| 中國哲學書電子化計劃 |
《周禮》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
《天官 - Celestial Officials 》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
| 1 | 天官: | 惟王建國，辯方正位，别四方，正君臣之位，君南面，臣北面之屬。體國經野，體猶分，邦畿之度，經野，疆理其井廬也。設官分職，置冢宰，司徒，宗伯，司馬，司寇，司空，各有所職，而百官事舉。以為民極，極，中也。令天下之人各得其中，不失其所也。乃立天官冢宰，使帥其屬而掌其邦治，以佐王均邦國，掌，主也。邦治，王所以治邦國者，佐猶助也。建邦之六典，以佐王治邦國，一曰治典，以經邦國，以治官府，以紀萬民，二曰教典，以安邦國，以教官府，以擾萬民，三曰禮典，以和邦國，以統百官，以諧萬民，四曰政典，以平邦國，以正百官，以均萬民，五曰刑典，以詰邦國，以刑百官，以糾萬民，六曰事典，以富邦國，以任百官，以生萬民。典，常也。法也。王謂之禮經，常所秉以理天下者也。邦國官府，謂之禮法，常所守以為法式也。擾猶馴也。統猶合也。詰猶禁也。任猶倳也。生猶養也。 |
| Only by establishing a state can one distinguish directions and establish proper positions, distinguishing the four quarters and rectifying the positions of ruler and minister; for instance, the ruler faces south while ministers face north. Establishing the state and regulating the countryside; "tǐ" means to divide, referring to the measurement of the capital region; "jīng yě" means to regulate the countryside, meaning to demarcate fields and settlements. Appointing officials and dividing responsibilities; appointing the Grand Minister, Minister of Works, Minister of Rites, Minister of War, Minister of Justice, and Minister of Public Works, each with their respective duties, thus enabling all government affairs to be carried out. To serve as the ultimate standard for the people, "jí" means center or standard. so that all people under heaven may each find their proper place and not lose what is rightfully theirs. Thus, the Grand Minister of Heaven was established to lead his subordinates and oversee the administration of the state, assisting the king in governing the realm evenly. "zhǎng" means "to be in charge of." "The administration of the state"—the means by which the king governs his realm; {{"zuo" still means "to assist." The six fundamental principles for establishing the state, to assist the king in governing his realm: first is the Principle of Administration (zhidian), by which to regulate the state and manage government offices, and to record all the people; second is the Principle of Education (jiaodian), by which to stabilize the state and educate government officials, and to pacify the people; third is the Principle of Rites (lidian), by which to harmonize the state and unify the hundred officials, and to bring harmony among the people; fourth is the Principle of Government (zhengdian), by which to maintain balance in the state and rectify the hundred officials, and ensure fairness for all the people; fifth is the Principle of Punishment (xingdian), by which to discipline the state and punish government officials, and correct the people's conduct; sixth is the Principle of Affairs (shiduan), by which to enrich the state and appoint officials, and sustain the livelihood of the people. "dian" means constant or established system. A law or regulation. The king called it the "Rites Classic," the established principles he held to govern the world. The officials and government offices of the state are referred to as rites and laws, the established standards they uphold as models for conduct. "Rao" means to train or civilize. "Tong" means to unite or integrate. "Jie" means to restrain or suppress. "Ren" means to appoint or place in position. "Sheng" means to nurture or support. | ||
| 2 | 天官: | 以八柄詔王馭羣臣，一曰爵，以馭其貴，二曰禄，以馭其富，三曰予，以馭其幸，四曰置，以馭其行，五曰生，以馭其福，六曰奪，以馭其貧，七曰廢，以馭其罪，八曰誅，以馭其過，柄，所秉執以起事者也。詔，告也。助也。爵，謂公，侯，伯，子，男，卿，大夫，士也。禄，所以富臣下也。幸，謂言行偶合於善，則有以賜與之，勸後也。生猶養也。賢臣之老者，王有以養之也。奪，謂臣有大罪，没入家財者也。誅，責讓也。以八統詔王馭萬民，一曰親親，二曰敬故，三曰進賢，四曰使能，五曰保庸，六曰尊貴，七曰達吏，八曰禮賓，統，所以總物者也。親親，若堯親九族也。敬故，不慢舊也。賢，有善行也。能，多才藝也。保庸，安有功也。尊貴，尊天下之貴之貴下舊無者字，補之者也。達吏，察舉勤勞之小吏也。禮賓，賓客諸侯，所以示民親仁善鄰也。 |
| The eight instruments were used to advise the king in managing his officials: first, rank (jue), by which to control their status; second, salary (lu), by which to manage their wealth; third, granting (yu), by which to reward those favored; fourth, appointment (zhi), by which to direct their conduct; fifth, nurturing (sheng), by which to provide for their well-being; sixth, deprivation (duo), by which to deal with poverty; seventh, dismissal (fei), by which to punish those guilty of crimes; eighth, execution (zhu), by which to address wrongdoing. Bing means the instruments held and used to carry out affairs. Zhao means to inform or announce. To assist. "Jue"—refers to the ranks of Gong, Hou, Bo, Zi, Nan, Qing, Daifu, and Shi. Salary is what enriches officials and subordinates. "Xing"—means that when a person's words or actions coincidentally align with goodness, there is something to bestow upon them as an encouragement for the future. "Sheng" still means to nurture or sustain. For virtuous and elderly officials, the king provides for their support. "Duo"—means