Ancient Classics - 沒 - Chinese Text Project

《漸漸之石 - Jian Jian Zhi Shi》

English translation: James Legge ^[?]

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2 Jump to dictionary Show parallel passages	漸漸之石:	漸漸之石、維其卒矣。山川悠遠、曷其沒矣。武人東征、不遑出矣。
	Jian Jian Zhi Shi:	Those frowning rocks, - How they crown the heights! Over such a distance of hills and streams, When shall we have completed our march? The warrior, in charge of the expedition to the east, Has no leisure [to think] how he wll withdraw.

《尚書 - Shang Shu》

[Spring and Autumn (772 BC - 476 BC)] English translation: James Legge ^[?]

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[Also known as: 《書》, 《書經》, "The Classic of History", "The Book of Documents"]

《商書 - Shang Shu》

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《伊訓 - Instructions of Yi》

English translation: James Legge ^[?]

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伊訓:

成湯既沒，太甲元年，伊尹作《》、《肆命》、《徂后》。

《周書 - Zhou Shu》

English translation: James Legge ^[?]

《蔡仲之命 - Charge to Zhong of Cai》

English translation: James Legge ^[?]

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蔡仲之命:

蔡叔既沒，王命蔡仲，踐諸侯位，作《》。

《周官 - Officers of Zhou》

English translation: James Legge ^[?]

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周官:

周公在豐，將沒，欲葬成周。公薨，成王葬于畢，告周公，作《亳姑》。

《君陳 - Jun-chen》

English translation: James Legge ^[?]

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君陳:

周公既沒，命君陳分正東郊成周，作《》。

《周易 - Book of Changes》
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[Western Zhou (1046 BC - 771 BC)]

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[Also known as: 《易》, "I Ching", "Yi Jing"]

《繫辭下 - Xi Ci II》

English translation: James Legge ^[?]

[Also known as: "The Great Treatise II"]

2 Jump to dictionary Show parallel passages	繫辭下:	古者包犧氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文，與地之宜，近取諸身，遠取諸物，於是始作八卦，以通神明之德，以類萬物之情。
	Xi Ci II:	Anciently, when Bao-xi had come to the rule of all under heaven, looking up, he contemplated the brilliant forms exhibited in the sky, and looking down he surveyed the patterns shown on the earth. He contemplated the ornamental appearances of birds and beasts and the (different) suitabilities of the soil. Near at hand, in his own person, he found things for consideration, and the same at a distance, in things in general. On this he devised the eight trigrams, to show fully the attributes of the spirit-like and intelligent (operations working secretly), and to classify the qualities of the myriads of things.
Jump to dictionary Show parallel passages		作結繩而為罔罟，以佃以漁，蓋取諸離。
		He invented the making of nets of various kinds by knitting strings, both for hunting and fishing. The idea of this was taken, probably, from Lu (the third trigram, and thirtieth hexagram).
Jump to dictionary Show parallel passages		包犧氏沒，神農氏作，斲木為耜，揉木為耒，耒耨之利，以教天下，蓋取諸益。
		On the death of Bao-xi, there arose Shen-nong (in his place). He fashioned wood to form the share, and bent wood to make the plough-handle. The advantages of ploughing and weeding were then taught to all under heaven. The idea of this was taken, probably, from Yi (the forty-second hexagram).
Jump to dictionary Show parallel passages		日中為市，致天下之民，聚天下之貨，交易而退，各得其所，蓋取諸噬嗑。
		He caused markets to be held at midday, thus bringing together all the people, and assembling in one place all their wares. They made their exchanges and retired, every one having got what he wanted. The idea of this was taken, probably, from Shi He (the twenty-first hexagram).
Jump to dictionary Show parallel passages		神農氏沒，黃帝、堯、舜氏作，通其變，使民不倦，神而化之，使民宜之。易窮則變，變則通，通則久。是以自天祐之，吉无不利，黃帝、堯、舜垂衣裳而天下治，蓋取諸乾坤。
		After the death of Shen-nong, there arose Huang Di, Yao, and Shun. They carried through the (necessarily occurring) changes, so that the people did (what was required of them) without being wearied; yea, they exerted such a spirit-like transformation, that the people felt constrained to approve their (ordinances) as right. When a series of changes has run all its course, another change ensues. When it obtains free course, it will continue long. Hence it was that 'these (sovereigns) were helped by Heaven; they had good fortune, and their every movement was advantageous.' Huang Di, Yao, and Shun (simply) wore their upper and lower garments (as patterns to the people), and good order was secured all under heaven. The idea of all this was taken, probably, from Qian and Kun (the first and eighth trigrams, or the first and second hexagrams).
Jump to dictionary Show parallel passages		刳木為舟，剡木為楫，舟楫之利，以濟不通，致遠以利天下，蓋取諸渙。
		They hollowed out trees to form canoes; they cut others long and thin to make oars. Thus arose the benefit of canoes and oars for the help of those who had no means of intercourse with others. They could now reach the most distant parts, and all under heaven were benefited. The idea of this was taken, probably, from Huan (the fifty-ninth hexagram).
Jump to dictionary Show parallel passages		服牛乘馬，引重致遠，以利天下，蓋取諸隨。
		They used oxen (in carts) and yoked horses (to chariots), thus providing for the carriage of what was heavy, and for distant journeys - thereby benefiting all under the sky. The idea of this was taken, probably, from Sui (the seventeenth hexagram).
Jump to dictionary Show parallel passages		重門擊柝，以待暴客，蓋取諸豫。
		They made the (defence of the) double gates, and (the warning of) the clapper, as a preparation against the approach of marauding visitors. The idea of this was taken, probably, from Yu (the sixteenth hexagram).
Jump to dictionary Show parallel passages		斷木為杵，掘地為臼，臼杵之利，萬民以濟，蓋取諸小過。
		They cut wood and fashioned it into pestles; they dug in the ground and formed mortar's. Thus the myriads of the people received the benefit arising from the use of the pestle and mortar. The idea of this was taken, probably, from Xiao Guo (the sixty-second hexagram).
Jump to dictionary Show parallel passages		弦木為弧，剡木為矢，弧矢之利，以威天下，蓋取諸睽。
		They bent wood by means of string so as to form bows, and sharpened wood so as to make arrows. This gave the benefit of bows and arrows, and served to produce everywhere a feeling of awe. The idea of this was taken, probably, from Kui (the thirty-eighth hexagram).
Jump to dictionary Show parallel passages		上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，蓋取諸大壯。
		In the highest antiquity they made their homes (in winter) in caves, and (in summer) dwelt in the open country. In subsequent ages, for these the sages substituted houses, with the ridge-beam above and the projecting roof below, as a provision against wind and rain. The idea of this was taken, probably, from Da Zhuang (the thirty-fourth hexagram).
Jump to dictionary Show parallel passages		古之葬者，厚衣之以薪，葬之中野，不封不樹，喪期无數。後世聖人易之以棺槨，蓋取諸大過。
		When the ancients buried their dead, they covered the body thickly with pieces of wood, having laid it in the open country. They raised no mound over it, nor planted trees around; nor had they any fixed period for mourning. In subsequent ages the sages substituted for these practices the inner and outer coffins. The idea of this was taken, probably, from Da Guo (the twenty-eighth hexagram).
Jump to dictionary Show parallel passages		上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸夬。
		In the highest antiquity, government was carried on successfully by the use of knotted cords (to preserve the memory of things). In subsequent ages the sages substituted for these written characters and bonds. By means of these (the doings of) all the officers could be regulated, and (the affairs of) all the people accurately examined. The idea of this was taken, probably, from Guai (the forty-third hexagram).

