It6 Jinsal on the
れαFccrs
И
of COnfuciusi
A Type of Confucian Hermeneutics in East Asia
Chun― chich Huang
1.Introduction
Collfucius(551‐ 479B.C.)occupies the statts of incomparable Exemplar
in East Asia, In the traditional cultllres of China,Japan,and Korca,he is revcred
′
as the One with sagely personaliけ ,eXquisite litera■
F sensibiliぅ
,robust praxis and
humane political principlcs,Venerated as the Sage par excellcncc,Confucius has
exerted far―rcaching ilducnce tllroughout East Asia, Collllnentarics on the
タcrs,the received compilation of his didactic dialogues,are as countless as
泌″αア
the summer stars_
Thcse commentaries have proliferated do、
even though Confucius lived over hH70■
狩
n tO the present,
111lennia ago. Even today, Confucius'
sentilnents continue to suffusc the heart and soul of every COnfucian scholar in
Asiaゃ
T h e
p r e s e n t
e s s a y
e x a m i n e藤s 仁l齋
t 6 ( 1J 6i 2n1 7s7 ‐
a0 i5 ') s 伊
interpretations of the刀
″αルσな 「
論離]oF Collfucius,It6 was Japan's forcmost
‐of Classical COnfucianism. parlicular ‐―of the 17th ccntl】
scholar ―
・He
5ア
夕cな as ``the lof↓
venerated theン4″α〃
iest. the grcatest Pritlnal Book in the
、
vh01c
universe最
上 至 極 宇 宙 第 一 書 . 対 H e w o t e 舶 o c o m m e n t a r i e s , tG tθσt t g語
メ孟
″g ο t t gθデ論 語 古 義 , d e v O t i n g m u c h o f h i s l i f e t o t h e l a t t e r w O r k .
字義 and Rθ
′whcn his teeth were
His eldest son reported,“
Titing this comlnenta弓
He began、 、
still gro、
ving,.. .and continued re、′
ising and adding to it for about flRけ
ycars,
relvriting the manuscript flve til■
es."2 ThuS,Jinsai hilnsclf felt confldent abOut
Rθ″gθ Kogr,clailning that it``elucidates、
thc」
vhat has lain hidden for ages in thc
タcな and the Me″ cメ
И″θア
タざ. I ventllre to publicize my personal opinions in this
ras lt6's
colnlncntatt on wVhat has nOt been explicitly said bcfOre,"3 This indeed、
、
most representative、
vork.
The book also represents Te
aら Of COllfucian herHleneutics in East Asia,
a forceful ap01ogia for Collfucius against``hcrcsies"Of Daois■
1,Buddhis■ 1,and
Song Neo― Confucians. Jinsai reointerprets ConfLICiuS by offering meticulous
texmal exegesis with fresh intratexttal annotations of the J4″
ク′
釘 な and faitllful
deflnitions of such key nOtiOns as 7物
θ差室andブ タ
ヵ仁二as cOllfucius hilnself Hleant
thctlll,on thc onc hand,and by intertextual collations of thc.4″
タσな 、
αア
vith other
Classical、
ritings to shottv their IIluttal cohercncc,on the other.
2.Methodolo宮 y oflt6's Hermeneutics oftheン 4″α″
2crs
lt6 Jinsai tried to understand Confucills afresh by coHllncnting On the
タcな ソメ
И″θア
α ttvo routes,(2.1)re‐ reading the И ″αルσな with new tcxtual and
philological an■otations,to replace the Sung Neo― Collfucian herlllcneutics,and
ヵクルσな with Othcr Chinese Classics to disccrn
(2.2)mctiCu10usly col阻
paring thcス
their overall lnutual coherence, His frcsh grasp of Confucius opened vay
the、
tO a
new Confucian hermencutics.
2.l lntratextual Annotations on the刀
″αr夕
crs:
It6's conllnentarics
proceed in three steps. He glossed、 vord meanings after eveら / sentence in the
И″θルcな,expresses his impressions after evett chapter,and sulns up matters with〕
``Ijudgc,saり
ing,論 国 ."Thc hvO examples below illustrate how he procceded.
2.la.:Inィ4″αア
タcrs 1/12 Youzi said,``Of the things brought about by the
rites,harmony is thc lnost valuable.Of thc、vays ofthe Former Kings,this is the
most beautiful,and is followed alike in matters great and small。
有 子 国 :薩 之 用 ,
和 角 貴 . 先 王 之 道 斯 角 美 , 小 大 由 之 , " 4 Thc word“用
"had been intcrprctcd
v a r i o u s l y f o r g e n e r a t i o n s . F o r i n s tance,Zhu 烹Xl(朱
,Huian晦 庵 ,1130-1200)
interpreted it according to the Sung Neo‐
Confucian theo=y of``substancc(rr,骨豊)
and functiOn oθ″g,用 )."“Since decorum(ニ デ
,屁豊),though solemn in substance,
ア
ith Harmony in the Principlcs of Nature,so both their functions
、
also originatcs、
must value unhllrried calln"5
Bascd On an alleged distinction bchh7ccn the
substance and function in the ritcs, this interprctation renects zhu xi's
vno、
systeln ofthought lllore than it explainsvord
the、
and the rites_
It6 adopted a special tactic tO depose Zhu Xi's normativc interprctation.
This、Ⅳas to exatllline the meanings of the words as Cottucius hilnself used them
cな
, H e s a i d用, “
i n t h″
eクルИ
i s C a s t t ,i 't ah s以 t hθ
r夕
S 薩記 s a i d , `之薩
eたゲ
S沢
θメ
ア
aluable,' Harmony means no affront,for since
以不隅 貴 力 takes harmott as、
exccssive Lデ
豊 separates peoplc, in performing one
Lデ takes harmony as
〒
valuable,"6
1t6 Jinsai thought peOple should understand the И
″α〃
夕cな by
recovering the、vord meaning inメ な original context,and should avoid imposing
タσな meanings or contexts,as Zhu Xi cicarly had done.This、
extra,4″クア
vas hO、
v
lt6 criticized and rcJectcd Master Zhu Xi,saylng,
All
old
c o m m e n tデ薩,
a t to hr o us ga hi d s, o` lニe m n
i,nm ussutb s t a n c e 憎
be unhllrried and calm in function
″
o夕 thc Song Confucian
g,用).'Now
scholars originated the theott of substance ws.function,but the studies
conducted by the sagely ancients had no such distinction, WVhat、
vere
thCy[likC]? ThC Wtt among the sagesjust shuttlcd among ethics and its
principles; they kept striving to practice their concrete details, ncver
reflecting back to the calln recesses of the lnindoheart in practice,seeking
、
vhere it is yet to issue in action.Thus,as tO ttvhat is called Bcnevolence〕
Righteousncss,Decorulln,and Wisdol■ ,the sages practiced at thc lcvcl of
their already having been issued in action,without minding their
substance. But, Buddha staycd out of cthics and its principles to
concenttatc on ollr single Hlind―
heart and yet could not stop 、voridly
givcs and takcs among men. In talking about true vs,false doctrincs,hc
could not help bllt adopt thc theo呼of substancc ws,function,as a Tang
monk
said
in
t 初″夕
tc ″
C筋ガタ
θ s θ″ 滋夕 角 昭 ″ ″ 助 r / α華 巌 経 疏 ,
`Substance and function are the singlc Origin that thOrOughly manifest
minutcst details[of thingS].' Sayings hkc this bccame so prewalent
among Song Confucian scholars that thcy bcgan to forlnulate a theott of
Principleラ
ヽ
在
atteroenergy[Qi,氣
Bencvolcncc,
],Substance and Function、
路 ghteousncss, Dccomm and Wisdom have their rcspcctivc substances
and functions, `Before manifesting' 未
費 is substance; `already
manifestingフ 己 費 is fulction.Thc sagesラ
great instmctions thus were
tonn to pieces and tllmed into、vords of function、vithout substance.As
long as、ve stick to the frame、
vork of substance―function,、ve、vill makc
light of function in favor of substancc and people cannot but pllrsue
sllbstancc by discarding fllnction. The rcsult has bcen tO promote the
doctrinc of dcsircless quict cmptiness at the expense of Fllialiら
′
〕
B r o t h c r l i n c s s′a, nL do y Fa il dぅc l i け
The``old co■11■
entator"refers to Zhu Xi.It6 Jinsai clailned that the distinctions
veen inner and outer and sllbstance and
the Neo‐Confucians had dra、vn bet、
function had originatcd in a Buddhist―
like desire for orthodoxy, and that the
o'―
、
visp of
the‐
propagation of such dichotolnies inchned people to pllrsue vill―
thc、
“
inner substance'' such that they tore to pieces COnfucius' robust praxis of
prillciplcd ethics.
Both of thcse exttaordinaも アclailns a、vait historical
v ho、
conflrmation,to be sllre,but thcy sho、
v lt6 Jinsai cngagcd in this sort of
``back to Collfucius"prttect tO defend Confucius against later heresies.
"appcars hh7ice in COnfucius'И
2。
1 . b , : T h c p l l r a以貢
s e `之` 一
材 姥c な_ I n
И″夕姥cな 4/15,Confucius talks to his disciple Zengzi電ド子 abOut the“ single
θ, thcn Zcngzi tclls Othcrs this mcans doing one's bcst
thread binding"his Dα
(zhong忠 )and uSing Oneself as a measllrc to gauge the likes and dislikcs of
othcrs(shu恕 ).On anOther occasion,recorded in】
ヵθルσな15/3s COllfucius claims
to``have a single tllread binding it all vhile
togcthcr,"、
denying that he is a tlllan of
b r o a d l c a m i n g . L i u B a o n aJn掌
雲楠 ( 1 7 9 71‐8 5 5 ) s a i d , `O1 ヾ
one knew what this
事
meant since the tilnes of Han."8
zhu Xi interpreted the pllrase in terms of his
vn philosophical cOnccpts,saying,9
o、
′
Principlc runs tllroughout,rcsponding eve中、vhere appropriately at cvc弓
/ist and twn,thus tt lneans to``penctrate all"(rttg,通
h■
)……The Sage's
hcart―
lllind is Onc tllnl,to function differently on each occasion,_.It is
analogous to``the Heaven and Earth stay Sinccrc to the utllllost、
vithout
ceasing,and all m〕Tiad things respectively obtain thcir proper places,".…
“
Sincere to the utmost without ceasing"is Dα θtt substance(rli,健 ),the
O n e O r i g i n ( 乃 う夕″, 一 本 ) o f m r i a d t h i n g s . ` ` A l l m ) T i a d t h i n g s
r c s p e c t i v c l y
o b t a i n i n g
' s f u n c t i o n 用
t h e i r θp r o p e r p,ltahcec s " s h O W S
O n e O r i g i′
ne rdsii、
tting in myriad ways,
Clearly Zhu Xi undcrstOod Collfucius'``single tllread binding it all togcthcr"in
light ofhis conception that,``Principle is one、
vhilc its lnanifcstations are lnany,"
In contrast,It6 Jinsai says,10
慶i means tO``unitc片抗
'' It means that Dα
θin its extrcme vastness is
vithout lnixtllre and is self‐
unity 、
attaincd for good among all llllder
hcaven,uniting evettthing eve弓、
vherei it is impossible for us to obtain
by mcans of much lea]mingⅢ ….Dθ θis merely a single uniけ
。Although
D
the Fivc Constancics go in hundrcds of、vays,and arc extrcmcly variousi
in thcir diverse、
vays,tllrough hundreds of deliberations,thcy all rctllrn to
this One,this l」
ltilnate Onc of all under hcavcn that can unite Tiads
lnン of
``good"undcr heaven.Thus,the Wiaster mentions no mindohcart c狩
″,
N),nO principle(五
′
デ
a single tllrcad binding it all
L」
,チ
里),but mentions only“
togcther,"
ア統 unも
It6 Jinsai takes tt as a concrete
of all,unlikc Zhu Xl's abstract tt that
安宣チロ(1933‐
)recently describcd
penettates whatever is_Koyasu Nobukuni子
lt6 Jinsai's hcrlncneutic methOd as undcrstanding thc 、
vords by concretely
dcciphering their lncanings as they appear in cach textual instance,as opposed to
intcrprcting the、 vords via abstract Nco‐ Confucian theories_1l
Koyasu dubbcd the“
lt6 adopted、
vhat
concrete incidcnce approach_"
It6 Jinsai n田向her elucidatcs such concretc hermencutics in taking loyalty
(Zん夕″3ナ 志 )and reciproci呼
(Jう夕,恕 )as praxis of Dα θ,not as scholastic glosses
on翌92θ Hesays,12
1judgc,sttingi The Sages'Dθ
θmerely residcs in the midst ofthe human
ethical constants, the greatest of、
vhich is to save pcople. Thus, by
loyalty and reciprocity, Zengzi developed the one penetrating the
Master's Dθ θ_This was indecd how the Sages'Dα
latcr sttdents so clcarly and completely
θwas ttanslnitted to
Thc Master thus ans、
ver Fan
Chi's突 遅 quc=y On沢 夕″by saying,``Bc 10yal to people.力 Zigong子
貢
asked,“ヽ
内恥at、vould be one、 vord to practice tllrough life?" The Master
said llerely, “ Probably reciprocity.'' MIcncius also said, ``Tら
/ to
reciprOcate、
vith Others;for seeking Jc″
,nothing is closer than this." SO,
we can sce that loyaltt and reciprOciらアare the ultimatc esscntials of沢
夕″
that forrl the start and the finish of thc sagcly studies. Loyalty and
reciprocity do not refer to“
the one that penctratcs";they arc themsclves
that Dクθ by 、vhich tO penctrate things into One, Former Collfucians
thought the WIaster's heart‐nlind 、
vas totally one Principle, acxibly
rcsponding to all. Only Zcngzi had grasped Confucius' rcal lneaning,
and it was something that not all sttdcnts can llnderstand, So,he used
loyalty and reciproci1/tO insttuct us about the mcaning of thc Onc that
penettates
How could allthis be thc case?
