Book of Shang: The Earl of the West Conquers Li, No. 16

殷始咎周，周人乘黎。祖伊恐，奔告於受，作《西伯戡黎》。

Yin began to blame Zhou, and the people of Zhou conquered Li. Zu Yi was afraid and rushed to report to Shou (the tyrant Zhou), and composed Xibo Kan Li (The Earl of the West Conquers Li).

西伯既戡黎，祖伊恐，奔告於王。曰：“天子！天既訖我殷命。格人元龜，罔敢知吉。非先王不相我後人，惟王淫戲用自絕。故天棄我，不有康食。不虞天性，不迪率典。今我民罔弗欲喪，曰：‘天曷不降威？’大命不摯，今王其如臺？”王曰：“嗚呼！我生不有命在天？”祖伊反曰：“嗚呼！乃罪多，參在上，乃能責命於天？殷之即喪，指乃功，不無戮於爾邦！”

After the Earl of the West had conquered Li, Zu Yi was afraid and rushed to report to the king. He said: "Son of Heaven! Heaven has already brought to an end our Yin mandate. Those deeply versed consulted the great tortoise, and none dared to know of any good omen. It is not that the former kings do not protect us their descendants, but that the king, through licentious play, has cut himself off. Therefore Heaven has abandoned us, and there is no peaceful food. He does not take the measure of Heaven's nature and does not follow the constant statutes. Now among our people there is none who does not wish to perish, saying: 'Why does Heaven not send down its awesome punishment?' The great mandate does not come; what is the king to do now?" The king said: "Alas! Was I not born with a mandate from Heaven?" Zu Yi retorted: "Alas! Your offenses are many, ranged in order up in heaven; can you still seek a mandate from Heaven? Yin is near its destruction; point out your deeds, and can they fail to harm your state!"

殷既錯天命，微子作誥父師、小師。

Yin had already disordered Heaven's mandate, and the Viscount of Wei composed an address to the Grand Tutor and Junior Tutor.

微子若曰：“父師、少師！殷其弗或亂正四方。我祖厎遂陳於上，我用沈酗於酒，用亂敗厥德於下。殷罔不小大好草竊奸宄。卿士師師非度。凡有辜罪，乃罔恆獲，小民方興，相為敵仇。今殷其淪喪，若涉大水，其無津涯。殷遂喪，越至於今！”曰：“父師、少師，我其發出狂？吾家耄遜於荒？今爾無指告，予顛隮，若之何其？”父師若曰：“王子！天毒降災荒殷邦，方興沈酗於酒，乃罔畏畏，咈其耇長舊有位人。

The Viscount of Wei spoke thus: "Grand Tutor, Junior Tutor! Yin probably cannot govern and set the four quarters right any more. My ancestor Tang the Accomplisher set his achievements out above, yet we have sunk into drunkenness and ruined that virtue below. Among Yin people, great and small, none does not like banditry in the wilds and evil within and without. The ministers imitate one another, all in violation of the standards. Whenever there are offenses, they often cannot be caught, and the common people are rising up and have become each other's enemies. Now Yin is about to perish, like wading a great flood with no ford or shore. Yin has thus been lost, up to today!" He said further: "Grand Tutor, Junior Tutor, shall I set out and flee madly? Or shall the elders of my house flee into the wilds? Now you do not point out and tell me, and I stumble and fall; what am I to do?" The Grand Tutor spoke thus: "Prince! Heaven is cruelly sending down famine and disaster on the state of Yin, and people are rising up in drunkenness, and so they do not fear what ought to be feared and go against the aged elders and those with old rank and stipend.

今殷民乃攘竊神祗之犠牷牲用以容，將食無災。

(The Grand Tutor continued:) Now the people of Yin actually steal the sacrificial animals of the spirits to feed themselves, and they eat them with no calamity.

降監殷民，用又讎斂，召敵讎不怠。罪合於一，多瘠罔詔。

(The Grand Tutor continued:) Heaven sends down and watches over the Yin people, and they further use hostile levies (heavy and cruel exactions), bringing on enemies and not tiring of it. Their crimes are joined together, and many poor and sick have nowhere to appeal.