that when an official commits a grave crime, his family's property is confiscated. "Zhu"—means to reprimand or hold accountable. The eight principles were used to advise the king on governing the people: first, honoring relatives; second, respecting those with long-standing service; third, promoting virtuous individuals; fourth, employing capable persons; fifth, protecting those who perform their duties well; sixth, showing respect for the noble; seventh, elevating officials; eighth, treating guests with courtesy. Tong means what is used to summarize or oversee things. Honoring relatives—just as Yao honored his nine clans. Respecting those with long-standing service means not being disrespectful to the old or established. "Xian"—means having virtuous conduct. "Neng"—means possessing many talents and skills. "Baoyong"—means to provide security for those who have rendered service or achieved accomplishments. "Honor the noble"—honoring all that is esteemed in the world; {{the original text lacks a "zhi" character after "gao," which should be added. those who are noble and respected. "Elevating officials"—means to identify and promote diligent minor officials. "Treating guests with courtesy"—refers to receiving feudal lords as guests, thereby demonstrating to the people the importance of kindness and good relations with neighbors. }} | ||
| 3 | 天官: | 歲終，則令百官府各正其治，受其會，正，正處也。會，大計也。三歲，則大計羣吏之治而誅賞。三載考績也。 |
| At the end of each year, orders were given to all government offices to properly manage their affairs and submit reports. "zheng" means proper arrangement or correct placement. "hui" means a comprehensive review or accounting. Every three years, the performance of all officials was comprehensively reviewed and they were either punished or rewarded accordingly. This means "assessing performance every three years." | ||
| 4 | 天官: | 膳夫掌王之食飲膳羞，大喪則不舉，大荒則不舉，大札則不舉，天地有灾則不舉，邦有大故則不舉。大荒，凶年也。大札，疫癘也。天灾，日月晦食也。地灾，崩動也。大故，刑殺也。春秋傳曰：司寇行戮，君為之不舉。 |
| The Shanzhu Fu was in charge of the king's food, drink, and delicacies. No offerings were made during major funerals, great famines, epidemics, natural disasters, or when there were significant events affecting the state. "Dahuang"—means a year of severe famine or disaster. "Dazha"—refers to an epidemic or plague. "Heavenly disasters"—include solar and lunar eclipses as well as other ominous celestial events. "Earthly disasters"—refer to earthquakes or ground tremors. "A major event"—refers to executions or severe punishments. The Commentary on the Spring and Autumn Annals says: "When the Minister of Justice carries out an execution, the king refrains from making offerings." |
《地官 - Minister of Land Affairs 》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
| 1 | 地官: | 大司徒之職，掌建邦之土地之圖，與其人民之數，以佐王安擾邦國，教所以親百姓，訓五品也。擾亦安也。言饒衍也。衍也。本書作衍之，而施十有二教焉。一曰以祀禮教敬，則民不苟，二曰以陽禮教讓，則民不争，三曰以陰禮教親，則民不怨，四曰以樂禮教和，則民不乖，五曰以儀辯等，則民不越，六曰以俗教安，則民不愉，七曰以刑教中，則民不虣，八曰以誓教恤，則民不怠，九曰以度教節，則民知足，十曰以世事教能，則民不失職，十有一曰以賢製爵，則民慎德，十有二曰以庸製禄，則民興功。陽禮，謂鄕射飲酒也。陰禮，謂男女之禮也。昏姻以時，則男不曠，女不怨也。儀，謂君南面，臣北面，父坐子伏之屬也。俗，謂土地所生習也。愉，謂朝不謀夕也。恤，謂灾厄相憂也。民有凶患，憂之則民不懈怠也。度，謂宮室車服之製也。世事，謂士農工商之事，少而習焉。其心安焉。因教以能，不易其業也。慎德，謂矜其善德，勸為善也。庸，功也。爵以顯賢，禄以賞功也。 |
| The duties of the Grand Minister of Works include overseeing maps of the state's territory and records of its population, in order to assist the king in maintaining stability within the realm. Teach what is necessary to bring the people closer, instructing the five ranks. "Rao" also means "an." It refers to abundance and prosperity. Abundance. The book writes it as "Yan zhi," and implements twelve forms of instruction accordingly. 1. Teaching reverence through ritual for worship, so that the people do not act carelessly; 2. Teaching yielding through rites of yang (positive forces), so that the people do not compete; 3. Teaching kinship through rites of yin (negative forces), so that the people harbor no resentment; 4. Teaching harmony through musical rites, so that the people remain consistent and harmonious; 5. Teaching distinctions in ceremony to establish hierarchy, so that the people do not overstep their bounds; 6. Teaching stability through customs, so that the people are not indulgent or careless; 7. Teaching moderation through punishment, so that the people refrain from violence; 8. Teaching compassion and care through oaths, so that the people remain diligent; 9. Teaching restraint through standards of measurement, so that the people know contentment; 10. Teaching capability through worldly affairs, so that the people do not neglect their duties; 11. Establishing ranks based on virtue, so that the people take morality seriously; 12. Allocating salaries according to service and merit, so that the people strive