| 中國哲學書電子化計劃 |
《符命部》 | 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 |
《符命 - Fuming 》 | 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 | 符命: | 《春秋潛潭巴》曰：里社鳴，此里有聖人，其呴則百姓歸之。社，里之君也。鳴則教令行，唯聖人能之，呴，鳴之怒也。 |
| The Chunqiu Qiantanba says: When the village deity bell rings, there is a sage in this village; when he speaks, the common people will follow him. She is the lord of the village. When it rings, its commands are carried out; only a sage can do this. Xu is an angry ringing of the bell. | ||
| 2 | 符命: | 《春秋合誠圖》曰：堯母慶都，出觀三河，奄然陰風，赤龍與慶都合，生堯。 |
| The Chunqiu Hecheng Tu says: Yao's mother, Qingdu, went out to view the Three Rivers. Suddenly a dark wind arose; a red dragon united with Qingdu and she gave birth to Yao. | ||
| 3 | 符命: | 《河圖》曰：湯母扶都，見白氣貫月，意感而生湯。 |
| The Hetu says: Tang's mother, Fudu, saw a white vapor piercing the moon; she was moved by this omen and gave birth to Tang. | ||
| 4 | 符命: | 《春秋元命苞》曰：殷紂之時，五星聚於房，房者蒼神之精，周據而興。周起於房，而五星聚之，得天下之祥。 |
| The Chunqiu Yuanming Bao says: In the time of Yin Zhou, the Five Planets gathered in Fang. Fang is the essence of Cang Shen; the Zhou dynasty took hold there and rose to power. The Zhou dynasty arose from Fang, where the Five Planets gathered—a sign of gaining dominion over the world. | ||
| 5 | 符命: |
《尚書中候》曰：季秋，赤雀銜丹書，入酆，止于昌戶，昌拜稽首，受最最，要者也。曰：姬昌蒼帝子。 又曰：呂尚釣磻谿，得玉璜。刻曰：姬受命，呂佐旌。旌，理也。 |
| The Shangshu Zhonghou says: In the third month of autumn, a red sparrow carried a red book and entered Feng, stopping at Chang's door. Chang bowed deeply in reverence and received the most important textZui means "the essential one.". It says: Ji Chang was a son of Cang Di. It also says: Yu Shang fished at Banxi and obtained a jade huang. Inscribed on it was: "Ji receives the mandate, Lü assists in raising the banner." Jing means to manage or govern. | ||
| 6 | 符命: | 《呂氏春秋》曰：周文王時，見大赤鳥銜書，集于周社。文王曰：火氣勝，故其色上赤。 |
| The Lüshi Chunqiu says: In the time of King Wen of Zhou, a large red bird carrying a scroll was seen landing at the Zhou ancestral shrine. King Wen said: The fire element prevails; therefore, its color is prominent in red. | ||
| 7 | 符命: | 《尚書中候》曰：武王發渡于孟津，中流，白魚躍入王船，王俯取魚，長三尺，有文王字。 |
| The Shangshu Zhonghou says: King Wu Fa crossed the river at Mengjin. In midstream, a white fish leaped into the king's boat. The king bent down to take the fish; it was three chi long and bore the inscription "King Wen." | ||
| 8 | 符命: |
《史記》曰：帝嚳少妃有娀氏女簡狄，以春分玄鳥至之日，祀于高禖，有玄鳥遺其卵，簡狄吞之，孕，生契，為殷始祖。 又曰：帝高陽氏元妃姜嫄，見大人之跡，履之，歆然若感，而生后稷，棄之寒冰之上，鳥翼覆之，又棄之隘巷，羊牛乳之，又棄之平林之上，人收養之，為周始祖。 又曰：高祖母媼，嘗息大澤之陂，夢與神遇，時雷電晦冥，父太公往視，見蛟龍於上，已而有娠，遂生高祖。 又曰：高祖被酒，夜經酆西澤中，令一人行前。行前者還報曰：前有大蛇當徑，高祖乃前，拔劍斬蛇，蛇分為兩，道開，後人來至蛇所，有一老嫗夜哭，問之。嫗曰：吾子白帝子，化為蛇當道，今為赤帝子斬之，因忽不見。 |
| The Shiji says: Di Ku's junior wife, Jiandi, a daughter of the You Song clan, on the day of Vernal Equinox when the xuan bird arrived, made an offering at Gao Mei. A xuan bird left its egg; Jiandi swallowed it and became pregnant, giving birth to Qi, who was the ancestor of the Yin dynasty. It also says: Di Gaoyang's principal wife Jiang Yuan saw the footprints of a great man, stepped on them, and was suddenly moved by an emotion; she gave birth to Hou Ji. He was abandoned on ice-cold ground, but birds covered him with their wings. Then he was again abandoned in a narrow alley, where cows and sheep suckled him. Finally, he was once more abandoned at the edge of a flat forest, where people took him in and raised him; he became the ancestor of the Zhou dynasty. It also says: Emperor Gaozu's mother, Ao, once rested by the banks of a large marsh. She dreamed of meeting a deity; at that time there was thunder and lightning, and darkness. Her father-in-law, Tai Gong, went to look for her and saw a jiaolong above her. Soon after she became pregnant and gave birth to Emperor Gaozu. It also says: When Emperor Gaozu was drunk, he traveled at night through the western marsh of Feng. He ordered one man to walk ahead. The man walking ahead returned and reported: "There is a large snake blocking the path." Emperor Gaozu then went forward, drew his sword, and beheaded the snake. The snake was split into two parts, clearing the way. Later, when others came to where the snake had been, they found an old woman crying at night. They asked her about it. The old woman said: "My son was a White Di's child, who transformed into a snake to block the road. Now he has been beheaded by the Red Di's child." With these words, she suddenly vanished. | ||
| 9 | 符命: |
《漢書》曰：高祖元年，冬十月，五星聚于東井，從歲星也。東井，秦分野，漢以義取天下之應也。 又曰：孝昭帝時，太山萊蕪山南，洶洶有數千人聲，民視之，有大石自立，高丈五尺，大三十八圍，入地深八尺，三石為足，石立後，有白烏數千集其旁，宣帝中興之瑞也。 又曰：昭帝時，上林柳樹斷，臥地，一朝起立，生枝葉，有蟲食其葉，成文字。曰：公孫病已立。 又曰：昌邑王問社，有枯樹復生枝葉，眭孟以為木下民象，當有廢改之象，公孫氏從民間受命為天子者，後宣帝立，帝本名病已。 |
| The Hanshu says: In the first year of Emperor Gaozu, in the tenth month of winter, the Five Planets gathered at Dongjing, following the planet Suixing. Dongjing is within the territory corresponding to Qin; this was an omen that Han gained dominion through righteousness. It also says: In the time of Emperor Xiaozhao, at the southern side of Laiwu Mountain in Taishan, there was a loud noise as if made by thousands of people. The local people looked and saw a large stone standing upright on its own; it was one zhang five chi high, thirty-eight wei around, and eight chi deep into the ground, with three stones serving as feet. After the stone stood up, several thousand white crows gathered nearby—it was an auspicious sign of Emperor Xuan's revival of the dynasty. It also says: In the time of Emperor Zhao, a willow tree in Shanglin Park had broken and fallen to the ground. One morning it suddenly stood upright again, sprouting branches and leaves. There were insects that ate its leaves, forming characters. It said: "Gongsun Bingyi will be enthroned." It also says: When Wang of Changyi asked about the village deity, a withered tree sprouted new branches and leaves again. Sui Meng interpreted this as an omen of "wood under the people," indicating that there would be changes in rulership. He believed that someone from the Gongsun clan would receive the mandate from the common people to become emperor. Later Emperor Xuan was enthroned; he was originally named Bingyi. | ||
| 10 | 符命: | 《隋巢子》曰：昔三苗大亂，天命夏禹於玄宮，有大神，人面鳥身，降而福之，司祿益富而國家實，司命益年而民不犮，四方歸之，禹乃克三苗，而神民不違。 |
| The Sui Chaozi says: In the past, when Sanmiao was in great disorder, Heaven decreed Xia Yu to be born from Xugong. A great deity with a human face and bird's body descended to bestow blessings upon him. It increased wealth so that the state had abundance; it extended life spans so that people did not die prematurely. The four directions submitted to him, and thus Yu was able to subdue Sanmiao, while both deities and people followed without resistance. | ||
| 11 | 符命: |
《墨子》曰：夏桀時，天乃命湯於驪宮。有神來告曰：夏德大亂，往攻之，予必使汝大戡之。 又《商王紂時》：周武王見三神曰：予既沉漬殷紂于酒德矣。汝往攻之，予必使汝大戡之。 |
| The Mozi says: In the time of Xia Jie, Heaven then decreed Tang to be born at Ligong. A deity came and told him: "The virtue of Xia is in great disorder; go to attack it, and I will surely enable you to subdue it completely." Also in Shang Wang Zhou Shi: King Wu of Zhou saw three deities who said: "I have already drowned Yin Zhou in the virtue of wine." Go and attack it, and I shall surely enable you to subdue them completely. | ||
| 12 | 符命: |
《東觀漢記》曰：光武帝夜生時，有赤光，室中盡明，皇考異之，使卜者王長卜之。長曰：此善事，不可言，是歲有嘉禾生，一莖九穗，長大於凡禾，縣界大豐熟，因名上曰秀。 又曰：光武從邯鄲避王郎兵，至呼沱河，導吏還言，河水流澌，無船，不可濟，左右皆惶，畏為王郎所及，上命王霸前往視之，實然，霸念還言驚眾，雖不可渡，且臨水止，尚可為阻。即白曰：冰堅可渡，士眾大喜。上大笑曰：果妄言也。叱至河，流澌冰合可履，彊以囊盛沙，布冰上，乃渡，渡未畢，而數車冰陷也。 |
| The Dongguan Han Ji says: When Emperor Guangwu was born at night, there was a red glow that illuminated the entire room. His grandfather found this strange and had the diviner Wang Chang cast yarrow sticks to interpret it. Chang said: "This is a good omen; it cannot be spoken of lightly." In that year, auspicious rice sprouted in the area, with one stalk bearing nine ears. It was much larger than ordinary grain, and there was an abundant harvest throughout the county. Because of this, he named him Shou. It also says: Emperor Guangwu fled from Handan to avoid the forces of Wang Lang and arrived at Hudu River. A guide returned with news that the river was flowing fast with ice, there were no boats, and it could not be crossed. Those around him became alarmed, fearing they would be caught by Wang Lang's troops. The emperor ordered Wang Ba to go ahead and inspect the situation; indeed, this was true. Ba thought that returning with such alarming news might panic the group. Although the river could not be crossed, he decided to stop at the riverside for now, which still provided a natural barrier. He immediately reported: "The ice is solid and can support crossing." The soldiers were greatly delighted. The emperor laughed heartily and said, "Indeed a false statement!" He scolded and ordered them to the river. The fast-flowing ice merged together, forming a solid surface that could be walked on. They forced sand into bags and spread them over the ice in order to cross. However, before all had crossed, several carts sank through the ice. | ||
