| Chinese Text Project |
《卷二 - Volume 2》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
《尚書 - Book of Documents 》 | English translation: AI and Chinese Text Project users [?] | Library Resources |
| 1 | 尚書: | 昔在帝堯，聰明文思，光宅天下，言聖德之遠著。作堯典，典者常也。言可為百代常行之道。曰若稽古帝堯，言能順考古道而行之者，帝堯也。曰放勛，欽明文思安安，勛，功也。言堯放上世之功化，而以敬明文思之四德，安天下之當安者也。允恭克讓，光被四表，格于上下，既有四德，又信恭能讓，故其名聞充溢四外，至於天地也。克明俊德，以親九族，能明俊德之士任用之，以睦高祖玄孫之親也。九族既睦，平章百姓，百姓百官。百姓昭明，協和萬邦，黎民于變時雍。時，是也。雍，和也。言天下衆人，皆變化從上，是以風俗大和也。 |
| In ancient times during Emperor Yao's reign, he was wise and thoughtful, illuminating the realm with his governance. This refers to the far-reaching virtue of a sage ruler. The "Yao Dian" was composed. Dian means constant or established. It speaks of a way that can be followed as an enduring principle for all future generations. Saying, "If we investigate the ancient ways of Emperor Yao," This means that Emperor Yao was one who could follow and act in accordance with the ancient principles. Saying, "Fang Xun," reverent, wise, thoughtful, and serene, Xun means merit or achievement. meaning that Yao upheld the achievements and transformations of previous generations, and by embodying the four virtues of reverence, clarity, thoughtfulness, and serenity, he ensured peace for those in the world who should be at peace. Truly respectful and capable of yielding, his radiance extended to the four quarters, reaching both above and below. With these four virtues already in place, and with sincerity, respect, and the ability to yield, therefore his fame spread abundantly outward in all directions, even reaching heaven and earth. He was able to clarify the virtuous qualities of outstanding individuals and thus brought harmony among the nine clans. By identifying and employing those with noble virtue, he harmonized the relationships between his great-grandparents' descendants and distant relatives. Once harmony was achieved among the nine clans, he regulated and clarified the duties of the hundred officials, the term "baisen" refers to the hundred officials. The duties of the hundred officials became clear and orderly; harmony was achieved among all the states, and the common people experienced a time of peace and prosperity. "Shi," means "this." Yong means harmony. It means that all the people under heaven changed and followed the example set by their leaders, thus bringing about a great harmony in customs and society. | ||
| 2 | 尚書: | 虞舜側微，堯聞之聰明，側，側陋，微，微賤。將使嗣位，歷試諸難，歷試之以難事。慎徽五典，五典克從，五典五常之教也。謂父義，母慈，兄友，弟恭，子孝，舜舉八元，使布五教于四方，五教能從，無違命也。納于百揆，百揆時叙，揆，度也。舜舉八凱以度百事，百事時叙也。賓于四門，四門穆穆，賓，迎也。四門，宮四門也。舜流四凶族，諸侯來朝者，舜賓迎之，皆有美德，無凶人也。納于大麓，烈風雷雨弗迷，納舜於尊顯之官，使大録萬機之政，於是陰陽清和，烈風雷雨，各以期應，不有迷錯愆伏，明舜之行合於天心也。正月上日，受終于文祖，堯天禄永終，舜受之也。文祖，是五廟之大名也。五載一巡狩，羣后四朝。 |
| Yu Shun was obscure and humble; Emperor Yao heard of his wisdom and intelligence. Cei means obscure, Wei means lowly or humble. He was about to appoint him as successor, having tested him through various hardships. Testing him with difficult matters. With care and reverence, he upheld the Five Constants; the people followed these Five Constants. The "Five Dictates" refer to the teachings of the Five Constants. Namely, fatherly righteousness, maternal kindness, brotherly friendliness, younger brothers' respectfulness, and filial piety of children. Shun appointed the Eight Yuans to spread these Five Teachings in all directions; as a result, the people followed them without violating any commandments. He was appointed to oversee the hundred officials, and under his leadership, the hundred officials were orderly and timely in their duties. Kui means measure or standard. Shun appointed the Eight Kais to oversee all affairs, ensuring that all hundred matters were orderly and timely arranged. He welcomed guests at the four gates, where the four gates were dignified and respectful. Bin means to welcome or receive as a guest. The Four Gates refer to the four gates of the palace. Shun banished the four evil clans; when feudal lords came to pay homage, Shun welcomed them with courtesy. All of them possessed virtuous qualities—there were no wicked people among them. He was appointed to the important post of Da Lu, and during his tenure, even fierce winds and thunderstorms did not cause confusion. Appointing Shun to a position of honor and authority, entrusting him with major responsibilities in managing all state affairs, at this time yin and yang were harmonious and clear; fierce winds and storms each occurred according to their proper seasons without disorder or error, demonstrating that Shun's conduct was aligned with the will of Heaven. On the first day of the first month, he received the mandate from Wen Zu. This means that Yao's heavenly mandate came to an end, and Shun assumed it. Wen Zu is the grand title for the ancestral temple of five generations. Every five years, he conducted one inspection tour; during this time, all feudal lords paid homage four times a year. | ||
| 3 | 尚書: | 敷奏以言，明試以功，車服以庸，敷奏，猶遍進也。諸侯每見，皆以次序遍進而問焉。以觀其才，既則效試其居國為政，以著其功，賜之車服，以旌其所用任也。象以典刑，典，常也。象用之者，謂上刑赭衣不純，中刑雜履，下刑墨幪，以居州里，而民耻之，而反於禮。流宥五刑，流，放也。宥，三宥也。言所流宥，皆犯五刑之罪也。眚災肆赦，眚，過也。災，害也。肆，失也。言罪過誤失，以為當赦之也。怙終賊刑，怙，謂怙赦宥而為者也。終為殘賊，當刑之也。流共工于幽洲，共工，窮奇也。幽洲，北裔也。放歡兜于崇山，歡兜，渾敦，崇山，南裔也。竄三苗于三危，三苗，國名也。縉雲氏之後，為諸侯，號饕餮也。三危，西裔也。殛鯀于羽山，鯀，檮杌也。殛，誅也。羽山，東裔也。四罪而天下咸服，美舜之行，故本其徵用之功也。二十有八載，放勛乃徂落，百姓如喪考妣，三載，四海遏密八音，遏，絕也。密，止也。堯崩，百姓如喪父母，絕止金石八音之樂也。舜格于文祖，詢于四岳，闢四門，開闢四方之門，廣致衆賢也。明四目，明視四方也。達四聽本書聽作恩聽達於四方也。柔遠能邇，能安遠者，則能安近也。不能安近，則不能安遠也。敦德允元，所厚而尊者德也。所信而行者善也。而難任人，任，佞也。辯給之言，易悅耳目，以理難之也。蠻夷率服，遠無不服，邇無不安。三載考績，三考，黜陟幽明，黜，退也。陟，升也。三歲考功，九載三考，退其幽闇無功者，升其昭明有功者也。庶績咸熙。九載三考，衆功皆興也。 |
| They were recommended through their words, tested by their achievements, and rewarded with carriages and ceremonial robes according to their service. Fu zou means broadly recommending or advancing. Each time the feudal lords appeared, they were questioned in order one by one. To observe their abilities, and then to test them by how they governed their states, thereby establishing their achievements; carriages and ceremonial robes were granted as a sign of recognition for the roles they had been entrusted with. He used established punishments as examples. Dian means standard or established practice. "Xiang yong zhi" means that for the most severe punishments, offenders wore red clothes without any pattern; for moderate punishments, they wore mismatched shoes; and for lesser punishments, they covered their faces with black cloth. They were allowed to live among the people in their hometowns, but the populace regarded them as a disgrace, thus prompting them to return to proper conduct and rites. The five punishments were mitigated through exile. Liu means banishment or exile. You refers to the three forms of pardon. It means that those who were exiled or pardoned had all committed offenses punishable by one of the five punishments. Those who committed unintentional errors could be granted amnesty. Sheng means an error or mistake. Zai means a calamity or disaster. Si means to lose control or commit an error. It means that unintentional errors and accidental misdeeds should be forgiven. Those who persisted in criminal acts despite knowing they would face punishment, Hu means to rely on or persist in wrongdoing despite amnesty or pardon. those who ultimately became violent and harmful should be punished. Gong Gong was exiled to You Zhou. Gong Gong is Qiong Qi. You Zhou refers to the northern frontier region. Huandou was banished to Chong Shan. Huandou is Hundi, and Chong Shan refers to the southern frontier region. The San Miao were exiled to San Wei. San Miao is a name of a state or people. They were descendants of the Jin Yun Shi, who became feudal lords and were known by the title Taotie. San Wei refers to the western frontier region. Gun was executed at Yu Shan. Gun is Taowu. Ji means to execute or punish severely. Yu Shan refers to the eastern frontier region. With these four criminals punished, all under heaven submitted willingly. This praises Shun's conduct and thus records the effectiveness of his governance. After twenty-eight years, Fang Xun passed away; the people mourned him as they would their own parents. For three years, throughout the four seas, all eight kinds of music were ceased. E means to stop or cease completely. Mi means to stop or halt. When Yao passed away, the people mourned as if they had lost their parents; all musical instruments and performances were ceased. Shun went to Wen Zu, consulted the Four Yue, and opened the four gates. Opening the four gates of all directions to widely invite virtuous people. Clarify the four directions with one's vision. Meaning to clearly observe in all four directions. Extend the four ears of hearing. In this text, "ting" is used as a variant for "en."Meaning that one's listening reaches all directions. Those who can pacify distant lands will also be able to pacify nearby regions. One who can bring peace to the far reaches is capable of bringing peace to close ones as well. If one cannot bring peace to those nearby, then they will not be able to bring peace to distant regions either. They cultivated virtue and upheld the fundamental principles of morality. What is cherished and respected most is virtue. That which one believes in and acts upon is goodness. liğinde And they found it difficult to tolerate flatterers. Ren means a sycophant or flatterer here. Fluent and persuasive words easily please the ears and eyes, but they are difficult to refute with reason. The southern and northern barbarians all submitted willingly. Faraway regions had no one who did not submit, and nearby areas had no one who was not at peace. After three years of evaluation, after three such assessments, officials were either demoted or promoted based on their performance in both obscure and clear matters. Chu means to demote or remove from office. Zhi means to promote or elevate. Every three years, officials' performances were assessed; after nine years and three assessments, those who remained obscure and without achievement were demoted, while those who demonstrated clarity and accomplishment were promoted. All endeavors flourished harmoniously. After nine years and three evaluations, all public works and achievements thrived. | ||
| 4 | 尚書: | 曰若稽古大禹。曰：后克艱厥后，臣克艱厥臣，政乃乂，黎民敏德。敏，疾也。能知為君之難，為臣不易，則其政治，而衆民皆疾修德也。 |
| Saying: "If we investigate the ancient deeds of Great Yu." It says: When a ruler can bear hardships for his people, and when ministers can endure difficulties for their ruler, then governance will be orderly, and the common people will become responsive to virtue. Min means quick or prompt. If one understands the difficulty of being a ruler and recognizes how challenging it is to be a minister, then governance will become orderly, and all the people will eagerly cultivate virtue. | ||
| 5 | 尚書: | 帝曰：兪，允若茲，嘉言罔攸伏，野無遺賢，萬邦咸寧，攸，所也。嘉言無所伏，言必用也。如此，則賢材在位，天下安也。稽于衆，舍己從人，弗虐無吿，弗廢困窮，惟帝時克。帝謂堯也。舜因嘉言無所伏，遂稱堯德以成其義，考衆從人，矜孤愍窮，凡人所輕，聖人所重也。 |
| The emperor said: "Yes, if indeed it is like this, then excellent words will find no place to be hidden; there will be no virtuous person left in the countryside; and all nations will enjoy peace." You means 'where' or 'at a certain place'. "Excellent words have nowhere to hide"—this means that such words will certainly be put into use. In this way, virtuous talents would hold positions of authority and the world would enjoy peace. Investigate among the people, set aside one's own views to follow others', do not oppress those with no recourse, and do not abandon those in hardship; only then can a ruler truly succeed. "Di" refers to Emperor Yao here. Shun, because of the principle that excellent words have nowhere to be hidden, praised Yao's virtue in order to complete his meaning. By consulting the people and following their will, showing compassion for orphans and those in poverty—what ordinary people regard as trivial is what a sage values most highly. | ||
| 6 | 尚書: | 益曰：都，帝德廣運，乃聖乃神，乃武乃文，益因舜言又美堯也。廣謂所覆者大，運謂所及者遠，聖無不通，神妙無方，文經緯天地，武定禍亂也。皇天眷命，奄有四海，為天下君。言堯有此德，故為天所命，所以勉舜也。 |
| Yi said: "Yes, the virtue of the emperor is vast and far-reaching; he was both sage and divine, both martial and literary." Yi followed Shun's words to further praise Yao. "Vast" means his virtue encompassed a great expanse; "far-reaching" means its influence extended to distant places. A sage has no knowledge he cannot grasp, and a divine ruler acts with wondrous effectiveness without fixed methods. His literary achievements regulate the heavens and earth, while his martial prowess brings stability in times of calamity and disorder. The great Heaven bestows its favor; he encompasses all four seas and becomes the ruler of the world. This means that because Yao possessed such virtue, Heaven decreed him as its chosen ruler; this was said to encourage Shun. | ||
| 7 | 尚書: | 禹曰：惠迪吉，從逆凶，惟影響。迪，道也。順道吉，從逆凶，吉凶之報，若影之隨形，響之應聲，言不虛。 |
| Yu said: "Following the path of virtue brings good fortune; following the path of rebellion brings misfortune—this is as certain as an echo follows a sound." Di means way or path. Following the right path brings good fortune, while following rebellion brings misfortune; the rewards and punishments of good or evil are as certain as a shadow follows a form or an echo responds to sound—this saying is not empty. | ||
| 8 | 尚書: | 益曰：吁，戒哉。敬戒無虞，罔失法度，罔遊于逸，罔淫于樂，淫，過也。遊逸過樂，敗德之源，富貴所忽，故特以為戒也。任賢勿貳，去邪勿疑，疑謀勿成，百志惟熙，一意任賢，果於去邪，疑則勿行，道義所存於心者日以廣也。罔違道以干百姓之譽，干，求也。失道求名，古人賤之也。罔咈百姓以從己之欲，咈，戾也。專欲難成，犯衆興禍，故戒也。無怠無荒，四夷來王。言天子常戒慎，無怠惰荒廢，則四夷歸往之也。 |
| Yi said: "Ah, how cautious one must be!" With reverence and caution, there will be no unforeseen dangers; laws and regulations will not be violated; one should not indulge in idleness or excess in pleasures. Yin means to go beyond moderation or excess. Idleness and excessive indulgence in pleasure are the root causes of moral decline; they are often overlooked by those who are wealthy or powerful, hence this warning is especially emphasized. Appoint virtuous people without hesitation, remove the wicked without doubt; if there is any uncertainty about a plan, do not proceed. With these principles in place, all endeavors will flourish. Have single-minded faith in appointing the worthy, decisively eliminate evil, and if uncertain, take no action—thus, one's inner sense of righteousness and principle will grow ever broader. Do not violate the right way in order to seek praise from the common people. Gan means to seek or pursue. Losing one's principles for the sake of reputation is something ancient sages despised. Do not go against the will of the people to satisfy one's own desires. Fu means to violate or defy. Selfish desires are hard to fulfill, and defying the masses invites disaster; hence this warning. Without idleness or neglect, the four barbarian regions will come to pay homage. This means that if a Son of Heaven constantly remains cautious and does not become idle or neglectful, then the four barbarian regions will submit to him. | ||
| 9 | 尚書: | 禹曰：於，帝念哉。德惟善政，政在養民，水，火，金，木，土，穀，惟修，言養民之本，在先修六府也。正德，利用，厚生，惟和，正德以率下，利用以阜財，厚生以養民，三者和，所謂善政也。九功惟序，九序惟歌，言六府三事之功，有次序，皆可歌樂，乃德政之致。戒之用休，董之用威，勸之以九歌，俾勿壞。休，美也。董，督也。言善政之道，美以戒之，威以督之，歌以勸之，使政勿壞，在此三者也。 |
| Yu said: "Ah, how mindful our emperor is!" Virtue lies in good governance, and governance is about nurturing the people. Water, fire, metal, wood, earth, and grain must all be properly maintained. This means that the foundation of nurturing the people lies first in cultivating these six elements or resources. Upholding virtue, utilizing resources effectively, and enriching the people's lives—these must be in harmony. Correcting one's virtue to lead subordinates, using resources wisely to increase wealth, and providing for a rich life to nurture the people; when these three are harmonized, this is what constitutes good governance. The nine functions must be in order, and when the nine orders are properly arranged, they become songs of praise. This means that achievements related to the six resources and three responsibilities, if well-ordered, can all be celebrated with music and joy—this is the result of virtuous governance. Inspire them through rewards, supervise them through authority, encourage them with the Nine Songs, so that they do not fall into disorder. Xiu means beauty or excellence. Dong means to supervise or oversee. This means that the way of good governance is to inspire through beauty, supervise through authority, and encourage through songs; ensuring that governance does not fall into disorder depends on these three aspects. | ||
| 10 | 尚書: | 帝曰：兪，地平天成，六府三事允治，萬世永賴，時乃功。水土治曰平，五行叙曰成，因禹陳九功而歎美之，言是汝之功也。 |
| The emperor said: "Yes, the land is level and the heavens harmonious; the six resources and three responsibilities are indeed well governed. The people of all generations will forever rely on this—this is your achievement." When water and earth are properly managed, it is called "level"; when the five elements are in order, it is called "harmonious." The emperor praises this by referring to Yu's presentation of the nine functions, saying that this is your achievement. | ||
| 11 | 尚書: | 帝曰：咎繇，惟茲臣庶，罔或干予正，或，有也。無有干我正，言順命也。汝作士，明于五刑，以弼五教，期于予治，欲其能以刑輔教，當於治體也。刑期于無刑，民協于中，時乃功，懋哉。雖或行刑，以殺止殺，終無犯者，刑期於無所刑，民皆合于大中，是汝之功勉之也。 |
| The emperor said: "Jiuyao, as for these ministers and common people, none dare to defy my principles." Huo means 'some' or 'any'. No one dares to oppose my just rule—this is what it means to obey the mandate. You shall serve as an official, clear in the five punishments, to assist in the Five Teachings, aiming for my governance. This expresses a desire that you be able to use punishment to support education and align with the principles of good governance. Punishments should aim for no need for punishments; when the people harmonize with the mean, this is your achievement—how great it is! Even if punishments are occasionally carried out, they should be used to stop violence and ultimately prevent any further offenses. The aim of punishment is for there to be no need for it; when the people all align with the great mean, this will be your achievement—strive diligently! | ||
| 12 | 尚書: | 咎繇曰：帝德罔諐，臨下以簡，御衆以寬，諐，過也。善則歸君，人臣之義也。罰弗及嗣，賞延于世，嗣亦世也。延，及也。父子罪不相及也。而及其賞，道德之政也。宥過無大，刑故無小，過誤所犯，雖大必宥，不忌故犯，雖小必刑也。罪疑惟輕，功疑惟重，刑疑附輕，賞疑從重，忠厚至也。與其殺弗辜，寧失不經，好生之德，洽于民心，茲用弗犯于有司。咎繇因帝勉己，遂稱帝之德，所以明民不犯上也。寧失不常之罪，不枉不辜之善，仁愛之道也。 |
