| | 礼容语下: |
鲁叔孙昭聘于宋，宋元公与之燕，饮酒乐。昭子右坐，歌终而语，因相泣也。乐祁曰：“过哉君！非哀所也。”已而告人曰：“今兹君与叔孙其皆死乎？吾闻之：哀乐而乐哀，皆丧心也。心之精爽，是谓魂魄，魂魄已失，何以能久？且吾闻之：主民者不可以媮，媮必死。今君与叔孙其语皆媮，死日不远矣。”居六月，宋元公薨，闲一月，叔孙婼卒。 |
| | Lu Shusun Zhao was sent as an envoy to Song, where Duke Yuanyong of Song entertained him with a banquet and they drank wine happily. Zhaozi sat on the right side, sang until the song ended, then spoke, and thus wept together. Yueqi said, "Excessive indeed, Your Lordship! This is not sorrow for the proper cause." Later, he told others, "Now, will this lord and Shusun both die?" I have heard: to grieve for joy and rejoice in sorrow are both signs of a lost mind. The clarity and brightness of the heart is called hunpo, meaning spirit and soul. Once the spirit and soul are lost, how can one endure for long? Moreover, I have heard: those who rule the people must not be careless; carelessness inevitably leads to death. Now, both this lord and Shusun speak carelessly; their day of death is surely not far off." Six months later, Duke Yuanyong of Song died. A month later, Shusun Nuo also passed away.
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| | 礼容语下: |
晋叔向聘于周，发币大夫，及单靖公。靖公享之，俭而敬，宾礼赠贿同是礼而从。享燕无私，送不过郊，语说昊天有成命。 |
| | Jin Shuxiang was sent as an envoy to Zhou, where he presented gifts to the officials and reached Dan Jinggong. Jinggong entertained him with a reception that was simple yet respectful, and followed the guest rites by presenting gifts in accordance with proper ceremonial standards. The banquet had no private dealings; the farewell did not go beyond the suburbs, and he spoke of the Mandate of Heaven from the Supreme Deity.
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| | 礼容语下: |
既而叔向告人曰：“吾闻之曰：‘一姓不再兴。’今周有单子以为臣，周其复兴乎？昔史佚有言曰：‘动莫若敬，居莫若俭，德莫若让，事莫若资。’今单子皆有焉。夫宫室不崇，器无虫镂，俭也；身恭除洁，外内肃给，敬也；燕好享赐，虽欢不逾等，让也；宾之礼事，称上而差，资也。若是而加之以无私，重之以不侈，能辟怨矣。居俭动敬德让事资而能辟怨，以为卿佐，其有不兴乎？ |
| | Later, Shuxiang told others, "I have heard it said: 'A single clan will not rise twice.'" Now that Zhou has Danshi as a minister, perhaps Zhou will revive again? In the past, Shi Yi once said: "Nothing is better than reverence in action, nothing better than frugality in dwelling, no virtue surpasses yielding, and no way to manage affairs surpasses providing resources." Now Danshi possesses all of these. His palace is not lofty, his vessels are free from insect-like carvings—this is frugality; his person is respectful and clean, both inside and outside orderly and well-supplied—this is reverence; he entertains guests with hospitality and bestows gifts, yet even in joy does not exceed proper rank—this is yielding; the rites for entertaining guests are measured according to high status but adjusted appropriately—this is providing resources. If these qualities are combined with impartiality and reinforced by moderation, one can surely avoid resentment. Living frugally, acting reverently, cultivating virtue through yielding, managing affairs with proper resources, and yet still avoiding resentment—such a person serving as an assistant minister, how could the state not revive?