| 13 | 符命: | 《琴操》曰：魯哀公十四年，西狩，薪者獲麟，擊之，傷其左足，將以示孔子，孔子道與相逢見，俛而泣。抱麟曰：爾孰為來哉。孰為來哉。反袂拭面，仰視其人，龍顏日角，夫子奉麟之口，須臾吐三卷圖，一為赤伏，劉季興為王，二為周滅，夫子將終，三為漢制造，作孝經。夫子還謂子夏曰：新主將起，其人如得麟者。 |
| The Qincao says: In the fourteenth year of King Ai of Lu, he went hunting in the west. A woodcutter caught a qilin and struck it, wounding its left foot. He intended to show it to Confucius; when Confucius met him on the road, he looked down at the qilin and wept. He embraced the qilin and said: "Who has brought you here?" Who has brought you here? He turned back his sleeve to wipe his face, looked up at the man, and saw a dragon-like countenance with a solar brow. The sage held the qilin's mouth; after a moment, it exhaled three scrolls of diagrams: one was Chi Fu, foretelling Liu Ji would rise as king; the second was Zhou's downfall, indicating that the sage himself would soon die; and the third was Han's system of laws and regulations, including the writing of Xiaojing (Classic of Filial Piety). The sage returned and told Zixia: "A new ruler will rise, and that man is the one who captured the qilin." | ||
| 14 | 符命: |
《帝王世紀》曰：燧人之世，有大跡出雷澤，華胥履之，生庖犧氏於成紀也。 又曰：神龍感女登於常羊，生炎帝。 又曰：電光繞北斗樞星，照郊野，感附寶，孕二十月，生黃帝於壽丘。 又曰：黃帝時，有大星如虹，下流華渚，女節夢接之，意感，生少昊。 又曰：陶唐之世，握登見大虹，意感，生舜於姚墟。 又曰：脩巳山行，見流星貫昴，意感慄然，又吞神珠薏苡，胸坼而生禹。 又曰：漢昭靈后名含始，遊浴池，有玉雞銜赤珠出，刻曰玉英，吞此者王，含始吞之，生高祖。 |
| The Dishang Shiji says: In the time of Suiren, a large footprint appeared at Leizhai. Huaxu stepped on it and gave birth to Paoxi Shi in Chengji. It also says: A divine dragon moved Nüdeng at Changyang, and she gave birth to the Yan Di. It also says: A flash of lightning encircled the pivot star of the Big Dipper, illuminating the countryside. This moved Fubao; she became pregnant for twenty months and gave birth to Huangdi at Shouqiu. It also says: In the time of Huangdi, a large star like a rainbow fell to Hua zhu. Nu Jie dreamed that she received it; moved by this omen, she gave birth to Shaohao. It also says: In the time of Taotang, Wo Deng saw a great rainbow; moved by it, she gave birth to Shun at Yaoxu. It also says: While walking on Xiusi Mountain, she saw a shooting star pierce the constellation Mao; moved by this and trembling with awe, she then swallowed a divine pearl from yiyi. Her chest split open and Yu was born. It also says: The Han Zhaoling Hou, named Hansi, was bathing in a pool when a jade chicken carrying a red pearl emerged. It bore an inscription that read "Yuying"—"He who swallows this shall become king." Hansi swallowed it and gave birth to Emperor Gao Zu. | ||
| 15 | 符命: | 《魏氏春秋》曰：明帝青龍三年，張掖郡刪丹縣金山玄川溢，涌寶石負圖，狀象靈龜，立于川西，有石馬七，其一仙人騎之，其一羈絆之，其五有形而不善成，有玉匣，開蓋於前，上有玉字，玉玦二，玉璜一，又有騏驎在東，鳳皇在南，白虎在西，犧牛在北，馬自中布列南方。有字曰：大討曹，金但取之，此司馬氏革運之徵。 |
| The Wei Shi Chunqiu says: In the third year of Qinglong during Emperor Mingdi's reign, in Shandan County, Zhangye Commandery, the Xuan River at Jinchuan overflowed and produced a treasure stone bearing a map. The shape resembled a divine turtle; it stood on the western side of the river. There were seven stone horses: one was ridden by an immortal, another was tethered, while five had forms but did not fully take shape. There was also a jade casket with its lid open in front, containing jade characters, two jade 玦 (jue), and one jade 璜 (huang). Moreover, there was a qilin to the east, a fenghuang to the south, a white tiger to the west, an xiniu to the north, while the horses naturally arranged themselves toward the south. There were characters inscribed on it that read: "Great punishment of Cao, gold will be taken by Jin." This was an omen indicating the change in fate for the Sima clan. | ||
| 16 | 符命: | 《魏志》曰：桓帝時，有黃星見於楚宋之分，遼東殷馗，善天文，言後五十歲，當有真人起於梁沛之間，其鋒不可當，至是凡五十年，而太祖破袁紹，天下莫敵矣。 |
| The Wei Zhi says: In the time of Emperor Huan, a yellow star appeared in the region corresponding to Chu and Song. Yin Kui from Liaodong, who was skilled in astronomy, said that fifty years later, there would be a true sage rising between Liang and Pei; his momentum would be unstoppable. Indeed, after exactly fifty years, Taizu defeated Yuan Shao, and no one in the world could rival him. | ||
| 17 | 符命: | 《吳錄》曰：孫堅墓上數有光，如雲氣五色，上屬天，下蔓延數里。父老相謂曰：此非凡氣，孫氏其興乎。 |
| The Wu Lu says: There were often lights above Sun Jian's tomb, resembling colorful clouds; they reached up to the sky and spread down for several li. The elders said to one another: "This is not an ordinary omen—will the Sun clan rise again?" | ||
| 18 | 符命: | 《吳書》曰：孫堅母懷妊，夢腸繞吳昌門，孫策母懷策，夢月入懷，懷孫權，夢日入懷，晉中興書，中宗元皇帝初誕，有神光之異，一室盡明，所藉藳如始刈。 |
| The Wu Shu says: When Sun Jian's mother was pregnant, she dreamed that her intestines wrapped around Wuchang Gate. When Sun Ce's mother was expecting him, she dreamed of the moon entering her bosom; when she was pregnant with Sun Quan, she dreamed of the sun entering her bosom. In Jin Zhongxing Shu, it is recorded that at the birth of Emperor Yuan of Jin, there were strange divine lights, illuminating the entire room, and the straw on which he lay appeared as fresh as newly cut. | ||
| 19 | 符命: | 《豫章記》曰：松陽門內有大梓樹，大四十五圍，舉樹盡枯死，永嘉中，一旦忽更榮茂，太興中，元皇帝果繼大業，庾仲初楊都賦所云，瘣木薈于豫章，郭璞南郊賦云，弊梓擢秀于祖邑也。宣帝祖為豫章太守，故云祖邑也。 |
| The Yuzhang Ji says: Inside Songyang Gate there was a large cypress tree, forty-five wei in girth. The entire tree had withered and died; during the Yongjia period, it suddenly revived and flourished again. In the Taixing period, Emperor Yuan of Jin indeed succeeded to the great cause. This is what Yu Zhongchu mentioned in his Yangdu Fu as "withered trees gathering at Yuzhang," and Guo Pu wrote in his Nanjiao Fu: "The withered cypress sprouts beauty in the ancestral town." Emperor Xuan's ancestor had served as governor of Yuzhang, hence it is called "Zuyi." | ||
| 20 | 符命: | 臧榮緒《晉書》曰：王廙為鄱陽太守，有枯樟樹更生。王敦表勸進中宗曰：皓獸應瑞而來臻，樟樹久枯而更榮。 |
| Zang Rongxu's Jin Shu says: Wang Yi served as governor of Polyang, and a withered camphor tree there sprouted anew. Wang Dun submitted a memorial urging the enthronement of Emperor Xuan, saying: "The hao beast appeared as an auspicious omen; the camphor tree long withered has now flourished anew." | ||
| 21 | 符命: |
孫盛《晉陽秋》曰：秦始皇時，望氣者言，五百年後，金陵之地，有天子氣，於是改金陵曰秣陵，塹北山，以絕其勢，秦政東遊以猒之，後五百二十六年，而中宗即位於江南。 又曰：太安中，歲鎮辰太白四星，聚於牛女之間，後中宗即位於楊州也。 |
| Sun Sheng's Jin Yangqiu says: In the time of Qin Shi Huang, a diviner observing qi said that five hundred years later, there would be an emperor's aura in Jinling. Therefore, he changed the name Jinling to Moling and dug trenches on the northern mountain to sever its power. Emperor Qin also traveled eastward for inspection to suppress it. Five hundred twenty-six years later, Emperor Xuan was enthroned in Jiangnan. It also says: In the Tai'an period, the stars Tai Sui, Zhenchen, Taibai, and four others gathered between Niu and Nu. Later, Emperor Xuan was enthroned at Yangzhou. | ||
| 22 | 符命: | 《武昌記》曰：孫權獦於樊山，見一姥，問獦何得。答曰：止得一豹。姥曰：何不堅其尾，忽然不見，因為立樊姥廟。 |
| The Wuchang Ji says: Sun Quan once hunted on Fanshan and saw an old woman. He asked her what he had caught in his hunt. She replied, "You have only caught a leopard." The old woman said: "Why not grasp its tail tightly?" Suddenly she vanished. Because of this, they built the Fanmu Temple in her honor. | ||
| 23 | 符命: |
徐爰《宋書》曰：武帝夜生，有神光之異，室內盡明，是夕，甘露降于墓樹。 又：高祖舉目瞻睞，常見二龍在焉。始尚微小，及貴，龍形漸長，光色轉明，左右侍者，亦數見徵異。 |
| Xu Yuan's Song Shu says: Emperor Wu was born at night and there were strange divine lights that illuminated the entire room; on this same evening, sweet dew fell upon a tree near his tomb. Also: When Emperor Gaozu looked up and gazed, he often saw two dragons there. At first they were still small; as his status grew, the dragon's form gradually lengthened and its light became brighter. Those who served him also often witnessed strange omens. | ||
| 24 | 符命: | 《宋書》曰：高祖既登祚。謂群臣曰：朕始望不至此，眾人咸撰辭，欲盛稱功德。王弘率爾對曰：所謂天命，求之不可得，推之不可去，眾皆以為知言。 |
