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《尚书 - Shang Shu》 | [Spring and Autumn (772 BC - 476 BC)] English translation: James Legge [?] | Books referencing 《尚书》 Library Resources Source Related resources |
《虞书 - Yu Shu》 | Books referencing 《虞书》 Library Resources |
《皋陶谟 - Counsels of Gao-yao》 | English translation: James Legge [?] | Books referencing 《皋陶谟》 Library Resources |
| 2 | 皋陶谟: | 皋陶曰：“都！亦行有九德，亦言其人有德，乃言曰，载采采。” |
| Counsels of Gao-yao: | Gao-Yao said, 'Oh! there are in all nine virtues to be discovered in conduct, and when we say that a man possesses (any) virtue, that is as much as to say he does such and such things.' | |
| 禹曰：“何？” | ||
| Yu asked, 'What (are the nine virtues)?' | ||
| 皋陶曰：“宽而栗。柔而立，愿而恭，乱而敬，扰而毅，直而温，简而廉，刚而塞，强而义，彰厥有常。吉哉！日宣三德，夙夜浚明有家。日严祗敬六德，亮采有邦，翕受敷施。九德咸事，俊乂在官。百僚师师，百工惟时。抚于五辰，庶绩其凝。无教逸欲。有邦兢兢业业，一日二日万几。无旷庶官，天工人其代之。天叙有典，勑我五典五敦哉！天秩有礼，自我五礼有庸哉！同寅协恭和衷哉！天命有德，五服五章哉！天讨有罪，五刑五用哉！政事懋哉懋哉！天聪明，自我民聪明，天明畏自我民明威。达于上下，敬哉有土。” | ||
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Gao-Yao replied, 'Affability combined with dignity; mildness combined with firmness; bluntness combined with respectfulness; aptness for government combined with reverent caution; docility combined with boldness; straightforwardness combined with gentleness; an easy negligence combined with discrimination; boldness combined with sincerity; and valour combined with righteousness. (When these qualities are) displayed, and that continuously, have we not the good (officer)? When there is a daily display of three (of these) virtues, their possessor could early and late regulate and brighten the clan (of which he was made chief). When there is a daily severe and reverent cultivation of six of them, their possessor could brilliantly conduct the affairs of the state (with which he was invested). When (such men) are all received and advanced, the possessors of those nine virtues will be employed in (the public) service. The men of a thousand and men of a hundred will be in their offices; the various ministers will emulate one another; all the officers will accomplish their duties at the proper times, observant of the five seasons (as the several elements predominate in them) - and thus their various duties will be fully accomplished. Let not (the Son of Heaven) set to the holders of states the example of indolence or dissoluteness. Let him be wary and fearful, (remembering that) in one day or two days there may occur ten thousand springs of things. Let him not have his various officers cumberers of their places. The work is Heaven's; men must act for it! From Heaven are the (social) relationships with their several duties; we are charged with (the enforcement of) those five duties - and lo! we have the five courses of honourable conduct. From Heaven are the (social) distinctions with their several ceremonies; from us come the observances of those five ceremonies - and lo! they appear in regular practice. When (sovereign and ministers show) a common reverence and united respect for these, lo! the moral nature (of the people) is made harmonious. Heaven graciously distinguishes the virtuous - are there not the five habiliments, five decorations of them? Heaven punishes the guilty - are there not the five punishments, to be severally used for that purpose? The business of government! - ought we not to be earnest in it? ought we not to be earnest in it? Heaven hears and sees as our people hear and see; Heaven brightly approves and displays its terrors as our people brightly approve and would awe - such connexion is there between the upper and lower (worlds). How reverent ought the masters of territories to be!' |
《夏书 - Xia Shu》 | English translation: James Legge [?] | Books referencing 《夏书》 Library Resources |