for achievement. Yang li refers to archery contests and drinking ceremonies in the countryside. Yin li refers to rites concerning men and women. If marriages are arranged in due season, then men will not be idle, and women will not harbor resentment. Yi refers to the forms of ceremony such as the ruler facing south, ministers facing north, and fathers seated while sons kneel in submission. "Su" means customs or habits that arise naturally from a particular land and its people. Yu refers to living without planning for the evening, indulging in momentary pleasures. Xu means showing concern and compassion during times of disaster or hardship. When the people face misfortune, showing concern for them ensures that they do not become slack or lazy. Du refers to regulations concerning palace architecture, carriages, and clothing. Shi shi refers to the affairs of scholars, farmers, artisans, and merchants, which are learned from a young age. Their hearts will then be at peace. By teaching according to their abilities, they do not abandon their occupations. Shende means revering virtuous conduct and encouraging people to act virtuously. Yong refers to labor or service rendered, i.e., work done. Ranks are bestowed to honor the virtuous, and salaries are given to reward those who have served with merit. | ||
| 2 | 地官: | 以保息六畜萬民，一曰慈幼，二曰養老，三曰振窮，四曰恤貧，五曰寬疾，六曰安富，保息，謂安之使蕃足也。慈幼，愛少也。養老，七十養於學，五十異粻之屬也。振窮，救天民之窮者也。恤貧，貧無財業，禀食貸之也。寬疾，若今癃不可事不筭卒也。安富，平傜役不專取之也。以鄕三物教萬民而賓興之，一曰六德，智，仁，聖，義，忠，和，二曰六行，孝，友，睦，姻，任，恤，三曰六藝，禮，樂，射，馭，書，數，物猶事也。興猶舉也。民三事之教成，鄕大夫舉其賢者，能者以飲酒之禮賓客之，既則獻其書於王矣。智，明於事也。仁，愛人以及物也。聖，通而先識也。義，能斷時宜也。忠，言以中心也。和，不剛不柔也。善於父母為孝，善於兄弟為友，睦，親於九族也。姻，親於外親也。任，信於友道也。恤，振憂貧者，禮，五禮之儀也。樂，六樂之歌舞也。射，五射之法也。御，五御之節也。書，六書之品也。數，九數之計也。以五禮防萬民之僞而教之中，禮所以節止民之侈僞，使其行得中也。五禮謂吉，凶，賓，軍，嘉。以六樂防萬民之情而教之和。樂所以蕩正民之情思，使其心應和也。六樂謂雲門，咸池，大韶，大夏，大濩，大武也。 |
| To protect and ensure the well-being of livestock and all the people, there are six methods: first, to care for children; second, to support the elderly; third, to assist those in dire straits; fourth, to show compassion toward the poor; fifth, to provide leniency for the sick; sixth, to bring stability to the wealthy. Baoxi means to ensure their safety and promote prosperity. Ciyou refers to showing love and care for children. Yanglao means that those aged seventy are supported at the school, while those fifty years old receive special provisions, among other things. Zhenqiong refers to rescuing and assisting the most destitute members of society. Xupin means that for those who are poor and lack property or wealth, food is provided and loans are granted. Kuanji refers to leniency toward the sickly, such as those who today suffer from chronic illnesses and are exempted from military service. Anfu means ensuring stability for the wealthy by maintaining fair labor obligations and not imposing excessive levies upon them. The six things used to educate the people and bring them together are: first, the Six Virtues—wisdom, benevolence, sainthood, righteousness, loyalty, and harmony; second, the Six Conducts—filial piety, brotherly affection, familial harmony, marital bonds, trustworthiness, and compassion; third, the Six Arts—ritual, music, archery, chariot driving, writing, and mathematics. "Wu" here means "affairs" or "matters." Xing means to raise up or promote. Once the people have completed their education in these three matters, the local magistrates recommend the virtuous and capable individuals through a drinking ceremony as honored guests; afterward, they submit records of these individuals to the king. Zhi means being clear-minded and understanding affairs. Ren means loving people and extending that love to all things. Sheng means being perceptive, wise, and having foresight. Yi means the ability to make timely and appropriate judgments. Zhong means speaking from sincerity and inner conviction. He means neither being rigid nor yielding, but maintaining a balanced state. Being kind and filial to one's parents is called xiao; being kind and affectionate to one's brothers is called you. Mu means maintaining harmony with the nine clans, or extended family. Yin refers to closeness with relatives by marriage. Ren means being trustworthy in one's relationships and friendships. Xu refers to providing aid and compassion for those in distress; Li refers to the ceremonial forms of the five rites. Yue refers to the music, songs, and dances of the six musical traditions. She refers to the five methods or forms of archery. Yu refers to the five principles or techniques of chariot driving. Shu refers to the six categories or styles of writing and script. Shu refers to calculations based on the nine mathematical principles. The five rites are used to prevent deceit among the people and guide them toward moderation. Rites serve to restrain excessive behavior and falsehood, ensuring that their conduct remains balanced and appropriate. The five rites refer to the rites of joy (ji), mourning (xiong), hospitality (bin), military affairs (jun), and celebration (jia). The six musical traditions are used to regulate the people's emotions and teach them harmony. Music is used to purify and regulate the people's thoughts and feelings, making their hearts harmonious and aligned. The six musical traditions refer to Yunmen, Xianchi, Dayao, Daxia, Dahuo, and Da Wu. | ||