| The Song Shu says: After Emperor Gaozu ascended the throne, he said to his ministers: "Initially I did not expect to reach this position." Everyone prepared elaborate words in an attempt to greatly praise his virtue and achievements. Wang Hong replied offhandedly: "What is called the Mandate of Heaven cannot be sought and obtained, nor can it be pushed away." Everyone considered this a wise remark. | ||
| 25 | 符命: | 【文】《漢司馬相如封禪文》曰：伊上古之初肇，自昊穹之生民，歷選列辟，以迄于秦，率邇者踵武，逖聽者風聲，紛綸葳蕤，湮滅而不稱者，不可勝數也。繼昭夏，崇號謚，略可道者，七十有二君。書曰：元首明哉。股肱良哉。因斯以談，君莫盛於唐堯，臣莫賢於后稷，后稷創業於唐堯，公劉發跡於西戎，文王改制，大行厥成，故軌跡夷易，易遵也。湛恩庬鴻，易豐也。憲度著明，易則也。垂統理順，易繼也。是以業隆於襁褓，而崇冠于二后，未有殊尤絕跡，可考於今者也。然猶躡梁父，登泰山，建顯號，施尊名，大漢之德，烽音蜂。涌源泉，沕潏曼羨，旁魄四塞，雲布霧散，上暢九垓，下泝八埏，昆蟲凱澤，迴首面內，然後囿騶虞之珍群，儌麇鹿之怪獸，導一莖六穗於庖，犧雙觡共皋之獸，招翠黃乘龍於沼，欽哉符瑞臻茲，猶以為德薄，不敢道封禪，蓋周躍魚隕航，休之以燎，此之為符也。以登介丘，不亦恧乎。進讓之道，何其爽與。於是大司馬進曰：陛下仁育群生，義征不譓，德侔往初，功無與二，意者泰山梁父，設壇場望幸，蓋上帝垂恩儲祉，將以慶成，陛下謙讓而弗發也。契三神之歡，缺王道之儀，群臣恧焉。夫脩德以錫符，奉符以行事，不為進越也。故聖王不替，而脩禮地祗，謁款天神，勒功中嶽，以章至尊，皇皇哉斯事，天下之壯觀，王者之丕業，不可貶也。願陛下全之，俾萬世得激清流，揚微波，飛英聲，騰茂實，前聖之所以永保鴻名，而常為稱首者用此，宜命掌故，悉奏其儀而覽焉。於是天子沛然改容曰：俞乎。朕其誠哉。乃遷思迴慮，總公卿之儀，詢封禪之事，詩大澤之博，演符瑞之富。遂作頌曰：自我天覆，雲之油油，甘露時雨，厥壤可遊，滋液滲漉，何生不育，嘉穀六穗，我穡曷蓄，匪唯雨之，又潤澤之，匪唯遍之，我汜布護之，名山顯位，望君之來，君乎君乎。侯不邁哉。般般之獸，樂我君囿，白質黑章，其儀可嘉，旼旼穆穆，君子之態，蓋聞其聲，今親其來，厥途靡從，天瑞之徵，茲爾於舜，虞氏以興，濯濯之麟，遊彼靈畤，孟冬十月，君徂郊祀，馳我君輿，帝以享祉，宛宛黃龍，興德而升，正陽顯見，覺悟黎蒸，於傳載之，云受命所乘，依類託宇，喻以封巒，披藝觀之，天人之際已交，上下相發，允答聖王之德，兢兢翼翼。故曰：於興必慮衰，安必思危，是以湯武至尊嚴，不失肅祗，舜在假典，顧省闕遺，此之謂也。 |
| 【 Wen 】 The Hanshi Ma Xiangru Fengshan Wen says: In the beginning of ancient times, when Heaven gave birth to people, successive rulers were selected through history until the Qin dynasty. Those who ruled nearby followed in their footsteps; those far away heard only rumors. The events were numerous and flourishing, yet many have been buried and forgotten—too countless to enumerate. Those who succeeded the illustrious Xia dynasty, honored with titles and posthumous names, whose deeds are worth mentioning—there were about seventy-two rulers. The Book of Documents says: "How enlightened is the head of state!" "How capable are his ministers and officials!" Based on this, no ruler was greater than Tang Yao; no minister wiser than Hou Ji. Hou Ji founded his cause under Tang Yao; Gong Liu began his rise among the western Rong tribes. King Wen reformed institutions and greatly completed their success, so their path became smooth and easy to follow. Their profound grace was vast and abundant, easily bringing prosperity. The laws were clearly established—easy to follow as a standard. Their legacy and governance were orderly and rational, easy to continue. Therefore, their achievements flourished even in infancy, and their reverence surpassed that of two empresses. There has never been a case so extraordinary or without precedent as to be unverifiable today. Yet still, they ascended Liangfu and climbed Mount Tai to establish a grand title and confer a revered name. The virtue of the great Han dynasty was like a beaconpronounced Feng.. Springs surged forth, the waters gushed and spread widely; their power filled all directions. Clouds dispersed like mist, reaching up to nine levels of heaven and down to eight regions of earth. All creatures rejoiced in the grace, turning back toward civilization. Then there were enclosures for rare herds of ziyu, strange beasts such as junlu, offerings of grain with one stalk bearing six ears at the cook's table, sacrificial animals with twin antlers on the altar, and green-yellow dragons summoned from the marshes. How admirable! These auspicious signs gathered here; yet still they considered their virtue insufficient and dared not speak of a Fengshan ceremony. This was like Zhou Yu, who leaped into the river and sank his boat, then ceased his efforts by making an offering to fire—this is what it means as an omen. To ascend Mount Jie for a Fengshan ceremony would not be without shame, would it? The way of advancing and yielding—how clear and distinct it is! At this, the Grand Marshal stepped forward and said: "Your Majesty has shown benevolence to all living beings and righteousness in punishing the unjust. Your virtue matches that of ancient sages, and your achievements are unparalleled. Perhaps Mount Tai and Liangfu have prepared altars and platforms, hoping for Your Majesty's visit. Heaven, moved by grace, is ready to bestow blessings as a celebration; yet it is out of humility that you refrain from proceeding." To miss the joy of uniting with three deities and to lack the rites of a true king's way—this made all ministers feel ashamed. To cultivate virtue in order to receive an omen, and then act upon the omen accordingly—is this not proceeding properly? Therefore, the sage kings did not neglect this; they observed rites to honor the earth deities, paid homage to Heaven's gods, inscribed their achievements on central mountains, and thereby demonstrated supreme authority. How grand was this undertaking! It was a magnificent spectacle for the world and an extraordinary feat of kingship—unworthy of being belittled. We humbly request that Your Majesty preserve this tradition, so that future generations may draw from its clear stream, stir up gentle waves, spread noble reputation, and achieve flourishing results. This is how past sages forever preserved their great names and remained at the forefront of history—by doing just this. It would be appropriate to order those in charge of records to fully present all the rites for Your Majesty's review. At this, the Son of Heaven changed his expression with deep emotion and said: "Indeed!" "I must be sincere indeed." He then reflected deeply and reconsidered, reviewing the rites of ministers and officials, inquiring about the Fengshan ceremony, reciting the breadth of great marshes, and elaborating on the abundance of auspicious signs. He then composed a hymn, saying: "Since Heaven has covered us, the clouds drift gently. Timely rains and sweet dew make the land suitable for travel. Moisture seeps through; what life is not nurtured? Auspicious grain with six ears—how much harvest do we store? It is not only rain that nourishes but also its moist grace. Not only does it spread widely, but I have extended my protection over all. Famous mountains in their honored places await the arrival of the ruler. O Ruler! O Ruler!" How could you not advance? Graceful beasts delight in the ruler's park, white in color with black markings—how admirable their appearance! Gentle and dignified, they display the demeanor of a gentleman. I have heard of their sound; now I witness them coming. Their path follows no fixed course—it is an omen from Heaven. Thus it was for Shun, through whom the Yu clan rose to power. The pure qilin roamed in the sacred shrine. In the eleventh month, the ruler went on a suburban sacrifice, driving his royal chariot as Heaven bestowed blessings upon him. A yellow dragon appeared, rising with virtue; at the time of Zhengyang, it became clearly visible and awakened the common people. As recorded in ancient texts, this was the omen by which he received the Mandate. Following such signs to establish a mountain for Fengshan, examining these events carefully, Heaven and humanity have already connected, upper and lower realms mutually responding—truly answering the virtue of a sage king with reverence and care. Therefore it is said: "When rising to power, one must consider decline; when in peace, one must think of danger." Thus, Tang and Wu maintained the utmost reverence as supreme rulers without losing their solemnity. Shun, while following established rituals, reviewed past omissions with care—this is what is meant by that saying. | ||
| 26 | 符命: | 【頌】《魏傅遐皇初頌云》：尋盛德以降應，著顯符于方臻，積嘉祚以待期，儲鴻施於真人，昔九代之革命，咸受天之休祥，匪至德其焉昭，匪至仁其焉章，懿大魏之聖后，固上天之所興，應靈運以承統，排閶闔以龍升，攄皇象以闡化，順帝則以播音，遵陽春以行施，揆四時以立信，運聰明以舉善，宣柔惠以養人，於赫我后，邁德如神，化不期月，令不浹辰，於是天地休豫，靈祗歡欣，嘉瑞雲集，四靈允臻，甘露霄零於宮庭，醴泉冬涌於中原，白雉素烏，丹芝朱魚，鱗集群萃，不可勝書，信應天之美瑞，受命之靈符也。然後覽公卿之讜議，詢百僚之典謨，天子乃登彫輦，戴羽蓋，佩玉鏘鏘，鑾聲噦噦，拜上皇，告受位，兆休祚，導神氣，於是建皇初之上元，發曠盪之明詔，眚災肆赦，盪滌瑕穢，崇設九賓，溥延公卿，嘉羞千品，俎豆充庭，金石具懸，鍾鼓畢作，歌九功，舞八佾，鴻澤普，皇恩洽，民欲得，神望塞。 |
