| 中国哲学书电子化计划 | |
| 简体字版 |
《小雅》 | 英文翻译：人工智能和中国哲学书电子化计划用户 [?] | 电子图书馆 |
| 1 | 小雅: | 鹿鸣，燕羣臣嘉宾也。既饮食之，又实币帛筐篚，以将其厚意，然后忠臣嘉宾得尽其心矣。 |
| Luming is a song performed to entertain the officials and distinguished guests of Yan. After providing them with food and drink, one also fills baskets and bamboo containers with gifts of cloth and silk to convey sincere feelings; only then can loyal ministers and distinguished guests give their wholehearted devotion. | ||
| 2 | 小雅: | 呦呦鹿鸣，食野之苹，兴也。苹，大萍也。鹿得苹草，呦呦然鸣而相呼，恳诚发于中，以兴嘉乐宾客，当有恳诚相招呼以成礼也。我有嘉宾，鼓瑟吹笙，吹笙鼓簧，承筐是将。筐，篚属，所以行币帛也。承犹奉也。 |
| Yōuyōu Luming, eating the water dropwort of the wilds, an expression of exultation. Ping is a large kind of water caltrop. When a deer finds the ping grass, it makes soft sounds and calls to others; this sincere feeling arises from within, serving as an expression of joy in welcoming honored guests. Thus, one should also show sincerity and hospitality to complete the rites. I have distinguished guests; I play the se and blow the sheng. Blowing the sheng and striking its reed, I present offerings in baskets. Kuang is a type of fěi; it is used to carry gifts of cloth and silk. Cheng means "to serve" or "to present." | ||
| 3 | 小雅: | 皇皇者华，君遣使臣也。送之以礼乐，言远而有光华也。言臣出使能扬君之美，以延其誉于四方，则为不辱君命也。 |
| Huanghuang zhe hua, a flower of the envoy sent by the ruler. They are sent off with rites and music; this signifies that they go far yet remain illustrious. This means that when an official is sent on a mission, he can promote the ruler's virtue and extend its reputation to all directions; thus, he fulfills his master's command without disgrace. | ||
| 4 | 小雅: | 皇皇者华，于彼原隰，皇皇，犹煌煌也。忠臣奉使，能光君命，无远无近，如华不以高下易其色矣。无远无近，惟所之则然也。駪駪征夫，每怀靡及。駪駪，衆多之貌也。征夫，行人也。衆行夫既受君命当速行，每人怀其私，相稽留，则于王事将无所及也。 |
| Huanghuang zhe Hua, on that plain and marshland, Huanghuang means the same as Huanghuang. A loyal minister serving on a mission can honor his ruler's command; no matter how far or near the journey, he remains steadfast like a flower that does not change its color due to elevation. Far or near, it is simply determined by where one goes. Sinsin zhengfu, always feeling unable to catch up. Sinsin describes a large number. Zhengfu refers to travelers or wayfarers. When many travelers have received the ruler's command, they should proceed quickly. If each one is preoccupied with personal matters and delays others, then important state affairs will be left unattended. | ||
| 5 | 小雅: | 常棣，燕兄弟也。闵管蔡之失道，故作常棣焉。周公吊二叔之不咸，而使兄弟之恩疏，召公为作是诗而歌之以亲之。 |
| Changdi is a song for feasting among brothers. Grieved by the moral failure of Guan and Cai, they composed Changdi. Duke of Zhou lamented the two uncles' lack of harmony, which caused estrangement among brothers; Duke Shao composed this poem and sang it to restore their closeness. | ||
| 6 | 小雅: | 常棣之华，萼不炜炜，承华者曰萼，不当作跗，跗，萼足也。萼足得华之光明炜炜然也。兴者，喻弟以敬事兄，兄以荣覆弟，恩义之显，亦炜炜然也。凡今之人，莫如兄弟，人之恩亲，无如兄弟之最厚。鶺令在原，兄弟急难，鶺令，雍渠也。飞则鸣，行则摇，不能自舍 尔，急难，言兄弟之相救于急难矣。每有良朋，况也永叹，况，兹也。永，长也。每，虽也。良，善也。当急难之时，虽有善同门来，兹对之长叹而已。兄弟阋于墙，外御其侮。阋，狠也。御，禁也。兄弟虽内阋，外犹御侮也。 |
| The flowers of Changdi, whose calyxes are not bright and radiant. What supports the flower is called a calyx; it should not be read as fu. Fu refers to the base of the calyx. The calyx and its base reflect the brightness and radiance of the flower. This is an allusion: it implies that a younger brother should show respect to his elder, and the elder brother should honor and protect the younger; such evident affection and righteousness are also bright and radiant. Among all people today, none compare to brothers in closeness. Of human relationships, none are as deep and intimate as that between brothers. Jili is in the plain; brothers come to each other's aid in times of hardship. Jili refers to Yongqu. When they fly, they call out; when they walk, their bodies sway—they cannot abandon each other. "In times of hardship"—this means that brothers come to one another's rescue in urgent situations. Whenever there are good friends, one sighs with deep emotion. Kuang means "this" or "here." Yong means long-lasting. Mei means "even though." Liang means good or virtuous. In times of crisis, even if there are kind fellow disciples who come, one can only sigh deeply at the sight. When brothers quarrel within the walls, they must unite to repel external insults. Xi means fierce or hostile. Yu means to resist or prevent. Even though brothers may quarrel internally, they still unite externally to repel insults. | ||
| 7 | 小雅: | 伐木，燕朋友故旧也。自天子以下，至于庶人，未有不须友以成者，亲亲以睦，友贤不弃，不遗故旧，则民德归厚矣。 |
| Famu is a song for entertaining old friends and acquaintances. From the Son of Heaven down to commoners, none can succeed without friends. By maintaining harmony among family members, befriending the virtuous and not abandoning old acquaintances, people's moral character will become sincere and thick. | ||
| 8 | 小雅: | 伐木丁丁，鸟鸣嘤嘤，丁丁嘤嘤，相切直也。言昔日未居位，与友生于山岩伐木，为勤苦之事，犹以道德相切正也。嘤嘤，两鸟声也。其鸣之志，似于有朋友道然，故连言之。出自幽谷，迁于乔木，迁，徙也。谓向时之鸟，出从深谷，今移处高木也。嘤其鸣矣。求其友声，君子虽迁处于高位，不可以忘其朋友也。相彼鸟矣。犹求友声，矧伊人矣。不求友生。矧，况也。相，视也。鸟尚知居高木呼其友，况是人乎。可不求乎。 |
| Famu dingding, the birds chirp yingying. Dingding and yingying describe sounds that are clear and harmonious. This means that in the past, before attaining a position of rank, one worked with friends in the mountains and rocks cutting wood for hard labor; even then, they still used morality to advise and correct each other. Yingying refers to the sounds of two birds calling to one another. Their calls seem to symbolize the bond between friends, hence they are mentioned together. Coming from a secluded valley, moving to lofty trees, Qian means to move or relocate. this refers to the birds of that time, which came from a deep valley and now have moved to lofty trees. They chirp in harmony. Seeking the voices of friends, A gentleman, though elevated to a high position, must not forget his friends. Look at those birds. They still seek the voices of friends; how much more so for human beings! To not seek out one's friends. Shen means "how much more so." Xiang means to look at or observe. Even birds know to call their friends from lofty trees; how much more should this be true for human beings! Shouldn't one then seek them out? | ||
