T'UNG-SHU通書
by Chang Po-hsing 張伯行
(Complete Collection of Chou Tun-i's Works) 周濂溪先生全集
Kenyon College
Copyright © 2005 by Joseph A. Adler
PART TWO [Go to Part One]
[a] One who is impartial toward oneself will be impartial toward others. There has never been one who was not impartial toward oneself and yet was able to be impartial toward others. This would be the sign of one who did not overcome his own selfishness, yet wanted official rules to regulate things. [b] When one is not perfectly clear [ming] then doubts arise. Clarity is the absence of doubts. To say that being able to doubt is clarity is a thousand miles off the mark. This would be the sign of one who could not first perceive, yet wanted to be clear by deliberately deceiving and untrustingly calculating. Thus clarity and doubt are actually polar opposites. "A thousand miles off the mark" does not even reach it! From the Classified Conversations: ...
[a] The manifest and the subtle: without intelligence one cannot perceive them. This discusses Order (li). Yang is bright, and yin is dark. Were it not for the perfect intelligence of the Supreme Polarity of the human mind, how would one be able to discern it? [b] There is firm good and firm evil, and the same for yielding. Rest in the mean [chung] between them. This discusses human nature (hsing). The explanation refers to section 7, is the Order of the Five Phases. [c] The two [modes of] ch'i and the five phases transform and generate the myriad things. The five are the differentia and the two are the actualities; the two are fundamentally one. Thus the many are one, and the one actuality is divided into the many. Each one of the many is correct; the small and the large are distinct. This discusses the endowment (ming). "The two [modes of] ch"i and the five phases' are that by which Heaven bestows the myriad things and generates them. From the product (mo) we can deduce the origin (pen); thus the differentiation of the five phases is the actuality of the two ch'i, and the actuality of the two ch'i in turn is based on the polarity of the one Order (i li chih chi). Speaking of this in conjunction with the myriad things, it is simply the one Supreme Polarity [or the ultimate]. Going from the origin to the product, there is the actuality of the one Order, and the myriad things dividing it can be taken as its substance (t'i). Therefore, among the myriad things each possesses the one Supreme Polarity; all things small and large have their own distinct portion. This chapter has the same meaning as chapter 16. From the Classified Conversations: [1] [This chapter title is] like the Hsi-tz'u and Wen-yen [appendices to the I]; if they were Confucius' writing, why would they contain the words, "The Master said"? I have always had doubts about such places, just like [Hu] Wu-feng in his edition of the T'ung-shu. The original section headings were discarded, but above each section were added the words "Master Chou said." Once the section headings of the T'ung-shu were discarded, the fact that within this section there originally were no such words as "order, nature, and endowment" made it impossible to understand. I think "The manifest and the subtle: without intelligence one cannot perceive them" discusses Order. "There is firm good and firm evil, and the same for yielding. Rest in the mean between them" discusses human nature. From here on discusses endowment. But the chapter did not contain these three words, until we added the words that Master Chou had said. ... [2] In this chapter, Master Chou's first two sentences [a] refer to Order; the next three sentences [b] refer to human nature, and the next eight sentences [c] refer to endowment. The chapter does not contain these three words, yet it is just by means of these three headings that [the meaning of] the chapter can be revealed. The words in the chapter themselves certainly contain these categories. "Intelligence" and "the one" are the Supreme Polarity, and "the mean" is the mean attained by the endowment of ch'i. "Firm good and firm evil," yielding good and yielding evil, is the fivefold human nature, which corresponds to the five phases. There has never been any way to take this as the Supreme Polarity. [?] [3]-[15] ...
[a] Yen Tzu "had only one dish [of rice] to eat, only one gourdful [of water] to drink, and he lived in a squalid lane. Others could not have endured such distress, yet it did not alter his happiness." For this discussion, see the Analects [6:9]. [b] Now, wealth and honor are what people love. Yet Yen Tzu, neither loving nor seeking them, took pleasure in being humble. What was his idea? This poses the question by bringing out the core [of the idea]. [c] In the world there is extreme honor and extreme wealth, which can be loved and sought after. Yet he [Yen Tzu] was one who differed from others in seeing what was great and ignoring what was petty. The meaning of "extreme honor and extreme wealth that can be loved and sought after" is precisely what Master Chou taught Master Ch'eng [quoting Ch'eng]: "He always instructed us to look for the things that Chung-ni (Confucius) and Master enjoyed. What activities did they enjoy?"(2) But students must think deeply and concretely embody them; one cannot merely explain them in words. [d] Seeing what was great, his mind was at peace. With his mind at peace, nothing was insufficient. With nothing insufficient, then wealth and honor, poverty and humble station were all the same [to him]. Being all the same, then he was able to transform and equalize [others, i.e. regard others as equal].(3) Thus Yen Tzu was second only to the Sage [Confucius]. The meaning of the word "equalize" (ch'i) is complex. I fear it may be an error. It may mean either "transform" (hua), as in "being great and transforming,"(4) or it may mean "equal to," as in "being equal to the Sage."(5) "Second only" means he is almost equal, but not quite.