| 【 Song 】 From Wei Fu Xia's Huangchu Song: "Seeking virtue to bring down omens, clear signs appear from all directions. Accumulated blessings await the time; great grace is stored for a true sage. In past dynasties' revolutions, each received Heaven's auspicious omen. Without supreme virtue, how could it be made manifest? Without ultimate benevolence, how could its brilliance shine? How admirable is the holy ruler of Great Wei! Indeed, he was raised by Heaven itself. Responding to divine fate, he inherited the mandate; opening the gates like a dragon ascending. Displaying the grand image to enlighten transformation, following the emperor's way to spread his voice, adhering to springtime to bestow grace, measuring the four seasons to establish trust, using wisdom to promote virtue, and spreading gentleness to nurture people. How mighty is our ruler! His virtue surpasses that of a god; without waiting for a month, without needing a day, Heaven and Earth are at peace, deities rejoice with delight, auspicious signs gather like clouds, the Four Spirits arrive in harmony. Sweet dew falls from the palace eaves in midair; nectar springs gush forth in winter across Central Plains. White pheasants, white crows, red fungi, red fish—creatures of scales and feathers gather in abundance, too numerous to record. These are indeed Heaven's beautiful omens and signs of receiving the Mandate." Then, having reviewed the sincere advice of ministers and inquired about the wise plans of officials, the Son of Heaven ascended his carved palanquin, wearing a feathered canopy, with jade pendants jingling and the sound of luans ringing. He paid homage to the Supreme Emperor, announcing his enthronement, marking the beginning of auspicious blessings, guiding divine energy. Thus was established the first year of Huangchu, as he issued an open and sweeping decree. Punishments were pardoned for calamities; stains and impurities were cleansed. The nine guests were honored with great ceremony, and ministers and officials widely extended their invitations. A thousand delicacies adorned the sacrificial tables, filling the court. Chimes and stone instruments hung in place, bells and drums resounded together. Songs of Nine Merits were sung, dances of Eight Rows performed; abundant grace flowed, imperial kindness reached all, people's desires were fulfilled, and divine expectations satisfied. | ||
| 27 | 符命: | 【涼】《後漢傅幹王命敘》曰：昔在唐虞之禪，列于帝典，殷周之代，敘于詩書，天之歷數，昭焉著明，周篤后稷公劉，積德行仁，至乎文武，遂成王業，雖五德殊運，或禪或征，其變化應天，與時消息，其道一也。故雖有威力，非天命不授，雖有運命，非功烈不章，自我高祖，襲唐之統，受命龍興，討秦滅項，光有萬國，世祖攘亂，奄復帝宇，人鬼協謀，徵祥煥然，皆順乎天而應乎人也。然則帝王之起，必有天命瑞應自然之符，明統顯祚豐懿之業，加以茂德成功，賢智之助，而後君臨兆民，為神明所保祐，永世所尊崇，未見運敘無紀次，勳澤不加於民，而可力爭覬覦神器者也。豪桀見二祖無尺地之階，為專智力，乘釁而起，不知天祚聖哲，帝王自有真也。哀哉。非徒闇於將來，又不考之於既往矣。自開闢已來，姦雄妄動，不識天命，勇如蚩尤，強如共工，威如夷羿，然皆從分橫裂，為天下戒，又況淺智小才，勇不足畏，強不足憚，未有成資，而敢失順，視不軌之事也哉。夫行潦之流，不致江海之深，丘垤之資，不成太山之高，魚鱉之類，不希雲龍之軌，一官之守，不經天人之變，當王莽之末，英雄四起，而鄧禹耿弇，識世祖之福祚，贏糧閒行，進其策謀，遂荷胥附之任，享佐命之寵，張玄慕蘇秦蒯通之業，周旋囂述，西說竇融，言未及終，而梁統已誅之矣。禹弇見命祚之兆，其福如彼，張玄蔽逆順之理，其禍如此，審斯二事，趣舍之分明矣。且世祖之興有四，一曰帝皇之正統，二曰形相多異表，三曰體文而知武，四曰履信而好士，加之以聰明獨斷，達於事機，發策如神應，視遠如見近，偏旅首進，摧莽軍百萬之眾，單師獨征，平河北萬里之功，識鄧隆之將敗，知劉興之必死，然猶乾乾日昃，博采訓咨，拔吳漢於小尹，擢馬武於行伍，寵功臣以兼國之爵，顯卓茂以非次之位，言語政事文學之士，咸盡其材，致之宰相，權勇畢力於征伐，搢紳悉心於左右，此其所以成大業也。高祖方娠，有雲龍之表，其始入秦，五星同軌，以旅于東井，在天之符也。世祖之徵符，其詳可聞也。其初育則靈光鑒于室隩，嘉禾滋于邑壤，其望舊廬，有火光之異，其渡呼沱，有河合之應，西門君惠，先識其諱，強華獻符，千里同驗，劉歆改名而隕其身，王長錯卦而見吉兆，故王遵謂之天授，非人力也。覽廢興之運會，觀徵瑞之攸祚，審天應之萌兆，察人物之所附，念功成而道退，無非次而妄據，後之人，誠能昭然遠覽，曠然深悟，收莽述之闇惑，忠鄧耿之弘慮，好謀而要成，臨事而知懼，距張玄之邪說，思在三之明數，則福祿衍於無窮，亦世不失其通路矣。 |
| 【 Liang 】 The Houhan Fu Gan Wangming Xu says: In the past, the abdication of Tang and Yu was recorded in imperial annals; during the Yin and Zhou dynasties, it was chronicled in poetry and history. The Mandate of Heaven's sequence is clearly evident. The Zhou dynasty relied on Hou Ji and Gong Liu, accumulating virtue and practicing benevolence until King Wen and Wu achieved their royal cause. Though the Five Virtues differ in their cycles—sometimes through abdication, sometimes through conquest—their transformation responding to Heaven and adapting with time remains one fundamental principle. Therefore, even with power and force, without the Mandate of Heaven it cannot be granted; even with destiny, without great achievements, its virtue will not shine. Since our High Ancestor inherited Tang's lineage, received the mandate through dragon-like rise, attacked Qin and destroyed Xiang Yu, he illuminated all nations. The Second Emperor quelled chaos and restored imperial order. Both human and spirit realms conspired together; auspicious signs shone brightly—these were all in accordance with Heaven and responsive to people. Thus, when a Son of Heaven rises to power, there must be an omen from the Mandate of Heaven and natural signs as proof. A clear lineage, evident destiny, and great achievements in virtue are essential. Combined with abundant moral excellence, success through merit, and assistance from wise men, only then can one rule over millions, being protected by divine favor and revered for generations to come. Never has it been seen that a ruler without orderly succession or whose merits do not benefit the people could seize power through force alone and hope to obtain the imperial mandate. Powerful heroes, seeing that the two ancestors had no foothold of land, relied solely on intelligence and strength, seizing the opportunity to rise. They did not realize that Heaven's destiny belongs to the sage and wise; the Son of Heaven has a true Mandate of his own. Alas! They are not only ignorant of the future but also fail to examine the past. Since the beginning of creation, wicked and ambitious men have acted recklessly without understanding Heaven's Mandate. Even those as brave as Chiyou, as powerful as Gonggong, or as formidable as Yi the Archer were all ultimately divided and shattered, becoming warnings to the world. How much more so for those with shallow wisdom and minor talent—those whose courage is not fearsome and whose strength is not intimidating—who have no foundation of achievement yet dare defy order and pursue lawless deeds! A stream of runoff cannot reach the depth of rivers and seas; a small mound cannot form Mount Tai's height. Fish and turtles do not aspire to follow the path of clouds or dragons. The duty of one official does not involve the transformation between Heaven and humanity. At the end of Wang Mang's reign, heroes arose in all directions. Deng Yu and Geng Yan recognized Emperor Guangwu's destined fortune, carrying provisions secretly as they traveled, advancing their strategies—thus bearing the responsibility of gathering followers and enjoying the honor of assisting a new dynasty. Zhang Xuan admired the achievements of Su Qin and Kuaitong, circling among the factions, traveling west to persuade Dou Rong. Before his words could finish, Liang Tong had already executed him. Yu and Yan recognized the signs of Heaven's Mandate, their fortune as clear as that. Zhang Xuan failed to discern the principles of order and rebellion; his misfortune was thus inevitable. Considering these two cases, one can clearly see what should be pursued and what must be abandoned. Moreover, the rise of Emperor Guangwu was marked by four factors: first, the legitimate imperial lineage; second, many extraordinary physical signs and appearances; third, a scholar's demeanor combined with martial knowledge; fourth, upholding trustworthiness while valuing scholars. Added to these were his wisdom and decisiveness, understanding the critical moments in affairs, issuing strategies as if divinely inspired, seeing distant matters as clearly as those nearby. With only a small force at first, he led the vanguard and crushed Wang Mang's hundred-thousand-strong army; with a single expedition, he subdued the vast region of Hebei. He foresaw Deng Long's impending defeat and knew Liu Xing would surely die. Yet still, he worked tirelessly until dusk, widely seeking advice and consultation. He promoted Wu Han from a minor official and elevated Ma Wu from common soldiers. He honored meritorious subjects with combined national titles and distinguished Zhuo Mao by appointing him to an exceptional position. Scholars of speech, politics, and literature all fully utilized their talents, reaching the level of prime minister; warriors exerted their strength in campaigns, while officials devoted themselves wholeheartedly at his side—this was why he succeeded in achieving great achievements. When Emperor Gaozu's mother was pregnant, there were signs of a clouded dragon. When he first entered Qin, the Five Stars moved along the same path, aligning with the constellation Dongjing in the heavens—this was an omen from above. The omens of Emperor Guangwu's Mandate are well known and detailed. When he was first born, divine light reflected in the inner chamber; auspicious grain sprouted on the land of his native town. When gazing at his old home, there appeared an unusual flame of firelight. When crossing the Hudu River, the waters joined together as a sign. Lord Ximen Junhui recognized his name beforehand; Qiang Hua presented omens verified over thousands of miles. Liu Xin changed his name and met his death; Wang Chang misread the hexagrams but saw auspicious signs. Thus, Wang Zun called it Heaven's bestowal—not something achieved by human effort alone. Reviewing the cycles of decline and rise, observing the signs of auspicious destiny, examining the early omens from Heaven, discerning to whom people are drawn—reflecting on achieving success while knowing when to step back, one must never recklessly claim power without rightful succession. If later generations can clearly look far ahead, deeply understand with open minds, reject Wang Xiu's confusion and embrace Deng Yan's wise foresight, plan carefully for success, act with caution in affairs, resist Zhang Xuan's heretical doctrines, and contemplate the clear principles of Heaven—then blessings and fortune will flow endlessly, and their path to prosperity will never be lost. | ||