商今其有災，我興受其敗；商其淪喪，我罔為臣僕。詔王子出，迪我舊雲刻子。王子弗出，我乃顛隮。自靖，人自獻於先王，我不顧行遁。”

(The Grand Tutor continued:) Shang will now have calamity, and if we rise up we will bear that ruin; if Shang is lost, we do not wish to be servants of the enemy. I tell the Prince to go away, and to guide what I once spoke of as 'Ke Zi' (referring to the Viscount of Wei; this sentence has always been hard to explain). If the Prince does not go, we will stumble and fall. Let each seek peace, and each offer himself to the former kings; I will no longer think of the matter of fleeing."

惟十有一年，武王伐殷。一月戊午，師渡孟津，作《泰誓》三篇。

In the eleventh year, King Wu attacked Yin. In the first month, on the wuwu day, the army crossed the ford at Meng, and the three chapters of the Great Declaration were composed.

惟十有三年春，大會於孟津。

In spring of the thirteenth year, there was a great assembly at the ford of Meng.

王曰：“嗟！我友邦冢君越我御事庶士，明聽誓。惟天地萬物父母，惟人萬物之靈。亶聰明，作元后，元后作民父母。今商王受，弗敬上天，降災下民。沈湎冒色，敢行暴虐，罪人以族，官人以世，惟宮室、臺榭、陂池、侈服，以殘害於爾萬姓。焚炙忠良，刳剔孕婦。皇天震怒，命我文考，肅將天威，大勳未集。

The king said: "Ah! Great lords of my friendly states and all my officers who manage affairs, listen clearly to this declaration. Heaven and earth are the parents of all things, and humans are the most spiritual of all things. The truly intelligent become great rulers, and great rulers become the parents of the people. Now Shou, king of Shang, does not revere Heaven and sends down calamity on the people below. Sunk in drink and lust, he dares to do cruel things, imposing guilt on others by executing whole clans, appointing people to office by heredity, only building palaces, terraces, pavilions, ponds and extravagant clothing to harm you the myriad families. He roasts the loyal and good and cuts open pregnant women. August Heaven is angered and has commanded my deceased father King Wen to respectfully carry out Heaven's might, but the great work was not completed.

肆予小子發，以爾友邦冢君，觀政於商。惟受罔有悛心，乃夷居，弗事上帝神祗，遺厥先宗廟弗祀。犠牲粢盛，既於兇盜。乃曰：‘吾有民有命！’罔懲其侮。天佑下民，作之君，作之師，惟其克相上帝，寵綏四方。有罪無罪，予曷敢有越厥志？同力，度德；同德，度義。受有臣億萬，惟億萬心；予有臣三千，惟一心。

(King Wu continued:) So I, the young Fa, together with you great lords of friendly states, have observed Shang's government. Shou has no heart to repent, lives at ease in peace, does not serve the Lord on High and the spirits, and has discarded his ancestors' temple without sacrificing. The sacrificial animals and millet have already been stolen by wicked men. Yet he says: 'I have a people and I have the mandate of Heaven!' and does not warn himself against his contempt. Heaven protects the people below, set up rulers for them and set up teachers for them, only so that they may assist the Lord on High, cherish and settle the four quarters. Whether guilty or not, how would I dare overstep his aim? When strength is equal, weigh virtue; when virtue is equal, weigh righteousness. Shou has hundreds of millions of ministers, but hundreds of millions of hearts; I have three thousand ministers, but just one heart.

商罪貫盈，天命誅之。予弗順天，厥罪惟鈞。予小子夙夜祗懼，受命文考，類於上帝，宜於冢土，以爾有眾，厎天之罰。天矜於民，民之所欲，天必從之。爾尚弼予一人，永清四海，時哉弗可失！”

(King Wu continued:) Shang's guilt is strung together and full, and Heaven commands his destruction. If I did not follow Heaven, my guilt would be equal to his. I, the young one, day and night am reverent and fearful; I have received the command from my deceased father, performed the lei sacrifice to the Lord on High, performed the yi sacrifice at the great altar of earth, and with you, the multitude, will carry out Heaven's punishment. Heaven pities the people; what the people desire, Heaven surely follows. You must further assist me, the one man, to clear the four seas forever; the opportunity must not be missed!"

