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| Scope: Ancient Classics Request type: Paragraph |
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《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》 | English translation: James Legge [?] | 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 |
| 7 | 文王: |
命之不易、無遏爾躬。 宣昭義問、有虞殷自天。 上天之載、無聲無臭。 儀刑文王、萬邦作孚。 |
| Wen Wang: |
The appointment is not easily [preserved], Do not cause your own extinction. Display and make bright your righteousness and name, And look at [the fate of] Yin in the light of Heaven. The doings of High Heaven, Have neither sound nor smell. Take your pattern from king Wen, And the myriad regions will repose confidence in you. |
《蕩之什 - Decade Of Dang》 | Library Resources |
《蕩 - Dang》 | English translation: James Legge [?] | Books referencing 《蕩》 Library Resources |
| 3 | 蕩: |
文王曰咨、咨女殷商。 而秉義類、彊禦多懟。 流言以對、寇攘式內。 侯作侯祝、靡屆靡究 。 |
| Dang: |
King Wen said, 'Alas! Alas! you [sovereign of] Yin-shang, You ought to employ such as are good, But [you employ instead] violent oppressors, who cause many dissatisfactions. They respond to you with baseless stories, And [thus] robbers and thieves are in your court. Thence come oaths and curses, Without limit, without end. ' | |
| 5 | 蕩: |
文王曰咨、咨女殷商。 天不湎爾以酒、不義從式。 既愆爾止、靡明靡晦。 式號式呼、俾晝作夜。 |
| Dang: |
King Wen said, 'Alas! Alas! you [sovereign of] Yin-shang, It is not Heaven that flushes your face with spirits, So that you follow what is evil and imitate it. You go wrong in all your conduct; You make no distinction between the light and the darkness; But amid clamour and shouting, You turn the day into night. ' |
《尚書 - Shang Shu》 | [Spring and Autumn (772 BC - 476 BC)] English translation: James Legge [?] | Books referencing 《尚書》 Library Resources Source Related resources |
《虞書 - Yu Shu》 | Books referencing 《虞書》 Library Resources |
《皋陶謨 - Counsels of Gao-yao》 | English translation: James Legge [?] | Books referencing 《皋陶謨》 Library Resources |
| 2 | 皋陶謨: | 皋陶曰：「都！亦行有九德，亦言其人有德，乃言曰，載采采。」 |
| Counsels of Gao-yao: | Gao-Yao said, 'Oh! there are in all nine virtues to be discovered in conduct, and when we say that a man possesses (any) virtue, that is as much as to say he does such and such things.' | |
| 禹曰：「何？」 | ||
| Yu asked, 'What (are the nine virtues)?' | ||
| 皋陶曰：「寬而栗。柔而立，愿而恭，亂而敬，擾而毅，直而溫，簡而廉，剛而塞，彊而義，彰厥有常。吉哉！日宣三德，夙夜浚明有家。日嚴祗敬六德，亮采有邦，翕受敷施。九德咸事，俊乂在官。百僚師師，百工惟時。撫于五辰，庶績其凝。無教逸欲。有邦兢兢業業，一日二日萬幾。無曠庶官，天工人其代之。天敘有典，勑我五典五惇哉！天秩有禮，自我五禮有庸哉！同寅協恭和衷哉！天命有德，五服五章哉！天討有罪，五刑五用哉！政事懋哉懋哉！天聰明，自我民聰明，天明畏自我民明威。達于上下，敬哉有土。」 | ||
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Gao-Yao replied, 'Affability combined with dignity; mildness combined with firmness; bluntness combined with respectfulness; aptness for government combined with reverent caution; docility combined with boldness; straightforwardness combined with gentleness; an easy negligence combined with discrimination; boldness combined with sincerity; and valour combined with righteousness. (When these qualities are) displayed, and that continuously, have we not the good (officer)? When there is a daily display of three (of these) virtues, their possessor could early and late regulate and brighten the clan (of which he was made chief). When there is a daily severe and reverent cultivation of six of them, their possessor could brilliantly conduct the affairs of the state (with which he was invested). When (such men) are all received and advanced, the possessors of those nine virtues will be employed in (the public) service. The men of a thousand and men of a hundred will be in their offices; the various ministers will emulate one another; all the officers will accomplish their duties at the proper times, observant of the five seasons (as the several elements predominate in them) - and thus their various duties will be fully accomplished. Let not (the Son of Heaven) set to the holders of states the example of indolence or dissoluteness. Let him be wary and fearful, (remembering that) in one day or two days there may occur ten thousand springs of things. Let