metal,

the star

is

fire,

wood, and

regarded as a place of divine abode,

historical or fabulous,

who have

it

earth.

Where

presupposes beings,

attained to the honours of deity by

^), the mythical emperor wh> claimed as the founder of Taoism, is said to have mounted their virtues.

Heaven on

So"

Huang

Ti (j

the back of a dragon.

Mei Fu (t& j^), an

official

to

of

century A. D., who was a great student of Taoism, and spent much of his time seeking how to prolong life, is believed to have become an immortal of this class; he was deified in the eleventh the

first

Both these conceptions of stellar deities are closely assoand astrology, which have for long been among " the favourite studies of Taoism.

The one deals in essences, the

century.

ciated with alchemy

other in stars

:

and they have each had an extensive influence on the divinities, as well as on the

formation of the Taoist system of i.

But

cp.

Edkins, op.

cit. p. 105.

KAN'

YIXG PIEX.

7

Taoist doctrine of immortality, and of the method of self discipline 1 by which immortality is to be gained."

Secondly, there are deified men. and embraces the majority of gods

This class

is

by far the larger,

in the Taoist pautheon.

Some are entirely fabulous, but others have an historical basis.

It is not to our present purpose to enter into any enumeration of these:

indeed,

it

"

would be almost impossible

No

to give

an exhaustive descrip-

polytheism pronounced, or more grotesque, with hardly a single feature of poetic fancy or jesthetical

tion.

beauty."

could

2

The moral

2.

more

be

teaching of popular Taoism is more particularly which the Kan Ying Pien is analysed, and

treated in section iv., in in the notes

on the

It

text.

accords with the materialistic system

represents, and is, for the most part, at one with the ConAs a study of the text will show, much fucian and Buddhist ideas.

which

it

adapted from the classical writings, and It is in the idea of some parallels are quoted in proof of this retribution that the moral te'aching becomes definitely Taoist the

of the moral teaching

is

;

actions themselves are characterised as right the Confucian standard. 3

and wrong

entirely by

The entire teaching of the Kan Ying Pien is an illustration of the Taoist belief in the evil consequences of moral shortcomings, It is consequences transcending the short span of this mortal life. even more evident in the ceremonies performed by Taoist priests In life, repentance and reformation are necessary over the dead.

to turn

away

the consequences of sin

;

dead ceremonies must be performed on 3.

As we have

and for the salvation of the their behalf.

4

seen, the Taoists regard the stars as being the

abode of gods, and also of

men who by

their virtues

have gained the

In addition, there are those who, though

right to a place there.

not having merited such high honour,, are yet accounted worthy of a place of felicity in those happy abodes set apart for "terrestrial

immortals

''

(ft& j|l|).

These paradises are generally supposed

1.

Edkins, op.

2.

Legge, op. cit. i/o.

See Edkins, op. cit. 127-128.

3. ij.

cit.

106-7.

See Soothil!, Three Religions of China,

p. 269.

to be

KAN VIXG

PIEN.

situated in the K'un Lun Mountains and presided over by "Royal Mother of the West ( jg f^r).

5

the

'

1

]

Confucianism says nothing with regard the worship of ancestors, which, as

is

well

to a future life.

known,

is

But

one of the

chief characteristics of the system, has inculcated a strong belief in

a future

life

of some sort; and the silence of Confucius has thrown

arms of Taoism, which has made ample provision and the superstitious accretions thus supplied are a We have seen what great feature of the social life of the people. the people into the in this respect,

the notion of

Heaven

is

the Taoist doctrine of hell

is

conversely not to our purpose to describe in detail the purgatory and hell of Taoism the student is referred to the popular tract, horrible.

It is

Ch'ao Chuan (3* jgf f^ flj|), which describes in a graphic manner the ten Courts of Justice situated at the bottom of a great Yii

Li

ocean in the depths of the earth. 2 With this gross view of retribution there has arisen the idea of a moral debit and credit account,

which finds a place in the teaching of the Kan Ying Pien. It is borrowed from Buddhism, but with the peculiar physical and materialistic elaborations of Taoism which render it more grotesque and horrible.

In Taoist legend the K'un

i.

Lun Mountains

central mountain of the world, 10,000

and from

//'

in height.

are not the Tibetan peaks but the There is the fountain of immor;

flow the three great rivers.

It is the same as the Hindu Sttmeru. (i as a place name, for the country of the Ilsi Jung (Pf 3$). "the wild tribes of the west "Tibetans (Giles). In the Erh Ya (W ?l) it is tality,

PS 3E

flj:

is

it

used

)

explained as "the desolate land" (-HfltiPJ). to the borders of the Gobi Desert. (2) As the

In Huai

name of

Xan Tzu (ft| Queen of

the

fft'^p)

it

refers

the Immortals.

that King Mu of the Chou dynasty (J|J $:), in his extensive at the westward, visited the K'un Lun Mountain and saw the j{ 3 Emerald pool there (}& flfc,). Another legend states that Hou I (fa ^) a mythical archer of renown, asked her for the drug of immortality, which his wife Ch'ang O (Ml 88) stole from him, and then fled to the moon, where she was turned into a toad.

In later Taoist legends there are "heavens" both for male and female immortals. The males live in a place called Tung Hua (jfc 3$}, presided over by the & H: &, while the females live*in Hsi Hua (?f ^), with as their head.

Dr. Giles thinks the 0J 3E -ft is identical with the Greek Hera.

2.

This work has been translated by Dr. Giles, and forms Appendix I of " Stories from a Chinese Studio."

See also an article in the Chinese Recorder for " October, 1914, A Study of a Taoist Hell," by R. F. Fitch.

Legend records

travels

-fif:

i/fj

^

KAN YING

SECTION

PIEN. III.

AUTHORSHIP AND DATE OF THE KAN YING PIEN. Chinese religious writings generally are classified under three Buddhist, Confucian, and Taoist. The Kan categories (H j$c) Ying Pien is one of the $f j. It is one of many works purporting to

come from Lao Tzu

to the titles of

(jg '=), the T'ai

which the characters

Shang Chun (^ _h S) and

^ _t are

prefixed, so vouch-

ing for the authority and inspiration of the contents.

Probably nobody believes him to be the actual author of any one of these

works, which criticism places at a much later date. 1 The connection of the Kan Ying Pien with the philosopher is attributed,' by some Chinese scholars, to

its

being one of the class of Taoist books

" emanating from the f u lun (%$ $ft) or magic wheel a sort of The instrument and the manner of its working are thus planchette. ''

" It described by 'Dr. Martin consists of a vertical stick, suspended like a pendulum from a crossbar.

The bar is supported at each end by a votary of the genii, care being takerrthat it shall rest on the :

hand is

as freely as an oscillating engine does on

its

bearings.

A

table

sprinkled with meal, and, after becoming invocation, the spirit or slight, irregular motions of the pen

manifests his presence by

pendulum, which leaves

its

trace in the meal.

deciphered by competent authorities,

from the

These marks are

who make known

the response

2

spirit-world."'

The Kan Ying Pien is generally included in the class of Taoist books known under the general name of Pao P'o Txu (J& ft -f ), the pen name of Ko Hung (4$ $), who lived in the 4th century A. D., and who wrote many Taoist works. 3 Ko Hung was a great student of ancient and curious books, especially such as dealt with alchemy and occult art.