惟戊午，王次於河朔，群后以師畢會。王乃徇師而誓曰：“嗚呼！西土有眾，鹹聽朕言。我聞吉人為善，惟日不足。兇人為不善，亦惟日不足。今商王受，力行無度，播棄犁老，暱比罪人。淫酗肆虐，臣下化之，朋家作仇，脅權相滅。無辜籲天，穢德彰聞。惟天惠民，惟闢奉天。有夏桀弗克若天，流毒下國。天乃佑命成湯，降黜夏命。惟受罪浮於桀。剝喪元良，賊虐諫輔。謂己有天命，謂敬不足行，謂祭無益，謂暴無傷。厥監惟不遠，在彼夏王。天其以予乂民，朕夢協朕卜，襲於休祥，戎商必克。受有億兆夷人，離心離德。予有亂臣十人，同心同德。

On the wuwu day, the king was encamped north of the river, and the lords of all quarters led their armies and all assembled. The king then reviewed the armies and swore an oath: "Alas! All you of the western land, listen to my words. I have heard that a good man does good and feels only that the days are not enough. A wicked man does what is not good, and also feels only that the days are not enough. Now Shou, king of Shang, strives to do what is lawless, casting out the old and drawing close to the criminal. He is licentious, drunk, reckless and cruel, and his ministers are transformed into the same; they form cliques, each family hating the others, seizing authority and destroying each other. The innocent appeal to Heaven, and their foul virtue has already become known. Heaven cherishes the people, and the ruler should serve Heaven. Jie of Xia could not follow Heaven and let his poison flow to the states below. Heaven therefore protected and appointed Tang the Accomplisher and sent down the command to depose Xia. Shou's guilt exceeds Jie's. He strips and destroys the chief good, harms and kills remonstrating assistants. He says he has Heaven's mandate, says reverence is not worth practicing, says sacrifice is of no use, and says cruelty does no harm. His warning is not far off; it lies in that king of Xia. Heaven probably means to use me to govern the people; my dreams accord with my divinations, with fine omens redoubled, and my attack on Shang will surely win. Shou has hundreds of millions of ordinary men, but they are estranged in heart and virtue. I have ten ministers who govern, of one heart and one virtue.

雖有周親，不如仁人。天視自我民視，天聽自我民聽。百姓有過，在予一人，今朕必往。我武維揚，侵於之疆，取彼兇殘。我伐用張，於湯有光。勖哉夫子！罔或無畏，寧執非敵。百姓懍懍，若崩厥角。嗚呼！乃一德一心，立定厥功，惟克永世。”

(King Wu continued:) Though he has close kin, they are not as good as my benevolent men. Heaven sees as our people see, and Heaven hears as our people hear. If the people have faults, the responsibility lies on me alone, and now I must go. My martial work will be displayed, invading his borders and seizing that cruel man. My campaign will be magnified and will shine more than Tang's. Exert yourselves, officers and men! Let no one think there is nothing to fear, and rather judge the other side not to be a match. The people tremble in fear, like knocking the forehead on the ground till the horns of the head break. Alas! You must be of one virtue and one heart, establish that merit, and so last long in the world."

時厥明，王乃大巡六師，明誓眾士。

At that time it was dawn, and the king made a great tour of the six armies and clearly declared to the officers.

王曰：“嗚呼！我西土君子。天有顯道，厥類惟彰。今商王受，狎侮五常，荒怠弗敬。自絕於天，結怨於民。斫朝涉之脛，剖賢人之心，作威殺戮，毒痡四海。崇信奸回，放黜師保，屏棄典刑，囚奴正士，郊社不修，宗廟不享，作奇技淫巧以悅婦人。上帝弗順，祝降時喪。爾其孜孜，奉予一人，恭行天罰。古人有言曰：‘撫我則後，虐我則仇。’獨夫受洪惟作威，乃汝世仇。樹德務滋，除惡務本，肆予小子誕以爾眾士，殄殲乃仇。爾眾士其尚迪果毅，以登乃闢。功多有厚賞，不迪有顯戮。嗚呼！惟我文考若日月之照臨，光於四方，顯於西土。惟我有周誕受多方。予克受，非予武，惟朕文考無罪；受克予，非朕文考有罪，惟予小子無良。”

