帕布莉卡《大雅·荡》是中国古代第一部诗歌总集《诗经》中的一首诗。此诗假托周文王作以自儆并刺王室，诗人借古讽今，警告周厉王接受殷王朝灭亡的历史教训，改弦更张。全诗八章，每章八句。第一章开篇即揭出“荡”字，作为全篇的纲领，其后各章都是以“文王曰咨，咨女殷商”开头，假托周文王慨叹殷纣王无道之词。此诗构思精巧，结撰奇特，具有很高的艺术性。
荡
荡荡[1]上帝，
下民之辟[2]。
疾威[3]上帝，
其命多辟。
天生烝民，
其命匪谌[4]。
靡不有初，
鲜克有终。
文王曰咨[5]，
咨女殷商！
曾是强御，
曾是掊克[6]，
曾是在位，
曾是在服[7]。
天降滔德，
女兴是力。
文王曰咨，
咨女殷商！
而秉义类，
强御多怼[8]。
流言以对，
寇攘式内。
侯作侯祝，
靡届靡究。
文王曰咨，
咨女殷商！
女炰烋[9]于中国，
敛怨以为德。
不明尔德，
时无背无侧。
尔德不明，
以无陪无卿。
文王曰咨，
咨女殷商！
天不湎[10]尔以酒，
不义[11]从式。
既愆[12]尔止，
靡明靡晦。
式号式呼，
俾昼作夜。
文王曰咨，
咨女殷商！
如蜩如螗[13]，
如沸如羹。
小大近丧，
人尚乎由行。
内奰[14]于中国，
覃[15]及鬼方[16]。
文王曰咨，
咨女殷商！
匪上帝不时，
殷不用旧。
虽无老成人，
尚有典刑。
曾是莫听，
大命以倾。
文王曰咨，
咨女殷商！
人亦有言：
“颠沛之揭[17]，
枝叶未有害，
本实先拔[18]。”
殷鉴不远，
在夏后之世。
败坏法度的上帝，
却是百姓的暴君。
上帝行为太暴虐，
政令邪辟多不正。
上天生下众百姓，
他的命令不真诚。
凡事都有个开头，
很少能够有结果。
文王开口长声叹，
叹你殷商殷纣王！
为何如此施暴强，
如此聚敛把民伤，
如此小人在高位，
如此恶人来执政。
天生这个傲慢人，
你反助他兴风浪。
文王开口长声叹，
叹你殷商殷纣王！
任用忠贞善良人，
强暴之徒就怨恨。
流言蜚语传得快，
寇盗抢夺更猖狂。
他们又怨又咒骂，
无穷无尽遭灾殃。
文王开口长声叹，
叹你殷商殷纣王！
你在国内乱咆哮，
招来怨声以为当。
你的品德不自明，
前后左右无贤良。
你的品德不自明，
没有辅佐无卿相。
文王开口长声叹，
叹你殷商殷纣王！
上天没叫你酗酒，
不该放纵自恣狂。
仪容举止失常态，
不论白天与黑夜。
又是大喊又大叫，
昼夜颠倒太荒唐。
文王开口长声叹，
叹你殷商殷纣王！
怨声载道如蝉噪，
又似开水和滚汤。
大事小事快灭亡，
人们还在学你样。
国内人人都愤怒，
怒火延伸到远方。
文王开口长声叹，
叹你殷商殷纣王！
不是上帝不善良，
殷商不用旧典章。
虽然没有老成人，
尚有典章可模仿。
这些你都不肯听，
国家将灭命将亡。
文王开口长声叹，
叹你殷商殷纣王！
古人有话这样讲：
“树木倒下根出土，
枝叶还没受损伤，
树根却已先遭殃。”
以殷为鉴不太远，
就在夏王朝廷上。
注释：
[1] 荡荡：法度废坏的样子。
[2] 辟：君王。
[3] 疾威：暴虐。
[4] 谌：诚信，真诚。
[5] 咨：嗟叹。
[6] 掊克：聚敛，搜刮。
[7] 服：服政事，在位。
[8] 怼：怨恨。
[9] 炰烋（páo xiāo）：即“咆哮”。
[10] 湎：沉迷。
[11] 义：宜，应该。
[12] 愆：过错。
[13] 蜩、螗（táng）：蝉。
[14] 奰（bì）：发怒。
[15] 覃：延伸。
[16] 鬼方：远夷之国，远方。
[17] 揭：树根从土中露出。
[18] 拔：断绝，败坏。
Warnings[1]
God’s influence spreads vast
Over people below.
God’s terror strikes so fast;
He deals them blow on blow.
Heaven gives people birth,
On whom he’d not depend.
At first they’re good on earth,
But few last to the end.
“Alas!” said King Wen of the west,
“You king of Yin-Shang, lo!
How could you have oppressed
And exploited people so?
Why put those in high place
Who did everything wrong?
Why are those who love grace
Oppressed e’er by the strong?”
“Alas!” said King Wen of the west,
“You king of Yin-Shang, lo!
Why not help the oppressed
And give the strong a blow?
Why let rumors wide spread
And robbers be your friend?
Let curse fall on your head
And troubles without end!”
“Alas!” said King Wen of the west,
“You king of Yin-Shang, lo!
You do wrong without rest.
Can good out of wrong grow?
You know not what is good;
You’ve no good men behind.
Good men not understood,
To you none will be kind.”
“Alas!” said King Wen of the west,
“You king of Yin-Shang, lo!
You drink wine without rest;
On a wrong way you go.
You know not what’s about,
Nor tell darkness from light.
Amid clamour and shout
You turn day into night.”
“Alas!” said King Wen of the west,
“You king of Yin-Shang, lo!
Cicadas cry without rest
As bubbling waters flow.
Things great and small go wrong
But heedless still you stand.
Indignation grows strong
In and out of the land.”
“Alas!” said King Wen of the west,
“You king Of Yin-Shang’s days!
Not that you’re not God-blessed,
Why don’t you use old ways?
You’ve no experienced men,
But the laws have come down.
Why won’t you listen then?
Your state will be o’erthrown.”
“Alas!” said King Wen of the west,
“You who wear Yin-Shang’s crown!
Know what say people blessed:
When a tree’s fallen down,
Its leaves may still be green
But roots exposed to view.
Let Xia’s downfall be seen
As a warning to you!”
[1] This was a warning addressed to King Li who brought the Zhou dynasty into imminent peril by his violent oppressions, his neglect of good men, his employment of mean crea tures, his disannulling the old statutes and laws, his drunkenness and the fierceness of his will, but it was put in the mouth of King Wen delivering his warnings to the last king of the Shang Dynasty, in the hope that King Li would transfer the figure to himself and alter his course so as to avoid a similar ruin.
