1 XIAO JING THE CLASSIC OF XIAO With English Translation By Zeng Zi (505-436 B.C.E) English Translation by Feng Xin-ming (May 2007, revised February and May 2008) http://www.tsoidug.org/xiao/xiao_jing_transltn_comp.pdf Complicated Chinese Version Home Page: http://www.tsoidug.org/ Xiao Page: http://www.tsoidug.org/xiao.php
2 CHAPTER ONE: OPENING EXPLANATION Zhong Ni (Confucius) was at home, and Zheng Zi was in attendance. The Teacher said, The Former Kings have a most important virtue and way of conduct, to make the world harmonious, the people practice peace and cordiality, and neither above nor below have resentment. Do you know what it is? Zheng Zi got off his mat and said, I, Shen, am not clever; how would I know it? The Teacher said, Xiao is the foundation of virtue, and is what all teaching grows out of. Sit down; I will tell you. The body, hair and skin, all have been received from the parents, and so one doesn t dare damage them that is the beginning of xiao. Establishing oneself, practicing The Way, spreading the fame of one s name to posterity, so that one s parents become renowned that is the end of xiao.
3 Thus xiao starts with serving one s parents, progresses with serving one s lord, and ends with establishing oneself. The Great Refined Odes say, Do not just commemorate your ancestors; cultivate your virtue 1. CHAPTER TWO: THE SON OF HEAVEN The Teacher said, He who loves his parents does not dare to do evil unto others; he who respects his parents does not dare to be arrogant to others. Love and respect are exerted to the utmost in serving the parents, and this virtue and teaching is extended to the people; the example is shown to the whole world beyond China. That is the xiao of the Son of Heaven. The book Fu on Law says, One person has cause to celebrate; the multitudes rely on that. 1 According to the Tang Dynasty (618 907 A.D.) annotations of Xiao Jing by Xing Bing, the word wu in the phrase wu nian er zu means always rather than the usual not. See Xiao Jing, The Thirteen Classics, published by Zhonghua Shudian, Beijing, 1980, Vol. II, p. 2,545. I, however, beg to differ. Nowhere else in Xiao Jing is wu used as anything other than its regular meaning: none or no. I think that wu here really does mean do not the way wu usually does. Thus the sentence means, Do not just commemorate your ancestors; cultivate your virtue.
4 CHAPTER THREE: THE DUKES Above others but not arrogant, then one can dwell on high but not be in danger. To economize and calculate carefully, then one can be full and not spill. (Translator s note: being full without spilling means having lots of wealth but not wasting it X.F.) To dwell on high without danger, then noble rank can long be maintained. To be full without spilling, then wealth can long be maintained. With noble rank and wealth not leaving his person, then one can protect one s state 2 and make one s people harmonious. That is the xiao of the feudal dukes. The Book of Poetry says, Apprehensive and cautious, as if approaching a deep abyss, as if walking on thin ice. CHAPTER FOUR: THE MINISTERS 2 she ji, literally God of Land and God of Grain of a Country, the ritual sacrifices to which are the duties of the head of state in traditional China, is a term normally used to mean a country or a state.