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| | 礼容语下: |
夫昊天有成命，颂之盛德也。其诗曰：‘昊天有成命，二后受之，成王不敢康，夙夜基命宥谧。”谧者，宁也，亿也。命者，制令也。基者，经也，势也。夙，早也。康，安也。后，王也。二后，文王、武王。成王者，武王之子，文王之孙也。文王有大德，而功未就，武王有大功，而治未成。及成王承嗣，仁以临民，故称昊天焉。不敢怠安，蚤兴夜寐，以继文王之业，布文陈纪，经制度，设牺牲，使四海之内，懿然葆德，各遵其道，故曰有成承顺武王之功，奉扬文王之德。九州之民，四荒之国，歌谣文武之烈，絫九译而请朝，致贡职以供祀，故曰二后受之。方是时也，天地调和，神民顺亿，鬼不厉祟，民不谤怨，故曰宥谧。成王质仁圣哲，能明其先，能承其亲，不敢惰懈，以安天下，以敬民人。今单子美说其志也，以佐周室，吾故曰周其复兴乎。”故周平王既崩以后，周室稍稍衰弱不坠。当单子之佐政也，天子加尊，周室加兴。 |
| | "The Mandate of Heaven is established," this is a praise to its great virtue. The poem says: "The Mandate of Heaven is established; the two sovereigns received it. King Cheng dared not indulge in ease, but from early morning to night he laid the foundation for his mandate and maintained peace and quiet." "Yi" means tranquility, it also means deliberation. Ming refers to the decree or command. "Ji" means regulation, it also signifies momentum or trend. Su means early in the morning. Kang means peace and ease. Hou refers to a king or sovereign. The two Hou refer to King Wen and King Wu. King Cheng was the son of King Wu and the grandson of King Wen. King Wen possessed great virtue, yet his achievements were not fully realized; King Wu accomplished great feats, but his governance was not yet complete. When King Cheng succeeded to the throne and ruled with benevolence over the people, hence he is praised as having received the Mandate of Heaven. He dared not be idle or complacent, rising early and sleeping late in order to continue the legacy of King Wen. He spread the teachings of Wen, established regulations, set up sacrifices, and thus throughout the four seas, people were inspired to preserve virtue and each followed their proper path. Therefore it is said that he successfully carried forward the achievements of King Wu and honored the virtue of King Wen. The people of the Nine Provinces and the nations beyond the four frontiers sang praises of the great deeds of Kings Wen and Wu, passing through nine levels of translation to request audience, presenting tribute and fulfilling their duties for sacrificial offerings. Therefore it is said: "the two Hou received [the Mandate]." At that time, heaven and earth were in harmony, spirits and people followed deliberation and order, ghosts did not cause harm, and the people harbored no complaints or resentment. Therefore it is said: "maintained peace and quiet." King Cheng was inherently kind, sage, and wise; he could honor his ancestors and carry forward the legacy of his forebears. He dared not be lazy or neglectful, but worked to bring peace to the world and reverence for the people. Now Danshi eloquently speaks of such aspirations, assisting the Zhou dynasty—thus I say, Zhou will surely revive again." Therefore, after King Ping of Zhou died, the Zhou court gradually declined but did not collapse entirely. When Danshi assisted in governance, the Son of Heaven was granted greater respect, and the Zhou dynasty experienced renewed prosperity.
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| | 礼容语下: |
晋之三卿郤锜、郤犨、郤至从晋厉公会诸侯于柯陵，周单襄公在会。晋厉公视远步高；郤锜见单子，其语犯；郤犨见，其语讦；郤至见，其语伐；齐国佐见，其语尽。 |
| | The three ministers of Jin, Xi Qi, Xi Chou, and Xi Zhi, accompanied Duke Li of Jin in a conference with the feudal lords at Keling, where Dan Xianggong of Zhou was also present. Duke Li of Jin looked far ahead and strode with lofty steps; Xi Qi, upon meeting Danshi, spoke in a disrespectful manner; Xi Chou, upon meeting him, spoke with accusations; Xi Zhi, upon meeting him, boasted and bragged in his speech; Guo Zhao of Qi, upon meeting him, had nothing more to say.
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| | 礼容语下: |
单襄公告鲁成公曰：“晋将有乱，其君与三郤其当之乎？”鲁侯曰：“寡人固晋而强其君，今君曰‘将有乱’，敢问天道乎？意人故也？” |
| | Dan Xianggong told Duke Cheng of Lu: "Jin is about to experience turmoil; will its ruler and the three Xi families be the ones to suffer it?" Duke Cheng of Lu said, "I have long supported Jin and strengthened its ruler. Now you say 'there will be turmoil,' dare I ask if this is the will of Heaven?" Or is it due to human actions?"
