| | 堯典: |
帝曰：「咨！四岳。朕在位七十載，汝能庸命，巽朕位？」岳曰：「否德忝帝位。」曰：「明明揚側陋。」師錫帝曰：「有鰥在下，曰虞舜。」帝曰：「俞？予聞，如何？」岳曰：「瞽子，父頑，母嚚，象傲；克諧以孝，烝烝乂，不格姦。」帝曰：「我其試哉！女于時，觀厥刑于二女。」釐降二女于媯汭，嬪于虞。帝曰：「欽哉！」 |
| Canon of Yao: |
The Di said, 'Ho! (President of) the Four Mountains, I have been on the throne seventy years. You can carry out my commands - I will resign my place to you.' The Chief said, 'I have not the virtue; I should disgrace your place.' (The Di) said, 'Show me some one among the illustrious, or set forth one from among the poor and mean.' All (then) said to the Di, 'There is an unmarried man among the lower people, called Shun of Yu'. The Di said, 'Yes, I have heard of him. What have you to say about him?' The Chief said,' He is the son of a blind man. His father was obstinately unprincipled; his (step-)mother was insincere; his (half-) brother Xiang was arrogant. He has been able (however), by his filial piety to live in harmony with them, and to lead them gradually to self-government, so that they (no longer) proceed to great wickedness.' The Di said, 'I will try him; I will wive him, and thereby see his behaviour with my two daughters.' (Accordingly) he arranged and sent down his two daughters to the north of the Gui, to be wives in (the family of) Yu. The Di said to them, 'Be reverent!' |
| | 益稷: |
帝曰：「吁！臣哉鄰哉！鄰哉臣哉！」禹曰：「俞！」 |
| Yi and Ji: |
The Di said, 'Alas! what are ministers? - are they not (my) associates? What are associates? - are they not (my) ministers?' Yu replied, 'Yes'. |
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帝曰：「臣作朕股肱耳目。予欲左右有民，汝翼。予欲宣力四方，汝為。予欲觀古人之象，日、月、星辰、山、龍、華蟲作會；宗彝、藻、火、粉米、黼、黻，絺繡，以五采彰施于五色，作服，汝明。予欲聞六律五聲八音，在治忽，以出納五言，汝聽。予違，汝弼，汝無面從，退有後言。欽四鄰！庶頑讒說，若不在時，侯以明之，撻以記之，書用識哉，欲並生哉！工以納言，時而颺之，格則承之庸之，否則威之。」 |
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The Di went on, 'My ministers constitute my legs and arms, my ears and eyes. I wish to help and support my people - you give effect to my wishes. I wish to spread the influence (of my government) through the four quarters - you act as my agents. I wish to see the emblematic figures of the ancients - the sun, the moon, the stars, the mountain, the dragons, and the flowery fowl (the pheasant), which are depicted (on the upper garment); the temple cups, the pondweed, the flames, the grains of rice, the hatchet, and the symbol of distinction, which are embroidered (on the lower Garment) - (I wish to see all these) fully displayed in the five colours, so as to form the (ceremonial) robes - it is yours to see them clearly (for me). I wish to hear the six pitch-tubes, the five notes (determined by them), and the eight kinds of musical instruments (regulated again by these), examining thereby the virtues and defects of government, according as (the odes that) go forth (from the court, set to music), and come in (from the people), are ordered by those five notes - it is yours to hear them (for me). When I am doing wrong, it is yours to correct me; do not follow me to my face, and, when you have retired, have other remarks to make. Be reverent, ye associates, who are before and behind and on each side of me! As to all the obstinately stupid and calumniating talkers, who are found not to be doing what is right, are there not the target to exhibit (their true character), the scourge to make them recollect, and the book of remembrance? Do we not wish them to live along with us? There are also the masters (of music) to receive their compositions, (set them to music), and continually publish them (as corrected by themselves). If they become reformed they are to be received and employed; if they do not, let the terrors (of punishment) overtake them.' |
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禹曰：「俞哉！帝光天之下，至于海隅蒼生，萬邦黎獻，共惟帝臣，惟帝時舉。敷納以言，明庶以功，車服以庸。誰敢不讓，敢不敬應？帝不時敷，同，日奏，罔功。」 |