5 They dare not wear what is not of the Former Kings Method of clothing, or speak what is not of the Former Kings Method of speech, or practice what is not of the Former Kings virtuous conduct. Therefore if not of the Method it is not spoken; if not of the Way it is not practiced. In speaking there is no choice in what to say; in conduct there is no choice in what to practice. One s speech fills the world yet there are no wrong words; one s acts fill the world yet there are no complaints of vice. When one is qualified in those three things, then one can maintain one s ancestral temples. That is the xiao of the Ministers. The Book of Poetry says, Never unprepared day or night, to serve one person. CHAPTER FIVE: THE OFFICERS Take from how one serves his father to serve one s mother and the love is the same. Take from how one serves his father to serve one s Lord and the respect is the same. Thus the mother takes the love while the lord takes the respect; the one who takes both is the father. Thus when serving the lord in accordance with xiao one is loyal; when serving elders in accordance with respect one is compliant. Not losing loyalty and compliance when serving one s superiors, one can preserve one s position and
6 maintain one s sacrifices. That is the xiao of the Officers. The Book of Poetry says, Rise early and sleep late; don t bring shame to those who have given you birth. CHAPTER SIX: THE COMMON PEOPLE Using Heaven s Way, sharing in Earth s bounties, being prudent with their persons and thrifty in their expenditure, in order to support their parents this is the xiao of the common people. So from the Son of Heaven to the common person, there is none who has been constant in his xiao yet has the problem of not doing what he should. CHAPTER SEVEN: THE THREE MATERIALS 3 3 The Three Materials are: Heaven, Earth, and people. See Ci Hai, ( ), 1989 ed., Shanghai, p. 15, under the entry. According to Ci Hai, the term is from the Book of Change (
7 Zheng Zi said, Extreme indeed is the greatness of xiao! The Teacher said, Now, xiao is the principle of Heaven, the righteousness of Earth, and the (proper) conduct of the people. The principle of Heaven and Earth people s affairs should follow that principle. We should study Heaven s brilliance and take advantage of Earth s bounties in order to bring harmony to the world; that way the teaching is not stern and yet it is successful, the governing is not severe and yet good order reigns. The Former Kings see that, if the people are taught thus, they can be converted. Therefore when the Kings set an example of universal love the people do not abandon their parents. When the Kings explain morals and righteousness, such conduct becomes popular among the people. When the Kings set an example of respect and letting others go first the people do not quarrel. When the Kings use courtesy and music to guide the people they become harmonious and cordial. When the Kings clarify good and evil the people know what is forbidden. ): There is the Way of Heaven, the Way of Man, and the Way of the Earth take the three materials and make them into two. ()
8 The Book of Poetry says, Awe-inspiring high government official 5 teachers, the people all 6 look up to you. CHAPTER EIGHT: GOVERNING THROUGH XIAO The Teacher said, Back when the Enlightened Kings use xiao to govern the world, they do not dare neglect even the subjects of small states; how much more so when it 4 The word (pronounced ju) here is used as the word (also pronounced ju) meaning all, as in : See Ci Hai ( ), Shanghai, 1989, p.326, under the entry. 5 Instead of high government official teachers, the words can also be taken to mean Teacher Yin, as James Legge has done. See The Hsiao King, translated by James Legge, 2nd ed., Oxford, 1899, pp. 465-488, on the web at http://www.chinapage.com/confucius/xiaojing-be.html. Teacher Yin refers to Yi Yin ( ) prime minister to the first emperor of the Shang ( ) Dynasty (1600 B.C.E. to 1046 B.C.E.), Emperor Tang ( ). After Tang died his son ascended the throne but was licentious, so Yi Yin exiled the young emperor. Three years later, when the young emperor had learned his lesson, he was brought back to the capital and resumed his rule. Therefore Yi Yin had been considered a great teacher, because he had taught a licentious emperor how to be virtuous. I think, however, that the words should instead be taken to mean high government officials who are teachers, taking the word yin ( to mean high government official, because this interpretation correlates with the preceding passage where Confucius describes how the people follow the Kings teachings, and not how the Kings (emperors) are taught by some outstanding teacher. When the Kings teach the people, the high government officials would be the intermediaries transmitting the teachings to the people. 6 The word here is used as the word meaning all. See footnote 4.
9 comes to the dukes and the nobles of various ranks? Thus the Kings obtain all the states affection, with which the Kings serve their ancestral kings. The ruler of the state does not dare to bully the wifeless and the widowed, so how can he bully the officers and the people? Thus he gets the affection of all the families, with which he serves his ancestral lords. The ruler of the family does not dare to offend his servants and concubines, so how can he offend his wife and sons? Thus he gets people s affection, with which he serves his parents. This way, when alive one s parents can relax; when deceased their spirits can enjoy the offerings. Thus the world comes to be at peace, natural disasters don t happen, and rebellions and disorders don t arise. That is how the Enlightened Kings use xiao to rule the world. The Book of Poetry says, When there is great virtue 7, states from all four directions comply. 7 is used for the word, meaning tall and big ( or upright ( ) in this quotation for the Book of Poetry. See Ci Hai, ( ), 1989 ed., Shanghai, p. 1,627, under the entry.
10 CHAPTER NINE: SAGE GOVERNING Zeng Zi said, May I ask whether, of the Sages virtues, there is any greater than xiao? The Teacher said, Of all the species in the world, humans are the most precious. Of all human conduct, nothing is greater than xiao. In xiao nothing is greater than revering 8 the father. In revering the father nothing is greater than associating him with Heaven. Let us study the Duke of Zhou. 8 The in is a verb here.