[a] The most revered thing in the world is the Way; the most honored is virtue; the most rare [difficult to attain] is the human being. What is rare about the human being is having the Way and virtue in one's own body. This summarizes the meaning of the chapter above. Although Order is clear, nevertheless the human mind is darkened by material desire, and few are able to understand it. Thus every word is carefully weighed. [b] Without teachers and friends, it is impossible to seek out and obtain in one's own body that which makes the human being the most rare. This is why the superior person (chün-tzu) must exalt his teachers and feel affection for his friends.
[a] Morality [tao-i] is valued and honored only when it is possessed by a person. Master Chou frequently stated this idea. It is not [mere] reiteration; it is the urgent meaning of a repeated injunction. [b] People at birth are ignorant. As they grow, if they have no teachers and friends they become stupid. This is why morality acquires honor and reverence when it is possessed by a person in reliance on teachers and friends. I think this passage connects with the following sentence.(6) [c] Is the meaning [of teachers and friends] not important? Is it not a pleasure to associate with them? Few people understand this importance and this pleasure.
[a] Chung Yu [Tzu-lu] was happy to hear about his transgressions, and his good name [reputation] was inexhaustible. Today, when people transgress, they are not happy for others to correct them. It is like concealing one's illness and avoiding a doctor, preferring to harm oneself without being aware of it. Alas!
[a] The empire is simply power. Power is either weak or strong. In the alternation of weak and strong, power necessarily goes to the strong. The weak get weaker and the strong get stronger. [b] Ultimate power cannot be overcome. If one recognizes its strength and promptly [tries to] overcome it, one can [succeed]. If one recognizes it before its strength peaks, then one might be able to overcome it. [c] If one does not recognize it early, the effort to overcome it will not be easy. Overcoming it lies within human effort. Whether the effort is difficult or easy depends on whether it is recognized early or late. [d] When effort is exerted without success, it is due to Heaven. When it is not recognized or no effort is made, it is due to the person. If one does not recognize it, one will not know to apply effort. Without effort, then there is no remedy regardless of recognition. [e] Is it due to Heaven? Then how can a person find fault? We might ask about the case when power cannot be overcome. Does it result from the actions of Heaven? If it is not Heaven, and comes from what the person does, then there is nothing that can remedy the crime. ??
[a] Writing is the vehicle of the Way. When the wheels and shafts of a carriage are ornamented but cannot be used, the ornamentation is in vain. How much more so an empty carriage! "Writing is the vehicle of the Way," just as a carriage is the vehicle of things. In making a carriage it is necessary to ornament the wheels and shafts; in writing it is necessary to improve upon one's words and explanations. In both cases one desires others to love and use it. But when I ornament something and others cannot use it, it is empty ornamentation with no concrete use. How much more so a carriage that does not carry things, or writing that is not a vehicle for the Way! Although beautifully ornamented, what good is it? [b] Literary expression is an art. The Way and virtue are real (shih). If one is devoted to what is real and expresses it artistically in writing, its beauty will be loved. Being loved, it will be transmitted, and Worthies will be able to learn it and achieve its object. This is education. Thus it is said, "When one's words are not written, they will not go far" (Tso-chuan, Duke Hsiang, 25th year).(7) This is like a carriage carrying things with wheels and shafts that are ornamented. [c] But the unworthy will not learn it even if father and elder brother are nearby, or teachers and tutors exhort them. Even if forced, they will not comply. This is like an already ornamented carriage that someone will not use. [d] They do not know how to devote themselves to the Way and virtue; they lower themselves to being experts in literary expression. This is nothing more than art [i.e. it does not express concrete reality]. Alas! This is a long-standing defect. This is like a carriage that does not carry things but is just beautifully ornamented. Some question whether those who have virtue necessarily have words; [if not,] they would not necessarily depend on artistic expression to transmit [their ideas]. Master Chou, in this chapter, seems to distinguish [between morality and literary expression], taking literary expression as an activity that requires effort. What about this? I say, the human capacity for virtue can be possessed partially; it can be long or short. For some, their ideas are brilliant and words are insufficient to express them. These will not be transmitted far. Thus Confucius said, "Language should be far-reaching" (Analects 15:40). And Master Ch'eng said, "We get the ideas of the 'Western Inscription' [by Chang Tsai], but had it not been for the power of the Master's thick brush, he could not have done it [i.e. transmitted his ideas]."(8) This is correctly put. But words sometimes can be few and yet not lacking virtue. There are usually many who have virtue and can express it in words. There are usually few who have virtue and yet are unable to express it in words. Students must first devote themselves energetically to virtue.
