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| Condition 1: References "周雖舊邦，其命惟新" Matched:14. |
| Total 14 paragraphs. Page 1 of 2. Jump to page 1 2 |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《孟子 - Mengzi》 | [Warring States] 340 BC-250 BC | Books referencing 《孟子》 Library Resources Source Related resources |
《滕文公上 - Teng Wen Gong I》 | Books referencing 《滕文公上》 Library Resources |
| 3 | 滕文公上: | 滕文公問為國。孟子曰：「民事不可緩也。《詩》云：『晝爾于茅，宵爾索綯；亟其乘屋，其始播百穀。』民之為道也，有恆產者有恆心，無恆產者無恆心。苟無恆心，放辟邪侈，無不為已。及陷乎罪，然後從而刑之，是罔民也。焉有仁人在位，罔民而可為也？是故賢君必恭儉禮下，取於民有制。陽虎曰：『為富不仁矣，為仁不富矣。』 |
| Teng Wen Gong I: | The duke Wen of Teng asked Mencius about the proper way of governing a kingdom. Mencius said, 'The business of the people may not be remissly attended to. It is said in the Book of Poetry, "In the day-light go and gather the grass, And at night twist your ropes; Then get up quickly on the roofs; Soon must we begin sowing again the grain." The way of the people is this: If they have a certain livelihood, they will have a fixed heart; if they have not a certain livelihood, they have not a fixed heart. If they have not a fixed heart, there is nothing which they will not do in the way of self-abandonment, of moral deflection, of depravity, and of wild license. When they have thus been involved in crime, to follow them up and punish them - this is to entrap the people. How can such a thing as entrapping the people be done under the rule of a benevolent man? Therefore, a ruler who is endowed with talents and virtue will be gravely complaisant and economical, showing a respectful politeness to his ministers, and taking from the people only in accordance with regulated limits. Yang Hu said, "He who seeks to be rich will not be benevolent. He who wishes to be benevolent will not be rich." | |
| 「夏后氏五十而貢，殷人七十而助，周人百畝而徹，其實皆什一也。徹者，徹也；助者，藉也。龍子曰：『治地莫善於助，莫不善於貢。貢者校數歲之中以為常。樂歲，粒米狼戾，多取之而不為虐，則寡取之；凶年，糞其田而不足，則必取盈焉。為民父母，使民盻盻然，將終歲勤動，不得以養其父母，又稱貸而益之。使老稚轉乎溝壑，惡在其為民父母也？』夫世祿，滕固行之矣。《詩》云：『雨我公田，遂及我私。』惟助為有公田。由此觀之，雖周亦助也。 | ||
| 'The sovereign of the Xia dynasty enacted the fifty mu allotment, and the payment of a tax. The founder of the Yin enacted the seventy mu allotment, and the system of mutual aid. The founder of the Zhou enacted the hundred mu allotment, and the share system. In reality, what was paid in all these was a tithe. The share system means mutual division. The aid system means mutual dependence. Long said, "For regulating the lands, there is no better system than that of mutual aid, and none which is not better than that of taxing. By