《禹贡 - Tribute of Yu》 | English translation: James Legge [?] | Books referencing 《禹贡》 Library Resources |
| 9 | 禹贡: | 华阳、黑水惟梁州。岷、嶓既艺，沱、潜既道。蔡、蒙旅平，和夷砥绩。厥土青黎，厥田惟下上，厥赋下中，三错。厥贡璆、铁、银、镂、砮磬、熊、罴、狐、狸、织皮，西倾因桓是来，浮于潜，逾于沔，入于渭，乱于河。 |
| Tribute of Yu: | The south of (mount) Hua and the Blackwater, were (the boundaries of) Liang Zhou. The (hills) Min and Bo were made capable of cultivation. The Tuo and Qian streams were conducted by their proper channels. Sacrifices were offered to (the hills) Cai and Meng on the regulation (of the country about them). (The country of) the wild tribes about the He was successfully operated on. The soil of this province was greenish and light. Its fields were the highest of the lowest class; and its contribution of revenue was the average of the lowest class, with proportions of the rates immediately above and below. Its articles of tribute, were - the best gold, iron, silver, steel, flint stones to make arrow-heads, and sounding-stones; with the skins of bears, foxes, and jackals, and (nets) woven of their hair. From (the hill of) Xi-qing they came by the course of the Huan; floated along the Qian, and then crossed (the country) to the Mian; passed to the Wei, and (finally) ferried across the He. |
《五子之歌 - Songs of the Five Sons》 | English translation: James Legge [?] | Books referencing 《五子之歌》 Library Resources |
| 4 | 五子之歌: | 其三曰：“惟彼陶唐，有此冀方。今失厥道，乱其纪纲，乃砥灭亡。” |
| Songs of the Five...: |
The third said, 'There was the lord of Tao and Tang Who possessed this region of Ji. Now we have fallen from his ways, And thrown into confusion his rules and laws; The consequence is extinction and ruin.' |
《胤征 - Punitive Expedition of Yin》 | English translation: James Legge [?] | Books referencing 《胤征》 Library Resources |
| 胤征: | 羲和湎淫，废时乱日，胤往征之，作《胤征》。 | |
| 1 | 胤征: | 惟仲康肇位四海，胤侯命掌六师。羲和废厥职，酒荒于厥邑，胤后承王命徂征。告于众曰：“嗟予有众，圣有谟训，明徵定保，先王克谨天戒，臣人克有常宪，百官修辅，厥后惟明明，每岁孟春，遒人以木铎徇于路，官师相规，工执艺事以谏，其或不恭，邦有常刑。”“惟时羲和颠覆厥德，沈乱于酒，畔官离次，俶扰天纪，遐弃厥司，乃季秋月朔，辰弗集于房，瞽奏鼓，啬夫驰，庶人走，羲和尸厥官罔闻知，昏迷于天象，以干先王之诛，《政典》曰：‘先时者杀无赦，不及时者杀无赦。’今予以尔有众，奉将天罚。尔众士同力王室，尚弼予钦承天子威命。火炎昆冈，玉石俱焚。天吏逸德，烈于猛火。歼厥渠魁，胁从罔治，旧染污俗，咸与维新。呜呼！威克厥爱，允济；爱克厥威，允罔功。其尔众士懋戒哉！” |
| Punitive Expedition of Yin:...: |
When Zhong Kang commenced his reign over all within the four seas, the marquis of Yin was commissioned to take charge of the (king's) six hosts. (At this time) the Xi and He had neglected the duties of their office, and were abandoned to drink in their (private) cities; and the marquis of Yin received the king's charge to go and punish them. He made an announcement to his hosts, saying, 'Ah! ye, all my men, there are the well-counselled instructions of the sage (founder of our dynasty), clearly verified in their power to give stability and security: "The former kings were carefully attentive to the warnings of Heaven, and their ministers observed the regular laws (of their offices). All the officers (moreover) watchfully did their duty to assist (the government), and their sovereign became entirely intelligent." Every year, in the first month of spring, the herald, with his wooden-tongued bell, goes along the roads, (proclaiming), "Ye officers able to instruct, be prepared with your admonitions. Ye workmen engaged in mechanical affairs, remonstrate on the subjects of your employments. If any of you do not attend with respect (to this requirement), the country has regular punishments for you." 