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Yu said, 'So far good! But let your light shine, O Di, all under heaven, even to every grassy corner of the sea-shore, and throughout the myriad regions the most worthy of the people will all (wish) to be your ministers. Then, O Di, you may advance them to office. They will set forth, and you will receive, their reports; you will make proof of them according to their merits; you will confer chariots and robes according to their services. Who will then dare not to cultivate a humble virtue? who will dare not to respond to you with reverence? If you, O Di, do not act thus, all (your ministers) together will daily proceed to a meritless character.' |
| | 咸有一德: |
伊尹既復政厥辟，將告歸，乃陳戒于德。曰：「嗚呼！天難諶，命靡常。常厥德，保厥位。厥德匪常，九有以亡。夏王弗克庸德，慢神虐民。皇天弗保，監于萬方，啟迪有命，眷求一德，俾作神主。惟尹躬暨湯，咸有一德，克享天心，受天明命，以有九有之師，爰革夏正。非天私我有商，惟天祐于一德；非商求于下民，惟民歸于一德。德惟一，動罔不吉；德二三，動罔不凶。惟吉凶不僭在人，惟天降災祥在德。今嗣王新服厥命，惟新厥德。終始惟一，時乃日新。任官惟賢材，左右惟其人。臣為上為德，為下為民。其難其慎，惟和惟一。德無常師，主善為師。善無常主，協于克一。俾萬姓咸曰：『大哉王言。』又曰：『一哉王心』。克綏先王之祿，永厎烝民之生。嗚呼！七世之廟，可以觀德。萬夫之長，可以觀政。后非民罔使；民非后罔事。無自廣以狹人，匹夫匹婦，不獲自盡，民主罔與成厥功。」 |
| Common Possession of Pure...: |
Yi Yin, having returned the government into the hands of his sovereign, and being about to announce his retirement, set forth admonitions on the subject of virtue.
He said, 'Oh! it is difficult to rely on Heaven;--its appointments are not constant. (But if the sovereign see to it that) his virtue be constant, he will preserve his throne; if his virtue be not constant, the nine provinces will be lost by him. The king of Xia could not maintain the virtue (of his ancestors) unchanged, but contemned the spirits and oppressed the. people. Great Heaven no (longer) extended its protection to him. It looked out among the myriad regions to give its guidance to one who should receive its favouring appointment, fondly seeking (a possessor of) pure virtue; whom it might make lord of all the spirits. Then there were I, Yin, and Tang, both possessed of pure virtue, and able to satisfy the mind of Heaven. He received (in consequence) the bright favour of Heaven, so as to become possessor of the multitudes of the nine provinces, and proceeded to change Xia's commencement of the year. It was not that Heaven had any private partiality for the lord of Shang; it simply gave its favour to pure virtue. It was not that Shang sought (the allegiance of) the lower people; the people simply turned to pure virtue. Where (the sovereign's) virtue is pure, his enterprizes are all fortunate; where his virtue is wavering and uncertain, his enterprizes are all unfortunate. Good and evil do not wrongly befal men, but Heaven sends down misery or happiness according to their conduct.'
'Now, O young king, you are newly entering on your (great) appointment, you should be seeking to make new your virtue. At last, as at first, have this as your one object, so shall you make a daily renovation. Let the officers whom you employ be men of virtue and ability, and let the ministers about you be the right men. The minister, in relation to (his sovereign) above him, has to promote his virtue, and, in relation to the (people) beneath him, has to seek their good. How hard must it be (to find the proper man)! what careful attention must be required! (Thereafter) there must be harmony (cultivated with him), and a oneness (of confidence placed in him). There is no invariable model of virtue; a supreme regard to what is good gives the model of it. There is no invariable characteristic of what is good that is to be supremely regarded; it is found where there is a conformity to the uniform consciousness (in regard to what is good). (Such virtue) will make the people with their myriad surnames all say, How great are the words of the king!" and also, "How single and pure is the king's heart!" It will avail to maintain in tranquillity the rich possession of the former king, and to Secure for ever the (happy) life of the multitudes of the people.'