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| | 礼容语下: |
对曰：“吾非诸史也，焉知天道？吾见晋君之容，而听三郤之语矣，殆必有祸矣。君子目以正体，足以从之，是以观容而知其心。今晋侯视远而足高，目不在体，而足不步目，其心必异矣。体目不相从，何以能久？夫合诸侯，国之大事也，于是观存亡之徵焉。故国将有福，其君步言视听，必皆得适顺善，则可以知德矣。视远曰绝其义，足高曰弃其德，言爽曰反其信，听淫曰离其名。夫目以处义，足以践德，口以庇信，耳以听名者也，故不可不慎也。偏亡者有咎，既亡则国从之。今晋侯无一可焉，吾是以云。夫郤氏，晋之宠人也。是族在晋，有三卿五大夫，贵矣，亦可以戒惧矣。今郤伯之语犯，郤叔讦，郤季伐。犯则凌人，吁则诬人，伐则揜人。有是宠也，而益之以三怨，其谁能忍之？齐国武子亦将有祸。齐，乱国也。立于淫乱之朝，而好尽言以暴人过，怨之本也。惟善人能受尽言。今齐既乱，其能善乎？” |
| | He replied, "I am not one of the historians; how could I know the will of Heaven? I observed Duke Li's demeanor and listened to the words of the three Xi families; there is surely going to be a calamity. A gentleman uses his eyes to observe proper conduct and his feet to follow it, thus by observing one's bearing, he can discern the state of their heart. Now Duke Li of Jin looks far ahead and lifts his feet high; his eyes do not focus on his body, nor does his gait follow the direction of his gaze—his heart must surely be different. When one's body and gaze are out of harmony, how can they endure for long? Assembling the feudal lords is a major affair for a state; it is at such an occasion that signs of survival or downfall can be observed. Therefore, when a state is about to prosper, its ruler's steps, words, gaze, and hearing must all be appropriately harmonious and virtuous—this allows one to discern the presence of virtue. Looking far ahead signifies severing righteousness; lifting one's feet high indicates abandoning virtue; speaking recklessly means betraying trustworthiness; and indulging in idle listening means departing from reputation. The eyes are for discerning righteousness, the feet for practicing virtue, the mouth for upholding trustworthiness, and the ears for listening to reputation—thus one cannot be too careful. Partial loss of these virtues brings blame; once they are entirely lost, the state will follow in ruin. Now Duke Li of Jin possesses none of these qualities—this is why I say what I do. The Xi family are favored individuals in Jin. This clan holds three high ministerial positions and five major official posts within Jin; they are indeed powerful, yet this very status should serve as a warning to them. Now Xi Bo spoke disrespectfully, Xi Shu accused others, and Xi Ji boasted arrogantly. Disrespectful speech is an act of overbearing others; accusing falsely leads to slander; and boasting conceals one's faults while belittling others. With such favor, yet adding three grievances—how can anyone endure this? Guo Wuzi of Qi will also suffer calamity. Qi is a state in turmoil. To stand in a corrupt and disorderly court, yet to enjoy speaking bluntly and exposing others' faults, is the root of resentment. Only virtuous people can tolerate blunt speech. Now that Qi is already in chaos, how can it be virtuous?"
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| | 礼容语下: |
居二年，晋杀三卿。明年，厉公弑于东门。是岁也，齐人果杀国武子。《》曰：“敬之敬之，天惟显思，命不易哉，毋曰高高在上，陟降厥士，日监在兹，维予小子，不聪敬止，日就月将，学有缉熙于光明，佛时仔肩，视我显德行。”故弗顺弗敬，天下不定，忘敬而怠，人必乘之。呜呼，戒之哉！ |
| | Two years later, Jin executed its three ministers. The following year, Duke Li of Jin was assassinated at the eastern gate. In that same year, the people of Qi indeed killed Guo Wuzi. The Ode says: "Revere it, revere it; Heaven is clearly watchful. How difficult is the Mandate! Do not say that Heaven is high and remote. It ascends and descends among its officials, watching over them daily. I, your humble servant, am neither wise nor reverent enough. Day by day, month by month, I must study diligently to attain brightness and clarity, thus shouldering this great responsibility and observing my noble virtue and conduct." Therefore, without obedience and reverence, the world cannot be stable; to forget reverence and become idle, others will surely take advantage of it. Alas! How important it is to be on guard!
