Han shih wai chuan Han Ying's Illustrations of the didactic application of the Classic of songs |
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| II. |
| III. |
| IV. |
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| VII. |
| VIII. |
| IX. |
| X. |
 | CHAPTER I Han shih wai chuan |  |
6[1]
The superior man has the capacity of universal[2]
aptitude. If
he uses it to regulate breathing and nourish his vitality,[3]
his body
will follow after P`êng-tsu;[4]
if he uses[5]
it to put in order his
person and strengthen himself, his fame will match that of Yao
and Yü. If he is suited to the times, then he will come through;
if he is in a precarious position from being in straits he will be at
ease.[6]
This is so because he truly is one who practices li. In
will prevail;[7] if li is not followed, the result will be confusion and
disorder. If in food and drink, in clothing, in activity and rest,
and in dwelling, a person follows li, he will be at peace;[8] if he
does not follow li, he will become feeble and develop illnesses.'[9]
If in appearance and behavior, in activity and movements,[10] a
person follows li he will be courteous; if he does not follow li,
he will be rude and vulgar.[11] Government without li will not be
effective; royal affairs without li will not be complete; a state
without li will not be peaceful, and a king without li is not far
removed from the day of his destruction.[12] The Ode says,[13]
Why does he not quickly die?
[OMITTED]: Hsün-tzŭ has [OMITTED], and the commentators have taken it as meaning "to
make a distinction." Wang Nien-sun, however, equates it with [OMITTED], of which [OMITTED]
is an old form; and so in my translation. (Chao 8.)
[OMITTED]: both CHy and Chou would follow Hsün-tzŭ and read [OMITTED]. Chao (8) says
the emendation is unnecessary, as the two words are interchangeable and quotes as
evidence LSCC 1.4a: [OMITTED], where Kao Yu's com. says [OMITTED] means
[OMITTED]. For these techniques as practiced by Taoists, cf. H. Maspero, "Les procédés
de `Nourrir le principe vital' dans la religion taoïste ancienne," JA 229 (1937) .197252,
353-430.
[OMITTED]: Yang Liang paraphrases "then he will not live so long as P`êngtsu."
[OMITTED]. Lu Wên-ch`ao disagrees: "[OMITTED]—hence he will live
for a very long time" [OMITTED].
Chao (9) agrees with Wang Yin-chih that [OMITTED] should be supplied before this
phrase to make it parallel with the preceding. Hsün-tzŭ has [OMITTED].
Hsün-tzŭ has [OMITTED], and Wang Yin-chih says, "[OMITTED] also
means [OMITTED]. The meaning is: although he would properly dwell in success, he also
profits from dwelling in poverty. . . . The HSWC . . . not understanding the meaning
of [OMITTED], has expanded and changed the text. I believe it has missed the sense." Wang
gives examples of [OMITTED] as [OMITTED] from Chuang-tzŭ 1.13a, where [OMITTED] = [OMITTED], and
from Shih 438, No. 237/3: [OMITTED], where [OMITTED] is used for [OMITTED]. (Chao 9.)
For [OMITTED] Hsün-tzŭ has [OMITTED], and [OMITTED] should here be read for [OMITTED]. Chu
Ch`i-fêng (TT 41) quotes these passages and remarks, "To avoid a taboo, in the
T`ang [OMITTED] was frequently changed to [OMITTED] or [OMITTED], so that [OMITTED] was written [OMITTED]
and [OMITTED] was written [OMITTED]." (Chao 9.)
For [OMITTED] Hsün-tzŭ has [OMITTED], explained as "at peace" [OMITTED] by Wang Hsiench`ien;
I follow CHy and emend to this.
[OMITTED]: I follow Chao (10) and emend [OMITTED] to [OMITTED] as in Tso chuan 360 (Ch`êng
6): [OMITTED] "In their misery the people will become feeble and distressed,"
where [OMITTED] is defined as [OMITTED] "weak." "Fall into a snare" does not make good sense.
[OMITTED]: Hsün-tzŭ has [OMITTED], where Yang Liang
defines [OMITTED] as [OMITTED] "rude," and [OMITTED] as [OMITTED] "vulgar." Chou thinks the characters
[OMITTED] have dropped out of the text. In the translation I follow CHy and
Hsün-tzŭ taking [OMITTED] as a mistake for [OMITTED].
| CHAPTER I Han shih wai chuan | |