| Jiuyao said: "The emperor's virtue is without fault; he governs the people with simplicity and rules the multitude with leniency." Qian means mistake or error. When good deeds are attributed to the ruler, this is the duty of a subject. Punishments do not extend to descendants, while rewards last through generations. Si also means generation or lineage. Yan means to reach or extend to. The crimes of father and son do not involve each other. But rewards can extend to them—this is governance through virtue and morality. Forgive no matter how great the mistake, punish no matter how small the intentional offense. If a person commits an error unintentionally, even if it is serious, they must be forgiven; but for deliberate offenses, even minor ones, punishment is necessary. When there is doubt about a crime, err on the side of leniency; when there is doubt about merit, err on the side of generosity. In cases of doubtful punishment, choose the lighter penalty; in cases of doubtful reward, give the greater one—this reflects loyalty and kindness at its highest. Better to spare an innocent person than wrongly execute someone; better to let a case go unaddressed if it lacks clear precedent. The virtue of cherishing life will resonate with the people's hearts, and thus they will not dare to commit offenses before officials. Jiuyao, inspired by the emperor's encouragement of himself, then praises the emperor's virtue; this is to clarify that the people do not defy their superiors. Better to lose a case of an unusual crime than wrongfully punish an innocent good person—this is the way of benevolence and love. | ||
| 13 | 尚書: | 帝曰：來，禹，汝惟弗矜，天下莫與汝争能，汝惟弗伐，天下莫與汝争功，自賢曰矜，自功曰伐，言禹推善讓人而不失其能，不有其勞而不失其功，所以能絕衆人也。人心惟危，道心惟微，惟精惟一，允執厥中，危則難安，微則難明，故戒以精一，信執其中也。無稽之言勿聽，弗詢之謀勿庸，無考，無信驗也。不詢，專獨也。終必無成，故戒勿聽用也。可愛非君，可畏非民，衆非元后何戴，后非衆罔與守邦，庶民以君為命，故可愛，君失道，民叛之，故可畏，言衆戴君以自存，君恃衆以守國，相須而成也。惟口出好興戎，朕言弗再。好謂賞善，戎謂伐惡，言口榮辱之主，慮而宣之，成於一也。 |
| The emperor said: "Come, Yu. As long as you do not consider yourself superior, no one in the world will rival your ability; and if you do not boast of your achievements, no one will rival your accomplishments." To regard oneself as virtuous is called jin; to take credit for one's achievements is called fa. This means that Yu attributes virtue to others while still demonstrating his abilities, and does not claim personal merit yet retains the credit—this is why he surpasses all others. The human heart is perilous; the Way's principle is subtle. Only by being refined and united can one truly uphold the mean. Peril makes it hard to find peace, subtlety makes it difficult to understand clearly—thus one must be warned to pursue refinement and unity, and firmly hold to the middle path. Do not listen to baseless words; do not employ plans that have not been consulted with others. Wu kao means without verification or proof. Bu xun means acting alone, without seeking advice. It will ultimately lead to no success; therefore, one is warned not to listen or use such things. A beloved ruler is not one who rules by himself; a feared people are not those who act alone. The masses, without the Son of Heaven, have no one to follow; and the Son of Heaven, without the masses, has no support in governing the state. Common people regard their ruler as their life's source, hence he is beloved; but if the ruler loses virtue, the people will rebel—hence they are feared. This means that the people rely on a ruler for their own survival, and the ruler depends on the people to protect the nation; both depend on each other to achieve success. Words can bring peace or provoke war—this I shall not say again. "Hao" refers to rewarding the virtuous, and "rong" refers to punishing the wicked. Words are the source of honor or disgrace; one must deliberate before speaking, so that words may be unified in their effect. | ||
| 14 | 尚書: | 帝曰：咨，禹，惟時有苗弗率，汝徂征。三苗之民，數干王誅，率，循也。徂，往也。不循帝道，言亂逆也。命禹討之。 |
| The emperor said: "Cui, Yu! At this time, the Youmiao people do not follow our lead; you must go and campaign against them." The Youmiao people have repeatedly defied royal punishment. Lü means to follow or obey. Cu means to go or proceed. Not following the emperor's way—this refers to rebellion and disorder. The emperor ordered Yu to punish them. | ||
| 15 | 尚書: | 禹乃會羣后誓于師曰：濟濟有衆，咸聽朕命，會諸侯共伐有苗也。軍旅曰誓，濟濟，衆盛之貌也。蠢茲有苗，昏迷弗恭，蠢，動也。昏，闇也。言其所以宜討也。侮嫚自賢，反道敗德，狎侮先王，輕嫚典教，反正道敗德義也。君子在野，小人在位，廢仁賢，任奸佞。民棄弗保，天降之咎，言民叛之，天災之也。肆予以爾衆士，奉詞伐罪，肆，故也。爾尚一乃心力，其克有勛。 |
| Yu then convened the feudal lords and swore an oath to his troops, saying: "Here is a great assembly of people; all must heed my command." This means Yu gathered the feudal lords together to jointly campaign against Youmiao. A military oath is called a "shi"; Ji ji describes the grand and imposing presence of a large crowd. These Youmiao people are reckless, confused, and disrespectful. Chun means to move or stir up trouble. Hun means darkness or ignorance. This explains why they should be punished. They belittle others and consider themselves superior, going against the Way and corrupting virtue. They mock former kings and lightly regard traditional teachings; this is to oppose the right path and destroy moral principles. When virtuous men are in obscurity while wicked men hold office, this means that benevolence and virtue have been abandoned, and villains and sycophants are being appointed. The people abandon them without protection; Heaven brings down punishment upon them. This means the people rebel against them, and Heaven inflicts calamity as well. Therefore, I will lead your soldiers to carry out a righteous cause and punish their crimes. Si means "therefore" or "thus." You must unite your hearts and strength, so that you may achieve great merit. | ||
| 16 | 尚書: | 三旬，有苗民逆命。益贊于禹曰：惟德動天，無遠弗届，滿招損，謙受益，時乃天道，自滿者，人損之，自謙者，人益之，是天道之常。至誠誠作諴感神，矧茲有苗。至和感神，况有苗也。言易感也。 |
| After thirty days, the Youmiao people defied the command. Yi advised Yu, saying: "Only virtue moves Heaven; no distance is too far. Arrogance invites loss, while humility brings benefit—this is the Way of Heaven." Those who are conceited will be harmed by others; those who are humble will receive help from others—this is a constant principle of Heaven's way. Sincere Cheng as Xian devotion can move the gods; how much more so for these Youmiao people! The utmost harmony moves the gods—how much more so in the case of Youmiao. This means it is easy to move them. | ||
| 17 | 尚書: | 禹拜昌言曰：兪，班師振旅，以益言為當，故拜受遂班師，兵入曰振旅，言整衆也。帝乃誕敷文德，遠人不服，大布文德以來之也。儛干羽于兩階，七旬，有苗格。討而不服，不討自來，明御之必有道也。 |
| Yu bowed in approval and said: "Yes, let us return our troops to their ranks." Because Yi's words were deemed appropriate, Yu bowed in acceptance and thus ordered the retreat. Marching back with one's forces is called Zhenlv; it means to organize the troops. The emperor then widely spread his cultural virtue. To bring distant people under submission, he extensively promoted moral and cultural influence to attract them. He performed the ritual dance with shields and feathers on both sides of the court; after seventy days, Youmiao submitted. Even when attacked, they did not submit; without attack, they came on their own—this shows that governing them must have been done with the right method. | ||
| 18 | 尚書: | 咎繇曰：允迪厥德，謨明弼諧。迪，蹈，厥，其也。其，古人，謨，謀也。言人君當信蹈行古人之德，謀廣聰明以輔諧其政也。 |
| Jiuyao said: "Truly follow virtue, and plan wisely to assist in harmony." Di means to tread or follow; Jue means its or their. Qi refers to the ancients, and Mo means plan or strategy. This means a ruler should trust in and follow the virtue of ancient people, devise broad strategies to enhance wisdom, and thereby assist in harmonizing his governance. | ||
| 19 | 尚書: | 禹曰：兪，如何，然其言問所以行也。咎繇曰：都，慎厥身修思永，歎美之重也。慎修其身，思為長久之道也。惇叙九族，庶明厲翼，邇可遠在茲。言慎修其身，厚次叙九族，則衆庶皆明其教而自勉厲，翼戴上命，邇可推而遠者，在此道也。 |
| Yu said: "Yes, how so?" Accepting what he had said, he asked for the method of implementation. Jiuyao said: "Du! Be cautious in cultivating your own virtue and think always with enduring care." This is a deep expression of praise. Be careful to cultivate oneself, and consider the way for lasting success. Cultivate harmony among the nine clans; let the multitude be enlightened and inspired—those nearby can become those far away, right here. This means that by being cautious in cultivating oneself and fostering harmony among the nine clans, all people will understand their teachings and encourage themselves to improve, supporting and obeying Heaven's mandate. Those nearby can be extended to those far away—this is achieved through this principle. | ||
| 20 | 尚書: | 禹拜昌言曰：兪，以咎繇言為當，故拜受而然之。咎繇曰：都在知人，在安民。歎修身親親之道，在知人所信任，在能安民也。 |
| Yu bowed in approval and said: "Yes," because he considered Jiuyao's words to be appropriate, so he bowed in acceptance and affirmed them. Jiuyao said: "The key lies in knowing people and in pacifying the people." This expresses admiration for the way of cultivating oneself and cherishing one's kin, which lies in knowing whom to trust and being able to pacify the people. | ||
| 21 | 尚書: | 禹曰：吁，咸若時，惟帝其難之，言帝堯亦以知人安民為難也。知人則哲，能官人，安民則惠，黎民懷之，哲，知也。無所不知，故能官人，惠，愛也。愛則民歸之也。能哲而惠，何憂乎驩兜，何遷乎有苗，何畏乎巧言令色孔壬。孔，甚也。壬，佞也。巧言，静言庸違也。令色，象恭滔天也。禹言有苗驩兜之徒，甚佞如此，堯畏其亂政，故遷放之也。 |
| Yu said: "Ah, if all can follow this path, even the emperor would find it difficult," meaning that Emperor Yao also found knowing people and pacifying the people to be a challenge. Knowing people is wisdom; being able to appoint officials properly is virtue. Pacifying the people is benevolence, and when this is done, the common people will cherish it. Zhe means knowledge or wisdom. To know all things thoroughly is why one can appoint officials properly; Hui means love and kindness. When there is love, the people will return to you. With wisdom and benevolence, what need is there to worry about Huan Dou? What need is there to exile Youmiao? And what fear should one have of those who speak flatteringly with handsome faces and great cunning? Kong means very or extremely. Ren means flattery or sycophancy. Flattering words mean speaking softly while acting contrary to one's words. A handsome appearance means outwardly respectful but inwardly arrogant and defiant of Heaven itself. Yu said that the Youmiao, Huan Dou, and their followers were extremely cunning like this; Emperor Yao feared they would disrupt governance, so he exiled them. | ||
| 22 | 尚書: | 咎繇曰：都，亦行有九德，言人性行有九德，以考察真僞，則可知也。寬而栗，性寬弘而能莊栗也。柔而立，和柔而能立事。愿而恭，慤愿而恭恪也。亂而敬，亂，治也。有治而能謹敬也。擾而毅，擾，順也。致果為毅也。直而温，行正直而氣温和也。簡而廉，性簡大而有廉隅也。剛而塞，剛斷而實塞也。彊而義，無所屈撓，動必合義。彰厥有常，吉哉。彰，明也。吉，善也。明九德之常以擇人而官之，則政之善也。 |
| Jiuyao said: "Du! There are also nine virtues in conduct," meaning that human nature and behavior contain these nine virtues, which can be used to examine truth or falsehood—thus one can know them. Broad-minded yet solemn; a nature that is expansive and magnanimous, yet capable of dignity and seriousness. Gentle yet resolute; harmonious and gentle but able to accomplish things. Sincere yet respectful; sincere and earnest, yet reverent and conscientious. Orderly yet respectful; Luan here means governance or order. One who governs well and is able to remain cautious and reverent. Compliant yet resolute; Rao means compliance or adaptability. To achieve results is to be resolute. Upright yet gentle; conducting oneself with integrity while maintaining a warm and mild disposition. Simple yet upright; a nature that is straightforward and broad-minded, yet possesses moral principles and integrity. Strong yet thorough; firm in decision-making while being practical and comprehensive. Resolute yet righteous; unyielding to pressure, always acting in accordance with righteousness. Displaying these consistent virtues—how auspicious! Zhang means to display or make clear. Ji means good fortune or goodness. Clarifying the constant principles of the Nine Virtues to select people and assign them official positions is the goodness of governance. | ||
| 23 | 尚書: | 九德咸事，俊乂在官，使九德之人皆用事，則俊德治能之士并在官也。百僚師師，百工惟時，僚工皆官也。師師，相師法也。百官皆是，言政無非也。庶績其凝，凝，成也。言百事功皆成也。無教逸欲有邦，不為逸豫貪欲之教，是有國者之常也。兢兢業業，一日二日萬幾，兢兢，戒慎，業業，危懼，戒懼萬事微也。無曠庶官，天工人其代之，曠，空也。位非其人為空官，言人代天理官，不可以天官私非其才也。政事懋哉。言無非天意者，故人君居天官，聽政治事，不可以不自勉也。 |
| All nine virtues are put into practice, and virtuous and capable officials hold office; when people embodying the Nine Virtues all take on responsibilities, then those with virtue and ability will be in official positions. All officials are exemplary, and all craftsmen act at the right time; Liao and Gong both refer to officials or workers in official positions. Shishi means learning from one another through mutual instruction and example. All officials are like this, meaning governance is without fault. The achievements of the people will be consolidated; Ning means consolidation or accomplishment. This indicates that all endeavors and accomplishments are achieved. Do not teach idleness, indulgence, or greed; this is the norm for those who rule a nation. With utmost vigilance and diligence, handling myriad affairs each day; Jingjing means cautiousness, Yeye means a sense of danger and fear, referring to being alert to the subtle details in countless matters. Do not leave any official post vacant; Heaven's work is carried out by those who take their place; Kuang means empty or unoccupied. When the position is not held by a suitable person, it becomes an empty office; this means that people serve as Heaven's agents in managing official posts and must not be given to those lacking talent. How great are the affairs of governance! This means that since there is nothing in governance that does not align with Heaven's will, the ruler must occupy Heaven's office and listen to political affairs, thus cannot fail to motivate himself. | ||
| 24 | 尚書: | 帝曰：吁，臣哉鄰哉。鄰哉臣哉。禹曰：兪。鄰，近也。言君臣道近，相須而成也。 |
| The emperor said: "Ah, how loyal are my ministers!" How close they are! How loyal they are! Yu said: "Yes." Lin means proximity or closeness. This indicates that the relationship between ruler and minister is close, relying on each other to achieve success. | ||
| 25 | 尚書: | 帝曰：臣作朕股肱耳目，言大體若身也。予欲左右有民，汝翼，左右，助也。助我所有之民，富而教之，汝翼成我也。予欲觀古人之象，欲觀示法象之服制也。以五采彰施于五色作服，汝明，天子服日月以下，諸侯自龍袞以下，上得兼下，下不得僭上，以五采明施于五色，作尊卑之服，汝明制之也。予欲聞六律五聲八音，以出納五言，汝聽，言欲以六律和聲音，出納仁義禮智信五德之言，施於民以成化，汝當聽審之。予違，汝弼，汝無面從，退有後言。我違道，汝當以義輔正我，無得面從我違，退後言我不可弼也。 |
| The emperor said: "Ministers are my arms, legs, ears, and eyes," meaning the state is like one's own body. "I wish to assist the people on all sides; you must support me," Zuo You means assistance or aid. Help the people I have, enrich and educate them—you must assist in completing my mission. "I wish to observe the symbols of ancient sages," meaning I want to examine the ceremonial dress and systems that symbolize laws and examples. Using the five colors, distinguish them with the five dyes to create ceremonial robes; you must understand clearly," The Son of Heaven wears robes adorned with sun and moon symbols downward, while feudal lords wear dragon robes downward. Higher ranks may include lower rank symbols, but lower ranks must not overstep higher ones. The five dyes are distinctly applied to the five colors to establish hierarchical attire; you must clearly formulate these regulations. "I wish to understand the Six Laws, Five Tones, and Eight Sounds, to regulate the five virtues in speech; you must listen carefully," meaning I want to use the Six Laws to harmonize sounds, regulate expressions of benevolence, righteousness, propriety, wisdom, and faithfulness—the five moral virtues—and apply them to the people for transformation; you should attentively discern this. If I am wrong, you must advise me; do not merely agree in person and then speak differently afterward. If I deviate from the right path, you should assist me with righteousness; do not outwardly agree with my wrongdoings and later say that I cannot be corrected. | ||
| 26 | 尚書: | 禹曰：兪哉。萬邦黎獻，共惟帝臣，惟帝時舉，敷納以言，明庶以功，車服以庸，獻，賢也。萬國衆賢共為帝臣，帝舉是而用之，使陳布其言，明之皆以功大小為差，以車服旌其能用之也。誰敢弗讓，敢弗敬應，上唯賢是用，則下皆敬應上命而讓善也。帝弗時，敷同日奏罔功。帝用臣不是，則遠近布同，而日進於無功，以賢愚并位，優劣共流故也。 |
| Yu said: "Yes." From all the states, the virtuous and talented people contribute as your ministers; you must appoint them at the right time. Recommend them through words, distinguish among the many by their achievements, and bestow carriages and ceremonial robes according to their service; Xian means virtue or talent. The virtuous people from all the nations serve as your ministers. You appoint and use them, allowing them to present their words, distinguishing among them according to the magnitude of their achievements, and using carriages and ceremonial robes to honor those who are capable and employed. Who would dare not yield, or dare not respectfully respond? When the ruler uses only the virtuous, those below will all respect and obey his commands while yielding to goodness. If the emperor does not act at the right time, then even if many people present themselves on the same day, there will be no achievement. If the emperor appoints ministers improperly, then near and far will spread uniformity, with people daily advancing without merit. This is because virtuous and foolish individuals occupy positions together, and superior and inferior ones flow as one. | ||
| 27 | 尚書: | 無若丹朱奡，惟慢遊是好，丹朱，堯子，舉以戒也。傲虐是作，罔晝夜頟頟，傲戲而為虐，無晝夜常頟頟，肆惡不休息也。罔水行舟，朋淫于家，用殄厥世，朋，羣也。丹朱習於無水陸地行舟，言無度也。羣淫於家，妻妾亂也。用是絕其世，不得嗣也。帝其念哉。 |
| Do not be like Danzhu or Ao, who only liked idleness and indulgence; Danzhu was Yao's son. He is cited here as a warning example. They created arrogance and cruelty, acting recklessly day and night; they acted with arrogance and cruelty without rest, indulging in evil ceaselessly. They did not know how to navigate the waters of governance, gathering in groups for licentiousness at home, thus bringing about the destruction of their dynasty; Peng means a group or assembly. Danzhu was accustomed to traveling like a boat on land and water without direction, meaning he had no restraint or limits. Gathering in groups for licentious behavior at home refers to the disorder of concubines and wives. Thus, their dynasty was cut off, and they could not continue as successors. The emperor should remember this well. | ||
| 28 | 尚書: | 夔曰：於，予擊石拊石，百獸率儛，庶尹允諧，尹，正也。衆正官之長，信皆和諧，言神人治也。始於任賢，立政以禮，治成以樂，所以致太平也。帝庸作歌曰：敕天之命，惟時惟幾，敕，正也。奉正天命以臨民，惟在順時，惟在慎微也。乃歌曰：股肱喜哉。元首起哉。百工熙哉。元首，君也。股肱之臣，喜樂盡忠，君之治功乃起，百官之業乃廣也。 |