| 9 | 小雅: | 天保，下报上也。君能下下以成其政，则臣亦归美以报其上焉。 |
| Tianbao is a poem in which the lower ranks express gratitude to those above. If a ruler can humble himself and govern effectively, then his ministers will also attribute success to him in return. | ||
| 10 | 小雅: | 天保定尔，俾尔戬榖，罄无不宜，受天百禄，保，安也。尔，汝也。戬，福也。榖，禄也。罄，尽也。天使汝所福禄之人，谓羣臣也。其举事尽得其宜，受天之多福禄。如月之恒，如日之升，恒，弦也。升，出也。言俱进也。月上弦而就盈，日始出而就明也。如南山之寿，不骞不崩，骞，亏。如松柏之茂，无不尔或承。或之言有也。如松柏之枝叶，常茂盛，青青相承，无衰落也。 |
| May Heaven protect you, grant you abundant harvests; may everything be perfectly suitable for you, and may you receive a hundred blessings from Heaven. Bao means to preserve or ensure safety. Er means "you." Jian means blessings or fortune. Gu refers to blessings or rewards. Qing means complete or thorough. Heaven makes you the one who receives blessings and rewards; this refers to the ministers. All their endeavors are perfectly appropriate, thus receiving Heaven's abundant blessings and rewards. Like the moon in its fullness, like the rising sun, Heng refers to a full or complete phase of the moon. Sheng means to rise or emerge. This indicates continuous progress. The moon reaches its fullness after the half-moon phase, and the sun begins to shine brightly as it rises. Like the longevity of Mount Nan, never diminishing or collapsing, Qian means deficiency or decline. Like the flourishing pines and cypresses, none fail to support you. Huo means "there is" or "some." Like the branches and leaves of pines and cypresses that remain evergreen, they continuously support one another without withering. | ||
| 11 | 小雅: | 南山有台，乐得贤也。得贤者，则能为邦家立太平之基矣。人君得贤者，则其德广大坚固，如山之有基趾也。 |
| Mount Nan has a terrace; it expresses joy in acquiring virtuous talent. Acquiring virtuous individuals enables one to lay the foundation for peace and stability within the state and family. When a ruler gains virtuous people, his virtue becomes vast and solid, like a mountain with a firm base. | ||
| 12 | 小雅: | 南山有台，北山有莱，台，夫须也。兴者，山之有草木以自覆盖，成其高大，喻人君有贤臣自以尊显也。乐只君子，邦家之基。基，本也。只之言是也。人君既得贤者，置之于位，又尊敬以礼乐乐之，则能为国家之本也。 |
| Mount Nan has tai, Mount Bei has lai, Tai refers to fuxu (a type of plant). This is an allusion: just as mountains have grass and trees to cover themselves, achieving their grandeur, a ruler with virtuous ministers attains respect and prominence. The joy of the noble gentleman is the foundation of the state and family. Ji means root or fundamental basis. Zhi is used here to mean "this" or "is." Once a ruler has acquired virtuous individuals, he places them in positions of authority and honors them with rites and music. In this way, they become the foundation for the nation. | ||
| 13 | 小雅: | 蓼萧，泽及四海也。 |
| Liaoxiao means virtue spreads to all corners of the sea. | ||
| 14 | 小雅: | 蓼彼萧斯，零露湑兮，兴也。蓼，长大貌，萧，蒿也。湑湑然，萧上露貌，兴者，萧香物之微者，喻四海之诸侯，亦国君之贱者，露，天所以润万物，喻王者恩泽，不为远国则不及之。既见君子，我心写兮，既见君子者，远国之君朝见于天子也。我心写者，舒舒作输，其情意，无留恨者。燕笑语兮，是以有誉处兮。天子与之燕而笑语，则远国之君，各得其所，是以称扬德美，使声誉常处天子也。 |
| The tall and luxuriant xiao, dewdrops glistening brightly—an expression of exultation or metaphor. Liu describes a tall and vigorous appearance; Xiao refers to a type of wormwood plant. Xuxu describes the appearance of dew on xiao; this is a metaphor: Xiao, though a small and fragrant plant, symbolizes the vassal lords in distant regions or humble subjects under the king. The dew, representing Heaven's nourishment for all things, signifies the ruler's benevolence—without reaching even the farthest lands, it would be incomplete. Now that I have seen the noble gentleman, my heart is at ease—"Seeing the noble gentleman" refers to a distant ruler paying homage to the Son of Heaven. "My heart is at ease"—meaning my feelings are released and unburdened, {{with "shu" read as "shū," indicating the expression or release of emotions without lingering resentment. Feasting, laughing, and chatting—thus one receives praise and honor. When the Son of Heaven entertains and converses with them joyfully, distant rulers each find their proper place; thus they praise virtue and beauty, ensuring that the Son of Heaven's reputation remains ever-present. | ||
| 15 | 小雅: | 湛露，天子燕诸侯也。 |
| Zhanlu is a song about the Son of Heaven entertaining vassal lords. | ||
| 16 | 小雅: | 湛湛露斯，匪阳不晞，晞，乾也。露虽湛湛然，见阳则乾，兴者，露之在物湛湛然，使物柯叶低垂，喻诸侯受燕爵，其威仪有似醉之貌，唯天子赐爵则自变自作貌，肃敬承命，有似露见日而晞也。厌厌夜饮，不醉无归。厌厌，安也。 |
| The thick and heavy dew, without sunlight it will not dry—Xi means to dry or evaporate. Though the dew is thick and heavy, it dries when exposed to sunlight. This is a metaphor: the dew on objects appears thick and causes branches and leaves to droop, symbolizing how vassal lords, after receiving wine at a banquet, appear as if drunk in their demeanor. Only when the Son of Heaven bestows wine do they change {{their appearance, becoming solemn and respectful in accepting commands—just like dew that dries upon seeing the sun. The banquet continues late into the night; none return without being drunk. Yanyan means peaceful or leisurely. | ||
| 17 | 小雅: | 六月，宣王北伐也。鹿鸣废，则和乐缺矣。四牡废，则君臣缺矣。皇皇者华废，则忠信缺矣。常棣废，则兄弟缺矣。伐木废，则朋友缺矣。天保废，则福禄缺矣。采薇废，则徵伐缺矣。出车废，则功力缺矣。杕杜废，则师衆缺矣。鱼丽废，则法度缺矣。南陔废，则孝友缺矣。白华废，则廉耻缺矣。华黍废，则畜积缺矣。由庚废，则阴阳失其道理矣。南有嘉鱼废，则贤者不安，下民不得其所矣。崇丘废，则万物不遂矣。南山有台废，则为国之基坠矣。由仪废，则万物失其道理矣。蓼萧废，则恩泽乖矣。湛露废，则万国离矣。彤弓废，则诸夏衰矣。菁菁者莪废，则无礼仪矣。小雅尽废，则四夷交侵，中国微矣。 |
