Loading...
自三五已來.紀官無定.皆因符瑞.名號不同.或以鳥龍.或以雲火.莫不仰觀俯察.因事而置事.雖時世不一.五行無爽.至於顓頊.以人事紀官.南正重.司天以屬神.北正黎.司地以屬民.於是神民不離.高辛氏立.五行名官.以勾芒爲木正.祝融爲火正.蓐收爲金正.玄冥爲水正.后土爲土正.分掌其職.少皓氏有四子.重.該.修.熙.重爲勾芒.木官之神.該爲蓐收.金官之神.修.煕.竝爲玄冥.水官之神.顓頊氏子曰黎.爲祝融.火官之神.共工氏子曰勾龍.爲后土.土官之神.此五神.生而爲上公.死爲貴神.別稱五祀.已配五行.周書云.武王營洛邑未成.四海之神皆會.曰.周王神聖.當知我名.若不知.水旱敗之.明年.雨雪十餘旬.深丈餘.五大夫乘車.從兩騎.止王門.太公曰.車騎無跡.謂人之變.乃使人持粥進之曰.不知客尊卑何.從騎曰.先進南海御.次東海御.次北海御.次西海御.次河伯.次風伯.次雨師.武王問太公.竝何名.太公曰.南海神名祝融.東海神名勾芒.北海神名玄冥.西海神名蓐收.禮記月令云.春之月.其神勾芒.夏之月.其神祝融.中央土.其神后土.秋之月.其神蓐收.冬之月.其神玄冥是也.此五方之神.以配五行.又.黃帝置三公之職.以象三台星.風后配上台.天老配中台.五聖配下台.置左右二監.此亦五行之謂也.四司分掌四方.卽四時之法也.堯以羲和四子.分掌四時方嶽之職.謂之四嶽.太公曰.太師者.心腹之臣.所使是人之英.故曰前疑.常立於前.決疑事也.太史者.耳目之臣.所使視聽.是人之後.故曰後承.常立於後.承主之過.取驗於天.太傅者.爪牙之臣.所使守衞.是人之傑.故曰左輔.輔人主缺事.立於左.拒君之難.太保者.羽翼之臣.所使察伺.是人之警.故曰右弼.常立於右.弼人主之邪.四輔既立.王者安而無爲.百姓濟而無害.若四輔不具.猶格虎無備.濟河無舟.若王者不知古今之務.遠方之緯.不謀於諸侯.不達言語.動作不合於制.太師爭之.不知天變.星曆之運.天官動靜.鐘律之音.山川怪異.不善災害.太史陳天文以爭之.發號令.不應先王法度.與大臣無禮.枉道於民.處刑不平.獨信自專.臨政不莊.又不恤臣僕.太傅爭之.昇車不應和鸞.揖讓不中磬珮.淫讌馳騁.沈冒酒色.宗廟不敬.輿服失度.朝廷無節.太保爭之.此則四時之官.四嶽之分職.前疑主夏.後承主冬.左輔主春.右弼主秋.唐虞之時.官名已百.商書云.百僚師師.夏殷定名爲百二十.以應天地陰陽之大數也.故有三公.九卿.二十七大夫.八十一元士.三三相參.合有百二十也.帝王世紀云.殷湯問伊摯曰.古者立三公.九卿.大夫.元士者.何.摯曰.三公以與主參王事.九卿以參三公.大夫以參九卿.元士以參大夫.故參而又參.是謂事宗.事宗不失.內外若一.又曰.相去幾何.摯曰.三公.智通於天地.應變而無窮.辨於萬物之情.其言足以調陰陽四時.而節風雨.如是者.舉之以爲三公.故三公之事.常在於道.九卿者.不出四時.通溝渠.修隄防.樹種五穀.通於地理.能通利不利.如此者.舉以爲九卿.故九卿之事.常在於德.大夫者.出入與民同象.取去與民同解.通於人事.行內舉繩.不傷於言.言足法於世.不害於身.通關梁.實府庫.如是者.舉以爲大夫.故大夫之事.常在於仁.元士者.知義而不失期.事功而不獨專.中正強諫.而無姦詐.在私立公.而可立法度.如是者.舉以爲元士.故元士之事.常在於義.道德仁義定.而天下正矣.又曰.三公.股肱之臣.九卿.手足之臣.大夫.筋脈之臣.元士.肌肉之臣.孔子曰.三公象五岳.九卿法河海.二十七大夫法山陵.八十一元士法谷阜.三公在天爲三能.九卿爲北斗.少微之比爲大夫.郎位之類爲元士.合百二十.大數存焉.合誠圖云.天不獨立.陰陽俱動.扶佐立緒.合於二六.以三爲舉.故三能六星.两两而比.以爲三公.三三而九陽精起.故北斗九星.以爲九卿.三九二十七.故有攝提.少微.司空.執法.五諸侯.其星二十七.以爲大夫.九九八十一.故內列.倍衞.閣道.郎位.扶匡天子之類.八十一星.以爲元士.凡有百二十官.下應十二月.數之經緯.皆五精流氣.以立官延.尚書曰.立太師.太傅.太保.茲惟三公.論道經邦.燮理陰陽.官弗必備.惟其人.淮南子曰.舉天下之高.以爲三公.一國之高.以爲九卿.一縣之高.以爲二十七大夫.一鄉之高.以爲八十一元士.感精符曰.三公非其人.則山崩.三能移.九卿非其人.則江河潰.輔星角.大夫非其人.則丘陵偃墀.少微等有變.元士非其人.則谷阜毀.扶匡失.是以王者仰視象於天.俯察法於地.中擇賢能以任之.任得其人.則國昌民安.任非其人.則邦危民弊.易曰.鼎折足.覆公餗.此喻三公失人.如鼎折足.不堪容著也.周官云.天官冢宰.地官司徒.春官宗伯.夏官司馬.秋官司寇.冬官司空.冢宰主會計.司徒主土地.宗伯主禮樂.司馬主兵戎.司寇主刑罰.司空主造作.孔子曰.冢宰之官以成道.司徒之官以成德.宗伯之官以成仁.司馬之官以成聖.司寇之官以成義.司空之官以成禮.以之道則國治.以之德則國安.以之仁則國和.以之聖則國平.以之禮則國定.以之義則國成.故屬不理.分體不明.法正不一.百事失紀.曰亂.亂.則飭冢宰.地宜不殖.財物不蕃.萬民飢寒.教化不行.