| Kui said: "Ah, I strike the stone and pat the stone, and all beasts follow in dance. The officials will surely harmonize," Yin means to govern or regulate. The leaders of the many upright officials, indeed all in harmony—this speaks of divine and human governance working together. It begins with appointing the virtuous, establishes governance through propriety, achieves order through music—this is how peace and prosperity are attained. The emperor composed a song saying: "Uphold Heaven's mandate, be mindful of the right time and subtle signs," Chi means to correct or regulate. Upholding the righteous mandate of Heaven to govern the people, it lies only in following the right time and being cautious about small matters. He then sang: "How joyful are my arms and legs!" The head of the body has arisen! All officials work diligently! Yuanshou means the ruler. When loyal ministers of arms and legs are joyful and devoted, the ruler's achievements in governance begin to flourish, and the duties of all officials expand. | ||
| 29 | 尚書: | 咎繇拜手稽首。乃賡載歌曰：元首明哉。股肱良哉。庶事康哉。賡，續也。載，成也。帝歌歸美股肱，義未足，故續歌先君後臣，衆事乃安，以成其義也。又歌曰：元首叢脞哉。股肱惰哉。萬事墮哉。叢脞，細碎無大略也。君如此則臣懈惰，萬事墮廢，其功不成，歌以申戒也。 |
| Jiuyao bowed with clasped hands and kowtowed respectfully. Then he continued the song, saying: "How enlightened is our ruler!" How virtuous are his ministers! All affairs are at peace! Geng means to continue or follow. Zai means completion or accomplishment. The emperor's song praises the ruler and his ministers, but its meaning is not yet complete; thus, he continues singing about the former ruler and later subjects so that all affairs may be at peace and fulfill their moral purpose. He sang again: "How diligent is our ruler!" How lazy are his ministers! All matters have fallen into disorder! Congcuo means being preoccupied with trivialities and lacking grand strategy. If the ruler is like this, his ministers will become lax and idle, leading to all matters being neglected and abandoned; thus, achievements cannot be accomplished. This song serves as a warning. | ||
| 30 | 尚書: | 帝拜曰：兪，欽哉。拜受其歌，戒羣臣自今已往敬職也。 |
| The emperor bowed and said: "Yes, I will take this with great respect." He bowed to accept the song as a warning to all ministers from now on to perform their duties with reverence. | ||
| 31 | 尚書: | 太康尸位以逸豫，啓，子也。尸，主也。以尊位為逸豫，不勤也。滅厥德，黎民咸貳，君喪其德，則衆民二心也。乃盤遊無度，盤樂遊逸，無法度也。畋于有洛之表，十旬弗反。洛水表也。 |
| Taikang neglected his duties and indulged in idleness; Qi was the son of Yu. Shi means to hold a position or be in charge. Treating the exalted position as an opportunity for idleness and indulgence is not diligence. He destroyed his virtue, causing the people to all become disloyal; When a ruler loses his virtue, the common people will lose faith and develop divided loyalties. He indulged in leisure without restraint; to indulge in pleasure and idleness without rules or limits. He hunted beyond the borders of Youluo, remaining away for ten months without returning. The area beyond the Luo River. | ||
| 32 | 尚書: | 有窮后羿因民弗忍，拒于河。有窮，國名，羿，諸侯名也。拒太康於河，遂廢之也。 |
| Yongqiong Houyi, taking advantage of the people's resentment, resisted him at the Yellow River. Youqiong is a state name; Yi was the name of a feudal lord. He resisted Taikang at the river and thus deposed him. | ||
| 33 | 尚書: | 厥弟五人，御其母以從，御，侍，言從畋也。俟于洛之汭，五子咸怨，待太康，怨其久畋失國也。述大禹之戒以作歌。述，循也。 |
| His five younger brothers, accompanied by their mother, followed along; Yu means to serve or attend, meaning they followed him on the hunting expedition. They waited at the bend of the Luo River; all five sons were resentful; waiting for Taikang, they resented his prolonged hunting and loss of the throne. They composed a song recalling the warnings of Great Yu. Shu means to follow or recount. | ||
| 34 | 尚書: | 其一曰：民惟邦本，本固邦寧，言人君當固民以安國也。予視天下愚夫愚婦，一能勝予，言能敬畏小民，所以得衆心也。怨豈在明，不見是圖，不見是謀，備其微也。予臨兆民，廪乎若朽索之馭六馬，廪，危貌也。朽，腐也。腐索御馬，言危懼甚也。為人上者，奈何弗敬。能敬則不驕，在上不驕，則高而不危也。 |
| The first one said: "The people are the foundation of a state; when the foundation is solid, the state will be at peace," meaning rulers should consolidate the well-being of the people to ensure national stability. I see that even the most foolish men and women in the world can surpass me, meaning to respect and revere common people is how one gains their hearts. Resentment does not lie in the obvious; it must be guarded against even when unseen, meaning one should plan for hidden dangers and remain vigilant about subtle threats. I govern the multitude of people as if guiding six horses with a frayed rope; Lin describes a state of danger or precariousness. Xiu means decayed or rotten. Guiding horses with a decaying rope—this conveys an intense sense of danger and caution. As those in positions of authority, how can one fail to be reverent? To be reverent is to avoid arrogance. When those above are not arrogant, they remain lofty yet secure and unthreatened. | ||
| 35 | 尚書: | 其二曰：訓有之，內作色荒，外作禽荒，迷亂曰荒。甘酒嗜音，峻宇雕牆，有一于此，未或弗亡，此六者有一，必亡，况兼有乎。其三曰：惟彼陶唐，有此冀方，陶唐，帝堯氏，都冀州也。今失厥道，亂其紀綱，乃底滅亡，言失堯之道，亂其法制，自致亡滅也。其四曰：明明我祖，萬邦之君，有典有則，貽厥子孫，典，謂經籍也。則，法也。荒墮厥緒，覆宗絕祀，言古制存而太康失其業以亡也。其五曰：烏虖曷歸，予懷之悲，曷，何也。言思而悲也。萬世仇予，予將疇依，仇，怨也。言當依誰以復國乎。鬱陶乎予心，顔厚有忸怩，鬱陶，言哀思也。顔厚，色愧，忸怩，心慚也。慚愧於仁人賢士也。弗慎厥德，雖悔可追。言人君行己，不慎其德，以速滅敗，雖欲改悔，其可追及乎。言無益也。 |
| The second one said: "There is a teaching that says, internally indulging in lust and beauty, externally indulging in hunting," Huang means being lost or confused. Loving wine and music, building lofty halls with carved walls—any one of these is enough to bring about ruin; if any one of the six exists, destruction is inevitable. How much more so if all are present? The third one said: "Only the Tao Tang, who ruled this Ji region," Tao Tang refers to Emperor Yao; he was based in Jizhou. Now they have lost their way, disrupting the order and discipline, thus leading to destruction. This means losing Yao's principles and disordering laws and systems leads inevitably to self-inflicted ruin. The fourth one said: "Clearly, our ancestors were rulers of myriad states; they had established standards and precedents to pass on to their descendants," Dian refers to classical texts or canonical works. Ze means law or rule. To neglect and abandon their legacy is to bring ruin upon the clan and end ancestral sacrifices. This means that although ancient institutions remained, Taikang lost his inheritance and thus perished. The fifth one said: "To whom can I return? My sorrow is deep," He means what or where. This expresses grief and longing. The whole world is my enemy; to whom can I turn for support? Chou means resentment or hatred. This asks who one should rely on in order to restore the state. My heart is filled with sorrow, my face flushed with shame and embarrassment; Yu Tao means expressing grief and lamentation. Yanhou refers to a shamed expression; Niu Ni refers to inner guilt or shame. This is the shame and regret felt toward benevolent men and virtuous scholars. Failing to be cautious in one's virtue, even if regret follows, it cannot undo what has been done. This means that when a ruler behaves without caution in cultivating virtue, it hastens ruin and downfall. Even if one wishes to repent later, can such losses be recovered? It is of no benefit. | ||
| 37 | 尚書: | 惟王弗邇聲色，弗殖貨利，邇，近也。德懋懋官，功懋懋賞，用人惟己，改過弗吝，勉於德者，則勉之以官，勉於功者，亦勉之以賞，用人之言，若自己出，有過則改，無所吝惜，所以能成王業者也。克寬克仁，彰信兆民。言湯寬仁之德，明信於天下也。 |
| Only a ruler who does not indulge in music and beauty, or pursue wealth and profit, Er means to be close to or near. Those who cultivate virtue should be honored with official positions; those who achieve merit should be rewarded accordingly. When employing people, one must act as if the words were one's own. When making mistakes, one must correct them without hesitation or regret. To encourage virtue is to reward it with office; to encourage achievement is to reward it in kind. To speak of using people as though one had said it oneself, and to correct errors without reluctance—this is how a ruler achieves great success. To be both broad-minded and benevolent, and thus demonstrate trustworthiness to the people. This refers to King Tang's virtue of kindness and benevolence, which was clearly trusted by all under heaven. | ||
| 38 | 尚書: | 乃葛伯仇餉，初征自葛，東征西夷怨，南征北狄怨，葛伯遊行，見農民之餉於田者，殺其人，奪其餉，故謂之仇餉，仇，怨也。曰：奚獨後予。怨者辭也。 |
| Then Ge Bo resented the offering of food, and so the first campaign began in Ge. Campaigns to the east provoked resentment among western tribes; campaigns to the south provoked resentment from northern tribes. Ge Bo roamed about and saw farmers bringing offerings to their fields. He killed one man and seized his offering, hence it was called "hating offerings." Chou means hatred or resentment. They said: "Why should we suffer because of me?" This is a statement expressing resentment. | ||
| 39 | 尚書: | 攸徂之民，室家相慶。曰：徯予后，后來其蘇。湯所往之民。皆喜曰：待我君，君來其可蘇息也。 |
| The people who departed in peace celebrated together with their families. They said: "Wait for our ruler; the ruler will come and bring us revival." The people who followed King Tang. They all rejoiced, saying: "Wait for our lord; when the lord comes, we will be revived and find rest." | ||
| 40 | 尚書: | 右賢輔德，顯忠進良，賢則助之，德則輔之，忠則顯之，良則進之，明王之道。推亡固存，邦乃其昌，有亡道則推而亡之，有存道則輔而固之，王者如此，國乃昌盛也。德日新，萬邦惟懷，志自滿，九族乃離。日新，不懈怠也。自滿，志盈溢也。 |
| Support the virtuous, assist those of virtue, honor the loyal, and promote the capable. Assist the worthy; support the moral; honor the faithful; advance the competent—this is the way of a wise ruler. Eliminate the doomed and strengthen what is viable, and the state will flourish. If a regime follows destructive ways, it should be removed; if it follows constructive ways, it should be supported and strengthened. A wise ruler who acts thus brings about national prosperity. When virtue is renewed daily, all the states will look to you with affection; when one's ambition becomes self-satisfied, even close relatives will depart. Ri Xin means continuous renewal or unwavering diligence. Zi Man means self-satisfaction, when one's ambition overflows and becomes excessive. | ||
| 41 | 尚書: | 王懋昭大德，建中于民，以義制事，以禮制心，乖裕後昆，欲王自勉明大德，立大中之道於民，率義奉禮，垂優足之道示後世也。予聞曰：能自得師者王，求聖賢而事之。謂人莫己若者亡，自多足，人莫之益，己亡之道。好問則裕，自用則小。問則有得，所以足也。不問專固，所以小也。 |
| The king should diligently cultivate great virtue, establish the principle of balance among the people, govern affairs through righteousness, and regulate one's heart with propriety. This ensures harmony for future generations. This means the ruler should strive to clarify great virtue, set a model of balanced governance for the people, lead by righteousness and observe ritual, thus passing on an example of excellence to posterity. I have heard it said: "He who can find a teacher for himself will become king," meaning seeking out sages and scholars to serve as mentors. It is said that one who believes no one surpasses him will perish, boasting of his own sufficiency, others cannot help him—this is the path to self-destruction. Those who love to ask questions become broad-minded; those who rely solely on themselves remain narrow and limited. Asking leads to gains, hence the mind becomes full or sufficient. Not asking means clinging to one's own limited views—this is why one remains narrow-minded. | ||
| 42 | 尚書: | 烏虖，慎厥終，惟其始，靡不有初，鮮克有終，故戒慎終如其始也。殖有禮，覆昏暴，有禮者封殖之，昏暴者覆亡之。欽崇天道，永保天命。王者如此上事，則敬天安命之道也。 |
| Ah, be cautious of the end as you are of the beginning. Few things lack a start but few achieve a successful conclusion; thus one must remain vigilant at the end just as carefully as at the outset. Cultivate those who uphold propriety, and bring down those who are corrupt and tyrannical. Reward with promotion those who observe rites; bring about the downfall of those who are depraved and oppressive. Reverently uphold the way of Heaven, and forever preserve its mandate. A wise ruler who acts in this manner follows the path of revering Heaven and accepting one's destiny with peace. | ||
| 43 | 尚書: | 王歸自克夏，至于亳，誕告萬方，誕，大也。以天命大義告萬方之衆人。曰：夏王滅德作威，以敷虐于爾萬方百姓，夏桀滅道德，作威刑，以布行虐政於天下百官，言殘酷也。肆台小子將天命明威，弗敢赦，其爾萬方有罪，在予一人，自責化不至也。予一人有罪，無以爾萬方，無用汝萬方，言非所及也。烏虖，尚克時忱，乃亦有終。忱，誠也。庶幾能是誠道，乃亦有終世之美也。 |
| The king returned from defeating Xia, arriving at Bo, and made a grand proclamation to all directions. Dan means great or grand. To announce the great principle of Heaven's mandate to the people in all regions. He said: "The Xia king destroyed virtue and wielded power, spreading oppression upon you, the people of all regions," King Jie of Xia destroyed morality, imposed harsh punishments, and enforced cruel policies across the land among officials—this refers to his brutality. "Therefore, I, this humble ruler, will enforce the mandate of Heaven and its authority without hesitation. If any among you in all regions have committed crimes, let it be upon me alone," This is a self-reproach for failing to bring about moral transformation. "If I, the ruler, have committed a crime, it is not your people of all regions who are to blame," This means you should not be held responsible for my faults. Ah! If only one can maintain this sincerity, then there will also be a successful conclusion. Chen means sincerity or earnestness. If one can indeed follow this path of sincerity, then a beautiful and enduring conclusion in life is possible. | ||
| 44 | 尚書: | 成湯既殁，伊尹作伊訓，作訓以教道太甲也。曰：烏虖，古有夏先后，方懋厥德，罔有天災，先君，謂禹以下少康以上賢王，言能以德禳災也。于其子孫弗率，皇天降災，假手于我有命。言桀不循其祖道，天下禍災，借手於我，有命商王誅討之也。 |
| After King Cheng Tang passed away, Yi Yin composed the "Yi Xun," to write teachings to instruct Tai Jia. He said: "Ah, in ancient times the Xia ancestors and empresses diligently cultivated virtue, and there were no calamities from Heaven," The term Xianjun refers to virtuous kings of the Xia dynasty between Yu and Shaokang; it means that through virtue they could ward off disasters. But when their descendants failed to follow this example, Heaven sent calamities and used the power of our mandate as its instrument. This means that Jie did not follow his ancestors' ways, and the calamities of the world were used by Heaven as a tool—our mandate was given to King Shang to punish him. | ||
| 45 | 尚書: | 惟我商王，布昭聖武，代虐以寬，兆民允懷。言湯布明武德，以寬政代桀虐政，兆民以此皆信懷我商王之德也。 |
| Only our Shang king, widely proclaimed his holy martial virtue, replacing cruelty with leniency, and the people under heaven sincerely looked to him. This means King Tang publicly demonstrated martial virtue, replacing Jie's tyrannical rule with lenient governance. Because of this, the people under heaven all trusted and revered the virtue of our Shang king. | ||
| 46 | 尚書: | 今王嗣厥德，罔弗在初，言善惡之由，無不在初，欲其慎始也。立愛惟親，立敬惟長，始于家邦，終于四海。言立愛敬之道，始於親長，則家國并化，終洽四海也。 |
| Now, may the king continue this virtue; no matter what, it must begin at the start. This means whether good or evil, all things originate in the beginning—thus one should be cautious from the outset. Establish love for one's kin and respect for elders; begin with family and state, and extend it to all under Heaven. This means that the principles of love and respect should begin with one's relatives and elders; if so, both family and state will be transformed, ultimately achieving harmony throughout all under Heaven. | ||
| 47 | 尚書: | 烏虖，先后敷求哲人，俾輔于爾後嗣，敷求賢智，使師輔於爾嗣王，言仁及後世也。制官刑，儆于有位。言湯制治官刑法，儆戒百官也。 |
| Ah! The ancestors and empresses sought wise men, to assist your descendants. They widely sought the virtuous and intelligent to serve as teachers and advisors for future kings—this is an expression of benevolence extending to later generations. Establish laws for officials, serving as a warning to those in positions of power. This means King Tang established regulations and legal codes for officials, to serve as warnings and restraints on the hundred officials. | ||
| 48 | 尚書: | 曰：敢有恒舞于宮，酣歌于室，時謂巫風，常舞則荒淫也。樂酒曰酣，事鬼神曰巫也。敢有徇于貨色，恒于遊畋，時謂淫風，徇，求也。昧求財貨美色，常遊戲田獵，是淫過之風俗。敢有侮聖言，逆忠直，遠耆德，比頑童，時謂亂風。狎侮聖人之言而不行，拒逆忠直之規而不納，耆年有德，疏遠之，童稚頑囂，親比之，是謂荒亂之風俗也。 |
| He said: "Whoever dares to constantly dance in the palace and drunkenly sing at home is practicing witchcraft," Constant dancing signifies decadence and licentiousness. Drinking to excess is called Han; engaging in rituals for spirits or deities is called Wu. Whoever dares pursue wealth and beauty, constantly indulge in hunting and leisure, this is called licentious conduct," Xun means to seek or chase after. This refers to the corrupt custom of obsessively pursuing wealth and beauty, and constantly indulging in hunting and play. Whoever dares to disrespect the words of sages, oppose loyal and upright men, distance themselves from the virtuous elders, and associate with stubborn children—this is called a corrupting influence. To mock and disregard the words of sages without acting on them, to reject the advice of loyal and upright individuals without accepting it, to distance oneself from elderly virtuous people while favoring childish and stubborn youths—this is what is called a corrupt and chaotic custom. | ||
| 49 | 尚書: | 惟茲三風十愆，卿士有一于身，家必喪，有一過則德義廢，失位亡家之道也。邦君有一于身，國必亡，諸侯犯此，國亡之道也。臣下弗匡，其刑墨。邦君卿士，則以争臣自匡正，臣不正君，服墨刑，鑿其額，涅以墨也。 |
| These three vices—each with ten transgressions—if an official possesses even one of them, his family will surely be ruined. Even a single fault leads to the abandonment of virtue and righteousness; this is the path to losing position and destroying one's household. If a ruler possesses even one of these faults, the state will inevitably fall. When feudal lords commit any of these, it is the path to national ruin. If subordinates do not correct their ruler's mistakes, they shall be punished with tattooing. If a feudal lord or high official fails to correct their own conduct through loyal remonstration, and if the ministers do not rectify the ruler's errors, they will be subjected to the punishment of tattooing—carving the forehead and staining it with ink. | ||
| 50 | 尚書: | 烏虖，嗣王祗厥身，念哉。言當敬身念祖德也。惟上帝弗常，作善，降之百祥，作不善，降之百殃，祥，善也。天之禍福，唯善惡所在，不常在一家也。爾惟德罔小，萬邦惟慶，修德無小，則天下賴慶也。爾惟弗德罔大，墜厥宗，苟為不德無大，必墜失宗廟，此伊尹至忠之訓也。 |
| Ah! May the successor king respect his own conduct and take this to heart. This means one should revere oneself and remember the virtue of ancestors. Heaven does not remain constant in its favor; if one acts virtuously, blessings will descend upon him. If one behaves wickedly, calamities will follow. Xiang means good fortune or blessing. Heaven's blessings and misfortunes depend solely on virtue and wickedness, not remaining fixed in one family alone. Your cultivation of virtue is never too small; all the states will rejoice. No matter how minor one's moral cultivation, it brings joy and benefit to the world. If you fail in virtue, no matter how small the failure, your clan will fall. If one neglects virtue even slightly, it inevitably leads to losing ancestral temples and family honor—this is Yi Yin's most loyal teaching. | ||