The“ forEler COnfucian"RIlentioned by lt6 Jinsai again rcfcrs to Zhu Xl.When
lt6 Jinsai said that13 thc θ
Dα
that`(pencttatcs all into onc"rcsidcs only in thc
midst of loyatty and reciprOciけ,in COncrete llloral behavior,he温′
as targcting Zhu
Xi's view that Dク θis above loyaltt and rcciprOciけ ,namCly,at one with thc
metaphysical Principle(乙 デ
,tF2)that givcs birth to廷
ル;記and the myriad things 14
1n a silnilar vcin,It6 Jinsai coHllllented on Confucius'saying recorded in
15/2,15
1 judge, sayingi The ancients cOnsidercd practicing virtues to bc doing
scholarship,
Outside
virluc‐ practice
“
scholarship." Thus, once scholarship、
cstablishcd of themsclves,
thcre
、vas
no
soLCalled
vas accomplished,virtues、 verc
In deepening sclf―
cultivation to managc
falnilies and all under heaven,there、vas nothing difflcult,Later,people
took practicing virtues as virluc― practice and dOing scholarship as
scholarship,not reahzing that、vc inust take virluc―
practicc as scholarship
itseli
Thus, if one decides to practice self‐ cultivation, one 、
vill usc
strength to grasp and hold on,if one、vants to lnanage the、
vorld,one、 vill
ア
maintain it wFith legal rcgulations,and those、
ith littlc knO、
vicdge will竹y
hard to bo町0ヽ
V and pretend. Virtues no、v lie barren.
WVhatcvcr is rcgarded as abstract in scholarship can actually be found only in
his thesis dcrives lrolll lt6's distinctive interpretation
concrete practice. '「
9,θ ofダ
in Coltuclus,
2.2. Intertextual Coherence 、 vith Other Classics: It6's sccond
intettretive trnethod is collating other classical vith
lvritings、
θゑ始
Confucius'Z″
to identitt and display their mutual attnities.It6 Jinsai exprcssed his general
″クア
タctt「
vhen he annotatcd И
2/2,The Master said,“Thc(9冴夕
s arc three
sentilnent、
hundred in number.They can be suHllned up in one pllrasc,S、
vcrvc not ttrom the
61t6Jinstt sttd,17
h g h t p a t h , 子回 : 《 詩 》 三 百 , 一 言 以 蔽 之 〕曰 「思 無 邪 」 . 飼
1judge,saying:Benevolence,Righteousness,Principlc,and Wisdom are
called virlues,they are the root of the human Way_ Loyalty,Fideliけ
,
Reverence, and Reciprocity are called behavior― cultivation. Thus,talk
about virtues must be the center, 、 vhile discollrses on cuitivation of
vhich is also 、vhat our Tcachcr
bchavior must be 、 vhat is essential, 、
(COnfucius)meant When he said“
sweNe not from thc right path"to
cover“ the θあ7s are tttec hlllldred in number."Some former scholars(1.
e.Zhu Xl)regarded benevolence as the essencc of the И
ヵタルcrs,innate
メ
タ
ざ
た。
ο
,holding to the MIiddle,ofthe
Sθ
good as the esscnce ofthe σ
Mc″
メ
″g 夕S , t h u s a s s i g n i n g e a c h
r l i s rり,
。 a n d t i m e l i n c s s , o f t hο
eθたβヴ C t t θ
ア
Classic one essence, 、
vithout sccing an overall unilら
. TheSe scholars
、
vere una、
vare of various classics as various roads converging to onc,thc
one going back to hundreds of thoughts,Inany、vords pierced into one.
Thus, ``s、
v enアe not frol■ the right path" is really 、
vhat begins and
completes sagely scholarship.
It6 took thc variOus sagcly、
vords in the Classics as pcnetrable into Onc.Thus,It6
″クア
タcrs alsO by going tllrough the other classics
interpretcd theス
First,It6 Jinsai took thc舟
″cメ
タs to be at one、
石夕
θ〃
夕σrs, as its
vith the 24″
18 and SO the 、
derivative、
YOrdS in the former can lead back to a cOrrect
undcrstanding ofthe latter. It6 Jinsai said,19
The Scvcn Scctions colllllnent on the α
24″
ア
タcrs,、
vhich、vc understand by
タs, Not starting at the A″
移″cデ
7/s but sceking vhat
、
grasping the舟 危″σメ
Collfucius meant by lllerely looking at words in thc И ″α〃
夕σな,we could
bccome arbitrを ry and makc 1listakcs, as 、
vith Song scholars saying
``benevolence means thc orthodox principle of all under heaven,"
Leanlers should not bc una、vare ofthis dangcr.
Thus,It6 Jinsai al、
vays cited the Mc″cれrs whcn conllnenting on the Иヵθたoな.For
example,It6 citedヽ 在
encius'“Thc organ ofthe heart can think.But,it、 vill flnd the
"￨%夕 メ
answer only if it does 之
t h官i 則
n k思
.心
″。タs , V I A : 1 5 ) i n
,思 則得之
i n t e r p r e t i n g ` ` t h i n k t l l r e e t i m e s b e f o r c 思t 而
a k後
i n行
g ,a'c't解
iク
oル
n体
三
″
nd
5 : 2 0 ) . 2 0 H c a l s o c i t e d M e n c i u s ' a r e u m e n t s b a su cn db e oa nr a tb hl e “m i'naず
``unbearablc govemmentsゴ
' tO interpret some of Confucius' commcnts on
bcncvolcncc.21
0n human natwe,however,Confucius'、
ァ
iew differs sOmewhat from that
ofい江encius,so lt6 Jinsai paid effolt to harmonizc thclll,Saying,22
Confucius said,“ Nature[amOng humans]is mutually close,"Mencius
specifically said,``[Human]nature is 800d,"so their words seem to differ.
私恥y? Bcing a sttdent of Confucius,ho、 v could｀在
cncius have mcant
something different? His``Human natwc is good"、 vas to elucidate the
meaning of``]車uman natllrc is mutually close." Sages Yao and Shun
differ so much froHl people on the street,yetthey are said to be close,for
ho、vever different people are in their pcrsonalities,stron3 0r soft,dark or
brilllanヒ
they do not differ in the Follr Buds insideo Water inay differ in
being s、
veet or bitter, clear or ttrbid, yet it
Nays
al、3oH′s do、
vnward.
Likcttvise,vhat
、 ollr Tcachcr tOok to ``be close" 在
ヽ
encius said to ``be
innately good."
Thus, 、 vhat Confucius said to be close, MIencius
specifically said to be as innately good, vater
as、 ao、
vs d。、
vn、
vard,and
thus as far as ollr rue‐
natllre l青
goes,it is capablc of bccoming good,in
short,``good."All thcsc words are said in terms of innate,nOt
quali呼
in
terms of reasoning
ln regard to reasoning,、
v e cannot cvcn talk about
ollrseives as being ttar or close.
7erc
It6 Jinsai stresses here that CollfLICiuS and MIencius
、 discussing the samc
、
C onfucians,cspecially Zhu Xl,、vith his
points_This、vas to targct the Song Neo―
so‐
called``solid scholarship"that、
ve、vill discuss in detail in Section 3_
Besidcs bcing at onc、
vith」
陸 ″cデ
″s,It6 Jinsai took Collfllcius to bc at one
″″ス″″αな. I t 6 J i n s a i s a i d , 2 3
w i t h t h e 助ガ″g 物 グスクr 夕
The pcOplc, cvcnts, and political ebb and 3o、
v of those days that ollr
Tcacher(Confucius)diSCOllrSed about do nOt seem vctt rclevant to
idly rcccive
sttdents Of“ today.'' 対
的hy then did Col■ fucian students a、ア
thosc volumes? Ollr Teacher had said,“ Rather put doド
vn clearly l■
attcrs
rclcvant to speciflc times than wield emptt wordS." Since scholarship
ailns at effective action,it is best to tackle concrctc cvcnts and things to
observe their rights and、
wTong,gains and losses,rather than discollrSe
about gcncral principlcs, These chapters and the助
И″″夕及「then mutually fornl “ insidc and outsidc,"
/デ
″gク ″グИ7r夕″″
This is why these
sttdents held thcin dear,
It6's wic、
v can be conttasted、vith the approaches takcn by t、
vo other scholars.Pi
Ximiが導易チ
The И
″
″
ク
な'claim
1908)aptly indicated that,“
請(Lumeng康]F日
,1850‐
that overtllrO、
ving rebels is Circat Justicc tacitly suggests Mencius'vordS
、 On
(10)
10
change and estabhshment of government; Gθ
ttgノ
αヵg and Zhu Xl's colnincnts
'24 to 、
sh。
だ
デ
make us graspふ
encius'intentions「
″″
α
なand Mettσ
″
ざform
v hO、
vthc И
``the insidc and thc outside"to one anothcr.A contempora理
/Japancsc sinologist,
Takeuchi
Y o s h i内o 義
武雄 ( 1 8 8 6 - 1 9 6 6 ) a d o p t e d
a
simllar
view.25
They
both
″″α
″
understand thcッ
4″″ク″
s in terms oftheル
々″cメ
タs、、
s and the
vhile lt6 takes the
И
2crs tO fOrnl the inside and the outsidc tO each other,for both books arguc
刀″α″
from concrete mattcrs without wielding emptt generalizattons.
Likewise,It6 Jinsai sees how the CFク
ss,csゲ Pθ夕r,7 andれ,yθ,7 to agree
α〃
夕crs in that thcy all discollrse on principles、
、
vith thc 24″
vithout leaving evcnts,
v abstract matters in concrcte tcrms,
and thus vie、
It6 Jinsai col■
ments on
Confucius'saying(7/18):“ 恥恥ere the Master uscd thc corect pronllnciations was
ルs,the Sθθたゲ rlisrθ
tlle θ
り and thc pcrfOrmancc of ritcs,In all these cases,hc
u s c d t h e c o r e c t p r o n u n c i a j子
o n所。雅 言 , 《 詩 》, 《 書 》執 薩 , 皆 雅 言 也 , " 2 6
rりexplains fcelings and scntiments,the
The C〃
岱sを。
α
ss,cて
adding,“
C″
メPθ夕
ア
虹isrθ
4ノ explains matters of politics,
Both Classics realistically elucidate
'271t6
thcn dcvelops this collllnent,
interpersonal ethics in terms of daily
lifcゴ
・
28
lng,
Sのア
Ijudgc,sayingi Sceking the Way in the high,seeking mattcrs in the far,
this is a gcncral fault of sch01ars,In contrast,Cttssた
夕r4/and
s qtt Pθ
rlisrθ
ィ
ン tCach、vith matters close to human situations rclevant for daily
use,making matters not far froHl us hulllans into the Way,wFith、
not far ttrolll the human、
vOrld.And so,as、
7ords
ドc can persist in adhcring to
Decency而 豊,we becomc paragons of human demeanor to keep up the
、
voridly、vays, This is、vhy ollr Teachcr constantly discollrses on these
t l l r e e
C l a s s i c s . A s
f o r
B u d d h i s m
a n d
D a o i s m , t h c ) / 1 e
vithout
break off with secularity to engage only、
v ith thc high and far、
regard to this world.Thcv thercfore do not really attain the principlcsチ
里
ofthe CF岱
ざ
たsゲ Pθ夕
rりand rflisrθ
り.Besides,although latcr Confucians
recite
tざ
shた
eゲ PC ο
筋
夕
r りa n d
read
t ch ザ
e 駒s
C trtり,
θ
s st メ
htt
seek
understanding in too deep,too difflcult areas、
vithout kno、
v ing that they
should scck it in easy ordinatt situations closc by, As a result,their
words and deeds are often manifestly encumbered wFith t、 Ⅳists and
difflculties,lacking in vast,right,and unhllrried composurc,Isn'tit me
that the reputed difflculty of reading is not in rcading but in reading、
vell
and right?
