Preface to Shuzhuan
Preface to Shuzhuan
(Preface to the Commentaries on The Book of History)
In the winter of the Year of the Yellow Sheep, 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 this so? Cultivating one mind 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 to Wu of the Zhou Dynasty.
Virtue, benevolence, awakenedness, and sincerity, these words are different, but their principle is the 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 the 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 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 the two canons and “The Counsels of Great 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 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 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 minds 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 Chen, write this preface on the sixteenth of March in the Year of the Yellow Snake.