| 51 | 尚書: | 太甲既立，弗明，不用伊尹之訓，不明居喪之禮。伊尹放諸桐，湯葬地也。王徂桐宮居憂，往入桐宮居憂位也。克終允德。言能思念其祖，終其信德也。 |
| After Tai Jia was enthroned, he did not act wisely. He failed to follow Yi Yin's teachings and did not understand the rites of mourning. Yi Yin exiled him to Tong, the burial site of King Tang. The king went to the Tong Gong palace to mourn and reflect. This means he went into the Tong Gong palace to assume a position of mourning and self-reflection. He ultimately achieved true virtue. This means he was able to reflect on his ancestors and finally uphold the faith and virtue of his forebears. | ||
| 52 | 尚書: | 惟三祀，伊尹奉嗣王歸于亳。王拜稽首曰：予小子弗明于德，自底弗類，類，善也。闇於德，故自致不善也。欲敗度，縱敗禮，以速戾于厥躬，速，召也。言己放縱情欲，毀敗禮儀法度，以召罪於其身也。天作孽，猶可違，自作孽，弗可逭，孽，災也。逭，逃也。言天災可避，自作災不可逃也。既往背師保之訓，弗克于厥初，尚賴匡救之德，圓惟厥終。言己已往之前，不能言修德於其初，今庶幾賴教訓之德，謀終於善，悔過之辭也。 |
| After three years, Yi Yin escorted the successor king back to Bo. The king bowed deeply and said: "I, your humble servant, failed to understand virtue and thus brought upon myself disgrace," Lei means goodness or virtue. Being ignorant of virtue led me to bring about my own wickedness. I wished to destroy standards and let rituals fall into ruin, thus inviting misfortune upon myself," Su means to summon or invite. This means I indulged my desires, destroyed rituals and laws, and thus invited punishment upon myself. Calamities sent by Heaven can still be avoided; but calamities brought about by oneself cannot be escaped. Nie means disaster or misfortune. This means disasters sent by Heaven can be avoided, but those caused by one's own actions cannot be escaped. Having previously turned away from the teachings of my mentors and guardians, I failed at the beginning; yet I still relied on their virtue to correct and save me, thus achieving a proper conclusion. This means that in the past, I was unable to cultivate virtue at the beginning; now, perhaps I can rely on the virtue of instruction and teaching to achieve a good end. It is an expression of regret and repentance. | ||
| 53 | 尚書: | 伊尹拜手稽首，拜手，首至手也。曰：修厥身，允德協于下，惟明后，言修其身，使信德合于羣下，惟乃明君。先王子惠困窮，民服厥命，罔有弗悅，言湯子愛困窮之人，使皆得其所，故民心服其教令，無有不欣喜也。奉先思孝，接下思恭，以念祖德為孝，以不驕慢為恭也。視遠惟明，聽德惟聰，言當以明視遠，以聰聽德。朕承王之休無斁。王所行如此，則我承王之美無厭也。 |
| Yi Yin bowed with clasped hands, Bai Shou means bowing so that the head reaches the hands. saying: "Cultivate yourself, and let your trustworthy virtue harmonize with those beneath you; only then can you be a wise ruler," This means cultivating oneself so that one's credible virtue aligns with the people under you, thus becoming a truly enlightened sovereign. The former king's son, King Tai, cared for the poor and distressed; the people submitted to his rule with no one failing to be joyful. This means that King Tang's son loved those who were in hardship or distress, ensuring they all found their proper place, so the people willingly accepted his teachings and commands, none of them failing to feel joy. Honor your ancestors with thoughts of filial piety, and treat those beneath you with humility. To think of the virtue of one's ancestors is to be filial; not being arrogant or disrespectful is to be respectful. Look far ahead with clarity, and listen attentively to virtue; This means one should look into the distance clearly and listen carefully to virtuous words. I shall carry forward the king's good fortune without ever becoming complacent or neglectful. If the king acted in this manner, then I will inherit his excellence without ever tiring of it. | ||
| 54 | 尚書: | 伊尹申誥于王曰：烏虖，惟天無親，克敬惟親，言天於人無所親疏，唯親能敬身者。民無常懷，懷于有仁，民所歸無常，以仁政為常也。鬼神無常享，享于克誠。言鬼神不保一人，能誠信者，則享其祀。 |
| Yi Yin repeated his admonition to the king, saying: "Ah! Heaven has no favorites; it favors only those who are reverent," This means Heaven does not favor anyone in particular but only approaches and blesses those who show reverence for themselves. The people have no fixed loyalties; they remain loyal to those who are kind and compassionate. People do not have constant attachments, but their allegiance is always with benevolent governance. The spirits of the dead also have no fixed offerings; they accept only those who are sincerely devoted. This means that ghosts and gods do not favor any one person, but will accept offerings from those who demonstrate sincerity and faithfulness. | ||
| 55 | 尚書: | 天位難哉。言居天子之位難，以此三者。德惟治，否德亂，為政以德則治，不以德則亂也。與治同道罔弗興，與亂同事罔弗亡。言安危在所任，治亂在所法也。 |
| How difficult is the position of Heaven's mandate! This means how hard it is to hold the position of Son of Heaven, as demonstrated by these three points. Virtue brings order; lack of virtue causes chaos. Governance with virtue leads to peace, while governance without virtue results in disorder. Those who follow the path of order will surely prosper; those who follow the path of chaos will surely perish. This means safety or danger depends on whom one appoints, and order or disorder depends on what laws are followed. | ||
| 56 | 尚書: | 若升高，必自下，若陟遐，必自邇，言善政有漸，如登高升遠，必用下近為始，然後致高遠也。無輕民事惟難，無輕為力役之事，必重難之乃可也。無安厥位惟危，言當常自危懼，以保其位也。慎終于始。於始慮終，於終慮始。 |
| This means good governance must proceed gradually, like climbing a height or traveling far; one must begin with the near and low before reaching great heights.}} Do not take lightly the affairs of the people, for they are difficult. Do not treat matters involving labor and service lightly; one must regard them as arduous in order to manage them properly. Do not consider your position secure, but always see it as precarious. This means one should constantly feel a sense of danger and caution in order to preserve their position. Exercise care from the beginning so that you may end well. Consider the end when you begin, and consider the beginning when you reach the end. | ||
| 57 | 尚書: | 有言逆于汝心，必求諸道，人以言咈違汝心，必以道義求其意，勿拒逆之也。有言遜于汝志，必求諸非道。遜，順也。言順汝心，必以非道察之，勿以自臧也。 |
| If there are words that go against your will, you must seek their meaning through the principles of righteousness. When someone speaks in a way that contradicts your wishes, you should use moral and ethical standards to understand their intent; do not reject or oppose them outright. If there are words that seem humble in comparison to your aspirations, you must examine whether they go against the principles of righteousness. Xun means to be compliant or yielding. This means if something seems to align with your heart, you must still examine it carefully for whether it goes against the right path; do not accept it simply because it pleases you. | ||
| 58 | 尚書: | 烏虖，弗慮胡獲，弗為胡成，一人元良，萬邦以貞，胡，何也。貞，正也。言常念慮道德，則得道德，念為善政，則成善政也。一人，天子也。天子有大善，則天下得正也。君罔以辯言亂舊政，利口覆國家，故特慎焉。臣罔以寵利居成功，成功不退，其志無限，故為之極以安之也。邦其永孚于休。言君臣各以其道，則國長信保於美也。 |
| Ah! Without careful consideration, how can one achieve success? Without action, how can anything be accomplished? A single virtuous ruler ensures the uprightness of all nations. Hu means "how" or "why." This means that if one constantly thinks about and considers virtue and morality, then one will attain them; if one thinks of governing with goodness, then good governance will be achieved. One person refers to the Son of Heaven (the emperor). If the Son of Heaven possesses great virtue, then all under heaven will be upright. A ruler must not use eloquent words to disrupt established policies; Fluent speech can destroy a nation, so one must be especially cautious. Ministers must not dwell on favors and benefits after achieving success; Remaining in power without retiring indicates boundless ambition, so limits are set to ensure stability. The nation will forever place trust in good fortune. This means that when the ruler and ministers each follow their proper roles, the country will be long trusted to preserve its virtue. | ||
| 59 | 尚書: | 伊尹既復政厥辟，還政太甲。將告歸，乃陳戒于德，告老歸邑，陳德以戒。曰：烏虖，天難忱，命靡常，以其無常，故難信也。常厥德，保厥位，厥德匪常，九有以亡。人能常其德，則安其位，九有，諸侯也。 |
| After Yi Yin returned power to his sovereign, he restored governance to King Taijia. As he was about to retire and return home, Yi Yin presented admonitions on virtue; Announcing his retirement and returning to his fiefdom, he delivered teachings as a warning. saying: "Ah! Heaven is hard to trust; fate has no constant course," Because it is changeable, it cannot be relied upon. Maintain your virtue and preserve your position; if your virtue is not constant, the nine regions will fall into ruin. If a person consistently upholds his virtue, he can maintain his position; "the nine regions" refers to the feudal lords. | ||
| 60 | 尚書: | 夏王弗克庸德，慢神虐民，言桀不能常其德，不敬神明，不恤下民。皇天弗保，言天不安桀所為。眷求一德，俾作神主，天求一德使代桀，為天地神祗之主。惟尹躬暨湯咸有一德，克享天心，受天明命。享，當也。 |
| The Xia king could not uphold virtue, was disrespectful to the gods, and cruel to his people. This means Jie failed to maintain virtue, did not revere deities, and showed no concern for his subjects. The great Heaven no longer protected him; This means Heaven was displeased with Jie's actions. Heaven sought one of virtue, to make him the ruler over spirits; Heaven searched for a single virtuous person to replace Jie and serve as the sovereign of heaven and earth's deities. Only Yi Yin and King Tang both possessed one virtue, which enabled them to win Heaven's favor and receive the clear mandate of Heaven. Xiang means to be worthy or appropriate. | ||
| 61 | 尚書: | 非天私我有商，惟天祐于一德，非天私商而王之也。祐助一德，所以王也。非商求于下民，惟民歸于一德，非商以力求民，民自歸於一德。德惟一，動罔弗吉，德二三，動罔弗凶，惟吉凶不僭在人，惟天降災祥在德。行善則吉，行惡則凶，是不差也。德一，天降之福，不一，天降之災，是在德也。 |
| It is not that Heaven favored our Shang dynasty; it is only that Heaven protects those who possess one virtue. This does not mean Heaven privately favored the Shang and made them rulers. Heaven supports those with a single virtue, which is why they become kings. It was not the Shang who sought the people; it was only that the people naturally turned to one of virtue. The Shang did not forcefully seek the people's support, but the people themselves flocked to those with a single virtue. Virtue must be singular; if so, all actions will bring good fortune. If virtue is divided or inconsistent, then every action brings misfortune. Whether one experiences good or ill fortune depends not on chance but on the person's own conduct; Heaven sends calamities or blessings according to a ruler's virtue. Doing good brings good fortune, and doing evil brings misfortune—this is never wrong. If virtue is singular, Heaven bestows blessings; if it is not, Heaven brings disaster—it all depends on one's virtue. | ||
| 62 | 尚書: | 今嗣王新服厥命，惟新厥德，其命，王命也。新其德，戒勿怠也。終始惟一，時乃日新。言德行終始不衰殺，是乃日新之義也。 |
| Now the successor king has newly accepted his mandate and must also renew his virtue; His mandate refers to the royal command. Renewing one's virtue means being on guard against idleness or neglect. From beginning to end, remain consistent in your virtue; only then will you achieve daily renewal and progress. This means that moral conduct must not wane at any point from beginning to end; this is the meaning of daily renewal and improvement. | ||
| 63 | 尚書: | 任官惟賢材，左右惟其人，官賢才而任之，非賢才不可任也。選左右必忠良，不忠良非其人也。其難其慎，惟和惟一。其難，無以為易也。其慎，無以輕之也。羣臣當和一心事君，政乃善也。 |
| Appoint officials only based on their virtue and talent; those close to you must be the right kind of people. Only virtuous and capable individuals should hold office; if they are not, then they cannot be entrusted with positions. When selecting those close to you, choose only the loyal and virtuous; those who lack loyalty or virtue are not suitable people. Be difficult in your choices and cautious in your actions—only harmony and unity matter. "Its difficulty"—do not treat it as easy. Ministers should unite with one heart in serving the ruler; only then will governance be good. | ||
| 64 | 尚書: | 后非民罔使，民非后罔事，君以使民自尊，民以事君自生。無自廣以狹人，匹夫匹婦，弗獲自盡，民主罔與成厥功。上有狹人之心，則下無所自盡矣。言先盡其心，然後乃能盡其力，人君所以成功也。 |
| A king cannot command without the people, and the people have no purpose without a ruler; The sovereign gains dignity by commanding the people, while the people find meaning in serving their ruler. Do not be arrogant and narrow-minded toward others; even common men and women cannot fully devote themselves, and without the people's participation, no ruler can achieve success. If a superior has a narrow-minded attitude toward others, then those below will have no motivation to give their all. This means one must first fully devote one's heart before being able to exert full effort; this is how a ruler achieves success. | ||
| 65 | 尚書: | 高宗夢得說，小乙子也。名武丁，夢得賢相，其名曰說也。使百工營求諸野，得諸傅岩，使百官以所夢之形象經營求之於外野，得之於傅岩之溪也。曰：朝夕納誨，以輔台德。言當納諫誨直辭以輔我。 |
| Emperor Gaozong dreamed of finding Yi Saye, the son of Xiao Yi. His name was Wu Ding; he dreamt of obtaining a virtuous prime minister named Fu Yue. He ordered the officials to search in the countryside, and they found him at Fu Yan; They instructed all government officers to look for someone matching the image from his dream outside the capital, and he was discovered by a stream near Fu Yan. saying: "Day and night I will offer instruction to assist your virtue." This means you should accept advice and direct words of instruction in order to support me. | ||
| 66 | 尚書: | 若金，用汝作礪，若濟巨川，用汝作舟楫，若歲大旱，用汝作霖雨，啓乃心，沃朕心。 |
| Like gold, I will use you as a whetstone; like crossing a great river, I will rely on you as the boat and oars; like in a year of great drought, I will depend on you to bring timely rain. Open your heart, and nourish my own. | ||
| 67 | 尚書: | 若藥弗瞑眩，厥疾弗瘳，開汝心以沃我心，如服藥，必瞑眩極，其病乃除，欲其出切言以自警也。若跣弗視地，厥足用傷，跣必視地，足乃無害，言欲使為己視聽也。惟暨乃僚，罔弗同心，以匡乃辟。與汝并官，皆當倡率，無不同心，以匡正汝君也。 |
| If medicine does not cause dizziness or nausea, then the illness will not be cured; Opening your heart to nourish mine is like taking medicine—it must produce a strong reaction before the disease can be removed. This expresses the desire for direct and harsh words as a form of self-warning. If one walks barefoot without looking at the ground, their feet will be injured; When walking barefoot, one must look at the path to avoid harm. This means I want you to act as my eyes and ears for me. Only with your colleagues can there be no lack of unity, so that together you may assist your ruler. Those who serve with you in office should all lead by example and share the same heart, to correct your ruler together. | ||
| 68 | 尚書: | 說復于王曰：惟木從繩則正，后從諫則聖，言木以繩直，君以諫明也。后克聖，臣弗命其承，君能受諫，則臣不待命，其承意而諫也。誰敢弗祗若王之休命。言如此，誰敢不敬順王之美命而諫也。 |
| Fu Yue replied to the king: "Only when wood follows the line does it become straight; only when a ruler heeds advice does he become wise," This means wood becomes straight with the help of a plumb line, and a sovereign becomes enlightened by accepting counsel. If the ruler can be wise, then his ministers need not wait for orders; When a sovereign is capable of accepting advice, his officials do not have to await commands but may offer counsel on their own initiative. Who would dare fail to revere and obey the king's noble command? This means, if so, who would dare not respectfully follow the king's virtuous decree by offering advice. | ||
| 69 | 尚書: | 惟說命總百官，在冢宰之任也。乃進于王曰：烏虖，明王奉若天道，建邦設都，天有日月五星，皆有尊卑相正之法，言明王奉順此道以立國設都也。樹后王君公，承以大夫師長，言立君臣上下也。將陳為治之本，故先舉其始也。弗惟逸豫，惟以亂民。不使有位者逸豫於民上也。言立之主使治民也。 |
| Fu Yue was in charge of all government officials; He held the position equivalent to that of a chief minister. He then addressed the king, saying: "Ah! A wise ruler follows Heaven's way and establishes a state with its capital," The heavens have the sun, moon, and five planets, each following laws of hierarchy and mutual regulation. This means an enlightened sovereign adheres to this principle when founding a nation and setting up a capital city. He establishes kings, princes, and officials, who are then supported by ministers, teachers, and elders; This refers to establishing the hierarchy of sovereigns, subjects, and ranks. He is about to present the foundation for governance, so he first outlines its beginning. It is not indulgence and pleasure that should be pursued; it is only through order among the people that stability can be achieved. This means those in positions of power must not indulge themselves above the people. This refers to establishing a ruler who governs and manages the people. | ||
| 70 | 尚書: | 惟口起羞，惟甲胄起戎，言不可輕教令易用兵也。惟衣裳在笥，惟干戈省厥躬，言服不可加非其人，兵不可任非其才也。王惟戒茲，允茲克明，乃罔弗休。言王戒慎四惟之事，信能明，政乃無不美也。 |
| Only words can bring disgrace, and only armor and weapons lead to war; This means one must not treat commands lightly or easily resort to military force. Only robes and garments are stored in the chest, and only weapons should be kept from one's person; This means clothing must not be given to those unworthy of it, and arms must not be entrusted to those lacking talent. The king should only take heed of this; if he indeed can be enlightened in this, then there will be no failure to achieve peace and prosperity. This means that the king should exercise caution regarding these four matters; if he truly can be wise, then governance will have no flaw. | ||
| 71 | 尚書: | 惟治亂在庶官，所官得人則治，失人則亂也。官弗及私昵，惟其能，不加私昵，唯能是官也。爵弗及惡德，惟其賢，言非賢不爵也。慮善以動，動惟厥時。非善非時，不可動也。 |
| The stability or chaos of a state depends on the officials; If appointed officials are virtuous, order prevails; if they are unworthy, disorder arises. Do not appoint those who are merely close personal associates but only those with ability; Appointments should not be based on private favoritism, but solely on capability. Ranks must not be conferred upon those with evil virtue; they should only go to the virtuous and wise; This means titles are not given unless one is truly virtuous. Plan carefully before taking action, and act only at the right time. If an action is neither virtuous nor timely, it must not be taken. | ||
| 72 | 尚書: | 有其善，喪厥善，矜其能，喪厥功，雖天子亦必讓以得之。無啓寵納侮，開寵非其人，則納侮之道也。無耻過作非。耻過誤而文之，遂成大非。 |
| Possessing virtue but losing it, being proud of one's ability and thus losing merit; Even the Son of Heaven must yield to those who deserve it. Do not open the door to favoritism and invite humiliation; Granting favor to unworthy individuals is a path to disgrace. Do not be ashamed of past mistakes but act wrongly again. If one is ashamed of a mistake and tries to cover it up, it will eventually become a great wrong. | ||
| 73 | 尚書: | 王曰：旨哉。說，乃言惟服，旨，美也。美其所言皆可服行也。乃弗良于言，予罔聞于行。汝若不善於所言，則我無聞於所行之事。 |
| The king said: "How profound." Fu Yue, your words are worthy of being heeded; Zhi means beauty. The king is saying that what was spoken is beautiful and can be followed in practice. If you do not speak well, I will hear nothing of your actions. If you are not good at what you say, then I will have no knowledge of the deeds you perform. | ||
| 74 | 尚書: | 說拜稽首曰：非知之艱，行之惟艱。言知之易而行之難，以勉高宗也。 |
