| | 敘錄: |
夫生於當世，貴能成大功，太上有立德，其下有立言。闒茸而不才，先器能當官，未嘗服斯伇，無所效其勛。中心時有感，援筆紀數文，字以綴愚情，財令不忽忘。芻蕘雖微陋，先聖亦咨詢。草創敘先賢，三十六篇，以繼前訓，左丘明《五經》。 |
| | To be born in one's time, it is precious to accomplish great achievements; the highest honor is establishing virtue, and next to that is establishing words. Being mediocre and lacking talent, though one may possess the ability to hold office, he has never been convinced by this service, and thus cannot demonstrate any merit. At times the heart feels moved; I take up my brush to write a few passages, using words to express my foolish feelings so that they may not be forgotten. Though humble and unremarkable like straw and thorny plants, even the sages of old would consult them. In the initial drafting, I narrate about former sages in thirty-six chapters to continue previous teachings, following Zuo Qiuming's "Five Classics."
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先聖遺業，莫大教訓。博學多識，疑則思間。智明所成，德義所建。夫子好學，「誨人不倦。」故敘《讚學》第一。 |
| | The legacy of the ancient sages is nothing greater than their teachings. Extensive learning and abundant knowledge, when there are doubts, one should ponder carefully. Wisdom and clarity lead to achievement; virtue and righteousness establish character. The Master loved learning, "He instructed others tirelessly." Therefore, the first chapter is titled "Praise for Learning."
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凡士之學，貴本賤末。大人不華，君子務寔。禮雖媒紹，必載於贄。時俗趨末，懼毀術。故敘《務本》第二。 |
| | All scholars' learning values fundamentals and deems superficialities as inferior. A great person does not seek showiness; a gentleman is devoted to substance. Though rites may be mediated by others, they must be carried through with offerings. The customs of the times favor superficialities; one fears the destruction of true learning. Therefore, the second chapter is titled "Dedicating to Fundamentals."
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人皆智德，苦為利昏。行汙求榮，戴盆望天。「為仁不富，為富不仁。」將修德行，必慎其原。故敘《遏利》第三。 |
| | All people possess wisdom and virtue, yet they suffer from being clouded by profit. Acting corruptly in pursuit of honor is like holding a basin over one's head while trying to see the sky. "To practice benevolence brings no wealth, and to seek wealth means forsaking benevolence." To cultivate virtue and conduct, one must necessarily be cautious about its source. Therefore, the third chapter is titled "Restraint of Profit."
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世不識論，以士卒化，弗問志行，官爵是紀。不義富貴，仲尼所恥。傷俗陵遲，遂遠聖述。故敘《論榮》第四。 |
| | The world does not recognize true discourse; thus scholars are transformed into common soldiers, their aspirations and conduct unexamined, with official ranks and titles being the sole measure. Unrighteous wealth and rank are a disgrace according to Zhong Ni. The harm of vulgar customs, gradually declining, has led people far from the teachings of sages. Therefore, the fourth chapter is titled "On Honor."
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惟賢所苦，察妬所患，皆嫉過己，以為深怨。或因類舋，或空造端。痛君不察，而信讒言。故敘《賢難》第五。 |
| | The troubles of the virtuous and the anxieties of those who are envious all stem from jealousy toward those more capable, which breeds deep resentment. Some conflicts arise due to similarities, while others are fabricated out of nothing. It pains me that the ruler does not discern clearly and thus believes slanderous words. Therefore, the fifth chapter is titled "The Difficulties of the Virtuous."
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原明所起，述暗所生，距諫所敗，禍亂所成。當塗之人，成欲專君，壅蔽賢士，以擅主權。故敘《明暗》第六。 |
| | Clarity originates from understanding its source; obscurity arises from ignorance. Refusing advice leads to failure, and calamity and disorder result from such actions. Those in power seek to monopolize authority over the ruler, blocking and concealing virtuous scholars so as to seize control of imperial power. Therefore, the sixth chapter is titled "Clarity and Obscurity."
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上覽先王，所以致太平，考績黜陟，著在《五經》。罰賞之寔，不以虛名。明豫德音，焉問揚庭。故敘《考績》第七。 |
| | The sovereign examines the former kings to understand how peace and prosperity were achieved, reviewing performance for promotion or demotion, as recorded in the "Five Classics." Reward and punishment must be based on actual merit, not on empty reputations. Clarity in foreknowledge of virtue and moral instruction—how can one then question the court's commendation? Therefore, the seventh chapter is titled "Assessment of Merit."