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| | 胎教: |
易曰：“正其本而万物理，失之毫厘，差以千里，故君子慎始。”春秋之元，诗之关雎，礼之冠婚，易之乾坤，皆慎始敬终云尔。 |
| | The Book of Changes says: "Correct the root, and all things in the world will be properly arranged; a deviation of even a hair's breadth may result in an error of a thousand li. Therefore, gentlemen are cautious at the beginning." The beginning of Spring and Autumn, "Guanju" in the Book of Songs, the rites of capping and marriage in the Rites, and Qian and Kun trigrams in the Book of Changes—all emphasize being cautious at the start and respectful to the end.
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| | 胎教: |
素成，谨为子孙婚妻嫁女，必择孝悌世世有行义者，如是则其子孙慈孝，不敢淫暴，党无不善，三族辅之。故凤凰生而有仁义之意，虎狼生而有贪戾之心，两者不等，各以其母。呜呼，戒之哉！无养乳虎，将伤天下，故曰素成胎教之道，书之玉版，藏之金柜，置之宗庙，以为后世戒。 |
| | Su Cheng, carefully arranged for his descendants' marriages—when marrying off sons and daughters, he necessarily chose families known for filial piety and fraternal respect, with generations of moral conduct and righteousness. In this way, their descendants would be kind and filial, not daring to indulge in licentiousness or violence; the community would have no evil, and the three clans would support them. Therefore, when a phoenix is born, it has the disposition of benevolence and righteousness; when a tiger or wolf is born, it has an innate tendency toward greed and cruelty. The two are not equal, each inheriting its nature from its mother. Alas! Let this serve as a warning! Do not raise a cubs of tigers, for they will harm the world. Therefore it is said that Su Cheng's method of prenatal education should be inscribed on jade tablets, stored in golden cabinets, and placed in ancestral temples, to serve as a warning for future generations.
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| | 胎教: |
青史氏之记曰：“古者胎教之道，王后有身，七月而就蒌室，太师持铜而御户左，太宰持斗而御户右，太卜持蓍龟而御堂下，诸官皆以其职御于门内。比三月者，王后所求声音非礼乐，则太师抚乐而称不习。所求滋味者非正味，则太宰荷斗而不敢煎调，而曰：“不敢以侍王太子。”太子生而泣，太师吹铜曰：“声中某律。”太宰曰：“滋味上某。”太卜曰：“命云某。” |
| | The Records of the Qingshi Clan say: "In ancient times, the method of prenatal education was practiced thus: when a queen consort became pregnant, at seven months she would move into a quiet chamber. The Grand Master held a bronze bell and stood to the left of the door; the Minister of Works held a measuring ladle and stood to the right of the door; the Chief Diviner held yarrow stalks and tortoise shells and stood beneath the hall. All officials performed their duties accordingly, standing within the gate." For three months prior [to this], if the queen consort requested sounds that were not in accordance with ritual music, the Grand Master would adjust the music and say it was unfamiliar. If she requested flavors that were not proper, then the Minister of Works would carry the ladle but dare not cook or season them, saying: "I dare not serve this to the crown prince." When the crown prince was born and wept, the Grand Master blew on the bronze bell and said: "The sound corresponds to a certain pitch pipe." The Minister of Works said: "The flavor ranks under a certain category." The Chief Diviner said: "His destiny is thus named."
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| | 胎教: |
然后，为王太子悬弧之礼义。东方之弧以梧。梧者，东方之草，春木也。其牲以鸡。鸡者，东方之牲也。南方之弧以柳。柳者，南方之草，夏木也。其牲以狗。狗者，南方之牲也。中央之弧以桑。桑者，中央之木也。其牲以牛。牛者，中央之牲也。西方之弧以棘。棘者，西方之草也，秋木也。其牲以羊。羊者，西方之牲也。北方之弧以枣。枣者，北方之草，冬木也。其牲以彘。彘者，北方之牲也。五弧五分矢，东方射东方，南方射南方，中央高射，西方射西方，北方射北方，皆三射。其四弧具其馀各二分矢，悬诸国四通门之左；中央之弧亦具，馀二分矢，悬诸社稷门之左。 |
| | Then, the rites and propriety of hanging a bow for the crown prince were performed. The bow from the east was made of wu (Chinese parasol tree). Wu is a plant of the East, symbolizing spring and wood. The sacrificial animal used was a chicken. A chicken is the sacrificial animal of the East. The bow from the South was made of willow. Willow is a plant of the South, symbolizing summer and wood. The sacrificial animal used was a dog. A dog is the sacrificial animal of the South. The bow from the Center was made of mulberry. Mulberry is the wood of the Center. The sacrificial animal used was an ox. An ox is the sacrificial animal of the Center. The bow from the West was made of thornbush. Thornbush is a plant of the West, symbolizing autumn and wood. The sacrificial animal used was a sheep. A sheep is the sacrificial animal of the West. The bow from the North was made of jujube. Jujube is a plant of the North, symbolizing winter and wood. The sacrificial animal used was a pig. A pig is the sacrificial animal of the North. Five bows and five divided arrows: from the East, one shoots toward the East; from the South, one shoots toward the South; from the Center, one shoots upward at a high angle; from the West, one shoots toward the West; from the North, one shoots toward the North. Each direction involves three shots. The four bows each had two divided arrows remaining; they were hung on the left side of the four major gateways of the state. The central bow also had two divided arrows remaining, which were hung on the left side of Sheji Gate.