I t 6 J i n s a i s t t e s s e d t h a″tクルσ
t hな
e, tИ
s ゲ P θ夕r γ
ア and)す
Hisrθ
ア
he Cttsた
γ all bcgin
at daily human and ethical activity,and so they can cast hght on each other.
It6 Jinsai hcsitatcs,ho、
vcvCr,On the inter―
elucidation among the И
″θア
タcrs,
c r″
ァ
デ
″タゲ 滋タルをθ″, a n d t h c C t t s s た
the Dθ
″g 夕d u e t o t h c ` ` e x t T e m e l y h i g h
ゲ Cttα
and profound極 高 明
"contents of the latter two.It6 Jinsai commented on
夕crs 5/16, ``Thc Master said of Zichan that he possessed thc 、 vay of the
Д″α〃
謂 子 産 ,`有 君 子 之 四 道 焉 ,"'29 aS f01lowsi30
gcntlcman on follr counts.子
1judge,sayingi Claiming the gentlemanly way difttrs considerably from
clailning thc sagely vay.
、 Thc sagcly 、vay is cOncemed about thc
cxtremiけ,thC gcntlemanly way is conccrncd with ordinal丁 ,right and
colnlnon rules that apply tllroughout myriads of generations, such as
/タ
″
w h a t v a r i o u s c h a p t ccrrs″
iゲn 筋れし
t hた
c 例D dθi s c o l l r S C a b o u t ,
Sadly,the commentator understood the Bl)ア
in費 隠 Chapter according to
high abstmse principles,thereby losing llluch ofthe original intent,
This``coll1lnentator''、
vho lt6 Jinsai criticized as bcing too abstruse、
vas Zhu Xi.31
WVhat is difflcult about the】
晩 タン
タlieS not in itsysterious
l■
technicalities.As lt6
T he A″夕α″is thc ll10st difflcult thing to practice vorld,nOt
in thc、 in
Jinsai said,“
12
undcrtaking the difflcult actions of the、vOrld,but in keeping up ollr casy dally
routines、vithout change fronl start to flnish,This is、Nhy they say theヽ 4ean is
ilmpossible."32
ThuS,It6 Jinsai thought that thc AZをα″ and the 24ヵα″
夕crs can bc
taken to inter‐
elucidate in this light.
It6 Jinsai thus unifles various Classics with thc】″クルcrs under thc view
that they all discollrse on daily human ethical、
vays.This hermencutical lnethOd
mcets
a
d i fWfhlecnu liけ
t
comes
ts os たザ
t hCet t″
Cgθ
あ
夕It6
has
the
following
words on Confucius'words(7/17),“ Grant mc a fcw more ycars so that l may
″g夕s atthe age of fltt and l shall,pcrhaps,be free from
continue to study the クC乃
m t t O r e r O r s . 加我 敷 年 , 五 十 以 寧 易 , 可 以 無 大 過 尖
"33
1 judge,s鉛′
ingi ln the ancicnt dtts of his sagely rulc,Bao Xiフ
色表
looked up and do、
vn,far and ncar,and crcated eight trigrallls that wvcrc
modeled after powcrs of divinities and vicissitudes of Yang
Yin―l会陽,
thc principles of Tiad
ln〕 things giving birth and resting,After last days
of Yin涯 投 Dynasけ ,the ZhOu tt Dynastt arOsc to compllc appended
r e m a r k s t o t e l l f o t t u n e s , a n d c a l l c d t h e b o o kクF
t h周e 易
ttο
恥 恥c n O l l r
Tcachcr camc along he only discollrsed on the Way of former rulcrs and
夕
ヵ‐
virtucs of沢
benevolenccイ
.His talks with
ニ and rli_righteousncss:議
disciplcs、
vere silmple and reflncd, Hc insttucted them untiringly、
vith
nothing other than discollrses on such virttcs
in 6ア
the
C筋
ざ
ざ
メ
cs
Pθ夕
rヮ
,7,while we are left with only this saying 岱sた6メ
on thc C〃
andガなrθ
Ch夕″g夕,、
vhich prcvlously had bcen a book of divination,so ollr Teacher
vent against the custom of concentrating on thc principles of change。
、
Mencius also en
o丘quoted fromθ
ssた
α sゲ Pθ夕
r,7 alld rlisrθ
,7 and
argued about the助
ガ″g αカグ スタ物″″ 沼物 な, but of the Ciassメ σヴ
Cんα″g夕he left not a single saying、
vith us,fOr his studies、
verc concerncd
7ith adoratiOn of bcncv01ence and righteousness, and attending to
、
、
fllialitt and brOtherliness.He taught us to cultivate ollr natwe,while
Cttssをq/C乃ク″g夕talks about nothing but profit,However,since the
book also meticulously details lncthods of life―
Inanagement and exhorts
pcoplc to grcatly bcnefit others, our Tcacher also adopted it. Those
desiring to lcaコ
n from Collfucius and Mcncius also do、vell to adore the
CttNたsザ Pθ夕
r,7 and/1isrθ
″
″
θ
な,and approach the ざ
ざ
たヴ
C筋
り and И
Cん夕
″
saying,``m鉛
havc no mttor
g夕in the perspcctive of ollr Tcacher's ′
lllistakes,力
never using it as thc book of divination.
Itt Jinsai took Confucius to bc the flrst pcrson in histo呼
assメ
c
to undcrstand the(釧
″g タラn O t a S a b o o k o f d i v i n a t i o n , b u t a s a b o o k o f m e a n i n g s , a n d i n t h a t
ゲ Cttα
light to harmonize it、
vith the ″
Иθ′
夕cな to inter―
clucidate.
In sunl, It6 Jinsai initiated a vИ
ne、″α〃
夕crs sch01arship. He not only
traced back to the original lneanings of t3ollfucills' sayings in″θ
thc
J沼
〃
夕crs,but
took all the Classics as fOrllling“
co―
insides and outsides"by the fact that thcy all
elucidatc grcat principlcs in dail)/1ifc
lt6 Jinsai pllrsucd both rOutes so as to
refute Zhu Xi。
3.It6 Jinsai's Perspective on IIis/″
αr2crs_sch01arship and lts
Reconstruction
7c haVe sccn lt6's hermeneutic methods, Our next qucstion
No、v that 、
should consider in、
vhat context lt6 Jinsai adlnired the ク
24″
ア
タσtt「
as``the loftiests
thc grcatcst Primal BOok in the wh01e uni、′
ersc"Wc can s釣
′that(3:1)It6 Jinsai
ァ
タcrs' 、
understood the ス″θア
Orld tO be providing the contcxt of``,9θθ in thc
secular,力and(3:2)offered new intcttrctatiOns of Collfllciusラ
and沢 夕″,in that light.
14
key notions,Dβ θ
3:1. The Context of“
」
Dαθ in the Secular": It6 Jinsai understood the
'、
2cts'、
ズ刀α″
vorld to be providing the context of“
Dαθ in thc secularダvhiCh ineans
that thc colnlnon and inevitable moral principlcs arc to be found only in speciflc
concrete daily life,Thc so‐
called,9クθ exists only in the Hlidst of thc inter‐
human
彦ク″ sho、
dceds and ttvords occllrring in daily life,As the A″
vs,the l■ctaphysical
アin the common ordinatt world and bOth worlds
world appears onも
form co―
a
unity in their shared constitution. It6 Jinsai thus ottccted tO the Song
Collfucianists vho
、 had constructed, 、
vell above thc acttal llfc‐
、
vorid, anothcr
"Principleチ
vorld of五デ
scparate lnctaphysical、
里 that supposedly gives birth to and
govcms m)Tiad things in thc univcrse, It6 Jinsai dcnicd thc existcnce of a
transcendent、vorid above and beyond thc actual onc, and sought humall nahre
only tllrough concrete daily lifc.34
1t6 Jinsai adinired Confucius' saying in 6/29, ``The MIaster said,
``Suprcmc indccd is the Mean as a moral virlue,It has long bccn rare among thc
3 5 1 t 6 J t t shホ
力
c o m m o n p e o p l e _国
子, 中庸之角徳也, 其至突乎 ! 民 鮮久条ゃ
ad a
long section of colllinents conceming this saying,36
1judge,saying:Thc wirtuc of the MIean is the most difflcult virtuc llnder
heaven. Pcople discollrSe about the 29θ
θ′
「hey、vant to reach the highest
and most difflcult Ultil■
atc in order tO gctto thc Dθ
θ,We rcly on tlmst
to reach the highest and on striving to dO thc difflcult But,the virtuc of
thc Mean is coflnlnon,casy,and unhllrried;it is ullrcachablc by tttst Or
striving.
This is vhy
、 people are incapable of thc Mcan. Dllring the
Tllrcc glorious Generations of Tang and Yn, people 、
common,pllre,without ttisら
vcrc silnplc,
ア
アartiflcialiら
ア
,and none、 ere not natllrally in
ア
harinony、 vith the raθ. Fathcrs、 、
ere fathers, sons、vere sons,brothers
vere brothers,and spouses、 vere spouses,natwally、 vithout contrivance
、
or strange manipulation,and dealt、 vith One another according as、 ア
hat
v and heard_ This is、vhat is called the virtue Of the Mean. In
they sa、
contrast, later people seek the raθin the far and scek matters in thc
difflcult.Thc more thcyね ぅ/the farther away they get_Ttting to repair
thc situation,thcy tear things apart Farthcr. Thcrefore it is said,“
It has
long been rare among the colllI■On pcople" This is、 vhy ollr Tcacher
spccifically cstabhshcd the raθ
Ofthe lvTean as people's ultimatc horizon,
and this is、
vhy theン4沌θア
タcな is“thc lofliest,the greatest Prilmal Book in
the、vhole universe."
It6 Jinsai thought that the″α
И
′
夕crs is``thc lofticst,thc grcatest Prilmal Book in the
′daily
、
vhole universe"precisely because it conveys are the principlcs of ordina弓
living. Such a Dθ θ bears its incvitable universalitt and universal effectivcness
A s Y a n g R u b i n 楊儒 賓 r e c e n t l y S a iIdt,6“J i n s t t r c g a r d c d t h c c o n t e n t o f t h e
夕σな to be none too mysterious or profound,but just the universal,colllmon,
И″α′
v as the so‐
and practicable matters to be leamed_ This 、
c allcd `No Dθθ outside
pcoplc, ■o people outside Dθθ,'
The precise deflnition of Dθ
θ is `peoplc's
Dαθ,",37 1t6 Jinsai thus took Dθ
θ to lic in thc corllinon and thc humani thc
c=s discollrSCS On such a Dα θ;thercfore, theメ4″θア
タcな is``thc loftiest,thc
泌″αZ夕
erse."
vholc uni、ア
greatest Pritlnal Book in thc、
3 : 2 a , I t 6 ' s vN e l、n t e r p r e t a t i o n s o f C o n f u c i u s ( 1 ) : U n d e r s t aθn d i n g D α
by lts Classical Meaning: It6 Jinsai conducted such mundanc herlllencutics of
タcrs by tracing the key notions back to their classical archaic llleanings,in
the刀ヵクア
contrast to Zhu Xi's metaphysical approach to thc Classics.One ttpical example
"and C`natLre,"as、
is his interpretation of``,9ク
θ
ドhen lt6 encountered Collfucius)
タcrs 5/13, ``Zigong said, ``Onc can hear about the MIastcr's
saying in thc`4″αア
vs on human natwe and the Way Of
achievements,but one canllot hear his vic、
16
H e a v e n . 子貢 国, ` 夫子 之 文章 , 可 得 而 聞也 : 夫 子 之言 性 興天道 , 不 可得而 聞
也 .'''381t6Jinsai gave the following commentsi39
1judgc,sayingi Sages teach diversely according to the divcrsity of peOple.