By much secret study he learned the methods of magic, and even compounded the elixir of life (^ ft ISI). which would make men immortal ( pf ffi \\\\ jg). The original Pao P'o Tzu ~f )< written by Ko Hung, were in two sections, the fa f|, treating of immortals, charms, alchemy, exorcism, etc., (ffo f$ fli| P (t&

fl*

1.

2.

3.

See W.ylie, A'otes on Chinese Literature, pp. 2>\, 222.

Martin, Hanlin Papers, Second Series, 239 f.

See Giles, Biographical Dictionary. No. 978. Dr. Giles gives

epithet as

fy.

$c

-f",

probably a printer's error.

Ko Hung's

KAN

io

M

ft $& j& fe

proved

possible,

(1

fp$

.'.

and the ft

P1KN. ffi,

treating of

government and

A^

from the Taoist standpoint (f& US

politics

He

flij),

YIXV,

the

of

existence

gfc ft 5*c, and immortals, taught that

* it

)

was

by special breathing exercises (ftix^), to cultivate immortality He also wrote the Shen Hsien Chuan (jpiji j|Ij jj| ), biographical

of 84 immortals.

When 81 years old Ko Hung, who retained the complexion of a child, vanished from the earth in a notices

mysterious manner, his body never being found.

Some Chinese commentators of the Kan Ying Pien regard it as one of the genuine Pao P'o Tzu written by Ko Hung.

This

view

is

taken by

Hui Tung

(Ig

^

Giving dynasty), whose edition

But others simply place it in the category of Taoist works now grouped under that appellation, from their affinity with is

well-known.

Ko

Hung's writings.

But the ordinary reader of the Kan Ying Pien cares very little for the various theories regarding the inspiration and transmission

of the book, or the name of the original writer.

them and

to us,

unknown.

The

date, also,

is

He

remains, to

very uncertain.

Two

works (JH $) were compiled the during Ming dynasty (!$), between the years 1435 and 1572 A. D. But both these collections include many older books, which are gen-

exhaustive

collections

of Taoist

erally regarded as products of

the

Sung dynasty

We

($

can trace the Kan Ying Pien to the earlier 1279). the name appears in a "Literary Year Book" j

(^

works.

It is also

in all kinds

A. D. 960period, where

^)

of Taoist

a well-known fact that during this period, fruitful many Taoist works on alchemy,

of literary activity, 1

and magic

Dr. Giles generally, made their appearance.thinks this date far too early, and Professor Douglas favours a date between the i5th and i6th centuries.

It must be admitted that the astrology,

evidence adduced above

is

by no means conclusive for a date during

Sung period, but it may well be the case, at a time when Taoism was gaining a prominent place among all classes of the people, that

the

most popular publication of the system, found the place has ever since held.

this, the

it

Nominally a Taoist production, the Kan Ying Pien is another example of the extraordinary syncretism which displays itself in 1.

For

2.

See

literary activity during the Sung, see Giles, of works cited in Wylie, op. cit. 220 f .

list

Chinese Literature, 210

f.

KAN YIXG

u

PIEN.

Chinese religion. Many of the countless editions through which the work has passed are pronouncedly Buddhist in setting. Indeed, it " is held to be a book transcending all creeds.

There is no time at

which

it

not be read

may

;

no place

at

which

it

not be read

may

;

and no person by whom it may not be read. We are advised to study it fasting, and not necessarily to shout it aloud, so as to be heard of men, but rather to ponder

A

note concerning the

title

over

it

may

in the heart."

1

not be Out of place here.

characters have been variously translated by " des Remusat rendered it

European

The

scholars.

Le Livre (1816) Recompenses et des by Peines," and in this he was followed by Klaproth (1828) and Julien Douglas, who made, a translation from the last-named, (1835). called

"The Book

it

of Rewards and

Punishments.''

Giles

has

"

Evoke-Response tractate," and Dr. Legge, "The Book of Actions and their Retributions," with an explanatory sentence that " actions " must be taken as including thoughts and purposes though unacted.

Dr. Edkins has "A Book on Retribution."

The following languages r.

are the principal

translations

into

European

:

Le Livre des Recompenses et des Peines, traduit du Chinois, avec des notes et des eclaircissements par M. Abel Remusat. ;

Paris, 1816.

2.

Traite des Recompenses et des Peines de Thai Chang, Klaproth. " Paris, 1828.

(This forms part of the author's Chrestomathie Mandchou" pp. 211-221. The Manchu text also is given, pp.

25-3 6

3.

An

-

)

English translation of the

Kan Ying Pien was

published in

the Canton Register for 1830.

4.

Le Livre des Recompenses et des Peines, en Chinois et en Fran^-ais; accompagne de quatre cent legendes, anecdotes, et histoires,

moeurs

qui font connaitre les doctrines, les croyances et les Traduit du Chinois par la secte des Tao-sse.

de

Stanilas Julien.

5.

Paris, 1835.

H. The Book of Recompenses, N. C. Herald Office, 1884.

Shanghai,

Balfour, F.

i.

Giles, Chinese Literature, Balfour, Taoist Texts, pp. 107 f.

p.

419

in

See also Chinese

"

Taoist Texts,"

note translated

in

KAX YIXG 6.

P1EX.

The Thai Shang Tractate of Actions and James Legge, Sacred Books of the East,

7.

8.

their Retributions,

Oxford,

vol. xl.

i

v

Shang Kan Ving Pien Treatise of the Exalted One on Response and Retribution, by Paul Cams.

T'ai

A

:

translation

English, with short introduction, by Rev. East of Asia magazine, Vol. 3, pp. 17 C. ff -raid Office, 1904. into

R. A. Haden.

Shanghai,

A'.

(

SECTION

IV.

ANALYSIS OF THE KAN YING PIEN. At

first

sight the

work seems almost beyond

analysis of

be a series of phrases strung together more kind; or less loosely, the only connection being that of the subject of Giles calls it retribution, which clearly dominates the entire book. it

appears to

a " commination .... directed against evil doers of all kinds/' and But analysis is not the description is suitable in a general way. altogether impossible; in spite of many instances of repetition and overlapping in some cases probably due to misplacement there

are certain leading lines of procedure and treatment which are Using modern terms, we may divide the book in clearly defined. the following

way

:

Introduction.

I.

The Argument.

The Good Man Exemplified.

The Bad Man Exemplified.

II.

III.

IV. V.

Judgment.

A Way

of Repentance and Escape.

Concluding Remarks and Exhortation.

VI. VII.

Though somewhat more

arbitrary, such a division helps to bring out

and meaning of the work, and gives to it It will be well to make a few notes under

clearly the purpose

a definite progression. each of these heads.

Here the whole scheme is briefly represented.

We look, as it were, on the completed drama of life, ready for We are taken behind the scenes and are shown representation. how everything works. The relation towards man of Heaven and I.

Introduction.

Earth, with

all

the host of subordinate spirits,

is

revealed to us

KAN Y1XG r

sec the relation of

\\ e

man

himself to the two great faetors of They are seen to be no mere things of

happiness and woe.

life

P1EX.

chance, but fitted with scientific precision into the scheme of things; and the gods are represented, not as indifferent or careless, unwilling or unable, but as controlling, strictly and impartially, the issues of life:

rewarding virtue and punishing

II. The Argument. and the proneness of all

Taoist conception of sin

This to

is,

on

rests

into

fall

in

vice.

its

the

assumption of sin manifold snares. The

the main, akin to that of Confucian-

means the disregard of human obligations; it has an but not a spiritual significance. ethical, Taoism, with its numerous ism.