[a] "To those who are not eager to learn I do not explain anything, and to those who are not bursting to speak I do not reveal anything. If I raise one angle and they do not come back with the other three angles, I will not repeat myself" (Analects 7:8).(9) For this discussion see the Analects. It refers to the Sage's teaching. He required [his students to have] ability, and did not underemphasize their active participation. [b] "The Master said, 'I wish to do without speech. ...What ever does Heaven say? Yet the four seasons run their course through it and all things are produced by it'" (Analects 17:19).(10) For this discussion also, see the Analects. It speaks of the Way of the Sage not being dependent upon words for its brilliance. Therefore he says this. [c] So then, were it not for Yen Tzu, the Sage's comprehensiveness (yün) might not have been seen. Yen Tzu was the one who brought out the Sage's comprehensiveness and taught 10,000 generations without limit. Was he not equally profound? "Comprehensiveness" is the term for what is contained within. Chung-ni (Confucius) left no traces, but Yen Tzu subtly left traces [in the form of his personal example]. Confucius' teaching was important to express, and he never expressed the comprehensiveness of his Way in his own words. Among his students, only Yen Tzu grasped its entirety. Therefore, because of the traces of his progress and cultivation, Confucius' comprehensiveness could later be seen. It is like the fact that Heaven does not speak, yet the four seasons run their course and all things are produced. [d] The ordinary person, having heard or understood one thing, is anxious that others will not quickly know he has it. To be in haste to be known by others by reputation is very superficial. Sages in general are of different kinds; the higher and lower are very far apart. There are those whose clarity (ming) does not depend upon teaching. Their words are, accordingly, correct, profound, and extremely substantial. They warn against the dangers of shallowness and superficiality. Compared to the profundity of the Sage's words, the ordinary person's words are superficial. The one is profound and substantial, the other is shallow and superficial. The former speaks of the head, the latter speaks of the tail. These reciprocal phrases clarify it.
[a] The essence of the Sage was displayed in the drawing of the hexagrams [of the I Ching].(11) The comprehensiveness of the Sage is expressed by means of the hexagrams. Were the hexagrams not drawn, the essence of the Sage could not have been seen. Were it not for the hexagrams, it would almost be impossible to know about the comprehensiveness of the Sage. "Essence" means subtlety, like the I before it was written, or the most rudimentary Order. When Fu-hsi drew the hexagrams, he concentrated simply on clarifying this [Order]. "Comprehensiveness" means the general content of the hexagrams, such as the principle of auspicious or inauspicious growth or decline, or the Way of progress and retreat, preserving or losing -- the broadest matters. Given a hexagram, we use its form [to discover its meaning]. [b] How can the I merely be one of the Five Classics? It is the mystery of Heaven and Earth, ghosts and spirits! Yin and yang have their natural fluctuations; hexagram figures have their natural structures (t'i). This is how the I as a book is the ancestor of writing and the progenitor of meaning and principle. But not only that. Regarding yin and yang, although they [pervade] the great extent of Heaven and Earth and the dark mystery of ghosts and spirits, this Order [i.e. the pattern/principle of yin/yang] is fully contained within the hexagram figures. This is how the essence and comprehensiveness of the Sage are necessarily contained therein.
[a] "The superior person is creatively active and unceasing in his authenticity."(12) But he must "control his anger and repress his desires,"(13) and move towards the good and correct his transgressions(14) before he can reach his goal. Among the functions of Ch'ien this is the best. Of the greatness of Sun and I, nothing surpasses this. The Sage's meaning is profound indeed! This uses the line text of Ch'ien and the Greater Image Commentary of Sun and I to explain how to think about authenticity. "Creatively active and unceasing" is the substance (t'i). Eliminating evil and advancing the good is the function (yung). Without substance, the function would have nothing to enact. Without function, the substance would have no means [to be enacted]. Thus [Chou] discusses them in terms of these three hexagrams combined. Some say that [in the second sentence] the word chi (this) could also be mo (none).(15) [b] "The auspicious, the inauspicious, repentance and regret arise from activity."(16) Alas! The auspicious is only one [of the four]. Can we not be careful about activity? Of the four, there is one good and three bad. Thus people commonly meet with blessings infrequently and with calamities often. One cannot be too careful. This chapter discusses what the I says about the comprehensiveness of the Sage.