11 Formerly the Duke of Zhou makes Countryside Sacrifices 9 to Hou Ji (the Ancestor Of All Zhou People 10 X.F.) in order to associate him with Heaven, and makes Ancestral Sacrifices to King Wen (the Son of Heaven s and the Duke s deceased father X.F.) in the Great Palace Hall in order to associate him with God on High. Therefore all (nobles X.F.) within the country come, each in his post, to help with the sacrifices. So, of the Sages virtues, what is greater than xiao? Thus parents give birth to the child and raise him at their knees, then become stricter as the days pass 12. The Sages follow this strictness to teach respect, and follow the closeness 13 to teach love. 9 An ancient rite, making sacrifices in the countryside to Heaven or Earth. See Ci Hai, ( ), 1989 ed., Shanghai, p. 512, under the entry. 10 The ancestor of the Zhou people, born from the daughter of You Tai-shi ( ) who became pregnant with Hou Ji ( ) when she stepped into the footprint left by a giant. Hou Ji became an expert at agriculture and taught people how to plant. The Zhou people considered him the originator of agriculture. See Ci Hai, ( ), 1989 ed., Shanghai, p. 304, under the entry (Hou Ji). 11 In the version of Xiao Jing as annotated by the Tang Dynasty Xing Bing, this passage is punctuated differently: See Xiao Jing, The Thirteen Classics, Beijing, 1980, p. 2,553. That way of punctuating would change the meaning to this: Thus the parents give birth to him at their knees, in order to support his parents more strictly day by day. I, however, don t think that makes much sense, nor do I think that is consistent in meaning with the subsequent sentence, The sages follow the strictness to teach respect, and follow the closeness to teach love. It is obvious to me that the strictness following which the sages teach respect refers to the strictness of the parents toward their offspring, and not the strictness of the offspring in supporting the parents. 12 See footnote 7. 13 I ve translated the word qin in the phrase to mean closeness instead of parents. This way of using the word qin does exist more or less contemporaneously as in the chapter Loving Ministers in Han Fei Zi ( ) circa 280 B.C.E.: Loving one s ministers too closely always endangers one s person ( ). See
12 The teachings of the Sages succeed without being stern; their governing brings good order without being severe. That s because they follow what is natural. The Way between the father and the son is Providence-given (i.e. God-given F.X.) nature and is the relationship between the Lord and his Ministers. One s parents give birth to one there is no continuity greater than this. One s Lord personally 14 assumes the role of being the superior over one 15 there is no generosity greater than this. (Dictionary of Commonly Used Words in Ancient Chinese), Shangwu Publishing ( ), Beijing, 2007, p. 311. 14 Xing Bing interprets this passage differently from me: The father, who is the Lord, assumes lordship over one. See Xiao Jing, The Thirteen Classics, Beijing, 1980, p. 2,554. Xing Bing and I differ in translating the word Qin while Xing Bing considers it to mean parents, I consider it to mean personally as in the poem Han Yi in the Great Refined Odes in The Book of Poetry ( ): The King personally ordered it (. See Dictionary of Commonly Used Words in Ancient Chinese ( ), Shangwu Publishing ( ), Beijing, 2007, p. 311. 15 The word (lin) I translate as to assume the role of being the superior over see Ci Hai, ( ), 1989 ed., Shanghai, p. 68, under the entry : It s extended to mean the superior dealing with the inferior: Assume being the superior with dignity, then people will be respectful. ( : )
13 Thus for he who does not love his parents but loves others, we call that perverse virtue. For he who does not respect his parents but respects others, we call that perverse courtesy. If one makes right follow wrong, then the people will have no principle to follow. They will not come to good but will come to a vile virtue. Even if a Noble Person gets it, he will not value it. The Noble Person is not like that. When speaking he thinks whether the words can be spoken; when acting he thinks whether the action brings happiness. His virtue and righteousness can be revered; his handling of matters can be emulated; his manner can impress; his interactions with people can be held up to what is right. With that he assumes the role of being the superior over 16,17 his people. Thus his people fear and love him, study and emulate him. Therefore he can succeed in his teaching of morals and execution of governance. The Book of Poetry says, The virtuous Noble Person, his demeanor has no faults. 16 Op. cit. 9. 17 The way the term jun zi or Noble Person is used here assumes that he is of noble birth: he rules his subjects. Of course, as pointed out in the preceding translator s comment, later in Chinese history the Noble Person can be a person of no matter how lowly a birth, as long as he has high morals.
