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KAN YiNG 1 1
7 5 9 3
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I
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PI
WITH INTRODUCTION, TRANSLATION AND NOTES BY JAMES WEBSTER
lU/v,
.
0<
L
4
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.
.
To add. Chu To assist. Mien 3 To endeavour. To move. Tung To conquer Shejig Chia'. 4
.
.
>
JJ?
.
.
^
Toil
Lao-.
R.
20.
to trouble.
;
.
5COI
Hua
8771
Pei 3
21. .
7460
/
3B
W
A
.
Wei Luan 3 1
Ho
7962
Ming 4 Yung 4
Yen 4
yeh
R. 29.
Yu 4
;
hazard.
13429
A
Yu 3
3"8
B*
Ch'ii 3
TOOI6
31
Shou 4
8643
OR
P'an 4
841
To
4 .
repress;
K'u
U394
T'o 4
.Shan 4
.
.
.
If
Shih 4
1123
Ch'i 4
3970
Ho
4
To intone sing. To cry weep. To spit. ;
;
Mourning death. Good virtuous. ;
.
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