Wllat arc mentioned hcrc of[human]natllrc and Heavenly principle are
vhat people say of thenl, 下vithout an)thing abstmse or mysterious
、
beyond undcrstanding. 弔 Vhat did Zigong mean by``one cannot hear"?
People only kno、v human divcrsity in strengths and intclligencc、
vithout
kno、ving their col■
mon lovc of original virl■le and adherence to a
COIIlllnOn potcntial for advancing in goodness,yet because thcir liking is
not sttong enough to rcach goodncss,ollr good‐
potential is oftcn doubtcd.
No、v Zigong's virtue、
vas not yet sagely,he also took the Teacher's、
vord
to mcan“ 不 可 得 而 聞 ,"without dcpcnding on sages thcrc is goodness
already;anyone whose hcart-lmind is conccntrated on goodness wvill scc it
covering the entire heaven and carth,Thus,、
′
ve kno、v that c、
e弓ア
onc can
advance to goodness. Besides, heaven inevitably helps good pcoplc.
This is ho、v ollr Teacher became a sage. Sadly, in latter days peoplc
sttdicd thc high,far,and mysteriOus, and said such is the、
vay to seek
hcavenly principles, 、vhich are unintelligible except to the enlightencd.
Zigong had studied quite Hlinutely yet still said something like this.HO、
v
could it be? 恥
恥at the sage mentioned as[human]and Heavcnly
19'氣 ,nOt
principle are just what later generations
c】 prindple tt and
v in sccking the truth.
should not be taken as rOad to follo、
"in the И
ras antllropo,genetic,
v hat lt6 Jinsai llllderstood
9αθ
as t切
″θ′
夕crs、
、
Clearly,、
consttucted by colninon people to be llloral rcgulations fOr people to tread.We
can see illustrations of the differencc bcttveen lt6's lnundane apprOach from Zhu
"in Confucius'
Xl's inetaphysical one in the follo、
ving interpretations of``,99θ
17
ア
H c has not hved in、
saying in 4/8,“
ain、vho dies in the cvening,having been told
丼O B e 1 0 w a r e t h e i r r e s p e c t i v e
a b o u t t h e W t t i n t h e m o r n i n g ,聞朝道 , 夕 死 可 条 . ラ
ル
accounts of r切
9クθ in this sayingi
Mastcr Zhu Xi said,`切9夕θis thc prescriptivc principle of things to be as
they are.Once、 ve could hear about it, 、
ve 、
vould be living smoothly,
dying contcntcdly,、vith no tracc of rcgrct, Thus,hc strcsscd the neamess
of the tilnc."41
It6 Jinsai said, ,99θ
“ is that by 、
v hich pcople become human.
Being
human 、vithout hearing about it is to livc cmptily, if not bcingvith
、
chickens and dogs then rotting、
vith grass and trces.Isn't it sad? If once
、
vc heard about it, 、
ve 、
vould havc that by 、vhich 、
ve arc human and
complctc ollr life,and so a gcntlcman's death is callcd“COmplction維
"
〕
meaning that he、vould not perish 42
′
For Zhu Xl, raθ is thc prcscripti、
c principle of things to be as they arc,thus
constituting both metaphysical principle and ethicai norm. In contrast,for lt6,
Dθθ is that by、
vhich pcople become human,、 vith the rnetaphysics droppcd.
Siinilarly,regarding Collfucius'saying in 9/31,It6 asserted,``Dク
θis that
3 in Ordcr tO rcfutc the Han COllfllcian
in、vhich all llndcr heaven are idcntical,'邦
theo=y of “ Going against norlnaliぃ r and confOr■ ling 、vith raθ, is called
expedience反 経 合 道 角 権 ."Against this,It6 Jhsai said,招
The Teachcr once said,C`Is」
R夕″far? I desire」
R夕″,and」R夕″arrives here"
And, he also said,``If a person claiins to practiceθDα
ct is far vay
a、
)′
′
from peoplc,he does not practiccダ
9θθ." Both indicate that,9α
θis ve弓
closc by.For outsidc Dθθthere is no person,outside pcrsOn there is no
Dαθo The sage diversely teaches according to their divcrsity,and does
not set up a sct tcaching and drivc pcoplc into it.Hcre thcre is nothing
far frolll people, cither.
Those Dα
θ‐
ignoramuses think the high is
adlllirable as if going up to hcaven,see θ
Dク
as so far a、
vay,and make it
hard for people to attain Dα
θ.恥 恥at a piけ
!
In a similar vein,It6 Jinsai alSo coHllmcntcd on Collfucius'saying atア1/4,``Evcら
イ5 s t t i n g t h a t “
d t t l e x a m i n e m y s e l f o n t l l r c e日三
c o省
u n吾t 身
s .,吾
t h c Dθ
クo f
ラ
hcavcn and carth exists in humans_Human」
Dαθis nothing else than fllialiけ
,
fratemi呼,10yal呼,and ndeli呼 ,SO Such human virtues sufflce to fulf11l human
6 suCh Common human practices of colmmon human virtues are thc,9α
Dクθ_,井
θ_
It6 Jinsai n】
ther pOinted out that this human Dαο exists right in the
mundane secular life, It6 Jinsai colninented on Collfucius' saying in 9/3,I “
follow the mぉ
ori呼宅チイ
従展 ,"saying,47
Forlllcr Confucians said,``On things that do not harnl rightcousncss,、
vc
can fol10、
v sccular convention." Thcy arc Hlistaken,for if things、
vould
never harnl righteousness,the secular is thc,9ク
θ,and outside the secular
therc is no Dクθ. Thus,it is said,``The gentlemanly Dθ θ begins at thc
spousal relation."
vise, Yao and Shun both ceding cro、 vns and
Like、
kings Tang tt and wu tt expelling and attacking followed the peop
hcarts,WVhere peoplc's hcarts tend,there thc sccular accolllplishcs,Thus,
it is cnough to scc if、
vhy
vhat you do conforllls to rightcousness or not,、
θ? This sort of practice
do、ve have to put aside the secular to pllrsuc'9ク
is really the likes of heresy,not sagely'9ク
θ.
This sort of芝
9 αθ、
vithin the secular rnust be coHll■
on,eaSy,and close to people,48
vOrthy and
and such concrete virlues as``in、
vord)′
ou are conscicntious and mst、
19
"thcmsclves arc thc Dα
―
in deed sing陀
minded and reverent.言
θ,not
忠 信 ,行 篤 敬
the transcendent principlesチ
里 in the extrelmify Ofthe high and the deep_49
1t6)s colnlllon secular Dαθ bcars no distinctions bcいNeen ancient or
present, and remains unchanging tttough time and place.50 To lt6, this 、 vas
C o l f u c i u s ' Dθ
θ
i “t h e c o n s t a n t W a r 経
p 常o f h e a v c n a n d c a t t h , t h e c o m m o n
宜thrOugh thc old and the new;anyonc with intclligcnce can know it and
justice言
vcver uncouth,as coll11■
On Spouscs they can all kno、
v it and kno、
v
practice it,ho、
ho、v to practice it,Such is the called
so‐ sagcly,9ク
θ,"51
1n summaly, It6 Jinsal intcrprctcd Confucius'
θin D夕
terms of the
′
sccularitt Of thC,thereby
D,θ
ing all thc Classics,including
″α
ル
thc刀
crs,
uniら
を″が夕
s52 and thecrガ
Dθ
″タロ
theれ
ルを初.53 suCh Was lt6's new unique
メr/7タ
hcrmcncutic system.
3 : 2 b . I t 6 ' s N ev、 l n t e r p r e t a t i o n s o f C o n f u c i u s ( 2 ) : U n d e r s t a n d i n g 7挽″b y l t s
Classical Meaning: Another key notion lt6 Jinsai used in offcring his cpoch‐
making interpretation was沢夕″‐
benevolence仁
一 a term that appears in the
夕crs 105 tilnes in 58 chaptcrs,cach occllrrence bearing a specific linguistic
И″θ″
context bet、
veen Confucius and his disciples On the、
″as
v hole,the concept ofRβ
タcrs includes all adlnirable human virlues,54 cspeCially those
it appcars in theン
4″クア
refelTing to concrete moral behavlor. It6's interprctations R夕
of」
″ arc based on
pllre
ncient
i s , s t u d i eア
sa t te o t ch xe c aa 、
K o g a k u ( c l a s S i C a l 堤妻l) e, at mh ia nt g 古
′
meanings,in contrast to Zhu Xl's IIlore intellcctual interpretative
sら
le,COnsider
the follo、
ving cases in pOinti.
'「
И″α″
夕crs 1/2 rcads, “he gentleman devotes his efforts to the root, for
once the root is established,the Way、
vill sprout froln there.Bcing good as a son
and obcdient as a young man is,perhaps,thc root of a man's character.君
子務本,
"め
本 立 而 道 生 ,孝 悌 也 者 ,其 角 仁 之 本 興 Ⅲ Zhu xi commented on this passage,
″is the principle of love and the character
貿夕
of hean‐
mind愛
之 理 ,心 之 徳
(20)
20
"56
I n n u c n c e d b y C h e n g Y i願
程 (1032‐
1085),Zhu Xi'S intettrctation contains many
i n c o n s i s t e n c i e s . Q i a n M穆
u銭
(1895-1990)wote,57
[Zhu Xi]quOted from Cheng Yl's saying,``Virluc has its root,which,
θ,from filialitt and fratemi呼
when established,ills and cnlarges its Dク
practiced at home extendcd to love things." This quotation pllrposely
"frOm
omits a word“birth生 ,"replacing it with`塩1ls and enlarges充大
夕″is substance″
Mencius,for if只
性憎 ,it could not have begun to exist by
ア
being givenみ ″r77 by practicing fllialitt and fratenliら
.._Zhu Xi said
``沢
夕
″is Principlc of lovef'and``principle"cOuld not have bcgun to cxist
/rんby practicing fllial■
by being givenあ ′
v and fratenl北
v,cither.Besides,
`祝 "differs in connotation from CCprinciple," We can say,“
9αθ
Theブ9θθ of
沢夕″is borll from this"but nOt``The Principle 夕
of沢
″is borll from this."
"but seldolll“
Both Collfucius and MIencius often used``19αθ
principle,"
Both Chcng Yi and Zhu Xi began using``principle"to explain Collfllcius
and had to tty hard to patch up the irreparable scam
We can scc Zhu
Xl's cffort at se、
ving Llp the distance bcttveen Confucius and A/1cncius,on
vo Cheng brothcrs,on the othcr.
thc one hand,and the t、
″ ttβ
QianラS View is valid and convincing.Confucius and Mencius both advocated
in terms of concrete behaviors and never took沢 夕″ as substance of natllrc.Zhu
′
Xl's intention of cxplaining e、
cwhing according to his thco呼 of Lメas principle
夕″.Zhu
shared by evettthing is quite explicit in his explanation of Confucius'沢
Xi says nothing about沢夕″as principle of concrctc bchaviors_
In contrast, It6 Jinsai's cxplanation of the И
″αア
タcrs 1/2 clearly
demonsttates his devotion to classicisnl:58
1jndge,sayingi″is
R夕 the thoroughfare of all things undcr
vhat heavcn,、
v in order to behave
people cannot but follo、
21
lts root consists of the
innate goodness of hulnan natllre 、vith these Four Buds, 、vhich if、vc
kno、v ho、
v to expand thetln、
vc、vill reach」
R夕″。Therefore,Mencius said,
``Peoplc all havc、
vhat they cannot bear,、vith such unbearable heart to
reach、vhat thoy can bcar, that is沢夕″." Again he said, ``Thc hcart of
' ``Intilnate concems for the intimatc
compasslon is the bud of″ダ
ttβ
″, Thcrc is nothing else, cxpand it throughout under
parcnts arc R夕
h c a v e n _ " S u c h s t t i n g s n t Y o u z子
i ' ss有
e n t i m c n t o f t a k i l l g annldi a l Ⅲ
's root.MIencius was merely convcying the ancients'
力
fratelni1/aS R夕
vic、
vs.The fortlncr scholar took父
夕″and yデto bc thc principle in human
natwe,、vhich contained only」
Rgヵ,ン1デ
乃―
Intclligencc,
decency and Zんメ
,Lメ‐
t h e s e f o l l r W l l e r e d i d f lア
laialiら
nd fratemitt COme from? Thc answer
could bc Rcn―substance as thc root and fllialilr and fratcnli“
F as function〕
as the branch,and thcn such an ans、
vcr sccms to contradict Youzi.So,he
had to say that practicing Ren is thc root of fllialiも
/and fraterlliけ
,alld
ァand frateinity.But,thcn,
speaking of natwe,沢 夕ヵis the root of nlialiら
this saying puts Youzi's original contention upside down,namcly,``其
炉尋
"and“
人 也 孝 1弟
本 立 而 道 生 ダ in shOrt,nlialⅢ
and iatemⅢ are thc
r o o t o f R e n B u t , t h e n , w h y d id Mencius take沢
夕″and rli(righteOusncss)
to bc、vhat、ve innately havc? It is bccause human natllre is good;both
ア
R夕″and yデarc ollr nature.、
hich is thus described in terms of Ren and
, rデ
Mencius did not dircctly describe沢夕″ and ン字as human natllre.