It

gods in some one or other relation to man, has elaborated the simple Confucian idea to bring it into line with this development.

(See notes pp. 15, 26.

)

The Good Man Exemplified.

This and the succeeding section are the elaboration of the exhortation (or warning) with III.

which the u

way

"

paragraph closes

last

means simply the path of

:

Jj|

jf

rectitude

flij

jg ft $f

and

its

|ij

jg.

opposite,

The

and has

none of the abstract import of philosophical Taoism. 1 It is a very the idea of duty which has so plain path which is here pointed out large a place in the classic writings of Confucianism. that of the

is

"

Princely

Man

''

(fj

^

).

Some

The

portrait

parallel passages are

But one or two phrases reveal, even here, the For example, "He does not characteristic standpoint of Taoism. quoted in the notes.

destroy insects,

plants,

or animals'' (this

especially the closing sentences of

reward.

^

j|| $i]

The Bad Alan }g,

setting

forth

and the

and a numerous posterity."

-

Following on the phrase some translators have rendered the whole of this section

"

negatively,

Do

''

julien's version (see

For the

Exemplified.

So Douglas, in his translation from "Confucianism and Taoism," pp. 259 ff.)- This make the section very unwieldy, and has not

not, etc.

treatment seems to 1.

also Buddhist);

is

virtue longevity, riches, health, rank,

IV.

is

section

content with the reward of an approving while the other faith (Taoism) desires as rewards of

"Confucius

conscience,

the

special significance of

JM

in

philosophical

Taoism

Essays on the Chinese Language, the word Tao, pp. 234 ff.

2.

Edkins, Religion in China, p. 141, But cp. Legge, op.

cit. p.

see Walters, 116.

KAX YING

14 been followed is

much

in

1MKN.

accompanying translation. This part of the work and soon leaves the more strictly ethical

in the

greater detail,

character of Confucianism for the devious paths of Taoist accretion.

has been sub-divided,

It

in the

present translation, into

i

paragraphs, which, though arbitrary, seem to suggest a line treatment.

The first and second paragraphs adhere more closely the Confucian notions of propriety life,

third

to

the general relationships of

in

and again, as exemplified in the character of an official. The and fourth paragraphs are characteristic of the Taoist develop-

ments, and especially in regard to the notions of stellar divinities and subordinate spirits (see notes p. 26). There is overlapping,

and some

repetition, in this section; nor should the division

adopted

be regarded as anything more than a help to an intelligent study of this part of the book.

V. that of

Judgment. The view of retribution here shown Confucianism working itself out for good or of the

descendants

individual.

But the particular

is ill

(See also

p.

27, note 4.)

bring in a nobler thought, that "

As

a

man

The

last

in

treatment

purely Taoist, which has given the simple idea a more content.

mainly the is

definite

clauses of this section

motives are the springs of conduct.

thinketh in his heart, so

is

he."

These two remaining sections are short, and call for in the notes. little comment beyond what is made It may be of that idea is that of the Conremarked, however, repentance VI, VII.

fucius

man

the idea of self-reformation.

In

Taoism

the

Powers above

take account of this repentance, but they do not help towards

may be changed, in order to gain happiness and avoid no change of attitude is necessarily implied. It is but judgment; not the X. T. metanoia a change of mind which works out through it.

Actions

the whole life; but a change of procedure due to threatened punish-

ment.

KAN YING

PIEN.

TEXT, TRANSLATION, AND NOTES.

A

,

0?

^

wi

->

*

i

^X

[Jim

^

-m tfcn iSb

i

J^/j

U UJ

Ar

.I-.

i

i

'

I a,

wi

ft

Ei

flij

A m * A

The words

INTRODUCTION.

a,

m

a

of the Most

s

High

Woe

:

and

not predestined), but come only at the (i.e., are the shadow follows the form, so are good and

weal have no doors call

of men.

evil

1

As

two great Powers, Heaven and Ministers of Justice, who, according to the

Therefore,

requited.

Earth,- appoint spirits as

the

lightness or gravity of men's crimes,

shorten

their

lives

by an

The penalty pronounced, poverty adjudged number of years.-'' comes upon the culprit, sorrows assail him he is hated of all men :

:

For this section in general, see Introduction, Sect. iv. "The words of the Most High," i.e., Lao Tzu (^ J-). The teaching of the tract is thus put into the mouth of the sage to ensure its authoritative character. See Intro. Sect. iii.

com1. The phrase is found originally in the Tso Ch'ttan (; f|f), a famous mentary on the Ch'un Ch'iu (^ f^), Spring and Autumn Annals, compiled by Confucius. It first appeared in the Han dynasty, but was probably written much earlier.

(See Legge, Chinese Classics, Vol. v. Prol. Ch. i. Sect, iv, and for the phrase in its historical setting, Vol. v. Pt. 2. Bk. ix. Year 23). It appears, in

^

^

an amended form, in Mencius, Bk. ii. Pt. i. Ch. iv. 5. jsft Wt *i 2. '*&' .G Calamity and happiness in all cases are men's own seeking" (Legge). Both this and the shorter form in the text have passed into proverbial use (see Appendix 2). &t f"J gives an illustrative touch, and Dr. W. A. P. Martin paraphrases: "Happiness and misery never enter a door until they are invited by the occupant of the house." The phrase .ft forms a succinct and popularised expression of the doctrine of individual freedom. Cp. also the proverb tS1fc> ift JJiw & ff "

jjjji|.

.

M^A

:

2.

^

:tfe.

3.

'#

In

Here, practically equivalent to God. this

and the following clause,

Our word "sentence" p.

16,

is

a

practically equivalent.

substantive.

For

its

Lit.

a

reckoning.

definite application, see

5.

Cp. Lecky, Hist, of European Morals, i. 32if on Plutarch, Maximus and Apnleius, and especially the quotation from the latter's De Djemone

note

of Tyre,

S

Snrratis (p. 323-4).

.

KAN YTNG

m x as, m K A M * SB,?c * # H ft WvEK<K7J IE A H& H W ^ Jffi,*,fP A

PTKX.

4 x * # n & S. !

S,H # ,5E,..# A * Z,

Ji

P

f&

,

,

il'J

fl

punishment and calamity dog

his footsteps, happiness

"tfce stars in their courses fight against him,''

him;

i

1

and joy shun

and when the

2 complete death claims him for its own.

8 There are also the San T'ai, and the Spirit ruler of the

retribution

is

Dipper/ who from above keep a record of men's crimes, and pronounce sentence, in some cases curtailing twelve years of life, in others one hundred days:-" Within are the three spirits of the 1

who

body/-

report on each

the offences committed.

Keng Shen

This

7

8 Heavenly tribunal on also performed on the last

to the

office is

day of the month by the God of the Kitchen. an

Lit.

1.

Section

evil star afflicts

him.

1

'

For the astrology of Taoism, see Introduction,

2.

And

not only physical death; but also the three posthumous judgments, of a hungry demon; being changed into an animal.

See Giles, Dictionary, nos. 3317 and 3120.

2.

being

viz.,

The Three Eminent Ones;

Walters:

3.

ence

in hell; in the state

Julien, Councillors.

Rut the refer-

astrological.

