Li Ji (禮記)

曲禮曰：毋不敬，儼若思，安定辭，安民哉！

The Qu Li says: Let there be nothing that is not reverent; be solemn as if deep in thought, and let your speech be settled, and you can bring peace to the people!

敖不可長，欲不可從，志不可滿，樂不可極。

Arrogance must not be allowed to grow, desire must not be indulged, ambition must not be filled to complacency, and pleasure must not be carried to the extreme.

賢者狎而敬之，畏而愛之，愛而知其惡，憎而知其善，積而能散，安安而能遷，臨財毋苟得，臨難毋苟免，很毋求勝，分毋求多，疑事毋質，直而勿有。

Toward a worthy person, be close to him yet revere him, stand in awe of him yet love him; love someone yet know his faults, dislike someone yet know his virtues; be able to gather and also to scatter, be content with ease yet able to change; when facing wealth do not seek it carelessly, when facing danger do not seek to escape it carelessly; in a quarrel do not seek to win, in dividing things do not seek more; on doubtful matters do not pronounce hastily, and be upright without claiming credit.

若夫坐如屍，立如齊，禮從宜，使從俗。

As for sitting, sit upright like the impersonator of the dead; as for standing, stand reverent as in a fast; in ritual follow what is fitting, and on missions follow local custom.

夫禮者，所以定親疏、決嫌疑、別同異、明是非也。

Ritual is what is used to settle closeness and distance, decide doubts, distinguish likeness and difference, and make clear right and wrong.

禮不妄說人，不辭費。禮不踰節，不侵侮，不好狎。

Ritual does not casually please people and does not speak idle words. Ritual does not overstep its bounds, does not encroach upon or insult others, and does not delight in familiarity.

修身踐言，謂之善行；行修言道．禮之質也。

To cultivate oneself and fulfill one's promises is called good conduct; when conduct is cultivated and words accord with the Way, this is the substance of ritual.

禮聞取於人，不聞取人。禮聞來學，不聞往教。

It is heard that in ritual one takes example from others; it is not heard that one imposes ritual on others. It is heard that one comes to learn ritual; it is not heard that one goes to teach it.

道德仁義，非禮不成；教訓正俗，非禮不備；分爭辨訟，非禮不決；君臣、上下、父

The Way, virtue, humaneness, and righteousness cannot be accomplished without ritual; instruction and the correcting of customs are not complete without ritual; settling disputes and lawsuits cannot be decided without ritual; ruler and minister, superior and inferior, father

子、兄弟，非禮不定；宦學事師，非禮不親；班朝治軍，蒞官行法，非禮威嚴不行；禱

and son, elder and younger brothers cannot be settled without ritual; studying for office and serving a teacher are not close without ritual; arranging the court, governing the army, taking office, and enforcing the law would have no authority put into effect without ritual; prayers,

祠、祭祀、供給鬼神，非禮不誠不莊。是以君子恭敬撙節，退讓以明禮。鸚鵡能言，不離飛鳥，猩猩能言，不離禽獸，今人而無禮，雖能言，不亦禽獸之心乎？夫唯禽獸無禮，故父子聚麀，是故聖人作，為禮以教人，使人以有禮，知自別於禽獸。

sacrifices, and offerings to ghosts and spirits would be neither sincere nor solemn without ritual. Therefore the gentleman makes ritual manifest through reverence, restraint, and deference. The parrot can speak, yet does not leave the birds; the orangutan can speak, yet does not leave the beasts. If people today have no ritual, though they can speak, are they not still the hearts of beasts? Just because beasts have no ritual, father and son share a single female. Therefore when the sages arose, they made ritual to teach people, so that people would have ritual and know that they are distinct from beasts.

太上貴德，其次務施報。禮尚往來，往而不來，非禮也，來而不往，亦非禮也。

In highest antiquity people valued virtue; next they devoted themselves to giving and repaying. Ritual esteems coming and going: going without a return is not ritual; coming without going is also not ritual.

人有禮則安，無禮則危，故曰：禮者不可不學也。

A person with ritual is secure; without ritual he is in danger. Therefore it is said: ritual cannot be left unlearned.

夫禮者，自卑而尊人，雖負販者必有尊也，而況富貴乎？

Ritual is to humble oneself and honor others. Even a peddler carrying goods on his back surely has something worthy of respect; how much more the rich and noble?

富貴而知好禮，則不驕不淫；貧賤而知好禮，則志不懾。

If the rich and noble know to love ritual, they are neither arrogant nor licentious; if the poor and lowly know to love ritual, their will is not timid.

人生十年曰幼，學。二十曰弱冠。三十曰壯，有室。四十曰強，而仕。五十曰艾，服官政。六十曰耆，指使。七十曰老，而傳。八十九十曰耄，七年曰悼，悼與耄，雖有罪，不加刑焉。百年曰期頤。大夫七十而致事，若不得謝，則必賜之几杖，行役以婦人，適四方，乘安車，自稱曰老夫，於其國則稱名，越國而問焉，必告之以其制。

A person of ten years is called a youth, and begins to study. At twenty he is called a stripling, and undergoes the capping ceremony. At thirty he is called in his prime, and has a household. At forty he is called strong, and takes office. At fifty he is called an elder, and holds government posts. At sixty he is called an aged one, and directs others. At seventy he is called old, and hands over family affairs. At eighty or ninety he is called very aged; at seven a child is called a young one; the young and the very aged, even if they have committed crimes, are not punished. At a hundred he is called a centenarian, and is cared for and nourished. A grandee at seventy retires from office; if he cannot be excused, he must be given a stool and staff, and on journeys he is accompanied by a woman attendant when on service; when he travels to the four quarters he rides in a comfortable carriage, calls himself 'old fellow,' and in his own state uses his name; if someone from another state comes to ask, he must be told the regulations.

謀於長者，必操几杖以從之。長者問，不辭讓而對，非禮也。

When consulting with an elder, one must carry a stool and staff and follow him. When an elder asks a question, to answer without yielding first is not ritual.

凡為人子之禮，冬溫而夏凊，昏定而晨省，在醜夷不爭。

In the ritual for any son: in winter keep his parents warm and in summer keep them cool; at dusk set out their bedding and in the morning look in on them; and do not quarrel among his peers.

夫為人子者，三賜不及車馬，故州閭鄉黨稱其孝也，兄弟親戚稱其慈也，僚友稱其弟也，執友稱其仁也，交遊稱其信也。見父之執，不謂之進，不敢進，不謂之退，不敢退，不問不敢對，此孝子之行也。

A son who has been granted rank three times but has not yet been given a carriage and horses is called filial by the district and neighborhood, kind by brothers and relatives, brotherly by colleagues, humane by like-minded friends, and trustworthy by associates. On seeing a close friend of his father, if not told to come forward he does not dare advance, if not told to withdraw he does not dare retreat, and if not asked he does not dare reply; this is the conduct of a filial son.

夫為人子者，出必告，反必面，所遊必有常，所習必有業，恆言不稱老。年長以倍則父事之，十年以長則兄事之，五年以長則肩隨之。群居五人，則長者必異席。

A son, when going out must report, and on returning must see his parents face to face; where he roams must have a regular pattern, what he practices must have a learning purpose, and in everyday speech he does not call himself old. One who is twice his age is served as a father, one ten years older as an elder brother, and one five years older he follows side by side but a little behind. When five people live together, the eldest must have a separate mat.

為人子者，居不主奧，坐不中席，行不中道，立不中門，食饗不為概，祭祀不為屍，聽於無聲，視於無形，不登高，不臨深，不苟訾，不苟笑。

A son does not dwell in the southwest corner of the house, does not sit in the middle of the mat, does not walk in the middle of the road, does not stand in the middle of the gate; he does not set limits when serving food, does not act as the impersonator of the dead at a sacrifice, listens for the soundless and looks for the formless, does not climb heights, does not approach depths, does not carelessly slander, and does not carelessly joke or laugh.

孝子不服闇，不登危，懼辱親也。父母存，不許友以死，不有私財。

A filial son does not act in the dark, does not climb dangerous places, for fear of bringing shame to his parents. While his parents are alive, he does not promise to die for a friend and does not own private wealth.

為人子者，父母存，冠衣不純素，孤子當室，冠衣不純採。

A son whose parents are alive does not use white trim on his cap and clothing; an orphan who heads the household does not use colored trim on his cap and clothing.

幼子常視毋誑，童子不衣裘裳，立必正方，不傾聽。長者與之提攜，則兩手奉長者之

To a young child, constantly show by example not to lie. A child does not wear fur garments, and when he stands he must face squarely and does not listen sideways. When an elder takes his hand, he holds the elder's

手，負劍辟咡詔之，則掩口而對。

hand in both of his; when an elder bends his head from the side to speak to him, he covers his mouth with his hand when replying.

從於先生，不越路而與人言。遭先生於道，趨而進，正立拱手，先生與之言則對，不與之言則趨而退。從長者而上丘陵，則必鄉長者所視，登城不指，城上不呼。將適舍，求毋固。將上堂，聲必揚。戶外有二屨，言聞則入，言不聞則不入。將入戶，視必下，入戶奉扃，視瞻毋回，戶開亦開，戶闔亦闔。有後入者，闔而勿遂。毋踐屨，毋踖席，摳衣趨隅，必慎唯諾。

When following a teacher, do not cross the road to speak with others. If you meet the teacher on the road, hurry forward, stand upright with hands folded; if the teacher speaks to you, answer, and if he does not, hurry away. When following an elder up a hill, always face the direction the elder is looking. When climbing a city wall do not point, and on the wall do not shout. When about to arrive at another's lodging, do not be insistent in making requests. When about to ascend the hall, your voice must be raised. If there are two pairs of shoes outside the door, go in if you hear speaking, and do not enter if you do not hear speaking. When about to enter the door, your eyes must be lowered; when entering, hold the door bar with both hands, and do not turn your gaze around; if the door was open leave it open, if it was closed leave it closed. If someone follows behind you, close it but do not shut it tight. Do not step on others' shoes, do not step across mats; lift your garment hem and go to the corner, and be careful in responding and answering.

大夫士出入君門，由闑右，不踐閾。

When grandees and officers enter and leave the ruler's gate, they go along the right side of the doorpost and do not step on the threshold.

凡與客入者，每門讓於客，客至於寢門，則主人請入為席，然後出迎客，客固辭，主人肅客而入。主人入門而右，客入門而左，主人就東階，客就西階。客若降等，則就主人之階，主人固辭，然後客復就西階。主人與客讓登，主人先登，客從之，拾級聚足，連步以上。上於東階，則先右足，上於西階，則先左足。

Whenever one enters together with a guest, yield every door to the guest. When the guest reaches the inner door, the host asks to go in first to lay out the mats, then comes out to welcome the guest. The guest declines repeatedly, and the host leads the guest in. The host enters the door to the right and the guest enters to the left; the host goes toward the eastern steps and the guest toward the western steps. If the guest is of lower rank, he goes toward the host's steps, and the host declines repeatedly, and then the guest goes toward the western steps. The host and guest yield to each other in climbing; the host ascends first and the guest follows, one step at a time with feet together, in connected steps. Going up the east steps, one first puts forward the right foot; going up the west steps, one first puts forward the left foot.

帷薄之外不趨，堂上不趨，執玉不趨。堂上接武，堂下布武，室中不翔，並坐不橫肱。授立不跪，授坐不立。

Outside the curtains and screens do not hurry, in the hall do not hurry, and when holding jade do not hurry. In the hall one's footsteps are close together, below the hall one's footsteps are spread apart; in a room do not walk with arms spread, and when sitting side by side do not stick out your elbows. When handing something to a person standing, do not kneel yourself; when handing something to a person seated, do not stand yourself.

凡為長者糞之禮，必加帚於箕上，以袂拘而退，其塵不及長者，以箕自鄉而扱之。

In the ritual of sweeping for an elder, one must put the broom on the dustpan, shield it with one's sleeve as one withdraws so that the dust does not reach the elder, and collect it with the mouth of the dustpan facing oneself.

奉席如橋衡，請席何鄉，請衽何趾。席南鄉北鄉，以西方為上，東鄉西鄉，以南方為上。

When carrying mats, hold them level like a bridge beam; ask which direction the mat faces, and ask which way the feet of the sleeping mat point. For mats facing south or north, the west is the senior side; for mats facing east or west, the south is the senior side.

若非飲食之客，則布席。席間函丈，主人跪正席，客跪撫席而辭，客徹重席，主人固辭，客踐席，乃坐。主人不問，客不先舉。將即席，容毋怍，兩手摳衣，去齊尺，衣毋撥，足毋蹶。

If the guest has not come for a meal, lay out only a mat. Allow a space of ten feet between mats; the host kneels and straightens the mat, and the guest kneels and touches the mat to decline. The guest removes the doubled mats, and the host declines repeatedly. When the guest has stepped onto the mat, he then sits down. If the host does not ask, the guest does not speak first. When about to take his seat, he does not change his expression, lifts his garment hem with both hands a foot off the ground, does not let his clothes sway, and does not stumble.

先生書策琴瑟在前，坐而遷之，戒勿越。虛坐盡後，食坐盡前。坐必安，執爾顏，長者不及，毋儳言，正爾容，聽必恭，毋剿說，毋雷同，必則古昔，稱先王。

If the teacher's books, zithers, and lutes are in front, move them aside while seated, being careful not to step over them. When seated without a meal, sit as far back as possible; when seated for a meal, sit as far forward as possible. Sit steadily, and keep your expression composed. Do not interject when the elder has not spoken to you. Compose your bearing, listen with respect, do not plagiarize others' words, do not echo others, and always take the ancients as your model and cite the former kings.

侍坐於先生，先生問焉，終則對，請業則起，請益則起。父召無諾，先生召無諾，唯而起。

When sitting in attendance beside a teacher, if the teacher asks, wait until he finishes before answering. When asking about studies, rise; when asking for further instruction, rise. When your father summons you, do not say 'yes' casually; when your teacher summons you, do not say 'yes' casually; simply say 'wei' and rise.

侍坐於所尊，敬毋餘席，見同等不起，燭至起，食至起，上客起，燭不見跋，尊客之前不叱狗，讓食不唾。

When sitting in attendance beside someone you honor, be reverent and do not leave an empty seat. On seeing an equal, do not stand; when a candle is brought in, stand; when food is brought in, stand; when a distinguished guest arrives, stand. Do not look at the base of a candle; do not scold a dog before a respected guest; when declining food, do not spit.

侍坐於君子，君子欠伸，撰杖屨，視日蚤莫，侍坐者請出矣。

When sitting in attendance beside a gentleman, if the gentleman yawns and stretches, picks up his staff and shoes, or looks at the sun to see how early or late it is, the attendant should ask leave to withdraw.

侍坐於君子，君子問更端，則起而對。

When sitting in attendance beside a gentleman, if the gentleman asks about another matter, rise to answer.

侍坐於君子，若有告者曰：少間願有復也，則左右屏而待。

When sitting in attendance beside a gentleman, if someone comes and says: when there is a little leisure I would like to report again, those on the left and right withdraw and wait.

毋側聽，毋噭應，毋淫視，毋怠荒，遊毋倨，立毋跛，坐毋箕，寢毋伏，斂發毋髢，冠毋免，勞毋袒，暑毋褰裳。

Do not listen with your head turned sideways, do not answer in a loud voice, do not let your gaze wander, and do not be lazy or dissolute. When walking do not be arrogant, when standing do not lean to one side, when sitting do not spread your legs like a winnowing basket, and when sleeping do not lie on your stomach. When tying up your hair do not let it hang down like a wig, do not take off your cap, when working do not go bare, and in the heat do not lift up your lower garment.

侍坐於長者，屨不上於堂，解屨不敢當階。就屨，跪而舉之，屏於側。鄉長者而屨，跪而遷屨，俯而納屨。

When attending an elder, do not wear shoes into the hall; and when taking off shoes do not dare place them directly facing the steps. When putting on shoes, kneel to pick them up and withdraw to the side. When putting on shoes facing the elder, kneel and turn the shoes around, and bend down to slip into them.

離坐離立，毋往參焉，離立者不出中間。

If others are sitting apart or standing apart, do not go forward to join them. If people are standing apart, do not walk out between them.

男女不雜坐，不同椸枷，不同巾櫛，不親授。

Men and women do not sit mixed together, do not share clothes racks, do not share kerchiefs and combs, and do not hand things directly to each other.

嫂叔不通問，諸母不漱裳。

Brother's wife and husband's brother do not exchange inquiries; a father's concubine does not wash another's lower garment.

外言不入於捆，內言不出於捆。

Words from outside do not enter beyond the inner threshold, and words from inside do not go out beyond the inner threshold.

女子許嫁，纓，非有大故不入其門。

When a young woman has been promised in marriage, she is tied with a ribbon; unless there is a great reason, one does not enter her door.

姑、姊、妹、女子子，已嫁而反，兄弟弗與同席而坐，弗與同器而食。

A father's sister, an older sister, a younger sister, or one's own daughter who has married and returned: her brothers do not sit on the same mat with her and do not eat from the same vessel with her.

父子不同席。

Father and son do not sit on the same mat.

男女非有行媒，不相知名，非受幣，不交不親。

Unless there is a go-between going back and forth, men and women do not know each other's names; unless betrothal gifts have been accepted, they do not associate or become close.

故日月以告君，齊戒以告鬼神，為酒食以召鄉黨僚友，以厚其別也。

Therefore one informs the ruler by announcing the date, informs ghosts and spirits by fasting, and invites village neighbors, colleagues, and friends by preparing wine and food, in order to deepen the distinction.

取妻不取同姓，故買妾不知其姓則卜之。

In taking a wife, one does not marry someone of the same surname; so when buying a concubine whose surname is unknown, one consults divination.

寡婦之子，非有見焉，弗與為友。

The son of a widow, unless he has understanding, is not to be made a friend.

賀取妻者曰：某子使某，聞子有客，使某羞。

The one who congratulates on a marriage says: Master so-and-so has sent me, so-and-so; hearing that you have guests, he sends me to offer these dishes.

貧者不以貨財為禮，老者不以筋力為禮。

The poor do not use goods and wealth for ritual, and the old do not use physical strength for ritual.

名子者，不以國，不以日月，不以隱疾，不以山川。

In naming a son, do not use the name of a state, do not use the sun or moon, do not use a hidden ailment, and do not use mountains or rivers.

男女異長，男子二十，冠而字。父前子名，君前臣名。女子許嫁，笄而字。

Men and women are ranked by age separately. At twenty a man undergoes the capping ceremony and takes a courtesy name. In front of his father a son uses his own name, and in front of the ruler a minister uses his own name. When a woman is promised in marriage, she undergoes the hairpin ceremony and takes a courtesy name.

凡進食之禮，左殽右胾。食居人之左，羹居人之右。膾炙處外，醯醬處內，蔥渿處末，酒漿處右。以脯修置者，左朐右末。客若降等，執食興辭，主人興辭於客，然後客坐。主人延客祭，祭食，祭所先進，殽之序，遍祭之，三飯，主人延客食胾，然後辯殽，主人未辯，客不虛口。

In the ritual of any meal, on the left is meat on the bone, and on the right is sliced meat. Rice is on a person's left and soup on his right. Minced and roasted meats are placed on the outside, vinegar and sauces on the inside, scallions and garlic at the end, and wine and drinks on the right. In setting out dried meat, the bent part is on the left and the tip is on the right. If the guest is of lower rank, he stands holding the food to decline, the host stands to decline the guest in turn, and then the guest sits. The host invites the guest to offer, and the food is offered in the order served, beginning with what came first, going through the meat on the bone in order, offering to all. After three mouthfuls of rice, the host invites the guest to eat the sliced meat, and then he eats the meat on the bone all around. Until the host has finished eating all around, the guest does not rinse his mouth.

侍食於長者，主人親饋，則拜而食，主人不親饋，則不拜而食。

When attending an elder at a meal, if the host serves personally, bow and eat; if the host does not serve personally, eat without bowing.

共食不飽，共飯不澤手。毋摶飯，毋放飯，毋流歠，毋吒食，毋齧骨，毋反魚肉，毋投與狗骨，毋固獲，毋揚飯。飯黍毋以箸，毋嚃羹，毋絮羹，毋刺齒，毋歠醢。客絮羹，主人辭不能亨。客歠醢，主人辭以窶。濡肉齒決，乾肉不齒決，毋嘬炙。卒食，客自前跪，徹飯齊，以授相者。主人興辭於客，然後客坐。

When eating with others, do not eat to fullness; when eating rice together, do not rub your hands. Do not roll the rice into balls, do not put back into the vessel rice you have handled, do not gulp down drink without stopping, do not chew noisily, do not gnaw bones, do not put fish meat back into the vessel, do not throw bones to the dog, do not take only one dish, and do not fan the rice to cool it. When eating millet do not use chopsticks, do not swallow soup without chewing, do not season the soup, do not pick your teeth, and do not drink the sauce. If the guest seasons the soup, the host says he cannot cook well; if the guest drinks the sauce, the host says his household is poor. Moist meat is bitten through with the teeth, dried meat is not bitten through with the teeth, and do not gulp down roasted meat. When finished, the guest kneels in front of the mat, clears the rice and sauce, and hands them to the attendant. The host stands to decline the guest, and then the guest sits.

侍飲於長者，酒進則起。拜受於尊所，長者辭，少者反席而飲，長者舉未釂，少者不敢飲。長者賜，少者賤者不敢辭。

When attending an elder at wine, rise when wine is brought. At the place of the wine vessel, bow to receive it; if the elder declines, the younger returns to his mat and drinks. If the elder has raised his cup but not finished drinking, the younger does not dare drink. When the elder bestows a drink, a younger or lowly person does not dare decline.

賜果於君前，其有核者懷其核。御食於君，君賜餘，器之溉者不寫，其餘皆寫。

When fruit is bestowed in the ruler's presence, tuck the pits into your bosom if the fruit has pits. When attending the ruler at a meal, if the ruler bestows the leftovers, do not pour out those in vessels that can be washed; pour out the rest.

餕餘不祭。父不祭子，夫不祭妻。

Leftovers are not offered again. A father does not offer from his son's leftover food, and a husband does not offer from his wife's leftover food.

御同於長者，雖貳不辭。偶坐不辭。

When attending an elder and receiving gifts together, even if the amount is doubled, do not decline. Do not decline when seated as a companion.

羹之有菜者用梜，其無菜者不用梜。

If there are vegetables in the soup, use chopsticks; if there are none, do not use chopsticks.

為天子削瓜者副之，巾以絺。為國君者華之，巾以綌。為大夫累之，士疐之。庶人齕之。

For the Son of Heaven, melons are peeled and split into four sections, covered with a fine ge-cloth. For a ruler, they are split in two and covered with a coarse ge-cloth. For a grandee, they are peeled and served bare. An officer has only the stem removed. Commoners bite and eat them skin and all.

父母有疾，冠者不櫛，行不翔，言不惰，琴瑟不御，食肉不至變味，飲酒不至變貌，笑不至矧，怒不至詈。疾止復故。

When parents are ill, a son who wears a cap does not comb his hair, does not walk with arms spread, does not speak lazily, does not play the zither, does not eat meat to the point of changing the taste, does not drink wine to the point of changing his countenance, does not laugh to the point of showing his gums, and does not become angry to the point of scolding. When the illness is cured, he returns to normal.

有憂者側席而坐，有喪者專席而坐。

A person in worry sits on a mat set to the side, and a person in mourning sits on a mat by himself.

水潦降，不獻魚鱉。獻鳥者佛其首，畜鳥者則勿佛也。獻車馬者執策綏，獻甲者執

When rain falls, do not present fish or turtles. One who presents birds turns the bird's head backward; but for domesticated birds one does not turn the head backward. One who presents a carriage and horses holds the whip and the mounting cord; one who presents armor holds the

胄，獻杖者執末，獻民虜者操右袂，獻粟者執右契，獻米者操量鼓，獻孰食者操醬齊，獻田宅者操書致。

helmet. One who presents a staff holds the end; one who presents a captive grasps his right sleeve; one who presents millet holds the right tally; one who presents rice holds the measuring drum; one who presents cooked food holds the sauce and the cut vegetables; one who presents fields and houses holds the deed and hands it over.

凡遺人弓者，張弓尚筋，弛弓尚角，右手執簫，左手承弣，尊卑垂帨。若主人拜，則客還辟闢拜，主人自受，由客之左，接下承弣，鄉與客並，然後受。

In every presentation of a bow to a person, a strung bow has its sinew side up and an unstrung bow has its horn side up; hold the tip with the right hand and support the grip with the left, and, of high or low rank, all let the belt-cloth hang down. If the host bows, the guest turns aside to avoid the bow. The host receives it himself from the guest's left side, taking over the grip, standing level with the guest, and then receives it.

進劍者左首，進戈者前其鐏，後其刃，進矛戟者前其鐓，進几杖者拂之。效馬效羊者右牽之，效犬者左牽之，執禽者左首，飾羔鴈者以繢，受珠玉者以掬，受弓劍者以袂，飲玉爵者弗揮。凡以弓劍苞苴，簞笥問人者，操以受命，如使之容。

One who presents a sword turns the sword pommel to the left; one who presents a dagger-axe has the butt forward and the blade behind; one who presents a spear or halberd has the butt-spike forward. One who presents a stool or staff wipes off the dust. One who offers horses or sheep leads them with the right hand; one who offers a dog leads it with the left hand. One who holds a bird holds it with the bird's head to the left; one who adorns lambs and geese uses painted cloth. One who receives pearls or jade uses both hands; one who receives a bow or sword uses his sleeve; one who drinks from a jade cup does not wave it about. Whenever greeting someone with a bow or sword, a wrapped bundle, or a chest, one receives it as one receives the order, in the manner of an envoy.

凡為君使者，已受命君，言不宿於家。君言至，則主人出拜君言之辱，使者歸，則必拜送於門外。

In every case when serving as the ruler's envoy, once the ruler's command is received, one does not spend the night at home before speaking it. When the ruler's words arrive, the host comes out and bows in thanks for the ruler's condescension in sending them; when the envoy returns, one must bow him off outside the gate.

若使人於君所，則必朝服而命之，使者反，則必下堂而受命。

If one sends someone to the ruler, one must put on court dress to give him the order; when the envoy returns, one must come down from the hall to receive his report.

博聞強識而讓，敦善行而不怠，謂之君子。君子不盡人之歡，不竭人之忠，以全交也。

One who is widely learned and has a strong memory yet can yield, and who is sincere and does good without laziness, is called a gentleman. A gentleman does not exhaust another's goodwill and does not exhaust another's loyalty, in order to preserve the friendship.

禮曰：“君子抱孫不抱子。”此言孫可以為王父屍，子不可以為父屍。為君屍者，大夫士見之，則下之。君知所以為屍者，則自下之。屍必式，乘必以幾。齊者不樂不弔。

The Rites says: "A gentleman holds his grandson in his arms but not his son." This says that a grandson may serve as the impersonator of the grandfather, but a son may not serve as the impersonator of his father. When someone serves as the impersonator of the ruler, grandees and officers who see him get down from their carriages. When the ruler knows the person serving as impersonator, he gets down from his carriage himself. The impersonator in a carriage must hold the crossbar, and in riding must use a stool. A person in a fast does not make music and does not pay condolence calls.

居喪之禮，毀瘠不形，視聽不衰，升降不由阼階，出入不當門隧。

In the ritual of mourning, wasting away should not reach the point of showing bones; sight and hearing should not decline; in going up and down do not use the eastern steps, and in going out and in do not stand in the middle of the doorway.

居喪之禮，頭有創則沐，身有瘍則浴，有疾則飲酒食肉，疾止復初。不勝喪，乃比於不慈不孝。

In the ritual of mourning, if there are sores on the head, wash it; if there are ulcers on the body, bathe; if ill, drink wine and eat meat, and when the illness is cured, return to the original practice. One who cannot bear mourning is classed with the unkind and unfilial.

五十不致毀，六十不毀，七十唯衰麻在身，飲酒食肉處於內，生與來日，死與往日。

At fifty one does not waste away to the utmost; at sixty one does not waste away; at seventy one only wears the mourning hemp on his body, drinks wine, eats meat, and lives indoors. For the living, count from the next day; for the dead, count from that very day.

知生者吊，知死者傷，知生而不知死，吊而不傷，知死而不知生，傷而不弔。

If one knows the living, one pays condolences; if one knows the dead, one grieves. If one knew the living but not the dead, one offers condolences but does not grieve; if one knew the dead but not the living, one grieves but does not offer condolences.

弔喪弗能賻，不問其所費。問疾弗能遺，不問其所欲。見人弗能館，不問其所舍。賜人者不曰來取，與人者不問其所欲。

When offering condolences, if you cannot contribute goods, do not ask how much was spent. When visiting the sick, if you cannot make gifts, do not ask what he wants. On seeing someone, if you cannot provide lodging, do not ask where he is staying. When giving something to others, do not say 'come and take it'; when giving someone things, do not ask what he wants.

適墓不登壟，助葬必執紼，臨喪不笑，揖人必違其位。望柩不歌，入臨不翔，當食不嘆。鄰有喪，舂不相，裡有殯，不巷歌。適墓不歌，哭日不歌。送喪不由徑，送葬不闢塗潦，臨喪則必有哀色。執紼不笑，臨樂不嘆，介冑則有不可犯之色。故君子戒慎，不失色於人。

At a burial ground, do not climb onto the grave mound; when helping with a burial, one must pull the great rope of the coffin carriage; when attending a mourning, do not laugh; when bowing to someone, one must step away from one's own position. On seeing a hearse, do not sing; on entering a mourning, do not hurry with arms spread; facing food, do not sigh. When a neighbor has a mourning, do not sing responsive songs while pounding rice; when there is a coffin in the village, do not sing in the lane. At a burial ground do not sing, and on days of weeping do not sing. In escorting a funeral do not take small paths, in following the burial do not avoid puddles on the road, and when attending a mourning one must show a look of grief. When pulling the coffin rope do not laugh, when facing music do not sigh, and when wearing armor and helmet one has an inviolable look. Therefore the gentleman is cautious and does not lose his composure in front of others.

國君撫式，大夫下之，大夫撫式，士下之。

When the ruler touches the crossbar of his carriage, the grandees get down from their carriages; when a grandee touches the crossbar of his carriage, the officers get down from their carriages.

禮不下庶人，刑不上大夫。刑人不在君側。

Ritual does not extend down to commoners, and punishment does not reach up to grandees. A person who has suffered punishment is not kept near the ruler.

兵車不式，武車綏旌，德車結旌。史載筆，士載言。前有水，則載青旌，前有塵埃，則載鳴鳶，前有車騎，則載飛鴻，前有士師，則載虎皮，前有摯獸，則載貔貅。行，前朱鳥而後玄武，左青龍而右白虎，招搖在上。急繕其怒，進退有度，左右有局，各司其局。

In a war chariot one does not lean on the crossbar to salute. On a martial chariot the banner is unfurled and hangs down; on a chariot of virtue the banner is furled. The historian's chariot carries brushes, and the scholar's chariot carries speeches. If there is water ahead, raise the green banner; if there is dust ahead, raise the banner of the crying kite; if there are chariots and horsemen ahead, raise the banner of the flying wild goose; if there are officers of justice ahead, raise a tiger skin; if there are fierce beasts ahead, raise the banner of the brave pixiu. On the march, the Vermilion Bird is in front and the Black Warrior behind, the Azure Dragon on the left and the White Tiger on the right, with the Dipper's handle raised above. Urgently they maintain the dignity of the army, advancing and retreating by measure, with divisions left and right, each in charge of its own division.

父之讎，弗與共戴天。兄弟之讎，不反兵。交遊之讎，不同國。

One does not live under the same heaven as the enemy who killed one's father. For the enemy who killed one's brother, one does not go back to fetch a weapon before taking revenge (one's weapon is never apart from oneself). For the enemy who killed one's friend, one does not live in the same state.

四郊多壘，此卿大夫之辱也。地廣大，荒而不治，此亦士之辱也。

If the four outskirts are full of fortresses, this is a disgrace for ministers and grand masters. If the land is broad but lies waste and ungoverned, this too is a disgrace for scholars.

臨祭不惰。祭服敝則焚之，祭器敝則埋之，龜莢敝則埋之，牲死則埋之。凡祭於公者，必自徹其俎。

When approaching a sacrifice, one is not negligent. If a sacrificial robe is worn out, burn it; if a sacrificial vessel is broken, bury it; if tortoise shells or milfoil stalks are worn out, bury them; if a sacrificial animal dies, bury it. All who assist at sacrifices in the ducal court must clear away their own offering stands themselves.

卒哭乃諱。禮不諱嫌名，二名不偏諱。逮事父母，則諱王父母，不逮事父母，則不諱王父母。君所無私諱，大夫之所有公諱，詩書不諱，臨文不諱，廟中不諱。夫人之諱，雖質君之前，臣不諱也。婦諱不出門。大功小功不諱。入竟而問禁，入國而問俗，入門而問諱。

Name taboos begin after the weeping ceases. The rites do not avoid names that merely sound alike, and with a two-character name one does not avoid just one of its characters. One who was present to serve his parents avoids the names of his grandparents; one who did not live to serve his parents does not avoid his grandparents' names. Before the ruler there are no private taboos; before a grand master there are public taboos. The Odes and the Documents are not subject to taboo, nor is writing composition, nor within the temple. The taboo of the ruler's wife is not avoided by a minister even when he is questioned in the ruler's presence. A woman's taboo does not go beyond the gate. Names of those mourned in the great and small merit grades (the two lighter grades of the five mourning dresses) are not avoided. On entering a state's border, ask first about its prohibitions; on entering its capital, ask first about its customs; on entering a household's gate, ask first about its taboos.

外事以剛日，內事以柔日。凡卜筮日，旬之外曰遠某日，旬之內曰近某日。喪事先遠日，吉事先近日。曰：“為日，假爾泰龜有常，假爾泰筮有常。”卜筮不過三，卜筮不相襲。龜為卜，筴為筮。卜筮者，先聖王之所以使民信時日、敬鬼神、畏法令也，所以使民決嫌疑、定猶與也。故曰：“疑而筮之，則弗非也。”日而行事，則必踐之。

For external affairs use a hard (odd-numbered) day, for internal affairs use a soft (even-numbered) day. In choosing a day by tortoise divination or milfoil divination, a day beyond the ten-day week is called a 'distant such-and-such day,' and one within the ten days is called a 'near such-and-such day.' For funerals one first selects a distant day; for auspicious matters one first selects a near day. One says: "To fix the day, we rely on you, the constant great tortoise, and on you, the constant great milfoil." Divination is not repeated beyond three times, and tortoise and milfoil results are not carried over to each other. The tortoise is for the bu divination, and the milfoil for the shi divination. Divination was used by the former sage kings to make the people trust times and days, revere ghosts and spirits, and fear laws and orders; to make the people settle doubts and resolve hesitation. Hence it is said: "If you are in doubt and consult the milfoil, there will be no blame." Once the day is chosen and one acts on it, it must be carried out.

君車將駕，則僕執策立於馬前。已駕，僕展軨，效駕，奮衣由右上，取貳綏，跪乘，執策分轡，驅之五步而立。君出就車，則僕幷轡授綏，左右攘闢，車驅而騶。至於大門，君撫僕之手，而顧命車右就車。門閭溝渠必步。凡僕人之禮，必授人綏，若僕者降等則受，不然則否。若僕者降等，則撫僕之手，不然則自下拘之。客車不入大門，婦人不立乘，犬馬不上於堂。故君子式黃髮，下卿位，入國不馳，入裡必式。君命召，雖賤人，大夫士必自御之。介者不拜，為其拜而蓌拜，祥車曠左，乘君之乘車，不敢曠左，左必式。僕御婦人，則進左手，後右手。御國君，則進右手，後左手而俯。國君不乘奇車，車上不廣欬，不妄指。立視五巂，式視馬尾，顧不過轂。國中以策彗恤勿驅，塵不出軌。國君下齊牛，式宗廟，大夫士下公門，式路馬。乘路馬，必朝服，載鞭策，不敢授綏，左必式。步路馬，必中道。以足蹙路馬芻，有誅，齒路馬，有誅。

When the ruler's carriage is about to be harnessed, the driver stands before the horses holding the whip. Once harnessed, the driver inspects the railings of the carriage box, tries a short drive, shakes out his garment and mounts from the right, takes the spare mounting cord, rides kneeling, divides the reins with the whip, and drives five paces before stopping. When the ruler comes out to the carriage, the driver gathers the reins together and hands him the cord, those on left and right withdraw, and the carriage runs with attendants running beside it. On reaching the great gate, the ruler presses the driver's hand and turns to order the carriage-right to mount. At village gates and ditches one must always get down and walk. By the rules for a driver, he must hand the cord to the one riding; if the driver is of lower rank, the rider accepts it, otherwise he does not. If the driver is of lower rank, the rider presses the driver's hand (to show deference); otherwise he takes the cord himself from below. A guest's carriage does not enter the great gate, a woman does not ride standing, and dogs and horses do not go up the hall. Therefore a gentleman who meets an old man with yellow hair leans on the crossbar to salute, gets down when passing a minister's court position, does not gallop on entering the capital, and always leans on the crossbar when entering a village lane. When the ruler summons by command, even if the messenger is lowly, a grand master or scholar must drive his own carriage to meet it. A man in armor does not bow, because bowing would make him look like he is squatting. In a funeral carriage the left is left empty; when riding in the ruler's spare carriage one dares not leave the left empty, and always leans on the crossbar on the left. When a driver drives for a woman, he puts the left hand forward and the right hand behind. When driving for the ruler, he puts the right hand forward and the left hand behind, and bends over. The ruler does not ride a carriage that is strange or crooked. In the carriage one does not cough loudly or point carelessly. Standing, one looks no farther than five wheel-turns ahead; leaning on the crossbar, one looks at the horse's tail; turning one's head, one looks no farther than the hub. In the capital one lightly brushes with a whip like a bamboo broom and does not drive hard, so that dust does not rise beyond the ruts. A ruler who meets an ox for sacrifice gets down from the carriage; passing an ancestral temple, he leans on the crossbar. Grand masters and scholars get down when passing the ducal gate, and lean on the crossbar on meeting the ruler's road horses. When riding the ruler's road horses, one must wear court dress, carry a whip, not dare to hand the cord to others, and always lean on the crossbar on the left. When leading the road horses, one must walk in the middle of the road. To kick the fodder of the road horses carries a penalty; to discuss the age of the road horses carries a penalty.

凡奉者當心，提者當帶。執天子之器則上衡，國君則平衡，大夫則綏之，士則提之。凡執主器，執輕如不克。執主器，操幣圭璧，則尚左手，行不舉足，車輪曳踵，立則磬折垂佩。主佩倚，則臣佩垂，主佩垂，則臣佩委。執玉，其有借者則裼，無借者則襲。

In general, what is carried in the arms is held level with the heart, and what is carried in the hand is held level with the belt. In holding the Son of Heaven's vessel one holds it higher than the balance beam; the ruler's, level with the beam; a grand master's, slightly lowered; a scholar's, carried by hand. In general, when holding the lord's vessel, even if it is light, one acts as if unable to bear it. When holding the lord's vessel, bearing coins, a gui or a bi jade, the left hand is uppermost, and in walking one does not lift the feet but drags the heels like wheels. Standing, one bends like a stone chime, with the pendants hanging down. If the lord's pendants lean against his body, the minister's pendants hang down; if the lord's pendants hang down, the minister's pendants trail on the ground. When holding jade, if it has a cushion one shows the open outer garment, and if it has none one covers it with the proper robe.

國君不名卿老世婦，大夫不名世臣侄娣，士不名家相長妾。君大夫之子，不敢自稱曰餘小子，大夫士之子，不敢自稱曰嗣子某，不敢與世子同名。

A ruler does not call a senior minister or a senior court lady by name directly; a grand master does not call a hereditary retainer or his wife's nephew's or younger sister's name directly; a scholar does not call his house steward or senior concubine by name directly. A son of a ruler or grand master does not dare to call himself "this little son"; a son of a grand master or scholar does not dare to call himself "the heir so-and-so," and does not dare to share a name with the heir apparent.

君使士射，不能，則辭以疾，言曰：“某有負薪之憂。”

If the ruler orders a scholar to shoot and he cannot, he declines on grounds of illness, saying: "So-and-so has the ailment of carrying firewood."

侍於君子，不顧望而對，非禮也。

In serving a gentleman, to rush to answer without looking around and waiting is not in accordance with the rites.

君子行禮，不求變俗。祭祀之禮，居喪之服，哭泣之位，皆如其國之故，謹修其法而審行之。去國三世，爵祿有列於朝，出入有詔於國，若兄弟宗族猶存，則反告於宗後。去國三世，爵祿無列於朝，出入無詔於國，唯興之日，從新國之法。

A gentleman in carrying out the rites does not seek to change the original customs. The rites of sacrifice, the mourning dress, and the places for weeping are all as in his old state; he carefully cultivates those rules and observes them with care. If he has left his state for three generations, but his rank and stipend still hold a place at court, and he still has messages to and from his old state, then if his brothers and clan are still there, he goes back and reports to the clan head. If he has left his state for three generations, and his rank and stipend hold no place at court, and he has no messages to and from the old state, then only on the days that mark a rise of his old state's fortunes does he follow the rules of the new state.

君子已孤不更名。已孤暴貴，不為父作諡。

A gentleman whose father has died does not change his name again. If his father has died and he suddenly becomes eminent, he does not make a posthumous title for his father.

居喪未葬，讀喪禮。既葬，讀祭禮。喪復常，讀樂章。居喪不言樂，祭事不言兇，公庭不言婦女。

While in mourning and before the burial, one reads the mourning rites. After the burial, one reads the sacrificial rites. When the mourning returns to normal, one reads the music texts. In mourning one does not discuss music, at sacrifices one does not discuss inauspicious things, and in the ducal court one does not discuss women.

振書端書於君前，有誅。倒筴側龜於君前，有誅。龜筴、几杖、席、蓋、重素、袗絺綌不入公門，苞屨、扱衽、厭冠不入公門，書方、衰、兇器，不以告，不入公門。公事不私議。

To brush off or arrange books in front of the ruler carries a penalty. To set milfoil stalks upside down or tortoise shells sideways in front of the ruler carries a penalty. Tortoise shells and milfoil, stools and staffs, mats, canopies, plain white clothes, and single-layer fine or coarse kudzu cloth do not enter the ducal gate. Straw-bound shoes, tucking up the garment's front, and mourning caps do not enter the ducal gate. Writing tablets, mourning garments, and ill-omened implements do not enter the ducal gate without prior report. Public business is not discussed in private.

君子將營宮室，宗廟為先，廄庫為次，居室為後。

When a gentleman is about to build houses, the ancestral temple comes first, the stables and storehouses second, and the dwelling last.

凡家造，祭器為先，犧賦為次，養器為後。無田祿者不設祭器，有田祿者先為祭服。君子雖貧，不粥祭器，雖寒，不衣祭服。為宮室，不斬於丘木。大夫士去國，祭器不踰竟。大夫寓祭器於大夫，士寓祭器於士。

In general, in setting up a household's implements, sacrificial vessels come first, the levies of sacrificial animals second, and implements for nourishing the body last. One without land income does not set up sacrificial vessels; one with land income first makes sacrificial robes. Though a gentleman is poor, he does not sell his sacrificial vessels; though he is cold, he does not wear his sacrificial robes. In building houses one does not cut down trees on grave mounds. When grand masters and scholars leave their state, they do not take their sacrificial vessels across the border. A grand master leaves his sacrificial vessels with another grand master, and a scholar leaves his with another scholar.

大夫士去國，踰竟，為壇位，鄉國而哭。素衣，素裳，素冠，徹緣，鞮屨，素篾，乘髦馬，不蚤鬋，不祭食，不說人以無罪，婦人不當御，三月而復服。

When grand masters and scholars leave their state and cross the border, they set up an altar and weep facing their home state. They wear plain robe, plain skirt and plain cap, with the garment edging removed, unadorned shoes, a mat of white bamboo, and ride horses with unclipped manes; they do not cut nails or hair, do not make a food offering when eating, do not argue to others that they are innocent, and women do not attend them in the bedchamber; after three months they return to ordinary dress.

大夫士見於國君，君若勞之，則還辟再拜稽首。君若迎拜，則還辟不敢答拜。大夫士相見，雖貴賤不敵，主人敬客，則先拜客，客敬主人，則先拜主人。凡非弔喪、非見國君，無不答拜者。大夫見於國君，國君拜其辱，士見於大夫，大夫拜其辱，同國始相見，主人拜其辱。君於士，不荅拜也，非其臣，則荅拜之。大夫於其臣，雖賤必答拜之。男女相荅拜也。

When a grand master or scholar has an audience with the ruler, if the ruler consoles them, they step aside and bow twice with their heads to the ground. If the ruler comes forward to bow, they step aside and do not dare to return the bow. When grand masters and scholars meet one another, even if their ranks are unequal, if the host shows respect to the guest he first bows to the guest; if the guest shows respect to the host he first bows to the host. Except in condolences and audiences with the ruler, there is no case where a bow is not returned. When a grand master has an audience with the ruler, the ruler bows to thank him for the trouble of coming; when a scholar visits a grand master, the grand master bows to thank him for the trouble; when two people of the same state meet for the first time, the host bows to thank the other for coming. The ruler does not return a scholar's bow; but if the person is not his own subject, he returns it. A grand master returns the bow of his own subject even if he is lowly. Men and women return one another's bows.

國君春田不圍澤，大夫不掩群，士不取麛卵。

In spring hunting the ruler does not encircle the entire marsh, a grand master does not trap a whole herd of wild beasts, and a scholar does not take young animals or eggs.

歲凶，年穀不登，君膳不祭肺，馬不食谷，馳道不除，祭事不縣，大夫不食粱，士飲酒不樂。

In a bad year, when the grain does not ripen, the ruler does not offer the lung at his meals, his horses are not fed grain, the royal roads are not repaired, musical instruments are not hung for sacrifices, grand masters do not eat millet, and scholars do not have music when drinking wine.

君無故玉不去身，大夫無故不徹縣，士無故不徹琴瑟。

If the ruler has no trouble, jade does not leave his person; if a grand master has no trouble, he does not take down the hanging musical instruments; if a scholar has no trouble, he does not take away the zither and se.

士有獻於國君，他日君問之曰：“安取彼？”再拜稽首而後對。大夫私行，出疆必請，反必有獻。士私行，出疆必請，反必告，君勞之則拜，問其行，拜而後對。

When a scholar has something to present to the ruler, after some days the ruler asks him: "How did you obtain that?" He bows twice with his head to the ground and then answers. When a grand master travels on private business, he must request permission to leave the border, and on return must present something. When a scholar travels on private business, he must request permission to leave the border, and on return must report. If the ruler consoles him he bows; if the ruler asks about his journey, he bows and then answers.

國君去其國，止之曰：“奈何去社稷也？”大夫曰：“奈何去宗廟也？”士曰：“奈何去墳墓也？”國君死社稷，大夫死眾，士死制。

When a ruler is about to leave his state, the one who dissuades him says: "How can you leave the altars of the land and grain?" A grand master says: "How can you leave the ancestral temple?" A scholar says: "How can you leave the graves?" A ruler dies for the altars of the land and grain, a grand master dies for the people, and a scholar dies for his duty (rule).

君天下曰天子。朝諸侯，分職授政任功，曰予一人。踐阼，臨祭祀，內事曰孝王某，外事曰嗣王某。臨諸侯，畛於鬼神，曰有天王某。甫崩，曰天王崩。復，曰天子復矣。告喪，曰天王登假。措之廟，立之主，曰帝。天子未除喪，曰予小子，生名之，死亦名之。

One who rules over all under heaven is called the Son of Heaven. When he holds court with the lords, assigns offices, confers governance and appoints for merit, he calls himself "I, the One Man." When he ascends the eastern steps and presides at sacrifices, in internal matters he is called "the filial king so-and-so," and in external matters "the successor king so-and-so." When he inspects the lords and addresses ghosts and spirits, he is called "the Heavenly King so-and-so." When he has just died, it is said "the Heavenly King has collapsed." When calling back his soul, it is said "the Son of Heaven, come back!" When announcing the death, it is said "the Heavenly King has ascended afar." When he is placed in the temple and a spirit tablet is set up, he is called "Di." While the Son of Heaven has not yet put off mourning dress, he calls himself "I, the little son"; this is used to refer to him when alive and also when dead.

天子有後，有夫人，有世婦，有嬪，有妻，有妾。天子建天官，先六大：曰大宰、大宗、大史、大祝、大士、大卜，典司六典。天子之五官：曰司徒、司馬、司空、司士、司寇，典司五眾。天子之六府：曰司土、司木、司水、司草、司器、司貨，典司六職。天子之六工：曰土工、金工、石工、木工、獸工、草工，典制六材。

The Son of Heaven has a queen, consorts, junior court ladies, secondary ladies, wives, and concubines. In establishing the heavenly offices, the Son of Heaven first sets up the Six Greats: the Grand Steward, Grand Ancestor, Grand Scribe, Grand Invocator, Grand Officer, and Grand Diviner, in charge of the six canons. The Son of Heaven's five offices are the Minister of Education, Minister of War, Minister of Works, Minister of Officers, and Minister of Crime, in charge of the five groups of people. The Son of Heaven's six treasuries are the offices of Earth, Wood, Water, Herbs, Implements, and Goods, in charge of the six duties. The Son of Heaven's six crafts are the earth craft, metal craft, stone craft, wood craft, beast craft, and herb craft, in charge of making the six materials.

五官致貢曰享，五官之長曰伯，是職方。其擯於天子也，曰天子之吏。天子同姓，謂之伯父，異姓，謂之伯舅。自稱於諸侯曰天子之老，於外曰公，於其國曰君。

The tribute that the five offices present is called xiang. The head of the five offices is called a bo, the chief of the regional offices. When acting as ushers for the Son of Heaven they are called "officials of the Son of Heaven." If of the same surname as the Son of Heaven, they are called "uncle"; if of a different surname, "maternal uncle." To the lords they call themselves "elders of the Son of Heaven," outside their fief they are called gong, and in their own state they are called ruler.

九州之長，入天子之國曰牧。天子同姓，謂之叔父，異姓，謂之叔舅。於外曰侯，於其國曰君，其在東夷、北狄、西戎、南蠻，雖大曰子，於內自稱曰不穀，於外自稱曰王老。

The head of the nine regions, on entering the state of the Son of Heaven, is called a mu. If of the same surname as the Son of Heaven, he is called "younger uncle"; if of a different surname, "younger maternal uncle." Outside his fief he is called hou, and in his own state he is called ruler. Among the Eastern Yi, Northern Di, Western Rong, and Southern Man, even if powerful, they are called zi. Within their own territory they call themselves "Bugu," and outside it, "the old man of the king."

庶方小侯，入天子之國曰某人。於外曰子，自稱曰孤。

The small lords of every quarter, on entering the state of the Son of Heaven, are called "so-and-so, a man." Outside their borders they are called zi and call themselves "gu" (orphan).

天子當依而立，諸侯北面而見天子，曰覲。天子當寧而公，諸公東面，諸侯西面，曰朝。

The Son of Heaven stands facing the axe-patterned screen, and the lords face north to see him; this is called jin. The Son of Heaven stands between the gate and the screen, with the dukes facing east and the lords facing west; this is called chao.

諸侯未及期相見，曰遇，相見於卻地，曰會。諸侯使大夫問於諸侯，曰聘，約信，曰誓，蒞牲，曰盟。

When lords meet without an agreed date, it is called yu; when they meet in an unoccupied place, it is called hui. When a lord sends a grand master to visit another lord, it is called pin; to pledge good faith is called shi; to face the sacrificial animals is called meng.

諸侯見天子，曰臣某侯某。其與民言，自稱曰寡人。其在凶服，曰適子孤。臨祭祀、內事，曰孝子某侯某。外事，曰曾孫某侯某。死曰薨，復，曰某甫復矣。既葬，見天子，曰類見，言諡，曰類。諸侯使人使於諸侯，使者自稱曰寡君之老。

A lord having an audience with the Son of Heaven calls himself "your minister, so-and-so the lord." Speaking with his people, he calls himself "the lonely one." In mourning dress he calls himself "the orphaned heir." At sacrifices, in internal matters he is called "the filial son, so-and-so the lord," and in external matters "the distant descendant, so-and-so the lord." His death is called hong. When calling back his soul, it is said "so-and-so fu, come back!" When seeing the Son of Heaven after burial, it is called lei jian; asking for a posthumous title is called lei. When a lord sends someone as envoy to another lord, the envoy calls himself "the elder of our lonely ruler."

天子穆穆，諸侯皇皇，大夫濟濟，士蹌蹌，庶人僬僬。

The Son of Heaven is solemn and serene, the lords are majestic, grand masters are orderly and refined, scholars are brisk and graceful, and common people bustle about.

天子之妃曰後，諸侯曰夫人，大夫曰孺人，士曰婦人，庶人曰妻。

The consort of the Son of Heaven is called hou, a lord's is called furen, a grand master's is called ruren, a scholar's is called furen, and a commoner's is called qi.

公侯有夫人，有世婦，有妻，有妾。

Dukes and lords have a principal consort, junior court ladies, wives, and concubines.

夫人自稱於天子，曰老婦，自稱於諸侯，曰寡小君，自稱於其君，曰小童。自世婦以下，自稱曰婢子。

A consort calls herself "the old woman" before the Son of Heaven, "the lonely little ruler's wife" before the lords, and "the little child" before her own lord. From junior court ladies downward, they call themselves "handmaid."

子於父母，則自名也。

A son before his parents uses his own personal name.

列國之大夫，入天子之國，曰某士，自稱，曰陪臣某，於外曰子，於其國，曰寡君之老。使者自稱曰某。

A grand master of a vassal state, on entering the state of the Son of Heaven, is called "so-and-so, a scholar" and calls himself "your subject's subject, so-and-so"; outside his borders he is called zi; in his own state he is called "the elder of our lonely ruler." An envoy calls himself "so-and-so."

天子不言出，諸侯不生名，君子不親惡。諸侯失地，名，滅同姓，名。

The Son of Heaven does not say "went out," a lord while living is not called by name, and a gentleman does not draw close to those who do evil. If a lord loses land, he is called by name; if he destroys a state of the same surname, he is called by name.

為人臣之禮，不顯諫，三諫而不聽，則逃之。子之事親也，三諫而不聽，則號泣而隨之。

By the rite of a minister, one does not remonstrate openly; if one remonstrates three times without being heeded, one leaves. A son serving his parents, if he remonstrates three times without being heeded, follows them weeping.

君有疾飲藥，臣先嚐之，親有疾飲藥，子先嚐之。醫不三世，不服其藥。

When the ruler is ill and takes medicine, the minister tastes it first; when a parent is ill and takes medicine, the son tastes it first. If a physician has not practiced for three generations, one does not take his medicine.

儗人必於其倫。

In comparing people, one must go by their proper category.

問天子之年，對曰：“聞之始服衣若干尺矣。”問國君之年，長，曰：“能從宗廟社稷之事矣。”幼，曰：“未能從宗廟社稷之事也。”問大夫之子，長，曰：“能御矣。”幼，曰：“未能御也。”問士之子，長，曰：“能典謁矣。”幼，曰：“未能典謁也。”問庶人之子，長，曰：“能負薪矣。”幼，曰：“未能負薪也。”

Asked the age of the Son of Heaven, one answers: "I have heard that he has begun to wear clothes of such-and-such feet." Asked the age of a ruler, if he is grown, one says: "He can attend to the affairs of the ancestral temple and the altars of land and grain"; if he is young, one says: "He cannot yet attend to the affairs of the ancestral temple and the altars of land and grain." Asked about a grand master's son, if grown, one says: "He can drive a carriage"; if young, "He cannot yet drive a carriage." Asked about a scholar's son, if grown, one says: "He can take charge of announcements"; if young, "He cannot yet take charge of announcements." Asked about a commoner's son, if grown, one says: "He can carry firewood"; if young, "He cannot yet carry firewood."

問國君之富，數地以對，山澤之所出。問大夫之富，曰：有宰食力，祭器衣服不假。問士之富，以車數對。問庶人之富，數畜以對。

Asked about the wealth of a ruler, one answers by the extent of his land and the produce of mountains and marshes. Asked about the wealth of a grand master, one says: he has a fief and lives off its revenue, and does not borrow sacrificial vessels or clothes. Asked about the wealth of a scholar, one answers by the number of his carriages. Asked about the wealth of a commoner, one answers by the number of his livestock.

天子祭天地，祭四方，祭山川，祭五祀，歲遍。諸侯方祀，祭山川，祭五祀，歲遍。大夫祭五祀，歲遍。士祭其先。

The Son of Heaven sacrifices to heaven and earth, to the four quarters, to mountains and rivers, and to the five household spirits, completing the round in one year. A lord sacrifices to the spirits of one quarter, to mountains and rivers, and to the five household spirits, completing the round in one year. A grand master sacrifices to the five household spirits, completing the round in one year. A scholar sacrifices to his own ancestors.

凡祭，有其廢之，莫敢舉也，有其舉之，莫敢廢也。非其所祭而祭之，名曰淫祀。淫祀無福。

In sacrifices, one that has been abolished is not dared to be revived, and one that has been established is not dared to be abolished. To sacrifice to what one should not sacrifice to is called an excessive sacrifice. An excessive sacrifice brings no blessing.

天子以犧牛，諸侯以肥牛，大夫以索牛，士以羊豕。支子不祭，祭必告於宗子。

The Son of Heaven uses a pure-colored sacrificial ox, a lord uses a fattened ox, a grand master uses an ox obtained by selection, and a scholar uses a sheep or a pig. A son of a branch line does not sacrifice, and when he sacrifices he must first inform the clan head.

凡祭宗廟之禮，牛曰一元大武，豕曰剛鬣，豚曰腯肥，羊曰柔毛，雞曰翰音，犬曰羹獻，雉曰疏趾，兔曰明視，脯曰尹祭，槁魚曰商祭，鮮魚曰脡祭，水曰清滌，酒曰清酌，黍曰薌合，粱曰薌萁，稷曰明粢，稻曰嘉蔬，韭曰豐本，鹽曰鹹鹺，玉曰嘉玉，幣曰量幣。

By the rites of sacrifice in the ancestral temple, an ox is called "the great one, the first footprint"; a pig is called "stiff bristles"; a young pig is called "plump and fat"; a sheep is called "soft hair"; a chicken is called "the sound of wings"; a dog is called "the offering for soup"; a pheasant is called "the spread-toed one"; a hare is called "the bright-sighted one"; dried meat is called "the Yin sacrifice"; dried fish is called "the Shang sacrifice"; fresh fish is called "the Ting sacrifice"; water is called "clear cleansing"; wine is called "clear pouring"; millet is called "fragrant union"; panicled millet is called "fragrant stalks"; ji millet is called "bright grain"; rice is called "fine vegetable"; chives are called "abundant root"; salt is called "salty brine"; jade is called "fine jade"; and silks are called "measured silk."

天子死曰崩，諸侯曰薨，大夫曰卒，士曰不祿，庶人曰死。在床曰屍，在棺曰柩。羽鳥曰降，四足曰漬，死寇曰兵。祭王父曰皇祖考，王母曰皇祖妣，父曰皇考，母曰皇妣，夫曰皇辟。生曰父，曰母，曰妻，死曰考，曰妣，曰嬪。壽考曰卒，短折曰不祿。

The death of the Son of Heaven is called beng, of a lord hong, of a grand master zu, of a scholar bu lu (without stipend), and of a commoner si (death). On the bed the body is called shi; in the coffin it is called jiu. The death of a feathered bird is called jiang; of a four-footed animal is called zi; a death at the hands of bandits is called bing. In sacrificing to a grandfather one says "the august grandfather-deceased," to a grandmother "the august grandmother-deceased," to a father "the august father-deceased," to a mother "the august mother-deceased," and to a husband "the august lord." While living one says father, mother, wife; when dead one says kao, bi, pin. A death after long life is called zu; a death by short life and early loss is called bu lu.

天子視不上於袷，不下於帶，國君綏視，大夫衡視，士視五步。凡視，上於面則敖，下於帶則憂，傾則奸。

In looking at the Son of Heaven, the gaze does not rise above where the collar crosses and does not fall below the belt; in looking at a ruler, the gaze is slightly lowered; in looking at a grand master, the gaze is level; in looking at a scholar, the gaze is within five paces. In general, to look at someone above the face is arrogance, below the belt is worry, and sideways is deceit.

君命，大夫與士肄，在官言官，在府言府，在庫言庫，在朝言朝。朝言不及犬馬，輟朝而顧，不有異事，必有異慮。故輟朝而顧，君子謂之固。在朝言禮，問禮對以禮。

When the ruler issues an order, grand masters and scholars study it together. In the office one speaks of office matters, in the storehouse of storehouse matters, in the treasury of treasury matters, in the court of court matters. In the court one does not speak of dogs and horses. If, after the court is dismissed, one still looks back, it is either an unusual matter or an unusual thought. So the gentleman calls looking back after dismissal narrow-minded. At court one speaks of ritual, and questions and answers are all in accordance with ritual.

大饗不問卜，不饒富。

At the great feast one does not consult divination, nor seek to make it more lavish.

凡摯，天子鬯，諸侯圭，卿羔大夫鴈，士雉。庶人之摯匹，童子委摯而退。野外軍中無摯，以纓、拾、矢可也。婦人之摯，椇、榛、脯、修、棗、栗。

In general, as gifts of introduction, the Son of Heaven uses fragrant sacrificial wine, a lord uses a gui jade, a minister uses a lamb, a grand master uses a wild goose, and a scholar uses a pheasant. For commoners the gift is a duck, and a boy sets down his gift on the ground and withdraws. In the field and the army there is no gift, though a horse's tassel, an archer's arm guard, or arrows will do. A woman's gifts are jujube-like zhiju fruit, hazelnuts, dried meat, dried meat with ginger and cinnamon, jujubes, and chestnuts.

納女於天子，曰備百姓，於國君，曰備酒漿，於大夫，曰備埽灑。

To send a daughter into the household of the Son of Heaven is called "filling the hundred clans"; to a ruler, "providing wine and drink"; to a grand master, "providing sprinkling and sweeping."

公儀仲子之喪，檀弓免焉，仲子舍其孫而立其子，檀弓曰：“何居？我未之前聞也。”趨而就子服伯子於門右，曰：“仲子舍其孫而立其子，何也？”

At the funeral of Gongyi Zhongzi, Tan Gong went to condole wearing the wen (a mourning style with the cap removed and a cloth wrapped around the head). Zhongzi had passed over his eldest grandson and set up a younger son as heir. Tan Gong said: "What is this? I have never heard of it before." He hurried to the right side of the gate and asked Zifu Bozi: "Zhongzi passed over his grandson and set up his son; why?"

伯子曰：“仲子亦猶行古之道也。昔者文王舍伯邑考而立武王，微子舍其孫腯而立衍也。夫仲子亦猶行古之道也。”

Bozi said: "Zhongzi too was following the ancient way. In the past King Wen passed over Boyikao and set up King Wu, and the Viscount of Wei passed over his grandson Tu and set up Yan. Zhongzi too was following the ancient way."

子游問諸孔子，孔子曰：“否，立孫。”

Ziyou asked Confucius about this, and Confucius said: "No, the grandson should have been set up."

事親有隱而無犯，左右就養無方，服勤至死，致喪三年。事君有犯而無隱，左右就養有方，服勤至死，方喪三年。事師無犯無隱，左右就養無方，服勤至死，心喪三年。

In serving one's parents, one may conceal their faults but not remonstrate with them to their faces; one attends them on left and right with no fixed station; one labors in service until death, and mourns them for three years in the most extreme mourning dress. In serving one's ruler, one may remonstrate to his face but not conceal his faults; one attends him on left and right in a fixed office; one labors in service until death, and mourns him for three years in the manner of mourning a father. In serving one's teacher, one neither remonstrates to his face nor conceals his faults; one attends him on left and right with no fixed station; one labors in service until death, and mourns him in the heart for three years.

季武子成寢，杜氏之葬在西階之下，請合葬焉，許之。入宮而不敢哭，武子曰：“合葬非古也，自周公以來，未之有改也，吾許其大而不許其細，何居？”命之哭。

When Ji Wuzi had finished building his residence, the burial place of the Du family lay beneath the western steps, and they asked to be buried together with their dead there; Wuzi agreed. When they entered the residence, however, they did not dare to wail. Wuzi said: "Joint burial is not an ancient rule, but since the Duke of Zhou it has never been changed. I have granted them the greater thing, so why would I refuse them the smaller? What is going on?" He ordered them to wail.

子上之母死而不喪，門人問諸子思曰：“昔者子之先君子喪出母乎？”曰：“然。”“子之不使白也喪之，何也？”子思曰：“昔者吾先君子無所失道，道隆則從而隆，道汙則從而汙，急則安能？為急也妻者，是為白也母，不為急也妻者，是不為白也母。”故孔氏之不喪出母，自子思始也。

When Zishang's mother died, Zishang did not go into mourning for her. His disciples asked Zisi: "In the past, did your late father mourn for his divorced mother?" Zisi said: "He did." "Then why do you not let Bai mourn for her?" Zisi said: "My late father never strayed from the Way. When the Way was exalted, he rose with it; when the Way declined, he declined with it. How could Ji (Zisi's personal name) compare? She who is Ji's wife is Bai's mother; she who is not Ji's wife is not Bai's mother." This is why the Kong family does not mourn for divorced mothers, beginning with Zisi.

孔子曰：“拜而後稽顙，頹乎其順也，稽顙而後拜，頎乎其至也。三年之喪，吾從其至者。”

Confucius said: "To bow first and then touch the forehead to the ground is respectful and fitting; to touch the forehead to the ground first and then bow is the extreme of grief. In the three-year mourning, I follow the extreme."

孔子既得合葬於防，曰：“吾聞之：古也墓而不墳。今丘也東西南北之人也，不可以弗識也。”於是封之，崇四尺。孔子先反，門人後，雨甚，至，孔子問焉，曰：“爾來何遲也？”曰：“防墓崩。”孔子不應，三，孔子泫然流涕曰：“吾聞之：古不修墓。”

After Confucius had managed to bury his parents together at Fang, he said: "I have heard that in ancient times there were graves but no mounds. Now I, Qiu, am a man who travels east, west, south and north, and I cannot go without a mark." So he raised a mound four feet high. Confucius went back first, and his disciples came after; it rained heavily, and when they arrived Confucius asked them: "Why are you so late?" The disciples said: "The grave at Fang collapsed." Confucius did not answer. He asked three times, and Confucius wept with streaming tears and said: "I have heard that in ancient times graves were not repaired."

孔子哭子路於中庭，有人吊者，而夫子拜之，既哭，進使者而問故，使者曰：“醢之矣。”遂命覆醢。

Confucius wept for Zilu in the central courtyard, and when people came to offer condolences, the Master bowed in thanks. When the weeping was over, he called in the messenger and asked what had happened. The messenger said: "He has already been chopped into mincemeat." So he ordered the mincemeat covered up and thrown away.

曾子曰：“朋友之墓，有宿草而不哭焉。”

Zengzi said: "At a friend's grave, once there is grass from last year, one no longer weeps."

子思曰：“喪三日而殯，凡附於身者，必誠必信，勿之有悔焉耳矣。三月而葬，凡附於棺者，必誠必信，勿之有悔焉耳矣。喪三年，以為極亡，則弗之忘矣。故君子有終身之憂，而無一朝之患。故忌日不樂。”

Zisi said: "Three days after death comes the coffining; whatever is attached to the body must be done with full sincerity and good faith, so that there will be no regret afterwards. Three months after death comes the burial; whatever is attached to the coffin must be done with full sincerity and good faith, so that there will be no regret afterwards. Mourning dress for three years is taken as the end of mourning, yet the dead are not forgotten. This is why the noble person has a lifelong sorrow but not a single morning's worry. And so on the anniversary of a death, no music is played."

孔子少孤，不知其墓，殯於五父之衢，人之見之者皆以為葬也，其慎也，蓋殯也。問於郰曼父之母，然後得合葬於防。

Confucius lost his father when he was young and did not know where his father's grave was. He placed his mother's coffin in the road at Wufu, and those who saw it all took it to be a burial. Because he was so careful in what he did, it was in fact only a temporary coffining. He asked the mother of Zou Manfu, and only then was he able to bury his parents together at Fang.

鄰有喪，舂不相，裡有殯，不巷歌。

When a neighbor has a death in the family, one does not sing responsive songs while pounding grain; when there is a coffin lying in state in the village, one does not sing in the lanes.

喪冠不緌。

A mourning cap has no hanging cap strings.

有虞氏瓦棺，夏后氏堲周，殷人棺槨，周人牆置翣。周人以殷人之棺槨葬長殤，以夏后氏之堲周葬中殤下殤，以有虞氏之瓦棺葬無服之殤。

The House of Youyu used a coffin of fired clay; the Lord of Xia surrounded the coffin with a casing of baked earth; the Yin people used an inner and outer coffin; the Zhou people added wall hangings and feathered fans. The Zhou people used the Yin inner-and-outer coffin for those who died young in the oldest class, used the Xia baked-earth casing for those in the middle and youngest classes, and used the Youyu clay coffin for the very young who are not mourned with a mourning dress.

夏后氏尚黑，大事斂用昏，戎事乘驪，牲用玄。殷人尚白，大事歛用日中，戎事乘翰，牲用白。周人尚赤，大事斂用日出，戎事乘騵，牲用騂。

The Lord of Xia honored black: for great affairs the encoffining was done at dusk, in war they rode black horses, and sacrificial animals were dark. The Yin people honored white: for great affairs the encoffining was done at noon, in war they rode white horses, and sacrificial animals were white. The Zhou people honored red: for great affairs the encoffining was done at sunrise, in war they rode horses with red bodies and white bellies, and sacrificial animals were red.

穆公之母卒，使人問於曾子曰：“如之何？”對曰：“申也聞諸申之父曰：哭泣之哀、齊斬之情、饘粥之食，自天子達。布幕，衛也，縿幕，魯也。”

When Duke Mu's mother died, he sent someone to ask Zengzi: "What should be done?" Zengzi replied: "I, Shen, heard from my father that the grief of weeping, the feeling expressed in the two coarse mourning garments (the heaviest two of the five grades of mourning dress, the heaviest being of raw hemp), and the eating of thick gruel apply from the Son of Heaven on down. A plain cloth curtain is the practice of Wei; a crimson curtain is the practice of Lu."

晉獻公將殺其世子申生，公子重耳謂之曰：“子盍言子之志於公乎？”世子曰：“不可，君安驪姬，是我傷公之心也。”曰：“然則盍行乎？”世子曰：“不可，君謂我欲弒君也，天下豈有無父之國哉？吾何行如之？”使人辭於狐突曰：“申生有罪，不念伯氏之言也，以至於死，申生不敢愛其死。雖然，吾君老矣，子少，國家多難，伯氏不出而圖吾君，伯氏苟出而圖吾君，申生受賜而死。”再拜稽首乃卒，是以為恭世子也。

Duke Xian of Jin was about to put to death his heir Shensheng. Prince Chong'er said to him: "Why do you not explain your intentions to the duke?" The heir said: "I cannot. The ruler is at ease because of Lady Li, and doing so would wound the duke's heart." Chong'er said: "Then why not flee?" The heir said: "I cannot. The ruler says I wish to murder him; is there any state in the world where there is no father? Where could I flee to?" He sent someone to take leave of Hu Tu, saying: "Shensheng is guilty; he did not heed the words of Uncle Hu and so has come to death. Shensheng dares not begrudge death. Even so, my lord is old, his son is young, and the state is beset with troubles. If Uncle does not come forth to plan for my lord, so be it; but if Uncle comes forth to plan for my lord, then I shall die having received your gift." He bowed twice and touched his head to the ground, and then killed himself, and so he was called the Respectful Heir.

魯人有朝祥而莫歌者，子路笑之，夫子曰：“由，爾責於人，終無已夫？三年之喪，亦已久矣夫？”子路出，夫子曰：“又多乎哉？踰月則其善也。”

There was a man of Lu who held the sacrifice at the first anniversary in the morning and sang in the evening, and Zilu laughed at him. The Master said: "You, You, will you never stop blaming people? Three years of mourning is already long enough, is it not?" After Zilu went out, the Master said: "Is it then too much again? Wait until a month has passed and then it would be fine to sing."

魯莊公及宋人戰於乘丘，縣賁父御，卜國為右，馬驚敗績，公隊，佐車授綏，公曰：“末之卜也。”縣賁父曰：“他日不敗績，而今敗績是，無勇也。”遂死之。圉人浴馬，有流矢在白肉，公曰：“非其罪也。”遂誄之。士之有誄，自此始也。

Duke Zhuang of Lu fought the men of Song at Chengqiu, with Xian Benfu driving the chariot and Bu Guo as the spearman on the right. The horses took fright and there was a great defeat; the Duke fell from the chariot, and the attendant chariot handed him the strap. The Duke said: "We did not divine beforehand." Xian Benfu said: "In the past we were not defeated, and today we are; that is for lack of courage." And so he fought to the death. When the groom washed the horse, he found a stray arrow in its flesh. The Duke said: "It was not his fault." So he composed a eulogy for him. That scholars have funeral eulogies began from this.

曾子寢疾，病，樂正子春坐於床下，曾元、曾申坐於足，童子隅坐而執燭。童子曰：“華而睆，大夫之簀與？”子春曰：“止。”曾子聞之，瞿然曰：“呼！曰‘華而睆，大夫之簀與’？”曾子曰：“然，斯季孫之賜也，我未之能易也。”元起易簀，曾元曰：“夫子之病革矣，不可以變，幸而至於旦，請敬易之。”曾子曰：“爾之愛我也不如彼。君子之愛人也以德，細人之愛人也以姑息。吾何求哉？吾得正而斃焉，斯已矣！”舉扶而易之，反席未安而沒。

Zengzi lay ill, and the illness was grave. Yuezheng Zichun sat below the bed, Zeng Yuan and Zeng Shen sat at his feet, and a boy sat in the corner holding a candle. The boy said: "How splendid and glossy; is it a mat for a high officer?" Zichun said: "Hush." Zengzi heard, and starting up, said: "Ah! He says 'splendid and glossy; is it a mat for a high officer'?" Zengzi said: "Yes, this was given by Jisun, and I have not yet been able to change it." He told Yuan to get up and change the mat. Zeng Yuan said: "Father's illness is critical and he must not be moved. If we are lucky enough to reach daybreak, I will respectfully change it then." Zengzi said: "Your love for me does not match that boy's. The noble person loves others by virtue, while the petty person loves others by indulging them. What more should I seek? If I can die having obtained what is right, that is enough!" They lifted him up and changed the mat, and before he was settled back on it he died.

始死，充充如有窮；既殯，瞿瞿如有求而弗得；既葬，皇皇如有望而弗至。練而慨然，祥而廓然。

At the moment of death, one is stunned as if on a road with no way out; once the coffin is laid in state, one is restless as if seeking something and not finding it; once buried, one is anxious as if longing for something and unable to reach it. At the first anniversary there is a sigh of emotion; at the second anniversary there is emptiness.

邾婁復之以矢，蓋自戰於升陘始也。魯婦人之髽而吊也，自敗於臺鮐始也．

The men of Zhulou use arrows to call back the soul, which began probably with the battle at Shengling. Women of Lu go to mourn with their hair bared in a topknot, which began with the defeat at Taihai.

南宮絛之妻之姑之喪，夫子誨之髽曰：“爾毋從從爾，爾毋扈扈爾。蓋榛以為笄，長尺而總八寸。”

At the mourning for the mother-in-law of Nangong Tao's wife, the Master taught her how to make the topknot, saying: "Do not make it too high, and do not make it too large. Use a hairpin of hazel wood a foot long, and let the silk that binds the hair be eight inches."

孟獻子禫，縣而不樂，比御而不入，夫子曰：“獻子加於人一等矣。”

When Meng Xianzi held the sacrifice marking the end of mourning, he hung up the musical instruments but did not play them, and when the day came that he could attend his concubines, he did not enter their rooms. The Master said: "Xianzi is a degree above other men."

孔子既祥，五日彈琴而不成聲，十日而成笙歌。

After Confucius had finished the sacrifice at the first anniversary, he played the zither for five days without producing a proper tune, and after ten days he could play the sheng and sing.

有子蓋既祥而絲屨組纓。

Master You, it seems, after the sacrifice at the first anniversary, wore silk shoes and used silk braid for his cap strings.

死而不弔者三：畏、厭、溺。

There are three kinds of death for which one does not offer condolences: death under coercion, death by being crushed, and death by drowning.

子路有姊之喪，可以除之矣，而弗除也，孔子曰：“何弗除也？”子路曰：“吾寡兄弟而弗忍也。”孔子曰：“先王制禮，行道之人皆弗忍也。”子路聞之，遂除之。

When Zilu was in mourning for his elder sister, the time came when he could take off the mourning dress, but he did not. Confucius said: "Why do you not take it off?" Zilu said: "I have few brothers and sisters and cannot bear to." Confucius said: "When the former kings made the rites, those who practice the Way all found them hard to bear." Hearing this, Zilu took it off.

大公封於營丘，比及五世皆，反葬於周，君子曰：“樂，樂其所自生，禮，不忘其本，古之人有言曰：狐死正丘首，仁也。”

Taigong was enfeoffed at Yingqiu, and for five generations his descendants were all brought back to be buried in Zhou. The noble person said: "Music delights in that from which it arises; ritual does not forget its root. An ancient saying has it that when a fox dies it turns its head toward the hill where its den is, and that is benevolence."

伯魚之母死，期而猶哭，夫子聞之，曰：“誰與哭者？”門人曰：“鯉也。”夫子曰：“嘻，其甚也！”伯魚聞之，遂除之。

When Boyu's mother died, he was still weeping a year later. The Master heard it and said: "Who is weeping?" A disciple said: "It is Li." The Master said: "Ah, that is too much!" Boyu heard this and stopped.

舜葬於蒼梧之野，蓋三妃未之從也，季武子曰：“周公蓋祔。”

Shun was buried in the wilds of Cangwu, and the three consorts, it seems, did not follow him. Ji Wuzi said: "The Duke of Zhou, it seems, was the one who buried husband and wife together."

曾子之喪，浴於爨室。

At Zengzi's mourning, the body was bathed in the room where the fire was kept.

大功廢業，或曰：大功誦可也。

In the greater coarse mourning, studies are suspended. Some say that in the greater coarse mourning, recitation is still allowed.

子張病，召申祥而語之曰：“君子曰終，小人曰死。吾今日其庶幾乎？”

When Zizhang fell ill, he summoned Shen Xiang and told him: "For a noble person it is called 'ending,' and for a petty person it is called 'dying.' Today I am, it seems, nearly there, am I not?"

曾子曰：“始死之奠，其餘閣也與？”

Zengzi said: "The offering made immediately after death is made of the leftover food kept on the shelf, is it not?"

曾子曰：“小功不為位也者，是委巷之禮也。”子思之哭嫂也為位，婦人倡踴，申祥之哭言思也亦然。

Zengzi said: "In the lesser coarse mourning, to weep without keeping to one's rank is the custom of a mean back-lane." When Zisi wept for his sister-in-law, he did so according to rank, with the women leading the leaping, and Shen Xiang wept for Yan Si in the same way.

古者冠縮縫，今也衡縫，故喪冠之反吉，非古也。

In ancient times the cap was seamed straight, but now it is seamed across, and so the mourning cap is the opposite of the auspicious cap, which is not the ancient rule.

曾子謂子思曰：“急，吾執親之喪也，水漿不入於口者七日。”子思曰：“先王之制禮也，過之者，俯而就之，不至焉者，跂而及之。故君子之執親之喪也，水漿不入於口者三日，杖而後能起。”

Zengzi said to Zisi: "Ji, when I was holding the mourning for my parents, no water or gruel passed my mouth for seven days." Zisi said: "When the former kings made the rites, those who went beyond them bent down to fit them, and those who fell short stood on tiptoe to reach them. So when the noble person holds the mourning for his parents, no water or gruel passes his mouth for three days, and only with the help of a staff can he rise."

曾子曰：“小功不稅，則是遠兄弟，終無服也，而可乎？”

Zengzi said: "In the lesser coarse mourning, there is no retroactive mourning; so with distant brothers, one would finally never wear mourning for them. Is that acceptable?"

伯高之喪，孔氏之使者未至，冉子攝束帛乘馬而將之，孔子曰：“異哉，徒使我不誠於伯高！”

At Bogao's mourning, before the envoy from the Kong family had arrived, Ranzi stood in and performed the rite with a bundle of silk and four horses. Confucius said: "Strange! It only makes me lack sincerity toward Bogao!"

伯高死於衛，赴於孔子，孔子曰：“吾惡乎哭諸？兄弟，吾哭諸廟，父之友，吾哭諸廟門之外，師，吾哭諸寢，朋友．吾哭諸寢門之外，所知，吾哭諸野。於野則已疏，於寢則已重。夫由賜也見我，吾哭諸賜氏。”遂命子貢為之主，曰：“為爾哭也。”來者拜之，知伯高而來者勿拜也。

Bogao died in Wei, and word reached Confucius. Confucius said: "Where shall I weep for him? For a brother, I weep in the ancestral temple; for a father's friend, outside the temple gate; for a teacher, in the main hall; for a friend, outside the bedchamber door; for a mere acquaintance, in the open fields. In the open fields is too distant, and in the main hall too grave. He was introduced to me by Ci, so I will weep at Ci's house." So he had Zigong act as chief mourner, saying: "I weep for your sake." Those who came bowed to him; but those who came because they knew Bogao were not to bow.

曾子曰：“喪有疾，食肉飲酒，必有草木之滋焉，以為薑桂之謂也。”

Zengzi said: "When one is ill during mourning and eats meat and drinks wine, there must be the flavor of herbs or trees, which is understood to mean ginger and cassia."

子夏喪其子而喪其明，曾子吊之，曰：“吾聞之也朋，友喪明則哭之。”曾子哭，子夏亦哭，曰：“天乎！予之無罪也！”曾子怒，曰：“商，女何無罪也？吾與女事夫子於洙泗之間，退而老於西河之上，使西河之民，疑女於夫子，爾罪一也。喪爾親，使民未有聞焉，爾罪二也。喪爾子，喪爾明，爾罪三也。而曰‘女何無罪與’？”子夏投其杖而拜，曰：“吾過矣！吾過矣！吾離群而索居，亦已久矣！”

Zixia lost his son and, because of it, lost his sight. Zengzi went to offer condolences and said: "I have heard that when a friend loses his sight, one weeps for him." Zengzi wept, and Zixia also wept, saying: "Heaven! I am not guilty!" Zengzi grew angry and said: "Shang, how are you not guilty? You and I served the Master between the Zhu and Si rivers, and when you retired to grow old on the Xi River, you caused the people of Xihe to mistake you for the Master; that is your first guilt. When you lost your parents, the people heard nothing of how you mourned; that is your second guilt. When you lost your son, you lost your sight; that is your third guilt. And yet you say 'How am I not guilty'?" Zixia dropped his staff and bowed, saying: "I was wrong! I was wrong! I have lived apart from my companions for far too long!"

夫晝居於內，問其疾可也；夜居於外，吊之可也。是故君子非有大故，不宿於外；非致齊也、非疾也，不晝夜居於內。

If one stays inside during the daytime, people may ask after one's illness; if one stays outside at night, people may offer condolences. For this reason the noble person, unless there is some great cause, does not spend the night outside, and unless he is fasting to the utmost or ill, he does not stay inside day and night.

高子皋之執親之喪也，泣血三年，未嘗見齒，君子以為難。

Gaozi Gao, in mourning for his parents, wept tears of blood for three years and never showed his teeth in a smile; noble persons regarded this as hard to do.

衰與其不當物也，寧無衰。齊衰不以邊坐，大功不以服勤。

Rather than wear a mourning garment that does not match the circumstances, it is better to have none. One who wears the second grade of mourning does not sit sideways, and one who wears the greater coarse mourning does not do labor service.

孔子之衛，遇舊館人之喪，入而哭之哀。出，使子貢說驂而賻之，子貢曰：“於門人之喪，未有所說驂，說驂於舊館，無乃已重乎？”夫子曰：“予鄉者入而哭之，遇於一哀，而出涕，予惡夫涕之無從也。小子行之。”

When Confucius went to Wei, he happened to meet the funeral of the keeper of the lodge where he had once stayed, and he went in and wept with deep grief. When he came out, he had Zigong unyoke a side horse as a contribution to the funeral. Zigong said: "At the funerals of your own disciples you have never unyoked a side horse; to unyoke one for the keeper of an old lodge, is that not too much?" The Master said: "When I went in just now to weep for him, I met a wave of grief and shed tears. I dislike tears that have nothing behind them. Do as I say, young man."

孔子在衛，有送葬者，而夫子觀之，曰：“善哉為喪乎？足以為法矣！小子識之。”子貢曰：“夫子何善爾也？”曰：“其往也如慕，其反也如疑。”子貢曰：“豈若速反而虞乎？”子曰：“小子識之，我未之能行也。”

When Confucius was in Wei, there was a funeral procession, and the Master watched it and said: "How well the funeral is done! It is worthy of being taken as a model! Remember this, young men." Zigong said: "Why does the Master praise it?" He said: "When it goes out it seems attached and clinging; when it returns it seems hesitant." Zigong said: "Is it not better to hurry back and perform the rite of tranquilizing the spirit?" Confucius said: "Remember this, young men; I have not yet been able to do it."

顏淵之喪，饋祥肉，孔子出受之，入彈琴而後食之。

At Yan Yuan's mourning, meat from the first-anniversary sacrifice was sent over. Confucius came out to receive it, then went in and played the zither before eating.

孔子與門人立，拱而尚右，二三子亦皆尚右，孔子曰：“二三子之嗜學也，我則有姊之喪故也。”二三子皆尚左。

Confucius was standing with his disciples, hands clasped with the right hand uppermost, and several disciples also held the right hand uppermost. Confucius said: "You two or three really love learning. I do it this way because I am in mourning for my elder sister." The disciples all changed to hold the left hand uppermost.

孔子蚤作，負手曳杖，消搖於門，歌曰：“泰山其頹乎？梁木其壞乎？哲人其萎乎？”既歌而入，當戶而坐，子貢聞之，曰：“泰山其頹，則吾將安仰？梁木其壞、哲人其萎，則吾將安放？夫子殆將病也。”遂趨而入，夫子曰：“賜，爾來何遲也？夏后氏殯於東階之上，則猶在阼也，殷人殯於兩楹之間，則與賓主夾之也，周人殯於西階之上，則猶賓之也。而丘也殷人也，予疇昔之夜，夢坐奠於兩楹之間。夫明王不興，而天下其孰能宗予？予殆將死也。”蓋寢疾七日而沒。

Confucius rose early, dragging his staff with his hands behind his back, and strolled at ease in front of the door, singing: "Is Mount Tai about to collapse? Is the beam about to break? Is the wise man about to wither?" After singing he went in and sat facing the door. Zigong heard it and said: "If Mount Tai collapses, what shall I look up to? If the beam breaks and the wise man withers, what shall I lean on? The Master is probably about to fall ill." So he hurried in. The Master said: "Ci, why are you so late? The Lord of Xia was coffined above the eastern steps, still at the host's steps; the Yin people were coffined between the two pillars, a place midway between guest and host; the Zhou people were coffined above the western steps, still treating the dead as guests. And I, Qiu, am a man of Yin. Last night I dreamed I was seated and receiving offerings between the two pillars. No enlightened king arises, so who in the world could honor me? I am probably about to die." He lay ill about seven days and died.

孔子之喪，門人疑所服，子貢曰：“昔者夫子之喪顏淵，若喪子而無服，喪子路亦然。請喪夫子，若喪父而無服。”

At Confucius's mourning, the disciples were uncertain what mourning dress to wear. Zigong said: "In the past, when the Master mourned for Yan Yuan, he mourned as for a son but without mourning dress; he did the same for Zilu. Let us mourn for the Master as for a father, but without mourning dress."

孔子之喪，公西赤為志焉，飾棺牆，置翣，設披，周也，設崇，殷也，綢練設旐，夏也。

At Confucius's mourning, Gongxi Chi arranged the markers: decorating the coffin walls, setting up feathered fans, and setting up the drawing ropes were the Zhou way; setting up the tooth-shaped pennant edges was the Yin way; wrapping the flagpole in plain silk and setting up the soul banner was the Xia way.

子張之喪，公明儀為志焉，褚幕丹質，蟻結於四隅，殷士也。

At Zizhang's mourning, Gongming Yi arranged the markers: the cloth over the coffin had a red ground, with ant-knot patterns painted at the four corners, which was the practice of a Yin scholar.

子夏問於孔子曰：“居父母之仇，如之何？”夫子曰：“寢苫，枕幹不仕，弗與共天下也。遇諸市朝，不反兵而鬥。”曰：“請問居昆弟之仇如之何？”曰：“仕弗與共國，銜君命而使，雖遇之不鬥。”曰：“請問居從父昆弟之仇如之何？”曰：“不為魁，主人能，則執兵而陪其後。”

Zixia asked Confucius: "What should one do when living under the enmity of one's parents' killer?" The Master said: "Sleep on a straw mat with a shield for a pillow, take no office, and do not share the world with him. If you meet him in the market or at court, do not go back for weapons but fight him then and there." He said: "May I ask what to do under the enmity of one's brother's killer?" He said: "If you take office, do not serve in the same state as him; if you go on a mission by your ruler's command, do not fight him even if you meet." He said: "May I ask what to do under the enmity of a cousin's killer?" He said: "Do not take the lead; if the host can act, then take up weapons and follow behind him."

孔子之喪，二三子皆絰而出，群居則絰，出則否。

At Confucius's mourning, the disciples all went out wearing mourning sashes. When they were together they wore the sash, but when going out they did not.

易墓，非古也。

To tidy and tend a burial ground is not an ancient rule.

子路曰：“吾聞諸夫子：喪禮，與其哀不足而禮有餘也，不若禮不足而哀有餘也；祭禮，與其敬不足而禮有餘也，不若禮不足而敬有餘也。”

Zilu said: "I heard from the Master: in funeral rites, rather than have grief fall short and ritual be in surplus, it is better to have ritual fall short and grief be in surplus; in sacrificial rites, rather than have reverence fall short and ritual be in surplus, it is better to have ritual fall short and reverence be in surplus."

曾子吊於負夏，主人既祖填池，推柩而反之，降婦人而後行禮，從者曰：“禮與？”曾子曰：“夫祖者且也，且胡為其不可以反宿也？”從者又問諸子游曰：“禮與？”子游曰：“飯於牖下，小斂於戶內，大斂於阼，殯於客位，祖於庭，葬於墓，所以即遠也。故喪事有進而無退。”曾子聞之，曰：“多矣乎？予出祖者。”

Zengzi went to offer condolences at Fuxia, where the host had already held the departure sacrifice and set up the pond-shaped frame, but then pushed the coffin back and had the women come down first before performing the rite. A follower said: "Is that proper ritual?" Zengzi said: "The departure sacrifice is only provisional; why can the coffin not be brought back and left one more night, given that it is only provisional?" The follower also asked Ziyou: "Is that proper ritual?" Ziyou said: "The mouth-filling is done at the window, the lesser dressing inside the door, the greater dressing at the eastern steps, the coffin lies in state in the guest's place, the departure sacrifice is held in the courtyard, and the burial is at the grave: these are all steps toward going further away. So in funeral rites there is advance but no retreat." Zengzi heard this and said: "My account of the departure rite was rich indeed."

曾子襲裘而吊，子游裼裘而吊，曾子指子游而示人曰：“夫夫也，為習於禮者，如之何其裼裘而吊也？”主人既小斂，袒括髮，子游趨而出，襲裘帶絰而入，曾子曰：“我過矣！我過矣！夫夫是也。”

Zengzi went to offer condolences with his fur coat covering his undergarment, while Ziyou went with the undergarment exposed. Zengzi pointed at Ziyou to show others, saying: "That man is well versed in ritual; why does he go to offer condolences with his undergarment exposed?" The host had already done the lesser dressing, baring his shoulder and binding up his hair, and Ziyou hurried out, covered his fur coat, tied on the mourning sash and went in again. Zengzi said: "I was wrong! I was wrong! That man was right."

子夏既除喪而見，予之琴，和之而不和，彈之而不成聲，作而曰：“哀未忘也。先王制禮，而弗敢過也。”子張既除喪而見，予之琴，和之而和，彈之而成聲，作而曰：“先王制禮，不敢不至焉。”

Zixia, having already taken off the mourning dress, came to see Confucius, who gave him a zither; he tuned it and it would not harmonize, he played it and it made no proper tune, and he rose and said: "My grief is not yet forgotten. The former kings made the rites, and I dare not go beyond them." Zizhang, having taken off the mourning dress, came to see Confucius, who gave him a zither; he tuned it and it harmonized, he played it and it made a proper tune, and he rose and said: "The former kings made the rites, and I dare not fall short of them."

司寇惠子之喪，子游為之麻衰，牡麻絰，文子辭曰：“子辱與彌牟之弟遊，又辱為之服，敢辭。”子游曰：“禮也。”文子退，反哭，子游趨而就諸臣之位，文子又辭曰：“子辱與彌牟之弟遊，又辱為之服，又辱臨其喪，敢辭。”子游曰：“固以請。”文子退，扶適子南面而立，曰：“子辱與彌牟之弟遊，又辱為之服，又辱臨其喪，虎也敢不復位。”子游趨而就客位。

At the mourning for Minister of Justice Huizi, Ziyou put on a hemp mourning garment and a mourning sash of male hemp for him. Wenzi declined, saying: "You have condescended to be a friend of Mimou's younger brother and have further condescended to mourn for him; I dare decline." Ziyou said: "This is ritual." Wenzi withdrew and returned to weep. Ziyou hurried to the place of the ministers. Wenzi declined again, saying: "You have condescended to be a friend of Mimou's younger brother, and have condescended to mourn for him, and have further condescended to attend his mourning in person; I dare decline." Ziyou said: "I request it again and again." Wenzi withdrew, and supporting the legitimate son, stood facing south and said: "You have condescended to be a friend of Mimou's younger brother, to mourn for him, and to attend his mourning in person; how could Hu dare not return to the proper place?" Ziyou hurried to the guest's place.

將軍文子之喪，既除喪而後越人來吊，主人深衣練冠，待於廟，垂涕洟，子游觀之，曰：“將軍文氏之子，其庶幾乎？亡於禮者之禮也，其動也中。”

At the mourning for General Wenzi, after the mourning dress had already been taken off, the men of Yue came to offer condolences. The host wore a deep robe and a white silk cap, waited in the temple, and let tears and mucus hang down. Ziyou watched and said: "The son of the Wen family of the General, he is almost there, is he not? In a rite that ritual has no provision for, his conduct still hits the mean."

幼名，冠字，五十以伯仲，死諡，周道也。

In youth one is called by one's given name; at the capping ceremony one takes a style name; at fifty one is called by Bo or Zhong (eldest or second); after death one is called by a posthumous title. This is the way of Zhou.

絰也者，實也。

The mourning sash is the substance.

掘中溜而浴，毀灶以綴足。及葬，毀宗躐行，出於大門，殷道也。學者行之。

The central roof opening is dug through for bathing the dead, and the stove is demolished to fix the feet. At the burial, the temple wall is broken open, the altar of the god of the road is crossed over, and the coffin goes out by the main gate; this is the Way of Yin. Students practice it.

子柳之母死，子碩請具，子柳曰：“何以哉？”子碩曰：“請粥庶弟之母。”子柳曰：“如之何其粥人之母？”“以葬其母也。”“不可。”既葬，子碩欲以賻布之餘具祭器，子柳曰：“不可。吾聞之也：君子不家於喪，請班諸兄弟之貧者。”

When Ziliu's mother died, Zishuo asked to prepare the burial equipment. Ziliu said: "With what?" Zishuo said: "Please sell the mother of your half-brother." Ziliu said: "How can one sell another's mother?" "To use for burying his own mother." "That is not permissible." After the burial, Zishuo wanted to use the surplus of the cloth and silk given as funeral aid to buy sacrificial vessels. Ziliu said: "That is not permissible. I have heard that a gentleman does not enrich his household by a funeral; please divide it among the poor among our brothers."

君子曰：謀人之軍師，敗則死之；謀人之邦邑，危則亡之。

The gentleman says: In planning an army for another, if it is defeated, one dies for it; in planning a city for another, if it is endangered, one flees from it.

公叔文子升於瑕丘，蘧伯玉從，文子曰：“樂者斯丘也，死則我欲葬焉。”蘧伯玉曰：“吾子樂之，則瑗請前。”

Gongshu Wenzi climbed Xia Hill, with Qu Boyu following. Wenzi said: "This hill brings joy; when I die I would like to be buried here." Qu Boyu said: "If you like it so, sir, then I, Yuan, ask to die first."

弁人有其母死而孺子泣者，孔子曰：“哀則哀矣，而難為繼也。夫禮，為可傳也，為可繼也，故哭踴有節。”

In Bian there was a man whose mother died and who wept like a small child. Confucius said: "Grief it is, but it will be hard to sustain. Ritual is meant to be handed down and to be continued, so weeping and stamping have their measure."

叔孫武叔之母死，既小斂，舉者出戶，出戶袒，且投其冠，括髮，子游曰：“知禮。”

When Shusun Wushu's mother died, after the lesser dressing, the bearers had gone out through the door; only on going out did he bare his arm, and also threw off his cap and bound his hair. Ziyou said: "He knows the rites."

扶君，卜人師扶右，射人師扶左，君薨以是舉。

In supporting the ruler, the senior of the drivers supports the right side, and the senior of the archers supports the left (the base text writes 'bu' for 'pu,' a corruption of 'driver'). When the ruler dies, he is carried in the same way.

從母之夫、舅之妻，二夫人相為服，君子未之言也。或曰：同爨緦。

The husband of one's maternal aunt and the wife of one's maternal uncle: for these two to wear mourning for each other, the gentleman has never said. Some say: those who eat at the same stove wear the si mourning dress.

喪事欲其縱縱爾，吉事欲其折折爾，故喪事雖遽不陵節，吉事雖止不怠。故騷騷爾則野，鼎鼎爾則小人，君子蓋猶猶爾。

For funerals one wants a hurried manner, for auspicious affairs one wants a leisurely manner. So in funerals, even if hurried, one does not exceed the measure; in auspicious affairs, even when pausing, one is not idle. So being too hurried is coarse, too slow is petty; the gentleman presumably keeps a balance of quick and slow.

喪具，君子恥具，一日二日而可為也者，君子弗為也。

As for funeral equipment, the gentleman is ashamed to have it all prepared in advance. What can be made in a day or two, the gentleman does not make beforehand.

喪服，兄弟之子猶子也，蓋引而進之也。嫂叔之無服也，蓋推而遠之也。姑姊妹之薄也，蓋有受我而厚之者也。

On mourning dress: a brother's son is treated like one's own son, presumably to draw him close. Between sister-in-law and brother-in-law there is no mourning dress, presumably to push them apart. For a paternal aunt or sister the mourning is light, presumably because there are those who take her in and make it heavier on their side.

食於有喪者之側，未嘗飽也。

When eating beside a person in mourning, he never ate his fill.

曾子與客立於門側，其徒趨而出，曾子曰：“爾將何之？”曰：“吾父死，將出哭於巷。”曰：“反哭於爾次。”曾子北面而吊焉。

Zengzi was standing by the side of the gate with a guest when one of his disciples came hurrying out. Zengzi said: "Where are you going?" He said: "My father has died, and I am going out to weep in the lane." Zengzi said: "Go back and weep in your own room." Zengzi faced north and condoled with him.

孔子曰：“之死而致死之，不仁而不可為也；之死而致生之，不知而不可為也。是故竹不成用，瓦不成味，木不成斲，琴瑟張而不平，竽笙備而不和，有鐘磬而無簨虡，其曰明器，神明之也。”

Confucius said: "To send off the dead as if truly dead is inhumane and must not be done; to send off the dead as if truly alive is unwise and must not be done. Therefore bamboo vessels are not made usable, earthen vessels are not made to hold things, wooden vessels are not finished by carving, zithers and se are strung but not tuned, reed organs are provided but not harmonized, and bells and chimes are present but have no hanging frame; these are called spirit vessels, treating the dead as a spirit."

有子問於曾子曰：“問喪於夫子乎？”曰：“聞之矣：喪欲速貧，死欲速朽。”有子曰：“是非君子之言也。”曾子曰：“參也聞諸夫子也。”有子又曰：“是非君子之言也。”曾子曰：“參也與子游聞之。”有子曰：“然。然則夫子有為言之也？”曾子以斯言告於子游，子游曰：“甚哉！有子之言似夫子也。昔者夫子居於宋，見桓司馬自為石槨，三年而不成，夫子曰：若是其靡也，死不如速朽之愈也。死之慾速朽，為桓司馬言之也。南宮敬叔反，必載寶而朝，夫子曰：若是其貨也，喪不如速貧之愈也。喪之慾速貧，為敬叔言之也。”曾子以子游之言告於有子，有子曰：“然。吾固曰非夫子之言也。”曾子曰：“子何以知之？”有子曰：“夫子制於中都，四寸之棺，五寸之槨，以斯知不欲速朽也。昔者夫子失魯司寇，將之荊，蓋先之以子夏，又申之以冉有，以斯知不欲速貧也。”

Youzi asked Zengzi: "Have you asked the Master about funerals?" He said: "I heard: in funerals one wants to be poor quickly, and in death one wants to decay quickly." Youzi said: "These are not the words of a gentleman." Zengzi said: "I, Shen, heard it from the Master." Youzi again said: "These are not the words of a gentleman." Zengzi said: "I heard it together with Ziyou." Youzi said: "So. Then the Master must have said it with a particular person in mind." Zengzi told this to Ziyou. Ziyou said: "Remarkable! Youzi's words are like the Master's. In the past the Master was living in Song and saw Minister of War Huan making his own stone outer coffin, which after three years was still not finished. The Master said: Such extravagance, better to decay quickly after death. 'In death one wants to decay quickly' was said about Minister Huan. When Nangong Jingshu returned, he always loaded treasures and took them to pay his respects at court. The Master said: Using wealth like this, better to be poor quickly in a funeral. 'In funerals one wants to be poor quickly' was said about Jingshu." Zengzi told Ziyou's words to Youzi. Youzi said: "Yes. I said from the start that these were not the Master's words." Zengzi said: "How do you know?" Youzi said: "The Master set the rule in Zhongdu: a coffin of four inches and an outer coffin of five inches; from this I know he did not want to decay quickly. In the past, when the Master lost his post as Minister of Crime in Lu and was about to go to Chu, he first sent Zixia, and then sent Ran You as well; from this I know he did not want to be poor quickly."

陳莊子死，赴於魯，魯人慾勿哭，繆公召縣子而問焉，縣子曰：“古之大夫，束脩之問不出竟，雖欲哭之，安得而哭之？今之大夫，交政於中國，雖欲勿哭，焉得而弗哭？且臣聞之：哭有二道，有愛而哭之，有畏而哭之。”公曰：“然。然則如之何而可？”縣子曰：“請哭諸異姓之廟。”於是與哭諸縣氏。

When Chen Zhuangzi died, the notice reached Lu. The people of Lu wanted not to weep. Duke Mu summoned Xianzi to ask. Xianzi said: "In ancient times, a grand master's greeting did not go beyond the border even with a bundle of dried meat; even if one wanted to weep for him, from where would one weep? Nowadays, grand masters hand over government matters within the Central States; even if one wanted not to weep, how could one not weep? Moreover I have heard: there are two roads of weeping, those who weep from love and those who weep from fear." The duke said: "True. Then what should be done?" Xianzi said: "Please weep in the temple of a different surname." So they wept for him at the Xian family's place.

仲憲言於曾子曰：“夏后氏用明器，示民無知也。殷人用祭器，示民有知也。周人兼用之，示民疑也。”曾子曰：“其不然乎？其不然乎！夫明器，鬼器也，祭器，人器也。夫古之人胡為而死其親乎？”

Zhongxian said to Zengzi: "The Xia house used spirit vessels to show the people that the dead have no knowledge. The Yin people used sacrificial vessels to show the people that the dead have knowledge. The Zhou people used both, to show the people their doubt." Zengzi said: "Is it not so? Is it not so! Spirit vessels are vessels for ghosts; sacrificial vessels are vessels for men. Why would the ancients have taken their dear ones to be truly dead?"

公叔木有同母異父之昆弟死，問於子游，子游曰：“其大功乎？”狄儀有同母異父之昆弟死，問於子夏，子夏曰：“我未之前聞也。”魯人則為之齊衰，狄儀行齊衰，今之齊衰，狄儀之問也。

When a half-brother by the same mother of Gongshu Mu died, he asked Ziyou. Ziyou said: "Perhaps it is the great merit mourning?" When a half-brother by the same mother of Di Yi died, he asked Zixia. Zixia said: "I have never heard of this before." The people of Lu then wore the zicui mourning for him. Di Yi carried out the zicui. The present zicui came about from this question of Di Yi.

子思之母死於衛，柳若謂子思曰：“子聖人之後也，四方於子乎觀禮，子蓋慎諸！”子思曰：“吾何慎哉？吾聞之：有其禮無其財，君子弗行也，有其禮有其財，無其時，君子弗行也。吾何慎哉！”

When Zisi's mother died in Wei, Liu Ruo said to Zisi: "You are a descendant of a sage, and the four quarters look to you for the rites; you had better be careful!" Zisi said: "What should I be careful about? I have heard: if one has the rites but not the means, the gentleman does not carry them out; if one has the rites and the means but not the occasion, the gentleman does not carry them out. What should I be careful about!"

縣子瑣曰：“吾聞之：古者不降，上下各以其親。滕伯文為孟虎齊衰，其叔父也，為孟皮齊衰，其叔父也。”

Xianzi Suo said: "I have heard: in ancient times there was no lowering of grade, and high and low each went by their closeness of kin. Teng Bowen wore zicui for Meng Hu, who was his paternal uncle; and wore zicui for Meng Pi, to whom Teng Bowen was a paternal uncle."

後木曰：“喪，吾聞諸縣子曰：夫喪，不可不深長思也。買棺外內易，我死則亦然。”

Houmu said: "On funerals, I heard from Xianzi: funerals must not be done without deep and long thought. When buying a coffin, inside and outside should be even and flat; when I die, let it be so for me as well."

曾子曰：“屍未設飾，故帷堂，小斂而徹帷。”仲梁子曰：“夫婦方亂，故帷堂，小斂而徹帷。”

Zengzi said: "The corpse has not yet been dressed with ornaments, so the hall is screened with curtains; at the lesser dressing, the curtains are removed." Zhongliangzi said: "The husband and wife are in the midst of confusion, so the hall is screened with curtains; at the lesser dressing, the curtains are removed."

小斂之奠，子游曰：“於東方。”曾子曰：“於西方。”斂斯席矣，小斂之奠在西方，魯禮之未失也。

For the offering at the lesser dressing, Ziyou said: "It is on the east." Zengzi said: "It is on the west." At the full dressing there are mats. That the offering at the lesser dressing is on the west is a fault of the later stream of Lu ritual.

