鐔津文集 15.14

15.14

In his 'Explanation of Capturing the Qilin' (Huo lin jie), Master Han says: 'When the qilin appears, there must be a sage on the throne; the qilin appears for the sage. A sage is sure to recognize the qilin, and indeed the qilin does not bring ill omen.' This means that the qilin appeared for Confucius, Confucius recognized the qilin, and the qilin was an auspicious omen, thereby resolving the view of the men of Lu in the past who regarded the qilin as an ill omen. How poorly Master Han's statements understand the Classics! The qilin is that by which the Spring and Autumn Annals was initiated. If one cannot elucidate Confucius's intention in composing the Spring and Autumn Annals, what is the use of explaining the qilin? Ordinary scholars can also identify a qilin. Confucius was a sage—could his ability be limited merely to recognizing a qilin? Saying that the qilin appeared for Confucius relies arbitrarily on the wild statements of the eclectic masters and groundless, erroneous arguments not found in the Classics. Master Han knew only that the sage praised the qilin, not that it was more than a matter of its appearance or non-appearance. Formerly, when Confucius composed the Spring and Autumn Annals on the occasion of the qilin, it was because the four numinous beasts, such as the qilin and phoenix, generally correlate with royal governance. Therefore, the 'Evolution of Rites' (Liyun) says: 'When the sage arises, the four numinous beasts are kept as domestic animals.' In Confucius's time, the Zhou royal house had steadily declined and the kingly way was already cut off; there was a qilin, but no proper governance. The sage, moved by this, consequently considered how to preserve the kingly laws. Therefore, his book begins with King Ping and puts down the brush at the capture of the qilin. But Du Yu's commentary on 'the capture of the qilin' is vague and indecisive. He says both that 'the qilin is an auspicious omen of a sage-king' and that 'at that time there was no enlightened king, so it was moved to bring an auspicious omen but found no resonance.' Since there was no enlightened king, how could it be moved to appear? This is because Mr. Du failed to examine the meaning of its appearance or non-appearance. In the 'Evolution of Rites,' Confucius said that when the sage-king's governance is in great accord, the fenghuang and qilin are in the suburbs and groves, while turtles and dragons are in the palace ponds. 'Suburbs' means close to the royal city; 'groves' means shallow thickets where firewood is gathered. This means that, moved by great accord, the qilin and phoenix are as though domesticated. This merely speaks of their staying in nearby suburbs and among firewood thickets; this is what is meant by the appearance of the qilin. Zuo's Commentary says: 'A hunt in the west in Daye captured a qilin.' Daye was the great marsh of Lu; its desolate, distant, steep, and remote nature made it comparable to Chu's Yunmeng and Wu's Juqu, all being what the world calls the ten great marshes. Deep mountains and vast marshes are indeed where extraordinary creatures hide. The qilin was unfortunately flushed out and taken by Lu; how could it have been moved to come out on its own? Hence I say: the qilin never came forth at all. If one must assert that this was the 'appearance' of the qilin, then Confucius's words in the 'Evolution of Rites' would be erroneous. But could the sage be in error? The Classic says: 'Hunting in the west, they captured a qilin.' From this it can be known that the qilin did not come forth naturally. The sage recorded this with his brush, but not to praise it. In the Spring and Autumn Annals, wherever 'captured' (huo) is stated, it does not merely mean 'obtained'; it signifies being victorious through the strength of weapons. This is exemplified by the Classic's phrase 'captured the Marquis of Jin.' Now, saying 'hunted in the west' expresses detestation for hunting out of season and doing violence to creatures; 'captured the qilin' is indeed a criticism. Dissenting commentators say: 'Confucius compiled the Spring and Autumn Annals, establishing words as laws for an uncrowned king (suwang), and the qilin resonated with this.' Others say: 'What rises is an auspicious omen; what perishes is a calamity,' regarding the qilin as a talismanic omen for one who would receive the mandate in a later generation. These are not recorded in the Classics or Commentaries; they are arbitrary fabrications completely unworthy of acceptance. Calling Confucius an 'uncrowned king' slanders the sage most severely.