According to. Mayers, Chinese Reader's Manual, Pt. ii. 57, the ~n are six stars forming part of Ursa Major.

They are depicted in three pairs, forming successive angles below that portion of the constellation called i\-.

Giles: i.tc.\. in Ursa Major. is

H 4.

;}b

sf-

$!>

H'

The

ijiti

who

The

4

fp g- is the apotheosis of died while supporting the Yin ($J) dynasty.

Pf.

gl).

ft

He

Controller of Destiny.

and on the 3rd of the eighth Chinese month there

is

resides in the Great

Huang

^

have here a definite significance IB 5(see p. 15, note 3).

6.

Contrasted with the San T'ai (H ),

Hear,

his feast of incarnation (ft

T'ien ITsiang

(^

|-

^ i$),

the duration of the "sentence"

and the Controller of Destiny " $)> who are "above men," arc the San Shih (H P) within men." The body is divided into three departments (H 5?): ^, the body in its material aspect; &, the heart, the seat of emotion and sentiment; ;;, the mind, the reasoning faculties. These are controlled by three familiar spirits called the H f Oft or H i!2, supposed to reside respectively in the head, belly, and feet.

The metal day. Also called San Peng (Ei), from the fact that the spirits 7. of the body (see preceding note) are at work on that day. The term may have

(ft

^S

1 1 !

reference to the testing of metals.

8.

or!W-

The God of the Kitchen is the family monitor. He is intimate with all the domestic relations, and thus able to render an accurate account of the general behaviour of the household. Malt is sometimes rubbed on the kitchen lintel in 9.

order, to

make

the

god drunk and unable

to

report

!

This

is

termed

fjft

jij

&.

KAX YING

i^

^ s

In

all cases,

^

h,

a grave fault

PIEX.

m &

17

*c

yC &,

^

punished by a deduction of twelve

is

years, a light offence by the deduction of one

hundred days.

1

THE ARGUMENT. All faults, small and great alike, arise from numberless causes. He who would seek immortality must first flee 2

these (occasions of sin).

of evil!

way

Enter into the right path, and shun the

3

*THE GOOD MAX EXEMPLIFIED.

MAX WHO FOLLOWS THE

&

CHARACTERISTICS OF THE

3^.

He

does not walk in evil paths, nor violate domestic privacy. accumulates virtue and merit by his compassionate spirit, shown

He

towards

all

As

living things.

subject, he

is

loyal; as son,

filial:

as

1.

Students of philosophy will recall Paley's hypothesis of a graduated scale of punishment and reward. (Moral Philosophy, Rook i, Ch. 7.)

2.

J| ...

An

It defines the final bliss.

The important Taoist conception. is to attain immortality by means of a mystic conception It does not necessarily imply material existence.

He seeks to and death (Jjft ?).

chief aim of a devotee

&

H

&) $? $% ($n be beyond both life It

&

A sentence which has passed into a common proverb. See Appendix 3. " If it is the right way, advance: if it is widely used apart from the context :

the

wrong way,

retire."

* This section

Its

forms the

the life of the good

man

is

appropriateness first

self-evident.

main division of the

set forth.

Western languages

is

2. is

treatise.

In pithy sentences of the clauses apposite parallels in After the. introductory sentence, which

To many

will readily occur. represents the general character of the good man in its entirety, the section is divided according to the various relationships which exist between man and his kind. i. The nearer relationships obligations of the subject to the sovereign; 2. The love between parent and child, relation of elder and younger brothers. general relationships obligations to the poor, the forlorn, the needy; to age and

youth.

Then follow passages

ungrudging

relating to modesty in success, to a generous and

spirit.

This phrase means that in his unseen acts the good man is as careful as in 4. those which are manifest to others. The commentary quotes the |f |g. fB ffi 3?, " Looked at in your private apartment, be there free from shame, JWt& tifc ff where you are exposed to the light of Heaven "; cp. also f}' J fig &, "the Great Learning, vi. i. superior must be watchful of himself when alone."

Doctrine of the Mean, i. 3.

^

M

^

^&

:

KAN

i8

^

*

-Av

*

%

*,

5 * *

^

*,

JK-

A

JE

&,

A

BU 91

JE

f,

E ^

ft

1ft,

2

E

*S,

fl

B

;*#n

A

it

Y1NC, 1'IKX.

A

If

;>

#B

flJ,

A

W9

#,

A a

j&,

ft

A

A

,

his

ful,

fellows. 2

% *

E

,

ft

\,

It >F

elder brother, friendly; as younger brother, courteous 1

JE

It

,S

T

#K and respect-

own rectitude in these relationships influencing all his To orphans and widows he shows pity and compassion;

to elders, the respect due to age; to the young, a spirit of kindliness.

He

does not destroy insects, plants, or trees.

He counts it a duty to show charity to those in misfortune, 3 and to rejoice at another's

good;

to help the needy,

and succour those

in peril.

He

regards the

success of others -as he

would his own, and their failures as though touched him He does not expose another's shortthey personally.

Evil he condemns, and comings, nor boast his own superiority.

4 He suffers goodness he praises. He gives much, and takes little.

These characters, which have the extended application as two groups. ,'JJ i^: may be termed the major proprieties, as having the wider significance; & f$, the minor proprieties, as being more limited in content. The words make up a phrase which connects itself at once with numerous examples and applications in the Confucian classics, ,& is used especially (but not exclusively) of conduct towards superiors. So Analects !

given

&>

&>"$.

3?->

in the translation, fall into

(&

JU &) "Ministers should serve their Prince with faithfulness." regarded as the fundamental virtue of social life. So frequently in the Analects.

It is defined (Citations in Faber, Doctrines of Confucius, p. 52.) in Ana. Bk. ii. 5, (. $t JU ffl, ft XL &, tt *3), "In life serving parents according to propriety, when dead in burying them according to propriety, and in sacrificing to them according to propriety." ^, t#, express the relationship which ought to exist between brothers. So the = $g, ft, |lj flij $, C$M$)iii-

19.

%

Filial piety,

3i

ffi

m

&

^

2.

those

cp.

who

Mencius, vii. are great men.

i,

xix.

They

4,

(:#

,

*A

,

JE fi

rectify themselves,

flg

$

$f iE

&

and others are

*-) "There are rectified."

Two interpretations of this clause are discussed, (i) |Xj=^ "It is a 3. duty to be merciful to evil-doers, that they may be influenced, repent of their evil deeds and follow the good." It would thus be somewhat parallel to .fli fa above. As an illustration Confucius' treatment of the famous bandit T'ao Chih (&E ffi) is referred to. This story forms a chapter in the works of Chuang Tzu, (Balfour, ch. xxix), but it is regarded by Giles as a later addition, and without foundation in fact (see Diet. No 1008). (2) |X| flR, those in mourning, i.e., for the loss of near relatives.

\

S

A

=^

4.

cp. Analects

much from

:

Bk. xv,

himself, and

of resentment."

little

14,

|?

from

&^

$%"

ff. flS jft A, 9IJ ii others, will keep himself

He who

requires

from being the object

KAN YING

&m

H

lUiu

flu

fiii

5> ,

.y H^

19

z*m 1r ,iY.

>it m,:fi

/cl^ /f^

x,>

5afa

rnr

and receives

without resentment,

insult

PI EX.

rrcfe

PS 3c benefits

&

fir

# A

with

fear.