風俗漂亂.人民流散.曰危.危.則飭司徒.父子不親.長幼失序.君臣上下.乖離異志.曰不和.不和.則飭宗伯.賢能而失官爵.功勞而失賞祿.士卒疾怨.兵弱不用.曰不平.不平.則飭司馬.刑罰暴亂.姦邪不勝.曰不義.不義.則飭司寇.度量不審.舉失蕝雾.都鄙不修.財物失所.曰貧.貧.則飭司空.故古之王者.常以季冬考德正法.以觀治亂.德盛者.則修法.德不盛者.則飭政.故法與政.盛而不衰.淮南子天文篇云.東方爲田官.南方爲司馬.西方爲大理.北方爲司空.中央爲都官.春秋繁露云.木司農.火司馬.土司空.金司徒.水司寇.此竝配五行也.周官以冢宰計會.司徒土地.竝中央之義.與淮南.繁露意同.春官主禮樂者.禮齊上下.樂和人情.皆是仁也.故云.宗伯之官.以成仁.仁屬木.東方也.淮南.繁露.竝主農者.取春是農之本也.夏官主兵戎者.火氣猛烈.兵之象也.然刑罰歸於司寇.司馬以禮節齊之.主而不用刑也.淮南.繁露竝同.秋官主刑罰者.金之本性.主殺伐也.淮南大理.亦主刑也.繁露爲司徒者.名異事同.故云.因時之威.以成大理.司徒冬官主造作者.冬時萬物收藏.百工咸歸其所.故造器用.以供王事.淮南說同.繁露以爲司寇者.謂執法之官.須平直之人.如水能平均也.故云.執法阿黨不平.則誅之.故土勝水.是其水取平直之意也.雖五運遞興.官名世革.而五行用事.其理齊同.所以禹平洪水.身任司空.九土納賦.伯夷秩宗.必備三禮.契爲司徒.敬敷五教.咎繇士師.明用刑典.如此分職.則周官臣是也.自古已來.官數起自於三.極八十一者.陽成於三.極於九.故三公而九卿.九九八十一.黃鐘律之極數也.故尊官取其初數.卑官者取其末數.所以不云一者.一是元氣.屬於天子.故號天子爲元首.以其一無二也.尚書曰.元首明哉.臣非元一.故自三而起.周止六卿者.以爲通六合.因六無.而設六府也.此乃時代異.故非越五行.又三代命官.皆止於九.故士有三等.下士一命.中士二命.上士三命.大夫三等.下大夫四命.中大夫五命.上大夫六命.卿已上亦三.少卿七命.大卿八命.公則九命.三三而九.亦以陽之正數也.末代以命爲品.亦不過九.但以一爲尊官.九爲卑官.取命.是出自上命.秩下官名.故以多者爲重.品是品其次第.一既居先.故以一爲貴.此竝方位及數配五行.今次爲論支干爲官者.洪範五行傳云.甲爲倉曹.共農賦.乙爲戶曹.共口數.丙爲辭曹.共訟訴.丁爲賦曹.共獄捕.戊爲功曹.共除吏.己爲田曹.共群畜.庚爲金曹.共錢布.辛爲尉曹.共本使.壬爲時曹.共政教.癸爲集曹.共納輸.子爲傳舍.出入敬忌.丑爲司空.守將班治.寅爲市官.平準賣買.卯爲鄉官.親事五教.辰爲少府.金銅錢布.巳爲郵亭.行書驛置.午爲尉官.馳逐追捕.未爲廚官.百味悉具.申爲庫官.兵戎器械.酉爲倉官.五穀畜積.戌爲獄官.禁訊具備.亥爲宰官.閉藏完具.支干配官.皆從其五行本體.意略可解.不勞繁述.翼奉云.肝之官尉曹.木性仁.尉曹主士卒.宜得仁.心之官戶曹.火性陽.戶曹主婚道之禮.肺之官金曹.金性堅.主銅鐵.腎之官倉曹.水性陰凝藏物.倉曹冬收也.先王以冬至閉關.不通商旅.慎陰無也.脾之官功曹.土性信.出稟四方.功曹事君.以信授教四方也.尉曹以獄司空爲府.主士卒.獄閉逋亡.與之姦.則螟蟲生.木性靜.與百性通.則魚食於民.從類故蟲.戶曹以傳舍爲府.主名籍.傳舍主賓客.與之姦.則民去鄉里.戶曹主民.利戶口.奪民利.故悉去之.倉曹以廚爲府.主廩假.廚主受付.與之姦.則賊盜起.倉曹收以民租.侵剋百姓窮.故功曹以小府爲府.與四曹計議.小府亦與四府則用.故小府倉出納.主餉種.功曹有二府.所以爲五官六府.游徼.亭長.外部吏.皆屬功曹.與之姦.則虎狼食人.功曹職在刑罰.內爲姦.故虎狼盜賊殺奪於民.上姦下亂也.金曹以兵賊嗇夫爲府.主討捕.與之姦.則城郭盜賊起.兩偏施.金曹主市租侵奪.故上下相承.故市賈不平.此竝從五行.以五藏配六府也.既竝名官.故於此釋.
Overall Paraphrasing
Since the era of the Three Sovereigns and Five Emperors🌄, there was no fixed model for the official system. Positions were often named based on auspicious signs or natural phenomena (such as birds, dragons, clouds, fire, etc.), reflecting the ancient wisdom of observing celestial patterns and earthly geography. Although times changed, the principles of the Five Elements (Wu Xing) remained central. By the time of Zhuanxu, official positions began to be defined based on human