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卷一
- 曾子仕於莒，得粟三秉，方是之時，曾子重其祿而輕其身；親沒之後，齊迎以相，楚迎以令尹，晉迎以上卿，方是之時，曾子重其身而輕其祿。懷其寶而迷其國者，不可與語仁；窘其身而約其親者，不可與語孝；任重道遠者，不擇地而息；家貧親老者，不擇官而仕。故君子橋褐趨時，當務為急。傳云：不逢時而仕，任事而敦其慮，為之使而不入其謀，貧焉故也。《詩》云：「夙夜在公，實命不同。」
- When Zengzi served in Ju, he received three bundles of grain as his salary. At that time, Zengzi valued his position and regarded his own life lightly. However, after the death of his parents, when the state of Qi invited him to serve as a minister, Chu invited him to be Chief Minister, and Jin invited him to be a high-ranking official, he began to value his own life and regard his position lightly. Those who cling to their treasures while leading their country into chaos cannot be spoken to about benevolence. Those who burden themselves while neglecting their parents cannot be spoken to about filial piety. Those who bear a heavy responsibility and have a long way to go do not choose where to rest. Those who have aging parents and live in poverty do not choose their positions in government. Therefore, the virtuous person adjusts their humble attire to suit the times and addresses urgent matters as they arise. The tradition says: "One who serves out of season takes on responsibility but is cautious in their thoughts; they carry out tasks without being involved in schemes—this is because of their poverty." As the Book of Songs states, "Day and night, you are dedicated to public duty; yet the outcomes differ by fate."
卷二
- 楚莊王圍宋，有七日之糧，曰：「盡此而不克，將去而歸。」於是使司馬子反乘闥而窺宋城，宋使華元乘闥而應之。子反曰：「子之國何若矣？」華元曰：「憊矣！易子而食之，㭊骸而爨之。」子反曰：「嘻！甚矣憊。雖然，吾聞圍者之國，箝馬而抹之，使肥者應客。今何吾子之情也？」華元曰：「吾聞君子見人之困則矜之，小人見人之困則幸之。吾望見吾子似於君子，是以情也。」子反曰：「諾。子其勉之矣！吾軍有七日糧爾！」揖而去。子反告莊王，莊王曰：「若何？」子反曰：「憊矣！易子而食之，㭊骸而爨之。」莊王曰：「嘻！甚矣憊。今得此而歸爾。」子反曰：「不可。吾已告之矣，曰：軍亦有七日糧爾。」莊王怒曰：「吾使子視之，子曷為而告之？」子反曰：「區區之宋，猶有不欺之臣，何以楚國而無乎？吾是以告之也。」莊王曰：「雖然，吾子今得此而歸爾。」子反曰：「王請處此，臣請歸耳。」王曰：「子去我而歸，吾孰與處乎此？吾將從子而歸。」遂師而歸。君子善其平已也，華元以誠告子反，得以解圍，全二國之命。《詩》云：「彼姝者子，何以告之。」君子善其以誠相告也。
- King Zhuang of Chu laid siege to the state of Song, with provisions sufficient for only seven days. He declared, "If we do not succeed by the end of this time, we will withdraw and return home." He then sent Sima Zifan to mount the city walls and observe the situation in Song. In response, Song sent Hua Yuan to meet him on the walls. Zifan asked, "How is your state faring?" Hua Yuan replied, "We are exhausted! We have resorted to eating our own children and cooking bones for fuel." Zifan exclaimed, "Alas! How dire the situation is. However, I have heard that when a state is under siege, the enemy takes measures to ensure that even the horses are well-fed to engage in battle. Why then have you, Sir, shared this with me?" Hua Yuan responded, "I have heard that a virtuous person feels compassion when witnessing others in distress, while a petty person takes pleasure in it. I had hoped that you, Sir, might be a virtuous person, which is why I have spoken so candidly." Zifan replied, "Indeed. You should persevere! My army has provisions for only seven more days." With that, he bowed and departed. Zifan reported this to King Zhuang, who asked, "What did you learn?" Zifan responded, "They are in a dire state! They have resorted to eating their own children and cooking bones for fuel." King Zhuang exclaimed, "Alas! Their suffering is extreme. Let us withdraw and return home now." Zifan objected, "We cannot. I have already informed them that our army also has provisions for only seven more days." King Zhuang, in anger, demanded, "I sent you to observe their situation, so why did you reveal this to them?" Zifan replied, "Even a small state like Song has ministers who do not deceive. How could the state of Chu lack such integrity? That is why I told them the truth." King Zhuang responded, "Even so, we must now return home." Zifan countered, "If Your Majesty insists on this course, then I must request permission to return home myself." The king responded, "If you leave me and return, who will remain with me here? I will follow you and return home." Thus, the army withdrew. The noble person praises Zifan for his integrity and self-restraint. Hua Yuan's honest disclosure to Zifan helped resolve the siege and saved both states. The Book of Songs states, "What will the noble person tell us?" It praises the noble person's practice of sincere communication.