One
slight deviation here could lead to a thousand lniles of cror. We must
keep clear,sightcd,
“
Fomer scholar" again refers to Zhu Xi.
It6's contcntion, ``R夕
″ is thc
thoroughfare of all things under heaven,、
vhat people cannot but follo、
v in order tO
behavc,"jibes wcll with COllfucius'original intention of indicating
Rθ
″tllrough
(22)
22
concrete lnoral bchavlors. It6 Jinsai thus used classical philology to target Zhu Xl.
``IS benevolence really
Collfucius' saying in 7/30 provides another case in poinヒ
f a r a w a y ? N o s o o n e r d o l d e s i r e i t than it is 遠hcre仁
子 哉 ?我 欲 仁 ,斯 仁 至
夕
ヵ is the virtue of the heart,not
尖 .,,59 zhu Xi commcntcd on this,sttmg,貿
something outside."60 1t6Jinsai heatedly criticized this comment,61
夕
ヵis thc great virtue of the world,yet沢
1judgc,sayingi沢
夕
″'s affairs are
SO VC=y close b)らpracticing it resides in m)′
seli Hencc,“ is benevolence
really far a、
vay? No sooncr do l desire it than itis here." But,the forlller
R夕″to be principle、
vithin natwe,and took cutting desirc to
scholar took】
ret― to the beginning to be the 、 vork of沢 夕ヵゃ If this is thc care,
eVC弓/One has」Rc″ as my body has four lil■bs and hundrcd boncs, and
″or has thc nccessity of“
JR夕
reaching"
there cannot be anyonc、vho is nOt‐
沢夕″.For exalllple,takc many heart―lllinds as wood and沢夕″as flre.The
夕″,in沢
use ofthe、vood lics in lnaking flre,and the virtuc of thc hcart lies
,ood、vould not
ifthe、vood is accumulatcd yct nOt bllrned,the use ofthc、
、
be manifested.If one lets go ofit and does not seek it,thcn thc virtue of
the heart is not manifestcd_Thus, thc sages al、
vays said ``desirc
“
b e n c v d c n c e 欲仁 ダ s e e k b C n c v o l c n c c仁求ダ b u t n O t C“u t d c s r c t 。
" Chcng Yi had the theott Of
ret― to the beginning as the、
vork of沢夕ヵ
inside―
lord that natllrally flts ollr Tcacher's lncaning Of
outside and gucst‐
“
ラ
rcach E室,ウand which diffcrs ercatly from taking沢
2″ as natwc or
principle.Students、vould do、vell to take note of all this,
It6 Jinsai intcrprets Collfucius'is“benevolence rcally far a、
vav" to mean, “Its
maiers are exttemett c10Se by,practicing tt rttdes tt 事
myseli其
至 近 ,角 之 在
''Mlat he sttesses is that it is“
I myself'who is conducting concrctc actsithus,
我
夕
″is the virtue ofthc hcart_"
Zhu Xi dcviatcd by lnaking itintcmal,as in``沢
23
In summa弓
ア
, It6 Jinsai started from thc pcrspective of practical
scholarship貿 寧 ,and prOposed a new classicist intcrprctation of``meaning意
62 1n lt6's new Confucius―
scholarship〕Collfucius'Dα θbecame the Dθ θof
明ミ.,ラ
R 夕海 then、vas undcrstood as fulfilled in practical
daily inter,human living, and」
acts of nlialiけ
,fratemiけ ,loyalけ,fideli呼,and the hke.
4.The Purpose oflt6's刀 ″α″
2crs_schOlarship
What is lt6's purpose and intcntion(in the sense of Searle's
“
perlocutionatt intention") behind hiS reconstruction of Collfucius and his
夕crs? It6's purpose、
刀″α′
vas apologetic and argumentativc.]His targets、
vcrc ttvo,
(4:1)BuddhiSm and Daoism that discard and lcavc thc mundanc inter―
world bchind,and(412)Song Neo‐
Principle
tt
abOve
this
human
Confucianism with thc philosophy of cosmic
mundane
worid,
4:1,Critiquc of Buddhism and Taoism:It6 critiqucs Buddhism and
Daoism at many points in his volume,沢
θ″gθ Xわgメ 言
論言
吾亡「:義,aiacking
Buddhism,I citc only one such instancc hcrc.
〃
夕σな in 18/6 reads:63
Confucius)Иttθ
Chang Ju振 説且 and Jie Ni探 車蒻 were ploughing togcther yokcd as a team.
Collfucius、′
ent pastthelll and sent Zilu to ask them whcrc the ford was.
Chang Ju said,``Wllo is that taking charge of the cattriagc?"
Zilu said,C`Itis Kong Qiu
“
Then,he mustbethc Kong Qiu Of Lu.カ
“
He is."
“
Thcn,hc doesn't have to ask、
vhere the ford is,"
Zllu asked Jie Ni
Jie Ni said,“
Mlo arc you?"
(24)
24
OfLu.''
``I am Zhongyou."
“
Then,you must be the disciplc Of Kong Qiu OfLu?"
Zllu ansh′
cred,``Iam."
``Throughout thc Empire men are ali the same,WhO is there for you to
change places、vith? Mlorcover,:or yollr o、
vn sakc,、
vould it not be bettcr
it inStead Of fol10wing a Gentleman whO keeps running awtt frOm men,
ved one、vho runs a、
v ay:rom the wvorld altogether?"
you follo、
All the、
vhile hc cattricd on haFOヽ
Ving、vithout interruption.
Zllu wcnt and reported what Hras said to Collfucius.
Thc WIaster、vas lost in thought for a、
vhilc and said,“One cannOt associate
vith birds and beasts_Am l not a lmember ofthis human racc? WVho.thcn、 is
、
therc for mc to associate、vith? WVhile the Way is to be found in thc Empire,
I、vill not change places、
_"
vith hil■
This narrative contrasts、
vorldliness of Collfucianisnl、
vith othenvorldly reclusivc
Daoists dllring the Spring and Autumn pcriod(722-464 B,C.).It6 Jinsai
specifically expanded his sentilllents on this passagci64
1
judge,saying:Jie
Ni
wanted
to
changc
thc
forlncr force thc world with their ways,The latter govern the world wvith
the、vorld,The、
/orld is lnade of pcople,、
汀ithout、ⅣhoIIl it cannOt cxist.
Thus,sages ellJoy the world,wonw aboutit,buy never avoid it to cleanse
thcmsclves apart frolll it,1lkc thosc, suCh aS Chang Ju and Jie Ni did
Their、vays、vere not the universal historical、
vays of the、vOrld.Buddha
ァ
taught quiet self―detlllise, Laozi took the 、
、
ay of emphア
nothingness,
thcrcby they thought to change the、vorld.After hド o thOusand odd years,
ho、vcver, Buddha is still incapable of effecting the dcnlisc of rulcr‐
SutteCt,fathcr―
son,and spousal relations ofthc wOrld Nor could Laozi
(25)
rcvivc ancicnt non―action,
This fact sho、vs us that ollr Teachcr's
instruction is great, decent, correct, and persists through the ages and
cannot bc S囲
向hcr added to,He also said,``Thesc pcoplc are thosc、vho
enabled the legenda■/ Tllree Gencrations to go on."
He said again,
``Govern people、
vith people,they improve and stop." Sages thus refuse〕
like this,to cut themsclves off frorll things or fume vorid.Perhaps
at the、
this is what hc mcant whcn Wei Zheng弱
砥
イ
数 of the Tang dynastt said,
“
Sagcly Five Emperors and Threc Rulers changcd no people but they
transformcd thcmscl、′
cs."
It6's based this po、
verful argument on his interpretation of Collfucius teaching as
`1ヾ
o Dαθoutsidc pcople,no people outsidc 19ク
ο_"65 Dクθcxists right in thc lnidst
of peoplc's daily activities;as lt6 said,“
油1ly scck,9αθ outside the sccular?"66 1n
lt6's、
vorld of thought there exists not a single divine recluse Jttying high up alone
above this 、
vorld.
It6 thus tried to dispel the lBuddhist‐
Daoist nllst and rctllrn
people to the original,9クθ of Collfucius. It6's applies Confucian orthodoxy as
apologctics against other tcachings hc rcgardcd as hctcrodox.
4:2.Critique of Song Scholars: Thc nlain target of lt6's critique、vas
Song Neo― Confucianisnl, cspecially Zhu Xi's metaphysics articulatcd On
P r i n c i p l e o rチ
ル
里_
Zhu Xi、 ドas a great Confucian scholar、
Totc dctailcd coHllnentaries
Nhoド 、
on most of the Classics.His thinking greatly inユuenced the、vorid Of thought in
Asia, cspccially from the fowtccnth centwy_ He initiatcd Asia's Neo‐
/」伊θθたs ahead ofthe r,ッタC〃夕Nメσざ.67
Collfucianisni that promotes the ttb夕
C θ
〃e c r t t 初″御
C θ筋 々
セs
θ
″ 滋夕 乃 夕〆 βθθ体
四 書 章 句 集 註 , n O t
His
o) 胡
′
anthologized all the coHllnentaries from thc]車
an,Tang and Northern Song periods
々』θθ体
to unitt the entireゴ駒タァ
,but also cast out some of them and molded a
(26)
26
unique metaphysical system centered on Principle.68 Among the員
particularly strcssed the impOrtancc of the C″
θr L夕θ初メ
″g 大
97/』 θθな ,he
寧 , saying,
“
Leanling must begin at thc C/夕
αr五タクテ
ηデ
″g,follo、
vcd by the沼″θ〃
夕びな,then the
タザ 筋夕舟々タン
7.''69``I want pcoplc to rcad flrstthc
タクr五夕
C,カ
θ物 肋g to dcflne
Dθcr/1i″
θ〃
夕cttF to estabhsh the basic root, After this,
the frame、vork, then read the z4″
冴s tO observe its development, then rcad thc
people should read the 2ヽ ″修″σメ
Dθcrガ″夕 のだ〃,夕擁 α″ to seek the subtleties of the ancients,"70 Again,``The
ん
カ
タσ府,Me″ σメ
タs,and Dθ crガ″βて
夕Me夕 ″ all depend on Cァセθr五タクァ
″メ
И″クア
″g:Or
プ rん
可ote the``Appended Remark)s On
their grand harmony,"71 zhu Xi spcciflcally、 、
the lnvestigation of Things" tO argue for our hcart‐
■lind's capabilities of
discerlling Principle and stressed the importancc of cxhaustivcly sceking Principle
by follo、ving things and investigating things to attain kno、 vicdge,72
zhLI Xi
's creativity, interprcting 沢
夕″ as ``the character of
placed particular stress 沢夕″
heart―
mind and the principle oflove′ い之 徳 ,愛 之 理 ,"stressing that this Principlc
rnind of the universc,thc Principlc that gives birth to all things.Zhu
is thc hcart‐
thus put asidc Chcng Yl's account ofブ タ″ as prodllctive and producing on the
basis of Principlc,and claiincd that lovc is bom only out of Principle that is the
hcart,Hlind of thc univcrsc to give bilth to the universe. It、
vas in this、
vay that
Zhu collferred a lnetaphysical basis to Confllcian ethics.73
4:2a. In contrast,It6 Jinsai claimed that
θis Dα
just the ο
Dθ
of daily
vith Zhu Xi、
vho had taken Confucius)
human intcrcollrse,violently disagrecing、
'74 adding that
“
Dαθto be a `CNomative Principle of things and evcntsゴ
this
θis difflcult to hear about."75 Against all this,It6 Jinsai said,76
ultilnate翌
9α
The Song Confucians al、 vays undertook to discover 、vhat thc fOrlner
vords pcrwade up and
sages had not sought,not realizing that the sages'、
vn, and are all embracing, all sufflcient, leaving no undiscovcred
do、
matters、vhatever_WVhy do they have to、vait for latcr people to discover
27
(27)
anbthing ne、
v:Or them? ヽ 在
encius'theories of``goodncss of nature"and
``cultivatiOn "baSed
of 9デ On沢2″and tt were just to cxplain ollr
Tcachcr's words Thc formcr Confllcian[i_e.,zhu Xi]thOught thcm to
be discovcrics of、
vhat formcr sagcs did not scek,and sO hc also、
vanted
vn theories,follo、
to append his o、
ving WIcncius, . ,,a1l of、vhich are
rcmnants of Buddha and Laozi, not tO be found in Our Confucius Or
力
酌Iencius,Can hc be said to``translllit and not create、
to be“faithful to
and fond ofthe ancients"? Clearly、
ve need no翁凶向her explanation about
vho is right and、
、
vho has gonc、申
Tong
lt6」insai accused Zhu Xl of being completely out of touch、
vith Collfucius and
MIcncius,as、vcll as bcing unduly inaucnccd by Buddha and Laozi.