| Liuyue is about King Xuan of Zhou leading a northern campaign. When Luming is neglected, harmony and joy are lost. When Simu is neglected, the relationship between ruler and minister is lacking. If Huanghuangzhehua is neglected, then loyalty and trust are lost. When Changdi is neglected, the bond between brothers is lacking. If Famu is neglected, then friendships are lost. When Tianbao is neglected, blessings and fortune are lacking. If Caiwei is neglected, then military campaigns are lacking. When Chuchu is neglected, merit and achievement are lacking. If Di Du is neglected, then the army's strength is lacking. When Yuli is neglected, laws and regulations are lacking. If Nangai is neglected, filial piety and friendliness to siblings are lost. When Baihua is neglected, integrity and shame are lacking. If Huashu is neglected, then livestock and reserves are lacking. When Yougeng is neglected, yin and yang lose their natural order. If Nan you jiayu is neglected, then the virtuous will not find peace, and common people will not have a place to belong. When Chongqiu is neglected, all things in the world cannot flourish. If Nanshan you tai is neglected, then the foundation of the state will collapse. When Youyi is neglected, all things lose their natural principles. If Liao Xiao is neglected, benevolence and grace will be out of harmony. When Zhanlu is neglected, all nations will become estranged. If Tonggong is neglected, the Huaxia peoples will decline. When Jingjingzhe'e is neglected, there are no rites and ceremonies. If all of Xiaoya is neglected, then the four barbarian tribes will invade together, and China will become weak. | ||
| 18 | 小雅: | 六月栖栖，戎车既餝，栖栖，简閲貌，饬，正也。记六月者，盛夏出兵，明其急也。猃狁孔炽，我是用急。炽，盛也。孔，甚也。此序吉甫之意也。北狄来侵甚炽，故王以是急遣我也。 |
| In June, in a state of anxiety, the war chariots are already prepared. Qi qi means being cautious and examining carefully; chi means to correct or regulate. The mention of June indicates that troops were dispatched in the height of summer, showing its urgency. Xianyun is very powerful; this is why I must act urgently. Chang means flourishing or intense. Kong means very or extremely. This is the meaning intended by Xu Jifu. The northern Di tribes have invaded with great intensity, so the king urgently dispatched me for this reason. | ||
| 19 | 小雅: | 车攻，宣王复古也。宣王能内修政事，外攘夷狄，复文武之境土，修车马，备器械，复会诸侯于东都，因田猎而选车徒焉。东都，王城。 |
| Chegong is about King Xuan reviving ancient customs. King Xuan was able to reform internal governance and repel the Di and Yi tribes externally, restoring the territories of Wenwang and Wuwang. He repaired chariots and horses, prepared weapons and equipment, and convened feudal lords at the eastern capital, selecting troops for military campaigns through hunting exercises. Dongdu refers to the royal city. | ||
| 20 | 小雅: | 我车既攻，我马既同，攻，坚也。同，齐也。四牡庞庞，驾言徂东，庞庞，充实，东，雒邑也。萧萧马鸣，悠悠斾旌，言不欢哗也。之子于征，有闻无声。有善闻而无欢哗。 |
| My chariots are strong, my horses well-matched. Gong means sturdy or solid. Tong means uniformity or being in line. The four strong steeds are robust, harnessed to go eastward. Pangpang means full and strong; Dong refers to Luoyi. The horses neigh softly, the banners flutter gently—indicating quiet discipline rather than noisy commotion. This son goes on campaign, with reputation but no noise. Having a good reputation without causing commotion or clamor. | ||
| 21 | 小雅: | 鸿雁，美宣王也。万民离散，不安其居，而能劳来还定安集之，至乎鳏寡，无不得其所焉。宣王承厉王衰乱之獘而兴，复先王之道，以安集衆民为始。 |
| Hongyan praises King Xuan. When the people are scattered and unsettled in their dwellings, he is able to work hard to bring them back, settle them, and provide peace; even widowers and widows find a proper place. King Xuan revived the state after the decline and chaos of King Li, restoring the ways of former kings by first ensuring the people's peace and settlement. | ||
| 22 | 小雅: | 鸿雁于飞，集于中泽，中泽，泽中，鸿雁之性，安居泽中，今飞而又集于泽之中，犹民去其居而离散，今见还定安集之也。之子于垣，百堵皆作，侯伯卿士又于坏灭之国，徵民起屋舍，筑墙壁，百堵同时起，言趋事也。虽则劬劳，其究安宅。此劝万民之辞，汝今虽病劳，终有所安居也。 |
| The wild geese in flight gather in the central marsh. Central marsh refers to within a marsh; it is the nature of wild geese to dwell peacefully in marshes. Now they fly and then gather again in the middle of the marsh, just as people who left their homes and scattered are now returning and being settled once more. This son builds walls, with a hundred sections rising at once. Marquises, dukes, and high officials also in the ruined states mobilized the people to build houses and construct walls; a hundred sections were raised simultaneously, indicating their eagerness to complete tasks. Though labor is arduous, ultimately they find peaceful dwellings. This is a message encouraging the people: "Although you may now suffer hardship and toil, in the end you will find a place of peace." | ||
| 23 | 小雅: | 白驹，大夫刺宣王也。刺其不能留贤也。 |
| Baigu is a poem by an official criticizing King Xuan. Criticizing his inability to retain virtuous men. | ||
| 24 | 小雅: | 皎皎白驹，食我场苗，絷之维之，以永今朝，宣王之末，不能用贤，贤者有乘白驹而去者，絷，绊也。维，系也。永，久也。愿此去者乘白驹而来，使食我场中之苗，我则绊之系之，以久今朝，爱之欲留也。所谓伊人，于焉逍遥。乘白驹而去之贤人，今于何游息乎。思之甚矣。 |
| Bright and white is the colt, feeding on my field's young shoots. Tie it fast, hold it close, to enjoy this day forever. In King Xuan's later years, he was unable to employ virtuous men; some of them rode white steeds away. Zhi means to tether or bind. Wei means to tie or fasten. Yong means long-lasting or enduring. I wish the one who has left would return on a white colt, to feed on the young shoots in my field. I will then tether and bind it, prolonging this day forever—this is how much I love him and want to keep him here. The one known as Yiren would wander leisurely there. Where is the virtuous man who rode away on a white colt now resting and wandering? I miss him greatly. | ||
| 25 | 小雅: | 节南山，家父刺幽王也。家父，字，周大夫也。 |
| Jieshanan is a poem by Ji Fu criticizing King You. Jiafu is a courtesy name; he was an official of the Zhou dynasty. | ||
| 26 | 小雅: | 节彼南山，维石岩岩，兴也。节，高峻貌，岩岩，积石貌，兴者，喻三公之位，人所尊严也。赫赫师尹，民具尔瞻，师，大师，周之三公，尹氏为大师，具，俱也。此言尹氏汝居三公之位，天下之民，俱视汝之所为也。国既卒斩，何用不监。卒，尽也。斩，断也。监，视也。天下之诸侯，日相侵伐，其国已尽绝灭，汝何用为职，不监察之。 |
| 胧 The towering southern mountain, its rocks rugged and steep—an allusion or metaphor. Jie means towering and majestic; Yanyan describes a pile of rocks. The allusion here is to the position of the Three Dukes, which is respected by people. Majestic is Shi Yin; the people all look up to you. Shi refers to Grand Master, one of the Three Dukes of Zhou. The surname Yin held this position. Ju means all or everyone. This line says that the Yin family, in your position as one of the Three Dukes, is watched by all the people under heaven for what you do. The state has already been completely ruined; how can you fail to oversee it? Zu means entirely or completely. Zhan means severed or destroyed. Jian means to oversee or watch. The feudal lords of the world are daily waging wars against each other; their states have already been completely destroyed. What use is your position, if you do not supervise and inspect them? | ||