affairs: the Southern Official "Zhong" managed celestial matters and communication with deities, while the Northern Official "Li" handled earthly affairs and governance of the people, achieving a separation of divine and human governance. Gaoxin (Emperor Ku) formally established officials based on the Five Elements: Gou Mang as Wood Official, Zhu Rong as Fire Official, Ru Shou as Metal Official, Xuan Ming as Water Official, and Hou Tu as Earth Official, each managing the functions of the five directions. The four sons of Shao Hao (Zhong, Gai, Xiu, and Xi), along with Zhuanxu’s son Li and Gong Gong’s son Gou Long, respectively became the five deities of Wood, Metal, Water, Fire, and Earth. They served as high officials during their lifetimes and became revered deities after death, collectively known as the "Five Sacrifices" (Wu Si), aligned with the Five Elements.
The Book of Zhou records that when King Wu built Luoyi, the gods of the four seas demanded that the King of Zhou know their names, or they would bring disasters. Tai Gong responded with the names of the Five Element deities: Zhu Rong (South Sea🔥), Gou Mang (East Sea🌱), Xuan Ming (North Sea🌊), and Ru Shou (West Sea⚔️). The Book of Rites: Monthly Ordinances clearly assigned the five deities to the four seasons: Gou Mang for spring, Zhu Rong for summer, Ru Shou for autumn, Xuan Ming for winter, and Hou Tu for the center, forming the Five Directions and Five Elements system. The Yellow Emperor established the Three Dukes (Feng Hou, Tian Lao, and Wu Sheng) to mirror the Three Stars (San Tai), and set up Left and Right Overseers, also aligning with the principles of the Five Elements. Yao appointed the four sons of Xi and He to manage the four seasons, known as the "Four Peaks" (Si Yue). Tai Gong explained the Four Auxiliary Officials: Front Doubter (Grand Preceptor🌞, in charge of summer), Rear Supporter (Grand Historian❄️, in charge of winter), Left Assistant (Grand Tutor🌱, in charge of spring), and Right Aide (Grand Guardian🍂, in charge of autumn), each responsible for remonstrance and ensuring balanced governance.