him not have his various officers cumberers of their places. The work is Heaven's; men must act for it! From Heaven are the (social) relationships with their several duties; we are charged with (the enforcement of) those five duties - and lo! we have the five courses of honourable conduct. From Heaven are the (social) distinctions with their several ceremonies; from us come the observances of those five ceremonies - and lo! they appear in regular practice. When (sovereign and ministers show) a common reverence and united respect for these, lo! the moral nature (of the people) is made harmonious. Heaven graciously distinguishes the virtuous - are there not the five habiliments, five decorations of them? Heaven punishes the guilty - are there not the five punishments, to be severally used for that purpose? The business of government! - ought we not to be earnest in it? ought we not to be earnest in it? Heaven hears and sees as our people hear and see; Heaven brightly approves and displays its terrors as our people brightly approve and would awe - such connexion is there between the upper and lower (worlds). How reverent ought the masters of territories to be!' |
《商書 - Shang Shu》 | English translation: James Legge [?] | Books referencing 《商書》 Library Resources |
《仲虺之誥 - Announcement of Zhong-hui》 | English translation: James Legge [?] | Books referencing 《仲虺之誥》 Library Resources |
| 2 | 仲虺之誥: | 仲虺乃作誥，曰：「嗚呼！惟天生民有欲，無主乃亂，惟天生聰明時乂，有夏昏德，民墜塗炭，天乃錫王勇智，表正萬邦，纘禹舊服。茲率厥典，奉若天命。夏王有罪，矯誣上天，以布命于下。帝用不臧，式商受命，用爽厥師。簡賢附勢，寔繁有徒。肇我邦于有夏，若苗之有莠，若粟之有秕。小大戰戰，罔不懼于非辜。矧予之德，言足聽聞。惟王不邇聲色，不殖貨利。德懋懋官，功懋懋賞。用人惟己，改過不吝。克寬克仁，彰信兆民。乃葛伯仇餉，初征自葛，東征，西夷怨；南征，北狄怨，曰：『奚獨後予？』攸徂之民，室家相慶，曰：『徯予后，后來其蘇。』民之戴商，厥惟舊哉！佑賢輔德，顯忠遂良，兼弱攻昧，取亂侮亡，推亡固存，邦乃其昌。德日新，萬邦惟懷；志自滿，九族乃離。王懋昭大德，建中于民，以義制事，以禮制心，垂裕後昆。予聞曰：『能自得師者王，謂人莫已若者亡。好問則裕，自用則小』。嗚呼！慎厥終，惟其始。殖有禮，覆昏暴。欽崇天道，永保天命。」 |
| Announcement of Zhong-hui:...: |
On this Zhong-hui made the following announcement: 'Oh! Heaven gives birth to the people with (such) desires. that without a ruler they must fall into all disorders; and Heaven again gives birth to the man of intelligence to regulate them. The sovereign of Xia had his virtue all-obscured, and the people were (as if they had fallen) amid mire and (burning) charcoal. Heaven hereupon gifted (our) king with valour and prudence, to serve as a sign and director to the myriad regions, and to continue the old ways of Yu. You are now (only) following the proper course, honouring and obeying the appointment of Heaven. The king of Xia was an offender, falsely and calumniously alleging the sanction of supreme Heaven, to spread abroad his commands among the people. On this account God viewed him with disapprobation, caused our Shang to receive his appointment, and employed (you) to enlighten the multitudes (of the people).' 'Contemners of the worthy and parasites of the powerful, many such followers he had indeed: (but) from the first our country was to the sovereign of Xia like weeds among the springing corn, and blasted grains among the good. (Our people), great and small, were in constant apprehension, fearful though they were guilty of no crime. How much more was this the case, when our (prince's) virtues became a theme (eagerly) listened to! Our king did not approach to (dissolute) music and women; he did not seek to accumulate property and wealth. To great virtue he gave great offices, and to great merit great rewards. He employed others as if (their excellences) were his own; he was not slow to change his errors. Rightly indulgent and rightly benevolent, from the display, (of such virtue), confidence was reposed in him by the millions of the people. 'When the earl of Ge showed his enmity to the provision-carriers, the work of punishment began with Ge. When it went on in the east, the wild tribes of the west murmured; when it went on in the south, those of the north murmured: they said, "Why does he make us alone the last?" To whatever people he went, they congratulated one another in their families, saying, "We have waited for our prince; our prince is come, and we revive." The people's honouring our Shang is a thing of long existence.' 