SOMETHING MORE ABOUT SHUSHI'S PHILOSOPHY. BY T. HAGA. [Read April 13th, 1892.] The reception of my "Note on Japanese Schools of Philosophy," written with the object of showing how far Japanese philosophy has departed from that of the Teishu school, has made it evident that the views of Shushi need to be brought out more fully than was done in that paper, in order that the difference between them and those of Jinsai and Sorai may be clearly perceived. For this reason, and also because I am convinced that the writings of Shushi are as yet but imperfectly apprehended by English writers on the subject, I will try to put into English, as closely literal as seems possible to me, some of the teachings of this celebrated Chinese philosopher. I wish to be understood to be here attempting not to expound Shushi's meaning and to derive from it a cousistent theory of philosophy, but merely to place before others for their own judgments a faithful rendering of some of his statements. The definiteness and clearness which characterise Dr. Knox's sketch of Shushi's philosophy will be found wanting in what follows, but not to a much greater degree than in Shushi's own text. TAI AND YÖ.體用 In order to throw light upon Shushi's conception of taikyoku, something must be written upon the place of the Buddhist terms tai and yō in his philosophy. Although these terms are used almost exclusively by him in connection with the 'way,' they yet relate to everything. As Shushi does not give definitions of the words tai and yō, it is difficult to know exactly what he meant by these two terms. Tai is literally body,' ' substance ’; but as far as can be made out of his use of this term he seems to mean something like the true state of a substance, its reality. It is the whole state of everything, and includes the power which can produce yo. Tai often becomes practically identical in signification with substance. 6 Yo, literally use,' may perhaps be more intelligibly looked upon as functional activity, and includes the manifestation of things. Tai without yō is passive. Tai is primary and higher; yō is secondary and lower. But while yō is thus contrasted with tai, it is pointed out that tai has present in it all the powers, and that yō proceeds from it. Rest is tai and motion is yō, but I have not come across the converse statement that tai is rest, yō is motion. I can only attempt to give some idea of them by giving examples of Shushi's own use of these terms. Jin, which may perhaps be rendered by ' perfection,' is the tai; understanding' is one instance of its yō. The ‘heart' is the tai, clear and bright; 'anger,' 'fear,' 'pleasure,''care's 可 而天中體性中不憂大實所大而者中其易 不而庸也天庸能患學用未學無用庸 四 本 下章無四章其章 之章德 離可句 其道 體本 此者 用恐以必 之句者者句句外發句 易曰 理日 皆曰而其日之是日之乾 皆大 心忿所蓋殊皆仁靜坤 吾者體各 有 之動動 固存用靜 有知 於 etc., are its yō or activities. Sei is tai, the substance of the way.' But elswhere we are told that in sei are present as tai, perfection, righteousness, propriety and equanimity, and 'understanding." The feeling of pity is the manifestation (yō) of ‘perfection ; the feeling of shame in wrongdoing is the manifestation (yō) of righteousness '; the feeling of respect is the manifestation (yo) of propriety; the feeling or sentiment of right and wrong is the manifestation (yo) of understanding.5 The heart' is tai; desire is yò.s Tranquility is the tai; the responding to external influences is yo. Unyieldingness is tai and courage is its yò.s Brightness is tai and the actual shining is its yō. Thus we see that tai and yō having been distinguished primarily, what is tai may further be resolved into tai and yō. 7 The heart of man being of one substance (tai) with the hearts of Heaven and Earth, when the former is all righteousness the latter become freed from imperfection. Again man's ki becoming perfect, the ki of Heaven aud Earth become so, and this is the extreme 'use' (yō) of one's self (tai).10 THE ULTIMATE BASIS OF THE UNIVERSE, AND THE RELATION 大極 理氣 66 OF RI AND KI.’ Shushi says the ultimate basis of the universe is tai kyoku and that taikyoku is ri, but utterly devoid of form and 亦體一之能如之心吾中者孟者論感性 即論 體而端心惻孟 智弟論 非立用教事此氣亦一庸 明子剛 語應 理 用語 故而是隱子者是語 有而雖亦初此亦正體章 集 集是大體集言之此非之集而用集 两後有在非學順矣吾句 用注用注用全即注不此不之心注 已注 事用動其有問吾之曰曰 日 朱道胡同直言心羞日 性曰 也有靜中待之故之心蓋明剛 子 用氏 耳因端為惡前 甞中蓋 曰即曰用者仁之篇 有有仁 以彼義心言孝是 若欲禮恭是弟仁性 來義也 其其智四 以之矣於極其氣正天者者 實其體道之於地之本米 勇 體 欲本之之者 孝 phenomena or sensible qualities." He defines taikyoku to be the real substance, tai, of that whose motion becomes yō, and whose rest becomes in, but there is nothing to constitute it apart from in-yō. It merely indicates the real substance of in-yō, and does not include in-yō.12 Thus then we see, taikyoku is the substance of in-yō and does not include it. And, as Shushi always says, taikyoku is ri. It is, therefore, clear that the substance of ki (in-yo) is ri. Thus, such statements become intelligible as that ri begets ki ; that when it is born, ri cannot always control it; that ki exists only after ri has come into existence;1 that at the beginning of the universe there was ri alone;15 and that wherever ri exists there is ki, but ri is the original basis. J3 Literally translated, mukyoku nishite taikyoku means ' no ultimate (foundation, back of all things) is the great ultimate.' We are by no means justified in translating kyoku as‘limit’or 'finite Muliyoliu was added, Shushi says, by Shürenkei to the seijin's taikyoku, in order to prevent the possible misapprehension that taikyoku is a perceptible thing.ic T'ailiyoliu, we are told, is ri, but is utterly beyond 極全說語語全語必語子如語他與否明之性無雜以所太此性樞太 而集人類類集類有類不父類不曰氣曰駁子內陰理極乎離以極形理杻極 太曰欲曰曰曰是曰子曰得氣如理雜語也陽大無陰乎動圖狀大品圖 極濂便旣有當未理有本如此却之類既全形陽陰而解而全說 是溪是謂是初有是管是氣這是理只時曰生朱太而陽陽曰有朱之解 無怨氣之理無天理他一强理理不恁則謙 則子極為也靜○此子根曰 太曰者言即而此道曰抵無 極太有耳陰陰所理無聲 陽之謂耳極故無 在極理 之人也大便一地而不氣而寓所如地其他 中道亦本有物之後得子理于生此只理問 有太安只是只有乃弱氣然則是亦天 極得是氣是 是 父理了就是氣隨地其生 而本無 而曰臭 極有無理有氣所管 生理自而之中陰 至形本善理此是有生出與如昏氣 理陽 之故而是有是父則氣此明 復理 理曰己本此氣 賢不理相又駁其在生 無才理則 而得 管離問雜昏 氣氣 指體極 大無而 其也極極實 本然太正而造 體非極謂太化 不有也無極之 17 any perception of man. It has no form and makes no manifestation. It is more ethereal than sound and smell, which are still perceptible as ki, although without form.18 19 The whole subject is obscured by mystical language both by Shürenkei and by Shushi, but this much seems clear. Ri is the real substance or tai of ki, and is without form and manifestation. The motion of ri generates yō and its rest generates in. By its motion its yō becomes manifest, and by its rest its substance or tai is fixed or realised.20 (It would seem almost as if‘motion’and‘rest' were considered by Shushi as being something actually separable from taikyoku.) Motion and rest, succeeding each other continuously, produce in-yō, and by the changes and combinations of in-yo the five elements-water, fire, wood, metal, and earth-are generated.21 From in-yō and the five elements the male and female elements are formed. from them myriads of things spring up. The details concerning the evolution of these are mystical and not worth translating. There need only be mentioned that every thing is a taikyoku and that taikyoku, although formless, contains myriads of things in itself.22 And Taikyoku is the way.' It is the true substance of the 'way.' It is in perfect rest, and is quite passive.23 There 通易通太之萬大水太靜○太分動動太恭之形中無 者本乎極一物極火極也之極陰 極極之故在庸形 寂義寂圖物統圖本圖○用圖両動而圖妙唯物章無 之曰然解各體說金說之所解儀一靜說 此最句象 用寂不曰具一解土曰體以日立靜靜曰 然動天一太曰 陽所行ç焉互而太 者之下太極蓋 變以也者寫生極 感中之極也合 陰立2陽 之 故分而 合也者之 體 常 而言 陰動 感 感 言之 陰合而生 之 可寫曰 以微蓋 形妙聲 容而臭 不猶有 顯曰氣 其陰動 根靜而 分極生 陽復陽 篤無無 |