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Scope: Exaltation of the Virtuous II Request type: Paragraph
Condition 1: References "昔之聖王禹湯文武" Matched:2.
Total 2 paragraphs. Page 1 of 1.

尚賢中 - Exaltation of the Virtuous II

English translation: W. P. Mei [?] Library Resources
2 尚賢中:
賢者之治國者也,蚤朝晏退,聽獄治政,是以國家治而刑法正。賢者之長官也,夜寢夙興,收斂關市、山林、澤梁之利,以實官府,是以官府實而財不散。賢者之治邑也,蚤出莫入,耕稼、樹藝、聚菽粟,是以菽粟多而民足乎食。故國家治則刑法正,官府實則萬民富。上有以絜為酒醴栥盛,以祭祀天鬼;外有以為皮幣,與四鄰諸侯交接,內有以食飢息勞,將養其萬民。外有以懷天下之賢人。是故上者天鬼富之,外者諸侯與之,內者萬民親之,賢人歸之,以此謀事則得,舉事則成,入守則固,出誅則彊。故唯昔三代聖王堯、舜、禹、湯、文、武,之所以王天下正諸侯者,此亦其法已。
Exaltation of the Virtuous...:
When the virtuous rules the country, he starts the day early and retires late, hearing lawsuits and attending to the government. As a result, the country is well governed and laws are justly administered. When the virtuous administers the court he retires late and wakes up early, collecting taxes from passes, markets, and on products from mountains, woods, waters, and land to fill the court. As a result, the court is filled and wealth is not wasted. When the virtuous manages the districts, he goes out before sunrise and comes back after sunset, plowing and sowing, planting and cultivating, and gathering harvests of grains. As a result, grains are in plenty and people are sufficiently supplied with food. Therefore when the country is well governed the laws are well administered, and when the court is filled the people are wealthy. For the higher sphere, the rulers had wherewith to make wine and cakes to do sacrifice and libation to Heaven and the spirits. For the countries outside, they had wherewith to provide the furs and money to befriend neighbouring feudal lords. For the people within, they had wherewith to feed the hungry and give rest to the tired. Above all these, they had means to cherish the virtuous. Therefore from above, Heaven and the spirits enrich them from without, the feudal lords submit themselves to them from within, the people show them affection, and the virtuous become loyal to them. Hence they could have satisfaction in planning and success in execution. In defence they are strong and in attack victorious. Now the way that enabled the sage-kings of the Three Dynasties, namely Yao, Shun, Yu, Tang, Wen and Wu, to rule the empire and head the feudal lords was no other than this (principle of exaltation of the virtuous).

