PREFACE TO SHUZHUAN-書傳序文

PREFACE TO SHUZHUAN (書傳序文)

[Preface to the Commentaries on The Book of History]

In the winter of the Year of the Yellow Sheep (Ghee-mee, 1199), a year before he passed away, Teacher Zhu Xi enjoined me to compose commentaries on The Book of History. It has taken me ten years to complete these commentaries, which contain tens of thousands of words.

Oh, how can I speak of The Book of History easily? It records the Two emperors and Three kings' profound and impartial fundamentals and laws of governing the world. With my shallow insight and knowledge, how can I unveil the book's deep inner meanings? Born thousands of years after they lived, and trying to reveal what occurred thousands of years ago, I find it all extremely difficult.

Nevertheless, the reigns of the Two Emperors and Three Kings originated from DAO, and the dao of the Two Emperors and Three Kings originated from the MIND. Upon attaining that mind, one could truly speak about dao and governing. 

Why is that so? Cultivating ONE MIND [with subtlety] and holding fast to the middle path is the mindset passed down from Yao to Shun to Yu. Establishing the middle path and establishing standards for all people is the mindset passed down from Tang of the Shang dynasty and Wu of the Zhou dynasty.

Virtue, benevolence, awakenedness, and sincerity- these words are different, but their principle is same. These words all, without exception, illuminate the profoundness of the mind.

When one speaks about heaven, which is the source of the mind, one must hold solemn deference within their own mind. When one speaks about the people, who are the focus of the generosity of the mind, one must hold circumspection within the mind. Decorum, music, and edification are expressions of the mind. Laws and institutions reflect the mind. Guiding a family, ruling a nation, and bringing peace to the world represent expansiveness of the mind. Indeed, the virtue of such a mind is immense.

The Two Emperors and Three Kings maintained this mind. Jie of the Xia dynasty and Shou of the Shang dynasty forsook this mind. With much struggle, Taijia and Cheng maintained this mind. When this mind is maintained, peaceful rule prevails. When this mind is forsaken, chaos ensues. Peaceful rule or chaos depends upon whether or not this mind is maintained.

When the rulers of later periods aspire to the reign of the Two Emperors and Three Kings, how can they do so without seeking this dao? When they seek this dao of the Two Emperors and Three Kings, how can they do so without seeking this mind? How can they attain the essence of this mind but through this book?

Ever since reading The Book of History, I have deeply contemplated its deep meanings and consulted numerous interpretations. Only after mastering the text did I dare to make emendations. However, the finer words and deeper meanings directly reflect what I heard long ago. My teacher had already corrected two cannons and "The Counsels of Yu," and I can still see the mark of his hand in those texts. Oh, how I miss him.

Since it was by my teacher's mandate that I have composed these commentaries, I have not distinguished my contribution from his. I have divided this book of four dynasties into six volumes. The writings differ from era to era, but the way of rule according to dao remains the same.

The mind of the sages revealed in The Book of History is similar to the marvel of heaven's creative change apparent in all existence: neither can be known without subtlety and depth.

Though these commentaries have not reached the subtle depths of the mind of Yao, Shun, Yu, Tang, Wen, Wu, and the Duke of Zhou, the commentaries nonetheless serve as a guide to broadly understanding the writings about their mind.  

I Cai Shen, write this preface on the sixteenth of March in the Year of the Yellow Snake(Ghee-sa, 1209).


Note: The "preface to Shuzhuan(書傳序文 ‘Suh-jun-suh-moon')" was written by Cai Shen (AD 1167-1230), a Neo-Confucian scholar of China's Song dynasty. Sahng-je-nim said, "If you wish to receive a great destiny, read the 'Preface to Shuzhuan' often" (9:47)

慶元 己未冬에 先生 文公이 令沈으로 作書集傳하시고
明年에 先生이 沒커시늘
又十年에 始克成編하니 總若干萬言이라

嗚呼라. 書豈易言哉리요.
二帝三王의 治天下之大經大法이 皆載此書로되
而踐見薄識으로 豈足以盡發蘊奧며
且生於數千載之下하여 而欲講明於數千載之前하니
亦已難矣라

然이나 二帝三王之治는 本於道하고
二帝三王之道는 本於心하니
得其心이면 則道與治를 固可得而言矣리라.

何者오. 精一執中은 堯舜禹相授之心法也요
建中建極은 商湯周武相傳之心法也요

曰德曰仁曰敬曰誠은 言雖殊而理則一이니
無非所以明此心之妙也라.

至於言天則 嚴其心之所自出이오
言民則 謹其心之所由施니
禮樂敎化는 心之發也요 典章文物은 心之著也요
家齊國治而天下平은 心之推也니 心之德이 其盛矣乎인저

二帝三王은 存此心者也요
夏桀商受는 亡此心者也요
太甲成王은 困而存此心者也라.
存則治하고 亡則亂하나니
治亂之分이 顧其心之存不存如何耳라.

後世人主 有志於二帝三王之治인대 不可不求其道요
有志於二帝三王之道인대 不可不求其心이니
求心之要는 舍是書하고 何以哉리요.

沈이 自受讀以來로 沈潛其義하고
參考衆說하여 融會貫通일새
乃敢折衷이나 微辭奧旨는 多述舊聞이요
二典禹謨는 先生이 蓋嘗是正하사 手澤이 尙新하시니 嗚呼惜哉라.

集傳은 本先生의 所命故로 凡引用師說을 不復識別하고
四代之書를 分爲六卷하니 文以時異나 治以道同이라.

聖人之心이 見於書는 猶化工之妙가 著於物이니
非精深이면 不能識也라.

是傳也 於堯舜禹湯文武周公之心에 雖未必能造其微나
於堯舜禹湯文武周公之書에 因是訓誥하면
亦可得其旨義之大略矣리라.
嘉定 己巳 三月 旣望에 武夷 蔡沈은 序하노라.