卷三
- 王者之論德也，而不尊無功，不官無德，不誅無罪。朝無幸位，民無幸生。故上賢使能，而等級不踰；折暴禁悍，而刑罰不過。百姓曉然皆知夫為善於家，取賞於朝也；為不善於幽，而蒙刑於顯。夫是之謂定論，是王者之德。《詩》曰：「明昭有周，式序在位。」
- When a king discusses virtue, he does not honor those without merit, appoint those without virtue, or punish those without guilt. In his court, no position is attained by mere fortune, and among the people, none live by mere chance. Therefore, the wise are elevated and the capable are employed, ensuring that ranks are not exceeded. He curbs tyranny and restrains violence, ensuring that punishments are not excessive. As a result, the people clearly understand that doing good within the family will lead to rewards in the court, and committing wrongs in secret will lead to punishment in the open. This is what is meant by the establishment of principles, and it is the virtue of the king. The Book of Songs states, "Bright and illustrious are those of Zhou, properly ordering those in office."
卷四
- 有大忠者，有次忠者，有下忠者，有國賊者。以道覆君而化之，是謂大忠也；以德調君而輔之，是謂次忠也；以諫非君而怨之，是謂下忠也；不恤乎公道之達義，偷合苟同，以持祿養者，是謂國賊也。若周公之於成王，可謂大忠也；管仲之於桓公，可謂次忠也；子胥之於夫差，可謂下忠也；曹觸龍之於紂，可謂國賊也。皆人臣之所為也，吉凶賢不肖之效也。《詩》曰：「匪其止共，惟王之邛。」
- There are those who exhibit great loyalty, those who show moderate loyalty, those who display lesser loyalty, and those who are traitors to the state. To guide the ruler by adhering to the Way and transforming him—this is called great loyalty. To assist the ruler by cultivating virtue and supporting him—this is called moderate loyalty. To criticize the ruler for his faults and resent him—this is called lesser loyalty. To disregard the principles of justice, merely conforming for the sake of personal gain and maintaining one’s salary—this is called being a traitor to the state. For example, the Duke of Zhou's relationship with King Cheng can be described as great loyalty; Guan Zhong's relationship with Duke Huan can be described as moderate loyalty; Wu Zixu's relationship with King Fuchai can be described as lesser loyalty; and Cao Jue's relationship with King Zhou can be described as traitorous. These represent the various behaviors of ministers and reflect the outcomes of good and bad, virtue and vice. The Book of Songs states, "It is not merely for the sake of companionship, but for the sake of the king's virtue."
卷五
- 王者之政，賢能不待次而舉，不肖不待須臾而廢，元惡不待教而誅，中庸不待政而化。分未定也，則有昭穆。雖公卿大夫之子孫也，行絕禮儀，則歸之庶人。遂傾覆之民，牧而試之。雖庶民之子孫也，積學而正身，行能禮儀，則歸之士大夫。敬而待之，安則蓄，不安則棄。反側之民，上收而事之，官而衣食之，王覆無遺，材行反時者，死之無赦，謂之天誅。是王者之政也。《詩》曰：「人而無儀，不死何為！」
- The governance of a true king is such that the virtuous and capable are promoted without delay, while the unworthy are dismissed without hesitation. The gravest offenders are punished without the need for reformation, while those of moderate ability are transformed without the need for strict governance. When social ranks are not yet determined, there is a distinction between higher and lower orders. Even the descendants of dukes, ministers, and noblemen, if they deviate from proper conduct and ritual, are relegated to the status of commoners. Such people are entrusted with minor duties and tested in their roles. Conversely, even the descendants of commoners, if they accumulate learning, cultivate themselves properly, and practice proper conduct and rituals, are elevated to the status of gentlemen. They are respected and prepared for greater responsibility; if the state is stable, they are retained, but if instability arises, they are dismissed. When dealing with rebellious subjects, the ruler takes them into his service, appoints them to positions, and provides for their needs, ensuring no capable individual is overlooked. However, those whose character and conduct defy the times are executed without mercy, an act known as "heavenly punishment." This is the governance of a true king. The Book of Songs states, "If a person lacks propriety, what use is it to keep them alive?"
