ABSTRACT
Chang Tsai’s ying Wan 1 (Correcying the Ignorant) is a Neo-Confucianist product of the greatest importance. In it we find “ the Ch’ien (i.e. Heaven) is called Father, the K’un (i.e. Earth) is called Mother. (As a man) I am so insignificant that in a muddled kind of way I dwell between them. Therefore in regard to what fills the area which is Heaven and Earth 2 I am part of its body, in regard to what directs the movements of Heaven and Earth, I am part of its nature (hsing). All men are my brothers from the same womb, all things my companions. ” Also : “ To honour men of great age is to pay due respect to their [i.e. Heaven and Earth’s] elders : to be tenderly kind to orphans and the weak is to give due care to their young people. The sages are men who are idenyified with them [i.e. Heaven and Earth], the worthies are their fine flower. ” Also : “ To have understanding of their transforming power is to be able to hand down what they do, to plumb the depths of their divinity is to maintain their purpose. ” Also : “ Wealth and honour, heavenly grace and favour, may be given to me to enrich my life : poverty and low estate, grief and sorrow, may be given to you as the discipline required for accomplishment. While I am alive, I serve them obediently : when I am dead, I am at peace. ” (Cheng Meng, To Enlighten Beginners, Ch’ien Ctìang Chapter,) Neo-Confucianists of the yime and those after thought very highly of this essay. As Ch’eng Hao said, “ I have the same idea as that expressed in the Hsi Ming, but it is only Tzŭ Hou [i.e. Chang Tsai] whose pen has the power to do jusyice to it. Other men are unable to achieve this, for from the days of Mencius down there has been nobody who reaches this level. Now that we have this expressed, much talking is saved. ” (The Two Chengs* Literary Remains, ch. 2a.)