Consequently,It6 Jinsai accuscd Zhu Xl of straying into the lnystcrious
depths and teaching a,9θ
θ out oftouch、vith daily lifc,77
1 judge,sayingi Seeking the Way in the heights,sceking mattcrs in thc
f a r , t h i s i s a g c n e r a l f a u l t o f s c h o l a r s . I n c o n tsrゲ
a sPtθ
, C rt ヮa
t s snた
d
risrθrノtcach、vith things closc to human situations relevant For daily useラ
making mattcrs not far from us humans intO the Way with words not far
from the human world And so,as we persist in adhcring 豊
to
, Decency〒
、ア
e become paragons of human demeanor to keep up the、
vorldly、vays.
This is 、
vhy olr Teacher constantly discollrscs on thcsc tllree Classics.
As for Buddhism and Daoislll,they leave the、 vorld and break off、vith
the secular、
vorld to engagc in only the high and far,Thcy,thercfOrc,dO
not rcally attain the principles
I里
α
ssメ
cs。
r,7 and ざ
rヵ
ofthc C′
rθ
,7.
メPθ夕
Bcsides,although iater Collfucians recited
ssた。
the
CF夕
r,7 and read
Pθ夕
メ
t h c αθs s cメザ
r l i S り,
r θt h e y s o u g h t u n d c r s t a n d i n g i n t o o d e c p , t o o
difflcult areas、
vithout knO、
ving that they should seck it in easy Ordina呼
(28)
situations close by. As a result〕
vords and decds are often
their 、
manifestly encumbercd、 vith t、
vists and difficulties,lacking in vast,right,
and unhllrried composllrc_ Isn't it tmc that thc rcputed difflculty of
reading is not in reading but in rcading、
vell and right?
It6 Jinsai clailned Dα
θ、
vas ``closc tO human situations relcvant for daily use"
bccausc“ the secular is翌
9θθ、outsidc thc sccular there is no called翌
so― 99θ_"78
1t6Jinsai also targeted Zhu Xi in his comments onス ″クア
タσな 13/18,“The
Govemor of She said to Collfucius,“ In ollr villagc、
vc havc one`straight bo、v'
Mlcn his fathcr stole a sheep,his son gavc evidence against him,葉
公 語 孔 子 国,
`吾
薫 有 直 男 者 , 共 父 援 弟 , 而 子 誇 之 , " 7 91t6Jinsai criticizcd Zhu Xl's comment,
``That father and son conceal for cach Othcr is the ultilnate of heavenly principle
and human sentilllent"80 1t6Jinsai said,81
1 judge,sayingi An 01d coHllncnta呼
on this passagc says,“
Fathcr and
son conccal for cach other is the ultimate Of heavcnly principle and
human sentil■ents."
This is 、
申
Tong, for it splits the human and thc
vo_WVhat human sentiments share in coHllllon eve弓 、vherc
principle t、
tllrollghout histott is thatvhich
、
originates all Five Constants and
Hlllldreds
P r o c e s常s e百s 行
五
of
things,how
could
tllere
bc
any
heavcnly Principle outside human scntiments? Lct human scntiments go
against one another;thcn,even if one could have pulled off the、vorld's
most difflcult tasks, it is really donc vith
、 anil■
al heart, 、
vhose bane
reaches thc lcvcl of thicrs Dθ
θ.恥 恥y? Mlen things arc done with
discriinination of yes as yes, no as no vithout
、
distinguishing c10se
relations from distant,the noble from the lowly,such management is
"acts Now,if a father conccals for a sOn,
called``public/offlcia1/fairを
卜
or a son for a fathcr,if it is nOt called``straight,"it should not be called
29
``public/offlcia1/fair."
Still ollr Teacher accepted such father―
son
concealing for each other becausc this is the ultimate human enL
sentil■
、
vhcrc dcccncy exists and wvhere rightcousness rcsidcs So,thc sages talk
about principle tt without stting it,talk about righteousness
To leave hllman sentilnents and 、 varlllth aside in
public/officia1/fairゃ
sceking'9αθ is hcrcsy,not thc universal翌
9αθofthe、vorld,
For lt6 Jinsai, to split human natwe from heavenly principle, for the latter to
,as thc Song Confucians
govettn the formcr,and to lcave the secular to scek D9θ
θ behind.
did,、
vas to leavc Collfucius'original llleaning of2)ク
4:2b. It6 Jinsai also criticizcs Zhu Xl on the basis of another centtal
C o l l f u d a n n o t i o n夕
,″o
沢 r bcncvolencc仁
, A c c o r t t n g t o W i n tg s―i C h a n 陳榮 捷
(1901-94),Zhu Xi rcncctcd dccply on this notion for ten odd years,from about 36
"at about age
″
or 37 years of age(1165-1166).Zhu COmpleted his essay“ On沢 夕
42(1171),that iS,about 20 years bcforc82__which therefore can bc takcn as the
々
ルcrtt
″初夕
タ
Cθア
″r,ガ
s and Oタ
タ
Srデ
θ
″
s,″グス″
swタ
ァ
Sθ″
sollrce of his ideas
in… Cθ
Cr″
ゼs a r メ
乃 夕/ B θ θ体 ( 1 1 7 7 , p u b l i s h e d i n l 1 9 0 ) a n d夕
ァ
ッθ夕″r 乃
五
(1194).
l
The most important ktt to Zhu Xl's phi10sophy of沢
玉山講義
夕″ is his saying,
“
/hich appcared
、
沢夕″ is the character of tlnind―
heart and thc principle of love,力
ふ
タσ漁軍and the Mc″cれrs_It is
more than ten titlnes in his coHllnentaries on the ク
24″
ア
one of Zhu Xl's important creativc idcas,83 1tt Jinsai critiques this intettrctation
夕″frolll concretc
Of沢 夕″】
Rlthlessly. It6 Jinsai thought that Zhu had cxtracted沢
human activities,and sublilllated it into abstract Principlc.It6 said,84
‐
The Former Confucian said,``沢 夕″―
rightcousness are
bcnevolence andノ メ
‐
々,ニデ
deccncy and
,】
principles in human natllre, Ollr naturc only has ″
R夕
Zわ―
Intelligence,thcse follr.恥
恥ence thcn fllialitt and fraterniけ
?"If SO〕
(30)
30
沢β
″as substance is thc root,fllialiけ
and fratemitt aS function arc the
b r a n c h e s , t h i s w o u l d c O n t t as d有i c子t sY ao yu iガn g ,l町
ialitt and
fratcrnitt θ
aガs
reブ
r o o t . " S o , Z h u X i s Pa ri ad c, t“i c i n夕
g″t
沢a k c s f l l i a l i 呼
a s itS r00t,discollrsing On natllre
takcs」
and fratcHll呼
R夕″as
the root of
''_,But then,why did Mencius takcブ
fllialitt and fartemi呼
・
タ
″and tt as
ollr innate possession?
vasIt、
bccause human natwc is good that he took
アhuman
挽″and yli as ollr nature.This is tO
identiも
natllre in terms of
夕″andン1,directly as human natllre、
沢夕″andン'デ
, not to take沢
It6 Jinsai pointed out ho、
v Zhu Xi had strayed、vay froni the dialogic situation in
the И″αttσ府 (and thus“ contradicted Youzi")and quOted MIencius to point out
Zhu Xi's mistakes.This renects lt6's stratcgies of attack、
Nextラ It6 Jinsai pointed out that Zhu Xi's lllistakcs and ilTclevancies
callle
from
having
been
ittluenced
by
Zen
Buddllism185
Aftcr ヽ在
cncius died, his Dクθ becamc Obscllre in the 、
vorld, and later
Collfucians mcrcly、vandercd in the rcall■
of annotating、
vords, WVhen
thc Song clan arosc,Inany grcat Confucian scholars appeared to promotc
orthodoxy and rttCCt hCresics,to wash away thc diseraCeful scholarship
Of the Han and Tang dynastics. Despite such grcat occllrCnCCs,there
nollrishcd also the philosophy of Zen and not a vfe、
scholars interpreted
thc sagcs' saying 、vith Zen ideas.
Thc situation indccd 、 vas nOt
auspicious, Pcoplc came to ttcasllrc oneness of lllind, to regard clcar
miITor and quiet、
v aters as the ultiinate task ofcultivation,
self―
Evcn though lt6 Jinsai respected the Song Confucian scholarly efforts,he differed
v they had
greatly from thcm for “ seeking raθ t。。 highly_"86 1t6 Jinsai sa、
v ith Buddhisll and Daoislll;
aluable Confucian notions, such as沢夕″, 、
polluted、′
thus,the sages nccded lt6 to appear to dispel the dark clouds for the sun to appear
to re―
establish the classical lneanings of Confucianism.
In conclusion,It6's hermeneutics of the
И was not just a thco】
″クルcな
丁
but also a practicc, allning to protect and promote thc Original classical
CollfucianisEl by attacking the wa)、
vard interprctations of Zhu Xl,、
vhO had been
misled by Buddhism and Daoism.
5,Conclusion
Wc havc in、 ァ
cstigated onc mttOrら pe Of Classics hermcncutics in East
Asia,of Collfucius'sИ″αア
タctt「
,in particular,that is a hermeneutics as apologetics.
-30ing back
Such a hcrlllcncutics uscs annotation or colnl■
entaもアon the Classics―
to thcir original classical meanings ― ― as a mcans to clear up polluted
understandings of Confucianism. Going back to thc Original meanings of the
original texts resolves many IIlistakes and problems incllrred by Song Neo‐
Collfucian interpretations. It6 Jinsai pointed out ho、 v far Zhu Xi and his
collcagues had dcparted from thc original dialogical 、 vorld and context of
Confucius and his disciples.
It6 Jinsai uscd an annotative scalpel that cut back to thc Original
meanings of thc Classics,and revealed the insights Of l■
utual harmonics amOng
the Classics, in order to rcmOvc sllrgically later accrctions of foreign llleanings
accrucd to Confucian key notions such as Dク
θ and沢 夕″. This linguistic and
contextual correction of Zhu Xi's interpretive systetlll cnabled lt6 Jinsai to restorc
Collfucius' ``one"that pcnctratcs :雲 i all frOm Chu Hsi's mistaken notion of
``COlllprehcnsion遍
''
ア
D9θ of``loyatty and rCCiprociら
芳 by re的田ling to the original」
to govern all daily virtuous activitics in the Fivc Processes and Hundred
Ordinaries.B)/exalnining the muddled colltroversics of the 18th and 19th centl】
らア
(32)
32
Qing COnfucians on that simple declaratlon ofConfucius,(`a single tlrcad binding
vith lto's insightful interpretation ofv ho、
it all,"87、
ve are all the more illlpressed、
v Zhu Xl's
thc `(one" that ``pcnctrates all" successfully dissectcd and overthrc、
夕crs, In this 、vay, It6 Jinsai completed thc
intcrpretivc approach to the沼 ″α″
〕αθ.
fucius'original芝
rewival of Col■
It6 Jinsai's hermeneutic apologctics can be comparcd instluctively to that
of
the
Qing
777),who
C O n f u c i a n , D震a i( D Zo hn cg ny 戴
u a n原東, 1 7 2 41 ‐
メ
冴s the
in aMc″
attacked Zhu Xi using a classicist annotative hcrlllcncutics σ
of
r た冴 C θ物初夕″r α
労r 夕
冴 C メデ
monograph titled挽
ヮ θ″ 筋夕影 物 が夕s 孟 子 字 義 疏 誇 .
vas unable to
Unfortunately, Dai Zhcn 、 vas lcss cffcctive than lt6 Jinsai.Hc 、
vto Zhu Xl,bccause he never really entered l乙hu's``circle of
deliver a fatal blo、
hermeneutics,"
Dai Zhen's mcthodological lllnitation rendered hiln lcss than
successful in his apologetic attack on Zhu X1 88
7/s,
vith problems like Dai Zhcn's onthc Mc″σガ
1t6Jinsai、vould havc rnet、
for thcy both applicd the tools of tcxtual hermcncutics 一
ア
、
vhiCh 下、
erc nlore
vord studies than for undcrstanding thc thcorctical lnetaphysical side
sllitable for、
that is more proHlinent in Mencius than in Confucius. Be that as it rllay, the
vccn lt6 Jinsai and Zhu Xl,、vith the tacit``enemv"of Buddhisln and
dcbates bet、
Daoisln in the backgrOund, add depth to ollr understanding of Confucianisln,
including Confucius,い西encius,Zhu Xl,and lt6 Jinsai hilnseli
Notes
l lt6 Jinsai伊
c肺 6開 儀 一 郎 ed.,M力θ″
藤仁 齋 ,沢ο″gθ ttgメ論 語 古 義)in seki G五
″ 日本 名 家 四 書 註 樺 全 書 (To町o:OtOri shllppan,
じ
θ―
働 ,説枕冴Z夕″s力
才
々ゴ
たα勘 ,s力
1973),Vol.3,p.4.It6 Jins航
永
伊 藤 仁 齋 ,Dめ説デ財肋 童 子 間,in lenaga Sabllr6家
路 ″sが動 なοたαβ″″s力
7近 世 思想 家 文集 (Tok)ア
i Shotcnラ
二 郎 ct al.)eds,ラ
0!IWanal■
1966,1981),Vol,1,p204.