卷六
- 賞勉罰偷，則民不怠；兼聽齊明，則天下歸之。然後明其分職，考其事業，較其官能，莫不理法，則公道達而私門塞，公義立而私事息。如是、則持厚者進，而佞諂者止，貪戾者退，而廉潔者起。周制曰：「先時者、死無赦；不及時者、死無赦。」人習事而因，人之事，使如耳目鼻口之不可相錯也。故曰：職分而民不慢，次定而序不亂，兼聽齊明而百事不留。如是、則群下百吏莫不脩己然後敢安仕，成能然後敢受職，小人易心，百姓易俗，奸宄之屬，莫不反愨，夫是之謂政教之極，則不可加矣。《詩》曰：「訏謨定命，遠猶辰告。敬慎威儀，惟民之則。」
- When rewards encourage diligence and punishments deter laziness, the people will not grow idle. By listening to diverse perspectives and ensuring fairness, the world will naturally be drawn to such leadership. Once roles and responsibilities are clearly defined, achievements are assessed, and officials' abilities are evaluated according to reason and law, public justice will prevail, and private interests will be curbed. When public righteousness is established, and private concerns diminish, those with integrity will advance, while flatterers will be stopped; the corrupt will retreat, and the honest will rise. The Zhou system states: "Those who act prematurely face death without pardon; those who fail to act in time face death without pardon." When people are well-versed in their duties, their work becomes as coordinated as the functioning of the ears, eyes, nose, and mouth, which cannot replace one another. Thus, it is said: When duties are properly assigned, the people do not become lax; when order is established, the hierarchy does not become confused. By listening to diverse perspectives and ensuring fairness, all matters are promptly addressed. In this way, all subordinate officials will cultivate themselves before daring to take office, and they will refine their abilities before accepting responsibilities. The petty-minded will change their ways, the common people will adopt better customs, and even the dishonest and rebellious will return to honesty. This is the pinnacle of governance and education, beyond which nothing more can be added. As the Book of Songs states, "Establish grand plans and settle the mandate; announce it far and wide. With reverence and caution, observe the proper rites, for the people will follow."
卷七
- 齊宣王謂田過曰：「吾聞：儒者親喪三年。君與父孰重？」過對曰：「殆不如父重。」王忿然曰：「曷為士去親而事君？」對曰：「非君之土地，無以處吾親；非君之祿，無以養吾親；非君之爵，無以尊顯吾親；受之於君，致之於親，凡事君以為親也。」宣王悒然，無以應之。《詩》曰：「王事靡盬，不遑將父。」
- King Xuan of Qi said to Tian Guo, "I have heard that Confucian scholars observe a three-year mourning period for their parents. Which is more important, your ruler or your father?" Tian Guo replied, "Surely, my father is more important." The king, angered, asked, "Then why do scholars leave their parents to serve their ruler?" Tian Guo responded, "Without the ruler's land, I would have no place to house my parents; without the ruler's salary, I would have no means to support my parents; without the ruler's titles, I would have no way to honor my parents. What I receive from the ruler, I dedicate to my parents. Therefore, all service to the ruler is ultimately for the sake of one's parents." King Xuan was left in a somber mood, with no further response. As the Book of Songs states, 'The king's affairs leave no time to attend to one's father.'
卷八
- 人之所以好富貴安樂，為人所稱譽者、為身也；惡貧賤危辱，為人所謗毀者、亦為身也。然身何貴也？莫貴於氣；人得氣則生，失氣則死；其氣非金帛珠玉也，不可求於人也；非繒布五穀也，不可糴買而得也；在吾身耳，不可不慎也。《詩》曰：「既明且哲，以保其身。」
- The reasons individuals desire wealth, status, and comfort are rooted in the preservation of their own well-being, which is a source of personal acclaim and respect. Conversely, the aversion to poverty, low status, danger, and disgrace stems from their negative impact on one's self, leading to criticism and reproach from others. However, what is truly valuable about the self? Nothing is more precious than one's vital energy. Life depends on this vital energy; its loss leads to death. This energy is not something that can be acquired through gold, silk, pearls, or jade, nor can it be obtained through purchasing grain or fabric. It resides within the individual and must be carefully guarded. As the Book of Songs states, "Be both wise and perceptive, in order to safeguard oneself."