| 27 | 小雅: | 正月，大夫刺幽王也。 |
| Yuyue (First Month) is a poem by an official criticising King You of Zhou. | ||
| 28 | 小雅: | 正月繁霜，我心忧伤，正月，夏之四月也。繁，多也。夏之四月霜多，急恒寒若之异，伤害万物，故我心为之忧伤也。民之讹言，亦孔之将，将，大也。讹，僞也。人以僞言相陷入，使王行酷暴之刑，致此灾异，故言甚大。谓天盖高，不敢不局，谓地盖厚，不敢不蹐，局，曲也。蹐，累足也。此民疾苦王政，上下皆可畏之言也。哀今之人，胡为虺蜴，虺蜴之性，见人则走，哀哉。今之人，何为如是，伤时政也。燎之方扬，宁或烕之，烕之以水也。燎之方盛之时，炎炽熛怒，宁有能灭息之者乎。言无有也。以无有喻有之者为甚也。赫赫宗周，褒姒烕之。宗周，镐京也。褒，国名也。姒，姓也。烕，灭也。有褒之女，幽王惑焉而以为后，诗人知其必灭周也。 |
| In the first month, heavy frost falls; my heart grieves and sorrows. The "First Month" refers to the fourth month of summer. Fan means many or numerous. In the fourth month of summer, there is much frost; this sudden cold and unusual phenomenon harms all things, so my heart grieves for it. The people's false words are also very widespread. Jiang means great or extensive. E means falsehood or deception. People use false words to falsely accuse each other, causing the king to impose cruel and violent punishments, leading to these disasters and strange phenomena; hence it is said that this falsehood is very great. Though the heavens are so high, I dare not but cower; though the earth is so thick, I dare not walk with ease. Ju means to bend or stoop. Ji means to tread closely together, one foot after another. This is the people's expression of suffering under the king's rule, describing a world where both above and below are to be feared. Alas for people today, why have they become like huixi? The nature of huixi is to flee when seeing humans; how pitiful. What has caused people today to be this way? This expresses sorrow over the current political situation. When a fire is just spreading, can it not be extinguished? Extinguish it with water. When the fire is at its height, blazing fiercely and raging wildly, could there possibly be someone who can extinguish it? It means that no one can do so. This is to emphasize how serious the situation is by using a metaphor of something impossible. Majestic was the ancestral Zhou dynasty, but Baosi destroyed it. Zongzhou refers to Haojing (the western capital of Zhou). Bao is the name of a state. Si is a surname. Xie means to destroy or annihilate. The daughter of the state of Bao bewitched King You, who made her his queen; the poets knew this would inevitably lead to the downfall of Zhou. | ||
| 29 | 小雅: | 十月之交，大夫刺幽王也。 |
| Shiyue zhi jiao is a poem by an official satirizing King You. | ||
| 30 | 小雅: | 十月之交，朔日辛卯，日有蚀之，亦孔之丑，之交，日月之交会也。丑，恶也。周十月，夏之八月也。日食，阴侵阳，臣侵君之象也。日为君，辰为臣，辛，金也。卯，木也。又以卯侵辛，故甚恶之。彼月而蚀，则维其常，此日而蚀，于何不臧，臧，善也。百川沸腾，山冢崒崩，沸，出也。腾，乘也。山顶曰冡，崒者崔嵬也。百川沸出相乘淩者，由贵小人也。山顶崔嵬者崩，喻君道坏也。高岸为谷，深谷为陵，言君子居下，小人处上也。哀今之人，胡憯莫惩，憯，曾也。变异如此，祸乱方至，哀哉。今在位之人，何曾无以道德止之。黾勉从事，不敢告劳，诗人贤者见时如是，自勉以从王事，虽劳不敢自谓劳，畏刑罚也。无罪无辜，谗口嚣嚣。嚣嚣，衆多貌也。时人非有辜罪，其被谗口见椓谮嚣嚣然。 |
| In the tenth month, on the Xinmao day of the new moon, there was a solar eclipse; it was indeed a most disgraceful event. Zhi jiao refers to the conjunction of sun and moon. Chou means evil or disgraceful. The tenth month of Zhou corresponds to the eighth month of Xia. A solar eclipse symbolizes yin encroaching on yang, and ministers encroaching upon their ruler. The sun represents the sovereign; the stars represent subjects. Xin is associated with metal. Mao is associated with wood. Moreover, since mao (wood) invades xin (metal), this event was especially regarded as evil. If an eclipse occurs with the moon, it is merely a regular occurrence; but if one happens with the sun, how could this be considered good? Zang means good. All rivers boiled and surged, mountains crumbled suddenly; Fei means to surge forth. Teng means to ride or ascend. The top of a mountain is called zhong; zu refers to towering and precipitous peaks. That all rivers surged forth and collided with one another indicates the rise of lowly villains to positions of power. The collapse of towering mountain peaks symbolizes the corruption of the sovereign's virtue. High banks become valleys, and deep valleys become hills; this means that virtuous men are in low positions while villains hold high office. Alas for the people of today, how could they not be punished? Can means 'how' or 'why'. With such omens and portents, calamity and chaos were about to arrive—what sorrow! Yet those in power today, how could there not be someone who uses virtue and morality to stop it? They diligently perform their duties, daring not to complain of fatigue; the virtuous poets saw the times as such and encouraged themselves to serve the king. Though weary, they dared not call it weariness, fearing punishment. Innocent of any crime or guilt, slanderous words clamor loudly. Xiao xiao describes a numerous and noisy appearance. At that time, people were not guilty of any crime, yet they were subjected to slanderous accusations and malicious defamation in a clamorous manner. | ||
| 31 | 小雅: | 小旻，大夫刺幽王也。 |
| Xiaomin is a poem by an official criticizing King You. | ||
| 32 | 小雅: | 谋臧不从，不臧覆用，臧，善也。谋之善者不从之，其不善者，反用之。我龟既厌，不我告犹，犹，图也。卜筮数而渎龟，龟灵厌之，不复告其所图之吉凶。谋夫孔多，是用不集，集，就也。谋事者衆多而非贤者，是非相夺，莫适可从，故所为不成也。发言盈庭，谁敢执其咎，谋事者衆，訩訩满庭，而无能决当是非，事若不成，谁云己当受其咎责者，言小人争智而让过。如彼筑室于道谋，是用不溃于成，溃，遂也。如当路筑室，得人而与之谋所为，路人之意不同，故不得遂成也。不敢暴虎，不敢冯河，人知其一，莫知其他。冯，淩也。人皆知暴虎冯河立至之害，而无知当畏慎小人，能危亡己也。 |