the tax system, the regular amount was fixed by taking the average of several years. In good years, when the grain lies about in abundance, much might be taken without its being oppressive, and the actual exaction would be small. But in bad years, the produce being not sufficient to repay the manuring of the fields, this system still requires the taking of the full amount. When the parent of the people causes the people to wear looks of distress, and, after the whole year's toil, yet not to be able to nourish their parents, so that they proceed to borrowing to increase their means, till the old people and children are found lying in the ditches and water-channels - where, in such a case, is his parental relation to the people?" As to the system of hereditary salaries, that is already observed in Teng. It is said in the Book of Poetry, "May the rain come down on our public field, And then upon our private fields!" It is only in the system of mutual aid that there is a public field, and from this passage we perceive that even in the Zhou dynasty this system has been recognised. | ||
| 「設為庠序學校以教之：庠者，養也；校者，教也；序者，射也。夏曰校，殷曰序，周曰庠，學則三代共之，皆所以明人倫也。人倫明於上，小民親於下。有王者起，必來取法，是為王者師也。《詩》云『周雖舊邦，其命惟新』，文王之謂也。子力行之，亦以新子之國。」 | ||
| 'Establish Xiang, Xu, Xue, and Xiao, all those educational institutions, for the instruction of the people. The name Xiang indicates nourishing as its object; Xiao, indicates teaching; and Xu indicates archery. By the Xia dynasty the name Xiao was used; by the Yin, that of Xu; and by the Zhou, that of Xiang. As to the Xue, they belonged to the three dynasties, and by that name. The object of them all is to illustrate the human relations. When those are thus illustrated by superiors, kindly feeling will prevail among the inferior people below. Should a real sovereign arise, he will certainly come and take an example from you; and thus you will be the teacher of the true sovereign. It is said in the Book of Poetry, "Although Zhou was an old country, It received a new destiny." That is said with reference to king Wen. Do you practise those things with vigour, and you also will by them make new your kingdom.' | ||
| 使畢戰問井地。孟子曰：「子之君將行仁政，選擇而使子，子必勉之！夫仁政，必自經界始。經界不正，井地不鈞，穀祿不平。是故暴君汙吏必慢其經界。經界既正，分田制祿可坐而定也。夫滕壤地褊小，將為君子焉，將為野人焉。無君子莫治野人，無野人莫養君子。請野九一而助，國中什一使自賦。卿以下必有圭田，圭田五十畝。餘夫二十五畝。死徙無出鄉，鄉田同井。出入相友，守望相助，疾病相扶持，則百姓親睦。方里而井，井九百畝，其中為公田。八家皆私百畝，同養公田。公事畢，然後敢治私事，所以別野人也。此其大略也。若夫潤澤之，則在君與子矣。」 | ||
