Chen Shih-yin, in a vision, apprehends perception

Chen Shih-yin, in a vision, apprehends perception and spirituality — Chia Yü-ts’un, in the (windy and dusty) world, cherishes fond thoughts of a beautiful maiden.

This is the opening section; this the

first chapter. Subsequent to the visions of a dream which he had, on some previous occasion, experienced, the writer personally relates, he designedly concealed the

true circumstances, and borrowed the

attributes of perception and spirituality to relate this story of the Record of the Stone. With this purpose, he made use

of such designations as Chen Shih-yin (truth under the garb of fiction) and the like. What are, however, the events recorded in this work? Who are the dramatis personae?

Wearied with the drudgery experienced of late in the world, the author speaking for himself, goes on to explain, with the lack of success which attended every single concern, I suddenly bethought myself of the womankind of past ages. Passing one by one under a minute scrutiny, I felt that

in action and in lore, one and all were far above me; that in spite of the majesty of my manliness, I could not, in point of fact, compare with these characters

of the gentle sex. And my shame forsooth then knew no bounds; while regret, on the other hand, was of no avail, as there was not even a remote possibility of a day of remedy.

On this very day it was that I became desirous to compile, in a connected form, for publication throughout the world, with a view to (universal) information, how that I bear inexorable and manifold retribution; inasmuch as what time, by the sustenance of the benevolence of Heaven,

and the virtue of my ancestors, my apparel was rich and fine, and as what days my fare was savory and sumptuous, I disregarded the bounty of education and

nurture of father and mother, and paid no heed to the virtue of precept and injunction of teachers and friends,

with the result that I incurred the punishment, of failure recently in the least trifle, and the reckless waste of half my lifetime. There have been meanwhile, generation

after generation, those in the inner

chambers, the whole mass of whom could not, on any account, be, through my influence, allowed to fall into extinction, in order that I, unfilial as I have been, may have the means to screen my own shortcomings.

Hence it is that the thatched shed, with bamboo mat windows, the bed of tow and the stove of brick, which are at present my share,

are not sufficient to deter me from carrying out the fixed purpose of my mind. And could I, furthermore, confront the morning breeze, the evening moon,

the willows by the steps and the

flowers in the courtyard, methinks these would moisten to a greater degree my mortal pen

with ink; but though I lack

culture and erudition, what harm is there, however, in employing fiction and unrecondite language to give utterance to the merits of these characters? And were I also able to

induce the inmates of the inner chamber to understand and diffuse them, could I besides

break the weariness of even

so much as a single moment, or could I open the eyes of my contemporaries, will it not forsooth prove a boon?

This consideration has led to the usage of such names as Chia Yü-ts’un and other similar appellations.

More than any in these pages have been

employed such words as dreams and visions;

but these dreams constitute the main

argument of this work, and combine,

urthermore, the design of giving a word of warning to my readers.

Reader, can you suggest whence the story begins?

sh419aa.com

All men spiritual life know to be good,But fame to disregard

All men spiritual life know to be good,

But fame to disregard they ne’er succeed!

From old till now the statesmen where are they?

Waste lie their graves, a heap of grass, extinct.

All men spiritual life know to be good,

But to forget gold, silver, ill succeed!

Through life they grudge their hoardings to be scant,

And when plenty has come, their eyelids close.

All men spiritual life hold to be good,

Yet to forget wives, maids, they ne’er succeed!

Who speak of grateful love while lives their lord,

And dead their lord, another they pursue.

All men spiritual life know to be good,

But sons and grandsons to forget never succeed!

From old till now of parents soft many,

But filial sons and grandsons who have seen?

Shih-yin upon hearing these words, hastily came up to the priest, “What were you so glibly holding forth?” he inquired. “All I could hear were a lot of hao liao (excellent, finality.”)

“You may well have heard the two words ‘hao liao,’” answered the Taoist with a smile, “but can you be said to have fathomed their meaning? You should know that all things in this world are excellent, when they have attained finality; when they have attained finality, they are excellent; but when they have not attained finality, they are not excellent; if they would be excellent, they should attain finality. My song is entitled Excellent-finality (hao liao).”

Shih-yin was gifted with a natural perspicacity that enabled him, as soon as he heard these remarks, to grasp their spirit.

“Wait a while,” he therefore said smilingly; “let me unravel this excellent-finality song of yours; do you mind?”

“Please by all means go on with the interpretation,” urged the Taoist; whereupon Shih-yin proceeded in this strain:

Sordid rooms and vacant courts,

Replete in years gone by with beds where statesmen lay;

Parched grass and withered banian trees,

Where once were halls for song and dance!

Spiders’ webs the carved pillars intertwine,

www.sh419co.com

The green gauze now is also pasted on the straw windows!

The green gauze now is also pasted on the straw windows!

?

What about the cosmetic fresh concocted or the powder just scented;

Why has the hair too on each temple become white like hoarfrost!

Yesterday the tumulus of yellow earth buried the bleached bones,

To-night under the red silk curtain reclines the couple!

Gold fills the coffers, silver fills the boxes,

But in a twinkle, the beggars will all abuse you!

While you deplore that the life of others is not long,

You forget that you yourself are approaching death!

You educate your sons with all propriety,

But they may some day, ’tis hard to say become thieves;

Though you choose (your fare and home) the fatted beam,

You may, who can say, fall into some place of easy virtue!

Confusion reigns far and wide! you have just sung your part, I come on the boards,

Instead of yours, you recognise another as your native land;

What utter perversion!

In one word, it comes to this we make wedding clothes for others!

(We sow for others to reap.)

The crazy limping Taoist clapped his hands. “Your interpretation is explicit,” he remarked with a hearty laugh, “your interpretation is explicit!”

Shih-yin promptly said nothing more than,—“Walk on;” and seizing the stole from the Taoist’s shoulder, he flung it over his own. He did not, however, return home, but leisurely walked away, in company with the eccentric priest.

The report of his disappearance was at once bruited abroad, and plunged the whole neighbourhood in commotion; and converted into a piece of news, it was circulated from mouth to mouth.

Through your dislike of the gauze hat as mean,

You have come to be locked in a cangue;

Yesterday, poor fellow, you felt cold in a tattered coat,

To-day, you despise the purple embroidered dress as long!

sh419cz.com