卷九
- 孟子少時誦，其母方織，孟輟然中止，乃復進，其母知其諠也，呼而問之曰：「何為中止？」對曰：「有所失復得。」其母引刀裂其織，以此誡之，自是之後，孟子不復諠矣。孟子少時，東家殺豚，孟子問其母曰：「東家殺豚，何為？」母曰：「欲啖汝。」其母自悔而言曰：「吾懷妊是子，席不止，不坐；割不正，不食；胎教之也。今適有知而欺之，是教之不信也。」乃買東家豚肉以食之，明不欺也。《詩》曰：「宜爾子孫繩繩兮。」言賢母使子賢也。
- When Mencius was young and engaged in his studies, his mother was weaving nearby. Mencius suddenly stopped his recitation but soon resumed. His mother, aware of his distraction, called him over and asked, "Why did you stop in the middle of your studies?" He replied, "I lost my focus but regained it." In response, his mother took a knife and cut through her weaving, using this action to admonish him. From that point on, Mencius no longer allowed himself to be distracted. When Mencius was still a child, the neighbor was slaughtering a pig, and Mencius asked his mother, "Why is the neighbor slaughtering a pig?" His mother replied, "To feed you." Immediately regretting her words, she reflected, "When I was pregnant with this child, I would not sit down unless the mat was properly placed; I would not eat unless the meat was cut correctly. This was to teach the unborn child proper conduct. Now that he has come to an age where he understands, to deceive him would be to teach him dishonesty." She then went and bought pork from the neighbor to feed him, thereby demonstrating that she did not lie. The Book of Songs states, "May your descendants be numerous and virtuous." This line reflects that a virtuous mother raises virtuous children.
- 田子為相，三年歸休，得金百鎰，奉其母。母曰：「子安得此金？」對曰：「所受俸祿也。」母曰：「為相三年，不食乎？治官如此，非吾所欲也。孝子之事親也，盡力致誠，不義之物，不入於館，為人子不可不孝也！子其去之。」田子愧慚，走出，造朝還金，退請就獄。王賢其母，說其義，即舍田子罪，令復為相，以金賜其母。《詩》曰：「宜爾子孫繩繩兮。」
- Tian Zi served as a minister for three years and then returned home to rest, bringing with him a hundred ounces of gold as a gift for his mother. His mother asked, "How did you obtain this gold?" He replied, "It is the salary I received." His mother responded, "You served as a minister for three years—did you not need to eat? To manage official affairs in such a way is not what I desire. A dutiful son, in serving his parents, should devote his utmost effort and sincerity. Unjustly obtained goods should not enter the home. As a son, you cannot fail in your filial duties! You must return this gold." Ashamed and remorseful, Tian Zi hurried out, went to the court, and returned the gold. He then requested to be placed in prison as a form of self-punishment. The king, recognizing the virtue of his mother and appreciating her righteousness, pardoned Tian Zi and allowed him to resume his position as minister. The king even bestowed the gold upon his mother as a reward. The Book of Songs states, "May your descendants be numerous and virtuous." This line reflects the idea that a virtuous mother raises virtuous children.
卷十
- 鮑叔薦管仲，曰：「臣所不如管夷吾者五：寬惠柔愛，臣弗如也；忠信可結於百姓，臣弗如也；制禮約法於四方，臣弗如也；決獄折中，臣弗如也；執枹鼓，立於軍門，使士卒勇，臣弗如也。」《詩》曰：「濟濟多士，文王以寧。」
- Bao Shu recommended Guan Zhong, stating, "There are five qualities in which I fall short compared to Guan Yiwu: First, in terms of generosity and kindness, I am not as capable; second, in earning the loyalty and trust of the people, I am not as effective; third, in establishing and enforcing rites and laws throughout the regions, I am not as competent; fourth, in adjudicating legal cases and mediating conflicts, I am not as adept; and fifth, in commanding and inspiring soldiers through the use of drums and banners to foster their courage, I am not as skilled." The Book of Songs observes, "In times of peace, the presence of many capable individuals brings stability, as exemplified by King Wen."
To read:
James Hightower, Han Shih Wai Chuan: Han Ying's Illustrations of the Didactic Application of the Classic of Songs (Cambridge: Harvard University Press, 1952)
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