| The duke afterwards sent Bi Zhan to consult Mencius about the nine-squares system of dividing the land. Mencius said to him, 'Since your prince, wishing to put in practice a benevolent government, has made choice of you and put you into this employment, you must exert yourself to the utmost. Now, the first thing towards a benevolent government must be to lay down the boundaries. If the boundaries be not defined correctly, the division of the land into squares will not be equal, and the produce available for salaries will not be evenly distributed. On this account, oppressive rulers and impure ministers are sure to neglect this defining of the boundaries. When the boundaries have been defined correctly, the division of the fields and the regulation of allowances may be determined by you, sitting at your ease. Although the territory of Teng is narrow and small, yet there must be in it men of a superior grade, and there must be in it country-men. If there were not men of a superior grade, there would be none to rule the country-men. If there were not country-men, there would be none to support the men of superior grade. I would ask you, in the remoter districts, observing the nine-squares division, to reserve one division to be cultivated on the system of mutual aid, and in the more central parts of the kingdom, to make the people pay for themselves a tenth part of their produce. From the highest officers down to the lowest, each one must have his holy field, consisting of fifty mu. Let the supernumerary males have their twenty-five mu. On occasions of death, or removal from one dwelling to another, there will be no quitting the district. In the fields of a district, those who belong to the same nine squares render all friendly offices to one another in their going out and coming in, aid one another in keeping watch and ward, and sustain one another in sickness. Thus the people are brought to live in affection and harmony. A square li covers nine squares of land, which nine squares contain nine hundred mu. The central square is the public field, and eight families, each having its private hundred mu, cultivate in common the public field. And not till the public work is finished, may they presume to attend to their private affairs. This is the way by which the country-men are distinguished from those of a superior grade. Those are the great outlines of the system. Happily to modify and adapt it depends on the prince and you.' |
《禮記 - Liji》 | [Warring States (475 BC - 221 BC)] | Books referencing 《禮記》 Library Resources Source Related resources |
《大學 - Da Xue》 | English translation: James Legge [?] | Books referencing 《大學》 Library Resources |