14 CHAPTER TEN: CONDUCT THAT CONSTITUTES XIAO The Teacher said, This is how the xiao son serves his parents: during daily living he presents respect, when providing for them he presents happiness, during their illnesses he presents worry, during mourning he presents grief, when making offerings (to his deceased parents and ancestors F.X.) he presents reverence. When he is prepared in these five things, then he is able to serve his parents. He who serves his parents is not arrogant when above, not rebellious when a subordinate, and not quarrelsome when with peers. Being arrogant as a superior leads to perishment; being rebellious as a subordinate leads to being sentenced; being quarrelsome when with peers leads to dueling. If these three things are not rejected, then even though one provides for one s parents so sumptuously as to serve the Three Animals (beef, pork, mutton F.X.) daily, one is still un-xiao. CHAPTER ELEVEN: THE FIVE PUNISHMENTS
15 The Teacher said, The Five Punishments 18 are applied to three thousand offenses 19, but none of them is greater than that of being un-xiao 20. 18 In Confucius day, the Five Punishments, extant since the Xia Dynasty or from 2,070 B.C.E. onward, consists of: tattooing the face (mo` ), cutting off the nose (yi` ), castration (gong- ), cutting off the feet (yue` ), and death (sha- ). Later, from the Sui Dynasty or 581 C.E. onward, the Five Punishments are changed to: beating with a whip or a bamboo strip (chi- ), beating with a rod (zhang` ), imprisonment (tu ), exile (liu ), and death (si^ ). 19 According to Xing Bing s annotations of Xiao Jing, The Thirteen Classics, Beijing, 1980, p. 2,556, originally, early in the Zhou Dynasty (1,122 B.C.E. 256 B.C.E.) there has been only five hundred offenses for each of the Five Punishments, making a total of only 2,500 offenses. Later in the Zhou Dynasty, however, the list of offenses is expanded to six hundred for each of the Five Punishment, making a total of 3,000. 20 In Xiao Jing, The Thirteen Classics, Beijing, 1980, p. 2,556, Xing Bing describes two different interpretations of this passage. The first interpretation, advanced by the old annotators prior to Xing Bing s time, is that being un-xiao is not included as one of the three thousand offenses punishable by the Five Punishments and that Confucius is just saying rhetorically that being un-xiao is morally even more serious than any of those offenses. The second interpretation is that being un-xiao is indeed included among the three thousand ancient offenses punishable by the Five Punishments and that Confucius is calling it the worst offense, deserving of the most severe punishment. Xing Bing dismisses the first interpretation and advocates the second one. I, however, consider the first interpretation much more reasonable and present it as my translation. First, Xing Bing in his commentary seem to have had no access to the list of the three thousand ancient offenses, it probably having been long lost, whereas the old annotators before Xing Bing probably still had access to the list. More important, to legislate being unxiao as the greatest of all crimes, i.e. instituting the death penalty for the offense, would not only fail to remedy the injury done to the parents by their offspring being un-xiao but would also, perversely, add greatly to the injury. Depriving the parents forever of their offspring is a much greater injury and loss than any possible injury or loss caused by their offspring being un-xiao. Is it not cruel and perverse for the state to inflict, in the name of justice, a much greater injury upon the very victims of a much smaller injury? Why is the state choosing to punish the very victims themselves? And so severely? I hold that it is definitely against Confucius nature to advocate such a cruel and perverse justice remember, he considers looking after one s body part of being xiao, part of being good to one s parents. Confucius totally understands the great love and cherishment by parents for their offspring. Reading the classics, Confucius clearly comes across as a kind, reasonable and insightful man. I firmly believe that, by saying that being un-xiao is worse than any of the criminal offenses, even those punishable by death, Confucius is merely
16 Those who coerce their lords have no regard for superiors; those who reject the Sages have no regard for law; those who reject xiao have no regard for parents. That is the road to great chaos. CHAPTER TWELVE: BROAD AND CRUCIAL DOCTRINE The Teacher said, For teaching the people to love one another there is nothing better than xiao; for teaching the people to be courteous and harmonious there is nothing better than ti (being respectful to elders F.X.); for changing the customs and traditions there is nothing better than music; for making the rulers at ease and the people orderly there is nothing better than etiquette. Etiquette is nothing more than respect. Therefore respect the father and the sons are happy; respect the older brother and the younger brothers are happy; respect the lord and the subjects are happy. Respect one person and thousands of people are happy. Respect the few and the many are happy that is why it is called a crucial doctrine. emphasizing that being un-xiao is the road to great chaos and anarchy for the entire society. He is only pointing out the importance of xiao and the moral repugnancy of being un-xiao; he is not calling for the most severe judicial punishment of the death penalty.