2沢
3沢
θ″gθ てοgデ,p.2.
θ″gθ 【9gガ,p.4.
4 DoC.Lau tr_,押
?夕
】″αたcrs(HOng Kongi The Chinese Un市ersiけof HOng Kong
Press,1992),p.7
5 zhu Xl,朱 二″
協 c力
α
″
カタ四書章句集註
烹 ヮリ 劾″論語集註 in hs挑
gタブ
hua shu‐
chli)1983),Volumc l,p.51.
(Bettingi Chllllg‐
6沢
7沢
θ″gο てθgアゥp.10_
θ″gο 【?gr)p,11_
8 TheSe are ttc words ofQing scholar Liu Baonan劉 ″
855)in二
賓楠 ( 1 7 9 11‐
ヮγ
タ
″
zカ
ど
ジメ論語正義 (Bcttingi Zhonghua Shttu,1990),V01ume l,p.152.
9 Zhu Xl)乙
,z力
冴
2ry冴
ゥp_72.
ブ
10沢
θ″gθ K9gブ,pp.53‐ 54.
1l Koyasu Noblよ
uni,based on a recent stu的
of lt6'S Cο ルわ yligデ
,said dlat tllis
vords' mcanings by looking into incidents of Cottcius' alld
volume secks tlle 、
Mencius'concretc、 vording,This approach is diaFlletrical oppOSed to ule theoredcal
approach of asccrtaining dcflnite rneatlllngsvords
of、 in teHns of Zhu Xi's school of
N e o , C o 砧ュ
″g ル z 夕 性 理 字 義 . T h e i n c i d e an pt p‐r o a c h t a k c s d l e
c i a n i s maラ
s in光
mealling of a、
v ord in dlc concrcte context of its usagc in spcciflc incidents. Sec
Koyasu Nobukuniラ
``It6 Jinsai〕
"paper
u ren di shidaitittι
′
れ
沖tjiei zlli TianIIllng shuoラ
for the Second Conference on the Hcrimencutic Tradition of East Asian Co血
c ialusm,
Novembcr 19,2000,National Taiwan Uni、
12沢
。″gθ Kθgr)pp.230‐ 231.
/crsi呼.
13 Tllis mtt be lt6's“
locutionatt intention"as deined by John R.Searlc
in dPタ
タ
Cカ
″筋夕Pん′
ο
ざ
′
?g″
Иcなf】″Essヮ メ
?g夕(Cambridgei Cambridge Universiけ
?β
リ ヴ 五α
Press, 1965),and``A Taxonomy of 11locutiontt Acts," in K,Gllnderson cd.ゥ
′
ツ'″互 α′
?冴持 ク
乙α″g比 昭 夕,メ
θwル 亀軍 (NItittleapolist Uni、
crsiけ Of Millnesota Press,1975),
pp.334‐ 369.
14 cheng Shude矛
(`This Chapter has only two possiblc
呈梅ヤ悪 (1877-1944)sお dラ
meanings, the one tllat penctrates all residcs either outside or insidc loyalty and
"HOW right he isi Scc his乙
rcciprociぃ
財デ論 語 集 樺 ● 句 i n g i Z h o n g h u a S h t t u ,
叫ン ブザ
1990),V011,p267.
15沢
θ″gο K?g,,Vol,8,p.230,
34
16D,C.Lau廿
卯7タス″αルcrs,p.11.
.ラ
171t6Jinsお
舟海 勘 ′K b g , 孟 子 古 義 ラi n s e k i G i i c l l i r o cθれM
d . ,e Mメ力
たα動 な力ο
ラ
αれどZg″s力ο(TokyOi H6 Shuppan)1973),9:1,
Cんars力
18沢
θ″gθ て?g′,p.31
19沢
ο″gο 【θg,ラp.71,
20沢
。″gο てοg,,p70‐ 71.
21沢
θ″gο Kogr,p.70。
22沢
θ″gθ Kοg,,p.256‐ 257
23沢
。″gο Kο gr,p.29_
24 Pi xitti,抗
r″経 寧 通 論 (Taibei:H01o tushu chubanshe,1973),4:卜
■
み
2.
群 冴夕拘 77g′
25 Ttteuicl■
ヽ
i Yoshio,`し
万θ勘 メto勘 ″′
θZ夕″動 ,武 内 義 雄 全 集
ゲが in物 ル タ説 ′乃 s乃″
(TOkyO:Kadokawa Shoten,1978),2:473-485.
26D,C,Lau tr.ラ
タИ″αルcな,p.61,
押ケ
27 沢
θ″gο 【ο
gメ,p.103.
28沢
θ″gθ 【9gブ,p.104.
29D,C.Lau tr_,卸
7夕И″αルcな,p_41.
30沢
θ″gθ K9gブ,p.68.
31 zhu Xi comlllcnted on,``The、
vay、vhich thc gentleman pllrsucs〉 rcaches、vide and
"in chapter 12 ofthc Dθ
f a r , a n d y e t i s s e c r子
e t之
君道 費 而 際
c ″′
″g ヴ 筋夕A 々α″ 中
庸 ,dlat he personally complledラ
saying,“ The gentlemall's Dα θis incxhaustible,
uncontalnablc, from as closc as in dlc nupual rooln to tllc realrn of the sagcs, Its
" Yct ule
デ瑳罫
extcrior has no outsidc,its intcrior has no inside; it can be callcd``あ
phnciple tt tllat makes it what it is lles hidden and isible
im′ lVllat wc can know and
are capable of is one、
vithin Tao,and its outer reaches no sages kllo、
v or are Capable
"See ttο
of knowing、
宅 〃 ″g ttα″g″ 中 庸 章 句 ,in zhu Xiラ酌説 ″Z力α″g7zメ zヵ″,p.
22.
32沢
33沢
.
θ″gθ Kθgアゥp.69
θ″gθ Kogメラp.103;D.C.Lau tr.,i物 夕И″αttcな,p_61.
34 sce my Dθ
″炒 α沢筋 72ざ力 冴 ガ″sぅセ 東 亜 儒 寧 史 的 新 減 野 (TaipCi:Himaltta
Foundadon,2001),pp.125‐ 170。ContempoE的 アJapanese scholars unanilnously agree
一
a p t t s i c a l c h a r a c t c r I_ sE h. ig dっa l c h i r田
o石
o n l t 6 ' s amnedt‐
insai―
良 s a i d ,J“
。
SCh01arsllip'against Hcavcn‐
scholarship is an`absolute hunlaFllけ
centered Song
'SCC Isluda
in terms of hlllnarllけ
scholarship,insisung On llndcrstanding humatrliけ
.う
lchiro,Frめヵ″sαメ(Tol守0:Yoshikawa K6bunkan,1960,1973).Koyasu Nobukuni子
hlllnall
cthical inter―
is
the“
安宣チ再convincingtt said lt6 Jinsai)s world of tllought
''in his Frσ
/,″
r夕
た, s2た
α,″οざ
カゴ
sめ,csp,pp.27‐ 60.
yli″
sαたブ,″
、
vorldラ
35D.C.Lau廿
he】
″
α
たcrs,p.53_
。
,「
36沢
θ″gθ 【?g,,p.91.
37 Yang Rubin楊
R e n l l l l l t t t i a l l l i : I t 6 J i n s a i t t Z h u z i d i倫 q i u d a o l i c h c n g 人
儒 賓>“
"in tt editcd volume,Rι
…
栗天理 伊藤仁齋 架朱子 的求道歴程
ゲカ 齢ガα″g z 所
ガα″筋 ブD ∽ 炒 α R i b e n p i a n 儒家 思 想 在 現 代 東 亜 : 日 本 篇 ( T a i p e i : A c a d e m i a
Sinlca,1999),pp,87-134,esp.p_123.
38D.C.Lau tr.)押
?夕
И″αttcな,p.41
39沢
。″gο【ο
,pp.66‐67.
gメ
40 Do C.Lau廿
,,押7夕
】″αルcな,p.31.
41 zhu Xi,二
r,2:71.
冴り弘ブメ
zカケ
42沢
。″gο【θ
,pp.50‐51.
gゴ
43沢
θ″gθ【9g′
,p.144,
44沢
。″gο も亀 メ
,p.145.
45D,C.Lau廿
.)j物夕И″αttcrs)p.3.
46沢
θ″gθ K9g″,p.5,
47 Rθ
″gθ Kog,ラp130,
48 1t6Jinsal said,(〔
vould soar up high and farto
Those、 vho arc clぃ′
cr and intelligent、
sthve aRer difrlculties,not knowing that」9αθ originally stays in the midst of dally
″gθ 【θg,ラp135.
common acdvities,ordintty and close by us"Scc ttθ
491t6said,“
Loyalty and idel的
arc
tllc
root
of our smdies,whose ground is
忠信
seriousness篤 敬 ラalld all this complctcs tlle whole ma“cr.Later Col」 油cians tllougllt
tllcse to bc daily constallt duties,not thcorics of the llighest alld dle fartllest ultimate)
alld so established separate doctrines. Thcy did not realize that Dθ ο is the real
Principle and studies are dlc real dudcs,How could dlcre be alljthing high and far
o u t s i d e
o f
l o y a l t y , f l d e l i t t
a n d
α ad rl ee
s e r i o u s n e so sw ? SD oθ
w o r d s
solid and close to li蔦
ぅand dlc more tllcy arc adhered to and practlccd,dle more dley
θwithout
appear to be inexhausdblc.Those who talk
of Dα loyalけ
,fldelitt alld
2
3
2
.
K
ο
"o″
沢
s e r i o u s n e s s d o n o tθ ik snθ
w
w
h
a
t
D
α
g ο ゴ, p ‐
50 1t6said,(`Asin Dα
vhere arllong them is there any
θ,so alllong people,no、
だ
distincdon of ancient from prcsent.Tod釣 s people arejust tlle allcicnt pcoplc ofdle
ο,
legcndaら′Three E)ynasties.As long as pcople practce strおghtly according to,9α
vith.Those ignoranl oftllis have to regard
dleir naturc has no diffcrencc to begin、
(36)
36
o f t h
entirely
loday)s people as not good,so in manattngha17e
tlle to
world
dlり transform
vitll
pcople oftoday into tllc people of Thrce Dynasties,This is cntirely out of line、
也uth" Fb丁が,p_238.