| Good plans are not followed, while bad ones are adopted; Zang means good or virtuous. Virtuous and wise plans are disregarded, whereas those that are unwise are instead adopted. My oracle turtles have grown weary; they no longer reveal my course of action; You means plan or strategy. Divination and oracle consultations have become frequent and disrespectful to the turtles, so their spirits are weary and no longer reveal whether one's plans will be auspicious or inauspicious. There were many advisors, yet this is why success was not achieved; Ji means to attain or accomplish. There were many people offering advice, but none of them were virtuous; their opinions contradicted each other and no one could decide which to follow, so nothing was accomplished. Voices filled the court, yet who dared to take responsibility? With so many people offering advice and clamoring in the hall, none could decide what was right or wrong. If matters failed, no one would say they should bear the blame; this refers to villains competing for credit while shifting blame onto others. It is like building a house on the road, with everyone offering advice—thus no success can be achieved; Kui means to achieve or accomplish. It is like building a house in the middle of the road; when one asks passersby for advice, their opinions differ, so nothing can be accomplished. They dared not fight a tiger barehanded or cross the river without a boat; people knew only this, but few understood anything else. Feng means to defy or violate. People all know the immediate dangers of fighting a tiger barehanded and crossing a river without a boat, yet few realize that they should fear and be cautious about villains who can endanger or destroy themselves. | ||
| 33 | 小雅: | 小宛，大夫刺幽王也。 |
| Xiaowan is a poem by an official criticising King You. | ||
| 34 | 小雅: | 温温恭人，温温，和柔貌。如集于木，恐坠也。惴惴小心，如临于谷，恐陨。战战兢兢，如履薄冰。衰乱之世，贤人君子虽无罪犹恐惧也。 |
| Wenwen gongren, Wenwen means gentle and amiable. Like birds gathering on a tree, fearing they might fall. With trembling caution and care, as if standing at the edge of a valley; fearing falling. Treading with utmost vigilance and trepidation, like walking on thin ice. In a time of decline and chaos, even virtuous men and gentlemen, though innocent, still live in fear. | ||
| 35 | 小雅: | 小弁，刺幽王也。太子之傅作焉。 |
| lineno Xiaobian is a poem criticizing King You. It was composed by the tutor of the crown prince. | ||
| 36 | 小雅: | 踧踧周道，鞠为茂草，踧踧，平易貌，周道，周室之通道也。鞠，穷也。我心忧伤，惄焉如擣，假寐永欢，维忧用老，心之忧矣。疢如疾首，惄，思也。擣，心疾也。不脱冠衣而寐曰假寐，疢，犹病也。维桑与梓，必恭敬止，父之所树，己尚不敢不恭敬也。靡瞻匪父，靡依匪母，不属于毛，不离于里，此言人无不瞻仰其父取法则者，无不依恃其母以长大者，今我太子独不受父之皮肤之气乎。不处母之胞胎乎。何曾无恩于我也。无逝我梁，无发我笱，逝，之也。之人梁，发人笱，此必有盗鱼之罪，以言褒姒以淫色来嬖于王，盗我太子母子之宠也。我躬不閲，遑恤我后。念父孝也。念父孝者，太子念王将受谗言不止，我死之后，惧复有被谗者，无如之何，故自决云，身尚不能得自容，何暇乃忧我死之后乎。 |
| The once smooth and easy roads of Zhou have now become overgrown with thick grass; Cucu means level or smooth, zhou dao refers to the main roads of the Zhou dynasty. Ju means exhausted or in decline. My heart is filled with sorrow, my longing feels like being pounded; pretending to sleep in eternal joy, yet only growing old through worry—my heart is full of grief. My pain is as if it were a disease in my head; Li means longing or thinking about something. Dao refers to a heart ailment. Sleeping without removing one's hat and clothes is called jiami; chen means illness or sickness. The mulberry and catalpa trees—these must be treated with reverence; trees planted by one's father, which even oneself dares not fail to respect. No gaze is without looking to one's father; no reliance is without depending on one's mother. One cannot be separated from the fur, nor can they leave the inner lining; this means people universally look up to their fathers for guidance and rely on their mothers to grow. Now, could it be that I, the crown prince, alone am not born of my father's flesh? Am I not also formed in my mother's womb? How could they have no kindness or affection for me? Do not destroy my fish trap, do not open my basket; Shi means to go to or head toward. Destroying another's fish trap and opening their basket would surely be a crime of stealing fish; this is an allegory for Bao Si, who used her beauty to gain the king's favor, thereby stealing the affection that belonged to me, the crown prince and my mother. If I myself am not examined or accepted, how can I care for those who come after me? This expresses filial devotion to one's father. The crown prince, thinking of his father's virtue, feared that the king would not cease to listen to slander. After his own death, he was afraid others might also be falsely accused and there would be nothing he could do about it; thus, he resolved to end his life, saying: if even I cannot save myself, how can I have time or concern for what happens after my death? | ||
| 37 | 小雅: | 巧言，刺幽王也。大夫伤于谗而作是诗。 |
| Qiaoyan is a poem criticizing King You. The poem was composed by an official who lamented the rise of flatterers and villains in court, which led to the decline of virtue and justice. An official, wounded by slander, composed this poem. | ||
| 38 | 小雅: | 乱之初生，僭始既涵，僭，不信也。涵，同也。王之初生乱萌，羣臣之言，信与不信，尽同之不别。乱之又生，君子信谗，君子，斥在位者，信谗人言，是复乱之所生。君子信盗，乱是用暴，盗谓小人。盗言孔甘，乱是用餤。餤，进也。 |
| At the beginning of chaos, falsehood had already taken root; Jian means deceit or false pretense. Han means to blend in or be accepted together. At the initial stage of chaos, when disorder first began under King You, the words of officials—true or false—were all accepted without distinction. Chaos arose again, as virtuous men believed the slander; 'Virtuous men' here refers to those in power who trusted the words of villains, thus giving rise to further disorder. When virtuous men trust thieves, chaos erupts violently; 'Thieves' refers to lowly villains. The words of thieves are especially sweet and pleasing—thus disorder is fed and grows. Dan means to advance or promote. | ||
| 39 | 小雅: | 巷伯，刺幽王也。寺人伤于谗而作是诗。巷伯，奄官，寺人，内小臣。 |
| Xiangbo is a poem criticizing King You of Zhou. A court official, wounded by slander and injustice, composed this poem. Xiangbo refers to eunuchs or palace attendants; they were low-ranking officials within the royal court. | ||
| 40 | 小雅: | 萋兮斐兮，成是贝锦，兴也。萋斐，文章貌，贝锦，锦文，兴者，喻谗人集作己过以成于罪，犹女工之集采色成锦文也。彼谮人者，亦已太甚，太甚者，谓使己得重罪。取彼谮人，投畀豺虎，豺虎不食，投畀有北，北方寒凉而不毛也。有北不受，投畀有昊。昊，昊天也。与昊天使制其罪也。 |
| Qixi feixi, cheng shi bei jin; this is an allusion or metaphor. Qi fei describes the appearance of patterns or designs; bei jin refers to a kind of embroidered fabric. The metaphor here is that slanderers gather and fabricate accusations against one's faults, thus forming a charge of guilt—just as female artisans collect colorful threads to weave into an embroidered pattern. Those who slander others have gone too far; 'Too far' means they have caused one to be condemned for a serious crime. Seize those slanderers and cast them to wolves and tigers; if wolves and tigers will not eat them, then cast them into the northern lands; the north is cold and barren. If even the northern land refuses to accept them, cast them before Heaven itself. Hao refers to the vast or heavenly sky. To entrust Heaven with punishing their crimes. | ||