| 6 | 大學: | 湯之盤銘曰：「茍日新，日日新，又日新。」《康誥》曰：「作新民。」《詩》曰：「周雖舊邦，其命惟新。」是故君子無所不用其極。 |
| Da Xue: | On the bathing tub of Tang, the following words were engraved: "If you can one day renovate yourself, do so from day to day. Yea, let there be daily renovation." In the Announcement to Kang, it is said, "To stir up the new people." In the Book of Poetry, it is said, "Although Zhou was an ancient state the ordinance which lighted on it was new." Therefore, the superior man in everything uses his utmost endeavors. |
《韓詩外傳 - Han Shi Wai Zhuan》 | [Western Han] 180 BC-120 BC | Books referencing 《韓詩外傳》 Library Resources |
《卷五》 | Books referencing 《卷五》 Library Resources |
| 5 | 卷五: | 造父、天下之善御者矣，無車馬，則無所見其能。羿、天下之善射者矣，無弓矢，則無所見其巧。彼大儒者、調一天下者也，無百里之地，則無所見其功。夫車固馬選，而不能致千里者、則非造父也。弓調矢直，而不能射遠中微，則非羿也。用百里之地，而不能調一天下，制四夷者，則非大儒也。彼大儒者、雖隱居窮巷陋室，無置錐之地，而王公不能與爭名矣；用百里之地，則千里國不與之爭勝矣；箠笞暴國，一齊天下，莫之能傾，是大儒之勳。其言有類，其行有禮，其舉事無悔，其持檢應變曲當，與時遷徙，與世偃仰，千舉萬變，其道一也，是大儒之稽也。故有俗人者、有俗儒者、有雅儒者、有大儒者。耳不聞學，行無正義，迷迷然以富利為隆，是俗人也。逢衣博帶，略法先王，而足亂世，術謬學雜，其衣冠言行，為已同於世俗，而不知其惡也，言談議說，已無異於老墨，而不知分，是俗儒者也。法先王，一制度，言行有大法，而明不能濟法教之所不及、聞見之所未至，知之為知之，不知為不知，內不自誣，外不誣人，以是尊賢敬法，而不敢怠傲焉，是雅儒者也。法先王，依禮義，以淺持博，以一行萬；苟有仁義之類，雖鳥獸若別黑白；倚物怪變，所未嘗聞見，卒然起一方，則舉統類以應之，無所疑；援法而度之，奄然如合符節，是大儒者也。故人主用俗人，則萬乘之國亡；用俗儒，則萬乘之國存；用雅儒，則千里之國安；用大儒，則百里之地久，而三年，天下諸侯為臣；用萬乘之國，則舉錯定於一朝之間。《詩》曰：「周雖舊邦，其命維新。」文王亦可謂大儒已矣。 |
《墨家 - Mohism》 | Related resources |
《墨子 - Mozi》 | [Spring and Autumn - Warring States] 490 BC-221 BC | Books referencing 《墨子》 Library Resources Introduction Source Related resources |
《卷八 - Book 8》 | Library Resources |
《明鬼下 - On Ghosts III》 | English translation: W. P. Mei [?] | Library Resources |
| 13 | 明鬼下: |
今執無鬼者之言曰：「先王之書，慎無一尺之帛，一篇之書，語數鬼神之有，重有重 之1，亦何書之 亦何書2有 之3哉？」子墨子曰：「《周書》、《大雅》有之，《大雅》曰：『文王在上，於昭于天，周雖舊邦，其命維新。有周不顯，帝命不時。文王陟降，在帝左右。穆穆文王，令問不已』。若鬼神無有，則文王既死，彼豈能在帝之左右哉？此吾所以知《周書》之鬼也。 |
| On Ghosts III: |
Those who deny the existence of spirits might say: "Among the books of the ancient kings not a foot of silk or a sheet is found which testifies to the existence of ghosts and spirits once and again. Then where are these testimonies?" Mozi replied: They are found (for instance) in the "Da Ya" of the books of Zhou. "Da Ya" tells: "The rule of King Wen over the people pleased Heaven. Although Zhou is an old country, it is newly commissioned bv Heaven. Zhou does not appear showy. The commission from God does not appear to be seasonable. King Wen reached high and low, he was on the left and the right of God. How active was King Wen! He dispensed his intelligent virtue without ceasing." If ghosts and spirits do not exist, then how could King Wen be "on the left and right of God" since he was already dead? Here we have a testimony of ghosts in the book of Zhou. 1. 之 : Inserted. |
