Book 124 (part 11)

185:3 The ordinary reading here is fäng ( ) 'a boundary' or 'distinctive limit.' Lin Hsî-hung adopts the reading , 'a response,' and I have followed him. 186:1 Kâo Wän and Shih Kwang were both musicians of the state of Zin. Shih, which appears as Kwang's surname, was his denomination as 'music-master.' It is difficult to understand the reason why Kwang-dze introduces these men and their ways, or how it helps his argument. 186:2 Perhaps we should read here 'son,' with special reference to the son of Hui-Sze. 187:1 Referring, I think, to those below commencing 'There was a beginning.' 187:2 That is, looking at things from the standpoint of an original non-existence, and discarding all considerations of space and time. 188:1 On this concluding clause, Ziâo Hung says:--'Avoiding such procedure, there will be no affirmations and denials (no contraries). The phrase occurs in the Book several times, and interpreters have missed its meaning from not observing that serve merely as a final particle, and often have the added to them, without affecting its meaning.' See also Wang Yin on the usages of in the , ch. 1208, art. 6. 188:2 That is, direct opposites. 188:3 Literally 'righteousnesses;' the proper way of dealing with the relations. 188:4 Literally, 'separations.' 189:1 Literally, 'the six conjunctions,' meaning the four cardinal points of space, with the zenith and nadir; sometimes a name for the universe of space. Here we must restrict the meaning as I have done. 189:2 'The Spring and Autumn;'--Confucius's Annals of Lû, here complimented by Kwang-dze. See in Mencius, IV, ii, 21. 189:3 Compare the Tâo Teh King, ch. 25, et al. 190:1 Compare the use of in the Shû King, I, iii, 11. 190:2 The classic of Lâo, in chaps. 1, 2. 190:3 Names for the Tâo. 190:4 Three small states. Is Yao's wish to smite an instance of the 'quality' of 'emulation' or jealousy? 190:5 Both Tâoistic worthies of the time of Yâo, supposed to have been two of the Perfect Ones whom Yâo visited on the distant hill of Kû-shih (I, par. 6). According to Hwang Mî, Wang Î was the teacher of Nieh Khüeh, and he again of Hsü Yû. 191:1 Compare par. 1 of Book XXII. 191:2 Two famous beauties;--the former, a contemporary of Hsî Shih (par. 4, note 2), and like her also, of the state of Yüeh; the latter, the daughter of a barbarian chief among the Western Jung. She was captured by duke Hsien of Zin, in B. C. 672. He subsequently made her his wife,--to the great injury of his family and state. 192:1 Not thinking them beautiful, as men did, but frightened and repelled by them. 192:2 Compare Book 1, pars. 3 and 5. 192:3 We know nothing of the former of these men, but what is mentioned here; the other appears also in Book XXV, 6, q. v. If 'the master' that immediately follows be Confucius they must have been contemporary with him.