Note: This work is often attributed to Wang Yinglin 王應麟 (1223–1296) with later elaborations by various authors. During the Ming and Qing dynasties the Three Character Classic became one of three major primers (the other two were known as the Thousand Character Classic [Qianzi wen] and the Hundred Family Names [Bai jia xing]) which young students invariably memorized at the outset of their classical education. The assumed readers were males, although young girls in elite households might also begin their education with these basic texts. For a discussion of the controversies surrounding the authorship of the Sanzi jing, see James T. C. Liu 1985.
[Lines 1–4]
Humans at birth 人之初
are [all] fundamentally good. 性本善
[Their] natures are close to one another; 性相近
[but] in habit/practice they are far apart from one another. 習相遠
[Mencius (line 9) held the position that Man’s nature is basically good; cf. Xunzi (line 172): Man’s nature is basically evil (not, however, in the sense of “original sin”); cf. Yang Xiong (line 172): Man’s nature is neither good nor bad—also the position of Gaozi.]
[Lines 5–8]
If there is no education, 苟不教
[a person’s good] nature will decline. 性乃遷
The way of education 教之道
is to value thoroughness. 貴以專
[A standard commentary to these lines emphasizes that education begins even before birth. The prospective mother should see no evil sights, nor hear evil sounds. She must not indulge in strong language or eat unusual dishes, and should cultivate the values of loyalty, filial piety, etc. After the child is born it should be taught to eat with the right hand, to be deferential, unselfish, etc. Formal schooling should begin about eight sui (seven years old in Western reckoning).]
[Lines 9–12]
In the past, the mother of Mencius 昔孟母
chose a [proper] district in which to reside. 擇鄰處
When her child would not learn, 子不學
she broke [the thread on her] loom shuttle. 斷機杼
[After several unsatisfactory moves—first near a cemetery, then near a marketplace—the mother of Mencius found a location near a school, where her son finally acquired scholarly habits. The breaking of the thread on the shuttle symbolized the bad effect of not continuing to learn.]
[Lines 13–16]
Dou, [the scholar from] Swallow Hills 竇燕山
had a method for righteousness. 有義方
He taught five sons 教五子
who all elevated the family name. 名俱揚
[Dou Yujun lived in the Song dynasty in the tenth century. All of his sons achieved high office.]
[Lines 17–20]
If children are fed but not taught, 養不教
it is the father’s fault. 父之過
To teach without severity 教不嚴
is the lazy thing for a teacher [to do]. 師之惰
[Lines 21–24]
If a child does not learn, 子不學
[that is] not proper. 非所宜
If in one’s youth there is no learning, 幼不學
what will [a person] be [like] in old age? 老何為
[Lines 25–28]
[If] jade is not polished 玉不琢
it cannot become a useful implement. 不成器
[If] a person does not learn, 人不學
[he or she] cannot know righteousness. 不知義
[Lines 29–32]
The child of a man, 為人子
in the period of its youth, 方少時
should become close to teachers and friends, 親師友
and practice ritual and etiquette. 習禮儀
[Lines 33–36]
[Huang 黃] Xiang, at nine years of age 香九齡
could warm [his parents’] bed. 能溫席
Filial piety towards parents 孝于親
is what should be grasped. 所當執
[Huang Xiang, of the Han dynasty (second century CE), was one of the famous Twenty-Four Examples of Filial Piety (Ershisi xiao 二十四孝).]
[Lines 37–40]
[Kong 孔] Rong, at four years of age 融四歲
was able to leave [the biggest] pears [for others to eat]. 能讓梨
To subordinate oneself to elders 弟于長
should be the first [thing to be] known. 宜先知
[Kong Rong was a twentieth-generation descendent of Confucius. He died in 208 CE. Reportedly, he explained his unselfish behavior by saying: “I am a small boy, so I take the small pears.” Four sui would be three years old according to Western reckoning.]