| 28 | 符命: | 【文】《漢楊雄劇秦美新》曰：上罔顯於羲皇，中莫盛於唐虞，邇靡著於成周，仲尼不遭用，春秋因斯發言，神明所祚，兆民所託，罔不云道德仁義禮智，獨秦崛起西戎，因襄文宣靈之僭跡，基孝公，茂惠文，奮昭莊，至政，破從擅衡，并吞六國，遂稱乎皇帝，盛從鞅儀韋斯之邪政，馳鶩起翦恬賁之用兵，滅滅古文，刮語燒書，弛禮崩樂，塗民耳目，遂流唐漂虞，滌殷蕩周，𤓉除仲尼之篇籍，自勒功業，改制度軌量，咸稽之於秦紀，是以耆儒碩老，抱其書而永遯，禮官博士，卷其舌而不談，二世而亡，何其劇歟，帝王之道，兢兢乎不可離已，夫能貞而明之者窮祥瑞，困而昧之者極妭愆，故若古者稱堯舜，威侮者陷桀紂，況盡訊掃前聖數千載功業，專用己之私，而能享祜者哉。會漢祖龍騰酆沛，奮迅宛葉，自武關，與項戮力咸陽，創業蜀漢，發跡三秦，克項山東，而帝天下，擿秦政慘酷尤煩者，應時蠲始，儒林刑辟歷紀圖典之用稍增焉。秦餘制度，項氏爵號，雖違古而猶襲之，是以帝典闕而不補，王綱弛而未張，逮至大新受命，上帝還資，后土顧懷，玄符靈契，雲動風偃，震聲日景，炎光飛響，盈塞天泉之間，乃奉若天命，窮寵極崇，與天剖神符，地合靈契，創億兆，規萬世，卓哉煌煌，真天子之表也。若夫白鳩丹烏，素魚斷蛇，方斯薎矣。是以發祕府，覽書林，遙集乎文雅之囿，翱翔乎禮樂之場，胤殷周之失業，紹唐虞之絕風，懿律嘉量，金科玉條，煥爛照耀，靡不宣臻，振鷺之聲充庭，鴻鸞之黨漸階，俾前聖之緒，布濩流衍而不韞韥，郁郁乎煥哉。天人之事盛矣。鬼神之望充塞，紹少典之苗，著黃虞之裔，帝典闕者已補，王綱弛者既張，炳炳煒煒，豈不懿哉。而述前典，巡四民，迄四岳，增封太山，廣禪梁甫，斯受命者之典業也。崇嶽渟海通瀆之神，咸設壇場，望受命之臻焉。海外遐方，信延頸企踵，回回內嚮，喁喁如也。帝者雖勤讓，惡可以已乎。宜命賢哲，作典引一篇，以示來人，摛之罔極，令萬世常戴巍巍，履栗栗，嗅馨香，含甘實，鏡純粹之至精，聆清和之正聲，則百工伊凝，庶績越熙，荷天衢，提地釐，斯天下之上則已，庶可試哉。 |
| 【 Wen 】 From Han Yang Xiong's Ji Qin Mei Xin: "Above, none surpassed Fuxi the Emperor; in the middle, none were greater than Tang and Yu. In recent times, none equaled the flourishing of Chengzhou. Confucius was not employed, hence he composed the Spring and Autumn Annals to express his views. The Mandate from Heaven and the trust of all people—none failed to speak of virtue, morality, benevolence, righteousness, propriety, and wisdom. Alone did Qin rise in the western Rong region, following the usurping traces of Xiang Gong, Wen Gong, Xuangong, Linggong; building upon King Xiao, flourishing under King Huawen, striving through King Zhaozhuang, until reaching King Zheng. He shattered alliances and seized control, swallowing six states, thus declaring himself Emperor. He followed Shang Yang's harsh policies, relied on Bai Qi, Wang Jian, Meng Tian, and others for military campaigns, destroyed ancient texts, burned books, abandoned rites and music, blinded the people's ears and eyes. Thus he overturned Tang and drowned Yu, erased Yin and swept away Zhou, abolished Confucius' writings, recorded his own achievements, altered systems of measurement and regulation, all measured by Qin's records. Therefore, old scholars and sages clutched their books and retreated forever; ritual officials and doctors rolled up their tongues and ceased to speak. Within two generations it perished—how terrible! The way of emperors is one that must never be abandoned with caution. Those who remain steadfast and enlightened will see auspicious omens; those who are troubled yet ignorant will face the utmost calamity. Hence, in ancient times, sages were praised as Yao and Shun; tyrants like Jie and Zhou fell into disgrace. How much more so when one completely erases thousands of years of achievements by past sages, and solely pursues personal gain—can such a person truly enjoy blessings?" When the Han ancestors rose like a dragon from Feng and Pei, they surged forward in Wan and Ye. Starting at Wu Pass, they joined forces with Xiang Yu to attack Xianyang, founded their cause in Shu and Han, began their rise among the Three Qins, conquered Xiang Yu's forces in eastern Lu, and became emperor of all under Heaven. They removed Qin's harsh and oppressive policies, timely abolishing them at the right moment; gradually increasing the use of Confucian scholars, legal codes, historical records, and classical texts. The remaining institutions of Qin and the titles of Xiang's house, though contrary to ancient ways, were still followed. Thus imperial classics remained incomplete without restoration, royal principles slackened without reinforcement. When Da Xin received Heaven's Mandate, the Supreme Deity returned its blessings; Hou Tu (the Earth God) looked upon it with care. Divine omens and spiritual covenants appeared—clouds stirred, winds bent, thunderous sounds echoed beneath the sun's light, fiery radiance flew through the air, filling the space between Heaven and earth. Thus they honored Heaven's Mandate completely, receiving supreme honor and reverence, dividing divine signs from Heaven, uniting with Earth in spiritual covenants. They established a billion descendants, planned for ten thousand generations—truly magnificent! How extraordinary! This was indeed the model of a true Son of Heaven. As for white doves, red crows, white fish, and severed serpents—these are but minor signs in comparison. Therefore, they opened the secret archives and examined the library of writings, gathering afar in the garden of literary elegance, soaring freely in the hall of rites and music. They revived the lost traditions of Yin and Zhou, continuing the vanished customs of Tang and Yu. Noble laws and auspicious measures, golden statutes and jade regulations—brilliantly shining, none were left unproclaimed. The calls of egrets filled the court; flocks of cranes gradually ascended the steps. Thus the legacy of past sages spread widely and flowed endlessly without being hidden or forgotten—how flourishing and radiant! The relationship between Heaven and humanity has indeed reached its height. The expectations of spirits and deities filled the realm. The descendants of Shaodian were continued, the lineage of Huangdi and Yushun was established. What had been lacking in imperial classics was now restored; what had slackened in royal principles was once again upheld—clearly shining! How admirable indeed! To recount past classics, to tour the four classes of people, to reach the Four Mountains, to add offerings at Mount Tai, and to expand the Fengshan ceremony on Liangfu—this is the established achievement of one who receives Heaven's Mandate. The deities of lofty mountains, still seas, and flowing rivers were all honored with altars and ceremonial grounds, as the world awaited the arrival of Heaven's Mandate. From distant lands beyond the seas, people stretched their necks and lifted their heels in anticipation; they turned inward with longing, murmuring eagerly. Though a Son of Heaven may strive to be humble and yield, how could such virtue ever cease? It is fitting to appoint a wise and virtuous scholar to compose one classic essay, as an example for future generations. Let its brilliance be boundless, so that throughout the ages people may always revere with awe, tread with reverence, inhale fragrant offerings, savor sweet fruits, mirror the utmost purity, and listen to harmonious and just sounds. Then all officials will diligently perform their duties, myriad achievements will flourish, they shall bear Heaven's path and uphold Earth's order—this is indeed the highest standard for governing the world. Perhaps this may be tested in practice. | ||
| 29 | 符命: | 【論】《後漢班彪王命論》曰：昔在帝堯之禪曰：咨爾舜，天之歷數在爾躬，舜亦以命禹，既于稷契，咸佐唐虞，光濟四海，弈世載德，至于湯武，而有天下，雖其遭遇異時，禪代不同，至于應天順民，其揆一焉。是故劉氏承堯之祚，氏族之世，著于春秋，唐據火德而紹之，始起沛澤，則神母夜號，以彰赤帝之符，由是言之，帝王之祚，必有明聖顯懿之德，豐功厚利積累之業，然後精誠通於神明，流澤加於生民，故能為鬼神所福嚮，天下所歸往，未見運世無本，功德不紀，而得倔起在此位者也。世俗見高祖興於布衣，不達其故，以為適遭暴亂，得奮其劍，遊說之士，至比天下於逐鹿，幸捷而得之，不知神器有命，不可以智力求，悲夫，此世之所以多亂臣賊子者也。若然者，豈徒闇於天道哉。又不睹之於人事矣。夫餓饉流隸，飢寒道路，思有短褐之襲，擔石之蓄，所願不過一金，終於轉死溝壑，何則，貧窮亦有命也。況乎天子之貴，四海之富，神明之祚，可得而妄處哉。故雖遭罹厄會，竊其權柄，勇如信布，強如梁藉，成如王莽，然卒潤鑊伏鑕，烹醢分裂，又況么麼不及數子，而欲闇于天位者乎。是故駑蹇之乘，不騁千里之塗，鷰雀之儔，不奮六翮之用，楶梲之材，不荷棟梁之任，斗筲之子，不執帝王之重。易曰：鼎折足，覆公餗，不勝其任也。當秦之末，豪傑並起，共推陳嬰而王之。嬰母止之曰：自吾為子家婦，而世貧賤，今卒富貴，不祥，不如以兵屬人，事成少受其利，不成禍有所歸，嬰從其言，而陳氏以寧，王陵為漢將，而母獲於楚，有漢使來，陵母見之。謂曰：願告吾子，漢王長者，必得天下，子謹事之，無有二心，遂對漢使，伏劍而死，以固勉之，夫以疋婦之明，猶能推事理之致，探禍福之幾，而況大丈夫之事乎。是故窮達有命，吉凶由人，嬰母知廢，陵母知興，此二者帝王之分決矣。蓋在高祖，其興也有五，一曰帝堯之苗裔，二曰體貌多奇異，三曰神武有徵應，四曰寬明而仁恕，五曰知人善任使，加之以信誠，好謀達於聽受，見善如不及，用人如用己，從諫如順流，趍時如嚮起，當食吐哺，納子房之策，拔足揮洗，揖酈生之說，寤戍卒之言，斷懷土之情，高四皓之名，割肌膚之愛，舉韓信於行陣，收陳平於亡命，英雄陳力，群策畢舉，此高祖之大略，所以成帝業也。若乃靈瑞符應，又可略聞矣。是以王武感物而折契，呂公睹形而進女，秦皇東遊以厭其氣，呂后望雲而知所處，始受命則白蛇分，西入關則五星聚，故淮陰留侯，謂之天授，非人力也。歷古今之得失，驗行事之成敗，取舍不猒斯位，符瑞不周斯度，而苟昧權利，越次妄據，外不量力，內不知命，則必喪保家之主，殀天年之壽，遇折足之凶，伏斧鉞之誅，英雄誠知覺寤，收陵嬰之明分，絕信布之覬覦，拒逐鹿之瞽說，審神器之有授，貪不可冀，無為二母之所笑，則福祚流于子孫，天祿其永終矣。 |
