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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 V
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CHAPTER VI
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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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6[1]

In the world's debates there are three excellencies and five
points of superiority, but language as such is relegated to an
inferior place.[2] Disputants distinguish different categories to
prevent their interfering with one another. They (arrange in
succession =) keep separate incompatible doctrines to prevent
their mutual contradiction. They put forth their intentions and
display their meanings,[3] making plain[4] what they mean so as to
let others partake in understanding. They do not devote themselves
to confusing one another. Under these conditions the
winner[5] does not lose what he should preserve, while the one who
does not win gets what he seeks. [Conducted] in this way, debating
is worthwhile.[6]

But, while involved diction to falsify [the argument], decorated
words to pervert it, numerous metaphors to shift it, raising the
voice so that it is impossible to attain to [understanding][7] may
be convenient to the argument, still harm results from these.[8]

197

Now not explaining one's point so that it is not known is called
obscurantism, and excluding meaning and excluding yourself[9] (?)
is called evasion. In approaching an honest man, to take advantage
of his slips is called shiftiness. In pointing out connections,
to use misleading words is called wrong. These four are not
practiced [by the superior man],[10] and as a result the truth is made
apparent to everybody. Now if arguments and disputes can be
brought to an end only[11] by obscurantism, evasion, perversion,
and wrong, they cannot but injure a person as a superior man,
and so the superior man does not practice [the like]. The Lun yü
says,[12] "What the superior requires, is just that in his words there
may be nothing incorrect."

The Ode says,[13]

Do not speak lightly—your words are your own;
Do not say, `This is of little importance.'
 
[1]

Sun I-jang (Cha-i 2.1b-2b) thinks the HSWC text is corrupt and cites a quotation
from Liu Hsiang's Pieh-lu by Pei Yin in his com. on Shih-chi 76.5b which is very
similar and which frequently has better readings. (Chao 151.)

[2]

[OMITTED]. Sun I-jang prefers the Pieh-lu reading, [OMITTED].

[3]

[OMITTED]. Perhaps [OMITTED] means something like "fair [arguments]," but Sun
I-jang would emend to [OMITTED], citing Têng-hsi tzŭ 4a: [OMITTED].

[4]

I follow Sun and emend [OMITTED] to [OMITTED].

[5]

For [OMITTED] read [OMITTED] with Sun after Pieh-lu.

[6]

[OMITTED], lit., "is all right to witness."

[7]

[OMITTED]. I emend [OMITTED] to [OMITTED] to [OMITTED], and [OMITTED] to [OMITTED],
to agree with Pieh-lu. Chao paraphrases, "By raising your voice trouble his train
of thought so that he is not able to apply his mind to the matter." [OMITTED]
[OMITTED].

[8]

Têng-hsi tzŭ is similar: [OMITTED] ○
[OMITTED] ○ [OMITTED]
"Hence speakers distinguish different categories to prevent their interfering with one
another. They arrange incompatible doctrines in succession to prevent their mutual
confusion. They proclaim their intent and display their ideas without devoting themselves
to contradicting one another. Using decorated words to confuse [the argument],
and obscure words to obfuscate and shift it is not discussion in the ancient way."
*Yen-t`ieh lun 5.14a-b has another variant passage: [OMITTED]
[OMITTED] "To delude with falsity, confuse with verbiage,
stop only after boasting, with the hope of victory by any means, is not what is
estimable in debate."

[9]

[OMITTED]: I do not understand this phrase.

[10]

I follow Sun and supply [OMITTED].

[11]

For [OMITTED] read [OMITTED] with Sun after Pieh-lu.

[12]

Analects 264 (13/4.7).

[13]

Shih 514 No. 256/6.

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