He

gives, not seeking recompense, nor afterwards regretting his gifts.

Such a one is called a "good man." He is reverenced by all.

Heaven and he

and prosperity attend him, no evil guard him, whatever he does prospers,

protects him, happiness

comes near him.

The

Spirits

on the way to immortality. 1

is

He who

seeks heavenly immortality must establish a claim to

1,300 good deeds. To become an earthly genius, he must establish a claim to three hundred. 2

*THE BAD MAN EXEMPLIFIED. CHARACTERISTICS OF THE MAN \Yno FOLLOWS THE j||. (a) In early manhood (as student, etc.).

The wicked man walks contrary to the sense of duty, 3 and acts

^

good

against

!

1

/S'l

fllj.

He

taste.

"an immortal."

regards lit.

wickedness as cleverness, and

"he may hope

to

become an immortal" (see

following note).

2.

The Jt. fll|, ife fllj, The two classes of immortals in the Taoist conception.

T'len Hsien (5^ fllj) reside in the stars; and in the legends speaking of the abode of these beings the stars about the North pole are generally preferred, cp. also p.

The Ti Hsien (ife filj) have their abode in some mountain 16, notes 3 and 4. paradise the paradise of the West (jSf 5c, Buddhist), supposed to be situated in

the K'un Lun range. Both orders are endowed with wisdom, virtue, perpetual youth, and magical powers, but the Ti Hsien (ife fllj) possess these qualities in a lesser degree.

The ^i] fllj is a Taoist biography of persons who have attained

^

immortality. *

The second main section. It is somewhat straggling in structure, but bears marks of division and arrangement which have been elaborated in the

certain

of the statements are parallel to clauses in the preceding much greater detail, following on the intro1=F * ~X 'K ductory warning that j

translation.

Many

section, but the treatment here is in jj

^M

^

and ? without duty. my sheep, and "f| is composed of 2r~fg 3points towards a great obligation in primitive times. It can be best rendered in philosophy by duty towards one's neighbour. Thus it came to mean something provided from a sense of duty, as a burying ground for the poor, troops to defend the people's liberties, etc." Giles.

KAX YING

20

PIEX.

it

'fi

,

5 T ^ e E * 1,

& H

fS

A

ii

ft,

ft,

Jvcfcc

inflicts

injury

C>

If v c

7WVtVUvi,

He

without compunction.

^s

BS

tt

f^

^

JH

*,

n

ta

o*v^.

secretly robs

good men

of their reputation, and slanders the rulers and his own parents. 1 He is rude to those who would instruct him; as a servant, is disloyal to his master; deceives- the ignorant; accuses fellow learners falsely: is

false

and

deceitful,

and quarrels with

In a place of power (so the

(b\

his elders.

Commentary

at

this

place,

& W a He uses his power without compassion, seeking his own ends He reverses right and wrong, and turns his back on ruthlessly.

He sacrifices his inferiors and usurps those he ought to befriend. their reward he toadies to superiors to win their favour. 2 He is He despises ungrateful, and cherishes implacable resentment. /tft

H!

tt SB

*i-

jjf,

-=-A

/

;

3

the

ordinary

He

order.

He

throws

administration

the

into

dis-

rewards the undeserving, and punishes the innocent. 4

men

puts

and

people,

to death in order to possess himself of their wealth:

overthrows others that he

may

take their

office.

(In war), he puts

The two most important relationships duty to one's Sovereign; The lack of these, as expressed in the text, is atheism, in the Chinese sense.

So (^" |ft JH ]?4 ?c $1 ^), "The gifts of sovereign and parent are like " the two great divinities. Also Mencius (*ff. ^ *ff gifts from Heaven and Earth " >^ 1^ f^ &). To acknowledge neither king nor father is to be in the- state of a 1.

filial

f}"

$i-

piety.

.

:

beast."

2.

Bk. ijfr

iii,

Pt.

ii,

"to hope."

Ch.

^

]',

ix. 9.

a

Imperial decree.

The meaning

is

as given in the

translation. " Heaven's people." Though in his official capacity he despises the .5 3JJ '&, jjih F-k -ft. 2., ordinary people, they are" none the less ?c &. Cp. Mencius J '^'"The people are the most important elements in a nation; the spirits of -f\ j the land and grain are the next; the sovereign is the lightest." Bk. vii, Pt. 2, ch. 14.

^

%^

$'i it iS^ 4Tk *f- ''- The commentary quotes the Shu Ching "Rather than put to death an innocent person, it is better to run the irregularity and error." Pt. II, Bk. ii, Ch. ii. 12. ff'l

:

9z

^ %&,

risk of

c*U-

if* ;S^TK

KAX YIXG .1:1.1

r

m'gf ^v

*vSt<td

It

Wr>

iii

,

9

@

a'

^ m

,

good

il

[ft,

i> a'

IE

p a

**

He

sends righteous ministers into exile, and

dismisses virtuous advisers from

evil,

$

'

-.^<A-K^irw

1 captives to the sword.

persecutes

21

PIEX.

.

widows and

;

sets the

evil

law

'

He

oppresses orphans and

and accepts

aside,

records

good;

gloats over an execution.

2

office.'

He knows

his

He

bribes.

calls

as

serious;

faults, but will

not give

trifling sentences

them up; knows the good, but will not follow it. 3 He lays the blame of his own faults on others; checks scientific progress; 4 slan5 ders the holy and wise, ridiculing their lofty principles and virtue. (<:)

IN ORDINARY Ln*E

:

He

disturbs hibernating creatures;

shoots birds and pursues animals startles brood hens; blocks up the

;

runs of burrowing animals; destroys birds' nests, wounding the hens

and breaking the eggs. 6 He seeks secures success by the overthrow of his

own advantage.

2

I. Pf hsiang' sentences.

to

He

submit

endangers to.

to

do injury to others, and robbing them for

his fellows,

men

to secure his

own

safety,

Xote the alternated structure of many of these

&

-2.

"To force him ft.

12 $C il Ifr "sends to a distant place" $: fa to lose his office ". In colloquial English " makes the place too hot for him."

Cp. Mencius, II i. 4. ,

:

..... J cp. Analects, I. viii. 4. JS M'J ^ t5 &. " When you have faults, 3. dc not fear to abandon them." Also XV. 29. $ ^ #, H $} $ ^. "To have faults and not to reform them, this, indeed, should be pronounced having faults."

P

jfjj

4-

35 $f

*H 1?

h

^ "as the medical and magical ^

arts."

But see to the principles they hold. |g K, refer to the persons, il Walters " Sometimes the word (Tao) seems to be in a measure personified for an occasion." He translates therefore: "to insult and harass the wise and virtuous.' 1 5.

:

This expression, according to Waiters, illustrates the use of " Tao sense of one who seeks after or possesses wisdom."

Essays on Language: On the word Tao, p. 221.

"

(i|) "in the the Chinese

These sentences are taken by the commentary as illustrative. What he dumb creatures reflects his attitude towards his fellow men. Flying of birds, running of beasts=man's means of locomotion; hibernating animals=man at rest: burrows and nests=man's home-life; breeding animals=propagation.

6.

does to

KAX YING

22

PIEK.