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| | 胎教: |
然后，卜王太子名，上毋取于天，下毋取于地，毋取于名山通谷，毋悖于乡俗。是故君子名难知而易讳也，此所以养恩之道也。 |
| | Then, a divination was performed to name the crown prince: the name should not be taken from heaven above, nor from earth below, nor from famous mountains or well-known valleys, and it must not contradict local customs. Therefore, the names of gentlemen are difficult to know but easy to avoid mentioning—this is the way to cultivate benevolence.
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| | 胎教: |
正之礼者，王太子无羞臣领臣之子也，故谓领臣之子也？身朝王者，妻朝后，之子朝王太子，是谓臣之子也，此正礼胎教也。周妃后妊成王于身，立而不跛，坐而不差，笑而不喧，独处不倨，虽怒不骂，胎教之谓也。成王生，仁者养之，孝者襁之，四贤傍之。成王有知，而选太公为师，周公为傅，前有与计，而后有与虑也。是以封于泰山而禅于梁父，朝诸侯，一天下。由此观之，主左右不可不练也。 |
| | The proper rites dictate that a crown prince should not feel ashamed of his ministers' sons; thus, is it referred to as the son of the minister? When a subject pays homage to the king, his wife pays homage to the queen; their son pays homage to the crown prince. This is called "the son of a minister." This is the proper rite of prenatal education. When the queen consort of Zhou was pregnant with King Cheng, she stood upright without limping, sat properly without slouching, smiled without laughing loudly, behaved respectfully when alone, and even when angry did not curse—this is what is meant by prenatal education. When King Cheng was born, benevolent people raised him, filial people carried him on their backs, and four virtuous men stood by his side. When King Cheng came to understand things, he chose Tai Gong as his teacher and Zhou Gong as his tutor—there was one before him for counsel and another behind him for deliberation. Therefore, he was enfeoffed on Mount Tai and performed the abdication ceremony at Liangfu; he received homage from feudal lords and unified the world. From this we see, the king's attendants on his left and right cannot be untrained.
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| | 胎教: |
昔禹以夏王，而桀以夏亡；汤以殷王，而纣以殷亡；阖闾以吴战胜无敌，而夫差以之见禽于越；文公以晋伯，而厉公以见杀于匠丽之宫；威王以齐强于天下，而简公以杀于檀台；穆公以秦显名尊号，而二世以劫于望夷之宫。其所以君王同，而功迹不等者，所任异也。 |
| | In ancient times, Yu brought about the rule of Xia, while Jie caused the downfall of Xia; Tang brought about the rule of Yin, while Zhou caused the downfall of Yin; Helü led Wu to victorious battles without equal, yet Fuchai was captured by Yue because of it; Duke Wen brought hegemony to Jin, but 厉公 was killed in the palace of Jiangli. King Wei made Qi powerful throughout the world, yet Jian Gong was killed at Tantai; Marquis Mu brought fame and honored titles to Qin, but Second Emperor was seized in the palace of Wangyi. The reason why these kings shared similar positions yet achieved unequal accomplishments lies in the different people they entrusted with responsibilities.