| 41 | 小雅: | 谷风，刺幽王也。天下俗薄，朋友道绝焉。 |
| Gufeng is a poem criticizing King You of the Zhou dynasty. The poem was written by an official lamenting the king's failure to govern properly and his indulgence in vice, which led to moral decay within the court. In the world under King You's rule, customs had become shallow, and the bonds of friendship were severed. | ||
| 42 | 小雅: | 习习谷风，维风及雨，与也。风雨相感，朋友相须，风而有雨则润泽行，喻朋友同志则恩爱成。将恐将惧，维予与汝，将，且也。恐惧，喻遭厄难也。将安将乐，汝转弃予，汝今已志达而安乐，而弃恩忘旧，薄之甚也。忘我大德，思我小怨。大德，切嗟以道，相成之谓也。 |
| The wind from the valley blows gently, carrying both wind and rain; yu means to accompany or bring along. Wind and rain influence each other, just as friends depend on one another; when wind brings rain, it nourishes the land—this is a metaphor for how mutual support among like-minded friends fosters affection and loyalty. I am about to be afraid, I am about to feel fear—this is between you and me; Jiang means 'about to' or 'will'. Fear symbolizes encountering misfortune. You now seek peace and joy, yet you have turned your back on me; you have already achieved your ambitions and enjoy comfort, but you forget kindness and old ties—this is extreme ingratitude. You forget my great virtues yet dwell on my minor grievances. Great virtue refers to sincere concern for the Way and mutual support. | ||
| 43 | 小雅: | 蓼莪，刺幽王也。民人劳苦，孝子不得终养尔。 |
| Liaoe is a poem criticizing King You of Zhhou. The poem was composed by someone lamenting the king's failure to honor his parents, which led to moral decline and disorder in the state. The people suffer from hardship, and filial sons cannot fulfill their duty of supporting their parents until old age. | ||
| 44 | 小雅: | 蓼蓼者莪，匪莪伊蒿，兴也。蓼蓼，长大貌也。莪已蓼蓼长大，我视之反谓之蒿，兴者，喻忧思心不精识其事也。哀哀父母，生我劬劳，哀哀者，恨不得终养父母，报其生长己之苦也。无父何怙，无母何恃，出则衔恤，入则靡至，恤，忧也。孝子之心，怙恃父母，依依然以为不可斯须无也。出门则思之忧，旋入门又不见，如入无所至也。父兮生我，母兮鞠我，拊我畜我，长我育我，顾我复我，出入腹我，鞠，养也。顾，旋视也。复，反覆也。腹，怀抱。欲报之德，昊天罔极。之犹是也。我欲报父母是德，昊天乎我心无极也。 |
| Liao liao is the plant er, but it is not really er—it is actually a weed; this serves as an allusion or metaphor. The line uses this imagery to express how something appears one way but turns out otherwise, symbolizing disappointment and confusion. Liao liao describes the appearance of being tall and flourishing. Er has grown tall and vigorous, yet I look at it and mistake it for a weed. This metaphor expresses how sorrowful thoughts cloud one's mind and prevent clear understanding of matters. Alas, my parents—how hard they toiled to raise me! 'Aiai' expresses deep sorrow over the inability to care for one's parents until old age and repay their efforts in raising oneself. Without a father, who can I rely on? Without a mother, who will support me? When going out, there is no one to care for or worry about me; when returning home, there is none to welcome me. Xu means concern or worry. The heart of a filial son relies on his parents and clings to them, regarding their presence as something indispensable at every moment. When going out the door, one thinks of and worries about them; when returning home again, they are not there—like arriving at a place with no destination. Father, you gave me life; mother, you raised and nurtured me. You comforted and cherished me, allowed me to grow and be educated, watched over me and protected me—whether I went out or returned home, you always cared for me with warmth. Ju means to raise or nurture. Gu means to look back or glance around. Fu means to turn over repeatedly, or to care for continuously. Fu means to hold in one's arms or embrace. I wish to repay their kindness, but the vast heavens offer no limit—my gratitude is boundless. "Zhi" here means "this," referring to the virtue of one's parents. I wish to repay this virtue of my parents, and my heart toward them is as boundless as the vast heavens. | ||
| 45 | 小雅: | 北山，大夫刺幽王也。役使不均，己劳于从事而不得养其父母焉。 |
| Beishan is a poem in which an official criticizes King You. The labor imposed was not distributed fairly; he toiled in his duties and could not care for his parents. | ||
| 46 | 小雅: | 溥天之下，莫非王土，率土之滨，莫非王臣，此言王之土地广大矣。王之臣又衆矣。何求而不得，何使而不行乎。大夫不均，我从事独贤，贤，劳也。或燕燕以居息，燕燕，安息貌也。或尽瘁以事国，尽力劳病以从国事。或息偃在床，或不已于行，不已，犹不止也。或栖迟偃仰，或王事鞅掌，鞅，犹荷也。掌，谓捧持之也。负荷捧持以趋走，言促遽也。或耽乐饮酒，或惨惨畏咎。咎犹罪过。 |
| Under the vast heavens, nothing is not the king's land; among all who dwell on this land, none are not the king's subjects. This statement emphasizes how extensive the king's territory is. The number of the king's subjects is also great. What request would not be granted, what command would not be carried out? The officials did not distribute labor fairly; I alone in my duties bore the burden. Xian means toil or hardship. Some rest and relax in peace and ease, Yanyan describes a state of peaceful rest. While others toil themselves out serving the country, exerting their strength and suffering illness in order to serve national affairs. Some rest lying on their beds, while others never cease from traveling. Bu yi means not stopping or continuing without end. Some linger and rest at ease, while others are overwhelmed with royal duties. Yang means to bear or carry a burden. Zhang refers to holding something in one's hand or carrying it. Carrying burdens and running about with things held in both hands—this describes a state of urgency and haste. Some indulge in pleasure and drinking wine, while others anxiously fear punishment. Jiu means guilt or wrongdoing. | ||
| 47 | 小雅: | 青蝇，大夫刺幽王也。 |
| Qingying is a poem in which an official satirizes King You. | ||
| 48 | 小雅: | 营营青蝇，止于樊，兴也。营营，往来貌，樊，藩也。兴者，蝇之为虫，污白使黑，污黑使白，喻谗佞之人，变乱善恶也。止于藩，欲外之，令远物也。恺悌君子，无信谗言，恺悌，乐易也。营营青蝇，止于棘，谗人罔极，交乱四国。极犹已也。 |