'Oh! (to retain a place) in the seven-shrined temple of ancestors is a sufficient witness of virtue. To be acknowledged as chief by the myriad heads of families is a sufficient evidence of one's government. The sovereign without the people has none whom he can employ; and the people without the sovereign have none whom they can serve. Do not think yourself so large as to deem others small. If ordinary men and women do not find the opportunity to give full development to their ability, the people's lord will be without the proper aids to complete his merit.' |
| | 盤庚上: |
王若曰：「格汝眾，予告汝訓：汝猷黜乃心，無傲從康。古我先王，亦惟圖任舊人共政。王播告之，修不匿厥指。王用丕欽；罔有逸言，民用丕變。今汝聒聒，起信險膚，予弗知乃所訟。非予自荒茲德，惟汝含德，不惕予一人。予若觀火，予亦拙謀作乃逸。」 |
| Pan Geng I: |
The king spoke to this effect: 'Come, all of you; I will announce to you my instructions. Take counsel how to put away your (selfish) thoughts. Do not with haughty (disregard of me) follow after your own ease. Of old, our former kings planned like me how to employ the men of old families to share in (the labours of) government. When they wished to proclaim and announce what was to be attended to, these did not conceal the royal views; and on this account the kings greatly respected them. They did not exceed the truth (in their communications with the people), and on this account the people became greatly changed (in their views). Now, (however), you keep clamouring, and get the confidence (of the people) by alarming and shallow speeches; I do not know what you are wrangling about. (In this movement) I am not myself abandoning my proper virtue, but you conceal the goodness of my intentions, and do not stand in awe of me, the One man. I see you as clearly as one sees a fire; but I, likewise, by my undecided plans, have produced your error. |
| | 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. |
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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。 |
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'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. |
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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。 |
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'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. |
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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？ |
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'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? |
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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。 |
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'"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. |
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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！」 |
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'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.' |
| | 酒誥: |
庶士、有正越庶伯、君子，其爾典聽朕教！爾大克羞耇惟君，爾乃飲食醉飽。丕惟曰爾克永觀省，作稽中德，爾尚克羞饋祀。爾乃自介用逸，茲乃允惟王正事之臣。茲亦惟天若元德，永不忘在王家。」 |
| Announcement about Drunkenness:...: |
'Hearken constantly to my instructions, all ye my (high) officers and ye heads of departments, all ye, my noble chiefs; when ye have largely done your duty in ministering to your aged, and serving your ruler, ye may eat and drink freely and to satiety. And to speak of greater things: when you can maintain a constant, watchful examination of yourselves, and your conduct is in accordance with correct virtue, then may you present the offerings of sacrifice, and at the same time indulge yourselves in festivity. In such case you will indeed be ministers doing right service to your king, and Heaven likewise will approve your great virtue, so that you shall never be forgotten in the royal House.' |
| | 召誥: |
若翼日乙卯，周公朝至于洛，則達觀于新邑營。越三日丁巳，用牲于郊，牛二。越翼日戊午，乃社于新邑，牛一，羊一，豕一。 |
| Announcement of the Duke...: |
On Yi-mao, the day following, the duke of Zhou came in the morning to Luo, and thoroughly inspected the plan of the new city. On Ding-si, the third day after, he offered two bulls as victims in the (northern and southern) suburbs; and on the morrow, Wu-wu, at the altar to the spirit of the land in the new city, he sacrificed a bull, a ram, and a boar. |
| | 洛誥: |
伻來毖殷，乃命寧予以秬鬯二卣。曰明禋，拜手稽首休享。予不敢宿，則禋于文王、武王。惠篤敘，無有遘自疾，萬年厭于乃德，殷乃引考。王伻殷乃承敘萬年，其永觀朕子懷德。」 |
| Announcement concerning Luo:...: |
(Afterwards, on the arrival of a message and gifts from the king, the duke said), '(The king) has sent messengers to admonish (the people of) Yin, and with a soothing charge to me, along with two flagons of the black-millet herb-flavoured spirits, saying, "Here is a pure sacrificial gift, which with my hands to my head and my head to the ground I offer for you to enjoy its excellence!" I dare not keep this by me, but offer it in sacrifice to king Wen and king Wu.' (In doing so, he prayed), 'May he be obedient to, and observant of your course! Let him not bring on himself any evil or illness! Let him satisfy his descendants for myriads of years with your virtue! Let (the people of) Yin enjoy prolonged (prosperity)!' (He also said to the messengers), 'The king has sent you to Yin, and we have received his well-ordered charges, (sufficient to direct us) for myriads of years, but let (the people) ever (be able to) observe the virtue cherished by my son.' |
| | 無逸: |
周公曰：「嗚呼！繼自今嗣王，則其無淫于觀、于逸、于游、于田，以萬民惟正之供。無皇曰：『今日耽樂。』乃非民攸訓，非天攸若，時人丕則有愆。無若殷王受之迷亂，酗于酒德哉！」 |
| Against Luxurious Ease:...: |
The duke of Zhou said, 'Oh! from this time forward, do you who have succeeded to the throne imitate Wen's avoiding of excess in his sight-seeing, his indulgence in ease, his excursions, his hunting; and from the myriads of the people receive only the correct amount of contribution. Do not allow yourself the leisure to say, "To-day I will indulge in pleasure." This would not be holding out a lesson to the people, nor the way to secure the favour of Heaven. Men will on the contrary be prompt to imitate you and practise evil. Become not like Shou the king of Yin, who went quite astray, and, became abandoned to drunkenness.' |