7 尚賢中:
故古聖王以審以尚賢使能為政,而取法於天。雖天亦不辯貧富、貴賤、遠邇、親疏、賢者舉而尚之,不肖者抑而廢之。然則富貴為賢,以得其賞者誰也?曰若昔者三代聖王堯、舜、禹、湯、文、武者是也。所以得其賞何也?曰其為政乎天下也,兼而愛之,從而利之,又率天下之萬民以尚尊天、事鬼、愛利萬民,是故天鬼賞之,立為天子,以為民父母,萬民從而譽之曰『聖王』,至今不已。則此富貴為賢,以得其賞者也。然則富貴為暴,以得其罰者誰也?曰若昔者三代暴王桀、紂、幽、厲者是也。何以知其然也?曰其為政乎天下也,兼而憎之,從而賊之,又率天下之民以詬天侮鬼,賊傲萬民,是故天鬼罰之,使身死而為刑戮,子孫離散,室家喪滅,絕無後嗣,萬民從而非之曰「暴王」,至今不已。則此富貴為暴,而以得其罰者也。然則親而不善,以得其罰者誰也?曰若昔者伯鯀,帝之元子,廢帝之德庸,既乃刑之于羽之郊,乃熱照無有及也,帝亦不愛。則此親而不善以得其罰者也。然則天之所使能者誰也?曰若昔者禹、稷、皋陶是也。何以知其然也?先王之書呂刑道之曰:『皇帝清問下民,有辭有苗。曰群后之肆在下,明明不常,鰥寡不蓋,德威維威,德明維明。乃名三后,恤功於民,伯夷降典,哲民維刑。禹平水土,主名山川。稷隆播種,農殖嘉穀。三后成功,維假於民。』則此言三聖人者,謹其言,慎其行,精其思慮,索天下之隱事遺利,以上事天,則天鄉其德,下施之萬民,萬民被其利,終身無已。故先王之言曰:『此道也,大用之天下則不窕,小用之則不困,脩用之則萬民被其利,終身無已。』周頌道之曰:『聖人之德,若天之高,若地之普,其有昭於天下也。若地之固,若山之承,不坼不崩。若日之光,若月之明,與天地同常。』則此言聖人之德,章明博大,埴固,以脩久也。故聖人之德蓋總乎天地者也。
Exaltation of the Virtuous...:
And, the ancient sage-kings in exalting the virtuous and employing the capable in government were following the ways of Heaven. Even Heaven does not discriminate among the poor and the rich, the honourable and the humble, the distant and the near, and the related and the unrelated (to those in power). The virtuous were promoted and exalted; the vicious were kept back and banished. Now, who were those that, possessing wealth and position, still strove after virtues and were rewarded ? They were the sage-kings of the Three Dynasties, namely, Yao, Shun, Yu, Tang, Wen and Wu (12). How were they rewarded? When they governed the empire, they loved all the people universally and benefited them, and led them in doing honour to Heaven and service to the spirits. As they loved and benefited the people, Heaven and the spirits rewarded them, appointing them to be Sons of Heaven, and parents of the people. And, thereupon people praised them, calling them sage-kings even unto this day. These then were those that, possessing wealth and position, still strove after virtues and were rewarded. Now, who were those that, possessing wealth and position, yet practiced evil and were punished? They were the wicked kings of the Three Dynasties, namely, Jie, Zhou, You, and Li. How do we know they were those ? When they governed the empire they disliked all the people inclusively and oppressed them and led them to curse Heaven and the spirits. Oppressing and destroying the people, they were punished by Heaven and the spirits; their corpses were mangled and lacerated, their children and grandchildren were scattered and dispersed, their family hearths were extinguished and descendants exterminated. And, thereupon the people railed at them, calling them wicked kings even unto this day. These, then, are those that, possessing wealth and position, yet practised evil and were punished. Now, who were those that were related (to the ruler) but not virtuous and were visited by punishment? Count Gun was of direct royal descent but had degenerated in the royal virtues. So he was banished to the wilderness of Yu Yu where (in the prison) light could not reach him, neither did the emperor show any favour. Such was he who was related but not virtuous and was visited by punishment. Now, who were those that were employed by Heaven because of their capability? Yu, Ji, and Gao Tao were they. How do we know that? It is found in the " Penal Code of Lu," a book of an early king, thus: "The Emperor (Yao) inquired among his subjects, and complaints were made against the Miaos (barbarians)." Again, "As the feudal lords have been appointed without insight, even the widows and the widowers are not protected. Dignity is revered only when it is accompanied with magnanimity; enlightenment is respected only when it is accompanied with magnanimity. Thereupon three chiefs were commissioned to care for and consolate the people: (1) Bo Yi delivered the laws and statutes and taught therewith the people; (2) Yu reduced the Flood and recovered the land, and gave names to hills and rivers; (3) Ji descended (from his rank) and sowed seeds to encourage good farming. The benefits of the achievements of these three chiefs all fell upon the people." This is to say that the three sages were careful in speech, vigilant in conduct, penetrating in thought, studying and planning for every detail and benefit of the world--with this to do service to Heaven on high, Heaven will bless their virtue; to bestow it to the people below, the people will be visited by its benefits lasting beyond their lifetime. Thus said the ancient kings: "Now, this way, when followed broadly to govern the world, will not be found to be too slender; when followed narrowly, will not be too unwieldly; when followed with discretion, will benefit the people beyond their lifetime." Referring to it, the "Eulogy of Zhou" sings: "The virtue of the sage shining upon the world is lofty as Heaven, wide as earth, high as the mountain, unbreakable and infallible; luminating as the sun, brilliant as the moon, eternal with heaven and earth." This is to describe how enlightening and all-embracing, deep-rooted and, therefore, permanent is the virtue of the sage. Therefore the virtue of the sage is really inclusive of heaven and earth.

Total 2 paragraphs. Page 1 of 1.