The king said: "Alas! You gentlemen of my western land. Heaven has a bright Way, and its rules must be made clear. Now Shou, king of Shang, treats the five constant relations with contempt and mockery, and is idle and irreverent. He has cut himself off from Heaven and made enemies of the people. He cut off the shins of those who waded the river in the morning and split open the heart of a worthy man; he makes a show of power and kills, and poisons the four seas. He trusts the wicked, banishes and dismisses the teachers and guardians, abandons the constant punishments, imprisons and enslaves upright men, does not repair the suburban and earth altars, does not offer to the ancestral temple, and makes strange skills and lewd crafts to please women. The Lord on High does not accept it and has resolutely sent down this ruin. You must strive diligently and serve me, the one man, respectfully carrying out Heaven's punishment. The ancients had a saying: 'He who cherishes me is my ruler, he who harms me is my enemy.' The lone man Shou, greatly showing his power, is your enemy for generations. In establishing virtue, one must strive to make it grow; in removing evil, one must strive to remove its root; so I, the young one, lead you the officers and men to exterminate and annihilate your enemy. You officers and men must further advance with resolve and firmness, to bring success to your ruler. Great merit will have rich reward, and failing to advance will have clear punishment by death. Alas! My deceased father shone like the sun and moon, his brilliance reaching the four quarters and shining in the western land. We of Zhou have received much from many quarters. If I overcome Shou, it is not my martial courage, but that my deceased father had no guilt; if Shou overcomes me, it is not that my deceased father had guilt, but that I, the young one, am not good."

武王戎車三百兩，虎賁三百人，與受戰於牧野，作《牧誓》。

King Wu, with three hundred war chariots and three hundred tiger guards, fought with Shou at Muye, and composed the Oath at Muye.

時甲子昧爽，王朝至於商郊牧野，乃誓。

On the jiazi day, as dawn approached, the king arrived in the morning at Muye in the Shang suburb, and then swore the oath.

王左杖黃鉞，右秉白旄以麾，曰：“逖矣，西土之人！”王曰：“嗟！我友邦冢君御事，司徒、司馬、司空，亞旅、師氏，千夫長、百夫長，及庸，蜀、羌、髳、微、盧、彭、濮人。稱爾戈，比爾幹，立爾矛，予其誓。”

The king held a yellow battle-axe in his left hand and a white yak-tail banner in his right to give commands, and said: "Far away you are, men of the western land!" The king said: "Ah! Great lords of my friendly states and those who manage affairs, the Minister of the Masses, the Minister of War, the Minister of Works, the sub-commanders and the masters, the captains of a thousand and captains of a hundred, and the men of Yong, Shu, Qiang, Mao, Wei, Lu, Peng and Pu. Raise your spears, line up your shields, stand up your lances, and I will swear the oath."

王曰：“古人有言曰：‘牝雞無晨；牝雞之晨，惟家之索。’今商王受惟婦言是用，昏棄厥肆祀弗答，昏棄厥遺王父母弟不迪，乃惟四方之多罪逋逃，是崇是長，是信是使，是以為大夫卿士。俾暴虐於百姓，以奸宄於商邑。今予發惟恭行天之罰。

The king said: "The ancients had a saying: 'A hen does not announce the dawn; if a hen announces the dawn, the household will be empty.' Now Shou, king of Shang, only listens to the words of women, in confusion abandons the sacrifices he has laid out and does not repay them, in confusion abandons his own royal father's and mother's brothers who remain and does not employ them, but only honors, raises, trusts and uses those of the four quarters who are guilty of many crimes and fugitives, making them grand masters and ministers. He lets them oppress the common people and be evil within and without in the Shang capital. Now I, Fa, only respectfully carry out Heaven's punishment.

今日之事，不愆於六步、七步，乃止齊焉。勖哉夫子！不愆於四伐、五伐、六伐、七伐，乃止齊焉。勖哉夫子！尚桓桓如虎、如貔、如熊、如羆，於商郊弗迓克奔，以役西土，勖哉夫子！爾所弗勖，其於爾躬有戮！”

(King Wu continued:) In today's affair, do not go beyond six or seven steps before stopping to straighten the ranks. Exert yourselves, officers and men! Do not go beyond four, five, six or seven strikes before stopping to straighten the ranks. Exert yourselves, officers and men! Be fierce like tigers, like leopard-bears, like bears, like brown bears, and in the Shang suburb do not strike those who come running to surrender, but let them serve the western land. Exert yourselves, officers and men! If you do not exert yourselves, you will suffer execution on your own persons!"

武王伐殷。往伐歸獸，識其政事，作《武成》。

King Wu attacked Yin. Going to the campaign and returning to dispose of the wild beasts, he recorded these affairs and composed the Wu Cheng (Completion of the Martial Work).

