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Han shih wai chuan

Han Ying's Illustrations of the didactic application of the Classic of songs
Han, Ying
  
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PREFACE
  
TABLE OF CONTENTS
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INTRODUCTION
  
Technical Terms
  
History of the Text and Editions

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APPENDIX
  
BIBLIOGRAPHY
  
TABLE OF UNUSUAL ORTHOGRAPHIES
  
FINDING LIST
  
INDEX OF PROPER NAMES
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11[1]

The prince[2] is one who distributes largesse according to li; he
is just to all [in his gifts] and without prejudice. The subject is
one who serves his prince according to li; being loyal and obedient,
he is never lax.[3] Since the father is generous and kind, he observes
li. Since the son is respectful and loving, he practices respect.
Since the elder brother is kind and loving, he shows fraternal
affection. Since the younger brother is reverent and submissive,
he is not remiss.[4] The husband, being an enlightened supervisor,[5]
observes the distinction [between husband and wife].[6] The wife,
being pliant and submissive, is obedient. If her husband acts [in
a manner] not in accordance with the proper way, though frightened,
she herself urges him [to be good]. Such is the complete
way.[7] Disorder comes with partiality; with completeness comes
order. It may be asked[8] how all may be accomplished together.
The answer is, pay attention to li. Of old the Former Kings, by
attending to li, made the empire obedient, and hence their virtue
extended to Heaven and Earth. Nothing they did but was proper.

Now the superior man is reverent but not fearful,[9] respectful but

136

not anxious.[10] In poverty and want he is not straitened, with
riches and honors he is not proud, but by responding to changing
circumstances he is not reduced to extremity. This constitutes
paying attention to li.[11] Thus the superior man, insofar as li is
concerned, being respectful is contented; being straightforward[12]
in affairs he is not remiss; being generous[13] in his relations with
others, he is not self-seeking. In regard to demeanor he is
polished[14] without giving offence.[15] When he responds to changing
circumstances, being alert and adaptable, he does not get into
trouble. In his relations with officials and craftsmen he does not
compete[16] with their ability, but makes use of their services. In
regard to the living creatures of Heaven and Earth, he does not
oppose their state, but carefully plans for their prosperity.[17] In
serving[18] his superiors he is loyal and obedient, but not lax. In
employing his subordinates he is just to all without prejudice.
In social intercourse, having classified people, he accords to them
what is proper (i). In his own village he is tolerant but not [to the
137

point of permitting] disorder. For these reasons, though he be in
straits, he will be famous; and if successful, he will perform meritorious
deeds. Jên and i together will cover the empire, inexhaustible.
Their brilliance will penetrate Heaven and Earth,
governing without instability the ten thousand transformations.
Blood and ch`i are in harmony; will and thought are projected;
virtuous conduct and i fill Heaven and Earth. [Such a person is]
the acme of jên and knowledge. This is what is meant by the li
to which the Former Kings attended. Under these circumstances,
the old are at peace, the young are cherished, and friends are
sincere—[all naturally] as an infant turns to its mother. I say,
this results when jên is the pattern and i prevails, when teaching
is sincere and love is deep, when li and music are universal.[19] The
Ode says,[20]

Li and ceremonies are all according to rule;
Every smile and word are as they should be.
 
[1]

This is based on Hsün-tzŭ 8.2b-4a, where the whole is cast in the form of a supposititious
dialogue.

[2]

[OMITTED]: I follow CHy, B, C and read [OMITTED] for [OMITTED]. Hsün-tzŭ has [OMITTED]. Chou
would omit [OMITTED].

[3]

[OMITTED]: Hsün-tzŭ has [OMITTED].

[4]

[OMITTED]: I follow B, C and read [OMITTED]. (Chao.)

[5]

[OMITTED]: B, C have [OMITTED]; cf. Shih 44 No. 29/1: [OMITTED] "enlighten this lower
earth." Chêng Hsüan's commentary: [OMITTED] "It is a metaphor
for the ruler overseeing the affairs of the empire."

[6]

[OMITTED]: Hao I-hsing says [OMITTED].

[7]

[OMITTED]. B, C, D have [OMITTED] for [OMITTED], and so in my translation. CHy follows
Hsün-tzŭ: [OMITTED], and says, "The text above speaks of prince and minister, father
and son, elder and younger brother, husband and wife, all together; so this should not
be connected with the way of a wife alone." He takes the reading [OMITTED] in the [OMITTED] edition
to be an editor's emendation and restores the Hsün-tzŭ reading.

[8]

In Hsün-tzŭ [OMITTED] has introduced each of the foregoing statements.

[9]

Wang Yin-chin reads [OMITTED] as [OMITTED] in [OMITTED] (Shih 642 No. 304/5) "Unterrified,
unscared."

[10]

[OMITTED]: Wang Yin-chih says it should [OMITTED] in the sense of "frightened." This
sentence is reminiscent of Analects 253 (12/5): [OMITTED].

[11]

[OMITTED]: likewise Hsün-tzŭ. I suspect that the [OMITTED] comes from the identical
phrase at the end of this passage.

[12]

[OMITTED]. Hsün-tzŭ has [OMITTED], and CHy says [OMITTED] also has this meaning.

[13]

[OMITTED]: Chu Ch`i-fêng (TT 1781-2) says, "The two characters [OMITTED] are
redundant. [OMITTED] stands for [OMITTED] by a mistake in form, and [OMITTED] is the same as [OMITTED] by
a mistake in sound. One edition would write [OMITTED] and one would have [OMITTED], and
a later editor, unable to choose between them, kept them both." Chao thinks this
is correct, as two characters balance with the other phrases. But Hsün-tzŭ has [OMITTED]
[OMITTED], and it is not easy to confuse phonetically [OMITTED] *iwan and [OMITTED] *giug.

[14]

Cf. Analects 278 (14/9): "Tzu-yü polished the style."

[15]

[OMITTED]: Wang Nien-sun says [OMITTED] should be taken as [OMITTED] in the sense of
"oppose" [OMITTED], and paraphrases: [OMITTED] "The superior
man corrects and adorns his person without offending against what is proper."

[16]

[OMITTED]: CHy, B, C have [OMITTED], likewise Hsün-tzŭ, and Chou would follow that reading;
however, the two are interchangeable. (Chao 109.)

[17]

[OMITTED]. For [OMITTED] B, C have [OMITTED]. CHy and D write [OMITTED]
[OMITTED] probably under the influence of Hsün-tzŭ: [OMITTED]
[OMITTED] "He does not bother about explaining how they got to be as they are,
but makes the best possible use of their properties." [OMITTED] and [OMITTED] are interchangeable;
cf. Yi King 281 (11 hsiang): [OMITTED], where [OMITTED] is a variant.

[18]

[OMITTED]: Hao I-hsing above has argued that Hsün-tzŭ [OMITTED] should be [OMITTED] as in HSWC,
and Wang Hsien-ch`ien thinks his argument is also valid here.

[19]

Cf. HSWC 4/10 at the end. This does not occur in Hsün-tzŭ.

[20]

Shih 371 No. 209/3.

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