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| | 胎教: |
故成王处襁褓之中，朝诸侯，周公用事也。武灵王五十而弑于沙丘，任李兑也。齐桓公得管仲，九合诸侯，一匡天下，称为义主；失管仲，任竖刀，而身死不葬，为天下笑。一人之身，荣辱具施焉者，在所任也。故魏有公子无忌，而削地复；赵任蔺相如，而秦兵不敢出；安陵任周瞻，而国独立；楚有申包胥，而昭王复反；齐有陈单，襄王得其国。由此观之，无贤佐俊士，能成功立名，安危继绝者，未之有也。是以国不务大而务得民心，佐不务多而务得贤者。得民心而民往之，得贤者而贤者归之。 |
| | Therefore, when King Cheng was still an infant wrapped in swaddling clothes, he received homage from feudal lords—this was due to the governance of Zhou Gong. King Wuling was assassinated at fifty in Shachou, because he entrusted power to Li Dui. Duke Huan of Qi gained Guan Zhong and convened the feudal lords nine times, unifying and stabilizing the world—he was called the leader of righteousness. After losing Guan Zhong and entrusting power to Shudao, Duke Huan died without being buried and became the subject of ridicule throughout the world. The same person may experience both honor and disgrace—it all depends on whom they entrust with responsibility. Therefore, when the State of Wei had Gongzi Wuji, its territory was restored after being reduced; When Zhao entrusted Lin Xiangru, Qin's troops dared not advance; Anling entrusted Zhou Zhan, and thus the state maintained its independence; Chu had Shen Baoxu, and so King Zhao returned to reclaim his throne; Qi had Chen Dan, and King Xiang recovered his state. From this we see that without virtuous assistants and outstanding men, there has never been one who could achieve success, establish a name, or ensure safety, continuity, and the revival of a state. Therefore, a state should not strive merely for size but for winning the people's hearts; assistants are not to be valued only in number but in securing virtuous individuals. Winning the people's hearts brings them to come, and gaining virtuous men brings them to return.
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| | 胎教: |
文王请除炮烙之刑，而殷民从；汤去张网者之三面，而二垂至；越王不颓旧冢，而吴人服。以其所为顺于人也。故同声则处异而相应，意合则未见而相亲。贤者立于本朝，而天下之士相率而趋之，何以知其然也？管仲者，桓公之雠也。鲍叔以为贤于己，而进之桓公。七十言说，乃听。遂使桓公除仇雠之心，而委之国政焉。桓公垂拱无事而朝诸侯，鲍叔之力也。管仲之所以趋桓公，而无自危之心者，同声于鲍叔也。 |
| | King Wen requested the abolition of the punishment of cauldrons and fire tortures, and thus the people of Yin followed him; Tang removed the nets from three sides of a hunting enclosure, and as a result, two fishermen came to him; King Goujian of Yue did not dismantle old tombs, and thus the people of Wu submitted to him. Because their actions were in harmony with the will of the people. Therefore, those who share the same tone may be separated but still resonate; those whose intentions align may not yet meet but will feel a bond of affection. When virtuous men stand in the imperial court, scholars throughout the world follow and flock to them—how do we know this is so? Guan Zhong was a foe of Duke Huan. Bao Shu considered Guan Zhong more virtuous than himself and recommended him to Duke Huan. After seventy recommendations, he finally listened. Thus Duke Huan abandoned his resentment toward Guan Zhong as an enemy and entrusted him with the administration of state affairs. Duke Huan sat idly on his throne, free from burdens yet receiving homage from feudal lords—this was the merit of Bao Shu. Guan Zhong's willingness to serve Duke Huan without fear for his own safety was due to the shared understanding between him and Bao Shu.
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| | 胎教: |
卫灵公之时，蘧伯玉贤而不用，弥子瑕不肖而任事。史怅患之，数言蘧伯玉贤而不听。病且死，谓其子曰：“我即死，治丧于北堂。吾生不能进蘧伯玉而退弥子瑕，是不能正君也。生不能正君者，死不当成礼。死而置尸于北堂，于我足矣。”灵公往吊，问其故，其子以父言闻。灵公戚然易容而寤曰：“吾失矣。”立召蘧伯玉而进之，召弥子瑕而退之。徙丧于堂，成礼而后去。卫国以治，史怅之力也。夫生进贤而退不肖，死且未止，又以尸谏，可谓忠不衰矣。 |
| | During the reign of King Ling of Wei, Qu Boyu was virtuous but not employed, while Mi Zixia, who lacked virtue, was entrusted with important duties. Shi Chang was troubled by this and repeatedly spoke of Qu Boyu's virtue, but the king did not listen. As he lay ill and near death, Shi Chang told his son: "After I die, hold my funeral in the northern hall." While I was alive, I could not recommend Qu Boyu or remove Mi Zixia from office—this means I failed to correct my lord. One who fails in life to correct his ruler should, upon death, not be honored with proper funeral rites. After I die and my body is placed in the northern hall, that will suffice for me." King Ling went to mourn him and asked about the reason. His son relayed his father's words. King Ling looked somber, changed expression, and awoke to realization, saying: "I have erred." He immediately summoned Qu Boyu and appointed him; he called for Mi Zixia and dismissed him from office. He moved the funeral rites to the main hall, completed them properly, and then departed. The state of Wei was thus brought into order—this was due to Shi Chang's influence. To recommend the virtuous and remove the unworthy while alive, and even after death to continue admonishing through one's corpse—this may truly be called undiminished loyalty.