| Buzzing green flies, resting on the fence—this serves as a metaphor or allusion. Yingying describes the back-and-forth movement; Fan means a fence or boundary. This metaphor uses the fly, which as an insect can turn white into black and black into white, to symbolize sycophants who distort good from evil. Resting on the fence—this suggests keeping it outside, as a way of distancing oneself from harmful things. A kind and gentle gentleman should not believe slanderous words. Kaiti means joyful and easygoing. Buzzing green flies, resting upon the thornbush—slanderers have no bounds; they stir up chaos among all four corners of the land. Ji means to stop or cease. | ||
| 49 | 小雅: | 宾之初筵，衞武公刺时也。幽王荒废，媟近小人，饮酒无度，天下化之，君臣上下，沈湎淫液，武公既入，而作是诗也。淫液者，饮酒时情态也。言武公入者，入为王卿士也。 |
| Bin zhi chuyan is a poem by Duke Wu of Wei criticizing the customs of his time. King You was decadent and neglectful, allowing himself to be surrounded by petty people. He drank without restraint, and the whole realm followed his example; rulers and subjects at all levels became immersed in drunkenness and debauchery. After Duke Wu entered [the court], he composed this poem. Yin ye refers to the emotional state or behavior during excessive drinking. The phrase "Wu Gong entered" means that Wu Gong took up a position as an official of the royal court. | ||
| 50 | 小雅: | 宾之初筵，温温其恭，温温，和柔也。其未醉止，威仪反反，曰既醉止，威仪幡幡，舍其坐迁，屡舞仙仙，反反，言重慎也。幡幡，失威仪也。仙仙，儛也。此言宾初即筵之时，自敕戒以礼，至于旅酬，而小人之态出也。宾既醉止，载号载呶，乱我笾豆，屡舞僛僛，是曰既醉，不知其邮，侧弁之俄，屡舞傞傞。号呶，号呼欢呶也。僛僛，儛不能自正也。傞傞，不止也。邮，过也。侧，倾也。俄，倾貌也。 |
| At the beginning of the banquet, the guests were warm and respectful. Wenwen means gentle and amiable. Before they were drunk, their dignity and decorum were measured and careful; once drunk, however, their bearing became disorderly. They abandoned their seats, danced repeatedly in a dainty manner. Fanfan means cautious and deliberate behavior. Fanfan refers to the loss of dignity and proper conduct. Xianxian means dancing gracefully. This describes how, at the beginning of the banquet when guests first sat down, they were self-disciplined and reminded themselves to observe propriety; but by the time of mutual toasting, the petty and undignified behavior became evident. When the guests were already drunk, they shouted and clamored loudly, disturbing my sacrificial vessels. They danced repeatedly with a staggering gait. This is called being "already drunk," yet they did not know their disgrace; their tilted hats swayed as they danced wildly again and again. Hao na means shouting and clamoring loudly. Qiqi refers to dancing in a way that one cannot maintain balance or composure. Susu means not stopping, continuing without restraint. You means a mistake or fault. Ce means to tilt or lean sideways. E describes the appearance of tilting or leaning. | ||
| 51 | 小雅: | 采菽，刺幽王也。侮慢诸侯，诸侯来朝，不能锡命以礼，数徵会之而无信义，君子见徵而思古焉。 |
| Cai shu is a poem satirizing King You. King You treated the feudal lords with contempt and disrespect. When they came to pay homage, he failed to bestow honors or show proper courtesy. He frequently summoned them for meetings without upholding trustworthiness or righteousness. The gentlemen who were summoned reflected on these events and longed for the past. | ||
| 52 | 小雅: | 采菽采菽，筐之筥之，菽所以芼大牢而待君子也。君子来朝，何锡与之，虽无与之，路车乘马。君子，谓诸侯也。赐诸侯以车马，言虽无与之，尚以为薄也。 |
| Gathering shu, gathering shu—placing them in baskets large and small. Shu is used as a vegetable to accompany the grand sacrificial offerings for the reception of gentlemen. When noble men came to court, what rewards were given them? Though nothing was granted, they received a simple carriage and four horses. "Junzi" here refers to the feudal lords. Granting carriages and horses to the feudal lords—this indicates that even though nothing more was given, it was still considered a meager reward. | ||
| 53 | 小雅: | 角弓，父兄刺幽王也。不亲九族而好谗佞，骨肉相怨，故作是诗也。 |
| Jiaogong is a poem in which fathers and elder brothers criticize King You. He did not show affection to his nine clans but favored sycophants, leading to resentment among close relatives; thus this poem was composed. | ||
| 54 | 小雅: | 騂騂角弓，翩其反矣。兴也。騂騂，调和也。不善绁檠巧用，则翩然而反，兴者，喻王与九族不以恩礼御待之，则使之多怨心。兄弟婚姻，无胥远矣。胥，相也。骨肉之亲，当相亲无相疏远，相疏远则以亲亲之望，易以成怨也。尔之远矣。民胥然矣。尔之教矣。民胥效矣。尔，汝，尔幽王也。胥，皆也。言王汝不亲骨肉，则天下之人皆如斯，汝之教令无善无恶，所尚者天下之人皆学之，言上之化下，不可不慎也。 |
| The red-brown bowstring of the horned bow is loose and slack, fluttering back in disarray. This serves as a metaphor or allusive opening. Xingxing means harmonious and well-adjusted. If the bowstring is not properly fastened or the bow adjusted with care, it will flutter and snap back. This metaphor indicates that if the king does not treat his nine clans with kindness and propriety, he will cause them to harbor resentment. Brothers and in-laws should not be distant from one another. Xu means each other or mutually. Blood relatives should be close to one another and not become distant; if they grow distant, the expectation of familial affection is replaced by resentment. You have grown far away. The people are all the same in this regard. Your teachings. The people all follow your example. "Er," meaning "you," refers to King You here. Xu means all or everyone. This means that if you, the king, do not show affection to your own kin, then all people in the realm will behave similarly. Whether your commands are good or bad, what is valued by you will be emulated by everyone under heaven. This emphasizes how crucial it is for those above to set a proper example for those below. | ||
| 55 | 小雅: | 菀柳，刺幽王也。暴虐而刑罚不中，诸侯皆不欲朝，言王者之不可朝事也。 |
| Wanliu is a poem that satirizes King You of Zhou. He was cruel and oppressive, with punishments unjustly applied; the feudal lords all refused to come to court, for it was said that serving such a king was not worth pursuing. | ||
| 56 | 小雅: | 有菀者柳，不尚息焉。尚，庶几也。有菀然枝叶茂盛之柳，行路之人，岂有不庶几欲就之止息乎。兴者，喻王有盛德，则天下皆庶几愿往朝焉。忧今不然也。俾予靖之，后予极焉。靖，谋也。俾，使也。极，诛也。假使我朝王，王留我，使我谋政事，王信谗，不察功考绩，后反诛放我，是言王刑罚不中，不可朝事。 |