[Lines 41–44]
Begin with filial piety and fraternal submission; 首孝弟
then acquire knowledge (lit. see and hear [things]). 次見聞
Know how to count 知某數
and know how to read. 識某文
[Lines 45–48]
One to ten; 一而十
tens to hundreds. 十而百
Hundreds to thousands; 百而千
thousands to ten thousands. 千而萬
[Lines 49–52]
The Three Powers 三才者
are Heaven, Earth, and Man. 天地人
The Three Luminaries 三光者
are the sun, the moon, and stars. 日月星
[Lines 53–56]
The Three Bonds are: 三綱者
the duty of ruler and subject; 君臣義
the closeness of father and child; 父子親
the agreement of husbands and wives. 夫婦順
[Lines 57–60]
[We] speak of spring and summer; 曰春夏
[we] speak of autumn and winter. 曰秋冬
These four seasons 此四時
revolve without ceasing. 運不窮
[Lines 61–64]
[We] speak of south and north; 曰南北
[we] speak of west and east. 曰西東
These four directions 此四方
respond to the middle. 應乎中
[Lines 65–68]
[We] speak of water and fire 曰水火
and wood, metal and earth. 木金土
These five agents [activities, qualities, etc.] 此五行
originate in numbers. 本乎數
[This last reference is to the numerology of the Zhouyi/Yijing. The wuxing were considered to be not only the constituent “elements” of all things, but also cosmic forces that produced or overcame one another in various sequences. For an example of the five agents as cosmological symbols, see the commentary after line 254 below.]
[Lines 69–72]
[We] speak of humaneness and righteousness, 曰仁義
propriety, wisdom, and faithfulness. 禮智信
These Five Constant [Virtues] 此五
cannot accommodate confusion. 不容紊
[Lines 73–76]
Rice, spiked millet, and pulse; 稻粱菽
wheat, glutinous millet and common millet; 麥黍稷
these six grains 此六谷
are what humans eat. 人所食
[Lines 77–80]
Horses, oxen and sheep; 馬牛羊
chicken, dogs and pigs; 雞犬豕
these six animals 此六畜
are what humans provide feed for. 人所飼
[Lines 81–84]
[We] speak of joy and anger; 曰喜怒
[we] speak of pity and fear. 曰哀懼
[and] love, hate and desire. 愛惡欲
Together, [these are the] seven emotions. 七情具
[Lines 85–88]
Gourds, earthenware and leather; 匏土革
wood, stone and metal; 木石金
silk and bamboo: 絲與竹
[These yield] the eight [musical] sounds. 乃八音
[Lines 89–96]
Great-great grandfather, great-grandfather, and grandfather 高曾祖
father and self; 父而身
self and son; 身而子
son and grandson; 子而孫
from son and grandson 自子孫
to great-grandson and great-great grandson: 至元曾
[These are] the nine agnates [that constitute] 乃九族
human relationships. 人之倫
[Lines 97–106]
The affection of fathers and children; 父子恩
the compliance of husbands and wives; 夫婦從
fraternal affection [lit. friendship] on the part of elder bothers; 兄則友
respectfulness on the part of younger brothers; 弟則恭
proper order between old and young, 長幼序
friendliness among friends; 友與朋
respect on the part of the sovereign; 君則敬
loyalty on the part of subjects: 臣則忠
These ten duties 此十義
are common to all humans. 人所同
[According to one well-known commentary, the ten duties are conceived of as: 2 in line 97, 2 in line 98, 1 in line 99, 1 in line 100, 2 in lines 101 and 102 combined, 1 in line 103, and 1 in line 104.]
[Lines 107–110]
In educating the young 凡訓蒙
there must be explanation and investigation [meticulousness], 須講究
detailed instructions from written commentaries, 詳訓詁
and clear punctuation of sentences. 名句讀
[Lines 111–114]
Those who learn 為學者
must have a beginning. 必有初
When [Zhu Xi’s 朱熹] Learning for the Young is finished 小學終
[one] comes to the Four Books. 至四書
[Lines 115–122]
The Analects 論語者
consists of twenty sections 二十篇
in which [Confucius’] disciples 群弟子
have recorded [his] good words. 記善言
The Mencius 孟子者
is in seven sections. 七篇止
[These two works] explain the Way and its power, 講道德
speaking of benevolence and duty. 說仁義
[Lines 123–126]
The Doctrine of the Mean 作中庸
was created by the brush of Zisi. 子思筆
The middle does not lean to one side 中不偏
and the course does not change 庸不易
[Zisi’s original name was Kong Ji. He was the grandson of Confucius.]