'Show favour to the able and right-principled (among the princes), and aid the virtuous; distinguish the loyal, and let the good have free course. Absorb the weak, and punish the wilfully blind; take their states from the disorderly, and deal summarily with those going to ruin. When you (thus) accelerate the end of what is (of itself) ready to perish, and strengthen what is itself strong to live, how will the states all flourish! When (a sovereign's) virtue is daily being renewed, he is cherished throughout the myriad regions; when his mind is full (only) of himself, he is abandoned by the nine branches of his kindred. Exert yourself, O king, to make your virtue (still more) illustrious, and set up (the standard of) the Mean before the people. Order your affairs by righteousness; order your heart by propriety - so shall you transmit a grand example to posterity. I have heard the saying, "He who finds instructors for himself, comes to the supreme dominion; he who says that others are not equal to himself, comes to ruin. He who likes to put questions, becomes enlarged; he who uses only his own views, becomes smaller (than he was)." Oh! he who would take care for the end must be attentive to the beginning. There is establishment for the observers of propriety, and overthrow for the blinded and wantonly indifferent. To revere and honour the path prescribed by Heaven is the way ever to preserve the favouring appointment of Heaven.' |
《太甲上 - Tai Jia I》 | Books referencing 《太甲上》 Library Resources |
| 3 | 太甲上: | 王未克變。伊尹曰：「茲乃不義，習與性成。予弗狎于弗順，營于桐宮，密邇先王其訓，無俾世迷。王徂桐宮居憂，克終允德。」 |
| Tai Jia I: | The king was not yet able to change (his course). Yin said (to himself), 'This is (real) unrighteousness, and is becoming by practice (a second) nature. I cannot bear to be near (so) disobedient (a person). I will build (a place) in the palace at Tong, where he can be in silence near (the grave of) the former king. This will be a lesson which will keep him from going astray all his life.' The king went (accordingly) to the palace at Tong, and dwelt during the period of mourning. In the end he became sincerely virtuous. |
《高宗肜日 - Day of the Supplementary Sacrifice to Gao Zong》 | English translation: James Legge [?] | Books referencing 《高宗肜日》 Library Resources |
| 1 | 高宗肜日: | 高宗肜日，越有雊雉。祖己曰：「惟先格王，正厥事。」乃訓于王。曰：「惟天監下民，典厥義。降年有永有不永，非天夭民，民中絕命。民有不若德，不聽罪。天既孚命正厥德，乃曰：『其如台？』嗚呼！王司敬民，罔非天胤，典祀無豐于昵。」 |
| Day of the Supplementary...: | On the day of the supplementary sacrifice of Gao Zong, there appeared a crowing pheasant. Zu Ji said, 'To rectify this affair, the king must first be corrected.' He delivered accordingly a lesson to the king, saying, 'In its inspection of men below, Heaven's first consideration is of their righteousness, and it bestows on them (accordingly) length of years or the contrary. It is not Heaven that cuts short men's lives; they bring them to an end themselves. Some men who have not complied with virtue will yet not acknowledge their offences, and when Heaven has by evident tokens charged them to correct their conduct, they still say, "What are these things to us?" Oh! our Majesty's business is to care reverently for the people. And all (your ancestors) were the heirs of (the kingdom by the gift of Heaven; in attending to the sacrifices (to them), be not so excessive in those to your father.' |
《周書 - Zhou Shu》 | English translation: James Legge [?] | Library Resources |
《泰誓上 - Great Declaration I》 | Books referencing 《泰誓上》 Library Resources |
| 1 | 泰誓上: | 惟十有三年春，大會于孟津。王曰：「嗟！我友邦塚君越我御事庶士，明聽誓。 |
| Great Declaration I: | In the spring of the thirteenth year there was a great assembly at Meng-jin. The king said, 'Ah! ye hereditary rulers of my friendly states, and all ye my officers, managers of my affairs, hearken clearly to my declaration. | |
| 惟天地萬物父母，惟人萬物之靈。但聰明，作元后，元后作民父母。今商王受，弗敬上天，降災下民。沈湎冒色，敢行暴虐，罪人以族，官人以世，惟宮室、台榭、陂池、侈服，以殘害于爾萬姓。焚炙忠良，刳剔孕婦。皇天震怒，命我文考，肅將天威，大勳未集。 | ||
