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What do [the words] ch'ing and hsing mean? 1Hsing 'instinct' is the dispensation of the yang; ch'ing 'emotion' is the working of the yin. Man is born through the reception of the yinand the yang-fluids, therefore he harbours the Five Instincts and the Six Emotions. Ch'ing [also] means ching 'quiescence'; hsing [also] means shêng 'life' 2; it is through the reception of these six fluids that man gets his life 3. Therefore the Kou ming chüeh4 says: "Emotion arises from the yin, it is desire [based] on momentary reflection 5; instinct arises from the yang, it is [always] attached to reason. The yang-fluid [stands for] consideration for others, the yin-fluid [stands for] selfishness. Therefore emotions have desire of gain [as their origin], instinct has consideration for others [as its base]".
a. What are the Five Instincts? They are 'consideration for others' jên, 'sense of the correct principles' i, 'ceremonial behaviour' li, 'wisdom' chih, 'trustworthiness' hsin6.
b. Jên 'consideration for others' means pu-jên7 'unable to endure'; [he who has consideration for others] dispenses life and loves men. I 'sense of the correct principles' means i8 'proper'; [he who has sense of the correct principles] in his decisions achieves justness. Li 'ceremonial behaviour' means li9 'to tread'; [he who observes ceremonial behaviour] treads the way which leads to accomplished refinement. Chih 'wisdom' means chih10 'to know'; [he who has wisdom] sees for himself and learns before-hand, he is not deceived by events, he sees what is [still] minute, and knows what will arise out of it. Hsin 'trustworthiness' means chêng 誠 11 'sincerity'; [he who is trustworthy] devotes himself unswervingly to one end.
c. Therefore man lives in conformity with the bodily [parts] of the Eight Trigrams 12; he obtains the five fluids 13 to form the [Five] Constant [Virtues], which are: consideration for others, sense of the correct principles, ceremonial behaviour, wisdom, and trustworthiness.
d. What are the Six Emotions? They are: 'joy' hsi, 'anger' nu, 'grief' ai, 'happiness' lo, 'love' ai, and 'hate' wu14. They are called the Six Emotions to serve as a complement for the Five Instincts.
a. Why are there five Instincts and six Emotions? Man by nature lives by containing the fluids of the Six Pitch-pipes and the Five Elements. Therefore he has in [his body] the Five Reservoirs 15 and the Six Storehouses 16, through which the Instincts and Emo- tions go in and out. The Yüeh tung shêng i17 says: "A government's office has six storehouses, man has five reservoirs".
b. What are the Five Reservoirs? They are the liver, the heart, the lungs, the kidneys, and the spleen.
c. Kan 'liver' means kan 'to attend to' 18; deliberations and preparations proceed therefrom 19. Fei 'lungs' means fei 'to spend' 20; the emotions move and attain their sequence. Hsin 'heart' means jên 'to consider' 21; it has reflection 22 as its task. Shên 'kidneys' means hsieh 'to drain' 23; to drain through orifices. Pi 'spleen' means ping 'to unite' 24; it accumulates the germs and provides the fluid.
d. Of the Five Reservoirs the liver [represents] consideration for others, the lungs [represent] sense of the correct principles, the heart [represents] ceremonial behaviour, the kidneys [represent] wisdom, the spleen [represents] trustworthiness.
e. Why [does] the liver [represent] consideration for others? The liver is the essence of wood; consideration for others [expresses] love for the living. The east [represents] the yang, [there] the ten thousand things begin their lives. Therefore the liver resembles a tree, green-coloured, with branches and leaves. Why are the eyes its watch? The eyes can shed tears, but admit no objects. Likewise the tree shoots out branches and leaves, but nothing can enter it.
f. Why [do] the lungs [represent] sense of the correct principles? The lungs are the essence of metal. [Out of a] sense of the correct principles decisions are taken. The west also [represents] metal, [there] the ten thousand things die in maturity. Therefore the lungs resemble metal and are white-coloured. Why is the nose their watch? The nose exhales and inhales air, it is high and has openings. The mountains contain metals and minerals in layers as well as holes and crevices; they produce clouds and spread out rains which moisten all under Heaven. When it rains the clouds disperse, [it is like] the nose blowing out the inner breath.
g. Why [does] the heart [represent] 25 ceremonial behaviour? The heart is the essence of fire. In the south the superior yang is ascendant while the inferior yin lies prone. Ceremonial behaviour [observes the difference between] superior and inferior; therefore the heart resembles fire, is red-coloured and pointed. Man, being in the possession of the Way, reveres Heaven, whose position is by nature high. Therefore the heart is pointed downwards. Why are the ears its watch? The ears can discern 26 between inside and outside, and distinguish sound from speech. The glow of fire resembles ceremonial behaviour in that above and below are clearly divided by it.