[Lines 127–130]
The Great Learning 作大學
was created by Zengzi. 乃曾子
It begins with [self] cultivation and ordering [of the family] 自修齊
and ends with pacifying [the empire] and governing [the state]. 至平治
[Zengzi’s name was Zeng Can (also pronounced Zeng Shen). He is one of the most famous disciples of Confucius. He also supposedly wrote the Xiaojing; see line 131 below.
[Lines 131–134]
When the Classic of Filial Piety is understood [completely] 孝經通
and the Four Books have been mastered, 四書熟
Then the Six Classics 如六經
can begin to be read. 始可讀
[Lines 135–138]
The [works of] Poetry, History and the Changes 詩書易
and the [Record of] Ritual and the Spring and Autumn [Annals] 禮春秋
are called the Six Classics, 號六經
which should be explained and explored. 當講求
[The number of the Six Classics is usually calculated either by dividing the Liji into the Record of Ritual and the (now lost) Classic of Music (Yuejing), or by considering Li as a reference to both the Rites of Zhou (Zhouli) and the Liji.]
[Lines 139–142]
There are [also] the Linked Mountains, 有連山
the Return to the Hidden 有歸藏
and the Zhou Changes], 有周易
[which together] detail the three [forms of the] Changes. 三易詳
[By late imperial times the Linked Mountains and the Return to the Hidden no longer existed as complete texts.]
[Lines 143–146]
There are the Regulations and Counsels 有典謨
and the Instructions and Announcements, 有訓誥
and the Oaths and Charges, 有誓命
which are the profundities of the Classic of History. 書之奧
[The Regulations refer to the words and deeds of the great sage emperors, Yao and Shun; the Counsels refer to the advice of great ministers (for example, Yu); the Instructions are admonitions to the ruler upon ascending the throne; the Announcements are proclamations by the ruler; the Oaths refer to the ruler’s requests for assistance from officials; and the Charges refer to orders given to officials at important moments.]
[Lines 147–150]
Our Duke of Zhou 我周公
created the Rites of Zhou 作周禮
[in which] he wrote about the six [classes of] officials, 著六官
[thus] preserving governing forms. 存治體
[The Duke of Zhou was the younger brother of King Wen. He served as the regent for King Wen’s son, King Wu, the primary founder of the Zhou dynasty.]
[Lines 151–154]
The Elder and Younger Dai 大小戴
annotated the Record of Ritual. 注禮記
They transmitted the sacred words, 述聖言
[which] provided the rules of ritual and music. 禮樂備
[Of the two main editions of the Record of Ritual; the one compiled by the Younger Dai was considered orthodox in Qing times.]
[Lines 155–158]
[We] speak of the Customs of the States; 曰國風
we speak of the Odes and Hymns. 曰雅頌
[These are] the names of the four [sections] of the Classic of Poetry 號四詩
[which] should be recited and chanted [over and over]. 當諷詠
[The Customs of the States refers to ballads that were commonly sung by the people of the various feudal kingdoms; the Odes, which were sung at entertainments, were divided into lesser and greater, depending on the importance of the occasion; the Hymns were used to express wishes or prayers.]
[Lines 159–166]
After poetry writing declined 詩既亡
the Spring and Autumn [Annals] were created. 春秋作
[In these Annals] dwell praise and blame 寓褒貶
and the distinction between good and bad [deeds]. 別善惡
The three [Annals] commentaries 三傳者
[are:] the Gongyang [Commentary], 有公羊
Mr. Zuo’s [Commentary] 有左氏
and the Guliang [Commentary]. 有穀梁
[Of these commentaries, the Zuozhuan, ascribed to Zuo Qiuming (a contemporary of Confucius), was considered orthodox in late imperial times.]
[Lines 167–170]
When the Classics are understood, 經既明
then the philosophers should be read. 方讀子
Select the important [points] 撮其要
and record the [facts of] events. 記其事
[Lines 171–174]
The five [supplementary] philosophers 五子者
are Xunzi, Yang [Xiong 雄], 有荀楊
Wen Zhongzi [Wang Tong 王通], 文中子
Laozi and Zhuangzi. 及老莊
[The implication here is that the works of these individuals should be read after one masters the writings of Confucius, Mencius, Zhu Xi, and the authors of the Confucian classics. Yang Xiong (53 BCE–18 CE), author of the Taixuan jing (Classic of great mystery) and Wang Tong (584–617; courtesy name, Wen Zhongzi), a founding figure in the neo-Confucian revival, are the only two thinkers of the five who lived in imperial times.]