惟一月壬辰，旁死魄。越翼日，癸巳，王朝步自周，於徵伐商。

In the first month, on the renchen day, the moon was in its dwindling phase (the greater part of the moon dark). On the next day, guisi, the king set out on foot from Zhou in the morning to attack Shang.

厥四月，哉生明，王來自商，至於豐。乃偃武修文，歸馬於華山之陽，放牛於桃林之野，示天下弗服。

In the fourth month, at the moon's first appearance (the new moon first showing), the king came back from Shang and arrived at Feng. So he put a stop to martial affairs and cultivated civil teaching, sent the horses back to the south of Mount Hua and the oxen back to the fields of Taolin, showing the world that they would no longer be used.

丁未，祀於周廟，邦甸、侯、衛，駿奔走，執豆、籩。越三日，庚戌，柴、望，大告武成。

On dingwei, he sacrificed in the Zhou ancestral temple, and the people of the dian, hou and wei domains within the state hurried about, carrying the dou and bian vessels. After three days, on gengxu, firewood was burned, the mountains and rivers were sacrificed to from afar, and the completion of the martial work was greatly announced.

既生魄，庶邦冢君暨百工，受命於周。

After the moon's full brightness began (the greater part of the moon lit), the great lords of the many states and the hundred officials received their commands at Zhou.

王若曰：“嗚呼，群后！惟先王建邦啟土，公劉克篤前烈，至於大王肇基王跡，王季其勤王家。我文考文王克成厥勳，誕膺天命，以撫方夏。大邦畏其力，小邦懷其德。惟九年，大統未集，予小子其承厥志。厎商之罪，告於皇天、后土、所過名山、大川，曰：‘惟有道曾孫周王發，將有大正於商。今商王受無道，暴殄天物，害虐烝民，為天下逋逃主，萃淵藪。予小子既獲仁人，敢祗承上帝，以遏亂略。華夏蠻貊，罔不率俾。恭天成命，肆予東征，綏厥士女。惟其士女，篚厥玄黃，昭我周王。天休震動，用附我大邑周。惟爾有神，尚克相予以濟兆民，無作神羞！既戊午，師逾孟津。癸亥，陳於商郊，俟天休命。甲子昧爽，受率其旅若林，會於牧野。罔有敵於我師，前徒倒戈，攻於後以北，血流漂杵。一戎衣，天下大定。乃反商政，政由舊。釋箕子囚，封比干墓，式商容閭。散鹿臺之財，發鉅橋之粟，大賚於四海，而萬姓悅服。”

The king spoke thus: "Alas, lords of all quarters! The former kings founded states and opened up lands; Gong Liu was able to build on his predecessors' work, and with Great King the tracks of kingly work were first laid down, and Wang Ji labored for the royal house. My deceased father King Wen was able to complete that work, received a great mandate from Heaven, and comforted the regions of the Xia. Great states feared his strength, and small states cherished his virtue. After nine years of work the great unity was not yet completed, and I, the young one, came to continue that aim. I reported Shang's crimes to August Heaven, to the Sovereign Earth and to the famous mountains and rivers I passed, saying: 'Fa, King of Zhou, great-grandson who holds the Way, is about to carry out a great punitive campaign against Shang. Now Shou, king of Shang, is without the Way, wantonly destroys Heaven's creatures, harms and oppresses the multitude, is master of the fugitives of the world, gathering them like fish in a deep pool or beasts in a marsh. I, the young one, have already obtained men of benevolence and dare to respectfully accept the Lord on High's charge to stop the disorderly plot. The Xia and the barbarians of every kind all follow and obey the orders. Reverently serving Heaven's already completed mandate, I campaign eastward to settle those men and women. Those men and women, with baskets full of dark and yellow silk, make known to me, king of Zhou, Heaven's fine bestowal has stirred, and therefore they turn to my great city of Zhou. You who are spirits, you should further be able to help me save the hundreds of millions of people, and not bring shame on the spirits!' By the wuwu day, the army crossed the Meng ford. On guihai, we set up formation in the Shang suburb, awaiting Heaven's fine command. As jiazi dawned, Shou led his host, as numerous as a forest, and assembled at Muye. None could withstand my army; the foremost ranks turned their spears around, attacked those behind and so were routed, and the blood flowed so that wooden pestles floated. Once the armor was put on, the world was greatly settled. We then reversed Shang's harsh government and conducted affairs according to the old codes. We released Jizi from prison, built up the tomb of Bi Gan, and when passing the village gate of Shang Rong we leaned on the carriage rail in salute. We distributed the wealth of Deer Terrace and opened the grain of Ju Bridge, and gave great rewards to the four seas, and the myriad families were glad and submitted."

