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Han shih wai chuan

Han Ying's Illustrations of the didactic application of the Classic of songs
Han, Ying
  
[title page]
  
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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22[1]

Now the ignorance of the present[2] age is due to the dressing

146

up of heretical discourses and the making of obscene speeches that
throw the empire into disorder and lead the ignorant masses
astray, causing them in their confusion not to know wherein lie
truth or falsehood, order or anarchy. The ones responsible are
those like Fan Sui, Wei Mou, T`ien Wên, Chuang Chou, Shên
Tao, T`ien P`ien, Mo Ti, Sung Chien, Têng Hsi, and Hui Shih.[3]
All these ten philosophers cleave to the false and spread [their
pernicious teachings]. Their learning is varied and extensive,[4]
but they do not follow the techings of high antiquity, nor do they
model temselves on the Former Kings. They attribute to the
ancient past the doctrines which they make up, and devote themslves
to being clever.[5] Though they have nothing that coincides
with the True Way, still people follow them.[6] So we say that all
the fine talk of these ten philosophers is not enough to harmonize
with the Great Way, or to improve customs, or to administer a
government.[7] But what they advocate is always plausible, and
what they say is always reasonable—sufficiently so to mislead the
ignorant masses, and to throw into confusion the simple and the
rustic: it is this the ten philosophers are guilty of.

If [a ruler] will take charge of plans for action,[8] unify the general
and the specific,[9] make words correspond to conduct, and assemble
the heroes of the empire, telling them of the Great Way and
teaching them perfect obedience, then on the mat in the interior[10]

147

of his palace will be collected in quantity the culture of the Saintly
Kings,[11] and there will arise[12] in abundance the usages of a
peaceful world. The fine talkers will be unable to enter, the ten
philosophers will be unable to come near.

If he has not the slightest holding of land,[13] and yet even the
nobility is unable to contest with him for fame—this is a case of
a saint who does not attain his goal. It was thus with Chung-ni.
[If he unites the empire, completes all things, rears and nourishes
the people, and uniformly profits the empire, then of those with
whom he establishes contact none but will follow him. If the
clever talkers at once cease and the ten philosophers are reformed,
then it is a Saint that has achieved power.][14] It was thus with
Shun and Yü.

With what should the man endowed with jên occupy himself?
On the one hand he makes the government of Shun and Yü his
pattern; on the other hand he models himself after the i of Chung-ni,
and thereby strives to put an end to the theories of the ten
philosophers. Such a course will bring to completion the task of
the man endowed with jên. In the empire harmful elements will
be eliminated, while the traces of the sages will become clear. The
Ode says,[15]

The snow may have fallen abundantly,[16]
But when the sun comes out it dissolves.[17]
 
[1]

From Hsün-tzŭ 3.12b-17b (Dubs 77-79 leaves out half of this passage), but much
condensed and with changes in the names mentioned.

[2]

I. e., the 3rd century B.C., Hsün-tzŭ's own time.

[3]

Hsün-tzŭ lists twelve: T`o Hsiao [OMITTED] Wei Mou, Ch`ên Chung [OMITTED],
Shih Ch`iu [OMITTED], Mo Ti, Sung Chien, Shên Tao, T`ien P`ien, Hui Shih, Têng Hsi,
Tzŭ-ssŭ [OMITTED], Mêng K`o [OMITTED]. On the omission of these last two names Chou says,
"This is the penetrating understanding of a Great Confucian." [OMITTED].

[4]

[OMITTED] ○ [OMITTED] is peculiar, but enough of this occurs in Hsün-tzŭ
to fix the punctuation: [OMITTED] ○ [OMITTED] . . .

[5]

[OMITTED]: I follow B, C, [OMITTED], likewise CHy, with [OMITTED] for [OMITTED].

[6]

[OMITTED]: "On a road without traffic, two persons stick together."
CHy, B, C have [OMITTED] for [OMITTED], and so in my translation. Chou defends [OMITTED] on the
ground that in Hsün-tzŭ the twelve philosophers are discussed in pairs. However the
expression [OMITTED] does not once occur there. It makes no sense here, and HSWC has
not followed Hsün-tzŭ's arrangement.

[7]

CHy, B, C, D and Hsün-tzŭ reverse [OMITTED]. Cf. Shih 444 No. 238/5.

[8]

Yang Liang defines [OMITTED] as [OMITTED].

[9]

[OMITTED]: Yang Liang says, "[OMITTED] means rules. [OMITTED] means to compare. Treating
on a large scale is called [OMITTED]; when distinctions are made it is called [OMITTED]."

[10]

[OMITTED]: CHy, D have [OMITTED] for [OMITTED]. B, C have [OMITTED]. Chou has followed Hsün-tzŭ.
Yang Liang says, "The southwest corner is called [OMITTED]; the southeast corner [OMITTED]
It means he does not go outside his dwelling."

[11]

[OMITTED]: Hsün-tzŭ has [OMITTED], and I take [OMITTED]
as a verb parallel to [OMITTED] in the next sentence: [OMITTED].

[12]

For [OMITTED] B, C have [OMITTED].

[13]

[OMITTED]: lit., "without [so much as] an awl's point of land." This is a
common cliché which occurs also in HSWC 5/5, 5/14, and Hsün-tzŭ 4.16b.

[14]

[OMITTED] ○ [OMITTED]
[OMITTED]. CHy adds this form Hsün-tzŭ changing
[OMITTED] to [OMITTED] and [OMITTED] to [OMITTED] to agree with the rest of the HSWC passage. Chou also
remarks that the text is defective. Wang Nien-sun says [OMITTED] means [OMITTED]. Of [OMITTED]
Yang Liang quotes, "Wherever ships and carriages reach; wherever the strength of
man penetrates." (DM 429, 31/4).

[15]

Shih 406 No. 223/7.

[16]

[OMITTED]. CHy emends to the Shih k`ao reading: [OMITTED]. Ch`ên Ch`iao-ts`ung (I-shuo k`ao 10.7a) thinks present texts of HSWC are here corrupted by Mao shih.

[17]

[OMITTED]. For [OMITTED] B, C, D have [OMITTED] as in Mao shih. Ch`ên (ibid.) quotes the gloss from Ching-i shih-wên to show that [OMITTED] should be [OMITTED], the binom being there defined as [OMITTED].

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