[Lines 175–178]
When the Classics and Philosophers have been mastered, 經子通
all the Histories [should] be read, 讀諸史
and generational connections should be examined 考世系
so that one may know the endings and beginnings [of things]. 知終始
[The Histories refers primarily to the orthodox dynastic histories, of which there were twenty-two by early Qing times. The first and most famous of these works was the Historical Records (Shiji) of Sima Qian (Han dynasty).]
[Lines 179–182]
From [Fu 伏] Xi and [Shen 神] Nong 自羲農
to the Yellow Emperor 至黃帝
[these] are called the Three Sovereigns 號三皇
who lived in the early ages. 居上世
[The reign for Fu Xi (aka Fuxi) was traditionally believed to be from 2953– 2838 BCE; for Shen Nong (aka Shennong), from 2838–2698 BCE; for the Yellow Emperor, from 2698–2598 BCE.]
[Lines 183–186]
Tang [Yao 堯] and Youyu [Shun 舜] 唐有虞
are called the Two Emperors. 號二帝
They abdicated one after the other, 相揖遜
[and theirs was] called the Prosperous Age. 稱盛世
[The reign for Yao was traditionally believed to be from 2357–2255 BCE; for Shun, from 2255–2205 BCE. Both men were considered exemplary because they passed the throne to an especially worthy minister rather than to their own sons. Yao abdicated to Shun, and Shun, to the Great Yu—see immediately below.]
[Lines 187–190]
The Xia [dynasty] had Yu. 夏有禹
The Shang [dynasty] had Tang. 商有湯
The Zhou [dynasty had Kings] Wen and Wu [together]. 周文武
[These are] called the Three Kings. 稱三王
[Here, King Wen and King Wu are treated as if they were one person; see the commentary after line 150 above.]
[Lines 191–194]
[In the] Xia [dynasty the throne] was transmitted [from father] to son, 夏傳子
[making] the empire a family. 家天下
[After] four hundred years 四百載
the sacrificial altar passed from the Xia [dynasty]. 遷夏社
[Lines 195–198]
Tang attacked the Xia (dynasty) 湯伐夏
and the state [he founded] was called Shang. 國號商
[After] six hundred years 六百載
it ended with Zhou [Xin 辛]. 至紂亡
[Zhou Xin was the epitome of the “evil last emperor” in the Chinese historiographical tradition.]
[Lines 199–202]
King Wu of the Zhou [dynasty] 周武王
started [his reign] by killing [the tyrant] Zhou [Xin], 始誅紂
and the eight hundred years [of his family’s rule] 八百載
made it the longest lasting [of all the dynasties]. 最長久
[Lines 203–208]
When Zhou carts went eastward, 周轍東
the kingly bonds collapsed. 王綱墜
The favored [means of achieving things were] shields and spears, 逞干戈
and traveling advisers were held in high esteem. 尚游說
[This period] began with the Spring and Autumn [era] 始春秋
and ended with the Warring States [era]. 終戰國
[The reference to carts moving eastward indicates the fall to “barbarians” in 771 BCE of the Zhou capital at Hao (in modern-day Shaanxi) and its movement to Luoyi (in modern-day Henan).]
[Lines 209–212]
The Five Hegemons dominated [in the Spring and Autumn period] 五霸強
and the Seven Powerful States emerged [during the Warring States period]. 七雄出
[Then] the Qin family [descended from the Ying [lineage] 嬴秦氏
and it was the first to unite together [all of the states]. 始兼并
[The five hegemons were Dukes Huan, Wen, Xiang, Mu, and Zhuang; the seven states were Qin, Chu, Qi, Yan, Han, Zhao, and Wei.]
[Lines 213–216]
[The throne] was transmitted to the second generation, 傳二世
[after which the state of] Chu struggled with Han. 楚漢爭
[Emperor] Gaozu arose 高祖興
and the Han house was established. 漢業建
[Lines 217–220]
[During the] Xiaoping [reign] 至孝平
Wang Mang usurped the throne. 王莽篡
[Then] the Guangwu [emperor] arose 光武興
and established the Eastern Han. 為東漢
[The Xiaoping reign began in 1 CE; the Wang Mang usurpation lasted from 9–23 CE.]