A A A A * A s A. &m A m ft m w n z. m s m m & m 3:, ft,*, Ji, ft, SuJc, *, WvJI, # If &.***.* HT m jK' & M * E H % -A A A .A A A *t A *; ft 0f It m ft H * 8 * 2. 2. m S M ^ a: s n___j& m &.___ t* _ JB.

f

yi

fit, frf,

, ffr.

'

If;

P.?-

.

.

:

ju-,

and enriches himself

fw

.

fc^

the expense of another.

at

(In trade),

he

inferior goods as of the best quality, and for the furtherance He robs others of his private interests sacrifices the general good. conceals men's of what they have achieved good points, and exposes sells

:

their

He

failings.

wealth;

most

separate's the nearest relatives;

1

He

cherish.

incites

men

and triumphs over another's breaks

married

up the

and appropriates what others

to evil;

disgrace. is

life;

and shamelessly excuses himself

squanders others'

affairs;

private

divulges

defrauds by intimidation,

He

destroys young crops-

proud of

his

wealth:

ill-gotten

He

for his crimes. 8

:

takes credit

4 for good he does not do, and lays the blame of his faults on others.

He makes others share his misfortunes, and lays his crime at

another's door/

1

7 ing evil designs.

own

his

defects.

stopping even cooks animals 1.

i.e.,

at

He buys a false reputation, 6 while secretly cherishHe decries the merits of others, while shielding He uses his power to persecute and coerce, not He cuts cloth needlessly; kills and fatal violence.

in defiance

wastes and throws

by leading into extravagance and debauch

By hindering

2.

of propriety;

driving cattle

the irrigation

over the

:

;

urging to lawsuits,

away

etc

destroying embankments and causing floods

;

fields, etc.

&^

^

#j & #J $]' ?B explains: fj" -f >b ft Pfi !H>, #C has a sense of shame in life, therefore, he does not seek that which is unworthy and in death does not fear judgment." #j %, to escape the VI. vi. 7, where the reference consequences of an act by deceit. Cp. Mencius:

The commentary

3.

"The

superior

man

;

:

man's original nature.

is to

4.

Jff:

#:

A-

;.

('..

7-

So the commentary, which expands The meaning is clear.

lit.

weds

his misfortunes

r.y pretending to be fil

f? to hoard.

to others

what he

is

not.

& #- S

:

;

sells his

ffi,

JTri

\

i'

;1#

$ rZ, S

ft'

# ?,

crimes.

Cp. the phrase f $* %.

|?

yii'.

ifii

.

*Atr

KAX VIXG

,, ji

ttf flf il

IA

flu

jfH

jil

*

fin

/L

*

PTEX.

23

nm mAn*AK

f,

S

M AA 1 W*

1 and causes animals unnecessary He ruins families J suffering.

Q and seizes their wealth lets loose fire and water to destroy dwellings

Strain O

;

;

;

confuses the plans of others to ruin their work; destroys implements of toil, making them valueless to the users. 2 He sees another

him banished; 3

prosperous, and wishes

and longs for

his

downfall; sees beauty, and

wishes his creditors dead. curses and hates.

him

sees

is

and

affluent,

4

He

stirred to lust.

If his requests are not

The misfortunes of

rich

complied with, he

others he puts

down

to their

deformed/" and underrates the a'bilities of others. " ku " magic to get rid of people (whom 'he hates) ;~ is passionate towards teachers; resists the commands

sins; laughs at the

He

resorts to

poisons trees;

1.

These four clauses

To

illustrate thoughtlessness in its varied forms.

cut

cloth needlessly is to spoil the arduous labour of the women-folk, who work clay and night at their weaving. So the proverb: ?

3$, B 8$ " When you put on clothes, remember the weaver's toil when %; {. f|

$

^&H

^

&

&

^H

.

;

remember the farmer's labour." There should be a limit to the use of " Do not covet So another proverb: ^f 1 p !g $5 % fajTri^ for the mouth and belly, and so slay beasts and birds without restraint." To waste the grain is not only to treat lightly the toil of the farmer, but an insult to Heaven and Earth, Animals should not be cruelly treated. This last clause may also you

eat,

animals as food.

include the people, 2.

If*

who ought

not to be oppressed.

here, a verb, to render valueless.

Refers to jealousy between officials. It will be noted that much of section might have been placed under the previous heading.

3.

'

4-

& greatly possessed of hsiang

5.

-jfl

6.

As an

4 .

ft

official,

/If

^

this

as wealth or learning.

J, bodily imperfections,

blocking the merited advancement of a junior.

"buries ku." Refers to the method of preparing this deadly poison. kinds are put into a vessel, which is then covered up and left for a year. The insects will have devoured one another until only one is left, and this is ku. For interpretation of this phrase, see App. i. /f; here, yeh, to repress.

7.

lit.

Insects of

all

C

-

KAN YTXO

24

f_-

f

PTKX.

T,

P 'f _h, ^ if if ts, jot ni jg<ii, to W A, iS S & & W, K *C 3$ JE, 5$ ft & tt, it & 1 i? # * A P ^F .W, JI M, * 5 ^ Ji Jii

JBL

jiff,

fill. Iff,

fill

ffi

n/v,

He

of seniors.

is

unreasonable

in his is d demands, 1

using both intrigue

and open violence; 2 obtains riches by plunder; seeks advancement by artful roguery.

He rewards and punishes unjustly: 4 and indulges in excess of pleasure/' He treats dependants with harshness and :<

6

severity,

and

fills

He murmurs

others with fear.

and blames man; 7 raves

at the

against Heaven,

wind and abuses the

rain.

s

He

and foolishly joins secret societies. folk, and disobeys the teaching by of his parents. old attachments and takes on with new.

Forgets Says one thing and means another. 10 He covets riches shame11 and deceives his superiors. He invents slander to ruin lessly, provokes people to

He

litigation,

influenced

is

his

women

1 '

defames them, and boasts of his own rectitude; He renounces spirits and accounts himself perfect.

innocent men; abuses

the

1.

which

The commentary explains: ft pft "To wish for that f $; ?!} recognized as unlawful," but an element of force is implied.

^

j'iif..

is

2.

JU

ijfj

'

jTjj

&

to be fond of fi J-U =}& fff tig JR "to take by secret schemes." "to take openly by superior force.

:$

//'f.

1

J]

'

=

to rise, as in office.

3. ;1 here, p,!; Cp. the ancient position of honour being the right. .(.

lit.

5-

lit

"

;||

fa, to

reward and punishment not according

$i> to

S

JU

^

'

send to the

left, to

degrade,

to equity."

beyond moderation.

This clause refers particularly to family dependants, as servants, etc. The commentary contains admonitions against cruelty to slave girls, and .the practice of drowning female infants.

6.

7.

xiv.

3.

8.

9.

"

the

A common ft i.e.,

Jh

couplet says, ^ & 5c, ^ * & K, T * it A-

;fe

A-

$ ee

a so l

Doctrine of the Mean.

blames everything and everybody but himself.

whether friends or principles. The commentary has: the old the old adds to the new."

new completes

consenting, heart dissenting

TO,

lit.

ti.

5^ to covet.

lips

Jff

-&;#/&,

Afc

;

#

$r

:

The name

is

of vamcns, as a warning to officials

proverbial for a dissembler.

given to the animal painted on the shadow walls against covetousness.