| Fu Yue kowtowed and said: "It is not knowing that is difficult, but it is practicing what one knows that is truly hard." This means understanding is easy while practice is difficult; this was said to encourage King Gaozong. | ||
| 75 | 尚書: | 王曰：來，汝說，爾惟訓于朕志，言汝當教訓於我，使我志通達也。若作酒醴，爾惟麴孽，酒醴須麴孽以成，亦我須汝以成也。若作和羹，爾惟鹽梅。鹽醎，梅酢，羹須醎酢以和之。 |
| The king said: "Come, you Fu Yue, you must instruct my will," This means you should teach and guide me so that my aspirations may be realized. Just as in making wine and sweet liquor, you are the fermenting agent; Wine and sweet liquor require fermentation to be made, just as I need you for success. Just as in making a well-seasoned stew, you are the salt and plum; Salt is salty, plums are sour; a stew requires both saltiness and sourness to be harmonious. | ||
| 76 | 尚書: | 說曰：王人求多聞，時惟建事，學于古訓乃有獲，王者求多聞以立事，學古訓乃有所得也。事弗師古，以克永世，匪說攸聞。事不法古訓，而以能長世，非所聞。 |
| Fu Yue said: "A king who seeks to be well-informed, at the right time establishes affairs; learning from ancient teachings brings gains," This means a sovereign seeking broad knowledge can establish matters properly when timely, and by studying past wisdom, he will achieve results. If one does not follow the example of antiquity in handling affairs, then lasting success across generations cannot be achieved; this is something I have never heard. Affairs not based on ancient teachings yet achieving long-term stability are unheard of. | ||
| 77 | 尚書: | 王曰：烏虖，說，四海之內，咸仰朕德，時乃風，風，教也。使天下皆仰我德，是汝教也。股肱惟人，良臣惟聖。手足具乃成人，有良臣乃成聖也。 |
| The king said: "Ah, Fu Yue! Within the four seas, all look up to my virtue; this is your influence," Feng means teaching. Making all under heaven revere my virtue is due to your instruction. The king's close advisors are human, and virtuous ministers are the wise ones. Just as a person needs limbs to be whole, a ruler needs capable ministers to become a sage. | ||
| 78 | 尚書: | 昔先正保衡，作我先王，保衡，伊尹也。作，起也。正，長也。言先世長官之臣也。乃曰：予弗克俾厥后惟堯舜，其心愧耻，若撻于市，言伊尹不能使其君如堯舜，則心耻之，若見撻于市也。一夫弗獲。則曰：時予之辜，伊尹見一夫不得其所，則以為己罪也。右我烈祖，格于皇天。言以此道左右成湯，功至大天。 |
| In the past, the virtuous official Bao Heng served our former kings; Bao Heng refers to Yi Yin. Zuo means "to raise up" or "to establish." Zheng means "elder" or "leader." This refers to the ministers who were chief officials in previous generations. He said: "I cannot make my ruler as virtuous as Yao and Shun; this fills me with shame, as if I were being beaten in the marketplace," This means Yi Yin felt ashamed that he could not make his sovereign equal to Yao and Shun, just like one would feel if publicly flogged. Not a single person is left without benefit. He would say: "This is my guilt," Yi Yin regarded it as his own fault if even one person was not properly provided for. My illustrious ancestors on the right have reached up to the Supreme Heaven. This means by following this principle, they assisted King Tang and achieved great success before Heaven. | ||
| 79 | 尚書: | 爾尚明保予，罔俾阿衡專美有商，汝庶幾明安我，事與伊尹同美也。惟后非賢弗乂，惟賢非后弗食，言君須賢以治，賢須君以食也。其爾克紹乃辟于先王，永綏民。能繼汝君於先王，長安民，則汝亦有保衡之功也。 |
| You should still clearly assist me, and do not allow the chief minister to monopolize all virtue in the Shang dynasty; You should nearly equally support me so that your achievements can be as virtuous as Yi Yin's. Only a ruler who is not virtuous cannot bring order, and only the virtuous without a sovereign have no means of sustenance; This means rulers need virtue to govern, while the virtuous require a sovereign for support. May you be able to continue your ruler's legacy in accordance with our former kings and bring lasting peace to the people. If you can continue your sovereign's legacy in line with our former kings and provide lasting security for the people, then you will also have achieved a virtue comparable to Bao Heng. | ||
| 80 | 尚書: | 說拜稽首曰：敢對揚天子之休命。受美命而稱揚之也。 |
| Fu Yue kowtowed in reverence and said: "I dare to respond with gratitude for the illustrious decree of His Majesty." This means receiving a beautiful command and expressing praise for it. | ||
| 81 | 尚書: | 武王伐殷，師渡盟津。王曰：今商王受弗敬上天，降災下民，沈湎冒色，敢行暴虐，沈湎嗜酒，冒亂女色，敢行酷暴，虐殺無辜也。罪人以族，官人以世，一人有罪，刑及父母兄弟妻子，言淫濫也。官人不以賢才而以父兄，所以政亂也。焚炙忠良，刳剔孕婦。忠良無罪，焚炙之，懷子之婦，刳剔視之，言暴虐也。 |
| King Wu of Zhou attacked the Yin dynasty, and his army crossed Mengjin. lineno King Wu said: "Now the Yin king Zhou did not revere Heaven above, brought calamity upon the people below, was deeply immersed in wine and lust, and dared to commit violence and cruelty," This means he was addicted to alcohol, indulged in women, and acted brutally, killing the innocent. He punished criminals by clan and appointed officials based on heredity; If one person committed a crime, the punishment extended to parents, siblings, spouses, and children—this refers to excessive and arbitrary punishment. Appointing officials not based on virtue or talent but on family lineage is why governance became chaotic. He burned and roasted the loyal and virtuous, and flayed pregnant women open. The loyal and innocent were burned without cause; pregnant women had their bellies cut open to examine the child—this describes his cruelty. | ||
| 82 | 尚書: | 皇天震怒，惟受罔有悛心，乃夷居，弗事上帝神衹，遺厥先宗廟弗祀，悛，改也。言紂縱惡無改心，平居無故廢天地百神宗廟之祀，慢甚也。乃曰：吾有民有命，罔懲其侮，紂言吾所以有兆民，有天命故也。羣臣畏罪不争，無能止其慢心。注無也字。 |
| The Supreme Heaven was furious, yet King Zhou showed no sign of repentance. He lived in ease and comfort, did not serve the Deity or spirits, and neglected to honor his ancestors' temples; Quan means to reform or change. This refers to King Zhou's continued wickedness without any desire for reform, who in times of peace and ease arbitrarily abandoned the worship of Heaven, Earth, deities, and ancestral temples—this was extreme disrespect. He said: "I have the people and I have destiny; there is no punishment for my disrespect," King Zhou claimed that he had the millions of people under his rule because Heaven had granted him its mandate. His ministers, fearing punishment, did not dare to oppose him; no one could stop his arrogance. Note: the word "wu" is omitted here. | ||
| 83 | 尚書: | 同力度德，同德度義，力鈞則有德者勝，德鈞則秉義者强，揆度優劣，勝負可見。受其臣億萬，惟億萬心，人執異心，不和諧也。予有臣三千，惟一心，三千一心，言同欲也。商罪貫盈，天命誅之，予弗順天，厥罪惟鈞。紂之為惡，一以貫之，惡貫已滿，天畢其命，今不誅紂，則為逆天，與紂同罪。 |
| Those with equal strength are judged by virtue, and those with equal virtue are judged by righteousness; When strength is equal, the one with greater virtue prevails; when virtue is equal, the one who upholds righteousness is stronger. By measuring their merits and demerits, victory or defeat becomes clear. King Zhou had ten thousand ministers, yet they all had ten thousand different minds; People held differing intentions and were not united. I have three thousand ministers who are of one mind; Three thousand with a single heart means they share the same desire. The Yin dynasty's crimes have reached their peak; Heaven has decreed its punishment. If I do not follow Heaven's will, my own guilt would be equally grave. King Zhou's wickedness was consistent and accumulated to the point of overflowing; his evil deeds were full, so Heaven ended his mandate. If we do not punish King Zhou now, it would be going against Heaven, making us equally guilty as he is. | ||
| 84 | 尚書: | 天矜于民，民之所欲，天必從之，矜，憐也。言天除惡樹善，與民同也。時哉不可失。言今我伐紂，正是天人合同之時，不可違失也。 |
| Heaven pities the people; what the people desire, Heaven will surely follow; Jin means compassion or pity. This means Heaven removes evil and establishes virtue in accordance with the desires of the people. Now is the time, which must not be missed. This means now that we are attacking King Zhou, it is precisely a moment when Heaven and humanity align; this opportunity must not be missed or violated. | ||
| 85 | 尚書: | 王次于河朔，次，止。羣后以師畢會。王乃徇師而誓曰：我聞吉人為善，惟日弗足，凶人為不善，亦惟日弗足。言吉人竭日以為善，凶人亦竭日以行惡者也。 |
| The king halted at the northern bank of the Yellow River; Ci means to stop or halt. All the feudal lords gathered with their armies. The king then addressed his troops and swore an oath, saying: "I have heard that a virtuous person doing good deeds always feels there is not enough time in the day, while a wicked person committing evil also feels there is never enough time." This means that a good person uses every moment to do good, while an evil person also devotes all their time to doing wrong. | ||
| 86 | 尚書: | 今商王受，力行無度，播棄犂老，昵比罪人，鮐背之耇稱犂老，布棄，不禮敬也。昵，近也。罪人，謂天下逋逃小人也。剝喪元良，賊虐諫輔，剝，傷害也。賊，殺也。元，善之長，良，善也。以諫輔紂，紂反殺之。謂己有天命，謂敬弗足行，謂祭無益，謂暴無傷，天其以予乂民。用我治民，當除惡也。 |
| Now King Zhou of the Yin dynasty has acted without restraint, discarded the elderly and virtuous, and favored criminals; Lilao refers to old men with white hair on their foreheads. "Boqi" means to cast them aside and not show respect or courtesy. Ni means to be close to or favor. Zuiren refers to the fugitives and petty villains from all under heaven. He harmed and destroyed the most virtuous, murdered and oppressed those who advised him; Bo means to harm or injure. Ze means to kill. Yuan refers to the foremost among the virtuous, and Liang means virtue itself. Those who advised King Zhou were instead killed by him. He claimed he had Heaven's mandate, that reverence was unnecessary to practice, that sacrifices were useless, and that cruelty caused no harm. He believed Heaven would allow me to govern the people in peace. This means if I am to govern the people, I must first remove evil. | ||
| 87 | 尚書: | 受有億兆夷人，離心離德，平人，凡人也。雖多而執心用德不同也。予有亂臣十人，同心同德，我治理之臣雖少，而心德同也。今朕必往，百姓廩廩，若崩厥角，言民畏紂之虐，危懼不安，若崩摧其角，無所容頭也。烏虖，乃一德一心，立定厥功，惟克永世。汝同心立功，則能長世以安也。 |
| King Zhou had hundreds of millions of common people who were disunited in heart and virtue; Pingren means ordinary people. Though numerous, they held different intentions and did not share the same moral values. I have ten virtuous ministers who are united in heart and virtue; Though my number of capable officials is small, they share the same aspirations and moral values. Now I must go forward. The people are trembling with fear, as if their horns were about to collapse; This means the people feared King Zhou's cruelty and lived in constant danger and anxiety, like an animal whose horns are about to fall off and have nowhere to hide its head. Ah! Only by having one virtue and a single mind can we establish lasting achievements, ensuring eternal peace for generations to come. If you unite in purpose and accomplish feats together, then long-term stability and safety will be achieved. | ||
| 88 | 尚書: | 王曰：商王受，自絕于天，結怨于民，不敬天，自絕之也。酷虐民，結怨也。斮朝涉之脛，剖賢人之心，崇信奸回，放黜師保，屛棄典刑，囚奴正士，屛棄常法而不顧也。箕子正諫而以為囚奴也。郊社弗修，宗廟弗享，作奇伎淫巧以悅婦人。 |
| The king said: "King Zhou of the Yin has cut himself off from Heaven and incurred hatred among the people," By not revering Heaven, he severed his own connection to it. By being cruel to the people, he created enmity with them. He severed the shins of a morning traveler, flayed the hearts out of virtuous men, elevated and trusted corrupt officials, dismissed his teachers and guardians, cast aside established laws, imprisoned righteous scholars as slaves; This means he abandoned conventional legal standards without regard. Ji Zi was a virtuous advisor who was wrongly imprisoned and treated like a slave. He neglected the ancestral sacrifices at the altars of Heaven and Earth, failed to honor his ancestors in their temples, and created bizarre entertainments and lewd novelties solely to please women. | ||
| 89 | 尚書: | 古人有言曰：撫我則后，虐我則讎，武王述古言以明義，言非唯今惡紂也。獨夫受洪惟作威，乃汝世讎，言獨夫，失君道也。大作威殺無辜，乃是汝累世讎，明不可不討也。樹德務滋，除惡務本，立德務滋長，除惡務除本，言紂為天下惡本也。肆予小子誕以爾衆士，殄殲乃讎。言欲行除惡之義，絕盡紂也。 |
| The ancients said: "Treat me kindly and I will be your subject; treat me cruelly and I become your enemy," King Wu quoted this ancient saying to clarify the principle of justice, indicating that it was not only in our time that King Zhou was hated. That tyrant Zhou has become a great source of violence; he is your eternal enemy, The term "difu" means one who has lost the way of being a ruler. "He wields great power to kill the innocent; he is thus your ancestral enemy, and it is clear that he cannot be left unpunished." Establish virtue and strive to cultivate it; eradicate evil by targeting its root, To establish virtue is to foster growth; to eliminate evil is to remove the source. This means that King Zhou was the root of all evils in the world. Therefore, I, your humble servant, will lead your loyal soldiers to utterly destroy and annihilate your enemy. This means that the intention is to carry out the principle of eradicating evil, completely eliminating King Zhou. | ||
| 90 | 尚書: | 武王與受戰于牧野。王曰：古人有言，牝鷄無晨，言無晨鳴之道。牝鷄之晨，惟家之索。索，盡也。喻婦知外事，雌代雄鳴則家盡，婦奪夫政則國亡也。 |
| King Wu fought against King Zhou at Muye. The king said: "There is an old saying that hens do not crow in the morning," This means they lack the nature to crow at dawn. "When a hen crows at dawn, it is an omen of family ruin." Suo means exhaustion or depletion. This is a metaphor: when women meddle in outside affairs, and the hen crows for the rooster, it means the family will be ruined; if a wife usurps her husband's authority over governance, then the state will perish. | ||
| 91 | 尚書: | 今商王受，惟婦言是用，妲己惑紂，紂信用之。乃惟四方之多罪逋逃，是崇是長，言紂棄其忠臣，而尊長逃亡罪人信用之。是信是使，是以為大夫卿士，俾暴虐于爾百姓，以奸宄于商邑，使四方罪人暴虐奸宄於都邑也。今予發惟龔行天之罰。 |
| Now King Zhou of Shang listens only to his wife's words, Daji bewitched King Zhou, and he trusted and relied on her. He elevates and promotes the many criminals and fugitives from all directions, This means King Zhou abandoned his loyal ministers and instead honored and trusted escaped convicts. He trusted and employed them, appointing them as high officials such as dafu, qingshi, allowing them to oppress your people and commit crimes within the cities of Shang, This means he sent criminals from all directions to tyrannize and commit lawlessness in the capital. Now I, Fa, am merely carrying out Heaven's punishment with integrity. | ||
| 92 | 尚書: | 王來自商，至于豐，乃偃武修文，倒載干戈，示不復用也。行禮射，設庠序，修文教也。歸馬于華山之陽，放牛于桃林之野，示天下弗服。示天下不復乘用也。 |
| The king returned from Shang and arrived at Feng, where he then laid down arms and cultivated culture, By reversing the weapons on his chariot, he showed that they would not be used again. He practiced rites and archery, established schools, and cultivated cultural education. Horses were returned to the southern slopes of Mount Hua, and cattle were released into the wilds of Taolin, showing the world that there was no need for further subjugation. This demonstrated to the world that they would never be used again. | ||
| 93 | 尚書: | 王若曰：今商王為天下逋逃主，肆予東徵，陳于商郊，受率其旅若林，會于牧野，罔有敵于我師，前徒倒戈，攻于後以北，血流漂杵，壹戎衣天下大定，一著戎服而滅紂，言與衆同心，動有成功舊無功字，補之。也。 |
| The king said: "Now King Zhou has become the master of fugitives and criminals for all under Heaven. Therefore, I marched eastward and stationed my forces at the outskirts of Shang. King Zhou led his troops like a forest and met me at Muye. There was no one to oppose our army; the vanguard turned their spears against us, attacking from behind and fleeing in defeat. Blood flowed so much that it could float pestles. With just one campaign wearing military uniforms, peace was restored throughout the world," With one act of donning war gear, King Zhou was overthrown—this indicates unity with the people and success through collective effort. The word "gong" (merit) is missing in the original text; it has been added here. . | ||
| 94 | 尚書: | 釋箕子囚，封比干墓，式商容閭，封，益舊無益字，補之，其土也。商容，賢人，紂所黜退。散鹿臺之財，發巨橋之粟，紂所積之府倉也。皆散發以賑貧民也。大賚于四海，而萬姓悅服。施舍己責，救乏賙無，所謂周有大賚也。天下皆悅仁服德也。 |
| Release Ji Zi from prison, build a tomb for Bi Gan, and honor the neighborhood of Shang Rong; "Feng" means to bestow The character "yi" is missing in the original; it has been added., on their land. Shang Rong was a virtuous man who had been dismissed and demoted by King Zhou. Distribute the wealth from Lutai, release the grain stored at Juqiao; These were the treasuries and granaries accumulated by King Zhou. All of these were distributed to relieve the poor people. Great rewards were bestowed upon all under Heaven, and the ten thousand subjects rejoiced and submitted willingly. This refers to relieving burdens and aiding those in need; this is what is meant by the great rewards of the Zhou dynasty. All under Heaven rejoiced at benevolence and submitted to virtue. | ||
| 95 | 尚書: | 西旅獻獒，西旅，遠國也。貢大犬。大保乃作旅獒，用訓于王，陳貢獒之義，以訓諫也。曰：烏虖，明王慎德，四夷咸賓，言明王慎德以懷遠，故四夷皆賓服。無有遠近，畢獻方物，惟服食器用。天下萬國盡貢方土所生之物，惟可以供服食器用者，言不為耳目華侈。 |
| The western travelers presented large dogs, Xilv was a distant country. They offered giant dogs as tribute. The Grand Tutor then composed "Lugao" to instruct the king, He explained the meaning of offering large dogs as a way to advise and caution. He said: "Ah! A wise king carefully cultivates virtue, and thus all the surrounding barbarian tribes become guests," This means that a wise ruler, by cultivating virtue to win over distant peoples, causes all four groups of outsiders to submit willingly. Whether near or far, they all presented their local products and goods—only those suitable for consumption, clothing, and utensils. All the myriad states under Heaven offered local products, but only those suitable for clothing, food, and utensils—this indicates that they were not given for vain pleasures of sight or sound. | ||
| 96 | 尚書: | 王乃昭德之致于異姓之邦，無替厥服，德之所致，謂遠夷之貢也。以分賜異姓諸侯，使無廢其職也。分珤玉于伯叔之國，時庸展親，以寶玉分同姓之國，是用誠信其親親之道也。人弗易物，惟德其物。言物貴由人也。有德則物貴，無德則物賤，所貴在德也。 |
| The king thus extended the virtue of enlightenment to foreign states, ensuring that their tribute would never cease, What was achieved through virtue refers to the offerings from distant barbarian tribes. and distributed these gifts among the feudal lords of different surnames, so that they would not neglect their duties. Distribute precious jade to the feudal states of uncles and brothers, thus expressing affection; To distribute valuable jade among same-surname states is a way of demonstrating sincerity in upholding familial bonds. People do not exchange gifts lightly; only those with virtue are worthy to receive such treasures. This means that the value of an object depends on the person who possesses it. With virtue, objects become precious; without virtue, they are worthless—what is truly valuable is virtue itself. | ||
| 97 | 尚書: | 德盛弗狎侮，盛德必自敬，何狎易侮慢之有也。狎侮君子，罔以盡人心，以虛受人，則人盡其心矣。狎侮小人，罔以盡其力，以悅使民，民忘其勞則盡力矣。玩人喪德，玩物喪志，以人為戲弄，則喪其德矣。以器物為戲弄，則喪其志矣。弗作無益害有益，功乃成，弗貴異物賤用物，民乃足。遊觀為無益，奇巧為異物，言明王之道，以德義為益，器用為貴，所比化俗生民。 |