| 【 Lun 】 From Houhan Ban Biao's Wangming Lun: "In the past, when Emperor Yao abdicated, he said: 'O Shun, Heaven's Mandate rests upon you.' Shun also passed it on to Yu. Both Hou Ji and Yi Xi assisted Tang and Yu, bringing light and prosperity across all seas. Their virtue was carried through generations until reaching King Tang and King Wu, who ruled the world. Though their times differed and methods of succession varied—whether abdication or conquest—the principle of responding to Heaven's will and following the people's wishes remained one and the same." Therefore, the Liu family inherited Yao's Mandate; their lineage was recorded in the Spring and Autumn Annals. The Tang dynasty claimed the virtue of fire to continue this line. When they first rose from Pei and Ze, a divine mother cried out at night, revealing the omen of the Red Emperor. From this we may say that Heaven's Mandate for an emperor must rest upon clear virtue, evident excellence, great achievements, and accumulated benefits. Only then can sincere devotion reach the spirits, blessings flow to the people, and thus be favored by gods and ghosts, becoming the center toward which all under heaven turn. Never has it been seen where a ruler arose without foundation in destiny or record of merit—yet seized power for himself. The common people see Emperor Gaozu rise from a commoner, not understanding the reason. They believe he merely encountered chaos and seized power with his sword, while traveling orators compared the world to a race for deer, claiming it by luck alone. They do not realize that the Mandate of Heaven is fated—unattainable through mere intelligence or strength. Alas! This is why so many traitorous ministers and rebellious sons arise in this age. If such is the case, are they not merely ignorant of Heaven's way? They also fail to observe human affairs. When famine and hunger drive people to the streets, when cold and starvation force them onto roads, they long only for a rough coat and enough grain to last a few days. Their desires do not exceed one measure of gold; yet in the end, many still die abandoned in ditches—why is this? Even poverty has its fate. How much more so the Son of Heaven, whose position is supreme and wealth encompasses all under heaven, blessed by divine favor—can such a status be seized recklessly? Therefore, even if one suffers misfortune and seizes power by force—brave as Xing Bu, strong as Liang Ji, or accomplished as Wang Mang—in the end they still face boiling cauldrons and execution. How much more so those of lesser ability than these men who dare to ignore Heaven's ordained position? Therefore, a weak horse cannot run for a thousand miles; sparrows and swallows do not spread their wings to fly far. Inferior timber does not bear the weight of beams and pillars; petty men do not hold the great responsibility of an emperor. The Yijing says: "When a tripod breaks its leg, it spills the lord's food—this is failing to bear one's responsibility." At the end of the Qin dynasty, heroes rose together and jointly supported Chen Ying as king. Chen Ying's mother stopped him, saying: "Since I became a wife in your family, we have been poor and lowly. Now suddenly we are rich and noble—this is an ill omen. It would be better to hand over the army to another; if success comes, you will share its benefits slightly, but if it fails, misfortune can be blamed on others." Ying followed her words, and thus the Chen family remained at peace. Wang Ling served as a general for Han, yet his mother was captured by Chu. When a Han envoy arrived, she met him. She said: "Please tell my son, King Han is a man of virtue and will surely win the world. My son must serve him faithfully with no divided loyalty." Thus, she faced the Han envoy, drew his sword, and killed herself to encourage her son firmly. A mere woman's wisdom could still discern the course of events, foreseeing fortune or misfortune—how much more so for a man's affairs! Therefore, poverty or prosperity is fated; fortune or misfortune depends on human action. Chen Ying's mother understood decline, while Wang Ling's mother foresaw rise—these two cases clearly determine the destiny of a Son of Heaven. Indeed, in Emperor Gaozu's rise to power there were five factors: first, his descent from the imperial line of Yao; second, many unusual physical traits; third, divine martial virtue with clear omens; fourth, a broad and wise heart filled with benevolence; fifth, the ability to know people well and appoint them properly. Added to these was his trustworthiness and sincerity, love for planning, and openness in listening and accepting advice. He pursued goodness as if it were beyond reach, used others as he would himself, accepted counsel like water flowing downward, seized opportunities with eagerness. While eating, he spat out food to receive Zhang Liang's strategy; while washing his feet, he rose to greet Liu Sheng's proposal. He awoke from the words of conscripted soldiers and cut off his longing for home. He elevated the Four Sages by name, sacrificing personal affection. He raised Han Xin from among common soldiers and recruited Chen Ping even when he was in hiding. Heroes contributed their strength; all strategies were employed—this was Emperor Gaozu's grand strategy, through which he achieved imperial success. As for auspicious signs and divine omens, they are also well known. Therefore, Wang Bu was moved by omens and broke his covenant; Lord Lu observed the signs and offered his daughter. Emperor Qin Shi Huang traveled east to suppress its energy; Empress Lu watched the clouds and knew where he would be. When receiving Heaven's Mandate, a white snake split in two; when entering Guanxi from the west, the Five Stars gathered together. Thus Han Yin and Liu Boju called it Heaven's bestowment—not something achieved by human strength alone. Reviewing the gains and losses of past and present, examining success and failure in action—if one does not hesitate to take this position without proper signs or omens, but recklessly seeks power beyond one's station, lacking strength externally and understanding fate internally—then surely one will lose the protection of family and shorten a life meant for longevity. One will face misfortune like a broken leg, fall under execution by axe and halberd. If heroes truly understand this truth, they should follow the wisdom of Wang Ling and Chen Ying, reject the ambitions of Xing Bu and others, refuse the blind talk of "racing for deer," recognize that Heaven's Mandate is not to be seized, abandon greed as unattainable, and avoid becoming a laughingstock like those two mothers. Then blessings will flow through generations, and Heaven's favor shall endure forever. | ||
| 30 | 符命: | 【典引】《後漢班固典引》曰：陶唐舍胤而禪有虞，亦命夏后，稷契熙載，越成湯武，股肱既周，天乃歸功元首，將授漢劉，俾其承三季之荒末，值亢龍之災孽，懸象闇而恆文乖，彝倫斁而舊章缺，高光二聖，辰居其域，赫赫聖漢，巍巍唐基，泝測其源，乃先孕虞育夏，甄殷陶周，然後宣二祖之重光，襲四宗之緝熙，神靈日照，光被六幽，仁風翔于海表，威靈行乎鬼區，盛哉皇家帝世，德臣列辟，功君百王，榮鏡宇宙，渙楊寓內，是以來儀集羽族於觀魏，肉角馴毛宗於外囿，擾緇文皓質於郊，升黃輝采鱗於沼，甘露宵零於豐草，三足騫翥於茂樹，若乃嘉穀靈草，奇獸神禽，應圖合謀，窮祥極瑞者，朝夕坰牧，日月邦畿，卓犖方州，羨溢乎要荒，昔周姬有素雉朱烏玄秬黃𪍓莫侯。之事耳，君臣動色，左右相趍，濟濟翼翼，峨峨如也。啟恭館之金縢，御東序之秘寶，是時聖上固已垂精游神，苞舉藝文，屢訪群儒，俞咨故老，與之斟酌道德之淵源，餚覈仁義之林藪，以望元符之臻焉。將伻萬嗣，揚洪暉，奮景炎，扇遺風，播芳烈，久而逾新，用而不竭，汪汪乎丕天之大律，其疇能亙之哉。唐哉皇哉。皇哉唐哉。 |