《雜家 - Miscellaneous Schools》 | Related resources |
《淮南子 - Huainanzi》 | [Western Han (206 BC - 9)] | Books referencing 《淮南子》 Library Resources Source Related resources |
《繆稱訓》 | Books referencing 《繆稱訓》 Library Resources |
| 12 | 繆稱訓: | 今夫夜有求，與瞽師併，東方開，斯照矣。動而有益，則損隨之。故《易》曰：「剝之不可遂盡也。故受之以複。」積薄為厚，積卑為高，故君子日孳孳以成輝，小人日怏怏以至辱。其消息也，離朱弗能見也。文王聞善如不及，宿不善如不祥。非為日不足也，其憂尋推之也。故《詩》曰：「周雖舊邦，其命維新。」懷情抱質，天弗能殺，地弗能霾也。聲揚天地之間，配日月之光，甘樂之者也。苟向善，雖過無怨；苟不向善，雖忠來患。故怨人不如自怨，求諸人不如求諸己得也。聲自召也，貌自示也，名自命也，文自官也，無非己者。操銳以刺，操刃以擊，何怨乎人？故管子文錦也，雖醜登廟；子產練染也，美而不尊。虛而能滿，淡而有味，被褐懷玉者。故兩心不可以得一人，一心可以得百人。男子樹蘭，美而不芳，繼子得食，肥而不澤，情不相與往來也。 |
《呂氏春秋 - Lü Shi Chun Qiu》 | [Warring States] 247 BC-239 BC Lu Bu-wei | Books referencing 《呂氏春秋》 Library Resources Related resources |
《仲夏紀》 | Library Resources |
《古樂》 | Books referencing 《古樂》 Library Resources |
| 12 | 古樂: | 周文王處岐，諸侯去殷三淫而翼文王。散宜生曰：「殷可伐也。」文王弗許。周公旦乃作詩曰：「文王在上，於昭于天，周雖舊邦，其命維新」，以繩文王之德。 |
《經典文獻 - Ancient Classics》 | Related resources |
《詩經 - Book of Poetry》 | [Western Zhou (1046 BC - 771 BC)] | Books referencing 《詩經》 Library Resources Source Related resources |
《大雅 - Greater odes of the kingdom》 | Books referencing 《大雅》 Library Resources |
《文王之什 - Decade Of Wen Wang》 | Library Resources |
《文王 - Wen Wang》 | English translation: James Legge [?] | Books referencing 《文王》 Library Resources |
| 1 | 文王: |
文王在上、於昭于天。 周雖舊邦、其命維新。 有周不顯、帝命不時。 文王陟降、在帝左右。 |
| Wen Wang: |
King Wen is on high; Oh! bright is he in heaven. Although Zhou was an old country, The [favouring] appointment lighted on it recently. Illustrious was the House of Zhou, And the appointment of God came at the proper season. King Wen ascends and descends, On the left and the right of God. |
《漢代之後 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群書治要》 | [Tang] 631 | Library Resources |
《卷三》 | Library Resources |
《毛詩》 | Library Resources |
《大雅》 | Library Resources |
| 2 | 大雅: | 文王在上，於昭于天，在上，在民上也。於，歡辭也。昭，見，文王初為西伯，有功於民，其德著見於天，故天命之以為王也。周雖舊邦，其命惟新，乃新在文王也。濟濟多士，文王以寧，濟濟，多威儀也。商之孫子，其麗不億，上帝既命，侯于周服，麗，數也。商之孫子，其數不徒億，多言之也。至天已命文王之後，乃為君於周之九服之中，言衆之不如德也。侯服于周，天命靡常，則見天命之無常也。無常者，善則就之，惡則去之。殷士膚敏，祼將于京。殷士，殷侯也。膚，美也。敏，疾也。祼，灌鬯也。將，行也。殷之臣壯美而敏，來助周祭也。 |
《藝文類聚》 | [Tang] 624 | Library Resources |
《卷五十七》 | Library Resources |
《雜文部三》 | Library Resources |
《七》 | Library Resources |