縣子曰：“綌衰繐裳，非古也。”

Xianzi said: "Making the upper mourning garment of coarse kudzu cloth and the lower skirt of fine but sparse cloth is not the ancient rule."

子蒲卒，哭者呼滅，子皋曰：“若是，野哉！”哭者改之。

When Zipu died, those who wept called his name, "Mie." Zigao said: "Like this, how coarse!" The mourners changed it.

杜橋之母之喪，宮中無相，以為沽也。

At the mourning for Du Qiao's mother, there was no one in the household to lead the rites, and people thought it too simple.

夫子曰：“始死，羔裘玄冠者，易之而已。”羔裘玄冠，夫子不以吊。

The Master said: "When someone has just died, those who wear a lambskin robe and a black cap should simply change." As for lambskin robe and black cap, the Master did not use them for condolence visits.

子游問喪具，夫子曰：“稱家之有亡。”子游曰：“有無惡乎齊？”夫子曰：“有，毋過禮。苟亡矣，斂首足形，還葬，縣棺而封，人豈有非之者哉？”

Ziyou asked about funeral equipment. The Master said: "It should match what the household has or lacks." Ziyou said: "How can having and lacking be made equal?" The Master said: "If one has, do not exceed the rites. If one has nothing, wrapping the head and feet and the body and burying nearby, lowering the coffin by ropes into the grave, how could anyone blame him?"

司士賁告於子游曰：“請襲於床。”子游曰：“諾。”縣子聞之，曰：“汰哉叔氏！專以禮許人。”

Ben, the Master of Officers, told Ziyou: "Please dress the dead on the bed." Ziyou said: "Yes." Xianzi heard of it and said: "How arrogant, Master Shu! He arbitrarily promised another about the rites."

宋襄公葬其夫人，醯醢百甕，曾子曰：“既曰明器矣，而又實之。”

When Duke Xiang of Song buried his consort, there were a hundred jars of meat paste and vinegar sauce. Zengzi said: "Since they are called spirit vessels, yet they fill them up."

孟獻子之喪，司徒旅歸四布，夫子曰：“可也。”

At the funeral of Meng Xianzi, the officers of the Minister of Education returned the cloth and silk sent from all quarters. The Master said: "That is acceptable."

讀賵，曾子曰：“非古也，是再告也。”

When the list of funeral gifts of carriages and horses was read out, Zengzi said: "This is not the ancient rule; it is announcing the same thing a second time."

成子高寢疾，慶遺入請曰：“子之病革矣！如至乎大病，則如之何？”子高曰：“吾聞之也：生有益於人，死不害於人。吾縱生無益於人，吾可以死害於人乎哉？我死，則擇不食之地而葬我焉。”

When Cheng Zigao lay ill, Qing Yi went in and asked: "Your illness is critical! If it comes to death, what should be done?" Zigao said: "I have heard: while alive be of benefit to others, and when dead do no harm to others. Though I have been of no benefit to others while alive, can I do harm to others when dead? When I die, choose land where crops do not grow and bury me there."

子夏問諸夫子曰：“居君之母與妻之喪，居處言語飲食衎爾。”

Zixia asked the Master: "In mourning for the ruler's mother and wife, may one be at ease in residence, speech, and food?"

賓客至，無所館，夫子曰：“生於我乎館，死於我乎殯。”

Guests arrived and there was no lodging for them. The Master said: "While alive, they lodge with me; when dead, they are laid in the coffin with me."

國子高曰：“葬也者，藏也。藏也者，欲人之弗得見也。是故衣足以飾身，棺周於衣，槨周於棺，土周於槨，反壤樹之哉。”

Guozi Gao said: "Burial means hiding. Hiding means wanting people not to see. So clothes are enough to adorn the body, the coffin surrounds the clothes, the outer coffin surrounds the coffin, and the earth surrounds the outer coffin; how could one then pile up a mound and plant trees?"

孔子之喪，有自燕來觀者，舍於子夏氏，子夏曰：“聖人之葬人，與人之葬聖人也，子何觀焉？昔者夫子言之曰：吾見封之若堂者矣，見若坊者矣，見若覆夏屋者矣，見若斧者矣，從若斧者焉。馬鬣封之謂也。今一日而三斬板，而已封，尚行夫子之志乎哉。”

At the funeral of Confucius, someone came from Yan to watch and lodged with Zixia's family. Zixia said: "A sage burying a man versus a man burying a sage, what are you watching for? In the past the Master said: I have seen mounds that look like a hall, I have seen ones like an embankment, ones like a covering Xia-style house, and ones like an axe; I follow the one like an axe. This is what is called the horse-mane mound. Now with three rounds of pounding boards a day the mound is finished, and one can say it follows the Master's intent."

婦人不葛帶。

Women do not use kudzu for the waist sash.

有薦新，如朔奠。

When seasonal fresh produce is presented, it is treated like the offering of the new moon.

既葬，各以其服除。

After the burial, each takes off his mourning dress according to its grade.

池視重溜。

The "pool" of the coffin ornament is modeled on the double eaves.

君即位而為椑，歲壹漆之，藏焉。

When a ruler takes the throne, he has an inner coffin made, which is lacquered once a year and stored away.

復楔齒，綴足，飯，設飾，帷堂，並作，父兄命赴者。

Calling back the soul, propping the teeth with a wedge, fixing the feet, putting rice in the mouth, setting out ornaments, and screening the hall with curtains are all done at the same time. The father or elder brother gives orders to those who announce the death.

君復於小寢、大寢、小祖、大祖、庫門、四郊。

In calling back the soul of the ruler, it is done at the small chamber, the great chamber, the small ancestral temple, the great ancestral temple, the storehouse gate, and the four suburbs.

喪不剝奠也與，祭肉也與。

In funerals the offering is not made bare, presumably because there is sacrificial meat.

既殯，旬而布材與明器。

After the coffin has been laid out, within ten days the timber and spirit vessels are arranged.

朝奠日出，夕奠逮日。

The morning offering is at sunrise, and the evening offering is before sunset.

父母之喪哭無時，使必知其反也。

In mourning for a parent, weeping has no fixed time; when sent on a mission, one must let people know of his return.

練練衣黃裡，縓、緣、葛要絰、繩屨無絇，角瑱、鹿裘、衡長袪，袪裼之可也。

At the lian sacrifice one wears the lian robe with yellow lining and light red trim, a kudzu waist cord, rope shoes without toe ornament, horn earplugs, a deerskin robe, and wide, long sleeve cuffs; it is also acceptable for the cuff to show the open outer garment.

有殯，聞遠兄弟之喪，雖緦必往。非兄弟，雖鄰不往。

While there is a coffin awaiting burial in the house, on hearing of the death of a distant brother, one must go even for the si mourning. If he is not a brother, one does not go even if he is a neighbor.

所識，其兄弟不同居者皆吊。

Of the person one knows, his brothers who do not live together all go to condole.

天子之棺四重，水兕革棺被之，其厚三寸，杝棺一，梓棺二，四者皆周。棺束，縮二，衡三，衽每束一，柏槨以端長六尺。

The Son of Heaven's coffin has four layers: a coffin of water buffalo and rhinoceros hide covers it, three inches thick; one layer of yi wood coffin and two layers of catalpa wood coffin, all four fully enclosing. The coffin bindings are two straight and three crosswise, each binding with a joint. The cypress outer coffin uses the root end, six feet long.

天子之哭諸侯也，爵弁絰(糹才)衣，或曰：使有司哭之，為之不以樂食。

When the Son of Heaven weeps for a lord, he wears the jue cap, ties a mourning sash, and wears a pale crimson robe. Some say: he sends an officer to weep for him, and for this he does not use music at meals.

天子之殯也，菆塗龍輴以槨，加斧於槨上，畢塗屋，天子之禮也。

For the Son of Heaven's coffin laying, timber is piled up and plastered, a dragon bier with an outer coffin is added, axe patterns are placed on the outer coffin, and all is plastered to form a house; this is the rite of the Son of Heaven.

唯天子之喪，有別姓而哭。

Only in the mourning of the Son of Heaven is the weeping carried out separately by surname.

魯哀公誄孔丘曰：“天不遺耆老，莫相予位焉。嗚呼哀哉，尼父！”

Duke Ai of Lu delivered a eulogy for Kong Qiu: "Heaven does not spare an old man; there is no one to assist me in my position. Alas, how sorrowful, Father Ni!"

國亡大縣邑，公卿大夫士皆厭冠，哭於大廟三日，君不舉。或曰：君舉而哭於後土。

When the state loses a great county or city, the dukes, ministers, grand masters, and scholars all wear mourning caps and weep in the Grand Temple for three days; the ruler does not have music played. Some say: the ruler has music but weeps at the altar of the earth god.

孔子惡野哭者。

Confucius disliked those who wept carelessly in the open fields.

未仕者不敢稅人，如稅人，則以父兄之命。

One who has not yet taken office does not dare to give gifts of property to others; if he does give, he does so on the order of his father or elder brother.

士備入而後朝夕踴。

Only after all the scholars have come in do they leap and stamp in the morning and evening.

祥而縞，是月禫，徙月樂。

At the xiang sacrifice one wears the plain white cap; in this month the tan sacrifice is held, and in the next month music is played.

君於士有賜帟。

The ruler grants scholars small tents.

君之適長殤，車三乘。公之庶長殤，車一乘。大夫之適長殤，車一乘。

For the ruler's eldest legitimate son who dies at the older age of youth, three carriages; for a duke's son by a concubine dying at the older age of youth, one carriage; for a grand master's eldest legitimate son dying at the older age of youth, one carriage.

公之喪，諸達官之長杖。

At a duke's funeral, the heads of the various high offices carry staffs.

君於大夫，將葬，吊於宮。及出，命引之，三步則止，如是者三。君退，朝亦如之，哀次亦如之。

When the ruler, for a grand master about to be buried, comes to condole in the household, at the time of going out he orders the hearse to be drawn, and after three paces it stops, and so three times. The ruler then withdraws. It is the same when the coffin pays respects at the temple, and the same when passing a place of mourning.

五十無車者，不越疆而吊人。

A man of fifty without a carriage does not cross the border to condole with others.

季武子寢疾，蟜固不說齊衰而入見，曰：“斯道也，將亡矣！士唯公門說齊衰。”武子曰：“不亦善乎？君子表微。”及其喪也，曾點倚其門而歌。

When Ji Wuzi lay ill, Jiao Gu went in to see him without taking off his zicui mourning dress and said: "This way is about to perish! Scholars take off the zicui only upon entering the ducal gate." Wuzi said: "Is it not good? The gentleman commends the subtle." When it came to Wuzi's funeral, Zeng Dian leaned on his door and sang.

大夫吊，當事而至，則辭焉。吊於人，是日不樂。婦人不越疆而吊人。行吊之日，不飲酒食肉焉。吊於葬者必執引。若從柩、及壙，皆執紼。

When a grand master comes to condole and arrives just when there is business in hand, one declines. When one has gone to condole for another, that day one does not make music. A woman does not cross the border to condole. On the days of condolence, one does not drink wine or eat meat. In condoling with someone at a burial, one must pull the towing rope. If one follows the coffin and reaches the grave pit, all pull the great rope.

喪公吊之，必有拜者，雖朋友州里舍人可也。吊曰：寡君承事。主人曰臨。君遇柩於路，必使人吊之。大夫之喪，庶子不受吊。

When a duke comes to condole at a funeral, there must be someone to bow in thanks, even a friend, a person of the district or village, or one from the lodging house will do. The condolence speech says: "Our lonely ruler bears this matter." The host says "you have honored us with your presence." When the ruler meets a coffin on the road, he must send someone to condole. At the mourning of a grand master, the sons of concubines do not receive condolences.

妻之昆弟為父後者死，哭之適室，子為主，袒免哭踴。夫入門右，使人立於門外，告來者。狎則入哭。父在，哭於妻之室。非為父後者，哭諸異室。

When the wife's brother who is his father's heir dies, one weeps for him in the main chamber, and the son acts as chief mourner, baring the arm, removing the cap, weeping and stamping. The husband enters the gate keeping to the right, and sends someone to stand outside the gate to inform those who arrive. The close ones enter and weep. If the father is alive, one weeps in the wife's chamber. If he is not his father's heir, one weeps in a separate room.

有殯，聞遠兄弟之喪，哭於側室，無側室，哭於門內之右。同國則往哭之。

While there is a coffin awaiting burial in the house, on hearing of the death of a distant brother, one weeps in the side chamber; if there is no side chamber, one weeps inside the gate on the right. If in the same state, one goes and weeps there.

子張死，曾子有母之喪，齊衰而往哭之，或曰：“齊衰不以吊。”曾子曰：“我吊也與哉。”

When Zizhang died, Zengzi had mourning for his mother, and wearing zicui went to weep for him. Someone said: "Wearing zicui is not used for condolences." Zengzi said: "Am I condoling?"

有若之喪，悼公吊焉，子游擯由左。

At the funeral of You Ruo, Duke Dao came to condole, and Ziyou acted as usher on the left.

齊谷王姬之喪，魯莊公為之大功，或曰：“由魯嫁，故為之服姊妹之服。”或曰：“外祖母也，故為之服。”

At the death of the royal princess in Gu in Qi, Duke Zhuang of Lu wore the great merit mourning for her. Some say: "She married out from Lu, so he wore for her the mourning for a sister." Others say: "She was his maternal grandmother, so he wore it for her."

晉獻公之喪，秦穆公使人吊公子重耳，且曰：“寡人聞之：亡國恆於斯，得國恆於斯。雖吾子儼然在憂服之中，喪亦不可久也，時亦不可失也，孺子其圖之！”以告舅犯，舅犯曰：“孺子其辭焉！喪人無寶，仁親以為寶。父死之謂何，又因以為利，而天下其孰能說之？孺子其辭焉。”公子重耳對客曰：“君惠吊亡臣重耳，身喪父死，不得與於哭泣之哀，以為君憂，父死之謂何，或敢有他志，以辱君義。”稽顙而不拜，哭而起，起而不私。子顯以致命於穆公，穆公曰：“仁夫公子重耳！夫稽顙而不拜，則未為後也，故不成拜。哭而起，則愛父也，起而不私，則遠利也。”

At the mourning for Duke Xian of Jin, Duke Mu of Qin sent someone to condole with the Prince Chong'er, and said: "I have heard: the loss of a state is often at such a time, and the gaining of a state is often at such a time. Even though you, sir, solemnly remain in mourning, the mourning cannot last long and the opportunity cannot be lost; young master, make your plans!" He told this to Uncle Fan. Uncle Fan said: "Young master, decline! One in mourning and exile has no treasure, taking benevolence toward kin as his treasure. His father has died, and what is that, to seek profit from it, and who under heaven could explain him? Young master, decline." Prince Chong'er said to the guest: "The ruler has graciously condoled with your exiled subject Chong'er; I am in exile and my father has died, I could not take part in the sorrow of weeping, and have become a worry to the ruler. My father has died, what is that, how would I dare have any other aim and disgrace the ruler's righteousness." He touched his head to the ground but did not bow, wept, and rose, and having risen, did not talk privately. Zixian reported back to Duke Mu. Duke Mu said: "How humane is Prince Chong'er! He touched his head to the ground without bowing, for he had not yet become the heir, so the bow was not completed. He wept and rose, for he loved his father. He rose and did not talk privately, for he kept far from profit."

帷殯，非古也，自敬姜之哭穆伯始也。

Screening the coffin with a curtain is not the ancient rule; it began when Jing Jiang wept for Mubo.

喪禮，哀慼之至也。節哀，順變也，君子念始之者也。復，盡愛之道也，有禱祠之心焉。望反諸幽，求諸鬼神之道也。北面，求諸幽之義也。拜稽顙，哀慼之至隱也。稽顙，隱之甚也。飯用米貝，弗忍虛也。不以食道，用美焉爾。銘，明旌也，以死者為不可別已，故以其旗識之，愛之斯錄之矣，敬之斯盡其道焉耳。重，主道也，殷主綴重焉，周主重徹焉，奠以素器，以生者有哀素之心也。唯祭祀之禮，主人自盡焉爾，豈知神之所饗，亦以主人有齊敬之心也。闢踴，哀之至也，有筭，為之節文也，袒括髮，變也。慍，哀之變也，去飾去美也。袒括髮，去飾之甚也，有所袒，有所襲，哀之節也。弁絰葛而葬，與神交之道也，有敬心焉。周人弁而葬，殷人冔而葬。歠主人主婦室老，為其病也。君命食之也，反哭升堂，反諸其所作也。主婦入於室，反諸其所養也。反哭之吊也，哀之至也，反而亡焉，失之矣，於是為甚。殷既封而吊，周反哭而吊，孔子曰：“殷已愨，吾從周。”葬於北方北首，三代之達禮也，之幽之故也。既封，主人贈，而祝宿虞屍。既反哭，主人與有司視虞牲，有司以几筵舍奠於墓左。反，日中而虞，葬日虞，弗忍一日離也。是月也，以虞易奠，卒哭曰成事。是日也，以吉祭易喪祭。明日祔於祖父，其變而之吉祭也。比至於祔，必於是日也接，不忍一日末有所歸也。殷練而祔，周卒哭而祔，孔子善殷。

The rites of mourning are sorrow carried to the utmost. Restraining grief is to follow the changing circumstances; the gentleman thinks of the one who first gave him birth and nurtured him. Calling back the soul is to exhaust the Way of love, with a heart of prayer and sacrifice. Hoping that he will return from the darkness is the Way of seeking from ghosts and spirits. Facing north means seeking toward the dark. Bowing and touching the head to the ground is sorrow hidden deep to the extreme. Touching the head to the ground is the deepest hidden pain. Putting rice and shells in the mouth is because one cannot bear to leave the mouth empty. One does not use the food the living eat, but simply uses fine things. The ming banner is a banner of marking, because the dead can no longer be told apart, so his banner is used to mark him. One who loves him records him, and one who respects him simply exhausts that way. The zhong is the Way of the spirit tablet. The Yin people set up the tablet and attached the zhong beside it; the Zhou people set up the tablet and removed the zhong. The offering uses plain vessels, because the living have hearts of plain sorrow. Only in the rites of sacrifice does the host simply exhaust his own heart; how would he know what the spirit enjoys, but it too depends on the host having a reverent heart. Beating the breast and stamping the feet is sorrow at its utmost; having a fixed number of times is restraining its display. Baring the arm and binding the hair with hemp are changes from the usual. Anger is a change of sorrow, removing adornment and removing beauty. Baring the arm and binding the hair is the greatest removal of adornment. Some parts are bared and some covered, which is the restraint of sorrow. Wearing the bian cap, wrapping with hemp, and wearing kudzu for the burial is the Way of meeting the spirit, with a heart of respect. The Zhou people were buried wearing the bian cap, and the Yin people wearing the xu cap. The host, the hostess, and the chief household elder are made to drink gruel, because one fears they will fall ill. They eat only when the ruler orders. Returning to weep and going up to the hall is returning to the place where he did things. The hostess entering the chamber is returning to the place where she served him. Condolences at the return weeping are sorrow at its utmost: on returning, the person is no longer there, he is lost, and at this time it is deepest. The Yin people condoled after the mound was built over the grave; the Zhou people condoled after the return weeping. Confucius said: "The Yin were already plain; I follow the Zhou." Burial to the north with the head toward the north is the rite common to the three dynasties, because it goes toward the dark. After the mound is raised, the host sends gifts of silk, and the invocator goes first to arrange the impersonator for the yu sacrifice. After the return weeping, the host and the officers inspect the animals for the yu sacrifice, and an officer sets out an offering on a table and mat at the left of the grave. They return and hold the yu sacrifice at noon. The yu sacrifice is on the day of the burial, because one cannot bear to be apart even one day. In this month, the yu sacrifice replaces the offering. The end of wailing is called completing the matter. On this day, the auspicious sacrifice replaces the mourning sacrifice. The next day, he is joined to the grandfather's tablet. From the change to the auspicious sacrifice up to the joining, it must be connected on that day, because one cannot bear to leave him without a home even for a day. The Yin people joined after the small xiang sacrifice; the Zhou people joined at the end of wailing. Confucius approved of the Yin practice.

君臨臣喪，以巫祝桃茢執戈，惡之也，所以異於生也。

When the ruler personally attends the mourning of a minister, he has the shaman and invocator carry a peach-branch broom and a halberd, out of dislike for the breath of death, to set it apart from when the person was alive.

喪有死之道焉，先王之所難言也。

In funerals there are reasons for death which the former kings found hard to explain clearly.

喪之朝也，順死者之孝心也。其哀，離其室也。故至於祖考之廟而後行。殷朝而殯於祖，周朝而遂葬。

In the funeral, paying respects at the temple is following the filial heart of the dead. His sorrow is in leaving his chamber. So he is taken to the temple of his ancestors and then sets out. The Yin people paid respects at the temple and then laid the coffin in the ancestral temple; the Zhou people paid respects at the temple and then proceeded directly to the burial.

孔子謂為明器者，知喪道矣，備物而不可用也。哀哉，死者而用生者之器也！不殆於用殉乎哉？其曰明器，神明之也。塗車芻靈，自古有之，明器之道也。孔子謂為芻靈者善，謂為俑者不仁，殆於用人乎哉。

Confucius held that those who make spirit articles understand the Way of mourning, since they prepare articles that cannot be used. How sad, that the dead should be given the vessels of the living! Is that not almost the same as burying the living with them? They are called spirit articles because the dead are treated as spirits. Clay chariots and straw figures have existed since ancient times, and they are the Way of spirit articles. Confucius considered those who made straw figures to be good, and those who made wooden figurines with joints to be unbenevolent, since that comes close to using living people.

穆公問於子思曰：“為舊君反服，古與？”子思曰：“古之君子，進人以禮，退人以禮，故有舊君反服之禮也。今之君子，進人若將加諸膝，退人若將隊諸淵，毋為戎首，不亦善乎？又何反服之禮之有？”

Duke Mu asked Zisi: "Is it an ancient rule to return and go into mourning for a former lord?" Zisi said: "In ancient times the noble person promoted people according to ritual and dismissed them according to ritual, and so there was a rite of mourning in return for a former lord. Today's noble persons, when they promote someone, act as if they would set him on their knee, and when they dismiss him, as if they would push him into a deep abyss. If one does not become the ringleader who attacks one's former state, is that not already good enough? How could there be a rite of mourning in return?"

悼公之喪，季昭子問於孟敬子曰：“為君何食？”敬子曰：“食粥，天下之達禮也。吾三臣者之不能居公室也，四方莫不聞矣，勉而為瘠，則吾能。毋乃使人疑夫不以情居瘠者乎哉？我則食食。”

At the mourning for Duke Dao, Ji Zhaozi asked Meng Jingzi: "What does one eat for the ruler?" Jingzi said: "Drinking gruel is the rite observed everywhere under Heaven. We three ministers cannot live at peace in the ducal house, and there is no one in the four quarters who does not know it. To force myself to grow thin, I could do. But would it not make people suspect that I have not grown thin from true feeling? I will eat ordinary rice."

衛司徒敬子死，子夏吊焉，主人未小斂，絰而往。子游吊焉，主人既小斂，子游出，絰反哭。子夏曰：“聞之也與？”曰：“聞諸夫子：主人未改服，則不絰。”

When Jingzi, the Minister of the Masses of Wei, died, Zixia went to offer condolences; the host had not yet done the lesser dressing, but Zixia put on the mourning sash and went in. Ziyou went to offer condolences; the host had already done the lesser dressing, and Ziyou went out, put on the sash and came back to weep. Zixia said: "Have you heard of this practice?" Ziyou said: "I heard from the Master: until the host has changed his dress, one does not put on the sash."

曾子曰：“晏子可謂知禮也已，恭敬之有焉。”有若曰：“晏子一狐裘三十年，遣車一乘，及墓而反。國君七個，遣車七乘，大夫五個，遣車五乘。晏子焉知禮？”曾子曰：“國無道，君子恥盈禮焉。國奢則示之以儉，國儉則示之以禮。”

Zengzi said: "Master Yan may be called one who knows ritual, and he was certainly respectful." You Ruo said: "Master Yan wore a single fox-fur coat for thirty years, had only one funeral supply cart, and returned from the grave at once. A ruler has seven bundles of offerings and seven supply carts; a high officer has five bundles and five carts. How does Master Yan know ritual?" Zengzi said: "When the state is without the Way, the noble person is ashamed of full measure in ritual. When the state is extravagant, one shows frugality; when the state is frugal, one shows ritual."

國昭子之母死，問於子張曰：“葬及墓，男子婦人安位？”子張曰：“司徒敬子之喪，夫子相，男子西鄉，婦人東鄉。”曰：“噫，毋！”曰：“我喪也斯沾，爾專之，賓為賓焉，主為主焉，婦人從男子皆西鄉。”

When Guo Zhaozi's mother died, he asked Zizhang: "When the coffin has reached the grave, where do the men and women stand?" Zizhang said: "At the mourning for Jingzi, the Minister of the Masses, the Master was the assistant: the men faced west and the women faced east." Guo Zhaozi said: "Ah, no!" He then said: "My funeral is to be this lavish; you take charge of it exclusively, with guests acting as guests and hosts as hosts, and the women following the men, all facing west."

穆伯之喪，敬姜晝哭，文伯之喪，晝夜哭。孔子曰：“知禮矣。”

At the mourning for Mubo, Jing Jiang wept in the daytime; at the mourning for Wenbo, she wept day and night. Confucius said: "She knows ritual."

文伯之喪，敬姜據其床而不哭，曰：“昔者吾有斯子也，吾以將為賢人也，吾未嘗以就公室。今及其死也，朋友諸臣未有出涕者，而內人皆行哭失聲。斯子也，必多曠於禮矣夫！”

At Wenbo's mourning, Jing Jiang leaned on his bed without weeping, and said: "In the past I had this son, and I thought he would be a worthy man, and I never let him get close to the ducal house. Now that he has died, none of his friends or the ministers has shed a tear, while the women of the household all weep until their voices are lost. This son must have neglected ritual in many ways!"

季康子之母死，陳褻衣，敬姜曰：“婦人不飾，不敢見舅姑。將有四方之賓來，褻衣何為陳於斯？”命徹之。

When Ji Kangzi's mother died, her intimate garments were laid out. Jing Jiang said: "A woman does not dare appear before her father-in-law and mother-in-law without adornment. Guests are going to come from the four quarters; why are the intimate garments laid out here?" She ordered them removed.

有子與子游立，見孺子慕者，有子謂子游曰：“予壹不知夫喪之踴也，予欲去之久矣。情在於斯，其是也夫？”子游曰：“禮有微情者，有以故興物者，有直情而逕行者，戎狄之道也，禮道則不然。人喜則斯陶，陶斯詠，詠斯猶，猶斯舞，舞斯慍，慍斯戚，戚斯嘆，嘆斯闢，闢斯踴矣。品節斯，斯之謂禮。人死，斯惡之矣。無能也，斯倍之矣。是故制絞衾，設蔞翣，為使人勿惡也。始死，脯醢之奠，將行遣而行之，既葬而食之，未有見其饗之者也。自上世以來，未之有舍也，為使人勿倍也。故子之所刺於禮者，亦非禮之訾也。”

Master You and Ziyou were standing together and saw a small child showing longing for his parents. Master You said to Ziyou: "I have never understood the leaping in mourning rites, and I have wanted to do away with it for a long time. True feeling lies here, probably in just this way, does it not?" Ziyou said: "Ritual has parts that reduce feeling and parts that use precedents to raise up names and things, and there is also following feeling straight and acting directly, which is the way of the barbarians; the way of ritual is not like that. When people are happy they grow merry, merry they hum, humming they sway, swaying they dance, dancing they become resentful, resentful they grieve, grieving they sigh, sighing they beat their breasts, and beating their breasts they stamp their feet. To grade and regulate these is what is called ritual. When a person has died, one comes to dislike him; when he can no longer do anything, one turns one's back on him. So the binding cloths and the quilt are made, and the screens and feathered fans are set up, in order that people not come to dislike him. At the moment of death, offerings of dried meat and meat paste are set out; at the departure, a farewell offering is made before setting off; after the burial, another sacrifice is made and the food eaten, yet no one has ever seen ghosts and spirits truly come to partake. From earlier ages this has never been abandoned, so that people would not turn their backs on the dead. Therefore what you blame in ritual is not a flaw of ritual either."

吳侵陳，斬祀殺厲，師還出竟，陳大宰嚭使於師，夫差謂行人儀曰：“是夫也多言，盍嘗問焉？師必有名，人之稱斯師也者，則謂之何？”大宰嚭曰：“古之侵伐者，不斬祀，不殺厲，不獲二毛。今斯師也，殺厲與？其不謂之殺厲之師與？”曰：“反爾地，歸爾子，則謂之何？”曰：“君王討敝邑之罪，又矜而赦之，師與？有無名乎？”

Wu invaded and attacked Chen, cutting down the trees of the sacred groves and killing the sick. When the army returned and had gone out of the border, the Grand Steward Pi of Chen came as an envoy to the Wu army. Fuchai said to his envoy Yi: "This man talks a lot; why not try asking him? An army must have a name; what do people call this army?" Grand Steward Pi said: "In ancient times those who invaded did not cut down the trees of the sacred groves, did not kill the sick, and did not capture those with gray hair. This army, now, killed the sick, did it not? Is it not called the army that kills the afflicted?" Fuchai asked: "And if the land is returned to you and your sons are sent back, what would that be called?" He replied: "Your Majesty punished my humble city for its offense, and then took pity and pardoned it; how could this army be without a name?"

顏丁善居喪，始死，皇皇焉，如有求而弗得。及殯，望望焉，如有從而弗及。既葬，慨焉，如不及其反而息。

Yan Ding was good at mourning: at the moment of death he was stunned, as if seeking something and not finding it; at the coffining he gazed far off, as if following someone and unable to catch up; after the burial he sighed deeply, as if unable to return and so resting.

子張問曰：“書云：高宗三年不言，言乃讙。有諸？”仲尼曰：“胡為其不然也？古者天子崩，王世子聽於冢宰三年。”

Zizhang asked: "The Book of Documents says that Gaozong did not speak for three years, and when he finally spoke, everyone rejoiced. Is that so?" Zhongni said: "How could it not be so? In ancient times, when the Son of Heaven died, the royal heir took commands from the Chief Steward for three years."

知悼子卒，未葬．，公飲酒，師曠、李調侍鼓鍾，杜蕢自外來，聞鐘聲，曰：“安在？”曰：“在寢。”杜蕢入寢，歷階而升，酌曰：“曠飲斯。”又酌曰：“調飲斯。”又酌堂上北面坐飲之降，趨而出，平公呼而進之，曰：“蕢，曩者爾心或開予，是以不與爾言。爾飲曠何也？”曰：“子卯不樂，知悼子在堂，斯其為子卯也大矣。曠也，大師也．不以詔，是以飲之也。”“爾飲調何也？”曰：“調也，君之褻臣也，為一飲一食，亡君之疾，是以飲之也。”“爾飲何也？”曰：“蕢也，宰夫也，非刀匕是共，又敢與知防，是以飲之也。”平公曰：“寡人亦有過焉，酌而飲寡人。”杜蕢洗而揚觶，公謂侍者曰：“如我死，則必無廢斯爵也。”至於今既畢獻，斯揚觶，謂之杜舉。

Zhi Dao Zi had died and had not yet been buried. Duke Ping was drinking wine, with Music Master Kuang and Li Diao attending and striking the bells. Du Kui came in from outside, heard the bells, and said: "Where is it?" He was told: "In the chamber." Du Kui went into the chamber, climbed the steps, poured wine, and said: "Kuang, drink this." He poured again and said: "Diao, drink this." He poured again, sat down on the hall facing north and drank it himself, then went down the steps and hurried out. Duke Ping called him back and said: "Kui, just now you perhaps wanted to enlighten me in your heart, so I did not speak to you. Why did you make Kuang drink as a penalty?" He said: "On the days zi and mao one does not play music. Zhi Dao Zi is still lying in the hall, which is a greater matter than the zi and mao days. Kuang is the Grand Music Master and did not use this to warn you, so I made him drink as a penalty." "Why did you make Diao drink?" He said: "Diao is a minister close to the ruler, and for the sake of a bite of food and a sip of drink forgot his ruler's fault, so I made him drink as a penalty." "Why did you drink yourself?" He said: "I, Kui, am a cook, and did not stay with the knife and ladle in my service, but dared to meddle in guarding and restraining, so I made myself drink as a penalty." Duke Ping said: "I also am at fault; pour wine and let me drink." Du Kui washed a goblet and raised it. Duke Ping said to his attendants: "If I should die, be sure not to discard this cup." To this day, when the offering of wine is finished, this goblet is raised, and it is called the Du Raising.

公叔文子卒，其子戍請諡於君，曰：“日月有時，將葬矣，請所以易其名者。”君曰：“昔者衛國兇飢，夫子為粥與國之餓者，是不亦惠乎？昔者衛國有難，夫子以其死衛寡人，不亦貞乎？天子聽衛國之政，修其班制，以與四鄰交，衛國之社稷不辱，不亦文乎？故謂夫子貞惠文子。”

When Gongshu Wenzi died, his son Shu asked the ruler for a posthumous name, saying: "The days and months have a fixed time, and he is about to be buried; I ask for a character to replace his personal name." The ruler said: "In the past, when Wei suffered a famine, the Master made gruel for the hungry people of the state; was that not also kindness? In the past, when Wei was in danger, the Master protected me with his life; was that not also constancy? The Master heard the government of Wei, put in order its ranks and institutions, and dealt with the four neighbors, so that the altars of Wei were not disgraced; was that not also refinement? So let the Master be called Constant, Kind and Refined Wenzi."

石駘仲卒，無適子，有庶子六人，卜所以為後者，曰：“沐浴佩玉則兆。”五人者皆沐浴佩玉，石祁子曰：“孰有執親之喪，而沐浴佩玉者乎？”不沐浴佩玉，石祁子兆，衛人以龜為有知也。

Shi Taizhong died without a legitimate heir, and he had six sons by concubines, so they used tortoise-shell divination to decide who would be the successor. It was said: "Bathe and wear jade and you will get the omen." Five of them bathed and wore jade. Shi Qizi said: "How can one who is holding mourning for his father bathe and wear jade?" He did not bathe or wear jade. Shi Qizi got the omen. The men of Wei believed that the tortoise had knowledge.

陳子車死於衛，其妻與其家大夫謀以殉葬，定而後陳子亢至，以告曰：“夫子疾，莫養於下，請以殉葬。”子亢曰：“以殉葬，非禮也。雖然，則彼疾，當養者，孰若妻與宰？得已，則吾欲已，不得已，則吾欲以二子者之為之也。”於是弗果用。

Chen Ziche died in Wei, and his wife and the household steward planned to bury living people with him. After it was decided, Chen Ziwang arrived, and they told him of it, saying: "The master is ill and there is no one below to care for him; please let us bury people with him." Ziwang said: "Burying people with the dead does not accord with ritual. Even so, he is ill, and who is more fit to tend him than his wife and the steward? If it can be stopped, I would stop it; if it cannot be stopped, I would like to use the two of you." So in the end it was not done.

子路曰：“傷哉貧也！生無以為養，死無以為禮也。”孔子曰：“啜菽飲水，盡其歡，斯之謂孝。斂手足形，還葬而無槨，稱其財，斯之謂禮。”

Zilu said: "How sorrowful poverty is! In life there is nothing with which to support one's parents, and in death there is nothing with which to perform the rites." Confucius said: "Eating beans and drinking water while giving one's parents full joy is called filial piety. Gathering the hands and feet and body into the shroud and burying close by without an outer coffin, matching one's means, is called ritual."

衛獻公出奔，反於衛，及郊，將班邑於從者而後入，柳莊曰：“如皆守社稷，則孰執羈靮而從？如皆從，則孰守社稷？君反其國而有私也，毋乃不可乎？”弗果班。

When Duke Xian of Wei fled and then returned to Wei, he reached the outskirts and was about to divide fiefs among those who had followed him before entering the city. Liu Zhuang said: "If everyone had stayed behind to guard the altars, who would have held the bridle and followed you? If everyone had followed, who would have guarded the altars? Showing a private motive on returning to your own state, I fear, is not acceptable." In the end the fiefs were not divided.

衛有大史曰：“柳莊寢疾。”公曰：“若疾革，雖當祭必告。”公再拜稽首請於屍曰：“有臣柳莊也者，非寡人之臣，社稷之臣也，聞之死，請往。”不釋服而往，遂以襚之，與之邑，裘氏與縣潘氏書而納諸棺曰：“世世萬子孫無變也。”

In Wei there was a grand scribe who said that Liu Zhuang was gravely ill. The Duke said: "If his illness becomes critical, tell me even if I am in the middle of a sacrifice." The Duke bowed twice, touched his head to the ground and begged of the impersonator of the dead: "There is a minister called Liu Zhuang, not my private servant but a minister of the altars of the state. I hear he has died; please let me go to him." He went without taking off his sacrificial robes, and gave the robes to the dead man, granted him as fief towns Qiushi and Xian Pan, wrote it in a document, and put it in the coffin, saying: "For generation after generation, let his descendants not change this."

陳幹昔寢疾，屬其兄弟，而命其子尊已，曰：“如我死，則必大為我棺，使吾二婢子夾我。”陳幹昔死，其子曰：“以殉葬，非禮也。況又同棺乎？”弗果殺。

Chen Gan Xi was gravely ill and entrusted his brothers, and ordered his son Zunji: "If I die, be sure to make a big coffin for me, and let my two maidservants lie beside me." When Chen Gan Xi died, his son said: "To bury living people with the dead does not accord with ritual. How much less so in the same coffin?" In the end they were not killed.

仲遂卒於垂，壬午獨繹，萬入去鑰，仲尼曰：“非禮也。”卿卒不繹。

Zhong Sui died at Chui. On the day renwu, the follow-up sacrifice was held alone, the ten-thousand dance was brought in, and the flute was left out. Zhongni said: "This does not accord with ritual. When a minister dies, the follow-up sacrifice is not held."

季康子之母死，公輸若方小斂，般請以機封，將從之，公肩假曰：“不可。夫魯有初，公室視豐碑，三家視桓楹，般，爾以人之母嘗巧，則豈不得以其母以嘗巧者乎？則病者乎？噫，弗果從！”

When Ji Kangzi's mother died, Gongshu Ruo was doing the lesser dressing, and Gongshu Ban asked to use a mechanism to lower the coffin into the grave, and it was about to be followed. Gongjian Jia said: "This will not do. Lu has an old precedent: the ducal house uses the stone stele as a model and the Three Families use the Huan pillars. Ban, you are testing your clever craft on other people's mothers; could you not test your clever craft on your own mother? Then you would be sick indeed! Ah!" In the end it was not followed.

戰於郎，公叔禺人遇負杖入保者息，曰：“使之雖病也，任之雖重也，君子不能為謀也，士弗能死也，不可。我則既言矣。”與其鄰重汪踦往，皆死焉，魯人慾勿殤重汪踦，問於仲尼，仲尼曰：“能執干戈以衛社稷，雖欲勿殤也，不亦可乎？”

In the battle at Lang, Gongshu Yuren met a man who had carried his staff into the fortress to rest, and said: "Although the service we demand of them makes them suffer and the taxes are heavy, if noble persons cannot offer plans and scholars cannot die for the state, that is not acceptable. I have already said so." Together with the youth Wang Qi of his neighborhood he went forward, and both died. The men of Lu wanted to bury Wang Qi not as one who died young, and asked Zhongni. Zhongni said: "One who can take up shield and spear to defend the altars of the state, even if one wishes not to bury him as one who died young, is that not also acceptable?"

子路去魯，謂顏淵曰：“何以贈我？”曰：“吾聞之也：去國，則哭於墓而後行，反其國不哭，展墓而入。”謂子路曰：“何以處我？”子路曰：“吾聞之也：過墓則式，過祀則下。”

When Zilu left Lu, he said to Yan Yuan: "What will you give me as a parting gift?" Yan Yuan said: "I have heard that when leaving one's own state, one weeps before the graves and then sets off; when returning to one's own state, one does not weep but examines the graves and then enters the city." He asked Zilu in turn: "What will you give to settle me?" Zilu said: "I have heard that when passing a grave one leans on the chariot rail, and when passing a place of sacrifice one gets down from the chariot."

工尹商陽與陳棄疾追吳師，及之，陳棄疾謂工尹商陽曰：“王事也，子手弓而可。”手弓，“子射諸。”射之，斃一人，韔弓，又及，謂之：“又斃二人。”每斃一人，揜其目，止其御曰：“朝不坐，燕不與，殺三人，亦足以反命矣。”孔子曰：“殺人之中，又有禮焉。”

Shangyang, the Chief of Artisans, and Chen Qiji pursued the Wu army and caught up with it. Chen Qiji said to Shangyang: "This is the king's business; you may hold your bow." He held his bow. "You may shoot." He shot and killed one man and put his bow into its case. They caught up again, and Chen Qiji told him again, and he shot and killed two men. Each time he killed a man, he covered his own eyes. He stopped his driver and said: "I have no seat at court and do not take part in banquets; killing three men is enough to go back and report." Confucius said: "Even in killing there is ritual."

諸侯伐秦，曹桓公卒於會，諸侯請含，使之襲。

The feudal lords attacked Qin, and Duke Huan of Cao died at the assembly. The lords asked to place jade in his mouth and have someone dress him.

襄公朝於荊，康王卒，荊人曰：“必請襲。”魯人曰：“非禮也。”荊人強之，巫先拂柩，荊人悔之。

Duke Xiang went to Jing to pay court, and King Kang died. The men of Jing said: "We must ask that he dress the dead king." The men of Lu said: "That does not accord with ritual." The men of Jing pressed it, but the shaman first brushed the coffin, and the men of Jing came to regret it.

滕成公之喪，使子叔敬叔吊，進書，子服惠伯為介。及郊，為懿伯之忌不入，惠伯曰：“政也，不可以叔父之私不將公事。”遂入。

At the mourning for Duke Cheng of Teng, Zishu Jingshu was sent to offer condolences and present the letter, with Zifu Huibo as his deputy. When they reached the outskirts, they did not enter the city because it was the anniversary of Yibo's death. Huibo said: "This is public business; one must not neglect public business for the private taboo of one's uncle." So they entered the city.

哀公使人吊蕢尚，遇諸道，闢於路，畫宮而受吊焉。曾子曰：“蕢尚不如杞梁之妻之知禮也。”齊莊公襲莒於奪，杞梁死焉，其妻迎其柩於路，而哭之哀，莊公使人吊之，對曰：“君之臣不免於罪，則將肆諸市朝，而妻妾執。君之臣免於罪，則有先人之敝廬在，君無所辱命。”

Duke Ai sent someone to offer condolences to Kuishang, and they met on the road; Kuishang left the road and drew the shape of a hall on the ground to receive the condolences. Zengzi said: "Kuishang does not know ritual as well as the wife of Qiliang." Duke Zhuang of Qi launched a raid on Ju through a narrow pass, and Qiliang died. His wife met the coffin on the road and wept with deep grief. Duke Zhuang sent someone to offer condolences, and she replied: "If the ruler's minister cannot escape guilt, his body will be exposed in the market and court, and his wife and concubines seized. If the ruler's minister is free of guilt, then there is the shabby house of his ancestors, and the ruler need not condescend to give orders."

孺子（左“享”右“黃”）之喪，哀公欲設撥，問於有若，有若曰：“其可也。君之三臣猶設之。”顏柳曰：“天子龍輴而槨幬，諸侯輴而設幬。為榆沈，故設撥。三臣者廢輴而設撥，竊禮之不中者也。而君何學焉？”

At the mourning for the young prince Xianghuang (name partly illegible in the source), Duke Ai wanted to set up the ropes for pulling the hearse and asked You Ruo. You Ruo said: "It can be done. The ruler's three ministers still use them." Yan Liu said: "The Son of Heaven uses the dragon-painted hearse with a covering over the outer coffin, and the feudal lords use the plain hearse with a covering. Because the wheels were greased with elm-soaked liquid, the ropes were set up. The Three Families abolished the hearse but set up the ropes, which is stealing a ritual and not hitting the mark. Why should the ruler imitate them?"

悼公之母死，哀公為之齊衰，有若曰：“為妾齊衰，禮與？”公曰：“吾得已乎哉？魯人以妻我。”

When Duke Dao's mother died, Duke Ai wore the second grade of mourning for her. You Ruo said: "Is wearing the second grade of mourning for a concubine in accordance with ritual?" Duke Ai said: "Could I do otherwise? The men of Lu regarded her as my wife."

季子皋葬其妻，犯人之禾，申祥以告，曰：“請庚之。”子皋曰：“孟氏不以是罪予，朋友不以是棄予，以吾為邑長於斯也。”買道而葬，後難繼也。

When Ji Zigao buried his wife, he trampled on another person's grain. Shen Xiang told him: "Please compensate for it." Zigao said: "The Meng family does not blame me for this, and my friends do not abandon me for it, because I am the head of this town. If I bought a road to bury her, those after me would find it hard to continue."

仕而未有祿者，君有饋焉曰獻，使焉曰寡君，違而君薨，弗為服也。

One who holds office but has no stipend yet, when the ruler sends a gift, calls it an offering, and when sent on a mission, calls his ruler 'our humble ruler'; if he leaves and the ruler then dies, he does not mourn for him.

虞而立屍，有几筵。

At the tranquilizing sacrifice, the impersonator of the dead is established, with a low table and a mat.

卒哭而諱，生事畢而鬼事始已。既卒哭，宰夫執木鐸以命於宮曰：“舍故而諱新。”自寢門至於庫門。

Only after the end of wailing does one observe name taboos. The service of the living is finished, and the service of ghosts begins. After the end of wailing, the cook shakes the wooden bell in the palace and proclaims: "Abandon the old taboo and observe the new." This goes from the bedchamber door all the way to the storehouse gate.

二名不偏諱，夫子之母名徵在，言在不稱徵，言徵不稱在。

With a two-character name, one does not avoid just one of the characters. The Master's mother was named Zhengzai; when saying "zai" he did not say "zheng," and when saying "zheng" he did not say "zai."

軍有憂，則素服哭於庫門之外，赴車不載櫜韔。

When the army suffers a disaster, one wears plain clothing and weeps outside the storehouse gate, and the carts announcing the death carry no bow cases or armor covers.

有焚其先人之室，則三日哭。故曰：新宮火，亦三日哭。

If someone burns down the chamber of an ancestral temple, one weeps for three days. Hence it is said: when a new palace burns, one also weeps for three days.

孔子過泰山側，有婦人哭於墓者而哀，夫子式而聽之，使子路問之曰：“子之哭也，壹似重有憂者。”而曰：“然！昔者吾舅死於虎，吾夫又死焉，今吾子又死焉。”夫子曰：“何為不去也？”曰：“無苛政。”夫子曰：“小子識之。苛政猛於虎也。”

Confucius passed by the side of Mount Tai, where a woman was weeping with deep grief before a grave. The Master leaned on the chariot rail and listened, and had Zilu ask her: "Your weeping sounds very much like one who has heaped up sorrows." The woman said: "It is so! In the past my husband's father was killed by a tiger, then my husband was killed by a tiger, and now my son has also been killed by a tiger." The Master said: "Why do you not leave?" She said: "There is no harsh government here." The Master said: "Remember this, young men: harsh government is fiercer than a tiger."

魯人有周豐也者，哀公執摯請見之，而曰“不可”。公曰：“我其已夫！”使人問焉，曰：“有虞氏未施信於民而民信之，夏后氏未施敬於民而民敬之，何施而得斯於民也？”對曰：“墟墓之間，未施哀於民而民哀，社稷宗廟之中，未施敬於民而民敬，殷人作誓而民始畔，周人作會而民始疑。苟無禮義忠信誠愨之心以蒞之，雖固結之，民其不解乎！”

In Lu there was a man named Zhou Feng. Duke Ai held a gift of introduction and asked to see him, and he said, "It cannot be." Duke Ai said: "I must simply give up, then!" He sent someone to ask him: "The House of Youyu had not yet shown good faith to the people, yet the people trusted him; the Lord of Xia had not yet shown reverence to the people, yet the people revered him. What did they apply to the people to obtain this from them?" He replied: "Among ruins and graves, before any grief was shown to the people, the people grieved; in the altars and ancestral temples, before any reverence was shown to the people, the people were reverent. The Yin people made oaths, and the people began to rebel; the Zhou people made covenants, and the people began to doubt. If one has no heart of ritual, righteousness, loyalty, good faith and sincerity with which to approach the people, then even if one forcibly holds them together, how could the people not scatter!"

喪不慮居，毀不危身。喪不慮居，為無廟也，毀不危身，為無後也。

In mourning one does not think about where one lives, and grief and emaciation must not endanger the body. In mourning one does not think about where one lives because there is no temple; grief must not endanger the body because there would be no heir.

延陵季子適齊，於其反也，其長子死，葬於贏博之間。孔子曰：“延陵季子，吳之習於禮者也。”往而觀其葬焉，其坎深不至於泉，其斂以時服，既葬而封，廣輪揜坎，其高可隱也。既封，左袒，右還其封，且號者三，曰：“骨肉歸復於土，命也。若魂氣則無不之也，無不之也。”而遂行。孔子曰：“延陵季子之於禮也，其合矣乎！”

Jizi of Yanling went to Qi, and on his return, his eldest son died and was buried between Ying and Bo. Confucius said: "Jizi of Yanling is a man of Wu well versed in ritual." He went to watch the burial. The grave pit was not deep enough to reach water, the dressing was done in everyday clothes of the time, and after the burial a mound was raised just wide and long enough to cover the pit and high enough to lean on. When the mound was done, he bared his left arm, circled the mound to the right, and wailed three times, saying: "That bones and flesh return to the earth is fate. As for the spirit and breath, there is nowhere they do not go, nowhere they do not go." Then he set off. Confucius said: "Jizi of Yanling, in his observance of ritual, is in accord with it indeed!"

邾婁考公之喪，徐君使容居來吊含，曰：“寡君使容居坐含，進侯玉，其使容居以含。”有司曰：“諸侯之來辱敝邑者，易則易，於則於，易於雜者未之有也。”容居對曰：“容居聞之：事君不敢忘其君，亦不敢遺其祖。昔我先君駒王，西討濟於河，無所不用斯言也。容居，魯人也，不敢忘其祖。”

At the mourning for Duke Kao of Zhulou, the Lord of Xu sent Rong Ju to offer condolences and place jade in the mouth, saying: "My humble lord sends Rong Ju to sit and perform the mouth-filling rite, offering the lord's jade, and has Rong Ju do the filling." The officials said: "When feudal lords condescend to come to our humble state, they simplify what should be simple and make solemn what should be solemn; mixing the simple and the solemn has not yet been done." Rong Ju answered: "I, Rong Ju, have heard that in serving one's ruler one dares not forget one's ruler, and dares not forget one's ancestors either. In the past my former lord, King Ju, campaigned west and crossed the Yellow River, and he used these very words everywhere. I, Rong Ju, am a man of Lu and dare not forget my ancestors."

子思之母死於衛，赴於子思，子思哭於廟，門人至曰：“庶氏之母死，何為哭於孔氏之廟乎？”子思曰：“吾過矣！吾過矣！”遂哭於他室。

Zisi's mother died in Wei, and word of the death was brought to Zisi. Zisi wept in the ancestral temple. When his disciples arrived they said: "The mother of the Shu family has died; why do you weep in the temple of the Kong family?" Zisi said: "I was wrong! I was wrong!" So he went to weep in another room.

天子崩，三日，祝先服，五日，官長服，七日，國中男女服，三月，天下服。虞人致百祀之木，可以為棺槨者斬之，不至者，廢其祀，刎其人。

When the Son of Heaven dies, after three days the invocator puts on mourning first; after five days, the chiefs of offices put on mourning; after seven days, the men and women of the capital put on mourning; after three months, the whole world puts on mourning. The foresters present the trees from the various sacred groves that can be made into a coffin, and cut them down; if a grove lacks such a tree, its sacrifices are abolished and the man in charge is put to death.

齊大飢，黔敖為食於路，以待餓者而食之。有餓者，蒙袂輯屨，貿貿然來，黔敖左奉食，右執飲，曰：“嗟，來食！”揚其目而視之，曰：“予唯不食嗟來之食，以至於斯也。”從而謝焉，終不食而死。曾子聞之曰：“微與！其嗟也可去，其謝也可食。”

A great famine struck Qi, and Qian Ao prepared food by the roadside to wait for the hungry and give it to them. There was a hungry man who came dizzily, covering his face with his sleeve and dragging his shoes. Qian Ao held food in his left hand and drink in his right, and said: "Hey, come and eat!" The man looked up at him and said: "It is just because I would not eat food given with a 'hey!' that I have come to this." Qian Ao followed him and apologized, but in the end he would not eat and died. Zengzi heard of it and said: "There was no need! When he was called with 'hey' he could leave, but once he had apologized he could have eaten."

邾婁定公之時，有弒其父者，有司以告，公瞿然失席，曰：“是寡人之罪也。”曰：“寡人嘗學斷斯獄矣！臣弒君，凡在官者，殺無赦。子弒父，凡在宮者，殺無赦。殺其人，壞其室，洿其宮而豬焉。蓋君踰月而後舉爵。”

In the time of Duke Ding of Zhulou, there was a man who killed his father. An official came to report it, and the Duke started up in alarm, left his seat, and said: "This is my guilt." He also said: "I once studied how to judge such cases! When a minister murders his ruler, all those in office are killed without pardon. When a son murders his father, all those in the household are killed without pardon. Kill that man, tear down his house, and dig up his dwelling to make a pond. The ruler, after a month has passed, will then lift a cup."

晉獻文子成室，晉大夫發焉，張老曰：“美哉輪焉！美哉奐焉！歌於斯，哭於斯，聚國族於斯。”文子曰：“武也，得歌於斯，哭於斯，聚國族於斯。是全要領以從先大夫於九京也。”北面再拜稽首，君子謂之善頌善禱。

When Lord Xian of Jin and Wenzi had completed building their new hall, the great officers of Jin sent gifts of congratulation. Zhang Lao said: "How splendid, so tall and grand! How splendid, so richly adorned! Here you may sing, here you may weep, and here you may gather the clans of the state." Wenzi said: "If I, Wu, may sing here, weep here, and gather the clans of the state here, then I will have kept my waist and neck whole to follow the former great officers into the Nine Plains." He faced north, bowed twice and touched his head to the ground. The gentlemen praised them as skilled in felicitation and skilled in prayer.

仲尼之畜狗死，使子貢埋之，曰：“吾聞之也：敝帷不棄，為埋馬也；敝蓋不棄，為埋狗也。丘也貧，無蓋，於其封也，亦予之席，毋使其首陷焉。”路馬死，埋之以帷。

When Zhongni's dog died, he had Zigong bury it, saying: "I have heard that a worn-out curtain is not thrown away, because it is used to bury a horse; a worn-out carriage canopy is not thrown away, because it is used to bury a dog. I, Qiu, am poor and have no canopy. When it is laid in the grave, give it a mat too, so that its head does not sink into the earth." When a horse of the ruler's carriage died, it was buried wrapped in a curtain.

季孫之母死，哀公吊焉，曾子與子貢吊焉，閽人為君在，弗內也，曾子與子貢入於其廄而修容焉。子貢先入，閽人曰：“鄉者已告矣。”曾子後入，閽人避之，涉內溜，卿大夫皆闢位，公降一等而揖之。君子言之曰：“盡飾之道，斯其行者遠矣。”

When the mother of Ji Sun died, Duke Ai went to offer condolences, and Zengzi and Zigong also went to offer condolences. The gatekeeper, because the ruler was present, would not let them in. Zengzi and Zigong went into the stable to tidy their appearance. Zigong entered first, and the gatekeeper said: "I have already announced you." Zengzi entered afterward, and the gatekeeper stood aside, and he passed through the middle of the courtyard under the eaves. The ministers and great officers all gave up their places, and Duke Ai descended one step to bow to them. The gentlemen discussed it and said: "The Way of sincerely tidying oneself, practiced in this way, reaches far."

陽門之介夫死，司城子罕入而哭之哀，晉人之覘宋者反報於晉侯曰：“陽門之介夫死，而子罕哭之哀，而民說，殆不可伐也。”孔子聞之曰：“善哉覘國乎！詩云：凡民有喪，扶服救之。雖微晉而已，天下其孰能當之？”

When a soldier of the Yang Gate died, Zihan, Minister of Works of Song, went in and wept most sorrowfully. A man who had been spying on Song for Jin returned and reported to the Marquis of Jin: "A soldier of the Yang Gate has died, and Zihan wept most sorrowfully; the people were glad of it. It is probably not possible to attack." Confucius heard of it and said: "He is good at spying on a state's condition! The Book of Poetry says: 'When any of the common people has a death, go with all your strength to help.' Even with no Jin, who in the world could resist such a state?"

魯莊公之喪，既葬，而絰不入庫門，士大夫既卒哭，麻不入。

At the funeral of Duke Zhuang of Lu, after the burial, the mourning headband and girdle did not enter the Treasury Gate; after the officers and great officers had ended their wailing, the hemp did not enter.

孔子之故人曰原壤，其母死，夫子助之沐槨，原壤登木曰：“久矣！予之不託於音也。”歌曰：“狸首之班然，執女手之卷然。”夫子為弗聞也者而過之，從者曰：“子未可以已乎？”夫子曰：“丘聞之：親者毋失其為親也，故者毋失其為故也。”

Confucius had an old friend named Yuan Rang. When his mother died, the Master helped him repair her outer coffin. Yuan Rang climbed up on the timber and said: "It has been a long time since I last gave my feelings over to music!" He sang: "The markings on the wildcat's head are so mottled; to hold your hand is so fine." The Master pretended not to hear and walked past. His followers said: "Can you not yet stop associating with him?" The Master said: "I have heard that if someone is a relative, one should not lose the way of treating him as a relative; if someone is an old friend, one should not lose the way of treating him as an old friend."

趙文子與叔譽觀乎九原，文子曰：“死者如可作也，吾誰與歸？”叔譽曰：“其陽處父乎？”文子曰：“行幷植於晉國，不沒其身，其知不足稱也。”“其舅犯乎？”文子曰：“見利不顧其君，其仁不足稱也。我則隨武子乎？利其君不忘其身，謀其身不遺其友。”晉人謂文子知人。文子，其中退然如不勝衣，其言吶吶然如不出其口，所舉於晉國，管庫之士，七十有餘家，生不交利，死不屬其子焉。

Zhao Wenzi and Shu Yu were looking about at the Nine Plains. Wenzi said: "If the dead could rise again, whom would I follow?" Shu Yu said: "Perhaps Yang Chufu?" Wenzi said: "He held exclusive power in Jin and was upright, but he did not come to a good end himself; his wisdom is not worth praising." "Perhaps Jiu Fan?" Wenzi said: "He saw profit and ignored his ruler; his benevolence is not worth praising. Shall I follow Sui Wuzi instead? What he did benefited his ruler without forgetting himself, and in planning for himself he did not abandon his friends." The people of Jin said that Wenzi knew men. As for Wenzi himself, his body was so yielding and reserved that he seemed unable to bear his clothes, and his speech was so halting that he seemed unable to get words out of his mouth. In Jin, the men he promoted to be keepers of the storehouses numbered more than seventy households; while alive he did not trade goods or profit with them, and when he died he did not entrust his sons to them.

叔仲皮學子柳。叔仲皮死，其妻魯人也，衣衰而繆絰，叔仲衍以吉，請繐衰而環絰，曰：“昔者吾喪姑姊妹亦如斯，末吾禁也。”退使其妻繐衰而環絰。

Shuzhong Pi had taught Zi Liu. When Shuzhong Pi died, Zi Liu's wife was a woman of Lu, and she wore the mourning garment with an intertwined headband. Shuzhong Yan held that she should follow the more auspicious style, and asked her to change to fine hemp mourning garments and a ring-shaped headband, saying: "When I mourned for my paternal aunts and sisters I did the same, and no one forbade me." He withdrew and had Zi Liu's wife wear the fine hemp mourning garment and the ring-shaped headband.

成人有其兄死而不為衰者，聞子皋將為成宰，遂為衰。成人曰：“蠶則績而蟹有匡，範則冠而蟬有緌，兄則死而子皋為之衰。”

In Cheng town there was a man whose elder brother died, yet he did not wear mourning for him; only when he heard that Zi Gao was about to become steward of Cheng did he put on mourning. The people of Cheng said: "The silkworm spins its thread and the crab has its basket, the bee has its crest and the cicada its cap tassel, yet he put on mourning for his elder brother only because of Zi Gao."

樂正子春之母死，五日而不食，曰：“吾悔之。自吾母而不得吾情，吾惡乎用吾情？”

When the mother of Yuezheng Zichun died, he did not eat for five days, saying: "I regret it. If I cannot find my true feelings in my own mother's death, where else will I use my true feelings?"

歲旱，穆公召縣子而問然，曰：“天久不雨，吾欲暴尪而奚若？”曰：“天久不雨，而暴人之疾子，虐。毋乃不可與？”“然則吾欲暴巫而奚若？”曰：“天則不雨，而望之愚婦人，於以求之，毋乃已疏乎？”“徙市則奚若？”曰：“天子崩，巷市七日。諸侯薨，巷市三日。為之徙市，不亦可乎？”

In a year of drought, Duke Mu summoned Xian Zi to ask him, saying: "Heaven has not sent rain for a long time. I want to leave the sickly exposed to the sun. What do you think?" Xian Zi said: "Heaven has not sent rain for a long time, and to expose other people's sick children to the sun is cruelty. It probably cannot be done." "Then I would like to expose the shamaness. What do you think?" He said: "Heaven does not send rain, and to pin one's hopes on foolish women and use them to beg for rain is probably too remote a way." "What about moving the market?" He said: "When the Son of Heaven dies, the market is moved to the lanes for seven days. When a feudal lord dies, the lane market lasts three days. To move the market for this reason, would that not also be acceptable?"

孔子曰：“衛人之祔也離之，魯人之祔也合之。善夫！”

Confucius said: "The people of Wei bury the spouse separately in a joint burial, and the people of Lu bury them together. How good that is!"

王者之制祿爵，公、侯、伯、子、男，凡五等。諸侯之上大夫卿、下大夫、上士、中士、下士，凡五等。天子之田方千里，公侯田方百里，伯七十里，子男五十里。不能五十里者，不合於天子，附於諸侯，曰附庸。天子之三公之田視公侯，天子之卿視伯，天子之大夫視子男，天子之元士視附庸。

The king established emoluments and ranks: duke, marquis, earl, viscount and baron, five grades in all. For the feudal lords, there were the senior great officers (the ministers), lower great officers, senior gentlemen, middle gentlemen and lower gentlemen, five grades in all. The land of the Son of Heaven was a thousand li square, the land of dukes and marquis a hundred li square, of earls seventy li, and of viscounts and barons fifty li. Those with less than fifty li did not have audience directly with the Son of Heaven but were attached to feudal lords, and were called dependent states. The land of the Son of Heaven's three ducal ministers was equivalent to that of dukes and marquises, his ministers to that of earls, his great officers to that of viscounts and barons, and his principal gentlemen to that of dependent states.

制農田百畝，百畝之分，上農夫食九人，其次食八人，其次食七人，其次食六人，下農夫食五人。庶人在官者，其祿以是為差也。諸侯之下士，視上農夫，祿足以代其耕也。中士倍下士，上士倍中士，下大夫倍上士。卿四大夫祿，君十卿祿，次國之卿，三大夫祿，君十卿祿。小國之卿，倍大夫祿，君十卿祿。次國之上卿，位當大國之中，中當其下，下當其上大夫。小國之上卿，位當大國之下卿，中當其上大夫，下當其下大夫。其有中士下士者，數各居其上之三分。

A farm plot was fixed at one hundred mu. As for the grades of a hundred-mu holding: the best farmer fed nine people, the next fed eight, the next seven, the next six, and the lowest farmer fed five. For commoners serving in office, their stipends were graded according to this. A lower gentleman of a feudal lord was equal to the best farmer, with a stipend enough to replace his farming. A middle gentleman received double a lower gentleman's, an upper gentleman double a middle gentleman's, and a lower great officer double an upper gentleman's. A minister received four times the stipend of a great officer, and the ruler ten times that of a minister. In a middle-sized state, a minister received three times a great officer's stipend, and the ruler ten times a minister's. In a small state, a minister received twice a great officer's stipend, and the ruler ten times a minister's. The senior minister of a middle-sized state ranked as a middle minister of a large state, its middle minister as the lower minister of a large state, and its lower minister as the senior great officer of a large state. The senior minister of a small state ranked as a lower minister of a large state, its middle minister as a senior great officer, and its lower minister as a lower great officer. If there were middle or lower gentlemen, their numbers were each a third of those in the grade above.

凡四海之內九州，州方千里，州建百里之國三十，七十里之國六十，五十里之國百有二十，凡二百一十國。名山大澤不以封，其餘以為附庸間田。八州，州二百一十國。

Within the four seas there were nine provinces, each a thousand li square. In each province were established thirty states of a hundred li, sixty states of seventy li, and one hundred and twenty states of fifty li, making two hundred and ten states in all. Famous mountains and great marshes were not used for enfeoffment; the remainder was used for dependent states and vacant fields. Eight provinces, each with two hundred and ten states.

天子之縣內，方百里之國九，七十里之國二十有一，五十里之國六十有三，凡九十三國，名山大澤不以朌，其餘以祿士，以為間田。

Within the royal domain of the Son of Heaven there were nine states of a hundred li square, twenty-one of seventy li, and sixty-three of fifty li, ninety-three states in all. Famous mountains and great marshes were not granted; the remainder was used to provide stipends for gentlemen, as vacant fields.

凡九州，千七百七十三國，天子之元士，諸侯之附庸，不與。

In all nine provinces there were one thousand seven hundred and seventy-three states. The Son of Heaven's principal gentlemen and the feudal lords' dependent states were not counted.

天子百里之內以共官，千里之內以為御。

Within a hundred li of the Son of Heaven's capital, the yield supplied the offices of government; within a thousand li, it supplied the Son of Heaven's own use.

千里之外設方伯，五國以為屬，屬有長。十國以為連，連有帥。三十國以為卒，卒有正。二百一十國以為州，州有伯。八州，八伯，五十六正，百六十八帥，三百三十六長。八伯各以其屬，屬於天子之老二人，分天下以為左右，曰二伯。

Beyond a thousand li, chief earls were established. Five states formed a group, and the group had a head. Ten states formed a link, and the link had a commander. Thirty states formed a company, and the company had a governor. Two hundred and ten states formed a province, and the province had an earl. Eight provinces thus had eight earls, fifty-six governors, one hundred and sixty-eight commanders, and three hundred and thirty-six heads. The eight earls each led their subordinates and were under two elders of the Son of Heaven, who divided the realm into left and right and were called the Two Earls.

千里之內曰甸，千里之外曰採，曰流。

The land within a thousand li was called the Dian zone; beyond a thousand li it was called the Cai zone or the Liu zone.

天子三公，九卿，二十七大夫，八十一元士。

The Son of Heaven had three dukes, nine ministers, twenty-seven great officers, and eighty-one principal gentlemen.

大國三卿，皆命於天子。下大夫五人，上士二十七人。

A large state had three ministers, all appointed by the Son of Heaven. It had five lower great officers and twenty-seven upper gentlemen.

次國三卿，二卿命於天子，一卿命於其君。下大夫五人，上士二十七人。

A middle-sized state had three ministers; two were appointed by the Son of Heaven and one by its own ruler. It had five lower great officers and twenty-seven upper gentlemen.

小國二卿，皆命於其君。下大夫五人，上士二十七人。

A small state had two ministers, both appointed by its own ruler. It had five lower great officers and twenty-seven upper gentlemen.

天子使其大夫為三監，監於方伯之國，國三人。

The Son of Heaven sent his great officers to serve as three inspectors, who supervised the states of the chief earls, three for each state.

天子之縣，內諸侯祿也，外諸侯嗣也。

Within the royal domain of the Son of Heaven, the feudal lords received stipends; outside it, the feudal lords held their lands by inheritance.

制三公一命卷，若有加則賜也，不過九命。次國之君，不過七命。小國之君，不過五命。大國之卿，不過三命。下卿再命。小國之卿與下大夫一命。

The regulation: a ducal minister of the first rank wore the robe embroidered with a coiled dragon; anything beyond that was a special grant, but did not exceed nine ranks. The ruler of a middle-sized state did not exceed seven ranks. The ruler of a small state did not exceed five ranks. A minister of a large state did not exceed three ranks. A lower minister had two ranks. A minister of a small state and a lower great officer had one rank.

凡官民材，必先論之。論辨，然後使之。任事，然後爵之。位定，然後祿之。

Whenever talent was selected from among the people, it was necessarily first examined and assessed. Once examined and distinguished, the man was put to use. Once he had taken up office, he was given rank. Once his position was settled, he was given a stipend.

爵人於朝，與士共之，刑人於市，與眾棄之。是故公家不畜刑人，大夫弗養。士遇之塗，弗與言也。屏之四方，唯其所之，不及以政，亦弗故生也。

Rank was conferred in the court, in common with the gentlemen; punishment was administered in the marketplace, and the man was cast out together with the crowd. For this reason the public did not keep those who had suffered punishment, and great officers did not support them. A gentleman meeting one on the road did not speak to him. He was banished to the four quarters and left to go wherever he would, was not allowed to take part in government, and was not deliberately kept alive.

諸侯之於天子也，比年一小聘，三年一大聘，五年一朝。

The feudal lords, in relation to the Son of Heaven, made a minor visit of inquiry every year, a major visit every three years, and an audience at court every five years.

天子五年一巡守。

The Son of Heaven made a tour of inspection once every five years.

歲二月，東巡守，至於岱宗，柴而望祀山川，覲諸侯，問百年者就見之。命大師陳詩，以觀民風。命市納賈，以觀民之所好惡，志淫好闢。命典禮，考時月定日，同律、禮、樂、制度、衣服，正之。山川神祗有不舉者為不敬，不敬者君削以地。宗廟有不順者為不孝，不孝者君絀以爵。變禮易樂者為不從，不從者君流。革制度衣服者為畔，畔者君討。有功德於民者，加地進律。

In the second month of that year, he toured the east and reached Mount Dai. He burned firewood and made offerings from a distance to the mountains and rivers, and received the feudal lords, and where there were people of a hundred years of age he went to visit them. He ordered the Grand Music Master to present the poems, in order to observe the customs of the people. He ordered the market officials to present the prices, in order to observe what the people liked and disliked, where their aims were dissolute and where they favored perversity. He ordered the officials of ritual to examine the seasons and months and fix the days, to unify the pitch standards, rites, music, institutions and clothing, and to rectify them. Where mountain and river spirits were not sacrificed to, this was disrespect, and a ruler who was disrespectful had his territory reduced. Where there was disorder in the order of the ancestral temples, this was unfilial piety, and a ruler who was unfilial had his rank lowered. Where rites were changed and music altered, this was disobedience, and a ruler who disobeyed was banished. Where institutions and clothing were altered, this was rebellion, and a ruler who rebelled was attacked. Those who had merit and virtue toward the people had their land increased and their rank raised.

五月，南巡守，至於南嶽，如東巡守之禮。

In the fifth month, he toured the south and reached the Southern Peak, with rites like those of the eastern tour.

八月，西巡守，至於西嶽，如南巡守之禮。

In the eighth month, he toured the west and reached the Western Peak, with rites like those of the southern tour.

十有一月，北巡守，至於北嶽，如西巡守之禮。

In the eleventh month, he toured the north and reached the Northern Peak, with rites like those of the western tour.

歸假於祖禰，用特。

On returning, he reported at the ancestral temple and the father's temple, with a single sacrificial animal.

天子將出，類乎上帝，宜乎社，造乎禰。諸侯將出，宜乎社，造乎禰。

When the Son of Heaven was about to set out, he performed the Lei sacrifice to the August Heaven and Supreme Lord, the Yi sacrifice to the god of the soil, and the Zao sacrifice at the father's temple. When a feudal lord was about to set out, he performed the Yi sacrifice to the god of the soil and the Zao sacrifice at the father's temple.

天子無事，與諸侯相見，曰朝。考禮正刑，一德以尊於天子。

When the Son of Heaven had no special matter and met with the feudal lords, this was called the court audience. They examined the rites, rectified penalties, and unified their conduct in order to honor the Son of Heaven.

天子賜諸侯樂，則以柷將之。賜伯子男樂，則以鼗將之。

When the Son of Heaven bestowed music on the feudal lords, it was conveyed by the zhu wooden instrument. When he bestowed music on earls, viscounts and barons, it was conveyed by the tao hand drum.

諸侯賜弓矢，然後徵，賜鈇鉞，然後殺，賜圭瓚，然後為鬯。未賜圭瓚，則資鬯於天子。

When feudal lords were granted bow and arrows, only then could they campaign; when granted axes, only then could they execute; when granted the jade ladle, only then could they prepare the fragrant sacrificial wine. Before the jade ladle was granted, they took the fragrant wine from the Son of Heaven.

天子命之教，然後為學。小學在公宮南之左，大學在郊。天子曰辟廱，諸侯曰頖宮。

Only after the Son of Heaven ordered him to give instruction could a ruler establish a school. The lesser school was to the left on the south side of the ducal palace, and the greater school was in the outskirts. The Son of Heaven's was called Biyong, and a feudal lord's was called Pangong.

天子將出徵，類乎上帝，宜乎社，造乎禰，禡於所徵之地，受命於祖，受成於學，出征執有罪，反釋奠於學，以訊馘告。

When the Son of Heaven was about to go on a campaign, he performed the Lei sacrifice to the August Heaven and Supreme Lord, the Yi sacrifice to the god of the soil, and the Zao sacrifice at the father's temple, and in the place to be attacked he performed the military sacrifice. He received his orders at the ancestral temple, received the completed plan at the school, and captured those who were guilty. On returning he made the libation offering at the school, and reported with the prisoners and the left ears cut off.

天子諸侯無事，則歲三田，一為幹豆，二為賓客，三為充君之庖。無事而不田，曰不敬。田不以禮，曰暴天物。天子不合圍，諸侯不掩群，天子殺則下大綏，諸侯殺則下小綏，大夫殺則止佐車。佐車止則百姓田獵，獺祭魚，然後虞人入澤梁，豺祭獸，然後田獵。鳩化為鷹，然後設罻羅，草木零落，然後入山林。昆蟲未蟄，不以火田，不麛，不卵，不殺胎，不殀夭，不覆巢。

When the Son of Heaven and feudal lords had no other business, they hunted three times a year: first, to make dried meat and fill the ritual bowls; second, to supply guests; third, to stock the ruler's kitchen. If there was no business and they did not hunt, this was called disrespect. If they hunted without ritual propriety, this was called cruelly wasting what Heaven had made. The Son of Heaven did not encircle the whole game on all sides, and the feudal lords did not take whole herds by surprise. When the Son of Heaven had made his kill, the great banner was lowered; when a feudal lord had made his kill, the small banner was lowered; when a great officer had made his kill, the following carriage was stopped. When the following carriage had stopped, the common people hunted. When the otter offered up its fish, then the foresters entered the rivers and marshes with weirs and dams; when the jackal offered up its game, then hunting began. When doves had turned into hawks, then nets and snares were set; when plants and trees dropped their leaves, then they entered the mountain forests. Before insects went into hibernation, fire was not used in hunting. They did not take the young of beasts, did not take eggs, did not kill pregnant animals, did not kill the very young, and did not overturn birds' nests.

冢宰制國用，必於歲之杪，五穀皆入，然後制國用。用地小大，視年之豐耗，以三十年之通，制國用，量入以為出。祭用數之仂，喪三年不祭，唯祭天地社稷，為越紼而行事。喪用三年之仂，喪祭，用不足曰暴，有餘曰浩。祭，豐年不奢，凶年不儉。國無九年之蓄，曰不足，無六年之蓄，曰急，無三年之蓄，曰國非其國也。三年耕，必有一年之食，九年耕，必有三年之食。以三十年之通，雖有兇旱水溢，民無菜色，然後天子食，日舉以樂。

The Prime Minister fixed the state's budget, and necessarily at the end of the year, when the five grains had all been gathered in; only then did he fix the state's budget. In judging the size of land, he looked at whether the harvest was rich or poor, calculated an average over thirty years, fixed the state's budget, and measured expenditure by income. Sacrifices took a tenth. In the three years of mourning, no sacrifices were made except those to Heaven and Earth and the altars of soil and grain, and these were performed by going beyond the mourning rope. Funerals took a tenth of three years' expenditure. In funeral rites, if the expenditure fell short it was called violence, and if there was a surplus it was called extravagance. In sacrifices, in rich years one did not become lavish, and in lean years one did not skimp. A state without nine years' reserves was called insufficient; without six years' reserves, it was called in urgent need; without three years' reserves, it was called a state not worthy of the name. If the fields were farmed for three years, there must be a year's food; if farmed for nine years, there must be three years' food. Averaged over thirty years, even with famine, drought or flood, the people showed no hunger, and only then did the Son of Heaven eat, with music every day.

天子七日而殯，七月而葬。諸侯五日而殯，五月而葬。大夫士庶人三日而殯，三月而葬。三年之喪，自天子達，庶人縣封。葬不為雨止，不封不樹，喪不貳事。自天子達於庶人，喪從死者，祭從生者，支子不祭。

The Son of Heaven was placed in the coffin on the seventh day and buried in the seventh month. A feudal lord was placed in the coffin on the fifth day and buried in the fifth month. Great officers, gentlemen and commoners were placed in the coffin on the third day and buried in the third month. The three years' mourning applied from the Son of Heaven down. Commoners were lowered into the grave by hanging the coffin by ropes. Burial was not stopped for rain, no mound was heaped and no tree planted, and in funeral matters one did not do two things at once. From the Son of Heaven down to the commoner, the funeral followed the rank of the dead and the sacrifice followed the rank of the living. A son by a secondary wife did not perform the sacrifice.

天子七廟，三昭三穆，與大祖之廟而七。諸侯五廟，二昭二穆，與大祖之廟而五。大夫三廟，一昭一穆，與大祖之廟而三。士一廟。庶人祭於寢。

The Son of Heaven had seven temples: three on the zhao side, three on the mu side, and the temple of the Grand Ancestor, seven in all. A feudal lord had five temples: two zhao, two mu, and the temple of the Grand Ancestor, five in all. A great officer had three temples: one zhao, one mu, and the temple of the Grand Ancestor, three in all. A gentleman had one temple. Commoners sacrificed in the main sleeping hall.

天子諸侯宗廟之祭，春曰礿，夏曰禘，秋曰嘗，冬曰烝。天子祭天地，諸侯祭社稷，大夫祭五祀。天子祭天下名山大川，五嶽視三公，四瀆視諸侯，諸侯祭名山大川之在其地者。

In the ancestral temple sacrifices of the Son of Heaven and feudal lords, the spring sacrifice was called Yue, the summer sacrifice Di, the autumn sacrifice Chang, and the winter sacrifice Zheng. The Son of Heaven sacrificed to Heaven and Earth, feudal lords sacrificed to the altars of soil and grain, and great officers sacrificed to the Five Domestic Spirits. The Son of Heaven sacrificed to the famous mountains and great rivers of the realm; the Five Peaks were treated as equivalent to the three dukes, and the Four Rivers as equivalent to feudal lords. Feudal lords sacrificed to the famous mountains and great rivers within their own lands.

天子諸侯，祭因國之在其地而無主後者。

The Son of Heaven and feudal lords sacrificed to former states that lay within their lands and had no descendants to preside over the sacrifices.

天子犆礿、祫禘、祫嘗、祫烝。諸侯礿則不禘，禘則不嘗，嘗則不烝，烝則不礿。諸侯礿犆，禘一，犆一祫，嘗祫，烝祫。

The Son of Heaven performed the Yue as a single-offering sacrifice, and the Di, Chang and Zheng as combined sacrifices. A feudal lord who performed the Yue did not perform the Di, one who performed the Di did not perform the Chang, one who performed the Chang did not perform the Zheng, and one who performed the Zheng did not perform the Yue. For the feudal lords, the Yue was a single-offering sacrifice, the Di was once a single offering and once a combined one, and the Chang and Zheng were combined sacrifices.

天子社稷皆大牢，諸侯社稷皆少牢，大夫士宗廟之祭，有田則祭，無田則薦，庶人春薦韭，夏薦麥，秋薦黍，冬薦稻，韭以卵，麥以魚，黍以豚，稻以鴈。祭天地之牛角繭栗，宗廟之牛角握，賓客之牛角尺。諸侯無故不殺牛，大夫無故不殺羊，士無故不殺犬豕，庶人無故不食珍。

For the altars of soil and grain, the Son of Heaven used the grand sacrifice of ox, sheep and pig, and feudal lords used the lesser sacrifice of sheep and pig. For ancestral temple sacrifices, great officers and gentlemen who had fields offered sacrifice, and those without fields made simple offerings of seasonal foods. Commoners offered leeks in spring, wheat in summer, millet in autumn, and rice in winter; leeks were matched with eggs, wheat with fish, millet with piglet, and rice with wild goose. The ox for sacrifices to Heaven and Earth had horns like a silkworm cocoon or a chestnut, the ox for the ancestral temple had horns a handful long, and the ox for guests had horns a foot long. Feudal lords did not kill an ox without reason, great officers did not kill a sheep without reason, gentlemen did not kill a dog or pig without reason, and commoners did not eat delicacies without reason.

庶羞不踰牲，燕衣不踰祭服，寢不踰廟。

Common dishes did not exceed the principal sacrificial animals, clothes for private leisure did not exceed sacrificial robes, and dwellings did not exceed the temple.

古者公田借而不稅，市廛而不稅，關譏而不徵，林麓川澤以時入而不禁，夫圭田無徵。

In ancient times the public fields relied on mutual labor and were not taxed, the markets collected rent for stalls and levied no duties, the passes were inspected but nothing was levied, and mountains, forests, rivers and marshes could be entered at the proper seasons without prohibition. The Gui fields supporting sacrifices were not taxed.

用民之力，歲不過三日。

In using the labor of the people, it did not exceed three days a year.

田裡不粥，墓地不請。

Fields and dwellings were not sold, and burial plots were not petitioned for.

司空執度度地，居民山川沮澤，時四時，量地遠近，興事任力。凡使民，任老者之事，食壯者之食。

The Minister of Works took a measure in hand and surveyed the land, placed the people among mountains, rivers and marshes, measured the four seasons according to the proper times, and gauged the distances of the land, then raised works and employed the people's labor. Whenever the people were employed, they were given the work of the aged but the food of the prime of life.

凡居民材，必因天地寒暖燥溼，廣谷大川異制，民生其間者異谷，剛柔輕重，遲速異齊，五味異和，器械異制，衣服異宜。修其教不易其俗，齊其政不易其宜。中國戎夷，五方之民，皆有性也，不可推移。東方曰夷，被髮文身，有不火食者矣。南方曰蠻，雕題交趾，有不火食者矣。西方曰戎，被髮衣皮，有不粒食者矣。北方曰狄，衣羽毛穴居，有不粒食者矣。中國、夷、蠻、戎、狄皆有安居，和味，宜服，利用，備器，五方之民，言語不通，嗜慾不同，達其志，通其欲。東方曰寄，南方曰象，西方曰狄鞮，北方曰譯。

Whenever the people's natures were settled, it was necessarily according to the cold and warmth, dryness and dampness of Heaven and Earth. Broad mountains and valleys and great rivers differed in their arrangements; the people born among them differed in their grains, in being firm or soft, light or heavy, slow or quick, in the blending of the five flavors, in the construction of implements, and in the clothes that suited them. One regulated their teaching without changing their customs, and unified their government without changing what suited them. The people of the Central States and of the Rong and Yi, in the five directions, all had their natures, which could not be shifted. The east was called Yi; they wore their hair loose and tattooed their bodies, and some did not eat cooked food. The south was called Man; they carved their foreheads and turned their toes inward, and some did not eat cooked food. The west was called Rong; they wore their hair loose and dressed in hides, and some did not eat grain. The north was called Di; they wore feathers and furs and lived in caves, and some did not eat grain. The Central States, Yi, Man, Rong and Di all had places to dwell in peace, flavors that suited them, clothes that fitted, things useful to them, and implements prepared. The peoples of the five directions had mutually unintelligible languages and different tastes and desires. To express their intentions and convey their wishes: in the east it was called Ji, in the south Xiang, in the west Didi, and in the north Yi, the interpreter.

凡居民，量地以制邑，度地以居民。地邑民居，必參相得也。無曠土，無遊民，食節事時，民咸安其居，樂事勸功，尊君親上，然後興學。

In settling the people, one measured the land to establish towns, and gauged the land to settle the people. The land, the town and the dwellings of the people had necessarily to suit one another on all three sides. There was no idle land and no wandering people; food and use were moderate, work was done in due season, and the people all felt at ease in their dwellings, delighted in their tasks, strove for achievement, respected their ruler and loved their superiors. Only then were schools established.

司徒修六禮以節民性，明七教以興民德，齊八政以防淫，一道德以同俗，養耆老以致孝，恤孤獨以逮不足，上賢以崇德，簡不肖以絀惡。命鄉簡不帥教者以告。耆老皆朝於庠。元日習射上功，習鄉上齒，大司徒帥國之俊士與執事焉，不變。國之右鄉，簡不帥教者移之左，命國之左鄉，簡不帥教者移之右。如初禮，不變，移之郊，如初禮，不變，移之遂。如初禮，不變，屏之遠方，終身不齒。命鄉論秀士，升之司徒，曰選士。司徒論選士之秀者，而升之學，曰俊士。升於司徒者不徵於鄉，升於學者不徵於司徒，曰造士。樂正崇四術，立四教，順先王詩書禮樂以造士。春秋教以禮樂，冬夏教以詩書，王大子，王子，群后之大子，卿大夫元士之適子，國之俊選，皆造焉。凡入學以齒，將出學，小胥，大胥，小樂正，簡不帥教者，以告於大樂正，大樂正以告於王。王命三公，九卿，大夫，元士皆入學，不變，王親視學，不變，王三日不舉，屏之遠方。西方曰棘，東方曰寄，終身不齒。大樂正論造士之秀者，以告於王，而升諸司馬，曰進士。

The Minister of Education cultivated the six rites to regulate the people's natures, made clear the seven teachings to rouse the people's virtue, unified the eight governances to prevent excess, unified morals and virtue to bring customs together, supported the aged to draw out filial piety, took care of orphans and the solitary to look after the lacking, honored the worthy to exalt virtue, and weeded out the unworthy to dismiss the wicked. He ordered the districts to select and report those who did not follow instruction. The elders all assembled at the district school. On an auspicious day archery was practiced to honor merit, and the district drinking ceremony was practiced to honor age. The Grand Minister of Education led the outstanding gentlemen of the state to take part in the proceedings. If there was no change, then for the right district of the capital, those who did not follow instruction were moved to the left; he ordered the left district of the capital to move those who did not follow instruction to the right, with ritual as at the first. If there was still no change, they were moved to the outskirts, with ritual as at the first. If still no change, they were moved to the remoter suburbs, with ritual as at the first. If still no change, they were banished to distant regions and never employed for life. He ordered the districts to assess and select the outstanding scholars and promote them to the Minister of Education; these were called selected scholars. The Minister of Education assessed the best of the selected scholars and promoted them to the school; these were called outstanding scholars. Those promoted to the Minister of Education were exempt from district service, and those promoted to the school were exempt from service to the Minister of Education; they were called completed scholars. The Music Master honored the four arts and set up the four teachings, following the poems, documents, rites and music of the former kings to train scholars. In spring and autumn they were taught rites and music, and in winter and summer they were taught poems and documents. The Crown Prince, the sons of the king, the heirs of the lords, the legitimate sons of ministers, great officers and principal gentlemen, and the selected outstanding men of the state were all trained. On entering school, all went by age. When they were about to leave school, the junior and senior assistants and the junior music master selected those who did not follow instruction and reported them to the Grand Music Master, who reported to the king. The king ordered the three dukes, nine ministers, great officers and principal gentlemen all to enter the school. If there was still no change, the king himself inspected the school. If still no change, the king did not hold music for three days, and the offenders were banished to distant regions. In the west this was called Ji (the thorn), in the east Ji (the lodging), and they were never employed for life. The Grand Music Master assessed the best of the completed scholars, reported them to the king, and promoted them to the Minister of War; they were called advanced scholars.

司馬辨論官材，論進士之賢者，以告於王，而定其論。論定，然後官之，任官，然後爵之，位定，然後祿之。大夫廢其事，終身不仕，死以士禮葬之。有發，則命大司徒教士以車甲。凡執技，論力，適四方，臝股肱，決射御，凡執技以事上者，祝、史、射、御、醫、卜及百工，凡執技以事上者，不貳事，不移官，出鄉不與士齒。仕於家者，出鄉不與士齒。

The Minister of War (Sima) distinguishes and assesses the talents of those who are to hold office, examining the worthy among the advanced scholars, reports to the king, and then fixes the assessment. Once the assessment is fixed, he is given an office; having taken up the office, he is given a rank; when his position is settled, he is given a stipend. A grand master who has abandoned his duties never holds office again for the rest of his life, and when he dies he is buried with the rites of a scholar. When a levy is called, the Minister of Education (Da Situ) is ordered to train the scholars in the use of chariots and armor. All who hold a skill and have their strength assessed go to the four quarters, bare their arms and compete in archery and charioteering. Those who serve their superiors by a skill are the invocators, the scribes, the archers, the charioteers, the physicians, the diviners, and the various craftsmen. Those who serve their superiors by a skill do not take up a second occupation and do not change office; when they leave their home district they are not ranked by age among the scholars. Those who hold office in a grand master's household likewise are not ranked by age among the scholars when they leave their district.

司寇正刑明闢，以聽獄訟，必三刺，有旨無簡，不聽，附從輕，赦從重。

The Minister of Crime (Si Kou) sets punishments right and makes the laws plain in order to hear and judge lawsuits, and he must question the case three times. If there is intent but no documentary basis, he does not decide the case. Where the charge may be attached to a lighter offense, he pardons the heavier.

凡制五刑，必即天論，郵罰麗於事。凡聽五刑之訟，必原父子之親，立君臣之義，以權之意論輕重之序，慎測淺深之量，以別之。悉其聰明，致其忠愛，以盡之。疑獄，泛與眾共之，眾疑，赦之。必察小大之比以成之。成獄辭，史以獄成告於正，正聽之，正以獄成告於大司寇，大司寇聽之棘木之下，大司寇以獄之成告於王，王命三公參聽之，三公以獄之成告於王，王三又，然後制刑。凡作刑罰，輕無赦。刑者侀也，侀者成也，一成而不可變，故君子盡心焉。析言破律，亂名改作，執左道以亂政，殺。作淫聲，異服，奇技，奇器，以疑眾，殺。行偽而堅，言偽而辯，學非而博，順非而澤，以疑眾，殺。假於鬼神、時日、卜筮，以疑眾，殺。此四誅者，不以聽。凡執禁以齊眾，不赦過。有圭璧金璋，不粥於市。命服命車，不粥於市。宗廟之器，不粥於市。犧牲不粥於市，戎器不粥於市，用器不中度，不粥於市。兵車不中度，不粥於市。布、帛精麤不中數，幅廣狹不中量，不粥於市。奸色亂正色，不粥於市。錦文珠玉成器，不粥於市。衣服飲食，不粥於市。五穀不時，果實未孰，不粥於市。木不中伐，不粥於市。禽獸魚鱉不中殺，不粥於市。關執禁以譏，禁異服，識異言。

In establishing the five punishments one must follow Heavenly principle, and the penalty must attach to the deed. In hearing and judging cases under the five punishments one must trace back to the closeness of father and son and establish the righteousness of ruler and minister in order to weigh them, using intent to judge the order of lightness and gravity, and carefully estimating the depth and degree of the fault in order to distinguish. One uses one's intelligence to the full and exhausts one's loyalty and love in order to get to the bottom of it. In doubtful cases, one consults widely with the multitude, and if the multitude doubts, one pardons. One must examine comparisons of small and great precedents before completing the judgment. When the verdict is completed, the scribe reports the finished case to the magistrate (Zheng); the magistrate hears it and reports to the Minister of Crime; the Minister of Crime hears it under the thorn trees and reports to the king; the king orders the three ducal ministers to take part in hearing it; the three ministers report to the king, and the king pardons three times before fixing the punishment. In making penalties, even the light ones are not pardoned. A penalty is a fixing of form, and a fixed form is a completion; once completed it cannot be changed, so the noble person exhausts his heart in it. Those who split words and ruin the statutes, who confuse names and alter what has been established, who hold to deviant ways and disorder the government, are put to death. Those who make licentious music, strange clothing, uncanny skills and uncanny implements in order to bewilder the people are put to death. Those whose conduct is false yet firm, whose speech is false yet eloquent, whose learning is improper yet broad, who follow what is wrong and gloss it over in order to bewilder the people, are put to death. Those who borrow ghosts and spirits, auspicious days, and divination by tortoise and milfoil to bewilder the people are put to death. These four kinds of execution do not go through a hearing. All who hold the prohibitions in order to unify the people do not pardon faults. Ritual tablets, jade rings and gold insignia are not sold in the market. Garments and chariots granted by rank are not sold in the market. Vessels of the ancestral temple are not sold in the market. Sacrificial animals are not sold in the market. Weapons are not sold in the market. Utensils not up to standard measure are not sold in the market. War chariots not up to standard are not sold in the market. Cloth and silk whose fineness or coarseness does not match the thread count, or whose width does not match the standard, are not sold in the market. Garish colors that confuse the proper colors are not sold in the market. Vessels made of brocade, embroidery, pearls or jade are not sold in the market. Clothing and food are not sold in the market. Grains that are not yet in season and fruits not yet ripe are not sold in the market. Trees that should not be felled are not sold in the market. Birds, beasts, fish and turtles that should not be killed are not sold in the market. At the border passes, officials hold the prohibitions to inspect, forbid strange clothing and discern strange speech.

大史典禮，執簡記，奉諱惡。

The Grand Scribe has charge of the rituals and statutes, holds the bamboo records, and presents the matters that are to be avoided and detested.

天子齊戒受諫，司會以歲之成，質於天子。冢宰齊戒受質，大樂正，大司寇，市，三官以其成，從質於天子。大司徒，大司馬，大司空，齊戒受質，百官各以其成，質於三官。大司徒，大司馬，大司空，以百官之成，質於天子，百官齊戒受質。然後休老勞農，成歲事，制國用。

The Son of Heaven fasts and receives remonstrance. The Keeper of Accounts brings the year's results and submits them to the Son of Heaven for verification. The Prime Minister fasts and receives the verification. The Grand Music Director, the Minister of Crime and the market officer, the three officials, bring their respective results and follow to submit them to the Son of Heaven for verification. The Ministers of Education, War and Works fast and receive the verification. The hundred officials each bring their results and submit them to the three officials for verification. The Ministers of Education, War and Works submit the hundred officials' results to the Son of Heaven. The hundred officials fast and receive the verification. Afterwards the aged are given rest and the farmers are comforted, the year's affairs are completed, and the state's expenditure is determined.

凡養老，有虞氏以燕禮，夏后氏以饗禮，殷人以食禮。周人修而兼用之，五十養於鄉，六十養於國，七十養於學，達於諸侯。

In honoring the aged, the House of Yu used the banquet rite, the House of Xia used the offering rite, and the Yin people used the feast rite. The Zhou people refined these and combined them. Those aged fifty are supported in their home district, those aged sixty in the capital, those aged seventy in the academy, and this extends to the feudal lords.

八十拜君命，一坐再至，瞽亦如之。九十使人受，五十異粻，六十宿肉，七十貳膳，八十常珍，九十飲食不離寢，膳飲從於遊可也。六十歲制，七十時制，八十月制，九十日修。唯絞、紟、衾、冒，死而後制。五十始衰，六十非肉不飽，七十非帛不暖，八十非人不暖，九十雖得人不暖矣。五十杖於家，六十杖於鄉，七十杖於國，八十杖於朝，九十者天子欲有問焉，則就其室，以珍從。七十不俟朝，八十月告存，九十日有秩。五十不從力政，六十不與服戎，七十不與賓客之事，八十齊喪之事弗及也。五十而爵，六十不親學，七十致政。唯衰麻為喪。

One aged eighty bows to the ruler's command by sitting and bowing once with the head touching the ground twice, and a blind man does the same. One aged ninety sends someone to receive it. At fifty, food is different from that of others; at sixty, meat is always kept in store; at seventy, there is a second set of dishes; at eighty, rare delicacies are always provided; at ninety, food and drink do not leave the bedchamber, and the food and drink may accompany him when he goes out. At sixty, funeral equipment is prepared yearly; at seventy, seasonally; at eighty, monthly; at ninety, it is attended to daily. Only the shroud, the single quilt, the coverlet and the face cloth are made after death. At fifty one begins to decline; at sixty one is not full without meat; at seventy one is not warm without silk; at eighty one is not warm without a person beside one; at ninety one is not warm even with a person. At fifty one uses a staff at home; at sixty in the district; at seventy in the capital; at eighty at court; at ninety, if the Son of Heaven wishes to ask something, he goes to his chamber, bringing delicacies along. At seventy one need not wait for the court to disperse; at eighty someone is sent monthly to inquire after his health; at ninety there is a regular daily meal. At fifty one does not perform labor service; at sixty one does not take part in military affairs; at seventy one does not take part in guest affairs; at eighty one does not take part in fasting or mourning matters. At fifty one holds rank; at sixty one does not personally go to school; at seventy one retires from office. Only the mourning garb of hemp is worn for mourning.

有虞氏養國老於上庠，養庶老於下庠。夏后氏養國老於東序，養庶老於西序。殷人養國老於右學，養庶老於左學。周人養國老於東膠，養庶老於虞庠，虞庠在國之西郊。有虞氏皇而祭，深衣而養老。夏后氏收而祭，燕衣而養老。殷人冔而祭，縞衣而養老。周人冕而祭，玄衣而養老。凡三王養老皆引年。八十者，一子不從政。九十者，其家不從政。廢疾非人不養者，一人不從政。父母之喪，三年不從政。齊衰大功之喪，三月不從政。將徙於諸侯，三月不從政。自諸侯來徙家，期不從政。

The House of Yu supported the aged officials of state in the Upper Academy and the common aged in the Lower Academy. The House of Xia supported the aged officials in the East Hall and the common aged in the West Hall. The Yin people supported the aged officials in the Right School and the common aged in the Left School. The Zhou people supported the aged officials in the Eastern Jiao and the common aged in the Yu Academy, which is in the western suburb of the capital. The House of Yu wore the Huang cap for sacrifices and wore the deep robe to honor the aged. The House of Xia wore the Shou cap for sacrifices and wore the informal robe to honor the aged. The Yin people wore the Xu cap for sacrifices and wore the plain white robe to honor the aged. The Zhou people wore the ceremonial cap for sacrifices and wore the dark robe to honor the aged. In all the three kings' honoring of the aged, they were guided by age. For those aged eighty, one son is exempt from service. For those aged ninety, their whole household is exempt. If a person is disabled and no one else can look after him, one person is exempt from service. In mourning for parents, one is exempt from service for three years. In the mourning grades of the second and third degree, one is exempt for three months. When about to move to a feudal lord's domain, one is exempt for three months. When one has moved from a feudal lord's domain and settled in, one is exempt for a year.

少而無父者謂之孤，老而無子者謂之獨，老而無妻者謂之矜，老而無夫者之謂寡。此四者，天民之窮而無告者也，皆有常餼。

One who is young and has no father is called an orphan; one who is old and has no son is called solitary; one who is old and has no wife is called a widower; one who is old and has no husband is called a widow. These four are the destitute among the people of Heaven who have no one to appeal to, and all of them have a regular supply of grain.

瘖聾、跛、躄、斷者、侏儒，百工各以其器食之。

The mute and deaf, the lame, those with amputated limbs, and dwarfs are each supported by the hundred crafts according to their tools.

道路，男子由右，婦人由左，車從中央。父之齒隨行，兄之齒鴈行，朋友不相踰。輕任幷，重任分，班白者不提挈。君子耆老不徒行，庶人耆老不徒食。

On the road, men walk on the right, women on the left, and carts in the middle. Those of one's father's generation are followed at some distance, those of one's elder brother's generation are accompanied in wild-goose formation, and friends do not overtake one another. Light loads are combined and heavy loads divided, and the gray-haired are not made to carry loads. Elders among the noble do not go on foot, and elders among the commoners do not eat without something in hand.

大夫祭器不假，祭器未成，不造燕器。

A grand master does not borrow sacrificial vessels from others. When the sacrificial vessels have not yet been made, he does not make vessels for leisure use.

方一里者，為田九百畝。方十里者，為方一里者百，為田九萬畝。方百里者，為方十里者百，為田九十億畝。方千里者，為方百里者百，為田九萬億畝。

A square of one li is nine hundred mu of fields. A square of ten li is a hundred times a square of one li, which is ninety thousand mu of fields. A square of a hundred li is a hundred times a square of ten li, which is nine billion mu of fields. A square of a thousand li is a hundred times a square of a hundred li, which is nine hundred billion mu of fields.

自恆山至於南河，千里而近。自南河至於江，千里而近。自江至於衡山，千里而遙。自東河至於東海，千里而遙。自東河至於西河，千里而近。自西河至於流沙，千里而遙。西不盡流沙，南不盡衡山，東不盡東海，北不盡恆山。凡四海之內，斷長補短。方三千里，為田八十萬億一萬億畝。方百里者，為田九十億畝。山陵、林麓、川澤、溝瀆、城郭、宮室、塗巷，三分去一，其餘六十億畝。

From Mount Heng to the Southern River is somewhat less than a thousand li. From the Southern River to the Yangtze is somewhat less than a thousand li. From the Yangtze to Mount Heng in the south is somewhat more than a thousand li. From the Eastern River to the Eastern Sea is somewhat more than a thousand li. From the Eastern River to the Western River is somewhat less than a thousand li. From the Western River to the Flowing Sands is somewhat more than a thousand li. To the west it does not reach the end of the Flowing Sands, to the south it does not reach the end of Mount Heng, to the east it does not reach the end of the Eastern Sea, and to the north it does not reach the end of Mount Heng. Within the four seas, taking the long to supplement the short, it is a square of three thousand li, a total of eight hundred and one billion mu of fields. A square of a hundred li is nine billion mu. Mountains and hills, forests, rivers and marshes, ditches and channels, walled cities, palaces and houses, roads and lanes take up one third, and the remainder is six billion mu.

古者以周尺八尺為步，今以周尺六尺四寸為步。古者百畝，當今東田百四十六畝三十步。古者百里，當今百二十一里六十步四尺二寸二分。

In ancient times eight Zhou feet made a pace, but now six feet and four inches of the Zhou foot make a pace. In ancient times a hundred mu is equal to one hundred forty-six mu and thirty paces of today's eastern fields. In ancient times a hundred li is equal to one hundred twenty-one li, sixty paces, four feet, two inches and two tenths today.

方千里者，為方百里者百，封方百里者三十國。其餘方百里者七十，又封方七十里者六十。為方百里者二十九，方十里者四十，其餘方百里者四十，方十里者六十，又封方五十里者百二十。為方百里者三十，其餘方百里者十，方十里者六十。名山大澤不以封，其餘以為附庸間田。諸侯之有功者，取於間田以祿之。其有削地者，歸之間田。

A square of a thousand li contains a hundred squares of a hundred li. Thirty states of a hundred li square are enfeoffed. Of the remaining seventy squares of a hundred li, sixty states of seventy li square are further enfeoffed, equal to twenty-nine squares of a hundred li and forty squares of ten li. The remaining forty squares of a hundred li and sixty squares of ten li are used to enfeoff one hundred twenty states of fifty li square, equal to thirty squares of a hundred li. The remaining ten squares of a hundred li and sixty squares of ten li are left over. Famous mountains and great marshes are not enfeoffed, and the rest serve as dependent states and vacant lands. When a feudal lord has merit, his stipend is taken from the vacant lands and given to him. Land taken from those who are reduced is returned to the vacant lands.

天子之縣內，方千里者，為方百里者百，封方百里者九，其餘方百里者九十一，又封方七十里者二十一，為方百里者十，方十里者二十九，其餘方百里者八十，方十里者七十一，又封方五十里者六十三，為方百里者十五，方十里者七十五，其餘方百里者六十四，方十里者九十六。

The royal domain of the Son of Heaven, a square of a thousand li, contains a hundred squares of a hundred li. Nine states of a hundred li square are enfeoffed, leaving ninety-one squares of a hundred li. Twenty-one states of seventy li square are further enfeoffed, equal to ten squares of a hundred li and twenty-nine squares of ten li. The remaining eighty squares of a hundred li and seventy-one squares of ten li are left. Sixty-three states of fifty li square are further enfeoffed, equal to fifteen squares of a hundred li and seventy-five squares of ten li. The remaining sixty-four squares of a hundred li and ninety-six squares of ten li are left.

諸侯之下士，祿食九人，中士食十八人，上士食三十六人，下大夫食七十二人，卿食二百八十八人，君食二千八百八十人。次國之卿，食二百一十六人，君食二千一百六十人。小國之卿，食百四十四人，君食千四百四十人。次國之卿，命於其君者，如小國之卿。天子之大夫為三監，監於諸侯之國者，其祿視諸侯之卿，其爵視次國之君，其祿取之於方伯之地。方伯為朝天子，皆有湯沐之邑於天子之縣內，視元士。諸侯世子世國，大夫不世爵，使以德，爵以功。未賜爵，視天子之元士，以君其國。諸侯之大夫，不世爵祿。

The stipend of a lower scholar in a feudal state supports nine people, a middle scholar eighteen, an upper scholar thirty-six, a lower grand master seventy-two, a minister two hundred eighty-eight, and a ruler two thousand eight hundred eighty. In a second-rank state a minister supports two hundred sixteen and the ruler two thousand one hundred sixty. In a small state a minister supports one hundred forty-four and the ruler one thousand four hundred forty. A minister of a second-rank state who is appointed by his own ruler is treated like a minister of a small state. The Son of Heaven's grand masters serve as the three inspectors, overseeing the feudal states, and their stipend is comparable to a feudal lord's minister and their rank comparable to the ruler of a second-rank state, with their stipend taken from the land of the regional chief (fangbo). In order to attend court with the Son of Heaven, the regional chiefs each have a bath-fief town in the royal domain, treated like a principal scholar. The heir of a feudal lord inherits the state, but grand masters do not inherit rank; they are employed according to virtue and given rank according to merit. Before he has been granted rank, the heir is treated like the Son of Heaven's principal scholar, in order to serve as ruler of his state. The grand masters of the feudal lords do not inherit rank or stipend.

六禮：冠、昏、喪、祭、鄉、相見。七教：父子、兄弟、夫婦、君臣、長幼、朋友、賓客。八政：飲食、衣服、事為、異別、度、量、數、制。

The six rites are: capping, marriage, mourning, sacrifice, the district drinking, and mutual audience. The seven teachings are: father and son, elder and younger brothers, husband and wife, ruler and minister, old and young, friends, and host and guest. The eight governing measures are: food and drink, clothing, the carrying out of tasks, distinguishing differences, length, volume, number, and regulation.