| 3 | 地官: | 鄕師舊無鄕師字，補之以歲時巡國及野，而賙萬民之艱厄，以王命施惠。歲時者，隨其事之時，不必四時也。艱厄，饑乏者也。 |
| Xiangshi The characters "xiangshi" were missing in the original text and have been added here traveled through the capital and countryside at appropriate times of the year, providing relief to the people in hardship, carrying out royal decrees to bestow kindness. "Sui shi" means following the appropriate time for a particular matter; it does not necessarily refer to all four seasons. Jian'e refers to those suffering from famine and poverty. | ||
| 4 | 地官: | 師氏掌以美詔王，告王以善道也。文王世子曰：師者，教之以事而諭諸德者也。以三德教國子，一曰至德，以為道本，二曰敏德，以為行本，三曰孝德，以知逆惡也。教三行，一曰孝行，以親父母，二曰友行，以尊賢良，三曰順行，以事師長。德行，外內之稱也。在心為德，施之為行也。至德，中和之德，覆燾持載含容者也。敏德，仁義順時者也。孝德，尊祖愛親，守其所以生者也。孔子曰：武王，周公其達孝矣乎。夫孝，善繼人之志，善述人之事也。 |
| Shi shi was responsible for advising the king with wisdom and virtue, informing the king of good principles and moral conduct. The Son of King Wen said: "A teacher is one who teaches practical matters and instructs in virtue." The three virtues used to educate the sons of the state are: first, Zhide (the highest virtue), which serves as the foundation for the Way; second, Minde (quick-witted virtue), which forms the basis for conduct; third, Xiaode (filial virtue), through which one recognizes and resists evil. The three forms of conduct taught are: first, filial conduct to honor one's parents; second, friendly and respectful conduct toward the virtuous and talented; third, obedient conduct in serving teachers and elders. Virtue and conduct refer to external behavior and internal character. What is in the heart is virtue; when expressed outwardly, it becomes conduct. Zhide refers to the virtue of balance and harmony—encompassing, nurturing, supporting, and containing all things. Minde means possessing benevolence and righteousness in accordance with the appropriate timing or circumstances. Xiaode refers to respecting ancestors and loving one's family, safeguarding what sustains life. Confucius said: King Wu of Zhou and the Duke of Zhou have truly achieved filial piety in its highest form. Filial piety means skillfully continuing others' aspirations and faithfully recounting their deeds. | ||
| 5 | 地官: | 保氏保氏舊無保氏字，補之，養國子以道，乃教之六藝，一曰五禮，二曰六樂，三曰五射，四曰五馭，五曰六書，六曰九數，乃教之六儀，一曰祭祀之容，二曰賓客之容，三曰朝廷之容，四曰喪紀之容，五曰軍旅之容，六曰車馬之容，養國子以道者，以師氏之德行審諭之，而後教之以藝儀也。五射，白矢，參運，剡注，襄尺，井儀也。五馭，鳴和鑾，逐水曲，過君表，舞交衢，逐禽左也。六書，象形，會意，轉注，指指作處事，假借，諧聲也。九數，方田，粟米，差分，少廣，商功，均輸，贏不足，旁要，方程，今有重差，夕桀，句股也。祭祀之容，穆穆皇皇，賓客之容，嚴恪矜莊，朝廷之容，躋躋躋躋作濟濟蹌蹌，喪紀之容，纍纍顛顛，軍旅之容，曁曁詻詻，車馬之容，匪匪翼翼。 |
| Baoshi The characters "baoshi" were missing in the original text and are added here nurtured the sons of the state through moral instruction, teaching them the Six Arts: first, the Five Rites; second, the Six Musical Traditions; third, the Five Forms of Archery; fourth, the Five Principles of Chariot Driving; fifth, the Six Styles of Writing; sixth, the Nine Mathematical Methods. He also taught them the Six Etiquettes: first, the demeanor for sacrificial rites; second, the conduct for receiving guests; third, the decorum in court; fourth, the behavior during mourning ceremonies; fifth, the etiquette for military affairs; and sixth, the manner of handling carriages and horses. To nurture the sons of the state with moral instruction means to first teach them through the virtue and conduct of a teacher, then proceed to instruct them in the arts and rituals. The five forms of archery are: Bai shi (a clear shot), Can yun (three consecutive shots in motion), Yan zhu (a sharp and swift shot), Xiang chi (shooting with a bow held at arm's length), and Jing yi (precision shooting according to ritual standards). The five principles of chariot driving are: Ming he luan (the sound of the bells and chimes in harmony), Zhu shui qu (navigating winding waterways), Guo jun biao (passing by the ruler's standard without disturbance), Wu jiao qu (gracefully maneuvering through intersecting roads), and Zhu qin zuo (hunting game on the left side of the chariot). The Six Styles of Writing are: xiangxing (pictographic), hu yi (indicative), zhuan zhu (derivative cognates), zhi shi {{the original