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人君選士，咸求賢能。君司貢薦，競進下材。「憎是掊克」，何官能治？買藥得鴈，難以為醫。故敘《思賢》第八。 |
| | A ruler in selecting scholars seeks universally for virtue and ability. The officials responsible for recommending candidates compete to advance inferior talents. "Detesting those who oppress and exploit"—what official can then govern well? Buying medicine to obtain a goose is difficult for a physician. Therefore, the eighth chapter is titled "Thinking of the Virtuous."
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原本天人，參連相因，致和平機，述在於君，奉法選賢，國自我身。姦門竊位，將誰督察？故敘《本政》第九。 |
| | The original source connects Heaven and humanity, interrelated causes leading to peace; achieving harmony depends on the sovereign. By upholding law and selecting virtuous men, a nation begins with oneself. If villains seize positions of power, who will supervise and investigate them? Therefore, the ninth chapter is titled "The Fundamentals of Governance."
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覽觀古今，爰暨書傳，君皆欲治，臣恒樂亂。忠佞溷淆，各以類進，常若不明，而信姦論。故敘《潛歎》第十。 |
| | Surveying ancient and modern times, as recorded in written histories, all rulers desire order, yet ministers constantly delight in disorder. Loyal and treacherous individuals become confused and mixed; each advances according to their kind, often as if the ruler is not discerning, thus believing false accusations. Therefore, the tenth chapter is titled "Hidden Lament."
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夫位以德興，德貴忠立，社稷所賴，安危是繫。非夫讜直貞亮，仁慈惠和，事君如天，視民如子，則莫保爵位，而全令名。故敘《忠貴》第十一。 |
| | Position arises from virtue; virtue values loyalty. Upon which the state depends, and to which safety and danger are tied. Unless a man is forthright, loyal, upright, kind-hearted, and harmonious, serving the sovereign as one serves Heaven, regarding the people as his own children, then no one can preserve rank and position or maintain a good reputation. Therefore, the eleventh chapter is titled "The Value of Loyalty."
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先王理財，「禁民為非。」《》憂民，《》刺末資。浮偽者眾，本農必衰。節以制度，如何弗議？故敘《浮侈》第十二。 |
| | Former kings managed finances, "prohibiting the people from wrongdoing." "The Hongfan" expresses concern for the people; "The Book of Songs" censures those who pursue superficial wealth. There are many who indulge in false and hollow pursuits; thus, fundamental agriculture must inevitably decline. Regulating with systems and standards—how could this not be discussed? Therefore, the twelfth chapter is titled "Extravagance and Superficiality."
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積微傷行，懷安敗名，明莫恣欲，而無悛容。足以愎諫，聞善不從。微安召辱，終必有凶。故敘《慎微》第十三。 |
| | Accumulated minor vices harm conduct; complacency ruins reputation. The wise must not indulge desires without showing remorse. This is sufficient to reject advice and refuse to follow what is good. Minor complacency invites disgrace; ultimately, misfortune will surely follow. Therefore, the thirteenth chapter is titled "Cautiousness in Small Matters."
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明主思良，勞精賢知。百寮阿黨，不覈真偽，苟崇虛譽，以相誑曜，居官任職，則無功效。故敘《寔貢》第十四。 |
| | An enlightened ruler seeks the virtuous, toiling diligently to seek wise and capable men. All officials flatter factions, failing to examine truth from falsehood; they hastily elevate empty reputations to deceive and dazzle. When occupying official posts, there are no actual achievements or effectiveness. Therefore, the fourteenth chapter is titled "Genuine Recommendations."
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聖人養賢，以及萬民。先王之制，皆足代耕。增爵損祿，必程以傾。先益吏俸，乃可致平。故敘《班祿》第十五。 |
| | The sage nurtures the virtuous in order to benefit all the people. The institutions of former kings were all sufficient to support farming and sustenance. Increasing ranks while reducing salaries will inevitably lead to corruption and imbalance. First, increase the stipends of officials; only then can peace be achieved. Therefore, the fifteenth chapter is titled "Distribution of Salaries."
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君憂臣勞，古今通義。上思致平，下宜竭惠。貞良信士，咸痛數赦。姦宄繁興，但以赦故。乃敘《述赦》第十六。 |
| | The ruler's concern and the minister's toil—this is a universal principle throughout ancient and modern times. The sovereign seeks peace and order; those below should therefore strive to provide benefits and service. Loyal, virtuous, and trustworthy men all deeply lament frequent amnesties. Wickedness and lawlessness flourish precisely because of repeated pardons. Therefore, the sixteenth chapter is titled "Narrating Amnesties."