'Now here are the Xi and He. They have allowed their virtue to be subverted, and are besotted by drink. They have violated the duties of their office, and left their posts. They have been the first to let the regulating of the heavenly (bodies) get into disorder, putting far from them their proper business. On the first day of the last month of autumn, the sun and moon did not meet harmoniously in Fang. The blind musicians beat their drums; the inferior officers galloped, and the common people (employed about the public offices) ran about. The Xi and the He, however, as if they were (mere) personators of the dead in their offices, heard nothing and knew nothing - so stupidly went they astray (from their duties) in the matter of the heavenly appearances, and rendered themselves liable to the death appointed by the former kings. The statutes of government say, "When they anticipated the time, let them be put to death without mercy; when (their reckoning) is behind the time, let them be put to death without mercy." 'Now I, with you all, am entrusted with the execution of the punishment appointed by Heaven. Unite your strength, all of you warriors, for the royal House. Give me your help, I pray you, reverently to carry out the dread charge of the Son of Heaven. 'When the fire blazes over the ridge of Kun, gems and stones are burned together; but if a minister of Heaven exceed in doing his duty, the consequences will be fiercer than blazing fire. While I destroy, (therefore), the chief criminals, I will not punish those who have been forced to follow them; and those who have long been stained by their filthy manners will be allowed to renovate themselves. 'Oh! when sternness overcomes compassion, things are surely conducted to a successful issue. When compassion overcomes sternness, no merit can be achieved. All ye, my warriors, exert yourselves, and take warning, (and obey my orders)!' |
《商书 - Shang Shu》 | English translation: James Legge [?] | Books referencing 《商书》 Library Resources |
《汤誓 - Speech of Tang》 | English translation: James Legge [?] | Books referencing 《汤誓》 Library Resources |
| 1 | 汤誓: | 王曰：“格尔众庶，悉听朕言，非台小子，敢行称乱！有夏多罪，天命殛之。今尔有众，汝曰：‘我后不恤我众，舍我穑事而割正夏？’予惟闻汝众言，夏氏有罪，予畏上帝，不敢不正。今汝其曰：‘夏罪其如台？’夏王率遏众力，率割夏邑。有众率怠弗协，曰：‘时日曷丧？予及汝皆亡。’夏德若兹，今朕必往。” |
| Speech of Tang: | The king said, 'Come, ye multitudes of the people, listen all to my words. It is not I, the little child, who dare to undertake a rebellious enterprise; but for the many crimes of the sovereign of Xia, Heaven has given the charge to destroy him. Now, ye multitudes, you are saying, "Our prince does not compassionate us, but (is calling us) away from our husbandry to attack and punish Xia." I have indeed heard (these) words of you all; (but) the sovereign of Xia is guilty, and as I fear God, I dare not but punish him. Now you are saying, "What are the crimes of Xia to us?" The king of Xia in every way exhausts the strength of his people, and exercises oppression in the cities of Xia. His multitudes are become entirely indifferent (to his service), and feel no bond of union'(to him). They are saying, "When wilt thou, O sun, expire? We will all perish with thee." Such is the course of (the sovereign) of Xia, and now I must go (and punish him).' |
《仲虺之诰 - Announcement of Zhong-hui》 | English translation: James Legge [?] | Books referencing 《仲虺之诰》 Library Resources |
| 2 | 仲虺之诰: | 仲虺乃作诰，曰：“呜呼！惟天生民有欲，无主乃乱，惟天生聪明时乂，有夏昏德，民坠涂炭，天乃锡王勇智，表正万邦，缵禹旧服。兹率厥典，奉若天命。夏王有罪，矫诬上天，以布命于下。帝用不臧，式商受命，用爽厥师。简贤附势，寔繁有徒。肇我邦于有夏，若苗之有莠，若粟之有秕。小大战战，罔不惧于非辜。矧予之德，言足听闻。惟王不迩声色，不殖货利。德懋懋官，功懋懋赏。用人惟己，改过不吝。克宽克仁，彰信兆民。乃葛伯仇饷，初征自葛，东征，西夷怨；南征，北狄怨，曰：‘奚独后予？’攸徂之民，室家相庆，曰：‘徯予后，后来其苏。’民之戴商，厥惟旧哉！佑贤辅德，显忠遂良，兼弱攻昧，取乱侮亡，推亡固存，邦乃其昌。德日新，万邦惟怀；志自满，九族乃离。王懋昭大德，建中于民，以义制事，以礼制心，垂裕后昆。予闻曰：‘能自得师者王，谓人莫已若者亡。好问则裕，自用则小’。呜呼！慎厥终，惟其始。殖有礼，覆昏暴。钦崇天道，永保天命。” |
| Announcement of Zhong-hui:...: |