51沢
θ″gθ 【οg,,p.288
521t6commented on Mencius'remarkassassinating
on“
tllc ttrant Chou ttF by
saying that Kingヽ内ア
u's expelling and assassinating、
vas not rcgicide since``the entire
vorld expellcd and assassinatcd him." Then,Ito said,`切
9,θ is、
vhat all pcoplc under
、
36_
heぶ′
en share;whcrc all hcarts agrcc)tllcrc is ο
Dα
.力Sec lt6)sA海 勘 ′【θ」ヮ1:35‐
531t6interpreted tlle First Chapter of the Dο
cr/ガ
″gゲ 筋夕舟々α″by saying,“Dαο)
3o、ving cvcもァ
vhcrc under heaven)is、
vhere all pcople corlllnonly originatc,Thus,
、
οcxists
vhatever
is odlenvise does not,29α
、
vhat colforms to hlllllan natllrc ο
is;、
Dα
、
vithin dally human activitics and reaches all undcr hcavcn dlroughout rnyriad
g e n c r a u o n s , a n d s h o u l d n o t b e l e i f o r a s i n g l e m o″乃
m e n t万α
. " (脇働 中 庸 費 揮 ,
pp 9,11)
ル
54 ci Ju Wanll屈
R c n z l l i t t y i d i l i s h i k之
a o古
c a義
仁的 歴 史 考 察 i n h i S
高 里 ,“
Sんィ及ルgL夕 ″ グタカ 書 傭 論 寧 集 (Taibeii Kおming shttu,1969),pp.25牛 266.
55D.C.Lau tr.ラ
タcな,p.3_
を
物夕И″αア
56 zhu Xl,二
″4ングブブ
z力7, p.48,
57 Qian Muラ
″S , 9 7 α′
α″あ″
絶 ″g z ゥ 冴乙クリ ク孔 子 栗 論 語 i n のゴ
グ' 銭 賓 四 全 集 ( T a i p e i !
Lianqing chuban gongsiラ1998),Vollllne 4)esp.p,272.
58 Rθ
″gο てθgr,p_3.
59D.C,Lau tr.,押
7夕И″αttcな,p.65,
60 zhu Xi>ん
″4ノ冴ゴ
丁
zカグラp.100,
61沢
。″gθ 【?gブ,pp.109‐ 110.
62 This is lt6's techlical tem.He said>``I divide our learning intO t、
voi to leanl the
blood vein血 脈 ,and to lcarn dle meaning意味 “Blood vein"is dle gist of sagely
tradltion, such as the theo呼 of沢 2″ and 】行 in MIencius; ``Imeaning"is the lllealung
ithout the
bchind it_Meaning derives frotIIl dle Vein)、vhch、 vc must flrst lcarll.恥ア
vithout candles,ignorant of、vhere to stop.
vein、ve are ships、vithout rudders,llights、
私仙y?A vein is a
The vein is prior in lcarmngゥ
but yet mcalllng is harder to grasp。
road;once、 ve are on it,、ve、vill倒rive,ho、vcver far,but、 vithout insight、ve are at a
ア
ast terrain.I once said that reading thc
loss as to、vhere to flnd the lneaning in tlle、
И″αルcな difFers from reading the Mc,?c,,Ts_We flrst read Mcncius'vein,and we can
natllrally flnd his lneaning.Wc irst grasp thc lneaning in thc И″αルcrs,and Only then
37
ind its vcin.力
Ito Jinsai,Gθ
均防 折gザ語孟字義,in lnoue Tetsttir6井
上哲次郎 &
Kanie YoshimarLl蟹
″角″ガ肋夕
″日本 倫理彙編 (To町o:IkuSeikai)
江義丸 eds.,Mttο
1901-1903),Vol_5:B,p.50.
63D_C.Lau廿
タス″α′
gcな,p.185.
.)押ケ
64沢
θ″gθ 【9g丁>p.271,
65 see Supra note 44,
66 see Supra note 47.
67 unO Seiichi手
野精
一 said tllat dle タcゎ
nッ Nゴcs were products ofthe mcdicval
socicty_ Because ofthe succinct br餞 ′
ity ofthc Fo,ィ
/』 οθたs that appealed to the
contcmporarles,dlc latter casily replaced thc for】
mcro Sce his``Goky6 kara Sllisho c―
"in竹 ″θ』冴″
Keigakushi Obocgaki五
たα rο
勘流αメ
経 か ら四書 ヘー 経寧史賞書
ガ
ア
ル
c姥
が
Cθ
,〃
,2″
rα
lo,1952)pp.1口
14.Zhu
Xi's
Cθ
″
/セs
の
東洋 文化 と赴含 ,No.1,K沖
ο″肋夕月θ
夕/βοθた
s rose in populariけ
similarly in close relation witll ettemal socialラ
economicラ and political factors_Ci Jallles T_C.Liu〉
θ″ 筋g 乃 冴/ β θοな , s e e
yet
Otsttt
Cotlnlcian
′
οsて
″冴 ル
施 sr,2314(OctobCr
フゎ ′どαSr α
School Become tlle State Odlodoxy?"Pん
1973),pp.483-505,esp,pp.501-504,
68 0n hOW crcativc alld
``How Did a Nco―
how
traditional
Zhu Xi was in his
ア
ルc r 夕
冴 c ο″, 初夕″r α
/ セs
説 ο 影 ″c c カ
ク 説抗 ″ I u
N o b u y o s h i槻大信 良 , ` 勘 ′
a r a w e t a r u S h u s hi id o n四o書協集 註 章 句 に 現 われ た る朱 子 の 態 度 ダ M 力θ
″
筋 日本 中 國 寧 含 報 ,5(1953),pp 80-94.On how Zhu Xillnined
働 7 g οれ′G 統 筋 丁
rrβοθたs into one, see ttring―tsit Chan,(`Zhu Xi's Completion of Neo‐
tlle Foみ
夕s Sο″gメ″几々初θrttα
cOnfucianism,"in返 財2r冴
″々遁財,c″
″2β じ
プαzs,Editもcs par Francoisc
Aubin,Strie II,#1(PariSi MOutonざ とCo.and Ecolc Practique de Haute Edudcs,1973))
pp.60-90,
69 Li QingdC ed_〉
た
ガ(Pekingi Zhonghua shttu,1986),1,p.249。
Z力7zデ
ノ″
70 cれ
イ
′
タメ
″Tz″】
″―
,p_249.
71 cみ
イ
夕Tz7】 ター
ア
タらp,256.
72 Yang Rubin makcs the novel clailn that Zhu Xh's idea of``investigation of thingぎ
)
was notjust a cogtttive activiけ but alSO involved concentration of mind‐ heart_This
speciflc concentration and otller separated concentrations arc parts of tllc task of
st五ving for seriousness called seriousness pcnetrating activity and quictude,、′
hcre
seriousness evokes a sudden comprehcnsivc realization.
Zhu's experience of
pHnciple、varrants the llmflcation oftranscendence and expcrienceo What the scholars
expcriencc as principle unobstrllctedly penctrating dlings is not o劇
y an ontological
(38)
Cο
afflrmation in signincance and in rcalms but also facilitates one's frce responses alld
mallagement of concrete attairs,Yang says that Zhu's sudden realization refers to a
re‐
grasping of our primal seli where the mind― heart is a b五
ght,emptt quietudc in
vhich all principles reside alld one's natllre is clear and unifled
、
The scholar,dle
vorld)
ulliverse,and the Great Ultimate advance togcthcr to dle Tttdl rcalln.In this▼
ial)proccssive and potential, arc
all thngs ulat are usually incomplete, pa■
`all things‐
‐inside alld out,flne and coarse‐
‐
respcctivcly complctcd.This is、 vhcrc・
vith the total substance of rny tlnind healt is gready effcctivc
arc all achi〔
ハ′
cd,togetller、
and lucid,'' See Yang,Rubin)``Gettvu)■
l huorall gualltongi Zhuzi
vu ge、
bttuan di
`格
)的
物典諮然買通 :朱子 物補得 詮樺問題)"papcr for Colllferencc
quanshi wenti格
on Zhu Xi and East Asian Civilization,Taibel,Novelnbcr 16-18, 2000. Yang's
1l characterization of itthu Xi as subscribing to a
creative viettv differs fronl the usl匝
lnind‐
principle dualism. I tllink dualisln describes he process of the lllind―
heart
e Y a n g ラs v i e w d e s c r i b c s d l e r c a l m o f s u d d e n
町 i n g t o d i s c e m t l l c P r i n c i pwlhelラ
realization ancr disceHllmcnt.Both vic、
斌ly complementtI丁。
vs arc pcrhaps mun王
73 sce Wing―
`(Lun Zhuzi zhi Renshuo言
'ウ
r2
tsit Chan陳
ニ説 in効 ″労ぅ
集捷ラ
倫朱子之イ
′
夕り ′朱 寧 論 集 (TaibCii Xucsheng shttu,1982,pp.37‐
Cottcianism)"pp,73‐
Completion of Neo‐
74 zhu Xiゥ
ん冴々ノ冴ブ'Zカタ)p.71.CoIIllnent[町
75五
を
rィ
Z力″,COHlIIlenttly on 5/27.
ノ冴ブ′
76沢
。J7gθKοg,,p.94.
77 沢
。″gο K?gガ ,p.104.
78沢
。″gο Kiθ
g,,p.130,
79D.C.Lau tr,ラ
写
夕crs,p127,
物 夕И″α′
68,alld his“Chu Hsi's
80
yon 4/8,
80 zhu Xl,五
ι
′
7)p.146。
z力
リ クブメ
81沢
。″gθ 【οgr,p197.
82 wing_tsit Chan)Zカ
タ労γ
タア
ヶ
rィ
メラ
pp.41-42_
83 Yalnazak Misei山
Lο
】″説οヶ
α
″龍
8 5 6 ) s a i d O夕
f″
択仁 i n h i s 牲
崎美成 ( 1 7 9 61‐
ダメ
ア
ア
i p徳,
le心
i c e s , t h e h e a ritt'tsu、e , l o v c ' s p r i n c之
釜手鑑, “P e o p l c ' so、
愛 之理 , A
B u d d h i s t m o l l k Z h i狐即g 智 光 w r O t e d l e v o l u m e i n 9 9 7 . C h u H s i c o m p l e t c d2 r t″h e 乙
Me″gブブ
Z力7 in l177,and adopted this Buddlust phrase." However,Chan Wing―
tsit's
″,
dcism rcveals that pcople later added dlc pllrasc to ″
ttθ
textual c五
g】 ″説θり,α
showing dlus tllat Zhu Xi hach't adoptcd it(scc Supra notc 82),Chan)S assertlon
sounds plausible,
39
84沢
θ″gθ KθgJ,p.3.
85沢
。″gθ 【9gブ,p.17,
86沢
。″gθ Kθgザフp.79,
87 Ruall Yllan勝
cius'Wぁ アappears in all his daily
屯;竜 (1764‐1849)sald,“ C01歯 ュ
activitics,notjust in learlung ofhis teaching and sayings.Thus,when he told Zengzi
"means actons and働
/ents.…
So,lf
lo penetrate llis Way tt int0 0ne,`penetrate貫
'as“
we take“
penctrate賢 practce ofthings,'dlen dle sage's Wtt reduces to
Corttlcialusm;if we take it as“penetratc dlrough通 買 ,"dlen it is close to Chall
Buddhism.We ask what sort of Way ltis,thcn we get whattlle Dο
cr/デ
″2ヴ 筋夕舟万σ
α″
テ
calls loyaltt and reciprociら
内/ay
,Virlues of the ordin叩
)words ofthe ordin町 ラthe｀
mutllally iNolving words alld acts,"However,Fall 東
D o樹
n g s( h1 u7 方
72-1851)
ving and acting)
disagreed,saying,``Thc pllrasc`penetrating into one'combines kno、
アiS thc salt to salt
.Loyalty and reciprociも
and calulot be tilted to eittlcr one.…
`penetrating into one',thc salt penetrates and then、
ve kno、
v it,Ollly upon flnishing
vc understalld its lneaning,llllrcachable by shallo、
v scholars,Jiao Xun
the salting can、
e o一
p l以
c吾
通之
焦 循 l l l l d c r s t o o d i t M yt o W ab ye “p e t t a d e s a l l t l l r o u g h a m o n g p道
ctcriapirloicnigけ d l c s e w o r d s t o n u s s
良 ＼ . " H c j u s t s t u c k l l i m s e l f t o l o y a l t y a n d rラ
t l l e r e a l m e a r l l t t g . " B o t h s t a t c m c n t s a pα″
p財
e a夕r説α
i n″肋丁
F a漢n 寧D商o n g s h u ) 万
χタタJケcカタ
″gブ漢寧 自
zhuall B(I)ク
己(Bettingi Sanlian shttu,1988)〉
父】in llis rra″
市承 言
pp 198 and 301.
88
see
my舟
α″j 晩″タ
タ″タタ″C S i 】筋 s r θ
″″ざ″
″働 ′
″α( N e w
々 ″c メ
ヮ ヴ F 7 7 ?r /夕2 筋r ο
Brtmswick and London:Transaction Publishcrs,2001),pp.211,232.
(40)
40