17 CHAPTER THIRTEEN: BROAD AND HIGHEST VIRTUE The Teacher said, The teaching of xiao by Noble Persons is not (just F.X.) for what one sees daily on arriving home 21. Xiao is taught so that all who are fathers will be respected. Ti or being respectful to elders is taught so that all who are elder brothers will be respected. Being a good subject is taught so that all who are lords will be respected. The Book of Poetry says, The happy and kind 22 Noble Person is the parent of the people. If it is not the highest virtue, how can it make the people compliant in such a big way? 21 Xiao Jing, The Thirteen Classics, Beijing, 1980, p. 2,557: in the Tang Dynasty (618 907 A.D.) annotations by Xing Bing, this passage is taken to mean differently, as follows: The teaching of xiao by Noble Persons is not necessarily taught by going to every family, every house, and speaking every day. I present a different interpretation because I think Xing Bing s interpretation does not lead logically to the sentences that follow about extending the respect universally. 22 See Ci Hai, ( ), 1989 ed., Shanghai, p. 304, under the entry Kai Ti ( ).
18 CHAPTER FOURTEEN: WIDELY SPREADING ONE S NAME The Teacher said, The Noble Person is xiao in serving his parents, and so his loyalty can be transferred to his lord. He is ti (respectful to elders X.F.) in serving his big brothers, and so his compliance can be transferred to his superiors. He effects order when at home, and so his governing ability can be transferred to his position as an official. Yes, that is why, one s conduct succeeds inside the home and one s name comes to be established among posterity. CHAPTER FIFTEEN: DISSUADING AND DISPUTING Zheng Zi said, if it s about being kind and loving, being respectful, bringing peace to the minds of parents, and spreading one s name those instructions have already been heard. May I ask: if the son obeys 23 the orders of the father, can that be called xiao? 23 I think the implied meaning is blindly obeying.
19 The Teacher said, What kind of talk is that? What kind of talk is that? Formerly when a Son of Heaven has seven subordinates who will dispute him, even though he has no virtue he will not lose All Under Heaven (the Empire). When a Duke has five subordinates who will dispute him, even though he has no virtue he will not lose his state. When a Minister has three subordinates who will dispute him, even though he has no virtue he will not lose his clan. With a friend who will dispute him, an Officer will not lose his good name. With a son who will dispute him, a father will not fall into unrighteousness. So when there is unrighteousness, then the son must not refrain from disputing his father and the subordinate must not refrain from disputing his lord. So when there is unrighteousness one must dispute it. How can obeying 24 the father s orders be considered xiao? CHAPTER SIXTEEN: FEELING AND RESPONDING (BY THE SPIRITS) 24 See the previous footnote.
20 The Teacher said, Formerly the Enlightened Kings serve their fathers with xiao, and therefore serve Heaven with clarity. The Kings serve their mothers with xiao, and therefore serve Earth with perceptiveness 25. The elders and the juniors are harmonious with each other, and therefore both people above and people below are orderly and well governed. When the Kings are clear and perceptive with regard to Heaven and Earth, the gods 26 will make evident their blessings. Thus even the Son of Heaven must revere someone, that is to say there is a father; and must defer to someone, that is to say there are older brothers. One pays respects in the Ancestral Temple because one does not forget one s parents. One cultivates one s character and is careful in one s conduct because one fears bringing shame to one s ancestors. 25 I take this passage to mean that the Enlightened Kings learn enlightenment from their fathers and perceptiveness from their mothers. 26 The Chinese text is ambiguous as to whether this is the plural case or the singular case, but in view of the fact that both Heaven and Earth are mentioned as being worshipped, it should be inferred that the plural case is meant.