| When virtue is abundant, one will not be treated with disrespect; With great virtue comes self-respect—how could there ever be mockery or contempt? To mock and belittle virtuous people is to fail in winning the hearts of the people; If one humbly accepts others, then they will give their wholehearted devotion. To mock and belittle the common people is to fail in drawing out their strength; If one treats the people kindly, they will forget their labor and give their utmost effort. To toy with people leads to loss of virtue; to indulge in objects leads to the loss of one's aspirations, If a person treats others as mere playthings, then he loses his moral integrity. To treat material objects as toys is to lose one's sense of purpose and ambition. Do not engage in what brings no benefit while harming that which is beneficial—only then will achievements be realized. Do not value rare objects over practical ones, and the people's needs will be satisfied. Sightseeing and leisure are of no benefit; novelty and artifice are considered rare objects. This means the way of a wise king is to value virtue and righteousness as beneficial, and to regard practical tools as precious, thereby transforming customs and benefiting the people. | ||
| 98 | 尚書: | 犬馬非其土生弗畜，非此土所生不畜，以不習其用。珍禽奇獸，弗育于國，皆非所用，有所損害故也。弗珤遠物，則遠人格，不侵奪其利則來服。所珤惟賢，則邇人安。寶賢任能，則近人安，近人安則遠人安矣。 |
| Dogs and horses that are not native to this land should not be kept; Those not born in this region should not be raised, as they would be unfamiliar with their use. Rare birds and exotic beasts should not be bred within the state; They are all unnecessary, as they cause harm. If one does not value distant goods, then people from afar will respect the state; By not encroaching on their interests, they will come to submit. What is valued are only virtuous individuals—then those nearby will find peace. Valuing virtue and employing capable people brings stability to the near; when the near is stable, the distant will also be at peace. | ||
| 99 | 尚書: | 烏虖，夙夜罔或弗勤，言當常勤於德。弗務細行，終累大德，輕忽小物，積害毀大，故君子慎其微也。為山九仞，功虧一簣，諭向成也。未成一簣，猶不為山，故曰功虧一簣，是以聖人乾乾日側，慎終如始也。允迪茲，生民保厥居，惟乃世王。言其能信蹈行此誡，則生民安其居，天子乃世世王天下也。武王雖聖，猶設此誡，况其非聖，可以無誡乎。其不免於過則亦宜矣。 |
| Ah! Day and night must not lack diligence, This means one should always be diligent in cultivating virtue. Do not neglect small matters, for they may eventually undermine great virtue; To be careless with minor things accumulates harm and destroys greatness—thus the virtuous person is cautious about even the smallest details. Building a mountain to nine ren in height, yet failing due to one basket of earth; This is an allegory for being close to success. If even one basket of earth remains unfinished, it is still not a mountain—thus the saying "a failure due to one basket." Therefore, sages remain diligent and cautious every day, treating the end with the same care as the beginning. If you truly follow this path, the people will preserve their homes and live in peace—thus shall your dynasty be a lasting one. This means that if you can sincerely follow and practice these admonitions, the people will find peace in their homes, and the Son of Heaven shall rule over all under Heaven for generations. Although King Wu was a sage, he still established these admonitions—how much more so for those who are not sages; can they afford to be without such warnings? If one cannot avoid making mistakes, then it is only natural. | ||
| 100 | 尚書: | 王若曰：小子封，封，康叔名。惟乃丕顯考文王，克明德慎罰，弗敢侮鰥寡，庸庸祗祗，威威顯民，惠恤窮民，不慢鰥夫寡婦，用可用，敬可敬，刑可刑，明此道以示民也。天乃大命文王殪戎殷，誕受厥命。天美文王，乃大命之殺兵殷，大受其王命。 |
| The king said: "Young man Feng," Feng was the name of Kangshu. "Think of your illustrious father, King Wen, who cultivated virtue and exercised caution in punishment. He dared not mistreat widowers or widows; he used those worthy of use, respected those deserving respect, and punished those who deserved punishment. He clearly demonstrated this principle to the people," He showed compassion for the poor, did not neglect widowers and widows, employed those fit for employment, honored those worthy of reverence, and applied punishments where appropriate—thus making these principles clear to the populace. Heaven then bestowed a great mandate upon King Wen to destroy the Yin dynasty, and he received this divine command. Heaven praised King Wen and thus gave him a great mandate to lead the military against Yin, greatly bestowing upon him the kingship. | ||
| 101 | 尚書: | 往盡乃心，無康好逸豫，往當盡汝心為政，無自安好逸豫也。我聞曰：怨弗在大，亦弗在小，惠弗惠，懋弗懋，不在大，起於小也。不在小，小至於大也。言怨不可為，故當使不順者順，不勉者勉也。若保赤子，惟民其康乂。愛養民如赤子，不失其欲，惟民其皆安治也。 |
| Go forth and give your whole heart; do not seek comfort or indulge in ease, When you go to govern, give your full effort and do not take pleasure in idleness. I have heard it said: "Resentment does not arise from the great, but neither from the small; it comes from whether or not one shows kindness and diligence," It is not in the magnitude of an issue that resentment arises, but rather from its beginning. This means that resentment must not be allowed to develop; therefore, one should ensure the disobedient become obedient and the unmotivated become diligent. Treat your people as you would a newborn child—only then will they find peace and order. To love and nurture the people like an infant, meeting their desires without fail—only then will all the people find peace and good governance. | ||
| 102 | 尚書: | 非汝封刑人殺人，言得刑殺人也。無或刑人殺人，無以得刑殺人而有妄刑殺也。非汝封劓刵人，劓，截鼻也。刵，截耳也。無或劓刵人。所以舉輕刑以戒，為人輕行之也。 |
| This is not about you, Feng, personally punishing or killing people; It means that one has the authority to punish and execute others. Do not arbitrarily punish or kill anyone, Do not abuse your power of punishment and execution by acting recklessly. This is not about you personally cutting off someone's nose or ears; Yi means to cut off the nose. Dui means to cut off an ear. Do not arbitrarily amputate noses or ears. This is to use light punishments as a warning, for people may otherwise act carelessly. | ||
| 103 | 尚書: | 王曰：封，元惡大憝，矧惟弗孝弗友，言人之罪惡，莫大於不孝不友。乃其速由文王作罰，刑茲無赦，言當亦速用文王所作違教之罰，刑此無得赦也。敬哉。無作怨，勿用非謀非彝，言當修己以敬，無為可怨之事，勿用非善之謀，非常之法。小子封，惟命弗于常。當念天命之不於常也。行善則得之，行惡則失之。 |
| The king said: "Feng, the gravest criminals and most wicked individuals—how much more so those who are disrespectful to their parents or unfriendly toward others," This means no crime is greater than being unfilial or unfriendly. You must swiftly apply the punishments established by King Wen for such offenses, and these criminals are not to be spared; This means you should also quickly enforce the penalties set by King Wen against those who defy instruction—these offenders cannot be pardoned. Be reverent! Do not create resentment; do not employ improper schemes or abnormal methods, This means you should cultivate self-discipline with reverence and avoid doing anything that could provoke anger. Do not use unkind strategies or irregular laws. Young man Feng, the mandate of Heaven is never fixed. You should remember that Heaven's will does not remain constant. If you act virtuously, you gain it; if you commit evil deeds, you lose it. | ||
| 104 | 尚書: | 王若曰：乃穆考文王，誥庶邦御事。朝夕曰：祀茲酒，文王所告衆國治事吏，朝夕敕之，唯祭祀而用此酒，不常飲也。曰小大邦用喪，亦罔非酒惟辜，於小大之國所用喪，無不以酒為罪也。飲惟祀，德將無醉。飲酒惟當因祭祀，以德自將，無至醉。 |
| The king said: "Your illustrious father King Wen issued edicts to the officials of many states." Day and night he said: "This wine is for sacrifices," King Wen, in his instructions to the officials governing various states, ordered them day and night that this wine was only to be used for rituals, not for regular drinking. He said: "In both small and great states, when mourning is observed, there is no case where wine was not the cause of guilt," This means in all matters of mourning in small or large states, there has never been an instance where wine did not lead to wrongdoing. Drinking is only for rituals; virtue will remain unimpaired by intoxication. Drinking should be done only during sacrifices, and one must maintain self-discipline through virtue to avoid becoming drunk. | ||
| 105 | 尚書: | 在昔殷先哲王，惟御事，弗敢自暇自逸，惟殷御治事之臣，不敢自寬暇自逸豫。矧曰：其敢崇飲，崇，聚也。自逸暇猶不敢，况敢聚會飲酒乎。弗惟弗敢，亦弗暇。非徒不敢，志在助君敬法，亦不暇飲。 |
| In the past, the wise kings of Yin, when governing affairs, dared not indulge in idleness or ease; Only those officials who managed state matters under Yin dared not grant themselves leisure or indulgence. How much more so: "Would they dare to indulge in drinking?" Chong means to accumulate or indulge. They dared not even grant themselves a moment of ease—how could they possibly dare to gather for drinking? It was not merely that they dared not, but also that they had no time. Not only did they dare not do so, but their minds were set on assisting the ruler in upholding law and reverence; thus, they had no time to drink. | ||
| 106 | 尚書: | 在今後嗣王酣身，嗣王，紂也。酣樂其身，不憂政也。惟荒腆于酒，弗惟自息，言紂大厚於酒，晝夜不念自息。庶羣嗜酒，腥聞在上，故天降喪于殷，紂衆羣臣用酒耽荒，腥穢聞在天，故下喪亡於殷也。天非虐，惟人自速辜。言凡為天所亡，天非虐人，惟人所行惡自召罪。 |
| In later times, King Zhou, indulged his body in drunkenness; Suiwang refers to King Zhou. He delighted in his own pleasures and did not worry about governance. He was only excessively indulgent in wine, never thinking of resting himself; This means King Zhou was deeply addicted to drinking and never considered taking rest day or night. The multitude of officials and subjects indulged in drinking, their foul stench reaching heaven; thus Heaven brought ruin upon Yin. King Zhou's many ministers and subjects were immersed in drunken excess, their foul corruption reaching the heavens, so Heaven caused destruction to fall upon Yin. Heaven is not cruel; it is only that people bring guilt upon themselves. This means whenever Heaven brings about destruction, it is not out of cruelty toward people; rather, it is because people's own evil actions invite punishment. | ||
| 107 | 尚書: | 古人有言曰：人無于水鑒，當于民鑒，古賢聖有言，人無於水鑒，當於民鑑也。視水見己形，視民行事見吉凶。今惟殷墜命，我其可弗大鑑。今惟殷紂無道，墜失天命，我其可不大視為戒也。 |
| Ancient people said: "One need not look into water as a mirror, but should take the people as a mirror," The ancient sages and virtuous men said that one does not have to use water as a mirror; instead, one should regard the people as a mirror. Looking into water reveals your own reflection, while observing how the people act shows omens of good or ill fortune. Now that Yin has fallen from its mandate, can we not take it as a great mirror? Now that King Zhou of Yin was unjust and lost the Mandate of Heaven, how could we possibly not take this as a great warning? | ||
| 108 | 尚書: | 周公作無逸，中人之性好逸豫，成王即政，恐其逸豫，故以所戒名篇。周公曰：烏虖，君子所其無逸，歎美君子之道，所在念德，其無逸豫也。君子且猶然，况王者乎。先知稼穡之艱難，乃逸，則知小人之依。稼穡農夫之艱難事，先知之，乃謀逸豫，則知小民所依怙。 |
| Duke of Zhou composed "Wuyi," The nature of an average person is to prefer ease and pleasure. King Cheng was about to assume rule, and fearing he might indulge in leisure, the Duke named this chapter after his warning. Duke of Zhou said: "Ah, gentlemen must not indulge in ease," This expresses admiration for the way of a gentleman, who wherever he is should think about virtue and must not indulge in leisure. Even a gentleman still behaves this way; how much more so for a king? Only after understanding the hardships of farming and harvesting can one indulge in ease, thus knowing what common people rely upon. Farming and harvesting are the arduous tasks of peasants; only after understanding them can one plan for leisure, thus knowing what ordinary people depend on. | ||
| 109 | 尚書: | 我聞曰：昔在殷王中宗，大戊也。治民祗懼，弗敢荒寧，為政敬，身畏懼，不敢荒怠自安。享國七十有五年，以敬畏之故，得壽考之福也。其在高宗，嘉靖殷邦，至于小大，無時或怨，善謀殷國，至於小大之政，民無時有怨也。享國五十有九年，其在祖甲，湯孫太甲。爰知小人之依，能保惠于庶民，弗侮鰥寡，知小人以所依，依仁政也。故能安順於衆民，不敢侮慢惸獨也。享國三十有三年。 |
| I have heard that in the past there was King Zhongzong of Yin, This refers to Taiwu. He governed the people with reverence and fear, daring not to indulge in idleness; In governance he was respectful and personally fearful, never daring to be idle or self-indulgent. He reigned for seventy-five years; Because of his reverence and fear, he received the blessing of a long life. As for King Gaozong, he brought peace and prosperity to Yin, so that in all matters, great or small, the people never harbored resentment; He skillfully governed the state of Yin, such that in every aspect of governance, whether major or minor, the people at no time felt resentment. He reigned for fifty-nine years; as for Zujia, This was Taijia, the grandson of Tang. He understood what common people relied upon, and was able to bring blessings to the people; he did not insult widowers or widows. To know that common people depend on their reliance—on benevolent governance. Therefore, he was able to maintain peace and harmony among the people, never daring to insult or treat with contempt those who were lonely or vulnerable. He reigned for thirty-three years. | ||
| 110 | 尚書: | 自時厥後，立王生則逸，從是三王，各承其後而立者，生則逸豫無法度也。弗知稼穡之艱難，弗聞小人之勞，惟耽樂之從，過樂謂之耽，惟耽樂之從，言荒淫。亦罔或克壽，以耽樂之故，無有能壽者也。或十年，或七八年，或四三年。高者十年，下者三年，言逸樂之損壽也。 |
| From that time onward, when kings were born and ascended the throne, they indulged in ease; Since these three kings, those who succeeded them upon birth did so with leisure and pleasure without law or order. They did not know the hardships of farming, nor had they heard of the toil of common people; instead, they only followed indulgence in pleasure. Excessive enjoyment is called "dan," and "only following indulgent pleasures" refers to licentiousness and decadence. Thus, none of them could attain longevity; Because they indulged in pleasure, there was no one who could live a long life. Some reigned for ten years, some seven or eight years, and others only three or four years. The longest was ten years; the shortest, three years—this illustrates how indulgence in pleasure shortens one's life. | ||
| 111 | 尚書: | 惟我周大王，王季，克自抑畏，大王，周公曾祖，王季即祖也。言皆能以義自抑，畏敬天命也。文王卑服，文王節儉，卑其衣服。自朝至于日中昃，弗皇暇食，用咸和萬民，從朝至日昳不暇食，思慮政事，用皆協和萬民者也。厥享國五十年。 |
| Only our great King Taiwang and King Ji were able to restrain themselves with reverence; Taiwang was the grandfather of Duke of Zhou, and King Ji was his father. This means they both were able to restrain themselves through righteousness, revering and fearing the Mandate of Heaven. King Wen wore humble clothing; King Wen was frugal, dressing modestly. From morning until the sun passed its zenith, he had no time even to eat, thus harmonizing all the people; From dawn until midday, he was too busy with state affairs to find time for meals, and through this he brought harmony to all the people. He reigned for fifty years. | ||
| 112 | 尚書: | 自殷王中宗，及我周文王，茲四人迪哲，言此四人皆蹈智明德以臨下也。厥或告之曰：小人怨汝詈汝，則皇自敬德。其有告之言小人怨詈者，則大自敬德，增修善政也。 |
| From King Zhongzong of Yin to our King Wen of Zhou, these four men were wise and virtuous; This means all four of them practiced wisdom and virtue in governing the people. Someone might have told them: "The common people resent you, curse you," then they would become more reverent in cultivating virtue. If someone told them that the common people resented and cursed them, they would greatly increase their reverence for virtue and improve good governance. | ||
| 113 | 尚書: | 此厥弗聽，人乃或譸張為幻。曰：小人怨汝詈汝，則信之，此其不聽中正之君，有人誑惑之，言小人怨憾詈汝，則信受之也。亂罰無罪，殺無辜，怨有同是叢于厥身。信讒含怒，罰殺無罪，則天下同怨讎之，叢聚於其身也。 |
| If one does not listen to this advice, then people may begin to spread false illusions or deceptions. They said: "The common people resent and curse you," then believed it; This refers to a ruler who does not heed just counsel, when someone deceives him by saying the common people are resentful and cursing him, he accepts this as true. He would then punish the innocent and kill the guiltless, so that resentment gathered upon his person. If one believes slander and harbors anger, punishing and killing the innocent, then all under heaven will share resentment toward him, gathering as enemies upon his person. | ||
| 114 | 尚書: | 烏虖，嗣王其監于茲。視此亂罰之禍以為戒也。 |
| Ah! The successor kings should take this as a lesson. This is to regard the calamity of unjust punishment as a warning. | ||
| 115 | 尚書: | 蔡叔既没，以罪放而卒也。王命蔡仲踐諸侯位，王，成王也。父卒命子，罪不相及。王若曰：小子胡，胡，仲名也。皇天無親，惟德是輔，民心無常，惟惠之懷，天之於人，無有親疏，惟有德者則輔佐之，民心於上無有常主，惟愛己者則歸往之。為善弗同，同歸於治，為惡弗同，同歸於亂，爾其戒哉。 |
| After Prince Cai had died, He was exiled due to his crimes and eventually passed away there. King Cheng ordered Prince Zhong of Cai to resume the position of a feudal lord; The king refers to King Cheng. When a father dies, his son is commanded by Heaven's will; guilt does not extend from one generation to the next. The king said: "Young man Hu," Hu was Zhong's personal name. Heaven does not favor anyone; it supports only those with virtue. The people's hearts are fickle and do not remain constant, but they will cherish only those who show them kindness. Heaven has no favorites among people; it assists only the virtuous. As for the people's loyalty to their ruler, there is no fixed allegiance—only those who care for the people will be followed by them. Though good deeds may differ in form, they all lead to order; though evil acts may vary, they all result in chaos. Be on your guard! | ||
| 116 | 尚書: | 慎厥初，惟其終，康濟小民，率自中，無作聰明亂舊章，汝為政當安小民之業，循用大中之道，無敢為小聰明，作異辯，以變亂舊典文章也。詳乃視聽，罔以側言改厥度，則予一人汝嘉，詳審汝視聽，非禮義勿視聽也。無以邪巧之言，易其常度，必斷之以義，則我一人善汝矣。小子胡，汝往哉。無荒棄朕命。汝往之國，無廢我命，欲其終身奉行之。 |
| Be cautious at the beginning, and consider its end. Bring peace to the common people by following the principle of balance; do not act with petty cleverness that disrupts established laws and regulations. When you govern, you should ensure stability for the livelihoods of the common people, adhering to the great path of balance. Do not dare to use trivial wisdom or make strange arguments to alter and disturb old institutions and writings. Carefully observe and listen; do not let biased words alter your standards. Then I, the king, will commend you. This means to carefully examine what you see and hear, and only pay attention to things that conform to propriety and righteousness. Do not let deceitful or cunning words change your established standards; you must decide matters according to righteousness. Then I, the ruler, will be pleased with you. Young man Hu, go forth! Do not neglect or abandon my command. When you go to your state, do not forsake my command; I wish for you to uphold and follow it throughout your life. | ||
| 117 | 尚書: | 王若曰：猷告爾四國多方，順大道，告四方。惟聖罔念作狂，惟狂克念作聖，惟聖人無念於善，則為狂人，惟狂人能念善，則為聖人，言桀紂非實狂愚，以不念善故滅亡也。自作不和，爾惟和哉。爾室弗睦，爾惟和哉。爾邑克明，爾惟克勤乃事。大小衆官，自為不和，汝有方多士當和之哉。汝親近室家不睦，汝亦當和之，汝邑中能明，是汝惟能勤職事也。 |
