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王者设三教何？承衰救弊，欲民反正道也。三王之有失，故立三教，以相指受。夏人之王教以忠，其失野，救野之失莫如敬。殷人之王教以敬，其失鬼，救鬼之失莫如文。周人之王教以文，其失薄，救薄之失莫如忠。继周尚黑，制与夏同。三者如顺连环，周而复始，穷则反本。 |
| | Why did the sovereign establish three teachings? To inherit from decline and rescue its ills, he wished for the people to return to the correct path. Because of the failures of the Three Kings, three teachings were established in order to guide and instruct one another. The kings of Xia taught loyalty; their failure was savagery. To correct this failure of savagery, nothing is better than reverence. The kings of Yin taught reverence; their failure was superstition. To correct this failure of superstition, nothing is better than culture. The kings of Zhou taught culture; their failure was superficiality. To correct this failure of superficiality, nothing is better than loyalty. Following the Zhou dynasty, black was favored, and its system was the same as that of Xia. The three are like interlocking rings in sequence, cycling around and beginning anew; when exhausted, they return to their origin.
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| | 三教: |
《乐稽耀嘉》曰：“颜回向三教变，虞夏何如？”曰：教者，所以追补败政，靡弊溷浊，谓之治也。舜之承尧，无为易也。“或曰：三教改易，夏后氏始。高宗亦承弊，所以不改教何？明子无改父之道也。何以知高宗不改之？以周之教承以文也。三教所以先忠者，行之本也。三教一体而分，不可单行，故王者行之有先后。何以言三教并施、不可单行也？以忠、敬、文无可去者也。 |
| | The Yue Ji Yaojia says: "Yan Hui faced the transformation of the three teachings; how were Yu and Xia?" It is said: Teachings are established to pursue and mend failed governance, to eliminate ills and muddiness; this is called order. Shun's succession of Yao required no change through inaction. "Some say: The transformation of the three teachings began with the Xia Hou Shi." Gaozong also inherited ills; why then did he not change the teachings? It was because a son should not alter his father's way. Because it is recorded that Gaozong did not change them. It was because the Zhou dynasty's teachings were carried forward through culture. The reason why loyalty is placed first among the three teachings is that it is the foundation of conduct. The three teachings are one in essence but divided; they cannot be practiced singly, hence sovereigns implemented them in a particular order. Why is it said that the three teachings must be applied together and cannot be practiced singly? Because loyalty, reverence, and culture are all indispensable.
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| | 三教: |
教所以三何？法天、地、人，内忠外敬，文饰之，故三而备也。即法天、地、人，各何施？忠法人，敬法地，文法天。人道主忠，人以至道教人，忠之至也；人以忠教，故忠为人教也。地道谦卑，天之所生，地敬养之，以敬为地教也。 |
| | The reason there are three teachings is? They emulate Heaven, Earth, and humanity; internally cultivating loyalty and externally practicing reverence, with culture as ornamentation—thus the three are complete. Emulating Heaven, Earth, and Humanity—what teachings correspond to each? Loyalty emulates humanity, reverence emulates Earth, and culture emulates Heaven. The way of humanity is centered on loyalty; when a person teaches others through the highest Dao, it is the ultimate expression of loyalty; A person teaches through loyalty, hence loyalty is the teaching of humanity. The way of Earth is humility; all things born by Heaven are nurtured with reverence by Earth, thus reverence is the teaching of Earth.
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教者，何谓也？教者，效也。上为之，下效之，民有质朴，不教而成。故《》曰：“”《》曰：“”《》曰：“”《》云：“尔之教矣，欲民斯效。” |
| | What is meant by "teaching"? Teaching means to emulate. When those above act in a certain way, those below emulate them; the people possess simplicity and sincerity, and thus become virtuous without formal instruction. Therefore, the Classic of Filial Piety says: "The former kings saw that teaching could transform the people." The Analects says: "To not teach the people how to fight is called abandoning them." The Book of Documents says: "Through teaching, one upholds virtue." The Book of Songs says: "Your teaching is meant for the people to emulate."
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忠形于悃诚，故失野；敬形于祭祀，故失鬼；文形于饰儿，故失薄。 |
| | Loyalty expressed through sincerity and earnestness leads to failure in savagery; Reverence expressed through rituals and sacrifices leads to failure in superstition; Culture expressed through ornamentation and superficiality leads to failure in insincerity.
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夏后氏用明器，殷人用祭器，周人兼用之何？谓曰：夏后氏教以忠，故先明器，以夺孝子之心也。殷教以敬，故先祭器，敬之至也。周人教以文，故兼用之，周人意至文也。孔子曰：“之死而致死之，不仁而不可为也；之死而致生之，不知而不可为也。”故有死道焉，以夺孝子之心也；有生道焉，使人勿倍也。故竹器不成用，木器不成斫，瓦器不成沫，琴瑟张而不平，竽笙备而不和，有锺磬而无簨虡县，示备物而不可用也。孔子曰：“为明器者善，为俑者不仁。涂车羞灵，自古有之。言今古皆然也。” |
| | The Xia Hou Shi used ritual vessels, the Yin people used sacrificial vessels, and the Zhou people used both—why? It is said: The Xia Hou Shi taught through loyalty; therefore, they prioritized ritual vessels to take precedence over the filial sons' hearts. The Yin dynasty taught through reverence; therefore, they prioritized sacrificial vessels, which represented the highest form of reverence. The Zhou people taught through culture; therefore, they used both, as this reflected their utmost emphasis on cultural refinement. Confucius said: "To offer death to the deceased by means of death is unkind and cannot be done; To offer life to the deceased through living offerings is ignorant and cannot be done." Therefore, there was a way of death, to take precedence over the hearts of filial sons; there was also a way of life, to ensure that people would not betray their duties. Therefore, bamboo vessels were not completed for use, wooden vessels were not finished being carved, earthenware was not properly fired, zithers and harps were strung but uneven, sheng and yu were present but out of harmony, and there were bells and stone chimes without the proper frames to hang them—this demonstrated that all things were prepared yet rendered unusable. Confucius said: "Those who make ritual vessels are virtuous, but those who make human-shaped terracotta figures are unkind." Painted chariots and offerings for the spirits have existed since ancient times. It is said that this has been true in both ancient and modern times."
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