孟春之月，日在營室，昏參中，旦尾中，其日甲乙，其帝大皞，其神句芒，其蟲鱗，其音角，律中大蔟，其數八，其味酸，其臭羶，其祀戶，祭先脾。

In the first month of spring, the sun is in the constellation Yingshi, at dusk the star Shen is at the meridian, and at dawn the star Wei is at the meridian. Its days are jia and yi, its emperor is Taihao, its spirit is Gou Mang, its creatures are the scaled ones, its note is jue, its pitch corresponds to taicou, its number is eight, its taste is sour, its smell is rank, its sacrifice is to the door, and the first offering is the spleen.

東風解凍，蟄蟲始振，魚上冰，獺祭魚，鴻鴈來。

The east wind thaws the ice, the hibernating insects begin to stir, fish rise to the ice, otters offer up fish, and wild geese arrive.

天子居青陽左個，乘鸞路，駕倉龍，載青旗，衣青衣，服倉玉，食麥與羊，其器疏以達。

The Son of Heaven dwells in the left side chamber of the Green Yang hall, rides the phoenix-bell carriage drawn by azure dragon horses, carries the green banner, wears green clothing, wears azure jade, eats wheat and mutton, and his vessels are open-worked and penetrating.

是月也，以立春。先立春三日，大史謁之天子，曰：“某日立春，盛德在木。”天子乃齊。立春之日，天子親帥三公、九卿、諸侯、大夫以迎春於東郊。還反，賞公卿諸侯大夫於朝。

In this month, spring begins. Three days before the beginning of spring, the Grand Scribe reports to the Son of Heaven, saying: "On such a day spring begins, and abundant virtue is in wood." The Son of Heaven then fasts. On the day of the beginning of spring, the Son of Heaven personally leads the three dukes, nine ministers, feudal lords and grand masters to welcome spring in the eastern suburb. On returning, he bestows rewards at court on the dukes, ministers, feudal lords and grand masters.

命相佈德和令，行慶施惠，下及兆民。慶賜遂行，毋有不當。

He orders the chancellor to proclaim virtue, announce harmony in the ordinances, carry out celebration and rewards, and bestow kindness and favors, extending down to the myriad people. When celebration and rewards are carried out, there must be nothing inappropriate.

乃命大史，守典奉法，司天日月星辰之行，宿離不貸，毋失經紀，以初為常。

He then orders the Grand Scribe to guard the canon and uphold the laws, and to take charge of the movements of heaven, sun, moon and stars, so that their lingering and passing are not mistaken, nor the thread of the calendar lost, taking the original as the constant.

是月也，天子乃以元日祈谷於上帝，乃擇元辰。天子親載耒耜，措之於參保介之御間，帥三公、九卿、諸侯、大夫躬耕帝借。天子三推，三公五推，卿諸侯九推。反，爵於大寢，三公、九卿、諸侯、大夫皆御，命曰勞酒。

In this month, the Son of Heaven, on an auspicious day, prays to August Heaven, the Supreme Lord, for grain, choosing a good day. The Son of Heaven personally carries the plow, placing it between the armored guard and the charioteer, and leads the three dukes, nine ministers, feudal lords and grand masters to plow the Emperor's field in person. The Son of Heaven pushes the plow three times, the three dukes five times, and the ministers and feudal lords nine times. On returning, he passes round the cups in the Great Chamber, with the three dukes, nine ministers, feudal lords and grand masters all in attendance; this is called the toil wine.

是月也，天氣下降，地氣上騰，天地和同，草木萌動。王命布農事，命田舍東郊，皆修封疆，審端經術，善相丘陵，阪險，原隰，土地所宜，五穀所殖，以教道。民必躬親之，田事既飭，先定準直，農乃不惑。

In this month, the energy of heaven descends and the energy of earth rises, heaven and earth are in harmony, and the plants and trees begin to sprout. The king orders the arrangement of farming tasks, and orders the field officers to reside in the eastern suburb, to repair the boundaries, to examine and rectify the paths and ditches in the fields, and to observe well the hills, steep slopes, dangerous ground, high plains and low wetlands, what the land is suited for and what the five grains thrive on, in order to instruct the people. The people must do the work themselves. Once the field work has been put in order, the guidelines are fixed first, so that the farmers are not perplexed.

是月也，命樂正入學習舞，乃修祭典，命祀山林川澤，犧牲毋用牝。

In this month, the Director of Music is ordered to enter the school to practice the dances, and then the sacrificial rites are put in order; sacrifices are ordered to the mountains, forests, rivers and marshes, and females are not used as sacrificial animals.

禁止伐木，毋覆巢，毋殺孩蟲、胎夭飛鳥，毋麛毋卵，毋聚大眾，毋置城郭，掩骼埋胔。

It is forbidden to fell trees, not to overturn nests, not to kill young insects, unborn young, small young animals or flying birds, not to take fawns or eggs, not to gather great crowds, not to build city walls, and to bury dry bones and rotting flesh.

是月也，不可以稱兵，稱兵必天殃。兵戎不起，不可從我始。毋變天之道，毋絕地之理，毋亂人之紀。

In this month, one must not raise arms; raising arms will surely bring Heaven's calamity. If war is not raised, one must not be the one who starts it. Do not alter the way of heaven, do not cut off the principle of earth, and do not disorder the bonds of humankind.

孟春行夏令，則雨水不時，草木蚤落，國時有恐。行秋令，則其民大疫，猋風暴雨總至，藜莠蓬蒿並興。行冬令，則水潦為敗，雪霜大摯，首種不入。

If the ordinances of summer are carried out in the first month of spring, the rains will not come in season, the plants and trees will fall early, and fear will arise in the state from time to time. If the ordinances of autumn are carried out, the people will have a great plague, violent winds and rains will come together, and goosefoot, wild weeds and mugwort will all spring up. If the ordinances of winter are carried out, floods will cause disaster, snow and frost will come very fiercely, and the earliest seeds cannot enter the soil.

仲春之月，日在奎，昏弧中，旦建星中。其日甲乙，其帝大皞，其神句芒，其蟲鱗，其音角，律中夾鍾，其數八，其味酸，其臭羶，其祀戶，祭先脾。

In the second month of spring, the sun is in the constellation Kui, at dusk the star Hu is at the meridian, and at dawn the star Jian is at the meridian. Its days are jia and yi, its emperor is Taihao, its spirit is Gou Mang, its creatures are the scaled ones, its note is jue, its pitch corresponds to jiazhong, its number is eight, its taste is sour, its smell is rank, its sacrifice is to the door, and the first offering is the spleen.

始雨水，桃始華，倉庚鳴，鷹化為鳩。

Rain begins to fall, the peach begins to blossom, the oriole sings, and the hawk transforms into a dove.

天子居青陽大廟，乘鸞路，駕倉龍，載青旗，衣青衣，服倉玉，食麥與羊，其器疏以達。是月也，安萌牙，養幼少，存諸孤。擇元日，命民社。命有司，省囹圄，去桎梏，毋肆掠，止獄訟。

The Son of Heaven dwells in the Grand Temple of the Green Yang hall, rides the phoenix-bell carriage drawn by azure dragon horses, carries the green banner, wears green clothing, wears azure jade, eats wheat and mutton, and his vessels are open-worked and penetrating. In this month, he settles the sprouts, nurtures the young, and inquires after orphans in every place. He chooses an auspicious day and orders the people to sacrifice to the earth god. He orders the officials to reduce the prisons, remove the shackles and fetters, not to display corpses or beat prisoners, and to suspend lawsuits.

是月也，玄鳥至。至之日，以大牢祠於高禖，天子親往，后妃帥九嬪御。乃禮天子所御，帶以弓韣，授以弓矢，於高禖之前。

In this month, the swallows arrive. On the day they arrive, a sacrifice of the grand offering is made to the Go-Between god; the Son of Heaven goes in person, and the empress leads the nine consorts in attendance. Then a rite is performed for those whom the Son of Heaven has favored, putting on them the bow cases and giving them bows and arrows, before the Go-Between god.

是月也，日夜分，雷乃發聲，始電，蟄蟲鹹動，啟戶始出。先雷三日，奮木鐸以令兆民曰：“雷將發聲，有不戒其容止者，生子不備，必有兇災。”日夜分，則同度量，鈞衡石，角鬥甬，正權概。

In this month, day and night are equal, thunder begins to sound, lightning begins to flash, and the hibernating insects all stir and begin to come out of their burrows. Three days before the thunder, a wooden bell is rung to command the myriad people: "Thunder is about to sound; if anyone fails to guard his bearing and conduct, the children born will be incomplete and there will surely be calamity." When day and night are equal, lengths and measures of volume are unified, balances and weights are made even, the dou and hu measures are corrected, and the weights and leveling sticks are set right.

是月也，耕者少舍，乃修闔扇，寢廟畢備。毋作大事，以妨農之事。是月也，毋竭川澤，毋漉陂池，毋焚山林。

In this month, the farmers are given a little rest, and so they repair door leaves and the temple chambers are all completed. No great undertakings are to be made that would hinder farming. In this month, one must not let rivers and marshes dry up, drain ponds, or burn mountains and forests.

天子乃鮮羔開冰，先薦寢廟。

The Son of Heaven then opens the ice with a lamb sacrifice and first offers it at the ancestral temple.

上丁，命樂正習舞，釋菜。天子乃帥三公、九卿、諸侯、大夫親往視之。仲丁，又命樂正入學習舞。

On the ding day of the first ten-day period, the Director of Music is ordered to practice the dances and the vegetable offering rite is performed. The Son of Heaven then leads the three dukes, nine ministers, feudal lords and grand masters to go in person and watch. On the ding day of the middle ten-day period, the Director of Music is again ordered to enter the school to practice the dances.

是月也，祀不用犧牲，用圭璧，更皮幣。

In this month, sacrifices do not use animals but use jade tablets and rings, with skins and silks substituted.

仲春行秋令，則其國大水，寒氣摠，至寇戎來徵。行冬令，則陽氣不勝，麥乃不熟，民多相掠。行夏令，則國乃大旱，暖氣早來，蟲螟為害。

If the ordinances of autumn are carried out in the second month of spring, the state will have great floods, cold air will suddenly arrive, and bandits and invaders will come to attack. If the ordinances of winter are carried out, the yang energy cannot prevail, the wheat will not ripen, and the people will often plunder one another. If the ordinances of summer are carried out, the state will have great drought, warm air will come early, and insect pests will do harm.

季春之月，日在胃，昏七星中，旦牽牛中。其日甲乙，其帝大皞，其神句芒，其蟲鱗，其音角，律中姑洗，其數八，其味酸，其臭羶，其祀戶，祭先脾。

In the third month of spring, the sun is in the constellation Wei, at dusk the star Qixing is at the meridian, and at dawn the star Qianniu is at the meridian. Its days are jia and yi, its emperor is Taihao, its spirit is Gou Mang, its creatures are the scaled ones, its note is jue, its pitch corresponds to guxian, its number is eight, its taste is sour, its smell is rank, its sacrifice is to the door, and the first offering is the spleen.

桐始華，田鼠化為鴽，虹始見，萍始生。

The paulownia begins to blossom, the field mouse transforms into a quail, the rainbow begins to appear, and duckweed begins to grow.

天子居青陽石個，乘鸞路，駕倉龍，載青旗，衣青衣，服倉玉，食麥與羊，其器疏以達。

The Son of Heaven dwells in the right side chamber of the Green Yang hall, rides the phoenix-bell carriage drawn by azure dragon horses, carries the green banner, wears green clothing, wears azure jade, eats wheat and mutton, and his vessels are open-worked and penetrating.

是月也，天子乃薦鞠衣於先帝。命舟牧覆舟，五覆五反，乃告舟備具於天子焉。天子始乘舟，薦鮪於寢廟，乃為麥祈實。

In this month, the Son of Heaven then presents clothing of the yellow mulberry color to the former emperors. The boat officers are ordered to capsize the boat, capsizing it five times and righting it five times, before reporting to the Son of Heaven that the boat is ready. The Son of Heaven begins to ride the boat, presents sturgeon to the ancestral temple, and prays for the wheat to bear grain.

是月也，生氣方盛，陽氣發洩，句者畢出，萌者盡達，不可以內。天子佈德行惠，命有司，發倉廩，賜貧窮，振乏絕，開府庫，出幣帛，周天下，勉諸侯，聘名士，禮賢者。

In this month, the life energy is at its height and the yang energy is released, the bent all come out and the sprouting all penetrate, and one must not gather in. The Son of Heaven proclaims virtue and carries out kindness, and orders the officials to open the granaries and storehouses, give to the poor, relieve the destitute, open the treasuries, bring out coins and silks, aid the world, encourage the feudal lords, call on famous scholars, and treat the worthy with courtesy.

是月也，命司空曰：“時雨將降，下水上騰，循行國邑，周視原野，修利堤防，道達溝瀆，開通道路，毋有障塞。”田獵罝罘、羅罔、畢翳、餧獸之藥，毋出九門。

In this month, he orders the Minister of Works, saying: "The seasonal rains are about to fall and groundwater rises; tour the state and its towns, inspect the fields all around, repair the embankments for convenience, open the ditches and channels, open the roads, and let there be no blockages." The hunting nets, snares, long-handled nets, blinds and drugs for feeding beasts must not go out of the nine gates.

是月也，命野虞無伐桑柘。鳴鳩拂其羽，戴勝降於桑，具曲植蘧筐，后妃齊戒，親東鄉躬桑，禁婦女毋觀，省婦使，以勸蠶事。蠶事既登，分繭稱絲效功，以共郊廟之服，無有敢惰。

In this month, he orders the foresters not to fell mulberry and silk-thorn trees. The turtledove flaps its wings, and the hoopoe alights on the mulberry. Silkworm trays, frames and round and square baskets are prepared. The empress fasts and personally picks mulberry leaves eastward. Women are forbidden to wander for sightseeing, and women's service duties are reduced, to encourage sericulture. When the silkworm work is completed, the cocoons are divided and the silk weighed to assess results, to supply the garments for the suburban and ancestral temples, and none dares be idle.

是月也，命工師，令百工，審五庫之量，金、鐵、皮、革、筋、角、齒、羽、箭、幹、脂、膠、丹、漆，毋或不良。

In this month, he orders the master of works to have the hundred craftsmen inspect the quality of the five storehouses: metal, iron, skin, leather, sinew, horn, teeth, feathers, arrows, shafts, fat, glue, cinnabar and lacquer, so that none is of poor quality.

百工鹹理，監工日號，毋悖於時，毋或作為淫巧，以蕩上心。

The hundred craftsmen all do their work, and the overseers give orders daily; they must not go against the seasons nor make anything excessively strange or ingenious, so as to shake the hearts of those above.

是月之末，擇吉日大合樂，天子乃率三公、九卿、諸侯、大夫親往視之。

At the end of this month, an auspicious day is chosen for a great joint performance of music, and the Son of Heaven then leads the three dukes, nine ministers, feudal lords and great officers to go in person and watch.

是月也，乃合累牛騰馬，遊牝於牧。犧牲駒犢，舉書其數。

In this month, the stud bulls and stallions are brought together, and the females are let to roam in the pastures. The sacrificial animals, colts and calves are all recorded by number.

命國難，九門磔攘，以畢春氣。

An order is given for the Nuo exorcism to be held in the capital, and at the nine gates the sacrificial animals are cut up to drive away evil, thereby bringing the spring air to its close.

季春行冬令，則寒氣時發，草木皆肅，國有大恐。行夏令，則民多疾疫，時雨不降，山林不收。行秋令，則天多沈陰，淫雨蚤降，兵革並起。

If the ordinances of winter are carried out in the last month of spring, cold air will break out from time to time, plants and trees will all wither, and the state will suffer great terror. If the ordinances of summer are carried out, the people will suffer many diseases and epidemics, seasonable rains will not fall, and the mountains and forests will yield nothing. If the ordinances of autumn are carried out, the sky will be often overcast, excessive rain will fall early, and weapons and armor will all be raised at once.

孟夏之月，日在畢，昏翼中，日婺女中。其日丙丁，其帝炎帝，其神祝融，其蟲羽，其音徵，律中中呂，其數七，其味苦，其臭焦，其祀灶，祭先肺。

In the first month of summer, the sun is in Bi; at dusk the star Yi is at the meridian, and at dawn the star Wunu is at the meridian. Its days are bing and ding; its emperor is Yan Di, its spirit is Zhu Rong, its creatures are the feathered; its note is Zhi, its pitch pipe answers Zhonglu, its number is seven, its flavor is bitter, its smell is scorched, its sacrifice is to the stove, and in sacrifice the lungs are offered first.

螻蟈鳴，蚯蚓出，王瓜生，苦菜秀。

The mole crickets sing, the earthworms come out, the wang gua gourd grows, and the bitter herb flowers.

天子居明堂左個，乘朱路，駕赤馬，載赤旗，衣朱衣，服赤玉，食菽與雞，其器高以粗。

The Son of Heaven resides in the left side chamber of the Hall of Light. He rides in a vermilion carriage drawn by red horses, bearing a red banner, wears vermilion clothes and red jade pendants, eats beans and chicken, and his vessels are tall and coarse.

是月也，以立夏。先立夏三日，大史謁之天子曰：“某日立夏，盛德在火。”天子乃齊。立夏之日，天子親帥三公、九卿、大夫以迎夏於南郊。還反，行賞，封諸侯，慶賜遂行，無不欣說。

This month is the beginning of summer. Three days before the beginning of summer, the Grand Historian reports to the Son of Heaven: "On such and such a day summer begins; abundant virtue is in fire." The Son of Heaven then fasts. On the day summer begins, the Son of Heaven personally leads the three dukes, nine ministers and great officers to greet summer in the southern suburb. On returning, he bestows rewards and enfeoffs feudal lords; celebration and rewards are then carried out, and none fails to rejoice.

乃命樂師，習合禮樂。命太尉，贊桀俊，遂賢良，舉長大。行爵出祿，必當其位。

Then an order is given to the music masters to practice the joint performance of rites and music. An order is given to the Grand Commandant to help choose outstanding talents, to advance the worthy and good, and to recommend those who are tall and great. Rank is conferred and stipends issued, and they must fit the man's position.

是月也，繼長增高，毋有壞墮。毋起土功，毋發大眾，毋伐人樹。

In this month, growth continues and height increases, and there must be no destruction or falling. Do not start earth and timber works, do not mobilize the masses, and do not fell other people's trees.

是月也，天子始絺，命野虞，出行田原，為天子勞農勸民，毋或失時。

In this month, the Son of Heaven begins to wear fine kudzu cloth. An order is given to the Wild Forester to go out through the fields and plains, to console the farmers on behalf of the Son of Heaven and encourage the people, so that no one loses the season.

命司徒巡行縣鄙，命農勉作，毋休于都。

An order is given to the Minister of Education to tour the counties and outlying districts, and to order the farmers to work diligently and not rest in the towns.

是月也，驅獸毋害五穀，毋大田獵。農乃登麥，天子乃以彘嘗麥，先薦寢廟。

In this month, wild beasts are driven off so that they do not harm the five grains, and there are no great hunts. The farmers then present the wheat, and the Son of Heaven tastes the wheat with pork, first offering it at the temple of the private chamber.

是月也，聚畜百藥，靡草死，麥秋至，斷薄刑，決小罪，出輕系。蠶事畢，后妃獻繭，乃收繭稅，以桑為均，貴賤長幼如一，以給郊廟之服。

In this month, the hundred medicinal herbs are gathered and stored. The fine grasses die, and the autumn of wheat arrives. Light punishments are judged, minor offenses decided, and light prisoners released. When the silkworm work is finished, the queen and consorts present cocoons, and then the cocoon tax is collected, evened out according to mulberry trees, with no distinction of noble or humble, old or young, to supply the garments for the suburban and temple sacrifices.

是月也，天子飲酎，用禮樂。

In this month, the Son of Heaven drinks the zhou wine, with rites and music.

孟夏行秋令，則苦雨數來，五穀不滋，四鄙入保。行冬令，則草木蚤枯，後乃大水，敗其城郭。行春令，則蝗蟲為災，暴風來格，秀草不實。

If the ordinances of autumn are carried out in the first month of summer, bitter rains will come repeatedly, the five grains will not grow, and the border peasants will enter the fortresses. If the ordinances of winter are carried out, plants and trees will wither early, then there will be a great flood that destroys the city walls. If the ordinances of spring are carried out, locusts will bring disaster, violent winds will arrive, and flowering plants will bear no fruit.

仲夏之月，日在東井，昏亢中，旦危中。其日丙丁，其帝炎帝，其神祝融，其蟲羽，其音徵，律中蕤賓，其數七，其味苦，其臭焦，其祀灶，祭先肺。

In the second month of summer, the sun is in Dongjing; at dusk the star Kang is at the meridian, and at dawn the star Wei is at the meridian. Its days are bing and ding; its emperor is Yan Di, its spirit is Zhu Rong, its creatures are the feathered; its note is Zhi, its pitch pipe answers Ruibin, its number is seven, its flavor is bitter, its smell is scorched, its sacrifice is to the stove, and in sacrifice the lungs are offered first.

小暑至，螳螂生，鵙始鳴，反舌無聲。

Minor Heat arrives, the mantis is born, the shrike begins to sing, and the mockingbird falls silent.

天子居明堂太廟，乘朱路，駕赤馬，載赤旗，衣朱衣，服赤玉，食菽與雞，其器高以粗，養壯佼。

The Son of Heaven resides in the Grand Temple of the Hall of Light. He rides in a vermilion carriage drawn by red horses, bearing a red banner, wears vermilion clothes and red jade pendants, eats beans and chicken, and his vessels are tall and coarse; he nurtures what is strong and fine.

是月也，命樂師修鼗鞞鼓，均琴瑟管簫，執干鏚戈羽，調竽笙(上“竹”下“也”)簧，飭鐘磬柷敔。

In this month, an order is given to the music masters to repair the small drums and rattle drums, to tune the zithers, lutes, pipes and flutes, to hold the shields, battle-axes, spears and feathers, to harmonize the yu and sheng mouth organs and reeds, and to put in order the bells and chime stones and the instruments that start and stop the music.

命有司為民祈祀山川百源，大雩帝，用盛。乃命百縣雩祀百辟卿士有益於民者，以祈谷實。農乃登黍。

An order is given to the officials to offer sacrifices for the people, praying to the mountains, rivers and hundred springs, and to hold the great rain sacrifice to the Supreme Lord with full ceremony. Then the counties are ordered to hold the rain sacrifice to the hundred lords and ministers who benefited the people, in order to pray for the grain to bear fruit. The farmers then present the millet.

是月也，天子乃以雛嘗黍，羞以含桃，先薦寢廟。

In this month, the Son of Heaven tastes the millet with a young chicken and presents cherries, first offering them at the temple of the private chamber.

令民毋艾藍以染，毋燒灰，毋暴布，門閭毋閉，關市毋索，挺重囚，益其食。

The people are ordered not to cut indigo plants to dye cloth, not to burn ashes, not to bleach cloth in the sun; the gates and lanes are not to be closed, no searches are to be made at the passes and markets, severe prisoners are treated leniently, and their food is increased.

遊牝別群，則縶騰駒，班馬政。

When the roaming females are divided into herds, the colts of stallions are tethered, and the ordinances on the rearing of horses are promulgated.

是月也，日長至，陰陽爭，死生分，君子齊戒，處必掩身。毋躁，止聲色，毋或進，薄滋味，毋致和，節耆欲，定心氣，百官靜，事毋刑，以定晏陰之所成。

In this month, the day reaches its longest, yin and yang contend, and death and life are divided. The gentleman fasts, and his dwelling is necessarily screened to cover the body. He does not hurry, he halts music and sensual pleasure, he takes in nothing for his attendants, he keeps flavors light and does not exhaust the blending of the five tastes, he restrains his appetites and calms the heart and breath. The hundred officials are still, and in carrying out affairs they do not use punishments, so as to keep still what the yin energy brings to completion.

鹿角解，蟬始鳴，半夏生，木堇榮。

The deer shed their antlers, the cicadas begin to sing, the banxia plant grows, and the rose of Sharon blooms.

是月也，毋用火南方。可以居高明，可以遠眺望，可以升山陵，可以處臺榭。

In this month, fire is not to be used in the south. One may live in places that are high and bright, one may look far into the distance, climb hills and mounds, and stay on terraces and pavilions.

仲夏行冬令，則雹凍傷谷，道路不通，暴兵來至。行春令，則五穀晚熟，百螣時起，其國乃飢。行秋令，則草木零落，果實早成，民殃於疫。

If the ordinances of winter are carried out in the second month of summer, hail and frost will damage the grain, roads will be blocked, and violent troops will arrive. If the ordinances of spring are carried out, the five grains will ripen late, all kinds of pests will arise in season, and the state will be hungry. If the ordinances of autumn are carried out, plants and trees will drop their leaves, fruits will ripen early, and the people will suffer from epidemics.

季夏之月，日在柳，昏火中，旦奎中。其日丙丁，其帝炎帝，其神祝融，其蟲羽，其音徵，律中林鐘，其數七，其味苦，其臭焦，其祀灶，祭先肺，溫風始至，蟋蟀居壁，鷹乃學習，腐草為螢。

In the third month of summer, the sun is in Liu; at dusk the star Dahuo is at the meridian, and at dawn the star Kui is at the meridian. Its days are bing and ding; its emperor is Yan Di, its spirit is Zhu Rong, its creatures are the feathered; its note is Zhi, its pitch pipe answers Linzhong, its number is seven, its flavor is bitter, its smell is scorched, its sacrifice is to the stove, and in sacrifice the lungs are offered first. Warm winds begin to arrive, crickets dwell in the walls, hawks begin to learn to fly, and rotting grass turns into fireflies.

天子居明堂右個，乘朱路，駕赤馬，載赤旗，衣朱衣，服赤玉，食菽與雞，其器高以粗。

The Son of Heaven resides in the right side chamber of the Hall of Light. He rides in a vermilion carriage drawn by red horses, bearing a red banner, wears vermilion clothes and red jade pendants, eats beans and chicken, and his vessels are tall and coarse.

命漁師伐蛟，取鼉，登龜，取黿。命澤人納材葦。

An order is given to the master of fisheries to kill the flood dragons, take the alligators, present the tortoises, and take the great turtles. An order is given to the marsh officials to deliver timber and reeds.

是月也，命四監大合百縣之秩芻，以養犧牲。令民無不鹹出其力，以共皇天上帝、名山大川、四方之神，以祠宗廟社稷之靈，以為民祈福。

In this month, an order is given to the four overseers to gather in great quantity the graded fodder from the counties, in order to feed the sacrificial animals. The people are ordered, all without exception, to give their strength, in order to supply sacrifices to August Heaven and the Supreme Lord, the famous mountains and great rivers, and the spirits of the four quarters, to sacrifice to the spirits of the ancestral temples and altars of soil and grain, and to pray for blessings for the people.

是月也，命婦官染採。黼黻文章，必以法故，無或差貸。黑黃倉赤，莫不質良，毋敢詐偽。以給郊廟祭祀之服，以為旗章，以別貴賤等給之度。

In this month, an order is given to the women's officials to dye colors. The embroidered and patterned designs must follow the old methods, without error. Black, yellow, blue-green and red must all be of good quality, and no one dares to cheat or counterfeit. These are used to supply the garments for the suburban and temple sacrifices, to make banners and insignia, and to distinguish the measures of noble and humble ranks.

是月也，樹木方盛，乃命虞人入山行木，毋有斬伐，可以興土功，不可以合諸侯，不可以起兵動眾。毋舉大事，以搖養氣。毋發令而待，以妨神農之事也。水潦盛昌，神農將持功，舉大事則有天殃。

In this month, the trees are in full vigor, and so an order is given to the foresters to go into the mountains and inspect the trees, and there must be no felling. Earth and timber works may be started, but one may not assemble the feudal lords, raise troops or mobilize the masses. Do not carry out great affairs, so as not to shake the nourishing energy. Do not issue orders and then wait, so as not to hinder the work of the Divine Farmer. Floods are at their height, and the Divine Farmer is about to hold on to his achievement; if great affairs are carried out, there will be Heaven's calamity.

是月也，土潤溽暑，大雨時行，燒薙行水，利以殺草，如以熱湯，可以糞田疇，可以美土疆。

In this month, the soil is moist and hot, and heavy rains come in season. Burn the cut grass and let water in; this is good for killing weeds, as if with boiling water, and can fertilize the fields and make the soil and borders fine.

季夏行春令，則谷實鮮落，國多風欬，民乃遷徙。行秋令，則丘隰水潦，禾稼不熟，乃多女災。行冬令，則風寒不時，鷹隼蚤鷙，四鄙入保。

If the ordinances of spring are carried out in the third month of summer, grain and fruit will fall in scarcity, there will be much wind and coughing in the state, and the people will move away. If the ordinances of autumn are carried out, hills and low wetlands will flood, crops will not ripen, and there will be many disasters affecting women. If the ordinances of winter are carried out, wind and cold will come out of season, hawks and falcons will strike early, and the border peasants will enter the fortresses.

中央土，其日戊己，其帝黃帝，其神后土，其蟲倮，其音宮，律中黃鐘之宮，其數五，其味甘，其臭香，其祀中溜，祭先心。

The center belongs to earth. Its days are wu and ji; its emperor is Huang Di, its spirit is Hou Tu, its creatures are the naked; its note is Gong, its pitch pipe answers the Gong of Huangzhong, its number is five, its flavor is sweet, its smell is fragrant, its sacrifice is to the central courtyard, and in sacrifice the heart is offered first.

天子居大廟大室，乘大路，駕黃馬，載黃旗，衣黃衣，服黃玉，食稷與牛，其器圜以閎。

The Son of Heaven resides in the central chamber of the Grand Temple. He rides in the Great Carriage drawn by yellow horses, bearing a yellow banner, wears yellow clothes and yellow jade pendants, eats millet and beef, and his vessels are round and broad.

孟秋之月，日在翼，昏建星中，旦畢中。其日庚辛，其帝少皞，其神蓐收，其蟲毛，其音商，律中夷則，其數九，其味辛，其臭腥，其祀門，祭先肝。

In the first month of autumn, the sun is in Yi; at dusk the star Jian is at the meridian, and at dawn the star Bi is at the meridian. Its days are geng and xin; its emperor is Shao Hao, its spirit is Ru Shou, its creatures are the furred; its note is Shang, its pitch pipe answers Yize, its number is nine, its flavor is pungent, its smell is rank, its sacrifice is to the gate, and in sacrifice the liver is offered first.

涼風至，白露降，寒蟬鳴，鷹乃祭鳥，用始行戮。

Cool winds arrive, white dew falls, the cold cicadas sing, and hawks offer up birds in sacrifice; with this, killing begins.

天子居總章左個，乘戎路，駕白駱，載白旗，衣白衣，服白玉，食麻與犬，其器廉以深。

The Son of Heaven resides in the left side chamber of the Hall of Brilliant Display. He rides in a war chariot drawn by white piebald horses, bearing a white banner, wears white clothes and white jade pendants, eats hemp seed and dog, and his vessels are angular and deep.

是月也，以立秋。先立秋三日，大史謁之天子曰：“某日立秋，盛德在金。”天子乃齊。立秋之日，天子親帥三公、九卿、諸侯、大夫以迎秋於西郊。還反，賞軍帥武人於朝。

This month is the beginning of autumn. Three days before the beginning of autumn, the Grand Historian reports to the Son of Heaven: "On such and such a day autumn begins; abundant virtue is in metal." The Son of Heaven then fasts. On the day autumn begins, the Son of Heaven personally leads the three dukes, nine ministers, feudal lords and great officers to greet autumn in the western suburb. On returning, he rewards the military commanders and warriors at court.

天子乃命將帥選士厲兵，簡練桀俊。專任有功，以徵不義。詰誅暴慢，以明好惡，順彼遠方。

The Son of Heaven then orders the generals and commanders to select soldiers and sharpen weapons, and to choose and train outstanding talents. Those with merit are given sole charge, in order to attack the unrighteous. They question and execute the violent and arrogant, in order to make clear what is loved and what is hated, and to bring the distant peoples into obedience.

是月也，命有司修法制，繕囹圄，具桎梏，禁止奸，慎罪邪，務搏執。命理瞻傷，察創，視折，審斷決，獄訟必端平，戮有罪，嚴斷刑。天地始肅，不可以贏。

In this month, an order is given to the officials to repair the laws and regulations, to mend the prisons, to prepare fetters and handcuffs, to prohibit wickedness, to be careful about crimes and evil, and to devote their strength to apprehension and capture. An order is given to the officials who handle prisons to examine injuries, inspect wounds, and look at broken bones, to review and decide judgments, and the cases must be correctly and fairly decided. Those who are guilty are put to death, and sentences are carried out severely. Heaven and Earth are beginning to be stern and wither, so one must not be overfull or lax.

是月也，農乃登谷，天子嘗新，先薦寢廟。命百官始收斂，完堤防，謹壅塞，以備水潦。修宮室，壞牆垣，補城郭。

In this month, the farmers then present the grain, and the Son of Heaven tastes the new grain, first offering it at the temple of the private chamber. The hundred officials are ordered to begin gathering in, to perfect the dikes, to carefully block up breaches in order to guard against great floods. Palaces and houses are repaired, broken walls mended, and city walls patched.

是月也，毋以封諸侯，立大官，毋以割地，行大使，出大幣。

In this month, one must not enfeoff feudal lords or establish great officials, nor cede land, send out great envoys, or give out great sums of money and gifts.

孟秋行冬令，則陰氣大勝，介蟲敗谷，戎兵乃來。行春令，則其國乃旱，陽氣復還，五穀無實。行夏令，則國多火災，寒熱不節，民多瘧疾。

If the ordinances of winter are carried out in the first month of autumn, yin energy will be overwhelmingly strong, shelled insects will destroy the grain, and the Rong troops will arrive. If the ordinances of spring are carried out, the state will suffer drought, yang energy will return again, and the five grains will bear no fruit. If the ordinances of summer are carried out, the state will have many fires, cold and heat will be unregulated, and the people will suffer many cases of malaria.

仲秋之月，日在角，昏牽牛中，旦觜觿中。其日庚辛，其帝少皞，其神蓐收，其蟲毛，其音商，律中南呂，其數九，其味辛，其臭腥，其祀門，祭先肝。

In the second month of autumn, the sun is in Jiao; at dusk the star Qianniu is at the meridian, and at dawn the star Zixi is at the meridian. Its days are geng and xin; its emperor is Shao Hao, its spirit is Ru Shou, its creatures are the furred; its note is Shang, its pitch pipe answers Nanlu, its number is nine, its flavor is pungent, its smell is rank, its sacrifice is to the gate, and in sacrifice the liver is offered first.

盲風至，鴻鴈來，玄鳥歸，群鳥養羞。

Fierce winds arrive, wild geese come, swallows depart, and flocks of birds store up fine food.

天子居總章大廟，乘戎路，駕白駱，載白旗，衣白衣，服白玉，食麻與犬，其器廉以深。

The Son of Heaven resides in the Grand Temple of the Hall of Brilliant Display. He rides in a war chariot drawn by white piebald horses, bearing a white banner, wears white clothes and white jade pendants, eats hemp seed and dog, and his vessels are angular and deep.

是月也，養衰老，授几杖，行麋粥飲食。

In this month, the aged and frail are cared for, given staffs and armrests, and thin gruel and drink are provided.

乃命司服具飭衣裳，文繡有恆，制有小大，度有長短，衣服有量，必循其故，冠帶有常。

Then an order is given to the Master of Garments to prepare and put in order the robes and skirts. The embroidery follows fixed rules, the forms have their larger and smaller sizes, the measures their long and short, and the garments their proper amounts; the old methods must be followed, and the caps and sashes have their regular forms.

乃命有司申嚴百刑，斬殺必當，毋或枉橈。枉橈不當，反受其殃。

Then an order is given to the officials to make clear and strictly enforce the punishments; beheadings must be fitting, and there must be no injustice. If there is injustice and unfitness, the disaster falls back on oneself.

是月也，乃命宰祝循行犧牲。視全具，案芻豢，瞻肥瘠，察物色，必比類，量小大，視長短，皆中度。五者備當，上帝其饗。

In this month, an order is given to the chief minister and the invocator to inspect the sacrificial animals. They look to see whether they are complete and ready, examine the fodder, check how fat or lean they are, and observe the color of the coat. They must compare them by type, measure the large and small, and look at the long and short, so that all fit the standard. When all five points are complete and proper, the Supreme Lord will accept them.

天子乃難，以達秋氣。

The Son of Heaven then holds the Nuo exorcism to open the way for the autumn energy.

以犬嘗麻，先薦寢廟。

Hemp seed is tasted with dog meat, and is first offered at the temple of the private chamber.

是月也，可以築城郭，建都邑，穿竇窖，修囷倉。

In this month, city walls may be built, towns established, cellars dug, and round and square granaries repaired.

乃命有司趣民收斂，務畜菜，多積聚。乃勸種麥，毋或失時，其有失時，行罪無疑。

Then an order is given to the officials to urge the people to gather in the harvest, to devote themselves to storing vegetables and to accumulate in large amounts. Then they are encouraged to plant wheat, so that no one loses the season. If anyone loses the season, he is punished without hesitation.

是月也，日夜分，雷始收聲，蟄蟲壞戶，殺氣浸盛，陽氣日衰，水始涸。

In this month, day and night are equal, thunder begins to cease, hibernating insects repair their burrows, the killing energy grows gradually stronger, the yang energy weakens day by day, and the waters begin to dry up.

日夜分，則同度量、平權衡、正鈞石、角鬥甬。

When day and night are equal, the standards of length and capacity are unified, scales and steelyards are evened out, the weights and stone measures are rectified, and the dou and hu measures are corrected.

是月也，易關市，來商旅，納貨賄，以便民事。四方來集，遠鄉皆至，則財不匱，上無乏用，百事乃遂。

In this month, the checks at passes and markets are eased, merchants and travelers are invited, goods are received, so as to benefit the people's affairs. When the four quarters gather and distant villages all arrive, wealth is not scarce and the government lacks nothing for its use, so the hundred undertakings are accomplished.

凡舉大事，毋逆大數，必順其時，慎因其類。

In carrying out all great affairs, one must not go against the great numbers; one must follow the season and carefully rely on the proper categories.

仲秋行春令，則秋雨不降，草木生榮，國乃有恐。行夏令，則其國乃旱，蟄蟲不藏，五穀復生。行冬令，則風災數起，收雷先行，草木蚤死。

If the ordinances of spring are carried out in the second month of autumn, autumn rains will not fall, plants and trees will grow and flower, and the state will be terrified. If the ordinances of summer are carried out, the state will suffer drought, hibernating insects will not hide away, and the five grains will grow again. If the ordinances of winter are carried out, wind disasters will arise repeatedly, the withdrawal of thunder will come early, and plants and trees will die early.

季秋之月，日在房，昏虛中，旦柳中。其日庚辛，其帝少皞，其神蓐收，其蟲毛，其音商，律中無射，其數九，其味辛，其臭腥，其祀門，祭先肝。

In the third month of autumn, the sun is in Fang; at dusk the star Xu is at the meridian, and at dawn the star Liu is at the meridian. Its days are geng and xin; its emperor is Shao Hao, its spirit is Ru Shou, its creatures are the furred; its note is Shang, its pitch pipe answers Wuyi, its number is nine, its flavor is pungent, its smell is rank, its sacrifice is to the gate, and in sacrifice the liver is offered first.

鴻鴈來賓，爵入大水為蛤，鞠有黃華，豺乃祭獸戮禽。

Wild geese come as guests, sparrows enter the great waters and turn into clams, chrysanthemums have yellow flowers, and jackals then offer up beasts in sacrifice and kill birds.

天子居總章右個，乘戎路，駕白駱，載白旗，衣白衣，服白玉，食麻與犬，其器廉以深。

The Son of Heaven resides in the right side chamber of the Hall of Brilliant Display. He rides in a war chariot drawn by white piebald horses, bearing a white banner, wears white clothes and white jade pendants, eats hemp seed and dog, and his vessels are angular and deep.

是月也，申嚴號令。命百官貴賤無不務內，以會天地之藏，無有宣出。

In this month, orders are made clear and strictly enforced. The hundred officials, noble and humble alike, are ordered to devote themselves wholly to gathering in, so as to join in the closing and storing of Heaven and Earth, and nothing is to be let out.

乃命冢宰，事備收，舉五穀之要，藏帝借之收於神倉，祗敬必飭。

Then an order is given to the Prime Minister: when the work is completed and the harvest in, the ledger of the five grains is presented, the harvest of the Emperor's ceremonial field is stored in the spirit granary, and reverence must be fully observed.

是月也．霜始降，則百工休。

In this month, frost begins to fall, and the hundred artisans rest.

乃命有司曰：“寒氣總至，民力不堪，其皆入室。”

Then an order is given to the officials, saying: "The cold air has arrived all at once, and the people's strength cannot bear it; let them all go into their houses."

上丁，命樂正，入學習吹。

On the ding day of the first ten days, an order is given to the Music Master to enter the school and practice wind music.

是月也，大饗帝，嘗犧牲，告備於天子。

In this month, a great banquet is held for the Supreme Lord, with sacrificial animals offered, and completion is reported to the Son of Heaven.

合諸侯，制百縣，來歲受朔日，與諸侯所稅於民，輕重之法，貢職之數，以遠近土地所宜為度。以給郊廟之事，無有所私。

The feudal lords are assembled, the counties are bound by agreement, and for the coming year they receive the calendar of the new moon, together with the rules for the lightness or heaviness of taxes the feudal lords collect from the people and the amounts of tribute and duties, which are set according to the distance and suitability of their lands. These are used to supply the suburban and temple rites, and nothing is to be taken for private use.

是月也，天子乃教於田獵，以習五戎，班馬政。命僕及七騶鹹駕，載旌旐，授車以級，整設於屏外。司徒搢撲，北面誓之，天子乃厲飾，執弓挾矢以獵，命主祠祭禽於四方。

In this month, the Son of Heaven then uses hunting to teach and to practice the five weapons, and promulgates the ordinances on the rearing of horses. The grooms and the seven charioteers are ordered to yoke their carriages, carrying pennants and banners, and carriages are given out by rank and set out in order outside the screen. The Minister of Education, carrying the teaching staff, makes a solemn declaration facing north. The Son of Heaven then puts his martial dress in order, takes bow in hand with arrows tucked at his side, and hunts; he orders the officiant to sacrifice the game in the four directions.

是月也，草木黃落，乃伐薪為炭。

In this month, plants and trees turn yellow and fall, and firewood is then cut and made into charcoal.

蟄蟲鹹俯在內，皆墐其戶。乃趣獄刑，毋留有罪，收祿秩之不當、供養之不宜者。

Hibernating insects all bend down inside and all plaster their doors with mud. Then trials in prison are hurried along, no one guilty is left over, and stipends improperly given and support improperly provided are withdrawn.

是月也，天子乃以犬嘗稻，先薦寢廟。

In this month, the Son of Heaven tastes the rice with dog meat, and first offers it at the temple of the private chamber.

季秋行夏令，則其國大水，冬藏殃敗，民多鼽嚏。行冬令，則國多盜賊，邊竟不寧，土地分裂。行春令，則暖風來至，民氣解惰，師興不居。

If the ordinances of summer are carried out in the third month of autumn, the state will suffer a great flood, things stored for winter will be damaged and spoiled, and the people will have many runny noses and sneezes. If the ordinances of winter are carried out, the state will have many bandits and thieves, the borders will be unquiet, and the land will split apart. If the ordinances of spring are carried out, warm winds will arrive, the people's spirit will grow slack, and the army will rise up and not be able to rest.

孟冬之月，日在尾，昏危中，旦七星中。其日壬癸，其帝顓頊，其神玄冥，其蟲介，其音羽，律中應鐘，其數六，其味鹹，其臭朽，其祀行，祭先腎。

In the first month of winter, the sun is in Wei; at dusk the star Wei is at the meridian, and at dawn the star Qixing is at the meridian. Its days are ren and gui; its emperor is Zhuan Xu, its spirit is Xuan Ming, its creatures are the shelled; its note is Yu, its pitch pipe answers Yingzhong, its number is six, its flavor is salty, its smell is rotten, its sacrifice is to the road, and in sacrifice the kidneys are offered first.

水始冰，地始凍，雉入大水為蜃，虹藏不見。

Water begins to freeze, the earth begins to harden, pheasants enter the great waters and turn into clams, and rainbows hide and are not seen.

天子居玄堂左個，乘玄路，駕鐵驪，載玄旗，衣黑衣，服玄玉，食黍與彘，其器閎以奄。

The Son of Heaven resides in the left side chamber of the Dark Hall. He rides in a dark carriage drawn by iron-gray black horses, bearing a dark banner, wears black clothes and dark jade pendants, eats millet and pork, and his vessels are broad and closed.

是月也，以立冬。先立冬三日，太史謁之天子曰：“某日立冬，盛德在水。”天子乃齊。立冬之日，天子親帥三公、九卿、大夫以迎冬於北郊。還反，賞死事，恤孤寡。

This month is the beginning of winter. Three days before the beginning of winter, the Grand Historian reports to the Son of Heaven: "On such and such a day winter begins; abundant virtue is in water." The Son of Heaven then fasts. On the day winter begins, the Son of Heaven personally leads the three dukes, nine ministers and great officers to greet winter in the northern suburb. On returning, he rewards those who died for the state and comforts orphans and widows.

是月也，命大史釁龜筴占兆，審卦吉凶，是察阿黨，則罪無有掩蔽。

In this month, an order is given to the Grand Historian to consecrate the tortoise shells and divining stalks with blood and to ask about the omens, to examine the good and ill fortune of the hexagrams, and then to look into flattery and factionalism, so that wrongdoing is not concealed.

是月也，天子始裘。

In this month, the Son of Heaven begins to wear fur garments.

命有司曰：“天氣上騰，地氣下降。天地不通，閉塞而成冬。”命百官謹蓋藏，命司徒循行積聚，無有不斂。壞城郭，戒門閭，修鍵閉，慎管鑰，固封疆，備邊竟，完要塞，謹關梁，塞徯徑。

An order is given to the officials, saying: "The energy of Heaven rises and the energy of Earth descends. Heaven and Earth do not communicate, and they are closed off and form winter." The hundred officials are ordered to be careful in covering and storing, and the Minister of Education is ordered to inspect the stores, so that none fails to be gathered in. City walls are repaired, gates and lanes guarded, door bolts repaired, keys kept with care, borders made firm, frontiers guarded, fortresses perfected, passes and bridges watched carefully, and byways blocked.

飭喪紀，辨衣裳，審棺槨之薄厚，塋丘壟之大小，高卑厚薄之度，貴賤之等級。

The rules of funerals are put in order, and the garments are distinguished; the thickness of coffins and outer coffins, the size of graves and mounds, the standards of height and thickness, and the grades of noble and humble are examined.

是月也，命工師效功，陳祭器，按度程，毋或作為淫巧，以蕩上心。必功緻為上，物勒工名，以考其誠。功有不當，必行其罪，以窮其情。

In this month, an order is given to the master craftsmen to assess results and set out the sacrificial vessels, following the standards and regulations, and not to make anything excessively ingenious so as to stir the hearts of those above. Fine workmanship must be held highest; the name of the craftsman is engraved on the vessel in order to test his sincerity. Where the work is not up to standard, the punishment is necessarily carried out, in order to get to the bottom of the facts.

是月也，大飲烝。

In this month, a great banquet is held and the Zheng winter sacrifice is performed.

天子乃祈來年於天宗，大割祠於公社。及門閭，臘先祖五祀，勞農以休息之。

The Son of Heaven then prays to the sun, moon, stars and constellations for the coming year, and conducts a great sacrifice of cut animals to the village altar and to the gates and lanes; he holds the La sacrifice to the former ancestors and the Five Domestic Spirits, and consoles the farmers to let them rest.

天子乃命將帥講武，習射御，角力。

The Son of Heaven then orders the generals and commanders to drill in martial affairs, to practice archery and charioteering, and to compare strength.

是月也，乃命水虞漁師收水泉池澤之賦，毋或敢侵削眾庶兆民，以為天子取怨於下。其有若此者，行罪無赦。

In this month, an order is given to the water foresters and fisheries masters to collect the levies on water springs, ponds and marshes, and no one is to dare to diminish the multitude of the common people, thereby bringing resentment down on the Son of Heaven below. Anyone who does so is punished without pardon.

孟冬行春令，則凍閉不密，地氣上洩，民多流亡。行夏令，則國多暴風，方冬不寒，蟄蟲復出。行秋令，則雪霜不時，小兵時起，土地侵削。

If the ordinances of spring are carried out in the first month of winter, freezing and closing up will not be tight, the earth's energy will leak upward, and many people will flee and wander. If the ordinances of summer are carried out, the state will have many violent winds, it will not be cold in the heart of winter, and hibernating insects will come out again. If the ordinances of autumn are carried out, snow and frost will come out of season, small military affairs will arise from time to time, and land will be encroached upon.

仲冬之月，日在鬥，昏東壁中，軫旦中。其日壬癸，其帝顓頊，其神玄冥，其蟲介，其音羽，律中黃鐘，其數六，其味鹹，其臭朽，其祀行，祭先腎。

In the second month of winter, the sun is in Dou; at dusk the star Dongbi is at the meridian, and at dawn the star Zhen is at the meridian. Its days are ren and gui; its emperor is Zhuan Xu, its spirit is Xuan Ming, its creatures are the shelled; its note is Yu, its pitch pipe answers Huangzhong, its number is six, its flavor is salty, its smell is rotten, its sacrifice is to the road, and in sacrifice the kidneys are offered first.

冰益壯，地始坼，鶡旦不鳴，虎始交。

The ice grows thicker and more solid, the earth begins to crack open, the nightjar does not call, and tigers begin to mate.

天子居玄堂大廟，乘玄路，駕鐵驪，載玄旗，衣黑衣，服玄玉，食黍與彘，其器閎以奄。

The Son of Heaven dwells in the Grand Temple of the Dark Hall, rides the black carriage drawn by iron-gray black horses, carries the black banner, wears black clothing, wears black jade, eats millet and pork, and his vessels are broad and closed.

飭死事，命有司曰：“土事毋作，慎毋發蓋，毋發室屋，及起大眾，以固而閉。”地氣沮洩，是謂發天地之房，諸蟄則死，民必疾疫，又隨以喪，命之曰暢月。

He puts the funeral affairs in order and orders the officials, saying: "Do no earth or timber construction; be careful not to open what is covered and stored, not to open rooms and houses, and not to set the multitude in motion, in order to make firm the sealing and storing." If the earth's energy leaks away, this is called opening the chambers of heaven and earth; all the hibernating creatures will die, the people will surely suffer illness and plague, and deaths will follow. This month is called the month of release.

是月也，命奄尹，申宮令，審門閭，謹房室，必重閉，省婦事，毋得淫。雖有貴戚近習，毋有不禁。

In this month, he orders the chief of the eunuchs to restate the ordinances of the palace, to inspect the gates and lanes, to be careful about the chambers, and always to keep them doubly shut, to reduce the women's tasks so that they are not excessive. Even where there are noble relatives or close favorites, none is not forbidden.

乃命大酋，稻必齊，曲櫱必時，湛熾必絜，水泉必香，陶器必良，火齊必得。兼用六物，大酋監之，毋有差貸。

He then orders the chief of the wine officials: the rice must be even, the yeast must be timely, the soaking and steaming must be clean, the spring water must be sweet, the pottery must be good, and the heat must be right. These six are used together; the chief of the wine officials supervises, and there must be no error.

天子命有司祈祀四海、大川、名源、淵澤、井泉。

The Son of Heaven orders the officials to pray for and sacrifice to the four seas, the great rivers, the famous sources, the deep pools and marshes, and the wells and springs.

是月也，農有不收藏積聚者，馬牛畜獸有放佚者，取之不詰。山林藪澤，有能取蔬食田獵禽獸者，野虞教道之。其有相侵奪者，罪之不赦。

In this month, if farmers have not stored and gathered their produce, or if horses, cattle and other domestic animals have strayed, whoever takes them is not called to account. In the mountains, forests, lakes and marshes, those who can gather vegetables to eat or hunt birds and beasts are guided by the foresters. Those who encroach on and rob one another are punished without pardon.

是月也，日短至，陰陽爭，諸生蕩。君子齊戒，處必掩身，身欲寧，去聲色，禁耆欲，安形性，事欲靜，以待陰陽之所定。

In this month, the day is at its shortest, yin and yang contend, and all living things are in turmoil. The noble person fasts, and in his dwelling he must be sure to cover his body; he wishes his body to be at peace, so he removes sound and color, forbids appetite and desire, and quiets his form and nature. In his affairs he wishes to be calm, to wait for what yin and yang settle.

芸始生，荔挺出，蚯蚓結，麋角解，水泉動。

The rue begins to grow, the lichee-iris shoots up, earthworms coil up, the elk sheds its antlers, and springs begin to flow.

日短至，則伐木取竹箭。

When the day is at its shortest, trees are felled and bamboo for arrows is gathered.

是月也，可以罷官之無事，去器之無用者。

In this month, officials with nothing to do may be dismissed, and useless utensils may be got rid of.

塗闕廷門閭，築囹圄，此以助天地之閉藏也。

The palace gates and the lanes are plastered and decorated, and the prisons are repaired, in order to help complete the closing and storing of heaven and earth.

仲冬行夏令，則其國乃旱，氛霧冥冥，雷乃發聲。行秋令，則天時雨汁，瓜瓠不成，國有大兵。行春令，則蝗蟲為敗，水泉鹹竭，民多疥癘。

If the ordinances of summer are carried out in the second month of winter, then that state will suffer drought, mist and fog will darken the air, and thunder will sound. If the ordinances of autumn are carried out, then from time to time Heaven will send down rain mixed with snow, melons and gourds will not form, and the state will see great war. If the ordinances of spring are carried out, then locusts will do harm, all the springs will dry up, and the people will suffer many scabs and epidemics.

季冬之月，日在婺女，昏婁中，旦氐中。其日壬癸，其帝顓頊，其神玄冥，其蟲介，其音羽，律中大呂，其數六，其味鹹，其臭朽，其祀行，祭先腎。

In the last month of winter, the sun is in the constellation Wunu, at dusk the star Lou is at the meridian, and at dawn the star Di is at the meridian. Its days are ren and gui, its emperor is Zhuanxu, its spirit is Xuanming, its creatures are the shelled ones, its note is yu, its pitch corresponds to dalu, its number is six, its taste is salty, its smell is rotten, its sacrifice is to the way, and the first offering is the kidney.

鴈北鄉，鵲始巢，雉雊，雞乳。

Wild geese fly north, magpies begin to build their nests, pheasants call, and hens sit on their eggs.

天子居玄堂右個，乘玄路，駕鐵驪，載玄旗，衣黑衣，服玄玉，食黍與彘，其器閎以奄。

The Son of Heaven dwells in the right side chamber of the Dark Hall, rides the black carriage drawn by iron-gray black horses, carries the black banner, wears black clothing, wears black jade, eats millet and pork, and his vessels are broad and closed.

命有司，大難旁磔，出土牛，以送寒氣。

He orders the officials to hold the great exorcism, to dismember the sacrificial animals at the side gates, and to bring out the earthen ox in order to send off the cold.

徵鳥厲疾，乃畢山川之祀，及帝之大臣，天之神祗。

The birds of prey fly swiftly and fiercely, and so the sacrifices to mountains and rivers are concluded, along with those to the emperor's great ministers and the spirits of heaven.

是月也，命漁師始漁，天子親往，乃嘗魚，先薦寢廟。

In this month, he orders the master of fishermen to begin fishing. The Son of Heaven goes in person, and then tastes the fish, first presenting it at the ancestral temple.

冰方盛，水澤腹堅，命取冰，冰以入。令告民出五種，命農計耦耕事，修耒耟，具田器。

The ice is at its thickest and the marshes are hard through; he orders the ice to be cut and brought in for storage. He orders that the people be told to bring out the five kinds of seed, and orders the farmers to count the pairs for team plowing, repair the plows and prepare the field tools.

命樂師大合吹而罷。

He orders the music masters to hold a great joint performance and then to stop.

乃命四監，收秩薪柴，以共郊廟，及百祀之薪燎。

He then orders the four inspectors to collect firewood by rank in order to supply the fuel for the suburban and ancestral temples and for the various sacrifices.

是月也，日窮於次，月窮於紀，星迴於天，數將幾終，歲且更始，專而農民，毋有所使。

In this month, the sun reaches the end of its lodging, the moon reaches the end of its course, the stars return in heaven, the count is about to be completed, and the year is about to begin anew. He is to keep the farmers undistracted and not to assign them any labor.

天子乃與公卿大夫，共飭國典，論時令，以待來歲之宜。

The Son of Heaven then, together with the dukes, ministers and grand masters, puts in order the state's statutes and discusses the seasonal ordinances, in order to prepare for what will be suitable in the coming year.

乃命太史，次諸侯之列，賦之犧牲，以共皇天上帝社稷之饗。乃命同姓之邦，共寢廟之芻豢。命宰歷卿大夫，至於庶民，土田之數，而賦犧牲，以共山林名川之祀。凡在天下九州之民者，無不鹹獻其力，以共皇天上帝、社稷寢廟、山林名川之祀。

He then orders the Grand Scribe to arrange the ranks of the feudal lords and collect sacrificial animals from them, to supply the feasts for August Heaven, the Supreme Lord, and the altars of earth and grain. He then orders the states of the same surname to supply livestock for the ancestral temples. He orders the chancellor to count in order the land and fields from the ministers and grand masters down to the common people, to collect sacrificial animals and supply the sacrifices to the mountains, forests and famous rivers. All the people of the nine provinces under heaven, without exception, offer their strength in order to supply the sacrifices to August Heaven, the Supreme Lord, the altars of earth and grain, the ancestral temples, and the mountains, forests and famous rivers.

季冬行秋令，則白露蚤降，介蟲為妖，四鄙入保。行春令，則胎夭多傷，國多固疾，命之曰逆。行夏令，則水潦敗國，時雪不降，冰凍消釋。

If the ordinances of autumn are carried out in the last month of winter, then white dew will fall early, shelled insects will turn into monsters, and the border towns will withdraw into their fortresses. If the ordinances of spring are carried out, then the unborn and the young will often be harmed and the state will suffer long illness; this is called going against the season. If the ordinances of summer are carried out, then great floods will ruin the state, the seasonal snow will not fall, and the ice will melt.

曾子問曰：“君薨而世子生，如之何？”孔子曰：“卿大夫士從攝主，北面於西階南，大祝裨冕，執束帛，升自西階，盡等，不升堂，命毋哭，祝聲三。告曰：‘某之子生，敢告。’升，奠幣於殯東几上，哭降。眾主人、卿、大夫、士、房中皆哭，不踴，盡一哀。反位，遂朝奠，小宰升，舉幣。三日，眾主人、卿、大夫、士如初位，北面。大宰、大宗、大祝皆裨冕，少師奉子以衰，祝先，子從，宰宗人從，入門，哭者止，子升自西階，殯前北面，祝立於殯東南隅。祝聲三，曰：‘某之子某，從執事敢見。’子拜稽顙哭，祝、宰、宗人、眾主人、卿、大夫、士哭踴，三者三，降東。反位，皆袒，子踴，房中亦踴，三者三。襲衰杖，奠出，大宰命祝史，以名遍告於五祀山川。”

Zengzi asked: "If the ruler dies and the heir is born, what should be done?" Confucius said: "The ministers, grand masters and scholars follow the acting master, standing south of the western steps facing north. The Grand Invocator, wearing the ceremonial cap and robe of a deputy, holds a bundle of silk and ascends the western steps; when he has reached the top of the steps he does not go up into the hall, and orders that there be no wailing. The invocator makes a sound three times and announces: 'The son of so-and-so has been born; I dare to announce it.' He goes up and places the silk on the stand east of the coffin, then comes down wailing. The various chief mourners, ministers, grand masters, scholars and those in the side rooms all wail, without stamping their feet, exhausting their grief once. They return to their places, and the morning libation is then performed. The Junior Steward goes up and lifts the silk. After three days, the various chief mourners, ministers, grand masters and scholars stand in the same places as before, facing north. The Grand Steward, the Grand Clan Officer and the Grand Invocator all wear the ceremonial cap and robe, and the Junior Master wears mourning and carries the child. The invocator goes first, the child follows, and the steward and clan officer follow after. When they enter the gate, those wailing stop. The child ascends the western steps and stands in front of the coffin facing north. The invocator stands at the southeast corner of the coffin. The invocator makes a sound three times and says: 'So-and-so, son of so-and-so, follows the officiants and dares to come and be seen.' The child bows, touches his head to the ground and wails. The invocator, steward, clan officer, chief mourners, ministers, grand masters and scholars wail and stamp their feet, three times of three each, and descend from the east. Returning to their places, they all bare their shoulders. The child stamps his feet, and those in the side rooms stamp theirs, three times of three each. They put on mourning and take up the staff. After the libation they go out. The Grand Steward orders the invocator and scribe to announce the name in turn to the five household spirits and the mountains and rivers."

曾子問曰：“如已葬而世子生，則如之何？”孔子曰：“大宰、大宗從大祝而告於禰。三月，乃名於禰，以名遍告及社稷、宗廟、山川。”

Zengzi asked: "If the burial has already taken place and then the heir is born, what then?" Confucius said: "The Grand Steward and Grand Clan Officer follow the Grand Invocator and announce it at the father's temple. After three months, the name is given in the father's temple, and the name is announced in turn to the altars of earth and grain, the ancestral temples, and the mountains and rivers."

孔子曰：“諸侯適天子，必告於祖，奠於禰，冕而出視朝，命祝史告於社稷、宗廟、山川，乃命國家五官而後行。道而出，告者五日而遍，過是非禮也。凡告用牲幣，反亦如之。諸侯相見，必告於禰，朝服而出視朝，命祝史告於五廟、所過山川，亦命國家五官，道而出。反，必親告於祖禰。乃命祝史告至於前所告者，而後聽朝而入。”

Confucius said: "When a feudal lord goes to the Son of Heaven, he must announce it to his ancestors, make a libation at his father's temple, come out wearing the ceremonial cap to look over the court, order the invocator and scribe to announce it to the altars of earth and grain, the ancestral temples and the mountains and rivers, and then appoint the five officials of the state before setting out. He sacrifices to the god of the road and then departs. Those who announce do so over five days to cover everything, and anything beyond this is not ritual. In all announcements, animals and silks are used, and the same is done on return. When feudal lords meet one another, he must announce it at his father's temple, come out in court dress to look over the court, order the invocator and scribe to announce it to the five temples and the mountains and rivers along the way, and also appoint the five officials of the state, then sacrifice to the god of the road and depart. On return he must personally announce it to his ancestors and father. He then orders the invocator and scribe to announce to those previously informed that he has arrived, and only then listens to court and enters."

曾子問曰：“並有喪，如之何？何先何後？”孔子曰：“葬，先輕而後重，其奠也，先重而後輕，禮也。自啟及葬不奠，行葬不哀次，反葬奠，而後辭於殯，遂修葬事，其虞也，先重而後輕，禮也。”

Zengzi asked: "When there are two funerals at once, what should be done? Which comes first and which later?" Confucius said: "In burial, the lighter comes first and the heavier later; in the libation, the heavier comes first and the lighter later; this is the ritual. From the opening of the coffin to the burial there is no separate libation; on the way to the burial one does not offer mourning at the mourning hut; on returning one makes the libation of the burial, then takes leave in front of the coffin, and after that attends to the burial. As for the return sacrifice, the heavier comes first and the lighter later; this is the ritual."

孔子曰：“宗子雖七十，無無主婦。非宗子，雖無主婦可也。”

Confucius said: "Even if the clan heir is seventy, he cannot be without a wife to preside. If he is not the clan heir, it is acceptable even if there is no wife to preside."

曾子問曰：“將冠子，冠者至，揖讓而入，聞齊衰大功之喪，如之何？”孔子曰：“內喪則廢，外喪則冠而不醴，徹饌而埽，即位而哭。如冠者未至，則廢。”“如將冠子而未及期日，而有齊衰大功小功之喪，則因喪服而冠，除喪不改冠乎？”孔子曰：“天子賜諸侯大夫冕弁，服於大廟，歸設奠，服賜服，於斯乎有冠醮。無冠醴，父沒而冠，則已冠，埽地而祭於禰，已祭而見伯父叔父，而後饗冠者。”

Zengzi asked: "When one is about to perform the capping rite for one's son, the one who will put on the cap has arrived, and after bowing and deferring they have entered, and one hears of a mourning of the second or third degree, what should be done?" Confucius said: "If it is a mourning within the family, the rite is abandoned; if it is a mourning outside the family, the capping is done but the sweet wine rite is not performed, the dishes are removed and the place swept, and they take their places and wail. If the one who is to put on the cap has not yet arrived, the rite is abandoned." "If one is about to cap one's son and the appointed day has not yet come, yet a mourning of the second, third or fourth degree occurs, one uses the mourning garb for the capping. After the mourning is over, is the capping not performed again?" Confucius said: "When the Son of Heaven gives the ceremonial cap to a feudal lord or grand master, he puts it on in the grand temple and on returning makes an offering and wears the garment that was given; at this point there is the cup offering of the capping. There is no sweet wine of the capping. If the father has died, one then caps oneself, sweeps the ground and sacrifices at the father's temple, and after the sacrifice goes to see one's paternal uncles, and afterwards the one who put on the cap is entertained."

曾子問曰：“祭，如之何則不行旅酬之事矣？”孔子曰：“聞之小祥者：主人練祭而不旅，奠酬於賓，賓弗舉，禮也。昔者魯昭公練而舉酬行旅，非禮也。孝公大祥，奠酬弗舉，亦非禮也。”

Zengzi asked: "In sacrifice, in what case is the toast by turns not performed?" Confucius said: "I have heard of it at the first anniversary: the host performs the refined sacrifice without the toast by turns, placing the toast cup before the guest, and the guest does not lift it; this is ritual. Formerly Duke Zhao of Lu performed the refined sacrifice, lifted the toast cup and carried out the toast by turns, which was not ritual. At the second anniversary of Duke Xiao, the toast cup was set out and not lifted, which was also not ritual."

曾子問曰：“大功之喪，可以與於饋奠之事乎？”孔子曰：“豈大功耳，自斬衰以下，皆可禮也。”曾子曰：“不以輕服而重相為乎？”孔子曰：“非此之謂也。天子諸侯之喪斬衰者奠，大夫齊衰者奠士則朋友奠，不足則取於大功以下者，不足則反之。”曾子問曰：“小功可以與於祭乎？”孔子曰：“何必小功耳？自斬衰以下，與祭禮也。”曾子曰：“不以輕喪而重祭乎？”孔子曰：“天子諸侯之喪祭也，不斬衰者不與祭，大夫齊衰者與祭，士祭不足，則取於兄弟大功以下者。”

Zengzi asked: "In the mourning of the third degree, may one take part in the feeding and libation?" Confucius said: "Not only the third degree; from the heaviest mourning downward, one may all take part, according to ritual." Zengzi said: "Is that not using a lighter mourning garment to attend to a heavier matter?" Confucius said: "That is not what it means. In the mourning of the Son of Heaven or a feudal lord, those in the heaviest mourning make the libation; for a grand master, those in the second degree make the libation; for a scholar, friends make the libation, and if they are not enough, one takes those from the third degree downward, and if still not enough, one returns and uses them again." Zengzi asked: "May those in the fourth degree take part in the sacrifice?" Confucius said: "Why only the fourth degree? From the heaviest mourning downward, taking part in the sacrifice is ritual." Zengzi said: "Is that not using a light mourning to serve a weighty sacrifice?" Confucius said: "In the funeral sacrifices of the Son of Heaven or a feudal lord, those not in the heaviest mourning do not take part in the sacrifice; for a grand master, those in the second degree take part; when a scholar's sacrifice lacks hands, he takes brothers from the third degree downward."

曾子問曰：“相識有喪服，可以與於祭乎？”孔子曰：“緦不祭，又何助於人？”

Zengzi asked: "If an acquaintance is in mourning garb, may he take part in the sacrifice?" Confucius said: "One in the lightest mourning does not even sacrifice himself; how could he help another?"

曾子問曰：“廢喪服，可以與於饋奠之事乎？”孔子曰：“說衰與奠，非禮也。以擯相可也。”

Zengzi asked: "If the mourning garb has been removed, may one take part in the feeding and libation?" Confucius said: "To take off the mourning clothes in order to take part in the libation is not ritual. Serving as an usher is acceptable."

曾子問曰：“昏禮既納幣，有吉日，女之父母死，則如之何？”孔子曰：“婿使人吊。如婿之父母死，則女之家亦使人吊。父喪稱父，母喪稱母，父母不在，則稱伯父世母。婿已葬，婿之伯父致命女氏曰：‘某之子有父母之喪，不得嗣為兄弟，使某致命。’女氏許諾而弗敢嫁，禮也。婿免喪，女之父母使人請，婿弗取而後嫁之，禮也。女之父母死，婿亦如之。”

Zengzi asked: "If in a marriage the betrothal gifts have been presented and an auspicious day fixed, and the bride's parent dies, what should be done?" Confucius said: "The bridegroom sends someone to offer condolences. If the bridegroom's parent dies, the bride's family likewise sends someone to offer condolences. For a father's death it says 'father,' for a mother's death 'mother,' and if the parents are not alive, 'paternal uncle' or 'paternal aunt.' When the bridegroom has been buried, the bridegroom's uncle conveys a message to the bride's family, saying: 'The son of so-and-so is in mourning for his parent and cannot continue the bond of brotherhood; I am sent to convey this message.' The bride's family consents and does not dare to marry her elsewhere; this is ritual. When the bridegroom has ended his mourning, the bride's parents send someone to invite him, and if the bridegroom does not marry, then she may be married elsewhere; this is ritual. If the bride's parent dies, the bridegroom does the same."

曾子問曰：“親迎女在塗，而婿之父母死，如之何？”孔子曰：“女改服，布深衣，縞總，以趨喪。女在塗，而女之父母死，則女反。”“如婿親迎，女未至，有齊衰大功之喪，則如之何？”孔子曰：“男不入，改服於外次，女入，改服於內次，然後即位而哭。”曾子問曰：“除喪則不復昏禮乎？”孔子曰：“祭，過時不祭，禮也。又何反於初？”

Zengzi asked: "If the bridegroom has gone in person to fetch the bride, she is on the road, and the bridegroom's parent dies, what should be done?" Confucius said: "The bride changes her clothes, wears a plain cloth deep robe and ties her hair with white silk, and hurries to the mourning. If the bride is on the road and the bride's own parent dies, she returns." "If the bridegroom has gone to fetch her himself, the bride has not yet arrived, and a mourning of the second or third degree occurs, what then?" Confucius said: "The man does not enter, and changes his clothing in the outer lodging; the woman enters and changes in the inner lodging; then they take their places and wail." Zengzi asked: "After the mourning is over, is the wedding not performed again?" Confucius said: "With a sacrifice, if the season has passed one does not sacrifice; this is ritual. Why go back to the beginning?"

孔子曰：“嫁女之家，三夜不息燭，思相離也。取婦之家，三日不舉樂，思嗣親也。三月而廟見，稱來婦也。擇日而祭於禰，成婦之義也。”

Confucius said: "The family that marries off a daughter does not put out the candles for three nights, thinking of separation from one another. The family that takes a wife does not make music for three days, thinking of succeeding to the relatives. After three months she is presented at the temple, and this is called 'the bride has come.' An auspicious day is chosen and she sacrifices at her husband's father's temple, completing the duty of being a wife."

曾子問曰：“女未廟見而死，則如之何？”孔子曰：“不遷於祖，不祔於皇姑，婿不杖，不菲，不次，歸葬於女氏之黨，示未成婦也。”

Zengzi asked: "If the bride dies before she has been presented at the temple, what should be done?" Confucius said: "She is not moved to the ancestors' temple, not joined to the late mother-in-law in sacrifice, the bridegroom does not hold a staff, does not wear straw sandals, and does not stay in the mourning lodge; she is returned for burial among the bride's own kin, to show that she has not yet become a wife."

曾子問曰：“取女有吉日，而女死，如之何？”孔子曰：“婿齊衰而吊，既葬而除之，夫死亦如之。”

Zengzi asked: "If a day for taking a bride has been set and the bride dies, what should be done?" Confucius said: "The bridegroom wears the second-degree mourning to offer condolences, and takes it off after the burial. If the husband dies, it is the same."

曾子問曰：“喪有二孤，廟有二主，禮與？”孔子曰：“天無二日，土無二王，嘗禘郊社，尊無二上，未知其為禮也。昔者齊桓公亟舉兵，作偽主以行，及反，藏諸祖廟，廟有二主，自桓公始也。喪之二孤，則昔者衛靈公適魯，遭季桓子之喪，衛君請吊，哀公辭不得命，公為主，客入吊，康子立於門右，北面，公揖讓，升自東階，西鄉，客升自西階吊，公拜興哭，康子拜稽顙於位，有司弗辯也。今之二孤，自季康子之過也。”

Zengzi asked: "Is it ritual that a funeral have two chief mourners, or that a temple have two spirit tablets?" Confucius said: "There are not two suns in heaven and not two kings on earth; in the autumn and winter sacrifices, the grand ancestral sacrifice, the suburban sacrifice and the earth sacrifice, what is honored does not have two highest ones; I do not know that this counts as ritual. Formerly Duke Huan of Qi often raised armies and had false tablets made to take on the march, and when he returned, he stored them in the ancestral temple, so that the temple had two tablets; this began with Duke Huan. As for two chief mourners at a funeral, formerly Duke Ling of Wei came to Lu and met the mourning for Ji Huanzi; the ruler of Wei asked to offer condolences, Duke Ai declined but could not be refused, so Duke Ai acted as host and the guest entered to condole. Kangzi stood to the right of the gate, facing north. Duke Ai bowed and yielded, ascended the eastern steps and faced west. The guest ascended the western steps and condoled. Duke Ai bowed, rose and wailed, while Kangzi bowed in his place and touched his head to the ground, and the officials made no distinction. The present case of two chief mourners began with the error of Ji Kangzi."

曾子問曰：“古者師行，必以遷廟主行乎？”孔子曰：“天子巡守，以遷廟主行，載於齊車，言必有尊也。今也取七廟之主以行，則失之矣。當七廟五廟無虛主，虛主者，唯天子崩，諸侯薨，與去其國，與祫祭於祖，為無主耳。吾聞諸老聃曰：天子崩，國君薨，則祝取群廟之主而藏諸祖廟，禮也。卒哭成事，而後主各反其廟。君去其國，大宰取群廟之主以從，禮也。祫祭於祖，則祝迎四廟之主，主出廟入廟，必蹕。老聃雲。”

Zengzi asked: "In ancient times, when an army marched out, did it have to carry the tablets of the removed temples along?" Confucius said: "When the Son of Heaven made a tour of inspection, he carried the tablets of the removed temples with him, loaded in a fasting carriage, to show that there must be something honored. Today people take the tablets of the seven temples on the march, which is a mistake. In the seven or five temples there are properly no empty tablets. Tablets are empty only when the Son of Heaven passes away, a feudal lord dies, when he leaves his state, and when the joint sacrifice is held in the ancestral temple; only then are there none. I heard from Lao Dan: when the Son of Heaven passes away or the ruler dies, the invocator takes the tablets of the various temples and stores them in the ancestral temple; this is ritual. After the cessation of wailing, when the affairs are completed, the tablets each return to their own temples. When the ruler leaves his state, the Grand Steward takes the tablets of the various temples and follows him; this is ritual. When the joint sacrifice is held in the ancestral temple, the invocator welcomes the tablets of the four temples. When the tablets leave and enter the temple, the road must be cleared. So said Lao Dan."

曾子問曰：“古者師行無遷主，則何主？”孔子曰：“主命。”問曰：“何謂也？”孔子曰：“天子諸侯將出，必以幣帛皮圭告於祖禰，遂奉以出，載於齊車以行。每舍奠焉，而後就舍。反必告，設奠卒，斂幣玉，藏諸兩階之間，乃出。蓋貴命也。”

Zengzi asked: "If in ancient times armies marched without carrying the tablets, then what was used as the tablet?" Confucius said: "The command was used as the tablet." He asked: "What does that mean?" Confucius said: "When the Son of Heaven or a feudal lord is about to set out, he must announce it to his ancestors and father with silk, skin and jade tablets, and then carries them out and loads them in the fasting carriage to go on the march. At every place where he stops for the night, he first makes a libation and then lodges. On return he must announce it, and when the libation is complete, he gathers the silk and jade and stores them between the two flights of steps before coming out. This is perhaps out of regard for the command."

子游問曰：“喪慈母如母，禮與？”孔子曰：“非禮也。古者男子，外有傅，內有慈母，君命所使教子也，何服之有？昔者魯昭公少喪其母，有慈母良，及其死也，公弗忍也，欲喪之，有司以聞曰：‘古之禮，慈母無服。今也君為之服，是逆古之禮而亂國法也。若終行之，則有司將書之，以遺後世，無乃不可乎？’公曰：‘古者天子練冠以燕居。’公弗忍也，遂練冠以喪慈母。喪慈母，自魯昭公始也。”

Ziyou asked: "Is it ritual to wear mourning for a foster mother the same as for one's mother?" Confucius said: "It is not ritual. In ancient times, for a boy, outside there was a tutor and inside there was a nurse mother, sent by the ruler's command to teach the son; what mourning garb would there be for her? Formerly Duke Zhao of Lu lost his mother when young and had a good foster mother, and when she died, the duke could not bear it and wished to wear mourning for her. The officials reported: 'In the ritual of ancient times there was no mourning for a foster mother. Now if the ruler wears mourning for her, this goes against the ritual of antiquity and disorders the state's laws. If this is finally carried out, then the officials will have to write it down and leave it for later ages; is that perhaps not acceptable?' The duke said: 'In ancient times the Son of Heaven wore the refined cap at leisure.' The duke could not bear it, and so wore the refined cap as mourning for his foster mother. Wearing mourning for a foster mother began with Duke Zhao of Lu."

曾子問曰：“諸侯旅見天子，入門，不得終禮，廢者幾？”孔子曰：“四。”請問之，曰：“大廟火，日食，後之喪，雨沾服失容，則廢。如諸侯皆在而日食，則從天子救日，各以其方色與其兵。大廟火，則從天子救火，不以方色與兵。”

Zengzi asked: "When the feudal lords go together to attend the Son of Heaven, enter the gate, and cannot complete the ritual, in how many cases is it abandoned?" Confucius said: "Four." He asked what they were, and he said: "When the grand temple is on fire, when there is an eclipse of the sun, when there is a mourning for the queen, and when rain soaks the clothes and the bearing is lost, it is abandoned. If the feudal lords are all present and there is a solar eclipse, they follow the Son of Heaven in saving the sun, each using the color of his own direction and his weapons. If the grand temple is on fire, they follow the Son of Heaven in putting out the fire, not using the colors of their directions or weapons."

曾子問曰：“諸侯相見，揖讓入門，不得終禮，廢者幾。”孔子曰：“六。”請問之，曰：“天子崩，大廟火，日食，後夫人之喪，雨沾服失容，則廢。”

Zengzi asked: "When feudal lords meet one another, bow and yield and enter the gate, and cannot complete the ritual, in how many cases is it abandoned?" Confucius said: "Six." He asked what they were, and he said: "When the Son of Heaven passes away, when the grand temple is on fire, when there is a solar eclipse, when there is a mourning for the queen or a ruler's consort, and when rain soaks the clothes and the bearing is lost, it is abandoned."

曾子問曰：“天子嘗禘郊社五祀之祭，簠簋既陳，天子崩，後之喪，如之何？”孔子曰：“廢。”

Zengzi asked: "In the Son of Heaven's autumn and winter sacrifices, the grand ancestral sacrifice, the suburban sacrifice, the earth sacrifice and the sacrifices to the five household spirits, when the sacrificial vessels have been set out and the Son of Heaven passes away or there is a mourning for the queen, what should be done?" Confucius said: "They are abandoned."

曾子問曰：“當祭而日食，大廟火，其祭也如之何？”孔子曰：“接祭而已矣。如牲至未殺，則廢。”

Zengzi asked: "If at the time of sacrifice there is a solar eclipse or the grand temple is on fire, what should be done with the sacrifice?" Confucius said: "One simply continues the sacrifice. If the victim has arrived but not yet been slaughtered, it is abandoned."

天子崩，未殯，五祀之祭不行，既殯而祭，其祭也，屍入，三飯不侑，酳不酢而已矣。自啟至於反哭，五祀之祭不行，已葬而祭，祝畢獻而已。

When the Son of Heaven passes away and has not yet been placed in the coffin, the sacrifices to the five household spirits are not held; after the coffin is in place, they are held. In that sacrifice, the impersonator of the dead enters, eats three mouthfuls without being urged to eat more, and rinses his mouth with wine without being toasted in return, and that is all. From the opening of the coffin to the return and wailing, the sacrifices to the five household spirits are not held; after the burial they are held, and the invocator simply completes the offerings.

曾子問曰：“諸侯之祭社稷，俎豆既陳，聞天子崩，後之喪，君薨，夫人之喪，如之何？”孔子曰：“廢。自薨比至於殯，自啟至於反哭，奉帥天子。”

Zengzi asked: "When a feudal lord is sacrificing to the altars of earth and grain, and the sacrificial trays and vessels have been set out, and he hears that the Son of Heaven has passed away, or of a mourning for the queen, or that the ruler has died, or of a mourning for the ruler's consort, what should be done?" Confucius said: "They are abandoned. From the death until the placing in the coffin, and from the opening of the coffin until the return and wailing, one follows the Son of Heaven's practice."

曾子問曰：“大夫之祭，鼎俎既陳，籩豆既設，不得成禮，廢者幾？”孔子曰：“九。”請問之，曰：“天子崩，後之喪，君薨，夫人之喪，君之大廟火，日食，三年之喪，齊衰，大功，皆廢。外喪自齊衰以下，行也。其齊衰之祭也，屍入，三飯不侑，酳不酢而已矣。大功，酢而已矣。小功，緦，室中之事而已矣。士之所以異者，緦不祭，所祭，於死者無服，則祭。”

Zengzi asked: "In a grand master's sacrifice, when the cauldrons and trays have been set out and the vessels placed, and the ritual cannot be completed, in how many cases is it abandoned?" Confucius said: "Nine." He asked what they were, and he said: "The Son of Heaven's death, the queen's mourning, the ruler's death, the ruler's consort's mourning, a fire in the ruler's grand temple, a solar eclipse, the three-year mourning, and mourning of the second and third degree; all are abandoned. An outer mourning, from the second degree downward, is carried out. In the sacrifice at the time of second-degree mourning, the impersonator enters, eats three mouthfuls without being urged, and rinses his mouth with wine without being toasted in return, and that is all. For the third degree, he is toasted in return, and that is all. For the fourth and fifth degrees, only the affairs within the chamber are done. Scholars differ in this: they do not sacrifice for the lightest mourning; they sacrifice for those whom the deceased wore no mourning for."

曾子問曰：“三年之喪，吊乎？”孔子曰：“三年之喪，練不群立，不旅行。君子禮以飾情，三年之喪而吊哭，不亦虛乎？”

Zengzi asked: "In the three-year mourning, does one go to offer condolences?" Confucius said: "In the three-year mourning, after the refined sacrifice one does not stand with the crowd and does not go out in company. The noble person uses ritual to give form to feeling; to go and wail in condolence during the three-year mourning would not that also be hollow?"

曾子問曰：“大夫士有私喪，可以除之矣，而有君服焉，其除之也，如之何？”孔子曰：“有君喪，服於身，不敢私服，又何除焉？於是乎有過時而弗除也。君之喪服除，而後殷祭，禮也。”

Zengzi asked: "When a grandee or a scholar has a private mourning that is due to be taken off, but he is still wearing mourning for his lord, what should be done about taking it off?" Confucius said: "When there is mourning for the lord, one wears it on one's person and does not dare put on private mourning dress; so what is there to take off? Thus there are cases where the time passes and it is not taken off. After the lord's mourning dress is removed, one performs the grand sacrifice; this is ritual propriety."

曾子問曰：“父母之喪，弗除可乎？”孔子曰：“先王制禮，過時弗舉，禮也。非弗能勿除也，患其過於制也。故君子過時不祭，禮也。”

Zengzi asked: "May the mourning for one's parents be left untaken off?" Confucius said: "When the former kings established the rites, if the time had passed the rite was not performed; this is ritual propriety. It is not that one could not leave it on, but that one worries about exceeding the regulation. Therefore the noble man does not sacrifice once the time has passed; this is ritual propriety."

曾子問曰：“君薨既殯，而臣有父母之喪，則如之何？”孔子曰：“歸居於家，有殷事，則之君所，朝夕否。”曰：“君既啟，而臣有父母之喪，則如之何？”孔子曰：“歸哭而反送君。”曰：“君未殯，而臣有父母之喪，則如之何？”孔子曰：“歸殯，反於君所，有殷事則歸，朝夕否。大夫室老行事，士則子孫行事。大夫內子有殷事，亦之君所，朝夕否。”

Zengzi asked: "If the lord has died and been placed in the coffin, and a minister has mourning for his parents, what should he do?" Confucius said: "He returns home to stay there; when there is a major rite he goes to the lord, but he does not attend the morning and evening offerings." Zengzi said: "If the lord's coffin has already been opened for burial, and a minister has mourning for his parents, what should he do?" Confucius said: "He goes home to wail, and then returns to see off the lord." Zengzi said: "If the lord has not yet been placed in the coffin and a minister has mourning for his parents, what should he do?" Confucius said: "He goes home to place his parent in the coffin, and returns to the lord. When there is a major rite he goes, but he does not attend the morning and evening offerings. A grandee has his chief steward handle matters; a scholar has his sons and grandsons handle them. When a grandee's principal wife has a major rite, she also goes to the lord, but does not attend the morning and evening offerings."

賤不誄貴，幼不誄長，禮也。唯天子稱天以誄之。諸侯相誄，非禮也。

A person of low rank does not compose a eulogy for a person of high rank, and a younger person does not compose a eulogy for an elder; this is ritual propriety. Only the Son of Heaven composes a eulogy in the name of Heaven. For feudal lords to compose eulogies for one another is not proper.

曾子問曰：“君出疆，以三年之戒，以椑從，君薨其入，如之何？”孔子曰：“共殯服，則子麻弁絰，疏衰，菲，杖，入自闕，升自西階。如小斂，則子免而從柩，入自門，升自阼階。君大夫士一節也。”

Zengzi asked: "When the lord goes beyond his borders, he is accompanied by the three-year preparations, with a light coffin following him. If the lord dies and is brought back in, what should be done?" Confucius said: "When the burial garments are supplied, the sons wear a hemp cap with a mourning band, coarse mourning robes, straw sandals and a staff; they enter by a breach in the wall and ascend by the western steps. If it is the lesser dressing of the corpse, the sons take off their caps and follow the coffin, entering by the gate and ascending by the eastern steps. The ritual is the same for lord, grandee and scholar."

曾子問曰：“君之喪既引，聞父母之喪，如之何？”孔子曰：“遂既封而歸，不俟子。”曾子問曰：“父母之喪既引，及塗，聞君薨，如之何？”孔子曰：“遂既封，改服而往。”

Zengzi asked: "When the lord's funeral cortege has already been drawn out, and one hears of the death of one's parent, what should be done?" Confucius said: "One continues until the coffin is lowered, then returns home, without waiting for the filial son." Zengzi asked: "If a parent's funeral cortege has already been drawn out and is on the road, and one hears that the lord has died, what should be done?" Confucius said: "One continues until the coffin is lowered, then changes clothes and goes to the lord."

曾子問曰：“宗子為士，庶子為大夫，其祭也如之何？”孔子曰：“以上牲祭於宗子之家，祝曰：孝子某，為介子某，薦其常事。若宗子有罪，居於他國，庶子為大夫，其祭也，祝曰：孝子某，使介子某，執其常事。攝主不厭祭，不旅不假，不綏祭，不配，布奠於賓，賓奠而不舉，不歸肉，其辭於賓曰：宗兄，宗弟，宗子，在他國，使某辭。”

Zengzi asked: "If the heir of the main line is a scholar and a secondary son is a grandee, how should the sacrifice be conducted?" Confucius said: "One sacrifices at the heir's house using the higher grade of victim, and the invocator says: 'The filial son so-and-so, on behalf of his secondary brother so-and-so, presents this regular service.' If the heir has committed an offense and lives in another state, and a secondary son is a grandee, then at the sacrifice the invocator says: 'The filial son so-and-so, sending his secondary brother so-and-so, carries out this regular service.' The acting sacrificer does not perform the satisfying offering, does not hold the pledging round of cups, does not send blessed meat, does not offer the sui sacrifice, and does not make the joint offering. He places the offering at the guest's seat, and the guest places it but does not lift it, and the meat is not sent back. The words of declining to the guest are: 'The senior brother, the junior brother, the heir of the main line being in another state, has sent so-and-so to say this declination.'"

曾子問曰：“宗子去在他國，庶子無爵而居者，可以祭乎？”孔子曰：“祭哉！”“請問其祭如之何？”孔子曰：“望墓而為壇，以時祭。若宗子死，告於墓，而後祭於家。宗子死，稱名不言孝，身沒而已。子游之徒，有庶子祭者，以此，若義也。今之祭者，不首其義，故誣於祭也。”

Zengzi asked: "If the heir of the main line has left and lives in another state, may a secondary son who has no rank and stays at home sacrifice?" Confucius said: "He sacrifices!" "May I ask how the sacrifice should be done?" Confucius said: "He builds an altar facing the grave and sacrifices at the proper seasons. If the heir of the main line has died, he reports to the grave and then sacrifices at home. After the heir has died, he gives his name and does not say 'filial,' and the practice ends with his own death. Among the followers of Ziyou, there were secondary sons who sacrificed, and they followed this, which seems to be right. Those who sacrifice nowadays do not seek out the meaning, so their sacrifices are false."

曾子問曰：“祭必有屍乎？若厭祭亦可乎？”孔子曰：“祭成喪者必有屍，屍必以孫，孫幼則使人抱之，無孫則取於同姓可也。祭殤必厭，蓋弗成也。祭成喪而無屍，是殤之也。”孔子曰：“有陰厭，有陽厭。”曾子問曰：“殤不祔祭，何謂陰厭陽厭？”孔子曰：“宗子為殤而死，庶子弗為後也，其吉祭特牲，祭殤不舉，無肵俎，無玄酒，不告利成，是謂陰厭。凡殤與無後者，祭於宗子之家，當室之白，尊於東房，是謂陽厭。”

Zengzi asked: "Must a sacrifice always have an impersonator of the dead? If one makes only the satisfying offering, is that acceptable?" Confucius said: "When sacrificing for an adult who has died, there must be an impersonator, and the impersonator must be a grandson. If the grandson is young, someone is sent to carry him. If there is no grandson, one may take someone of the same surname. When sacrificing for one who died young, one must make the satisfying offering, probably because he did not reach maturity. If one sacrifices to an adult without an impersonator, it treats him as one who died young." Confucius said: "There is the dark satisfying offering and the bright satisfying offering." Zengzi asked: "One who died young has no joint sacrifice with his ancestors; what are the dark and bright satisfying offerings?" Confucius said: "If the heir of the main line died young and a secondary son is not made his successor, then the auspicious sacrifice uses a single victim. In sacrificing for one who died young, one does not lift up the lung, there is no sacrificial tray of the victim, no dark liquor, and one does not announce that the service is complete; this is called the dark satisfying offering. In all cases of those who died young and those with no heirs, the sacrifice is held at the heir's house, directly in the bright part of the main room, with the wine vessel placed in the eastern chamber; this is called the bright satisfying offering."

曾子問曰：“葬引至於堩，日有食之，則有變乎，且不乎？”孔子曰：“昔者吾從老聃助葬於巷黨，及堩，日有食之，老聃曰：‘丘，止柩就道右，止哭以聽變。’既明反，而後行，曰：‘禮也。’反葬而丘問之，曰：‘夫柩不可以反者也，日有食之，不知其已之遲數，則豈如行哉？’老聃曰：‘諸侯朝天子，見日而行，逮日而舍奠。大夫使，見日而行，逮日而舍。夫柩不蚤出，不莫宿，見星而行者，唯罪人與奔父母之喪者乎？日有食之，安知其不見星也？且君子行禮，不以人之親痁患。’吾聞諸老聃雲。”

Zengzi asked: "When a funeral procession is drawn out onto the road and a solar eclipse occurs, is there a changed rite, or not?" Confucius said: "Long ago I followed Lao Dan in assisting at a burial in Xiangdang, and when we reached the road a solar eclipse occurred. Lao Dan said: 'Qiu, halt the coffin and draw it to the right side of the road, stop wailing, and wait to see what happens.' When it became bright again, he had us turn back and proceed, saying: 'This is ritual propriety.' After we returned and the burial was done, I asked him: 'A coffin must not be turned back. With an eclipse we cannot know how soon it will end, so would it not be better simply to go on?' Lao Dan said: 'When feudal lords go to court the Son of Heaven, they set out only after seeing the sun, and hurry to halt and make their offerings for the night when the sun sets. When a grandee goes on a mission, he sets out only after seeing the sun and halts for the night when the sun sets. A coffin does not set out early or lodge late. Those who still travel when they see the stars are only criminals and those hurrying to a parent's funeral. When an eclipse occurs, how do you know the stars will not appear? Moreover, when a noble man performs a rite, he does not expose other people's relatives to calamity.' This I heard from Lao Dan."

曾子問曰：“為君使而卒於舍，禮曰：‘公館復，私館不復。’凡所使之國，有司所授舍，則公館己，何謂私館不復也？”孔子曰：“善乎問之也！自卿大夫之家曰私館，公館與公所為曰公館，公館復，此之謂也。”

Zengzi asked: "If someone dies in the guesthouse while on a mission for his lord, the rites say: 'At a public guesthouse one calls back the soul; at a private guesthouse one does not.' But in any state where one is sent, the guesthouse assigned by the officials is a public guesthouse, so why is it said that one does not call back the soul at a private guesthouse?" Confucius said: "A good question! A guesthouse from the household of a minister or grandee is called a private guesthouse; a public guesthouse is one built by the ruler's state. 'At a public guesthouse one calls back the soul' refers to this."

曾子問曰：“下殤土周葬於園，遂輿機而往，塗邇故也。今墓遠，則其葬也如之何？”孔子曰：“吾聞諸老聃曰：‘昔者史佚有子而死，下殤也，墓遠，召公謂之曰：何以不棺斂於宮中？史佚曰：吾敢乎哉？召公言於周公，周公曰：豈不可？史佚行之。’下殤用棺衣棺．自史佚始也。”

Zengzi asked: "For a child who died in the lowest category of youth, one buries him surrounded by bricks in the garden and carries him on a bier-frame there, because the road is near. But now the grave is far; how should the burial be done?" Confucius said: "I heard from Lao Dan: 'Long ago Shi Yi had a son who died in the lowest category of youth, and the grave was far away. Duke Shao said to him: Why not encoffin him in the house? Shi Yi said: How would I dare? Duke Shao told the Duke of Zhou, and the Duke of Zhou said: Why not? So Shi Yi did so.' The practice of placing one who died in the lowest category of youth in a coffin with clothing began with Shi Yi."

曾子問曰：“卿大夫將為屍於公，受宿矣，而有齊衰內喪，則如之何？”孔子曰：“出舍於公館以待事，禮也。”孔子曰：“屍弁冕而出，卿大夫士皆下之，屍必式，必有前驅。”

Zengzi asked: "When a minister or grandee is about to serve as the impersonator of the dead at the ruler's sacrifice and has already received the notice of fasting, but a mourning of the second degree occurs in his household, what should he do?" Confucius said: "He goes out and stays at the public guesthouse to await the service; this is ritual propriety." Confucius said: "When the impersonator comes out wearing the cap and ceremonial dress, ministers, grandees and scholars all get down from their carriages; the impersonator must lean on the carriage rail, and must have outriders in front."

子夏問曰：“三年之喪卒哭，金革之事無闢也者，禮與？初有司與？”孔子曰：“夏后氏三年之喪，既殯而致事。殷人既葬而致事。記曰：‘君子不奪人之親，亦不可奪親也。’此之謂乎？”子夏曰：“金革之事無闢也者，非與？”孔子曰：“吾聞諸老聃曰：‘昔者魯公伯禽，有為為之也。’今以三年之喪從其利者，吾弗知也。”

Zixia asked: "After the weeping ceases in the three-year mourning, one does not avoid military matters, such as weapons and armor. Is this ritual propriety, or an arrangement of the officials at the start?" Confucius said: "In the Xia dynasty, in the three-year mourning, once the coffin was placed, one returned to one's duties. The Yin people returned to their duties once the burial was done. The record says: 'The noble man does not take away another's family feeling, and also cannot let it be taken from himself.' Is it not this that is meant?" Zixia said: "So not avoiding military matters is not right?" Confucius said: "I heard from Lao Dan: 'Long ago Boqin, Duke of Lu, did it because he had something to accomplish.' Now people borrow the three-year mourning to pursue profit; this I do not understand."

文王之為世子，朝於王季日三。雞初鳴而衣服，至於寢門外，問內豎之御者曰：“今日安否？何如？”內豎曰：“安。”文王乃喜。及日中又至，亦如之，及莫又至，亦如之。其有不安節，則內豎以告文王，文王色憂，行不能正履。王季復膳，然後亦復初。食上，必在視寒暖之節，食下，問所膳，命膳宰曰：“末有原。”應曰：“諾。”然後退。武王帥而行之，不敢有加焉。文王有疾，武王不說冠帶而養。文王一飯，亦一飯，文王再飯，亦再飯，旬有二日乃間。文王謂武王曰：“女何夢矣？”武王對曰：“夢帝與我九齡。”文王曰：“女以為何也？”武王曰：“西方有九國焉，君王其終撫諸。”文王曰：“非也。古者謂年齡，齒亦齡也，我百，爾九十，吾與爾三焉。”文王九十七乃終，武王九十三而終。成王幼，不能蒞阼，周公相，踐阼而治，抗世子法於伯禽，欲令成王之知父子君臣長幼之道也。成王有過，則撻伯禽，所以示成王世子之道也，文王之為世子也。

When King Wen was crown prince, he paid his respects to King Ji three times a day. At the first cockcrow he put on his clothes and went to the gate of the bedchamber, and asked the attendant on duty: "Is he well today? How is he?" If the attendant said "He is well," King Wen was pleased. At noon he came again and did the same; at dusk he came again and did the same. If there was any unwellness, the attendant told King Wen, whose face showed worry and who could not walk steadily. When King Ji resumed his meals, then King Wen also resumed his. When the meal was brought in, he was always present to check that it was neither too cold nor too hot; when it was taken away, he asked what had been eaten, and told the chief cook: "Do not serve the leftovers again." The cook answered: "Yes." Only then did he withdraw. King Wu followed and practiced this, not daring to add to it. When King Wen was ill, King Wu attended him without taking off his cap and sash. If King Wen ate one mouthful, he ate one; if King Wen ate two, he ate two. After twelve days the illness lifted. King Wen said to King Wu: "What did you dream?" King Wu replied: "I dreamed that God gave me nine ling." King Wen said: "What do you take it to mean?" King Wu said: "In the west there are nine states; Your Majesty will in the end bring them peace." King Wen said: "Not so. In ancient times a year was called a ling, and so were teeth. I am a hundred, you are ninety, and I give you three years." King Wen died at ninety-seven, and King Wu at ninety-three. King Cheng was young and could not mount the eastern steps to take charge of affairs, so the Duke of Zhou served as his assistant and mounted the eastern steps to govern, and applied the rules for the crown prince to Bo Qin, wanting King Cheng to know the Way of father and son, ruler and minister, old and young. When King Cheng made a mistake, Bo Qin was beaten, in order to show King Cheng the way of being a crown prince. This is what King Wen did when he was crown prince.

凡學世子，及學士，必時。春夏學干戈，秋冬學羽鑰，皆於東序。小樂正學幹，大胥贊之，鑰師學戈，鑰師丞贊之，胥鼓南。春誦，夏弦，大師詔之瞽宗。秋學禮，執禮者詔之。冬讀書，典書者詔之。禮在瞽宗，書在上庠。

In all teaching of the crown prince and of the scholars, it must follow the seasons. In spring and summer they study the shield and spear dances, in autumn and winter the feather and flute dances, all in the Eastern Hall. The junior music director teaches the shield dance, with the senior assistant helping; the flute master teaches the spear dance, with the flute master's aide helping; the assistant beats the drum and sings the Southern songs. In spring they recite, in summer they play stringed instruments, and the grand master gives instruction at the Hall of the Blind Musicians. In autumn they study ritual, and the officiant of rites gives instruction. In winter they read documents, and the keeper of documents gives instruction. Ritual is taught at the Hall of the Blind Musicians; documents are taught at the Upper Academy.

凡祭與養老，乞言合語之禮，皆小樂正詔之於東序。大樂正學舞干鏚，語說，命乞言，皆大樂正授數，大司成論說在東序。

For all the rites of sacrifice, of caring for the aged, of requesting words of advice from them, and of joint discussion, the junior music director gives instruction in the Eastern Hall. The senior music director teaches the shield and axe dance. For the explanation of the discourse and for requesting advice, the senior music director gives the number of measures, and the Grand Director of Studies expounds in the Eastern Hall.

凡侍坐於大司成者，遠近間三席，可以問，終則負牆，列事未盡不問。

Those who sit in attendance with the Grand Director of Studies should leave a gap of three mats near or far, so that questions may be asked; once finished asking, they lean back against the wall. If a matter has not yet been fully set out, they do not ask.

凡學春官釋奠於其先師，秋冬亦如之。凡始立學者，必釋奠於先聖先師，及行事必以幣。凡釋奠者，必有合也，有國故則否。

In all teaching, the officer of spring makes the offering to the former teachers, and so too in autumn and winter. Whenever a school is first established, one must make the offering to the former sages and former teachers, and in doing so one must use silk gifts. Whenever the offering is made, there must be a joint musical performance; if the state has some misfortune, it is not used.

凡大合樂，必遂養老。凡語於郊者，必取賢斂才焉，或以德進，或以事舉，或以言揚。曲藝皆誓之，以待又語，三而一有焉，乃進其等，以其序，謂之郊人。遠之，於成均，以及取爵於上尊也。

In every large joint musical performance, it must be followed by the feast for the aged. In all debates at the district school, one must select the worthy, who are promoted for virtue, or for accomplishments, or distinguished for words. Those with minor skills are all admonished and wait for the next debate. If, among three occasions, there is one that is acceptable, then they are promoted in rank in order and are called men of the outskirts. They are kept at a distance, and on reaching the Chengjun, they may take the cup at the honored place in the hall.

始立學者，既興器用幣，然後釋菜。不舞不授器，乃退，儐於東序。一獻，無介語可也。教世子。

When a school is first established, after the offerings and silk gifts have been displayed, the vegetable offering is made. There is no dancing and no dance implements are handed out; then they withdraw and perform the guest ritual in the Eastern Hall. One toast, with no assistant, and no joint discussion is also acceptable. This is the teaching of the crown prince.

凡三王教世子，必以禮樂。樂所以修內也，禮所以修外也。禮樂交錯於中，發形於外，是故其成也懌，恭敬而溫文。立大傅少傅以養之，欲其知父子君臣之道也。大傅審父子君臣之道以示之，少傅奉世子，以觀大傅之德行而審喻之。大傅在前，少傅在後，入則有保，出則有師，是以教喻而德成也。師也者，教之以事，而喻諸德者也。保也者，慎其身以輔翼之，而歸諸道者也。記曰：虞、夏、商、周有師保，有疑丞，設四輔，及三公，不必備，唯其人。語使能也。君子曰：德，德成而教尊，教尊而官正，官正而國治。君之謂也。仲尼曰：“昔者周公攝政，踐阼而治，抗世子法於伯禽，所以善成王也。聞之曰：為人臣者，殺其身，有益於君，則為之。況於其身以善其君乎？周公優為之，是故知為人子，然後可以為人父，知為人臣，然後可以為人君，知事人，然後能使人。成王幼，不能蒞阼，以為世子則無為也，是故抗世子法於伯禽，使之與成王居，欲令成王之知父子君臣長幼之義也。君之於世子也，親則父也，尊則君也。有父之親，有君之尊，然後兼天下而有之。是故養世子不可不慎也。行一物而三善皆得者，唯世子而已。”其齒於學之謂也。故世子齒於學，國人觀之曰：“將君我，而與我齒讓，何也？”曰：“有父在，則禮然。”然而眾知父子之道矣。其二曰：“將君我。而與我齒讓。何也？”曰：“有君在，則禮然。”然而眾著於君臣之義也。其三曰：“將君我，而與我齒讓，何也？”曰：“長長也。”然而眾知長幼之節矣。故父在斯為子，君在斯謂之臣，居子與臣之節，所以尊君親親也。故學之為父子焉，學之為君臣焉，學之為長幼焉。父子君臣長幼之道得而國治。語曰：“樂正司業，父師司成，一有元良，萬國以貞。”世子之謂也。周公踐阼。

In all cases when kings of the Three Dynasties taught the crown prince, they used ritual and music. Music is used to cultivate the inside, and ritual is used to cultivate the outside. Ritual and music interact within and then issue forth outside, so that upon accomplishment he is joyful, reverent and gentle. A Grand Tutor and a Junior Tutor are appointed to nurture him, wanting him to know the Way of father and son, ruler and minister. The Grand Tutor examines the Way of father and son, ruler and minister in order to set the model, and the Junior Tutor serves the crown prince, observing the Grand Tutor's conduct and carefully instructing him. The Grand Tutor is in front and the Junior Tutor is behind; when he enters there is a guardian, and when he goes out there is a teacher, so he is taught and his virtue is accomplished. A teacher is one who teaches through affairs and makes his virtue known to him. A guardian is one who guards his person with care, assists him and returns him to the Way. The record says: Yu, Xia, Shang and Zhou had teachers and guardians, had counselors and assistants, and established the four aides and the three dukes; these need not all be present, but depend on the person. This means using those with ability. The noble man says: With virtue, virtue is accomplished and teaching is honored; with honored teaching, officials are upright; with upright officials, the state is well governed. This speaks of the ruler. Zhongni said: "Long ago the Duke of Zhou acted as regent, mounted the eastern steps to govern, and applied the rules for the crown prince to Bo Qin, in order to make King Cheng accomplished. I have heard that a minister who sacrifices his person for the benefit of his ruler will do so; how much more so one who uses his person to bring his ruler to accomplishment? The Duke of Zhou did it with ease." So one who knows how to be a son can then be a father; one who knows how to be a minister can then be a ruler; one who knows how to serve people can then direct people. King Cheng was young and could not mount the steps; to treat him as crown prince gave nothing to be done, so the rules for the crown prince were applied to Bo Qin, who lived with King Cheng, wanting King Cheng to know the principles of father and son, ruler and minister, old and young. In relation to the crown prince, the ruler is a father by kinship and a ruler by honor. Having the closeness of a father and the honor of a ruler, he then possesses the whole world. Therefore one must not fail to be careful in nurturing the crown prince. To do one thing and gain three goods is something only the crown prince does. This refers to ranking by age at school. So when the crown prince ranks by age at school, the people of the state see it and say: "He will be our ruler, yet he yields to us by age; why?" The answer: "When his father is alive, the rite is thus." Then the people know the Way of father and son. The second time they say: "He will be our ruler, yet he yields to us by age; why?" The answer: "When the ruler is alive, the rite is thus." Then the people understand the principle of ruler and minister. The third time they say: "He will be our ruler, yet he yields to us by age; why?" The answer: "It is respect for elders." Then the people know the measure between old and young. So when the father is alive he is a son, and when the ruler is alive he is called a minister; standing within the measure of son and minister, he honors the ruler and loves his kin. Therefore he learns to be a father and son, learns to be a ruler and minister, learns to be old and young. When the Way of father and son, ruler and minister, old and young is attained, the state is well governed. The Sayings say: "The music director oversees studies, the father-teacher oversees accomplishment; when there is one man of great goodness, the ten thousand states are set right by him." This speaks of the crown prince. The Duke of Zhou mounted the eastern steps.