On this Zhong-hui made the following announcement: 'Oh! Heaven gives birth to the people with (such) desires. that without a ruler they must fall into all disorders; and Heaven again gives birth to the man of intelligence to regulate them. The sovereign of Xia had his virtue all-obscured, and the people were (as if they had fallen) amid mire and (burning) charcoal. Heaven hereupon gifted (our) king with valour and prudence, to serve as a sign and director to the myriad regions, and to continue the old ways of Yu. You are now (only) following the proper course, honouring and obeying the appointment of Heaven. The king of Xia was an offender, falsely and calumniously alleging the sanction of supreme Heaven, to spread abroad his commands among the people. On this account God viewed him with disapprobation, caused our Shang to receive his appointment, and employed (you) to enlighten the multitudes (of the people).' 'Contemners of the worthy and parasites of the powerful, many such followers he had indeed: (but) from the first our country was to the sovereign of Xia like weeds among the springing corn, and blasted grains among the good. (Our people), great and small, were in constant apprehension, fearful though they were guilty of no crime. How much more was this the case, when our (prince's) virtues became a theme (eagerly) listened to! Our king did not approach to (dissolute) music and women; he did not seek to accumulate property and wealth. To great virtue he gave great offices, and to great merit great rewards. He employed others as if (their excellences) were his own; he was not slow to change his errors. Rightly indulgent and rightly benevolent, from the display, (of such virtue), confidence was reposed in him by the millions of the people. 'When the earl of Ge showed his enmity to the provision-carriers, the work of punishment began with Ge. When it went on in the east, the wild tribes of the west murmured; when it went on in the south, those of the north murmured: they said, "Why does he make us alone the last?" To whatever people he went, they congratulated one another in their families, saying, "We have waited for our prince; our prince is come, and we revive." The people's honouring our Shang is a thing of long existence.' 'Show favour to the able and right-principled (among the princes), and aid the virtuous; distinguish the loyal, and let the good have free course. Absorb the weak, and punish the wilfully blind; take their states from the disorderly, and deal summarily with those going to ruin. When you (thus) accelerate the end of what is (of itself) ready to perish, and strengthen what is itself strong to live, how will the states all flourish! When (a sovereign's) virtue is daily being renewed, he is cherished throughout the myriad regions; when his mind is full (only) of himself, he is abandoned by the nine branches of his kindred. Exert yourself, O king, to make your virtue (still more) illustrious, and set up (the standard of) the Mean before the people. Order your affairs by righteousness; order your heart by propriety - so shall you transmit a grand example to posterity. I have heard the saying, "He who finds instructors for himself, comes to the supreme dominion; he who says that others are not equal to himself, comes to ruin. He who likes to put questions, becomes enlarged; he who uses only his own views, becomes smaller (than he was)." Oh! he who would take care for the end must be attentive to the beginning. There is establishment for the observers of propriety, and overthrow for the blinded and wantonly indifferent. To revere and honour the path prescribed by Heaven is the way ever to preserve the favouring appointment of Heaven.' |
《伊训 - Instructions of Yi》 | English translation: James Legge [?] | Books referencing 《伊训》 Library Resources |
| 1 | 伊训: | 惟元祀十有二月乙丑，伊尹祠于先王。奉嗣王祗见厥祖，侯、甸群后咸在，百官总已以听冢宰。伊尹乃明言烈祖之成德，以训于王。 |