列爵惟五，分土惟三。建官惟賢，位事惟能。重民五教，惟食、喪、祭。惇信明義，崇德報功。垂拱而天下治。

He arranged ranks of only five grades, and divided land into only three grades. He established offices only for the worthy and assigned duties only to the able. He valued the five teachings for the people, and food, mourning and sacrifice. He treated sincerity generously, made righteousness clear, honored virtue and rewarded merit. With robes hanging down and hands folded, the world was governed.

武王勝殷，殺受，立武庚，以箕子歸。作《洪範》。

After King Wu overcame Yin, he killed Shou, set up Wu Geng, and returned bringing Jizi along. He composed the Hong Fan (the Great Plan).

惟十有三祀，王訪於箕子。王乃言曰：“嗚呼！箕子。惟天陰騭下民，相協厥居，我不知其彝倫攸敘。”

In the thirteenth year, the king visited Jizi. The king then said: "Alas! Jizi. Heaven silently settles the people below and helps them live in harmony; I do not know how those constant principles and ethical orders are arranged."

箕子乃言曰：“我聞在昔，鯀堙洪水，汩陳其五行。帝乃震怒，不畀‘洪範’九疇，彝倫攸斁。鯀則殛死，禹乃嗣興，天乃錫禹‘洪範’九疇，彝倫攸敘。

Jizi then said: "I have heard that in the past, Gun dammed up the flood and disordered the arrangement of the five phases. The Lord on High was then enraged and did not give him the nine categories of the Great Plan, and so the constant principles and ethical orders were ruined. Gun was punished and died, and Yu rose in succession, and Heaven then gave Yu the nine categories of the Great Plan, and so the constant principles and ethical orders were set in order.

初一曰五行，次二曰敬用五事，次三曰農用八政，次四曰協用五紀，次五曰建用皇極，次六曰乂用三德，次七曰明用稽疑，次八曰念用庶徵，次九曰向用五福，威用六極。

(Jizi continued:) The first is called the five phases, the second is called the respectful use of the five conducts, the third is called the diligent use of the eight governing offices, the fourth is called the harmonious use of the five time-markers, the fifth is called the establishment of the sovereign's pole, the sixth is called the governing use of the three virtues, the seventh is called the enlightened use of divination for doubts, the eighth is called the thoughtful use of the various verifications, and the ninth is called the encouraging use of the five blessings and the warning use of the six extremes.

一、五行：一曰水，二曰火，三曰木，四曰金，五曰土。水曰潤下，火曰炎上，木曰曲直，金曰從革，土爰稼穡。潤下作鹹，炎上作苦，曲直作酸，從革作辛，稼穡作甘。

(Jizi continued:) One, the five phases: the first is water, the second fire, the third wood, the fourth metal and the fifth earth. The nature of water is to moisten and go downward, the nature of fire is to blaze upward, the nature of wood is to be bent or straight, the nature of metal is to follow and be reformed, and earth can be sown and harvested. Moistening and descending produces the salty, blazing upward produces the bitter, the bent and straight produce the sour, following and reforming produce the acrid, and sowing and harvesting produce the sweet.

二、五事：一曰貌，二曰言，三曰視，四曰聽，五曰思。貌曰恭，言曰從，視曰明，聽曰聰，思曰睿。恭作肅，從作乂，明作晢，聰作謀，睿作聖。

(Jizi continued:) Two, the five conducts: the first is appearance, the second speech, the third seeing, the fourth hearing and the fifth thinking. Appearance should be respectful, speech should be accordant, seeing should be clear, hearing should be keen, and thinking should be penetrating. Respect makes for solemnity, accord makes for order, clarity makes for wisdom, keenness makes for planning, and penetration makes for sagehood.

三、八政：一曰食，二曰貨，三曰祀，四曰司空，五曰司徒，六曰司寇，七曰賓，八曰師。

(Jizi continued:) Three, the eight governing offices: the first is food, the second goods, the third sacrifice, the fourth the Minister of Works, the fifth the Minister of the Masses, the sixth the Minister of Crime, the seventh hospitality to guests, and the eighth the army (military affairs).