庶子之正於公族者，教之以孝弟睦友子愛，明父子之義、長幼之序。其朝於公，內朝，則東面北上，臣有貴者以齒。其在外朝，則以官，司士為之。其在宗廟之中，則如外朝之位，宗人授事，以爵以官，其登餕獻受爵，則以上嗣。庶子治之，雖有三命，不踰父兄。其公大事，則以其喪服之精麤為序，雖於公族之喪亦如之，以次主人。若公與族燕，則異姓為賓，膳宰為主人，公與父兄齒，族食世降一等。

The officers over the secondary sons who correct the ducal clan teach them filial piety, brotherly respect, harmony, friendship and kindness, and make clear the principle of father and son and the order of old and young. When they attend the duke at court: at the inner court, they face east with north as the higher position, and among the ministers, the noble are also ranked by age. At the outer court, they are ranked by office, arranged by the Master of Scholars. In the ancestral temple, they take the same positions as at the outer court, the clan officer assigns tasks, by rank and by office; for ascending the hall to eat the leftovers, to offer, and to receive the cup, they use the eldest legitimate heir. The secondary sons manage these things, and even if they hold the third degree of appointment, they do not exceed their fathers and elder brothers. For major affairs of the ducal house, they are ordered by the fineness or coarseness of the mourning dress, and the same is true even of the ducal clan's mourning, in which they stand next to the chief mourner. If the duke has a banquet with clan members, then those of other surnames act as guests and the chief cook as host, and the duke and his fathers and elder brothers are ranked by age, while at clan meals the portion is reduced by one grade with each generation down.

其在軍，則守於公禰。公若有出疆之政，庶子以公族之無事者守於公宮，正室守大廟，諸父守貴宮貴室，諸子諸孫守下宮下室。

In the army, they guard the transferred spirit tablets of the duke's temple. If the duke has affairs of government beyond the borders, the secondary sons arrange for those of the ducal clan who have no duties to guard the duke's palace, the eldest legitimate sons to guard the Grand Temple, the uncles and paternal elders to guard the honored palace and rooms, and the various sons and grandsons to guard the lower palace and rooms.

五廟之孫，祖廟未毀，雖為庶人，冠、取妻必告，死必赴，練祥則告。族之相為也，宜吊不弔，宜免不免，有司罰之。至於賵賻承含，皆有正焉。公族其有死罪，則磬於甸人。其刑罪，則纖剸，亦告於甸人。公族無宮刑。獄成，有司讞於公，其死罪，則曰：“某之罪在大辟。”其刑罪，則曰：“某之罪在小闢。”公曰：“宥之。”有司又曰：“在闢。”公又曰：“宥之。”有司又曰：“在闢。”及三宥不對，走出，致刑于甸人。公又使人追之，曰：“雖然，必赦之。”有司對曰：“無及也。”反命於公，公素服不舉，為之變。如其倫之喪，無服，親哭之。

For descendants of the five temples, as long as the ancestral temple has not yet been demolished, even if they have become commoners, they must report when they perform the capping or take a wife, must report a death, and must report the first and second anniversary rites. When clan members deal with each other, if they fail to condole when they should, or fail to take off their caps in mourning when they should, the officials punish them. As for gifts of carriages and horses, funeral contributions, gifts of clothing and jade for the mouth, all have regulations. If a member of the ducal clan commits a capital offense, he is strangled at the gardener's place. If he has a penal offense, he is stabbed or cut, and this too is told to the gardener. There is no castration for the ducal clan. When the case is concluded, the officials discuss the sentence with the duke. For a capital offense they say: "So-and-so's offense is in the great punishment." For a penal offense they say: "So-and-so's offense is in the lesser punishment." The duke says: "Pardon him." The officials say again: "It is in the punishment." The duke says again: "Pardon him." The officials say again: "It is in the punishment." By the third pardon they no longer answer, and go out and carry out the punishment at the gardener's place. The duke sends someone after him to say: "Even so, he must be pardoned." The officials reply: "It is too late." They report back to the duke, who wears plain clothes and does not have music, changing the rites for him. As in the mourning for a relative of that degree, he does not wear mourning dress but personally wails for him.

公族朝於內朝，內親也，雖有貴者以齒，明父子也。外朝以官，體異姓也。宗廟之中，以爵為位，崇德也。宗人授事以官，尊賢也。登餕受爵以上嗣，尊祖之道也。喪紀以服之輕重為序，不奪人親也。公與族燕則以齒，而孝弟之道達矣。其族食世降一等，親親之殺也。戰則守於公禰，孝愛之深也。正室守大廟，尊宗室，而君臣之道著矣。諸父諸兄守貴室，子弟守下室，而讓道達矣。

That members of the ducal clan attend at the inner court is a sign of inner kinship, and even the noble are ranked by age, which makes clear the principle of father and son. At the outer court they are ranked by office, which is to include those of other surnames. In the ancestral temple they are positioned by rank, which honors virtue. That the clan officer assigns tasks by office honors the worthy. That the eldest legitimate heir ascends to eat the leftovers and receive the cup honors the Way of the ancestors. That funeral matters are ordered by the weight of the mourning dress means that one does not take away another's kinship. That at the duke's banquet with clan members they are ranked by age means that the Way of filial piety and brotherly respect reaches everywhere. That at clan meals the portion is reduced by one grade per generation is the gradual diminishing of affection for kin. That in war they guard the duke's transferred spirit tablets shows the depth of filial love. That the eldest legitimate son guards the Grand Temple and honors the ancestral house makes the Way of ruler and minister evident. That the uncles and elder brothers guard the honored rooms and the younger ones guard the lower rooms makes the Way of yielding reach everywhere.

五廟之孫，祖廟未毀，雖及庶人，冠、取妻必告，死必赴，不忘親也。親未絕而列於庶人，賤無能也。敬吊臨賻賵，睦友之道也。古者庶子之官治，而邦國有倫，邦國有倫，而眾鄉方矣。公族之罪，雖親不以犯有司，正術也，所以體百姓也。刑于隱者，不與國人慮兄弟也。弗吊，弗為服，哭於異姓之廟，為忝祖，遠之也。素服居外，不聽樂，私喪之也，骨肉之親無絕也。公族無宮刑，不翦其類也。

For descendants of the five temples, as long as the ancestral temple has not been demolished, even when they have become commoners, they must report when capped or taking a wife and report a death; this is not forgetting kinship. That kinship is not yet ended yet they are listed among commoners is a way of looking down on the incapable. Respectfully condoling, helping with funerals and giving carriages and horses are the Way of harmony and friendship. In ancient times, when the officers over the secondary sons governed well, the state had order; when the state had order, the people turned toward what is right. That the offenses of the ducal clan, even among kin, do not involve the officials in violating them is the proper legal method, used to embrace the common people. That punishment is carried out in a hidden place means that one does not plan with the people of the state about brothers. That one does not condole or wear mourning for him, and wails in the temple of another surname, because he has disgraced his ancestors, is to distance him. That the duke wears plain clothes and lives outside, not listening to music, is privately mourning for him, so that the bond of flesh and blood is not severed. That the ducal clan has no castration is not to cut off his kind.

天子視學，大昕鼓徵，所以警眾也。眾至，然後天子至，乃命有司行事，興秩節，祭先師先聖焉。有司卒事反命，始之養也。適東序，釋奠於先老，遂設三老五更群老之席位焉。適饌省醴，養老之珍具，遂發詠焉。退修之，以孝養也。反，登歌清廟，既歌而語，以成之也。言父子君臣長幼之道，合德音之致，禮之大者也。下管象，舞大武，大合眾以事，達有神，興有德也，正君臣之位，貴賤之等焉，而上下之義行矣。有司告以樂闋，王乃命公、侯、伯、子、男及群吏曰：“反養老幼於東序。”終之以仁也。

When the Son of Heaven inspects the schools, at first light the drum is beaten to summon, in order to rouse everyone. When the people have arrived, the Son of Heaven arrives, and then he commands the officials to carry out their tasks, performs the regular rites, and sacrifices to the former teachers and former sages. When the officials finish and report, the feast for the aged begins. At the Eastern Hall he makes the offering to the former elders, and then the seats of the Three Elders, the Five Seniors and the other elders are set out. He goes to the banquet mats to inspect the sweet wine; the delicacies for the aged are all prepared, and then songs are performed. He withdraws to prepare and nurtures them with filial piety. Returning, he mounts the hall, and the Qing Miao is sung; when the singing is finished there is conversation to bring it to completion. They speak of the Way of father and son, ruler and minister, old and young, uniting in the utmost of virtuous sound, which is the greatest of rites. Below the hall, the pipes play the Xiang and the Da Wu dance is performed; a great assembly gathers to do the work, communicating with the spirits and stirring up the virtuous, correcting the positions of ruler and minister and the ranks of noble and lowly, so the principle of high and low is put into effect. When the officials report the end of the music, the king then commands the dukes, marquises, earls, viscounts and barons, together with the various officials: "Go back and in the Eastern Hall care for the aged and nurture the young." He concludes with benevolence.

是故聖人之記事也，慮之以大，愛之以敬，行之以禮，修之以孝，養紀之以義，終之以仁。

Therefore the sage records affairs: with greatness he plans, with respect he loves, with ritual he acts, with filial piety he cultivates, with righteousness he regulates and nurtures, and with benevolence he concludes.

是故古之人一舉事，而眾皆知其德之備也。古之君子，舉大事必慎其終始，而眾安得不喻焉？兌命曰：念終始典於學。

Therefore, whenever the ancients undertook an affair, everyone knew that their virtue was complete. The noble men of old, in undertaking great affairs, were always careful from beginning to end; how could the people fail to understand? The Charge to Yue says: Keep beginning and end constantly in mind, and let your steady concern be learning.

世子之記曰：朝夕至於大寢之門外，問於內豎曰：“今日安否？何如？”內豎曰：“今日安。”世子乃有喜色。其有不安節，則內豎以告世子，世子色憂不滿容，內豎言復初，然後亦復初。朝夕之食上，世子必在視寒暖之節。食下，問所膳。羞必知所進，以命膳宰，然後退。若內豎言疾，則世子親齊玄而養，膳宰之饌，必敬視之，疾之藥，必親嘗之，嘗饌善，則世子亦能食，嘗饌寡，世子亦不能飽。以至於復初，然後亦復初。

The record of the crown prince says: Morning and evening he went to the gate of the great bedchamber and asked the attendant: "Is he well today? How is he?" If the attendant said: "He is well today," the crown prince looked pleased. If there was any unwellness, the attendant told the crown prince, whose face showed worry and whose countenance was dissatisfied. When the attendant said he had recovered as before, then the crown prince too returned to normal. When the morning and evening meals were brought in, the crown prince was always present to check that they were neither too cold nor too hot. When the meal was taken away, he asked what had been eaten. For the delicacies presented, he must know what was offered, and he gave orders to the chief cook, and then withdrew. If the attendant said he was ill, the crown prince personally put on dark fasting clothes to attend him. He respectfully inspected the cook's dishes, and personally tasted the medicine for the illness. If he tasted that the food was good, the crown prince could eat too; if he found the food was scant, the crown prince could not eat his fill. This continued until his father had recovered as before, and then he too returned to normal.

昔者仲尼與於蠟賓，事畢，出遊於觀之上，喟然而嘆。仲尼之嘆，蓋嘆魯也。言偃在側，曰：“君子何嘆？”孔子曰：“大道之行也，與三代之英，丘未之逮也，而有志焉。大道之行也，天下為公，選賢與能，講信修睦。故人不獨親其親，不獨子其子，使老有所終，壯有所用，幼有所長，矜寡孤獨廢疾者皆有所養，男有分，女有歸。貨惡其棄於地也，不必藏於已；力惡其不出於身也，不必為已。是故謀閉而不興，盜竊亂賊而不作，故外戶而不閉。是謂大同。今大道既隱，天下為家，各親其親，各子其子，貨力為已，大人世及以為禮，域郭溝池以為固，禮義以為紀，以正君臣，以篤父子，以睦兄弟，以和夫婦，以設制度，以立田裡，以賢勇知，以功為已。故謀用是作，而兵由此起。禹、湯、文、武、成王、周公由此其選也。此六君子者，未有不謹於禮者也。以著其義，以考其信，著有過，刑仁講讓，示民有常，如有不由此者，在埶者去，眾以為殃。是謂小康。”

Long ago, Zhongni took part in the year-end sacrifice as a guest. When the ceremony was over, he went out and strolled on the gate tower, and sighed deeply. Zhongni's sigh was probably for Lu. Yan Yan was beside him and said: "Why does the noble man sigh?" Confucius said: "When the Great Way was practiced, and the outstanding men of the Three Dynasties, I did not live to see, yet I have a mind to them. When the Great Way was practiced, the world was shared by all; they chose the worthy and capable, valued trust and cultivated harmony. So people did not love only their own parents, nor treat only their own sons as sons; the aged had a place to end their days, the able-bodied had work to do, the young had a place to grow up, and widows, widowers, orphans, the childless, the disabled and the sick were all cared for; men had their roles and women had their homes. They disliked seeing goods thrown on the ground, but did not need to hoard them for themselves; they disliked not using their strength, but did not use it only for themselves. So scheming was shut off and did not arise, and theft and banditry did not occur, so that outer doors were not closed. This is called the Great Unity. Now the Great Way has vanished and the world has become a private possession; each loves his own parents, each treats his own sons as sons, goods and strength are used for oneself, those in position make succession by inheritance a rite, city walls and moats are made as defenses, and ritual and righteousness serve as the guiding threads, to set right ruler and minister, deepen father and son, harmonize brothers, bring accord to husband and wife, establish institutions, set up farmland and villages, honor the brave and the wise, and treat achievement as one's own. So scheming arises from this, and war arises from this. Yu, Tang, Wen, Wu, King Cheng and the Duke of Zhou emerged as the chosen ones of this age. These six noble men were all careful about ritual. By it they made righteousness manifest, tested trustworthiness, exposed faults, took benevolence as a model, valued yielding, and showed the people what is constant. If any did not follow this, he was removed from power, and the people regarded him as a calamity. This is called the Lesser Tranquility."

言偃復問曰：“如此乎禮之急也？”孔子曰：“夫禮，先王以承天之道，以治人之情，故失之者死，得之者生。詩曰：‘相鼠有體，人而無禮。人而無禮，胡不遄死？’是故夫禮，必本於天，殽於地，列於鬼神，達於喪祭射御、冠昏朝聘。故聖人以禮示之，故天下國家可得而正也。”

Yan Yan asked again: "Is ritual as urgent as that?" Confucius said: "Ritual is what the former kings used to receive the Way of Heaven and to govern human feelings, so those who lose it die and those who gain it live. The Book of Songs says: 'Look at the rat, it still has its limbs; a person, yet has no ritual. If a person has no ritual, why not die quickly?' So ritual must be rooted in Heaven, modeled on Earth, set out among the spirits, and extend to mourning, sacrifice, archery, charioteering, capping, marriage, court visits and diplomatic missions. Thus the sage displays it through ritual, and only then can the world, its states and its families be set right."

言偃復問曰：“夫子之極言禮也，可得而聞與？”孔子曰：“我欲觀夏道，是故之杞，而不足徵也，吾得夏時焉。我欲觀殷道，是故之宋，而不足徵也，吾得坤幹焉。坤幹之義，夏時之等，吾以是觀之。”

Yan Yan asked again: "The Master puts great effort into discussing ritual; may I hear something of it?" Confucius said: "I wished to observe the Way of Xia, so I went to Qi, but there was not enough there to confirm it; I obtained the Seasons of Xia. I wished to observe the Way of Yin, so I went to Song, but there was not enough there to confirm it; I obtained the Kun Qian. From the meaning of the Kun Qian and the arrangement of the Seasons of Xia, I make my observations."

夫禮之初，始諸飲食。其燔黍捭豚，汙尊而抔飲，蕢桴而土鼓，猶若可以致其敬於鬼神。及其死也，升屋而號，告曰：“皋某復。”然後飯腥而苴孰，故天望而地藏也。體魄則降，知氣在上，故死者北首，生者南鄉，皆從其初。

The beginning of ritual started with food and drink. They roasted millet, tore pork, dug the ground to make a vessel and drank from their cupped hands, made drumsticks of clods of earth and drums of packed earth; even so they could still send their reverence to the spirits. When someone died, they climbed up on the roof and called out, proclaiming: "Ah, so-and-so, come back." Then they put raw rice in the mouth and wrapped cooked food to send with the burial, so they looked to Heaven for the soul and buried the body in the earth. The body and breath descend while the knowing spirit goes up, so the dead lie with the head to the north and the living face south, all following the origins.

昔者先王未有宮室，冬則居營窟，夏則居橧巢。未有火化，食草木之實、鳥獸之肉，飲其血，茹其毛。未有麻絲，衣其羽皮。

In ancient times the former kings had no palaces or houses; in winter they lived in dug-out caves and in summer in nests. They had no fire to cook food, but ate the fruits of plants and trees and the flesh of birds and beasts, drinking their blood and eating fur and flesh raw. They had no hemp or silk, and wore the feathers and skins of animals.

後聖有作，然後修火之利，範金合土以為臺榭宮室牖戶，以炮，以燔，以亨，以炙，以為醴酪，治其麻絲，以為布帛，以養生送死，以事鬼神上帝，皆從其朔。

Later the sages arose, and then they made use of the convenience of fire, molded metal and fired clay, and made terraces, pavilions, palaces, houses, windows and doors, and used these to bake, roast, boil and broil, to make sweet wine and cream, and to work hemp and silk into cloth and silk fabrics, in order to nurture the living and see off the dead, and to serve spirits and God, all following the origins.

故玄酒在室，醴醆在戶，粢醍在堂，澄酒在下。陳其犧牲，備其鼎俎，列其琴瑟管磬鐘鼓，修其祝嘏，以降上神與其先祖，以正君臣，以篤父子，以睦兄弟，以齊上下，夫婦有所，是謂承天之祜。

Therefore the dark liquor is placed in the chamber, the sweet wine and cup at the door, the millet and clear wine in the hall, and the settled wine below. The victims are arranged, the tripods and trays prepared, the zithers, pipes, chimes, bells and drums set in order, and the invocations and blessings arranged, in order to bring down the upper spirits and the ancestors, to set right ruler and minister, deepen father and son, harmonize brothers, bring order to high and low, and let husband and wife each have their place. This is called receiving Heaven's blessing.

作其祝號，玄酒以祭，薦其血毛，腥其俎，孰其殽，與其越席，疏布以冪，衣其澣帛，醴醆以獻，薦其燔炙。君與夫人交獻，以嘉魂魄，是謂合莫。

The titles in the invocations are composed, the offering is made with dark liquor, blood and hair are presented, raw meat is placed on the tray, the cooked dishes are boiled, rush mats are spread, coarse cloth is used as a cover, clothes of washed silk are worn, sweet wine and cups are offered, and roast meat is presented. The ruler and his wife present offerings in turn, to please the spirits and souls. This is called uniting with the dark and vast.

然後退而合亨，體其犬豕牛羊，實其簠簋籩豆鉶羹，祝以孝告，嘏以慈告，是謂大祥。此禮之大成也。

Then they withdraw and boil together the portions, divide the dog, pig, ox and sheep, fill the baskets, bowls, bamboo and wooden vessels and the soup pots; the invocator announces with filial piety, and the one who conveys the blessing announces with kindness. This is called the great auspiciousness. This is the great accomplishment of ritual.

孔子曰：“於呼哀哉！我觀周道，幽厲傷之，吾舍魯何適矣！魯之郊禘，非禮也，周公其衰矣！杞之郊也，禹也；宋之郊也，契也。是天子之事守也。故天子祭天地，諸侯祭社稷。”

Confucius said: "Alas, how sorrowful! I have observed the Way of Zhou, and Kings You and Li damaged it; if I leave Lu, where else can I go? Lu performs the suburban and ancestral sacrifices, which is not in accord with ritual; the rites of the Duke of Zhou have declined! Qi performs the suburban sacrifice because of Yu; Song performs the suburban sacrifice because of Qi. These are duties of the Son of Heaven. Therefore the Son of Heaven sacrifices to Heaven and Earth, and the feudal lords sacrifice to the altars of soil and grain."

祝嘏莫敢易其常古，是謂大假。

The invocators and blessing-bearers do not dare to change what is constant and ancient; this is called the great blessing.

祝嘏辭說，藏於宗祝巫史，非禮也，是謂幽國。醆斝及屍君，非禮也，是謂僭君。

If the words of the invocations and blessings are kept hidden by the clan invocators, shamans and scribes, this is against ritual and is called a dark and obscure state. If the cups of the sacrifice come into the hands of a ruler who serves as impersonator, this is against ritual and is called a usurping ruler.

冕弁兵革，藏於私家，非禮也，是謂脅君。

If caps, ceremonial dress, weapons and armor are stored in private homes, this is against ritual and is called coercing the ruler.

大夫具官，祭器不假，聲樂皆具，非禮也，是謂亂國。

If a grandee has a full staff of officials, does not borrow sacrificial vessels from others, and has all kinds of music complete, this is against ritual and is called a disorderly state.

故仕於公曰臣，仕於家曰僕。三年之喪，與新有昏者，期不使。以衰裳入朝，與家僕雜居齊齒，非禮也，是謂君與臣同國。故天子有田以處其子孫，諸侯有國以處其子孫，大夫有采以處其子孫，是謂制度。故天子適諸侯，必舍其祖廟，而不以禮籍入，是謂天子壞法亂紀，諸侯非問疾弔喪，而入諸臣之家，是謂君臣為謔。

Therefore one who serves in the ducal house is called a minister, and one who serves in a grandee's house is called a retainer. For one in the three-year mourning, and for the newly married, there is no service for a year. If someone enters court wearing mourning dress, and lives mixed with house retainers on equal terms, this is against ritual and is called the ruler and minister being in one state. Therefore the Son of Heaven has land to provide for his descendants, feudal lords have states to provide for their descendants, and grandees have fiefs to provide for their descendants; this is called the system. Therefore when the Son of Heaven goes to a feudal lord's state, he must lodge in his ancestral temple, but if he enters not according to the ritual registers, this is called the Son of Heaven ruining the law and disordering the order; if a feudal lord enters a minister's house for a reason other than visiting the sick or condoling the dead, this is called ruler and minister making sport of each other.

是故禮者君之大柄也，所以別嫌明微，儐鬼神，考制度，別仁義，所以治政安君也。故政不正則君位危，君位危則大臣倍、小臣竊。刑肅而俗敝，則法無常，法無常而禮無列，無禮列則士不事也。刑肅而俗敝，則民弗歸也，是謂疵國。

So ritual is the great handle of the ruler, used to distinguish suspicion, make clear the subtle, receive the spirits, examine the institutions, distinguish benevolence and righteousness, govern affairs and stabilize the ruler. So if government is not correct, the ruler's position is in danger; if the ruler's position is in danger, the great ministers rebel and the lesser ministers steal. If punishments are severe and customs are corrupted, then law has no constancy; if law has no constancy, ritual has no order; if ritual has no order, scholars do not serve. If punishments are severe and customs are corrupted, then the people do not submit; this is called a flawed state.

故政者，君之所以藏身也。是故夫政必本於天，殽以降命。命降於社之謂殽地，降於祖廟之謂仁義，降於山川之謂興作，降於五祀之謂制度，此聖人所以藏身之固也。故聖人參於天地、並於鬼神以治政也。處其所存，禮之序也；玩其所樂，民之治也。故天生時而地生財，人其父生而師教之。四者君以正用之，故君者立於無過之地也。

So government is what the ruler uses to shelter his person. So government must be rooted in Heaven and model itself on it to issue commands. Commands that descend to the altar of the soil are called modeled on Earth; those that descend to the ancestral temple are called benevolence and righteousness; those that descend to the mountains and rivers are called undertakings; those that descend to the five domestic sacrifices are called institutions. This is the solid shelter the sage uses for his person. So the sage governs by taking Heaven and Earth as reference and setting the spirits alongside. What he dwells in is the order of ritual; what he savors with joy is the good governance of the people. So Heaven produces the seasons and Earth produces wealth; people are born of their fathers and taught by their teachers. The ruler uses these four correctly, and so he stands in a position without fault.

故君者所明也，非明人者也；君者所養也，非養人者也；君者所事也，非事人者也。故君明人則有過，養人則不足，事人則失位。故百姓則君以自治也，養君以自安也，事君以自顯也。故禮達而分定，故人皆愛其死而患其生。

So the ruler is one who is taken as a model by others, not one who takes others as a model; the ruler is one who is nourished by others, not one who nourishes others; the ruler is one who is served by others, not one who serves others. So if the ruler takes others as his model, he makes mistakes; if he nourishes others, he falls short; if he serves others, he loses his position. So the people take the ruler as a model to govern themselves, nourish the ruler to be at peace, and serve the ruler to be distinguished. So when ritual is understood throughout and names and roles are fixed, people all cherish dying well and are anxious about a life that is unrighteous.

故用人之知去其詐，用人之勇去其怒，用人之仁去其貪。

So by using people's wisdom one removes their deceit, by using their courage one removes their anger, and by using their benevolence one removes their greed.

故國有患，君死社稷，謂之義，大夫死宗廟，謂之變。

So when the state has troubles, for the ruler to die for the altars of soil and grain is called righteousness, and for a grandee to die for the ancestral temple is called an exception.

故聖人耐以天下為一家，以中國為一人者，非意之也，必知其情，闢於其義，明於其利，達於其患，然後能為之。

So the sage can regard the world as one family and the central states as one person, not out of speculation, but because he must know human feelings, understand righteousness, grasp what is beneficial and see through what is harmful, and only then can he do it.

何謂人情？喜、怒、哀、懼、愛、惡、欲，七者弗學而能。何謂人義？父慈、子孝、兄良、弟弟、夫義、婦聽、長惠、幼順、君仁、臣忠，十者謂之人義。講信修睦，謂之人利，爭奪相殺，謂之人患。故聖人之所以治人七情，修十義，講信修睦，尚辭讓，去爭奪，舍禮何以治之？飲食男女，人之大欲存焉；死亡貧苦，人之大惡存焉。故欲惡者，心之大端也。人藏其心，不可測度也。美惡皆在其心，不見其色也，欲一以窮之，舍禮何以哉？

What are called human feelings? Joy, anger, sorrow, fear, love, hatred and desire: these seven are capable without learning. What are called human duties? The father's kindness and the son's filial piety, the elder brother's goodness and the younger brother's respect, the husband's righteousness and the wife's compliance, the elder's generosity and the young's obedience, the ruler's benevolence and the minister's loyalty: these ten are called human duties. To value trust and cultivate harmony is called human benefit; to fight, seize and kill each other is called human harm. So the sage uses these to govern the seven human feelings, cultivate the ten duties, value trust and cultivate harmony, honor courtesy and yielding, and remove strife and seizure; setting ritual aside, what could be used to govern? Food, drink and the relation of man and woman are where people's great desires lie; death, loss and poverty are where people's great aversions lie. So desire and aversion are the great beginnings of the heart. A person hides his heart, and it cannot be fathomed. Beauty and ugliness are both within the heart and do not show on the face; if one wished to exhaust it by a single method, what else could one use but ritual?

故人者，其天地之德、陰陽之交、鬼神之會、五行之秀氣也。

So man is the virtue of Heaven and Earth, the meeting of yin and yang, the gathering of the spirits, and the finest breath of the five phases.

故天秉陽，垂日星，地秉陰，竅于山川，播五行於四時，和而後月生也。是以三五而盈，三五而闕，五行之動，迭相竭也。五行、四時、十二月，還相為本也。五聲、六律、十二管，還相為宮也。五味、六和、十二食，還相為質也。五色、六章、十二衣，還相為質也。

So Heaven holds yang and hangs down the sun and stars; Earth holds yin and its openings are in the mountains and rivers. The five phases are spread through the four seasons, and when they are in harmony the moon is born. So it is full at fifteen and wanes at fifteen. The five phases move, taking turns in exhausting each other. The five phases, four seasons and twelve months circle around, each in turn being the root. The five notes, six pitches and twelve pipes circle around, each in turn being the tonic. The five flavors, six harmonies and twelve foods circle around, each in turn being the substance. The five colors, six emblems and twelve garments circle around, each in turn being the substance.

故人者，天地之心也，五行之端也。食味、別聲、被色而生者也。故聖人作則，必以天地為本，以陰陽為端，以四時為柄，以日星為紀，月以為量，鬼神以為徒，五行以為質，禮義以為器，人情以為田，四靈以為畜。以天地為本，故物可舉也。以陰陽為端，故情可睹也。以四時為柄，故事可勸也。以日星為紀，故事可列也。月以為量，故功有藝也。鬼神以為徒，故事有守也。五行以為質，故事可復也。禮義以為器，故事行有考也。人情以為田，故人以為奧也。四靈以為畜，故飲食有由也。何謂四靈？麟鳳龜龍謂之四靈。故龍以為畜，故魚鮪不淰。鳳以為畜，故鳥不獝。麟以為畜，故獸不狘。龜以為畜，故人情不失。

So man is the heart of Heaven and Earth, the beginning of the five phases, and lives by tasting flavors, discriminating sounds and wearing colors. So when the sage establishes standards, he must take Heaven and Earth as the root, yin and yang as the beginning, the four seasons as the handle, the sun and stars as the record, the moon as the measure, the spirits as his followers, the five phases as the substance, ritual and righteousness as the tools, human feelings as the field, and the four numinous creatures as his livestock. Taking Heaven and Earth as the root, things can be brought forth. Taking yin and yang as the beginning, feelings can be seen. Taking the four seasons as the handle, affairs can be encouraged. Taking the sun and stars as the record, affairs can be arranged in order. Taking the moon as the measure, work has its limit. Taking the spirits as followers, affairs have their charges. Taking the five phases as the substance, affairs can cycle. Taking ritual and righteousness as the tools, the carrying out of affairs has proof. Taking human feelings as the field, people become the masters. Taking the four numinous creatures as livestock, food and drink have their source. What are the four numinous creatures? The qilin, phoenix, tortoise and dragon are called the four numinous creatures. So when the dragon is kept as livestock, fish are not startled and scattered; when the phoenix is kept, birds do not take fright and fly off; when the qilin is kept, beasts do not take fright and run; when the tortoise is kept, human feelings are not lost.

故先王秉蓍龜，列祭祀，瘞繒，宣祝嘏辭說，設制度，故國有禮，官有御，事有職，禮有序。

So the former kings held the milfoil and the tortoise shell, set out the sacrifices, buried silk offerings, proclaimed the words of invocation and blessing, and established institutions, so that the state had ritual, the officials had their duties, affairs had their charges, and ritual had its order.

故先王患禮之不達於下也。

So the former kings were anxious that ritual might not reach down to the lower levels.

故祭帝於郊，所以定天位也；祀社於國，所以列地利也；祖廟，所以本仁也；山川，所以儐鬼神也；五祀，所以本事也。故宗祝在廟，三公在朝，三老在學，王前巫而後史，卜巫瞽侑，皆在左右。王中，心無為也，以守至正。

So they sacrificed to God in the suburbs in order to fix the place of Heaven; at the altar of the soil in the state they set out the benefits of Earth; the ancestral temple was used to root in benevolence; mountains and rivers were used to receive the spirits; the five domestic sacrifices were used to root in affairs. So the clan invocators were in the temple, the three dukes in the court, the three elders in the school, before the king were shamans and behind him scribes, and diviners, shamans, blind musicians and attendants were all at his left and right. The king stood in the middle, his mind not acting on its own, in order to hold fast to the utmost correctness.

故禮行於郊，而百神受職焉；禮行於社，而百貨可極焉；禮行於祖廟，而孝慈服焉；禮行於五祀，而正法則焉。故自郊社、祖廟、山川、五祀，義之修而禮之藏也。

So when ritual is practiced at the suburban altar, the hundred spirits accept their duties; when ritual is practiced at the altar of the soil, the hundred goods can be fully brought forth; when ritual is practiced at the ancestral temple, filial piety and kindness are carried out; when ritual is practiced in the five domestic sacrifices, standards are set right. So from the suburban altar, the altar of the soil, the ancestral temple, the mountains and rivers and the five domestic sacrifices, righteousness is cultivated here and ritual is stored here.

是故夫禮，必本於大一，分而為天地，轉而為陰陽，變而為四時，列而為鬼神，其降曰命，其官於天也。

So ritual must be rooted in the Great One, divides to become Heaven and Earth, turns to become yin and yang, changes to become the four seasons, and is set out as the spirits; what it sends down is called the decree, and it takes its model from Heaven.

夫禮必本於天，動而之地，列而之事，變而從時，協於分藝。其居人也曰養，其行之以貨力、辭讓、飲食、冠昏、喪祭、射御、朝聘。

Ritual must be rooted in Heaven, moves to Earth, is set out in affairs, changes to follow the seasons, and fits the proper limits. In human beings it is called nurture, and it is carried out through goods and labor, courtesy and yielding, food and drink, capping and marriage, mourning and sacrifice, archery and charioteering, court visits and diplomatic missions.

故禮義也者，人之大端也，所以講信修睦，而固人之肌膚之會、筋骸之朿也。所以養生、送死、事鬼神之大端也，所以達天道，順人情之大竇也。

So ritual and righteousness are the great beginnings of a person, used to value trust and cultivate harmony, and to secure the meeting of skin and flesh and the binding of sinews and bones. They are the great beginnings of nurturing the living, seeing off the dead, and serving the spirits, and the great thoroughfare for reaching the Way of Heaven and following human feelings.

故唯聖人為知禮之不可以已也。故壞國、喪家、亡人，必先去其禮。故禮之於人也，猶酒之有櫱也，君子以厚，小人以薄。

So only the sage knows that ritual cannot be halted. So when states are ruined, families lost and people destroyed, ritual has always been discarded first. So ritual is to a person as yeast is to wine: the noble man becomes rich through it and the petty man becomes poor.

故聖王修義之柄、禮之序以治人情。故人情者，聖王之田也。修禮以耕之，陳義以種之，講學以耨之，本仁以聚之，播樂以安之。故禮也者，義之實也，協諸義而協，則禮雖先王未之有，可以義起也。義者，藝之分、仁之節也。協於藝，講於仁，得之者強。仁者義之本也，順之體也，得之者尊。故治國不以禮，猶無耜而耕也；為禮不本於義，猶耕而弗種也；為義而不講之以學，猶種而弗耨也；講之於學而不合之以仁，猶耨而弗獲也；合之以仁而不安之以樂，猶獲而弗食也；安之以樂而不達於順，猶食而弗肥也。四體既正，膚革充盈，人之肥也。父子篤，兄弟睦，夫婦和，家之肥也。大臣法，小臣廉，官職相序，君臣相正，國之肥也。天子以德為車，以樂為御，諸侯以禮相與，大夫以法相序，士以信相考，百姓以睦相守，天下之肥也。是謂大順。大順者，所以養生、送死、事鬼神之常也。故事大積焉而不苑，並行而不繆，細行而不失，深而通，茂而有間，連而不相及也，動而不相害也。此順之至也。故明於順，然後能守危也。

So the sage kings cultivated the handle of righteousness and the order of ritual to govern human feelings. So human feelings are the field of the sage kings. They plow it with ritual, sow it with righteousness, weed it with instruction, gather in the crop with benevolence, and bring it to rest with music. So ritual is the fruit of righteousness; when it accords with righteousness it is harmonious, and so ritual, even if the former kings did not have it, can be raised up according to righteousness. Righteousness is the proper measure of ability and the gauge of benevolence. One who fits ability and seeks benevolence is strong. Benevolence is the root of righteousness and the body of compliance, and one who gains it is honored. So to govern a state without ritual is like plowing without a plow; to practice ritual without rooting it in righteousness is like plowing without sowing; to practice righteousness without discussing it through study is like sowing without weeding; to discuss in study without joining it with benevolence is like weeding without harvesting; to join with benevolence without settling it with music is like harvesting without eating; to settle with music without reaching to compliance is like eating without growing fat. When the four limbs are correct and the skin is full, this is a person's fatness. When father and son are deeply bound, brothers are harmonious and husband and wife are in accord, this is a family's fatness. When great ministers keep the law, lesser ministers are honest, offices are in order and ruler and minister correct each other, this is a state's fatness. When the Son of Heaven takes virtue as his carriage and music as his driver, the feudal lords interact through ritual, the grandees order each other by law, the scholars test each other by trust, and the common people keep each other through harmony, this is the world's fatness. This is called the Great Compliance. The Great Compliance is the constant standard for nurturing the living, seeing off the dead and serving the spirits. So affairs may pile up in great quantity without blockage, run side by side without error, proceed in minute details without loss, be deep yet connected, be dense yet have gaps, be linked yet not encroach, and move yet not harm one another. This is the utmost of compliance. So when one understands compliance, one can hold fast in danger.

故禮之不同也，不豐也，不殺也，所以持情而合危也。故聖王所以順，山者不使居川，不使渚者居中原，而弗敝也。用水、火、金、木，飲食必時，合男女、頒爵位必當年德，用民必順，故無水旱昆蟲之災，民無兇飢妖孽之疾。故天不愛其道，地不愛其寶，人不愛其情。天降膏露，地出醴泉，山出器車，河出馬圖，鳳皇麒麟，皆在郊棷。龜龍在宮沼，其餘鳥獸之卵胎，皆可俯而窺也。則是無故，先王能修禮以達義，體信以達順，故此順之實也。

So ritual differs in forms, without increase and without reduction, in order to support feelings and meet danger. So what the sage kings used to bring about compliance: those who live in mountains were not made to live by rivers, those on islets were not made to live on the plains, and so they were not worn out. In using water, fire, metal, wood, food and drink they always kept to the proper time; in matching men and women and conferring rank they always fitted age and virtue; in using the people they always followed what suited them. So there were no disasters of flood, drought or insects, and the people had no sickness of famine or ill omens. So Heaven did not withhold its Way, Earth did not withhold its treasures, and people did not withhold their feelings. Heaven sent down sweet dew, Earth brought forth sweet springs, the mountains yielded vessels and carriages, the Yellow River brought forth the dragon-horse diagram, and the phoenix and qilin were all in the suburban meadows and marshes. Tortoises and dragons were in the palace pools, and the eggs and young of other birds and beasts could be looked at by stooping. There was no other reason: the former kings could cultivate ritual to reach righteousness and embody trust to reach compliance, so this is the fruit of compliance.

禮器是故大備，大備，盛德也。禮釋回，增美質，措則正，施則行。其在人也，如竹箭之有筠也，如松柏之有心也。二者居天下之大端矣，故貫四時而不改柯易葉。故君子有禮，則外諧而內無怨。故物無不懷仁，鬼神饗德。

With this, the vessels of ritual are fully complete. Being fully complete is great virtue. Ritual removes deviation and adds to the substance of beauty; when applied it is correct, and when carried out it works. In a person it is like the green skin of a bamboo and like the heart of a pine or cypress. These two stand at the great beginnings of the world, and so they run through the four seasons without changing branch or leaf. So when the noble man has ritual, he is harmonious outwardly and without resentment within. So there is nothing that does not turn toward benevolence, and the spirits partake of his virtue.

先王之立禮也，有本有文。忠信．禮之本也；義理，禮之文也。無本不立，無文不行。

When the former kings established ritual, it had a root and had a form. Loyalty and trustworthiness are the root of ritual; righteousness and principle are the form of ritual. Without the root it cannot stand; without the form it cannot be carried out.

禮也者，合於天時，設於地財，順於鬼神，合於人心，理萬物者也。是故天時有生也，地理有宜也，人官有能也，物曲有利也。故天不生，地不養，君子不以為禮，鬼神弗饗也。居山以魚鱉為禮，居澤以鹿豕為禮，君子謂之不知禮。故必舉其定國之數，以為禮之大經、禮之大倫。以地廣狹，禮之薄厚，與年之上下。是故年雖大殺，眾不匡懼，則上之制禮也節矣。

Ritual is that which accords with the seasons of Heaven, is arranged through the resources of Earth, follows the spirits, fits human hearts, and governs the myriad things. So Heaven has what it brings forth in its seasons, Earth has what suits its ground, human faculties have what they can do, and things in their details have what is advantageous. So what Heaven does not produce and Earth does not nurture, the noble man does not make part of ritual, and the spirits do not partake of it. To live in the mountains and make fish and turtles part of ritual, or to live by the marsh and make deer and pigs part of ritual, the noble man says that such a person does not know ritual. So one must lift up the measure that stabilizes the state and make it the great norm and great order of ritual. It is according to the breadth of the land, the richness of ritual, and the good or bad of the harvest. So even if the harvest greatly declines, if the people are not afraid, then the one above who set the ritual has set it with proper measure.

禮，時為大，順次之，體次之，宜次之，稱次之。堯授舜，舜授禹，湯放桀，武王伐紂，時也。詩云：“匪革其猶，聿追來孝。”

In ritual, timeliness is the greatest, then compliance, then appropriateness, then fitness, then proportion. Yao passed the throne to Shun, Shun passed it to Yu, Tang banished Jie, and King Wu attacked Zhou: these were matters of timeliness. The Book of Songs, in the Greater Odes, in Wen Wang You Sheng, says: "It was not to hurry his own plans, but to remember and so fulfill filial piety."

天地之祭，宗廟之事，父子之道，君臣之義，倫也。

The sacrifices to Heaven and Earth, the affairs of the ancestral temple, the Way of father and son, and the righteousness of ruler and minister are the relationships.

社稷山川之事，鬼神之祭，體也。

The affairs of the altars of soil and grain, mountains and rivers, and the sacrifices to the spirits are the substance.

喪祭之用，賓客之交，義也。

The expenses of mourning and sacrifice, and the exchanges with guests, are righteousness.

羔豚而祭，百官皆足，大牢而祭，不必有餘，此之謂稱也。諸侯以龜為寶，以圭為瑞。家不寶龜，不藏圭，不臺門，言有稱也。

When sacrificing with a lamb or a piglet, all the officials are sufficiently provided for; when sacrificing with a grand sacrifice of ox, sheep and pig, there may not necessarily be any surplus. This is called proportion. Feudal lords treat the tortoise as a treasure and the jade tablet as a token. A family does not treat the tortoise as a treasure, does not store jade tablets, and does not build a gate tower; this speaks of proportion.

禮有以多為貴者。天子七廟，諸侯五，大夫三，士一。天子之豆二十有六，諸公十有六，諸侯十有二，上大夫八，下大夫六。諸侯七介七牢，大夫五介五牢。天子之席五重，諸侯之席三重，大夫再重。天子崩，七月而葬，五重八翣；諸侯五月而葬，三重六翣；大夫三月而葬，再重四翣。此以多為貴也。

In ritual, some things are valued for being many. The Son of Heaven has seven ancestral temples, the feudal lords five, the grand masters three, and the officers one. The Son of Heaven has twenty-six dou vessels, the dukes sixteen, the feudal lords twelve, the senior grand masters eight, and the junior grand masters six. A feudal lord receiving guests uses seven assistants and seven sets of sacrificial animals; a grand master uses five assistants and five sets. The Son of Heaven's mats are five layers, a feudal lord's three, a grand master's two. When the Son of Heaven dies, he is buried after seven months, with five layers of coffin decoration and eight coffin fans; a feudal lord is buried after five months with three layers and six fans; a grand master after three months with two layers and four fans. These are cases of being valued for being many.

有以少為貴者。天子無介，祭天特牲。天子適諸侯，諸侯膳以犢。諸侯相朝，灌用鬱鬯，無籩豆之薦。大夫聘禮以脯醢。天子一食，諸侯再，大夫士三。食力無數，大路繁纓一就，次路繁纓七就。圭璋特，琥璜爵，鬼神之祭單席。諸侯視朝，大夫持，士旅之。此以少為貴也。

Some things are valued for being few. The Son of Heaven has no assistants, and sacrifices to Heaven with a single animal. When the Son of Heaven visits a feudal lord, the lord provides a calf for the meal. When feudal lords have audience with one another, the libation uses fragrant wine with no offering of bian and dou vessels. A grand master's visit uses only dried meat and pickled meat. The Son of Heaven is full after one serving, a feudal lord after two, a grand master or officer after three, and those who live by their labor have no set number. The great chariot has one circle of ornamental trappings, the next chariot seven. Gui and zhang jade tablets are displayed singly, hu and huang jades accompany the goblet, and offerings to ghosts and spirits use a single mat. A feudal lord holds court viewing, grand masters hold the tablet, and officers perform the rites in groups. These are cases of being valued for being few.

有以大為貴者。宮室之量，器皿之度，棺槨之厚，丘封之大。此以大為貴也。

Some things are valued for being large. The size of palaces, the standards of vessels, the thickness of coffins and outer coffins, the size of the burial mound: these are valued for being large.

有以小為貴者。宗廟之祭，貴者獻以爵，賤者獻以散。尊者舉觶，卑者舉角。五獻之尊，門外缶，門內壺，君尊瓦甒。此以小為貴也。

Some things are valued for being small. In ancestral temple sacrifices, the honored offer with a jue cup and the humble offer with a san cup. The senior raises a zhi and the junior a jiao. At the five-offering ceremony the wine vessel outside the gate is a fou jar, inside the gate a hu pot, and the ruler's own vessel is an earthenware bottle. These are valued for being small.

有以高為貴者。天子之堂九尺，諸侯七尺，大夫五尺，士三尺。天子諸侯臺門。此以高為貴也。

Some things are valued for being high. The Son of Heaven's hall is nine chi high, a feudal lord's seven, a grand master's five, an officer's three. The Son of Heaven and feudal lords have terraced gates. These are valued for being high.

有以下為貴者。至敬不壇，埽地而祭。天子諸侯之尊廢禁，大夫士棜禁。此以下為貴也。

Some things are valued for being low. The highest reverence builds no altar and sacrifices on swept ground. The wine vessels of the Son of Heaven and feudal lords do without a stand, while grand masters and officers use a legless stand. These are valued for being low.

禮有以文為貴者。天子龍袞，諸侯黼，大夫黻，士玄衣纁裳。天子之冕，朱綠藻，十有二旒，諸侯九，上大夫七，下大夫五，士三。此以文為貴也。

In ritual, some things are valued for ornament. The Son of Heaven wears the dragon robe, the feudal lords the axe pattern, the grand masters the pattern of two opposed bows, and the officers a black robe with a pale crimson skirt. The Son of Heaven's ceremonial cap has red and green pendants of twelve strings, the feudal lords nine, senior grand masters seven, junior grand masters five, and officers three. These are valued for ornament.

有以素為貴者。至敬無文，父黨無容，大圭不琢，大羹不和，大路素而越席，犧尊疏布鼏，樿杓。此以素為貴也。

Some things are valued for plainness. The utmost reverence has no ornament; among the father's kin one needs no display of bearing; the great jade tablet is not carved, the great soup is not seasoned, the great chariot is plain and laid with a rush mat, the ox-shaped wine vessel is covered with coarse cloth, and the ladle is of white wood. These are valued for plainness.

孔子曰：“禮不可不省也。禮不同，不豐，不殺。”此之謂也，蓋言稱也。

Confucius said: "Ritual must not go unexamined. When rituals differ, one does not add more or cut less." This is what it means, and it speaks of fitness.

禮之以多為貴者，以其外心者也。德發揚，詡萬物，大理物博，如此則得不以多為貴乎？故君子樂其發也。禮之以少為貴者，以其內心者也。德產之致也精微，觀天下之物，無可以稱其德者，如此則得不以少為貴乎？是故君子慎其獨也。

Ritual is valued for being many because it directs the mind outward. Virtue spreads and reaches the myriad things; its great governing makes things abundant and wide. Given this, how could it not value being many? So the gentleman delights in its manifestation. Ritual is valued for being few because it directs the mind inward. When virtue has been brought to the utmost subtlety, and one surveys the things of the world and finds none that match his virtue, how could it not value being few? So the gentleman is watchful over himself when alone.

古之聖人，內之為尊，外之為樂，少之為貴，多之為美。是故先王之制禮也，不可多也，不可寡也，唯其稱也。

The sages of old made the inner the honored part and the outer the music, made the few precious and the many beautiful. So the former kings, in establishing ritual, did not allow it to be more or less than fitting, and sought only what is proportionate.

是故君子大牢而祭，謂之禮。匹士大牢而祭，謂之攘。管仲鏤簋，朱紘，山節，藻梲，君子以為濫矣。晏平仲祀其先人，豚肩不揜豆，澣衣濯冠以朝，君子以為隘矣。

So when a gentleman sacrifices with the grand set of three animals, it is called ritual; when an ordinary man sacrifices with the grand set, it is called usurpation. Guan Zhong had carved gui vessels, red cap-strings, hill-shaped capitals and algae painted on the rafters, and the gentleman judged it excessive. Yan Pingzhong, sacrificing to his ancestors, used a pig's shoulder too small to cover the dou, and came to court in washed clothes and cap, and the gentleman judged it miserly.

是故君子之行禮也，不可不慎也，眾之紀也，紀散而眾亂。孔子曰：“我戰則克，祭則受福。”蓋得其道矣。

So the gentleman must be careful in carrying out ritual, since it is the guiding thread of the people. When the thread comes loose, the people fall into disorder. Confucius said: "When I fight, I win; when I sacrifice, I receive blessing." Probably he had found that Way.

君子曰：“祭祀不祈，不麾蚤，不樂葆大，不善嘉事，牲不及肥大，薦不美多品。”

The gentleman said: "In sacrifice one does not pray for favors, does not hurry, does not like what is tall and grand, does not make a point of lavishing the good occasion, does not wait for the animal to grow fat and large, and does not seek many kinds of offerings."

孔子曰：“臧文仲安知禮？夏父弗綦，逆祀而弗止也，燔柴於奧。”夫奧者，老婦之祭也，盛於盆，尊於瓶。

Confucius said: "How could Zang Wenzhong know ritual? Xiafu Fuji reversed the order of sacrifices and he did not stop him, and he burned firewood at the stove." The stove, though, is an old woman's sacrifice, with food in a basin and wine in a bottle.

禮也者，猶體也，體不備，君子謂之不成人。設之不當，猶不備也。禮有大、有小、有顯、有微，大者不可損，小者不可益，顯者不可揜，微者不可大也。故經禮三百，曲禮三千，其致一也。未有入室而不由戶者。君子之於禮也，有所竭情盡慎，致其敬而誠若，有美而文而誠若。君子之於禮也，有直而行也，有曲而殺也，有經而等也，有順而討也，有摲而播也，有推而進也，有放而文也，有放而不致也，有順而摭也。

Ritual is like the body. If the body is incomplete, the gentleman says the man is not a whole person. If things are set out improperly, it is as if incomplete. Ritual has the large and the small, the conspicuous and the subtle. The large cannot be reduced, the small cannot be increased, the conspicuous cannot be concealed, and the subtle cannot be enlarged. So the three hundred major rites and the three thousand minor rites all go to one destination: no one enters a room without passing through the door. In ritual, the gentleman sometimes exhausts feeling and the utmost carefulness, delivers his reverence and truly is as he appears; sometimes it is fine and ornamented and truly is so. In ritual the gentleman sometimes acts directly and carries it out; sometimes it is bent and abridged; sometimes it is constant and equal; sometimes it follows and decreases step by step; sometimes it is reduced and spread out; sometimes it is pushed and raised in grade; sometimes it imitates and is ornamented; sometimes it imitates but not to the utmost; sometimes it follows and picks up.

三代之禮一也，民共由之，或素或青，夏造殷因。

The rituals of the Three Dynasties are one, and the people all follow them. Some are plain and some are blue-green. The Xia began them and the Shang followed.

周坐屍，詔侑武力，其禮亦然，其道一也。夏立屍而卒祭，殷坐屍，周旅酬六屍。曾子曰：“周禮其猶醵與？”

The Zhou had the personator of the dead sit, and announced and urged him on with the strength of martial matters; its ritual is thus, and its Way is one. The Xia had the personator stand and ended the sacrifice, the Shang had him sit, and the Zhou had the toasts passed around to six personators. Master Zeng said: "The Zhou ritual is probably like pooling money to drink wine."

君子曰：“禮之近人情者，非其至者也。”郊血，大饗腥，三獻爓，一獻孰。是故君子之於禮也，非作而致其情也，此有由始也。是故七介以相見也，不然則已愨。三辭三讓而至，不然則已蹙。故魯人將有事於上帝，必先有事於頖宮。晉人將有事於河，必先有事於惡池。齊人將有事於泰山，必先有事於配林。三月系，七日戒，三日宿，慎之至也。

The gentleman said: "Ritual that is close to human feeling is not the highest." At the suburban sacrifice blood is used, at the great banquet raw meat, at the three-offering rite half-cooked, at the one-offering rite fully cooked. So in ritual the gentleman does not make things up to express his feeling; there are reasons and beginnings. So meeting with seven assistants, which if not so would be too plain; arriving after declining three times and yielding three times, which if not so would be too hasty. So when the people of Lu were about to perform service to the Lord on High, they must first perform it at the Pan Palace. When the people of Jin were about to perform service to the River, they must first perform it at the Wu Pond. When the people of Qi were about to perform service to Mount Tai, they must first perform it at Peilin. Tying and feeding the animal for three months, fasting seven days, and lodging three days: this is the utmost carefulness.

故禮有擯詔，樂有相步，溫之至也。

So in ritual there are ushers to guide and announce, and in music there are people to support and lead, the utmost of warmth and generosity.

禮也者，反本修古，不忘其初者也。故凶事不詔，朝事以樂。醴酒之用，玄酒之尚，割刀之用，鸞刀之貴，莞簟之安，而槁鞂之設。是故先王之制禮也，必有主也，故可述而多學也。

Ritual is returning to the root, cultivating the ancient, and not forgetting what was at the beginning. So at inauspicious events there is no announcing, and at court affairs music is used. The use of sweet wine, the honor given to dark wine (water); the use of the carving knife, the value of the bell-knife; the comfort of rush and bamboo mats, yet a coarse straw pad is laid under. So when the former kings established ritual, there was always something it was based on, and so it can be described and studied widely.

君子曰：“無節於內者，觀物弗之察矣。欲察物而不由禮，弗之得矣。”故作事不以禮，弗之敬矣！出言不以禮，弗之信矣！故曰：禮也者，物之致也。

The gentleman said: "If there is no restraint within, then in examining things one cannot discern them clearly. If one wishes to discern things but does not do so through ritual, one cannot attain it." So if one does things without ritual, one cannot be reverent! If one speaks without ritual, one cannot be trusted! Hence it is said: ritual is the utmost of things.

是故昔先王之制禮也，因其財物而致其義焉爾。故作大事必順天時，為朝夕放於日月，為高必因丘陵，為下必因川澤。是故天時雨澤，君子達亹亹焉。

So in the past when the former kings established ritual, they relied on wealth and goods and merely conveyed their meaning through them. So for great undertakings they necessarily followed the seasons of Heaven, for morning and evening practices they took the sun and moon as their model, for what is high they necessarily relied on hills, and for what is low they necessarily relied on rivers and marshes. So the gentleman, understanding the seasons of Heaven, rain and marsh, was diligent and untiring.

是故昔先王尚有德，尊有道，任有能，舉賢而置之，聚眾而誓之。是故因天事天，因地事地，因名山升中於天，因吉土以饗帝於郊。升中於天而鳳凰降，龜龍假，饗帝於郊而風雨節，寒暑時。是故聖人南面而立，而天下大治。

So in the past the former kings honored the virtuous, respected those with the Way, employed the able, promoted the worthy and settled them in place, and gathered the multitude to swear. So they served Heaven on the basis of Heaven, served Earth on the basis of Earth, reported their success to Heaven on a famous mountain, and feasted the Lord in the suburbs on auspicious ground. When success was reported to Heaven, phoenixes descended and tortoises and dragons arrived; when the Lord was feasted in the suburbs, wind and rain were moderate and cold and heat came in season. So the sage stood facing south and the world was well governed.

天道至教，聖人至德。廟堂之上，罍尊在阼，犧尊在西；廟堂之下，縣鼓在西，應鼓在東，君在阼，夫人在房。大明生於東，月生於西，此陰陽之分，夫婦之位也。

The Way of Heaven is the utmost teaching, and the sage is the utmost virtue. In the ancestral hall above, the lei vessel is at the eastern steps and the ox vessel to the west; below the hall, the hanging drum is at the west and the responding drum at the east. The ruler stands at the eastern steps and his consort is in the side chamber. The sun is born in the east and the moon in the west; this is the distinction of yin and yang and the positions of husband and wife.

君西酌犧象，夫人東酌罍尊，禮交動乎上，樂交應乎下，和之至也。

The ruler pours from the ox and elephant vessels in the west, and his consort pours from the lei vessel in the east. Above, ritual proceeds in alternation; below, music answers in alternation, the utmost of harmony.

禮也者，反其所自生。樂也者，樂其所自成。是故先王之制禮也以節事，修樂以道志。故觀其禮樂而治亂可知也。

Ritual is a return to what things arise from. Music is delight in what has been accomplished. So the former kings established ritual to regulate affairs and cultivated music to guide the will. So by observing their ritual and music, one can know whether the state is well governed or in disorder.

蘧伯玉曰：“君子之人達。”故觀其器而知其工之巧，觀其發而知其人之知。故曰：君子慎其所以與人者。

Qu Boyu said: "A gentleman is a person who penetrates things." So by observing a person's vessel one knows the cleverness of the craftsman, and by observing a person's expression one knows his wisdom. Hence it is said: the gentleman is careful about how he deals with others.

太廟之內敬矣。君親牽牲，大夫贊幣而從，君親制祭，夫人薦盎，君親割牲，夫人薦酒，卿大夫從君，命婦從夫人，洞洞乎其敬也，屬屬乎其忠也，勿勿乎其欲其饗之也。納牲詔於庭，血毛詔於室，羹定詔於堂，三詔皆不同位，蓋道求而未之得也。設祭於堂，為祊乎外。故曰：於彼乎！於此乎！

Within the Grand Temple all is reverence. The ruler personally leads the animal, and the grand masters assist with the silk and follow. The ruler personally prepares the offering, and his consort presents the ang wine. The ruler personally carves the animal and the consort offers the wine. The high ministers and grand masters follow the ruler and the ladies of rank follow the consort; their sincere manner is so reverent, their single-minded manner so loyal, their earnest manner so eager that the spirits may partake. Bringing in the animal is announced in the courtyard, the blood and hair are announced in the chamber, and the stew when set is announced in the hall. The three announcements are all in different positions, which seems to say they seek and have not yet found. The offering is set in the hall and the sacrifice made outside the temple gate. So it is said: Is it over there? Is it here?

一獻質，三獻文，五獻察，七獻神。

A one-offering rite is plain, a three-offering rite has ornament, a five-offering rite is discerning, and a seven-offering rite reaches the spirits.

大饗其王事與？三牲魚臘，四海九州之美味也；籩豆之薦，四時之和氣也；內金，示和也；束帛加璧，尊德也；龜為前列，先知也；金次之，見情也；丹、漆、絲、纊、竹、箭，與眾共財也。其餘無常貨，各以其國之所有，則致遠物也。其出也，肆夏而送之，蓋重禮也。

The great banquet is probably a matter for the king. The three kinds of animals, fish and dried meat are the delicacies of the four seas and nine provinces; the bian and dou offerings are the harmonious qi of the four seasons; putting metal inside shows harmony; bundled silk topped with jade shows respect for virtue; the tortoise placed first shows foreknowledge; metal second shows feeling displayed; vermilion, lacquer, silk, floss, bamboo and arrows show sharing wealth with the multitude. The rest has no constant goods, each using what its own state has, which is how things from distant places are brought in. When the guest goes out, the Sixia is played to see him off, probably to honor ritual.

祀帝於郊，敬之至也。宗廟之祭，仁之至也。喪禮，忠之至也。備服器，仁之至也。賓客之用幣，義之至也。故君子欲觀仁義之道，禮其本也。

Sacrificing to the Lord in the suburbs is the utmost of reverence. Sacrifice in the ancestral temple is the utmost of humaneness. Mourning ritual is the utmost of loyalty. Preparing clothing and vessels is the utmost of humaneness. Using gifts for guests is the utmost of rightness. So if the gentleman wishes to observe the Way of humaneness and rightness, ritual is its root.

君子曰：“甘受和，白受採，忠信之人可以學禮。苟無忠信之人，則禮不虛道。是以得其人之為貴也。”

The gentleman said: "Sweet takes on seasoning, white takes on color, and a person of loyalty and good faith can learn ritual. If there is no person of loyalty and good faith, ritual will not be carried out in a vacuum. So it is precious to get such a person."

孔子曰：“誦詩三百，不足以一獻。一獻之禮，不足以大饗。大饗之禮，不足以大旅。大旅具矣，不足以饗帝。毋輕議禮。”

Confucius said: "Reciting the three hundred poems is not enough to carry out a one-offering rite. The one-offering rite is not enough to carry out the great banquet. The great banquet is not enough to carry out the great sacrifice to the multitude. When the great sacrifice is complete, it is still not enough to feast the Lord. Do not discuss ritual lightly."

子路為季氏宰，季氏祭，逮闇而祭，日不足，繼之以燭，雖有強力之容、肅敬之心，皆倦怠矣！有司跛倚以臨祭，其為不敬大矣！他日祭，子路與，室事交乎戶，堂事交乎階，質明而始行事，晏朝而退。孔子聞之，曰：“誰謂由也而不知禮乎？”

Zilu was steward of the Ji family. When the Ji family sacrificed, they sacrificed until dark, and when daylight was not enough they continued by candle. Even with a strong bearing and a reverent heart, all were worn out. The officials leaned to one side as they attended the sacrifice, and the irreverence was great. Later, when Zilu took part in the sacrifices, matters in the chamber were handed over at the door and matters in the hall at the steps; work began at first light and ended with the court at dusk. When Confucius heard of it, he said: "Who says You does not know ritual?"

郊特牲而社稷大牢。天子適諸侯，諸侯膳用犢；諸侯適天子，天子賜之禮大牢。貴誠之義也。故天子牲孕弗食也，祭帝弗用也，大路繁纓一就，先路三就，次路五就，郊血，大饗腥，三獻爓，一獻孰，至敬不饗味，而貴氣臭也。諸侯為賓，灌用鬱鬯，灌用臭也。大饗尚腶修而已矣。

The suburban sacrifice uses a single animal, while the sacrifices to the altars of soil and grain use the grand set of three. When the Son of Heaven visits a feudal lord, the lord provides a calf for the meal; when a feudal lord visits the Son of Heaven, the Son of Heaven gives him a ritual gift of the grand set. This honors the principle of sincerity. So the Son of Heaven does not eat a pregnant animal and does not use one to sacrifice to the Lord. The great chariot has one circle of trappings, the first chariot three, the next chariot five. The suburban sacrifice uses blood, the great banquet raw meat, the three-offering rite half-cooked, the one-offering rite cooked. The utmost reverence does not offer flavor but values scent. A feudal lord acting as guest uses fragrant wine for libation, since libation uses scent. The great banquet only honors dried meat.

大饗君三重席而酢焉。三獻之介，君專席而酢焉。此降尊以就卑也。

At the great banquet the ruler sits on a three-layer mat and returns the toast. At a three-offering rite the ruler uses a single mat for the assistant and returns the toast. This is lowering one's own dignity to approach the humble.

饗禘有樂，而食嘗無樂，陰陽之義也。凡飲，養陽氣也。凡食，養陰氣也。故春禘而秋嘗，春饗孤子，秋食耆老，其義一也，而食嘗無樂。飲，養陽氣也，故有樂。食，養陰氣也，故無聲。凡聲，陽也。

Banquets and the di sacrifice have music, while the meal ritual and the autumn sacrifice have none; this is the principle of yin and yang. Drinking nourishes yang qi, eating nourishes yin qi. So the di sacrifice is in spring and the autumn sacrifice in autumn, orphans are feasted in spring and the aged are given a meal ritual in autumn; the principle is one, yet the meal ritual and autumn sacrifice have no music. Drinking nourishes yang qi, so there is music; eating nourishes yin qi, so there is no sound. All sound is yang.

鼎俎奇而籩豆偶，陰陽之義也。籩豆之實，水土之品也，不敢用褻味而貴多品，所以交於旦明之義也。

The cauldrons and chopping boards are odd in number and the bian and dou are even; this is the principle of yin and yang. What the bian and dou hold are the products of water and earth, and they do not dare use familiar, casual flavors but value variety; this is the principle of meeting with the spirits.

賓入大門而奏肆夏，示易以敬也。卒爵而樂闋，孔子屢嘆之。奠酬而工升歌，發德也。歌者在上，匏竹在下，貴人聲也。樂由陽來者也，禮由陰作者也，陰陽和而萬物得。

When the guest enters the great gate, the Sixia is played, showing peace and respect. When the cup is drained the music comes to an end, which Confucius repeatedly praised. When the toast is set down and the musicians ascend the hall to sing, it spreads virtue. The singers are above and the gourd and bamboo instruments below, valuing the human voice. Music comes from yang and ritual is made from yin; when yin and yang are in harmony, the myriad things each get what is theirs.

旅幣無方，所以別土地之宜，而節遠邇之期也。龜為前列，先知也。以鍾次之，以和居參之也。虎豹之皮，示服猛也。束帛加璧，往德也。

The gifts carried on a journey have no fixed direction, which is to distinguish what the land is suited for and to regulate the limits of near and far. The tortoise is placed first, as foreknowledge. The bell is next, setting harmony among those arranged. The skins of tigers and leopards show bringing the fierce into submission. Bundled silk topped with jade shows aspiration toward virtue.

庭燎之百，由齊桓公始也。大夫之奏肆夏也，由趙文子始也。

The courtyard torches numbering one hundred began with Duke Huan of Qi. Grand masters playing the Sixia began with Zhao Wenzi.

朝覲大夫之私覿，非禮也。大夫執圭而使，所以申信也，不敢私覿，所以致敬也。而庭實私覿，何為乎諸侯之庭？為人臣者無外交，不敢貳君也。

At court audiences for a grand master to seek a private meeting is not ritual. A grand master carries the jade tablet on a mission to affirm good faith; he dares not seek a private meeting, in order to exhaust reverence. Yet to seek a private meeting with courtyard gifts, what is he doing in a feudal lord's courtyard? A minister has no foreign relations, since he dares not have a divided heart toward his ruler.

大夫而饗君，非禮也。大夫強而君殺之，義也，由三桓始也。天子無客禮，莫敢為主焉。君適其臣，升自阼階，不敢有其室也。覲禮，天子不下堂而見諸侯。下堂而見諸侯，天子之失禮也。由夷王以下。

For a grand master to host a banquet for the ruler is not ritual. When a grand master grows strong and the ruler kills him, that is right, beginning with the Three Huan families. The Son of Heaven has no ritual of being a guest, since no one dares to be host. When the ruler goes to one of his ministers, he ascends by the eastern steps, because he dares not claim possession of that chamber. In the audience ritual, the Son of Heaven does not descend from the hall to see the feudal lords. For him to descend from the hall to see the feudal lords is a failure of the Son of Heaven's ritual, beginning with King Yi and after.

諸侯之宮縣而祭以白牡，擊玉磬，朱幹設鍚，冕而舞大武，乘大路，諸侯之僭禮也。臺門而旅樹，反坫，繡黼丹朱中衣，大夫之僭禮也。故天子微，諸侯僭，大夫強，諸侯脅。於此相貴以等，相覿以貨，相賂以利，而天下之禮亂矣。諸侯不敢祖天子，大夫不敢祖諸侯，而公廟之設於私家，非禮也，由三桓始也。

For a feudal lord to hang a full set of musical instruments in his palace and sacrifice with a white bull, strike jade chimes, have a vermilion shield with shield ornament, wear a ceremonial cap and dance the Great Martial dance, and ride the great chariot is feudal lords overstepping ritual. For a grand master to have a terraced gate with a screen facing the gateway, a return stand, and an inner robe embroidered with axe patterns in vermilion is grand masters overstepping ritual. So the Son of Heaven declined, the feudal lords overstepped, the grand masters grew strong, and the feudal lords were coerced. Here people honored one another by rank, sought audiences with goods, and bribed one another with profit, and the ritual of the world fell into disorder. Feudal lords dared not treat the Son of Heaven as ancestor, grand masters dared not treat the feudal lords as ancestor, yet ducal temples were set up in private houses, which is not ritual, beginning with the Three Huan families.

天子存二代之後，猶尊賢也，尊賢不過二代。諸侯不臣寓公，故古者寓公不繼世。

The Son of Heaven preserves the descendants of the previous two dynasties, still honoring the worthy, but his honoring the worthy does not go beyond two dynasties. Feudal lords do not treat exiled lords living in their state as ministers, so in ancient times exiled lords did not hand down their lineage.

君之南鄉，荅陽之義也。臣之北面，荅君也。

The ruler faces south, answering the principle of yang. The minister faces north, answering the ruler.

大夫之臣不稽首，非尊家臣，以闢君也。大夫有獻弗親，君有賜不面拜，為君之荅己也。

A grand master's retainer does not perform the full kowtow, not out of respect for the household retainer but to avoid the ruler. A grand master does not go in person to make an offering, and when the ruler gives a reward he does not bow in person, because the ruler will respond to him himself.

鄉人禓，孔子朝服立於阼，存室神也。

When villagers hold the rite to drive out fierce ghosts, Confucius put on court dress and stood on the eastern steps, to care for the spirits in the chamber.

孔子曰：“射之以樂也，何以聽？何以射？”

Confucius said: "When archery uses music, by what does one listen? By what does one shoot?"

孔子曰：“士使之射，不能，則辭以疾，縣弧之義也。”

Confucius said: "When an officer is told to shoot and cannot, he declines on grounds of illness, which is the meaning of hanging up the bow."

孔子曰：“三日齊，一日用之，猶恐不敬。二日伐鼓，何居？”

Confucius said: "One fasts three days, uses one day, and still fears irreverence. For two days drums are beaten; what is that for?"

孔子曰：“繹之於庫門內，祊之於東方，朝市之於西方，失之矣！”

Confucius said: "The yi sacrifice is within the Treasury Gate, the sacrifice outside the temple gate is on the east, and the court and market are on the west; all are wrong!"

社祭土而主陰氣也，君南鄉於北墉下，荅陰之義也。日用甲，用日之始也。天子大社，必受霜露風雨，以達天地之氣也。是故喪國之社屋之，不受天陽也。薄社北牖，使陰明也。社所以神地之道也。地載萬物，天垂象，取財於地，取法於天，是以尊天而親地也。故教民美報焉。家主中溜，而國主社，示本也。唯為社事，單出裡，唯為社田，國人畢作。唯社，丘乘共粢盛，所以報本反始也。

The sacrifice to the soil governs yin qi. The ruler stands under the northern wall facing south, answering the principle of yin. The day used is a jia day, using the beginning of the days. The Son of Heaven's great altar of the soil must receive frost, dew, wind and rain, to communicate with the qi of Heaven and Earth. So the altar of a ruined state is roofed over, so that it does not receive the yang of Heaven. The altar of the Bo state opens a north window, to let yin be bright. The altar is for making the Way of Earth divine. Earth bears the myriad things, Heaven hangs down images; one takes wealth from Earth and takes patterns from Heaven, and so honors Heaven and is close to Earth. So it teaches the people good repayment. The household takes the central courtyard as its chief, and the state takes the altar of the soil as its chief, showing the root. Only for the altar affair does the whole village come out; only for hunting for the altar does the whole state labor. Only for the altar do the qiu and cheng divisions together supply millet, to repay the root and return to the beginning.

季春出火，為焚也，然後簡其車賦，而歷其卒伍，而君親誓社，以習軍旅，左之右之，坐之起之，以觀其習變也。而流示之禽，而鹽諸利，以觀其不犯命也。求服其志，不貪其得。故以戰則克，以祭則受福。

In late spring the fire is brought out for burning, and then the chariot levies are inspected and the ranks of footmen counted, and the ruler personally swears them in at the altar, to practice military drill, turning left and right, sitting down and rising, to observe how they practice the changes. Then the birds and beasts are released to them and they are led by the lure of gain, to observe whether they will not violate orders. The aim is to bring their wills into submission and not be greedy for what they get. So with this one wins when fighting and receives blessing when sacrificing.

天子適四方，先柴。

When the Son of Heaven goes to the four quarters, he first burns firewood.

郊之祭也，迎長日之至也，大報天而主日也。兆於南郊，就陽位也。掃地而祭，於其質也。器用陶匏，以象天地之性也。於郊，故謂之郊。牲用騂，尚赤也，用犢，貴誠也。郊之用辛也，周之始郊，日以至，卜郊，受命於祖廟，作龜於禰宮，尊祖親考之義也。卜之日，王立於澤，親聽誓命，受教諫之義也。獻命庫門之內，戒百官也。大廟之命，戒百姓也。祭之日，王皮弁以聽祭報，示民嚴上也。喪者不哭，不敢凶服，泛埽反道，鄉為田燭，弗命而民聽上。祭之日，王被袞以象天，戴冕璪十有二旒，則天數也。乘素車，貴其質也。旗十有二旒，龍章而設日月，以象天也。天垂象，聖人則之，郊所以明天道也。帝牛不吉，以為稷牛。帝牛必在滌三月，稷牛唯具，所以別事天神與人鬼也。萬物本乎天，人本乎祖，此所以配上帝也。郊之祭也，大報本反始也。

The suburban sacrifice is to welcome the arrival of the long days, a great repayment to Heaven with the sun as chief. Marking out the sacred ground in the southern suburb is taking the position of yang. Sacrificing on swept ground lies in plainness. Using vessels of pottery and gourd symbolizes the nature of Heaven and Earth. It is held in the suburb, hence it is called the suburban sacrifice. The animal is red, honoring red; a calf is used, valuing sincerity. The suburban sacrifice uses an xin day; in the Zhou's first suburban sacrifice the day was the solstice. In divining for the suburban sacrifice, the order is received in the ancestral temple and the tortoise is burned in the father's temple, showing the principle of honoring the ancestor and being close to the father. On the day of divination the king stands in the Marsh Palace and personally hears the oath and command, which shows the principle of accepting instruction and remonstrance. Delivering the command inside the Treasury Gate is to admonish the hundred officials. The command in the Grand Temple is to admonish the hundred clans. On the day of the sacrifice the king wears a leather cap to hear the report on the sacrifice, showing the people the sternness of those above. Those in mourning do not weep and dare not wear mourning dress; everywhere the ground is swept, earth is turned and roads repaired, and villages light torches at the field edges; without orders the people follow those above. On the day of the sacrifice the king wears the dragon robe to symbolize Heaven, and the cap with twelve jade strings takes the number of Heaven as its model. He rides a plain chariot, valuing its plainness. The banner has twelve pennants, with dragon patterns and the sun and moon set on it, to symbolize Heaven. Heaven hangs down images, and the sage takes them as models. The suburban sacrifice is to make clear the Way of Heaven. If the Lord's ox is not auspicious, the ox of Hou Ji is used. The Lord's ox must be kept three months in the Di Palace, while Hou Ji's ox need only be complete, to distinguish serving the spirits of Heaven from serving human ghosts. The myriad things are rooted in Heaven and people in their ancestors, which is why the ancestor is paired with the Lord on High. The suburban sacrifice is a great repayment to the root and a return to the beginning.

天子大蜡八，伊耆氏始為蠟。蠟也者，索也。歲十二月，合聚萬物而索饗之也。蠟之祭也，主先嗇而祭司嗇也。祭百種，以報嗇也。饗農，及郵表畷，禽獸，仁之至，義之盡也。古之君子，使之必報之。迎貓，為其食田鼠也，迎虎，為其食田豕也，迎而祭之也。祭坊與水庸，事也。曰：土反其宅，水歸其壑，昆蟲毋作，草木歸其澤。皮弁素服而祭，素服，以送終也。葛帶榛杖，喪殺也。蠟之祭，仁之至，義之盡也。黃衣黃冠而祭，息田夫也。野夫黃冠，黃冠，草服也。

At the Son of Heaven's great La sacrifice there are eight spirits, and Yi Qi's clan first made the La. La means to seek out. In the twelfth month of the year, one gathers the myriad things together and seeks them out to feast them. The La sacrifice takes the First Farmer as chief and sacrifices to the Master of Farming. It sacrifices to the hundred kinds of crops, to repay the sowing and reaping. It feasts the agricultural officers, the field-marker posts and the paths between fields, and the birds and beasts, the utmost of humaneness and the fullness of rightness. The gentlemen of old, having made use of something, necessarily repaid it. They welcomed the cat, because it eats field rats; they welcomed the tiger, because it eats the pigs in the fields; having welcomed them, they sacrificed to them. They sacrificed to embankments and ditches, which is a service. The prayer said: Let the earth return to its dwelling, let the water return to its channel, let insects not arise, let plants and trees return to their marshes. They sacrificed wearing a leather cap and plain clothing. Plain clothing is for seeing off the end of the year. The kudzu belt and hazel staff are a reduction of mourning. The La sacrifice is the utmost of humaneness and the fullness of rightness. They sacrificed in yellow clothing and a yellow cap, to let the farmers rest. Country people wear a yellow cap. The yellow cap is a garment made of straw.

大羅氏，天子之掌鳥獸者也，諸侯貢屬焉。草笠而至，尊野服也。羅氏致鹿與女，而詔客告也，以戒諸侯曰：“好田好女者亡其國。”天子樹瓜華，不斂藏之種也。八蜡，以記四方，四方年不順成，八蜡不通，以謹民財也。順成之方，其蠟乃通，以移民也。既蠟而收，民息已，故既蠟，君子不興功。

The Daluo clan are those who manage birds and beasts for the Son of Heaven, and the tribute of the feudal lords is under them. They come in straw hats, honoring country dress. The Luo clan present a deer and a young woman, and announce to the guests that they should go and tell the feudal lords as a warning: "Those who love hunting and love women will lose their state." The Son of Heaven plants melons and fruit, not seeds to be collected and stored. The eight La sacrifices are used to keep track of the four quarters. If the harvest in the four quarters is not smooth and ripe, the eight La does not go ahead, so as to be careful with the people's wealth. In places where the harvest is smooth and ripe, the La proceeds, to redirect the people's labor. Only after the La is done are the crops gathered, and the people rest. So once the La is done, the gentleman does not start building projects.

恆豆之菹，水草之和氣也，其醢，陸產之物也。加豆，陸產也，其醢，水物也。籩豆之薦，水土之品也。不敢用常褻味而貴多品，所以交於神明之義也，非食味之道也。先王之薦，可食也而不可耆也。卷冕路車，可陳也而不可好也，武壯，而不可樂也。宗廟之威，而不可安也。宗廟之器，可用也而不可便其利也。所以交於神明者，不可以同於所安樂之義也。酒醴之美，玄酒明水之尚，貴五味之本也。黼黻文繡之美，疏布之尚，反女功之始也。莞簟之安，而蒲越、稿鞂之尚，明之也。大羹不和，貴其質也。大圭不琢，美其質也。丹漆雕幾之美，素車之乘，尊其樸也，貴其質而已矣。所以交於神明者，不可同於所安褻之甚也，如是而後宜。鼎俎奇而籩豆偶，陰陽之義也。黃目，鬱氣之上尊也。黃者中也，目者，氣之清明者也，言酌於中而清明於外也。祭天，掃地而祭焉，於其質而已矣。醯醢之美而煎鹽之尚，貴天產也。割刀之用而鸞刀之貴，貴其義也。聲和而後斷也。

The pickles in the regular dou vessels are the harmonious qi of water plants, and the meat sauce is a product of land. The additional dou contain land products, and their meat sauce is a water product. The bian and dou offerings are the products of water and earth. They do not dare use ordinary, familiar flavors but value variety; this is the principle of meeting with the spirits, not the way of eating for flavor. The offerings of the former kings could be eaten but not craved. The dragon robe, ceremonial cap and great chariot could be displayed but not loved. Martial affairs were grand but not to be enjoyed. The ancestral temple was awe-inspiring but not to be lived in. The vessels of the temple could be used but not sought for convenience. So what one uses to meet the spirits must not be the same as what one is at ease and happy with. The excellence of wine and sweet wine, yet the honor given to dark wine and clear water, values the root of the five flavors. The beauty of axe-pattern and embroidered ornament, yet the honor given to coarse cloth, returns to the beginning of women's work. The comfort of rush and bamboo mats, yet the honor given to rush matting and coarse straw pads, makes it clear. The great soup is unseasoned, valuing its plainness. The great jade tablet is uncarved, beautifying its plainness. The beauty of cinnabar and lacquer decoration, yet riding a plain chariot, respects simplicity and values plainness only. So what one uses to meet the spirits must not be as casually comfortable as one's own to an extreme, and only thus is it fitting. The cauldrons and chopping boards are odd and the bian and dou are even, which is the principle of yin and yang. The "yellow eye" is the highest vessel for the scent of fragrant wine. Yellow is the center, and the eye is the clarity of qi, meaning that the pouring is in the middle while the clarity is outside. In sacrificing to Heaven, one sacrifices on swept ground, lying in plainness only. The excellence of vinegar and meat sauce, yet the honor given to boiled salt, values what Heaven produces. The use of the carving knife, yet the esteem for the bell-knife, values its meaning. Sounds harmonize and then break off.

冠義，始冠之緇布之冠也。大古冠布，齊則緇之，其緌也。孔子曰：“吾未之聞也，冠而敝之可也。”適子冠於阼，以著代也。醮於客位，加有成也。三加彌尊，喻其志也。冠而字之，敬其名也。委貌，周道也。章甫，殷道也。毋追，夏后氏之道也。周弁、殷冔、夏收，三王共皮弁素積。無大夫冠禮，而有其昏禮。古者五十而後爵，何大夫冠禮之有？諸侯之有冠禮，夏之末造也。天子之元子，士也，天下無生而貴者也。繼世以立諸侯，象賢也。以官爵人，德之殺也。死而諡，今也。古者生無爵，死無諡。禮之所尊，尊其義也。失其義，陳其數，祝史之事也。故其數可陳也，其義難知也。知其義而敬守之，天子之所以治天下也。

The meaning of the capping rite: the first capping is with the black cloth cap. In remote antiquity the cap was made of cloth and dyed black for fasting, and it had cap-strings. Confucius said: "I have never heard that after capping one may throw it away." The eldest son is capped at the eastern steps, to make clear that he takes over from his predecessor. The libation is performed in the guest's place, bestowed on one who has become an adult. The three cappings are each more honored than the last, to instruct him about his aspirations. After capping he is given a courtesy name, showing respect for his name. The weimao cap is the Way of the Zhou. The zhangfu cap is the Way of the Yin (Shang). The wuzhui cap is the Way of the Xia lords. The Zhou used the bian, the Yin used that kind of cap, and the Xia used the shou. All three kings used the leather cap and plain-white skirt. There is no capping rite for grand masters, but there is a marriage rite for them. In ancient times, only at fifty did one have rank, so how could there be a capping rite for grand masters? That feudal lords have a capping rite was devised only at the end of the Xia. The Son of Heaven's eldest son is an officer; no one in the world is born noble. Establishing feudal lords by succession of generations follows the worthy. Giving people office and rank is a decline of virtue. Granting posthumous names to the dead is a present-day practice. In ancient times there was no rank in life and no posthumous name in death. What ritual honors is its meaning. To lose the meaning and display only the numbers is the business of invocators and scribes. So the numbers can be displayed, but the meaning is hard to know. To know the meaning and respectfully guard it is how the Son of Heaven governs the world.

天地合，而後萬物興焉。夫昏禮，萬世之始也。取於異姓，所以附遠厚別也。幣必誠，辭無不腆，告之以直信。信，事人也，信，婦德也，壹與之齊，終身不改，故夫死不嫁。男子親迎，男先於女，剛柔之義也。天先乎地，君先乎臣，其義一也。執摯以相見，敬章別也。男女有別，然後父子親，父子親，然後義生，義生，然後禮作，禮作，然後萬物安。無別無義，禽獸之道也。婿親御授綏，親之也。親之也者，親之也。敬而親之，先王之所以得天下也。出乎大門而先，男帥女，女從男，夫婦之義由此始也。婦人從人者也，幼從父兄，嫁從夫，夫死從子。夫也者，夫也。夫也者，以知帥人者也。玄冕齊戒，鬼神陰陽也。將以為社稷主，為先祖後，而可以不致敬乎？共牢而食，同尊卑也。故婦人無爵，從夫之爵，坐以夫之齒。器用陶匏，尚禮然也。三王作牢，用陶匏，厥明，婦盥饋，舅姑卒食，婦餕餘，私之也。舅姑降自西階，婦降自阼階，授之室也。昏禮不用樂，幽陰之義也。樂，陽氣也。昏禮不賀，人之序也。

Heaven and Earth come together, and then the myriad things arise. The marriage rite is the beginning of ten thousand generations. Taking a wife from a different surname is to attach distant peoples and strengthen distinction. The betrothal gifts must be honest and the words never other than generous, informing with uprightness and good faith. Good faith is serving others; good faith is a wife's virtue. Once she is united with her husband, she does not change for life, so when the husband dies she does not remarry. The man personally goes to receive the bride, the man going before the woman, which is the principle of firm and soft. Heaven comes before Earth and the ruler before the minister; the principle is one. Taking the gift of introduction to meet, they show respect and make clear the distinction. When man and woman are distinct, then father and son are close; when father and son are close, then rightness arises; when rightness arises, then ritual rises; when ritual rises, then the myriad things are settled. Without distinction and without rightness is the way of the birds and beasts. The bridegroom personally drives the carriage and hands her the strap, to be close to her. To be close to her is to love her. To respect and love her is how the former kings gained the world. When they go out of the great gate he goes first, the man leading the woman and the woman following the man, and the principle of husband and wife begins here. A woman follows others: when young she follows her father and brothers, when married her husband, and when the husband dies her son. A husband is a man of stature. A man of stature is one who leads others with wisdom. He fasts in the dark ceremonial cap in the face of ghosts, spirits, yin and yang. Is he about to be master of the altars of soil and grain and heir to his ancestors, and yet may not exhaust reverence? Sharing the sacrificial animal and eating from it means high and low are alike. So a woman has no rank of her own and follows her husband's rank, sitting according to her husband's age. Vessels are of pottery and gourd, honoring ritual just so. The three kings made the sacrificial animals with pottery and gourd vessels. The next morning the wife washes her hands and presents the food; after the parents-in-law have eaten, the wife eats the leftovers, to be close to her. The parents-in-law descend by the western steps and the wife by the eastern steps, handing the chamber over to her. The marriage rite uses no music, the principle of the dim and yin. Music is yang qi. The marriage rite includes no congratulations, because it is the continuation of the human line.

有虞氏之祭也，尚用氣。血、腥、爓祭，用氣也。

The sacrifice of the Youyu clan honored qi. Blood, raw meat and half-cooked meat were offered as qi.

殷人尚聲，臭味未成，滌盪其聲，樂三闋，然後出迎牲。聲音之號，所以詔告於天地之間也。周人尚臭，灌用鬯臭，鬱合鬯，臭陰達於淵泉，灌以圭璋，用玉氣也。既灌，然後迎牲，致陰氣也。蕭合黍稷，臭陽達於牆屋，故既奠，然後蓻蕭合羶薌。凡祭慎諸此。魂氣歸於天，形魄歸於地，故祭求諸陰陽之義也。殷人先求諸陽，周人先求諸陰。詔祝於室，坐屍於堂，用牲於庭，升首於室，直祭祝於主，索祭祝於祊，不知神之所在，於彼乎？於此乎？或諸遠人乎？祭於祊，尚曰求諸遠者與？祊之為言倞也，肵之為言敬也。富也者，福也。首也者，直也。相饗之也。嘏，長也，大也。屍，陳也。毛、血，告幽全之物也。告幽全之物者，貴純之道也。血祭，盛氣也。祭肺肝心，貴氣主也。祭黍稷加肺，祭齊加明水，報陰也。取膟膋燔燎升首，報陽也。明水涗齊，貴新也。凡涗，新之也。其謂之明水也，由主人之絜著此水也。君再拜稽首，肉袒親割，敬之至也。敬之至也，服也。拜，服也，稽首，服之甚也，肉袒，服之盡也。祭稱孝孫孝子，以其義稱也。稱曾孫某，謂國家也。祭祀之相，主人自致其敬，盡其嘉，而無與讓也。腥、肆、爓、腍祭，豈知神之所饗也？主人自盡其敬而已矣！舉斝角，詔妥屍。古者屍無事則立，有事而後坐也。屍，神象也。祝，將命也。縮酌用茅，明酌也。醆酒涗於清，汁獻涗於醆酒，猶明清與醆酒，於舊澤之酒也。祭有祈焉，有報焉，有由闢焉。齊之玄也，以陰幽思也。故君子三日齊，必見其所祭者。

The Yin people honored sound; before the scent and taste were ready, they first cleansed with sound, played three movements of music, and then went out to welcome the animal. The calling of sound was used to announce between Heaven and Earth. The Zhou people honored scent: for libation they used the scent of chang wine, with turmeric blended into chang, the yin of its scent reaching the deep springs. The libation used gui and zhang jades, for the qi of jade. After the libation, they welcomed the animal, to draw in the yin qi. Mugwort blended with millet gave a yang scent reaching the walls and roofs. So after the offering was set out, they burned mugwort mixed with fragrant fat. In all sacrifices one must be careful of these. The hun qi returns to Heaven and the xing soul returns to Earth, so sacrifice is a seeking in the principle of yin and yang. The Yin people sought first in yang, and the Zhou people first in yin. In the chamber the invocation was announced and the personator was seated in the hall; in the courtyard the animal was used and its head was raised to the chamber. The main sacrifice made its invocation to the shrine; the seeking sacrifice made its invocation outside the temple gate. It is not known where the spirit is: over there? Here? Or perhaps in a place far from people? One sacrifices outside the temple gate, and it is said to be to seek in the distance, isn't it? The sacrifice outside the temple gate speaks of the distant, and the sacrificial board speaks of reverence. Fu means blessing. Shou means correct. It means helping to feast him. Gu means long, great. Shi means to display. Hair and blood are reported as the hidden whole things. Reporting the hidden whole things shows value on purity of way. The blood sacrifice is the abundance of qi. Sacrificing the lungs, liver and heart honors the chief of qi. Offering millet with lungs, and offering the qi wine with clear water, repays yin. Taking fat to burn and raising the head repays yang. Filtering clear water through the qi wine values freshness. All filtering is to make things fresh. It is called clear water because the master's purity is evident in this water. The ruler bows twice and touches his head to the ground, and, with upper body bared, carves the animal himself, the utmost of reverence. The utmost of reverence is submission. Bowing is submission; touching the head to the ground is the greater submission; baring the upper body is complete submission. In sacrifice, one is called filial grandson or filial son, named according to its principle. To call oneself great-grandson so-and-so refers to the state. In sacrificial assistance, the master himself delivers his reverence, exhausts the beauty, and does not defer to anyone. How would one know what the spirits partake of among raw meat, divided meat, half-cooked and cooked offerings? The master merely exhausts his own reverence. Raising the jia and jue cups announces and settles the personator. In ancient times the personator stood when there was nothing to do and sat only when there was something. The personator is the image of the spirit. The invocator is the one who transmits the command. Filtering and pouring wine through rushes is a bright and pure pouring. The ang wine is filtered with clear wine, and the juice offering is filtered with ang wine, as clear and pure clear wine and ang wine are, relative to old brew. Sacrifice has prayer, has repayment, and has expelling of ills by it. The dark clothing worn for fasting is for thinking with dim yin. So the gentleman fasts for three days and necessarily sees the one he sacrifices to.

后王命冢宰降德於眾兆民。

The later king commands the prime minister to send virtue down to the myriad people.

子事父母，雞初鳴，鹹盥漱，櫛縰笄總，拂髦，冠緌纓，端縪紳，搢笏。左右佩用：左佩紛、帨、刀礪、小觿、金燧，右佩玦、捍、管、遰、大觿、木燧。偪，屨著綦。

A son serving his parents, at the first crow of the cock, all wash their faces and rinse their mouths, comb and bind their hair, insert the hairpin and tie the hair, brush the side locks, put on a cap with ties, and put on the dark ceremonial robe, apron and great sash, and tuck in the tablet. They wear on left and right the following: on the left, a wiping cloth, a handkerchief, a knife and whetstone, a small awl and a metal fire-starter; on the right, a thumb ring, an archery guard, a pipe, a sheath, a large awl and a wood fire-starter. They bind the leg wrappings and tie the shoe laces.

婦事舅姑，如事父母。雞初鳴，鹹盥漱，櫛縰笄總，衣紳，左佩紛、帨、刀礪、小觿、金燧，右佩箴、管、線、纊，施縏袠，大觿，木燧，衿纓綦屨，以適父母舅姑之所。及所，下氣怡聲，問衣燠寒。疾痛苛癢，而敬抑搔之。出入，則或先或後，而敬扶持之。進盥，少者奉盤，長者奉水，請沃盥。盥卒，授巾。問所欲而敬進之，柔色以溫之。饘、酏、酒、醴、芼、羹、菽、麥、蕡、稻、黍、梁、秫唯所欲，棗、栗、飴、蜜以甘之，堇、荁、枌、榆、免、薧、滫、瀡以滑之，脂膏以膏之。父母舅姑必嘗之而後退。

A wife serving her parents-in-law does so as she would her own parents. At the first crow of the cock, all wash their faces and rinse their mouths, comb and bind their hair, insert the hairpin and tie the hair, and put on clothes and sash. On the left she wears a wiping cloth, a handkerchief, a knife and whetstone, a small awl and a metal fire-starter; on the right, a needle, a pipe, thread and floss, kept in a small pouch, a large awl and a wood fire-starter; she ties the collar cords and shoe laces and goes to her parents and parents-in-law. Arriving there, she lowers her voice and breath and speaks in a pleasant voice, asking whether they are cold or warm. If there is illness, pain or itching, she respectfully rubs and scratches. Going in and out, she goes sometimes ahead and sometimes behind, respectfully supporting them. She serves them washing water, the younger holding the basin and the elder holding the water, asking permission to pour for them to wash. When they have washed, she hands the towel. She asks what they want and respectfully offers it, with a gentle expression to make them feel warm. Thick gruel, thin gruel, wine, sweet wine, vegetable soup, beans, wheat, hemp seeds, rice, millet, sorghum, glutinous millet, only as they like; with jujubes, chestnuts, malt sugar and honey to sweeten them, with violet, day lily, white elm and elm, fresh or dried, and slippery agents to make them slippery, and fat to make them rich. The parents and parents-in-law must taste the food first, and only then does she withdraw.

男女未冠笄者，雞初鳴，鹹盥漱，櫛縰，拂髦，總角，衿纓，皆佩容臭，昧爽而朝，問何食飲矣？若已食則退，若未食，則佐長者視具。

Boys and girls who have not yet had the capping or hairpin rite, at the first crow of the cock all wash their faces and rinse their mouths, comb and bind their hair, brush the side locks, tie their hair in horns, tie the collar cords, and all wear scented pouches. At dawn they make their morning greeting and ask what they have eaten and drunk. If they have already eaten, they withdraw; if not, they help the elders examine the dishes.

凡內外，雞初鳴，鹹盥漱，衣服，斂枕簟，灑掃室堂及庭，布席，各從其事。

All people in the household, inside and outside, at the first crow of the cock wash their faces and rinse their mouths, put on clothes, put away pillows and mats, sweep and sprinkle the rooms, hall and courtyard, spread the mats, and each goes to his own tasks.

孺子蚤寢晏起，唯所欲，食無時。

Small children go to bed early and rise late, only as they wish, and eat with no fixed time.

由命士以上，父子皆異宮，昧爽而朝，慈以旨甘，日出而退，各從其事，日入而夕，慈以旨甘。

From the rank of commissioned officer upward, fathers and sons do not live in the same residence. At dawn they make their morning greeting, using delicacies to show affection; when the sun comes up they withdraw and each goes to his tasks. At sunset they make their evening greeting, again using delicacies to show affection.

父母舅姑將坐，奉席請何鄉。將衽，長者奉席請何趾，少者執床與坐，御者舉幾，斂席與簟，縣衾，篋枕，斂簟而襡之。

When the parents or parents-in-law are about to sit, the child holds up the mat and asks which way it should face. When about to lay out the bedding, the elder holds the mat and asks which way the feet should point, and the younger takes the seat frame, while the attendant raises the low table. They put away the mats and bamboo mats, hang up the quilt, put the pillow into its box, and roll up and fold the bamboo mat.

父母舅姑之衣、衾、簟、席、枕、幾，不傳。杖、屨，祗敬之，勿敢近。敦牟卮匜，非餕莫敢用。與恆食飲，非餕莫之敢飲食。

The clothing, quilts, bamboo mats, mats, pillows and low tables of the parents and parents-in-law are not to be passed around. Their staffs and shoes are treated with reverence and not approached. The dun, mou, zhi and yi vessels, one does not dare use unless one is eating the leftovers. One may eat only ordinary food and drink, and does not dare eat or drink anything unless it is leftovers.

父母在，朝夕恆食，子婦佐餕，既食恆餕。父沒母存，冢子御食，群子婦佐餕如初。旨甘柔滑，孺子餕。

When the parents are living, they eat their regular meal morning and evening, and the sons and wives help eat the leftovers. After they have finished, they eat the leftovers as usual. If the father has died and the mother is still living, the eldest son offers the food, and the other sons' wives help eat the leftovers as at the start. Delicious, soft and smooth dishes are left over for the small children to eat.

在父母舅姑之所，有命之，應唯，敬對，進退周旋慎齊，升降出入揖遊，不敢噦噫、嚏咳、欠伸、跛倚、睇視，不敢唾洟，寒不敢襲，癢不敢搔，不有敬事，不敢袒裼，不涉不撅，褻衣衾不見。

In the presence of parents and parents-in-law, when there is a command, one answers with a respectful "yes," replies reverently, advances and retires and turns about carefully and neatly, and ascends, descends, goes out, comes in, bows and yields composedly. One does not dare belch, sneeze, cough, yawn, stretch, lean to one side or look sideways, and does not dare spit or blow the nose. If cold, one does not dare add clothing; if itchy, one does not dare scratch. Unless there is a reverent task, one does not dare bare the arms. One does not wade without lifting the clothes, and the underclothes and bedding are not shown.

父母唾洟不見。冠帶垢，和灰請漱。衣裳垢，和灰請澣。衣裳綻裂，紉箴請補綴。五日則燂湯請浴，三日具沐。其間而垢，燂潘請靧。足垢，燂湯請洗。少事長，賤事貴，共帥時。

The parents' spittle and nasal mucus are not to be seen. When a cap or sash is dirty, one prepares ash and asks to wash it. When clothes are dirty, one prepares ash and asks to launder them. When clothes are torn, one threads a needle and asks to mend them. Every five days one heats water and asks to bathe; every three days one prepares a head wash. In between, if the face is dirty, one heats rice water and asks to wash it. If the feet are dirty, one heats hot water and asks to wash them. The younger serve the elder and the lowly serve the honored, all following what is fitting for the time.

男不言內，女不言外。非祭非喪，不相授器，其相授，則女受以篚。其無篚，則皆坐，奠之而後取之。外內不共井，不共湢浴，不通寢席，不通乞假，男女不通衣裳。內言不出，外言不入。男子入內，不嘯不指。夜行以燭，無燭則止。女子出門，必擁蔽其面，夜行以燭，無燭則止。道路，男子由右，女子由左。

Men do not speak of matters inside, and women do not speak of matters outside. Except at sacrifices and funerals, they do not pass vessels to one another. When they do pass them, the woman receives them with a basket. If there is no basket, both sit down, set the thing down, and then the other picks it up. Inside and outside do not share a well or a bathhouse, do not share sleeping mats, do not borrow from each other, and men and women do not share clothing. Words from inside do not go out, and words from outside do not come in. A man entering the inner quarters does not whistle or point. When walking at night, he uses a torch, and without one he stops. When a woman goes out of the gate, she must cover her face; walking at night she uses a torch, and without one she stops. On the road, men walk on the right and women on the left.

子婦孝者敬者，父母舅姑之命，勿逆勿怠。若飲食之，雖不耆，必嘗而待。加之衣服，雖不欲，必服而待。加之事，人代之，己雖弗欲，姑與之而姑使之，而後復之。子婦有勤勞之事，雖甚愛之，姑縱之，而寧數休之。子婦未孝未敬，勿庸疾怨，姑教之，若不可教，而後怒之，不可怒，子放婦出，而不表禮焉。

A filial and respectful son or daughter-in-law does not disobey or neglect the orders of parents and parents-in-law. If they are given food and drink, even if not to their taste, they must taste it and wait. If clothing is added for them, even if they do not want it, they must wear it and wait. If a task is given them and someone else takes their place, even if they are unwilling, let the other have it and let him do it for the moment, and then do it themselves afterward. If a son or daughter-in-law has laborious work, even if they are very fond of them, they should let them be for the moment, and rather give them frequent rest. If a son or daughter-in-law is still unfilial or irreverent, one need not hate or resent them, but should teach them for the time being. If they cannot be taught, then become angry. If one cannot be angry, expel the son or divorce the wife, without making plain that it is according to ritual.

父母有過，下氣怡色，柔聲以諫。諫若不入，起敬起孝。說則復諫，不說，與其得罪於鄉黨州閭，寧孰諫。父母怒，不說，而撻之流血，不敢疾怨，起敬起孝。

If parents have faults, one lowers one's voice and breath, softens one's expression, and remonstrates in a gentle voice. If the remonstrance is not accepted, be even more reverent and filial. When they are pleased, remonstrate again; if they are not pleased, rather than offend in the village, county, district or neighborhood, remonstrate again and again. If the parents are angry and displeased and beat the child until he bleeds, he does not dare hate or resent, but is even more reverent and filial.

父母有婢子，若庶子庶孫，甚愛之，雖父母沒，沒身敬之不衰。子有二妾，父母愛一人焉，子愛一人焉，由衣服飲食，由執事，毋敢視父母所愛，雖父母沒不衰。子甚宜其妻，父母不說，出。子不宜其妻，父母曰：“是善事我，子行夫婦之禮焉。”沒身不衰。

If the parents have a child born of a maidservant, or a child or grandchild of a concubine, and love them greatly, then even after the parents die, until one's own death one does not lessen one's respect. If a son has two concubines and the parents love one while the son loves the other, then in clothing, food and the handling of duties he does not dare to match the one the parents love, and even after the parents die he does not lessen it. If a son is very well suited to his wife and the parents are displeased, he divorces the wife. If a son is not suited to his wife but the parents say, "This one serves me well," then he carries out the ritual of husband and wife, and does not lessen it to the day of his death.

父母雖沒，將為善，思貽父母令名，必果。將為不善，思貽父母羞辱，必不果。

Even after the parents have died, when a person is about to do good, he thinks of leaving his parents a good name, and must carry it through. When he is about to do something not good, he thinks of leaving his parents shame, and must not carry it through.

舅沒則姑老，冢婦所祭祀賓客，每事必請於姑。介婦請於冢婦，舅姑使冢婦，毋怠。不友無禮於介婦，舅姑若使介婦，毋敢敵耦於冢婦，不敢並行，不敢並命，不敢並坐。

When the father-in-law dies, the mother-in-law announces her retirement, and for the sacrifices and guests the eldest son's wife handles, she must ask the mother-in-law about each matter. The younger sons' wives ask the eldest son's wife. When the parents-in-law employ the eldest son's wife, she must not be lazy, and she must not be unfriendly or discourteous to the younger sons' wives. If the parents-in-law employ a younger son's wife, she does not dare be equal or rival to the eldest son's wife, does not dare walk abreast of her, does not dare issue orders together with her, and does not dare sit alongside her.

凡婦不命適私室，不敢退。婦將有事，大小必請於舅姑。子婦無私貨，無私畜，無私器，不敢私假，不敢私與。婦或賜之飲食、衣服、布帛、佩帨、茞蘭，則受而獻諸舅姑，舅姑受之則喜，如新受賜。若反賜之，則辭。不得命，如更受賜，藏以待乏。婦若有私親兄弟，將與之，則必復請其故賜而後與之。

Generally a wife who has not been commanded to go to her own room does not dare withdraw. When a wife is about to do anything, large or small, she must ask the parents-in-law. A son's wife has no private goods, no private livestock, no private vessels, and does not dare privately borrow or privately give. If someone gives a wife food, drink, clothing, cloth, silk, handkerchiefs or fragrant herbs, she accepts them and presents them to her parents-in-law. If the parents-in-law accept, she is pleased, as if newly rewarded herself. If they in turn give them back to her, she declines. If she is not permitted to decline, she treats it as a fresh gift, stores it, and waits for a time of need. If the wife has her own brothers and wishes to give them something, she must first ask again about the original gift and then give it to them.

適子庶子，只事宗子宗婦。

Sons of the main wife and sons of concubines alike respectfully serve the head of the clan and his wife.

雖貴富，不敢以貴富入宗子之家。雖眾車徒，舍於外，以寡約人。子弟猶歸器、衣服、裘衾、車馬，則必獻其上，而後敢服用其次也。若非所獻，則不敢以入於宗子之門，不敢以貴富加於父兄宗族。若富，則具二牲，獻其賢者於宗子，夫婦皆齊而宗敬焉，終事而後敢私祭。

Even if rich and noble, they do not dare bring their wealth and rank into the head of the clan's household. Even if their carriages and attendants are many, they stop outside and enter in a reduced, simplified manner. If younger family members return vessels, clothing, furs, quilts, carriages or horses, they must offer the best of them first, and only then dare use the second best. If it is not something that should be offered, they do not dare bring it in the head of the clan's gate, nor dare use wealth and rank to put themselves above their father, brothers and clan. If wealthy, they prepare two animals and offer the better one to the head of the clan; husband and wife both fast and show reverence to the clan, and only after finishing that business do they dare to sacrifice privately.