| The king said: "I will instruct the four regions and many states," Following the great way, I shall inform all directions. Only a sage who neglects thoughts of virtue becomes a madman; only a madman who cultivates thoughts of virtue can become a sage. This means that when a sage does not think about goodness, he becomes a fool; whereas even a fool who thinks about goodness may become a sage. This indicates that Jie and Zhou were not inherently foolish or insane but perished because they neglected good thoughts. If you create disharmony yourself, then it is up to you to restore harmony. If your household is not harmonious, it is for you to bring about peace. Your town can be enlightened; this depends on your diligence in your duties. Whether great or small officials, if they create discord themselves, you have many capable men who should work to restore harmony. If your close relatives and family are not harmonious, you too must work to bring peace. If the people in your town can be enlightened, it is because you alone have been diligent in your official duties. | ||
| 118 | 尚書: | 周公戒于王曰：文王罔攸兼于庶言，庶獄，庶慎，惟有司之牧夫，文王無所兼知於毀譽衆言，及衆刑獄，衆所當慎之事，惟慎擇有司牧夫而已，勞於求才，逸於任賢。是訓用違，庶獄庶慎，文王罔敢知于茲，是萬民順法，用違法，衆獄衆慎之事，文王一無敢自知於此，委任賢能而已也。武王率惟敉功，弗敢替厥義德。武王循惟文王撫安天下之功，不敢廢其義德，奉遵父道也。 |
| Duke of Zhou warned the king: "King Wen did not personally oversee all public opinions, legal cases, or matters requiring caution; these were entrusted to the responsible officials and administrators," King Wen did not concern himself with knowing every piece of praise or criticism from the people, nor did he handle every criminal case or matter that required careful attention. He merely carefully selected those in charge and trusted them. He worked hard to find capable individuals but found ease in entrusting responsibilities to virtuous officials. Regarding the instruction of laws and matters requiring caution in legal cases, King Wen dared not personally intervene; This means for all the people following or violating the law, as well as numerous legal cases and matters that required careful handling, King Wen did not dare to take personal charge but simply entrusted them to capable officials. King Wu followed the path of pacifying and completing his achievements; he dared not abandon virtue and righteousness. King Wu followed in the footsteps of King Wen's achievements in pacifying the realm, and dared not abandon his virtue and righteousness; he honored and adhered to his father's example. | ||
| 119 | 尚書: | 孺子王矣。稚子今已為王矣。不可不勤法祖考也。繼自今文子文孫，其勿誤于庶獄庶慎，惟正是乂之。文子文孫，文王之子孫也。從今以往，惟以正是之道治衆獄衆慎，其勿誤也。 |
| Now you are a young king. A child is now the king. One cannot but diligently follow the laws and examples of one's ancestors. From now on, descendants and grandsons of virtue must not err in handling legal cases or matters requiring caution; they should only pursue what is just and proper. Wenzi Wensun refers to the descendants of King Wen. From now on, only by following the path of justice and correctness should one govern numerous legal cases and matters requiring caution—do not make mistakes. | ||
| 120 | 尚書: | 王曰：若昔大猷，制治于未亂，保邦于未危。言當順古大道，制治安國，必於未亂未危之前思患豫防之。 |
| The king said: "As in the past, great governance is established before disorder arises, and the state is preserved before danger occurs." This means one should follow the ancient great way of governance; to maintain order and protect the state, one must think ahead and prepare for dangers before disorder or crisis arises. | ||
| 121 | 尚書: | 曰：唐虞稽古，建官惟百，內有百揆四岳，外有州牧侯伯，道堯舜考古以建百官，上下相維，內外咸治也。庶政惟和，萬國咸寧，官職有序，故衆政惟和，萬國皆安，所以為至治也。夏商官倍，亦克用乂，禹湯建官二百，亦能用治，言不及唐虞之清要也。明王立政，弗惟其官，惟其人。言聖帝明王立政修教也。不惟多其官，惟在得其人也。 |
| It is said: "Tang and Yu examined the past, establishing only a hundred officials. Within were one hundred ministers and four yue, while outside there were state governors and marquises," This means Yao and Shun studied ancient precedents to establish their hundred officials; internally they had the hundred ministers and Four Yue, externally they had regional governors and lords—thus ensuring internal and external governance was well maintained. All government affairs were harmonious, and all states enjoyed peace; With orderly official positions, the many administrative matters remained in harmony, and all regions experienced tranquility—this was the ideal state of governance. The number of officials in Xia and Shang doubled, yet they too could achieve good governance; Yu and Tang established 200 officials, who were also able to bring order—though not as refined or essential as the system of Yao and Shun. A wise ruler establishes governance—not merely by appointing officials, but by selecting the right people. This refers to how sage emperors and enlightened kings established governance and cultivated moral instruction. It is not about having many officials, but rather about obtaining the right people. | ||
| 122 | 尚書: | 立太師，太傅，太保，茲惟三公，論道經邦，燮理陰陽，師，天子所師法，傅，傅相天子，保，保安天子於德義者也。此惟三公之任，佐王論道，以經緯國事，和理陰陽也。官弗必備，唯其人。三公之官，不必備員，惟其人有德乃處之也。 |
| Establish the Grand Tutor, Grand Regent, and Grand Guardian—these three were known as the Three Dukes. They deliberated on state affairs and principles of governance, harmonizing yin and yang; The tutor was a figure whom the Son of Heaven followed for guidance; the regent assisted and advised the Son of Heaven; the guardian ensured that the Son of Heaven adhered to virtue and righteousness. This was the responsibility of the Three Dukes: assisting the king in deliberating on principles, managing state affairs with wisdom and strategy, and harmonizing yin and yang. The offices need not be fully filled; it is only necessary to have the right people. The positions of the Three Dukes do not need to be fully occupied; it is only when a person possesses virtue that they should hold such posts. | ||
| 123 | 尚書: | 少師，少傅，少保，曰三孤，孤，特也。卑於公，尊於卿，特置此三人也。貳公弘化，寅亮天地，弼予一人，副貳三公弘大道化，敬信天地之教，輔我一人之治，孤，特也。卑於公，尊於卿，特置此三人也。貳公弘化，寅亮天地，弼予一人，副貳三公弘大道化，敬信天地之教，輔我一人之治，孤，特也。卑於公，尊於卿，特置此三人也。貳公弘化，寅亮天地，弼予一人，副貳三公弘大道化，敬信天地之教，輔我一人之治，孤，特也。卑於公，尊於卿，特置此三人也。貳公弘化，寅亮天地，弼予一人，副貳三公弘大道化，敬信天地之教，輔我一人之治。孤，特也。卑於公，尊於卿，特置此三人也。貳公弘化，寅亮天地，弼予一人，副貳三公弘大道化，敬信天地之教，輔我一人之治，孤，特也。卑於公，尊於卿，特置此三人也。貳公弘化，寅亮天地，弼予一人，副貳三公弘大道化，敬信天地之教，輔我一人之治，孤，特也。卑於公，尊於卿，特置此三人也。貳公弘化，寅亮天地，弼予一人，副貳三公弘大道化，敬信天地之教，輔我一人之治，孤，特也。卑於公，尊於卿，特置此三人也。貳公弘化，寅亮天地，弼予一人，副貳三公弘大道化，敬信天地之教，輔我一人之治。 |
| The Junior Tutor, the Junior Regent, and the Junior Guardian—these were known as the Three Solitaries; Gu means unique or singular. Their rank was lower than that of the Dukes but higher than that of ministers, as these three were uniquely appointed. They assisted the Three Dukes in promoting virtue, reverently upholding Heaven and Earth, and aiding me, the king. The "solitaries" were uniquely appointed to assist the Three Dukes by promoting the great way of moral influence, respecting and believing in the teachings of Heaven and Earth, thus supporting my governance. Their rank was lower than the Dukes but higher than ministers; these three were uniquely established for this purpose. They assisted the Three Dukes to promote moral influence, reverently upheld Heaven and Earth, aided me as a single ruler. As assistants to the Three Dukes, they promoted the great way of virtue, respected and believed in the teachings of Heaven and earth, supported my governance as one person. "Gu" means unique or singular. Their rank was lower than that of a Duke but higher than that of an official; these three were specially appointed for this role. They assisted the Three Dukes and promoted moral influence, reverently upholding Heaven and earth to support me as a single sovereign. As assistants to the Three Duges, they promoted the great path of virtue, respected and trusted in the teachings of heaven and earth, aided my governance by one person; "gu" means unique or singular. Their rank was lower than a Duke but higher than an official; these three positions were specially established for this purpose. They assisted the Three Dukes by spreading virtue, reverently upholding heaven and earth, supporting me as a single ruler; as assistants to the Three Dukes they promoted the great moral way, respected and trusted in heavenly and earthly teachings, aiding my governance as one. "Gu" means unique or singular. Their rank was lower than that of Dukes but higher than officials; these three were specially established for this role. They assisted the Three Dukes, spreading virtue and reverently upholding Heaven and Earth to support me as one ruler. As assistants of the Three Dukes, they spread the great moral path, respected and trusted in teachings from Heaven and Earth, aiding my governance by a single person; "gu" means unique or singular. Their rank was lower than Dukes but higher than officials, these three were specially assigned for this role. They assisted the Three Dukes in spreading virtue, reverently upheld Heaven and earth to support my rule as a single sovereign; as assistants of the Three Dukes they spread the great path of moral influence, respected and trusted the teachings of Heaven and Earth and aided me, one person's governance. "Gu" means unique or singular. Their rank was lower than that of dukes but higher than officials; this role for these three individuals was specially established. They assisted the Three Dukes in propagating virtue, reverently maintained harmony with Heaven and Earth, supported me as a single monarch; as assistants to the Three Dikes they promoted the great moral path of transformation, respected and believed in teachings from Heaven and earth, aiding my governance by one. "Gu" means unique or singular. Their rank was lower than dukes but higher than ministers, these three were specially appointed to this role. They assisted the Three Dukes in advancing moral influence, reverently maintained harmony between Heaven and Earth, supporting me as a sole ruler; as assistants to the three dukes they promoted the great path of transformation, respecting and trusting in the teachings of Heaven and Earth to aid my governance by one. | ||
| 124 | 尚書: | 冢宰掌邦治，統百官，均四海，天官卿稱太宰，主國政治，統理百官，均平四海之內邦國，言任大。司徒掌邦教，敷五典，擾兆民。地官卿，主國教化，布五常之教，安和天下衆民，使小大協睦也。 |
| The Grand Minister was in charge of state governance, overseeing all officials and ensuring balance throughout the realm; The official title "Tian Guan Qing" was known as Taizai, who presided over national politics, managed all government offices, and ensured fairness among the states within the four seas. This indicates a position of great responsibility. The Minister of Rites was in charge of national moral instruction, spreading the five classics, and guiding the people. The Minister of Earth oversaw national moral education, disseminated the teachings of the Five Constants, and ensured harmony among all people in the world, making both the young and old live in peace and unity. | ||
| 125 | 尚書: | 宗伯掌邦禮，治神人，和上下，春官卿，主宗廟天地神祗人鬼之事，及國之五禮，以和上下尊卑等列也。司馬掌邦政，統六師，平邦國。夏官卿，主戎馬之事，掌國徵伐，統正六軍，平治王邦四方之亂也。 |
| The Minister of Rites presided over state rituals, harmonizing the relationship between gods and humans, as well as those between superiors and inferiors; The Spring Official was in charge of ancestral temples, heavenly and earthly deities, and human spirits, along with the five national rites to maintain harmony among ranks and social order. The Minister of War was in charge of state military affairs, commanding the six armies, and maintaining peace within the realm. The Summer Official was responsible for military matters, overseeing national campaigns and commanding the six regular armies to pacify chaos in all directions of the royal realm. | ||
| 126 | 尚書: | 司寇掌邦禁，詰奸慝，刑暴亂，秋官卿，主寇賊，法禁治奸惡，刑疆暴作亂者也。司空掌邦土，居四民，時地利。冬官卿，主國空土，以居士農工商四民，使順天時，分地利，授之土。 |
| The Minister of Justice was in charge of state laws, investigating evildoers and punishing those who caused chaos; The Autumn Official oversaw matters related to bandits and thieves, enforced legal prohibitions against wickedness, and punished violent rebels. The Minister of Works was in charge of state land affairs, housing the four classes of people, and managing the benefits of the land according to seasons. The Winter Official was responsible for state land management, providing housing for the four classes of people—scholars, farmers, artisans, and merchants—and ensuring they followed seasonal cycles to fairly distribute land resources. | ||
| 127 | 尚書: | 六卿分職，各帥其屬，以倡九牧，阜成兆民。六卿各率其屬官大夫士治其所分之職，以倡導九州之牧伯為政，大成兆民之性命，皆能其官，則政治矣。 |
| The Six Ministers each had their own responsibilities, leading their respective subordinates to guide the nine provinces and enrich the lives of all people. The Six Ministers each led their subordinate officials, including ministers and scholars, to manage the duties assigned to them. They guided the governors of the nine provinces in governance, ensuring the well-being of all people. If every official fulfilled his role properly, then state affairs would be effectively managed. | ||
| 128 | 尚書: | 王曰：烏虖，凡我有官君子，欽乃攸司，慎乃出令，令出惟行，弗惟反。有官君子，大夫以上也。歎而戒之，使敬所司，慎出令，從政之本也。令出必惟行之，不惟反改，二三其令，亂之道也。 |
| The king said: "Alas! All my officials and gentlemen, be reverent in your duties, exercise caution when issuing orders. Once an order is given, it must be carried out, not reversed." "Officials and gentlemen" refers to those of the rank of minister or higher. He sighed and warned them, urging reverence in their duties and caution when issuing commands—this was the foundation of governance. Orders once issued must be carried out without reversal or amendment; inconsistency in orders leads to disorder. | ||
| 129 | 尚書: | 以公滅私，民其允懷，從政以公平滅私情，則民其信歸之。學古入官，議事以制，政乃弗迷，言當先學古訓，然後入官治政，凡制事必以古義議度終始，政乃不迷錯也。其爾典常作師，無以利口亂厥官，其汝為政，當以舊典常故事為師法，無以利口辯佞亂其官也。弗學牆面，莅事惟煩。人而不學，其猶正牆面而立，臨政事必煩矣。 |
| By upholding public interests over private ones, the people will trust and support you; Governance based on fairness and suppressing personal bias ensures that the people place their faith in you. Study the past to enter office, deliberate on matters according to established principles, and governance will not be misguided; This means one should first study ancient teachings before assuming an official post. All decisions must be made by consulting historical precedents from beginning to end, ensuring that governance remains clear and correct. You should take the established principles and precedents as your guide, not use eloquent but deceitful speech to disrupt official duties; When you govern, you must follow old regulations and historical examples as a model. Do not allow clever or deceptive rhetoric to corrupt your office. Without learning, one is like a wall facing outward; handling affairs will only bring confusion and trouble. A person who does not study is like one standing with his back to a wall; when faced with governance, he will inevitably become confused and overwhelmed. | ||
| 130 | 尚書: | 戒爾卿士，功崇惟志，業廣惟勤，此戒凡有官位，但言卿士，舉其掌事者也。功高由志，業廣由勤也。位弗期驕，禄弗期侈，貴不與驕期而驕自至，富不與侈期而侈自來，驕侈以行，己所以速亡也。恭儉惟德，無載爾僞，言當恭儉，惟以立德，無行奸僞也。作德，心逸日休，作僞，心勞日拙。為德，直道而行，於心逸豫，而名日美，為僞，飾巧百端，於心勞苦，而事日拙，不可為之也。 |
| I warn you, officials: great achievements come from strong wills, and broad accomplishments result only from diligence; This warning is directed at all who hold office. The term "qing shi" refers to those in charge of affairs. High achievements stem from determination, and broad accomplishments come from diligence. Do not let your position lead to arrogance, nor allow wealth to bring extravagance; Nobility does not invite pride, yet pride may arise on its own. Wealth does not seek luxury, but luxury often follows. When arrogance and excess take hold, it is the sure path to downfall. Reverence and frugality are the essence of virtue; do not indulge in your deceptions; This means you should be respectful and economical, cultivating virtue through upright conduct rather than engaging in deceit. Cultivating virtue brings ease of mind and daily improvement; practicing deception leads to mental strain and worsening outcomes. Practicing virtue means walking the straight path, which brings peace of mind and growing reputation. Practicing deceit involves countless deceptions, causing inner toil and worsening affairs—this must not be done. | ||
| 131 | 尚書: | 居寵思危，罔弗惟畏，弗畏入畏。言雖居貴寵，當常思危懼，無所不畏，若乃不畏，則入不可畏之刑。 |
| While in favor, always think of danger; do not become complacent without fear, for lack of fear will lead to peril. This means that even when in a position of honor and favor, one should always be mindful of potential dangers and remain vigilant. If one is not afraid at all, then they will fall into unavoidable punishment. | ||
| 132 | 尚書: | 推賢讓能，庶官乃和，賢能相讓，俊乂在官，所以和諧也。舉能其官，惟爾之能，稱匪其人，惟爾弗任。所舉能修其官，惟亦汝之功能也。舉非其人，惟亦汝之不勝其任也。 |
| Promote the virtuous and yield to those more capable, and then all officials will work in harmony; When virtue and ability are mutually respected and passed on, talented individuals will hold office, thus achieving harmony. Appoint those with the capability for their posts; only your ability can justify such a position. If someone is not suited to his role, it means you have failed in your duty of appointment. If the person you appoint can properly perform their duties, that reflects your capability and competence as well. To recommend someone unsuitable for office is also a sign of your own failure to fulfill the responsibilities of your position. | ||
| 133 | 尚書: | 王曰：烏虖，三事暨大夫，敬爾有官，亂爾有政，難而敕公卿以下，各敬居汝所有之官，治汝所有之職也。以右乃辟，永康兆民，萬邦惟無斁。言當敬治官政，以助汝君長安天下兆民，則天下萬國惟乃無厭我周德也。 |
| The king said: "Alas! You, the Three Ministers and all officials, must revere your offices and manage your governance properly; He sternly instructed the Grand Ministers and those below them to respect their positions and diligently perform their duties. Support your sovereign, bring lasting peace to all people, and ensure that all nations remain without decline or disorder. This means you should diligently manage your official duties to assist your ruler in securing lasting peace for the people of the world, so that all nations will remain without aversion toward the virtue of our Zhou dynasty. | ||
| 134 | 尚書: | 周公既殁，命君陳分正東郊成周，成王重周公所營，故命陳分居，正東郊成周之邑。王若曰：君陳。我聞曰：至治馨香，感于神明，黍稷非馨，明德惟馨。所聞上古聖賢之言也。政治之至者，芬芳馨氣，動於神明，所謂芬芳，非黍稷之氣，乃明德之馨，厲之以德也。 |
| After the death of Duke of Zhou, King Cheng ordered Jun Chen to divide and govern the eastern suburbs of Chengzhou; King Cheng valued the planning done by the Duke of Zhou, so he commanded Jun Chen to reside there and properly manage the city in the eastern suburbs. The king said: "Jun Chen." I have heard it said: The highest form of governance is to offer fragrant virtue that moves the spirits and deities. Grains themselves are not what please them; only virtuous conduct truly brings fragrance. This was a saying of ancient sages and virtuous men. The highest level of governance is when the fragrance of virtue moves Heaven and Earth. The so-called "fragrance" does not refer to the scent of millet or grain, but rather the moral virtue that brings true fragrance—this is achieved through cultivating virtue. | ||