| 10 | 七: | 《後漢張衡七辯》曰：無為先生，祖述列仙，背世絕俗，唯誦道篇，形虛年衰，志猶不遷，於是七辯謀焉。曰：無為先生，淹在幽隅，藏聲隱景，滅跡窮居，抑其不韙，盍往辯諸，乃階而就之。虛然子曰：樂國之都，設為閑館，工輸制匠，譎詭煥爛，重屋百層，連閣周漫，應門鏘鏘，華闕雙建，彫蟲肜綠，●虹蜿蜒，於是彈比翼，落鸝黃，加雙鶤，經鴛鴦，然後擢雲舫，觀中流，搴芙蓉，集芳洲，縱文身，摶潛鱗，探水玉，拔瓊根，收明月之照曜，玩赤瑕之璘豳，此宮室之麗也。子盍歸而處之乎。雕華子曰：玄清白醴，蒲陶醲●，嘉肴雜醢，三臡七菹，荔支黃甘，寒梨乾榛，沙餳石蜜，遠國儲珍，於是乃有芻豢腯牲，麋麛豹胎，飛鳧棲鷩，養之以時，審其齊和，適其辛酸，芳以薑椒，拂以桂蘭，會稽之菰，冀野之梁，珍羞雜遝，灼爍芳香，此滋味之麗也。子盍歸而食之。安存子曰：淮南清歌，燕餘材舞，列乎前堂，遞奏代敘，結鄭衛之遺風，揚流哇而脈激，楚鼙鼓吹，竽籟應律，金石合奏，妖冶邀會，觀者交目，衣解忘帶，於是樂中日晚，移即昏庭，美人妖服，變曲為清，改賦新詞，轉歌流聲，此音樂之麗也。子盍歸而聽諸。闕丘子曰：西施之徒，姿容脩嫮，弱顏回植，妍夸閑暇，形似削成，腰如束素，淑性窈窕，秀色美豔，鬢髮玄髻，光可以鑒，靨輔巧笑，清眸流眄，皓齒朱脣，的皪粲練，於是紅華曼理，遺芳酷烈，侍夕先生，同茲宴●，假明蘭燈，指圖觀列，蟬綿宜愧，夭紹紆折，此女色之麗也。子盍歸而從之。空桐子曰：交阯緅絺，筒中之紵，京城阿縞，譬之蟬羽，製為時服，以適寒暑，駟秀騏之駮駿，載軨獵之輶車，建采虹之長旃，系雌霓而為旗，逸駭飆於青丘，超廣漢而永逝，此輿服之麗也。子盍歸而乘之。依衛子曰：若夫赤松王喬，羨門安期，噓吸沆瀣，飲醴茹芝，駕應龍，戴行雲，桴弱水，越炎氛，覽八極，度天垠，上游紫宮，下棲崐崙，此神仙之麗也。子盍行而求之。先生乃興而言曰：吁美哉。吾子之誨，穆如清風，啟乃嘉猷，寔慰我心，矯然仰首，邪睨玄圃，軒臂矯翼，將飛未舉。髣無子曰：在我聖皇，躬勞至思，參天兩地，匪怠厥司，率由舊章，遵彼前謀，正邪理謬，靡有所疑，旁窺八索，仰鏡三墳，講禮習樂，儀則彬彬，是以英人底材，不賞而勸，學而不厭，教而不倦，於是二八之儔，列乎帝庭，揆事施教，地平天成，然後建明堂而班辟雍，和邦國而悅遠人，化明如日，下應如神，漢雖舊邦，其政惟新。而先生乃翻然迴面曰：君子一言，於是觀智，先民有言，談何容易，予雖蒙蔽，不敏指趣，敬授教命，敢不是務。魏陳王曹植七啟曰：玄微子隱於大荒之庭，飛遯離俗，澄神定靈，輕祿傲貴，與物無營，於是鏡機子聞而將往說焉。駕超野之駟，乘追風之輿，入乎泱漭之野，遂屆玄微子之所居，其居也。左激水，右高岑，背洞壑，對芳林，志飄飄焉。嶢嶢焉。似若狹六合，隘九州，若將飛而未逝，舉翼而中留。於是鏡機子順風而稱曰：予聞君子不遁世以遺名，智士不背時而滅勳，今子棄道藝之華，遺仁義之英，譬猶畫形於無象，造響於無聲。鏡機子曰：芳菰精稗，霜蓄露葵，玄熊素膚，肥豢膿肌，蟬翼之割，剖纖析微，累如疊縠，離若散雪，輕隨風飛，刃不轉切，山鵽斥鷃，珠翠之珍，搴芳蓮之巢龜，鱠西海之飛鱗，臛江東之潛鼉，●漢南之鳴鶉，乃有春清縹酒，康狄所營，應化即變，感氣而成，於是盛以翠鐏，酌以雕觴，浮蟣鼎沸，酷烈馨香，可以和神，可以娛腸，此肴饌之妙也。子能從我而食之乎。鏡機子曰：步光之劍，采藻繁縟，飾以文犀，彫以翠綠，綴以驪龍之珠，錯以荊山之玉，陸斷犀象，未足稱俊，隨波截鴻，水不漸刃，佩則結綠懸黎，寶之妙微，符彩煥爛，流景揚暉，黼黻之服，羅縠之裳，金華之舄，動趾遺光，此容飾之妙也。子能從我而服之乎。鏡機子曰：駕雲龍之飛駟，飾玉露之繁纓，垂宛虹之長綏，抗招搖之華旌，於是曳文狐，掩狡兔，梢鷫鷞，拂振鷺，當軌見藉，值足遇踐，飛軒電逝，獸隨輪轉，騰山赴壑，風厲飆舉，形不抗手，骨不隱拳，野無毛類，林無羽群，積獸如陵，飛翮成雲，於是駭鍾鳴鼓，收旌弛旆，駿騄齊驤，揚鑾飛沬，俯倚金較，仰撫翠蓋，雍容暇預，娛志方外，此羽獵之妙也。子能隨我而觀之乎。鏡機子曰：彤軒紫柱，文榱華梁，綺井含葩，金墀玉箱，溫房則冬服絺綌，清室則中夏含霜，華閣緣雲，飛陛陵虛，俯視流星，仰觀八隅，升龍攀而不逮，眇天際而高居，素水盈沼，叢木成林，飛翮陵高，鱗甲隱深，乃使任子垂釣，魏氏發機，芳餌沉水，輕繳弋飛，落翳雲之翔鳥，援九淵之靈龜，然後採菱華，擢水蘋，弄珠蚌，戲鮫人，諷漢廣之所詠，覿游女於水濱，燿神景於中沚，被輕縠之纖羅，遺芳烈而靖步，抗皓手而清歌。歌曰：望雲際兮有好仇，天路長兮往無由，佩蘭蕙兮為誰脩，此宮觀之妙也。子能從我而居之乎。鏡機子曰：既遊觀中原，逍遙閑宮，情放志蕩，淫樂未終，亦將有才人妙妓，遺世超俗，揚北里之流聲，紹陽阿之妙曲，爾乃御文軒，臨彤庭，琴瑟交彈，左箎右笙，然後姣人，乃被文縠之華褂，振輕綺之飄颻，戴金搖之熠爍，揚翠羽之雙翹，翻爾鴻翥，濈然鳧沒，縱輕軀以迅赴，影追形而不逮，為歡未泄，白日西頹，樂散變飾，微步中閨，玄眉弛兮鉛華落，收亂髮兮拂蘭澤，紅顏既笑，睇盻流光，時與吾子，攜手同行，踐飛除，即閑房，華燭爛，羅幬張，動朱脣，發清商，九秋之夕，為歡未央，此聲色之妙也。子能從我而遊之乎。鏡機子曰：余聞君子樂奮節以顯義，列士甘危軀以成仁，重氣輕命，感分忘身，故田光伏劍於北燕，公叔畢命於西秦。辭未終而玄微子曰：善。鏡機子曰：此乃遊俠之徒耳，若夫田文無忌之疇，乃上古之俊公子也。皆飛仁揚義，騰躍道藝，遊心無方，抗志雲際，凌轢諸侯，驅馳當世，揮袂則九野生風，慷慨則氣成虹蜺，吾子當此之時，豈能從我而友之乎。鏡機子曰：時有聖宰，翼帝霸世，同量乾坤，等明日月，玄化參辰，與靈合契，越隆平於殷周，踵羲皇而齊泰，顯朝惟清，皇道遐均，民望如草，我澤如春，是以俊乂來仕，觀國之光，故甘露紛而晨降，景星宵而舒光，觀遊龍於神淵，聆鳴鳳於高岡，然主上猶以沉恩之未廣，懼聲教之未厲，採英奇於仄陋，宣皇明於巖穴，此甯子商歌之秋，而呂望所以投綸而逝也。於是玄微子攘袂而興曰：偉哉言乎。令予廓然，身輕若飛，願反初服，從子而歸。 |
《卷七十三》 | Library Resources |
《雜器物部》 | Library Resources |
《盤》 | Library Resources |
| 3 | 盤: | 《康誥》曰：作新民，詩云，周雖舊邦，其命惟新，是故君子無所不用其極。盤銘，刻戒於盤，極猶盡也。君子新其德，盡其心力，不有餘也。 |
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