text says "zhi," which is corrected to "zhi" here (simple ideograms), jiajie (phonetic loan characters), and xie sheng (phonetic compounds). The Nine Mathematical Methods are: Fangtian (land measurement), Sumi (grain calculation), Chafen (differential distribution), Shaoguang (narrow extension), Shanggong (commercial labor), Junshu (equal transport), Ying buzu (excess and deficiency), Pangyao, Fangcheng (simultaneous equations), Jincou chongcha (double differences in current calculations), Xiejie, and Gougu (right triangles). The demeanor for sacrificial rites is respectful and dignified, with a solemn and majestic bearing. The conduct for receiving guests is serious, reverent, composed, and stately. In the court, one should appear orderly and decorous the original says "jiji," which is corrected to "jiji" here. During mourning ceremonies, one's demeanor should be somber and sorrowful. In military affairs, it should be resolute and disciplined. When handling carriages and horses, it should be graceful and orderly. | ||
| 6 | 地官: | 司救掌凡歲時有天患民病，則以節巡國中及郊野，而以王命施惠。天患，謂灾害也。節，旌節也。施惠，賙恤。 |
| The official of Sijiu was responsible for, whenever natural disasters or epidemics occurred at any time of the year, traveling through the capital and its outskirts in accordance with regulations to carry out royal decrees and provide relief. "Tianhuan" refers to natural disasters. Jie means a ceremonial flag or standard. Shihui refers to providing relief and compassion. |
《春官 - Spring Official 》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
| 1 | 春官: | 大司樂以樂德教國子，中，和，祗，庸，孝，友，中猶忠也。和，剛柔適也。祗，敬也。庸，有常也。凡日月食，四鎮五岳崩，大傀異灾，諸侯薨，令去樂，四鎮，山之重大者也。謂會稽，沂山，醫無閭，霍山也。五岳，岱，衡，華，嵩，恒也。傀猶怪也。大怪異灾，謂天地奇變，若星辰奔霣，及震裂為害者也。去樂，藏之也。大札，大凶，大灾，大荒，大臣死，凡國之大憂，令弛縣，札，疫癘，凶，凶年也。灾，水火也。弛，釋下之也。凡建國，禁其淫聲，過聲，凶聲，慢聲。淫聲，若鄭衞也。過聲，失哀樂節也。凶聲，亡國之聲，若桑間濮上也。慢聲，惰慢不恭之聲。 |
| The Grand Master of Music instructed the royal sons in musical virtue, namely: Zhong, He, Zhi, Yong, Xiao, and You. Zhong is equivalent to zhong (loyalty). He means appropriate firmness and gentleness. Zhi means reverence. Yong means having constancy. Whenever there was an eclipse of the sun or moon, when the Four Zhen Mountains and Five Sacred Peaks collapsed, when major strange disasters occurred, or when feudal lords died, music was to be suspended. The Four Zhen refer to the four most significant mountains. They referred to Kuaiji, Yishan, Yiwulu, and Huoshan. The Five Sacred Peaks were Tai, Heng, Hua, Song, and Heng. Kui means the same as guai (strange or abnormal). Major strange and unusual disasters referred to extraordinary changes in heaven and earth, such as stars rushing down like rain or earthquakes causing destruction. Suspending music meant storing it away. In cases of major epidemics, great misfortunes, major disasters, severe famines, or the death of high-ranking ministers—any major national sorrow—the order was to relax and lower the musical instruments. Zha refers to an epidemic; Xiong means a year of calamity. Zai refers to disasters caused by water or fire. Chi means to lower and release them. Whenever a state was established, it prohibited licentious music, excessive sounds, ominous tones, and disrespectful noises. Licentious music refers to that of Zheng and Wei. Excessive sounds refer to those that lose the proper rhythm of sorrow and joy. Ominous tones are the sounds associated with fallen states, such as those from Sangjian and Poshang. Disrespectful noises refer to sounds of laziness, neglect, and disrespect. |
《夏官 - Summer Officials 》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
| 1 | 夏官: | 大司馬之職，掌建邦國之九法，以佐王平邦國，平，成也。正也。制畿封國，以正邦國，封，謂立封於疆為界。設儀辯位，以等邦國，儀，謂諸侯諸臣之儀。進賢興功，以作邦國，作，起也。起其進善樂業之心。建牧立監，以維邦國，維，猶連結。制軍詰禁，以糾邦國，詰，窮治舊無治字，補之也。糾，正也。施貢分職，以任邦國，職，謂賦税也。任猶事也。簡稽鄕民，以用邦國，稽，計也。均守平則，以安邦國，均，謂尊者守大，卑者守小也。此小事大，以和邦國。比猶親，使大國親小國，小國事大國。 |
| The position of Dushima was responsible for establishing the nine laws of the state, to assist the king in maintaining stability within the realm. Ping, means to complete or accomplish. It also meant upholding righteousness. Regulate the capital region and enfeoffed states to maintain order within the realm, Feng means to establish boundaries by setting up fiefs along frontiers. Establish rituals and distinguish ranks to classify the states, Yi refers to the ceremonies of feudal lords and officials. Promote virtuous individuals and encourage meritorious achievements to invigorate the realm, Zuo means to initiate or stimulate. To inspire their desire to promote goodness and pursue virtuous endeavors. Establish governors and set up supervisors to maintain the realm, Wei means to connect or link together. Regulate military forces and enforce prohibitions to correct the realm, Jie means thorough governance. The character Zhi was originally omitted; it is added here. Jiu means to rectify or correct.