[a] There is a foundation for ruling the world; it is called the [individual] person.(17) There is a model for ordering the world; it is called the family. "Model" (tse) means a thing that can be observed and taken as a rule (fa). In vernacular speech it would be tse-lieh (law) or tse-yang (style, type). [b] The foundation must be proper (tuan); the proper foundation is nothing but the authentic mind. The model must be good; the good model is nothing but harmonious relations. If the mind is not authentic, the person cannot be correct. If relations are not harmonious, the family cannot be regulated. [c] The family is difficult [to regulate], while the empire is easy. For the family is close, but the state is distant. What is close is difficult; what is distant is easy. But if one does not do the difficult first, one will never be able to do the easy. [d] If family members are separated, it is surely caused by the wife. Thus K'uei (Opposition) comes after Chia-jen (Family Members). "When two women live together, their wills do not go together."(18) K'uei follows Chia-jen in the hexagram sequence of the I. "When two women..." comes from the text of the T'uan commentary on K'uei. [The image of] two women is [based on] the K'uei hexagram's [two component trigrams,] Tui below and Li above. Tui is the youngest daughter, and Li is the middle daughter.(19) The nature of the yielding yin is outwardly harmonious and pleasant, and inwardly suspicious and jealous. Thus living together, their wills are different. [e] This is why Yao "sent down (li-chiang) his two daughters to Kuei-jui" [to marry] Shun, to determine whether to abdicate to him, saying "I will test him."(20) Li means "order," and chiang means "down." Kuei is the name of a river, and jui is the north side of the river, where Shun lived. Yao ordered his two daughters to marry Shun, intending to test Shun and [eventually] give him the empire. [f] Thus to see how one rules the empire, observe his family. To see how he rules his family, observe his personal life. When his personal life is proper, we say his mind is authentic. An authentic mind is simply one that turns away (fu) from activity that is not good. When activity that is not good ceases externally, then a good mind is born within and there is nothing [internally or externally] that is not actualized (shih). [g] Activity that is not good is error. When error is turned around (fu), there is no error. With no error, one is authentic. Master Ch'eng said, "'No error' means being authentic."(21) [h] Thus Wu-wang (No Error) follows Fu (Return) and says, "The former kings vigorously nourished the myriad things according to the season."(22) How profound! Wu-wang follows Fu in the sequence of hexagrams. "The former kings ..." refers to the Ta-hsiang commentary on Wu-wang to clarify nourishing things according to the season. Only one who is perfectly authentic can do this, and so [Chou] praises the profundity of the intention. This chapter brings to light what four hexagrams say about the comprehensiveness of the Sage.
[a] The superior person takes agreement with the Way as honor, nd personal peace as wealth. Therefore he is always at peace, with nothing lacking. He regards ceremonial carriages and caps as small change; he regards gold and jade as dust. The weight [of his riches] cannot be exceeded. The principle here is easy to clarify, yet it bears repeating. It seeks for people to have the means to truly understand the importance of morality, and not be influenced by external things.
[a] The Way of the Sages enters through the ear, is preserved in the mind/heart, is comprehended in one's moral behaviour, and is enacted in one's affairs and undertakings. Those who engage merely in literary expression are vulgar. The idea is the same as in the chapter above. It seeks for people to truly understand the importance of morality, and not to fall into the vulgarity of literary expression.
[a] "Being perfectly authentic,"(23) one acts. Acting, one changes. Changing, one transforms. Thus it is said, "Deliberate before speaking; discuss before acting. By such deliberation and discussion one can complete one's transformation."(24) What the Chung-yung and the Great Commentary of the I mean [by being perfectly authentic] is not the same. But here we are speaking of them together, not distinguishing their meanings. Someone says, "Being perfectly authentic is the self-nature of the actualized Order. Deliberation and discussion are the process by which one authenticates it."