《楚辭 - Chu Ci》
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[Warring States (475 BC - 221 BC)]

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《九章》

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《懷沙》

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懷沙:

亂曰：
浩浩沅﹑湘，分流汨兮。
脩路幽蔽，道遠忽兮。
曾吟恆悲，永歎慨兮。
世既莫吾知，人心不可謂兮。
懷質抱情，獨無正兮。
伯樂既沒，驥焉程兮？
萬民之生，各有所錯兮。
定心廣志，余何畏懼兮？
曾傷爰哀，永歎喟兮。
世溷濁莫吾知，人心不可謂兮。
知死不可讓，願勿愛兮。
明告君子，吾將以為類兮。

《昔往日》

昔往日:

惜往日之曾信兮，受命詔以昭詩。
奉先功以照下兮，明法度之嫌疑。
國富強而法立兮，屬貞臣而日娭。
秘密事之載心兮，雖過失猶弗治。
心純庬而不泄兮，遭讒人而嫉之。
君含怒而待臣兮，不清澈其然否。
蔽晦君之聰明兮，虛惑誤又以欺。
弗參驗以考實兮，遠遷臣而弗思。
信讒諛之溷濁兮，盛氣志而過之。
何貞臣之無罪兮，被離謗而見尤。
慚光景之誠信兮，身幽隱而備之。
臨沅湘之玄淵兮，遂自忍而沈流。
卒沒身而絕名兮，惜壅君之不昭。
君無度而弗察兮，使芳草為藪幽。
焉舒情而抽信兮，恬死亡而不聊。
獨鄣壅而蔽隱兮，使貞臣為無由。
聞百裡之為虜兮，伊尹烹於庖廚。
呂望屠於朝歌兮，甯戚歌而飯牛。
不逢湯武與桓繆兮，世孰雲而知之。
吳信讒而弗味兮，子胥死而後憂。
介子忠而立枯兮，文君寤而追求。
封介山而為之禁兮，報大德之優游。
思久故之親身兮，因縞素而哭之。
或忠信而死節兮，或訑謾而不疑。
弗省察而按實兮，聽讒人之虛辭。
芳與澤其雜糅兮，孰申旦而別之？
何芳草之早殀兮，微霜降而下戒。
諒聰不明而蔽壅兮，使讒諛而日得。
自前世之嫉賢兮，謂蕙若其不可佩。
妒佳冶之芬芳兮，嫫母姣而自好。
雖有西施之美容兮，讒妒入以自代。
願陳情以白行兮，得罪過之不意。
情冤見之日明兮，如列宿之錯置。
乘騏驥而馳騁兮，無轡銜而自載；
乘氾泭以下流兮，無舟楫而自備。
背法度而心治兮，闢與此其無異。
寧溘死而流亡兮，恐禍殃之有再。
不畢辭而赴淵兮，惜壅君之不識。

《七諫》

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《初放》

初放:

平生於國兮，長於原野。
言語訥譅兮，又無彊輔。
淺智褊能兮，聞見又寡。
數言便事兮，見怨門下。
王不察其長利兮，卒見棄乎原野。
伏念思過兮，無可改者。
群眾成朋兮，上浸以惑。
巧佞在前兮，賢者滅息。
堯、舜聖已沒兮，孰為忠直？
高山崔巍兮，水流湯湯。
死日將至兮，與麋鹿如坑。
塊兮鞠，當道宿，舉世皆然兮，余將誰告？
斥逐鴻鵠兮，近習鴟梟，斬伐橘柚兮，列樹苦桃。
便娟之修竹兮，寄生乎江潭。
上葳蕤而防露兮，下泠泠而來風。
孰知其不合兮？
若竹柏之異心。
往者不可及兮，來者不可待。
悠悠蒼天兮，莫我振理。
竊怨君之不寤兮，吾獨死而後已。

《哀命》