}} Distribute tributes and assign responsibilities to manage the realm, Zhi refers to taxes and levies. Ren means affairs or duties. Select and assess the people of the countryside to serve the realm, Ji means to calculate or evaluate. Ensure balanced governance and fair principles to stabilize the realm, Jun means that those of higher rank govern broadly while those of lower rank manage narrowly. This is about respecting small matters and honoring great ones to harmonize the realm. Bi means intimacy; it implies making large states intimate with smaller states, while small states serve larger states. | ||
| 2 | 夏官: | 以九伐之法正邦國，諸侯有違王命，則出兵徵伐而正也。馮弱犯寡則眚之，眚，猶人眚瘦也。四面削其地。賊賢害民則伐之，有鐘鼓曰伐，以聲其罪。暴內陵外則壇之，置之空壇之中，别立君也。野荒民散則削之，田不治，民不附，則削其地也。負固不服則侵之，侵，用兵淺侵之而已。賊殺其親則正之，正，殺也。放弑其君則殘之，殘，滅其為惡者。犯令陵政則杜之，犯令，逆命也。陵政，輕法也。杜塞使不得與諸侯通。外內亂，鳥獸行，則滅之。 |
| Use the laws of the Nine Punishments to rectify the realm, If feudal lords violated royal commands, troops would be dispatched for punitive expeditions to correct them. Punish those who oppress the weak or violate the few, Sheng means similar to a person being emaciated or weakened. Reduce their territory from all four directions. Attack those who harm virtuous people and the populace, When troops marched with bells and drums it was called Fa, to announce their crimes through sound. Banish those who commit internal violence and violate external relations by placing them in a secluded altar, Putting them inside an empty altar site, and establishing another ruler instead. Reduce the territory of those whose lands are uncultivated and people dispersed, When fields remain untended and people do not follow, their land is reduced. Infiltrate those who rely on strongholds and refuse submission, Qin means to send troops for a shallow incursion only. Punish those who murder their relatives, Zheng means execution. Destroy those who exile or assassinate their ruler, Can means to annihilate the evildoers. Suppress those who violate orders and defy governance, Fanling means to disobey commands. Lingzheng means to disregard the law. Seal them off so they cannot communicate with feudal lords. If there is internal and external chaos, and people behave like beasts, then annihilate them. | ||
| 3 | 夏官: | 仲春教振旅，師出曰治兵，入曰振旅，皆習戰也。四時獵，各教民以其一焉。遂以蒐田，蒐，擇也。擇取禽獸不孕者。仲夏教拔舍，拔舍猶草舍，軍有草止之法。遂以苗田，夏田為苗，簡取禽獸不孕任，若治苗去不秀實者也。仲秋教治兵，遂以獮田，獮猶殺也。中殺者多。仲冬教大閲，大閲，簡軍實，備禮不如出軍時。遂以狩田。冬田為狩，言守取之無所擇也。 |
| In the second month of spring, military training was conducted for returning troops; When troops went out it was called Zhibing, and when they returned it was Zhenvu, both referring to war exercises. Hunting occurred in all four seasons, with the people trained in one aspect during each season. They proceeded to conduct a spring hunt; Sou means selection or choosing. Selecting and capturing only those animals that are not pregnant or fertile. In the second month of summer, training was conducted on setting up temporary camps; Bashe means a makeshift shelter or tent; there were regulations for establishing temporary stops during military campaigns. They proceeded to conduct a summer hunt; A summer hunt was called Miao, during which only animals that were not pregnant or fertile were selected and captured, similar to weeding out crops that did not bear fruit. In the second month of autumn, training was conducted for military readiness; they proceeded to conduct an autumn hunt; Mian means killing or hunting. More mature and fertile animals were killed during this season. In the second month of winter, a grand military inspection was conducted; Daguo meant inspecting troops and supplies, but with less formality than when actually mobilizing for war. They proceeded to conduct the winter hunt. A winter hunt was called Shou, meaning that animals were taken without selection or restriction. | ||
| 4 | 夏官: | 司勲掌等其功，等猶差也。以功大小為差等。凡有功者，銘書於王之大常，祭於大烝，銘之言名也。生則書於王旌，以識其人與其功也。死則於烝先王祭之，冬祭曰烝，王旌，畫日月為大常也。凡賞無常，輕重視功。無常者，功之大小不可豫。 |
| The official Sixun was responsible for classifying their merits; Deng means differences in rank or grade. Grades were determined according to the magnitude of one's contributions. All those who had made meritorious contributions were inscribed on the great standard of the king and honored in grand ancestral sacrifices; Ming means to record or name. While alive, they were recorded on royal banners to identify both the person and their achievements. After death, they were honored in ancestral sacrifices for past kings; winter sacrifices were called Zheng. The royal banners bore the images of sun and moon as part of the great standard. All rewards had no fixed pattern, their weight depending on the merit achieved. No fixed standard means that the magnitude of contributions cannot be predicted in advance. |