[a] Heaven gives birth to the myriad things in the spring and ceases in the autumn. Not to cease after things have come alive and been completed would be going too far. Therefore comes the autumn for completion. The Sage models Heaven in governing and nourishing the myriad people. He regulates them with punishment. As the people flourish, their desires become active and their feelings overwhelming, and benefit and harm come into conflict. If not stopped, there would be injury and destruction and no more human relations. Therefore they receive punishment to regulate [their behavior]. This idea is roughly the same as in the eleventh chapter. [b] Feelings are unreliable [false] and obscure; they change in a thousand ways. They can only be regulated with centrality and correctness, clarity and intelligence, firmness and decisiveness. Sung [Conflict, hexagram 6] says, "It is beneficial to see the great man,"(25) for "the firm [line] has gained the central position."(26) Shih-ho [Biting Through, hexagram 21] says, "It is beneficial to use litigation"(27) to "clarify through activity."(28) Centrality and correctness are the foundation; clarity and decisiveness are the function. But without clarity, decisiveness has no way of working; without decisiveness, clarity has no place to work. The two also have a temporal relationship. "Centrality" in Sung is related to "correctness;" "clarify" in Shih-ho is related to intelligence. "Firm" in Sung and "active" in Shih-ho mean "firmness and decisiveness." [c] Ah! Throughout the empire, those who control punishment direct the lives of the people. In appointing them to their position, can one not be careful?
[a] The Way of the Sage is perfectly impartial. Someone said, "What does that mean?" I replied, "Heaven and Earth are perfectly impartial." [a] The Spring and Autumn [Annals] rectifies the Kingly Way and clarifies the great models [of the past]. Confucius compiled it for the kings of later generations. The rebellious ministers and wicked soms who were put to death in the past are a means of arousing fear in those to come. It is fitting that for 10,000 generations without end, kings have sacrificed to Confucius to repay his inexhaustible virtue and achievement. [a] Confucius was the only one whose Way and virtue were lofty and abundant, whose educational influence was unlimited, and who could truly form a trinity with Heaven and Earth and be equal to the Four Seasons. That which has a Way as lofty as Heaven is yang. That which has virtue as abundant as Earth is yin. That which has educational influence as unlimited as the Four Seasons is the Five Phases. Confucius was the Supreme Polarity!
[a] "The ignorant youth (t'ung-meng) seeks me out,"(30) and I "correct"(31) him and "determine his course of actions,"(32) as in divination. Divination is beseeching the spirits. [To ask] a second or third time is a violation. In that case, I make no pronouncement. This connects with the following three sections, which variously refer to the hexagram text, the T'uan commentary, and the Greater Image commentary on Meng to elucidate the meaning. T'ung is a youth; meng is ignorant. "I" means the teacher. "Divination" is casting yarrow stalks to determine the auspicious and inauspicious. It says that the youthful and ignorant person comes seeking me to alleviate his ignorance, and I use the correct Way to determine his course of action. It is like divination, beseeching the spirits to resolve one's doubts; the spirits pronounce auspicious or inauspicious to determine one's course of action. Whether beseeching spirits or seeking a teacher, only once yields clarification. If the first divination yields a pronouncement, then a second or third is wrong. In that case the spirits will not pronounce auspicious or inauspicious. Likewise a teacher will not necessarily determine one's course of action. [b] "Below the mountain issues forth a spring;"(33) still [mountain] and clear [water]. When disturbed, [the water] is mixed up; when mixed up, it is not clear. "Beneath the mountain issues forth a spring" is from the Greater Image commentary. The mountain is still and the spring is clear; they [both] have the means to complete their unexpressed goodness, and so the course of action can be determined. "Disturbed" [corresponds] to the "second and third" [divinations]. "Mixed up" [corresponds to] the "violation." "Not clear" [corresponds to] "no pronouncement." Thus "disturbed," it is not still; "mixed up," it is not clear. When they are unable to preserve their unexpressed goodness, then pronouncements are insufficient to determine the course of action, and overcoming error (is not as good as?) not announcing is stupid. (?) [c] Be cautious! This means [to follow] the "timely mean"!(34) "Timely mean" is from the T'uan commentary text; it means that when one is being educated one can do this. (?) The first time there is a pronouncement. When violated, there is no pronouncement. When still and clear there is a decision. When disturbed and mixed up there is no decision. These both [illustrate] the timely mean. [d] "Keep the back still,"(35) for the back is not seen. When still (ching), one can stop [at the right point]. To stop is not to act [deliberately]. To act [deliberately] is not to stop [at the right point]. This Way is profound! This section refers to the Image commentary of the Ken hexagram and elucidates it. Ken is to stop. "The back" is the place that is not seen. "Keep the back still" is to stop in the place that is not seen. When one stops in the place that is not seen, then one is still (ching). When still, one stops and has no acting. Once there is a mind to act, then it is not the Way of stopping. This chapter brings to light two hexagrams. Both discuss "the comprehensiveness of the Sage" and the idea of emphasizing stillness.