四、五紀：一曰歲，二曰月，三曰日，四曰星辰，五曰歷數。

(Jizi continued:) Four, the five time-markers: the first is the year, the second the month, the third the day, the fourth the stars and zodiacal positions, and the fifth the calendrical calculations (reckoning the order of sun, moon and stars).

五、皇極：皇建其有極。斂時五福，用敷錫厥庶民。惟時厥庶民於汝極。錫汝保極：凡厥庶民，無有淫朋，人無有比德，惟皇作極。凡厥庶民，有猷有為有守，汝則念之。不協於極，不罹於咎，皇則受之。而康而色，曰：‘予攸好德。’汝則錫之福。時人斯其惟皇之極。無虐煢獨而畏高明，人之有能有為，使羞其行，而邦其昌。凡厥正人，既富方谷，汝弗能使有好於而家，時人斯其辜。於其無好德，汝雖錫之福，其作汝用咎。無偏無陂，遵王之義；無有作好，遵王之道；無有作惡，尊王之路。無偏無黨，王道蕩蕩；無黨無偏，王道平平；無反無側，王道正直。會其有極，歸其有極。曰：皇，極之敷言，是彝是訓，於帝其訓，凡厥庶民，極之敷言，是訓是行，以近天子之光。曰：天子作民父母，以為天下王。

(Jizi continued:) Five, the sovereign's pole (the standard of great centrality and perfect uprightness set up by the king): the king establishes that pole. He gathers in these five blessings so as to bestow them universally on the common people. The common people then, in respect of your pole, grant to you those who preserve this pole: all the common people have no licentious cliques and officials have no virtue of partisan favoritism, only taking the king as the pole. Among the common people, those who have plans, who have achievements and who have integrity, you should keep in mind. Those who do not conform to the pole yet do not fall into guilt, the king should tolerate. Those who are calm and at ease in countenance and say: 'What I love is virtue,' you should bestow blessing on them. Such people will take only the king as their pole. Do not abuse the solitary and fear the high and eminent; when people have talent and achievement, let them offer up their conduct, and the state will flourish. All upright people in office who are already rich and have stipends, if you cannot make them benefit your house, such people are guilty. As for those who do not love virtue, though you bestow blessings on them, they will do you harm. Without deviation and without partiality, follow the king's righteousness; do not favor privately, follow the king's way; do not hate privately, follow the king's road. Without deviation and without faction, the king's way is broad and vast; without faction and without deviation, the king's way is level and smooth; without perversity and without leaning, the king's way is upright and straight. Come together at that pole, return to that pole. It is said: King, declare the pole; this is the constant rule and this is instruction, and toward the Lord on High it is the instruction. All the common people, declare the pole; this is the admonition and this is what is to be done, in order to draw near the light of the Son of Heaven. It is said: the Son of Heaven is the parent of the people, and thus is king of the world.

六、三德：一曰正直，二曰剛克，三曰柔克。平康，正直；強弗友，剛克；燮友，柔克。沈潛，剛克；高明，柔克。惟闢作福，惟闢作威，惟闢玉食。臣無有作福、作威、玉食。臣之有作福、作威、玉食，其害於而家，兇於而國。人用側頗僻，民用僣忒。

(Jizi continued:) Six, the three virtues: the first is uprightness, the second is overcoming by hardness (prevailing with firmness), and the third is overcoming by softness (prevailing with gentleness). For peace and tranquility, use uprightness; for the forceful and unapproachable, use overcoming by hardness; for the mild and approachable, use overcoming by softness. For the deep and hidden, use overcoming by hardness; for the lofty and bright, use overcoming by softness. Only the ruler makes blessings, only the ruler makes awe, only the ruler eats fine food. Ministers do not make blessings, make awe or eat fine food. If ministers make blessings, make awe or eat fine food, it will harm your house and bring misfortune to your state. Officials will thereby become biased and perverse, and the people will thereby overstep and err.

七、稽疑：擇建立卜筮人，乃命卜筮。曰雨，曰霽，曰蒙，曰驛，曰克，曰貞，曰悔，凡七。卜五，占用二，衍忒。立時人作卜筮，三人占，則從二人之言。

(Jizi continued:) Seven, examining doubts: choose and set up the diviners by tortoise and yarrow, then command the divination. There are named rain, clearing, murk, mist, overcoming, steadfast and regret, seven in all. Tortoise divinations are five kinds, yarrow divinations are two, and the interpretations vary. Those set up as diviners, if three people divine, follow the words of two.