| Instructions of Yi: | In the twelfth month of the first year, on (the day) Yi-chou, Yi Yin sacrificed to the former king, and presented the heir-king reverently before (the shrine of) his grandfather. All the princes from the domain of the nobles and the royal domain were present; all the officers (also), each continuing to discharge his particular duties, were there to receive the orders of the chief minister. Yi Yin then clearly described the complete virtue of the Meritorious Ancestor for the instruction of the (young) king. | |
| 曰：“呜呼！古有夏先后，方懋厥德，罔有天灾。山川鬼神，亦莫不宁，暨鸟兽鱼鳖咸若。于其子孙弗率，皇天降灾，假手于我有命，造攻自鸣条，朕哉自亳。惟我商王，布昭圣武，代虐以宽，兆民允怀。今王嗣厥德，罔不在初，立爱惟亲，立敬惟长，始于家邦，终于四海。 | ||
| He said, 'Oh! of old the former kings of Xia cultivated earnestly their virtue, and then there were no calamities from Heaven. The spirits of the hills and rivers likewise were all in tranquillity; and the birds and beasts, the fishes and tortoises, all enjoyed their existence according to their nature. But their descendant did not follow (their example), and great Heaven sent down calamities, employing the agency of our (ruler) who was in possession of its favouring appointment. The attack (on Xia) may be traced to (the orgies in) Ming-tiao, but our (rise) began in Bo. Our king of Shang brilliantly displayed his sagely prowess; for oppression he substituted his generous gentleness; and the millions of the people gave him their hearts. Now your Majesty is entering on the inheritance of his virtue - all depends on (how) you commence your reign. To set up love, it is for you to love (your relations); to set up respect, it is for you to respect (your elders). The commencement is in the family and the state; the consummation is in (all within) the four seas.' | ||
| 呜呼！先王肇修人纪，从谏弗咈，先民时若。居上克明，为下克忠，与人不求备，检身若不及，以至于有万邦，兹惟艰哉！敷求哲人，俾辅于尔后嗣，制官刑，儆于有位。曰：‘敢有恒舞于宫，酣歌于室，时谓巫风，敢有殉于货色，恒于游畋，时谓淫风。敢有侮圣言，逆忠直，远耆德，比顽童，时谓乱风。惟兹三风十愆，卿士有一于身，家必丧；邦君有一于身，国必亡。臣下不匡，其刑墨，具训于蒙士。’ | ||
| 'Oh! the former king began with careful attention to the bonds that hold men together. He listened to expostulation, and did not seek to resist it; he conformed to (the wisdom of) the ancients; occupying the highest position, he displayed intelligence; occupying an inferior position, he displayed his loyalty; he allowed (the good qualities of) the men (whom he employed), and did not seek that they should have every talent; in the government of himself, he seemed to think that he could never (sufficiently) attain. It was thus he arrived at the possession of the myriad regions. How painstaking was he in these things! He extensively sought out wise men, who should be helpful to you, his descendant and heir. He laid down the punishments for officers, And warned those who were in authority, saying, "If you dare to have constant dancing in your palaces, and drunken singing in your chambers, that is called the fashion of sorcerers; if you dare, to set your hearts on wealth and women, and abandon yourselves to wandering about or to the chase, that is called the fashion of extravagance; if you dare to despise sage words, to resist the loyal and upright, to put far from you the aged and virtuous, and to seek the company of procacious youths, that is called the fashion of disorder. Now if a high noble or officer be addicted to one of these three fashions with their ten evil ways, his family will surely come to ruin; if the prince of a country be so addicted, his state will surely come to ruin. The minister who does not (try to) correct (such vices in the sovereign) shall be punished with branding." These rules were minutely inculcated (also) on the sons of officers and nobles in their lessons.' | ||
| 呜呼！嗣王祗厥身，念哉！圣谟洋洋，嘉言孔彰。惟上帝不常，作善降之百祥，作不善降之百殃。尔惟德罔小，万邦惟庆；尔惟不德罔大，坠厥宗。” | ||