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| | 胎教: |
纣杀王子比干，而箕子被发而佯狂。陈灵公杀泄冶，而邓元去陈以族徙。自是之后，殷并于周，陈亡于楚，以其杀比干与泄冶而失箕子与邓元也。燕昭王得郭隗，而邹衍、乐毅自齐、魏至，于是举兵而攻齐，栖闵王于莒。燕度地计众，不与齐均也，然而所以能信意至于此者，由得士故也。故无常安之国，无宜治之民，得贤者显昌，失贤者危亡。自古及今，未有不然者也。 |
| | Jie killed Prince Bi Gan, and Ji Zi let his hair down and pretended to be mad. King Ling of Chen killed Xie Ye, and Deng Yuan left Chen with his clan and moved away. From then on, Yin was annexed by Zhou, and Chen fell to Chu—this was because they killed Bi Gan and Xie Ye, thus losing Ji Zi and Deng Yuan. Yan Zhao Wang gained Guo Wei, and thus Zou Yan and Yue Yi came from Qi and Wei. Then he raised an army to attack Qi and drove King Min of Qi into retreat at Ju. Yan's territory and population were not comparable to those of Qi, yet it was able to achieve such decisive success—this was due to having virtuous men. Therefore, there is no state that remains eternally secure, nor a people who are always well-governed. When virtuous men are gained, the state prospers; when they are lost, it faces peril and downfall. From ancient times to the present, there has been no case otherwise.
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| | 胎教: |
明鉴所以照形也，往古所以知今也。夫知恶古之所以危亡，不务袭迹于其所安存，则未有异于却走而求及前人也。太公知之，故国微子之后，而封比干之墓。夫圣人之于圣者之死，尚如此其厚也，况当世存者乎！其弗失可知矣。 |
| | A clear mirror is used to reflect one's form; the past is studied so as to understand the present. To know how ancient states fell into peril and ruin, yet not strive to follow the path that led others to safety and preservation—is no different from running backward while hoping to catch up with those who came before. Tai Gong understood this, so he honored the descendants of Wei Zi and enshrined the tomb of Bi Gan. A sage's treatment of a deceased virtuous person is already so respectful—how much more so should it be for those who are still living in the present age! It is thus clear that they did not lose them.
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| | 立后义: |
古之圣帝，将立世子，则帝自朝服，升自阼阶上，西乡于妃。妃抱世子自房出，东乡。太史奉书西上堂，当两阶之闲，北面立，曰世子名曰某者参。帝执礼称辞命世子曰度太祖、太宗与社稷于子者参。其命也妃曰不敢者再。于三命曰谨受命，拜而退。太史以告太祝，太祝以告太祖、太宗与社稷。太史出，以告太宰，太宰以告州伯，州伯命藏之州府。凡诸贵已下，至于百姓，男女无敢与世子同名者。以此防民，百姓犹有争为君者。 |
| | Ancient sage emperors, when about to appoint a crown prince, would personally wear their formal court robes and ascend the eastern steps of the throne hall themselves, facing west toward the empress. The empress would carry the crown prince from the inner chamber, facing east. The Grand Historian would present a scroll while ascending from the west to the hall, standing between the two staircases facing north, and say: "The name of the crown prince is so-and-so." The emperor would hold the ceremonial rites and address the crown prince, saying: "You shall measure the achievements of the Taizu, Taizong, and the state in your conduct." The empress would twice say, "I dare not," in response to the command. On the third command, she would say, "I respectfully accept the mandate," bow, and then withdraw. The Grand Historian would report this to the High Priest, who in turn would inform the Taizu, the Taizong, and the spirits of the state. The Grand Historian then went out and reported to the Minister of Works, who in turn informed the regional governor. The regional governor ordered that it be stored in the state archives. All nobles and officials of lower rank, down to the common people, were forbidden from naming their sons or daughters after the name of the crown prince. With this measure to regulate the populace, there were still commoners who dared to contend for kingship.