| 'Heaven and earth is the parent of all creatures; and of all creatures man is the most highly endowed. The sincerely intelligent (among men) becomes the great sovereign; and the great sovereign is the parent of the people. But now, Shou, the king of Shang, does not reverence Heaven above, and inflicts calamities on the people below. Abandoned to drunkenness and reckless in lust, he has dared to exercise cruel oppression. He has extended the punishment of offenders to all their relatives. He has put men into offices on the hereditary principle. He has made it his pursuit to have palaces, towers, pavilions, embankments, ponds, and all other extravagances, to the most painful injury of you, the myriads of the people. He has burned and roasted the loyal and good. He has ripped up pregnant women. Great Heaven was moved with indignation, and charged my deceased father Wen to display its terrors; but (he died) before the work was completed. | ||
| 肆予小子發，以爾友邦塚君，觀政于商。惟受罔有悛心，乃夷居，弗事上帝神祇，遺厥先宗廟弗祀。犧牲粢盛，既于凶盜。乃曰：『吾有民有命！』罔懲其侮。 | ||
| 'On this account, I, Fa, the little child, have by means of you, the hereditary rulers of my friendly states, contemplated the government of Shang; but Shou has no repentant heart. He sits squatting on his heels, not serving God nor the spirits of heaven and earth, neglecting also the temple of his ancestors, and not sacrificing in it. The victims and the vessels of millet all become the prey of wicked robbers, and still he says, "The people are mine; the (heavenly) appointment is mine," never trying to correct his contemptuous mind. | ||
| 天佑下民，作之君，作之師，惟其克相上帝，寵綏四方。有罪無罪，予曷敢有越厥志？ | ||
| 'Heaven, for the help of the inferior people, made for them rulers, and made for them instructors, that they might be able to be aiding to God, and secure the tranquillity of the four quarters (of the kingdom). In regard to who are criminals and who are not, how dare I give any allowance to my own wishes? | ||
| 同力，度德；同德，度義。受有臣億萬，惟億萬心；予有臣三千，惟一心。商罪貫盈，天命誅之。予弗順天，厥罪惟鈞。 | ||
| '"Where the strength is the same, measure the virtue of the parties; where the virtue is the same, measure their righteousness." Shou has hundreds of thousands and myriads of officers, but they have hundreds of thousands and myriads of minds; I have (but) three thousand officers, but they have one mind. The iniquity of Shang is full. Heaven gives command to destroy it. If I did not obey Heaven, my iniquity would be as great. | ||
| 予小子夙夜祗懼，受命文考，類于上帝，宜于塚土，以爾有眾，厎天之罰。天矜于民，民之所欲，天必從之。爾尚弼予一人，永清四海，時哉弗可失！」 | ||
| 'I, the little child, early and late am filled with apprehensions. I have received the command of my deceased father Wen; I have offered special sacrifice to God; I have performed the due services to the great earth; and I lead the multitude of you to execute the punishment appointed by Heaven. Heaven compassionates the people. What the people desire, Heaven will be found to give effect to. Do you aid me, the One man, to cleanse for ever (all within) the four seas. Now is the time! It should not be lost.' |
《武成 - Successful Completion of the War》 | English translation: James Legge [?] | Books referencing 《武成》 Library Resources |
| 3 | 武成: | 既戊午，師逾孟津。癸亥，陳于商郊，俟天休命。甲子昧爽，受率其旅若林，會于牧野。罔有敵于我師，前徒倒戈，攻于後以北，血流漂杵。一戎衣，天下大定。乃反商政，政由舊。釋箕子囚，封比干墓，式商容閭。散鹿臺之財，發鉅橋之粟，大賚于四海，而萬姓悅服。 |
| Successful Completion of the...: | On the day Wu-wu, the army crossed the ford of Meng, and on Gui-hai it was drawn up in array in the borders of Shang, waiting for the gracious decision of Heaven. On Jia-zi, at early dawn, Shou led forward his troops, (looking) like a forest, and assembled them in the wild of Mu. But they offered no opposition to our army. Those in the front inverted their spears, and attacked those behind them, till they fled; and the blood flowed till it floated the pestles of the mortars. Thus did (king Wu) once don his armour, and the kingdom was grandly settled. He overturned the (existing) rule of Shang, and made government resume its old course. He delivered the count of Qi from prison, and raised a mound over the grave of Bi-gan. He bowed forward to the cross-bar of his carriage at the gate of Shang Rong's village. He dispersed the treasures of the Stag Tower, and distributed the grain of Ju-qiao, thus conferring great gifts on all within the four seas, so that the people joyfully submitted to him. | |