| 'Oh! do you who now succeed to the throne, revere (these warnings) in your person. Think of them!--sacred counsels of vast importance, admirable words forcibly set forth! (The ways) of God are not invariable: on the good-doer he sends down all blessings, and on the evil-doer he sends down all miseries. Do you but be virtuous, be it in small things (or in large), and the myriad regions will have cause for rejoicing. If you be not virtuous, be it in large things (or in small), it will bring the ruin of your ancestral temple.' |
《太甲下 - Tai Jia III》 | Library Resources |
| 8 | 太甲下: | 伊尹申诰于王曰：“呜呼！惟天无亲，克敬惟亲。民罔常怀，怀于有仁。鬼神无常享，享于克诚。天位艰哉！德惟治，否德乱。与治同道，罔不兴；与乱同事，罔不亡。终始慎厥与，惟明明后。先王惟时懋敬厥德，克配上帝。今王嗣有令绪，尚监兹哉。若升高，必自下，若陟遐，必自迩。无轻民事，惟难；无安厥位，惟危。慎终于始。有言逆于汝心，必求诸道；有言逊于汝志，必求诸非道。呜呼！弗虑胡获？弗为胡成？一人元良，万邦以贞。君罔以辩言乱旧政，臣罔以宠利居成功，邦其永孚于休。” |
| Tai Jia III: |
Yi Yin again made an announcement to the king, saying, 'Oh! Heaven has no (partial) affection - only to those who are reverent does it show affection. The people are not constant to those whom they cherish; they cherish (only) him who is benevolent. The spirits do not always accept the sacrifices that are offered to them; they accept only the sacrifices of the sincere. A place of difficulty is the Heaven-(conferred) seat. When there are (those) virtues, good government is realized; when they are not, disorder comes. To maintain the same principles as those who secured good government will surely lead to prosperity; to pursue the courses of disorder will surely lead to ruin. He who at last, as at first, is careful as to whom and what he follows is a truly intelligent sovereign. The former king was always zealous in the reverent cultivation of his virtue, so that he was the fellow of God. Now O king, you have entered on the inheritance of his excellent line; fix your inspection on him.' '(Your course must be) as when in ascending high you begin from where it is low, and when in travelling far you begin from where it is near. Do not slight the occupations of the people - think of their difficulties. Do not yield to a feeling of repose on your throne - think of its perils. Be careful for the end at the beginning. When you hear words that are distasteful to your mind, you must enquire whether they be not right; when you hear words that accord with your own views, you must enquire whether they be not contrary to what is right. Oh! what attainment can be made without anxious thought? what achievement can be made without earnest effort? Let the One man be greatly good, and the myriad regions will be rectified by him.' When the sovereign does not with disputatious words throw the old rules of government into confusion, and the minister does not, for favour and gain, continue in an office whose work is done,--then the country will lastingly and surely enjoy happiness.' |
《盘庚中 - Pan Geng II》 | Library Resources |
| 11 | 盘庚中: | “古我先后既劳乃祖乃父，汝共作我畜民，汝有戕则在乃心！我先后绥乃祖乃父，乃祖乃父乃断弃汝，不救乃死。兹予有乱政同位，具乃贝玉。乃祖乃父丕乃告我高后曰：‘作丕刑于朕孙！’迪高后丕乃崇降弗祥。” |
| Pan Geng II: | 'Of old, my royal predecessors made your ancestors and fathers toil (only for their good). You are equally the people whom I (wish to) cherish. But your conduct is injurious;--it is cherished in your hearts. Whereas my royal predecessors made your ancestors and fathers happy, they, your ancestors and fathers, will (now) cut you off and abandon you, and not save you from death. Here are those ministers of my government, who share with me in the offices (of the kingdom);--and yet they (only think of hoarding up) cowries and gems. Their ancestors and fathers earnestly represent (their course) to my high sovereign, saying, "Execute great punishments on our descendants." So do they advise my high sovereign to send down great calamities (on those men).' |
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