| 【 Dianyin 】 From Houhan Ban Gu's Dianyin: "Tao Tang abandoned his own descendants and abdicated to Youyu, also passing the Mandate to Xia Hou. Hou Ji and Yi Xi carried on their legacy; this passed through Chengtang and King Wu. When capable ministers were complete, Heaven bestowed merit upon the supreme ruler, preparing for Han Liu to inherit it. Thus he succeeded the desolate end of three dynasties, encountering calamities from the 'upward dragon.' Celestial signs darkened while constellations became disordered; moral order collapsed and ancient rites were lost. Emperors Gaozu and Guangwu occupied their rightful place in time. How mighty was the holy Han dynasty! How lofty its foundation like Tang's! Tracing back to its source, it first nurtured Yu and raised Xia, refined Yin and shaped Zhou—then continued the brilliance of two ancestors, inheriting the luminous legacy of four emperors. Divine light shone daily; radiance reached all six directions. Benevolent winds spread across seas; mighty power extended into ghostly realms. How glorious was this royal age! Virtuous ministers ruled alongside kings, meritorious rulers surpassed a hundred sovereigns. Honor reflected through the universe, brilliance spreading within and beyond the realm. Thus came the gathering of feathered creatures at Guanwei, horned beasts tamed in outer enclosures; black-and-white patterns and white forms were pacified in the suburbs; yellow radiance and colorful scales rose from ponds. Sweet dew fell upon lush grass at night; three-legged birds soared among tall trees. As for auspicious grains, divine herbs, rare creatures, and sacred birds—those matching charts and fulfilling prophecies, bringing ultimate blessings—dawn and dusk saw them in fields and pastures, day and night within the capital's borders. Extraordinary provinces overflowed with abundance beyond the frontier. In ancient times, the Zhou dynasty had white pheasants, red crows, black millet, yellow grains Mo Hou." Such were the events. Rulers and ministers changed expression; attendants moved in unison, dignified and orderly—how majestic they appeared! They opened the golden treads of the respectful hall, presented the hidden treasures in the eastern chamber. At that time, the holy emperor had already devoted his mind and spirit to the study of literature and arts, frequently consulting scholars and seeking advice from elder sages, discussing with them the depths of virtue and morality, examining the forests of benevolence and righteousness—thus awaiting the arrival of Heaven's great omen. They will send forth countless descendants, spreading great radiance, raising brilliant flames, reviving ancient customs, and broadcasting noble achievements. The longer it lasts, the newer it becomes; used without end, its power never exhausts. Vast indeed is this grand law of Heaven—how many can truly uphold it? How great was Tang! How mighty was Huang! How mighty was Huang! How great was Tang! | ||
| 31 | 符命: | 【論】《魏陳王曹植魏德論》曰：元氣否塞，玄黃憤薄，星辰亂逆，陰陽舛錯，四海鼎沸，蕭條沙漠，武皇之興也。以道淩殘，義氣風發，神戈退指，則妭雰順制，靈弧雲舉，則朝揚播越，唯我聖后，神武蓋天，威光佐掃，辰彗北彎，首尾爭擊，氣齊率然，乃電北，席卷千里，隱乎若崩嶽，旰乎若潰海，慍彼蠻夏，蠢爾弗恭，脂我蕭斧，簡武鍊鋒，星陳而天運，振耀乎南封，荊人風靡，交益影從，軍蘊餘勢，襲利乘權，蕩鬼區於白水，摛矯制乎遐川，仰屬目于條支，晞弱水之潺湲，薄張騫於大夏，笑驃騎於祁連，其化之也如神，其養之也如春，柔遠能邇，誰敢不賓，憲度增飾，日耀月光，跡存乎建安，道隆乎延康，於是漢氏歸義，顧音孔昭，顯禪天位，布唐放堯，上猶謙謙弗納也。發不世之明詔，薄皇居而弗泰，蹈北人之清節，美石戶之高介，義貫金石，神明以興，神祗致祥，乾靈效祐，於是群公卿士，功臣列辟。率爾而進曰：昔文王三分居二，以服事殷，非能之而弗欲，蓋欲之而弗能，況天網不禁，皇綱圮紐，侯民非復漢萌，尺土非復漢有，故武皇創跡於前，陛下光美於後，蓋所謂勳成於彼，位定於此者也。將使斯民，播秬鬯，殖靈芝，鋤六穟，挹醴滋，遂乃凱風迴迴，甘露匝時，農夫詠於田壟，織婦吟而綜絲，黃吻之齓，含哺而怡，鮐背之老，擊壤而嬉，古雖稱乎赫胥，曷若斯之大治乎。于時上富於春秋，聖德汪濊，奇志妙思，神鑒靈察，方將審御陰陽，增耀日月，極禎祥於遐奧，飛仁風以樹惠，既遊精萬機，探幽洞深，逍遙六藝，兼覽儒林，抗思乎文藻之場囿，容與乎道術之彊畔，超天路而高峙，階清雲以妙觀，將參跡於三皇，豈徒論功於大漢，天地位矣。九域清矣。皇化四達，帝猷成矣。明哉元首，股肱貞矣。禮樂既作，興頌聲矣。固將封泰山，禪梁甫，歷名川以祈福，周五方之靈宇，越八九於往素，踵帝皇之靈矩，流餘祚於黎蒸，鍾元吉乎聖主。 |
| 【 Lun 】 From Wei Chenwang Cao Zhi's Wei De Lun: "The primal energy was blocked, Heaven and Earth stirred with anger. Stars moved in disorder; yin and yang were misaligned. The four seas boiled like a cauldron, deserts lay barren—this was the time when Emperor Wu rose to power." With virtue as his weapon, righteousness surged like the wind. When he pointed his divine spear northward, calamities were subdued; when he raised his celestial bow in the clouds, morning light spread across distant lands. O our holy ruler! His martial might overshadowed Heaven itself, his power swept away darkness. Comets bent to the north, their heads and tails clashing violently. Energy surged like a single dragon—lightning struck the north, sweeping over thousands of miles, as if mountains collapsed or seas broke apart. The barbarians and Chinese alike trembled in anger; the ignorant dared not obey. He sharpened his axes with oil, refined weapons for war. Stars aligned to Heaven's will, brilliance shining at the southern frontier. People from Jing fell like wind-blown grass; Jiao and Yi followed as shadows. His army still carried overwhelming momentum, seizing advantage and power. It swept away ghostly lands by Baishui River, issued decrees across distant rivers. Eyes turned upward toward Taizhi, gazing upon the gentle flow of Ruoshui. Zhang Qian was honored in Daya; he laughed at Wei Qing's achievements on Qilian Mountain. His transformation was as divine as a god's; his nurturing was like springtime itself. He tamed the distant and pacified the near—how could anyone dare not submit? Laws and systems were refined, shining with daily brilliance and monthly radiance. His deeds remained in Jian'an era; virtue flourished during Yankang. Thus did the Han dynasty return to righteousness, its voice clear and evident. Clearly transferring Heaven's Mandate, he followed Tang's example as Yao had done before. Yet even above this, his humility was such that he refused to accept it. He issued a rare and clear decree, declining the imperial seat with humility. He followed the pure virtue of northern sages and admired the noble integrity of Shihu. His righteousness pierced gold and stone; Heaven and spirits arose in response. Deities sent auspicious signs, while divine forces offered protection. Thus, ministers and officials—meritorious subjects and honored rulers—all gathered around him. They respectfully advanced and said: "In the past, King Wen held two-thirds of the land yet still served Yin. It was not that he lacked ability but did not desire it; rather, it was because he desired it but could not achieve it. Now Heaven's net is no longer binding, imperial principles have collapsed like broken knots, and the people are no longer descendants of Han, nor even a single inch of land remains under its rule. Thus Emperor Wu laid the foundation before, while Your Majesty now shines in his legacy after him—this is precisely what is meant by achievements made there, position established here." Thus, the people will sow black millet and pour fragrant wine, cultivate divine herbs and harvest six-ear grain, draw from nectar springs. Then gentle southern winds will circle gently; sweet dew will fall in every season. Farmers sing in their fields; weavers hum as they spin silk. Children with yellow mouths are contented while being fed; old men with white beards strike the soil joyfully. Though ancient times praised He Xu, how could that compare to this great era of peace and prosperity? At that time, the Son of Heaven was young in years yet rich in virtue. His holy character was vast and profound; his extraordinary aspirations and brilliant thoughts were divinely perceptive and spiritually discerning. He would govern yin and yang with care, enhance the radiance of sun and moon, bring ultimate auspiciousness from distant depths, spread benevolent winds to establish grace. Having mastered myriad affairs and explored hidden truths, he roamed freely among the Six Arts, surveyed Confucian learning broadly, elevated his thoughts in literary fields, and leisurely wandered along the borders of Daoist teachings. He soared beyond Heaven's path, ascending through pure clouds for a sublime view—his achievements would rival those of the Three Sovereigns; how could he be merely compared to great feats under Han? Heaven and Earth stood firm in their place. The nine regions were at peace. Imperial virtue reached all directions; the emperor's plan was complete. How wise is the Son of Heaven! His ministers are loyal and upright. Rites and music having been established, praises now rise in song. Thus, he will offer sacrifices at Mount Tai and perform the Fengshan ceremony on Liangpu. He will visit famous rivers to seek blessings, tour sacred sites in all directions, surpassing eight or nine previous generations. Following the divine example of emperors past, his legacy will flow as a blessing for the people, bestowing ultimate good fortune upon the holy ruler. | ||
| 32 | 符命: | 【述】《魏邯鄲淳上受命述》曰：伊上天闡載，自民主肇建，歷聽風聲，陶唐為盛，虞夏受終，殷周革命，有禪而帝，有代而王，禪代雖殊，大小繇同，於是以漢歷在魏，赤運歸黃也。是故大魏之業，皇耀震霆，肅清宇內，萬邦有截，師義翼漢，奉禮不越，飭躬戮力，茂亮弘烈，樹深根以厚基，播醇澤以釀味，含光而弗耀，戢翼而弗發，將俟聖嗣，是遂是達，聖嗣承統，爰宣重光，陳錫裕下，民悅無彊，三神宜釐，四靈順方，元龜介玉，應龍粹黃，若云魏德，據茲以昌，爾乃鳴玉陟壇，三搢以俟，既受休命，龍旋鳳峙，煌煌厥暉，穆穆容止，臨下有赫，允也天子，既踐帝位，納璽要紱，太常司燎，升炮告類，珪璋峨峨，髦士棣棣，蹌蹌聖躬，御策以蒞，巍巍乎崇功，顯顯乎德容，信帝者之壯業，天休之所鍾也。于時天地交和，日月光精，氛祲不作，風塵弭清，凡在壇場之位，舉目乎廣庭，莫不君臣和德，咸玉色而金聲，屢省萬機，訪謀老成，治詠儒墨，納策公卿，昧旦孜孜，夕惕乾乾，務在諧萬國，敘彝倫，而折不若，懷遠人，混六合之風，納于仁壽之門，刑錯靡試，偃伯靡軍，然後乃勒功岱嶽，升中上玄，斯固我皇之大摹，思心之所存也。 |