汝則有大疑，謀及乃心，謀及卿士，謀及庶人，謀及卜筮。汝則從，龜從，筮從，卿士從，庶民從，是之謂大同。身其康強，子孫其逢吉，汝則從，龜從，筮從，卿士逆，庶民逆吉。卿士從，龜從，筮從，汝則逆，庶民逆，吉。庶民從，龜從，筮從，汝則逆，卿士逆，吉。汝則從，龜從，筮逆，卿士逆，庶民逆，作內吉，作外兇。龜筮共違於人，用靜吉，用作兇。

(Jizi continued:) If you have a great doubt, first consult your own heart, then consult the ministers and officers, then consult the common people, then consult the tortoise and yarrow. If you agree, the tortoise agrees, the yarrow agrees, the ministers agree and the common people agree, this is called great accord. Your body will be strong and healthy and your descendants will flourish and be fortunate. If you agree, the tortoise agrees, the yarrow agrees, but the ministers oppose and the common people oppose, it is also fortunate. If the ministers agree, the tortoise agrees and the yarrow agrees, but you oppose and the common people oppose, it is also fortunate. If the common people agree, the tortoise agrees and the yarrow agrees, but you oppose and the ministers oppose, it is also fortunate. If you agree and the tortoise agrees, but the yarrow opposes, the ministers oppose and the common people oppose, then for internal affairs it is fortunate, and for external affairs it is unfortunate. If the tortoise and yarrow both go against the people, then keeping still is fortunate and taking action is unfortunate.

八、庶徵：曰雨，曰暘，曰燠，曰寒，曰風。曰時五者來備，各以其敘，庶草蕃廡。一極備，兇；一極無，兇。曰休徵；曰肅，時寒若；曰乂，時暘若；曰晢，時燠若；曰謀，時寒若；曰聖，時風若。曰咎徵：曰狂，恆雨若；曰僣，恆暘若；曰豫，恆燠若；曰急，恆寒若；曰蒙，恆風若。曰王省惟歲，卿士惟月，師尹惟日。歲月日時無易，百穀用成，乂用明，俊民用章，家用平康。日月歲時既易，百穀用不成，乂用昏不明，俊民用微，家用不寧。庶民惟星，星有好風，星有好雨。日月之行，則有冬有夏。月之從星，則以風雨。

(Jizi continued:) Eight, the various verifications: they are called rain, clear weather, warmth, cold and wind. It is said that when these five arrive in due season, each following its own order, the many plants flourish. If one is excessive, it is unfortunate; if one is entirely lacking, it is also unfortunate. The good verifications are: solemn reverence, and cold comes in season (the common text has 'timely rain responds', and the received text has 'timely cold responds', copied here as it stands); orderly government, and clear weather comes in season; wisdom, and warmth comes in season; good planning, and cold comes in season; penetration, and wind comes in season. The bad verifications are: wildness, and long rain; presumption, and long clear weather; ease and pleasure, and long warmth; haste, and long cold; murkiness, and long wind. It is said that what the king examines is like the year, the ministers and officers like the month, and the heads of divisions like the day. When year, month, day and season are not altered, the hundred grains ripen thereby, government is made clear thereby, outstanding people are made prominent thereby, and families are at peace thereby. When day, month, year and season have already altered, the hundred grains do not ripen thereby, government is dim and unclear thereby, outstanding people are lowly thereby, and families are unsettled thereby. The common people are like the stars; some stars love wind and some stars love rain. The movement of the sun and moon makes winter and summer. When the moon follows the stars, there will be wind and rain.

九、五福：一曰壽，二曰富，三曰康寧，四曰攸好德，五曰考終命。六極：一曰兇、短、折，二曰疾，三曰憂，四曰貧，五曰惡，六曰弱。

(Jizi continued:) Nine, the five blessings: the first is long life, the second wealth, the third health and tranquility, the fourth love of virtue and the fifth to end one's old age well. The six extremes: the first is misfortune, short life and early death, the second is illness, the third is worry, the fourth is poverty, the fifth is wickedness and the sixth is weakness."

〖分器〗武王既勝殷，邦諸侯，班宗彝，作《分器》。

[Distribution of Vessels] After King Wu had overcome Yin, he enfeoffed the lords and distributed the ritual vessels of the ancestral temple, and composed the Fen Qi (Distribution of Vessels).