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先王御世，兼秉威德，賞有建侯，罰有刑渥。賞重嚴禁，臣乃敬職。將脩太平，必媚此法。故敘《三式》第十七。 |
| | Former kings governed the world by combining authority with virtue; rewards included granting fiefs, and punishments carried severe penalties. Severe rewards and strict prohibitions ensure that officials remain respectful and conscientious in their duties. To cultivate peace and prosperity, one must surely adhere to this law. Therefore, the seventeenth chapter is titled "The Three Models."
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民為國基，穀為民命。日力不暇，穀何由盛？公卿師尹，「卒勞百姓」，輕奪民時，誠可憤諍！故敘《愛日》第十八。 |
| | The people are the foundation of a nation; grain is the lifeblood of the people. With no time for labor, how can grain ever flourish? The high ministers and officials, "burdening the common people," lightly take away the people's time—this is truly a cause for righteous indignation! Therefore, the eighteenth chapter is titled "Loving Time."
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觀吏所治，鬭訟居多。原禍所起，詐欺所為。將絕其末，必塞其原。民無欺紿，世乃平安。故敘《斷訟》第十九。 |
| | Observing what officials govern, disputes and lawsuits abound. Tracing the origin of calamities, they arise from deceit and fraud. To eradicate its superficial manifestations, one must necessarily block its source. When the people are free from deceit and falsehood, society will then be peaceful and secure. Therefore, the nineteenth chapter is titled "Ending Litigation."
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五帝三王，優劣有情。雖欲超皇，當先致平。「必世後仁」，仲尼之經。遭衰姦牧，得不用刑？故敘《衰制》第二十。 |
| | The Five Emperors and Three Kings each had their strengths and weaknesses, shaped by circumstances. Even those who wish to surpass the emperors must first achieve peace and order. "Virtue requires a generation to be realized"—this is Zhong Ni's canon. Encountering corrupt rulers in declining times, how can one avoid using punishment? Therefore, the twentieth chapter is titled "Decaying Institutions."
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聖王憂勸，選練將帥，授以鈇鉞，假以權貴。誠多蔽暗，不識變勢，賞罰不明，安得不敗？故敘《勸將》第二十一。 |
| | The sage kings were concerned with encouragement; they selected and trained generals, bestowing upon them axes of authority and granting them power and prestige. Indeed, many are blinded by ignorance, failing to recognize changing circumstances; rewards and punishments being unclear—how can failure not follow? Therefore, the twenty-first chapter is titled "Encouraging Generals."
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蠻夷猾夏，古今所患。堯、舜憂民，皋陶術叛；宣王中興，南仲征邊。今民日死，如何弗蕃？故敘《救邊》第二十二。 |
| | Barbarians and outsiders scheming against China have been a concern throughout ancient and modern times. Yao and Shun were concerned for the people, while Gao Tao dealt with rebellions; Xuan Wang revived prosperity in his reign, as Nan Zhong campaigned on the frontiers. Now that the people are perishing daily, how can this not lead to decline? Therefore, the twenty-second chapter is titled "Rescuing the Borders."
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凡民之情，與君殊戾，不能遠慮，督取一制，苟扶私議，以為國計。宜尋其言，以詰所謂。故敘《邊議》第二十三。 |
| | The nature of the common people differs greatly from that of the sovereign; they are unable to think far ahead, yet impose a single system upon them. They hastily support private opinions and regard these as state policies. One should investigate their words carefully in order to examine what they claim. Therefore, the twenty-third chapter is titled "Border Discussions."
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邊既遠門，太守擅權。臺閣不察，信其姦言，今懷郡縣，毆民內遷。今又丘荒，慮必生心。故敘《寔邊》第二十四。 |
| | The borders being distant gateways, the regional governors have seized authority. The central government fails to investigate and believes their deceitful words; now they hold onto the commanderies and counties, driving the people inward by force. Now that there is further wasteland, it is certain that schemes will arise. Therefore, the twenty-fourth chapter is titled "Strengthening the Borders."
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天生神物，「聖人則之。」蓍龜卜筮，以定嫌疑。俗工淺源，莫盡其才。自大非賢，何足信哉？故敘《卜列》第二十五。 |
| | Heaven produces divine things; "the sage follows them." The yarrow stalks and tortoise shells are used for divination to resolve doubts and suspicions. Common artisans with shallow knowledge cannot fully utilize their talents. To claim great ability without being a virtuous person—how can such claims be trusted? Therefore, the twenty-fifth chapter is titled "Divination Records."
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《》有史巫，《》有工祝。聖人先成，民後致力。兆黎勸樂，神乃授福。孔子不祈，以明在德。故敘《巫列》第二十六。 |
| | The Yi Jing mentions historians and shamans; the Shijing mentions artisans and priests. Sages accomplish things first, while the people later devote their efforts. When the multitude of commoners are encouraged and joyful, the gods then bestow blessings. Confucius did not pray for blessings, to demonstrate that virtue is what matters. Therefore, the twenty-sixth chapter is titled "Shaman Records."