h. Why [do] the kidneys [represent] wisdom? The kidneys are the essence of water. Wisdom advances without stopping 27; it neither hesitates nor doubts, [it is like] water, which also advances without uncertainty. The north [represents] water; therefore the kidneys are black-coloured. Water [belongs to] the yin, therefore the kidneys form a pair. Why are the [secret] orifices their watch? The [secret] orifices can drain off, as water also can drain off.
i. Why [does] the spleen [represent] trustworthiness? The spleen is the essence of earth. Earth has as its highest charge the nourishment of the ten thousand things; it is for them the symbol of the begetter of things, requiring nothing for itself, [the embodiment of] the utmost trustworthiness. Therefore the spleen resembles earth and is yellow-coloured. Why is the mouth its watch? The mouth can swallow, its tongue can taste, it can also produce sounds and emit saliva. Therefore the Yüan ming pao says: "The eye is the envoy of the liver; the liver is the essence of wood, the seat of the Green Dragon. The nose is the envoy of the lungs; the lungs are the essence of metal, cleaving and cutting. The ears are the watch of the heart; the heart is the essence of fire, above it corresponds with [the constellations] chang and hsing. The genitals are the drainage for the kidneys; the kidneys are the essence of water, above they correspond with [the constel- lations] hsü and wei. The mouth is the gate of the spleen; the spleen is the essence of earth, above it corresponds with [the constellation] Ursa Major; it directs the tranformations" 28.
j. One opinion is: The mouth is the watch of the heart, the ears are the watch of the kidneys.
k. Another opinion is: The liver is connected with the eyes, the lungs with the nose, the heart with the mouth, the spleen with the tongue, the kidneys with the ears.
l. What are the Six Storehouses? They are: the large intestines, the small intestines, the stomach, the bladder, the gullet, and the gall. The Storehouses serve as the depositories of the Five Reservoirs. Therefore the Li yün chi says: "The Six Emotions serve as a complement for the Five Instincts" 29.
m. The stomach 30 is the storehouse of the spleen; the spleen directs the spending of the fluid; the stomach is the accumulation-place for the food, therefore the spleen provides it with fluid. The bladder 31 is the storehouse of the kidneys; the kidneys direct the drainage; as the bladder can always develop heat it forestalls difficulty 32. The gullet 33 is a storehouse which is wrapped up, it is the canal for food and drink, [the place] where the breath stops and begins; therefore the upper part is like an orifice, the middle part is twisted, and the lower part is like a drain. The gall 34 is the storehouse of the liver; the liver is the essence of wood, it directs [the feeling of] consideration for others; consideration for others means to be unable to endure, therefore it decides by 'courage' 35; for this reason consideration for others requires the possession of bravery. How do we know that though the liver and the gall have different tendencies the one is the storehouse of the other? The liver is the essence of wood; 'wood' mu means mu 'to shepherd' 36; when a man becomes angry he always assumes a green colour while his eyes dilate 37; this is the working [of the liver]. The small intes- tines 38 and the large intestines 39 are the storehouses of the heart and the lungs, and direct the sense of ceremonial behaviour; sense of ceremonial behaviour has discrimination as its principle; likewise the large and the small intestines receive from each other; the intestines are the directors of the heart and the lungs; the heart is the director of its dependencies, therefore there are two storehouses. The eyes see for the heart, the mouth talks for it, the ears hear for it, the nose smells for it: such is its direction of its dependencies.
Why is it that joy resides in the west, anger in the east, love in the north, hate in the south, grief in the lower, and happiness in the upper [regions]? In the west the ten thousand things mature, therefore there is joy; in the east they are born, therefore there is anger 40, in the north the yang-fluid begins to work, therefore there s love; in the south the yin-fluid begins to rise, therefore there is hate; in the upper [regions] there is much happiness as there is much grief in the lower.
a. What do [the words] hun and p'o mean? Hun expresses the idea of soaring away, of going without rest; it is the fluid of the younger yang, therefore it moves without stopping; with respect to man it is external and directs the instincts 41.
b. P'o expresses the idea of a pressing urge on man; it is the fluid of the younger yin; it resembles [precious] metal and stone, which urge man without distraction and directs the emotions 42.
c. Hun means yün43 'to weed'; with the instincts 44 the ill-weed is removed. P'o means po45 'to clear up'; with the emotions 46 the inner movements are governed.
What do the words ching and shên mean? Ching 'receptive power' means ching 'repose' 47; it is the fluid of the dispensing and transforming [power] of the elder yin; it resembles the transforming [power] of water, which must wait for its task of giving life. Shên 'vital force' means huang-hu 'flux' 48; it is the fluid of the elder yang, which is in motion without interruption. In general it may be said [that vital force is] the origin of [the process of] branching off [into various organs], and of the ten thousand transformations.