1. Yen Yüan, or Yen Hui, was Confucius' favorite disciple. He was known for his dedication to self-cultivation despite personal poverty. 2. Quoted by Chu Hsi in his commentary on Analects 6:9, in Ssu-shu chi-chu (SPPY ed.), Lun-yü 3:11b. 3. According to Mencius (7B.25), the capacity to "transform" [hua) others is the hallmark of the Sage. "Equalizing" (ch'i) others, or seeing all things as equal, is a characteristic of a Taoist Sage in the tradition of Chuang Tzu (see Chuang Tzu, chapter 2). Given Chou Tun-i's Taoist connections, this is not an implausible thing for him to say, although it seems to trouble Chu Hsi (see below). 4. Mencius 7B.25. 5. Source ?? 6. I.e., the passage ends in the middle of a sentence. The translation here includes part of the next passage, following Chu Hsi's suggestion. 7. Legge, trans., The Chinese Classics, vol. 5, pp. 512, 517. 8. Source ?? 9. Raymond Dawson, trans., The Analects (Oxford: Oxford Univ. Press, 1993), p. 24. 10. Trans. Dawson, op. cit., pp. 71-72. 11. While the "comprehensiveness of the Sage" in the previous chapter refers to Confucius, here it must refer to Fu-hsi, and possibly King Wen. Fu-hsi was considered to have been the Sage who first drew the trigrams of the I. King Wen later combined them into hexagrams and wrote the hexagram texts (although according to a variant tradition, Fu-hsi also combined them and King Wen only wrote the texts). 12. This sentence is composed of three fragments from the texts of Ch'ien (Heaven): Yao (Line text), 3rd line; Ta-hsiang chuan (Greater Image Commentary); and Wen-yen (Words on the Text), 2nd line. Chou-I pen-i, 1:2a, 1:4a, 1:5b. 13. From Ta-hsiang commentary to Sun (Decrease), (Chou-I pen-i 2:17a). 14. Paraphrase of Ta-hsiang commentary to I (Increase) (Chou-I pen-i 2:18b). 15. This would change the reading only slightly, and not the meaning. There is probably some corruption in this and the following sentence, because the word order is wrong. 16. Hsi-tz'u chuan (Commentary on the Appended Remarks), B.1 (Chou-I pen-i 3:17a). These are four of the basic oracular pronouncements that form the core of the original text of the I Ching. 17. Cf. the Ta-hsüeh (Great Learning): "From the Son of Heaven to the common person, in each case self-cultivation is the foundation." The core text of the Ta-hsüeh, particularly the "eight steps," is alluded to throughout this chapter, including the commentary. 18. T'uan commentary to K'uei (Opposition) (Chou-I pen-i 2:12a). 19. The Eight Trigrams symbolize a family: father, mother, three sons and three daughters. 20. Shu Ching (Book of Documents), "Yao tien" (Canon of Yao). See Legge, trans., The Chinese Classics, vol. 3, pp. 26-27. 21. Source ?? 22. Ta-hsiang commentary to Wu-wang (No Error) (Chou-I pen-i 1:50a). 23. This phrase occurs six times in the Chung-yung (Doctrine of the Mean) (chs. 22, 23, 24 twice, 26, and 32) and in the Hsi-tz'u ( ) 24. Chou-I, Hsi-tzu A.8 (Chou-I pen-i 3:7b). 25. Chou-I, hexagram text of Sung (Conflict) (Chou-I pen-i 1:19b). 26. Chou-I, T'uan commentary to Sung (Chou-I pen-i 1:20a). 27. Chou-I, hexagram text of Shih-ho (Chou-I pen-i 1:43b). 28. Chou-I, T'uan commentary on Shih-ho (Chou-I pen-i 1:44a). 29. Chapters 37-39 lack notes by Chang Po-hsing. 30. Hexagram text of Meng (Chou-I pen-i 1:15b). 31. T'uan commentary on Meng (Chou-I pen-i 1:16a). 32. Ta-hsiang commentary on Meng (Chou-I pen-i 1:16b). 33. Ibid. 34. T'uan commentary on Meng (Chou-I pen-i 1:16a). 35. Hexagram text of Ken (Chou-I pen-i 2:34b).
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