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| | 立后义: |
夫势明，则民定，而出于一道，故人皆争为宰相，而不奸为世子。非宰相尊而世子卑也，不可以智求，不可以力争也。今以为知子莫如父，故疾死置后者，恣父之所以，比使亲戚不相亲，兄弟不相爱，乱天下之纪，使天下之俗失，明尊敬而不让，其道莫经于此。疾死置后，以嫡长子，如此则亲戚相爱而兄弟不争，此天下之至义也。民之不争，亦惟学王宫国君室也。 |
| | When authority is clearly established, the people find stability and follow a single path; thus, everyone competes to become a chancellor, but no one dares to act treacherously toward the crown prince. It is not that the chancellor is more respected or the crown prince less esteemed, but rather that such positions cannot be attained through wisdom alone nor contended for by force. Now, since it is believed that no one knows a son better than his father, those who hastily appoint successors upon sudden death do so at their own discretion. This practice causes relatives not to be close to each other and brothers not to love one another, disrupting the order of society, corrupting the customs of the world, fostering respect without humility, and there is no principle more fundamental than this. In the case of sudden death and the appointment of a successor, if it is done by naming the legitimate eldest son, then relatives will love one another and brothers will not contend. This is the highest principle in the world. The people's non-contention arises solely from emulating the royal palace and the household of the sovereign.
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| | 立后义: |
殷汤放桀，武王弑纣，此天下之所同闻也。为人臣而放其君，为人下而弑其上，天下之至逆也。而所以有天下者，以为天下开利除害，以义继之也，故声名称于天下而传于后世。隐其恶而扬其德美，立其功烈而传之于久远，故天下皆称圣帝。至治其道之下，当天下之散乱，以强凌弱，众暴寡，智欺愚，士卒罢弊，死于甲兵，老弱骚动，不得治产业，以天下之无天子也。 |
| | Yan Tang deposed Jie, and King Wu killed Zhou; these are events known throughout the world. As a subject to depose his sovereign, or as an inferior to kill his superior—this is the most heinous act of rebellion under heaven. Yet they were able to rule over the world because they opened benefits and removed harms for all under heaven, upholding righteousness in their succession. Therefore, their reputations spread throughout the land and were passed down to future generations. Their evils were concealed while their virtuous deeds were extolled; their great achievements and merits were established and transmitted through the ages, hence all under heaven hailed them as sage emperors. Under the most enlightened governance, when chaos spreads across the world—strong preying upon the weak, the many oppressing the few, the wise deceiving the foolish, soldiers exhausted and perishing in warfare, the elderly and frail restless and unable to manage their livelihoods—it is because there is no emperor to rule over all under heaven.
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| | 立后义: |
高皇帝起于布衣，而兼有天下，臣万方诸侯，为天下辟兴利除害，寝天下之兵，天下之至德也，而天下莫能明高皇帝之德美，定功烈而施之于后世也，故天下犹行弊世德与其功烈风俗也。夫帝王者，莫不相时而立仪，度务而制事，以驯其时也。欲变古易常者，不死必亡，此圣人之所制也。恶民更之，故拘为书使结之也，所以闻于后世也。 |
| | The Gao Huangdi rose from commoner status and came to rule the entire world, subduing ten thousand vassal lords. He brought benefits and removed harms for all people under heaven, laid down arms across the land, thus achieving the highest virtue in the world. Yet no one could fully recognize the virtues of Emperor Gao or establish his great achievements to be passed on to future generations; therefore, the world still follows corrupt customs and moral standards, as well as the traditions of his deeds and accomplishments. Emperors and sovereigns have always established rites according to the times, regulated affairs in accordance with circumstances, so as to harmonize with their era. Those who wish to change ancient customs and alter established norms will either die or perish; this is the principle set by sages. They feared that the people would alter these customs, so they bound them in written records to preserve them; this is why such teachings became known to later generations.
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