《秋官 - Ministry of Punishment 》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
| 1 | 秋官: | 大司寇之職，掌建邦之三典，以佐王刑邦國，詰四方，一曰刑新國用輕典，新國，謂新闢地立君之國也。二曰刑平國用中典，三曰刑亂國用重典，亂國，謂篡殺叛逆之國也。以圓土聚教疲民，圓土，獄城也。聚疲民其中，困苦以教之為善也。民不愍作勞，有似於疲也。凡害人者，置之圓土而施職事焉。以明刑耻之，明刑，謂明書其罪於大方板以著背也。職事，謂役使之也。其能改者，反于中國，不齒三年，其不能改而出圓土者殺。 |
| The duties of the Grand Minister of Punishment included overseeing the three codes for governing the state, in order to assist the king in administering justice within the realm and maintaining order throughout the four quarters. The first principle was "the light code for newly established states," New State refers to a new territory where a ruler has just been appointed. The second principle was "the moderate code for stable states," and the third principle was "the severe code for troubled states." Troubled State refers to a state where usurpation, murder, or rebellion has occurred. Circular earthen enclosures were used to gather and educate the weary people. Yuantu refers to a prison city. The weary people were gathered within them, enduring hardship in order to teach them to be virtuous. Commoners who do not feel compassion for labor resemble the weary. All those who harm others were placed in circular earthen enclosures and assigned duties. This was done to publicly shame them through punishment. "Mingxing," means clearly writing their crimes on a large board and placing it on their back for display. Dushishi refers to the act of putting them to work. Those who were able to reform would be returned to the central states and excluded from social recognition for three years; those who failed to reform and left the circular earthen enclosures would be executed. | ||
| 2 | 秋官: | 以嘉石平疲民，疲民，謂為邪惡者也。凡萬民之有罪過而未麗於法，而害於州里者，桎梏而坐諸嘉石，役諸司空，州里任之，則宥而舍之，有罪過，謂邪惡之人所罪過者也。麗，附也。未附於法，未著於法也。役諸司空，坐日訖，使給百工之役，役月訖，使其州里之人任之，乃赦之也。以肺石達窮民，肺石，赤石也。窮民，天民之窮而無告者。凡遠近惸獨老幼之欲有復於上而其長弗達者，立於肺石三日，士聽其辭，以告於上而罪其長。復，白也。長，謂諸侯及所屬吏。 |
| Smooth stones were used to pacify the weary people, Weary people refer to those who commit evil deeds. All commoners who had committed offenses but whose actions did not yet constitute legal violations, yet still harmed their local communities, were shackled and seated on smooth stones. They were then put to work under the supervision of the Minister of Works; if the people of their locality vouched for them, they would be pardoned and released. Having a crime or offense refers to offenses committed by wicked individuals. Li means attachment or adherence. Not being attached to the law means their actions were not clearly defined by legal statutes. They were put to work under the Minister of Works, seated for a day's duration, and then assigned labor tasks related to various craftspeople for one month. After this period, if their local community vouched for them, they were pardoned. Smooth stones were used to reach out to the oppressed commoners. Feishi refers to a red stone. The oppressed people refer to those among the common folk who are in dire straits and have no one to turn to for help. All distant or nearby widows, orphans, elders, and children who wished to appeal to the authorities but whose local leaders did not bring their cases forward were to stand before the red stone for three days. Officials would then hear their complaints and report them to higher authorities, resulting in punishment for those local leaders. Fu means to report or inform. Zhang refers to feudal lords and their subordinate officials. | ||
| 3 | 秋官: | 小司寇，舊無小司寇字，補之，凡命夫命婦不躬坐獄訟，命夫，謂大夫也。命婦，謂大夫妻也。若有罪，不自身坐，使其屬及子弟也。凡王同族有罪不即市，刑於甸師氏也。以五聲聽獄訟，求民情，一曰辭聽，辭不直則煩也。二曰色聽，色不直則赧也。三曰氣聽，氣不直則喘也。四曰耳聽，耳不直則惑也。五曰目聽，目不直則眊然。以八辟麗邦法，附于刑罰，辟，法也。麗，附也。一曰議親之辟，若今時宗室有罪先請是也。二曰議故之辟，故謂舊也舊下有知字，三曰議賢之辟，若今時廉吏有罪先請是也。四曰議能之辟，能謂有道藝者。五曰議功之辟，謂有大勲力立功者也。六曰議貴之辟，若今時吏墨綬有罪先請是也。七曰議勤之辟，謂憔悴事國者。八曰議賓之辟。謂所不臣者，三恪二代之後與。 |
| The Junior Minister of Punishment, the title "Junior Minister of Punishment" was previously missing and is now added. All ennobled men and women were not to personally appear in court cases. Ennobled man refers to a nobleman or official. An ennobled woman refers to the wife of an official or noble. If they committed a crime, they were not required to appear in person; instead, their subordinates or relatives could act on their behalf. All members of the king's clan who committed crimes were not executed in public squares. They were punished by the official responsible for military training and discipline. Five methods of listening to legal cases were used in order to discern the truth: first, "verbal examination," if