| | 立後義: |
古之聖帝，將立世子，則帝自朝服，昇自阼階上，西鄉於妃。妃抱世子自房出，東鄉。太史奉書西上堂，當兩階之閒，北面立，曰世子名曰某者參。帝執禮稱辭命世子曰度太祖、太宗與社稷於子者參。其命也妃曰不敢者再。於三命曰謹受命，拜而退。太史以告太祝，太祝以告太祖、太宗與社稷。太史出，以告太宰，太宰以告州伯，州伯命藏之州府。凡諸貴已下，至於百姓，男女無敢與世子同名者。以此防民，百姓猶有爭為君者。 |
| | 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.
|
| | 立後義: |
夫勢明，則民定，而出於一道，故人皆爭為宰相，而不姦為世子。非宰相尊而世子卑也，不可以智求，不可以力爭也。今以為知子莫如父，故疾死置後者，恣父之所以，比使親戚不相親，兄弟不相愛，亂天下之紀，使天下之俗失，明尊敬而不讓，其道莫經於此。疾死置後，以嫡長子，如此則親戚相愛而兄弟不爭，此天下之至義也。民之不爭，亦惟學王宮國君室也。 |
| | 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.
|
| | 立後義: |
殷湯放桀，武王弒紂，此天下之所同聞也。為人臣而放其君，為人下而弒其上，天下之至逆也。而所以有天下者，以為天下開利除害，以義繼之也，故聲名稱於天下而傳於後世。隱其惡而揚其德美，立其功烈而傳之於久遠，故天下皆稱聖帝。至治其道之下，當天下之散亂，以彊凌弱，眾暴寡，智欺愚，士卒罷弊，死於甲兵，老弱騷動，不得治產業，以天下之無天子也。 |
| | 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.
|
| | 立後義: |
高皇帝起於布衣，而兼有天下，臣萬方諸侯，為天下辟興利除害，寢天下之兵，天下之至德也，而天下莫能明高皇帝之德美，定功烈而施之於後世也，故天下猶行弊世德與其功烈風俗也。夫帝王者，莫不相時而立儀，度務而制事，以馴其時也。欲變古易常者，不死必亡，此聖人之所制也。惡民更之，故拘為書使結之也，所以聞於後世也。 |
| | 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.
|