飯：稷，稻，粱，白黍，黃粱，稰穛。膳：膷，臐，膮，醢，牛炙。醢，牛胾，醢，牛膾。羊炙，羊胾，醢，豕炙。醢，豕胾，芥醬，魚膾。雉，兔，鶉，鷃。

Cooked grains: millet, rice, sorghum, white glutinous millet, yellow sorghum, late-ripening and early-ripening kinds. Dishes: beef soup, mutton soup, pork soup, meat sauce, roast beef; meat sauce, large pieces of beef, meat sauce, sliced raw beef. Roast mutton, large pieces of mutton, meat sauce, roast pork; meat sauce, large pieces of pork, mustard sauce, sliced raw fish. Pheasant, hare, quail, small birds.

飲重醴，稻醴清糟，黍醴清糟，粱醴清糟。或以酏為醴，黍酏，漿水，醷，濫。

Drinks are the double sweet wines: rice sweet wine, clear or with lees; millet sweet wine, clear or with lees; sorghum sweet wine, clear or with lees. Some make the sweet wine with thin gruel; thin gruel made from millet; fermented rice water; plum drink; and water steeped with parched rice.

酒，清，白。

Wines may be clear or white.

羞，糗餌，粉酏。

Snacks include parched-grain cakes, and flour with thin gruel.

食，蝸醢而苽食雉羹，麥食脯羹，羹，析稌犬羹，兔羹，和糝不蓼。濡豚，包苦實蓼，濡雞，醢醬實蓼，濡魚，卵醬實蓼，濡鱉，醢醬實蓼。腶修蚳醢，脯羹兔醢，麋膚魚醢，魚膾芥醬，麋腥醢醬，桃諸梅諸卵鹽。

Foods: snail sauce with wild rice, accompanying pheasant soup; wheat food with dried meat soup; soup; split rice with dog soup; hare soup; the seasoning mix without smartweed. Boiled suckling pig is wrapped in bitter herbs and stuffed with smartweed; boiled chicken, stuffed with meat sauce and smartweed; boiled fish, stuffed with roe sauce and smartweed; boiled soft-shelled turtle, stuffed with meat sauce and smartweed. Dried meat goes with ant sauce, dried-meat soup with hare sauce, elk meat with fish sauce, sliced raw fish with mustard sauce, raw elk meat with meat sauce, and dried peaches and plums with egg and salt.

凡食齊視春時，羹齊視夏時，醬齊視秋時，飲齊視冬時。

In general, the seasoning of cooked grain follows the spring pattern, the seasoning of soups follows the summer pattern, the seasoning of sauces follows the autumn pattern, and the seasoning of drinks follows the winter pattern.

凡和，春多酸，夏多苦，秋多辛，冬多鹹，調以滑甘。

In general seasoning, spring uses more sour, summer more bitter, autumn more pungent, and winter more salty, balanced with smooth and sweet flavors.

牛宜稌，羊宜黍，豕宜稷，犬宜粱，鴈宜麥，魚宜苽。

Beef suits non-glutinous rice, mutton suits broomcorn millet, pork suits panicled millet, dog suits fine millet, wild goose suits wheat, and fish suits wild rice.

春宜羔豚，膳膏薌。夏宜腒鱐，膳膏臊。秋宜犢麛，膳膏腥。冬宜鮮羽，膳膏羶。

In spring one should use lambs and piglets, prepared with fragrant fat. In summer, dried pheasant and dried fish, prepared with rancid-smelling fat. In autumn, calves and fawns, prepared with fishy-smelling fat. In winter, fresh fish and wild goose, prepared with goaty-smelling fat.

牛修鹿脯，田豕脯，麋脯，麇脯，麋鹿田豕麇皆有軒，雉兔皆有芼。爵，鷃，蜩，範，芝，栭，菱，椇，棗，栗，榛，柿，瓜，桃，李，梅，杏，楂，梨，姜，桂。

There are dried beef strips and dried venison, dried wild boar, dried elk and dried river deer; elk, deer, wild boar and river deer are all also cut into large slices, and pheasant and hare are made into vegetable soups. There are also sparrows, quail, cicadas, bee larvae, lingzhi fungus, wood ear, water chestnut, raisin tree fruit, jujubes, chestnuts, hazelnuts, persimmons, melons, peaches, plums, plum fruit, apricots, hawthorn, pears, ginger and cassia.

大夫燕食，有膾無脯，有脯無膾。士不貳羹胾，庶人耆老不徒食。

In a high official's ordinary leisure meals, if there is minced raw meat there is no dried meat, and if there is dried meat there is no minced raw meat. A scholar does not repeat soup and sliced meat. The aged among the commoners do not eat rice without a relish.

膾，春用蔥，秋用芥。豚，春用韭，秋用蓼。脂用蔥，膏用薤，三牲用藙，和用醯，獸用梅。

With minced raw meat, use scallions in spring and mustard in autumn. With suckling pig, use chives in spring and smartweed in autumn. With fat use scallions, with lard use shallots, with beef, mutton and pork use cornelian cherry, for seasoning use vinegar, and with game use plums.

鶉羹，雞羹，鴽，釀之蓼。魴，鱮，烝，雛，燒，雉，薌，無蓼。

Quail soup, chicken soup and quail-like birds are stuffed with smartweed. Bream and silver carp are steamed, chicks are roasted, and pheasant is cooked with fragrant herbs, not smartweed.

不食：雛鱉，狼去腸，狗去腎，狸去正脊，兔去尻，狐去首，豚去腦，魚去乙，鱉去醜。

One does not eat: young soft-shelled turtles; wolf with the intestines removed, dog with the kidneys removed, wildcat with the backbone removed, hare with the rump removed, fox with the head removed, piglet with the brain removed, fish with the spine-like bone removed, and soft-shelled turtle with the anus removed.

肉曰脫之，魚曰作之，棗曰新之，栗曰撰之，桃曰膽之，柤梨曰攢之。

Meat is called prepared when the sinews and membranes are stripped off, fish when scraped, jujubes when made fresh and clean, chestnuts when picked over, peaches when the fuzz is removed, and plums and pears when the pits are dug out.

牛夜鳴則庮，羊泠毛而毳，羶。狗赤股而躁，臊。鳥皫色而沙鳴，鬱。豕望視而交睫，腥。馬黑脊而般臂，漏。

If an ox cries out at night, its meat has a foul smell; if a sheep has fine wool that mats into felt, it is goaty. If a dog has hairless inner thighs and is restless, it is rank. If a bird has dull plumage and a hoarse cry, it is stale. If a pig looks upward and has eyelashes that cross, it is fishy. If a horse has a black spine and spotted forelegs, it has the smell of a mole cricket (the base text has a variant character here).

雛尾不盈握弗食。舒鴈翠，鵠鴞胖，舒鳧翠，雞肝，鴈腎，鴇奧，鹿胃。

A chick whose tail is not yet a handful in length is not eaten. The tail meat of a goose, the thin flank meat of an owl, the tail meat of a duck, chicken liver, wild goose kidney, the spleen of a bustard and deer stomach are all not eaten.

肉腥細者為膾，大者為軒。或曰：麋鹿魚為菹，麇為闢，雞、野豕為軒，兔為宛脾，切蔥若薤，實諸醯以柔之。

Raw meat cut fine is called kuai (minced meat), and cut large is called xuan (large slices). Some say: elk, deer and fish are made into pickles, river deer into thin slices, chicken and wild boar into large slices, and hare into a minced dish; scallions or shallots are cut up and put into vinegar to soften them.

羹食，自諸侯以下至於庶人，無等。大夫無秩膳。大夫七十而有閣。天子之閣，左達五，右達五。公侯伯於房中五，大夫於閣三，士於坫一。

As for soups and rice, there is no difference of rank from the feudal lords down to the commoners. High officials have no regular standing meals. Only at seventy does a high official have a cabinet to store food. The Son of Heaven's cabinets are five connected on the left and five on the right. Dukes, marquises and earls have five in their rooms, high officials have three on the cabinet, and scholars have one on the stand.

凡養老，有虞氏以燕禮，夏后氏以饗禮，殷人以食禮，周人修而兼用之。凡五十養於鄉，六十養於國，七十養於學，達於諸侯，八十拜君命，一坐再至，瞽亦如之，九十者使人受。五十異粻，六十宿肉，七十二膳，八十常珍，九十飲食不違寢，膳飲從於遊可也。六十歲制，七十時制，八十月制，九十日修，唯絞紟衾冒，死而後制。五十始衰，六十非肉不飽，七十非帛不暖，八十非人不暖，九十雖得人不暖矣。五十杖於家，六十杖於鄉，七十杖於國，八十杖於朝，九十者，天子欲有問焉，則就其室，以珍從。七十不俟朝，八十月告存，九十日有秩。五十不從力政，六十不與服戎，七十不與賓客之事，八十齊喪之事弗及也。五十而爵，六十不親學，七十致政。凡自七十以上，唯衰麻為喪。凡三王養老，皆引年。八十者，一子不從政，九十者，其家不從政，瞽亦如之。凡父母在，子雖老不坐，有虞氏養國老於上庠，養庶老於下庠。夏后氏養國老於東序，養庶老於西序。殷人養國老於右學，養庶老於左學。周人養國老於東膠，養庶老於虞庠，虞庠在國之西郊。有虞氏皇而祭，深衣而養老。夏后氏收而祭，燕衣而養老。殷人冔而祭，縞衣而養老。周人冕而祭，玄衣而養老。

In general, in caring for the aged, the House of Youyu used the Feast Rite, the Xia used the Offering Banquet Rite, the Yin used the Meal Rite, and the Zhou revised and combined them. Generally those of fifty were cared for in the village, those of sixty in the capital, and those of seventy in the school, and this extended to the feudal lords. At eighty, when receiving the ruler's command one bowed, sitting once and touching the ground twice, and so did the blind. At ninety, someone else received it on one's behalf. At fifty the grain differed from the common; at sixty there was meat kept overnight; at seventy there were two dishes; at eighty there were always delicacies; at ninety food and drink did not leave the bedchamber, and meals and drinks simply followed him wherever he strolled. At sixty one prepared funeral articles once a year, at seventy once a season, at eighty once a month, and at ninety repaired them daily; only the binding cloths, single coverlet, quilt and face covering were made after death. At fifty one begins to decline; at sixty one is not full without meat; at seventy one is not warm without silk; at eighty one is not warm without a companion; at ninety even with a companion one is not warm. At fifty one carries a staff at home, at sixty in the village, at seventy in the capital, at eighty at court; and at ninety, if the Son of Heaven wishes to inquire of him, he goes to his chamber, bringing delicacies. At seventy one does not wait at court, at eighty one is sent a monthly inquiry after one's health, and at ninety one has daily regular meals. At fifty one is not subject to labor service, at sixty not to military affairs, at seventy not to the affairs of guests, and at eighty one does not take part even in fasts, sacrifices and mourning. At fifty one receives a rank, at sixty one no longer goes to school in person, and at seventy one returns one's office. In general, from seventy upward, only mourning garments of hemp count as mourning. In general, the kings of the three dynasties cared for the aged, and always reckoned by age. At eighty, one son is exempt from labor service; at ninety, the whole household is exempt; and the blind likewise. In general, while one's parents are alive, a son does not sit down even if he is old. The House of Youyu cared for the aged of the state in the Upper Xiang school and the common aged in the Lower Xiang school. The Xia cared for the aged of the state in the Eastern Xu and the common aged in the Western Xu. The Yin cared for the aged of the state in the Right School and the common aged in the Left School. The Zhou cared for the aged of the state in the Eastern Jiao and the common aged in the Yu Xiang, the Yu Xiang being in the western suburb of the capital. The House of Youyu wore the Huang cap for sacrifices and the deep robe for caring for the aged. The Xia wore the Shou cap for sacrifices and the leisure robe for caring for the aged. The Yin wore the Xu cap for sacrifices and the plain white robe for caring for the aged. The Zhou wore the ceremonial cap for sacrifices and the black robe for caring for the aged.

曾子曰：“孝子之養老也，樂其心，不違其志。樂其耳目，安其寢處，以其飲食忠養之。孝子之身終，終身也者，非終父母之身，終其身也。是故父母之所愛亦愛之，父母之所敬亦敬之。至於犬馬盡然，而況於人乎？”

Master Zeng said: "A filial son caring for the aged makes his heart glad and does not go against his wishes. He delights his ears and eyes, settles his place of rest, and nourishes him faithfully with food and drink. The filial son ends with his own person. What is called 'for life' does not mean to the end of the parents' lives, but to the end of one's own life. Therefore what the parents love one also loves, and what the parents respect one also respects. Even dogs and horses are treated so; how much more people?"

凡養老，五帝憲，三王有乞言。五帝憲，養氣體而不乞言，有善則記之為惇史。三王亦憲，既養老而後乞言，亦微其禮，皆有惇史。

In general, in caring for the aged, the Five Emperors took them as models of virtue, and the Three Kings also asked them for words of advice. The Five Emperors took them as models of virtue, nourishing their bodies without asking for advice, and any good they said was recorded and became the Records of Sincerity. The Three Kings also took them as models, and only after caring for the aged did they ask for advice, and they too kept the rites minimal and refined, and all had Records of Sincerity.

淳熬，煎醢加於陸稻上，沃之以膏，曰淳熬。淳母，煎醢加於黍食上，沃之以膏，曰淳母。炮，取豚若將，刲之刳之，實棗於其腹中，編萑以苴之，塗之以謹塗。炮之，塗皆幹，擘之，濯手以摩之，去其皽，為稻粉，糔溲之以為馳，以付豚。煎諸膏，膏必滅之。鉅鑊湯，以小鼎，薌脯於其中，使其湯毋滅鼎，三日三夜毋絕火，而後調之以醯醢。

Chun Ao: put fried meat sauce over dry-land rice and pour fat on it; this is called Chun Ao. Chun Mu: put fried meat sauce over millet and pour fat on it; this is called Chun Mu. Pao: take a pig or a ewe, slit it open and hollow it, fill the belly with jujubes, wrap it in woven reeds, and daub it with clay. Roast it until the clay is dry, break it open, wash the hands and rub it, remove the thin membrane, make a thin paste of rice flour and apply it to the pig. Fry it in fat, which must cover it. In a large cauldron of boiling water, put a small tripod holding fragrant dried meat inside, so that the water does not cover the tripod, and keep the fire going three days and three nights, then season it with vinegar and meat sauce.

搗珍，取牛羊麋鹿麇之肉，必脄，每物與牛若一，捶反側之，去其餌，孰出之，去其皽，柔其肉。

Dao Zhen: take the tenderloin of ox, sheep, elk, deer and river deer, each in the same quantity as the beef, and pound it repeatedly, removing the sinews; when it is cooked, take it out, remove the thin membrane, and knead the meat soft.

漬取牛肉，必新殺者，薄切之，必絕其理，湛諸美酒，期朝而食之，以醢若醯醷。

Zi (steeped meat): take beef that has certainly been newly slaughtered, slice it thin, cutting certainly across the grain, and soak it in fine wine; eat it after a day and a night, with meat sauce or plum vinegar.

為熬，捶之，去其皽，編萑，布牛肉焉，屑桂與姜，以灑諸上而鹽之，幹而食之。施羊亦如之。施麋，施鹿，施麇，皆如牛羊。欲濡肉，則釋而煎之以醢。欲乾肉，則捶而食之。

To make Ao: pound the meat, remove the thin membrane, weave reeds into a mat, spread the beef on it, and sprinkle ground cassia and ginger over it and add salt; eat it when dry. Mutton is done the same way. Elk, deer and river deer are all done as with beef and mutton. If one wants it moist and soft, soak it and fry it in meat sauce. If one wants dried meat, pound it and eat it.

糝取牛羊豕之肉，三如一，小切之，與稻米，稻米二，肉一，合以為餌煎之。

San (rice cake): take the meat of ox, sheep and pig, three kinds in equal amounts, chop it small, and combine it with rice, two parts rice to one part meat, form it into cakes and fry them.

肝膋，取狗肝一，幪之以其膋，濡炙之，舉燋其膋，不蓼，取稻米，舉糔溲之，小切狼臅膏，以與稻米為酏。

Gan Liao: take one dog's liver and wrap it in its caul fat, wet it and roast it, roasting the caul fat until scorched, without using smartweed. Take rice, make it into a thin paste, chop the fat from a wolf's chest cavity small, and make it with the rice into a thin porridge.

禮始於謹夫婦，為宮室，辨外內。男子居外，女子居內。深宮固門，閽寺守之，男不入，女不出。男女不同椸枷，不敢縣於夫之楎椸，不敢藏於夫之篋笥，不敢其楅浴。夫不在，斂枕篋簟席，襡器而藏之。少事長，賤事貴，鹹如之。

The rites begin with being careful about husband and wife. One builds houses and distinguishes outer and inner. Men live outside and women live inside. The house is deep and the gates are firm, with gatekeepers and eunuchs guarding, so that men do not enter and women do not go out. Men and women do not share a clothes rack; a woman dares not hang her things on her husband's rack, store them in her husband's chest, or share the bath. When the husband is away, she puts away the pillow case and mat and wraps up the utensils and stores them. The young serve the old and the lowly serve the honored, in the same way.

夫婦之禮，唯及七十，同藏無間。故妾雖老，年未滿五十，必與五日之御。將御者，齊，漱，澣，慎衣服，櫛縰，笄，總角，拂髦，衿纓，綦屨。雖婢妾，衣服飲食，必後長者。妻不在，妾御莫敢當夕。

In the rites of husband and wife, only when they reach seventy do they store their things together without separation. So a concubine, even when old, if she is not yet fifty must still take part in the five-day rotation of attending at night. One who is about to attend purifies herself, rinses her mouth, washes her clothes, is careful about her garments, combs and ties her hair, inserts the hairpin, gathers her hair, brushes the childhood forelocks, ties the collar cords and fastens her shoe ties. Even maids and concubines have their clothing and food only after their seniors. If the principal wife is not present, a concubine does not dare to occupy that night.

妻將生子，及月辰，居側室，夫使人日再問之，作而自問之，妻不敢見，使姆衣服而對。至於子生，夫復使人日再問之，夫齊，則不入側室之門。子生，男子設弧於門左，女子設帨於門右。三日始負子，男射女否。

When a wife is about to give birth, she goes to the side chamber when the month comes. The husband sends someone to ask after her twice each day; once labor begins he goes in person to ask. The wife does not dare to see him, and has a female tutor put on proper clothing and answer. When the child is born, the husband again sends someone to ask twice daily. If the husband is fasting, he does not enter the door of the side chamber. When the child is born, for a boy a bow is hung to the left of the door, and for a girl a kerchief to the right. On the third day the child is first held, and a boy goes through the archery rite while a girl does not shoot.

國君世子生，告於君，接以大牢，宰掌具。三日，卜士負之，吉者宿齊，朝服寢門外，詩負之，射人以桑弧蓬矢六，射天地四方，保受乃負之。宰醴負子，賜之束帛，卜士之妻，大夫之妾，使食子。

When the heir of a ruler is born, it is reported to the ruler, and he is received with a great sacrificial offering, with the steward in charge of preparing it. On the third day, a scholar chosen by divination comes to hold the child; the one who obtains a good result fasts beforehand, and in court dress waits outside the bedchamber gate to receive and hold the child. The archer shoots six arrows of fleabane with a mulberry bow toward Heaven, Earth and the four directions. Only after the nurse takes the child is he held. The steward offers sweet wine to the one who held the child, and gives him a bundle of silk. The wife of the scholar chosen by divination and a concubine of a high official are made to nurse the child.

凡接子擇日，冢子則大牢，庶人特豚，士特豕，大夫少牢，國君世子大牢。其非冢子，則皆降一等。

In general, for welcoming a child a day is chosen. For a principal eldest son, a great sacrificial offering is used; for a commoner, one piglet; for a scholar, one pig; for a high official, a lesser sacrificial offering; and for a ruler's heir, a great sacrificial offering. If the child is not the principal eldest son, all are lowered by one grade.

異為孺子，室於宮中，擇於諸母與可者，必求其寬裕、慈惠、溫良、恭敬、慎而寡言者使為子師，其次為慈母，其次為保母。皆居子室，他人無事不往。三月之末，擇日，翦發為鬌，男角女羈，否則男左女右。是日也，妻以子見於父，貴人則為衣服，由命士以下皆漱澣，男女夙興，沐浴衣服，具視朔食。夫人門，升自阼階，立於阼，西鄉，妻抱子出自房，當楣立，東面，姆先相，曰：“母某敢用時日，祗見孺子。”夫對曰：“欽有帥。”父執子之右手，咳而名之，妻對曰：“記有成。”遂左還授師，子師辯告諸婦諸母名，妻遂適寢，夫告宰名，宰辯告諸男名，書曰“某年某月某日某生”而藏之。宰告閭史，閭史書為二，其一藏諸閭府，其一獻諸州史。州史獻諸州伯，州伯命藏諸州府。夫入，食如養禮。

Separately, a chamber is set up in the residence for the infant, and from among the various mothers and suitable women one must seek those who are generous, gentle, kind, mild, respectful, careful and of few words to be tutor, next to be the nurturing mother, and next to be the nurse. All of them live in the child's chamber and others do not go there without business. At the end of the third month, a day is chosen to cut the hair, leaving a tuft; boys leave two horn-shaped tufts and girls leave a cross tuft, otherwise left for boys and right for girls. On this day the wife carries the child to see his father. The honored ones change their clothing; from those of the rank of commissioned scholar down, all wash and rinse, and men and women rise early, bathe and change clothes, with a meal like the first-of-the-month meal. The husband enters the door and goes up by the eastern steps, standing on the eastern steps facing west. The wife carries the child out from the room and stands facing the lintel, facing east. The female tutor first assists and says: "The mother, so-and-so, dares to use this day to respectfully let you see the child." The husband replies: "Be reverent and careful in what he follows." The father holds the child's right hand and, smiling and teasing him, gives him his name. The wife replies: "Remember it, and may he accomplish something." Then she turns left and hands the child to the child's tutor. The tutor announces the name to all the women and mothers. The wife then goes to the bedchamber. The husband tells the name to the steward, and the steward announces it to all the men, and writes down: "So-and-so was born on such a day of such a month of such a year," and stores it. The steward tells the village historian, who makes two copies, one stored in the village archive and one presented to the district historian. The district historian presents it to the district chief, who orders it stored in the district archive. The husband enters, and the meal is like the rite of caring for the aged.

世子生，則君沐浴朝服，夫人亦如之，皆立於阼階，西鄉，世婦抱子，升自西階，君名之，乃降。適子庶子見於外寢，撫其首，咳而名之，禮帥初，無辭。

When the ruler's heir is born, the ruler bathes and puts on court dress, and the consort does the same, and both stand on the eastern steps facing west. The senior court lady carries the child up the western steps, and the ruler gives him his name, and then comes down. The principal sons and the secondary sons meet in the outer chamber, stroke the child's head and, smiling and teasing, give the name; the rite follows the initial one, without declining.

凡名子，不以日月，不以國，不以隱疾。大夫士之子，不敢與世子同名。

In general, in naming a child, one does not use the day or the month, does not use the name of a state, and does not use a hidden ailment. The sons of high officials and scholars do not dare to share a name with the ruler's heir.

妾將生子，及月辰，夫使人日一問之。子生三月之末漱澣夙齊，見於內寢，禮之如始入室。君已食，徹焉，使之特餕，遂入御。

When a concubine is about to give birth, when the month comes, the husband sends someone to ask after her once each day. At the end of the third month after the child is born, she washes and rinses and fasts beforehand, and meets him in the inner chamber, with a rite like the first time she entered the room. After the ruler has finished eating, the dishes are cleared, and she is allowed to eat the leftovers alone, and then enters to attend him at night.

公庶子生，就側室，三月之末，其母沐浴朝服見於君，擯者以其子見，君所有賜，君名之，眾子則使有司名之。

When a duke's secondary son is born, he stays in the side chamber. At the end of the third month, his mother bathes and puts on court dress to see the ruler, and the usher brings the child in to be presented. If the ruler grants something, the ruler gives him his name; for the other sons, the officials are made to name them.

庶人無側室者，及月辰，夫出居群室，其問之也，與子見父之禮無以異也。

Commoners who have no side chamber, when the month comes, the husband goes out and lives in a common room. He goes to inquire, and the rite of the child meeting his father is no different.

凡父在，孫見於祖，祖亦名之，禮如子見父，無辭。

In general, while the father is alive, when a grandson meets his grandfather, the grandfather also gives him a name, and the rite is like a son meeting his father, without declining.

食子者三年而出，見於公宮則劬。大夫之子有食母，士之妻自養其子。

The woman who nurses the child comes out after three years, and when she is presented in the ducal palace she is consoled. The sons of high officials have wet nurses; the wives of scholars nurse their children themselves.

由命士以上及大夫之子，旬而見。冢子未食而見，必執其右手。適子、庶子已食而見，必循其首。

From those of the rank of commissioned scholar upward and the sons of high officials, the child is seen at ten days. A principal eldest son who has not yet been nursed is seen, and one must hold his right hand. A principal son or secondary son who has already been nursed is seen only afterward, and one must stroke his head in the direction of the hair.

子能食食，教以右手。能言，男唯女俞，男鞶革，女鞶絲。六年，教之數與方名。七年，男女不同席，不共食。八年，出入門戶及即席飲食，必後長者，始教之讓。九年，教之數日。十年，出就外傅，居宿於外，學書記，衣不帛襦褲，禮帥初，朝夕學幼儀，請肄簡諒。十有三年，學樂誦詩，舞勺，成童，舞象，學射御。二十而冠，始學禮，可以衣裘帛，舞大夏，惇行孝弟，博學不教，內而不出。三十而有室，始理男事，博學無方，孫友視志。四十始仕，方物出謀發慮，道合則服從，不可則去。五十命為大夫，服官政。七十致事。凡男拜，尚左手。

When a child can feed himself, teach him to use the right hand. When he can speak, a boy answers "wei" and a girl answers "yu." A boy wears a leather pouch and a girl a silk pouch. At six, teach him numbers and names of directions. At seven, boys and girls do not share a mat or eat together. At eight, in going in and out of doors and in taking mats and food and drink, one must follow after one's elders, and one begins to be taught modesty and yielding. At nine, teach him to count the days. At ten, he goes out to follow an outside teacher, lodges away from home, and learns writing and record-keeping; his clothes are not made of silk short jackets and trousers, and the rite follows the initial one; morning and evening he learns the minor rules of conduct and asks to practice what is concise and sincere. At thirteen, he learns music, recites the Poems and dances the Shao; as a youth, he dances the Xiang and learns archery and charioteering. At twenty he undergoes the capping rite, begins to learn ritual, may wear fur and silk, dances the Da Xia, practices filial piety and brotherly respect sincerely, learns widely but does not teach others, and keeps what he has gathered within without going out to lecture. At thirty he has a household and begins to manage a man's affairs, learns widely without fixed direction, makes friends modestly and observes their aims. At forty he begins to hold office, makes plans according to the principles of affairs, obeys if the way accords and leaves if it does not. At fifty he is appointed as a high official and takes charge of government offices. At seventy he returns his office. In general, when a man bows, the left hand is on top.

女子十年不出，姆教婉娩聽從，執麻枲，治絲繭，織紝組紃，學女事，以共衣服。觀於祭祀，納酒漿籩豆菹醢，禮相助奠。十有五年而笄，二十而嫁。有故，二十三年而嫁。聘則為妻，奔則為妾。凡女拜，尚右手。

A girl does not go out of the gate for ten years, and her female tutor teaches her gentleness and compliance; she takes up hemp and flax, manages silk and cocoons, weaves silks and braids, and learns women's tasks, so as to supply clothing. She observes sacrifices, receives the wine and drinks, the baskets, stands and pickles, and helps with the offerings according to ritual. At fifteen she undergoes the hairpin rite, and at twenty she marries. If there is some reason, she marries at twenty-three. One who goes through the betrothal rites is a wife, and one who elopes is a concubine. In general, when a woman bows, the right hand is on top.

天子玉藻，十有二旒，前後邃延，龍捲以祭。玄端而朝日於東門之外，聽朔於南門之外。閏月，則闔門左扉，立於其中，皮弁以日視朝，遂以食，日中而餕，奏而食。日少牢，朔月大牢。五飲，上水、漿、酒、醴、酏。卒食，玄端而居。動則左史書之，言則右史書之，御瞽幾聲之上下。年不順成，則天子素服，乘素車，食無樂。

The Son of Heaven's cap has twelve hanging strings of jade beads, extending far down in front and behind. He wears the dragon robe for sacrifices. Wearing the black ceremonial robe, he greets the sun outside the east gate and hears the announcement of the new month outside the south gate. In an intercalary month, he closes the left leaf of the gate and stands inside. He holds daily court wearing the skin cap, and then takes his meal. At midday he eats what is left over, with music playing as he eats. For ordinary meals he uses a lesser sacrificial offering, and on the first of the month a great sacrificial offering. Of the five drinks, the best are water, thin gruel drink, wine, sweet wine and thin porridge. When he has finished eating, he dwells wearing the black ceremonial robe. When he moves, the Left Historian records it, and when he speaks, the Right Historian records it. The musicians in attendance observe the rise and fall of the sounds. If the harvest does not ripen smoothly, the Son of Heaven wears plain clothes, rides in a plain carriage, and eats without music.

諸侯玄端以祭，裨冕以朝，皮弁以聽朔於大廟，朝服以日視朝於內朝。朝，辨色始入，君日出而視之，退適路寢聽政，使人視大夫。大夫退，然後適小寢，釋服。又朝服以食，特牲三俎，祭肺。夕深衣，祭牢肉，朔月少牢，五俎四簋，子卯，稷食菜羹，夫人與君同庖。君無故不殺牛，大夫無故不殺羊，士無故不殺犬豕。君子遠庖廚，凡有血氣之類，弗身踐也。至於八月不雨，君不舉，年不順成，君衣布搢本，關梁不租，山澤列而不賦，土功不興，大夫不得造車馬。

The feudal lords wear the black ceremonial robe for sacrifices, the subsidiary ceremonial cap for audiences, the skin cap for hearing the announcement of the new month in the grand temple, and court dress for daily court in the inner court. At audience, they begin to enter when the sky is light enough to tell things apart. The ruler receives people when the sun comes out, then retires to the main hall to hear government, and sends someone to see the high officials. When the high officials retire, he goes to the small chamber and takes off his court dress. He puts on court dress again to eat, with a single animal sacrifice on three stands, and offers the lung. In the evening he wears the deep robe and offers the cooked meat. On the first of the month he uses a lesser sacrificial offering, five stands and four vessels. On the zi and mao days he eats millet and vegetable soup. The ruler's consort shares the same kitchen as the ruler. The ruler does not slaughter an ox without cause, a high official does not slaughter a sheep without cause, and a scholar does not slaughter a dog or pig without cause. The noble man keeps away from the kitchen. In general, as to creatures that have blood and breath, he does not personally trample or kill them. When it has not rained for eight months, the ruler does not have a grand meal. If the harvest does not ripen well, the ruler wears cloth garments and carries a wooden tablet, no rent is collected at passes and bridges, mountains and marshes are fenced but no levy is taken, no earth and wood construction is begun, and high officials may not make carriages and horses.

卜人定龜，史定墨，君定體。

The diviner determines the tortoise, the historian determines the ink-marked cracks, and the ruler determines the form of the omen.

君羔幦虎犆，大夫齊車，鹿幦豹犆，朝車，士齊車，鹿幦豹犆。

The ruler's carriage has a crossbar covered with lambskin and edged with tiger skin. A high official's fasting carriage is covered with deerskin and edged with leopard skin. The court carriage and the scholar's fasting carriage are covered with deerskin and edged with leopard skin.

君子之居恆當戶，寢恆東首。若有疾風、迅雷、甚雨，則必變，雖夜必興，衣服冠而坐。日五盥，沐稷而靧梁，櫛用樿櫛，發晞用象櫛，進禨進羞，工乃升歌。浴用二巾，上絺下綌。出杅，履蒯席。連用湯，履蒲席。衣布晞身，乃屨。進飲，將適公所，宿齊戒，居外寢，沐浴。史進象笏，書思對命。既服，習容觀玉聲乃出。揖私朝，輝如也，登車則有光矣。

The noble man's dwelling is always facing the door, and when sleeping his head is always to the east. If there is a violent wind, sudden thunder or heavy rain, he must change his posture, and even at night he must rise, put on his clothes and cap, and sit. He washes his hands five times a day, washes his hair with millet water and his face with fine millet water, combs his hair with a white wood comb, and when it is dry, with an ivory comb. After he has bathed, wine and delicacies are offered, and only then do the musicians ascend the hall and sing. In bathing he uses two towels, a fine one of kudzu cloth for the upper body and a coarse one for the lower. Stepping out of the bath he stands on a mat of sedge, is poured over with hot water, and steps on a mat of cattail. He dries his body in a cloth garment and only then puts on his shoes. A drink is offered. When he is to go to the duke, he fasts the previous day, stays in the outer chamber and bathes. The historian presents the ivory tablet, on which is written the command he intends to answer. After he is fully dressed, he practices his bearing and listens to the sound of his jade pendants, and only then comes out. He bows in the private court with a radiant look, and when he mounts the carriage there is light about him.

天子搢珽，方正於天下也。諸侯荼，前詘後直，讓於天子也。大夫前詘後詘，無所不讓也。

The Son of Heaven holds the ting scepter in his sash, to show squareness to the world. The feudal lords use the tu, bent in front and straight behind, to show yielding to the Son of Heaven. High officials are bent both in front and behind, which means there is nothing they do not yield.

侍坐則必退席，不退，則必引而去君之黨。登席不由前，為躐席，徒坐不盡席尺。讀書，食，則齊。豆，去席尺。

When one attends at the seat, one must draw the mat back. If one does not draw it back, one must withdraw from the immediate vicinity of the ruler. One does not step onto the mat from the front, for fear of crossing over it. When sitting without a meal, one does not fill the whole mat but leaves a foot. When reading and eating, one sits evenly. The food stand is placed a foot from the mat.

若賜之食，而君客之，則命之祭，然後祭。先飯，辯嘗羞，飲而俟，若有嘗羞者，則俟君之食然後食，飯飲而俟。君命之羞，羞近者，命之品嚐之，然後唯所欲。凡嘗遠食，必順近食。君未覆手，不敢飧。君既食，又飯飧。飯飧者，三飯也。君既徹，執飯與醬，乃出授從者。

If one is granted food, and the ruler treats one as a guest, one is ordered to make the offering, and then one makes it. One begins by eating rice, tastes the delicacies in turn, and waits while drinking. If there is someone who tastes the food, one waits for the ruler to eat and then eats, drinking while waiting. If the ruler orders one to take more dishes, one takes those near. If one is ordered to taste, then one takes only what one wants. In general, when tasting distant foods, one must follow on from the near ones. If the ruler has not yet wiped his hands, one does not dare to eat the leftover rice. When the ruler has finished eating, one eats the leftover rice. Eating the leftovers is three mouthfuls. When the ruler has had the dishes cleared, one takes the rice and sauce and only then goes out to hand them to one's attendant.

凡侑食，不盡食。食於人不飽。唯水醬不祭，若祭為已●卑。

In general, when urged to eat more, one does not finish the rice. When eating at another's house, one does not eat to fullness. Only water and sauce are not offered up as a sacrifice. If one does offer them, [the base text has a damaged character here] it appears that one is making oneself humble.

君若賜之爵，則越席再拜稽首受。登席，祭之，飲卒爵而俟。君卒爵，然後授虛爵。君子之飲酒也，受一爵而色灑如也，二爵而言言斯，禮已三爵而油油以退。退則坐。取屨，隱闢而後屨，坐左納右，坐右納左。

If the ruler grants one a cup, one steps over the mat, bows twice, touches the head to the ground and receives it. One goes up on the mat, offers a libation, drinks the cup and waits. After the ruler has finished his cup, one hands out the empty cup. When the noble man drinks, at one cup his countenance is solemn and respectful, at two cups it is gentle and able to speak, and by the rite of three cups he retires calmly. After retiring one sits down. One takes up one's shoes, steps aside before putting them on, and, sitting, puts the right shoe on the left foot and the left shoe on the right foot, as the sitting posture requires.

凡尊，必上玄酒，唯君面尊，唯饗野人皆酒。大夫側尊用棜，士側尊用禁。

In general, with the wine vessels, the dark wine must be placed uppermost. Only the ruler faces the vessel. Only when entertaining country folk is it all wine. High officials set up their vessels at the side on a footless stand, and scholars set up their vessels at the side on a stand.

始冠，緇布冠。自諸侯下達，冠而敝之可也。玄冠朱組纓，天子之冠也。緇布冠繢緌，諸侯之冠也。玄冠丹組纓，諸侯之齊冠也。玄冠綦組纓，士之齊冠也。縞冠玄武，子姓之冠也。縞冠素紕，既祥之冠也。垂緌五寸，惰遊之士也。玄冠縞武，不齒之服也。居冠屬武，自天子下達，有事然後緌。五十不散送，親沒不髦，大帛不緌。玄冠紫緌，自魯桓公始也。

At the first capping, the black cloth cap is used. From the feudal lords downward, it may be discarded after the capping. The black cap with vermilion silk cap-strings is the cap of the Son of Heaven. The black cloth cap with colored cap-strings is the cap of the feudal lords. The black cap with red silk cap-strings is the feudal lords' cap for fasting. The black cap with gray-green silk cap-strings is the scholars' cap for fasting. The white silk cap with a black band is the cap of the sons of the clan. The white silk cap with plain edging is the cap worn after the auspicious sacrifice. Cap-strings hanging down five inches mark an idle wandering scholar. The black cap with a white band is a garment of those not ranked among the respectable. The cap for leisurely dwelling has the band attached. From the Son of Heaven downward, cap-strings are worn only when there is business. At fifty one does not loosen the sash when escorting a funeral, when both parents have died one does not keep the childhood forelocks, and the great white silk cap has no cap-strings. The black cap with purple cap-strings began with Duke Huan of Lu.

朝玄端，夕深衣，深衣三袪，縫齊倍要，衽當旁，袂可以回肘，長中繼揜尺，袷二寸，袪尺二寸，緣廣寸半。以帛里布，非禮也。

For court one wears the black ceremonial robe, and in the evening the deep robe. The deep robe has sleeves three times the width of the arm, a hem seam twice the width of the waist, the front opening at the side, and sleeves that allow the elbow to turn. The long garment has a one-foot extension joined in the middle. The crossed collar is two inches, the cuff opening one foot two inches, and the border one and a half inches wide. To use silk for the lining of a cloth garment is not ritual.

士不衣織，無君者不貳採。衣正色，裳間色，非列採不入公門，振絺綌不入公門，表裘不入公門，襲裘不入公門。

A scholar does not wear woven brocade; those without a ruler do not wear only a single patterned color. The upper garment uses true colors and the lower garment uses intermediate colors. Patterns not of the correct sequence do not enter the ducal gate, nor do fine or coarse kudzu cloth that has been shaken out, nor does one wearing a fur coat on the outside, nor one with the fur covered over, enter the ducal gate.

纊為繭，縕為袍，襌為絅，帛為褶。

New silk floss makes a cocoon-padded garment, old wadding makes a robe, single layers make a light robe, and silk makes a lined garment.

朝服之以縞也，自季康子始也。孔子曰：“朝服而朝，卒朔然後服之。”曰：“國家未道，則不充其服焉。”

Court dress of white silk began with Ji Kangzi. Confucius said: "One wears court dress to attend court, and after hearing the announcement of the new month one puts it on." He said: "If the state is not yet on the right course, do not make that dress complete."

唯君有黼裘以誓省，大裘非古也。

Only the ruler has the embroidered fur robe, which he uses for vows and inspections. The great fur robe is not an ancient method.

君衣狐白裘，錦衣以裼之，君之右虎裘，厥左狼裘。士不衣狐白，君子狐青裘豹褎，玄綃衣以裼之。麛裘青豻褎，絞衣以裼之。羔裘豹飾，錙衣以裼之。狐裘，黃衣以裼之。錦衣狐裘，諸侯之服也。犬羊之裘不裼，不文飾也，不裼，裘之裼也，見美也，吊則襲，不盡飾也。君在則裼，盡飾也。服之襲也，充美也，是故屍襲。執玉龜，襲，無事則裼，弗敢充也。

The ruler wears a white fox fur robe, with a brocade garment covering it so that it shows. On the ruler's right side one wears tiger fur, and on the left side wolf fur. A scholar does not wear white fox. The noble man wears blue-black fox fur with leopard-skin cuffs, covered with a black thin silk garment so that it shows. Fur of young animals with blue-grey jackal cuffs is covered with a gray-yellow garment so that it shows. Lamb fur with leopard trim is covered with a black garment so that it shows. Fox fur is covered with a yellow garment so that it shows. A brocade garment over fox fur is the dress of the feudal lords. Dog and sheep fur is not covered so that it shows, and is not ornamented. Not showing it, while the covering of fur makes it show, displays beauty. When going to condole, one covers it, so as not to ornament fully. When the ruler is present, one covers it so that it shows, which is to ornament fully. Covering the garment fills out the beauty. Therefore the impersonator of the dead covers it. When holding jade and tortoise shells one covers it; when there is no business one lets it show, not daring to fill it out.

笏天子以球玉，諸侯以象，大夫以魚須文竹，士竹本，象可也。見於天子，與射，無說笏。入大廟說笏，非古也。小功不說笏，當事免則說之。既搢必盥，雖有執於朝，弗有盥矣。凡有指畫於君前，用笏。造受命於君前，則書於笏。笏，畢用也，因飾焉。笏度，二尺有六寸，其中博三寸，其殺六分而去一。

The tablet: the Son of Heaven uses fine jade, the feudal lords use ivory, high officials use bamboo decorated with fish whisker, and scholars use bamboo as the base, or ivory is also acceptable. When going to see the Son of Heaven, or at archery, one does not remove the tablet. Taking off the tablet when entering the grand temple is not an ancient method. For the minor mourning one does not remove the tablet, and only at the time of removing the mourning cap does one take it off. Once it has been inserted one must wash one's hands, though if one is holding something at court one need not wash again. In general, when gesturing before the ruler, one uses the tablet. When receiving a command before the ruler, one writes it on the tablet. The tablet is in universal use and therefore is ornamented. The tablet is two feet six inches in measure, three inches wide in the middle, and tapered to remove one sixth.

而素帶，終闢。大夫素帶，闢垂。士練帶，率下闢。居士錦帶，弟子縞帶，幷紐約用組三寸，長齊於帶。紳長制，士三尺，有司二尺有五寸。子游曰：“參分帶下，紳居二焉。紳、鞸、結，三齊。”

The plain sash is edged all round. The high official's plain sash has its edged portion hanging down. The scholar's sash is of boiled silk, sewn with the edging at the bottom. A retired scholar wears a brocade sash, and a disciple a white silk sash. The knot is tied with a braid three inches wide, as long as the sash. The rule for the length of the hanging end is three feet for a scholar and two feet five inches for an official. Ziyou said: "Divide the part below the sash into three; the hanging end takes two parts. The hanging end, the apron and the knot are made of equal length."

大夫大帶四寸，雜帶。君朱綠，大夫玄華。士緇闢二寸，再繚四寸。凡帶有率無箴功。肆束及帶，勤者有事則收之，走則擁之。

A high official's great sash is four inches. For the mixed-color sash: the ruler's is vermilion and green, the high official's is black and red. The scholar's is dark with edging two inches wide and wraps around four inches. In general, a sash has seams but no traces of needle and thread. As for the remainder of the tied sash and the sash itself, a hard-working person tucks it up when there is business, and holds it when running.

鞸，君朱，大夫素，士爵韋。圜殺直，天子直。公侯前後方，大夫前方後挫角，士前後正。鞸，下廣二尺，上廣一尺，長三尺，其頸五寸，肩革帶，博二寸。

The knee apron: the ruler's is vermilion, the high official's plain, and the scholar's is of sparrow-colored leather. Round, tapering and straight: the Son of Heaven's is straight. The dukes' and marquises' is square in front and behind, the high official's is square in front and notched at the corners behind, and the scholar's is straight in front and behind. The knee apron is two feet wide at the bottom, one foot wide at the top, and three feet long, its neck five inches, and its shoulders are the leather belt, two inches wide.

一命縕韍幽衡，再命赤韍幽衡，三命赤韍蔥衡。

With one rank, one has the reddish-yellow apron and black ornamental belt; with two ranks, the red apron and black belt; with three ranks, the red apron and blue-green belt.

王后褘衣，夫人揄狄，君命屈狄，再命褘衣，一命襢衣，士褖衣。唯世婦命於奠繭，其它則皆從男子。

The queen wears the Hui robe, the consorts wear the Yu Di robe, and those appointed by the ruler wear the Qu Di robe. Those of the second rank wear the Hui robe, those of the first rank wear the Tan robe, and scholars' wives wear the Tuan robe. Only the senior court ladies receive their command at the offering of cocoons; the rest all follow the men.

凡侍於君，紳垂，足如履齊，頤溜垂拱，視下而聽上，視帶以及袷，聽鄉任左。

In general, when attending upon the ruler, the hanging end of the sash hangs down, the feet seem to tread on the hem, the chin is like the eaves of a roof, the hands hang down clasped, the gaze is downward while the ears listen upward, the eyes move from the sash to the crossed collar, and one listens leaning to the left.

凡君召以三節，二節以走，一節以趨。在官不俟屨，在外不俟車。

In general, when the ruler summons with three tallies, one runs at two, and walks quickly at one. When in office one does not wait for one's shoes, and when away one does not wait for the carriage.

士於大夫，不敢拜迎，而拜送。士於尊者先拜，進面，荅之拜則走。

A scholar does not dare to bow while receiving a high official, but bows when seeing him off. A scholar bows first to a superior, goes forward to see him, and when the other returns the bow, runs off.

士於君所言大夫，沒矣則稱諡若字，名士。與大夫言，名士，字大夫。於大夫所，有公諱，無私諱。凡祭不諱，廟中不諱，教學臨文不諱。

When a scholar speaks of a high official in front of the ruler, if he has died one uses the posthumous title or courtesy name, and when referring to a scholar one uses his given name. When speaking with a high official, one uses the given name for a scholar and the courtesy name for a high official. In the presence of a high official, one avoids the taboo names of the ducal house, not those of private families. In sacrifices one does not avoid taboo names, in the temple one does not avoid them, and when facing the written text in teaching one does not avoid them.

古之君子必佩玉，右徵角，左宮羽，趨以採齊，行以肆夏，周還中規，折還中矩，進則揖之，退則揚之，然後玉鏘鳴也。故君子在車則聞鸞和之聲，行則鳴佩玉，是以非闢之心無自入也。

The noble men of antiquity always wore jade pendants, with the zhi and jiao notes on the right and the gong and yu notes on the left. For brisk walking one follows the Cai Qi, and for ordinary walking the Si Xia. A turn conforms to the compass and a corner to the square. In advancing one bows, in withdrawing one raises, and then the jade clinks and rings. Therefore the noble man in a carriage hears the sound of the harmonizing bells, and when walking makes his jade pendants chime, so a crooked heart has no way to enter.

君在不佩玉，左結佩，右設佩。居則設佩，朝則結佩。齊則綪結佩，而爵鞸。凡帶必有佩玉，唯喪否。佩玉有沖牙。君子無故，玉不去身，君子於玉比德焉。天子佩白玉而玄組綬，公侯佩山玄玉而朱組綬，大夫佩水蒼玉而純組綬，世子佩瑜玉而綦織綬，士佩瓀玟而縕組綬。孔子佩象環五寸而綦組綬。

When the ruler is present one does not wear the jade; the pendants on the left are tied up and those on the right are set in place. In leisurely dwelling the pendants are set in place, and at court they are tied up. When fasting, the pendants are bent and tied and one wears the sparrow-colored knee apron. In general, a sash must have jade pendants, except in mourning. The pendants have a striking tooth. The noble man, unless there is cause, does not let the jade leave his person. The noble man compares jade to virtue. The Son of Heaven wears white jade with black braided cords, dukes and marquises wear mountain-dark jade with vermilion braided cords, high officials wear water-blue jade with plain braided cords, the heir wears fine jade with gray-green woven cords, and scholars wear lesser jade with reddish-yellow braided cords. Confucius wore an ivory ring five inches across with gray-green braided cords.

童子之節也，緇布衣，錦緣，錦紳幷紐，錦束髮，皆朱錦也。童子不裘不帛，不屨絇，無緦服，聽事不麻。無事則立主人之北，南面見先生，從人而入。

The rites for a child: a black cloth garment with brocade border, a brocade hanging sash tied with knot, brocade to bind the hair, all in vermilion brocade. A child does not wear fur or silk, his shoes have no nose ornaments, and he has no fine-hemp mourning. When listening to affairs he does not add hemp. When there is no business he stands to the north of the host, facing south, sees the teacher, and enters following the others.

侍食於先生，異爵者，後祭先飯。客祭，主人辭曰：“不足祭也。”客飧，主人辭以疏。主人自置其醬，則客自徹之。一室之人，非賓客，一人徹。壹食之人，一人徹。凡燕食，婦人不徹。

When dining in attendance on a teacher or on one of different rank, one offers the sacrifice later and begins eating first. When a guest offers a sacrifice, the host declines, saying: "It is not enough to offer." When the guest eats the leftover rice, the host declines by saying it is coarse. If the host himself sets out the sauce, the guest himself takes it away. Among the people of one room who are not guests, one person clears. Among those eating together, one person clears. In general, at ordinary meals, women do not clear.

食棗桃李，弗致於核。瓜祭上環，食中，棄所操。凡食果實者後君子，火孰者先君子。

In eating jujubes, peaches and plums, one does not put the pit into the mouth. In the case of melon, one offers the upper ring, eats the middle, and throws away the part one held. In general, those who eat fruit eat after the noble man, and those who eat what is cooked with fire eat before the noble man.

有慶，非君賜不賀。有憂者。（此下有缺文）

When there is a celebration, one does not congratulate unless it was granted by the ruler. When there is a sorrow. (There is a gap in the base text here.)

孔子食於季氏，不辭，不食肉而飧。

When Confucius dined at the Ji family's house, he did not decline, and did not eat the meat but ate the leftover rice.

君賜車馬，乘以拜賜，衣服，服以拜賜。君未有命，弗敢即乘服也。君賜，稽首據掌致諸地。酒肉之賜弗再拜。凡賜，君子與小人不同日。

When the ruler grants a carriage and horses, one rides it to come and bow in thanks; when he grants clothes, one wears them to bow in thanks. If the ruler has not yet commanded it, one does not dare to ride or wear them at once. When the ruler grants something, one touches the head to the ground and, with palms on the ground, sees him off to the ground. For a grant of wine and meat one does not bow again. In general, with grants, noble men and petty men are not on the same day.

凡獻於君，大夫使宰，士親，皆再拜稽首送之。膳於君，有葷桃茢，於大夫去茢，於士去葷，皆造於膳宰。大夫不親拜，為君之荅已也。

In general, in offering to the ruler, a high official sends his steward and a scholar goes in person, bowing twice and touching the head to the ground in presenting it. In offering a meal to the ruler, there are pungent herbs, peach wood and a broom. For a high official the broom is omitted, and for a scholar the pungent herbs are omitted, and all are sent to the master of the kitchen. A high official does not bow in person because the ruler would reply to him.

大夫拜賜而退，士待諾而退，又拜弗荅拜。大夫親賜士，士拜受，又拜於其室，衣服弗服以拜。敵者不在，拜於其室。凡在尊者有獻，而弗敢以聞。士於大夫不承賀，下大夫於上大夫承賀。親在，行禮於人稱父。人或賜之，則稱父拜之。

A high official bows in thanks for a gift and withdraws, while a scholar waits for the assent and withdraws, and bows again, with no return bow. When a high official gives something to a scholar himself, the scholar bows in receiving it and then goes to the high official's chamber to bow again. One does not wear the garments to bow in thanks. If one of equal rank is absent, one goes to his chamber to bow. In general, when one has an offering for a superior, one does not dare to let him hear of it. A scholar does not accept congratulations from a high official, but a lower high official accepts congratulations from a higher high official. While one's parents are alive, when performing rites toward others one speaks of one's father. If someone gives one something, one bows in thanks and speaks of one's father.

禮不盛，服不充，故大裘不裼，乘路車不式。

If the rites are not at their height, garments are not filled out; so the great fur robe is not shown by covering, and when riding in the carriage of state one does not lean on the crossbar.

父命呼，唯而不諾。手執業則投之，食在口則吐之，走而不趨。親老，出不易方，復不過時。親癠，色容不盛，此孝子之疏節也。父沒而不能讀父之書，手澤存焉爾。母沒而杯圈不能飲焉，口澤之氣存焉爾。

When the father summons, one answers "wei" and not "nuo." If one has something in hand one puts it down, if food is in the mouth one spits it out, and one runs and does not walk quickly. When the parents are old, when one goes out one does not change direction, and on returning does not exceed the time. When the parents are ill, the look on one's face and one's bearing are not abundant; this is the filial son's simplified rule. When the father has died, one cannot read the father's books, because the traces of his hands are still there. When the mother has died, one cannot drink from her cups and ladles, because the breath of her mouth is still there.

君入門，介拂闑，大夫中棖與闑之間，士介拂棖。

When the ruler enters the gate, his assistants brush the door post. High officials pass between the door frame and the post. A scholar's assistants brush the door frame.

賓入不中門，不履閾。公事自闑西，私事自闑東。

A guest, on entering, does not walk through the middle of the gate and does not step on the threshold. For public business one goes west of the post, and for private business east of the post.

君與屍行接武，大夫繼武，士中武。徐趨皆用是，疾趨則欲發，而手足毋移，圈豚行，不舉足，齊如流。席上亦然。端行，頤溜如矢，弁行，剡剡起屨，執龜玉，舉前曳踵，蹜蹜如也。

The ruler and the impersonator of the dead walk with footprints touching, high officials with footprints following one another, and scholars with room for a footprint between footprints. The slow quick-step also follows this. In the rapid quick-step, one wants to stretch the stride, but the hands and feet must not sway. In small circling steps, one does not lift the feet, and the hem of the garment is like flowing water. On a mat it is the same. Walking upright, the chin is like eaves and straight like an arrow; walking in a cap, the shoes lift sharply. Holding tortoise shell or jade, one raises the front foot and drags the heel, in short and hurried steps.

凡行容惕惕。

In general, the bearing in walking is cautious and wary.

廟中齊齊，朝廷濟濟翔翔。

In the temple one is neat and single-minded, and in the court one is dignified and composed.

君子之容舒遲，見所尊者齊遫，足容重，手容恭，目容端，口容止，聲容靜，頭容直，氣容肅，立容德，色容莊，坐如屍。

The noble man's bearing is relaxed and unhurried, but when he sees one he respects, he becomes neat and solemn. The bearing of the feet is heavy, of the hands respectful, of the eyes upright, of the mouth still, of the voice quiet, of the head straight, of the breath solemn, of standing virtuous, of the face dignified, and of sitting like the impersonator of the dead.

燕居告溫溫。

When dwelling at leisure and telling something, one is gentle.

凡祭，容貌顏色如見所祭者。

In general, in sacrifices, one's countenance and color are as if one saw the one being sacrificed to.

喪容累累，色容顛顛，視容瞿瞿梅梅，言容繭繭。

In mourning the bearing is weary, the look on the face is grieved, the gaze is startled and dazed, and the speech is soft.

戎容暨暨，言容咯咯，色容厲肅，視容清明，立容辨卑。毋讇，頭頸必中，山立，時行，盛氣顛實揚休，玉色。

In the army the bearing is resolute, the speech vigorous, the face stern and solemn, and the gaze clear. In standing, one distinguishes humility. One must not flatter. The head and neck must be centered, standing like a mountain, walking at the right time, with spirit full and abundant, radiating goodness, with a face like jade.

凡自稱，天子曰予一人，伯曰天子之力臣。諸侯之於天子，曰某土之守臣某，其在邊邑，曰某屏之臣某，其於敵以下，曰寡人。小國之君曰孤，擯者亦曰孤。上大夫曰下臣，擯者曰寡君之老，下大夫自名，擯者曰寡大夫，世子自名，擯者曰寡君之適，公子曰臣孽，士曰傳遽之臣。於大夫曰外私。大夫私事使，私人擯則稱名，公士擯則曰寡大夫。寡君之老，大夫有所往，必與公士為賓也。

In general, in self-reference: the Son of Heaven is called the One Man; a district chief is called the minister who labors for the Son of Heaven. A feudal lord toward the Son of Heaven is called the guardian minister so-and-so of such a land; in his border town he is called the minister so-and-so who is a screen of such a place; toward those of equal rank or below, he is called the Man of Little Virtue. The ruler of a small state is called the Orphan, and his usher also calls him the Orphan. A high official of upper rank is called the lowly minister, and his usher calls him the senior of our humble ruler. A lower high official uses his own name, and his usher calls him our humble high official. The heir uses his own name, and his usher calls him the principal heir of our humble ruler. A ruler's son is called the minister born of a concubine. A scholar is called the minister who relays messages. Toward a high official he is called the outside private person. When a high official is sent on private business, if a private person serves as usher he uses his name; if a ducal scholar serves as usher he is called our humble high official, the senior of our humble ruler. When a high official goes somewhere, he must have a ducal scholar act as guest.

昔者周公朝諸侯於明堂之位，天子負斧依南鄉而立。三公，中階之前北面東上，諸侯之位，阼階之東西面北上，諸伯之國，西階之西東面北上，諸子之國，門東北面東上，諸男之國，門西北面東上，九夷之國，東門之外西面北上，八蠻之國，南門之外北面東上，六戎之國，西門之外東面南上，五狄之國，北門之外南面東上，九採之國，應門之外北面東上。四塞世告至，此周公明堂之位也。明堂也者，明諸侯之尊卑也。

In ancient times the Duke of Zhou received the feudal lords at the positions of the Hall of Light. The Son of Heaven stood with his back to the axe-embroidered screen, facing south. The Three Dukes stood in front of the middle steps facing north, with east as the senior side. The positions of the feudal lords were east of the eastern steps facing west, with north as senior. The states of the earls were west of the western steps facing east, with north as senior. The states of the viscounts were east of the gate facing north, with east as senior. The states of the barons were west of the gate facing north, with east as senior. The states of the Nine Yi were outside the east gate facing west, with north as senior. The states of the Eight Man were outside the south gate facing north, with east as senior. The states of the Six Rong were outside the west gate facing east, with south as senior. The states of the Five Di were outside the north gate facing south, with east as senior. The states of the Nine Cai were outside the Ying Gate facing north, with east as senior. The four frontier territories came to report once in a generation. These were the positions of the Duke of Zhou's Hall of Light. The Hall of Light made clear the high and low rank of the feudal lords.

昔殷紂亂天下，脯鬼侯以饗諸侯，是以周公相武王以伐紂。武王崩，成王幼弱，周公踐天子之位以治天下。六年，朝諸侯於明堂，制禮作樂，頒度量，而天下大服。七年，致政於成王。

In ancient times Zhou of Yin threw the world into disorder and made the Marquis of Gui into dried meat to feast the feudal lords, so the Duke of Zhou assisted King Wu in attacking Zhou. When King Wu died and King Cheng was young and weak, the Duke of Zhou stepped onto the Son of Heaven's seat and governed the world. In the sixth year he received the feudal lords at the Hall of Light, established the rites and made music, and promulgated weights and measures, and the world submitted greatly. In the seventh year he returned the government to King Cheng.

成王以周公為有勳勞於天下，是以封周公於曲阜。地方七百里，革車千乘，命魯公世世祀周公以天子之禮樂。是以魯君孟春乘大路，載弧韣，旗十有二旒，日月之章，祀帝於郊，配以後稷，天子之禮也。

Because the Duke of Zhou had merit and toil for the world, King Cheng enfeoffed him at Qufu with land seven hundred li square and a thousand war chariots, and ordered the Duke of Lu to sacrifice to the Duke of Zhou generation after generation with the rites and music of the Son of Heaven. Therefore the ruler of Lu in the first month of spring rode in the great carriage, carrying the bow and bow case, with a banner of twelve streamers bearing the designs of sun and moon, and sacrificed to the Lord on High in the suburbs, with Hou Ji as his companion, which was the rite of the Son of Heaven.

季夏六月，以禘禮祀周公於大廟。牲用白牡，尊用犧象山罍，鬱尊用黃目，灌用玉瓚大圭，薦用玉豆雕篹，爵用玉琖仍雕，加以璧散璧角，俎用梡嶡。升歌清廟，下管象，朱干玉鏚，冕而舞大武，皮弁素積，裼而舞大夏。昧，東夷之樂也。任，南蠻之樂也。納夷蠻之樂於大廟，言廣魯於天下也。

In the sixth month of late summer, the Di sacrifice was offered to the Duke of Zhou in the grand temple. The victim was a white bull, the vessels were the ox-shaped and elephant-shaped vessels and the mountain-and-cloud jar, the fragrant wine vessel was the yellow-eyed one, the libation used a jade ladle and great jade tablet, the offerings used jade stands and carved bamboo vessels, and the cups were jade cups, again carved, with the addition of jade disc cups and horn cups, and the sacrificial stands were four-legged and with crossbars. Ascending the hall they sang the Qing Miao, and below the hall pipes played the Xiang. With vermilion shields and jade axes, in ceremonial caps, they danced the Da Wu; in skin caps and plain skirts, with the fur showing, they danced the Da Xia. The Mei was the music of the Eastern Yi, and the Ren was the music of the Southern Man. To bring the music of the Yi and Man into the grand temple means to extend Lu to the whole world.

君卷冕立於阼，夫人副褘立於房中。君肉袒迎牲於門，夫人薦豆籩，卿大夫贊君，命婦贊夫人，各揚其職。百官廢職服大刑，而天下大服。

The ruler, wearing the dragon robe and ceremonial cap, stood on the eastern steps, and the consort, wearing a headdress and the Hui robe, stood in the room. The ruler, with his upper body bared, met the victim at the gate, and the consort presented the stands and baskets. The ministers and high officials assisted the ruler, and the ladies of rank assisted the consort, each carrying out his or her duty. The hundred officials who neglected their duties were subject to severe punishment, and the world submitted greatly.

是故，夏礿，秋嘗，冬烝，春社，秋省，而遂大蜡，天子之祭也。

Therefore the Yue sacrifice in summer, the Chang sacrifice in autumn, the Zheng sacrifice in winter, the sacrifice at the altar of the soil in spring, the inspection in autumn, and the Great La sacrifice that follows are the sacrifices of the Son of Heaven.

大廟，天子明堂。庫門，天子皋門。雉門，天子應門。

The grand temple is the Son of Heaven's Hall of Light. The Storehouse Gate is the Son of Heaven's Gao Gate. The Pheasant Gate is the Son of Heaven's Ying Gate.

振木鐸於朝，天子之政也。

Shaking the wooden bell at court is the government of the Son of Heaven.

山節藻梲、復廟重簷、刮楹達鄉、反坫出尊、崇坫康圭疏屏，天子之廟飾也。

Mountain-shaped brackets and painted algae on the beams, a double-storied temple with doubled eaves, polished pillars and double-leaf windows, a reversed stand rising above the wine vessels, a high stand for placing jade tablets, and a carved screen are the ornaments of the Son of Heaven's temple.

鸞車，有虞氏之路也。鉤車，夏后氏之路也。大路，殷路也。乘路，周路也。

The Luan carriage was the state carriage of the House of Youyu. The Gou carriage was the state carriage of the Xia. The Great Carriage was the state carriage of the Yin. The Cheng Carriage was the state carriage of the Zhou.

有虞氏之旗，夏后氏之綏，殷之大白，周之大赤。

The House of Youyu had the banner, the Xia the sui streamer, the Yin the great white banner, and the Zhou the great red banner.

夏后氏駱馬黑鬣，殷人白馬黑首，周人黃馬蕃鬣。

The Xia used black-maned white horses, the Yin white horses with black heads, and the Zhou yellow horses with dense manes.

夏后氏牲尚黑，殷白牝，周騂剛。

The Xia preferred black victims, the Yin used white cows, and the Zhou used red bulls.

泰，有虞氏之尊也。山罍，夏后氏之尊也。著，殷尊也。犧象，周尊也。

The Tai was the wine vessel of the House of Youyu. The mountain-and-cloud jar was that of the Xia. The Zhu was that of the Yin. The ox-and-elephant vessels were those of the Zhou.

爵，夏后氏以琖，殷以斝，周以爵。

As for cups, the Xia used the Zhan, the Yin the Jia, and the Zhou the Jue.

灌尊，夏后氏以雞夷，殷以斝，周以黃目。

For libation vessels, the Xia used the chicken-shaped vessel, the Yin the Jia, and the Zhou the yellow-eyed vessel.

其勺，夏后氏以龍勺，殷以疏勺，周以蒲勺。

As for the ladles, the Xia used the dragon ladle, the Yin the openwork ladle, and the Zhou the cattail ladle.

士鼓，蕢桴，葦鑰，伊耆氏之樂也。拊搏，玉磬，揩擊，大琴，大瑟，中琴，小瑟，四代之樂器也。

The earthen drum, the earthen drumsticks, and the reed flute were the music of the House of Yi Qi. The Fu Bo, jade chimes, striking instruments, the great zither, the great lute, the middle zither and the small lute were the instruments of the four dynasties.

魯公之廟，文世室也。武公之廟，武世室也。

The temple of Duke Lu was the Wen Shi Shi. The temple of Duke Wu was the Wu Shi Shi.

米廩，有虞氏之庠也。序，夏后氏之序也。瞽宗，殷學也。頖宮，周學也。

The Mi Lin was the Xiang school of the House of Youyu. The Xu was the Xu school of the Xia. The Gu Zong was the school of the Yin. The Pan Gong was the school of the Zhou.

祟鼎，貫鼎，大璜，封父龜，天子之器也。越棘大弓，天子之戎器也。

The Sui Ding, the Guan Ding, the Great Huang, and the tortoise of Fengfu were the Son of Heaven's vessels. The Yue halberd and great bow were the Son of Heaven's weapons.

夏后氏之鼓足，殷楹鼓，周縣鼓。

The Xia's drum had feet, the Yin's was the pillar drum, and the Zhou's was the hanging drum.

垂之和鍾，叔之離磬，女媧之笙璜。

Chui's Hezhong bell, Shu's Li chime, and Nu Wa's sheng and huang.

夏后氏之龍簨虡，殷之崇牙，周之璧翣，有虞氏之兩敦，夏后氏之四連，殷之六瑚，周之八簋。

The Xia's dragon-patterned bell stand, the Yin's tall-toothed stand, and the Zhou's jade disc and coffin-decorating fans. The House of Youyu's two dun vessels, the Xia's four lian vessels, the Yin's six hu vessels, and the Zhou's eight gui vessels.

俎有虞氏以梡，夏后氏以嶡，殷以棋，周以房俎。

The sacrificial stands: the House of Youyu used four-legged ones, the Xia ones with crossbars, the Yin the Qi stand, and the Zhou the Fang stand.

夏后氏以揭豆，殷玉豆，周獻豆。

The Xia used the Jie stand, the Yin the jade stand, and the Zhou the Xian stand.

有虞氏服韍，夏后氏山，殷火，周龍章。

The House of Youyu's dress had the Fu apron, the Xia's had mountains, the Yin's had fire, and the Zhou's had dragon patterns.

有虞氏祭首，夏后氏祭心，殷祭肝，周祭肺。

The House of Youyu offered the head, the Xia offered the heart, the Yin offered the liver, and the Zhou offered the lung.

夏后氏尚明水，殷尚醴，周尚酒。

The Xia valued bright water, the Yin valued sweet wine, and the Zhou valued wine.

有虞氏官五十，夏后氏官百，殷二百，週三百。

The House of Youyu had fifty offices, the Xia one hundred, the Yin two hundred, and the Zhou three hundred.

有虞氏之綏，夏后氏之綢練，殷之崇牙，周之璧翣。凡四代之服器官，魯兼用之，是故魯王禮也，天下傳之久矣。君臣未嘗相弒也，禮樂刑法政俗未嘗相變也，天下以為有道之國，是故天下資禮樂焉。

The House of Youyu's sui streamer, the Xia's twisted silk, the Yin's tall-toothed stand, and the Zhou's jade disc and coffin-decorating fans. For all the dress, vessels and offices of the four dynasties, Lu combined them, so Lu's rites were those of a king, and have been passed down in the world for a long time. Rulers and ministers never killed each other, and the rites, music, penal law, government and customs never changed against each other, so the world regarded it as a state with the Way, and therefore the world drew on its rites and music.

斬衰括髮以麻，為母括髮以麻，免而以布，齊衰惡笄以終喪。男子冠而婦人笄，男子免而婦人髽。其義：為男子則免，為婦人則髽。

For the heaviest mourning, one uses hemp to bind the hair. For one's mother, one uses hemp to bind the hair, and takes it off, using cloth. For the second grade of mourning, one uses an ugly hairpin until the end of mourning. Men use the cap and women use the hairpin; men use the mourning headband and women use the bare topknot. The meaning is this: if one is a man, one uses the headband, and if a woman, the topknot.

苴杖，竹也；削杖，桐也。

The staff of hemp is bamboo; the trimmed staff is paulownia.

祖父卒，而後為祖母后者三年。

After the paternal grandfather dies, one then wears three years of mourning for the grandmother as his successor.

為父母長子稽顙，大夫吊之，雖緦必稽顙。婦人為夫與長子稽顙，其餘則否。

For one's parents or eldest son, one bows with the forehead touching the ground. When a high official comes to condole, even if the mourning is only of the lightest grade, one must bow with the forehead touching the ground. A woman bows with her forehead to the ground for her husband and eldest son; for the rest it is not so.

男主必使同姓，婦主必使異姓。

The male chief mourner must be sent from the same surname, and the female chief mourner must be sent from a different surname.

為父後者，為出母無服。

One who is the heir of his father does not wear mourning for a divorced mother.

親親以三為五，以五為九，上殺，下殺，旁殺而親畢矣。

Loving relatives: one extends three to five, and five to nine. Going upward it diminishes, going downward it diminishes, going sideways it diminishes, and then kinship ends.

王者禘其祖之所自出，以其祖配之而立四廟。庶子王亦如之。

A king performs the Di sacrifice to the ancestor from whom his line came, with his own ancestor as companion, and sets up four temples. A son of a concubine who becomes king does the same.

別子為祖，繼別為宗。繼禰者為小宗。有五世而遷之宗，其繼高祖者也，是故祖遷於上，宗易於下。尊祖故敬宗，敬宗所以尊祖禰也。庶子不祭祖者，明其宗也。

The son who is a branch becomes the ancestor, and the one who continues the branch son is the major lineage. The one who continues the father is the minor lineage. There is a lineage that is moved after five generations, which is the one that continues the high-grandfather. So the ancestor moves upward while the lineage changes below. Honoring the ancestor is how one respects the lineage, and respecting the lineage is how one honors the ancestors and father. A son of a concubine does not sacrifice to the ancestor, which makes clear his lineage.

庶子不為長子斬，不繼祖與禰故也。

A son of a concubine does not wear the heaviest mourning for an eldest son, because he does not continue the ancestor and father.

庶子不祭殤與無後者，殤與無從者，從祖祔食。

A son of a concubine does not sacrifice to those who died young or who have no heirs. Those who died young or who have no one to follow them are joined to the ancestor in the offering.

庶子不祭禰者，明其宗也。

A son of a concubine does not sacrifice to the father, which makes clear his lineage.

親親、尊尊、長長、男女之有別，人道之大者也。

Loving one's kin, honoring the honored, respecting elders, and the distinction between men and women are the greatest things in the way of man.

從服者，所從亡則已。屬從者，所從雖沒也服。妾從女君而出，則不為女君之子服。

For mourning that follows another, if the one followed is not present it stops. For mourning by belonging, even if the one belonged to has died, one still wears it. A concubine who follows the principal wife and is divorced does not wear mourning for the principal wife's sons.

禮不王不禘。

The rites provide that only a king performs the Di sacrifice.

世子不降妻之父母，其為妻也，與大夫之適子同。

The heir does not lower the mourning for his wife's parents. For his wife, he is the same as the principal son of a high official.

父為士，子為天子諸侯，則祭以天子諸侯，其屍服以士服。父為天子諸侯，子為士，祭以士，其屍服以士服。

If the father is a scholar-official and the son is the Son of Heaven or a feudal lord, the sacrifice is performed with the rites of the Son of Heaven or feudal lord, but the impersonator of the dead wears the dress of a scholar-official. If the father is the Son of Heaven or a feudal lord and the son is a scholar-official, the sacrifice is performed with the rites of a scholar-official, and the impersonator wears the dress of a scholar-official.

婦當喪而出，則除之。為父母喪，未練而出，則三年。既練而出則已，未練而反則期，既練而反則遂之。

If a wife is divorced and sent away just when she is in mourning, the mourning is dropped. If she is divorced before the first anniversary rite in mourning for her parents, she mourns for three years. If she is divorced after the first anniversary rite, the mourning stops. If she returns before that rite, she mourns for a full year; if she returns after that rite, she continues the mourning.

再期之喪，三年也。期之喪，二年也。九月七月之喪，三時也。五月之喪，二時也。三月之喪，一時也。故期而祭，禮也。期而除喪，道也。祭不為除喪也。

The mourning of the second anniversary round lasts three years. The mourning of one round lasts two years. Mourning of nine months or seven months spans three seasons; mourning of five months spans two seasons; mourning of three months spans one season. So to sacrifice when the term is reached is ritual, and to lay aside the mourning when the term is reached is the proper way. The sacrifice is not performed in order to lay aside the mourning.

三年而後葬者必再祭，其祭之間不同時，而除喪。

When the burial comes only after three years, the second sacrifice must be performed again; the sacrifices are not held in the same season, and the mourning is laid aside.

大功者，主人之喪。有三年者，則必為之再祭。朋友虞祔而已。

A man in the greater mourning grade acts as chief mourner. If someone is in the three-year mourning, the second sacrifice must be performed for him. A friend takes part only through the settling sacrifice and the joining sacrifice.

士妾有子而為之緦，無子則已。

For a concubine of a scholar-official who has a son, the mourning of fine hemp is worn; if she has no son, it stops.

生不及祖父母諸父昆弟，而父稅喪，已則否。

If a man was born too late to have known his grandparents, his father's brothers or his brothers, and his father mourns them in retrospect, he himself does not do so.

為君之父母妻長子，君已除喪，而後聞喪，則不稅。降而在緦小功者，則稅之。近臣，君服斯服矣。其餘從而服，不從而稅。君雖未知喪，臣服已。

For the lord's parents, wife and eldest son: if the lord has already laid aside mourning and only then is the news of the death heard, the mourning is not observed in retrospect. If the rank is lowered so that it falls within the fine hemp or lesser grade, it is observed in retrospect. For the close attendants, they mourn when the lord mourns. As for the rest, those who follow the lord's lead mourn, and those who did not follow mourn in retrospect. Even if the lord does not yet know of the death, the minister has already put on mourning.

虞杖不入於室，祔杖不升於堂。

At the settling sacrifice the staff does not enter the chamber; at the joining sacrifice the staff is not carried up into the hall.

為君母后者，君母卒，則不為君母之黨服。

One who is the heir of the lord's principal wife, if that principal wife dies, does not wear mourning for her kin.

絰殺五分而去一，杖大如絰。

The mourning sash is reduced by one fifth, and the staff is as thick as the sash.

妾為君之長子，與女君同。

A concubine mourning for the lord's eldest son does so in the same way as the lord's wife.

除喪者，先重者。易服者，易輕者。

When laying aside mourning, the heaviest garment is laid aside first. When changing garments, the lightest is changed first.

無事不闢廟門，哭皆於其次。

Unless there is an occasion, the gate of the ancestral temple is not opened, and all wailing takes place at the mourning shed.

復與書銘，自天子達於士，其辭一也。男子稱名，婦人書姓與伯仲，如不知姓則書氏。

Calling back the soul and writing the funeral banner are the same from the Son of Heaven down to a scholar-official, and the wording is the same. For a man the personal name is used; for a woman her clan name together with the birth-order word is written, and if the clan name is not known, her family name is written.

斬衰之葛，與齊衰之麻同。齊衰之葛，與大功之麻同。麻同皆兼服之。

The kudzu cord of the unhemmed mourning is the same as the hemp of the hemmed mourning. The kudzu of the hemmed mourning is the same as the hemp of the greater mourning. Where the hemp is the same, both are worn together.

報葬者報虞，三月而後卒哭。

One who hurries the burial hurries the settling sacrifice, and the end of wailing comes after three months.

父母之喪偕，先葬者不虞祔，待後事，其葬服斬衰。

When the mourning for both parents falls at the same time, the one buried first does not receive the settling and joining sacrifices but waits for the later affairs. The garment worn at the burial is the unhemmed one.

大夫降其庶子，其孫不降其父。

A senior official lowers the mourning grade for his sons by secondary wives, but his grandson does not lower the grade for his own father.

大夫不主士之喪。

A senior official does not act as chief mourner for a scholar-official.

為慈母之父母無服。

For the parents of a foster mother there is no mourning.

夫為人後者，其妻為舅姑大功。

When a husband has become the heir of another family, his wife wears the greater mourning for her father-in-law and mother-in-law.

士祔於大夫，則易牲。

When a scholar-official is joined to a senior official in the ancestral temple, the sacrificial animal is changed.

繼父不同居也者，必嘗同居，皆無主後。同財而祭其祖禰為同居，有主後者為異居。

What is called a stepfather with whom one did not live must be one with whom one once lived, and neither has a successor to head the family. If they shared property and sacrificed to his ancestors and father, that is living together; if he has a successor to head the family, that is living apart.

哭朋友者，於門外之右，南面。

One who wails for a friend does so outside the gate on the right, facing south.

祔葬者不筮宅。

For a burial joined to an earlier grave, the site is not divined.

士大夫不得祔於諸侯。祔於諸祖父之為士大夫者，其妻祔於諸祖姑，妾祔於妾祖姑，亡則中一以上而祔。祔必以其昭穆，諸侯不得祔於天子，天子諸侯大夫可以祔於士。

A scholar-official or senior official is not joined in the temple to a feudal lord, but to those of his grandfathers who were scholar-officials or senior officials. His wife is joined to the grandmothers, and a concubine is joined to a concubine grandmother. If there is none, the joining skips a generation or more. The joining must follow the zhao and mu order (the ordering of generations in the ancestral temple, in which father and son stand in alternating positions). A feudal lord is not joined to the Son of Heaven; the Son of Heaven, feudal lords and senior officials may be joined to a scholar-official.

為母之君母，母卒則不服。

For the principal wife of one's mother's lord, there is no mourning once one's mother has died.

宗子，母在為妻禫。

A clan heir whose mother is still living performs the end-of-mourning sacrifice for his wife.

為慈母后者，為庶母可也，為祖庶母可也。

One who is the heir of a foster mother may mourn for a father's secondary wife, and may also mourn for a grandfather's secondary wife.

為父母妻長子禫。

The end-of-mourning sacrifice is performed for parents, a wife and an eldest son.

慈母與妾母，不世祭也。

A foster mother and a concubine mother do not receive sacrifices from generation to generation.

丈夫冠而不為殤，婦人笄而不為殤。

A man who has been capped is no longer counted as one who died young, and a woman who has received the hairpin is no longer counted as one who died young.

為殤後者，以其服服之。

One who is the heir of someone who died young mourns for him with the mourning grade he would properly have.

久而不葬者，唯主喪者不除，其餘以麻終，月數者除喪則已。

When burial is long delayed, only the chief mourner does not lay the mourning aside; the others bind it off with hemp. Where the number of months says the mourning should be laid aside, it stops.

箭笄終喪三年。

With the arrow-shaft hairpin, mourning lasts to the end of the term, three years.

齊衰三月，與大功同者繩屨。

For the hemmed mourning of three months, those whose mourning is the same as the greater mourning wear straw sandals bound with cord.

練筮日，筮屍，視濯皆要絰杖繩屨，有司告具而後去。杖筮日，筮屍，有司告事畢而後杖。拜送賓，大祥吉服而筮屍。

At the first anniversary rite, divining the day, divining the impersonator and inspecting the washing are all done with the waist sash, the staff and the cord sandals. When the officials report that all is ready, they are removed. The staff is used when divining the day and divining the impersonator, and after the officials report that the matter is finished, the staff is used again. They bow to see the guests off. At the great auspicious sacrifice one wears the auspicious dress and divines the impersonator.

庶子在父之室，則為其母不禫。庶子不以杖即位。父不主庶子之喪，則孫以杖即位可也。父在，庶子為妻以杖，即位可也。

If a son by a secondary wife lives in his father's chamber, he does not perform the end-of-mourning sacrifice for his own mother. A son by a secondary wife takes his place without the staff. If the father does not act as chief mourner for such a son, the grandson may take his place with the staff. While the father is living, a son by a secondary wife may also take his place with the staff when mourning his wife.

諸侯吊於異國之臣．則其君為主。

When a feudal lord condoles for a minister of another state, the lord of that state acts as the chief mourner.

諸侯吊，必皮弁錫衰。所吊雖已葬，主人必免。主人未喪服，則君亦不錫衰。

When a feudal lord offers condolence, he must wear the skin cap and the fine-hemp mourning. Even if the person condoled for has already been buried, the host must use the mourning bareheaded headband. If the host has not yet completed his mourning dress, the lord also does not wear the fine-hemp mourning.

養有疾者不喪服，遂以主其喪。非養者入主人之喪，則不易己之喪服。養尊者必易服，養卑者否。

One who nurses the sick does not wear mourning dress and so comes to act as chief mourner for the sick one. One who was not the nurse and enters the host's mourning does not change his own mourning dress. In nursing a superior one must change garments; in nursing an inferior this is not so.

妾無妾祖姑者，易牲而祔於女君可也。

If a concubine has no concubine grandmother, she may be joined to the lord's principal wife with the sacrificial animal changed.

婦之喪，虞，卒哭。其夫若子主之，祔則舅主之。

For a wife's mourning, her husband or son acts as chief mourner at the settling sacrifice and the end of wailing; at the joining sacrifice, her father-in-law acts as chief mourner.

士不攝大夫。士攝大夫，唯宗子。

A scholar-official does not stand in for a senior official. The only scholar-official who may stand in for a senior official is the clan heir.

主人未除喪，有兄弟自他國至，則主人不免而為主。

If the host has not yet laid aside mourning and a brother arrives from another state, the host acts as chief mourner without using the bareheaded headband.

陳器之道，多陳之而省納之可也，省陳之而盡納之可也。

The way of displaying spirit vessels: one may display many and take few in, or display few and take them all in.

奔兄弟之喪，先之墓而後之家，為位而哭。所知之喪，則哭於宮而後之墓。

In hurrying to the mourning of a brother, one goes first to the grave and then to the house, sets up a place and wails. In the mourning of an acquaintance, one wails in the dwelling and then goes to the grave.

父不為眾子次於外。

A father does not set up mourning sheds outside for his ordinary sons.

與諸侯為兄弟者服斬。

Those who are brothers of a feudal lord wear the unhemmed mourning.

下殤小功帶澡麻不絕，本詘而反以報之。

For the sash of the lesser mourning for those who died young at the lower age grade, the bleached hemp is not cut at the root but bent back and tied.

婦祔於祖姑，祖姑有三人，則祔於親者。

A wife is joined to her husband's grandmother. If there are three grandmothers, she is joined to the nearest.

其妻為大夫而卒，而後其夫不為大夫，而祔於其妻，則不易牲。妻卒而後夫為大夫，而祔於其妻，則以大夫牲。

If his wife died while he was a senior official, and he afterward is no longer a senior official, and she is joined to his wife in the temple, the sacrificial animal is not changed. If the wife died and afterward the husband became a senior official, and she is joined to his wife, the animal of a senior official is used.

為父後者為出母無服。無服也者，喪者不祭故也。

One who is the heir of the father does not mourn for a mother who was divorced. What is called no mourning is because the one in mourning does not sacrifice.

婦人不為主而杖者，姑在，為夫杖，母為長子削杖。女子子在室，為父母，其主喪者不杖，則子一人杖。

A woman who does not act as chief mourner but uses the staff: while her mother-in-law is living, she uses the staff for her husband; a mother uses the whittled staff for her eldest son. If a daughter is still at home, for her parents, if the chief mourner does not use a staff, then one of the sons uses it.

緦小功，虞，卒哭，則免。既葬而不報虞，則雖主人皆冠，及虞則皆免。為兄弟既除喪已，及其葬也，反服其服，報虞卒哭則免，如不報虞則除之。遠葬者，比反哭者皆冠，及郊而後免，反哭。

For the fine hemp and lesser mourning, the bareheaded headband is used at the settling sacrifice and the end of wailing. If the burial is done and the settling sacrifice is not hurried, then even if the host and the rest all wear caps, when the settling sacrifice comes they all use the headband. For a brother whose mourning has already been laid aside, when the burial comes one puts on his mourning again in return. If the settling sacrifice and end of wailing are hurried, the headband is used; if the settling sacrifice is not hurried, the mourning is laid aside. For a distant burial, when they return to wail all wear caps, and on reaching the outskirts they then put on the headband and return to wail.

君吊，雖不當免時也，主人必免。不散麻，雖異國之君免也。親者皆免。

When the lord comes to offer condolence, even if it is not a time for the headband, the host must wear it. The hemp is not unbound. Even when the lord of another state comes, the headband is used. The close ones all use it.

除殤之喪者，其祭也必玄。

When laying aside the mourning for one who died young, the sacrifice must use dark-colored dress.

除成喪者，其祭也朝服縞冠。

When laying aside the mourning for an adult, one performs the sacrifice wearing court dress and a plain silk cap.

奔父之喪，括髮於堂上，袒，降踴，襲絰於東方。奔母之喪，不括髮，袒於堂上，降踴，襲免於東方，絰即位成踴，出門，哭止。三日而五哭三袒。

In hurrying to a father's mourning, one binds the hair with hemp in the hall, bares the arm, goes down and stamps the feet, and puts on the sash on the east side. In hurrying to a mother's mourning, one does not bind the hair with hemp, bares the arm in the hall, goes down and stamps the feet, puts on the bareheaded headband on the east side, adds the sash and takes one's place, completes the stamping, goes out of the gate, and the wailing stops. Over three days one wails five times and bares the arm three times.

適婦不為舅後者，則姑為之小功。

If the principal wife is not the heir of her father-in-law, then her mother-in-law wears the lesser mourning for her.

禮不王不禘，王者禘其祖之所自出，以其祖配之。諸侯及其大祖。大夫士有大事，省於其君，幹祫及其高祖。

The rites provide that only a king performs the great sacrifice to the remote ancestor. A king performs the great sacrifice to the one from whom his ancestor came, pairing it with his own ancestor. A feudal lord reaches up to his first ancestor. When a senior official or scholar-official has a great matter, he reports to his lord in simplified form and asks to perform the joint sacrifice reaching up to his great-great-grandfather.

牧之野，武王之大事也，既事而退，柴於上帝，祈於社，設奠於牧室，遂率天下諸侯，執豆籩，逡奔走，追王大王亶父、王季歷、文王昌，不以卑臨尊也。

Muye was the great undertaking of King Wu. Once the work was done and he withdrew, he burned wood for the Lord on High of the vast heaven, prayed at the altar of the soil, and made an offering in the Mu chamber; then he led the feudal lords of the world, carrying the ritual vessels, and hastened about. He posthumously honored Danfu the Great King, Ji Li the King Ji, and Chang King Wen as kings, so as not to let the lowly override the exalted.

上治祖禰，尊尊也。下治子孫，親親也。旁治昆弟，合族以食，序以昭繆，別之以禮義，人道竭矣。

To order the ancestors and father above is to honor the honored. To order descendants below is to love one's kin. To order brothers to the side, gathering the clan to eat together, ranking them by zhao and mu order and distinguishing them by ritual and righteousness, completes the way of humankind.

聖人南面而聽天下，所且先者五，民不與焉：一曰治親，二曰報功，三曰舉賢，四曰使能，五曰存愛。五者一得於天下，民無不足，無不贍者。五者一物紕繆，民莫得其死。聖人南面而治天下，必自人道始矣。立權度量，考文章，改正朔，易服色，殊徽號，異器械，別衣服，此其所得與民變革者也。其不可得變革者則有矣！親親也，尊尊也，長長也，男女有別，此其不可得與民變革者也。

When the sage faces south and listens to the whole world, there are five things he puts first, and the people are not among them: the first is called ordering kin, the second repaying merit, the third promoting the worthy, the fourth employing the capable, and the fifth keeping in mind those one loves. When these five are achieved in the world, the people lack for nothing and none are not abundantly provided. If any one of the five goes astray, the people cannot come to a good end. When the sage faces south and governs the world, he must begin from the way of humankind. He sets up scales, lengths and measures, examines writings, changes the calendar's new year, changes the color of dress, distinguishes emblems, differentiates implements, and tells apart garments; these are what he can change together with the people. But there are things that cannot be changed: loving one's kin, honoring the honored, respecting elders, and the distinction between man and woman; these he cannot change together with the people.

同姓從宗，合族屬。異姓主名治際會，名著而男女有別。其夫屬乎父道者，妻皆母道也。其夫屬乎子道者，妻皆婦道也。謂弟之妻婦者，是嫂亦可謂之母乎？名者，人治之大者也，可無慎乎？

Those of the same surname follow the clan head and gather the lineage together. Those of different surnames are ordered by designation for exchanges and gatherings, so that designations are clear and men and women are distinguished. Women whose husbands belong to the father's category are all of the mother's category. Women whose husbands belong to the son's category are all of the wife's category. If a younger brother's wife is called wife, then may an elder brother's wife also be called mother? Designation is the great matter in human order; can one be careless about it?

四世而緦，服之窮也，五世袒免，殺同姓也，六世親屬竭矣。其庶姓別於上，而戚單于下，昏姻可以通乎？系之以姓而弗別，綴之以食而弗殊，雖百世而昏姻不通者，周道然也。

At the fourth generation the fine hemp mourning is worn, which is the end of the mourning grades. At the fifth generation one only bares the arm and wears the headband, which reduces the grade among those of the same surname. At the sixth generation kinship is exhausted. When the unrelated surnames are distinguished above and relatives are exhausted below, may marriage then be permitted? One links by surname without distinguishing, and connects by shared feasting without differentiating; even after a hundred generations, marriage is not allowed, and this is the way of the Zhou.

服術有六：一曰親親，二曰尊尊，三曰名，四曰出入，五曰長幼，六曰從服。

There are six principles of mourning: the first is loving kin, the second honoring the honored, the third designation, the fourth going out and coming in, the fifth elder and younger, and the sixth following mourning.

從服有六：有屬從，有徒從，有從有服而無服，有從無服而有服，有從重而輕，有從輕而重。

There are six kinds of following mourning: following by belonging, following without kinship, following where the other has mourning and oneself does not, following where the other has no mourning and oneself does, following the heavier while one's own is light, and following the lighter while one's own is heavy.

自仁率親，等而上之至於祖，名曰輕。自義率祖，順而下之至於禰，名曰重。一輕一重，其義然也。

Starting from benevolence and going along kinship, ascending by grades up to the ancestor, is called light. Starting from righteousness and going along the ancestors, descending in order to the father, is called heavy. One light and one heavy: such is its principle of righteousness.

君有合族之道，族人不得以其戚。戚，君位也。

A ruler has the way of gathering the clan, but clan members may not reckon their kinship with him. Kinship is spoken of in relation to the ruler's position.

庶子不祭，明其宗也。庶子不得為長子三年，不繼祖也。別子為祖，繼別為宗，繼禰者為小宗。有百世不遷之宗，有五世則遷之宗。百世不遷者，別子之後也。宗其繼別子之所自出者，百世不遷者也。宗其繼高祖者，五世則遷者也。尊祖故敬宗，敬宗，尊祖之義也。

A son by a secondary wife does not sacrifice, in order to make plain his clan head. A son by a secondary wife does not wear three-year mourning for the eldest son, so as not to continue the ancestor. A separate son who becomes an ancestor founds a great line, and those who continue the father are the small lines. There is a line that does not move for a hundred generations, and a line that moves after five generations. The one that does not move for a hundred generations is the descendants of the separate son. To take as head the one who continues the line from which the separate son came is the line that does not move for a hundred generations. To take as head the one who continues the great-great-grandfather is the line that moves after five generations. Honoring the ancestor is how one respects the clan head. Respecting the clan head is the meaning of honoring the ancestor.

有小宗而無大宗者，有大宗而無小宗者，有無宗亦莫之宗者，公子是也。

There are those with a small line but no great line, those with a great line but no small line, and those with no line at all and whom no one takes as head: these are the sons of a lord.

公子有宗道，公子之公，為其士大夫之庶者，宗其士大夫之適者，公子之宗道也。

The sons of a lord have a way of acting as head. As for the lord's sons, for those of them who were born of secondary wives and became scholar-officials or senior officials, to take as head the one born of the principal wife who became a scholar-official or senior official is the lord's sons' way of the clan head.

絕族無移服，親者屬也。

When the clan line is cut off, there is no shifting of the mourning; those who are close are connected.

自仁率親，等而上之至於祖。自義率祖，順而下之至於禰。是故人道親親也，親親故尊祖，尊祖故敬宗，敬宗故收族，收族故宗廟嚴，宗廟嚴故重社稷，重社稷故愛百姓，愛百姓故刑罰中，刑罰中故庶民安，庶民安故財用足，財用足故百志成，百志成故禮俗刑，禮俗刑然後樂。詩云：“不顯不承，無斁於人斯。”此之謂也。

Starting from benevolence and going along kinship, ascending by grades up to the ancestor. Starting from righteousness and going along the ancestors, descending in order to the father. So the way of humankind is loving one's kin. Loving kin is how one honors the ancestor, honoring the ancestor is how one respects the clan head, respecting the clan head is how one gathers the clan, gathering the clan is how the ancestral temple is made solemn, making the temple solemn is how one regards the altars of state as weighty, regarding the altars of state as weighty is how one loves the common people, loving the common people is how punishments are made just, making punishments just is how the people are made secure, making the people secure is how resources are made sufficient, making resources sufficient is how all aspirations are fulfilled, fulfilling all aspirations is how ritual and custom take form, and when ritual and custom take form, there is happiness. The Book of Poetry, in the hymn Qing Miao of the Odes of Zhou, says: "Greatly displayed, greatly received; none grow weary of it." This is what is meant.

聞始見君子者，辭曰：“某固願聞名於將命者，不得階主。”適者曰：“某固願見。”罕見曰聞名，亟見曰朝夕，瞽曰聞名。

When one hears that someone is meeting a gentleman for the first time, the wording is: "I truly hoped to be heard of through the one who conveys messages, and could not go straight up the steps of the host." The visitor says: "I truly hoped to see you." Seeing someone rarely is called being heard of, seeing someone repeatedly is called morning and evening audience, and for a blind man it is called being heard of.

適有喪者曰比，童子曰聽事。適公卿之喪，則曰聽役於司徒。

Going to a house in mourning is called attending; a boy is said to listen to what is needed. In going to the mourning of a duke or minister, one says "I listen for service under the Minister of Education."

君將適他，臣如致金玉貨貝於君，則曰“致馬資於有司”，敵者曰贈從者。

When a lord is about to go elsewhere, if a minister sends gold, jade, goods or cowries to the lord, he says "I send the expense of horses to the officials"; for one of equal rank it is called a gift to his followers.

臣致襚於君，則曰“致廢衣於賈人”，敵者曰襚。

When a minister sends burial garments to his lord, he says "I send discarded clothing to the merchants"; for one of equal rank it is called burial garments.

親者兄弟，不以襚進。

Close brothers do not present burial garments.

臣為君喪，納貨貝於君，則曰“納甸於有司”。

When a minister delivers goods and cowries to the lord for the lord's mourning, he says "I deliver what the fields produced to the officials."

賵馬入廟門，賻馬，與其幣，大白兵車，不入廟門。

The horses given for a funeral enter the gate of the ancestral temple. The horses that help the funeral, along with the silk, and the great white war chariot, do not enter the temple gate.

賻者既致命，坐委之，擯者舉之，主人無親受也。

The one who helps the funeral, having delivered the message, kneels and sets the gift down; the usher lifts it, and the host does not receive it himself.

受立授立，不坐，性之直者，則有之矣。

Receiving is done standing and handing over is done standing; one does not kneel. Those of a straightforward nature may kneel.

始入而辭，曰“辭矣”。即席，曰“可矣”。

On first entering and declining, one says "I decline." On taking the seat, one says "That will do."

排闔說屨於戶內者，一人而已矣。有尊長在則否。

Pushing open the door and removing one's shoes inside the room is done by one person only. When an elder is present this is not done.

問品味，曰：“子亟食於某乎。”問道藝，曰：“子習於某乎，子善於某乎。”

In asking about food flavors, one says: "Do you often eat such-and-such?" In asking about the Way and arts, one says: "Do you practice such-and-such? Are you good at such-and-such?"

不疑在躬，不度民械，不願於大家，不訾重器。

One does not pry into what concerns the other person himself, does not appraise the people's implements, does not envy great families, and does not criticize precious vessels.

泛埽曰埽，埽席前曰拚，拚席不以鬣，執箕膺擖。

Sweeping everywhere is called sweeping; sweeping in front of the mats is called brushing. In brushing before the mat, one does not use a broom; one holds the dustpan with its chest toward the tongue.

不貳問，問卜筮曰：“義與志與？”義則可問，志則否。

One does not ask twice. In asking for divination one says: "Is it for righteousness or for private will?" If it is for righteousness one may ask; if for private will, one may not.

尊長於己踰等，不敢問其年。燕見不將命。遇於道，見則面，不請所之。喪俟事，不犆吊。侍坐弗使，不執琴瑟，不畫地，手無容，不翣也。寢則坐而將命，侍射則約矢，侍投則擁矢，勝則洗而以請。客亦如之。不角，不擢馬。

In the case of an elder who has gone beyond his rank relative to oneself, one does not dare ask his age. At a leisure meeting one does not relay orders. When meeting on the road, one greets him if one sees him, and does not ask where he is going. For a mourning one waits for the matter to proceed and does not go to condole alone. When sitting in attendance, one is not made to serve, does not take up the zither, does not draw on the ground, has no mannered hands, and does not use a fan. If one is reclining, one sits up to convey a command. In attending an archery, one gathers the arrows; in attending the pitch-pot game, one holds the arrows. If one wins, one washes the cup and asks the loser to drink. The guest does likewise. One does not use the horn cup and does not take away the counting stick.

執君之乘車則坐。僕者右帶劍，負良綏，申之面，扦諸幦，以散綏升，執轡然後步。

One who is in charge of the lord's carriage sits down. The driver wears his sword on the right, carries the good reins on his back, stretches them out in front of him, tucks them into the cover of the front rail, climbs into the carriage with the loose reins, and takes the bridle before stepping forward.

請見不請退。朝廷曰退，燕遊曰歸，師役曰罷。

One asks to enter an audience but does not ask to withdraw. At court it is called withdrawing, at leisure it is called returning, and in military service it is called being dismissed.

侍坐於君子，君子欠伸，運笏，澤劍首，還屨，問日之蚤莫，雖請退可也。

When sitting in attendance with a gentleman, if the gentleman yawns and stretches, turns his tablet, rubs his sword hilt, turns his shoes, or asks whether the day is early or late, one may ask to withdraw.

事君者，量而後入，不入而後量。凡乞假於人，為人從事者亦然。然故上無怨，而下遠罪也。

One who serves the ruler weighs matters and then enters, and does not enter and then weigh. This holds also for borrowing from others or doing things for others. So there is no resentment above and one stays far from fault below.

不窺密，不旁狎，不道舊故，不戲色。

One does not pry into hidden matters, does not act familiarly at one's side, does not speak of old affairs, and does not play with one's expression.

為人臣下者，有諫而無訕，有亡而無疾，頌而無讇，諫而無驕。怠則張而相之，廢則埽而更之，謂之社稷之役。

A subject may remonstrate but does not slander, may leave but does not hate, praises without flattering, and remonstrates without arrogance. If the ruler is lazy, he stirs him up and helps him; if the ruler is ruined, he sweeps away and replaces him. This is called serving the altars of state.

毋拔來，毋報往，毋瀆神，毋循枉，毋測未至。士依於德，遊於藝。工依於法，遊於說。毋訾衣服成器，毋身質言語。

Do not come suddenly, do not go in haste, do not profane the spirits, do not follow what is crooked, and do not guess at what has not yet arrived. A scholar relies on virtue and roams in the arts. An artisan relies on method and roams in explanation. Do not criticize clothes and finished vessels, and do not go in person to confront someone over his words.

言語之美，穆穆皇皇。朝廷之美，濟濟翔翔。祭祀之美，齊齊皇皇。車馬之美，匪匪翼翼。鸞和之美，肅肅雍雍。

The beauty of speech is solemn and grand. The beauty of a court is orderly and calm. The beauty of a sacrifice is neatness and richness. The beauty of carriages and horses is that they move in order. The beauty of the harmonious bells is that they sound grave and gentle.

問國君之子長幼，長則曰“能從社稷之事矣”，幼則曰“能御未能御？”問大夫之子長幼，長則曰“能從樂人之事矣”，幼則曰：“能正於樂人，未能正於樂人？”問士之子長幼，長則曰“能耕矣”，幼則曰“能負薪，未能負薪？”

In asking the age of a ruler's son: if he is grown, say, "Can he follow the affairs of the altars of state?"; if he is young, say, "Can he drive a carriage, or not yet?" In asking about a senior official's son: if grown, say, "Can he follow the affairs of the musicians?"; if young, say, "Can he receive instruction from the musicians, or not yet?" In asking about a scholar-official's son: if grown, say, "Can he plow?"; if young, say, "Can he carry firewood, or not yet?"

執玉，執龜莢，不趨。堂上不趨，城上不趨，武車不式，介者不拜。

When holding jade, or holding the tortoise shell and milfoil stalks, one does not hurry. One does not hurry in the hall, and does not hurry on the city wall. In a war chariot one does not lean on the front rail, and a man in armor does not bow.

婦人吉事，雖有君賜肅拜。為屍坐則不手拜。肅拜，為喪主，則不手拜，葛絰而麻帶。

On an auspicious occasion, a woman, even when the lord has bestowed a gift, bows with a low bow. A woman who is the impersonator of the dead and sits does not bow with hands. She bows low. As chief mourner she does not bow with hands, and wears the kudzu sash with a hemp belt.

取俎進俎，不坐。

In taking the sacrificial stand and presenting it, one does not kneel.

執虛如執盈，入虛如有人。

Holding an empty vessel is like holding a full one; entering an empty place is as if people were in it.

凡祭於室中，堂上無跣，燕則有之。

In every sacrifice in the room, one does not go barefoot in the hall; at a leisurely drinking party it is allowed.

未嘗不食新。

One does not eat the new crop before the first tasting.

僕於君子，君子升下則授綏，始乘則式君子下行，然後還立。

In driving for a gentleman, when the gentleman gets into or out of the carriage, one hands him the reins. When he first rides, he leans on the front rail. When the gentleman gets down and walks, one then turns the carriage around and stands.

乘貳車，則式，佐車則否。

One who rides in the attendant carriage leans on the front rail; in the auxiliary carriage this is not so.

貳車者，諸侯七乘，上大夫五乘，下大夫三乘。

Those who have attendant carriages: a feudal lord seven, a senior official of the upper rank five, and a senior official of the lower rank three.

有貳車者之乘馬，服車，不齒。觀君子之衣服，服劍，乘馬，弗賈。

For those who have attendant carriages, one does not discuss the age of the riding horse or the draft horse. In looking at a gentleman's clothes, sword and riding horse, one does not estimate their price.

其以乘壺酒，束脩，一犬，賜人。若獻人，則陳酒執修以將命，亦曰乘壺酒，束脩，一犬。其以鼎肉，則執以將命。其禽加於一雙，則執一雙以將命，委其餘。犬則執紲，守犬，田犬，則授擯者。既受，乃問犬名。牛則執紖，馬則執靮，皆右之。臣則左之。車則說綏，執以將命。甲若有以前之，則執以將命。無以前之，則袒櫜奉胄。器則執蓋，弓則以左手屈韣執拊，劍則啟櫝，蓋襲之，加夫襓與劍焉。笏、書、修、苞、苴、弓、茵、席、枕、幾、熲、杖、琴、瑟，戈有刃者櫝，莢、鑰，其執之皆尚左手。刀卻刃授穎，削授拊。凡有刺刃者以授人，則闢刃。

Four jars of wine, a bundle of dried meat and a dog are given to a person. If one is presenting them to someone, one lays out the wine, holds the dried meat and conveys the message, again saying four jars of wine, a bundle of dried meat and a dog. With cauldron meat one holds it and conveys the message. If birds exceed a pair, one holds one pair to convey the message and sets down the rest. A dog is held by its leash. A watchdog or hunting dog is handed to the usher. Only after it has been received does one ask the dog's name. An ox is held by its nose rope and a horse by its halter, both with the right hand. A minister uses the left hand. A carriage has its draft rope taken off and is held while conveying the message. Armor, if there is something in front of it, is held while conveying the message; if there is nothing in front of it, one opens the armor bag and holds up the helmet. A vessel is held by its lid. A bow is held by the handle with the left hand, bending the bow case. A sword is handed with the case opened, the lid layered over, and the sword wrapping and sword laid on top. A tablet, a book, dried meat, a wrapped parcel, a mat of rushes, a bow, a cushion, a mat, a pillow, a stool, a warning pillow, a staff, a zither, a large zither, a halberd with a blade in its case, milfoil stalks and a key are all held with the left hand on top. A knife is handed with the blade turned back to the ring, and a trimming knife is handed with the handle first. In general, when handing a person anything with a sharp blade, one turns the blade away.

乘兵車，出先刃，入後刃。軍尚左，卒尚右。

Riding in a war chariot, when going out the blade is in front, and when coming in the blade is behind. The army honors the left, and the common soldiers honor the right.

賓客主恭，祭祀主敬，喪事主哀，會同主詡。

In guests the chief thing is respect, in sacrifice the chief thing is reverence, in mourning the chief thing is grief, and in assemblies the chief thing is openness.

軍旅思險，隱情以虞。

In the army, think of dangers and obstacles, and conceal the real situation when gauging matters.

燕侍食於君子，則先飯而後已。毋放飯，毋流歠。小飯而亟之。數焦，毋為口容。客自徹，辭焉則止。

At a banquet, when accompanying a gentleman at a meal, begin eating first and stop last. Do not put rice back into the vessel, and do not gulp soup so that it runs down. Eat in small mouthfuls and swallow quickly. Chew repeatedly, and do not make a show with your mouth. A guest clears his own dishes; if the host declines, he stops.

客爵居左，其飲居右。介爵，酢爵，僎爵，皆居右。

The guest's cup is on the left, and the one for drinking is on the right. The cups of the assistant guest, of the return toast, and of the honored guest of the district are all on the right.

羞濡魚者進尾。冬右腴，夏右鰭，祭膴。

In presenting fresh fish, present the tail. In winter the belly is on the right, in summer the fins are on the right, and for sacrifice use large pieces of meat.

凡齊，執之以右，居之以左。

In all seasoned blends, hold it with the right hand and place it on the left.

贊幣自左，詔辭自右。

The assistant helping with the silk offerings stands on the left; the one announcing the words stands on the right.