(*<* .-fVii 7^-: '

AX

^

~k if yi

&, .1 u Ssit> A,

^ S S & 1$

ft i&

ffl

-if

?ij,

?K

^ gk

B&> ii>

a

i

K

ft

fls

Itt

3fe

If

S

,

k*

and

1

principles

right

kindred

sake

the

for

Earth to witness to

of

7]

>j>

:

perverse

He

men

3-1

jfc

iW

fit

new

He

He

calls

friends.'

vows; on the

spirits

I

gives

up

his

Heaven and

to excuse his

gifts; contracts debts which

he

wicked

does

not

spends all he has every passion, hiding a poisonous heart (In trade), he sells bad food (as a teacher), ;

gratifies

behind a benign face. leads

^

ways.

2

repay

:

$r

Iic> A.^,

schemes to obtain what he has no right to

on himself."

J*

*!

He

repents

J&

'4

Jr

acts.

his

iffi

Tt

follows

false

n

ft

<f

n|

[NO PIEX

\

;

(In small business), gives short

astray by false teaching.

a short foot, a false measure, a light scale, a small pint and mixes bad with good, in order to amass fraudulent profits. 4 He

measure

forces the virtuous into disgraceful callings; deceives

the ignorant

;

is

and overrides

He calls upon the spirits to He becomes abandoned and outcast

insatiably covetous.

bear witness to his rectitude.

through love of wine; alienated from his kin. (A man), all the which distinguish a true man are lost ;" loyal and upright feelings (a

woman), tenderness and obedience are unknown. (A man), he live in accord with his wife; (a woman), she does not

does not

respect her husband.

(He)

is

constantly boasting; (she), full of

%

tin: L>reat principles governing all men, f}' f^, fg ,&, -g, J- =%, ft, f, prince, righteous; as minister, loyal; as father, merciful; as son, filial; as elder brother, loving; as younger brother, respectful."

1.

#7

!i[rt

%. "as 2.

^

A

* -tt *!i jfri fill -, IH relations acts contrary to virtue."

Cp. Confucius

:

'j

.

'&

t'f

"

He who

loves others

and not his own This is the alternative rendering supported by the commentary, 3.

jfi 3$, the using of one's means for the adornment of one's house, for clothing, food, etc.

Watters, following Julien," renders "Exerts all his strength to make a display. :

to accomplish his projects."

4.

F

(85

Some texts read !&, but the meaning of the clause remains the same. fraudulent traders.

Cp.

Xote the alternated structure of this group of clauses characterizing the 5. result of evil conduct as exemplified in the various and intimate relations and duties which exist between husbands and wives. ;

rv

tee* -y

KAN MM',

26

(He) behaves badly towards wife and children; He slights the her duties towards her parents-in-law.

envy and hatred. (she) fails in

1

spirits of his ancestors,

has no purpose in

and

others, (rf)

I'IKN.

and

is

it;

and disobeys those

in authority.

His

life

he cherishes a double heart, curses himself

prejudiced in love and hate.

IN RELIGIOUS

over food and men.

Ln-'E.

He

2

leaps

over wells and

hearths;

3

Destroys young children, and unborn infants.

Does many secret and perverse things. Sings and dances on the last day of the month or year;* shouts in anger on the first of the

month or

morning; weeps, spits, or behaves indecently towards the north; hums and mutters before the hearth; uses the in

the

5

hearth

Prepares food with dirty firewood; hillicts punishment exposed and naked.

for burning incense.

fire

goes abroad at night

" during the eight periods ;"' 1.

JB.

The commentary analyses

&B

>,

tr

m

-foi

Yi

spits at

shooting stars; points at the

these characters

:

$r," JlS

&

f,

% k

'

#11 ~fc

;

S.

2.

The actions which have thus vitiated the whole life of man and woman, in the ordinary spheres of everyday life, find expression in many ways which violate

social

and religious observances, and

in

disregard of sacred things.

These now

appear in detail. the

These have a double sanctity; they are the home of 3. two foundations of the domestic life of man.

spirits;

and they arc

These being solemn days of judgment. On the last day of the month the 4. god of the kitchen reports to Heaven and on the last day of the year the spirits of Heaven and Earth sit in judgment. ;

The north is regarded as the abode of the god of destiny 5.

Prince of the stars (M H).

(;|h ij-),

and the

^W

is

6.

UiJ J'i A. 1*1 K'J J-" *t. "In the daytime the superior man fears (i.e., Ifcareful in his conduct towards) men, in the dark he fears the spirits."

A

I'S ft> ~. &> the first days of spring, summer, autumn, and i, two equinoxes, and the two solstices. At each of these periods the yin and yang principles cause subtle physical changes in the human body, and, if iloggcd, culprits are then likely to succumb to the punishment.

7

winter, the

3ff

K#

,,

V^-^f

KAX YING

V P

IS

^

W&

P

m,* a

f

PIEX.

m

rainbow,

1

7K.5E

JE,*n

Ii]

*,IP 5E,m,jB

A n m^M s * in -ffl,,*^

A-~~X~ 27

** & n

>^>^ *B,*

*H

IP"*

S5

moon, and stars in an irreverent manner and moon.

Fires brushwood and hunts in the

the sun,

at

H

stares at the sun

;

spring: curses towards the north;

kills tortoises

and snakes need-

'-'

lessly.

For such crimes

JUDGMENT.

as these, the Minister of Life 3

administers punishment according to the nature of the offence This done, curtailing life by twelve years or one hundred days.

death

Should there remain crimes

ensues.

sentence

visited

is

on the descendants.

when one has deprived

In

unpunished, the cases of corruption,

still

all

others of property, the offender's wife and

children are brought into condemnation and by degrees are wiped out.

Or, if not actually visited with death, they are overtaken by troubles

water,

fire,

those

of patrimony, personal goods,

thieves, loss

slander, etc., in order to

make good

who have wrongfully

And soldiers who Those who

the misappropriation.

put others to death are like

4

5 exchange swords and then proceed to kill each other. have got gain unjustly are as men who seek to appease the pangs of

1.

The rainbow

is

2.

The

and serpent

tortoise

regarded as being surplus rays from the Dipper act as chiefs of the

gods governing the northern

constellations.

3.

n]

&

the Arbiter of Destiny,

h

^

God.

Cp. Yii Li Ch'ao Chuan, 5th. Court. ((Tiles' translation, app. to Strange The offender from his torment looks upon his former home. " Strangers are in possession of the old estate; thete is nothing to divide among the children .... (His family) in their anger speak ill of him who is gone. He sees his children become corrupt, and friends fall away. Worse than that, the wife sees her husband tortured in the yamenj'the husband sees his wife victim to some horrible disease lands gone, houses destroyed by flood or fire, and everything in unutterable confusion the reward of former sins."

4.

Stories).

;

5.

i.e., it is

as

if

they killed themselves.

KAN VIXG

28

sif

H m ^M\4 x H

5c

*Y-

as,

5

ft 36,

fir

# -^ *

B ii,*

PIEN.

s

nut n

ft

fK fifc

S A

K,

*

*>

pa

>t

*

E

;&

ffi

w

.

hunger with putrid meat, or stay their these may,

indeed,

with poisoned wine; pleasure, but death is the thirjst

bring temporary For a heart that is moved by goodness, though it 1 may not attain, will nevertheless be attended by good spirits; and the heart that is stirred to wickedness, though there be no opportunity final

to

result.

work

A

the evil, will nevertheless be followed by evil spirits.

PLACE OF REPENTANCE.

