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42 問田第四十二

徐渠問田鳩曰:「臣聞智士不襲下而遇君,聖人不見功而接上。 (令)〔今〕陽成義渠,明將也,而措於(毛)〔屯〕伯;公孫亶回,聖相也,而關於州部,何哉?」

田鳩曰:「此無他故異物,主有度,上有術之故也。且足下獨不聞楚將宋觚而失其政, 魏相馮離而亡其國?二君者驅於聲詞,眩乎辯說,不試於(毛)〔屯〕伯,不關乎州部, 故有失政亡國之患。由是觀之,夫無(毛)〔屯〕伯之試,州部之關,豈明主之備哉!」

堂谿公謂韓子曰:「臣聞服禮辭讓,全之術也;修行退智,遂之道也。 今先生立法術,設度數,臣竊以為危於身而殆於軀。何以效之?所聞先生術曰:『楚不用吳起而削亂, 秦行商君而富(疆)〔彊〕。二子之言已當矣,然而吳起支解而商君車裂者,不逄世遇主之患也。』 逢遇不可必也,患禍不可斥也。夫舍乎全遂之道而肆乎危殆之行,竊為先生無取焉。」

韓子曰: 「〔臣〕明先生之言矣。夫治天下之柄,齊民萌之度,甚未易處也。然所以廢先王之教,而行賤臣之所取者, 竊以為立法術,設度數,所以利民萌,便眾庶之道也。故不憚亂主闇上之患禍,而必思以齊民萌之資利者, 仁智之行也。憚亂主闇上之患禍,而避乎死亡之害,知明〔夫身〕而不見民萌之資(夫科身)〔利〕者, 貪鄙之為也。臣不忍嚮貪鄙之為,不敢傷仁智之行。先(王)〔生〕有幸臣之意,然有大傷臣之實。」

Chapter XLII. Asking T'ien1: Two Dialogues2

Hsü Chü once asked T`ien Chiu, saying: "Thy servant has heard that wise men do not have to start from a low post before they win the ruler's confidence, nor do sages have to manifest their merits before they approach the superior. Now Yang-ch`êng Ih-chü was a famous general, but he rose from a mere camp 3 master; Kung-sun T`an-hui was a great minister, but he started as a district-magistrate. Why?"

In reply T`ien Chiu said: "It is for no other reason than this: The sovereign has rules and the superior has tacts. Moreover, have you never heard that Sung Ku, a general of Ch`u, disordered the government, and Fêng Li, Premier of Wey, ruined that state? It was because both their rulers, as misled by their high-sounding phrases and bewildered by their eloquent speeches, never tested their abilities as camp master and district-magistrate that the miseries of misgovernment and state-ruin ensued. From this viewpoint it is clear that without making the trial at the camp and the test in the district the intelligent sovereign cannot provide against eventualities."

T`ang-ch`i Kung once said to Han Tzŭ 4 : "Thy servant has heard that observing rules of propriety and performing deeds of humility is the art of safeguarding one's own life and that improving one's conduct and concealing one's wisdom is the way to accomplish one's own career. Now, you, my venerable master, propounded principles of law and tact and established standards of regulations and statistics, thy servant in private presumes that this will jeopardize your life and endanger your body. How can thy servant prove 5 this? As I have heard, Master in his discussion on tact says: `Ch`u, not employing Wu Ch`i, was dismembered and disturbed; Ch`in, practising the Law of Lord Shang, became rich and strong.' The words of the two philosophers were equally true, yet Wu Ch`i was dismembered and Lord Shang was torn to pieces by chariots because they had the misfortune to miss both the right age and the right master. Nobody can be certain of meeting the right age and the right master, nor can anybody repulse misery and disaster. Indeed, to discard the way of security and accomplishment and indulge in a precarious living thy servant personally does not consider it worth Master's while."

In response to the remark Han Tzŭ said: "Thy servant understands your honourable counsels very well. Indeed, the exercise of the ruling authority of All-under-Heaven and the unification of the regulation of the masses is not an easy task. Nevertheless, the reason why thy servant has given up your honourable 6 teachings and is practising his own creeds is that thy servant personally regards the formulation of the principles of law and tact and the establishment of the standards of regulations and measures as the right way to benefit the masses of people. Therefore, not to fear the threat and outrage of the violent sovereign and stupid superior but to scheme definitely for the advantages of unifying the people, is an act of benevolence and wisdom; whereas to fear the threat and outrage of the violent sovereign and stupid superior and thereby evade the calamity of death, is a clear understanding of personal advantages, 7 and to ignore the public benefit of the masses, is an act of greed and meanness. Since thy servant cannot bear entertaining the act of greed and meanness and dare not destroy the act of benevolence and wisdom, though Master 8 has the kind intention to make thy servant happy, yet in fact it will be detrimental to thy servant."


1. 問田.

2. The two dialogues are not directly related either in structure or in subject-matter. Known as famous sayings, however, they were apparently written posthumously by followers of the author to explain the untimely death of the master. The basic ideas set forth in both dialogues by no means betray his confidence in them.

3. With Ku Kuang-ts`ê 毛 should be 屯.

4. Han Fei had been called Han Tzŭ up to the time of Han Yü (a.d. 768-824).

5. With Kao Hêng 効 below 何以 means 驗.

6. Wang Wei proposed 先生 for 先王.

7. With Ku Kuang-ts`ê 身 below 夫 should be 利.

8. With Yü Yüeh 先王 should be 先生.

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IATHPublished by The Institute for Advanced Technology in the Humanities, © Copyright 2003 by Anne Kinney and the University of Virginia