酌屍之僕，如君之僕，其在車，則左執轡，右受爵。祭左右軌範，乃飲。

Pouring wine for the impersonator's driver is the same as for the ruler's driver. If he is in the carriage, he holds the reins in his left hand and receives the cup with his right. He offers libation to the crossbars on left and right and to the front of the crossbar, and only then drinks.

凡羞有俎者，則於俎內祭。

For any dish that has a stand, make the offering within the stand.

君子不食圂腴。

A gentleman does not eat the belly fat of pigs and dogs fattened in pens.

小子走而不趨，舉爵則坐祭立飲。

A young attendant runs but does not hurry; when he lifts the cup, he sits to make the offering and drinks standing.

凡洗必盥。

Whenever washing a cup, one must first wash one's hands.

牛羊之肺，離而不提心。

The lungs of cattle and sheep are cut open without lifting up the heart.

凡羞有湆者，不以齊。

For any dish that has broth, do not use seasoned blends.

為君子擇蔥薤，則絕其本末。

When selecting scallions and shallots for a gentleman, remove the root and the tip.

羞首者，進喙祭耳。

When presenting a head, present the mouth and offer the ear.

尊者，以酌者之左為上尊，尊壺者面其鼻。

In setting out wine vessels, make the left of the one who pours the senior vessel. In setting out a flask, have its spout face the person.

飲酒者，禨者，醮者，有折俎不坐。未步爵，不嘗羞。

Those who drink wine, those who drink after bathing, and those who take the toast cup do not sit if there is a cut meat stand. Before the cup has gone round, do not taste the dishes.

牛與羊魚之腥，聶而切之為膾，麋鹿為菹，野豕為軒，皆聶而不切。麇為闢雞，兔為宛脾，皆聶而切之。切蔥若薤實之，醯以柔之。

Raw meat of cattle, sheep, and fish, sliced thin and then cut fine, is called minced meat. For deer, make pickles; for wild boar, make thin slices; slice both thin without cutting fine. For roe deer, make pressed slices; for hare, make a meat paste; slice both thin and then cut fine. Cut scallions or shallots and put them in, and use vinegar to soften them.

其有折俎者，取祭肺反之，不坐。燔亦如之，屍則坐。

For those with a cut meat stand, take the offered lungs and put them back, without sitting. Roasted meat is the same. The impersonator then sits.

衣服在躬而不知其名為罔。

To wear clothes and not know their name is ignorance.

其未有燭而後至者，則以在者告。道瞽亦然。

If someone arrives when there is no candle yet, tell him who is present. The same applies when leading a blind person.

凡飲酒，為獻主者，執燭抱燋，客作而辭，然後以授人。執燭不讓，不辭不歌。

In all drinking, the one who acts as host holds the candle and embraces the unlit torch. The guest rises to decline, and then it is handed to someone. The one holding the candle does not defer, does not decline, and does not sing.

洗、盥、執食飲者，勿氣。有問焉，則辟咡而對。

When washing, rinsing hands, or holding food and drink, do not breathe out toward them. When asked something, turn your mouth to the side to answer.

為人祭曰致福，為己祭而致膳於君子曰膳，祔練曰告。

To sacrifice on behalf of another is called conveying blessing; to sacrifice for oneself and send the meat to a gentleman is called presenting provisions; the joining sacrifice and the one-year sacrifice are called announcements.

凡膳告於君子，主人展之，以授使者於阼階之南，南面再拜稽首送。反命，主人又再拜稽首。其禮，大牢則以牛左肩，臂臑，折九個。少牢則以羊左肩七個，犆豕則以豕左肩五個。

Whenever provisions or announcements are sent to a gentleman, the host inspects them, hands them to the messenger south of the eastern steps, and facing south bows twice with forehead to the ground to see him off. When the messenger reports back, the host again bows twice with forehead to the ground. As for the ritual: for the great sacrifice use the left shoulder, forearm, and foreleg of an ox, cut into nine pieces; for the lesser sacrifice use the left shoulder of a sheep in seven pieces; for a single pig use the left shoulder of the pig in five pieces.

國家靡敝，則車不雕幾，甲不組縢，食器不刻鏤。君子不履絲屨，馬不常秣。

When the state is impoverished, carriages are not carved or decorated, armor does not use braided cords, and eating vessels are not engraved. The gentleman does not wear silk shoes, and horses are not regularly fed millet.

發慮憲，求善良，足以諛聞，不足以動眾。就賢體遠，足以動眾，未足以化民。君子如欲化民成俗，其必由學乎！

Setting out one's thoughts to take example and seeking out the good is enough to gain a small reputation, but not enough to move the multitude. Being close to the worthy and caring for those far away is enough to move the multitude, but not enough to transform the people. If a gentleman wishes to transform the people and perfect customs, he surely must begin from learning!

玉不琢，不成器，人不學，不知道。是故古之王者，建國君民，教學為先。兌命曰：“念

Jade not carved and polished does not become a vessel; a person who does not study does not know the Way. Therefore the kings of old, in establishing states and acting as rulers of the people, put teaching and learning first. The Charge to Yue in the Book of Documents says: 'Think

終始典於學。”其此之謂乎！

of the end and the beginning, and constantly be in learning.' This is probably what it means!

雖有嘉餚弗食，不知其旨也；雖有至道弗學，不知其善也。是故學然後知不足，教然後知困。知不足，然後能自反也；知困，然後能自強也。故曰：“教學相長也。”兌命曰：“學學半。”其此之謂乎！

Even if there is fine food, if one does not eat it one does not know how good it tastes; even if there is a supreme Way, if one does not study it one does not know how good it is. Therefore one learns and only then knows one's insufficiency; one teaches and only then knows one's perplexity. Knowing one's insufficiency, one can then examine oneself; knowing one's perplexity, one can then urge oneself on. Hence it is said: 'Teaching and learning help each other grow.' The Charge to Yue says: 'Teaching is half of learning.' This is probably what it means!

古之教者，家有塾，黨有庠，術有序，國有學。比年入學，中年考校。一年視離經辨志，三年視敬業樂群，五年視博習親師，七年視論學取友，謂之小成。九年知類通達，強立而不反，謂之大成。夫然後足以化民易俗，近者說服而遠者懷之，此大學之道也。記曰：“蛾子時術之。”其此之謂乎！

In ancient times when teaching was given, a household had its private school, a neighborhood its xiang school, a district its xu school, and the state its great school. Each year new students entered, and every other year there was an assessment. In the first year one examined whether they could parse the text of the classics and discern their aims; in the third year, whether they were devoted to their studies and enjoyed being with their fellows; in the fifth year, whether they studied broadly and were fond of their teachers; in the seventh year, whether they could discuss learning and choose friends; this was called minor accomplishment. In the ninth year, they know the categories of things thoroughly, stand firm and independent and do not turn back; this was called major accomplishment. Only then is it enough to transform the people and change customs, so that those near are glad and submit and those far away turn toward them. This is the Way of the great school. The record says: 'The ant constantly learns to carry earth.' This is probably what it means!

大學始教，皮弁祭菜，示敬道也。宵雅肄三，官其始也。入學鼓篋，孫其業也。夏楚二物，收其威也。未卜禘，不視學，遊其志也。時觀而弗語，存其心也。幼者聽而弗問，學不躐等也。此七者，教之大倫也。記曰：“凡學，官先事，士先志。”其此之謂乎！

When the great school first begins teaching, students put on skin caps and offer vegetables to the sages, to show reverence for the Way. They practice three odes of the Xiao Ya, to begin from the start of holding office. On entering school, drums are struck and the book cases are opened, to make them humble toward their studies. The two switches, xia and chu, are used to restrain their bearing. Before the divination for the great sacrifice, no inspection of the school is made, to let their aims rest and wander. They observe from time to time without speaking, to nourish their minds. The young listen and do not ask, to learn not to overstep rank. These seven are the great principles of teaching. The record says: 'In all learning, those who will hold office first learn affairs, and officers first set their aims.' This is probably what it means!

大學之教也，時教必有正業，退息必有居學。不學操縵，不能安弦。不學博依，不能安詩。不學雜服，不能安禮。不興其藝，不能樂學。故君子之於學也，藏焉修焉，息焉遊焉。夫然，故安其學而親其師，樂其友而信其道，是以雖離師輔而不反。兌命曰：“敬孫務時敏，厥修乃來。”其此之謂乎！

In the teaching of the great school, teaching in season must have its main subject, and in retirement and rest there must be study in one's own dwelling. If one does not learn to tune strings, one cannot be at ease with the zither. If one does not learn broad comparison, one cannot be at ease with the Odes. If one does not learn the various services, one cannot be at ease with ritual. If one does not take up those arts, one cannot delight in study. Therefore the gentleman, as to learning, keeps it in his heart and cultivates it, and roams in it in rest. In this way he is at ease in his learning and loves his teacher, delights in his friends and trusts in his Way, so that even when he is away from his teacher and friends' help he does not turn back. The Charge to Yue says: 'Be reverent and humble, devote yourself and be quick at all times, and your cultivation will come.' This is probably what it means!

今之教者，呻其占畢，多其訊，言及於數，進而不顧其安。使人不由其誠，教人不盡其材，其施之也悖，其求之也佛。夫然，故．隱其學而疾其師，苦其難而不知其益也。雖終其業，其去之必速。教之不刑，其此之由乎！

As for teachers today, they recite the bamboo slips, ask many questions, speak about the number of items, and push forward without regard for whether the students are at ease. They employ people without going through their sincerity, and teach people without exhausting their talent. What they carry out is contrary, and what they seek is perverse. In this way students conceal their learning and hate their teachers, suffer its difficulty without knowing its benefit. Even when they finish the course, they will leave it very quickly. That teaching does not succeed is probably due to this!

大學之法，禁於未發之謂豫，當其可之謂時，不陵節而施之謂孫，相觀而善之謂摩。此四者，教之所由興也。

The method of the great school: to forbid before things arise is called anticipation; to teach exactly when it is possible is called timeliness; to proceed without exceeding bounds is called gradual order; to observe one another and take what is good is called mutual polishing. These four are how teaching flourishes.

發然後禁，則扞格而不勝。時過然後學，則勤苦而難成。雜施而不孫，則壞亂而不修。獨學而無友，則孤陋而寡聞。燕朋逆其師，燕闢廢其學。此六者，教之所由廢也。

To forbid after things have already arisen means resistance and not overcoming it. To study after the time has passed means toil and difficulty in succeeding. To proceed in confusion without gradual order means breakdown and disorder that cannot be set right. To study alone without friends means being narrow and having little learned. To be content with bad friends is to turn against one's teacher; to be content with depravity is to abandon one's learning. These six are how teaching is ruined.

君子既知教之所由興，又知教之所由廢，然後可以為人師也。故君子之教喻也，道而弗牽，強而弗抑，開而弗達。道而弗牽則和，強而弗抑則易，開而弗達則思。和易以思，可謂善喻矣！

When a gentleman has come to know how teaching flourishes and also how teaching is ruined, he can then be a teacher of others. Therefore the gentleman's instruction guides without pulling, urges without pressing down, and opens the way without saying everything. Guiding without pulling brings harmony; urging without pressing down makes it easy; opening the way without saying everything makes the student think. With harmony and ease and with thought, one can be said to be good at instructing!

學者有四失，教者必知之。人之學也，或失則多，或失則寡，或失則易，或失則止。此四者，心之莫同也。知其心，然後能救其失也。教也者，長善而救其失者也。

Learners have four faults, which one who teaches must know. In people's study, some fail by doing too much, some by too little, some by taking it lightly, and some by stopping. In these four, their minds are not alike. Knowing their minds, one can then rescue them from their faults. Teaching is to increase the good and rescue the faults.

善歌者，使人繼其聲；善教者，使人繼其志。其言也約而達，微而臧，罕譬而喻，可謂繼志矣！

One who is good at singing makes others carry on his voice; one who is good at teaching makes others carry on his aim. His words are concise yet penetrating, subtle yet good, with few comparisons yet instructive; one can say he makes others carry on his aim!

君子知至學之難易，而知其美惡，然後能博喻；能博喻，然後能為師；能為師，然後能為長；能為長．然後能為君。故師也者，所以學為君也。是故擇師不可不慎也。記曰：“三王四代唯其師。”此之謂乎！

The gentleman knows the ease or difficulty of attaining learning and knows its merits and faults, and then can instruct broadly; one who can instruct broadly can be a teacher; one who can be a teacher can be a chief; one who can be a chief can be a ruler. Therefore the teacher is the means by which one learns to be a ruler. Therefore the choice of a teacher must not be careless. The record says: 'The Three Kings and the four dynasties lay only in their teachers.' This is what is meant!

凡學之道，嚴師為難。師嚴然後道尊，道尊然後民知敬學。是故君之所不臣於其臣者二：當其為屍，則弗臣也；當其為師，則弗臣也。大學之禮，雖詔於天子，無北面，所以尊師也。

In the Way of learning, treating the teacher with strictness is the difficult part. When the teacher is treated with strictness, then the Way is honored; when the Way is honored, then the people know to respect learning. Therefore there are two cases in which a ruler does not treat his minister as a minister: when he is the impersonator of the dead, he is not treated as a minister; when he is a teacher, he is not treated as a minister. In the ritual of the great school, even when addressing the Son of Heaven, the teacher does not face north; this is to honor the teacher.

善學者，師逸而功倍，又從而庸之。不善學者，師勤而功半，又從而怨之。善問者如攻堅木，先其易者，後其節目，及其久也，相說以解。不善問者反此。善待問者如撞鐘，叩之以小者則小鳴，叩之以大者則大鳴，待其從容，然後盡其聲。不善荅問者反此。此皆進學之道也。

For one who is good at learning, the teacher is at ease and the result is doubled, and the credit is given to him. For one who is not good at learning, the teacher toils and the result is halved, and he is resented for it. One good at asking is like working on hard timber: first the easy parts, later the knots, and when time has passed, they are mutually pleased and it comes apart. One not good at asking is the reverse. One good at answering questions is like striking a bell: struck lightly it rings small, struck heavily it rings large, and one waits for it to ring at leisure and then it exhausts its sound. One not good at answering is the reverse. All these are the Way of advancing in learning.

記問之學，不足以為人師。必也其聽語乎！力不能問，然後語之。語之而不知，雖舍之可也。良冶之子，必學為裘；良弓之子，必學為箕。始駕馬者反之，車在馬前。君子察於此三者，可以有志於學矣！

Learning that relies on rote recitation and posing hard questions is not enough to be a teacher of others. One must surely listen first and then speak! If a student's strength cannot reach asking, then tell him. If he is told and still does not understand, it is acceptable to put it aside. The son of a good smith must learn to make fur coats; the son of a good bow maker must learn to make winnowing baskets. At the first learning of driving, the colt is placed behind and the carriage in front of the horse. When the gentleman has examined these three, he can set his heart on learning!

古之學者，比物醜類。鼓無當於五聲，五聲弗得不和。水無當於五色，五色弗得不章。學無當於五官，五官弗得不治。師無當於五服，五服弗得不親。

Those who studied in ancient times compared things and grouped them by kind. The drum is not itself one of the five notes, but without it the five notes are not harmonious. Water is not itself one of the five colors, but without it the five colors are not clear. Learning is not itself one of the five senses, but without it the five senses are not governed. The teacher is not himself one of the five degrees of mourning, but without him the five degrees of mourning are not close.

君子曰：“大德不官，大道不器，大信不約，大時不齊。”察於此四者，可以有志於學矣！

The gentleman says: "Great virtue is not confined to a single office, the great Way is not confined to a single vessel, great trust is not confined to a contract, and the great seasons do not seek uniformity." When one has examined these four, one can set one's heart on learning!

三王之祭川也，皆先河而後海，或源也，或委也。此之謂務本。

When the Three Kings sacrificed to rivers, they all sacrificed first to the river and then to the sea; some are the source, some are the gathered waters. This is called devoting oneself to the root.

凡音之起，由人心生也。人心之動，物使之然也。感於物而動，故形於聲。聲相應，故生變。變成方謂之音。比音而樂之，及干鏚羽旄，謂之樂。樂者，音之所由生也，其本在人心之感於物也。是故其哀心感者，其聲焦以殺；其樂心感者，其聲嘽以緩；其喜心感者，其聲發以散；其怒心感者，其聲粗以厲；其敬心感者，其聲直以廉；其愛心感者，其聲和以柔。六者非性也，感於物而後動。是故先王慎所以感之者。故禮以道其志，樂以和其聲，政以一其行，刑以防其奸。禮樂刑政，其極一也，所以同民心而出治道也。

All sounds arise from the human heart. The movement of the human heart is caused by things. Moved by things and stirred, it shows in sound. Sounds respond to one another, and so give rise to change. When change forms a pattern it is called tone. When tones are arranged and played with instruments, together with shields, axes, feathers, and ox-tails, it is called music. Music is that from which tones come, and its root lies in the human heart being moved by things. So when the heart of sorrow is moved, its sound is urgent and declining; when the heart of pleasure is moved, its sound is broad and slow; when the heart of joy is moved, its sound rises and scatters; when the heart of anger is moved, its sound is coarse and severe; when the heart of reverence is moved, its sound is straight and pure; when the heart of love is moved, its sound is harmonious and gentle. These six are not nature; they are movements that come when moved by things. Therefore the former kings were careful about what moved people. So ritual is used to guide their aims, music to harmonize their sounds, government to unify their conduct, and punishment to guard against their wickedness. Ritual, music, punishment, and government are in their ultimate end one; they are used to unite the people's hearts and bring forth the Way of order.

凡音者，生人心者也。情動於中，故形於聲。聲成文，謂之音。是故治世之音安以樂，其政和。亂世之音怨以怒，其政乖。亡國之音哀以思，其民困。聲音之道與政通矣！宮為君，商為臣，角為民，徵為事，羽為物。五者不亂，則無怙懘之音矣。宮亂則荒，其君驕；商亂則陂，其官壞；角亂則憂，其民怨；徵亂則哀，其事勤；羽亂則危，其財匱。五者皆亂，迭相陵，謂之慢。如此則國之滅亡無日矣！鄭衛之音，亂世之音也，比於慢矣！桑間濮上之音，亡國之音也，其政散，其民流，誣上行私而不可止也。

All tones are born from the human heart. When feeling stirs within, it shows in sound. When sound forms patterns, it is called tone. Therefore the tones of a well-governed age are peaceful and joyful, and their government is harmonious. The tones of a disordered age are resentful and angry, and their government is perverse. The tones of a perishing state are sorrowful and longing, and their people are distressed. The Way of sound and tone is connected with government! Gong is the ruler, shang is the minister, jue is the people, zhi is affairs, and yu is things. If the five are not disordered, there are no ruined tones. If gong is disordered it is dissolute, and the ruler is arrogant; if shang is disordered it is slanting, and the officials are corrupt; if jue is disordered it is anxious, and the people resent; if zhi is disordered it is sorrowful, and affairs are toilsome; if yu is disordered it is precarious, and wealth is scarce. If all five are disordered and in turn encroach on each other, it is called arrogance. In that case the state's destruction is only a matter of days! The tones of Zheng and Wei are the tones of a disordered age, close to arrogance! The tones of Sangjian and Pushang are the tones of a perishing state; their government is scattered, their people drift away, those above deceive, and they pursue private ends without being able to stop.

凡音者，生於人心者也；樂者，通倫理者也。是故知聲而不知音者，禽獸是也；知音而不知樂者，眾庶是也。唯君子為能知樂。是故審聲以知音，審音以知樂，審樂以知政，而治道備矣！是故不知聲者不可與言音，不知音者不可與言樂，知樂則幾於禮矣！禮樂皆得謂之有德。德者，得也。是故樂之隆，非極音也；食饗之禮，非致味也。清廟之瑟，朱弦而疏越，壹倡而三嘆，有遺音者矣！大饗之禮，尚玄酒而俎腥魚，大羹不和，有遺味者矣！是故先王之制禮樂也，非以極口腹耳目之欲也，將以教民平好惡，而反人道之正也。

All tones are born from the human heart; music penetrates human relations and principle. So those who know sounds but do not know tones are beasts; those who know tones but do not know music are the common people. Only the gentleman can know music. Therefore one examines sounds to know tones, examines tones to know music, examines music to know government, and the Way of order is complete! Therefore one who does not know sounds cannot be discussed tones with, and one who does not know tones cannot be discussed music with. Knowing music brings one close to ritual! One who has attained both ritual and music is said to have virtue. Virtue is attainment. Therefore the grandeur of music does not lie in exhausting tone; the ritual of feasting does not lie in exhausting flavor. The zither of the Qing Miao has red strings and sparse holes, one person leads and three respond; it has lingering tone! The great sacrificial feast values plain water, the stand holds raw fish, and the great soup is unseasoned; it has lingering flavor! Therefore the former kings, in establishing ritual and music, did not do so to exhaust the desires of the mouth, belly, ears, and eyes, but to teach the people to level their likes and dislikes and return to the correct human Way.

人生而靜，天之性也。感於物而動，性之慾也。物至知知，然後好惡形焉。好惡無節於內，知誘於外，不能反躬，天理滅矣。夫物之感人無窮，而人之好惡無節，則是物至而人化物也。人化物也者，滅天理而窮人慾者也。於是有悖逆詐偽之心，有淫泆作亂之事，是故強者脅弱，眾者暴寡，知者詐愚，勇者苦怯，疾病不養，老幼孤獨不得其所。此大亂之道也。是故先王之制禮樂，人為之節。衰麻哭泣，所以節喪紀也；鐘鼓干鏚，所以和安樂也；昏姻冠笄，所以別男女也；射鄉食饗，所以正交接也。禮節民心，樂和民聲，政以行之，刑以防之，禮樂刑政四達而不悖，則王道備矣！

A person is born still; this is the nature given by Heaven. Moved by things and stirring, this is the desire of nature. Things come and wisdom recognizes them, and then likes and dislikes appear. When likes and dislikes within have no restraint and wisdom is lured by the outside and cannot return to itself, Heavenly principle is destroyed. Things move people without end, and if people's likes and dislikes have no restraint, then things come and people are transformed by things. For people to be transformed by things is to destroy Heavenly principle and exhaust human desire. Then there arise rebellious and deceitful hearts and licentious, disorderly deeds. So the strong coerce the weak, the many bully the few, the clever cheat the simple, the brave torment the timid, the sick are not cared for, and the old, young, orphaned, and solitary have no place to live. This is the Way of great disorder. Therefore the former kings established ritual and music, setting restraints for people. Mourning garments and weeping are used to regulate the rules of funeral affairs; bells, drums, shields, and axes are used to harmonize joy and peace; marriage and the capping and hairpin ceremonies are used to distinguish men and women; archery, the district drinking ceremony, and feasts are used to correct dealings between people. Ritual restrains the people's hearts, music harmonizes the people's voices, government is used to carry them out, and punishment is used to guard against abuses. When these four, ritual, music, punishment, and government, are thoroughly applied and do not conflict, the kingly Way is complete!

樂者為同，禮者為異。同則相親，異則相敬。樂勝則流，禮勝則離。合情飾貌者，禮樂之事也。禮義立則貴賤等矣，樂文同則上下和矣，好惡著則賢不肖別矣，刑禁暴、爵舉賢則政均矣。仁愛以之，義以正之，如此則民治行矣。樂由中出，禮自外作。樂由中出故靜，禮自外作故文。大樂必易，大禮必簡。樂至則無怨，禮至則不爭，揖讓而治天下者，禮樂之謂也。暴民不作，諸侯賓服，兵革不試，五刑不用，百姓無患，天子不怒，如此則樂達矣。合父子之親，明長幼之序，以敬四海之內，天子如此，則禮行矣。

Music makes for sameness, ritual makes for difference. With sameness there is mutual closeness; with difference there is mutual respect. When music prevails too much, there is drifting and flooding; when ritual prevails too much, there is separation and splitting. Uniting feelings and adorning appearances are the business of ritual and music. When ritual and righteousness are established, noble and humble have rank; when the patterns of music are alike, high and low are harmonious; when likes and dislikes are clear, the worthy and unworthy are distinguished; when punishment checks the violent and rank raises the worthy, government is even. Love with humaneness and correct with righteousness, and in this way the governing of the people is carried out. Music comes from within, ritual is made from without. Because music comes from within, it is still; because ritual is made from without, it has pattern. Great music is surely plain and easy, great ritual is surely simple. When music arrives, there is no resentment; when ritual arrives, there is no strife. Governing the world by bowing and yielding refers to ritual and music. When violent people do not arise, the feudal lords submit as guests, weapons and armor are not tried, the five punishments are not used, the people have no calamities, and the Son of Heaven is not angry, then music has penetrated. Uniting the closeness of father and son, making clear the order of old and young, and so bringing respect to all within the four seas: if the Son of Heaven is like this, then ritual is in effect.

大樂與天地同和，大禮與天地同節。和故百物不失，節故祀天祭地。明則有禮樂，幽則有鬼神，如此，則四海之內合敬同愛矣！禮者殊事，合敬者也；樂者異文，合愛者也。禮樂之情同，故明王以相沿也。故事與時並，名與功偕。

Great music is in the same harmony as Heaven and Earth; great ritual has the same measure as Heaven and Earth. Because of harmony, the hundred things are not lost; because of measure, there are sacrifices to Heaven and Earth. In the visible there are ritual and music; in the hidden there are ghosts and spirits. When this is so, within the four seas all are united in respect and in one love! Ritual unites respect through different affairs; music unites love through different patterns. The feelings of ritual and music are the same, and therefore enlightened kings have used them in succession. Therefore affairs match the times, and names go together with accomplishments.

故鐘鼓管磬，羽鑰干鏚，樂之器也；屈伸俯仰，綴兆舒疾，樂之文也；簠簋俎豆，制度文章，禮之器也；升降上下，周還裼襲，禮之文也。故知禮樂之情者能作，識禮樂之文者能述。作者之謂聖，述者之謂明。明聖者，述作之謂也。

Therefore bells, drums, pipes, chime stones, feather wands, flutes, shields, and axes are the instruments of music; bending and stretching, bowing and raising, rows and positions, slowness and speed are the patterns of music. Vessels like the gui and fu, stands and dishes, the regulations and ornaments are the instruments of ritual; ascending and descending, up and down, turning around, being bare-shouldered or covered are the patterns of ritual. Therefore those who know the feelings of ritual and music can create; those who recognize the patterns of ritual and music can transmit. Those who create are called sages; those who transmit are called enlightened. Enlightened and sage refer to transmitting and creating.

樂者，天地之和也；禮者，天地之序也。和故百物皆化，序故群物皆別。樂由天作，禮以地制。過制則亂，過作則暴。明於天地，然後能興禮樂也。論倫無患，樂之情也；欣喜歡愛，樂之官也；中正無邪，禮之質也；莊敬恭順，禮之制也。若夫禮樂之施於金石，越於聲音，用於宗廟社稷，事乎山川鬼神，則此所與民同也。

Music is the harmony of Heaven and Earth; ritual is the order of Heaven and Earth. Because of harmony, the hundred things are all transformed and nurtured; because of order, the many things are all distinguished. Music is created by Heaven, and ritual is set according to Earth. Exceeding in regulation brings disorder, and exceeding in creation brings violence. Understanding Heaven and Earth, one can then raise up ritual and music. To discuss human relations and principle without harm is the feeling of music; to rejoice and love is the function of music; to be correct and without depravity is the substance of ritual; to be solemn, reverent, and obedient is the regulation of ritual. As for ritual and music applied to bells and stones, carried over into sounds, and used in ancestral temples and altars of the land and grain and in serving mountains, rivers, ghosts, and spirits, these are shared with the people.

王者功成作樂，治定製禮。其功大者其樂備，其治辯者其禮具。干鏚之舞，非備樂也；孰亨而祀，非達禮也。五帝殊時，不相頌樂；三王異世，不相襲禮。樂極則憂，禮粗則偏矣！及夫敦樂而無憂、禮備而不偏者，其唯大聖乎！

When a king's achievements are accomplished, he creates music; when his governance is settled, he establishes ritual. Where his achievements are great, his music is complete; where his governance is thorough, his ritual is full. The dance of shields and axes is not complete music; sacrifices of boiled and cooked food are not ritual that penetrates everywhere. The Five Emperors lived in different ages and did not praise one another's music; the Three Kings lived in different generations and did not follow one another's ritual. Music carried to the extreme brings anxiety, and ritual that is coarse becomes lopsided! As for being generous in music without anxiety and complete in ritual without lopsidedness, probably only a great sage can do that!

天高地下，萬物散殊，而禮制行矣。流而不息，合同而化，而樂興焉。春作夏長，仁也；秋斂冬藏，義也。仁近於樂，義近於禮。樂者敦和，率神而從天；禮者別宜，居鬼而從地。故聖人作樂以應天，制禮以配地。禮樂明備，天地官矣。天尊地卑，君臣定矣。卑高已陳，貴賤位矣。動靜有常，小大殊矣。方以類聚，物以群分，則性命不同矣。在天成象，在地成形。如此，則禮者天地之別也。地氣上齊，天氣下降，陰陽相摩，天地相蕩，鼓之以雷霆，奮之以風雨，動之以四時，暖之以日月，而百化興焉。如此，則樂者天地之和也。化不時則不生，男女無辨則亂升，天地之情也。及夫禮樂之極乎天而蟠乎地，行乎陰陽而通乎鬼神，窮高極遠而測深厚。樂著大始而禮居成物。著不息者，天也；著不動者，地也。一動一靜者，天地之間也。故聖人曰禮樂雲。

Heaven is high and Earth is low, the myriad things are scattered and different, and so the regulations of ritual are put into practice. Flowing without rest, uniting and transforming, music arises. Spring begins and summer grows: that is benevolence; autumn gathers and winter stores: that is righteousness. Benevolence is close to music, and righteousness is close to ritual. Music is generous and harmonious, following the spirits and accompanying Heaven; ritual distinguishes what is fitting, settling the ghosts and accompanying Earth. So the sage creates music to respond to Heaven and sets up ritual to match Earth. When ritual and music are clear and complete, Heaven and Earth each hold their office. Heaven is honored and Earth is lowly, and the positions of ruler and minister are fixed. Once low and high are laid out, noble and humble have their places. Movement and rest have their constancy, and small and large are differentiated. When things gather by kind and beings are separated by group, their natures and destinies differ. In Heaven images are formed, on Earth shapes are formed. Thus ritual is the distinction of Heaven and Earth. The qi of Earth rises and the qi of Heaven descends, yin and yang rub against each other, Heaven and Earth stir each other; they are drummed by thunder and lightning, roused by wind and rain, set in motion by the four seasons, warmed by the sun and moon, and the hundred things are transformed and flourish. Thus music is the harmony of Heaven and Earth. If transformation is not in its season, nothing is born; if men and women are not distinguished, disorder arises: this is the nature of Heaven and Earth. As for ritual and music, they reach to the utmost of Heaven and coil about Earth, travel through yin and yang and communicate with the ghosts and spirits, exhaust the high and far and measure the deep and thick. Music displays the great beginning, while ritual dwells in the completed things. What is displayed without rest is Heaven; what is displayed without moving is Earth. What moves once and rests once is what lies between Heaven and Earth. So the sage speaks of ritual and music.

昔者舜作五絃之琴以歌南風，夔始制樂，以賞諸侯。

Of old Shun made the five-string zither and sang the Southern Wind, and Kui first established music in order to reward the feudal lords.

故天子之為樂也，以賞諸侯之有德者也。德盛而教尊，五穀時熟，然後賞之以樂。故其治民勞者，其舞行綴遠；其治民逸者，其舞行綴短。故觀其舞，知其德；聞其諡，知其行也。

So the Son of Heaven makes music in order to reward feudal lords who have virtue. When virtue is great and teaching is honored, and the five grains ripen in season, he then rewards with music. So where the lord's governance of his people is toilsome, the rows of his dancers are spaced far apart; where his governance of his people is easy, the rows of his dancers are close. So by watching his dance one knows his virtue, and by hearing his posthumous name one knows his conduct.

大章，章之也。咸池，備矣。韶，繼也。夏，大也。殷周之樂盡矣！天地之道，寒暑不時則疾，風雨不節則飢。教者，民之寒暑也，教不時則傷世；事者，民之風雨也，事不節則無功。然則先王之為樂也，以法治也，善則行象德矣。

The Da Zhang means making it manifest. The Xian Chi means it is complete. The Shao means continuing. The Xia means great. The music of the Yin and Zhou is finished! The way of Heaven and Earth: when cold and heat are not in season, there is sickness; when wind and rain are not moderate, there is famine. Teaching is the cold and heat of the people, and if teaching is not in season it harms the age; affairs are the wind and rain of the people, and if affairs are not moderate there is no achievement. So the former kings made music, governed through it by law, and when it was good their conduct came to resemble virtue.

夫豢豕為酒，非以為禍也，而獄訟益繁，則酒之流生禍也。是故先王因為酒禮。壹獻之禮，賓主百拜，終日飲酒而不得醉焉，此先王之所以備酒禍也。故酒食者，所以合歡也；樂者，所以象德也；禮者，所以綴淫也。是故先王有大事，必有禮以哀之；有大福，必有禮以樂之。哀樂之分，皆以禮終。樂也者，聖人之所樂也，而可以善民心。其感人深，其移風易俗，故先王著其教焉。

Raising pigs and making wine was not done to create calamity, yet lawsuits grow ever more numerous, because the flowing excess of wine gives rise to calamity. So the former kings set up the rites of wine. In the rite of a single offering, host and guest bow a hundred times, and one may drink all day without becoming drunk; this is how the former kings guarded against the calamity of wine. So wine and food are for gathering joy; music is for representing virtue; ritual is for stopping excess. So when the former kings had a great sorrow, there was always ritual to mourn it; when they had a great blessing, there was always ritual to rejoice in it. The limits of sorrow and joy were all ended by ritual. Music is what the sages delight in, and it can make the people's hearts good. It moves people deeply, and it shifts habits and changes customs, so the former kings made its teaching clear.

夫民有血氣心知之性，而無哀樂喜怒之常，應感起物而動，然後心術形焉。是故志微噍殺之音作而民思憂，嘽諧慢易繁文簡節之音作而民康樂，粗厲猛起奮末廣賁之音作而民剛毅，廉直勁正莊誠之音作而民肅敬，寬裕肉好順成和動之音作而民慈愛，流辟邪散狄成滌濫之音作而民淫亂。

People have the nature of blood and breath and the mind's knowing, but have no constancy of sorrow, joy, pleasure and anger; they are moved in response and rise as things arouse them, and only then do the arts of the mind appear. So when sounds of fine will and urgent decline arise, the people think and are anxious; when sounds that are broad, harmonious, slow and easy, rich in pattern and simple in beat arise, the people are at ease and happy; when sounds that are rough, fierce, abruptly rising, bursting at the tail, broad and swollen arise, the people are firm and tough; when sounds that are pure and upright, strong and correct, grave and trustworthy arise, the people are solemn and reverent; when sounds that are generous, rich and smooth, harmonious in their beginning arise, the people are loving and kind; when sounds that are flowing, wicked, scattered, quick in finishing and overflowing arise, the people are lewd and disorderly.

是故先王本之情性，稽之度數，制之禮義。合生氣之和，道五常之行，使之陽而不散，陰而不密，剛氣不怒，柔氣不懾。四暢交於中，而發作於外，皆安其位而不相奪也。然後立之學等，廣其節奏，省其文采，以繩德厚。律小大之稱，比終始之序，以象事行。使親疏、貴賤、長幼、男女之理皆形見於樂。故曰：“樂觀其深矣！”土敝則草木不長，水煩則魚鱉不大，氣衰則生物不遂，世亂則禮慝而樂淫。是故其聲哀而不莊，樂而不安，慢易以犯節，流湎以忘本。廣則容奸，狹則思欲，感條暢之氣，而滅平和之德。是以君子賤之也。

So the former kings took feelings and nature as the root, examined measures and numbers, and regulated them by ritual and righteousness. They joined the harmony of the breath of life, guided the conduct of the five constant virtues, and made it so that yang does not scatter, yin does not close up tightly, the firm breath does not become angry, and the soft breath does not become fearful. When these four are fully open within and meet each other, and are produced outwardly, all rest in their places and do not encroach on each other. Then they set up the grades of study, broadened its rhythm, examined its patterns, so as to weigh the thickness of virtue. They regulated the fitness of small and large, ordered the sequence of beginning and end, so as to represent the carrying out of affairs. They made the principles of near and distant, noble and humble, old and young, man and woman all appear in music. So it is said: "Observing music, how profound its meaning!" When the soil is exhausted, grass and trees do not grow; when water is troubled, fish and turtles do not grow large; when qi declines, living things do not thrive; when the age is disordered, ritual is wicked and music overflows. So its sound is sad and not grave, joyful and not settled, slow and easy and transgressing the beat, lingering and sunk in indulgence and forgetting the root. If broad, it admits wickedness; if narrow, it broods on desire; it stirs the dissolute breath and destroys the harmonious virtue. So the gentleman despises it.

凡奸聲感人，而逆氣應之。逆氣成象，而淫樂興焉。正聲感人，而順氣應之。順氣成象，而和樂興焉。倡和有應，回邪曲直，各歸其分，而萬物之理，各以類相動也。是故君子反情以和其志，比類以成其行。奸聲亂色，不留聰明；淫樂慝禮，不接心術；惰慢邪辟之氣，不設於身體。使耳目、鼻口、心知、百體皆由順正，以行其義，然後發以聲音，而文以琴瑟，動以干鏚，飾以羽旄，從以簫管，奮至德之光，動四氣之和，以著萬物之理。是故清明象天，廣大象地，終始象四時，周還象風雨，五色成文而不亂，八風從律而不奸，百度得數而有常。大小相成，終始相生，倡和清濁，迭相為經。故樂行而倫清，耳目聰明，血氣和平，移風易俗，天下皆寧。

Whenever a wicked sound moves people, a rebellious breath responds to it. When the rebellious breath takes form, lewd music arises. When a proper sound moves people, a compliant breath responds to it. When the compliant breath takes form, harmonious music arises. Where leading and answering have their echo, the crooked and the straight each go to their proper place, and the principles of the myriad things move each other according to kind. So the gentleman returns to his feelings to harmonize his will, and matches kinds to complete his conduct. Wicked sounds and disordered colors are not kept in his hearing and sight; lewd music and wicked ritual do not reach his mind; lazy, slack and perverse breath is not placed in his body. He makes ears and eyes, nose and mouth, mind and knowledge and the hundred parts of the body all follow what is compliant and correct, in order to practice righteousness. Then he gives it voice and adorns it with zithers; stirs it with shields and axes and adorns it with feathers and yak tails; follows it with flutes and pipes; rouses the light of supreme virtue and stirs the harmony of the four breaths, in order to make clear the principles of the myriad things. So clarity represents Heaven, breadth represents Earth, beginning and end represent the four seasons, and turning about represents wind and rain. The five colors form patterns without disorder, the eight winds follow the pitch-pipes without deviation, the hundred kinds of measure obtain their number and have constancy. Large and small complete each other, beginning and end give birth to each other, leading and answering, clear and turbid, in turn make each other constant. So when music is practiced, human relations and categories are clear, ears and eyes are keen, blood and breath are balanced, customs are shifted and habits changed, and all under Heaven are at peace.

故曰：“樂者樂也。君子樂得其道，小人樂得其欲。”以道制欲，則樂而不亂；以欲忘道，則惑而不樂。

So it is said: "Music is joy. The gentleman rejoices in obtaining his Way, and the petty man rejoices in obtaining his desires." If one governs desire with the Way, one is joyful and not disordered; if one forgets the Way because of desire, one is confused and not joyful.

是故君子反情以和其志，廣樂以成其教。樂行而民鄉方，可以觀德矣。德者，性之端也；樂者，德之華也；金石絲竹，樂之器也。詩，言其志也；歌，詠其聲也；舞，動其容也。三者本於心，然後樂器從之。是故情深而文明，氣盛而化神，和順積中而英華髮外，唯樂不可以為偽。

So the gentleman returns to his feelings to harmonize his will, and broadens music to complete his teaching. When music is practiced, the people turn toward the right way, and virtue can be observed. Virtue is the beginning of nature; music is the flower of virtue; metal, stone, strings and bamboo are the instruments of music. Poetry gives voice to the will; song chants its sound; dance moves its bearing. These three are rooted in the heart, and then the instruments follow. So when feeling is deep, form is clear; when breath is full, transformation reaches the divine; when harmony and gentleness are accumulated within, the blossoming glory shows outside. Only music cannot be faked.

樂者，心之動也；聲者，樂之象也；文采節奏，聲之飾也。君子動其本，樂其象，然後治其飾。是故先鼓以警戒，三步以見方，再始以著往，復亂以飭歸。奮疾而不拔，極幽而不隱。獨樂其志，不厭其道，備舉其道，不私其欲。是故情見而義立，樂終而德尊。君子以好善，小人以聽過。故曰：“生民之道，樂為大焉。”

Music is the movement of the heart; sound is the image of music; pattern and rhythm are the adornment of sound. The gentleman stirs the root, rejoices in the image, and then orders the adornment. So he first strikes the drum to warn, in three steps shows the direction, begins again to show the going, and ends again to put the return in order. Stirred up and swift but not hasty, reaching the extreme of depth but not obscure. He rejoices alone in his will and does not tire of his Way; he carries out the Way completely and does not make his desire private. So feeling shows and righteousness is established, music ends and virtue is honored. The gentleman thereby loves the good, and the petty man thereby hears his faults. So it is said: "In the way of nourishing the people, music is the greatest."

樂也者，施也；禮也者，報也；樂，樂其所自生，而禮反其所自始。樂章德，禮報情，反始也。

Music is bestowing; ritual is repaying. Music rejoices in that from which it is born, and ritual returns to that from which it began. Music makes virtue clear; ritual repays feeling and returns to the beginning.

所謂大輅者，天子之車也。龍旗九旒，天子之旌也；青黑緣者，天子之寶龜也；從之以牛羊之群，則所以贈諸侯也。

What is called the great carriage is the Son of Heaven's carriage. The dragon banner with nine pendants is the Son of Heaven's flag; the treasure tortoise with a dark-bordered shell is the Son of Heaven's treasure; and the herds of cattle and sheep that follow it are given to the feudal lords.

樂也者，情之不可變者也。禮也者，理之不可易者也。樂統同，禮辨異。禮樂之說管乎人情矣！

Music is the unchangeable side of feeling. Ritual is the unalterable side of principle. Music unites what is the same, and ritual distinguishes what differs. The teaching of ritual and music runs through human feeling!

窮本知變，樂之情也；著誠去偽，禮之經也。禮樂偩天地之情，達神明之德，降興上下之神，而凝是精粗之體，領父子君臣之節。

To exhaust the root and know transformation is the feeling of music; to make sincerity clear and remove falseness is the constancy of ritual. Ritual and music assist the feelings of Heaven and Earth, reach the virtue of the spirits, bring down and raise the spirits above and below, and gather together this body of the fine and coarse, governing the measures of father and son, ruler and minister.

是故大人舉禮樂，則天地將為昭焉。天地欣合，陰陽相得，煦嫗覆育萬物，然後草木茂，區萌達，羽翼奮，角觡生，蟄蟲昭蘇，羽者嫗伏，毛者孕鬻，胎生者不殰，而卵生者不殈，則樂之道歸焉耳。

So when great men practice ritual and music, Heaven and Earth will be made bright by it. Heaven and Earth come together joyfully, yin and yang are in harmony, warmth covers and nurtures the myriad things, and then grasses and trees flourish, sprouts open, feathers and wings rise, bones and horns grow, hibernating insects awake, feathered creatures hatch and brood, furred creatures conceive, live-born do not miscarry, and egg-born do not burst and fail; then the Way of music has come to this.

樂者，非謂黃鐘大呂絃歌幹揚也，樂之末節也，故童者舞之。鋪筵席，陳尊俎，列籩豆，以升降為禮者，禮之末節也，故有司掌之。樂師辨乎聲詩，故北面而弦。宗祝辨乎宗廟之禮，故後屍。商祝辨乎喪禮，故後主人。是故德成而上，藝成而下，行成而先，事成而後。是故先王有上有下，有先有後，然後可以有制於天下也。

Music does not mean the Huangzhong and Dalu pitch-pipes, strings and song, shields and raised weapons; those are the minor details of music, which is why boys dance them. Spreading mats, setting out wine vessels and stands, arranging the bamboo and wooden dishes, and treating ascending and descending as ritual are the minor details of ritual, which is why the officials manage them. The music master distinguishes sound and poetry, and so plays the zither facing north. The clan invocator distinguishes the rites of the ancestral temple, and so stands behind the impersonator. The Shang invocator distinguishes the funeral rites, and so stands behind the host. So virtue is completed and stands above, skill is completed and stands below, conduct is completed and stands first, and service is completed and stands after. So the former kings had above and below, first and after, and only then could they establish institutions for the world.

魏文侯問於子夏曰：“吾端冕而聽古樂，則唯恐臥。聽鄭衛之音，則不知倦。敢問古樂之如彼，何也？新樂之如此，何也？”子夏對曰：“今夫古樂，進旅退旅，和正以廣，弦匏笙簧，會守拊鼓。始奏以文，復亂以武，治亂以相，訊疾以雅。君子於是語，於是道古，修身及家，平均天下，此古樂之發也。今夫新樂，進俯退俯，奸聲以濫，溺而不止。及優侏儒獶雜子女，不知父子。樂終不可以語，不可以道古。此新樂之發也。今君之所問者樂也，所好者音也。夫樂者，與音相近而不同。”文侯曰：“敢問何如？”子夏對曰：“夫古者天地順而四時當，民有德而五穀昌，疾疢不作而無妖祥，此之謂大當。然後聖人作，為父子君臣以為紀綱。紀綱既正，天下大定。天下大定，然後正六律、和五聲，絃歌詩頌，此之謂德音。德音之謂樂。詩云：‘莫其德音，其德克明。克明克類，克長克君。王此大邦，克順克俾。俾於文王，其德靡悔。既受帝祉，施於孫子。’此之謂也。今君之所好者，其溺音乎？”文侯曰：“敢問溺音何從出也？”子夏對曰：“鄭音好濫淫志，宋音燕女溺志，衛音趨數煩志，齊音敖闢喬志。此四者皆淫於色而害於德，是以祭祀弗用也。《詩》云：‘肅雍和鳴，先祖是聽。’夫肅肅，敬也，雍雍，和也。夫敬以和，何事不行？為人君者，謹其所好惡而已矣！君好之，則臣為之；上行之，則民從之。《詩》云：‘誘民孔易’，此之謂也。然後聖人作為鼗、鼓、椌、楬、壎、箎，此六者，德音之音也。然後鐘磬竽瑟以和之，干鏚旄狄以舞之，此所以祭先王之廟也，所以獻酬酳酢也，所以官序貴賤各得其宜也，所以示後世有尊卑長幼之序也。鐘聲鏗，鏗以立號，號以立橫，橫以立武。君子聽鐘聲則思武臣。石聲磬，磬以立辨，辨以致死。君子聽磬聲則思死封疆之臣。絲聲哀，哀以立廉，廉以立志。

Marquis Wen of Wei asked Zixia: "When I put on the court robe and cap and listen to ancient music, I fear only that I will fall asleep. When I listen to the tunes of Zheng and Wei, I do not know weariness. May I ask why ancient music is like that, and why new music is like this?" Zixia replied: "As for that ancient music, they advance together and withdraw together, harmonious, correct and broad; strings, gourds, reed organs and mouth organs are all held in time with the hand drum and the drum. It begins with the civil piece and ends with the martial piece; the end of the governing section is marked by the xiang drum, and when it grows urgent it is quickened with the ya instrument. In this time the gentleman speaks and praises the ancient, cultivates his own person and extends it to the family, and brings peace to the world. This is the revelation of ancient music. As for that new music, they advance bent over and withdraw bent over, with licentious sounds overflowing, sunk in them and unable to stop. And there are actors and dwarfs, men and women mixed together, not knowing father and son. When the music ends one cannot discuss it or praise the ancient with it. This is the revelation of new music. Now what you ask about is music, but what you like is sound. Music and sound are close but not the same." The Marquis said: "May I ask how?" Zixia replied: "In antiquity Heaven and Earth were compliant and the four seasons were suitable; the people had virtue and the five grains flourished; disease did not arise and there were no monstrous portents; this is called great fitness. Then the sages arose and established the bonds of father and son, ruler and minister as the guiding threads. Once the guiding threads were set right, the world was greatly settled. When the world was greatly settled, they then corrected the six pitch-pipes and harmonized the five tones, and sang the poems and hymns to strings; this is called virtuous sound. Virtuous sound alone is called music. The Book of Poetry, in the ode Huang Yi in the Greater Odes, says: 'Quiet is that virtuous sound, and his virtue is able to be made manifest. Able to be made manifest, able to discern, he is able to be a leader and able to be a ruler. King over this great state, he is able to be compliant and able to be matched. Matched down to King Wen, his virtue has no regret. He has already received the blessing of God, and it extends to his descendants.' This is what is meant. Now what you like is, I suppose, the sound of indulgence?" The Marquis said: "May I ask where the sound of indulgence comes from?" Zixia replied: "The sound of Zheng likes excess and makes the will overflow into lewdness; the sound of Song is at ease with women and sunk in sensuality and makes the will drown; the sound of Wei is hurried and frequent and makes the will vexed and disordered; the sound of Qi is haughty and perverse and makes the will arrogant. These four all indulge in lust and harm virtue, so they are not used in sacrifices. The Book of Poetry, in the hymn You Gu in the Odes of Zhou, says: 'Solemn and harmonious they sound together, and the ancestors listen to it.' Solemn means reverent, harmonious means in concord. Reverent and harmonious, what cannot be done? One who is a ruler need only be careful about what he likes and dislikes! If the ruler likes something, the ministers will do it; if the superior practices it, the people will follow it. The Book of Poetry, in the ode Ban in the Greater Odes, says: 'Leading the people is very easy.' This is what is meant. Then the sages made the small drum, the drum, the instruments that mark starting and stopping, the clay ocarina and the bamboo flute; these six are the sounds of virtuous sound. Then the bells, chime stones, reed organs and zithers answered them, and shields, axes, yak tails and feathers danced to them; these are used to sacrifice in the temples of the former kings, to offer the cup and rinse the mouth and return it, to make the order of officials and the noble and humble each suit their place, and to show later ages that there is an order of honored and humble, old and young. The sound of bells is ringing; ringing is used to establish commands, commands to establish fullness, and fullness to establish martial spirit. The gentleman hears the sound of bells and thinks of his martial ministers. The sound of stone is like a chime stone; the chime stone is used to establish discernment, and discernment to deliver commands. The gentleman hears the sound of the chime stone and thinks of ministers who died at the border. The sound of strings is sad; sadness is used to establish integrity, and integrity to establish the will.

君子聽琴瑟之聲則思志義之臣。竹聲濫，濫以立會，會以聚。眾君子聽竽笙簫管之聲則思畜聚之臣。鼓鼙之聲讙，讙以立動，動以進眾。君子聽鼓鼙之聲則思將帥之臣。君子之聽音，非聽其鏗鎗而已也，彼亦有所合之也。”

When the gentleman hears the sound of zithers he thinks of ministers with will and righteousness. The sound of bamboo is broad and spreading; being broad is used to establish assembly, and assembly to gather. Gentlemen hearing the sound of reed organs, mouth organs, vertical flutes and pipes think of ministers who collect and store. The sound of the drum and the small drum is noisy; noisiness is used to establish stirring, and stirring to advance the multitude. The gentleman hearing the sound of drums thinks of the ministers who are generals and commanders. When the gentleman listens to music, he does not merely listen to the ringing; there is also something that comes together in it.

賓牟賈侍坐於孔子，孔子與之言及樂，曰：“夫武之備戒之已久，何也？”對曰：“病不得其眾也。”“詠歎之，淫液之，何也？”對曰：“恐不逮事也。”“發揚蹈厲之已蚤，何也？”對曰：“及時事也。”“武坐致右憲左，何也？”對曰：“非武坐也。”“聲淫及商，何也？”對曰：“非武音也。”子曰：“若非武音，則何音也？”對曰：“有司失其傳也。若非有司失其傳，則武王之志荒矣。”子曰：“唯。丘之聞諸萇弘，亦若吾子之言是也。”賓牟賈起，免席而請曰：“夫武之備戒之已久，則既聞命矣，敢問遲之遲而又久，何也？”子曰：“居，吾語汝。夫樂者，象成者也。摠明堂，而民知孝。朝覲，然後諸侯知所以臣。耕借，然後諸侯知所以敬。五者，天下之大教也。食三老五更於大學，天子袒而割牲，執醬而饋，執爵而酳，冕而摠幹，所以教諸侯之弟也。若此，則周道四達，禮樂交通，則夫武之遲久，不亦宜乎？”

Bin Moujia sat in attendance at Confucius's side, and Confucius spoke with him about music, saying: "The warning preparation of the Wu dance goes on very long; why is that?" He replied: "It is the worry of not winning over the crowd." "Why the sighing and lingering?" He replied: "It is the fear of not being in time for the event." "Why do the stamping and brandishing begin so early?" He replied: "It is to be in time for the occasion." "In the Wu, why is the right knee on the ground and the left raised?" He replied: "That is not the sitting of the Wu." "Why does the sound overflow toward the Shang?" He replied: "That is not the sound of the Wu." Confucius said: "If it is not the sound of the Wu, then what sound is it?" He replied: "The officials lost its transmission. If the officials had not lost its transmission, then the will of King Wu would have been lost." Confucius said: "Yes. I heard it from Chang Hong, and it was just as you say." Bin Moujia rose, left his mat and asked: "The warning preparation of the Wu going on very long I have already heard taught. May I ask why it is slow, slower still, and long?" Confucius said: "Sit down, and I will tell you. Music represents accomplishment. To hold the Mingtang as a whole is for the people to know filial piety. At the audience, the feudal lords know how to be ministers. In plowing the ritual field, the feudal lords know what it is to be reverent. These five are the great teachings of the world. When the Three Elders and Five Seniors are fed at the Great Academy, the Son of Heaven bares his arm and carves the meat, holds the sauce to offer food, holds the cup to offer wine and rinse the mouth, and wears the cap and holds a shield; this is used to teach the feudal lords brotherly respect. Thus the way of the Zhou reaches in the four directions and ritual and music communicate with each other; so is the slowness and length of the Wu not also fitting?"

君子曰：“禮樂不可斯須去身。”致樂以治心，則易直子諒之心油然生矣。易直子諒之心生則樂，樂則安，安則久，久則天，天則神。天則不言而信，神則不怒而威。致樂以治心者也。致禮以治躬則莊敬，莊敬則嚴威。心中斯須不和不樂，而鄙詐之心入之矣；外貌斯須不莊不敬，而易慢之心入之矣。故樂也者，動於內者也；禮也者，動於外者也。樂極和，禮極順。內和而外順，則民瞻其顏色而弗與爭也，望其容貌而民不生易僈焉。故德輝動於內，而民莫不承聽；理髮諸外，而民莫不承順。故曰：“致禮樂之道，舉而錯之天下無難矣！”樂也者，動於內者也；禮也者，動於外者也。故禮主其減，樂主其盈。禮減而進，以進為文；樂盈而反，以反為文。禮減而不進則銷，樂盈而不反則放。故禮有報而樂有反。禮得其報則樂，樂得其反則安。禮之報，樂之反，其義一也。

The gentleman said: "Ritual and music cannot be left aside from the person even for a moment." By fully carrying out music to govern the heart, a heart of ease, uprightness, kindness and good faith arises of itself. When a heart of ease, uprightness, kindness and good faith arises there is joy; with joy there is calm; with calm there is permanence; with permanence one is like Heaven; being like Heaven one is like a spirit. Like Heaven, one does not speak yet is trusted; like a spirit, one does not become angry yet has awe. This is carrying music to the utmost to govern the heart. Carrying ritual to the utmost to govern the body makes it grave, and being grave gives dignity. If the heart is not in harmony and joy for even a moment, a mean and deceitful heart enters; if the outward bearing is not grave and reverent for even a moment, a heart of laxness and neglect enters. So music moves within, and ritual moves without. Music carried to the utmost is harmony, and ritual carried to the utmost is compliance. When there is harmony within and compliance without, the people look at his countenance and do not contend with him, see his bearing and no laxness arises in the people. So when the radiance of virtue moves within, none among the people fail to receive and obey it; when principle shows outwardly, none among the people fail to receive and comply. So it is said: "By fully carrying out the Way of ritual and music, one lifts it and applies it to the world and finds nothing difficult!" Music moves within; ritual moves without. So ritual takes diminishing as its main thing, and music takes fullness as its main thing. Ritual diminishes and advances, and takes advancing as its pattern; music fills and returns, and takes returning as its pattern. If ritual diminishes without advancing, it is eaten away; if music fills without returning, it runs wild. So ritual has repayment and music has return. When ritual gets its repayment there is joy, and when music gets its return there is calm. The repayment of ritual and the return of music have one meaning.

夫樂者，樂也，人情之所不能免也。樂必發於聲音，形於動靜。人之道也，聲音動靜，性術之變，盡於此矣！故人不耐無樂，樂不耐無形，形而不為道，不耐無亂。先王恥其亂，故制雅頌之聲以道之，使其聲足樂而不流，使其文足論而不息，使其曲直繁瘠廉肉節奏足以感動人之善心而已矣！不使放心邪氣得接焉，是先王立樂之方也。

Music is joy, which human feeling cannot do without. Music must be expressed in sound and shown in movement and rest. The way of humankind, with sound, movement and rest and the changes of the arts of nature, is all in this! So people cannot be without music, music cannot be without form, and if it has form but does not accord with the Way, it cannot but fall into disorder. The former kings were ashamed of that disorder, and so they established the sounds of the Ya and Song odes to guide it, so that the sound would be enough to give joy without flowing to excess, the words enough to be discussed without stopping, and the curves and straights, fullness and simplicity, clear and turbid, richness and rhythm enough to move people's good hearts, nothing more! They did not let a dissolute heart or wicked breath have a way in; this was the direction in which the former kings established music.

是故，樂在宗廟之中，君臣上下同聽之，則莫不和敬。在族長鄉里之中，長幼同聽之，則莫不和順。在閨門之內，父子兄弟同聽之，則莫不和親。故樂者，審一以定和，比物以飾節，節奏合以成文。所以合和父子君臣，附親萬民也。是先王立樂之方也。故聽其雅頌之聲，志意得廣焉。執其干鏚，習其俯仰詘伸，容貌得莊焉。行其綴兆，要其節奏，行列得正焉，進退得齊焉。故樂者，天地之命，中和之紀，人情之所不能免也。

So when music is in the ancestral temple and ruler, minister, high and low listen together, none fail to be harmonious and reverent. When it is among the clan elders and the village, and old and young listen together, none fail to be harmonious and compliant. When it is within the inner door, and father, son and brothers listen together, none fail to be harmonious and affectionate. So music examines a single tone to fix the harmony, arranges instruments to adorn the rhythm, and brings the beats together to complete the pattern. It is used to bring together and harmonize father and son, ruler and minister, and to bind the myriad people in affection. This is the direction in which the former kings established music. So when one hears the sounds of the Ya and Song odes, the will is broadened. When one takes up shield and axe and practices bending and stretching, the bearing becomes grave. When one walks the rows and positions and matches the rhythm, the rows become straight and the advance and retreat orderly. So music is the command of Heaven and Earth, the guiding thread of central harmony, which human feeling cannot do without.

夫樂者．先王之所以飾喜也。軍旅鈇鉞者，先王之所以飾怒也。故先王之喜怒皆得其儕焉。喜則天下和之，怒則暴亂者畏之，先王之道，禮樂可謂盛矣！

Music is what the former kings used to adorn joy. Armies and axes are what the former kings used to adorn anger. So the former kings' joy and anger each had their proper kind. When they were glad, the world answered in harmony; when they were angry, the violent and disorderly feared them. The way of the former kings, in ritual and music, may be called grand!

子贛見師乙而問焉，曰：“賜聞聲歌各有宜也，如賜者宜何歌也？”師乙曰：“乙賤工也，何足以問所宜？請誦其所聞而吾子自執焉。愛者，宜歌商。溫良而能斷者，宜歌齊。夫歌者，直己而陳德也，動己而天地應焉，四時和焉，星辰理焉，萬物育焉。故商者，五帝之遺聲也。寬而靜，柔而正者，宜歌頌。廣大而靜，疏達而信者，宜歌大雅。恭儉而好禮者，宜歌小雅。正直而靜，廉而謙者，宜歌風。肆直而慈愛，商之遺聲也，商人識之，故謂之商。齊者，三代之遺聲也，齊人識之，故謂之齊。明乎商之音者，臨事而屢斷。明乎齊之音者，見利而讓。臨事而屢斷，勇也；見利而讓，義也。有勇有義，非歌孰能保此？故歌者上如抗，下如隊，曲如折，止如槁木，倨中矩，句中鉤，累累乎端如貫珠。故歌之為言也，長言之也。說之故言之，言之不足，故長言之。長言之不足，故嗟嘆之，嗟嘆之不足，故不知手之舞之、足之蹈之也。”子貢問樂。

Zigong went to see Music Master Yi and asked: "I, Ci, have heard that voices and songs each have what suits them; what song suits someone like me?" Master Yi said: "I am a lowly musician; how am I fit to be asked what suits you? Allow me to recite what I have heard, and you can judge for yourself. One who is kind and loving suits the Shang. One who is gentle and good and able to decide suits the Qi. Song makes oneself upright and sets forth virtue; stirring oneself, Heaven and Earth respond, the four seasons are in harmony, the stars and planets have order, and the myriad things are transformed and nurtured. Therefore the Shang is the surviving sound of the Five Emperors. One who is broad and still, gentle and correct, suits the Song hymns. One who is vast and still, open and trustworthy, suits the Da Ya. One who is respectful, frugal, and fond of ritual suits the Xiao Ya. One who is upright and still, pure and modest, suits the Feng. One who is frank and kind: this is the surviving sound of the Shang, and the people of Shang recognized it, so it is called Shang. The Qi is the surviving sound of the Three Dynasties, and the people of Qi recognized it, so it is called Qi. One who understands the Shang tone will decide repeatedly when facing affairs. One who understands the Qi tone will yield when he sees profit. To decide repeatedly when facing affairs is courage; to yield when seeing profit is righteousness. To have both courage and righteousness, who could preserve these without song? Therefore in singing, the rising seems lifted up, the falling seems dropping down, the bending seems breaking, the stopping seems dry wood, the straight fits the carpenter's square, the curved fits the hook, and the continuous string is as regular as threaded pearls. Therefore song as speech is speaking drawn out. One is glad, so one speaks; speaking is not enough, so one draws it out. Drawing out is not enough, so one sighs. Sighing is not enough, so without knowing it the hands dance and the feet stamp." Zigong asked about music.

諸侯行而死於館，則其復如於其國。如於道，則升其乘車之左轂，以其綏復，其輤有裧，緇布裳帷，素錦以為屋而行。至於廟門，不毀牆遂入，適所殯，唯輤為說，於廟門外。

When a feudal lord dies while traveling at a lodging, the calling back of his soul is done as in his own state. If he dies on the road, one climbs onto the left hub of his carriage and calls back his soul with the carriage's pulling rope. The carriage carrying the coffin has a canopy, with lower curtains of black cloth, and plain brocade serving as the roof, and proceeds. On reaching the temple gate, the wall is not breached in order to enter, and it goes to the place of lying in the coffin. Only the coffin carriage is unyoked outside the temple gate.

大夫士死於道，則升其乘車之左轂，以其綏復。如於館死，則其復如於家。大夫以布為輤而行，至於家而說輤，載以輲車，入自門，至於阼階下而說車，舉自阼階，升適所殯。士輤，葦蓆以為屋，蒲席以為裳帷。

When a grandee or officer dies on the road, one climbs onto the left hub of his carriage and calls back his soul with the carriage's pulling rope. If he dies at a lodging, the calling back is done as at home. For a grandee, a coffin carriage covered with cloth is used to proceed, and on arriving home it is removed; it is carried on a spokeless cart, enters by the gate, is unloaded at the foot of the eastern steps, lifted from the eastern steps, and ascends to the place of lying in the coffin. For an officer's coffin carriage, reed mats serve as the roof and rush mats as the curtains.

凡訃於其君，曰：“君之臣某死。”父母妻長子，曰：“君之臣某之某死。”君訃於他國之君，曰：“寡君不祿，敢告於執事。”夫人，曰：“寡小君不祿。”大子之喪，曰：“寡君之適子某死。”大夫訃於同國，適者曰：“某不祿。”訃於士，亦曰：“某不祿。”訃於他國之君，曰：“君之外臣寡大夫某死。”訃於適者，曰：“吾子之外私寡大夫某不祿，使某實。”訃於士，亦曰：“吾子之外私寡大夫某不祿，使某實。”士訃於同國大夫，曰：“某死。”訃於士，亦曰：“某死。”訃於他國之君，曰：“君之外臣某死。”訃於大夫，曰：“吾子之外私某死。”訃於士，亦曰：“吾子之外私某死。”

In every case when giving notice of a death to one's own ruler, say: "Your subject so-and-so has died." For parents, wife, or eldest son, say: "So-and-so, of your subject so-and-so, has died." When a ruler gives notice to the ruler of another state, he says: "My ruler is no longer among the living, and I venture to report to your attendants." For his consort, he says: "My lesser lady is no longer among the living." For the crown prince's mourning, he says: "My ruler's legitimate son so-and-so has died." When a grandee gives notice to an equal of the same state, he says: "So-and-so is no longer among the living." To an officer he also says: "So-and-so is no longer among the living." To the ruler of another state he says: "Your outer subject, this humble grandee so-and-so, has died." To an equal he says: "Your outer private friend, this humble grandee so-and-so, is no longer among the living; I have been sent, so-and-so, to confirm it." To an officer he also says: "Your outer private friend, this humble grandee so-and-so, is no longer among the living; I have been sent, so-and-so, to confirm it." When an officer gives notice to a grandee of the same state, he says: "So-and-so has died." To an officer he also says: "So-and-so has died." To the ruler of another state he says: "Your outer subject so-and-so has died." To a grandee he says: "Your outer private friend so-and-so has died." To an officer he also says: "Your outer private friend so-and-so has died."

大夫次於公館以終喪。士練而歸，士次於公館。大夫居廬，士居堊室。

A grandee sets up his mourning quarters in the public lodging until the end of mourning. An officer returns after the one-year sacrifice, and an officer sets up his mourning quarters in the public lodging. A grandee lives in the mourning hut, and an officer lives in the plastered room.

大夫為其父母兄弟之未為大夫者之喪，服如士服。士為其父母兄弟之為大夫者之喪，服如士服。

When a grandee mourns his parents or brothers who had not yet become grandees, his mourning dress is the same as an officer's. When an officer mourns his parents or brothers who were grandees, his mourning dress is the same as an officer's.

大夫之適子，服大夫之服。

The legitimate son of a grandee wears a grandee's mourning dress.

大夫之庶子為大夫，則為其父母服大夫服，其位與未為大夫者齒。

When a grandee's son by a concubine becomes a grandee, he wears a grandee's mourning dress for his parents, and his position is ranked by age among those who have not become grandees.

士之子為大夫，則其父母弗能主也，使其子主之。無子則為之置後。

When an officer's son becomes a grandee, his parents cannot act as chief mourners; his son acts as chief mourner. If he has no son, a successor is established for him.

大夫卜宅與葬日，有司麻衣，布衰，布帶，因喪屨，緇布冠不蕤，占者皮弁。如筮，則史練冠長衣以筮。占者朝服。

When a grandee consults the tortoise shell about the burial site and the burial day, the officials wear hemp clothing, cloth mourning clothes, and cloth belts, continue using mourning shoes, and wear black cloth caps without tassels. The one who examines the cracks wears a skin cap. If milfoil stalks are used, the scribe wears a silk cap and a long robe to divine. The one who examines the cracks wears court dress.

大夫之喪，既薦馬，薦馬者哭踴，出乃包奠，而讀書。

At a grandee's funeral, after the horses have been presented, the one who presents the horses weeps and stamps his feet; when he goes out, the sacrificial meat is wrapped, and the list of funerary gifts is read.

大夫之喪，大宗人相，小宗人命龜，卜人作龜。

At a grandee's funeral, the senior clan officer assists, the junior clan officer commands the tortoise, and the diviner burns the shell.

內子以鞠衣，褒衣，素沙，下大夫以襢衣，其餘如士。復，諸侯以褒衣，冕服，爵弁服。夫人稅衣揄狄，狄稅素沙，復西上。

For the chief wife, use the garments of juyi, baoyi, and plain gauze. For a lower grandee's wife, use the zhanyi, and the rest are as for an officer. For calling back the soul: a feudal lord uses the baoyi, the ceremonial robe with cap, and the jue cap robe. The consort uses the shuiyi, yuedi, the diyi, and the shuiyi in plain gauze. In calling back the soul, west is the senior side.

大夫不揄絞，屬於池下。

A grandee does not use the yaojiao; it is joined and hung below the chi.

大夫附於士，士不附於大夫，附於大夫之昆弟。無昆弟則從其昭穆，雖王父母在亦然。婦附於其夫之所附之妃，無妃則亦從其昭穆之妃。妾附於妾祖姑，無妾祖姑則亦從其昭穆之妾。男子附於王父則配，女子附於王母則不配。公子附於公子。

A grandee is joined in sacrifice to an officer, but an officer is not joined to a grandee; he is joined to the grandee's brother. If there is no brother, follow the zhao-mu order. This is so even if the grandparents are alive. A wife is joined to the consort to whom her husband was joined; if there is no consort, she also follows the zhao-mu consort. A concubine is joined to her grandfather's concubine; if there is no such grandmother concubine, she also follows the zhao-mu concubine. A man joined to his grandfather shares the offerings; a woman joined to her grandmother does not share the offerings. A duke's son is joined to a duke's son.

君薨，大子號稱子，待猶君也。

When the ruler dies, the crown prince is styled 'son' and is still treated as the ruler.

有三年之練冠，則以大功之麻易之。唯杖屨不易。

If there is a three-year mourning cap of silk, change it with the hemp of the great mourning. Only the staff and shoes are not changed.

有父母之喪，尚功衰，而附兄弟之殤，則練冠附於殤，稱陽童某甫，不名神也。

If there is mourning for parents and one is still wearing the great mourning dress, and one joins the sacrifice for a brother who died young, one wears the silk cap and joins the young one, calling him 'Boy so-and-so, courtesy name Fu'; one does not use his name, because he is a spirit.

凡異居，始聞兄弟之喪，唯以哭對可也。其始麻，散帶絰，未服麻而奔喪，及主人之未成絰也，疏者與主人皆成之，親者終其麻帶絰之日數。

In all cases where people do not live together, on first hearing of a brother's death, it is acceptable merely to respond with weeping. When he begins to use hemp, he unfastens the belt and sash. If one rushes to the mourning before putting on hemp, and arrives when the chief mourner has not yet put on the sash, then the distant relatives complete it together with the chief mourner, while the close relatives finish the number of days for the hemp belt and sash.

主妾之喪，則自祔。至於練祥，皆使其子主之。其殯，祭，不於正室。

In acting as chief mourner for a concubine, begin from the joining sacrifice. Until the one-year and two-year sacrifices, have her son act as chief mourner. The coffin and sacrifices are not placed in the main room.

君不撫僕妾。

The ruler does not comfort or lay hands on servants and concubines.

女君死，則妾為女君之黨服。攝女君，則不為先女君之黨服。

When the lady of the house dies, the concubines wear mourning for the lady's relatives. If one acts in place of the lady, she does not wear mourning for the previous lady's relatives.

聞兄弟之喪，大功以上，見喪者之鄉而哭。

On hearing of a brother's death, if it is a great mourning or higher, one sees the village of the deceased and weeps.

適兄弟之送喪者弗及，遇主人於道，則遂之於墓。

If one goes to see off a brother's funeral and does not arrive in time, and meets the chief mourner on the road, one follows him to the grave.

凡主兄弟之喪，雖疏亦虞之。

In all cases when acting as chief mourner for a brother, even if distantly related, one performs the ceasing-of-weeping sacrifice for him.

凡哭服未畢，有吊者則為位而哭，拜，踴。

In all cases where weeping and mourning dress are not yet finished, if someone comes to offer condolences, one sets up a place, weeps, bows, and stamps the feet.

大夫之哭大夫弁絰，大夫與殯亦弁絰。

When a grandee weeps for a grandee, he wears the bian cap with the sash; when a grandee takes part in the lying-in-coffin, he also wears the bian cap with the sash.

大夫有私喪之葛，則於其兄弟之輕喪則弁絰。

When a grandee has a private mourning in which he has changed to kudzu, then for the lighter mourning of his brother he wears the bian cap with the sash.

為長子杖，則其子不以杖即位。

When a staff is used for an eldest son, his son takes his place without a staff.

為妻，父母在，不杖不稽顙。母在，不稽顙。稽顙者，其贈也拜。

For a wife, if the parents are alive, one does not use a staff and does not bow with forehead to the ground. If the mother is alive, one does not bow with forehead to the ground. Bowing with forehead to the ground is the bow for gifts presented.

違諸侯，之大夫，不反服。違大夫，之諸侯，不反服。

Leaving a feudal lord and going to a grandee, one does not reverse and wear mourning. Leaving a grandee and going to a feudal lord, one does not reverse and wear mourning.

喪冠條屬，以別吉凶。三年之練冠，亦條屬右縫。小功以下，左，緦冠繰纓。

The cords of the mourning cap are joined, to distinguish the auspicious from the inauspicious. The three-year silk cap also has joined cords, stitched on the right. For small mourning and below, on the left. The finest mourning cap uses a light crimson cap string.

大功以上散帶。

For great mourning and above, the belt is unfastened.

朝服十五升去其半而緦，加灰錫也。

Court dress of fifteen sheng cloth with half removed is the finest mourning cloth, and with ash added it is the tin mourning cloth.

諸侯相襚，以後路與冕服，先路與褒衣不以襚。

When feudal lords send each other burial garments, they use the rear carriage and the ceremonial robe with cap. The foremost carriage and the baoyi are not used as burial garments.

遣車視牢具，疏布輤，四面有章，置於四隅。

The funerary carriages follow the pattern of the sacrificial animals; coarse cloth makes the curtains of the coffin carriage, with patterns on all four sides, placed at the four corners.

載粻，有子曰：“非禮也。喪奠，脯醢而已。”

As for carrying provisions on the carriage, Master You said: "It is not ritual. Funeral offerings are only dried meat and pickled meat."

祭稱孝子孝孫，喪稱哀子哀孫。

In sacrifice one is called filial son or filial grandson; in funerals one is called grieving son or grieving grandson.

端衰，喪車，皆無等。

The upright mourning dress and the mourning carriage both have no grades.

大白冠，緇布之冠，皆不蕤。委武玄縞而後蕤。

The great white cap and the black cloth cap both have no tassels. The weimao, the wu, the xuan, and the plain silk cap then have tassels.

大夫冕而祭於公，弁而祭於己。士弁而祭於公，冠而祭於己。士弁而親迎，然則士弁而祭於己可也。

A grandee wears the mian cap when sacrificing at the duke's place and wears the bian cap when sacrificing at his own. An officer wears the bian cap when sacrificing at the duke's place and wears the ordinary cap when sacrificing at his own. An officer wears the bian cap to welcome his bride in person; in this case it is also acceptable for an officer to wear the bian cap when sacrificing at his own place.

暢，臼以椈，杵以梧，枇以桑。長三尺，或曰五尺。畢用桑，長三尺，刊其柄與末。

For the fragrant yu herb, the mortar is made of cypress, the pestle of paulownia, and the spoon of mulberry. Its length is three feet, some say five feet. The bi is made of mulberry, three feet long, with the handle and tip whittled.

率帶，諸侯大夫皆五采，士二採。

For the sash cords, feudal lords and grandees all use five colors, and officers use two colors.

醴者，稻醴也，甕甒筲衡實見間，而後折入。

The sweet wine is rice wine. Jars, earthen bottles, bamboo vessels, and crossbars are filled in among the spirit articles, and then they are folded in.

重既虞而埋之。

The temporary spirit tablet is buried after the ceasing-of-weeping sacrifice has already been done.

凡婦人，從其夫之爵位。

In all cases, women follow the rank of their husbands.

小斂大斂啟，皆辯拜。

At the small shrouding, the great shrouding, and the opening of the coffin, one bows to everyone.

朝夕哭不帷，無柩者不帷。

At the morning and evening weeping, no curtain is set up. If there is no coffin, no curtain is set up.

君若載而後吊之，則主人東面而拜，門右北面而踴，出待，反而後奠。

If the ruler comes to offer condolences after the coffin has already been loaded, the host faces east and bows, stamps his feet to the right of the gate facing north, goes out to wait, and offers a sacrifice after he returns.

子羔之襲也，繭衣裳與稅衣纁袡為一，素端一，皮弁一，爵弁一，玄冕一。曾子曰：“不襲婦服。”

For Zigao's dressing, a set of silk-wadded garment and lower garment with a light crimson trimmed shuiyi, a set of plain upright robe, a set of skin cap robe, a set of jue cap robe, and a set of black ceremonial robe were used. Master Zeng said: "Do not dress in a woman's garment."

為君使而死，公館復，私館不復。公館者，公宮與公所為也。私館者，自卿大夫以下之家也。

One who dies while on a mission for the ruler has his soul called back at the public lodging, and not at a private lodging. A public lodging is the ducal palace and what the duke built. A private lodging is the house of a minister or grandee and below.

公七踴，大夫五踴，婦人居間，士三踴，婦人皆居間。

The duke stamps his feet seven times, grandees stamp five times with the women among them; officers stamp three times, with the women all in the middle.

公襲捲衣一，玄端一，朝服一，素積一，纁裳一，爵弁二，玄冕一，褒衣一，朱綠帶，申加大帶於上。

The duke's dressing: a set of dragon robe, a set of upright black robe, a set of court dress, a set of plain-skirted garment, a set of light crimson lower garment, two sets of jue cap robes, a set of black ceremonial robe, and a set of baoyi, with a red and green sash, and the great belt added on top.

小斂，環絰，公大夫士一也。

At the small shrouding, the ring-shaped mourning sash is the same for dukes, grandees, and officers.

公視大斂，公升商祝鋪席乃斂。

When the duke comes to see the great shrouding, the duke ascends the hall, and the Shang invocator lays out the mats before the shrouding.

魯人之贈也，三玄二纁，廣尺，長終幅。

The gift of the people of Lu was three black and two light crimson pieces, one foot wide, and a full length of a bolt.

吊者即位於門西，東面，其介在其東南。北面西上，西於門，主孤西面，相者受命曰：“孤某使某請事。”客曰：“寡君使某，如何不淑？”相者入告，出曰：“孤某須矣！”吊者入，主人升堂西面，吊者升自西階，東面致命曰：“寡君聞君之喪，寡君使某，如何不淑？”子拜稽顙，吊者降反位。

The one offering condolences takes his place west of the gate, facing east, with his deputy to his southeast. Facing north, west is the senior side, at the west of the gate. The chief mourner, the orphan, faces west. The assistant receives the message: "The orphan so-and-so has sent me to ask about matters." The guest says: "My ruler has sent me, so-and-so; how unfortunate this is!" The assistant enters and reports, and comes out and says: "The orphan so-and-so awaits you!" The one offering condolences enters. The host ascends the hall facing west. The one offering condolences ascends from the western steps, faces east, and delivers the message: "My ruler has heard of the ruler's death; my ruler has sent me, so-and-so; how unfortunate this is!" The son bows with forehead to the ground. The one offering condolences descends and returns to his place.

含者執璧，將命曰：“寡君使某含。”相者入告，出曰：“孤某須矣！”含者入，升堂致命，再拜稽顙，含者坐委於殯東南，有葦蓆。既葬，蒲席，降出反位。宰夫朝服即喪屨，升自西階，西面坐取璧，降自西階以東。襚者曰：“寡君使某襚。”相者入告，出曰：“孤某須矣！”襚者執冕服，左執領，右執要，入，升堂致命曰：“寡君使某襚。”子拜稽顙，委衣於殯東，襚者降，受爵弁服於門內溜。將命，子拜稽顙如初，受皮弁服於中庭，自西階受朝服，自堂受玄端。將命，子拜稽顙皆如初，襚者降出反位。宰夫五人，舉以東，降自西階，其舉亦西面，上介賵，執圭將命曰：“寡君使某賵。”相者入告，反命曰：“孤某須矣！”陳乘黃大路於中庭，北輈，執圭將命。客使自下由路西，子拜稽顙，坐委於殯東南隅，宰舉以東，凡將命，鄉殯將命。子拜稽顙，西面而坐委之，宰舉璧與圭，宰夫舉襚，升自西階，西面坐取之，降自西階，賵者出，反位於門外。

The one putting jade in the mouth holds the jade disk and delivers the message: "My ruler has sent me, so-and-so, to place jade in the mouth." The assistant enters and reports, and comes out and says: "The orphan so-and-so awaits you!" The one putting jade enters, ascends the hall, and delivers the message. The son bows twice with forehead to the ground. The one putting jade kneels and places the disk southeast of the coffin, on a reed mat. If the burial has already taken place, a rush mat is used. He descends, goes out, and returns to his place. The steward, in court dress and wearing mourning shoes, ascends from the western steps, kneels facing west and takes the disk, and descends from the western steps toward the east. The one presenting burial garments says: "My ruler has sent me, so-and-so, to present burial garments." The assistant enters and reports, and comes out and says: "The orphan so-and-so awaits you!" The one presenting garments holds the ceremonial robe, with the left hand at the collar and the right at the waist, enters, ascends the hall, and delivers the message: "My ruler has sent me, so-and-so, to present burial garments." The son bows with forehead to the ground. He places the garment east of the coffin. The presenter descends, and at the eaves inside the gate receives the jue cap robe. He delivers the message, and the son bows with forehead to the ground as at the beginning. In the middle of the courtyard he receives the skin cap robe, at the western steps the court dress, and from the hall the black upright robe. He delivers the message, and the son bows with forehead to the ground, all as at the beginning. The presenter descends, goes out, and returns to his place. Five stewards lift the garments toward the east and descend from the western steps, and as they lift them they also face west. The senior deputy presents funeral gifts, holding the jade tablet and delivering the message: "My ruler has sent me, so-and-so, to present funeral gifts." The assistant enters and reports, and reports back: "The orphan so-and-so awaits you!" Four yellow horses and the great carriage are arrayed in the courtyard, with the shafts pointing north. He holds the tablet and delivers the message. The guest's messenger passes from below, west of the carriage. The son bows with forehead to the ground, and kneels and places it at the southeast corner of the coffin. The steward lifts it toward the east. In all delivering of messages, one delivers toward the coffin. The son bows with forehead to the ground, kneels facing west and sets it down. The steward lifts the disk and tablet, and the stewards lift the burial garments, ascend from the western steps, kneel facing west and take them, and descend from the western steps. The one presenting funeral gifts goes out and returns to his place outside the gate.

上客臨曰：“寡君有宗廟之事，不得承事，使一介老某相執綍。”相者反命曰：“孤某須

The chief guest comes to the mourning and weeps, and says: "My ruler has a matter at the ancestral temple and cannot attend; he has sent an old minister, so-and-so, to help hold the funeral rope." The assistant reports back: "The orphan so-and-so awaits

矣！”臨者入門右，介者皆從之，立於其左。東上，宗人納賓，升，受命於君，降曰：“孤敢辭吾子之辱，請吾子之復位。”客對曰：“寡君命某，毋敢視賓客，敢辭。”宗人反命曰：“孤敢固辭，吾子之辱，請吾子之復位。”客對曰：“寡君命某，毋敢視賓客，敢固辭。”宗人反命曰：“孤敢固辭，吾子之辱，請吾子之復位。”客對曰：“寡君命使臣某，毋敢視賓客，是以敢固辭。固辭不獲命，敢不敬從。”客立於門西，介立於其左，東上，孤降自阼階拜之，升哭，與客拾踴三。客出，送於門外，拜稽顙。

you!" The one coming to the mourning enters the gate on the right, the deputies all follow him and stand on his left, with east as the senior side. The clan officer receives the guest, ascends the hall, receives the order from the ruler, descends, and says: "The orphan ventures to decline your condescension; please return to your place." The guest replies: "My ruler commanded me, so-and-so, and I dare not regard myself as a guest, so I dare decline." The clan officer reports back: "The orphan ventures to decline your condescension a second time; please return to your place." The guest replies: "My ruler commanded me, so-and-so, and I dare not regard myself as a guest, so I dare decline a second time." The clan officer reports back: "The orphan ventures to decline your condescension a third time; please return to your place." The guest replies: "My ruler commanded his envoy so-and-so, and I dare not regard myself as a guest, and so I dared decline a second time. Having declined a second time without being allowed, how dare I not respectfully comply." The guest stands west of the gate, with the deputies standing on his left, east being senior. The orphan descends from the eastern steps and bows to him, ascends the hall and weeps, and with the guest alternately stamps three times. When the guest goes out, he is seen off outside the gate, and the orphan bows with forehead to the ground.

其國有君喪，不敢受吊。

If his own state has a mourning for the ruler, he does not dare receive condolences.

外宗房中南面，小臣鋪席，商祝鋪絞紟衾，士盥於盤北，舉遷屍於斂上。卒斂，宰告，子馮之踴，夫人東面坐馮之，興踴。

The outer clan women face south in the side room. The junior attendant lays out the mats, and the Shang invocator lays out the bindings, single quilt, and covering quilt. The officers wash their hands north of the basin, and lift and move the corpse onto the shrouding. When the shrouding is done, the steward reports. The sons lean on the body and stamp their feet, and the lady faces east, kneels and leans on it, then rises and stamps her feet.

士喪有與天子同者三，其終夜燎，及乘人，專道而行。

The funeral of an officer has three things in common with the Son of Heaven's: the torches burning through the whole night, being pulled by people, and exclusive use of the road.

有父之喪，如未沒喪而母死，其除父之喪也，服其除服，卒事，反喪服。

If there is mourning for the father, and before the mourning has ended the mother dies, then one removes the father's mourning, wears the dress of the removed mourning, and when the matter is finished, returns to the mourning dress.

雖諸父昆弟之喪，如當父母之喪，其除諸父昆弟之喪也，皆服其除服之服，卒事，反喪服。如三年之喪，則既顈其練祥皆行，王父死，未練祥而孫又死，猶是附於王父也。

Even for the mourning of one's father's brothers, if it falls during the mourning of parents, then one removes the mourning of the father's brothers, all wearing the dress of the removed mourning, and when the matter is finished, returns to the mourning dress. If it is a three-year mourning and he has already changed to kudzu, then both the one-year and the two-year sacrifices are performed. If the grandfather dies, and before the one-year and two-year sacrifices the grandson dies too, he is still joined to the grandfather in this way.

有殯，聞外喪，哭之他室。入奠，卒奠出，改服即位，如始即位之禮。

When there is a coffin in the house and one hears of mourning from outside, one goes to another room to weep. One enters to make the offering, and when the offering is done, goes out, changes clothes and takes one's place, as in the ritual of first taking one's place.

大夫士將與祭於公，既視濯而父母死，則猶是與祭也。次於異宮，既祭，釋服出公門外，哭而歸其它如奔喪之禮。如未視濯，則使人告，告者反而後哭。如諸父昆弟姑姊妹之喪，則既宿則與祭，卒事，出公門，釋服而後歸，其它如奔喪之禮。如同宮，則次於異宮。

When a grandee or officer is about to take part in the duke's sacrifice, and has already inspected and purified, and then his parent dies, he still takes part in the sacrifice in this way. He lives in another dwelling. When the sacrifice is done, he takes off the sacrificial dress, goes out beyond the duke's gate, and returns weeping. The rest is like the ritual of rushing to a mourning. If he has not yet inspected and purified, he sends someone to report, and weeps after the one who reported returns. If it is the mourning of his father's brothers or of his aunts and sisters, then once he has received the notice of fasting he takes part in the sacrifice, and when it is finished, he goes out the duke's gate, takes off the dress, and then returns. The rest is like the ritual of rushing to a mourning. If they live in the same dwelling, he lives in another dwelling.

曾子問曰：“卿大夫將為屍於公，受宿矣，而有齊衰內喪，則如之何？”孔子曰：“出舍乎公宮以待事，禮也。”孔子曰：“屍弁冕而出，卿大夫士皆下之，屍必式，必有前驅。”

Master Zeng asked: "When a minister or grandee is to serve as the impersonator of the dead for the duke, and has already received the notice of fasting, and then there is an inner mourning of the second grade of mourning, what should be done?" Confucius said: "He goes out and lives in the ducal palace to await the matter; this is ritual." Confucius said: "When the impersonator comes out wearing the bian cap, ministers, grandees, and officers all get down from their carriages; the impersonator must lean on the crossbar and must have outriders in front."

父母之喪，將祭，而昆弟死，既殯而祭，如同宮。則雖臣妾，葬而後祭。祭主人之升降散等，執事者亦散等，雖虞附亦然。

In a mourning for parents, when a sacrifice is about to be held and a brother dies, one holds the sacrifice only after the coffin has been laid. If they live in the same dwelling, then even if it is a servant or concubine, one holds the sacrifice after the burial. At the sacrifice, the host's ascending and descending uses the minor steps, and so does the one who handles affairs. This is so even for the ceasing-of-weeping sacrifice and the joining sacrifice.

自諸侯達諸士，小祥之祭，主人之酢也，嚌之，眾賓兄弟，則皆啐之。大祥，主人啐之，眾賓兄弟皆飲之可也。

From feudal lords through to officers, in the sacrifice of the first anniversary, the host's return toast is only tasted. The many guests and brothers all sip once. At the second anniversary sacrifice, the host sips once, and it is acceptable for the many guests and brothers to drink it all.

凡侍祭喪者，告賓祭薦而不食。

In all cases of attending a mourning sacrifice, one tells the guests to offer the offerings but not to eat.

子貢問喪，子曰：“敬為上，哀次之，瘠為下。顏色稱其情，戚容稱其服。”“請問兄弟之喪？”子曰：“兄弟之喪則存乎書策矣。”

Zigong asked about mourning. Confucius said: "Reverence is highest, grief is next, and emaciation is lowest. The color of the face should match one's feelings, and the sorrowful appearance should match one's dress." "May I ask about the mourning of brothers?" Confucius said: "The mourning of brothers is preserved in the written records."

君子不奪人之喪，亦不可奪喪也。

A gentleman does not take away another's mourning, and he also must not let his mourning be taken away.

孔子曰：“少連、大連，善居喪，三日不怠，三月不解，期悲哀，三年憂，東夷之子也。”

Confucius said: "Shaolian and Dalian were good at observing mourning: for three days they were not lazy, for three months they did not relax, for a year they grieved, and for three years they sorrowed; they were men of the Eastern Yi."

三年之喪，言而不語，對而不問。廬堊室之中，不與人坐焉。在堊室之中，非時見乎母也，不入門。疏衰皆居堊室，不廬，廬嚴者也。

In a three-year mourning, one speaks but does not discuss, and answers but does not ask. In the mourning hut and the plastered room, one does not sit with others. In the plastered room, unless going at the proper time to see one's mother, one does not enter the gate. Those in the lesser mourning all live in the plastered room and not in the mourning hut. The mourning hut is the more severe.

妻視叔父母，姑姊妹視兄弟，長中下殤視成人。

For a wife, follow the pattern for father's younger brother and his wife; for aunts and sisters follow the pattern for brothers; for those who died young at the upper, middle, and lower ages, follow the pattern for adults.

親喪外除，兄弟之喪內除。

The mourning for kin is removed from the outside in, and the mourning for brothers is removed from the inside out.

視君之母與妻，比之兄弟，發諸顏色者，亦不飲食也。

In treating the ruler's mother and wife, follow the pattern for brothers. If grief shows in the face, one also does not eat or drink.

免喪之外，行於道路，見似目瞿，聞名心瞿，吊死而問疾，顏色戚容，必有以異於人也。如此而後可以服三年之喪，其餘則直道而行之是也。

Outside the removal of mourning, walking along the road, if one sees eyes that are similar one is startled, and on hearing the name one's heart is startled. In offering condolences and asking about illness, the color of the face and the sorrowful appearance must surely differ from other people's. Only after being like this can one wear the three-year mourning. For the rest, simply act according to what is straightforward.

祥，主人之除也，於夕為期，朝服，祥因其故服。

The one-year-and-more sacrifice is the host's removal of mourning. On the previous evening, one sets the date and puts on court dress. At the sacrifice one keeps wearing the original dress.

子游曰：“既祥，雖不當縞者必縞，然後反服。”

Ziyou said: "After the sacrifice, even those not supposed to wear plain silk surely wear plain silk, and then return to the mourning dress."

當袒，大夫至，雖當踴，絕踴而拜之，反改成踴，乃襲。於士，既事成踴，襲而後拜之，不改成踴。

If one is at the point of baring the shoulder and a grandee arrives, even if one is at the point of stamping the feet, one stops stamping and bows to him, then returns to complete the stamping anew, and only then covers the shoulder. For an officer, if the matter has been finished and the stamping completed, one covers the shoulder and then bows to him, and does not complete the stamping anew.

上大夫之虞也少牢，卒哭成事附皆大牢。下大夫之虞也犆牲，卒哭成事附皆少牢。

For an upper grandee, the ceasing-of-weeping sacrifice uses a lesser offering, and the completion sacrifice and joining sacrifice all use the great offering. For a lower grandee, the ceasing-of-weeping sacrifice uses one animal, and the completion sacrifice and joining sacrifice all use the lesser offering.

祝稱卜葬虞，子孫曰哀，夫曰乃，兄弟曰某，卜葬其兄弟曰伯子某。

The invocator, in announcing the divination for burial and the ceasing-of-weeping sacrifice, calls a descendant 'the grieving one,' calls a husband 'the one who is,' and calls a brother 'so-and-so.' When divining the burial of his brother, he is called 'Boyi so-and-so.'

古者貴賤皆杖。叔孫武叔朝，見輪人以其杖關轂而輠輪者，於是有爵而後杖也。

In ancient times both noble and humble used staffs. Shusun Wushu, attending court, saw a wheelwright using his staff through the hub to turn a wheel, and so only those with rank thereafter used staffs.

鑿巾以飯，公羊賈為之也。

Boring a hole in a cloth to put rice in the mouth was done by Gongyang Jia.

冒者何也？所以揜形也，自襲以至小斂，不設冒則形，是以襲而後設冒也。

What is the mao? It is used to cover and conceal the body. From the dressing until the small shrouding, if the mao is not set, the body would be exposed, so after the dressing the mao is placed.

或問於曾子曰：“夫既遣而包其餘，猶既食而裹其餘與？君子既食則裹其餘乎？”曾子

Someone asked Master Zeng: "After the parting offering has been made and the remainder wrapped, is it like having already eaten and wrapping up the rest? Does a gentleman, having eaten, wrap up the remainder?" Master Zeng

曰：“吾子不見大饗乎？夫大饗既饗，卷三牲之俎，歸於賓館，父母而賓客之，所以為哀也。子不見大饗乎？”

He said: "Have you not seen the great banquet? After the great banquet is held, the trays of the three sacrificial animals are rolled up and sent back to the guests' lodging. Treating one's parents as guests is a way of expressing grief. Have you not seen the great banquet?"

非為人喪，問與？賜與？

If it is not because someone has a death in the family, is it a visit of inquiry, or is it a bestowal of a gift?

三年之喪，以其喪拜。非三年之喪，以吉拜。三年之喪，如或遺之酒肉，則受之，必三辭，主人衰絰而受之。如君命，則不敢辭，受而薦之。喪者不遺人，人遺之，雖酒肉受也。從父昆弟以下，既卒哭，遺人可也。

For a three-year mourning, one uses the mourning bow of bowing. For one that is not a three-year mourning, one uses the auspicious bow. In a three-year mourning, if someone sends a gift of wine or meat, one accepts it, but must decline three times, and the host receives it wearing the mourning sash and hemp band. If it is a command of the ruler, one dares not decline, but receives it and offers it up. One in mourning does not give gifts to others; if others give to him, he accepts even wine and meat. For those of the grade of paternal cousins and below, once the weeping-ending rite has passed, giving gifts to others is permitted.

縣子曰：“三年之喪如斬，期之喪如剡。”

Master Xian said: "A three-year mourning is like cutting; a one-year mourning is like trimming."

期之喪，十一月而練，十三月而祥，十五月而禫。

In a one-year mourning, the first-anniversary rite is held in the eleventh month, the auspicious rite in the thirteenth month, and the final rite in the fifteenth month.

三年之喪，雖功衰不弔，自諸侯達諸士。如有服而將往哭之，則服其服而往。練則吊，既葬，大功吊，哭而退，不聽事焉。期之喪未葬，吊於鄉人，哭而退，不聽事焉。功衰吊，待事不執事。小功緦，執事不與於禮。

In a three-year mourning, even in the lighter mourning garb one does not go to offer condolences, and this holds from the feudal lords down to the ordinary officers. If one is in mourning dress and is about to go and wail, one goes in his own mourning dress. After the first-anniversary rite one may offer condolences. Once the burial has taken place, one in the great-merit mourning who goes to offer condolences wails and withdraws, without attending to affairs. When a one-year mourning has not yet had its burial, one offering condolences to a fellow villager wails and withdraws, without attending to affairs. One in the lighter merit mourning who goes to offer condolences waits for affairs but does not conduct them. Those in the small-merit and fine-hemp grades who handle affairs do not take part in the rites.

相趨也，出宮而退；相揖也，哀次而退；相問也，既封而退；相見也，反哭而退；朋友，虞附而退。

Those who know each other well enough to hurry forward to greet one another leave the house and withdraw; those who bow to each other withdraw at the mourning hut; those who exchange greetings withdraw after the coffin has been lowered; those who have merely met withdraw after returning to wail; friends withdraw after the rites of repose and of joining the ancestor.

吊非從主人也，四十者執綍，鄉人，五十者從反哭，四十者待盈坎。

One who offers condolences does not follow the host. A man of forty takes hold of the funeral rope. Among fellow villagers, a man of fifty follows the procession back to wail, and a man of forty waits until the grave has been filled in.

喪食雖惡，必充飢，飢而廢事，非禮也，飽而忘哀，亦非禮也。視不明，聽不聰，行不正，不知哀，君子病之。故有疾，飲酒食肉。五十不致毀，六十不毀，七十飲酒食肉，皆為疑死。

Even if the mourning food is poor, it must be enough to satisfy hunger. To abandon one's duties from hunger is not proper; to forget grief from being full is also not proper. If one cannot see clearly, hear sharply, or walk straight, and does not know grief, the gentleman regards this as a defect. Therefore when ill, one drinks wine and eats meat. At fifty one does not push emaciation to the limit, at sixty one does not become emaciated at all, and at seventy one drinks wine and eats meat, all out of fear of dying.

有服，人召之食，不往。大功以下，既葬適人，人食之，其黨也食之，非其黨弗食也。功衰食菜果，飲水漿，無鹽酪，不能食食，鹽酪可也。孔子曰：“身有瘍則浴，首有創則沐，病則飲酒食肉。毀瘠為病，君子弗為也。毀而死，君子謂之無子。”

One in mourning dress who is invited by others to a meal does not go. For mourners in the great-merit grade and below, after the burial, if they are at someone's house and that person offers them food, they eat if he is a relative and do not eat if he is not. One in the lighter merit mourning eats vegetables and fruit and drinks water and thin drinks, without salt or sour sauce. If he cannot eat the meal, salt and sauce are also allowed. Confucius said: "If there is a sore on the body, bathe; if there is a wound on the head, wash it; if ill, drink wine and eat meat. To become ill from emaciation is something the gentleman does not do. If one dies from emaciation, the gentleman says he has no son."

非從柩與反哭，無免於堩。

Unless one is following the coffin or returning to wail, one does not wear the mourning cap on the road.

凡喪，小功以上，非虞附練祥，無沐浴。

In all mourning, those in the small-merit grade and above do not bathe except at the rites of repose, of joining the ancestor, of the first anniversary, and of the second anniversary.

疏衰之喪，既葬，人請見之則見，不請見人。小功請見人可也，大功不以執摯。唯父母之喪，不闢涕泣而見人。

One in coarse mourning, once the burial has taken place, will see a person if that person asks to see him, but does not ask to see others. One in small-merit mourning may also ask to see others. One in great-merit mourning does not bring a gift of introduction. Only for the mourning of a parent does one not avoid weeping when seeing people.

三年之喪，祥而從政。期之喪，卒哭而從政。九月之喪，既葬而從政。小功緦之喪，既殯而從政。

In a three-year mourning, one resumes official duties after the second-anniversary rite. In a one-year mourning, one resumes after the weeping-ending rite. In a nine-month mourning, one resumes after the burial. In small-merit and fine-hemp mourning, one resumes after the coffin has been laid in the hall.

曾申問於曾子曰：“哭父母有常聲乎？”曰：“中路嬰兒失其母焉，何常聲之有？”

Zeng Shen asked Master Zeng: "Is there a regular tone for wailing for one's parents?" He said: "When an infant loses its mother on the road, how could there be a regular tone?"

卒哭而諱，王父母、兄弟、世父、叔父、姑姊妹、子與父同諱。母之諱，宮中諱。妻之諱，不舉諸其側，與從祖昆弟同名則諱。

After the weeping-ending rite, one observes the avoidance of names. Grandparents, brothers, the father's elder and younger brothers, paternal aunts and sisters, and sons observe the same avoidance as the father. A mother's personal name is avoided within the house. A wife's personal name is not mentioned in her presence. One avoids a name that is the same as that of a cousin of the grandfather's line.

以喪冠者，雖三年之喪可也。既冠於次，入哭踴三者三，乃出。

Capping a son because of a mourning is allowed even in a three-year mourning. If the capping has been done at the mourning shed, he enters, wails, and stamps his feet three times in sets of three, and only then goes out.

大功之末，可以冠子，可以嫁子。父小功之末，可以冠子，所以嫁子，可以取婦。己雖小功，既卒哭，可以冠，取妻。下殤之小，功則不可。

At the end of a great-merit mourning, one may cap a son and may marry off a daughter. At the end of a father's small-merit mourning, one may cap a son, and so may marry off a daughter, and may take a wife. If one is oneself in small-merit mourning, after the weeping-ending rite one may be capped and may marry. For a small-merit mourning for one who died young in the lowest grade, this is not allowed.

凡弁絰，其衰侈袂。

For all those wearing the cap and hemp band, the sleeves of the mourning garment are wide.

父有服，宮中子不與於樂。母有服，聲聞焉不舉樂。妻有服，不舉樂於其側。大功將至，闢琴瑟。小功至，不絕樂。

When the father is in mourning, the sons in the house do not take part in music. When the mother is in mourning, if the sound of music reaches them, no music is performed. When the wife is in mourning, music is not performed beside her. When a great-merit mourning is about to arrive, one puts away the zither. When a small-merit mourning arrives, music is not stopped.

姑姊妹，其夫死，而夫黨無兄弟，使夫之族人主喪。妻之黨，雖親弗主，夫若無族矣，則前後家，東西家，無有，則裡尹主之。或曰：主之而附於夫之黨。

When a paternal aunt or sister's husband has died and the husband's family has no brothers, a member of the husband's clan is sent to be the chief mourner. Her own kin, even if close, do not act as chief mourner. If the husband has no clan left, then the neighbors in front and behind, east and west; if there are none, then the village head acts as chief mourner. Some say: the one who acts as chief mourner has the deceased joined to the husband's kin in the ancestral rites.

麻者不紳，執玉不麻，麻不加於採。

One wearing hemp does not tie the sash, one holding jade does not wear hemp, and hemp is not added over ornamented clothing.

國禁哭則止，朝夕之奠即位，自因也。

When the state forbids wailing, one stops. The morning and evening offerings take their places as usual, following the custom.

童子哭不偯，不踴，不杖，不菲，不廬。

A child wails without prolonging the voice, does not stamp his feet, does not use a staff, does not wear straw sandals, and does not live in the mourning hut.

孔子曰：“伯母叔母疏衰，踴不絕地。姑姊妹之大功，踴絕於地。如知此者，由文矣哉！由文矣哉！”

Confucius said: "In the coarse mourning for an uncle's wife or an aunt, the stamping does not leave the ground. In the great-merit mourning for a paternal aunt or sister, the stamping leaves the ground. If one knows this, it is by way of the patterns of ritual! It is by way of the patterns of ritual!"

世柳之母死，相者由左。世柳死，其徒由右相。由右相，世柳之徒為之也。

When Shi Liu's mother died, the one who assisted took the left side. When Shi Liu himself died, his disciples assisted on the right side. Assisting on the right side was done by Shi Liu's disciples.

天子飯九貝，諸侯七，大夫五，士三。士三月而葬，是月也卒哭。大夫三月而葬，五月而卒哭。諸侯五月而葬，七月而卒哭。士三虞，大夫五，諸侯七。

For the Son of Heaven, nine shells are placed in the mouth, seven for a feudal lord, five for a grand officer, and three for an officer. An officer is buried in three months and ends the weeping that same month. A grand officer is buried in three months and ends the weeping in five months. A feudal lord is buried in five months and ends the weeping in seven months. An officer performs the rite of repose three times, a grand officer five times, and a feudal lord seven times.

諸侯使人吊，其次含襚賵臨，皆同日而畢事者也。其次如此也。

When a feudal lord sends someone to offer condolences, the following rites are all completed on the same day: the placing of shells in the mouth, the garments for the shroud, the gifts for the funeral, and the attendance at the wailing. The order is as follows.

卿大夫疾，君問之無筭。士壹問之。君於卿大夫，比葬不食肉，比卒哭不舉樂，為士比殯不舉樂。

When a minister or grand officer is ill, the ruler inquires after him without a fixed number of times. For an officer he inquires once. For a minister or grand officer, the ruler does not eat meat until the burial and does not have music until the weeping-ending rite. For an officer he does not have music until the coffin is laid in the hall.

升正柩，諸侯執綍五百人，四綍，皆銜枚。司馬執鐸，左八人，右八人。匠人執羽葆御柩。大夫之喪，其升正柩也，執引者三百人，執鐸者左右各四人，御柩以茅。

When the coffin is raised to the hall and set straight, for a feudal lord five hundred men hold the funeral ropes, with four ropes, all with wooden tablets in their mouths to keep silence. The Minister of War holds a bell, with eight men on the left and eight on the right. Craftsmen hold the feathered canopy and lead the coffin. For a grand officer's funeral, when the coffin is raised to the hall and set straight, three hundred hold the ropes, four on each side hold bells, and they lead the coffin with thatch.

孔子曰：“管仲鏤簋而朱紘，旅樹而反坫，山節而藻梲，賢大夫也，而難為上也。晏平仲祀其先人，豚肩不揜豆，賢大夫也，而難為下也。君子上不僭上，下不偪下。”

Confucius said: "Guan Zhong had carved sacrificial vessels and a red cap tie, a screen facing the gate and a stand for returning cups, mountain-shaped capitals and beams painted with water plants. He was a worthy grand officer, yet it is hard to be his superior. Yan Pingzhong, in sacrificing to his ancestors, had a pig's shoulder that did not cover the dish. He was a worthy grand officer, yet it is hard to be his inferior. The gentleman, looking upward, does not usurp what is above him; looking downward, he does not press upon those below."