1. 情, 性 .
2. ching 靜, shêng 生.
3. The whole passage seems to be irrelevant and to interrupt the paragraph. By the 'six fluids' probably the 'fluids of the Six Pitch-pipes' is meant, cf. infra, par. 196a.
4. An Apocryphal Book of Filial Piety.
5. 欲 以 时 念 . Ma Kuo-han's ed. of the Kou ming chüeh (Yü han, 58. 33b) writes 待 instead of 时, thus: "it is desire which waits on reflection".
6. jên 仁, i 義, li禮 , chih 智, hsin信.
7. 不 忍 .
8. 宜 . Cf. ch. Chi i of the Li chi (C. II. 302).
9. 履 , cf. ch. VI, n. 1.
10. 知 .
11. .
12. 八 卦 之 體 . They are referred to as pa-so in the Kuo-yü, Chêng yü, 16.5b. In his comm. Wei Chao (197-278) enumerates: the ch'ien trigram represents the head, the k'un the belly, the chên the feet, the sun the legs, the li the eyes, the tui the mouth, the k'an the ears, the kên the hands.
13. I.e. the Five Elements.
14. 喜, 怒, 哀, 樂, 愛, 惡 .
15. 五 藏 wu-tsang.
16. 六 府 liu-fu.
17. An Apocryphal Book of Music.
18. 肝, 干 .
19. 謀 慮 出 焉 , supplied by Liu (73.6a).
20. 肺, 費 .
21. 心, 恁 , (instead of 任, acc. to Liu, l.c.).
22. 思 instead of 恩(ibid.).
23. 腎, 寫 .
24. 脾, 併 .
25. 為 is redundant (Sun I-jang, Cha i, 10.4b).
26. 徧 = 辨 (Lu).
27. 進 而 不 止 (Sun I-jang, l.c.).
28. This quotation from the Ch'un ch'iu wei yüan ming pao seems to be rather corrupt. It concerns here the correspondences with the constellations of the four heavenly quarters, comprising the twenty-eight zodiacal mansions. The liver, according to this system, corresponds with wood (east, spring) and the constellation 'Green Dragon' ts'ang-lung 蒼 龍 (especially the mansions fang 房 and hsin 心= spring equinox); the lungs correspond with metal (west, autumn) and the constellation 'White Tiger' po-hu 白 虎 (especially the mansions mao 昴 and pi 畢= autumn equinox); the heart corresponds with fire (south, summer) and the constellation 'Vermillion Bird' chu-niao 朱 鳥 (especially the mansions hsing 星 and chang 張 = summer solstice); the kidneys correspond with water (north, winter) and the constellation 'Dark Warrior' hsŭan-wu 玄 武 (especially the mansions hsü 虛 and wei 危 = winter solstice); the spleen corresponds with earth (centre) and the constellation Ursa Major pei-tou 北 斗. Cf. also ch. IX, par. 78a-d. The 'Dark Warrior' is there translated as 'Black Tortoise'. For their association see M.H. 1.47 and de Saussure, Les origines de l'astronomie chinoise, p. 161, n. 1.
29. Not in the present Li chi.
30. 胃 wei.
31. 膀 胱 p'ang-kuang. Instead of this sentence Lu (Pu i, 8b) suggests the reading: "The bladder is the storehouse of the lungs; the lungs settle and decide; as the bladder, etc."
32. Probably the meaning is that the bladder gives the warning that the time for 'drainage' has come.
33. 三 焦 san-chiao. Cf. Hübotter, Die Chinesische Medizin, p. 55. Instead of this sentence Lu (l.c.) suggests the reading: "The gullet is the storehouse of the kidneys; the kidneys direct the drainage; thus it is that the gullet also ejects the collected fluid; the upper part, etc."
34. 膽 tan.
35. 膽 tan.
36. 木,牧 .
37. 眽 is superfluous (Liu, 73.6b).
38. 小 腸 hsiao-ch'ang.
39. 大 腸 ta-ch'ang. Instead of this sentence Lu (l.c.) suggests the reading: "The large intestines and the small intestines are the storehouses of the heart; the heart directs ceremonial behaviour; ceremonial behaviour has discrimination as its principle; the intestines are large and small because they receive from each other; the intestines ..... (corrupt and incomprehensible); the heart is the director of its dependencies, therefore there are two storehouses." Lu further supplies (from the T'ai p'ing yü lan): "Fire develops in the fifth [month?], therefore the human heart is five inches long".
40. 怒 nu, perhaps to be taken in the meaning of 'excitement'?
41. 性 instead of 情 (Ch'ên, 8.29a).
42. 情 instead of 性(ibid.).
43. 芸 .
44. see n. 41.
45. 白 .
46. See n. 42.
47. 精, 靜 .
48. 神, 恍 惚 .
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