21 Paying respects in the Ancestral Temple causes the spirits and gods to manifest themselves. When xiao and ti (being respectful to elders) arrives, one connects with the divine. This leads to illumination of the whole world, with no place not opening up. The Book of Poetry says, From west to east, from south to north, no one thinks of insubordination. CHAPTER SEVENTEEN: SERVING ONE S LORD The Teacher said, When a Noble Person serves his superiors, in advancing he thinks of fulfilling duty to the utmost, in retreating he thinks of remedying errors. He supports and helps along the good, and corrects and lessens the consequences of the bad. Therefore the superior and the inferior can be close with each other. The Book of Poetry says, The heart is engaged in love; why not say it? 27,28 Store it in 27 Ci Hai, ( ), 1989 ed., Shanghai, p. 1,197, under the entry (xia) : here Ci Hai takes the word to mean why, and quotes this passage from Xiao Jing as the example. On the other hand, in Xing Bing s Tang Dynasty annotations to Xiao Jing ( The Thirteen
22 the middle of the heart, and never forget it. CHAPTER EIGHTEEN: THE PASSING OF A PARENT The Teacher said, When a xiao son loses his parent, he cries without trying to stop himself 29, his politeness is without pleasantry, his words are without adornment, when he dresses in fine clothes he feels uncomfortable, when he hears music he does not feel joy, and when he eats delicious food it is not tasty. This is sadness and grief. Eating after three days is to teach the people not to let dying injure the living, such that the damage (from the death) does not destroy people s nature. Such is the policy of the Sages. Mourning is not to exceed three years; this is to show the people that it has an end. Classics, Beijing, 1980, p. 2,560), he takes the same word to mean far away and generates this interpretation, completely different from that of Ci Hai: Though far away, the Noble Person does not speak of (i.e. consider important) his distance from his lord 29 (yi`) means the type of whimpering that occurs as crying stops. Thus in a strict wordfor-word translation, this passage would be rendered as: he cries without the type of whimpering that occurs as crying stops. Therefore I take the whole passage to mean: he cries without trying to stop himself.
23 Prepare for the deceased parent inner and outer coffins, 30 burial clothes and burial blankets, and raise the coffin. Set out the offering vessels 31 and mourn him. Beat the breast, jump up and down, and cry. With grief see him off to the burial ground. Divine a good gravesite and place him there to rest in peace. Make a shrine temple to make offerings to his spirit. Conduct sacrificial ceremonies in the spring and autumn to regularly think of him. When alive, serve him with love and respect; when dead, serve him with grief and sorrow. The people s 32 duty is fulfilled, the obligations both during life and after death are fulfilled, and the xiao son s service to his parents is at an end. - END XIAO JING TEXT - 30 The two words in the text here, guan guo normally means today inner coffin (guan- and outer coffin (guo^. According to the Tang Dynasty annotator Xing Bing, however, during Confucius time the word guan means not coffin but body, and the word guo means not outer coffin but coffin in general. Thus the two words in the text here, guan guo, according to Xing Bing, actually means body and coffin. See Xiao Jing, The Thirteen Classics, Beijing, 1980, p. 2,561. 31 The fu^ is the bronze rectangular offering vessel, and the gui` is the bronze round offering vessel. See Ci Hai, ( ), 1989 ed., Shanghai, p. 2,128, under the entries (fu^) and (gui`). 32 According to Ci Hai, the term sheng min simply means the people and not some construction like live people or people, when alive. See Ci Hai, ( ), 1989 ed., Shanghai, p. 1,944, under the entry sheng min).
24 REFERENCES 1. Xiao Jing, annotated by Xing Bing of the Tang Dynasty (618-907 C.E.), in The Thirteen Classics, Zhonghua Shudian ( ), Beijing, 1980, Vol. II, pp. 2,539 2,562. 2. The Classic of Filial Piety Xiao Jing, from: The Sacred Books of the East: The Texts of Confucianism, vol. III, part I: The Shu King, The Religious Portions of the Shih King, The Hsiao King, translated by James Legge, 2nd edition, Oxford: Clarendon Press, 1899, p. 465-488. http://www.chinapage.com/confucius/xiaojing-be.html. 3., Wikisource, http://zh.wikisource.org/wiki/ 4. Ci Hai, 1989 ed., Shanghai Cishu Chubanshe ( ) Shanghai, 1989,. 5. Dictionary of Commonly Used Words in Ancient Chinese, Shangwu Publishing ( ), Beijing, 2007 6. Far East Pinyin Chinese-English Dictionary, The Far East Book Co., Ltd., Taipei, 2000.