| | 胎教: |
易曰：「正其本而萬物理，失之毫釐，差以千里，故君子慎始。」春秋之元，詩之關雎，禮之冠婚，易之乾坤，皆慎始敬終云爾。 |
| | 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，謹為子孫婚妻嫁女，必擇孝悌世世有行義者，如是則其子孫慈孝，不敢淫暴，黨無不善，三族輔之。故鳳凰生而有仁義之意，虎狼生而有貪戾之心，兩者不等，各以其母。嗚呼，戒之哉！無養乳虎，將傷天下，故曰素成胎教之道，書之玉版，藏之金櫃，置之宗廟，以為後世戒。 |
| | 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: |
青史氏之記曰：「古者胎教之道，王后有身，七月而就蔞室，太師持銅而御戶左，太宰持斗而御戶右，太卜持蓍龜而御堂下，諸官皆以其職御於門內。比三月者，王后所求聲音非禮樂，則太師撫樂而稱不習。所求滋味者非正味，則太宰荷斗而不敢煎調，而曰：「不敢以侍王太子。」太子生而泣，太師吹銅曰：「聲中某律。」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: |
然後，為王太子懸弧之禮義。東方之弧以梧。梧者，東方之草，春木也。其牲以雞。雞者，東方之牲也。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。北方之弧以棗。棗者，北方之草，冬木也。其牲以彘。彘者，北方之牲也。五弧五分矢，東方射東方，南方射南方，中央高射，西方射西方，北方射北方，皆三射。其四弧具其餘各二分矢，懸諸國四通門之左；中央之弧亦具，餘二分矢，懸諸社稷門之左。 |
| | 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: |
然後，卜王太子名，上毋取於天，下毋取於地，毋取於名山通谷，毋悖於鄉俗。是故君子名難知而易諱也，此所以養恩之道也。 |
| | 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: |
正之禮者，王太子無羞臣領臣之子也，故謂領臣之子也？身朝王者，妻朝后，之子朝王太子，是謂臣之子也，此正禮胎教也。周妃后妊成王於身，立而不跛，坐而不差，笑而不諠，獨處不倨，雖怒不罵，胎教之謂也。成王生，仁者養之，孝者繈之，四賢傍之。成王有知，而選太公為師，周公為傅，前有與計，而後有與慮也。是以封於泰山而禪於梁父，朝諸侯，一天下。由此觀之，主左右不可不練也。 |
| | 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；湯以殷王，而紂以殷亡；闔閭以吳戰勝無敵，而夫差以之見禽於越；文公以晉伯，而厲公以見殺於匠麗之宮；威王以齊彊於天下，而簡公以殺於檀臺；穆公以秦顯名尊號，而二世以劫於望夷之宮。其所以君王同，而功跡不等者，所任異也。 |
| | 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: |
故成王處襁褓之中，朝諸侯，周公用事也。武靈王五十而弒於沙丘，任李兌也。齊桓公得管仲，九合諸侯，一匡天下，稱為義主；失管仲，任豎刀，而身死不葬，為天下笑。一人之身，榮辱具施焉者，在所任也。故魏有公子無忌，而削地復；趙任藺相如，而秦兵不敢出；安陵任周瞻，而國獨立；楚有申包胥，而昭王復反；齊有陳單，襄王得其國。由此觀之，無賢佐俊士，能成功立名，安危繼絕者，未之有也。是以國不務大而務得民心，佐不務多而務得賢者。得民心而民往之，得賢者而賢者歸之。 |
| | 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: |
文王請除炮烙之刑，而殷民從；湯去張網者之三面，而二垂至；越王不頹舊塚，而吳人服。以其所為順於人也。故同聲則處異而相應，意合則未見而相親。賢者立於本朝，而天下之士相率而趨之，何以知其然也？管仲者，桓公之讎也。鮑叔以為賢於己，而進之桓公。七十言說，乃聽。遂使桓公除仇讎之心，而委之國政焉。桓公垂拱無事而朝諸侯，鮑叔之力也。管仲之所以趨桓公，而無自危之心者，同聲於鮑叔也。 |
| | 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: |
衛靈公之時，蘧伯玉賢而不用，彌子瑕不肖而任事。史怅患之，數言蘧伯玉賢而不聽。病且死，謂其子曰：「我即死，治喪於北堂。吾生不能進蘧伯玉而退彌子瑕，是不能正君也。生不能正君者，死不當成禮。死而置屍於北堂，於我足矣。」靈公往弔，問其故，其子以父言聞。靈公戚然易容而寤曰：「吾失矣。」立召蘧伯玉而進之，召彌子瑕而退之。徙喪於堂，成禮而後去。衛國以治，史怅之力也。夫生進賢而退不肖，死且未止，又以屍諫，可謂忠不衰矣。 |
| | 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: |
紂殺王子比干，而箕子被髮而佯狂。陳靈公殺泄冶，而鄧元去陳以族徙。自是之後，殷并於周，陳亡於楚，以其殺比干與泄冶而失箕子與鄧元也。燕昭王得郭隗，而鄒衍、樂毅自齊、魏至，於是舉兵而攻齊，棲閔王於莒。燕度地計眾，不與齊均也，然而所以能信意至於此者，由得士故也。故無常安之國，無宜治之民，得賢者顯昌，失賢者危亡。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: |
明鑑所以照形也，往古所以知今也。夫知惡古之所以危亡，不務襲跡於其所安存，則未有異於卻走而求及前人也。太公知之，故國微子之後，而封比干之墓。夫聖人之於聖者之死，尚如此其厚也，況當世存者乎！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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