| There is a luxuriant willow tree, yet no one wishes to rest beneath its shade. Shang means "perhaps" or "to hope for." A willow tree with lush, flourishing branches and leaves—wouldn't travelers along the road naturally hope to approach it for rest? This metaphor suggests that if a king possesses great virtue, then people throughout the realm would all hope and long to come and pay homage. But now is not the case—this causes sorrow. I was told to pacify it, but later I suffered its full extent. Jing means to plan or manage. Bi means "to make" or "to cause." Ji means punishment or retribution. Suppose I came to serve the king; he kept me and entrusted me with planning state affairs. But later, believing slanderers and failing to examine my contributions or performance, he punished and exiled me instead. This statement criticizes how the king's punishments are unjust—thus, one cannot serve him faithfully. | ||
| 57 | 小雅: | 隰桑，刺幽王也。小人在位，君子在野，思见君子，尽心以事之也。 |
| Xisang is a poem that satirized King You of Zhou. Petty people hold office, while the virtuous remain in obscurity; this expresses a longing to see the virtuous and serve them wholeheartedly. | ||
| 58 | 小雅: | 隰桑有阿，其叶有难，隰中之桑，枝条阿然长美，其叶又茂盛，可以庇勋人，兴者，喻时贤人君子不用而野处，有覆养之德也。既见君子，其乐如何，思在野之君子而得见其在位，我喜乐无度也。心乎爱矣。遐不谓矣。中心臧之，何日忘之。遐，远也。谓，勤也。臧，善也。我心爱此君子，虽远在野，岂能不勤思之乎。我心善此君子，又诚不能忘也。 |
| In the low-lying wetlands, there are mulberry trees with graceful branches and lush leaves—so abundant that they can shelter worthy people. This metaphor represents how virtuous men and gentlemen of the time were not employed but remained in obscurity, possessing the virtue to nurture and protect others. }} Now that I have seen a gentleman, how great is my joy! This expresses the happiness of someone in obscurity who longs for virtuous gentlemen and finally sees them taking office. My joy knows no bounds. My heart truly loves him. How could he not speak of it? Deep in my heart, I treasure this; on what day shall I ever forget it? Xia means distant or far away. Wei means diligence or effort. Zang means good or virtuous. My heart cherishes this gentleman; though he may be far away in obscurity, how could I not think of him diligently? I truly value this gentleman, and indeed cannot forget him. | ||
| 59 | 小雅: | 白华，周人刺幽后也。幽王娶申女以为后，又得褒姒而黜申后，故下国化之，以妾为妻，以孽代宗，而王弗能治。申，姜姓之国，孽，支庶也。宗，适子也。王不能治，己不正故也。 |
| Baihua is a poem in which the people of Zhou censured Queen You. King You of Zhou married a woman from the Shen state as his queen, but later obtained Bao Si and deposed Queen Shen. Therefore, the vassal states followed this example by elevating concubines to the status of wives and allowing illegitimate lines to replace legitimate ones, yet King You was unable to control such practices. Shen was a state with the surname Jiang; Nie refers to collateral or junior branches of a family. Zong means the legitimate heir. The king was unable to govern properly because he himself had not maintained moral integrity. | ||
| 60 | 小雅: | 英英白云，露彼菅茅，英英，白云貌，白云下露，养彼可以为菅之茅，使与白华之菅，可相乱易，犹天之下妖气生褒姒，使申后见黜也。天步艰难，之子不犹，步，行也。犹，图也。天行此艰难之妖久矣。王不图其变之所由，昔夏之衰，有二龙之妖，卜藏其漦，周厉王发而观之，化为玄鼋，童女遇之，当宣王之时而生女，惧而弃之，后褒人有狱而入之幽王，幽王嬖之，是谓褒姒。鼓钟于宫，声闻于外，王失礼于内，而下国闻知而化之，王弗能治，如呜钟鼓于宫中，而欲使外人不闻，亦不可得也。念子懆懆，视我迈迈。迈迈，不悦也。言申后之忠于王也。念之懆懆然，欲谏正之，王反不悦于其所言。 |
| The bright white clouds, dripping dew upon the jian and mao grasses. Yingying describes the appearance of the white clouds; the dew from beneath the clouds nourishes those plants that can become jian grass, making them indistinguishable from the jian grass in Baihua. This is like how an ominous aura arose under heaven to produce Bao Si, causing Queen Shen to be deposed. The path of Heaven is arduous; this son does not act with caution. Bu means walking or proceeding. You means planning or considering. Heaven has long been plagued by this ominous hardship. The king did not consider the origins of this transformation. In ancient times, during the decline of Xia, there was an omen of two dragons; diviners collected their saliva and stored it away. King Li of Zhou later opened it to observe, and it transformed into a black tortoise. A young girl encountered it during the reign of King Xuan, giving birth to a daughter who was feared and abandoned. Later, when people from Bao were involved in litigation, she was presented to King You of Zhou, who favored her greatly—this is known as Bao Si. Drums and bells were sounded in the palace, their sound heard beyond its walls. The king failed to observe proper rites within his court, yet the vassal states learned of it and followed suit. The king was unable to control this situation; it is like striking drums and bells inside a palace while hoping outsiders will not hear them—it cannot be done. Thinking of my son, so anxious and distressed; he regards me with disdainful indifference. Maimai means displeased or discontented. This expresses Queen Shen's loyalty to the king. Thinking of this with deep concern, she wished to advise and correct him, yet the king was instead displeased by her words. | ||
| 61 | 小雅: | 何草不黄，下国刺幽王也。四夷交侵，中国背叛，用兵不息，视民如禽兽，君子忧之，故作是诗也。 |
| He Cao Bu Huang is a poem in which vassal states censured King You of Zhou. The four bordering tribes were encroaching upon the realm, and within China there was betrayal; warfare never ceased, and the people were treated like beasts. The virtuous men worried about this situation, so they composed this poem. | ||
| 62 | 小雅: | 何草不黄，何日不行，用兵不息，军旅自岁始草生而出，至岁晚矣。何草而不黄乎。草皆黄矣。于是闲将率何日不行乎。言常行劳苦甚也。何人不将，经营四方，言万民无不从役者也。匪兕匪虎，率彼旷野，兕虎，野兽也。旷，空也。兕虎者，以比战士也。哀我徵夫，朝夕不暇。 |
| What grass is not yellowed? On what day has the journey not taken place? Warfare never ceased; military campaigns began with the growth of grass at the start of the year and continued until late in the year. What grass is there that does not turn yellow? All the grass has turned yellow. Therefore, on what day could there be a moment of respite from marching? This means that constant travel and toil have been extremely exhausting. Who is there who does not serve, managing affairs in all directions? This means that no common people were exempt from conscription. Not a si beast nor a tiger, yet they roam the vast wilderness. Si and hu refer to wild beasts. Kuang means empty or desolate. The si and tiger are used as metaphors for soldiers. Alas, my conscripted soldier, he has no time from morning till night. |
URN: ctp:n416207