Yin Chih Wen E-Book

Teitaro Suzuki

• Herausgeber: Interactive Media
• Kategorie: Geisteswissenschaft
• Sprache: Englisch

Veröffentlichungsjahr: 2021

Beschreibung

Yin Chih Wen

Leseprobe

Teitaro Suzuki

Yin Chih Wen

The Tract Of The Quiet Way

THE BIG NEST

Published by The Big Nest

This Edition first published in 2021

Copyright © 2021 The Big Nest

All Rights Reserved.

ISBN: 9781787363397

Contents

INTRODUCTION.

THE TRACT OF THE QUIET WAY.

NOTES OF THE CHINESE COMMENTATOR.

INTRODUCTION.

THE Yin Chih Wen is a religio-ethical tract, which, in spite of its popularity all over the Middle Kingdom, has not as yet, so far as we know, been translated into any Western language. Next to the Kan-Ying P’ien it is read and studied and taught both in schools and at the home, and there is probably no family in China without it; but its contents are very little known in the. Western world, and we have only once met with references to it by Professor Douglas in his Confucianism and Taouism under the title of “Book of Secret Blessings.” 1

YIN CHIH.

It is difficult to translate the title of the book. All we can say is that the rendering by Douglas, “Book of Secret Blessings,” does not recommend itself; but the truth is that a-n exact translation which would be as terse and as expressive as is the Chinese, appears to be all but impossible.

We have long been in doubt as to what English words would best express the term Yin Chih, and we have seriously considered the following three possibilities: “secret virtue,” “heaven’s quiet dispensation,” and “mysterious workings.” None of these versions would be incorrect, but they do not sufficiently express the full meaning of the term. The first and second express two meanings which ought to be combined into one such as is the third, in order to serve as an equivalent of this peculiar expression; and we have finally decided to render our title The Tract of the Quiet Way, which, however, though it is sufficiently broad and brief, is not intelligible without further explanation.

The word chih is used both as verb and as noun. As a verb it means “to determine,” “to raise”; as a noun it may be defined by “principle,” “rule,” “method,” “dispensation,” “way.” 1 The word yin means “in secret,” either in the sense of “unheeded” or “unostentatious.” It also conveys the idea of anything possessed with a deeper meaning, anything mysterious; and the two words together, yin chih, denote the quiet way of Heaven, which works out the ends of divine dispensation, invisibly yet unfailingly, to the awe and astonishment of every sapient observer, as says the Christian hymn:

“God moves in a mysterious way

His wonders to perform.”

If we had to translate these lines into Chinese, we

might render the words “a mysterious way” very appropriately by yin chih.

It is an old maxim of the traditional wisdom of China which is most emphatically insisted upon by Lao Tze and all the sages of his school, that these quiet ways of Heaven should be imitated by man. As Heaven lets its sun shine upon good and evil, without discrimination and also without expecting reward or advantages; so man should do good to his fellows, perform acts of rectitude, of justice, and of mercy, show benevolence and kindness toward all in an impartial spirit without cherishing ulterior motives, without hope of reward, and without desire for praise. The man who thus imitates “Heaven’s quiet way” in unostentatiously realizing the ideal of heavenly goodness is truly virtuous, and so yin chih has also come to denote a condition which may be characterized as, and translated by, “secret virtue,” reminding us of Christ’s injunction not to let our right hand know what the left hand is doing (Matt. vi. 1-4).

In the title of the book the words Yin Chih cover the general idea of the “secret ways” both as they are working in the divine dispensation and in human action, and if either meaning predominates we should say that it is certainly the former--the quiet ways of Heaven which determine the destiny of man and which are described by Shakespeare as

“A divinity that shapes our ends,

Rough-hew them how we will.”

--Hamlet, VI, 1-4.

The word chih occurs for the first time in Chinese literature in the “Great Plan” of the Shu King, and there it is used in the verbal sense “to regulate, to rule, to determine.” The commentator of the Fin Chill Wen explains the title in the following words:

“In the ‘Great Plan,’ a chapter of the Shuh King, we read: ‘wei tien yin chih hsia min.’ [Only | Heaven | mysteriously | rules | below | the people] and a gloss explains the word chih by ting, ‘to determine.’”

The quoted passage means that “Heaven alone, in a quiet or mysteriously unnoticeable way, directs the affairs of mankind living below on earth.”

The commentator continues:

“The human soul is most intelligent and its essential nature is intrinsically good. All our moral relations and daily actions have their reasons why they should be so. When Heaven above created these beings it mysteriously endowed them with something to guide (ting) them, and this something appears when the people practise goodness. Indeed it is the guiding (ting) principle of creation that good men never lose an opportunity to do what is good. If you really practise it (i. e., the good) in your heart it is not necessary that others should know of it, for there is something in the unseen which fully regulates and determines (ting) your affairs. Those who deny this fact commit a secret (yin) sin (o) and their retribution will be speedy. Therefore this book is called Yin Chih.”

The words Yin Chih (“the quiet way,” or more explicitly, “the mysterious dispensation of Heaven showing itself in man’s unostentatious virtue”) are opposed to yin o, i. e., “the hidden evil in the bad man’s heart.” The word o (a compound of “crookedness” and “heart”) is the common term for evil or badness.

The contrast in which yin chih stands to yin o explains title by how far it would be proper to translate our “secret virtue.”

Considering the fact that the word “way” in English is as broad as the meaning of chih in Chinese, and that the former is widely used with a deep religious significance, we have finally chosen as a translation of our title the term “the quiet way.” We are fully conscious of the shortcomings of our rendering, but our readers will bear in mind the original sense and become accustomed to our translation by associating it with its right interpretation.

WEN CH’ANG TI CHÜN.

Our frontispiece, drawn by Shen Chin-Ching, represents Wen Ch’ang Ti Chün, one of the highest divinities of China, revealing himself to the author of the tract. Wen Ch’ang is the name of the god, and Ti Chün his title.

The picture represents the god as accompanied by two attendants. The white charger on which he has come down from heaven stands in the foreground. The god is seated on a stool and the scribe of the book reverently kneels before him holding the Yin Chih Wen in his hands.

The inscription of the picture reads Ti tze Shen Chin-Ching hui, which means “the humble disciple Shen Chin-Ching pinxit.” Ti means “younger brother,” and tze “child,” here used as a diminutive. “Little Younger brother” is the usual term meaning “disciple,” or “devotee,” by which title the artist here calls himself to indicate that he is a follower of the religious doctrines taught in the Yin Chih Wen. Wen Ch’ang means “scripture glory.”

The word wen is the same character which occurs in the last word of the title of our book. It denotes writing in general, and is especially applied to short exhortations of a religious nature such as are commonly called in Western terminology “tracts.” Hence we translate “The Tract of the Quiet Way,” not “the book,” as Douglas has it. With reference to the god’s name, we translate wen by “scripture,” because in English the term scripture refers mainly to religious literature and is similar to the Chinese original in so far as it has a devotional ring.

Ch’ang means “glory” or “radiance,” the character being composed of two suns, indicating an intensified brightness of light.