a person's words are not straightforward, they will be evasive. Second, "observation of facial expressions," if one is not truthful, their face will show embarrassment or unease. Third, "examination of breath and demeanor," if a person is not honest, they will pant or appear agitated. Fourth, "observation of the ears," if one's words are untrue, their ears may become flushed or show confusion. Fifth, "examination of the eyes," if a person is dishonest, their gaze will appear dim and unfocused. The eight categories of legal exceptions were applied to the state's laws and attached to punishments. Bi means law or regulation. Li means attachment or connection. First, the exception for close relatives, which is similar to the current practice of requesting special consideration when a member of the royal family commits a crime. Second, the exception for long-standing relationships, Gu means old or longstanding.There is a character "zhi" following Jiu. Third, the exception for virtuous individuals, which is similar to current practice of requesting special consideration for upright officials who commit crimes. Fourth, the exception for capable individuals, Neng refers to those with moral integrity and talent. Fifth, the exception for meritorious service, referring to individuals who have rendered great contributions or established significant achievements. Sixth, the exception for high-ranking officials, which is similar to today's practice of requesting special consideration if an official holding a black sash commits a crime. Seventh, the exception for those who have served diligently, referring to those who have worn themselves out in service to the state. Eighth, the exception for honored guests. This refers to those who were not subjects of the current dynasty, including descendants of the Three Kings and the Two Former Dynasties. | ||
| 4 | 秋官: | 司刺掌三刺，三宥，三赦之法以贊司寇，聽獄訟，刺，殺也。致三問之然後殺。一刺曰訊羣臣，再刺曰訊羣吏，三刺曰訊萬民，訊，言問也。壹宥曰不識，再宥曰過失，三宥曰遺忘，不識，謂愚民無所識也。宥，寬也。壹赦曰幼弱，再赦曰老耄，三赦曰惷愚，惷愚，生而癡騃也。赦謂免其罪也。以此三法者求民情，然後刑殺。 |
| The Office of Execution was responsible for applying the laws of three examinations, three pardons, and three amnesties to assist the Minister of Punishment in adjudicating legal cases. Ci means execution or killing. Carry out three interrogations before carrying out an execution. The first examination was to consult the ministers, the second was to consult the officials, and the third was to inquire among the common people. Xun means to question or ask. The first pardon was for ignorance, the second for negligence, and the third for forgetfulness. "Not knowing" refers to ignorant commoners who lack awareness. You means leniency or clemency. The first amnesty was for the young and weak, the second for the elderly and senile, and the third for those who were foolish or mentally disabled. Chengyu refers to someone born with mental disability or stupidity. Shes means to pardon or absolve them of their crimes. These three legal principles were used to discern the people's true circumstances before carrying out punishments or executions. | ||
| 5 | 秋官: | 小行人，若國札喪，則令賻補之，賻喪家，補其不足。若國凶荒，則令賙委之，委，輸也。若國師役，則令犒禬之，犒，劳也。合助相振為會。若國有福事，則令慶賀之，若國有禍灾，則令哀吊之。 |
| The Junior Envoy, if a foreign state experienced an epidemic or mourning, would order the provision of gifts and assistance. Provide for the family in mourning to make up for their shortages. If a foreign state suffered from famine or disaster, they would order relief supplies to be sent. Wei means to transport or deliver. If a foreign state was engaged in military service, they would order provisions and gifts to be given as support. Kao means to provide labor or supplies for rest and refreshment. They would unite to assist and support each other in a mutual aid arrangement called Hui. If a foreign state experienced auspicious events, they would order congratulations and celebrations; if it suffered disasters or misfortunes, they would send condolences. | ||
| 6 | 秋官: | 掌客，凡禮賓客，國新殺禮，凶荒殺禮，札喪殺禮，禍灾殺禮，在野在外殺禮。殺，减也。國新，新建國也。凶荒，無年也。札喪，疫癘也。禍灾，新有兵寇及水火也。在野，行軍在外也。 |
| The Office of Guests was responsible for receiving foreign envoys and guests. In cases where a state had newly established itself, or suffered from famine, disaster, epidemic, mourning, calamity, or when the people were in rural areas or outside the capital, the ceremonial rites would be simplified accordingly. Sha means to reduce or diminish. Guoxin refers to a newly established state. Xionghuang means years of famine or disaster. Zha sang refers to an epidemic or plague. Huo zai means new occurrences of war, bandit attacks, floods, or fires. Zaiye refers to when the army is stationed outside the capital. |
URN: ctp:n278843