1830.
not k'i
Defense of an Essay, &c.
613
substance, but merely) hing form." Quoted in the
Pei Wan Yun-fi under the character Shin.
Chú fii-tsz' affirms that "the human heart is the same as the heart of birds and beasts, grass and trees." A commentator on the 16th Sect. of the Chung Yung says, "The kwei and skin of my own person (wú shin chi koei shin 吾身之鬼神) are the kwei and shin
who are the objects of sacrifice (tsi sz' chí kwei shin
祭祀之鬼
); and the kwei and shin who are the objects of sacrifice, are the kwei and shin of the mechanism of nature;" i. e. the kwei and shin who preside over the mechanism of nature.
Of this Kwei and Shin, Confucius, in the 16th Sect. of the Chung Yung affirms that, though invisible and inaudible, yet "they pervade, or are consubstantiated with() all things, without a single ex- ception. The critical commentator explains the phrase "pervade
means ti hú wuh
all things” as follows :—“it wuh 體物
t consubstantiated with things; but not that the things first existed and afterwards the kwei and shin; but that the kwei and shin first existed, and afterwards the things; and after the things had their existence, none of them could be divested of the kwei and shin. The kwei and shin are in the midst of things, and constitute (as it were) the bones of things. The kwei and shin are the hosts, and things are the guests. Between heaven and earth (i. e. in the universe) there only is this one k'i (compound,primordial substance); that which enters into every atom and fibre (in the universe) is this yin-ed and yúng.ed k'i; and which envelopes heaven and earth as in a net, is this same yin-ed and ying-ed k't.”
In the Commentary called the Wing Ta-chuen, we have the follow- ing explanation :—“The kwei and shin are without form; therefore if you look at them, you can not see them: they are without sound; therefore, if you listen you can not hear them; but the production of things is never without [the presence of] the k'i, the primordial substance; and this k'í (the yáng-ed k'í, or active principle is here meant) is thefulness of the shin, or is pervaded all through with shin (i. e. an inherent ling spirit or hwan soul). There is nothing [produced] without peh; and this peh (the yin-ed k'i, or passive principle is here meant) is the fulness of the kwei, or is per- vaded all through with kwei (i. e. an inherent ling, or peh), hence man is said to be a congregation of kwei and shin.
These kwei and shin are made the authors of physical and moral effects: and also of the intellectual phenomena of the human mind.