| 135 | 尚書: | 凡人未見聖，若弗克見，既見聖，亦弗克由聖。此言凡人有初無終也。未見聖道，如不能得見，已見聖道，亦不能用之，所以無成也。爾其戒哉。 |
| Ordinary people who have not seen a sage are as if they cannot see one; even when they do encounter a sage, they still may not follow the sage's example. This statement refers to how ordinary people often lack perseverance and consistency. Before encountering the way of sages, it is as if one cannot find it; even after seeing the sage's path, one may still fail to follow it—this is why they achieve nothing. You must take this as a warning. | ||
| 136 | 尚書: | 爾惟風，下民惟草，汝戒勿為凡人之行也。民從上教而變，猶草應風而偃，不可不慎也。無依勢作威，無倚法以削，無乘勢位作威民上，無倚法制以行刻削之政。寬而有制，從容以和。寬不失制，動不失和，德教之治也。 |
| You are the wind; the people below you are but grass; This serves to warn you not to act like an ordinary person. The people follow the example set by their leaders, just as grass bends with the wind—this is something that cannot be taken lightly. Do not use your position to bully the people, nor rely on laws to impose harsh policies; Do not abuse power and status to dominate over the people, or use legal systems as a tool for oppressive governance. Be lenient yet orderly, and govern with grace and harmony. Being lenient without losing order, acting without disrupting harmony—this is the governance of virtue and moral instruction. | ||
| 137 | 尚書: | 殷民在辟，予曰辟，爾惟勿辟，予曰宥，爾惟勿宥，惟厥中，殷民有罪在刑法者，我曰刑之，汝勿刑也。我曰赦宥，汝勿宥也。惟其當以中正平理斷也。無弗若于汝政，弗化于汝訓，辟以止辟，乃辟。有不順於汝政，不變於汝教，刑之而懲止犯刑者，乃刑之也。 |
| Regarding the people of Yin who are under judgment, if I say they should be punished, you must not punish them; if I say to pardon them, you must not refuse. Follow only what is just and moderate; For those among the Yin people who have committed crimes subject to legal punishment, even if I order their punishment, you must not carry it out. If I say they are to be pardoned, you must not grant them clemency. Only when a fair and impartial judgment is made according to justice should it be carried out. Do not allow anyone to defy your governance or ignore your teachings; if punishment is used, let it serve only to stop further wrongdoing—this is true justice. If there are those who do not follow your governance or change their behavior through your teachings, then use punishment to deter others from breaking the law—this is when punishment should be applied. | ||
| 138 | 尚書: | 爾無忿疾于頑，無求備于一人。人有頑囂不喻，汝當訓之，無忿怒疾之，使人當器之，無責備於一夫也。 |
| Do not become angry with the stubborn, nor demand perfection from a single person. When people are stubborn and unresponsive, you should educate them. Do not become angry or resentful toward them; treat each person according to their capacity, and do not place excessive demands on a single individual. | ||
| 139 | 尚書: | 王，王舊作命。改之曰：烏虖，父師，畢公代周公為大師，為東伯，命之代君陳也。政貴有恒，辭尚體要，弗惟好異，政以仁義為常，辭以體實為要，故貴尚之，若異於先王，君子不好也。商俗靡靡，利口惟賢，餘風未殄，公其念哉。紂以靡靡利口為賢，覆亡國家，今殷民利口，餘風未絕，公其念絕之也。 |
| King, Originally written as "Ming." changed it to say: "Alas! Father Shi," {{Bi Gong succeeded the Duke of Zhou as Grand Tutor and became the Eastern Lord, appointed to succeed Jun Chen. Governance values consistency, and words should emphasize clarity and essentials; do not merely seek novelty or difference; Governing with benevolence and righteousness as constants, and speech focusing on substance and key points—this is what is valued. If something differs from the ways of former kings, it will not be favored by gentlemen. The customs of Shang were decadent and soft, with eloquence alone considered virtue; though these lingering influences have not yet been eradicated, you must bear this in mind. King Zhou regarded softness and eloquence as virtue, which led to the downfall of his state. Now, among the people of Yin, such tendencies still persist; you must think about how to eliminate them. | ||
| 140 | 尚書: | 我聞曰：世禄之家，鮮克由禮，以蕩陵德，實悖天道，世有禄位而無禮教，少不以放蕩陵邈有德者，如此，實亂天道也。獘化奢麗，萬世同流，言弊俗相化，車服奢麗，雖相去萬世，若同一流者也。茲殷庶士，驕淫矜侉，將由惡終，閑之惟艱，言殷士驕恣過制，矜其所能，以自侉大，將用惡自終，以禮禦其心惟難也。惟周公克慎厥始，惟君陳克和厥中，惟公克成厥終，周公遷殷頑民以消亂階，能慎其始也。君陳弘周公之訓，能和其中也。畢公闡二公之烈，能成其終也。欽若先王成烈，以休于前政。敬順文武成業，以美於前人之政，所以勉畢公。 |
| I have heard it said: Families that inherit official positions rarely follow propriety; instead, they indulge in disorder and disrespect virtue, which is a violation of the natural order; Families who hold hereditary posts without moral instruction seldom refrain from indulgence or from showing contempt toward virtuous individuals. Such behavior truly disrupts the will of Heaven. Decay and extravagance spread from one generation to the next, so that even across ten thousand years, they flow together; This means corrupt customs influence each other, with luxurious carriages and clothing becoming widespread. Though separated by thousands of years, their decadence remains as if part of a single current. These common people of Yin are arrogant, indulgent, and conceited; they will end in evil. To restrain them is difficult indeed; This refers to the people of Yin being proud and overstepping proper bounds, boasting about their abilities and appearing haughty. They will ultimately bring ruin upon themselves. It is especially hard to guide such hearts with propriety. Only the Duke of Zhou could be cautious at the beginning, only Jun Chen could maintain harmony in the middle, and only you can achieve success at the end; The Duke of Zhou relocated stubborn Yin people to eliminate sources of disorder, demonstrating prudence from the start. Jun Chen carried forward the teachings of the Duke of Zhou and was able to maintain harmony throughout the process. Bi Gong continued the great deeds of these two sages, thus being able to achieve success in the end. Reverently follow the achievements and virtuous examples of former kings to bring peace and prosperity to previous governance. Respectfully following King Wen and King Wu's accomplished legacy, making the governance of predecessors even more admirable—this was meant to encourage Bi Gong. | ||
| 141 | 尚書: | 穆王命君牙作周大司徒，穆王，昭王子也。王若曰：烏虖，惟乃祖乃父，世篤忠貞，服勞王家，厥有成績，紀于大常。言汝父祖世厚忠貞，服事勤勞王家，其有成功見紀録，書於王之大常，以表顯之也。 |
| King Mu ordered Jun Ya to serve as Grand Minister of Rites; King Mu was the son of King Zhao. The king said: "Alas! Your ancestors and father were generations of loyal and steadfast men, who served the royal house with toil. Their achievements are recorded in the great ancestral records." This means your father and ancestors were generations of deeply loyal men who served the royal family with diligence. Their accomplishments are recorded in the king's great ancestral records to honor them. | ||
| 142 | 尚書: | 惟予小子，嗣守文，武，成，康遺緒，亦惟先王之臣，克左右亂四方，惟我小子，繼守先王遺業，亦惟父祖之臣，能佐助我治四方，言己無所能也。心之憂危，若蹈虎尾，涉于春冰。言祖業之大，己才之弱，故心懷危懼也。虎噬畏噬，春冰畏陷，危懼之甚也。 |
| I, your humble sovereign, have inherited the legacy of Kings Wen, Wu, Cheng, and Kang. I also rely on the ministers of former kings who can assist in quelling disorder throughout all directions; Only I, a lowly ruler, continue to uphold the legacy of past kings. I depend upon the descendants of my father and ancestors, who are able to support me in governing the four quarters—this shows that I myself am not capable. The anxiety and danger in my heart is like treading on a tiger's tail or crossing spring ice. This expresses how the great legacy of one's ancestors contrasts with my own weak abilities, hence I am filled with anxiety and fear. The tiger fears being bitten, the spring ice fears breaking—this is an extreme sense of danger and fear. | ||
| 143 | 尚書: | 今命爾予翊，作股肱心膂，今命汝為我輔翊股肱心體之臣，言委任之也。爾身克正，罔敢弗正，民心罔中，惟爾之中。言汝身能正，則下無敢不正，民心無中，從女取中，必當正身，示民以中正之道。 |
| Now I appoint you to assist me, as a trusted pillar of my body and mind; Now I appoint you as an assistant and close confidant, meaning that I entrust you with important responsibilities. If your person is upright, none will dare to be unjust; if the people's hearts are not centered, only you can bring them into balance. This means if you are personally upright, then none below will dare to be otherwise. If the people's hearts lack balance, they will follow your example and find their center—thus you must certainly conduct yourself with integrity, setting an example of uprightness for the people. | ||
| 144 | 尚書: | 夏暑雨，小民惟曰怨咨，夏月暑雨，天之常道，小民惟怨歎咨嗟，言心無中正也。冬祁寒，小民亦惟曰怨咨，厥惟艱哉。思其艱以圖其易，民乃寧。天不可怨，民猶怨嗟，治民其惟艱哉。當思慮其艱以謀其易，民乃安。 |
| Summer heat and rain cause the common people to complain and lament; In summer, hot rains are a natural occurrence, yet the common folk only express complaints and sighs—this indicates their hearts lack uprightness. In winter when it is bitterly cold, the common people also complain and lament; how difficult this truly is. Reflect on their hardships and seek to make things easier for them, and then the people will find peace. Heaven cannot be blamed, yet the people still complain—governing the people is indeed difficult. One must think about their hardships and plan for ease; only then will the people find peace. | ||
| 145 | 尚書: | 王若曰：伯冏，昔在文，武，聰明齊聖，小大之臣，咸懷忠良，聰明，聽視遠也。齊，通無滯礙也。臣雖官有尊卑，無不忠良。其侍御僕從，罔匪正人，給侍進御，僕從從官，官雖微，無不用中正之人。以旦夕承弼厥辟，出入起居，罔有弗欽，小臣皆良，僕從皆正，以旦夕承輔其君，故君出入起居，無有不敬。發號施令，罔有弗臧，下民祗若，萬邦咸休。言文武發號施令，無有不善，下民敬順其命，萬國皆美其化也。 |
| The king said: "Bo Jiong, in the time of Kings Wen and Wu, they were wise and saintly. Ministers great and small all harbored loyalty and virtue; 'Clever and wise' means having far-reaching vision and hearing. "Qi," meaning thorough without obstruction or hindrance. Though officials held different ranks, none failed to be loyal and virtuous." Even those who served as attendants and followed the ruler were all upright men; Those who attended, presented offerings, or accompanied the ruler—though their positions might be lowly, none but upright individuals were employed. Thus, from morning to night they assisted and advised their ruler in all matters of governance and daily life, with none failing to show reverence; All minor officials were virtuous, attendants upright—thus serving the ruler day and night, so that when he went out or returned, rose or rested, there was no lack of respect. When issuing commands and decrees, none were inappropriate; the people below reverently followed, and all nations enjoyed peace and prosperity. This means that when Kings Wen and Wu issued commands, none were unwise; the people below respectfully obeyed their orders, and all nations admired their influence. | ||
| 146 | 尚書: | 惟予一人無良，實賴左右前後有位之士，匡其弗及，惟我一人無善，實恃左右前後有職位之士，匡正其不及，言此責羣臣正己者也。繩諐糾謬，格其非心，俾克紹先烈。言恃左右之臣，彈正過誤，檢其非妄之心，使能繼先王之功業也。 |
| Only I, as one man, am lacking in virtue; I truly rely on the men of position before and behind me to correct what I cannot achieve; Only I alone lack goodness; I depend entirely upon those with official positions around me—before and after—to rectify my shortcomings. This statement emphasizes the responsibility of ministers to conduct themselves uprightly. Correcting faults, exposing errors, and rectifying wrong intentions so that they may continue the achievements of their predecessors. This means relying on ministers at my side to correct mistakes and examine improper thoughts, so that they may be able to continue the achievements of former kings. | ||
| 147 | 尚書: | 今予命汝作大僕正，正于羣僕侍御之臣，欲其教正羣僕無敢佞僞也。懋乃后德，交修弗逮，言侍御之臣，無小大親疏，皆當勉汝君為德，更代修進其所不逮也。慎簡乃僚，無以巧言令色便辟側媚，其惟吉士。當謹慎簡選汝僚屬侍臣，無得用巧言無實，令色無質，便辟足恭，側媚詔諛之人，其惟皆吉良正士也。 |
| Now I appoint you as Grand Steward, to correct the ministers who serve and attend upon me; I wish for them to be taught and corrected so that none dare to act deceitfully or falsely. Strive to cultivate your ruler's virtue, and take turns assisting in what he cannot achieve; This means that all attendants—regardless of rank or closeness—should encourage their ruler to pursue virtue and assist one another in advancing areas where the ruler is lacking. Be cautious in selecting your subordinates; do not allow those who use flattery, smooth words, or sycophantic behavior to serve—you should only appoint virtuous men. You must carefully select your subordinates and attendants, not employing those who speak cleverly without substance, display pleasing expressions without integrity, act overly respectful yet insincerely, or flatter with sycophantic praise—only virtuous and upright men should be chosen. | ||
| 148 | 尚書: | 僕臣正，厥后克正，僕臣諛，厥后自聖，言僕臣皆正，則其君乃能正，僕臣詔諛，則其君乃自謂聖。后德惟臣，弗德惟臣，君之有德，惟臣成之，君之無德，惟誤之，言君所行善惡，專在左右也。爾無昵于憸人，充耳目之官，迪上以非先王之典。汝無親近憸利小子之人，充備侍從，在視聽之官，導君上以非先王之法也。 |
| If the attendants are upright, then their ruler can be just; if the attendants flatter and deceive, then the ruler will consider himself a sage; This means when attendants are all upright, only then is the ruler able to act with integrity. When attendants flatter and mislead, the ruler comes to believe he is already wise. The virtue of the ruler depends on his ministers; the lack of virtue in a ruler also depends on his ministers; A ruler's virtue is realized through his ministers, and his lack of virtue results from their errors. This means whether the ruler acts virtuously or not entirely depends upon those around him. You must not be close to sycophants who fill the positions of eyes and ears, guiding your ruler away from the precedents of former kings. You must not be intimate with those who are sycophantic and self-serving, filling the roles of attendants in positions overseeing sight and hearing, leading your ruler to abandon the laws of former kings. | ||
| 149 | 尚書: | 王曰：鳴呼，伯父伯兄，仲叔季弟，幼子童孫，皆聽朕言，皆王同姓有父兄弟子孫列者也。爾尚敬逆天命，以奉我一人，雖畏勿畏，雖休勿休，汝當庶幾敬逆天命，以奉我一人之戒，行事雖見畏，勿自謂可敬畏，雖見美，勿自謂有德美。惟敬五刑，以成三德，一人有慶，兆民賴之。先戒以勞謙之德，次教以惟敬五刑，所以成剛柔正直之三德也。天子有善，則兆民賴之。 |
| The king said: "Alas! Uncles, elder brothers, middle uncles, younger uncles, and young sons and grandchildren—listen all to my words; These are the king's relatives of the same surname, including fathers, brothers, and descendants. You must still revere and obey the Mandate of Heaven to serve me, your sovereign. Even if you feel fear, do not become fearful; even in success, do not grow complacent; You should strive to be reverent toward the Mandate of Heaven and heed my warnings as ruler. Though actions may provoke fear, do not believe yourself worthy of reverence; though achievements appear admirable, do not consider yourselves virtuous or deserving. Only by reverently observing the five punishments can one achieve the three virtues; when a single person is blessed, all the people depend upon it. First, one is warned of the virtue of humility and diligence; then taught to revere the five punishments—this is how the three virtues of firmness, gentleness, and uprightness are achieved. When a Son of Heaven acts virtuously, all the people rely upon it." | ||
| 150 | 尚書: | 王曰：吁，來，有邦有土，告爾祥刑，吁，歎也。有國有土，諸侯也。告汝以善用刑之道也。在今爾安百姓，何擇非人，何敬非刑。在今汝安百官兆民之道，當何所擇，非惟吉人乎。當何所敬，非惟五刑乎。 |
| The king said: "Ah! Come now, you who hold states and lands; I will inform you of the proper application of punishments; 'Xu' is an exclamation. Those who possess a state and territory are feudal lords. I am telling you the proper way to use punishments." Now, in order for you to bring peace to your people, choose no one but upright men and revere only just punishments. The way for you now to bring peace to the officials and people is to choose whom? None but virtuous men. What should be revered, if not the five punishments? | ||
| 151 | 尚書: | 兩造具備，師聽五辭，兩，謂囚證也。造，至也。兩至具備，則衆獄官共聽其入五刑之辭也。五辭簡孚，正于五刑，五辭簡核，信有罪驗，則正之於五刑也。五刑不簡，正于五罰，不簡核，謂不應五刑，當出金贖罪也。五罰弗服，正于五過。不服，不應罰也。正於五過，從赦免也。 |
| When both the accused and the accuser are present, the judge shall examine the five types of statements; "Two sides"—referring to the prisoner and the witness. "Zao," means arrival or presence. When both parties are present and prepared, the officials in charge of justice shall jointly listen to their statements regarding the five punishments." When the five types of testimony are examined and found credible, then judgment is rendered according to the five punishments; When the five statements have been carefully verified and evidence of guilt confirmed, then punishment under the five categories is applied. If the five punishments are not applicable, then judgment shall be rendered according to the five penalties; "Not being examined and verified" means the case does not meet the criteria for the five punishments, so a monetary fine should be imposed instead. If the five penalties are not accepted or fulfilled, then judgment shall proceed according to the five forms of correction. "Not accepting"—meaning the penalty is inappropriate. Judgment according to the five corrections means following a path of pardon and release." | ||
| 152 | 尚書: | 五刑之疑有赦，五罰之疑有赦，刑疑赦，從罰，罰疑赦，從免。刑罰世輕世重，惟齊非齊。言刑罰隨世輕重也。刑新國用輕典，刑亂國用重典，刑平國用中典，凡刑所以齊非齊。 |
| When there is doubt regarding the five punishments, clemency may be granted; when there is doubt concerning the five penalties, clemency may also be granted; If punishment is doubtful, grant clemency and apply a penalty instead. If even the penalty is doubtful, then grant pardon and release. Punishments may be lighter or heavier depending on the times; what appears equal may not truly be so. This means punishments and penalties vary in severity according to the era. Punishments for a newly established state should be lenient, punishments for a chaotic state should be severe, and punishments for a stable state should follow moderate standards. All forms of punishment are used to achieve balance where there is none." | ||
| 153 | 尚書: | 非佞折獄，惟良折獄，罔非在中，非口才可以斷獄，惟平良可以斷獄，無非在中正也。哀敬折獄，咸庶中正，當矜下民之犯法，敬斷獄之害人，皆庶幾必得中正之道也。其刑其罰，其審克之。其所刑，其所罰，其當審能之，無失中也。 |
| Do not rely on flattery or eloquence to decide cases; only upright judgment can be used. All must be based in fairness; Judgment should not depend on smooth talkers, but only on those who are just and virtuous—there is no alternative except uprightness and balance. With compassion and reverence, decide cases—thus all may approach fairness; One should pity the common people who break laws and carefully judge cases that harm others. In this way, one will nearly always achieve a just outcome. Their punishments and penalties must be thoroughly examined and applied with care. loff The punishment to be imposed, the penalty to be levied—these should all be carefully reviewed for capability, ensuring no deviation from fairness. |
URN: ctp:qunshu-zhiyao/2