[Lines 221–222]
[The Han lasted] four hundred years 四百年
and ended with [Emperor] Xian. 終於獻
[Lines 223–226]
[The states of] Wei, Shu and Wu 魏蜀吳
fought for the Han tripod. 爭漢鼎
[They were called the Three Kingdoms 號三國
[and lasted] until the Two Jin [dynasties]. 迄兩晉
[Lines 227–230]
[Then] followed the Song and Qi [dynasties] 宋齊繼
[and then] the Liang and Chen [dynasties] 梁陳承
[These are considered] the Southern Dynasties. 為南朝
[all with their] capital at Jinling [modern-day Nanjing]. 都金陵
[The “Chinese” dynasties in the south, with their capitals at present-day Nanjing, were considered “legitimate” by subsequent dynastic chroniclers—as opposed to the “illegitimate” “barbarian” dynasties of the north.]
[Lines 231–234]
The Northern [Dynasties] are the Wei of the Yuan [family], 北元魏
which split into the Eastern and Western [Wei]; 分東西
the Zhou [dynasty] of the Yuwen 宇文周
and the Qi [dynasty] of the Gao [family]. 與高齊
[Lines 235–238]
[We then] arrive at the Sui [dynasty], 迨至隋
[which] united [the Chinese territory [once more]. 一土宇
[But the throne] was not again transmitted 不再傳
and the [Sui] succession was lost. 失統緒
[Lines 239–242]
[Emperor] Gaozu of the Tang 唐高祖
raised righteous forces, 起義師
eliminating the Sui disorder 除隋亂
and establishing the foundations of the dynasty. 創國基
[Lines 243–246]
Twenty times [the throne was] transmitted 二十傳
[in a period of] three hundred years. 三百載
The Liang [state] destroyed it 梁滅之
and the dynasty then changed. 國乃改
[Lines 247–250]
The Liang, Tang and Jin 梁唐晉
and the Han and Zhou 及漢周
are called the Five Dynasties. 稱五代
[They] all arose [out of their own special circumstances]. 皆有由
[Lines 251–254]
[Then] the fire[-dominated] Song [dynasty] arose, 炎宋興
receiving the abdication of the house of Zhou. 受周禪
Eighteen [times] the throne was transmitted 十八傳
including [both] the Southern and Northern [regimes]. 南北混
[The reference to fire in line 251 indicates that this was the dynasty’s designated “ruling agent”—see line 67 above. Fire, in other words, overcame the “metal” agent of the previous regime, just as metal had destroyed wood before it, wood had triumphed over earth, earth had absorbed water, water had extinguished fire, and so forth in repetitive cycles. The Song period is usually divided into the Northern Song, with its capital at Kaifeng, which lasted from 960 to 1122, and the Southern Song, with its capital at Hangzhou, which lasted from 1126 to 1279. The alien Nüzhen (Jurchen) people, who founded the Jin dynasty in north China, forced the Song to retreat southward in 1126.]
[Lines 255–260]
The seventeen dynastic histories
are all [represented] here [in the above account].
[They] contain [examples] of order and disorder 載治亂
[from which we can] know [the circumstances of] rise and fall. 知興衰
[See the appendix after line 359 below for an “updated” historical account.]
[Lines 261–268]
Those who read history 讀史者
[must] study the Veritable Records 考實錄
[in order to] understand ancient and modern [events] 通古今
as if they had been witnessed personally. 若親目
Recite them out loud 口而誦
and take them to heart. 心而惟
[Do] this in the morning; 朝於斯
and [do] this in the evening. 夕於斯
[The Veritable Records were written as an official account of the major activities during the reign of each individual ruler.]
[Lines 269–273]
In the past Confucius 昔仲尼
took Xiang Tuo as his teacher. 師項橐
The ancient sages and worthies 古聖賢
valued diligent study. 尚勤學
[According to a well-known story in Chinese folklore, Xiang Tuo was a precocious young boy of seven who is said to have instructed Confucius.]