The numerical logic of the official system followed the principles of heaven, earth, and yin-yang: Three Dukes, Nine Ministers, Twenty-Seven Senior Officials, and Eighty-One Scholars, with a threefold structure totaling 120 positions. Yi Yin’s response to Shang Tang stated: the Three Dukes comprehend heaven and earth, the Nine Ministers are well-versed in geography, the Senior Officials understand human affairs, and the Scholars uphold justice, forming a governance framework of "Tao, Virtue, Benevolence, and Righteousness." The official system mirrored heaven: the Three Dukes resembled the Five Peaks⛰️, the Nine Ministers resembled rivers and seas🌊, the Senior Officials resembled mountains and hills, and the Scholars resembled valleys and mounds. Among the star officials, the Three Powers (San Neng) represented the Three Dukes, the Big Dipper represented the Nine Ministers, stars like She Ti represented the Senior Officials, and stars like Lang Wei represented the Scholars, corresponding to the twelve months🌙, embodying the concept of "the five essences flowing to establish official positions."
The Zhou Officials defined six roles:
Confucius stated that these roles respectively embodied Tao, Virtue, Benevolence, Sagehood, Rites, and Righteousness. Failure in these roles led to chaos: disorder in Zhong Zai caused collapse of state discipline, failure in Si Tu endangered people’s livelihoods, disharmony in Zong Bo led to social discord, bias in Si Ma resulted in military unrest, corruption in Si Kou led to unjust punishments, and negligence in Si Kong caused financial scarcity. Thus, performance evaluations and corrections were necessary according to the four seasons.
Huainanzi and Chunqiu Fanlu offered alternative interpretations of officials aligned with the Five Elements: Wood for Si Nong🌱 (agriculture), Fire for Si Ma🔥 (military), Earth for Si Kong⛰️ (construction), Metal for Si Tu⚔️ (land), and Water for Si Kou🌊 (justice). Although the names differed, the principles remained the same. Yu’s appointment as Si Kong for flood control, Bo Yi’s management of rites, Qi’s dissemination of education, and Gao Yao’s enforcement of justice all aligned with the Five Elements’ functions. The number of officials started with three (the beginning of yang numbers) and peaked at eighty-one (the ultimate number of nine). High-ranking officials took the initial numbers, while lower-ranking officials took the final numbers, with the Son of Heaven as the "head" (Yuan Shou), unique and unparalleled. The official ranks of the Three Dynasties stopped at nine appointments, based on the measure of three, aligning with the proper yang numbers.
Heavenly Stems and Earthly Branches as official methods (Hong Fan Wu Xing Zhuan):
Heavenly Stems:
Earthly Branches:
Yi Feng aligned the five zang organs with the six fu organs:
Failure in official duties led to disasters: for example, corruption in the Duty Officer caused pest infestations🐛, disorder in the Household Officer led to population displacement🚶, malpractice in the Granary Officer sparked theft and banditry🏴, injustice in the Metal Officer resulted in unfair trade⚖️, and negligence in the Merit Officer led to tiger and wolf attacks🐅, reflecting the chaos of disordered Five Elements.
The ancient official system was not arbitrarily established but was based on the Five Elements cosmology🌌, meticulously coupling natural laws (heaven, earth, four seasons, Five Elements) with social governance (official positions, functions, evaluations) to form a system of "correspondence between heaven and humanity." The allocation of official roles reflected the characteristics of the Five Elements (e.g., Wood governs growth, Metal governs execution). Imbalance in duties led to natural or social disasters, emphasizing that "appointing the right person ensures national prosperity, while the wrong person endangers the state."
Behind the official system lies the ancient pursuit of unity between cosmic order (Tian Dao) and social order (Ren Dao)🌐. Incorporating多元 systems like stars, stems and branches, and zang-fu organs into the official system reflects a holistic view of "interconnectedness of all things," rather than mechanical division of labor. This idea of "officials mirroring heaven and earth" contains both mystical elements and ecological wisdom: human organizations should be an extension of natural order, not a对抗.
Please translate the above content into English, maintaining the original format and structure.