He who

formerly did wickedly,

but repents of his sin and follows after good,

good fortune and

felicity

this

is

called

may

eventually attain

changing calamity into

blessing.

CONCLUSION AND EXHORTATION. Therefore the good man is virtuous in word, look, and deed; 2 and his conduct being controlled by these three principles day by day, he

is

of Heaven.

and these at the

end of three years, to obtain the blessing The wicked man is evil in word, look, and conduct,

certain, at the

vices thus controlling his daily life, he will, as certainly,

end of three years, bring upon himself Heaven's punishment.

Should not we, then, exert ourselves to do good 1.

?

Cp. our phrase, "the reward of a good conscience," and

^

its

opposite.

^

2.

So Mencius, Wj <l> Bf ji, "If the heart be not upright, then iE, BQ 8$ " the eye will be unsteady." 3g i W til, T, A MS ^L r&, Listen to a man's How can a man conceal his character?" Bk, iv, words and look at his eye.

H&W

Ch. xv. I, 2. Cp. Emerson, Spiritual Laws: "When a man speaks the truth of truth, his eye is as clear as the heavens. When he has base ends, and speaks falsely, the eye is muddy and sometimes asquint.'' There is also a common Chinese proverb: RR $ 'C iE, "His heart is not upright whose eye See also Deut. xv. 9, Prov. xxiii. 6. looks askance."

Pt.

i,

in the spirit

^

APPENDIX

L

HM

Additional Note on the Phrase Ji

A>

P-

2 3-

Kan Ying Pien, renders homme pour lui donner le

Stanilas Julien, in his translation of the

"Cacher 1'effigie d'un and translators generally have followed the French couchener," scholar.

So Walters " Burns effigies to have evil power over men this

phrase:

:

(trouble people's sleep);"

and Douglas: "Don't bury the

effigy

man

of a note:

to inflict an incubus upon him," with the following "This refers to the practice of burying a wooden figure of a man to charm away his life, much in the same way that lately, in Shanghai and elsewhere, men were accused of making paper men

which suffocated people in their sleep." have given the literal meaning, taking given by K'ang Hsi, and ;

ku"

The

poison.

j*|

In the note to the text

^

in the original sense,

as indicating the process of

making

I

as

the

clause refers to a system of magical practice

which has many forms, including that mentioned by Julien, and to which the character is attached, in various combinations, to

H

them

characterize

generally.

This whole system of magic

by Dr. Frazer "Homeopathic

is

called

in noticing

Magic" (Golden Bough), which he refers to Julien's translation of this phrase. This is the practice adopted in China as in many other places of using certain magical images and charms to bring disaster or misfortune to

an enemy.

It is

possible to

harm him by

maltreating or cursing care has been taken to write on it his

an image of him, especially if name and horoscope. Another proceeding is to obtain the nativity characters, writing them on a piece of paper, which is burnt in a

same time whatever mischief it is hoped 60 ff., and for Frazer, Golden Bough, Vol.

candle, muttering at the

him.

will befall

i.

Chinese practices, Giles, Strange Stories, App.

Chuan.

In

Hunan

province there

is

i,

The

the practice of

Yii Li Ch'ao

making a straw

man, representing the enemy, over which boiling water is poured, or knives are stuck into the figure.

But the classic example of "ku'' magic

is

taken from the history of

Wu

Ti,

emperor of the

Han dynasty (B. C. 140-86). A plot was made, at the instigation of one of Ti's concubines, to estrange the emperor from his heir.

It was represented to Ti that his son had an image (or

Wu

Wu

several images) of the emperor,

and that magic incantations were

KAX VINO

30

made

in

front of

it

by

Taoist

PIEN.

priests

in the son's

employ, after

means the emperor's death

which the image was buried. By \Yu Ti believed the this

could be compassed.

story, himself being

much

influenced by Taoists. and sent his troops to apprehend the plotters,

with the result that the heir committed suicide.

When

afterwards

emperor found that he had been deceived, he took a terrible vengeance on those who had instigated the plot. This incident is

the

referred to as

&$

Doolittle.

"

in

j.

(Giles

Social

B.D. 983.)

Life

of

the

Chinese/'

gives

another

Pieces of yellow paper, stamped with a representation of example. a dog's head and of a buffalo's head, are supposed to be able to cause one to fall sick, stupid, or obedient to the will of another, and

few temples, where the applicant purchases mock money, incense, and candles, which are offered to certain idols, at the same time mentioning the even to

These charms are to be obtained only

die.

object he desires to accomplish, and vows,

He

thankoffering.

from his

the censer.

own house

at a

successful, to

if

make a

charms, together with ashes away The charms are afterwards reduced to ashes in takes

the

or in a temple, or at some other place pronounced

favourable for the operation. These ashes, together with those from the temple where he burnt the incense, he endeavours to bring into contact with the person he wishes to injure, as by mingling a portion with his tea, or other food, or by besmearing his head or clothes.

The intended

victim must be entirely unaware of the proceedings

taken against him, otherwise he will at once be able to obtain the " This particular kind is called Contagious Magic '

countercha'rm.

by Frazer.

In

its

literal

would refer fills

to a

men with

it

meaning, which may be the original one, the text form of "Contagious Magic" "buries kit, and " the kn poison being administered secretly to

achieve some purpose of

revenge.

death, to the ninth hell of Taoism.

Makers of kn are

sent,

after

APPENDIX

II.

Phrases from the Kan Ying Pien which have become Proverbial.

n m 1.

As shadow

&2.

3.

m,

If

\m

TV-

follows form, so are

IN

m.

it is

&

*n

m,

&

m.

evil requited.

m-

JMJ

the right way, advance;

Be compassionate

good and

if

the

wrong way,

retire.

widows and orphans; reverence

to

age,

and

cherish the young.

* & A 4.

Do

m,

* & 6

H-

not expose another's shortcomings, nor boast your

own

superiority.

*n 5.

A *

To know

3fc,

S H *

one's faults but unwilling to reform; to

ood but refuse

& X

to

A,

do

know

the

it.

A 1

?r

M-

6.

To murmur

7.

To

gratify one's passions to excess.

8.

To

lead

J.

*

9.

A man

against Heaven and blame men; to rave at the wind and curse at the rain.

5t

A at men away by Jfe

JH,

false teaching.

ifc

lost to all loyal

*

Ife

IE-

and upright

tenderness and obedience.

feelings; a

woman

without

VOCABULARY. Nos.

refer to Giles*

Dictionary, 2nd edition.

KAN YIXG R.

18.

7J

10783

Tao

3506

33-

F^n

flij

Hsing-. Punishment

6885

*lj

Knife

.

To

1 .

Li 4 .

;

sword.

K'oir.

divide,

law.

:

Tao4

JI652

Ts

To reach

.

to

;

to

K'o

6078

Then and

*.

1

5895

Kang

1618

Chien

.

Chi-*.

Happy

Ho"*.

Unite

l<i

\

3}

Kung

2600

#n &i

7900

Ji

12256

H$

10583

T'ai-.

12269

T'ung

3269

Chiin

.

ft

Strength.

.

1

Merit; achievement.

.

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;

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;

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To block

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To receive bear.

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OF CALIFORNIA UBRARV Los Angeles

STACK ANNEX SEP 241984

DIRECT LOAN STATIC ANNi SEP 2 4 1984

DIRECT LO> LD-URL

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191

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