婦人非三年之喪，不踰封而吊。如三年之喪，則君夫人歸，夫人其歸也，以諸侯之吊禮。其待之也，若待諸侯然。夫人至，入自闈門，升自側階。君在阼，其它如奔喪禮然。

A woman, unless it is a three-year mourning, does not cross the border to offer condolences. If it is a three-year mourning, then the ruler's consort returns to her home state. The return of the consort follows the rite of a feudal lord's condolence. She is treated as one treats a feudal lord. When the consort arrives, she enters by the small side gate and ascends by the side steps. The ruler is at the eastern steps, and the rest is as in the rite of hurrying to a funeral.

嫂不撫叔，叔不撫嫂。

A sister-in-law does not lay hands on her brother-in-law in the mourning rite, nor does he lay hands on her.

君子有三患：未之聞，患弗得聞也；既聞之，患弗得學也；既學之，患弗能行也。君子有五恥：居其位，無其言，君子恥之；有其言，無其行，君子恥之；既得之而又失之，君子恥之；地有餘而民不足，君子恥之；眾寡均而倍焉，君子恥之。

The gentleman has three worries: if he has not yet heard, he worries that he cannot hear; if he has heard, he worries that he cannot learn; if he has learned, he worries that he cannot practice. The gentleman has five shames: to hold a position and have no words for it, the gentleman is ashamed of this; to have the words and no practice, the gentleman is ashamed of this; to have gained something and lost it, the gentleman is ashamed of this; to have land in surplus and the people not enough, the gentleman is ashamed of this; to have the same number of people as another and see others achieve double the result, the gentleman is ashamed of this.

孔子曰：“凶年則乘駑馬，祀以下牲。”

Confucius said: "In a famine year one rides an inferior horse, and in sacrifice one uses lesser animals."

恤由之喪，哀公使孺悲之孔子，學士喪禮。士喪禮於是乎書。

At the funeral of Xu You, Duke Ai sent Ru Bei to Confucius to learn the rites for an officer's funeral. The rites for an officer's funeral were then written down.

子貢觀於蠟，孔子曰：“賜也樂乎？”對曰：“一國之人皆若狂，賜未知其樂也。”子曰：“百日之蠟，一日之澤，非爾所知也。張而不弛，文武弗能也。弛而不張，文武弗為也。一張一弛，文武之道也。”

Zigong watched the year-end sacrifice. Confucius said: "Ci, did you enjoy it?" He replied: "The whole state seemed mad; I do not know what is enjoyable in it." Confucius said: "A hundred days of toil and one day of grace is not what you understand. To only draw the bow tight without ever loosening it, even Kings Wen and Wu could not do. To only loosen it without drawing it tight, Kings Wen and Wu would not do. Now tight, now loose, that is the Way of Kings Wen and Wu."

孟獻之曰：“正月日至，可以有事於上帝。七月日至，可以有事於祖。”七月而禘，獻子為之也。

Meng Xianzi said: "In the first month, when the sun reaches the solstice, one may make offerings to the Lord on High. In the seventh month, when the sun reaches the solstice, one may make offerings to the ancestors." The offering of the great sacrifice in the seventh month was done by Xianzi.

夫人之不命於天子，自魯昭公始也。

That a consort is no longer appointed by the Son of Heaven began with Duke Zhao of Lu.

外宗為君夫人，猶內宗也。

The women of the outer clan, in mourning for the ruler's consort, still follow the same rule as the women of the inner clan.

廄焚，孔子拜鄉人，為火來者，拜之，士壹，大夫再，亦相吊之道也。

When the stable caught fire, Confucius bowed to the villagers. For those who came because of the fire, he bowed to them: once for an officer, twice for a grand officer. This too is the way of mutual condolence.

孔子曰：“管仲遇盜，取二人焉，上以為公臣，曰：‘其所與遊闢也，可人也。’管仲死，桓公使為之服。官於大夫者之為之服也，自管仲始也，有君命焉爾也。”

Confucius said: "When Guan Zhong met bandits, he chose two of them and recommended them upward to be ministers of the duke, saying: 'The company they kept is wicked, but the men themselves are worth taking.' When Guan Zhong died, Duke Huan had people wear mourning for him. That those who serve under a grand officer wear mourning for him began with Guan Zhong, and the ruler's command was behind it."

過而舉君之諱則起，與君之諱同則稱字。

If one has erred and mentions the ruler's personal name, one rises. If a name is the same as the ruler's personal name, one uses one's courtesy name.

內亂不與焉，外患弗闢也。

One does not take part in internal disorder, and one does not evade external calamity.

贊大行曰：“圭，公九寸，侯、伯七寸，子、男五寸，博三寸，厚半寸，剡上左右各寸半。玉也，藻三採六等。”

The master of ceremonies said: "The jade tablet is nine inches for a duke, seven inches for a marquis or earl, and five inches for a viscount or baron; three inches wide, half an inch thick, and the top is cut with a point one and a half inches on each side. It is jade. The mat has three colors and six rows."

哀公問子羔曰：“子之食奚當？”對曰：“文公之下執事也。”

Duke Ai asked Zigao: "Your food corresponds to what?" He replied: "A lower attendant of Duke Wen."

成廟則釁之，其禮，祝宗人，宰夫，雍人，皆爵弁純衣。雍人拭羊，宗人視之，宰夫北面於碑南，東上，雍人舉羊升屋，自中。中屋南面，刲羊血流於前，乃降。門，夾室皆用雞，先門而後夾室，其衈皆於屋下。割雞，門，當門，夾室，中室，有司皆鄉室而立。門，則有司當門北面。既事，宗人告事畢，乃皆退，反命於君曰：“釁某廟事畢。”反命於寢，君南鄉於門內，朝服，既反命，乃退。路寢成，則考之而不釁。釁屋者，交神明之道也。凡宗廟之器，其名者成則釁之以豭豚。

When a temple is completed, it is consecrated with blood. The rite is as follows: the invoker, the clan official, the chief steward, and the butcher all wear the ritual cap and plain robe. The butcher wipes the sheep and the clan official inspects it. The chief steward stands south of the stele facing north, with east as the senior side. The butcher lifts the sheep up to the roof, going by the middle. At the center of the roof, facing south, he cuts the sheep and the blood runs to the front, and only then does he come down. For the gate and the side chambers chickens are used, first the gate and then the side chambers. The blood consecration is all done beneath the roof. In cutting the chicken at the gate, he faces the gate directly; at the side chamber, the center of the room. The officials all stand facing the room. At the gate, the official stands directly at the gate facing north. When the work is finished, the clan official reports that the work is done, and only then do they all withdraw and report to the ruler: "The consecration of such-and-such a temple is complete." They report in the inner chamber. The ruler faces south inside the gate wearing court dress. After the report he withdraws. When the main hall is completed, a completion ceremony is held but no consecration. The consecration of a building is the way of communicating with the spirits. For all vessels of the ancestral temple, once a famous one is made, a boar piglet is used to consecrate it.

諸侯出夫人，夫人比至於其國，以夫人之禮行，至，以夫人入。使者將命曰：“寡君不敏，不能從而事社稷宗廟，使使臣某敢告於執事。”主人對曰：“寡君固前辭不教矣，寡君敢不敬須以俟命。”有司官陳器皿，主人有司亦官受之。妻出，夫使人致之曰：“某不敏，不能從而共粢盛，使某也敢告於侍者。”主人對曰：“某之子不肖，不敢闢誅，敢不敬須以俟命？”使者退，主人拜送之。如舅在則稱舅，舅沒則稱兄，無兄則稱夫。主人之辭曰：“某之子不肖。”如姑姊妹亦皆稱之。

When a feudal lord sends away his consort, she travels as a consort until she reaches her home state, using the rites of a consort. When she arrives, she is received as a consort. The envoy delivers the message: "Our ruler is not clever and cannot follow and serve the altars and ancestral temple; he has sent his envoy so-and-so to dare to report this to those in charge." The host replies: "Our ruler has already declined earlier, saying she was not well taught; how dare he not respectfully await to receive your command?" The officials set out the vessels in order of office, and the host's officials receive them in the same order. When a wife is sent away, the husband sends someone with the words: "So-and-so is not clever and cannot follow and supply the millet; he has sent so-and-so to dare to report to the attendants." The host replies: "So-and-so's child is unworthy; how dare I avoid punishment, and how dare I not respectfully await your command?" The envoy withdraws and the host bows to see him off. If the husband's father is alive, he is called the father; if the father has died, he is called the brother; if there is no brother, he is called the husband. The host's words are: "So-and-so's child is unworthy." If it is a paternal aunt or sister, the same terms are used.

孔子曰：“吾食於少施氏而飽，少施氏食我以禮。吾祭，作而辭曰：‘疏食不足祭也。’吾飧，作而辭曰：‘疏食也，不敢以傷吾子。’”

Confucius said: "I ate at Shaoshi's house and ate my fill; Shaoshi fed me according to ritual. When I made the offering, he rose and declined, saying: 'Coarse food is not enough for an offering.' When I ate the leftovers, he rose and declined, saying: 'It is coarse food and I dare not use it to harm you.'"

納幣一束．束五兩．兩五尋。

A betrothal gift is one bundle. A bundle is five liang. A liang is five fathoms.

婦見舅姑，兄弟姑姊妹皆立於堂下，西面北上，是見已，見諸父，各就其寢。

When the bride meets her husband's parents, the brothers, paternal aunts, and sisters all stand below the hall facing west, with north as the senior side. This is after she has already been presented. In meeting the father's brothers, she goes to each one's own chamber.

女雖未許嫁，年二十而笄，禮之。婦人執其禮，燕則鬈首。

A girl, even if she has not yet been betrothed, is given the hairpin at twenty and a ceremony is held for her. A woman presides over the rite. At leisure at home she lets her hair hang down.

縪長三尺，下廣二尺，上廣一尺，會去上五寸，紕以爵韋六寸，不至下五寸。純以素，紃以五采。

The knee cover is three feet long, two feet wide at the bottom and one foot wide at the top, with the joint five inches from the top. The edging is of sparrow-colored leather six inches wide, not reaching five inches from the bottom. The border is plain, and the cord is of five colors.

疾病，外內皆埽。

When someone is ill, the inner and outer rooms are all swept.

君大夫徹縣，士去琴瑟，寢東首於北牖下，廢床，徹褻衣，加新衣，體一人，男女改服，屬纊以俟絕氣。男子不死於婦人之手，婦人不死於男子之手。

A ruler or grand officer has the hanging musical instruments taken away, and an officer has the zither removed. The sick person lies with his head to the east beneath the north window, the bed is removed, his undergarments are taken off and new clothes are put on. One person supports his body. Men and women change clothing. Silk floss is placed at his mouth and nose to wait for the last breath. A man does not die in a woman's hands, and a woman does not die in a man's hands.

君夫人卒於路寢，大夫世婦卒於滴寢。內子未命，則死於下室，遷屍於寢。士之妻皆死於寢。

The ruler's consort dies in the main hall, and the grand officer's wife and the ruler's concubines in the principal chamber. A grand officer's principal wife who has not yet received her title dies in the lower chamber, and her body is then moved to the main chamber. The wives of officers all die in the main chamber.

復有林麓則虞人設階，無林麓則狄人設階。

For the calling back of the soul: where there are mountains and forests, the forest warden sets up the ladder; where there are none, the Di attendants set up the ladder.

小臣復，復者朝服，君以卷，夫人以屈狄，大夫以玄赬，世婦以襢衣，士以爵弁，士妻以稅衣。皆升自東榮，中屋履危，北面三號，卷衣投於前，司服受之，降自西北榮。其為賓，則公館復，私館不復。其在野，則升其乘車之左轂而復。復衣不以衣屍，不以斂。婦人復，不以袡。凡復，男子稱名，婦人稱字。唯哭先復，復而後行死事。

A junior attendant calls back the soul. The caller wears court dress. For the ruler, the dragon robe is used; for the consort, the long robe; for a grand officer, the black upper garment and red lower garment; for a ruler's concubine, the robe of her rank; for an officer, the ritual cap; for an officer's wife, the plain robe. All go up from the eastern eave, step on the ridge at the center of the roof, face north and call three times, then roll up the garment and throw it down in front, where the keeper of garments receives it, and come down by the northwest eave. If he was a guest, one calls his soul at the official lodging but not at a private lodging. If he was in the countryside, one climbs onto the left wheel hub of his carriage and calls his soul. The garment used for calling the soul is not used to dress the corpse and not used for the shroud. For a woman, the soul-calling does not use the garment's hem. In all soul-calling, for a man one calls his given name, for a woman her courtesy name. Only wailing comes before the soul-calling, and after the soul-calling the funeral rites proceed.

始卒，主人啼，兄弟哭，婦人哭踴。既正屍，子坐於東方，卿大夫父兄子姓立於東方，有司庶士哭於堂下北面，夫人坐於西方，內命婦姑姊妹子姓立於西方，外命婦率外宗哭於堂上北面。

Just after death, the host cries aloud, the brothers wail, and the women wail and stamp their feet. After the body has been set straight, the sons sit on the east side, the ministers and grand officers with the father's brothers, sons, and grandsons stand on the east, and the officials and ordinary officers wail in the hall below facing north. The consort sits on the west side; the inner ranked women, paternal aunts, sisters, children and grandchildren stand on the west; the outer ranked women lead the outer clan women and wail in the hall facing north.

大夫之喪，主人坐於東方，主婦坐於西方。其有命夫命婦則坐，無則皆立。士之喪，主人父兄子姓皆坐於東方，主婦姑姊妹子姓皆坐於西方。凡哭屍於室者，主人二手承衾而

For a grand officer's funeral, the host sits on the east and the hostess on the west. Those with rank, men and women, sit; those without rank all stand. For an officer's funeral, the host, the father's brothers, sons, and grandsons all sit on the east, and the hostess, paternal aunts, sisters, children, and grandchildren all sit on the west. In all wailing over the body in the room, the host supports the coverlet with both hands and

哭。

wails.

君子喪未小斂，為寄公國賓出。大夫之喪未小斂，為君命出。士之喪，於大夫，不當斂則出。

In a gentleman's funeral, before the small shrouding, he goes out for a lodging lord or a state guest. In a grand officer's funeral, before the small shrouding, he goes out for a ruler's command. In an officer's funeral, for a grand officer, he goes out unless the shrouding is just then taking place.

凡主人之出也，徒跣，扱衽，拊心，降自西階。君拜寄公國賓於位，大夫於君命，迎於寢門外。使者升堂致命，主人拜於下。士於大夫親吊，則與之哭，不逆於門外。

Whenever the host goes out, he is barefoot, tucks in the front of his robe, beats his chest, and comes down by the western steps. The ruler at his place bows to the lodging lord or state guest. For a ruler's command, the grand officer meets the messenger outside the gate of the inner chamber. The messenger ascends the hall and delivers the command, and the host bows below. For an officer when a grand officer comes in person to offer condolences, he wails with him and does not meet him outside the gate.

夫人為寄公夫人出，命婦為夫人之命出。士妻不當斂，則為命婦出。

The consort goes out for the wife of a lodging lord, and the ranked women go out for the consort's command. The wife of an officer, unless the shrouding is just taking place, goes out for a ranked woman.

小斂，主人即位於戶內。主婦東面，乃斂。卒斂，主人馮之踴，主婦亦如之。主人袒，說髦，括髮以麻，婦人髽，帶麻於房中。

At the small shrouding, the host takes his place inside the door. The hostess faces east, and only then does the shrouding take place. When it is done, the host leans and stamps his feet, and the hostess does the same. The host bares his arm, removes the child's hair tuft, and binds his hair with hemp. The women use the topknot and tie the hemp sash in the room.

徹帷，男女奉屍夷於堂，降拜。

The curtain is removed, and men and women carry the body and set it in the hall, then come down and bow.

君拜寄公國賓，大夫士拜卿大夫於位，於士旁三拜。大夫亦拜寄公夫人於堂上，大夫內子士妻，特拜命婦，泛拜眾賓於堂上。主人即位，襲帶絰踴。母之喪，即位而免，乃奠。吊者襲裘，加武，帶絰，與主人拾踴。

The ruler bows to the lodging lord and state guests. Grand officers and officers at their places bow to the ministers and grand officers, and to an officer bow sideways three times. The grand officer also bows in the hall to the wife of the lodging lord. A grand officer's principal wife or an officer's wife makes a special bow to the ranked women, and in the hall bows generally to all the guests. The host takes his place, covers up, puts on the sash and hemp band, and stamps his feet. For a mother's funeral, he takes his place and wears the mourning cap, and then the offering is made. The mourners cover up their fur, put on the cap band, wear the sash and hemp band, and alternate in stamping with the host.

君喪虞人出木角，狄人出壺，雍人出鼎，司馬縣之，乃官代哭。大夫官代哭，不縣壺，士代哭，不以官。君堂上二燭，下二燭，大夫堂上一燭，下二燭，士堂上一燭，下一燭。

At a ruler's funeral, the forest warden brings out the wood and horn, the Di attendants bring out the water clock, the butcher brings out the tripod, and the Minister of War hangs them, and then the officials take turns wailing. For a grand officer, the officials take turns wailing and the water clock is not hung. For an officer, the attendants take turns wailing and no officials are used. For a ruler there are two candles in the hall and two below the hall; for a grand officer one candle in the hall and two below; for an officer one candle in the hall and one below.

賓出徹帷。

When the guests go out, the curtain is removed.

哭屍於堂上，主人在東方，由外來者在西方，諸婦南鄉。

In wailing over the body in the hall, the host is on the east, those coming from outside are on the west, and the women face south.

婦人迎客送客，不下堂。下堂不哭，男子出寢門見人不哭。其無女主，則男主拜女賓於寢門內。其無男主，則女主拜男賓於阼階下。子幼，則以衰抱之。人為之拜，為後者不在，則有爵者辭，無爵者人為之拜。在竟內則俟之，在竟外則殯葬可也。喪有無後，無無主。

A woman welcomes and sees off guests without going down from the hall. If she goes down, she does not wail. A man who goes out of the inner chamber gate does not wail when he sees people. If there is no female host, then the male host bows to the female guests inside the chamber gate. If there is no male host, then the female host bows to the male guests below the eastern steps. If the son is young, he is held in mourning dress, and another bows on his behalf. If the heir is absent, one with rank declines, and one without rank has another bow for him. If he is within the borders, one waits for him; if he is beyond the borders, the burial may go ahead. In mourning, there may be none with an heir, but there is none without a chief mourner.

君之喪，三日，子夫人杖，五日既殯，授大夫世婦杖，子大夫，寢門之外杖，寢門之內輯之。夫人世婦，在其次則杖，即位則使人執之。子有王命則去杖，國君之命則輯杖，聽卜有事於屍則去杖。大夫於君所則輯杖，於大夫所則杖。

At a ruler's funeral, for three days the sons and the consort use staffs; on the fifth day, after the coffin has been laid in the hall, staffs are given to the grand officers and the ruler's concubines. The sons and grand officers use staffs outside the chamber gate and put them away inside the gate. The consort and concubines use staffs in the mourning shed and have someone hold them when they take their places. If the son has a royal command, he puts down the staff; if he has a command from the ruler of the state, he puts it away. When listening to the divination or doing something for the corpse, he puts down the staff. A grand officer at the ruler's puts away his staff and at another grand officer's uses it.

大夫之喪，三日之朝，既殯，主人主婦室老皆杖。大夫有君命則去杖，大夫之命則輯杖，內子為夫人之命去杖，為世婦之命授人杖。

At a grand officer's funeral, on the morning of the third day, after the coffin is laid in the hall, the host, hostess, and the old steward all use staffs. If the grand officer has a command from the ruler, he puts down the staff; if he has a command from a grand officer, he puts it away. The principal wife puts down her staff for the consort's command and hands her staff to someone for the command of a concubine.

士之喪，二日而殯，三日之朝，主人杖，婦人皆杖。於君命，夫人之命，如大夫，於大夫世婦之命，如大夫，子皆杖。不以即位。大夫士哭殯則杖，哭柩則輯杖。棄杖者，斷而棄之於隱者。

At an officer's funeral, the coffin is laid in the hall after two days, and on the morning of the third day the host uses a staff and the women all use staffs. For a ruler's command or the consort's command, it is as for a grand officer; for a command of a grand officer or a concubine, it is as for a grand officer. The sons all use staffs but do not use them to take their places. Grand officers and officers use the staff when wailing at the laying in the hall and put it away when wailing at the coffin. A staff that is discarded is broken and thrown in a hidden place.

君設大盤，造冰焉。大夫設夷盤，造冰焉。士並瓦盤，無冰。設床襢笫，有枕，含一床，襲一床，遷屍於堂又一床。皆有枕蓆，君大夫士一也。

The ruler sets up a great basin and makes ice in it. The grand officer sets up a flat basin and makes ice in it. The officer uses a clay basin only, without ice. The bed is set with a bamboo mat and the pad removed, and there is a pillow. One bed is used for the mouth rite, one for the dressing, and one for moving the body to the hall. All have pillows and mats. Ruler, grand officer, and officer are the same.

始死，遷屍於床，幠用斂衾，去死衣。小臣楔齒用角柶，綴足用燕几，君大夫士一也。

Just after death, the body is moved to the bed and covered with the shrouding coverlet, and the clothes worn at death are removed. A junior attendant uses a horn spoon to pry the teeth open and uses a small table to fix the feet. Ruler, grand officer, and officer are the same.

管人汲，不說繘，屈之，盡階不升堂。授御者，御者入浴。小臣四人抗衾，御者二人浴。浴水用盆，沃水用枓，浴用絺巾，挋用浴衣。如它日，小臣爪足，浴餘水床於坎。其母之喪，則內御者抗衾而浴。

The keeper draws water, not letting go of the well rope but coiling it. After finishing the steps he does not ascend the hall but hands it to the attendants, who then enter for the bathing. Four junior attendants lift the coverlet and two attendants bathe the body. The bath water is in a basin, the pouring is with a ladle, the bathing is done with a fine kudzu cloth, and drying with a bathing robe. All as in life. A junior attendant trims the toenails. The remaining bath water and the bed are buried in a pit. For a mother's funeral, the inner attendants lift the coverlet and bathe her.

管人汲，授御者，御者差沐於堂上。君沐粱，大夫沐稷，士沐粱。甸人為垼於西牆下，陶人出重鬲，管人受沐，乃煮之。甸人取所徹廟之西北厞，薪用爨之。管人授御者沐，乃沐。沐用瓦盤，挋用巾。如它日，小臣爪手翦須，濡濯棄於坎。

The keeper draws water and hands it to the attendants, who prepare the water for washing the hair in the hall. For a ruler, the washing water is made from millet; for a grand officer, from broomcorn millet; for an officer, from millet. The field attendant builds a stove beneath the west wall, and the potter brings out the double-tiered cauldron. The keeper receives the washing water and boils it. The field attendant takes the wood removed from the northwest hidden corner of the temple and burns it as fuel. The keeper hands the washing water to the attendants, and only then is the hair washed. The washing is done in a clay basin and drying with a cloth. All as in life. A junior attendant trims the fingernails and trims the beard. The water used for washing the hair is poured into a pit.

君之喪，子、大夫、公子、眾士皆三日不食。子大夫公子食粥，納財，朝一溢米，莫一溢米。食之無筭士，疏食水飲，食之無筭。夫人、世婦、諸妻皆疏食水飲，食之無筭。

At a ruler's funeral, the sons, grand officers, ruler's sons, and the officers all do not eat for three days. The sons, grand officers, and ruler's sons then eat gruel, with grain brought in, a handful of rice in the morning and a handful in the evening, and may eat without a fixed schedule. Officers eat coarse food and drink water, without a fixed schedule. The consort, the concubines, and the wives all eat coarse food and drink water, without a fixed schedule.

大夫之喪，主人、室老、子姓皆食粥。眾士疏食水飲，妻妾疏食水飲。士亦如之。

At a grand officer's funeral, the host, the old steward, and the sons and grandsons all eat gruel. The officers eat coarse food and drink water, and the wives and concubines eat coarse food and drink water. An officer's funeral is the same.

既葬，主人疏食水飲，不食菜果。婦人亦如之。君大夫士一也。練而食菜果，祥而食肉。

After the burial, the host eats coarse food and drinks water and does not eat vegetables or fruit. Women are the same. Ruler, grand officer, and officer are alike. After the first anniversary one eats vegetables and fruit, and after the second one eats meat.

食粥於盛不盥，食於篹者盥。食菜以醯醬。始食肉者，先食乾肉。始飲酒者，先飲醴酒。

When eating gruel from a vessel, one does not wash one's hands; when eating from a bamboo basket, one washes. For eating vegetables, one uses vinegar and sauce. One who begins to eat meat eats dried meat first. One who begins to drink wine drinks sweet wine first.

期之喪，三不食食，疏食水飲，不食菜果。三月既葬，食肉飲酒。期，終喪不食肉，不飲酒。父在，為母，為妻，九月之喪，食飲猶期之喪也。食肉飲酒，不與人樂之。

In a one-year mourning, one does not eat three meals, eating coarse food and drinking water, and does not eat vegetables or fruit. After three months, once the burial has taken place, one eats meat and drinks wine. In a one-year mourning, to the end one does not eat meat or drink wine. When the father is alive, for a mother or a wife in a nine-month mourning, food and drink are still as in a one-year mourning. If one eats meat and drinks wine, one does not make merry with others.

五月三月之喪，壹不食，再不食，可也。比葬，食肉飲酒，不與人樂之。叔母，世母故主，宗子食肉飲酒，不能食粥，羹之以菜可也。有疾，食肉飲酒可也。五十不成喪，七十唯衰麻在身。

In a five-month or three-month mourning, skipping a meal once or twice is also permitted. Until the burial, if one eats meat and drinks wine, one does not make merry with others. For an uncle's wife, the wife of a father's elder brother, a former ruler, or the head of the clan, one may eat meat and drink wine. If one cannot eat gruel, a soup made with vegetables is also acceptable. If ill, eating meat and drinking wine is also acceptable. At fifty one does not complete the full measure of the mourning rites, and at seventy one wears only the mourning clothing.

既葬，若君食之，則食之。大夫父之友食之，則食之矣。不闢粱肉，若有酒醴則辭。

After the burial, if the ruler gives him food, he eats it. If a grand officer or his father's friend gives him food, he eats it. He does not avoid millet and meat. If there is wine or sweet wine, he declines.

小斂於戶內，大斂於阼。君以簟席，大夫以蒲席，士以葦蓆。

The small shrouding is done inside the door, and the large shrouding at the eastern steps. The ruler uses bamboo mats, the grand officer rush mats, and the officer reed mats.

小斂布絞，縮者一，橫者三。君錦衾，大夫縞衾，士緇衾皆一。衣十有九稱，君陳衣於序東，大夫士陳衣於房中，皆西領北上，絞紟不在列。

For the small shrouding, the cloth bands are one lengthwise and three crosswise. The ruler uses a brocade coverlet, the grand officer a plain silk coverlet, and the officer a black coverlet, one each. There are nineteen sets of clothes. The ruler lays out the clothes at the eastern side hall, and the grand officer and officer lay them out in the room, all with the collars facing west and north as the senior side. The bands and the single sheet are not in the rows.

大斂布絞，縮者三，橫者五，布紟二衾，君大夫士一也。君陳衣於庭，百稱，北領西上。大夫陳衣於序東，五十稱，西領南上。士陳衣於序東，三十稱，西領南上。絞紟如朝服，絞一幅為三，不闢紟五幅，無紞。

For the large shrouding, the cloth bands are three lengthwise and five crosswise, with a cloth single sheet and two coverlets. Ruler, grand officer, and officer are the same. The ruler lays out clothes in the courtyard, one hundred sets, with collars facing north and west as the senior side. The grand officer lays out clothes at the eastern side hall, fifty sets, with collars facing west and south as the senior side. The officer lays out clothes at the eastern side hall, thirty sets, with collars facing west and south as the senior side. The bands and the single sheet are as in court dress. Each band is one width of cloth split into three, but not torn apart. The single sheet is five widths, with no ties.

小斂之衣，祭服不倒，君無襚，大夫士畢主人之祭服，親戚之衣受之，不以即陳。小斂，君大夫士皆用復衣復衾。大斂，君大夫士祭服無筭，君褶衣褶衾，大夫士猶小斂也。

For the clothes of the small shrouding, the sacrificial garments are not set upside down. The ruler has no shroud garments sent by others. The grand officer and officer use all of the host's sacrificial garments. Clothes from relatives are accepted, and if not brought, they are simply displayed. At the small shrouding, the ruler, grand officer, and officer all use lined clothes and lined coverlets. At the large shrouding, the ruler, grand officer, and officer use sacrificial garments without a fixed number. The ruler uses lined clothes and lined coverlets, and the grand officer and officer are as at the small shrouding.

袍必有表，不禪。衣必有裳，謂之一稱。

A padded robe must have an outer layer and not be single. A garment must have a lower skirt, and that is called one set.

凡陳衣者實之篋，取衣者亦以篋，升降者自西階。凡陳衣不詘，非列採不入，絺綌紵不入。

All displayed clothes are put in chests, and those who take clothes also use chests. They go up and down by the western steps. In all displays the clothes are not folded. Patterned items not in the proper rows are not brought in, and fine kudzu, coarse kudzu, and ramie cloth are not brought in.

凡斂者袒，遷屍者襲。君之喪，大胥是斂，眾胥佐之。大夫之喪，大胥侍之，眾胥是斂。士之喪，胥為侍，士是斂。

In all shrouding, the one who shrouds bares his arm, and the one who moves the body covers up. At a ruler's funeral, the senior chief attendant comes to do the shrouding, with the other attendants assisting. At a grand officer's funeral, the senior attendant waits in attendance, and the other attendants come to shroud. At an officer's funeral, an attendant serves, and the officer comes to shroud.

小斂大斂，祭服不倒，皆左衽，結絞不紐。

At the small and large shrouding, the sacrificial garments are not set upside down, all are closed on the left, and the knots of the bands are not tied as slip knots.

斂者，既斂必哭，士與其執事則斂，斂焉則為之壹不食。凡斂者六人。

Those who shroud always wail once the shrouding is done. An officer joins in the shrouding with the one handling the matter. One who takes part in the shrouding goes without food one time for him. In all, there are six who shroud.

君錦冒黼殺，綴旁七。大夫玄冒黼殺，綴旁五。士緇冒赬殺，綴旁三。凡冒，質長與手齊，殺三尺。自小斂以往用夷衾，夷衾質殺之，裁猶冒也。

The ruler's face cover is of brocade, with axe-pattern lower part, and seven ties at the sides. The grand officer's is dark, with axe-pattern lower part and five ties at the sides. The officer's is black, with a red lower part and three ties at the sides. In all face covers, the upper part is as long as the hand, and the lower part is three feet. From the small shrouding onward the equal coverlet is used. The upper and lower parts of the equal coverlet are cut as with the face cover.

君將大斂，子弁絰即位於序端，卿大夫即位於堂廉楹西，北面東上，父兄堂下北面，夫人命婦屍西東面，外宗房中南面，小臣鋪席，商祝鋪絞紟衾衣，士盥於盤上，士舉遷屍於斂上。卒斂，宰告，子馮之踴，夫人東面亦如之。

When the ruler is about to be put through the large shrouding, the sons, wearing the cap and hemp band, take their places at the end of the side hall. The ministers and grand officers take their places west of the pillar at the edge of the hall, facing north with east as the senior side. The father's brothers stand below the hall facing north. The consort and ranked women face east west of the body. The women of the outer clan face south in the room. A junior attendant spreads the mats, and the officiating invoker spreads the bands, single sheet, coverlets, and clothes. The officers wash their hands in the basin, and the officers lift the body and move it onto the shroud. When the shrouding is done, the steward reports. The sons lean and stamp their feet, and the consort faces east and does the same.

大夫之喪，將大斂，既鋪絞紟衾衣，君至，主人迎先入門右，巫止於門外。君釋菜，祝先入升堂。君即位於序端，卿大夫即位於堂廉楹西，北面東上，主人房外南面，主婦屍西東面。遷屍卒斂，宰告，主人降，北面於堂下，君撫之，主人拜稽顙。君降，升主人馮之，命主婦馮之。

At a grand officer's funeral, when the large shrouding is about to take place, once the bands, single sheet, coverlet, and clothes are spread, the ruler arrives. The host meets him, entering the gate first by the right side. The shaman stops outside the gate. The ruler sets down the herb. The invoker enters first and ascends the hall. The ruler takes his place at the end of the side hall. The ministers and grand officers take their places west of the pillar at the edge of the hall facing north with east as the senior side. The host faces south outside the room. The hostess faces east west of the body. When the body is moved and the shrouding is done, the steward reports. The host comes down and stands below the hall facing north. The ruler lays a hand on the body, and the host bows and touches his head to the ground. The ruler comes down, has the host go up and lean on the body, and commands the hostess to lean on it.

士之喪，將大斂，君不在，其餘禮猶大夫也。

At an officer's funeral, when the large shrouding is about to take place, if the ruler is not present, the rest of the rites are as for a grand officer.

鋪絞紟踴，鋪衾踴，鋪衣踴，遷屍踴，斂衣踴，斂衾踴，斂絞紟踴。

One stamps the feet at spreading the bands and single sheet, at spreading the coverlet, at spreading the clothes, at moving the body, at shrouding with clothes, at shrouding with the coverlet, and at binding the bands and single sheet.

君撫大夫，撫內命婦，大夫撫室老，撫侄娣，君大夫馮父母妻長子，不馮庶子，士馮父母妻長子庶子。庶子有子，則父母不馮其屍。凡馮屍者，父母先，妻子後。君於臣撫之，父母於子執之，子於父母馮之，婦於舅姑奉之，舅姑於婦撫之，妻於夫拘之，夫於妻於昆弟執之。馮屍不當君所。凡馮屍，興必踴。

The ruler lays a hand on a grand officer and on the inner ranked women. The grand officer lays a hand on the old steward and on the concubines. A ruler or grand officer leans on the body of a parent, wife, or eldest son, but not of a son of a lesser wife. An officer leans on the body of a parent, wife, eldest son, or lesser son. If the lesser son has a son, then the parents do not lean on that body. In all leaning on the body, the parents come first and the wife and children after. The ruler to a minister lays a hand, parents to a son hold with the hands, a son to his parents leans, a wife to her husband's parents holds up, the husband's parents to the wife lay a hand, a wife to her husband clasps, and a husband to his wife and brothers holds with the hands. One does not lean on the body in the place where the ruler stands. In all leaning on the body, when rising one must stamp the feet.

父母之喪，居倚廬，不塗，寢苫枕。由，非喪事不言。君為廬宮之，大夫士襢之。

In mourning for a parent, one lives in the mourning hut, does not plaster it with mud, sleeps on a straw mat with a clod of earth for a pillow, and does not speak except about the funeral. The ruler has a surrounding wall made for the hut, while grand officers and officers leave it open.

既葬，柱楣塗廬，不於顯者，君大夫士皆宮之。

After the burial, one props up the lintel with a post and plasters the hut, but not in a conspicuous place. Ruler, grand officer, and officer all set up the surrounding wall.

凡非適子者，自未葬，以於隱者為廬。

All those who are not the eldest legitimate son build the hut in a hidden place from before the burial.

既葬，與人立，君言王事，不言國事。大夫士言公事，不言家事。

After the burial, one stands and speaks with others. A ruler speaks of the king's affairs and not of the state's affairs. A grand officer or officer speaks of the duke's affairs and not of household affairs.

君既葬，王政入於國，既卒哭，而服王事。大夫士既葬，公政入於家，既卒哭，弁絰帶，金革之事無闢也。

After a ruler has been buried, the king's governance enters the state. After the weeping-ending rite he takes up the king's service. After a grand officer or officer has been buried, the duke's governance enters the household. After the weeping-ending rite, he wears the cap with the hemp band, and there is no avoiding matters of weapons and armor.

既練，居堊室，不與人居。君謀國政，大大士謀家事。既祥，黝堊。祥而外無哭者。禫而內無哭者，樂作矣故也。

After the first anniversary he lives in a plastered room and does not share it with others. The ruler plans the state's governance, and the grand officer or officer plans household affairs. After the second anniversary, the walls are painted black and white. After the second anniversary, there is no wailing outside. After the final rite there is no wailing inside, because music has already begun to arise.

禫而從御，吉祭而復寢。期，居廬，終喪不御於內者。父在，為母為妻齊衰期者，大功布衰九月者，皆三月不御於內。婦人不居廬，不寢苫。喪父母，既練而歸。期九月者，既葬而歸。

After the final rite one follows the attendants, and with the auspicious sacrifice one returns to the sleeping chamber. In a one-year mourning one lives in the mourning hut and to the end of the mourning does not take attendants within. When the father is alive, for a mother or wife in one-year coarse mourning, or in the nine-month great-merit cloth mourning, in all cases for three months one does not take attendants within. A woman does not live in the mourning hut and does not sleep on a straw mat. In mourning for parents, she returns home after the first anniversary. In one-year and nine-month mourning, she returns after the burial.

公之喪，大夫俟練，士卒哭而歸。

At the duke's funeral, a grand officer waits until the first anniversary and an officer returns after the weeping-ending rite.

大夫士，父母之喪，既練而歸。朔月忌日，則歸哭於宗室。諸父兄弟之喪，既卒哭而歸。

A grand officer or officer in mourning for his parents returns after the first anniversary. On the first day of the month and on the anniversary of the death, he goes back to wail in the ancestral hall. In mourning for the father's brothers, he returns after the weeping-ending rite.

父不次於子，兄不次於弟。

A father does not set up a mourning shed at the son's, and an elder brother does not set one up at the younger brother's.

君於大夫世婦，大斂焉。為之賜，則小斂焉。

For a grand officer or a ruler's concubine, the ruler goes at the time of the large shrouding. If he grants special favor, he goes at the time of the small shrouding.

於外命婦既加蓋而君至，於士既殯而往，為之賜，大斂焉。夫人於世婦，大斂焉。為之賜，小斂焉。於諸妻，為之賜，大斂焉。於大夫外命婦，既殯而往。大夫士既殯，而君往焉，使人戒之，主人具殷奠之禮，俟於門外。見馬首，先入門右，巫止於門外，祝代之先。君釋菜於門內，祝先升自阼階，負墉南面。君即位於阼，小臣二人執戈立於前，二人立於後。擯者進，主人拜稽顙。君稱言，視祝而踴，主人踴。

For an outer ranked woman, the ruler arrives after the lid has been placed. For an officer, he goes after the coffin has been laid in the hall. If he grants special favor, he goes at the large shrouding. The consort, for a concubine, goes at the large shrouding. If she grants special favor, she goes at the small shrouding. For the other wives, if she grants special favor, she goes at the large shrouding. For the outer ranked wife of a grand officer, she goes after the laying in the hall. When a grand officer or officer has been laid in the hall and the ruler is to go, he sends someone to warn the family. The host prepares the major offering rite and waits outside the gate. Seeing the horse's head, he first enters the gate on the right. The shaman stops outside the gate, and the invoker goes ahead in his place. The ruler sets down the herb inside the gate. The invoker goes up first by the eastern steps, with his back to the wall facing south. The ruler takes his place at the eastern steps. Two junior attendants holding halberds stand in front and two stand behind. The usher advances. The host bows and touches his head to the ground. The ruler names the deceased, looks at the invoker, and stamps his feet, and the host stamps his feet.

大夫則奠可也，士則出俟於門外，命之反奠，乃反奠。卒奠，主人先俟於門外，君退，主人送於門外，拜稽顙。君於大夫疾，三問之。在殯，三往焉。士疾，壹問之。在殯，壹往焉。

A grand officer may then make the offering, and an officer goes out and waits outside the gate. When ordered to return and make the offering, he returns to make it. When the offering is done, the host first waits outside the gate. When the ruler withdraws, the host sees him off to the gate, bows and touches his head to the ground. The ruler, for the illness of a grand officer, inquires three times; for the coffin laid in the hall, he goes three times. For the illness of an officer, he inquires once; for the laying in the hall, he goes once.

君吊則復殯服。

When the ruler comes to offer condolences, one resumes the clothing worn at the laying in the hall.

夫人吊於大夫士，主人出迎於門外。見馬首，先入門右。夫人入升堂即位，主婦降自西階，拜稽顙於下。夫人視世子而踴，奠如君至之禮。夫人退，主婦送於門內，拜稽顙。主人送於大門之外，不拜。

When the consort offers condolences to a grand officer or officer, the host goes out and meets her outside the gate. Seeing the horse's head, he first enters the gate on the right. The consort enters, ascends the hall, and takes her place. The hostess comes down by the western steps and bows below, touching her head to the ground. The consort looks at the heir and stamps her feet. The offering is as in the rite when the ruler arrives. The consort withdraws, and the hostess sees her off inside the gate, bows and touches her head to the ground. The host sees her off to beyond the main gate and does not bow.

大夫君，不迎於門外。入即位於堂下，主人北面，眾主人南面，婦人即位於房中。若有君命，命夫命婦之命，四鄰賓客，其君後主人而拜。

A grand officer, for his own ruler, does not meet him outside the gate. He enters and takes his place below the hall. The host faces north, the other hosts face south, and the women take their places in the room. If there is a ruler's command, or a command from a titled man or woman, or guests from the four neighbors, then the ruler bows behind the host.

君吊，見屍柩而後踴。

When the ruler comes to offer condolences, he stamps his feet after seeing the body and coffin.

大夫士，若君不戒而往，不具殷奠。君退必奠。

For a grand officer or officer, if the ruler goes without having sent a warning, the major offering is not prepared. When the ruler withdraws, an offering is certainly made.

君大棺八寸，屬六寸，椑四寸。上大夫大棺八寸，屬六寸。下大夫大棺六寸，屬四寸。士棺六寸。

For a ruler, the great coffin is eight inches, the next layer six inches, and the thin coffin four inches. For a senior grand officer, the great coffin is eight inches and the next layer six inches. For a junior grand officer, the great coffin is six inches and the next layer four inches. For an officer, the coffin is six inches.

君裡棺用朱綠，用雜金鐕。大夫裡棺用玄綠，用牛骨鐕。士不綠。

Inside a ruler's coffin, vermilion and green are used, with nails of mixed metals. Inside a grand officer's coffin, dark color and green are used, with nails of ox bone. An officer does not use green.

君蓋用漆，三衽三束。大夫蓋用漆，二衽二束。士蓋不用漆，二衽二束。

A ruler's lid is lacquered, with three tenons and three bands. A grand officer's lid is lacquered, with two tenons and two bands. An officer's lid is not lacquered, with two tenons and two bands.

君大夫鬊爪，實於綠中。士埋之。

The loose hair and nail clippings of a ruler or grand officer are packed into the green. For an officer, they are buried.

君殯用輴，攢至於上，畢塗屋。大夫殯以幬，攢置於西序，塗不暨於棺。士殯見衽，塗上帷之。

A ruler's coffin is laid in the hall on a wheeled carriage, with earth piled up to the top and all plastered into the shape of a house. A grand officer's coffin is laid in the hall covered by a canopy, with earth piled against the west side hall and the plastering not reaching the coffin. An officer's coffin is laid in the hall with the tenons exposed, plastered on top and set with a curtain.

熬君四種八筐，大夫三種六筐，士二種四筐，加魚臘焉。

Parched grain: a ruler has four kinds in eight baskets, a grand officer three kinds in six baskets, and an officer two kinds in four baskets, with fish and dried meat added.

飾棺，君龍帷，三池，振容，黼荒。火三列，黼三列。素錦褚，加偽荒，纁紐六。齊，五采，五貝，黼翣二，黻翣二，畫翣二，皆戴圭。魚躍拂池，君纁戴六，纁披六。大夫畫帷，二池，不振容。畫荒，火三列，黻三列。素錦褚，纁紐二，玄紐二。齊，三採，三貝，黻翣二，畫翣二，皆戴綏，魚躍拂池，大夫戴，前纁後玄，披亦如之。士布帷布荒，一池。揄絞，纁紐二，緇紐二。齊，三採，一貝。畫翣二，皆戴綏，士戴，前纁後緇，二披用纁。

Decoration of the coffin: a ruler has a dragon curtain, three pools, trailing fringes, and an axe-pattern canopy. There are three rows of fire patterns and three rows of axe patterns. Plain brocade is used as a cover, with a false canopy added, and six light-red ties. The ornament is of five colors with five shells. There are two axe-patterned coffin fans, two with the embroidered pattern, and two painted coffin fans, all topped with jade tablets. Fish leap up and brush the pools. The ruler has six light-red carried bands and six light-red pulling ropes. A grand officer has a painted curtain and two pools, with no trailing fringes. The painted canopy has three rows of fire patterns and three rows of embroidered patterns. Plain brocade is used as a cover, with two light-red ties and two dark ties. The ornament is of three colors with three shells. There are two coffin fans with the embroidered pattern and two painted coffin fans, all with tassels. Fish leap up and brush the pools. The grand officer's carried bands are light red in front and dark behind, and the pulling ropes are the same. An officer has a cloth curtain and a cloth canopy, one pool. The pattern is pheasant embroidery, with two light-red ties and two black ties. The ornament is of three colors with one shell. There are two painted coffin fans, all with tassels. The officer's carried bands are light red in front and black behind, and the two pulling ropes use light red.

君葬用輴，四綍二碑，御棺用羽葆。大夫葬用輴，二綍二碑，御棺用茅。士葬用國車，二綍無碑。比出宮，御棺用功布。

The ruler is buried using a wheeled carriage, with four funeral ropes and two stele posts, and the coffin is led with the feathered canopy. A grand officer is buried using a wheeled carriage, with two funeral ropes and two stele posts, and the coffin is led with thatch. An officer is buried using a state carriage, with two funeral ropes and no stele. On leaving the house, the coffin is led with a cloth of merit.

凡封，用綍去碑負引。君封以衡，大夫士以鹹。君命毋譁，以鼓封。大夫命毋哭，士哭者相止也。

In all lowering of the coffin, the ropes are loosed from the stele and the pulling ropes are carried on the back. The ruler's coffin is lowered with a crossbar, and the grand officer's and officer's with a plain beam. At the ruler's command there is to be no noise, and the coffin is lowered to the beat of a drum. At the grand officer's, the command is that no one wail. At an officer's, those wailing restrain one another.

君松槨，大夫柏槨，士雜木槨。

A ruler's outer coffin is of pine, a grand officer's of cypress, and an officer's of mixed wood.

棺槨之間，君容柷，大夫容壺，士容甒。

Between the coffin and the outer coffin, there is room for a ruler to hold a wooden percussion box, for a grand officer a jar, and for an officer a clay bottle.

君裡槨虞筐，大夫不裡槨，士不虞筐。

Inside a ruler's outer coffin there are baskets for the rite of repose; a grand officer's outer coffin has none inside; an officer has no baskets for the rite of repose.

祭法：有虞氏禘黃帝而郊嚳，祖顓頊而宗堯；夏后氏亦禘黃帝而郊鯀，祖顓頊而宗禹；殷人禘嚳而郊冥，祖契而宗湯；周人禘嚳而郊稷，祖文王而宗武王。

The rules of sacrifice: the House of Yu performed the great sacrifice to the Yellow Emperor and the suburban sacrifice to Ku, took Zhuanxu as ancestor and Yao as exemplar; the House of Xia also performed the great sacrifice to the Yellow Emperor and the suburban sacrifice to Gun, took Zhuanxu as ancestor and Yu as exemplar; the people of Yin performed the great sacrifice to Ku and the suburban sacrifice to Ming, took Qi as ancestor and Tang as exemplar; the people of Zhou performed the great sacrifice to Ku and the suburban sacrifice to Ji, took King Wen as ancestor and King Wu as exemplar.

燔柴於泰壇，祭天也。瘞埋於泰折，祭地也。用騂犢。

Burning firewood on the great altar is the sacrifice to Heaven. Burying offerings on the great mound is the sacrifice to Earth. A red calf is used.

埋少牢於泰昭，祭時也；相近於坎壇，祭寒暑也；王宮，祭日也；夜明，祭月也；幽宗，祭星也；雩宗，祭水旱也；四坎壇，祭四方也。山林川穀丘陵能出雲、為風雨、見怪物，皆曰神，有天下者祭百神。諸侯在其地則祭之，亡其地則不祭。

Burying a lesser sacrificial set of animals at the great bright altar is the sacrifice to the seasons; at the nearby pit altar, the sacrifice to cold and heat. The royal palace is the sacrifice to the sun. The night-bright place is the sacrifice to the moon. The secluded altar is the sacrifice to the stars. The rain-prayer altar is the sacrifice to flood and drought. The four pit altars are the sacrifice to the four directions. Mountains, forests, valleys, and hills that can produce clouds, raise wind and rain, and show strange phenomena are all called spirits. One who holds the world sacrifices to the hundred spirits. A feudal lord sacrifices within his own land and does not sacrifice if he has lost his land.

大凡生於天地之間者皆曰命，其萬物死皆曰折，人死曰鬼。此五代之所不變也。七代之所更立者，禘郊宗祖，其餘不變也。

All that is born between Heaven and Earth is called living. Of the myriad things, those that die are called withering, and when people die they are called ghosts. This is what the five generations did not change. What the seven generations changed was the great sacrifice, the suburban sacrifice, the exemplar and the ancestor; the rest were not changed.

天下有王，分地建國，置都立邑設廟祧壇墠而祭之，乃為親疏多少之數。是故王立七廟，一罈一墠，曰考廟，曰王考廟，曰皇考廟，曰顯考廟，曰祖考廟，皆月祭之。遠廟為祧，有二祧，享嘗乃止。去祧為壇，去壇為墠。壇墠，有禱焉祭之，無禱乃止。去墠曰鬼。諸侯立五廟，一罈一墠，曰考廟，曰王考廟，曰皇考廟，皆月祭之。顯考廟，祖考廟，享嘗乃止。去祖為壇，去壇為墠。壇墠，有禱焉祭之，無禱乃止。去墠為鬼。大夫立三廟二壇，曰考廟，曰王考廟，曰皇考廟。享嘗乃止。顯考祖，考無廟，有禱焉。為壇祭之，去壇為鬼。適士二廟一罈，曰考廟，曰王考廟。享嘗乃止，顯考無廟，有禱焉。為壇祭之，去壇為鬼。官師一廟，曰考廟。王考無廟，而祭之，去王考為鬼。庶士庶人無廟，死曰鬼。

When there is a king in the world, he divides the land to establish states, sets up capitals and founds towns, and establishes temples, remote shrines, altars, and clearings for sacrifice, and so fixes the number by closeness and distance. Therefore the king establishes seven temples, one altar, and one clearing: called the father temple, the grandfather temple, the great-grandfather temple, the great-great-grandfather temple, and the ancestor temple, all sacrificed to every month. The remote temples are the shrines, of which there are two; the seasonal offerings there are stopped. When the shrine is removed it becomes an altar, and when the altar is removed it becomes a clearing. For the altar and the clearing, sacrifice is made when there is a prayer, and when there is no prayer it stops. When the clearing is removed it is called ghost. A feudal lord establishes five temples, one altar, and one clearing: called the father temple, the grandfather temple, and the great-grandfather temple, all sacrificed to every month. The great-great-grandfather temple and the ancestor temple have the seasonal offerings stopped. When the ancestor is removed it becomes an altar, and when the altar is removed it becomes a clearing. For the altar and the clearing, sacrifice is made when there is a prayer, and when there is none it stops. When the clearing is removed it becomes ghost. A grand officer establishes three temples and two altars: called the father temple, the grandfather temple, and the great-grandfather temple, and the seasonal offerings are stopped. The great-great-grandfather and the ancestor have no temple, but when there is a prayer an altar is made for sacrifice. When the altar is removed it becomes ghost. A legitimate officer has two temples and one altar: called the father temple and the grandfather temple, and the seasonal offerings are stopped. The great-grandfather has no temple, and when there is a prayer an altar is made for sacrifice. When the altar is removed it becomes ghost. A lesser official has one temple, called the father temple. The grandfather has no temple but is sacrificed to. When the grandfather is removed he becomes ghost. Common officers and commoners have no temple, and at death are called ghosts.

王為群姓立社，曰大社。王自為立社，曰王社。諸侯為百姓立社，曰國社。諸侯自為立社，曰侯社。大夫以下成群立社，曰置社。

The king sets up an altar of the soil for all the clans, called the Great Altar of the Soil. The king sets up an altar of the soil for himself, called the King's Altar. A feudal lord sets up an altar of the soil for the people, called the State Altar. A feudal lord sets up an altar of the soil for himself, called the Lord's Altar. From grand officers downward, they set up altars in groups, called the Collective Altar.

王為群姓立七祀：曰司命，曰中溜，曰國門，曰國行，曰泰厲，曰戶，曰灶。王自為立七祀。諸侯為國立五祀：曰司命，曰中溜，曰國門，曰國行，曰公厲。諸侯自為立五祀。大夫立三祀：曰族厲，曰門，曰行。適士立二祀：曰門，曰行。庶士、庶人立一祀。或立戶，或立灶。

The king sets up seven sacrifices for all the clans: called the Controller of Fate, the Central Courtyard, the State Gate, the State Road, the Great Calamity Spirit, the Door, and the Stove. The king sets up the seven sacrifices for himself. A feudal lord sets up five sacrifices for the state: called the Controller of Fate, the Central Courtyard, the State Gate, the State Road, and the Lord's Calamity Spirit. A feudal lord sets up the five sacrifices for himself. A grand officer sets up three sacrifices: called the Clan Calamity Spirit, the Gate, and the Road. A legitimate officer sets up two sacrifices: called the Gate and the Road. Common officers and commoners set up one sacrifice, either the Door or the Stove.

王下祭殤五：適子，適孫，適曾孫，適玄孫，適來孫。諸侯下祭三，大夫下祭二，適士及庶人祭子而止。

The king sacrifices downward to those who died young in five ranks: the legitimate son, the legitimate grandson, the legitimate great-grandson, the legitimate great-great-grandson, and the legitimate descendant of the sixth generation. A feudal lord sacrifices downward in three ranks, a grand officer downward in two ranks, and a legitimate officer and commoners sacrifice as far as the son and stop there.

夫聖王之制祭祀也，法施於民則祀之，以死勤事則祀之，以勞定國則祀之，能御大菑則祀之，能捍大患則祀之。是故厲山氏之有天下也，其子曰農，能殖百穀。夏之衰也，周棄繼之，故祀以為稷。共工氏之霸九州也，其子曰后土，能平九州，故祀以為社。帝嚳能序星辰以著眾，堯能賞均刑法以義終，舜勤眾事而野死，鯀鄣鴻水而殛死，禹能修鯀之功，黃帝正名百物，以明民共財，顓頊能修之，契為司徒而民成，冥勤其官而水死，湯以寬治民而除其虐，文王以文治，武王以武功，去民之菑，此皆有功烈於民者也。及夫日月星辰，民所瞻仰也。山林川穀丘陵，民所取財用也。非此族也，不在祀典。

The sage kings fixed the sacrifices: one whose law was applied to the people is sacrificed to, one who died in diligence to his duties is sacrificed to, one who by his toil secured the state is sacrificed to, one who could ward off great disaster is sacrificed to, one who could defend against great hardship is sacrificed to. So when the House of Lishan held the world, his son was called Nong, who could make the hundred grains multiply. When the Xia declined, Qi of Zhou took over, and so he is sacrificed to as the Grain Spirit. Gonggong ruled the nine regions, and his son was called Houtu, who could level the nine regions, so he is sacrificed to as the Soil Spirit. Emperor Ku could set the order of the stars to make plain to the people, Yao could grant rewards evenly and conclude punishments with righteousness, Shun toiled at many tasks and died in the wilds, Gun blocked the flood and was executed, Yu could carry on Gun's work, the Yellow Emperor set right the names of the hundred things so as to make clear to the people and share wealth, Zhuanxu could carry it on, Qi served as Minister of Education and the people prospered, Ming labored at his office and died in the water, Tang governed the people with leniency and removed cruelty, King Wen governed with culture, and King Wu with martial achievement, and removed the people's calamities. All these had merit toward the people. As for the sun, moon, and stars, they are what the people look up to. Mountains, forests, valleys, and hills are where the people obtain their wealth and use. Those that are not of this kind are not in the sacrificial canon.

祭不欲數，數則煩，煩則不敬。祭不欲疏，疏則怠，怠則忘。是故君子合諸天道，春禘秋嘗。霜露既降，君子履之必有悽愴之心，非其寒之謂也。春雨露既濡，君子履之必有怵惕之心，如將見之。樂以迎來，哀以送往，故禘有樂而嘗無樂。

One does not want sacrifices to be too frequent, for if frequent they become tiresome, and if tiresome they lack reverence. One does not want sacrifices to be too sparse, for if sparse one becomes lax, and if lax one forgets. So the gentleman conforms to the Way of Heaven, performing the spring sacrifice and the autumn sacrifice. When frost and dew have fallen, the gentleman, treading on them, must have a sorrowful heart, not because of the cold. When spring rain and dew have moistened the ground, the gentleman, treading on them, must have an anxious heart, as if about to see them. One welcomes those who come with music and sends off those who depart with grief, so the spring sacrifice has music and the autumn sacrifice has none.

致齊於內，散齊於外。齊之日，思其居處，思其笑語，思其志意，思其所樂，思其所嗜。齊三日，乃見其所為齊者。

Within, one fasts to the utmost; without, one relaxes the fast. On the days of fasting, one thinks of the departed's dwelling, of his laughter and speech, of his aims, of what he took pleasure in, and of what he liked. After three days of fasting, one comes to see the one for whom he fasts.

祭之日，入室，僾然必有見乎其位；周還出戶，肅然必有聞乎其容聲；出戶而聽，愾然必有聞乎其嘆息之聲。

On the day of sacrifice, on entering the room one seems certain to see him at his place; on turning to go out the door, one reverently seems certain to hear the sound of his movements; going out the door and listening, one is moved and seems certain to hear the sound of his sigh.

是故先王之孝也，色不忘乎目，聲不絕乎耳，心志嗜慾不忘乎心。致愛則存，致愨則著。著存不忘乎心，夫安得不敬乎？

Therefore the filial piety of the former kings was such that their expression was not forgotten by the eye, their voice did not cease in the ear, and their aims and tastes were not forgotten in the heart. When love is carried to the utmost, he is present; when sincerity is carried to the utmost, he is manifest. With his manifest presence not forgotten in the heart, how could one not be reverent?

君子生則敬養，死則敬享，思終身弗辱也。君子有終身之喪，忌日之謂也。忌日不用，非不祥也。言夫日，志有所至，而不敢盡其私也。

The gentleman, while his parents live, respectfully nourishes them; when they die, he respectfully sacrifices to them, thinking to bring no disgrace to them to the end of his life. The gentleman has a mourning that lasts his whole life, which is to say the anniversary of the death. On the anniversary he does not conduct business, not because it is inauspicious, but because on that day his heart is bent on reaching them and he does not dare to indulge his own affairs.

唯聖人為能饗帝，孝子為能饗親。饗者鄉也，鄉之然後能饗焉。是故孝子臨屍而不怍。君牽牲，夫人奠盎。君獻屍，夫人薦豆。卿大夫相君，命婦相夫人，齊齊乎其敬也，愉愉乎其忠也，勿勿諸其欲其饗之也。

Only the sage can offer a feast to the Lord on High, and only the filial son can offer a feast to his parents. To feast is to face them; only by facing them can one feast them. This is why the filial son faces the impersonator of the dead without shame. The ruler leads the sacrificial animal, and the ruler's wife presents the pale wine. The ruler offers to the impersonator, and the ruler's wife presents the stands of food. The ministers and high officers assist the ruler, and the ladies of rank assist the ruler's wife; they are orderly and so reverent, harmonious and joyful and so loyal, earnest and eager so that he may partake.

文王之祭也，事死者如事生，思死者如不欲生。忌日必哀，稱諱如見親，祀之忠也。如見親之所愛，如欲色然，其文王與？詩云：“明發不寐，有懷二人。”文王之詩也。祭之明日，明發不寐，饗而致之，又從而思之。祭之日，樂與哀半。饗之必樂，已至必哀。

In King Wen's sacrifices, he served the dead as he would serve the living, and he longed for the dead as if he did not wish to live. On the anniversary of a death he was sure to grieve, and he spoke the dead parent's name as if seeing him, which is the loyalty of sacrifice. It was as if he saw what his parent loved, and as if he longed for that parent's expression; this must have been King Wen, was it not? The Book of Songs, in 'Xiao Wan' of the Lesser Odes, says: "At dawn I cannot sleep, thinking of those two people." It is a poem about King Wen. On the day after the sacrifice, at dawn he could not sleep, feasting them to invite them and then thinking of them again. On the day of the sacrifice, joy and grief were each half. When feasting them he was sure to rejoice, and once they had come he was sure to grieve.

仲尼嘗，奉薦而進，其親也愨，其行也趨趨以數。已祭，子贛問曰：“子之言祭，濟濟漆漆然。今子之祭無濟濟漆漆，何也？”子曰：“濟濟者，容也，遠也。漆漆者，容也，自反也。容以遠，若容以自反也。夫何神明之及交？夫何濟濟漆漆之有乎？反饋樂成，薦其薦俎。序其禮樂，備其百官。君子致其濟濟漆漆，夫何慌惚之有乎？夫言豈一端而已，夫各有所當也。”

Zhongni took part in the autumn sacrifice, presenting the offerings with his hands raised. His manner was sincere, and his steps were quick and frequent. After the sacrifice was over, Zigong asked: "You have said that in sacrifice one should be stately, solemn and single-minded. Today your sacrifice was not stately, solemn or single-minded; why?" Confucius said: "Being stately is a matter of bearing, which is distant. Being solemn and single-minded is also a matter of bearing, which is self-examination. If bearing is thereby distant, or if bearing is thereby self-examination, where is the contact with the spirits? Where would there be stateliness, solemnity and single-mindedness? One returns to the offering of food and the completion of the music, and presents the stands and trays. One puts in order the rites and music and prepares all the officials. The noble person conveys his stateliness, solemnity and single-mindedness there, so where is there any vagueness? Words are not just one thing; each has its proper application."

孝子將祭，慮事不可以不豫，比時具物不可以不備，虛中以治之。

When a filial son is about to sacrifice, he must not fail to plan the matter beforehand, and when the time comes he must not fail to have everything fully prepared, emptying his heart to attend to it.

宮室既修，牆屋既設，百物既備，夫婦齊戒，沐浴盛服，奉承而進之。洞洞乎、屬屬乎如弗勝，如將失之。其孝敬之心至也與！薦其薦俎，序其禮樂，備其百官，奉承而進之。於是諭其志意，以其慌惚以與神明交。庶或饗之，庶或饗之，孝子之志也。

The palace and chambers have been repaired, the walls and halls set up, and everything prepared; husband and wife fast, bathe and dress in their finest, and carry the offerings up with their hands. In their earnest single-mindedness they seem unable to bear the load and as if about to lose what they carry. This must be the utmost of the heart of filial reverence! They present the stands and trays, put in order the rites and music, prepare all the officials, and bring the offerings forward with raised hands. Thus they make known their intention and, through that vagueness, make contact with the spirits. Perhaps they will partake, perhaps they will partake: this is the aspiration of the filial son.

孝子之祭也，盡其愨而愨焉，盡其信而信焉，盡其敬而敬焉，盡其禮而不過失焉。進退必敬，如親聽命，則或使之也。

In the filial son's sacrifice, he is fully sincere in his sincerity, fully trustworthy in his trust, fully reverent in his reverence, and fully correct in his ritual, without fault. In advancing and withdrawing he is always reverent, as if his parents were listening for his orders, in which case they might perhaps employ him.

孝子之祭可知也。其立之也敬以詘，其進之也敬以愉，其薦之也敬以欲。退而立，如將受命。已徹而退，敬齊之色不絕於面。孝子之祭也，立而不詘，固也。進而不愉，疏也。薦而不欲，不愛也。退立而不如受命，敖也。已徹而退，無敬齊之色，而忘本也。如是而祭，失之矣。

One can know a filial son's sacrifice. When he stands, he is reverent and bows low; when he presents, he is reverent and cheerful; when he offers, he is reverent and eager. When he steps back and stands, he seems about to receive a command. When the offerings have been cleared and he withdraws, a respectful and composed look never leaves his face. If in a filial son's sacrifice he stands without bowing low, that is crudeness. If he presents without cheerfulness, that is distance. If he offers without eagerness, that is lack of love. If he steps back and stands as if not about to receive a command, that is arrogance. If after the offerings are cleared and he withdraws he has no respectful and composed look, that is forgetting the root. To sacrifice like this is a mistake.

孝子之有深愛者必有和氣，有和氣者必有愉色，有愉色者必有婉容。孝子如執玉，如奉盈，洞洞屬屬然如弗勝，如將失之。嚴威儼恪，非所以事親也，成人之道也。

A filial son who has deep love must have a harmonious spirit; one with a harmonious spirit must have a cheerful look; one with a cheerful look must have a gentle and compliant bearing. The filial son is as if holding jade, as if carrying something full; in his earnest single-mindedness he seems unable to bear the load and as if about to lose it. Severity, dignity and solemn gravity are not for serving one's parents; they are the way of an adult.

先王之所以治天下者五：貴有德，貴貴，貴老，敬長，慈幼。此五者先王之所以定天下也。貴有德，何為也？為其近於道也。貴貴，為其近於君也；貴老，為其近於親也；敬長，為其近於兄也；慈幼，為其近於子也。是故至孝近乎王，至弟近乎霸。至孝近乎王，雖天子必有父。至弟近乎霸，雖諸侯有必兄。先王之教因而弗改，所以領天下國家也。

There are five things by which the former kings governed the world: honoring the virtuous, honoring the noble, honoring the aged, respecting elders, and cherishing the young. These five are how the former kings brought peace to the world. Why honor the virtuous? Because they are close to the Way. Honor the noble because they are close to the ruler; honor the aged because they are close to one's parents; respect elders because they are close to one's elder brother; cherish the young because they are close to one's son. Hence the utmost filial piety is close to being a true king, and the utmost brotherly respect is close to being a hegemon. Since the utmost filial piety is close to kingship, even the Son of Heaven must have a father. Since the utmost brotherly respect is close to hegemony, even a feudal lord must have an elder brother. The former kings' teaching was followed and not changed, and that is how they led the states and families of the world.

子曰：“立愛自親始，教民睦也。立教自長始，教民順也。教以慈睦，而民貴有親。教以敬長，而民貴用命。孝以事親，順以聽命，錯諸天下，無所不行。”

Confucius said: "To establish love beginning with one's parents is to teach the people harmony. To establish teaching beginning with elders is to teach the people to be compliant. Teaching by kindness and harmony makes the people value having parents. Teaching by respect for elders makes the people value obeying orders. If one serves one's parents with filial piety and listens to commands with compliance, and extends this throughout the world, there is nowhere it cannot be carried out."

郊之祭也，喪者不敢哭，凶服者不敢入國門，敬之至也。

At the suburban sacrifice, those in mourning dare not weep, and those in inauspicious clothing dare not enter the city gate; this is the utmost of reverence.

祭之日，君牽牲，穆荅君，卿大夫序從。既入廟門，麗於碑，卿大夫袒，而毛牛尚耳，鸞刀以刲，取膟膋，乃退。爓祭祭腥而退，敬之至也。

On the day of the sacrifice, the ruler leads the victim, the one in the ancestral place on the right replies to the ruler, and the ministers and high officers follow in order. When they have entered the temple gate, the victim is tied to the stone pillar. The ministers and high officers bare a shoulder, take hair from the ox, valuing the ear, cut with the bell-hilted knife and take the fat, and only then retreat. Using half-cooked offerings and offering raw meat and then retreating is the utmost of reverence.

郊之祭，大報天而主日，配以月。夏后氏祭其闇，殷人祭其陽，周人祭日，以朝及闇。

In the suburban sacrifice, the great thanksgiving is to Heaven, with the sun as the chief and the moon as its companion. The Lord of Xia sacrificed at dusk, the Yin people sacrificed at the time of yang, and the Zhou people sacrificed to the sun from morning until dusk.

祭日於壇，祭月於坎。以別幽明，以制上下。

The sun is sacrificed to on an altar, and the moon in a pit. This is to distinguish the dark from the bright and to set the upper and the lower.

祭日於東，祭月於西。以別外內，以端其位。

The sun is sacrificed to in the east, and the moon in the west. This is to distinguish outer from inner and to put their positions in order.

日出於東，月生於西，陰陽長短，終始相巡，以致天下之和。

The sun comes out from the east, and the moon rises from the west. Yin and yang, long and short, end and begin and circulate with one another, in order to bring about harmony in the world.

天下之禮，致反始也，致鬼神也，致和用也，致義也，致讓也。致反始以厚其本也，致鬼神以尊上也，致物用以立民紀也，致義則上下不悖逆矣，致讓以去爭也。合此五者以治天下之禮也，雖有奇邪而不治者，則微矣！

The rites of the world bring about a return to the beginning, bring about the ghosts and spirits, bring about harmonious use, bring about righteousness, and bring about yielding. Bringing about a return to the beginning thickens the root; bringing about the ghosts and spirits honors those above; bringing about the use of things establishes the framework of the people; bringing about righteousness means that high and low do not rebel; and bringing about yielding removes strife and seizure. When these five are combined to govern the rites of the world, then even if there are strange and wicked things that cannot be governed, they are slight indeed!

宰我曰：“吾聞鬼神之名，不知其所謂。”子曰：“氣也者，神之盛也。魄也者，鬼之盛也。合鬼與神，教之至也。”

Zai Wo said: "I have heard the names 'ghost' and 'spirit,' but I do not know what they mean." Confucius said: "Qi is the fullness of the spirit. The animal soul (po) is the fullness of the ghost. To unite ghost and spirit is the utmost of teaching."

眾生必死，死必歸土，此之謂鬼。骨肉斃於下，陰為野土。

All living beings must die, and when they die they must return to the earth; this is called 'ghost.' The bones and flesh perish below and become dark, turning into the soil of the fields.

其氣發揚於上為昭明，焄蒿悽愴，此百物之精也，神之著也。

Their qi rises up above and becomes bright and manifest, a vapor that is chilling and moving; this is the essence of the hundred things, the manifestation of spirit.

因物之精製為之極，明命鬼神以為黔首，則百眾以畏，萬民以服。

Basing himself on the essence of things, the sage set up the utmost form of it, and by clearly naming the ghosts and spirits as a model for the common people, the hundred multitudes were thereby made to fear and the ten thousand people to submit.

聖人以是為未足也，築為宮室，設為宗祧以別親疏遠邇。教民反古復始，不忘其所由生也。眾之服自此，故聽且速也。

The sages thought this was not enough, so they built palaces and set up ancestral temples to distinguish the near from the far, the close from the distant. They taught the people to turn back to antiquity and return to the beginning, not forgetting that from which they were born. The people's submission began from this, and so they obeyed quickly.

二端既立，報以二禮，建設朝事，燔燎羶薌，見以蕭光，以報氣也。此教眾反始也。薦黍稷羞肝肺，首心，見間以俠甒加以鬱鬯，以報魄也。教民相愛，上下用情，禮之至也。君子反古復始，不忘其所由生也。是以致其敬、發其情，竭力從事以報其親，不敢弗盡也。

Once the two ends had been established, they were repaid with two rites. First, a morning service was set up, with burning of fat and fragrant offerings, displaying the light of burning mugwort, to repay the qi. This teaches the people to return to the beginning. Then millet and grain were offered, together with the liver, lungs, head and heart, and between them a pair of earthen jars with fragrant sacrificial wine were placed, to repay the animal soul. This teaches the people to love one another, with high and low acting with feeling, and it is the utmost of ritual. The noble person turns back to antiquity and returns to the beginning, not forgetting that from which he was born. Therefore he conveys his reverence, lets his feeling show, and exerts his strength in serving to repay his parents, not daring to fall short.

是故昔者天子為借千畝，冕而朱紘，躬秉耒。諸侯為借百畝，冕而青紘，躬秉耒。以事天地山川、社稷先古，以為醴酪齊盛，於是乎取之，敬之至也。

So in the past the Son of Heaven had a field for the ritual plowing of a thousand mu, and wearing a ceremonial cap with crimson cords, he held the plow himself. The feudal lords had a ritual field of a hundred mu, and wearing a ceremonial cap with blue-green cords, they held the plow themselves. They used the produce to serve Heaven and Earth, the mountains and rivers, the altars of the soil and grain, and the earliest ancestors, making sweet wine, thick wine, and millet offerings, and so they took them from this field; this is the utmost of reverence.

古者天子諸侯必有養獸之官。及歲時，齊戒沐浴而躬朝之，犧牷祭牲，必於是取之，敬之至也。君召牛，納而視之，擇其毛而卜之，吉，然後養之。君皮弁素積，朔月月半君巡牲，所以致力，孝之至也。

In ancient times the Son of Heaven and the feudal lords must have had officials for raising animals. When the season came, they fasted and bathed and personally went to see them. The sacrificial animals of pure color and unblemished body were always taken from here; this is the utmost of reverence. The ruler summoned the ox, had it brought in and inspected, chose its coat and divined about it. If it was auspicious, it was then raised. The ruler wore the leather cap and white-pleated garment. On the first and fifteenth day of each month, the ruler inspected the animals, in order to exhaust his strength; this is the utmost of filial piety.

古者天子諸侯必有公桑蠶室，近川而為之，築宮仞有三尺，棘牆而外閉之。及大昕之朝，君皮弁素積卜三宮之夫人，世婦之吉者，使入蠶於蠶室，奉種浴於川，桑於公桑，風戾以食之。歲既單矣，世婦卒蠶，奉繭以示於君，遂獻繭於夫人，夫人曰：“此所以為君服與？”遂副褘而受之，因少牢以禮之。古之獻繭者，其率用此與。及良日，夫人繅，三盆手，遂佈於三宮夫人世婦之吉者，使繅遂朱綠之、玄黃之以為黼黻文章。服既成，君服以祀先王先公，敬之至也。

In ancient times the Son of Heaven and the feudal lords must have had a public mulberry grove and silkworm house, built near a river, with the walls one ren and three feet high, enclosed with thorns and locked from outside. On a bright morning, the ruler, wearing the leather cap and white-pleated garment, divined among the ladies and senior ladies of the three palaces, and those who were auspicious were allowed to enter the silkworm house to rear silkworms. They carried the eggs to wash in the river, picked mulberry leaves in the public grove, dried them in the breeze and fed the worms. When the year had come to its end, the senior ladies finished the rearing and, carrying the cocoons, showed them to the ruler, and then presented the cocoons to the ruler's wife. The ruler's wife said: "Are these to make the ruler's garments?" Then, wearing her deputy headdress and the pheasant-embroidered robe, she received them and honored them with a lesser sacrificial animal feast. In ancient times those who presented cocoons probably all did it in this way. When the good day came, the ruler's wife reeled the silk, putting her hand into the basin three times, and then distributed it to the ladies and senior ladies of the three palaces who were auspicious, so that they reeled the silk. They then dyed it crimson, green, black and yellow, and made it into the axe-and-ji patterns and other embroidery. When the garments had been made, the ruler wore them to sacrifice to the former kings and former dukes; this is the utmost of reverence.

君子曰：“禮樂不可斯須去身。”致樂以治心，則易直子諒之心油然生矣。易直子諒之心生則樂，樂則安，安則久，久則天，天則神。天則不言而信，神則不怒而威。致樂以治心者也，致禮以治躬則莊敬。莊敬則嚴威，心中斯須不和不樂，而鄙詐之心入之矣。外貌斯須不莊不敬，而慢易之心入之矣。故樂也者，動於內者也。禮也者，動於外者也。樂極和，禮極順。內和而外順，則民瞻其顏色而不與爭也，望其容貌而眾不生慢易焉。故德輝動乎內而民莫不承德，理髮乎外而眾莫不承順。故曰：“致禮樂之道而天下塞焉，舉而錯之無難矣。”樂也者，動於內者也。禮者也，動於外者也。故禮主其減，樂主其盈。禮減而進，以進為文；樂盈而反，以反為文。禮減而不進則銷，樂盈而不反則放。故禮有報而樂有反，禮得其報則樂，樂得其反則安。禮之報、樂之反，其義一也。

The noble person says: "Ritual and music must not be left for even a moment." If one fully pursues music to govern the heart, the hearts of ease, uprightness, kindness and good faith spring up of themselves. When the hearts of ease, uprightness, kindness and good faith spring up, one is happy; happy, one is at peace; at peace, one endures; enduring, one is like Heaven; like Heaven, one is like a spirit. Being like Heaven, one does not speak yet is trusted; being like a spirit, one does not show anger yet has awe-inspiring power. This is what fully pursuing music to govern the heart means. Fully pursuing ritual to govern the body brings solemn reverence, and solemn reverence brings dignity. If even for a moment the heart is not in harmony and not happy, base and deceitful thoughts enter in. If even for a moment the outward appearance is not grave and reverent, careless and flippant thoughts enter in. Therefore music is what moves from within, and ritual is what moves from without. Music is the utmost of harmony, and ritual is the utmost of compliance. When the inside is harmonious and the outside is compliant, the people gaze at his countenance and do not contend with him, look at his appearance and the multitudes do not become careless or flippant. Therefore the radiance of virtue stirs within and no one among the people fails to receive his virtue; principle shows outwardly and no one among the multitudes fails to accept his compliance. Hence it is said: "By fully pursuing the Way of ritual and music, the world is filled, and lifting it up and applying it is without difficulty." Music moves from within; ritual moves from without. Therefore ritual takes reduction as its principle and music takes fullness as its principle. Ritual reduces and advances, and takes advancing as its pattern; music is full and returns, and takes returning as its pattern. If ritual reduces and does not advance, it dwindles away; if music is full and does not return, it runs wild. Therefore ritual has repayment and music has return. When ritual gets its repayment there is joy, and when music gets its return there is peace. The repayment of ritual and the return of music have one meaning.

曾子曰：“孝有三：大孝尊親，其次弗辱，其下能養。”公明儀問於曾子曰：“夫子可以為孝乎？”曾子曰：“是何言與？是何言與？君子之所為孝者，先意承志，諭父母於道。參直養者也，安能為孝乎？”

Zengzi said: "Filial piety has three grades: the greatest filial piety honors one's parents, the next does not disgrace them, and the lowest is able to support them." Gongming Yi asked Zengzi: "May you, Master, be called filial?" Zengzi said: "What are you saying? What are you saying? What makes a noble person filial is anticipating his parents' wishes and carrying out their will, and guiding his parents toward the Way. I, Shen, merely support them; how can that be called filial?"

曾子曰：“身也者，父母之遺體也。行父母之遺體，敢不敬乎？居處不莊，非孝也；事君不忠，非孝也；蒞官不敬，非孝也；朋友不信，非孝也；戰陳無勇，非孝也。五者不遂，災及於親。敢不敬乎？亨孰羶薌嘗而薦之，非孝也，養也。君子之所謂孝也者，國人稱願然曰‘幸哉’。有子如此，所謂孝也已。眾之本，教曰孝，其行曰養。養可能也，敬為難。敬可能也，安為難。安可能也，卒為難。父母既沒慎行其身，不遺父母惡名，可謂能終矣！仁者仁此者也，禮者履此者也，義者宜此者也，信者信此者也，強者強此者也。樂自順此生，刑自反此作。”

Zengzi said: "The body is the body that one's parents have left. To act with the body one's parents have left, dare one be irreverent? Not to be grave in one's daily life is not filial; not to be loyal in serving one's ruler is not filial; not to be reverent in office is not filial; not to be trustworthy toward friends is not filial; not to be brave in battle is not filial. If one cannot do these five, disaster will reach one's parents. Dare one be irreverent? To cook and prepare fragrant food, taste it and present it is not filial piety but mere support. What the noble person calls filial piety is that the people of the state praise and envy him, saying 'How fortunate to have such a son'; this is what is called filial piety. The root of the multitudes is that teaching is called filial piety and practice is called support. Support can be done, but reverence is hard. Reverence can be done, but ease is hard. Ease can be done, but ending well is hard. After one's parents have passed away, to be careful in cultivating oneself and not leave one's parents with an evil name may be called ending well. The benevolent are benevolent in this; the ritually proper practice this; the righteous are fitting in this; the trustworthy keep faith in this; the strong are strong in this. Music arises from following this, and punishment arises from going against it."

曾子曰：“夫孝，置之而塞乎天地，溥之而橫乎四海，施諸後世而無朝夕，推而放諸東海而準，推而放諸西海而準，推而放諸南海而準，推而放諸北海而準。詩云：‘自西自東，自南自北，無思不服。’此之謂也。”

Zengzi said: "Filial piety, if set down, fills Heaven and Earth; if extended, it spans the four seas; if carried into later ages, it is without interruption for a single moment. Extended to the Eastern Sea, it is a standard; extended to the Western Sea, it is a standard; extended to the Southern Sea, it is a standard; extended to the Northern Sea, it is a standard. The Book of Songs, in 'King Wen' of the Greater Odes, says: 'From west to east, from south to north, none thought of not submitting.' This is what it speaks of."

曾子曰：“樹木以時伐焉，禽獸以時殺焉。夫子曰：‘斷一樹、殺一獸不以其時，非孝也。’孝有三：小孝用力，中孝用勞，大孝不匱。思慈愛忘勞，可謂用力矣。尊仁安義，可謂用勞矣。博施備物，可謂不匱矣。父母愛之，喜而弗忘；父母惡之，懼而無怨；父母有過，諫而不逆；父母既沒，必求仁者之粟以祀之。此之謂禮終。”

Zengzi said: "Trees are cut down at the right season, and birds and beasts are slaughtered at the right season. The Master said: 'To cut down one tree or kill one beast out of season is not filial.' Filial piety has three grades: the lesser filial piety uses physical strength, the middle filial piety uses merit, and the greater filial piety is never lacking. To think of one's parents' kindness and forget one's own toil may be called using physical strength. To honor benevolence and be at ease in righteousness may be called using merit. To give widely and have everything provided may be called never lacking. When one's parents love him, he is glad and does not forget; when they dislike him, he is fearful and without resentment; when they have faults, he remonstrates without opposing them; and after they have died, he is sure to seek grain from a benevolent man for the sacrifice. This is called the completion of ritual."

樂正子春下堂而傷其足，數月不出，猶有憂色。門弟子曰：“夫子之足瘳矣，數月不出，猶有憂色，何也？”樂正子春曰：“善如爾之問也！善如爾之問也！吾聞諸曾子、曾子聞諸夫子曰：‘天之所生，地之所養，無人為大。父母全而生之，子全而歸之，可謂孝矣。不虧其體，不辱其身，可謂全矣。故君子頃步而弗敢忘孝也。今予忘孝之道，予是以有憂色也。壹舉足而不敢忘父母，壹出言而不敢忘父母。壹舉足而不敢忘父母，是故道而不徑，舟而不遊，不敢以先父母之遺體行殆。壹出言而不敢忘父母，是故惡言不出於口，忿言不反於身。不辱其身，不羞其親，可謂孝矣。”

Yuezheng Zichun came down from the hall and hurt his foot, and for several months he did not go out and still wore a look of worry. A disciple said: "Master, your foot has already healed, but for several months you have not gone out and still wear a look of worry; why?" Yuezheng Zichun said: "It is good that you ask this! It is good that you ask this! I heard from Zengzi, and Zengzi heard from the Master: 'Of what Heaven gives birth to and Earth nurtures, nothing is greater than man. When parents give birth to him whole, the son should return himself whole, and this can be called filial piety. Not damaging the body and not disgracing oneself can be called whole. Therefore the noble person does not dare forget filial piety even for half a step. Now I have forgotten the way of filial piety, and so I wear this look of worry. When lifting a foot, one dare not forget one's parents; when speaking a word, one dare not forget one's parents. Because one dare not forget one's parents when lifting a foot, one takes the main road and not the small path, takes a boat rather than swimming across, and does not dare to risk the body that one's parents left. Because one dare not forget one's parents when speaking, evil words do not come out of one's mouth and angry words do not return upon oneself. Not disgracing oneself and not shaming one's parents can be called filial piety.'"

昔者有虞氏貴德而尚齒，夏后氏貴爵而尚齒，殷人貴富而尚齒，周人貴親而尚齒。虞、夏、殷、周，天下之盛王也，未有遺年者。年之貴乎天下久矣！次乎事親也。

In the past the House of Youyu valued virtue and honored age, the Lord of Xia valued rank and honored age, the Yin people valued wealth and honored age, and the Zhou people valued kinship and honored age. Yu, Xia, Yin and Zhou were the flourishing kings of the world, and none of them neglected age. Age has been valued by the world for a very long time, second only to serving one's parents.

是故朝廷同爵則尚齒。七十杖於朝，君問則席。八十不俟朝，君問則就之。而弟達乎朝廷矣。行肩而不併，不錯則隨。見老者則車徒闢，斑白者不以其任行乎道路。而弟達乎道路矣。居鄉以齒，而老窮不遺，強不犯弱，眾不暴寡，而弟達乎州巷矣。古之道，五十不為甸徒，頒禽隆諸長者，而弟達乎獀狩矣。軍旅什伍，同爵則尚齒，而弟達乎軍旅矣。孝弟發諸朝廷，行乎道路，至乎州巷，放乎獀狩，修乎軍旅，眾以義死之，而弗敢犯也。

So at court, among those of the same rank, age is honored. At seventy one may lean on a staff at court, and when the ruler asks questions, a mat is laid out. At eighty one does not wait for the court audience to finish, and when the ruler has a question, he goes to the old man. Respect for elders is thus carried through the court. When walking, one does not walk shoulder to shoulder with an elder and follows slightly behind. When one sees an old man, those in carriages and those on foot give way, and the gray-haired are not allowed to carry loads along the road. Respect for elders is thus carried through the roads. In village life, one lives by age; the old and poor are not abandoned, the strong do not encroach on the weak, and the many do not bully the few. Respect for elders is thus carried through the districts and lanes. By the rule of ancient times, at fifty one is not made a field laborer, and in the distribution of game, the elders get more. Respect for elders is thus carried through hunting. In the army, in squads and fives, among those of the same rank, age is honored; respect for elders is thus carried through the army. Filial piety and brotherly respect issue from the court, are practiced on the roads, reach the districts and lanes, extend to hunting, and are cultivated in the army, and the multitudes die for it out of righteousness and dare not violate it.

祀乎明堂，所以教諸侯之孝也。食三老五更於大學，所以教諸侯之弟也。祀先賢於西學，所以教諸侯之德也。耕借，所以教諸侯之養也。朝覲，所以教諸侯之臣也。五者，天下之大教也。

Sacrifice in the Bright Hall is to teach the feudal lords filial piety. Feasting the Three Elders and Five Seniors in the Great Academy is to teach the feudal lords brotherly respect. Sacrificing to the former worthies in the Western Academy is to teach the feudal lords virtue. Plowing the ritual field is to teach the feudal lords to provide support. Court audiences are to teach the feudal lords how to be ministers. These five are the great teachings of the world.

食三老五更於大學，天子袒而割牲，執醬而饋，執爵而酳，冕而摠幹，所以教諸侯之弟也。是故鄉里有齒而老窮不遺，強不犯弱，眾不暴寡，此由大學來者也。天子設四學，當入學而大子齒。

In feasting the Three Elders and Five Seniors in the Great Academy, the Son of Heaven bares his shoulder and carves the meat, holds the sauce and serves it, holds the cup for them to rinse their mouths, and wearing the ceremonial cap, holds the shield and leads the dance; this is to teach the feudal lords brotherly respect. Thus in villages the aged and poor are not abandoned, the strong do not encroach on the weak, and the many do not bully the few, and this comes from the Great Academy. The Son of Heaven sets up four academies, and when the heir apparent enters school he is ranked by age.

天子巡守，諸侯待於竟。天子先見百年者、八十九十者，東行、西行者弗敢過，西行東行者弗敢過。欲言政者，君就之可也。

When the Son of Heaven makes a tour of inspection, the feudal lords wait at their borders. The Son of Heaven first sees those who are a hundred years old. As for those of eighty or ninety, those traveling east do not dare to pass those traveling west, and those traveling west do not dare to pass those traveling east. If the ruler wants to discuss government with such a person, he goes to him.

壹命齒於鄉里，再命齒於族，三命不齒。族有七十者弗敢先。七十者，不有大故不入朝。若有大故而入，君必與之揖讓，而後及爵者。

One with the first rank is ranked by age in the village; with the second rank, he is ranked by age within the clan; with the third rank, he is not ranked by age. If there is someone of seventy in the clan, one does not dare to take precedence. Those of seventy do not enter court unless there is a great matter. If one enters court for a great matter, the ruler must first bow and yield to him, and only after that come those with rank.

天子有善，讓德於天。諸侯有善，歸諸天子。卿大夫有善，薦於諸侯。士庶人有善，本諸父母，存諸長老。祿爵慶賞，成諸宗廟，所以示順也。昔者聖人建陰陽天地之情，立以為易。易抱龜南面，天子卷冕北面，雖有明知之心，必進斷其志焉。示不敢專，以尊天也。善則稱人，過則稱己，教不伐，以尊賢也。

When the Son of Heaven does something good, he gives the virtue to Heaven. When a feudal lord does something good, he attributes it to the Son of Heaven. When a high officer does something good, he recommends it to the feudal lord. When a scholar or commoner does something good, he roots it in his parents and credits his elders. Emoluments, ranks, congratulations and rewards are conferred in the ancestral temple to show compliance. In the past the sages established the feelings of yin and yang and of Heaven and Earth and set them up as the Changes. The keeper of the Changes holds the tortoise shell and faces south, the Son of Heaven in his dragon-embroidered robe faces north, and even if he has a clear and wise heart, he must still proceed to have his intention decided. This shows that he dares not act on his own authority, and it is to honor Heaven. Praising others for what is good and ascribing faults to oneself teaches people not to boast; this is to honor the worthy.

孝子將祭祀，必有齊莊之心以慮事，以具服物，以修宮室，以治百事。及祭之日，顏色必溫，行必恐，如懼不及愛然。其奠之也，容貌必溫，身必詘，如語焉而未之然。宿者皆出，其立卑靜以正，如將弗見然。及祭之後，陶陶遂遂，如將復入然。是故愨善不違身，耳目不違心，思慮不違親，結諸心形諸色而術省之，孝子之志也。

When a filial son is about to sacrifice, he must have a composed and solemn heart with which to plan the matter, prepare clothes and goods, repair the palace and chambers, and manage the hundred tasks. On the day of the sacrifice, his look must be gentle and his walk must be reverent, as if afraid of not catching up with the one he loves. When he sets out the offerings, his appearance must be gentle and his body bowed, as if about to speak but not yet speaking. When those assisting at the sacrifice have all gone out, he stands humble, quiet and upright, as if about to lose sight of something. After the sacrifice, he is joyful and at ease, as if about to enter again. So sincerity and goodness do not leave his person, ears and eyes do not leave his heart, thoughts do not leave his parents; bound in the heart and shown in the look, and examined, this is the aspiration of the filial son.

建國之神位，右社稷而左宗廟。

In setting up the spirit seats of a state, the altar of the soil and grain is on the right, and the ancestral temple is on the left.

凡治人之道，莫急於禮。禮有五經，莫重於祭。夫祭者，非物自外至者也，自中出生於心也。心怵而奉之以禮，是故唯賢者能盡祭之義。

Of all the ways of governing people, none is more urgent than ritual. Ritual has five main strands, and none is weightier than sacrifice. Sacrifice is not something that arrives from outside; it is born from within and rests in the heart. When the heart is moved with awe and one serves one's superiors through ritual, only the worthy are able to fulfill the meaning of sacrifice.

賢者之祭也必受其福，非世所謂福也。福者備也，備者百順之名也，無所不順者謂之備，言內盡於己，而外順於道也。忠臣以事其君，孝子以事其親，其本一也。上則順於鬼神，外則順於君長，內則以孝於親，如此之謂備。唯賢者能備，能備然後能祭。是故賢者之祭也，致其誠信，與其忠敬，奉之以物，道之以禮，安之以樂，參之以時，明薦之而已矣！不求其為，此孝子之心也。

What the worthy man's sacrifice receives is surely blessing, but not the blessing the common world speaks of. Blessing means completeness. Completeness is the name for all things going smoothly. To have nothing that fails to go smoothly is called completeness; it means being fully exhausted in oneself within, and being in accord with the Way without. A loyal minister serves his lord by it, and a filial son serves his parents by it; the root is one. Above one accords with the ghosts and spirits, outwardly with the ruler and elders, and within one treats one's parents with filial piety; this is called completeness. Only the worthy can be complete, and only the complete can sacrifice. So in the sacrifice of the worthy, he offers his sincerity and good faith together with his loyalty and reverence, serves with offerings, guides with ritual, calms with music, verifies with the right season, and presents them openly, not seeking anything in return; this is the heart of the filial son.

祭者，所以追養繼孝也。孝者，畜也。順於道、不逆於倫，是之謂畜。

Sacrifice is a way of making up for the care one can no longer give and of continuing filial piety. Filial piety is nurturing. To follow the Way and not go against the proper relations is what is called nurturing.

是故孝子之事親也有三道焉：生則養，沒則喪，喪畢則祭。養則觀其順也，喪則觀其哀也，祭則觀其敬而時也。盡此三道者，孝子之行也。

So there are three ways for a filial son to serve his parents: while they are alive, he nurtures them; when they die, he carries out the mourning; when the mourning is over, he sacrifices. In nurturing, one looks at his compliance; in mourning, at his grief; in sacrifice, at his reverence and his timeliness. One who fulfills these three ways acts as a filial son.

既內自盡，又外求助，昏禮是也。故國君取夫人之辭曰：“請君之玉女與寡人共有敝邑、事宗廟社稷。”此求助之本也。夫祭也者，必夫婦親之，所以備外內之官也，官備則具備。水草之菹，陸產之醢，小物備矣；三牲之俎，八簋之實，美物備矣；昆蟲之異，草木之實，陰陽之物備矣。

Having already exhausted his heart within himself, he also seeks help from outside; the marriage rite is just so. So the ruler's wording in taking a consort says: "I ask that your jade daughter share with me, the lonely one, in keeping our humble state and serving the ancestral temple and altars of land and grain." This is the root of seeking help. In sacrifice, husband and wife must act in person, in order to complete the duties of outside and inside. When the duties are complete, the offerings are complete. Pickles of water plants and pastes of land produce show that the small things are provided; the stands of the three animals and the contents of the eight vessels show that the fine things are provided; the rarities of insects and the fruits of plants and trees show that the things of yin and yang are provided.

凡天之所生，地之所長，苟可薦者，莫不鹹在，示盡物也。外則盡物，內則盡志，此祭之心也。是故天子親耕於南郊，以共齊盛。王后蠶於北郊，以共純服。諸侯耕於東郊，亦以共齊盛。夫人蠶於北郊，以共冕服。天子諸侯非莫耕也，王后夫人非莫蠶也，身致其誠信，誠信之謂盡，盡之謂敬，敬盡然後可以事神明。此祭之道也。

All that heaven gives birth to and earth makes grow, if it can be offered, is all there, showing that one has exhausted what things can supply. Outwardly one exhausts the things, inwardly one exhausts one's will; this is the heart of sacrifice. So the Son of Heaven himself plows in the southern suburb to supply the grain for sacrifice. The queen raises silkworms in the northern suburb to supply the pure-colored robes. The lords plow in the eastern suburb and likewise supply the grain for sacrifice. The consort raises silkworms in the northern suburb to supply the ceremonial robes. It is not that the Son of Heaven and the lords have no one to plow, or that the queen and consorts have no one to raise silkworms; they personally offer their sincerity. Sincerity is called exhaustion, exhaustion is called reverence, and with reverence exhausted one can serve the spirits. This is the way of sacrifice.

及時將祭，君子乃齊。齊之為言齊也，齊不齊以致齊者也。是以君子非有大事也，非有恭敬也，則不齊。不齊則於物無防也，嗜慾無止也。及其將齊也，防其邪物，訖其嗜慾，耳不聽樂。故記曰：“齊者不樂。”言不敢散其志也。心不苟慮，必依於道，手足不苟動，必依於禮。是故君子之齊也，專致其精明之德也。故散齊七日以定之，致齊三日以齊之。定之之謂齊，齊者精明之至也，然後可以交於神明也。是故先期旬有一日，宮宰宿夫人，夫人亦散齊七日，致齊三日。君致齊於外，夫人致齊於內，然後會於大廟。君純冕立於阼，夫人副褘立於東房，君執圭瓚祼屍，大宗執璋瓚亞祼。及迎牲，君執紖，卿大夫從，士執芻，宗婦執盎從夫人。薦涗水，君執鸞刀，羞嚌，夫人薦豆。此之謂夫婦親之。

When the time comes and a sacrifice is about to be held, the gentleman then fasts. Fasting means making one: making one what is not one, in order to reach unity. So the gentleman does not fast unless there is a great matter or an act of reverence. Without fasting, he has no guard against things, and desires have no halt. When he is about to fast, he guards against evil things, halts his desires, and his ears do not listen to music. So the record says: "One who fasts does not make music." It means that he does not dare scatter his will. His mind does not think carelessly but always follows the Way; his hands and feet do not move carelessly but always follow ritual. So the gentleman's fasting is concentrating to bring out his bright and subtle virtue. So he fasts loosely for seven days to settle himself, and fasts strictly for three days to unify himself. Being settled is called qi (even); this evenness is the utmost of brightness, and only then can he meet the spirits. So eleven days before, the palace steward warns the consort, and the consort too fasts loosely for seven days and strictly for three. The ruler fasts strictly outside and the consort fasts strictly inside, and then they meet in the Grand Temple. The ruler in the pure ceremonial cap stands on the eastern steps, and the consort, with a head ornament and in the pheasant-embroidered robe, stands in the east chamber. The ruler holds the jade-handled ladle and pours the libation to the impersonator to call down the spirit, and the Grand Clan Elder holds the zhang jade ladle and follows. When the sacrificial animal is brought in, the ruler holds the rope, the ministers and grand masters follow, and the scholars carry fodder. The clan wives hold the ang liquor and follow the consort, presenting clear water. The ruler holds the knife with bells and presents the tasting offering, and the consort offers the dou dishes. This is what is called husband and wife acting in person.

及入舞，君執干鏚就舞位。君為東上，冕而摠幹，率其群臣，以樂皇屍。是故天子之祭也，與天下樂之。諸侯祭也，與竟內樂之。冕而摠幹，率其群臣，以樂皇屍，此與竟內樂之之義也。

When it comes to the entry of the dance, the ruler takes the shield and axe and goes to his place in the dance. The ruler is on the east side as the senior, wearing the ceremonial cap and holding the shield together with the dancers, leading his ministers to bring joy to the august impersonator. So the sacrifice of the Son of Heaven is a joy shared with all under heaven. The sacrifice of a lord is a joy shared with all within his borders. Wearing the ceremonial cap and holding the shield together, leading his ministers to bring joy to the august impersonator, is the meaning of sharing joy with all within the borders.

夫祭有三重焉：獻之屬莫重於祼，聲莫重於升歌，舞莫重於武宿夜。此周道也。凡三道者，所以假於外而以增君子之志也。故與志進退，志輕則亦輕，志重則亦重。輕其志而求外之重也，雖聖人弗能得也。是故君子之祭也，必身自盡也，所以明重也。道之以禮，以奉三重，而薦諸皇屍，此聖人之道也。

Sacrifice has three weighty things: among offerings none is weightier than the libation to call down the spirit; among sounds none is weightier than the singing as one ascends the hall; among dances none is weightier than the Wu Su Ye. This is the Way of the Zhou. These three are used to add to the gentleman's will by means of outward things. So they advance and retreat together with the will: if the will is light they are light, and if the will is heavy they are heavy. To make light of one's will and yet seek weight from outside would not be achieved even by a sage. So in the gentleman's sacrifice he must exhaust his heart in person, in order to make weight apparent. To guide with ritual and offer these three weighty things and present them to the august impersonator is the Way of the sages.

夫祭有餕。餕者，祭之末也，不可不知也。是故古之人有言曰：“善終者如始。”餕其是已。是故古之君子曰：“屍亦餕鬼神之餘也，惠術也，可以觀政矣。”是故屍謖，君與卿四人餕。君起，大夫六人餕，臣餕君之餘也。大夫起，士八人餕，賤餕貴之餘也。士起，各執其具以出，陳於堂下，百官進，徹之，下餕上之餘也。凡餕之道，每變以眾，所以別貴賤之等而興施惠之象也。是故以四簋黍，見其修於廟中也。廟中者，竟內之象也。祭者，澤之大者也。是故上有大澤，則惠必及下，顧上先下後耳，非上積重而下有凍餒之民也。是故上有大澤，則民夫人待於下流，知惠之必將至也，由餕見之矣！故曰：“可以觀政矣！”

Sacrifice includes eating the remains. Eating the remains is the end of the sacrifice, and one must not fail to understand it. So the ancients had a saying: "One who is good at ending is as at the beginning." Eating the remains is so. So the gentlemen of old said: "The impersonator too eats what the ghosts and spirits leave, and it is a way of bestowing favor, from which one can see the government." So when the impersonator rises, the ruler and four ministers eat the remains. When the ruler rises, six grand masters eat the remains, and the ministers eat what the ruler leaves. When the grand masters rise, eight scholars eat the remains, and the lowly eat what the noble leave. When the scholars rise, each takes his own vessels and goes out, and they are set out below the hall; the hundred officials present them and clear away, and those below eat what those above leave. In the Way of eating remains, with each change the number of people increases, which is used to distinguish the degrees of noble and humble and to raise the image of bestowing favor. So four vessels of millet are used to show his cultivation within the temple. The temple is the symbol of the domain. Sacrifice is the great one among favors. So when there is a great favor above, the benefit must reach below, only the above comes first and the below after, and it is not that the above heaps up abundance while below there are people cold and starving. So when there is great favor above, the people each wait downstream, knowing that the favor will certainly arrive, and this can be seen from the eating of remains. So it is said: "One can see the government from this."

夫祭之為物大矣，其興物備矣，順以備者也，其教之本與？是故君子之教也，外則教之以尊其君長，內則教之以孝於其親。是故明君在上，則諸臣服從。崇事宗廟社稷，則子孫順孝。盡其道端其義而教生焉。是故君子之事君也，必身行之。所不安於上，則不以使下；所惡於下，則不以事上。非諸人，行諸己，非教之道也。是故君子之教也，必由其本。順之至也，祭其是與？故曰：“祭者教之本也已。”

Sacrifice as an undertaking is great, and the things it raises are complete; to be compliant and complete is presumably the root of teaching. So the gentleman's teaching, outwardly teaches people to honor rulers and elders, and inwardly teaches them to be filial to parents. So when an enlightened ruler is above, the ministers comply. When the serving of ancestral temples and altars of the land and grain is honored, descendants comply and are filial. Exhausting that Way and setting that righteousness right, teaching is born from here. So when a gentleman serves his ruler, he must act in person. What is uneasy to him above, he does not use to direct those below; what he dislikes in those below, he does not use to serve those above. To blame others while doing it oneself is not the Way of teaching. So the gentleman's teaching must come from the root. As the utmost of compliance, sacrifice is presumably it. So it is said: "Sacrifice is the root of teaching."

夫祭有十倫焉：見事鬼神之道焉，見君臣之義焉，見父子之倫焉，見貴賤之等焉，見親疏之殺焉，見爵賞之施焉，見夫婦之別焉，見政事之均焉，見長幼之序焉，見上下之際焉。此之謂十倫。

Sacrifice has ten relations: it shows the Way of serving ghosts and spirits, shows the righteousness between ruler and minister, shows the relation of father and son, shows the degrees of noble and humble, shows the gradations of near and distant kin, shows the carrying out of rank and reward, shows the distinction between husband and wife, shows the evenness of government, shows the order of old and young, and shows the contact between high and low. These are called the ten relations.

鋪筵設同幾，為依神也，詔祝於室，而出於祊，此交神明之道也。

Laying out the mats and setting a single table is to give the spirit something to rest on; informing the invocator in the chamber while holding the bang sacrifice outside the temple gate is the Way of meeting the spirits.

君迎牲而不迎屍，別嫌也。屍在廟門外則疑於臣，在廟中則全於君，君在廟門外則疑於君，入廟門則全於臣，全於子。是故不出者，明君臣之義也。

The ruler meets the sacrificial animal but does not meet the impersonator, to distinguish what might be mistaken. Outside the temple gate, the impersonator seems a minister, while inside the temple he is wholly the lord; the ruler outside the temple gate seems a lord, but on entering the temple gate he is wholly a minister and wholly a son. So he does not go out to meet him, which shows the righteousness between ruler and minister.

夫祭之道，孫為王父屍，所使為屍者，於祭者子行也。父北面而事之，所以明子事父之道也。此父子之倫也。

By the Way of sacrifice, a grandson acts as the impersonator of his grandfather. The one who is made the impersonator is of the generation of a son to the one sacrificing. The father faces north and serves him, which shows the Way of a son serving his father. This is the relation of father and son.

屍飲五，君洗玉爵獻卿。屍飲七，以瑤爵獻大夫。屍飲九，以散爵獻士及群有司。皆以齒，明尊卑之等也。

After the impersonator has drunk five times, the ruler rinses a jade cup and offers it to the ministers. After he has drunk seven times, the ruler offers a yao cup to the grand masters. After he has drunk nine times, the ruler offers a san cup to the scholars and the various officers. All go by age, which shows the degrees of the honored and the humble.

夫祭有昭穆，昭穆者，所以別父子、遠近、長幼、親疏之序而無亂也。是故有事於大廟，則群昭群穆鹹在而不失其倫。此之謂親疏之殺也。

Sacrifice has the zhao and mu orders. The zhao and mu are used to distinguish the order of father and son, far and near, old and young, close and distant, without disorder. So when there is an event in the Grand Temple, all the zhao and all the mu are present and do not lose their relation. This is called the gradations of near and distant kin.

古者明君爵有德而祿有功，必賜爵祿於大廟，示不敢專也。故祭之日，一獻，君降立於阼階之南，南鄉，所命北面，史由君右，執策命之，再拜稽首，受書以歸，而舍奠於其廟。此爵賞之施也。

In ancient times enlightened rulers gave rank to those with virtue and stipend to those with merit, and always gave ranks and stipends in the Grand Temple, to show that they did not dare act alone. So on the day of the sacrifice, after the first offering, the ruler comes down and stands south of the eastern steps, facing south, and the one receiving the command faces north. The scribe stands at the ruler's right, holding the bamboo strips and reading the command. He bows twice with his head to the ground, receives the document, returns, and sets out an offering in his own temple. This is the carrying out of rank and reward.

君卷冕立於阼，夫人副褘立於東房，夫人薦豆執校，執醴授之執鐙，屍酢夫人執柄，夫人授屍執足，夫婦相授受，不相襲處，酢必易爵，明夫婦之別也。

The ruler in the ceremonial cap with the rolled dragon robe stands on the eastern steps, and the consort with a head ornament and in the pheasant robe stands in the east chamber. When the consort offers the dou, she holds it at its middle; when the one holding the sweet wine hands it to her, she holds the base. When the impersonator toasts the consort in return, she holds the handle; when the consort hands to the impersonator, she holds the foot. Husband and wife pass things to each other without using the same part, and the return toast must change the cup, which shows the distinction between husband and wife.