[Lines 274–277]
Zhao, High Minister [of the Song] 趙中令
studied the Lu [text] of the Analects. 讀魯論
He was already an official 彼既仕
[but] he studied diligently. 學且勤
[The reference here is to Zhao Pu (916–992 CE), a statesman who assisted in the establishment of the Song dynasty.]
[Lines 278–281]
[One man] spread out rushes and plaited them [to make a book]. 披蒲編
[Another] scraped bamboo tablets [for this purpose]. 削竹簡
They had no books, 彼無書
but they knew how to strive. 且知勉
[The first reference is to a shepherd in the Han dynasty named Lu Wenshu, who copied portions of the Classic of History on a sheet of plaited reeds because he was too poor to buy books. The second reference is to a poor swineherd named Gongsun Hong, also of the Han, who, at the age of fifty, copied the Spring and Autumn Annals on slips of bamboo.]
[Lines 282–285]
[One man] tied his head to a rafter [so as not to nod off], 頭懸梁
[and another] pricked his thigh with an awl [to stay awake]. 錐刺股
They were not taught [by others] 彼不教
[but] worked hard on their own. 自勤苦
[The respective references here are to: (1) Sun Qing of the Later Han dynasty, and (2) Su Qin, who died in 317 BCE.]
[Lines 286–289]
Then [there is the case of the young man who put] fireflies in a bag, 如囊螢
[and another who studied by reflected] moonlight on the snow. 如映雪
Although their families were poor, 家雖貧
they studied unceasingly. 學不綴
[These references are to Che Yin in the fourth century, who was too poor to afford candles, and Sun Kang, also of the fourth century, who was similarly disadvantaged.]
[Lines 290–293]
[And again we have one who] carried fuel, 如負薪
[and another who] hung [books] on the horns [of a water buffalo]. 如掛角
Although they toiled with their bodies 身雖勞
they still distinguished themselves [as] hardworking [students]. 猶苦卓
[Here the references are to (1) the woodcutter Zhu Maichen, (d. 116 BCE), who studied diligently, despite his time-consuming labors, and (2) the farmer Li Mi of the third century CE who did the same.]
[Lines 294–301]
Su Laoquan 蘇老泉
[at the age of] twenty-seven 二十七
began [at last] to put forth effort 始發憤
and read books and records. 讀書籍
[Because he] was already past the age [of the most productive learning], 彼既老
[he] especially regretted his delay. 猶悔遲
You, young students, 爾小生
ought to think about [such things] early [in your lives]. 宜早思
[Su Laoquan was one of the alternative names of Su Xun (1009–1066), father of the renowned Song dynasty scholar Su Shi (aka Su Dongpo; 1037–1101).]
[Lines 302–307]
[Consider also the case of] Liang Hao, 若梁灝
[who, at the age of] eighty-two 八十二
responded [to the emperor] in the great [audience] hall 對大廷
[and came out] first among the many scholars [in the examinations]. 魁多士
He succeeded late [in life] 彼晚成
and the masses called him a prodigy. 眾稱異
[Liang Hao, born in 913 CE, did not receive the highest examination degree until he was seventy-two years old. The above account adds ten years to the time it took him to succeed.]
[Lines 308–317]
You, young students, 爾小生
should set your minds [on learning]. 宜立志
[Zu 祖] Rong, at eight years of age 瑩八歲
could [compose and] recite poetry. 能詠詩
[Li 李] Mi at seven years of age 泌七歲
could write a narrative verse on chess. 能賦棋
These [youths] were clever and perceptive, 彼穎悟
and people called them prodigies. 人稱奇
You, young learners, 爾幼學
ought to imitate them. 當效之
[Zu Rong (Rong is also pronounced Yong), who lived in the sixth century CE, reportedly mastered (memorized) the Classic of Poetry and the Classic of History by the age of eight sui (seven years old in Western reckoning). Li Mi (722–789 CE) was a famous scholar and bibliophile. His fu at the age of seven sui was apparently a clever four-line epigram on the squareness of the board, the roundness of the pieces, the activity of the pieces when in play, and their quiescence when “dead” (removed from play).]