| 【 Shu 】 From Wei Handanchun's Shang Shouming Shu: "Heaven has long revealed its will. Since the beginning of human governance, through listening to the winds and voices, the Tang dynasty was most flourishing; Yu and Xia received their mandate; Yin and Zhou underwent revolution. Some became emperors by abdication; others ruled by conquest. Though methods differed—abdication or succession—the principle remained the same: great or small, they followed Heaven's will. Thus now, as Han's fate passes to Wei, red fortune returns to yellow." Therefore, the cause of Great Wei shines with thunderous brilliance. It clears the realm in solemn order; all nations submit willingly. Its armies uphold righteousness to assist Han, honoring rites without overstepping. They cultivate virtue and strive diligently, establishing deep roots for a solid foundation, spreading pure grace like rich flavor. They contain their light without dazzling display, restrain their wings without flight—awaiting the arrival of a sage heir who will fulfill destiny and achieve success. When this holy heir inherits the Mandate, he proclaims renewed glory, bestows blessings upon his people, bringing joy beyond measure. The Three Deities are pleased; the Four Spirits follow in harmony. Divine turtles with jade shells appear; auspicious dragons shine golden yellow. If Wei's virtue is as described, then it stands on this foundation to flourish. Thus they ascend the altar with jade bells ringing, three officials waiting in readiness. Having received Heaven's blessing, dragon and phoenix soar together—its radiance brilliant, its bearing dignified. Standing above all, he commands awe; indeed, a true Son of Heaven! Upon assuming imperial power, he accepts the jade seal and sash. The Grand Minister oversees sacrificial fires, cannon fire announces the ceremony. Jade tablets tower high; noble scholars stand in solemn order. The emperor walks with grace, holding his scepter—his achievements towering, his virtue shining clearly. Truly is this the grand achievement of a Son of Heaven, the blessing bestowed by Heaven itself! At that time, Heaven and Earth were in harmony; sun and moon shone with brilliance. No ill omens arose; winds and dust ceased to stir. All present at the altar looked upon the vast court—none but ruler and ministers united in virtue, their expressions as jade-like and voices golden. He frequently reviewed myriad affairs, sought counsel from experienced elders, studied Confucian and Mohist teachings, accepted strategies from officials. From dawn until dusk he worked tirelessly, always cautious and diligent, striving to harmonize all nations, restore moral order, correct what was wrong, and win over distant peoples. He blended the winds of the six directions into one, welcoming them through the gate of benevolence and longevity. Punishments were unused; armies lay idle. Only then did he carve his achievements on Mount Tai, ascending to Heaven above—this was indeed our emperor's grand vision, the heart's true aspiration. | ||
| 33 | 符命: | 《隋李德林天命論》曰：有娀玄鳥，商以興焉。姜嫄巨跡，周以興焉。邑姜夢帝，隋以興焉。古今三代，靈命如一，天下之重，不可妄據，軒初四帝，周餘六王，藉勢因基，自取而不得也。孟軻稱仲尼之德，過於堯舜，著述成帝者之事，弟子備王佐之才，墨不代蒼，泣麟歎鳳，恓恓汲汲，雖聖達而莫許也。蚩尤則黃神抗衡，共工則黑帝勍敵，項羽誅秦摧漢，宰神州，角逐爭驅，盡威力而無就也。其餘欻起妖妄，何足數乎。若使四凶執八元之誡，三監懷九臣之志，韓信彭越，深明帝子之符，孫述隗囂，妙識真人之出，尉迥同謳歌之類，王謙比獄訟之民，福祿蟬聯，胡可窮也。而違天逆物，獲罪人神，嗚呼，此前事之大戒矣。誅夷烹醢，歷代共尤，僭逆凶邪，時煩獄吏，其不戒慎何哉。蓋積惡既成，心自絕於善道，物類相感，理必至於誅戮，天奪其魄，鬼惡其盈，故也。大帝聰明，群臣正直，耳目監於率土，賞罰參於國朝，輔助一人，覆育兆庶，豈有食人之祿，受人之榮，苞藏禍心，不殲盡者也。必當執法未處其罪，司命已除其藉，自古明哲，慮遠防微，位尊而心愈下，祿厚而志彌約，納寵思之以懼，道高守之以恭，克念於此，則奸回不至，謙光滿覆，義在知幾，吉凶由人，妖不自作，夙沙則主雖愚蔽，民盡知歸，有苗則始為跋扈，終而大服，漢南諸國，見一面以從殷，河西將軍，率五郡而臣漢，故能招信順之助，保太山之安也。 |
| From Sui Li Delin's Tianming Lun: "The black bird of You Song brought the rise of Shang." Jiang Yuan's giant footprints brought the rise of Zhou. Yi Jiang dreamed of an emperor—thus did Sui arise to power. From ancient times through the Three Dynasties, Heaven's Mandate has remained one. The weight of the world cannot be seized recklessly. From Xuan to four emperors, from Zhou's remnants to six kings—those who relied on power and foundation still failed to obtain it themselves. Meng Ke praised Confucius's virtue as surpassing Yao and Shun, his writings completing the deeds of emperors; his disciples were all capable assistants to kings. Yet even he did not replace Heaven's Mandate—crying over the dying qilin and sighing for the phoenix, anxiously striving with urgency—though a sage, none could be granted it. Chiyou opposed the Yellow Emperor in battle; Gonggong became a fierce rival to the Black Emperor. Xiang Yu destroyed Qin and resisted Han, ruling Central China, racing for dominance—exerting all power yet achieving nothing. As for others who suddenly rose with false claims, how worthy are they to be counted? If the Four Evils had heeded the warnings of the Eight Virtuous, if the Three Monitors had harbored the aspirations of the Nine Ministers; if Han Xin and Peng Yue had clearly understood the signs of a Son of Heaven; if Sun Shu and Wei Xiao had recognized the true sage's arrival; if Yu Jian had belonged to those singing in unison with Heaven's will, while Wang Qian was but an ordinary citizen caught in legal disputes—then blessings and fortune would have passed like cicadas, endless and unfathomable. Yet those who defied Heaven and disrupted nature incurred the wrath of both gods and men. Alas! These are great warnings from past events. They were executed, dismembered, and boiled—condemned by all generations. Those who usurped power or acted rebelliously, filled with cruelty and evil, often became the burden of prison officials. How could they fail to take caution? When accumulated evils reach their peak, the heart naturally severs from virtue. Things of like nature attract; thus, destruction is inevitable by principle. Heaven strips away their spirit, and ghosts resent their arrogance—this is why. The great emperor is wise; his ministers are upright. His ears and eyes watch over all the land, while rewards and punishments align with court law. Assisting one ruler to nurture millions of people—how could there be those who eat another's salary, receive another's honor, yet hide evil intentions without being utterly destroyed? Certainly, before laws could punish them, the gods of fate had already erased their names. From ancient times, wise men and sages considered distant dangers and guarded against small signs—those in high positions remained humble; those with great wealth maintained modest aspirations. They feared favor by thinking carefully, upheld virtue through humility. If one can reflect on these matters, then treachery will not arise. Humility's light covers all, and righteousness lies in knowing the subtle signs. Fortune or misfortune depends upon human action—evil does not act of its own accord. Though Su Sha's ruler was foolish and blinded, his people knew where to return; though You Mao began as rebellious, they eventually submitted completely. Southern states saw one face and followed Yin; western generals led five commanderies in submitting to Han. Thus could they attract loyal support and ensure the stability of Mount Tai. | ||
| 34 | 符命: | 【表】《魏邯鄲淳上受命述表》曰：臣聞雅頌作於盛德，典謨興於茂功，德盛功茂，傳序弗忘，是故竹帛以載之，金石以聲之，垂諸來世，萬載彌光，陛下以聖德應期，龍飛在位，其有天下也。恭己以受天子之籍，無為而四海順風，若乃天地顯應，休徵祥瑞，以表聖德者，不可勝載，鑠乎煥顯，真神明之所以祚，命世之令主也。凡自能言之類，莫不謳歎於野，執筆之徒，咸竭文思，獻詩上頌，臣抱疾伏蓐，作書一篇，欲謂之頌，則不能雍容盛懿，列伸玄妙，欲謂之賦，又不能敷演洪烈，光揚緝熙，故思竭愚，稱受命述。 |
| 【 Biao 】 From Wei Handanchun's Biao on Receiving Heaven's Mandate: "I have heard that elegant odes are composed in times of great virtue, and wise plans arise from abundant achievements. When virtue is lofty and accomplishments numerous, they must be passed down without forgetting. Thus, bamboo slips and silk records preserve them; bronze and stone give voice to their glory, transmitting these deeds through future ages, growing ever brighter with time. Your Majesty, possessing holy virtue in accordance with destiny, ascended the throne like a dragon taking flight—thus he rules over all under Heaven." With humility, he accepted the Mandate of Son of Heaven; without action, all under Heaven followed in harmony. As for signs from Heaven and Earth—auspicious omens and divine blessings—to demonstrate his holy virtue, they are too numerous to record, shining brilliantly as if illuminated by divine favor. Truly, this is how a sage ruler receives Heaven's Mandate and becomes the great leader of the age. All who can speak, from the common people in the fields to scholars with brush and ink, have sung praises. I, lying ill on my mat, wrote this single essay. If called a hymn, it cannot fully express grand virtue or reveal profound mysteries; if called an ode, it fails to elaborate great achievements or illuminate brilliance. Thus, with humble effort, I call it Shouming Shu—a record of receiving Heaven's Mandate. |
URN: ctp:n541566