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五行八卦，陰陽所生，稟氣薄厚，以著其形。天題厥象，人寔奉成。弗修其行，福祿不臻。故敘《相列》第二十七。 |
| | The Five Elements and the Eight Trigrams are born from yin and yang; their forms become evident through the thickness or thinness of the vital energy they receive. Heaven sets forth its images, and it is indeed people who carry them to completion. If one does not cultivate their conduct, blessings and fortune will not arrive. Therefore, the twenty-seventh chapter is titled "Physiognomy Records."
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| | 敘錄: |
《》稱吉夢，書傳亦多，觀察行事，古驗不虛。福從善來，禍由德痡，吉凶之應，與行相須。故敘《夢列》第二十八。 |
| | The Shijing speaks of auspicious dreams, and written records also abound; observing actions and events confirms that these ancient accounts are not unfounded. Blessings come from virtue, while misfortunes arise from moral failure; the responses of good and ill fortune are inseparable from one's conduct. Therefore, the twenty-eighth chapter is titled "Dream Records."
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論難撗發，令道不通。後進疑惑，不知所從。自昔庚子，而有責云。「予豈好辯」？將以明真。故敘《釋難》第二十九。 |
| | Debates and objections arising in disorder prevent the Way from being understood. Later learners become confused and do not know whom to follow. Since the past Gengzi year, there have been accusations and remarks. "Am I fond of debate?" It is to clarify the truth. Therefore, the twenty-ninth chapter is titled "Clarifying Difficulties."
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朋友之際，義存六紀，「攝以威儀」，講習王道，善其久要，貴賤不改。今民遷久，莫之能奉。故敘《交際》第三十。 |
| | In relationships between friends, the principle of righteousness is preserved among the Six Bonds; "governing through rites and decorum," they discuss and study the royal way, maintaining their long-standing commitments without change, regardless of social status. Now that the people have been displaced for a long time, none can uphold this principle. Therefore, the thirtieth chapter is titled "Social Interactions."
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| | 敘錄: |
君有美稱，臣有令名，二人同心，所願乃成。寶權神術，勾示下情，治勢一定，終莫能傾。故敘《明忠》第三十一。 |
| | The ruler has a noble reputation, and the minister has an admirable name; when two people share the same heart, their aspirations are fulfilled. Precious authority and divine strategies are treasures; I demonstrate to those below my concern. When governance is firmly established, it remains unshaken forever. Therefore, the thirty-first chapter is titled "Clarifying Loyalty."
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| | 敘錄: |
人天情通，氣感相和，善惡相徵，異端變化。聖人運之，若御舟車，作民精神，莫能含嘉。故敘《本訓》第三十二。 |
| | The emotions of humans and Heaven are interconnected; vital energies resonate in harmony. Goodness and evil manifest correspondingly, while heretical doctrines undergo transformation. The sage manages these forces as one steers a boat or carriage; he inspires the people's spirit, and none can contain their joy. Therefore, the thirty-second chapter is titled "Fundamental Teachings."
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| | 敘錄: |
明王統治，莫大身化，道德為本，仁義為佐。思心順政，責民務廣，四海治焉，何有消長？故敘《德化》第三十三。 |
| | A wise sovereign's rule has no greater foundation than personal transformation; virtue and morality form the basis, while benevolence and righteousness serve as assistants. With a mind that aligns with just governance, holding the people responsible for broad duties, the four seas are governed—how then can there be decline or growth? Therefore, the thirty-third chapter is titled "Moral Transformation."
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| | 敘錄: |
上觀太古，五行之運，咨之《》、《》，考之前訓。氣終度盡，後代復進。雖未必正，可依傳問。故敘《五德志》第三十四。 |
| | Looking upward to the remote ancient past, one observes the operation of the Five Elements; consulting the Shijing and Shujing, one examines the teachings from previous times. When vital energies reach their end and cycles complete, future generations advance anew. Though they may not necessarily be correct, one can rely on transmitted accounts to inquire. Therefore, the thirty-fourth chapter is titled "The Five Virtues Chronicle."
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| | 敘錄: |
君子多識，「前言往行」。「類族變物」，古有斯姓。博見同□□□□□□□□□□□□□。故敘《志民姓》第三十五。 |
| | A gentleman possesses extensive knowledge of "past words and deeds." "Classifying clans and transforming things"—this has been the practice of ancient sages. A gentleman with broad knowledge sees similarities among... [text missing]. Therefore, the thirty-fifth chapter is titled "Record of People's Surnames."
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