[Lines 318–325]
Cai Wenji 蔡文姬
was able to evaluate qin [music]. 能辨琴
Xie Daoyun 謝道韞
could [compose and] chant verse. 能詠吟
They were girls, 彼女子
[but they] were also intelligent and perceptive. 且聰敏
You boys 爾男子
ought to alert yourselves [to this sort of challenge]. 當自警
[Cai Wenji was the daughter of a famous Han dynasty official; Xie Daoyun was the niece of a well-known fourth century CE statesman. Both women were extraordinarily accomplished.]
[Lines 326–333]
Liu Yan of the Tang [dynasty] 唐劉晏
when [he was only] seven years old 方七歲
was elevated as a “spiritual child” [precocious], 舉神童
and appointed a Corrector of Texts. 作正字
Although [only] a child, 彼雖幼
he already held office. 身己仕
You, young learners, 爾幼學
[should] strive to do [the same]. 勉而致
[Liu Yan, a famous Tang dynasty scholar (d. 780 CE), was reportedly identified as a precocious “spiritual child” by the eighth-century Emperor Minghuang.]
[Lines 334–335]
Those who strive 有為者
will also [be successful] like this. 亦若是
[Lines 336–339]
The dog guards the night. 犬守夜
The rooster rules the dawn. 雞司晨
If you do not study, 苟不學
how can you become a [genuine] person? 曷為人
[Lines 340–343]
The silkworm produces silk. 蠶吐絲
The bee makes honey. 蜂釀蜜
A person who isn’t devoted to learning 人不學
can’t even measure up to a beast. 不如物
[Wu literally means “thing”—any object alive or dead; here, however, the idea is clearly a lowly animal, like an insect.]
[Lines 344–347]
Learn while [you are] young 幼而學
and act [on it as a] grownup, 壯而行
influencing the ruler above 上致君
and benefitting the people below. 下澤民
[Lines 348–351]
Make a name for yourself 揚名聲
and bring distinction to your parents. 顯父母
Glorify your ancestors 光於前
and enrich your posterity. 裕於后
[Lines 352–355]
People bequeath to their children 人遺子
strong-boxes full of gold. 金滿嬴
I teach [you] children 我教子
only [this] one book. 惟一經
[The reference here is to a traditional Chinese aphorism attributed to a scholar named Wei Xian (first century BCE): “To teach your children one book [lit. classic] is better than [giving them] a strong-box full of gold” (黃金滿嬴不 如教子一經).]
[Lines 356–359]
There is merit in diligence; 勤有功
[and] there is no benefit from play. 戲無益
Oh, beware! 戒之哉
You must devote your strength [to study]. 宜勉力
Appendix: The following twenty-four lines appear in one standard Qing dynasty version of the Sanzi jing reportedly edited by a man named He Xingsi. They are normally added after line 254 in the version usually attributed to Wang Yinglin.
The Liao and Jin [rulers] 遼與金
all called [themselves] emperors. 皆稱帝
The Yuan destroyed the Jin 元滅金
and ended the Song line. 絕宋世
[The Mongols] ruled the Middle Kingdom, 蒞中國
including the Rong and Di [people], 兼戎狄
[but after] ninety years 九十年
the dynasty fell. 國祚廢
[Emperor] Taizu [then] arose 太祖興
and the dynasty was [known as] the great Ming. 國大明
His reign-title was Vast Military [Accomplishment] 號洪武
and his capital was Jinling [modern-day Nanjing]. 都金陵
Eventually [under the] Chengzu [emperor] 逮成祖
the capital was shifted to Yanjing [present-day Beijing]. 遷燕京
[There were] seventeen reigns 十七世
down to [and including] Chongzhen. 至崇禎
[By then,] powerful eunuchs behaved recklessly, 權閹肆
and] rebels [emerged] like [trees in] a forest. 寇如林
[The rebel] Li Chuang [Li Zicheng 李自成] arrived, 至李闖
and the divine utensils [of the Ming dynasty] were destroyed. 神器焚
[Li Zicheng (1606–1644), who toppled the Ming dynasty, called himself “The Dashing Prince” (Chuangwang) and briefly established the Shun dynasty. He was soon driven out of Beijing by the invading Manchus, assisted by the Ming general Wu Sangui (1612–1678).]
[Emperor Taizu] of the Qing [dynasty] 清太祖
responded to the bright [auspicious] Mandate [of Heaven] 應景命
and pacified the four directions, 靖四方
[thus] achieving a great settlement. 克大定