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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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CHAPTER I
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CHAPTER III
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CHAPTER IV
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CHAPTER V
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CHAPTER VII
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CHAPTER VIII
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CHAPTER IX
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CHAPTER X
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APPENDIX
  
BIBLIOGRAPHY
  
TABLE OF UNUSUAL ORTHOGRAPHIES
  
FINDING LIST
  
INDEX OF PROPER NAMES
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previous sectionCHAPTER I Han shih wai chuan
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9[1]

Yüan Hsien dwelt in Lu in a house only one tu on a side;[2] it
was thatched with grasses; the door was a mat, and the window
the mouth of a broken pot;[3] a bent mulberry tree served as door

20

support;[4] above, [the roof] leaked, and below [the floor] was wet.
After seating himself correctly, he would play the lute and sing.
Tzŭ-kung came to see him, with fat horses to his carriage and
wearing light furs,[5] deep purple inside[6] and undyed outside. Since
his high chariot could not get into the lane, he walked up to call
upon him. Yüan Hsien answered the door, [wearing] a cap of
ch`u[7] bark and carrying a wooden staff. He straightened his cap
and the string broke; he adjusted the lapel of his gown and his
elbows came out; he put on his shoes and the heels burst.

Tzŭ-kung said, "Eh, sir, what ails you?"

Yüan Hsien looking up answered, "I have heard that to be
without property is termed poverty, and that to be unable to put
into practice what one has studied is termed ailing. I am poor;
I am not ailing. Now acting with an eye to public opinion, making
friends on a partisan basis, studying for the sake of others[8] and
teaching for one's own sake,[9] so that jên and i are concealed, so
that horse and carriage are ostentatious, so that clothes and furs
are elegant—I cannot bear to practice the like."

Tzŭ-kung drew back, his face colored with shame, and he left
without saying farewell. Whereupon Yüan Hsien returned with
slow steps, trailing his stick and singing the Sacrificial Odes of
Shang.[10] The sound merged with Heaven and Earth, as though it
issued from metal and stone [musical instruments]. The emperor
had no way of getting him as minister and the feudal lords had
no way of getting him for a friend. Truly he who is cultivating
his person forgets his family, and he who cultivates his will forgets

21

his person. Since he does not love even his person, who can dishonor
him? The Ode says,[11]

My mind is not a stone;—
It cannot be rolled about.
My mind is not a mat;—
It cannot be rolled up.
 
[1]

Cf. Chuang-tzŭ 8.4b; Hsin hsü 7.8b-9a. R. H. van Gulik, The Lore of the
Chinese Lute 155, translates a version of this story taken from an encyclopedia, where
it is attributed to Chia yü. The citation does not give the ch. number, and I am
unable to locate the story in my edition of Chia yü. Shih chi 67.16a briefly describes
the encounter between Yüan Hsien and Tzŭ-kung.

[2]

[OMITTED]: cf. Li Ki 2.608.

[3]

[OMITTED]: Li Ki, loc. cit. K`ung Ying-ta (Li chi 59.6b) says [OMITTED] means a
door made of woven p`êng; also a door stopped up with p`êng is called a [OMITTED].

[4]

[OMITTED]: The Yüan ed. has [OMITTED] for [OMITTED]. Mr. Wang Li-ch`i suggests [OMITTED]
"pull over" for [OMITTED]. The sense would then be close to the reading in Hsin-hsü
7.8b: [OMITTED].

[5]

Cf. Analects 185 (6/3.2). For Tzŭ-kung as the prosperous disciple of Confucius
cf. Shih chi 129.5a and Han shu 91.4b (N. L. Swann, Food and Money in Ancient
China, pp. 427-8).

[6]

Cf. ibid. 230 (10/6.1): "The superior man does not use a deep purple."

[7]

[OMITTED]: a tree related to the mulberry.

[8]

I. e., for show and not for self-improvement; cf. Analects 285 (14/25), "In
ancient times, men learned with a view to their own improvement. Now-a-days
men learn with a view to the approbation of others."

[9]

I. e., for the salary.

[10]

Cf. Shih 631-46 Nos. 301-5 for the [OMITTED].

[11]

Shih 39 No. 26/3.

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