| 《·》: | 子墨子曰：「昔者堯舜有茅茨者，且以為禮，且以為樂。」 |
| Mozi replied: In ancient times, Yao and Shun lived in huts and yet they made codes of propriety and composed music. |
| 《·》: | 堯舜其猶病諸！ |
| Even Yao and Shun were still solicitous about this. |
| 《·》: | 宰我曰：『以予觀於夫子，賢於堯舜遠矣。』 |
| Now, Zai Wo said, "According to my view of our Master, he was far superior to Yao and Shun." |
| 《·》: | 堯讓天下於許由，曰：「日月出矣，而爝火不息，其於光也，不亦難乎！」 |
| Yao, proposing to resign the throne to Xu You, said, 'When the sun and moon have come forth, if the torches have not been put out, would it not be difficult for them to give light?' |
| 《·》: | 堯曰：「誰可順此事？」 |
| Yao said, 'Who can obediently manage these matters?' |
| 《·》: | 仲尼祖述堯、舜，憲章文、武。 |
| Zhong-ni handed down the doctrines of Yao and Shun, as if they had been his ancestors, and elegantly displayed the regulations of Wen and Wu taking them as his model. |
| 《·》: | 曰若稽古帝堯，曰放勳，欽、明、文、思、安安，允恭克讓，光被四表，格于上下。 |
| Examining into antiquity, (we find that) the Di Yao was styled Fang-xun. He was reverential, intelligent, accomplished, and thoughtful - naturally and without effort. He was sincerely courteous, and capable of (all) complaisance. The bright (influence of these qualities) was felt through the four quarters (of the land), and reached to (heaven) above and (earth) beneath. |
| 《·》: | 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。 |
| After the death of Shen-nong, there arose Huang Di, Yao, and Shun. |
| 《·》: | 伏羲神農教而不誅，黃帝堯舜誅而不怒，及至文武，各當時而立法，因事而制禮。 |
| Fu Xi and Shen nong taught but did not punish; Huang di, Yao and Shun punished but were not angry; Wen wang and Wu wang both established laws in accordance with what was opportune and regulated rites according to practical requirements. |
| 《·》: | 無威嚴之勢，賞罰之法，雖堯、舜不能以為治。 |
| 《·》: | 舜乃使禹疏三江五湖，開伊闕，導廛、澗，平通溝陸，流注東海，鴻水漏，九州幹，萬民皆寧其性，是以稱堯、舜以為聖。 |
| 《·》: | 堯舜參牟子。 |
| 《·》: | 禹曰：「堯舜之人，皆以堯舜之心為心。」 |
| 《·》: | 苟能述《春秋》之法，致行其道，豈徒除禍哉，乃堯舜之德也。 |
| 《·》: | 堯、舜，賢主也，皆以賢者為後，不肯與其子孫，猶若立官必使之方。 |
| 《·》: | 自太皞以下，至于堯、舜、禹，未有一姓而再有天下者。 |