| 列爵惟五，分土惟三。建官惟賢，位事惟能。重民五教，惟食、喪、祭。惇信明義，崇德報功。垂拱而天下治。 | ||
| He arranged the nobles in five orders, assigning the territories to them according to a threefold scale. He gave offices only to the worthy, and employments only to the able. He attached great importance to the people's being taught the duties of the five relations of society, and to measures for ensuring a sufficient supply of food, attention to the rites of mourning, and to sacrifices. He showed the reality of his truthfulness, and proved clearly his righteousness. He honoured virtue, and rewarded merit. Then he had only to let his robes fall down, and fold his hands, and the kingdom was orderly ruled. |
《洪範 - Great Plan》 | English translation: James Legge [?] | Books referencing 《洪範》 Library Resources |
| 7 | 洪範: | 五、皇極：皇建其有極。斂時五福，用敷錫厥庶民。惟時厥庶民于汝極。錫汝保極：凡厥庶民，無有淫朋，人無有比德，惟皇作極。凡厥庶民，有猷有為有守，汝則念之。不協于極，不罹于咎，皇則受之。而康而色，曰：『予攸好德。』汝則錫之福。時人斯其惟皇之極。無虐煢獨而畏高明，人之有能有為，使羞其行，而邦其昌。凡厥正人，既富方谷，汝弗能使有好于而家，時人斯其辜。于其無好德，汝雖錫之福，其作汝用咎。無偏無陂，遵王之義；無有作好，遵王之道；無有作惡，尊王之路。無偏無黨，王道蕩蕩；無黨無偏，王道平平；無反無側，王道正直。會其有極，歸其有極。曰：皇，極之敷言，是彝是訓，于帝其訓，凡厥庶民，極之敷言，是訓是行，以近天子之光。曰：天子作民父母，以為天下王。 |
| Great Plan: |
v. 'Fifth, of royal perfection. The sovereign, having established (in himself) the highest degree and pattern of excellence, concentrates in his own person the five (sources of) happiness, and proceeds to diffuse them, and give them to the multitudes of the people. Then they, on their part, embodying your perfection, will give it (back) to you, and secure the preservation of it. Among all the multitudes of the people there will be no unlawful confederacies, and among men (in office) there will be no bad and selfish combinations; let the sovereign establish in (himself) the highest degree and pattern of excellence. Among all the multitudes of the people there will be those who have ability to plan and to act, and who keep themselves (from evil) - do you keep such in mind; and there will be those who, not coming up to the highest point of excellence, yet do not involve themselves in evil - let the sovereign receive such. And when a placid satisfaction appears in their countenances, and they say, "Our love is fixed on virtue," do you then confer favours on them; those men will in this way advance to the perfection of the sovereign. Do not let him oppress the friendless and childless, nor let him fear the high and distinguished. When men (in office) have ability and administrative power, let them be made still more to cultivate their conduct; and the prosperity of the country will be promoted. All (such) right men, having a competency, will go on in goodness. If you cannot cause them to have what they love in their families, they will forthwith proceed to be guilty of crime. As to those who have not the love of virtue, although you confer favours (and emoluments) on them, they will (only) involve you in the guilt of employing the evil. Without deflection, without unevenness, Pursue the royal righteousness. Without selfish likings, Pursue the royal way. Without selfish dislikings, Pursue the royal path. Avoid deflection, avoid partiality; Broad and long is the royal way. Avoid partiality, avoid deflection; Level and easy is the royal way. Avoid perversity, avoid one-sidedness; Correct and straight is the royal way. (Ever) seek for this perfect excellence, (Ever) turn to this perfect excellence. He went on to say, 'This amplification of the royal perfection contains the unchanging (rule), and is the (great) lesson; yea, it is the lesson of God. All the multitudes of the people, instructed in this amplification of the perfect excellence, and carrying it into practice, will thereby approximate to the glory of the Son of Heaven, and say, "The Son of Heaven is the parent of the people, and so becomes the sovereign of all under the sky."' |
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