凡為俎者，以骨為主，骨有貴賤：殷人貴髀，周人貴肩，凡前貴於後。殂者，所以明祭之必有惠也。是故貴者取貴骨，賤者取賤骨。貴者不重，賤者不虛，示均也。惠均則政行，政行則事成，事成則功立。功之所以立者，不可不知也。俎者，所以明惠之必均也，善為政者如此。故曰：“見政事之均焉。”

In making the stands, bone is the principal thing. Bones have noble and humble kinds: the Yin people valued the thigh, the Zhou people valued the shoulder, and in general the front parts are nobler than the back. The stand is used to show that sacrifice must have favor. So the noble take the noble bones and the humble take the humble bones. The noble are not given twice, and the humble are not left out, to show evenness. When favor is even, government can be carried out; when government can be carried out, affairs are accomplished; when affairs are accomplished, merit is established. How merit comes to be established must be understood. The stand is used to show that favor must be even. One who is good at government is like this. So it is said: "From this one sees the evenness of government."

凡賜爵，昭為一，穆為一。昭與昭齒，穆與穆齒，凡群有司皆以齒。此之謂長幼有序。

In granting the cups, the zhao form one row and the mu form one row. Zhao with zhao go by age, mu with mu go by age, and all the various officers go by age. This is called the order of old and young.

夫祭有畀、輝、胞、翟、閽者，惠下之道也，唯有德之君為能行此。明足以見之，仁足以與之，畀之為言與也，能以其餘畀其下者也。輝者甲吏之賤者也，胞者肉吏之賤者也翟者樂吏之賤者也，閽者守門之賤者也。古者不使刑人守門。此四守者，吏之至賤者也，屍又至尊，以至尊既祭之末而不忘至賤，而以其餘畀之。是故明君在上，則竟內之民無凍餒者矣！此之謂上下之際。

In sacrifice there are gifts to the hui, bao, di, and hun; this is the Way of bestowing favor on those below, and only a ruler of virtue can do it. His brightness is enough to see, and his benevolence is enough to give. The word bi means giving, able to give his leftovers to those below. The hui are the lowly among the officers of armor, the bao are the lowly among the officers of meat, the di are the lowly among the officers of music, and the hun are the lowly among gate guards. In ancient times those who had suffered punishment were not made to guard gates. These four duties are the lowest of officials, while the impersonator is the highest; using the highest at the end of the sacrifice without forgetting the lowest, and giving them his leftovers. So when an enlightened ruler is above, none of the people within the borders are cold or starving. This is called the contact between high and low.

凡祭有四時：春祭曰礿，夏祭曰禘，秋祭曰嘗，冬祭曰烝。礿、禘，陽義也；嘗、烝，陰義也。禘者陽之盛也，嘗者陰之盛也。故曰：“莫重於禘嘗。”古者於禘也，發爵賜服，順陽義也。於嘗也，出田邑，發秋政，順陰義也。故記曰：“嘗之日，發公室。”示賞也。草艾則墨，未發秋政，則民弗敢草也。故曰：“禘嘗之義大矣！治國之本也，不可不知也。”明其義者君也，能其事者臣也。不明其義，君人不全；不能其事，為臣不全。夫義者所以濟志也，諸德之發也，是故其德盛者其志厚，其志厚者其義章，其義章者其祭也敬。祭敬，則竟內之子孫莫敢不敬矣。是故君子之祭也，必身親蒞之，有故則使人可也。雖使人也，君不失其義者，君明其義故也。其德薄者其志輕，疑於其義而求祭，使之必敬也弗可得已。祭而不敬，何以為民父母矣！

There are four seasonal sacrifices: the spring sacrifice is called yue, the summer one di, the autumn one chang, and the winter one zheng. Yue and di express the meaning of yang; chang and zheng express the meaning of yin. Di is the fullness of yang, and chang is the fullness of yin. So it is said: "None is weightier than di and chang." In ancient times, at the di, ranks were conferred and clothing bestowed, following the meaning of yang. At the chang, fields and towns were given out and the autumn government announced, following the meaning of yin. So the record says: "On the day of the chang, it is issued from the ducal house." This shows rewards. Grass that could be cut was punished with tattooing, and before the autumn government was announced, the people did not dare cut grass. So it is said: "How great is the meaning of di and chang! It is the root of governing a state and must be understood." The one who understands its meaning is the ruler, and the one who can carry out its tasks is the minister. If one does not understand its meaning, one is not complete as a ruler; if one cannot carry out its tasks, one is not complete as a minister. Righteousness is used to fulfill the will and is the revelation of the various virtues. So when virtue is full the will is deep, when the will is deep righteousness is clear, and when righteousness is clear the sacrifice is reverent. When the sacrifice is reverent, no descendants within the borders dare be irreverent. So the gentleman's sacrifice must be attended in person; if there is a reason, sending someone is also acceptable. Even when sending someone, the ruler does not lose its meaning, because the ruler understands it. When virtue is thin the will is light, and one who is in doubt about its meaning yet seeks to sacrifice cannot make people surely reverent. If one sacrifices without reverence, how can one be the parent of the people!

夫鼎有銘。銘者自名也，自名以稱揚其先祖之美而明著之後世者也。為先祖者莫不有美焉，莫不有惡焉，銘之義，稱美而不稱惡，此孝子孝孫之心也，唯賢者能之。銘者論譔其先祖之有德善、功烈、勳勞、慶賞、聲名，列於天下而酌之祭器，自成其名焉，以祀其先祖者也。顯揚先祖，所以崇孝也。身比焉，順也。明示後世，教也。夫銘者，壹稱而上下皆得焉耳矣。是故君子之觀於銘也，既美其所稱，又美其所為。為之者，明足以見之，仁足以與之，知足以利之，可謂賢矣。賢而勿伐，可謂恭矣。故衛孔悝之鼎銘曰：“六月丁亥，公假於大廟。公曰：‘叔舅，乃祖莊叔，左右成公。’成公乃命莊叔，隨難於漢陽，即宮於宗周，奔走無射，啟右獻公。獻公乃命成叔：‘纂乃祖服，乃考文叔，興舊耆欲，作率慶士，躬恤衛國，其勤公家，夙夜不解。’民鹹曰：‘休哉！’公曰：‘叔舅，予女銘，若纂乃考服。’悝拜稽首曰：‘對揚以闢之，勤大命，施於烝彝鼎。’”此衛孔悝之鼎銘也。古之君子，論譔其先祖之美而明著之後世者也，以比其身、以重其國家如此。子孫之守宗廟社稷者，其先祖無美而稱之，是誣也。有善而弗知，不明也。知而弗傳，不仁也。此三者君子之所恥也。

Cauldrons have inscriptions. An inscription is naming oneself, naming oneself in order to praise the ancestors' excellence and make it plainly recorded for later ages. Among ancestors, none is without excellence and none is without fault. The meaning of the inscription is to praise the excellence and not mention the faults, which is the heart of filial sons and grandsons, and only the worthy can do it. The inscription discusses and composes the ancestors' virtue, goodness, merits, labors, rewards, and fame, sets them out before the world, weighs and casts them on the sacrificial vessel, and so establishes one's own name for sacrificing to the ancestors. Praising the ancestors is the way to honor filial piety. Placing oneself beside them is compliance. Showing it clearly to later ages is teaching. An inscription is a single praise from which high and low both gain. So when the gentleman looks at an inscription, he admires both what it praises and what the maker has done. One who does this has brightness enough to see, benevolence enough to give, and wisdom enough to benefit from it, and can be called worthy. Worthy yet not boasting can be called respectful. So the cauldron inscription of Kong Kui of Wei says: "In the sixth month, on the dinghai day, the duke came to the Grand Temple. The duke said: 'Uncle, your ancestor Zhuangshu assisted Duke Cheng.' Duke Cheng then ordered Zhuangshu, who followed him into flight to the north of the Han River, and set up a house in Zongzhou, running about without weariness, guiding and aiding Duke Xian. Duke Xian then ordered Chengshu: 'Continue your ancestor's duties. Your father Wenshu revived the old aims, set an example for good scholars, himself cared for the state of Wei, and labored for the ducal house, day and night without slackness.' The people all said: 'How fine!' The duke said: 'Uncle, I give you this inscription, continue your father's duties.' Kui bowed with his head to the ground and said: 'In reply I proclaim it to make it plain, labor at the great command, and carry it out on the cauldron of the zheng sacrifice.'" This is the cauldron inscription of Kong Kui of Wei. The gentlemen of old composed and set out their ancestors' excellence to make it plainly recorded for later ages, using it to place themselves beside them and to give weight to their state, in this manner. For descendants who guard the ancestral temple and altars of land and grain, if their ancestors had excellence and they do not praise it, that is falsehood. If there is goodness and they do not know it, that is lack of insight. If they know it and do not hand it on, that is inhumane. These three are what the gentleman is ashamed of.

昔者周公旦有勳勞於天下，周公既沒，成王、康王追念周公之所以勳勞者而欲尊魯，故賜之以重祭，外祭則郊社是也，內祭則大嘗禘是也。夫大嘗禘，升歌清廟，下而管象，朱干玉鏚以舞大武，八佾以舞夏，此天子之樂也。康周公，故以賜魯也。子孫纂之，至於今不廢。所以明周公之德，而又以重其國也。

In the past, Zhou Gong Dan had meritorious labors for all under heaven. After the Duke of Zhou died, Kings Cheng and Kang, recalling the labors of the Duke of Zhou and wishing to honor Lu, therefore gave it the weighty sacrifices. The outer sacrifices were the jiao and she sacrifices, and the inner ones were the great chang and di. At the great chang and di, they ascended the hall and sang the Qing Miao, below the hall played the Xiang on pipes, danced the Da Wu with red shields and jade axes, and danced the Xia with eight rows; this is the Son of Heaven's music. To honor the Duke of Zhou it was given to Lu. The descendants continued it and it has not been abandoned to this day. It is used to show the virtue of the Duke of Zhou and also to give weight to his state.

孔子曰：“入其國，其教可知也。其為人也溫柔敦厚，詩教也；疏通知遠，書教也；廣博易良，樂教也；絜靜精微，易教也；恭儉莊敬，禮教也；屬辭比事，春秋教也。故詩之失愚，書之失誣，樂之失奢，易之失賊，禮之失煩，春秋之失亂。其為人也溫柔敦厚而不

Confucius said: "On entering a state, one can know its teaching. If the people there are gentle and sincere, this is the teaching of the Odes; if they are broad-minded and know the distant past, this is the teaching of the Documents; if they are broad, easy, and kind, this is the teaching of music; if they are pure, quiet, and subtle, this is the teaching of the Changes; if they are respectful, frugal, solemn, and reverent, this is the teaching of ritual; if they link phrases and compare events, this is the teaching of the Spring and Autumn Annals. So the fault of the Odes is foolishness, the fault of the Documents is falsehood, the fault of music is extravagance, the fault of the Changes is harmfulness, the fault of ritual is fussiness, and the fault of the Spring and Autumn Annals is disorder. If the people there are gentle and sincere without being

愚，則深於詩者也；疏通知遠而不誣，則深於書者也；廣博易良而不奢，則深於樂者也；絜靜精微而不賊，則深於易者也；恭儉莊敬而不煩，則深於禮者也；屬辭比事而不亂，則深於春秋者也。”

foolish, they are deep in the Odes; if broad-minded and knowing the distant past without being false, they are deep in the Documents; if broad, easy, and kind without extravagance, they are deep in music; if pure, quiet, and subtle without being harmful, they are deep in the Changes; if respectful, frugal, solemn, and reverent without fussiness, they are deep in ritual; if linking phrases and comparing events without disorder, they are deep in the Spring and Autumn Annals."

天子者，與天地參，故德配天地，兼利萬物，與日月並明，明照四海而不遺微小。其在朝廷則道仁聖禮義之序，燕處則聽雅頌之音，行步則有環佩之聲，升車則有鸞和之音，居處有禮，進退有度，百官得其宜，萬事得其序。詩云：“淑人君子，其儀不忒。其儀不忒，正是四國。”此之謂也。發號出令而民說謂之和，上下相親謂之仁，民不求其所欲而得之謂之信，除去天地之害謂之義。義與信，和與仁，霸王之器也。有治民之意而無其器，則不成。

The Son of Heaven ranks as one of three with Heaven and Earth, so his virtue matches Heaven and Earth, benefiting all things everywhere, as bright as the sun and moon, whose brightness lights the four seas without missing the tiniest thing. In court he leads the order of benevolence, sageliness, ritual, and righteousness; in leisure he listens to the sounds of the Ya and Song; when he walks, there is the sound of jade pendants, and when he mounts his carriage, there is the sound of the carriage bells. In residence there is ritual, in advancing and retreating there is measure, the hundred officials get what is fitting, and all affairs are put in order. The Book of Poetry, in the Cao airs, in the poem Shi Jiu, says: "The good man, the gentleman, his bearing has no fault. His bearing has no fault, and sets right the states of the four quarters." This is what is meant. Issuing proclamations and orders so that the people are glad is called harmony; high and low drawing close to each other is called benevolence; the people getting what they want without seeking it is called trust; removing harm from heaven and earth is called righteousness. Righteousness and trust, harmony and benevolence, are the instruments of a hegemon or king. One who has the intention of governing the people but lacks these instruments cannot succeed.

禮之於正國也，猶衡之於輕重也，繩墨之於曲直也，規矩之於方圜也。故衡誠懸，不可欺以輕重；繩墨誠陳，不可欺以曲直；規矩誠設，不可欺以方圜；君子審禮，不可誣以奸詐。是故隆禮由禮，謂之有方之士。不隆禮不由禮，謂之無方之民。敬讓之道也，故以奉宗廟則敬，以入朝廷則貴賤有位，以處室家則父子親、兄弟和，以處鄉里則長幼有序。孔子曰：“安上治民，莫善於禮。”此之謂也。

Ritual to the setting right of a state is like the scale to weight, the marking line to straight and crooked, and the compass and square to round and square. So when the scale is truly hung, it cannot be deceived about heavy and light; when the marking line is truly set out, it cannot be deceived about crooked and straight; when the compass and square are truly set, they cannot be deceived about round and square; when the gentleman examines ritual, he cannot be misled by deceit. So one who honors ritual and follows ritual is called a scholar with a direction. One who does not honor ritual and does not follow ritual is called a commoner without direction. This is the Way of respect and yielding. So when used to serve the ancestral temple it brings reverence, when used to enter the court noble and humble have their places, when used in the household father and son are close and brothers are in harmony, and when used in the village old and young have their order. Confucius said: "For giving security to those above and governing the people, nothing is better than ritual." This is what it means.

故朝覲之禮，所以明君臣之義也。聘問之禮，所以使諸侯相尊敬也。喪祭之禮，所以明臣子之恩也。鄉飲酒之禮，所以明長幼之序也。昏姻之禮，所以明男女之別也。夫禮，禁亂之所由生，猶坊止水之所自來也。故以舊坊為無所用而壞之者，必有水敗。以舊禮為無所用而去之者，必有亂患。

So the rites of court audience are used to show the righteousness between ruler and minister. The rites of friendly visits are used to make the lords respect each other. The rites of mourning and sacrifice are used to show the kindness of subjects and sons. The rites of the village drinking are used to show the order of old and young. The rites of marriage are used to show the distinction between men and women. Ritual prevents disorder from arising, as a dike stops water from coming. So one who thinks the old dikes useless and destroys them will surely have floods. One who thinks the old rites useless and abandons them will surely have the calamity of disorder.

故昏姻之禮廢，則夫婦之道苦，而淫闢之罪多矣。鄉飲酒之禮廢，則長幼之序失，而爭鬥之獄繁矣。喪祭之禮廢，則臣子之恩薄，而倍死忘生者眾矣。聘覲之禮廢，則君臣之位失，諸侯之行惡，而倍畔侵陵之敗起矣。

Therefore, when the rites of marriage are abandoned, the Way of husband and wife is distressed and the crime of licentiousness grows common. When the rite of the village wine-drinking is abandoned, the order of old and young is lost and quarrels and lawsuits multiply. When the rites of mourning and sacrifice are abandoned, the kindness of ministers and sons grows thin and those who turn their backs on the dead and forget the living grow numerous. When the rites of court visits and audiences are abandoned, the positions of ruler and minister are lost, the conduct of the feudal lords turns evil, and the disorder of rebellion and encroachment arises.

故禮之教化也微，其止邪也於未形，使人日徙善遠罪而不自知也，是以先王隆之也。易曰：“君子慎始。差若豪釐，繆以千里。”此之謂也。

Thus the transforming power of ritual is subtle: it stops evil before it has taken form, so that people move toward good and away from wrongdoing day by day without knowing it, and this is why the former kings honored it. The Book of Changes says: "The noble person is careful at the beginning. A mistake of a hair's breadth may lead to an error of a thousand li." This is what it means.

哀公問於孔子曰：“大禮何如？君子之言禮何其尊也？”孔子曰：“丘也小人，不足以知禮。”君曰：“否。吾子言之也。”孔子曰：“丘聞之：民之所由生，禮為大，非禮無以節事天地之神也，非禮無以辨君臣、上下、長幼之位也，非禮無以別男女、父子、兄弟之親、昏姻、疏數之交也。君子以此之為尊敬然。然後以其所能教百姓，不廢其會節。有成事，然後治其雕鏤文章黼黻以嗣。其順之，然後言其喪筭，備其鼎俎，設其豕臘，修其宗廟，歲時以敬祭祀，以序宗族。即安其居，節醜其衣服，卑其宮室。車不雕幾，器不刻鏤，食不貳味，以與民同利。昔之君子之行禮者如此。”公曰：“今之君子胡莫行之也？”孔子曰：“今之君子，好實無厭，淫德不倦，荒怠敖慢，固民是盡，午其眾以伐有道，求得當欲不以其所。昔之用民者由前，今之用民者由後。今之君子莫為禮也。”

Duke Ai asked Confucius: "What of the great rites? Why do noble persons speak of ritual as so exalted?" Confucius said: "I, Qiu, am a petty man and not enough to understand ritual." The Duke said: "Not so. Please speak." Confucius said: "I have heard that of the things by which the people live, ritual is the greatest. Without ritual there is no way to regulate the service of the spirits of Heaven and Earth; without ritual there is no way to distinguish the positions of ruler and minister, high and low, old and young; without ritual there is no way to separate the intimacy of man and woman, father and son, and brothers, or marriage and the coming and going of near and distant kin. For this reason the noble person takes it as something to honor. Then he teaches the people with what he is able to do, and does not abandon the proper measure of their gatherings. When there are accomplished works, he then sets in order the carved decoration and embroidery to continue them. Having followed this, he then explains the grades of mourning, prepares the tripods and trays, sets out the pork and dried meat, repairs the ancestral temple, sacrifices respectfully at the seasons of the year, and puts the clan in order. Then he is at ease in his dwelling, regulates and tidies his clothing, and keeps his palaces humble. His carriages are not carved with raised and sunken patterns, his utensils are not engraved, and his food has no double flavors, so that he shares benefit with the people. In the past, this is how noble persons practiced ritual." The Duke said: "Why is it that no noble person today practices it?" Confucius said: "Today's noble persons are never satisfied in their love of wealth, overflow in their lack of virtue without tiring of it, are idle, lazy and arrogant, treat the people as something to be scraped clean, go against the multitude to attack those who have the Way, and seek the satisfaction of their desires without using proper means. In the past, those who employed the people did so in the first way; today those who employ the people do so in the latter. Today's noble persons do not practice ritual."

孔子侍坐於哀公，哀公曰：“敢問人道誰為大？”孔子愀然作色而對曰：“君之及此言也，百姓之德也，固臣敢無辭而對？人道政為大。”公曰：“敢問何謂為政？”孔子對曰：“政者正也。君為正，則百姓從政矣。君之所為，百姓之所從也。君所不為，百姓何從？”公曰：“敢問為政如之何？”孔子對曰：“夫婦別，父子親，君臣嚴，三者正則庶物從之矣。”公曰：“寡人雖無似也，願聞所以行三言之道。可得聞乎？”孔子對曰：“古之為政，愛人為大。所以治愛人，禮為大。所以治禮，敬為大。敬之至矣。大昏為大，大昏至矣。大昏既至，冕而親迎，親之也。親之也者，親之也。是故君子興敬為親。舍敬，是遺親也。弗愛不親，弗敬不正，愛與敬，其政之本與？”公曰：“寡人願有言然，冕而親迎，不已重乎？”孔子愀然作色而對曰：“合二姓之好，以繼先聖之後，以為天地宗廟社稷之主，君何謂已重乎？”公曰：“寡人固。不固，焉得聞此言也？寡人慾問不得其辭，請少進。”孔子曰：“天地不合，萬物不生。大昏，萬世之嗣也。君何謂已重焉？”孔子遂言曰：“內以治宗廟之禮，足以配天地之神明；出以治直言之禮，足以立上下之敬。物恥足以振之，國恥足以興之，為政先禮，禮其政之本與？”孔子遂言曰：“昔三代明王之政，必敬其妻子也。有道：妻也者，親之主也，敢不敬與？子也者，親之後也，敢不敬與？君子無不敬也，敬身為大。身也者，親之枝也，敢不敬與？不能敬其身，是傷其親，傷其親，是傷其本，傷其本，枝從而亡。三者百姓之象也。身以及身，子以及子，妃以及妃。君行此三者，則愾乎天下矣。大王之道也如此，則國家順矣。”

Confucius was seated in attendance on Duke Ai, and the Duke said: "May I ask, in the way of being a human being, what is greatest?" Confucius, changing his look, answered: "That you, my lord, speak of this is a blessing for the people; how could your minister dare not answer? In the way of being a human being, government is greatest." The Duke said: "May I ask what is called government?" Confucius answered: "Government is rectification. If the ruler is upright, the people follow his government. What the ruler does is what the people follow; if the ruler does not do it, what will the people follow?" The Duke said: "May I ask how government should be carried out?" Confucius answered: "When husband and wife are distinct, father and son are close, and ruler and minister are strict, if these three are rectified, all affairs will follow." The Duke said: "Although I am unworthy, I would like to hear the way to put these three sayings into practice; may I hear it?" Confucius answered: "In ancient times, in government, loving people was greatest. To regulate loving people, ritual was greatest. To regulate ritual, reverence was greatest. Reverence at its utmost is the great wedding rite, and the great wedding rite is the utmost. When the great wedding is at hand, the ruler wears the ceremonial cap and personally goes to welcome the bride; this is to show affection for her. Showing affection for her is treating her as kin. Therefore the noble person raises reverence into affection. To abandon reverence is to abandon affection. Without love there is no closeness, and without reverence there is no rectitude. Love and reverence are probably the root of government, are they not?" The Duke said: "I would say more: wearing the ceremonial cap and going personally to welcome her, is that not too grave?" Confucius, changing his look, answered: "It unites the good of two surnames in order to continue the line of the former sages and to be the master of Heaven and Earth, the ancestral temple and the altars of soil and grain; why do you say it is too grave?" The Duke said: "I am crude. If I were not crude, how could I hear these words? I want to ask but cannot find the words; please go on a little further." Confucius said: "If Heaven and Earth do not unite, the myriad things are not born. The great wedding is the line of descendants for ten thousand generations. Why do you say it is too grave?" Confucius continued: "Inwardly, it governs the rites of the ancestral temple, enough to match the spirits of Heaven and Earth; outwardly, it governs the rites of proper speech, enough to establish reverence between high and low. Shame over things is enough to rouse them, and shame over the state is enough to raise it. Government puts ritual first, and ritual is probably the root of government, is it not?" Confucius continued: "In the past, the government of the enlightened kings of the Three Dynasties was sure to respect their wives. There is reason in this: the wife is the master of the parents' line; dare one not respect her? The son is the heir of the parents; dare one not respect him? The noble person has nothing he does not respect, and respecting oneself is greatest. The self is a branch of one's parents; dare one not respect it? If one cannot respect oneself, one injures one's parents; injuring one's parents is injuring the root; injuring the root, the branch perishes along with it. These three are the images for the people. Extending from oneself to the selves of others, from one's son to the sons of others, and from one's wife to the wives of others, if the ruler practices these three, it will fill the whole world. If the way of King Tai is like this, the state and the families will follow it."

公曰：“敢問何謂敬身？”孔子對曰：“君子過言則民作辭，過動則民作則。君子言不過辭，動不過則，百姓不命而敬恭，如是則能敬其身。能敬其身則能成其親矣。”

The Duke said: "May I ask what is called respecting oneself?" Confucius answered: "When the noble person misspeaks, the people take it as a saying, and when he misacts, the people take it as a model. If the noble person's words do not exceed what is proper and his actions do not exceed the standard, the people will be respectful without being commanded; in this way he can respect himself. One who can respect himself can fulfill his parents."

公曰：“敢問何謂成親？”孔子對曰：“君子也者，人之成名也。百姓歸之名，謂之君子之子，是使其親為君子也，是為成其親之名也已。”孔子遂言曰：“古之為政，愛人為大。不能愛人，不能有其身。不能有其身，不能安土。不能安土，不能樂天。不能樂天，不能成其身。”

The Duke said: "May I ask what is called fulfilling one's parents?" Confucius answered: "'Noble person' is the name for a person who has been fulfilled. When the people give him the name and call him the son of a noble person, this makes his parents noble persons, and that is fulfilling the name of his parents." Confucius continued: "In ancient times, in government, loving people was greatest. One who cannot love people cannot preserve himself. One who cannot preserve himself cannot be at ease in his land. One who cannot be at ease in his land cannot delight in Heaven. One who cannot delight in Heaven cannot fulfill himself."

公曰：“敢問何謂成身？”孔子對曰：“不過乎物。”

The Duke said: "May I ask what is called fulfilling oneself?" Confucius answered: "Not exceeding the proper principle of things."

公曰：“敢問君子何貴乎天道也？”孔子對曰：“貴其不已，如日月東西相從而不已也，是天道也，不閉其久，是天道也，無為而物成，是天道也，已成而明，是天道也。”

The Duke said: "May I ask why the noble person values the Way of Heaven?" Confucius answered: "He values its unceasing nature. Like the sun and moon following one another from east to west without cease, that is the Way of Heaven; not blocked and yet lasting, that is the Way of Heaven; without acting and yet things are accomplished, that is the Way of Heaven; already accomplished and yet bright, that is the Way of Heaven."

公曰：“寡人惷愚冥煩，子志之心也。”孔子蹴然闢席而對曰：“仁人不過乎物，孝子不過乎物。是故仁人之事親也如事天，事天如事親。是故孝子成身。”公曰：“寡人既聞此言也，無如後罪何？”孔子對曰：“君之及此言也，是臣之福也。”

The Duke said: "I am foolish and confused; please keep this in mind for me." Confucius respectfully left his mat and answered: "The benevolent person does not exceed the proper principle of things, and the filial son does not exceed the proper principle of things. Therefore the benevolent person serves his parents as he serves Heaven, and serves Heaven as he serves his parents. Therefore the filial son fulfills himself." The Duke said: "Now that I have heard these words, what shall I do about my faults later?" Confucius answered: "That you speak these words, my lord, is a blessing for your minister."

仲尼燕居，子張、子貢、言遊侍，縱言至於禮，子曰：“居，女三人者，吾語女禮！使女以禮周流，無不遍也。”子貢越席而對曰：“敢問何如？”子曰：“敬而不中禮謂之野，恭而不中禮謂之給，勇而不中禮謂之逆。”子曰：“給奪慈仁。”

Zhongni was at leisure, with Zizhang, Zigong and Yan You (Ziyou) sitting in attendance, and in free conversation they came to speak of ritual. Confucius said: "Sit down, you three, and I will tell you about ritual, so that by means of ritual you circulate and nothing is left out." Zigong crossed over his mat and answered: "May I ask how?" Confucius said: "Reverence that does not accord with ritual is called crudeness; respectfulness that does not accord with ritual is called glibness; courage that does not accord with ritual is called rebelliousness." Confucius said: "Glibness robs one of kindness and benevolence."

子曰：“師，爾過，而商也不及。子產猶眾人之母也，能食之，不能教也。”子貢越席而對曰：“敢問將何以為此中者也？”子曰：“禮乎禮。夫禮所以制中也。”子貢退，言遊進曰：“敢問禮也者，領惡而全好者與？”子曰：“然。”“然則何如？”子曰：“郊社之義，所以仁鬼神也；嘗禘之禮，所以仁昭穆也；饋奠之禮，所以仁死喪也；射鄉之禮，所以仁鄉黨也；食饗之禮，所以仁賓客也。”子曰：“明乎郊社之義、嘗禘之禮，治國其如指諸掌而已乎？是故以之居處有禮，故長幼辨也；以之閨門之內有禮，故三族和也；以之朝廷有禮，故官爵序也；以之田獵有禮，故戎事閒也；以之軍旅有禮，故武功成也。是故宮室得其度，量鼎得其象，味得其時，樂得其節，車得其式，鬼神得其饗，喪紀得其哀，辨說得其黨，官得其體，政事得其施，加於身而錯於前，凡眾之動得其宜。”

Confucius said: "Shi, you go too far, while Shang falls short. Zichan was like the mother of the multitude: he could feed them but could not teach them." Zigong crossed over his mat and answered: "May I ask by what means one will reach this mean?" Confucius said: "Ritual, ritual. Ritual is what fixes the mean." Zigong withdrew, and Yan You stepped forward and said: "May I ask whether ritual is what governs evil and preserves good?" Confucius said: "Yes." "Then how?" Confucius said: "The meaning of the suburban and altar sacrifices is to show benevolence to the ghosts and spirits; the rites of the seasonal and great sacrifices are to show benevolence to the ancestors in their ranks; the rites of offering food and drink are to show benevolence to the dead and mourned; the rites of archery and village feasts are to show benevolence to fellow villagers; the rites of banquets and feasts are to show benevolence to guests." Confucius said: "If one understands the meaning of the suburban and altar sacrifices and the rites of the seasonal and great sacrifices, governing a state is probably like pointing at the palm of one's hand. So with it, in daily life there is ritual, and therefore old and young can be distinguished; within the household there is ritual, and therefore the three branches of kin are harmonious; at court there is ritual, and therefore offices and ranks have order; in hunting there is ritual, and therefore military affairs are practiced; in the army there is ritual, and therefore martial achievements are accomplished. So palaces get their measures, tripods and measures get their patterns, flavors get their seasons, music gets its rhythm, carriages get their forms, ghosts and spirits get their feasts, mourning gets its grief, arguments get their categories, officials get their proper functions, and government gets its execution; when applied to the person and set before one, all that the multitude does finds what is fitting."

子曰：“禮者何也？即事之治也。君子有其事，必有其治。治國而無禮，譬猶瞽之無相與，倀倀乎其何之？譬如終夜有求於幽室之中，非燭何見？若無禮，則手足無所錯，耳目無所加，進退揖讓無所制。是故以之居處，長幼失其別，閨門三族失其和，朝廷官爵失其序，田獵戎事失其策，軍旅武功失其制，宮室失其度，量鼎失其象，味失其時，樂失其節，車失其式，鬼神失其饗，喪紀失其哀，辨說失其黨，官失其體，政事失其施，加於身而錯於前，凡眾之動失其宜。如此則無以祖洽於眾也。”

Confucius said: "What is ritual? It is the ordering of affairs. The noble person who has such affairs must have such order. To govern a state without ritual is like a blind man without someone to lead him: in a daze, where would he go? It is like searching all night in a dark room: without a candle, how can one see? If there were no ritual, hands and feet would have nowhere to rest, ears and eyes nowhere to be directed, and advancing, retreating, bowing and yielding would have no regulation. So with it in daily life, old and young lose their distinction; in the household the three branches of kin lose their harmony; at court offices and ranks lose their order; in hunting and military affairs plans are lost; in the army martial achievements lose their regulation; palaces lose their measures; tripods and measures lose their patterns; flavors lose their seasons; music loses its rhythm; carriages lose their forms; ghosts and spirits lose their feasts; mourning loses its grief; arguments lose their categories; officials lose their proper functions; government loses its execution; when applied to the person and set before one, all that the multitude does loses what is fitting. In this way there is no way to be the beginning for the multitude and to unite them in harmony."

子曰：“慎聽之，女三人者，吾語女禮！猶有九焉，大饗有四焉。知此矣，雖在畎畝之

Confucius said: "Listen carefully, you three, and I will tell you about ritual: there are still nine more, and the great banquet has four. If you know these, even if you serve it in the fields

中事之，聖人已。兩君相見，揖讓而入門，入門而縣興，揖讓而升堂，升堂而樂闋。下管象武，夏鑰序興，陳其薦俎，序其禮樂，備其百官，如此而後君子知仁焉。行中規，還中矩，和鸞中採齊。客出以雍，徹以振羽。是故君子無物而不在禮矣。入門而金作，示情也。升歌清廟，示德也。下而管象，示事也。是故古之君子，不必親相與言也，以禮樂相示而已。”

you are already a sage. When two rulers meet, they bow and yield and enter the gate; upon entering the gate, the hanging bells sound; they bow and yield and ascend the hall; upon ascending the hall, the music stops. Below the hall, the pipes play the 'Xiang' and the 'Wu,' and the 'Xia' flutes rise in turn; the stands and trays are set out, the rites and music put in order, and all the officials prepared. When it is like this, then the noble person knows benevolence. In walking, one conforms to the compass; in turning, one conforms to the square; the harmonizing bells match the 'Cai Qi.' When the guests go out, the 'Yong' is played, and when the mats are cleared, the 'Zhen Yu.' So there is nothing in the noble person that is not in ritual. When one enters the gate and the metal instruments are struck, it shows feeling. When one ascends the hall and sings the 'Qing Miao,' it shows virtue. When the pipes below the hall play the 'Xiang,' it shows the work done. So the noble persons of ancient times did not need to speak to one another in person; they simply showed one another through ritual and music."

子曰：“禮也者，理也；樂也者，節也。君子無理不動，無節不作。不能詩，於禮繆；不能樂，於禮素；薄於德，於禮虛。”子曰：“制度在禮，文為在禮，行之其在人乎！”子貢越席而對曰：“敢問夔其窮與？”子曰：“古之人與？古之人也。達於禮而不達於樂謂之素，達於樂而不達於禮謂之偏。夫夔達於樂而不達於禮，是以傳於此名也。古之人也。”

Confucius said: "Ritual is principle; music is measure. The noble person does not move without principle and does not act without measure. One who is not skilled in the Odes errs in ritual; one who is not skilled in music is plain in ritual; one who is thin in virtue is hollow in ritual." Confucius said: "Institutions lie in ritual, ornament and works lie in ritual, and putting them into practice lies, probably, in the person!" Zigong crossed over his mat and answered: "May I ask whether Kui might have exhausted it?" Confucius said: "Was he an ancient? He was an ancient. To be versed in ritual but not in music is called plain; to be versed in music but not in ritual is called partial. Kui was versed in music but not in ritual, and so that name has been handed down for him. He was an ancient."

子張問政，子曰：“師乎，前，吾語女乎！君子明於禮樂，舉而錯之而已。”子張復問，子曰：“師，爾以為必鋪几筵、升降酌獻酬酢然後謂之禮乎？爾以為必行綴兆、興羽鑰、作鐘鼓然後謂之樂乎？言而履之，禮也；行而樂之，樂也。君子力此二者，以南面而立，夫是以天下大平也，諸侯朝，萬物服體，而百官莫敢不承事矣。禮之所興，眾之所治也；禮之所廢，眾之所亂也。目巧之室，則有奧阼，席則有上下，車則有左右，行則有隨，立則有序，古之義也。室而無奧阼，則亂於堂室也；席而無上下，則亂於席上也；車而無左右，則亂於車也；行而無隨，則亂於塗也；立而無序，則亂於位也。昔聖帝明王諸侯，辨貴賤、長幼、遠近、男女、外內，莫敢相踰越，皆由此塗出也。”三子者既得聞此言也，於夫子昭然若發矇矣。

Zizhang asked about government, and Confucius said: "Shi, come forward, and let me tell you! The noble person understands ritual and music and simply lifts them up and sets them in place." Zizhang asked again, and Confucius said: "Shi, do you think that one must lay out low tables and mats, ascend and descend, pour wine and exchange cups before it is called ritual? Do you think that one must line up the dancers and rows, raise the feathers and flutes, and strike the bells and drums before it is called music? To say it and carry it out is ritual; to carry it out and delight in it is music. When the noble person devotes himself to these two and stands facing south, the world is at peace, the feudal lords come to court, the myriad things submit in due order, and the hundred officials dare not fail to take up their affairs. Where ritual rises, the multitude is ordered; where ritual is abandoned, the multitude is in disorder. A house skillfully built by the eye has its inner southwest corner and its eastern steps, a mat has its upper and lower places, a carriage has its left and right, in walking there is following, and in standing there is order; this is the righteousness of ancient times. If a house has no inner corner or eastern steps, there is disorder in the hall and rooms; if a mat has no upper and lower places, there is disorder on the mat; if a carriage has no left and right, there is disorder in the carriage; if walking has no following, there is disorder on the road; if standing has no order, there is disorder in positions. In the past, the sage emperors, enlightened kings and feudal lords distinguished noble and humble, old and young, near and far, man and woman, outer and inner, and no one dared to overstep one another; all came out of this road." The three, having heard these words, were as clear in front of the Master as if blinders had been removed.

孔子閒居，子夏侍，子夏曰：“敢問詩云‘凱弟君子，民之父母’，何如斯可謂民之父母矣？”

Confucius was at leisure at home, with Zixia sitting in attendance. Zixia said: "May I ask about the Book of Songs, which says 'The gentle and easygoing noble person is the father and mother of the people'; how can one be called the father and mother of the people?"

孔子曰：“夫民之父母乎，必達於禮樂之原，以致五至而行三無，以橫於天下，四方有敗，必先知之。此之謂民之父母矣。”

Confucius said: "To be the father and mother of the people, one must penetrate to the source of ritual and music, reach the five extremes, and practice the three without-s, so as to span the whole world. If there is ruin in the four quarters, one must know it first. This is what is called the father and mother of the people."

子夏曰：“民之父母既得而聞之矣，敢問何謂五至？”

Zixia said: "I have now heard of the father and mother of the people; may I ask what are called the five extremes?"

孔子曰：“志之所至，詩亦至焉；詩之所至，禮亦至焉；禮之所至，樂亦至焉；樂之所至，哀亦至焉。哀樂相生，是故正明目而視之不可得而見也，傾耳而聽之不可得而聞也，志氣塞乎天地。此之謂五至。”

Confucius said: "Where the will goes, the Odes also go; where the Odes go, ritual also goes; where ritual goes, music also goes; where music goes, grief also goes. Grief and joy give rise to each other. So even if one opens one's eyes wide to look at it, one cannot see it, and even if one turns an ear to listen to it, one cannot hear it, yet its will and spirit fill Heaven and Earth. These are called the five extremes."

子夏曰：“五至既得而聞之矣，敢問何謂三無？”

Zixia said: "I have now heard of the five extremes; may I ask what are called the three without-s?"

孔子曰：“無聲之樂，無體之禮，無服之喪，此之謂三無。”

Confucius said: "Music without sound, ritual without ceremony, and mourning without mourning dress: these are called the three without-s."

子夏曰：“三無既得略而聞之矣，敢問何詩近之？”

Zixia said: "I have now roughly heard of the three without-s; may I ask which poems come close to them?"

孔子曰：“夙夜其命宥密，無聲之樂也。威儀逮逮，不可選也，無體之禮也。凡民有喪，匍匐救之，無服之喪也。”

Confucius said: "'Night and day he carries out his mandate, generous and calm' is music without sound. 'Dignified and at ease, he cannot be faulted' is ritual without ceremony. 'When any of the people has a death, he crawls to help' is mourning without mourning dress."

子夏曰：“言則大矣美矣盛矣！言盡於此而已乎？”孔子曰：“何為其然也。君子之服之也，猶有五起焉。”

Zixia said: "Your words are great, beautiful and full! Do they end here?" Confucius said: "Why would they? When the noble person practices it, there are still five arisings."

子夏曰：“何如。”

Zixia said: "What are they?"

孔子曰：“無聲之樂，氣志不違；無體之禮，威儀遲遲；無服之喪，內恕孔悲。無聲之樂，氣志既得；無體之禮，威儀翼翼；無服之喪，施及四國。無聲之樂，氣志既從；無體之禮，上下和同；無服之喪，以畜萬邦。無聲之樂，日聞四方；無體之禮，日就月將；無服之喪，純德孔明。無聲之樂，氣志既起；無體之禮，施及四海；無服之喪，施於孫子。”

Confucius said: "With music without sound, spirit and will are not opposed; with ritual without ceremony, dignity is relaxed; with mourning without mourning dress, the heart is deeply grieved by sympathy. With music without sound, spirit and will are already attained; with ritual without ceremony, dignity is reverent; with mourning without mourning dress, its influence reaches the states of the four quarters. With music without sound, spirit and will are already in accord; with ritual without ceremony, high and low are in harmony; with mourning without mourning dress, it is used to nurture the myriad states. With music without sound, it spreads to the four quarters day by day; with ritual without ceremony, there is accomplishment each day and progress each month; with mourning without mourning dress, pure virtue shines clearly. With music without sound, spirit and will are already raised up; with ritual without ceremony, it extends to the four seas; with mourning without mourning dress, it extends to children and grandchildren."

子夏曰：“三王之德，參於天地，敢問何如斯可謂參於天地矣？”

Zixia said: "The virtue of the Three Kings is counted as a third beside Heaven and Earth; may I ask how one may be called a third beside Heaven and Earth?"

孔子曰：“奉三無私以勞天下。”

Confucius said: "By practicing the three without private interest, one comforts the world."

子夏曰：“敢問何謂三無私？”

Zixia said: "May I ask what are called the three without private interest?"

孔子曰：“天無私覆，地無私載，日月無私照。奉斯三者以勞天下，此之謂三無私。其在詩曰：‘帝命不違，至於湯齊。湯降不遲，聖敬日齊。昭假遲遲，上帝是祗。帝命式於九圍。’是湯之德也。天有四時，春秋冬夏。風雨霜露，無非教也。地載神氣，神氣風霆，風霆流形，庶物露生，無非教也。清明在躬，氣志如神，嗜慾將至，有開必先。天降時雨，山川出雲。其在詩曰：‘嵩高惟嶽，峻極於天。惟嶽降神，生甫及申。惟申及甫，惟周之翰。四國於蕃，四方於宣。’此文武之德也．三代之王也，必先令聞。詩云：‘明明天子，令聞不已。’三代之德也。弛其文德，協此四國，大王之德也。”

Confucius said: "Heaven covers without private interest, Earth bears without private interest, and the sun and moon shine without private interest. Practicing these three to comfort the world is called the three without private interest. In the Book of Songs, 'Chang Fa' of the Hymns of Shang, it says: 'The Lord's command was not opposed; Tang matched Heaven. Tang was born not late; his sage reverence rose day by day. Brightness reached gentleness; the Lord on High was thus reverent. The Lord's command took its model from the nine regions.' This is the virtue of Tang. Heaven has four seasons: spring, autumn, winter and summer; wind and rain, frost and dew are none of them other than teaching. Earth bears the spirit qi, and the spirit qi becomes wind and thunder; wind and thunder move and take form, and the many things come to light and are born, and none is other than teaching. When clear brightness is in oneself, spirit and will are like the divine; when desires are about to arrive, there must be guidance beforehand. Heaven sends down timely rain, and mountains and rivers send forth clouds. In the Book of Songs, 'Song Gao' of the Greater Odes, it says: 'Lofty is the Peak, towering up to Heaven. The Peak sent down a spirit and gave birth to Fu and Shen. Shen and Fu were the backbone of Zhou. The states of the four quarters rely on them as a hedge, and the four quarters rely on them to spread their fame.' This is the virtue of King Wen and King Wu. The Three Dynasties took the kingship, and they must have had a fine reputation first. The Book of Songs, in 'Jiang Han,' says: 'Brilliant is the Son of Heaven; his fine reputation does not cease.' This is the virtue of the Three Dynasties. To spread his civil virtue and bring harmony to these states of the four quarters was the virtue of King Tai."

子夏蹶然而起，負牆而立，曰：“弟子敢不承乎？”

Zixia hurriedly stood up, stood with his back to the wall, and said: "How dare your disciple not accept this?"

子言之：“君子之道，闢則坊與？坊，民之所不足者也。大為之坊，民猶踰之。故君子禮以坊德，刑以坊淫，命以坊欲。”

Confucius said: "The Way of the noble person may be compared to a dike, may it not? A dike guards against what the people lack. Even if the dike is made very large, the people still cross over it. Therefore the noble person uses ritual as the dike of virtue, punishment as the dike of licentiousness, and command as the dike of desire."

子云：“小人貧斯約，富斯驕，約斯盜，驕斯亂。禮者，因人之情而為之節文，以為民坊者也。故聖人之制富貴也，使民富不足以驕，貧不至於約，貴不慊於上。故亂益亡。”

Confucius said: "The petty person, when poor, is distressed, and when rich, is arrogant; when distressed he steals, and when arrogant he creates disorder. Ritual is what, following people's feelings, regulates and adorns them, and so serves as the dike for the people. Therefore the sages fixed wealth and rank so that the people's wealth would not be enough to make them arrogant, their poverty would not reach distress, and their rank would not make them resent those above. Thus disorder gradually disappeared."

子云：“貧而好樂，富而好禮，眾而以寧者，天下其幾矣。詩云：‘民之貪亂，寧為荼毒。’故制國不過千乘，都城不過百雉，家富不過百乘。以此坊民，諸侯猶有畔者。”

Confucius said: "To be poor and yet love joy, to be rich and yet love ritual, to be numerous and yet be peaceful: how many are there in the world? The Book of Songs, in 'Sang Rou' of the Greater Odes, says: 'The people are greedy for disorder and would rather do cruel harm.' So it was fixed that a state should not exceed a thousand chariots, a city should not exceed a hundred zhi of wall, and a family's wealth should not exceed a hundred chariots. With this as a dike for the people, there were still feudal lords who rebelled."

子云：“夫禮者，所以章疑別微，以為民坊者也。故貴賤有等，衣服有別，朝廷有位，則民有所讓。”

Confucius said: "Ritual is used to make clear what is doubtful and to distinguish what is subtle, and serves as a dike for the people. So when noble and humble have grades, clothing has distinctions, and the court has places, the people have something to yield to."

子云：“天無二日，土無二王，家無二主，尊無二上，示民有君臣之別也。春秋不稱楚越之王喪，禮，君不稱天，大夫不稱君，恐民之惑也。詩云：‘相彼盍旦，尚猶患之。’”

Confucius said: "There are not two suns in the sky, not two kings on the earth, not two masters in a household, and not two superiors in honor; this shows the people that there is a distinction between ruler and minister. The Spring and Autumn Annals does not use the title of king in the mourning of Chu and Yue. By ritual, a ruler does not speak of himself as Heaven, and a grand master does not speak of himself as ruler, for fear of confusing the people. The Book of Poetry says: 'Look at that heedless-dawn bird; even it is still pitied.'"

子云：“君不與同姓同車，與異姓同車不同服，示民不嫌也。以此坊民，民猶得同姓以弒其君。”

Confucius said: "A ruler does not share a carriage with one of the same surname, and when sharing a carriage with one of a different surname does not wear the same clothes; this shows the people that there is no cause for suspicion. Even when this is used as a dike for the people, they can still use shared surnames to kill their ruler."

子云：“君子辭貴不辭賤，辭富不辭貧，則亂益亡。故君子與其使食浮於人也，寧使人浮於食。”

Confucius said: "If the gentleman declines high rank but does not decline low rank, declines wealth but does not decline poverty, then disorder will gradually disappear. So the gentleman would rather have a person exceed his stipend than have his stipend exceed the person."

子云：“觴酒豆肉，讓而受惡，民猶犯齒。衽席之上，讓而坐下，民猶犯貴。朝延之位，讓而就賤，民猶犯君。詩云：‘民之無良，相怨一方。受爵不讓，至於已斯亡。’”

Confucius said: "With a cup of wine and a dish of meat, one yields and takes the poorer share, yet people still offend against age. On a mat, one yields and sits in the lower place, yet people still offend against the noble. In the court, one yields and takes a humble place, yet people still offend against the ruler. The Book of Poetry, in the Xiaoya, in Jiao Gong, says: 'The people are not good, and resent one another in one direction. Receiving rank without yielding, they come to ruin themselves.'"

子云：“君子貴人而賤己，先人而後己，則民作讓。故稱人之君曰君，自稱其君曰寡君。”

Confucius said: "If the gentleman values others and makes light of himself, puts others first and himself last, the people will rise up in yielding. So when speaking of another's ruler one says 'ruler,' and when speaking of one's own ruler one says 'our lonely ruler.'"

子云：“利祿先死者而後生者則民不偝，先亡者而後存者則民可以托。詩云：‘先君之

Confucius said: "If benefits and stipends are given first to the dead and then to the living, the people do not turn away; if given first to those who fled and then to those who stayed, the people can be entrusted. The Book of Poetry, in the Bei airs, in Yan Yan, says: 'The thoughts of the former ruler

思，以畜寡人。’以此坊民，民猶偝死而號無告。”

of us nurture me, the lonely one.' Even when this is used as a dike for the people, they still turn against the dead and weep with no place to appeal."

子云：“有國家者貴人而賤祿則民興讓，尚技而賤車則民興藝。故君子約言，小人先言。”

Confucius said: "If those who hold a state value people and make light of stipends, the people rise up in yielding; if they honor skill and make light of carriages, the people rise up in craft. So the gentleman speaks little, and the petty man rushes to speak first."

子云：“上酌民言，則下天上施。上不酌民言，則犯也。下不天上施，則亂也。故君子信讓以蒞百姓，則民之報禮重。詩云：‘先民有言，詢於芻蕘。’”

Confucius said: "If those above weigh the words of the people, then those below take what those above give as Heaven's gift. If those above do not weigh the words of the people, that is an offense. If those below do not take what those above give as Heaven's gift, that is disorder. So when the gentleman approaches the hundred clans with trust and yielding, the people return the rites in full measure. The Book of Poetry, in the Daya, in Ban, says: 'The ancients had a saying: consult the grass-cutters and firewood-gatherers.'"

子云：“善則稱人，過則稱己，則民不爭。善則稱人，過則稱己，則怨益亡。詩云：‘爾卜爾筮，履無咎言。’”

Confucius said: "If one attributes the good to others and the fault to oneself, the people do not quarrel. If one attributes the good to others and the fault to oneself, resentment gradually disappears. The Book of Poetry, in the Wei airs, in Meng, says: 'You consulted the milfoil for divination, and the omens showed no ill.'"

子云：“善則稱人，過則稱己，則民讓善。詩云：‘考卜惟王，度是鎬京。惟龜正之，武王成之。’”

Confucius said: "If one attributes the good to others and the fault to oneself, the people yield the good to others. The Book of Poetry, in the Daya, in Wen Wang You Sheng, says: 'The one who divined was the king alone, planning this capital Hao. The tortoise set it right, and King Wu completed it.'"

子云：“善則稱君，過則稱己，則民作忠。君陳曰：‘爾有嘉謀嘉猷，入告爾君於內。女乃順之於外曰：此謀此猷，惟我君之德。於乎是惟良顯哉！’”

Confucius said: "If one attributes the good to the ruler and the fault to oneself, the people rise up in loyalty. The Book of Documents, in Jun Chen, says: 'If you have good plans and good schemes, go in and report them to your ruler. Then outside follow and say: this plan and this scheme are only the virtue of my ruler. Ah, this is what makes the worthy and good shine!'"

子云：“善則稱親，過則稱己，則民作孝。大誓曰：‘予克紂，非予武，惟朕文考無罪。紂克予，非朕文考有罪．惟予小子無良。’”

Confucius said: "If one attributes the good to one's parents and the fault to oneself, the people rise up in filial piety. The Book of Documents, in Tai Shi, says: 'That I defeat Zhou is not due to my martial power, only that my cultured father had no fault. That Zhou defeats me is not that my cultured father had a fault, only that I, the little son, am not good.'"

子云：“君子弛其親之過而敬其美。論語曰：‘三年無改於父之道，可謂孝矣。’高宗云：‘三年其惟不言，言乃讙。’”

Confucius said: "The gentleman lays aside the faults of his parents and honors their excellence. The Analects says: 'If for three years he does not change his father's ways, he can be called filial.' Gaozong said: 'For three years he simply did not speak, and when he spoke it was with joy.'"

子云：“從命不忿，微諫不倦，勞而不怨，可謂孝矣。詩云：‘孝子不匱。’”

Confucius said: "To follow commands without anger, to remonstrate gently without weariness, and to toil without resentment can be called filial. The Book of Poetry, in the Daya, in Ji Zui, says: 'The filial son is never in want.'"

子云：“於父母之黨，可謂孝矣。故君子因睦以合族。詩云：‘此令兄弟，綽綽有裕。不令兄弟，交相為愈。’”

Confucius said: "Toward the relatives of one's parents, one can be called filial. So the gentleman gathers his kin through harmony. The Book of Poetry, in the Xiaoya, in Jiao Gong, says: 'Brothers who are good are easygoing and have room to spare. Brothers who are not good injure one another.'"

子云：“於父之執，可以乘其車，不可以衣其衣。君子以廣孝也。”

Confucius said: "With the close friend of one's father, one may ride his carriage but may not wear his clothes. The gentleman uses this to extend filial piety."

子云：“小人皆能養其親，君子不敬，何以辨？”

Confucius said: "Even petty people can all support their parents; if the gentleman is not reverent, how is he to be distinguished?"

子云：“父子不同位，以厚敬也。書云：‘厥闢不闢，忝厥祖。’”

Confucius said: "Father and son do not share the same seat, in order to deepen reverence. The Book of Documents says: 'If that ruler is not like a ruler, he disgraces his ancestors.'"

子云：“父母在，不稱老，言孝不言慈。閨門之內，戲而不嘆。君子以此坊民，民猶薄於孝而厚於慈。”

Confucius said: "While one's parents are alive, one does not call oneself old, speaking of filial piety and not of kindness. Within the inner chambers there is play and laughter without sighing. The gentleman uses this as a dike for the people, yet the people are still thin in filial piety and thick in kindness."

子云：“長民者，朝廷敬老則民作孝。”

Confucius said: "For those who govern the people, if the court honors the aged, the people rise up in filial piety."

子云：“祭祀之有屍也，宗廟之主也，示民有事也。修宗廟，敬祀事，教民追孝也。以此坊民，民猶忘其親。”

Confucius said: "Sacrifices have an impersonator and temples have tablets, to show the people that there is someone to serve. Maintaining the ancestral temples and reverently carrying out the sacrifices teach the people to remember their forebears with filial piety. Even with this as a dike for the people, they still forget their parents."

子云：“敬則用祭器，故君子不以菲廢禮，不以美沒禮。故食禮，主人親饋則客祭，主人不親饋則客不祭。故君子苟無禮，雖美不食焉。易曰：‘東鄰殺牛，不如西鄰之禴祭，寔受其福。’詩云：‘既醉以酒，既飽以德。’以此示民，民猶爭利而忘義。”

Confucius said: "Reverence uses sacrificial vessels. So the gentleman does not abandon ritual because of meagerness, nor let abundance drown ritual. So in the rite of a meal, if the host personally presents the dishes, the guest makes a food offering; if the host does not personally present them, the guest does not make an offering. So if there is no ritual, the gentleman will not eat even what is fine. The Book of Changes, in Ji Ji, says: 'The neighbor to the east slaughters an ox, but this is not as good as the neighbor to the west with a slight offering, which truly receives the blessing.' The Book of Poetry, in the Daya, in Ji Zui, says: 'Already drunk with wine, already full with virtue.' Even when this is shown to the people, they still fight over profit and forget righteousness."

子云：“七日戒，三日齊，承一人焉以為屍，過之者趨走，以教敬也。醴酒在室，醍酒在堂，澄酒在下，示不淫也。屍飲三，眾賓飲一，示民有上下也。因其酒肉，聚其宗族，以教民睦也。故堂上觀乎室，堂下觀乎上。詩云：‘禮儀卒度，笑語卒獲。’”

Confucius said: "Seven days of warning, three days of fasting, receiving one person to act as impersonator, and passing him with quick steps are used to teach reverence. Sweet wine is placed in the chamber, clear wine in the hall, and strained wine below, to show that one does not indulge. The impersonator drinks three times, and the guests drink once, to show the people that there is high and low. With that wine and meat, one gathers his clan, to teach the people harmony. So those in the hall look toward the chamber, and those below the hall look upward. The Book of Poetry, in the Xiaoya, in Chu Ci, says: 'The ritual forms all meet the standard, and laughter and talk are all fitting.'"

子云：“賓禮每進以讓，喪禮每加以遠。浴於中溜，飯於牖下，小斂於戶內，大斂於阼，殯於客位，祖於庭，葬於墓，所以示遠也。殷人吊於壙，周人吊於家，示民不偝也。”

Confucius said: "In guest rites each advance is accompanied by yielding, and in funeral rites each added step goes farther away. The washing is in the central court, the rice in the mouth is at the window, the lesser dressing is inside the door, the great dressing is at the eastern steps, the coffin lying is in the guest position, the farewell offering is in the courtyard, and the burial is in the grave; this is to show distance. The Yin condoled at the grave pit, and the Zhou condoled at the home, to show the people that one does not abandon them."

子云：“死，民之卒事也，吾從周。以此坊民，諸侯猶有薨而不葬者。”

Confucius said: "Death is the final matter of the people, and I follow the Zhou. Even when this is used as a dike for the people, there are still lords who die and are not buried."

子云：“升自客階，受吊於賓位，教民追孝也。未沒喪，不稱君，示民不爭也。故魯春秋記晉喪曰：‘殺其君之子奚齊，及其君卓。’以此坊民，子猶有弒其父者。”

Confucius said: "Ascending by the guest steps and receiving condolences in the guest's place teach the people to remember their forebears with filial piety. Not using the title of ruler before the mourning is over shows the people that one does not contend. So the Spring and Autumn Annals of Lu records the mourning of Jin: 'He killed the son of his ruler, Xi Qi, and also his ruler's Zhuo.' Even when this is used as a dike for the people, there are still sons who kill their fathers."

子云：“孝以事君，弟以事長，示民不貳也。故君子有君不謀仕，唯卜之日稱二君。喪父三年，喪君三年，示民不疑也。父母在不敢有其身，不敢私其財，示民有上下也。故天子四海之內，無客禮莫敢為主焉。故君適其臣，升自阼階，即位於堂，示民不敢有其室也。父母在，饋獻不及車馬，示民不敢專也。以此坊民，民猶忘其親而貳其君。”

Confucius said: "Serving the ruler with filial piety and serving elders with fraternal respect shows the people that there is no divided heart. So the gentleman who has a ruler does not seek office elsewhere, and only on the days of divination is a second ruler mentioned. Mourning three years for one's father and three years for one's ruler shows the people there is no doubt. While one's parents are alive, one does not dare to have one's own person at one's disposal nor privately own one's goods, showing the people that there is high and low. So the Son of Heaven within the four seas has no rite for being a guest, and no one dares be host. So when the ruler goes to his minister's home, he ascends by the eastern steps and takes his place in the hall, showing the people that he does not dare take possession of that house. While one's parents are alive, gifts do not extend to carriage and horses, showing the people that one does not dare act alone. Even when this is used as a dike for the people, they still forget their parents and have a divided heart toward the ruler."

子云：“禮之先，幣帛也，欲民之先事而後祿也。先財而後禮則民利，無辭而行情則民爭。故君子於有饋者弗能見，則不視其饋。易曰：‘不耕穫，不菑畬，兇。’以此坊民，民猶貴祿而賤行。”

Confucius said: "Ritual comes first and gifts of silk afterward, wishing the people to do the work first and then seek stipend. If wealth comes first and ritual afterward, the people are greedy for gain; if there is no courtesy of words and one follows one's feelings, the people quarrel. So when the gentleman cannot meet the one who sends a gift, he does not look at the gift. The Book of Changes, in Wu Wang, says: 'To harvest without plowing, to have ripe fields without clearing new land, is ill-omened.' Even when this is used as a dike for the people, they still value stipend and make light of conduct."

子云：“君子不盡利以遺民。詩云：‘彼有遺秉，此有不斂穧，伊寡婦之利。’故君子仕則不稼，田則不漁，食時不力珍，大夫不坐羊，士不坐犬。詩云：‘採葑採菲，無以下體，德音莫違，及爾同死。’以此坊民，民猶忘義而爭利，以亡其身。”

Confucius said: "The gentleman does not take all the profit, so as to leave some for the people. The Book of Poetry, in the Xiaoya, in Da Tian, says: 'There are left-behind sheaves over there, and dropped ears of grain here, the profit of the widow.' So the gentleman in office does not farm, in hunting does not fish, eats in season without seeking rare flavors, a grand master does not kill a sheep to sit and eat without cause, and a scholar does not kill a dog to sit and eat without cause. The Book of Poetry, in the Bei airs, in Gu Feng, says: 'Picking turnips, picking radishes, do not take only the lower part. Do not go against a good name, and I will die with you.' Even when this is used as a dike for the people, they still forget righteousness and fight over profit, and so bring ruin on themselves."

子云：“夫禮坊民所淫，章民之別，使民無嫌，以為民紀者也。故男女無媒不交，無幣不相見，恐男女之無別也。以此坊民，民猶有自獻其身。詩云：‘伐柯如之何？匪斧不克，取妻如之何？匪媒不得。蓺麻如之何？橫從其畝。取妻如之何？必告父母。’”

Confucius said: "Ritual is a dike against the people's excess, makes clear the distinctions among the people, leaves the people without suspicion, and serves as the people's guiding thread. So men and women do not associate without a matchmaker and do not meet without betrothal gifts, for fear that men and women would lack distinctions. Even when this is used as a dike for the people, there are still those who offer themselves. The Book of Poetry, in the Bin airs, in Fa Ke, says: 'How to cut an axe handle? Without an axe it cannot be done. How to take a wife? Without a matchmaker it cannot be done. How to plant hemp? Plant it across and along the field rows. How to take a wife? One must tell one's parents.'"

子云：“取妻不取同姓，以厚別也。故買妾不知其姓，則卜之。以此坊民，魯春秋猶去夫人之姓曰吳，其死曰孟子卒。”

Confucius said: "One does not marry a woman of the same surname, in order to deepen the distinction. So when buying a concubine whose surname is unknown, one consults divination. Even when this is used as a dike for the people, the Spring and Annals of Lu still dropped the surname of the consort, calling her Wu, and at her death recorded it as 'Meng Zi died.'"

子云：“禮，非祭，男女不交爵。以此坊民，陽侯猶殺繆侯而竊其夫人。故大饗廢夫人之禮。”

Confucius said: "By ritual, except at a sacrifice, men and women do not hand each other cups. Even when this is used as a dike for the people, Yang Hou still killed the Marquis Mu and seized his consort. So at the great feast the rite of the consort was abandoned."

子云：“寡婦之子不有見焉則弗友也，君子以闢遠也。故朋友之交，主人不在，不有大故，則不入其門。以此坊民，民猶以色厚於德。”

Confucius said: "One does not befriend the son of a widow unless he has real insight; the gentleman does this to keep distance. So in the friendship among friends, if the host is not at home and there is no great reason, one does not enter his gate. Even when this is used as a dike for the people, they still hold beauty more weighty than virtue."

子云：“好德如好色，諸侯不下漁色，故君子遠色以為民紀。故男女授受不親，御婦人則進左手。姑姊妹女子子已嫁而反，男子不與同席而坐。寡婦不夜哭。婦人疾，問之，不問其疾。以此坊民，民猶淫泆而亂於族。”

Confucius said: "Love virtue as one loves beauty. A lord does not go below to fish for beauty, so the gentleman keeps far from sensual beauty as a guiding thread for the people. So men and women do not hand things directly to each other, and when driving for a woman one puts the left hand forward. When a paternal aunt, sister, or daughter has married and returned, men do not sit on the same mat with her. A widow does not weep at night. When a woman is ill, one inquires after her but does not ask where the illness is. Even when this is used as a dike for the people, they still indulge and cause disorder in the clan."

子云：“昏禮，婿親迎，見於舅姑，舅姑承子以授婿，恐事之違也。以此坊民，婦猶有不至者。”

Confucius said: "In the marriage rite, the bridegroom goes to meet the bride in person, pays respects to the parents-in-law, and the parents-in-law hand their daughter over to the groom, for fear that service might go wrong. Even when this is used as a dike for the people, there are still wives who fall short."

天命之謂性，率性之謂道，修道之謂教。道也者，不可須臾離也，可離非道也。是故君子戒慎乎其所不睹，恐懼乎其所不聞。莫見乎隱，莫顯乎微，故君子慎其獨也。喜怒哀樂之未發謂之中，發而皆中節謂之和。中也者，天下之大本也；和也者，天下之達道也。致中和，天地位焉，萬物育焉。

What Heaven bestows is called nature, following nature is called the Way, and cultivating the Way is called teaching. The Way cannot be left for even a moment; what can be left is not the Way. Therefore the gentleman is cautious and watchful over what he does not see, and fearful over what he does not hear. Nothing is more visible than what is hidden, nothing more manifest than what is subtle, so the gentleman is watchful over himself when alone. When joy, anger, sorrow, and delight have not yet arisen, it is called the mean; when they have arisen and all fit the measure, it is called harmony. The mean is the great root of the world; harmony is the way that reaches everywhere in the world. When the mean and harmony are attained, heaven and earth take their proper places and all things are nourished.

仲尼曰：“君子中庸，小人反中庸。君子之中庸也，君子而時中；小人之中庸也，小人而無忌憚也。”

Zhongni said: "The gentleman keeps to the mean; the petty man goes against the mean. The mean of the gentleman is that, being a gentleman, he is at every moment in accord with the mean; the mean of the petty man is that, being a petty man, he has no restraint."

子曰：“中庸其至矣乎？民鮮能久矣！”

Confucius said: "The mean is presumably the utmost, is it not? The people have rarely been able to practice it for a long time!"

子曰：“道之不行也，我知之矣！知者過之，愚者不及也。道之不明也，我知之矣！賢者過之，不肖者不及也。人莫不飲食也，鮮能知味也。”

Confucius said: "I know why the Way is not practiced: the wise go beyond it, and the foolish do not reach it. I know why the Way is not made clear: the worthy go beyond it, and the unworthy do not reach it. There is no one who does not eat and drink, yet few can know the flavors."

子曰：“道其不行矣夫！”

Confucius said: "The Way is probably not going to be practiced, is it!"

子曰：“舜其大知也與！舜好問而好察邇言，隱惡而揚善，執其兩端用其中於民。其斯以為舜乎！”

Confucius said: "Shun was surely a man of great wisdom! Shun liked to ask and liked to examine plain words, concealed the bad and spread the good, grasped the two extremes and applied the mean to the people. Perhaps that is how he became Shun!"

子曰：“人皆曰予知，驅而納諸罟擭陷阱之中而莫之知闢也。人皆曰予知，擇乎中庸而不能期月守也。”

Confucius said: "Everyone says 'I am wise,' yet when driven into nets, traps, and pitfalls, they do not know to avoid them. Everyone says 'I am wise,' yet when they choose the mean they cannot keep it for even a full month."

子曰：“回之為人也，擇乎中庸，得一善則拳拳服膺而弗失之矣。”

Confucius said: "As a person, Hui chooses the mean; when he gets one good thing, he holds it firmly to his heart and does not let it go."

子曰：“天下國家可均也，爵祿可辭也，白刃可蹈也，中庸不可能也。”

Confucius said: "The world, states, and families can be brought into balance, rank and stipend can be declined, bare blades can be trodden, but the mean cannot be achieved."

子路問強，子曰：“南方之強與？北方之強與？抑而強與？寬柔以教，不報無道，南方之強也。君子居之，衽金革死而不厭，北方之強也，而強者居之。故君子和而不流，強哉矯！中立而不倚，強哉矯！國有道，不變塞焉，強哉矯！國無道，至死不變，強哉矯！”

Zilu asked about strength. Confucius said: "The strength of the south? The strength of the north? Or your own strength? To teach with generosity and gentleness and not to take revenge on those without the Way is the strength of the south, where the gentleman dwells. To sleep on metal and hides and die without regret is the strength of the north, where the strong dwell. So the gentleman is harmonious without drifting; how strong and unyielding! He stands in the center without leaning; how strong and unyielding! When the state has the Way, he does not change the aims he held before success; how strong and unyielding! When the state lacks the Way, he does not change even to death; how strong and unyielding!"

子曰：“素隱行怪，後世有述焉，吾弗為之矣。君子遵道而行，半塗而廢，吾弗能已矣。君子依乎中庸，遯世不見知而不悔，唯聖者能之。”

Confucius said: "To seek the obscure and practice the strange, so that later ages praise one, this I do not do. The gentleman follows the Way, and if he gives up halfway, I cannot stop. The gentleman relies on the mean, withdraws from the world unknown to others without regret; only a sage can do this."

君子之道費而隱，夫婦之愚可以與知焉，及其至也，雖聖人亦有所不知焉。夫婦之不肖可以能行焉，及其至也，雖聖人亦有所不能焉。天地之大也，人猶有所憾。故君子語大，天下莫能載焉，語小，天下莫能破焉。詩云：“鳶飛戾天，魚躍於淵。”言其上下察也。君子之道造端乎夫婦，及其至也，察乎天地。

The Way of the gentleman is broad and also subtle. Even foolish husbands and wives can partake in knowing it, yet at its utmost even the sage has what he does not know. Even unworthy husbands and wives can practice it, yet at its utmost even the sage has what he cannot do. Heaven and earth are so great, yet people still find things to regret in them. So when the gentleman speaks of the great, nothing under heaven can contain it; when he speaks of the small, nothing under heaven can split it. The Book of Poetry, in the Daya, in Han Lu, says: "The kite flies to the sky, the fish leaps in the deep." It means that the Way is visible above and below. The Way of the gentleman begins with husband and wife, and at its utmost is clearly seen in heaven and earth.

子曰：“道不遠人，人之為道而遠人，不可以為道。詩云：‘伐柯伐柯，其則不遠。’執柯以伐柯，睨而視之，猶以為遠。故君子以人治人，改而止。忠恕違道不遠，施諸己而不願，亦勿施於人。君子之道四，丘未能一焉：所求乎子以事父，未能也；所求乎臣以事君，未能也；所求乎弟以事兄，未能也；所求乎朋友先施之，未能也。庸德之行，庸言之謹，有所不足，不敢不勉。有餘，不敢盡，言顧行，行顧言，君子胡不慥慥爾。”

Confucius said: "The Way is not far from people. If people practice a Way that is far from people, it cannot be the Way. The Book of Poetry, in the Bin airs, in Fa Ke, says: 'Cutting an axe handle, cutting an axe handle, the pattern is not far.' Holding an axe handle to cut an axe handle, and looking at it askance, one still thinks it is far. So the gentleman governs people with people, and stops once they correct themselves. Loyalty and reciprocity are not far from the Way: what you do not wish done to yourself, do not do to others. The Way of the gentleman has four parts, and I, Qiu, am not yet able to do even one: to serve my father as I would require of a son, I cannot; to serve my ruler as I would require of a minister, I cannot; to serve my elder brother as I would require of a younger brother, I cannot; to be the first to do for a friend what I would require of a friend, I cannot. Practice the ordinary virtues, be careful in ordinary words; if something is lacking, do not fail to make an effort; if there is surplus, do not dare to use it all up. Let words look to conduct and conduct look to words; how can the gentleman not be sincere?"

君子素其位而行，不願乎其外：素富貴行乎富貴，素貧賤行乎貧賤，素夷狄行乎夷狄，素患難行乎患難，君子無入而不自得焉。在上位不陵下，在下位不援上，正己而不求於人，則無怨。上不怨天，下不尤人，故君子居易以俟命，小人行險以徼倖。子曰：“射有似乎君子：失諸正鵠，反求諸其身。”

The gentleman acts according to his position and does not long for what is outside it: in wealth and honor he acts as one in wealth and honor, in poverty and lowliness he acts as one in poverty and lowliness, among the barbarians he acts as among barbarians, in hardship he acts as one in hardship; there is nowhere the gentleman enters where he is not self-possessed. In a high position he does not bully those below, in a low position he does not cling to those above, he sets himself right and seeks nothing from others, and so has no resentment. Above he does not resent Heaven, below he does not blame people. So the gentleman dwells in ease to await his destiny, while the petty man takes risks to seek luck. Confucius said: "Archery is like the gentleman: if he misses the center of the target, he looks back for the cause in himself."

君子之道，闢如行遠必自邇，闢如登高必自卑。詩曰：“妻子好合，如鼓瑟琴。兄弟既翕，和樂且耽。宜爾室家，樂爾妻帑。”子曰：“父母其順矣乎！”

The Way of the gentleman is like traveling far, which must begin from near, and like climbing high, which must begin from low. The Book of Poetry, in the Xiaoya, in Chang Di, says: "Wife and children in harmony are like playing the zither and se. Brothers are already together, in harmony and deep joy. Be right for your household, and delight your wife and children." Confucius said: "Parents must surely be at ease!"

子曰：“鬼神之為德其盛矣乎：視之而弗見，聽之而弗聞，體物而不可遺，使天下之人齊明盛服以承祭祀，洋洋乎如在其上，如在其左右。詩曰：‘神之格思，不可度思，矧可射思’。夫微之顯，誠之不可揜如此夫。”

Confucius said: "The virtue of ghosts and spirits is surely abundant: look for them and one cannot see; listen for them and one cannot hear; yet they are embodied in things and cannot be left out. They make people throughout the world fast and purify themselves and put on fine dress to receive the sacrifice, vast and wide as if above them, as if on their left and right. The Book of Poetry, in the Daya, in Yi, says: 'The coming of the spirits cannot be measured, how much less can one be weary of them.' The manifestation of the subtle and the impossibility of hiding sincerity are like this."

子曰：“舜其大孝也與！德為聖人，尊為天子，富有四海之內，宗廟饗之，子孫保之。故大德必得其位，必得其祿，必得其名，必得其壽。故天之生物，必因其材而篤焉。故栽者培之，傾者覆之。詩曰：‘嘉樂君子，憲憲令德。宜民宜人，受祿於天。保佑命之，自天申之。’故大德者必受命。”

Confucius said: "Shun was surely a man of great filial piety! In virtue he was a sage, in honor the Son of Heaven, in wealth he possessed all within the four seas, the ancestral temple feasted him, and his descendants kept his line. So one of great virtue will surely obtain the position, surely obtain the stipend, surely obtain the name, and surely obtain long life. So when Heaven gives birth to things, it surely adds richness according to their material. So what can be planted it nurtures, and what leans it overturns. The Book of Poetry, in the Daya, in Jia Le, says: 'The joyful gentleman, so brightly shows his fine virtue. Fitting to the people and fitting to men, he receives his stipend from Heaven. Protecting and commanding him, Heaven renews it.' So one of great virtue will surely receive the mandate."

子曰：“無憂者其惟文王乎！以王季為父，以武王為子，父作之，子述之。武王纘大王、王季、文王之緒，壹戎衣而有天下，身不失天下之顯名，尊為天子，富有四海之內，宗廟饗之，子孫保之。武王末受命，周公成文武之德，追王大王、王季，上祀先公以天子之禮。斯禮也，達乎諸侯大夫及士庶人。父為大夫，子為士，葬以大夫，祭以士。父為士，子為大夫，葬以士，祭以大夫。期之喪，達乎大夫。三年之喪，達乎天子。父母之喪無貴賤，一也。”

Confucius said: "The one who had no cause for sorrow was probably King Wen! He had King Ji as his father and King Wu as his son; the father laid the foundations and the son carried on the work. King Wu continued the achievements of King Tai, King Ji and King Wen; once he donned his armor he possessed the empire, and he did not lose the splendid name he had in the world. He was honored as Son of Heaven, rich with all within the four seas; the ancestral temple feasted him, and his descendants preserved his line. In his last years King Wu received the Mandate, and the Duke of Zhou completed the virtue of Kings Wen and Wu, posthumously honoring King Tai and King Ji as kings, and sacrificing to the earlier dukes upward with the rites of the Son of Heaven. These rites extended to the feudal lords, grand masters, scholars and commoners. If the father was a grand master and the son a scholar, the burial followed the grand master's rite and the sacrifice the scholar's. If the father was a scholar and the son a grand master, the burial followed the scholar's rite and the sacrifice the grand master's. The one-year mourning extended to the grand masters. The three-year mourning extended to the Son of Heaven. In mourning for parents there is no distinction of noble and humble; it is the same for all."

子曰：“武王、周公其達孝矣乎！夫孝者，善繼人之志，善述人之事者也。春秋修其祖廟，陳其宗器，設其裳衣，薦其時食。宗廟之禮，所以序昭穆也。序爵，所以辨貴賤也。序事，所以辨賢也。旅酬下為上，所以逮賤也。燕毛，所以序齒也。踐其位，行其禮，奏其樂，敬其所尊，愛其所親，事死如事生，事亡如事存，孝之至也。郊社之禮所以事上帝也，宗廟之禮所以祀乎其先也。明乎郊社之禮，禘嘗之義，治國其如示諸掌乎？”

Confucius said: "King Wu and the Duke of Zhou were surely those whose filial piety reached everywhere! Filial piety is being good at continuing the aims of others and good at carrying on their undertakings. In spring and autumn they repaired their ancestral temple, displayed the ancestral vessels, set out the robes and garments, and presented the seasonal foods. The rites of the ancestral temple are used to arrange the order of the generations of ancestors. Arranging the ranks is used to distinguish the noble and the humble. Arranging the duties is used to distinguish the worthy. At the toast by turns the lower pour for the higher, so as to reach the humble. At the feast seating is by the color of the hair, to arrange the order of age. They stepped into the places of their forebears, performed their rites, played their music, revered those whom the forebears honored and loved those whom they held dear; serving the dead as if they were alive and serving the departed as if they were present is the utmost of filial piety. The rites of the suburban and earth sacrifices are used to serve the Lord on High, and the rites of the ancestral temple are used to sacrifice to one's ancestors. One who understands the rites of the suburban and earth sacrifices and the meaning of the grand ancestral and autumn sacrifices would find governing the state like looking at the palm of his hand."

哀公問政，子曰：“文武之政，布在方策。其人存，則其政舉；其人亡，則其政息。人道敏政，地道敏樹。夫政也者，蒲盧也。故為政在人，取人以身，修身以道，修道以仁。仁者人也，親親為大。義者宜也，尊賢為大。親親之殺，尊賢之等，禮所生也。在下位不獲乎上，民不可得而治矣。故君子不可以不修身，思修身，不可以不事親；思事親，不可以不知人；思知人，不可以不知天。”天下之達道五，所以行之者三。曰君臣也、父子也、夫婦也、昆弟也、朋友之交也，五者天下之達道也。知、仁、勇三者，天下之達德也。所以行之者一也。或生而知之，或學而知之，或困而知之，及其知之一也。或安而行之，或利而行之，或勉強而行之，及其成功一也。子曰：“好學近乎知，力行近乎仁，知恥近乎勇。知斯三者則知所以修身，知所以修身則知所以治人，知所以治人則知所以治天下國家矣。”凡為天下國家有九經，曰修身也，尊賢也，親親也，敬大臣也，體群臣也，子庶民也，來百工也，柔遠人也，懷諸侯也。修身則道立，尊賢則不惑，親親則諸父昆弟不怨，敬大臣則不眩，體群臣則士之報禮重，子庶民則百姓勸，來百工則財用足，柔遠人則四方歸之，懷諸侯則天下畏之。齊明盛服，非禮不動，所以修身也。去讒遠色，賤貨而貴德，所以勸賢也。尊其位，重其祿，同其好惡，所以勸親親也。官盛任使，所以勸大臣也。忠信重祿，所以勸士也。時使薄斂，所以勸百姓也。日省月試，既廩稱事，所以勸百工也。送往迎來，嘉善而矜不能，所以柔遠人也。繼絕世，舉廢國，治亂持危，朝聘以時，厚往而薄來，所以懷諸侯也。凡為天下國家有九經，所以行之者一也。凡事豫則立，不豫則廢。言前定則不跲，事前定則不困，行前定則不疚，道前定則不窮。在下位不獲乎上，民不可得而治矣。

Duke Ai asked about government. Confucius said: "The government of Kings Wen and Wu is laid out on the wooden tablets and bamboo slips. When the right men are there, their government flourishes; when such men are gone, their government ceases. The way of man works swiftly in government, the way of earth works swiftly in planting. Government is like the bulrush. Therefore the conduct of government depends on the right men, the right men are obtained by one's own person, one cultivates one's person by the Way, and one cultivates the Way by humaneness. Humaneness is man, and the greatest expression of it is loving one's kin. Righteousness is what is fitting, and the greatest expression of it is honoring the worthy. The gradations in loving one's kin and the degrees in honoring the worthy are what ritual arises from. If one in a lower position does not gain the trust of those above, the people cannot be governed. Therefore the noble person cannot do without cultivating his person; wishing to cultivate his person, he cannot do without serving his kin; wishing to serve his kin, he cannot do without knowing men; wishing to know men, he cannot do without knowing Heaven." There are five universal ways in the world, and three by which they are practiced. They are the relations of ruler and minister, father and son, husband and wife, elder and younger brothers, and friends; these five are the universal ways in the world. Wisdom, humaneness and courage, these three, are the universal virtues of the world. What carries them out is one thing. Some are born knowing it, some know it by learning, some know it through hardship, but when they have come to know it, it is one. Some practice it with ease, some practice it for profit, some practice it with effort, but when they have succeeded, it is one. Confucius said: "Love of learning is close to wisdom; vigorous practice is close to humaneness; knowing shame is close to courage. One who knows these three knows how to cultivate his person; one who knows how to cultivate his person knows how to govern others; one who knows how to govern others knows how to govern the empire and the state." There are nine constant principles for governing the empire and the state: cultivating one's person, honoring the worthy, loving one's kin, respecting the great ministers, caring for the whole body of officials, treating the common people as one's children, attracting the hundred craftsmen, treating kindly those from afar, and cherishing the feudal lords. When the person is cultivated, the Way is established; when the worthy are honored, one is not perplexed; when kin are loved, uncles and brothers do not resent; when great ministers are respected, one is not dazzled and confused; when the body of officials is cared for, the scholars repay one with great ritual loyalty; when the common people are treated as children, the hundred clans are encouraged; when the craftsmen are attracted, resources are sufficient; when those from afar are treated kindly, the four quarters turn to one; when the feudal lords are cherished, the empire stands in awe. To fast, to purify oneself, to dress in splendid garb, and not to move in any way contrary to ritual is how one cultivates the person. To banish slander, keep away from beauty, make light of goods and make much of virtue is how one encourages the worthy. To honor their positions, make weighty their stipends, and share their likes and dislikes is how one encourages loving one's kin. To provide a full staff of subordinate officials to carry out their orders is how one encourages the great ministers. To be loyal and trustworthy and generous with stipends is how one encourages the scholars. To employ people only at proper times and to lighten taxes is how one encourages the hundred clans. To inspect daily and test monthly, and to give provisions in proportion to the work is how one encourages the craftsmen. To escort those who leave and welcome those who come, to commend the good and pity the incapable is how one treats kindly those from afar. To continue lines that have been broken, restore states that have been abolished, set right disorder and support what is in peril, to receive court visits at proper times, to send away generously and take in lightly is how one cherishes the feudal lords. There are nine constant principles for governing the empire and the state, and what carries them out is one thing. In all things, if prepared beforehand one stands; if not prepared, one fails. If words are settled beforehand, one does not stumble; if affairs are settled beforehand, one does not fall into difficulty; if actions are settled beforehand, one does not feel remorse; if the Way is settled beforehand, one is never at a loss. If one in a lower position does not gain the trust of those above, the people cannot be governed.

獲乎上有道，不信乎朋友，不獲乎上矣。信乎朋友有道，不順乎親，不信乎朋友矣。順乎親有道，反諸身不誠，不順乎親矣。誠身有道，不明乎善，不誠乎身矣。誠者，天之道也；誠之者，人之道也。誠者不勉而中，不思而得，從容中道，聖人也。誠之者，擇善而固執之者也。博學之，審問之，慎思之，明辨之，篤行之。有弗學，學之弗能弗措也；有弗問，問之弗知，弗措也；有弗思，思之弗得弗措也；有弗辨，辨之弗明弗措也；有弗行，行之弗篤弗措也。人一能之，己百之，人十能之，己千之。果能此道矣，雖愚必明，雖柔必強。

There is a way to gain the trust of those above: if one is not trusted by his friends, he will not gain the trust of those above. There is a way to be trusted by friends: if one does not obey his kin, he will not be trusted by his friends. There is a way to obey one's kin: if on examining oneself one finds one is not sincere, one will not obey one's kin. There is a way to make oneself sincere: if one does not understand what is good, one cannot make oneself sincere. Sincerity is the Way of Heaven; making oneself sincere is the way of man. One who is sincere hits the mean without effort and attains without thinking, and is at ease in accord with the Way; this is the sage. One who makes himself sincere chooses the good and holds fast to it. He learns it broadly, inquires into it carefully, reflects on it cautiously, discriminates it clearly, and practices it earnestly. There may be what he has not learned, but if he learns and cannot yet do it, he does not stop; there may be what he has not asked, but if he asks and does not yet know, he does not stop; there may be what he has not reflected on, but if he reflects and does not yet grasp it, he does not stop; there may be what he has not discriminated, but if he discriminates and is not yet clear, he does not stop; there may be what he has not practiced, but if he practices and is not yet earnest, he does not stop. If another can do it in one try, he does it in a hundred; if another can do it in ten, he does it in a thousand. If one can truly follow this way, though stupid he will surely become clear, and though weak he will surely become strong.

自誠明謂之性，自明誠謂之教。誠則明矣，明則誠矣。

To be clear because of sincerity is called nature; to be sincere because of clarity is called teaching. Where there is sincerity there is clarity, and where there is clarity there is sincerity.

唯天下至誠，為能盡其性；能盡其性，則能盡人之性；能盡人之性，則能盡物之性；能盡物之性，則可以贊天地之化育；可以贊天地之化育，則可以與天地參矣。

Only one who is utterly sincere in the world can fully develop his own nature; being able to fully develop his own nature, he can fully develop the nature of others; being able to fully develop the nature of others, he can fully develop the nature of things; being able to fully develop the nature of things, he can assist the transforming and nourishing powers of Heaven and Earth; being able to assist the transforming and nourishing powers of Heaven and Earth, he can form a triad with Heaven and Earth.

其次致曲，曲能有誠。誠則形，形則著，著則明，明則動，動則變，變則化。唯天下至誠為能化。

The next level devotes itself to one particular aspect, and in one aspect there can be sincerity. Sincerity takes form; taking form, it becomes manifest; becoming manifest, it becomes bright; becoming bright, it moves; moving, it changes; changing, it transforms. Only one who is utterly sincere in the world can transform.

至誠之道可以前知。國家將興，必有禎祥；國家將亡，必有妖孽。見乎蓍龜，動乎四體。禍福將至，善必先知之，不善必先知之。故至誠如神。

The way of utter sincerity can foresee things. When a state is about to flourish, there are sure to be auspicious omens; when a state is about to perish, there are sure to be ominous signs. They show up in the milfoil and tortoise shell and are stirred in the four limbs. When disaster or blessing is about to come, one can surely know the good beforehand and surely know the bad beforehand. Therefore utter sincerity is like a spirit.

誠者自成也，而道自道也。誠者物之終始，不誠無物。是故君子誠之為貴。誠者，非自成己而已也，所以成物也。成己，仁也；成物，知也。性之德也，合外內之道也。故時措之宜也。

Sincerity completes oneself, and the Way guides oneself. Sincerity is the end and beginning of things; without sincerity there would be no things. Therefore the noble person values sincerity. Sincerity is not merely completing oneself and then stopping; it is also what completes things. Completing oneself is humaneness; completing things is wisdom. These are the virtues of the nature and the way of joining outer and inner. Therefore it is fitting whenever it is applied.

故至誠無息，不息則久，久則徵，徵則悠遠，悠遠則博厚，博厚則高明。博厚所以載物也，高明所以覆物也，悠久所以成物也。博厚配地，高明配天，悠久無疆。如此者不見而章，不動而變，無為而成。天地之道，可壹言而盡也：其為物不貳，則其生物不測。天地之道，博也，厚也，高也，明也，悠也，久也。今夫天，斯昭昭之多，及其無窮也，日月星辰系焉，萬物覆焉。今夫地，一撮土之多，及其廣厚，載華嶽而不重，振河海而不洩，萬物載焉。今夫山，一卷石之多，及其廣大，草木生之，禽獸居之，寶藏興焉。今夫水，一勺之多，及其不測，黿鼉鮫龍魚鱉生焉，貨財殖焉。詩曰：“惟天之命，於穆不已。”蓋曰天之所以為天也。“於乎不顯，文王之德之純”，蓋曰文王之所以為文也，純亦不已。

Therefore utter sincerity never ceases. Not ceasing, it endures; enduring, it shows its effect; showing its effect, it reaches far; reaching far, it is broad and thick; being broad and thick, it is high and bright. The broad and thick are what carry things, the high and bright are what cover things, and the long-lasting is what completes things. Being broad and thick matches the earth, being high and bright matches heaven, and being long-lasting has no limit. That being so, it is manifest without showing itself, it transforms without moving, and accomplishes without acting. The way of Heaven and Earth can be told in one phrase: as things they are undivided, so the way they produce things is beyond measure. The way of Heaven and Earth is broad, thick, high, bright, far-reaching and long-lasting. Now this heaven is the accumulation of a little bit of brightness, but when it is without limit, the sun, moon, stars and planets are strung on it and the myriad things are covered by it. Now this earth is the accumulation of a handful of soil, but when it is broad and thick, it bears Mount Hua without feeling its weight, holds rivers and seas without leaking, and the myriad things are borne by it. Now this mountain is the accumulation of a fist-sized stone, but when it is vast, grass and trees grow on it, birds and beasts dwell in it, and treasures are produced from it. Now this water is the accumulation of a ladleful, but when it is beyond measure, great turtles, crocodiles, dragons, fish and terrapins live in it, and goods and wealth multiply in it. The Odes, in the Hymns of Zhou, 'The Decree of Heaven', say: "The decree of Heaven, how beautiful and unceasing." This means that this is how Heaven is Heaven. "Oh, how illustrious, the purity of King Wen's virtue!" This means that this is how King Wen was called Wen, for his purity too was unceasing.

大哉聖人之道！洋洋乎發育萬物，峻極於天。優優大哉，禮儀三百，威儀三千，待其人然後行。故曰：“苟不至德，至道不凝焉。”故君子尊德性而道問學，致廣大而盡精微，極高明而道中庸，溫故而知新，敦厚以崇禮。是故居上不驕，為下不倍。國有道，其言足以興，國無道，其默足以容。詩曰：“既明且哲，以保其身。”其此之謂與。

How great is the Way of the sage! Overflowing, it gives rise to the myriad things and rises high to reach Heaven. How abundant and great: three hundred rules of ritual and three thousand rules of demeanor await the right person before they are put into practice. Therefore it is said: "Unless there is utmost virtue, the utmost Way will not coalesce." So the noble person honors the virtuous nature and pursues inquiry and learning; he reaches breadth and exhausts the subtle; he attains the height of brightness and follows the middle way; he reviews the old and knows the new; he is generous and honors ritual. Therefore in a high position he is not arrogant, and in a low position he does not rebel. When the state has the Way, his words are enough to make it flourish; when the state lacks the Way, his silence is enough to protect him. The Odes, in the Greater Odes, 'Zhengmin', say: "Both clear-sighted and wise, he preserves his person." This is probably what is meant.

子曰：“愚而好自用，賤而好自專，生乎今之世，反古之道，如此者災及其身者也。”非天子不議禮，不制度，不考文，今天下車同軌，書同文，行同倫，雖有其位，苟無其德，不敢作禮樂焉。雖有其德，苟無其位，亦不敢作禮樂焉。子曰：“吾說夏禮，杞不足徵也。吾學殷禮，有宋存焉。吾學周禮，今用之，吾從周。”

Confucius said: "One who is ignorant yet likes to follow his own judgment, who is lowly yet likes to act on his own authority, who is born in the present age yet returns to the ways of antiquity, will have calamity reach his person." Unless one is the Son of Heaven, one does not discuss ritual, fix standards or examine writing. Now throughout the empire carts have the same gauge, writing has the same script, and conduct follows the same norms. Even if one has the position, if one lacks the virtue, one dares not create rites and music. Even if one has the virtue, if one lacks the position, one also dares not create rites and music. Confucius said: "I can speak of the rites of Xia, but Qi does not suffice to bear witness. I have studied the rites of Yin, and Song still preserves them. I have studied the rites of Zhou, which are in use today, and I follow Zhou."

王天下有三重焉，其寡過矣乎。上焉者，雖善無徵，無徵不信，不信民弗從。下焉者，雖善不尊，不尊不信，不信民弗從。故君子之道，本諸身，徵諸庶民，考諸三王而不繆，建諸天地而不悖，質諸鬼神而無疑，百世以俟聖人而不惑。質諸鬼神而無疑，知天也；百世以俟聖人而不惑，知人也。是故君子動而世為天下道，行而世為天下法，言而世為天下則。遠之則有望，近之則不厭。詩曰：“在彼無惡，在此無射。庶幾夙夜，以永終譽。”君子未有不如此而蚤有譽於天下者也。

There are three weighty matters in ruling the empire, and with them one will probably have few faults. Those above, though good, have no proof, and without proof they are not believed, and if not believed the people do not follow. Those below, though good, are not honored, and if not honored they are not believed, and if not believed the people do not follow. So the way of the noble person is rooted in his own person, tested among the common people, examined against the Three Kings without error, established between Heaven and Earth without contradiction, put to the test with ghosts and spirits without doubt, and awaits a sage a hundred generations later without perplexity. To put it to the test with ghosts and spirits without doubt is to know Heaven; to await a sage a hundred generations later without perplexity is to know man. So the noble person's every movement becomes for generations the Way of the world, his every action becomes for generations the law of the world, and his every word becomes for generations the standard of the world. Those far from him look up to him, and those near to him never tire of him. The Odes, in the Hymns of Zhou, 'The Egrets', say: "There, no one dislikes them; here, no one tires of them. Day and night, they will bring their fame to its end." There has never been a noble person who, not being like this, early gained a name throughout the world.

仲尼祖述堯舜，憲章文武，上律天時，下襲水土。闢如天地之無不持載，無不覆幬，闢如四時之錯行，如日月之代明。萬物並育而不相害，道並行而不相悖。小德川流，大德敦化，此天地之所以為大也。唯天下至聖為能聰明睿知，足以有臨也；寬裕溫柔，足以有容也；發強剛毅，足以有執也；齊莊中正，足以有敬也；文理密察，足以有別也。溥博淵泉而時出之。溥博如天，淵泉如淵，見而民莫不敬，言而民莫不信，行而民莫不說。是以聲名洋溢乎中國，施及蠻貊。舟車所至，人力所通，天之所覆，地之所載，日月所照，霜露所隊，凡有血氣者，莫不尊親。故曰配天。

Zhongni took Yao and Shun as his remote ancestors, and Kings Wen and Wu as his near models; above he took the seasons of Heaven as his pattern, and below he followed the water and earth. He is like Heaven and Earth, which there is nothing they do not support and carry, nothing they do not cover; he is like the four seasons succeeding one another, like the sun and moon taking turns in shining. The myriad things are nourished together without harming one another, the Ways run side by side without conflict. The lesser virtues are like river streams flowing, the greater virtues are thick and transforming; this is what makes Heaven and Earth great. Only one who is utterly sage in the world can be keen, discerning, perceptive and wise, enough to preside over the people; generous, magnanimous, gentle and mild, enough to embrace them; vigorous, strong, firm and resolute, enough to hold fast; dignified, solemn, central and upright, enough to command reverence; refined, orderly, minute and discerning, enough to make distinctions. Vast like a deep spring, he gives forth at the proper time. Vast like Heaven, deep like an abyss. When he appears, none of the people fail to revere him; when he speaks, none of the people fail to believe him; when he acts, none of the people fail to be pleased. Therefore his fame overflows the Middle Kingdom and extends to the barbarians. Wherever boats and carts reach, wherever human strength penetrates, what Heaven covers, what Earth carries, what the sun and moon illumine, where frost and dew fall, all who have blood and breath honor and love him. Therefore it is said he matches Heaven.

唯天下至誠為能經綸天下之大經，立天下之大本，知天地之化育。夫焉有所倚？肫肫其仁，淵淵其淵，浩浩其天，苟不固聰明聖知達天德者，其孰能知之？

Only one who is utterly sincere in the world can order the great constant principles of the world, establish the great root of the world, and know the transforming and nourishing powers of Heaven and Earth. How could he lean on anything? Earnest is his humaneness, deep is his abyss, vast is his Heaven. Unless one is truly keen, sage-like, wise and in command of Heavenly virtue, who could know him?

詩曰：“衣錦尚絅。”惡其文之著也。故君子之道，闇然而日章；小人之道，的然而日亡。君子之道淡而不厭，簡而文，溫而理，知遠之近，知風之自，知微之顯，可與入德矣。詩云：“潛雖伏矣，亦孔之昭。”故君子內省不疚，無惡於志，君子所不可及者，其唯人之所不見乎？詩云：“相在爾室，尚不愧於屋漏。”故君子不動而敬，不言而信。詩曰：“奏假無言，時靡有爭。”是故君子不賞而民勸，不怒而民威於鈇鉞。詩曰：“不顯惟德，百辟其刑之。”是故君子篤恭而天下平。詩曰：“予懷明德，不大聲以色。”子曰：“聲色之於以化民未也。”詩曰：“德輶如毛。”毛猶有倫，“上天之載，無聲無臭”，至矣！

The Odes, in the Airs of Wei, 'Shuo Ren', say: "Wearing brocade, she puts a plain gauze coat over it." This is out of dislike for the display of its pattern. So the way of the noble person is dim but grows brighter daily, while the way of the petty person is bright but fades daily. The way of the noble person is plain yet never tiresome, simple yet refined, mild yet ordered; he knows that the far comes from the near, knows where the wind comes from, and knows that the subtle becomes manifest; he can enter into virtue. The Odes, in the Lesser Odes, 'Zhengyue', say: "Though it lies hidden, it is also very clear." Therefore the noble person, on examining himself within, finds no fault, and in his will no dislike. What the noble person cannot be matched in is probably only what others cannot see. The Odes, in the Greater Odes, 'Yi', say: "Looking at you in your chamber, you are not ashamed even before the dark corner." So the noble person is reverent without acting and trusted without speaking. The Odes, in the Hymns of Shang, 'Lie Zu', say: "In presenting prayers there are no words; at this time there is no contention." So the noble person without bestowing rewards has the people encouraged, and without showing anger has the people fear him more than axes. The Odes, in the Hymns of Zhou, 'Lie Wen', say: "What is not brilliant is only virtue; the many lords take it as their model." So the noble person is earnest and reverent and the world is at peace. The Odes, in the Greater Odes, 'Huang Yi', say: "I cherish your bright virtue, which does not make a great show of voice or look." Confucius said: "Voice and look are the lesser means of transforming the people." The Odes, in the Greater Odes, 'Zhengmin', say: "Virtue is as light as a hair." A hair still has a kind to compare with; "the affairs of high Heaven have no sound and no smell" is the utmost!

子言之：“歸乎！君子隱而顯，不矜而莊，不厲而威，不言而信。”

Confucius said: "Go back! The noble person is subtle yet manifest, not stern yet dignified, not fierce yet awe-inspiring, and without speaking is trusted."

子曰：“君子不失足於人，不失色於人，不失口於人。是故君子貌足畏也，色足憚也，言足信也。甫刑曰：敬忌而罔有，擇言在躬。”

Confucius said: "The noble person before others does not lose his steps, does not lose his countenance, and does not lose his words. Therefore the noble person's bearing is enough to make people stand in awe, his countenance enough to make them wary, and his words enough to make them trust him. The Documents, in 'Lü Xing', say: 'Be reverent and cautious without fault; the words chosen are in one's own person.'"

子曰：“裼襲之不相因也，欲民之毋相瀆也。”

Confucius said: "The open outer garment and the closed outer garment are not interchanged, because one wishes the people not to treat one another with familiarity."

子曰：“祭極敬，不繼之以樂；朝極辨，不繼之以倦。”

Confucius said: "In sacrifice, one exhausts reverence and does not follow it with music; at court, one exhausts discrimination and does not follow it with weariness."

子曰：“君子慎以闢禍，篤以不揜，恭以遠恥。”

Confucius said: "The noble person uses caution to avoid disaster, uses earnestness not to be covered over, and uses respect to keep far from shame."

子曰：“君子莊敬日強，安肆日偷，君子不以一日使其躬儳焉，如不終日。”

Confucius said: "The noble person who is solemn and reverent grows stronger daily, while one who is at ease in license grows more careless daily. The noble person does not let his person stay a single day in disorder, as if he could not get through the day."

子曰：“齊戒以事鬼神，擇日月以見君，恐民之不敬也。”

Confucius said: "Fasting in order to serve ghosts and spirits, and choosing the day and month to see the ruler, is out of fear that the people will not be reverent."

子曰：“狎侮死焉，而不畏也。”

Confucius said: "One who is careless and insulting until death still does not fear."

子曰：“無辭不相接也，無禮不相見也，欲民之毋相褻也。易曰：‘初筮告，再三瀆，瀆則不告。’”

Confucius said: "Without a message there is no contact, without ritual there is no meeting, because one wishes the people not to treat one another with familiarity. The Changes, in 'Meng', says: 'At the first divination he tells; the second and third are importunate, and importunity he does not tell.'"

子言之：“仁者天下之表也，義者天下之制也，報者天下之利也。”

Confucius said: "Humaneness is the model of the world, righteousness is the regulation of the world, and requital is the benefit of the world."

子曰：“以德報德，則民有所勸；以怨報怨，則民有所懲。詩曰：‘無言不讎，無德不報。’大甲曰：‘民非後，無能胥以寧。後非民，無以闢四方。’”

Confucius said: "If one repays virtue with virtue, the people have something to be encouraged by; if one repays resentment with resentment, the people have something to be warned by. The Odes, in the Greater Odes, 'Yi', say: 'No word that is not answered, no virtue that is not repaid.' The Documents, in 'Tai Jia', say: 'The people without a ruler cannot be at peace with one another; the ruler without the people has no one to rule over the four quarters.'"

子曰：“以德報怨，則寬身之仁也；以怨報德，則刑戮之民也。”

Confucius said: "To repay resentment with virtue is the humaneness of one who is generous to himself; to repay virtue with resentment is a people who deserve punishment and execution."

子曰：“無慾而好仁者，無畏而惡不仁者。天下一人而已矣，是故君子議道自已，而置法以民。”

Confucius said: "One who has no desires yet loves humaneness, who has no fear yet hates inhumaneness, there is only such one person in the world. Therefore the noble person discusses the Way starting from himself, and sets up laws and standards for the people."

子曰：“仁有三，與仁同功而異情。與仁同功，其仁未可知也；與仁同過，然後其仁可知也。仁者安仁，知者利仁，畏罪者強仁。仁者右也，道者左也。仁者人也，道者義也。厚於仁者薄於義，親而不尊。厚於義者薄於仁，尊而不親。道有至，義有考。至道以王，義道以霸，考道以為無失。”

Confucius said: "There are three grades of humaneness, which are alike in success but differ in feeling. Those who are alike in success as to humaneness cannot yet have their humaneness known; only when they are alike in making mistakes can their humaneness be known. The humane find peace in humaneness, the wise find benefit in humaneness, and those who fear guilt force themselves to practice humaneness. Humaneness is on the right, the Way is on the left. Humaneness is man, the Way is righteousness. One who is rich in humaneness but thin in righteousness is intimate but not dignified. One who is rich in righteousness but thin in humaneness is dignified but not intimate. The Way has what is utmost, and righteousness has what is examinable. The utmost Way is used to rule as king, the Way of righteousness to rule as hegemon, and the examinable Way to be without fault."

子言之：“仁有數，義有長短小大。中心憯怛，愛人之仁也；率法而強之，資仁者也。詩云：‘豐水有芑，武王豈不仕。詒厥孫謀，以燕翼子。武王烝哉，數世之人也。’國風曰：‘我今不閱，皇恤我後。’終身之仁也。”

Confucius said: "Humaneness has its degrees, and righteousness has long and short, small and great. To be pained and moved inwardly with sympathy is the humaneness of loving others; to follow the rules and force oneself to do things is to borrow from humaneness. The Odes, in the Greater Odes, 'Wen Wang You Sheng', say: 'The Feng River has its wild millet; how could King Wu not do something? He leaves a plan for his grandsons, to give peace and shelter to his sons. How fine was King Wu!' This is the humaneness of people across several generations. The Airs say: 'Even I myself am not yet accepted; how can I attend to what will come after me?' This is the humaneness of a whole lifetime."

子曰：“仁之為器重，其為道遠，舉者莫能勝也，行者莫能致也。取數多者，仁也。夫勉於仁者不亦難乎？是故君子以義度人，則難為人；以人望人，則賢者可知已矣。”

Confucius said: "Humaneness as a vessel is heavy, and as a way it is far; none can lift it equal to the task, and none can walk it to the end. The one who takes the greatest share is the humane. Is it not hard to strive for humaneness? So if the noble person measures people by righteousness, it is hard to be a person; if he measures them by what people can do, then the worthy can be known."

子曰：“中心安仁者，天下一人而已矣。大雅曰：‘德輶如毛，民鮮克舉之。我儀圖之，惟仲山甫舉之，愛莫助之。’小雅曰：‘高山仰止，景行行止。’”

Confucius said: "One whose heart rests easily in humaneness: there is only such one person in the world. The Greater Odes say: 'Virtue is as light as a hair, yet few among the people can lift it. I have weighed it, and only Zhong Shanfu lifts it; I love him but cannot help him.' The Lesser Odes say: 'The high mountain we look up to; the great road we walk.'"

子曰：“詩之好仁如此，鄉道而行，中道而廢，忘身之老也不知年數之不足也。俛焉日有孳孳，斃而後已。”

Confucius said: "This is how the Odes love humaneness. One walks toward the Way, and if one stops halfway and gives up, forgetting one's own old age and not knowing that the years are insufficient, one is diligent and unwearied every day, and stops only when one falls."

子曰：“仁之難成久矣。人人失其所好，故仁者之過易辭也。”

Confucius said: "It has been a long time since humaneness was hard to accomplish. Everyone loses what he loves, so the faults of the humane are easily explained."

子曰：“恭近禮，儉近仁，信近情。敬讓以行，此雖有過，其不甚矣。夫恭寡過，情可信，儉易容也，以此失之者，不亦鮮乎？詩曰：‘溫溫恭人，惟德之基。’”

Confucius said: "Respectfulness is close to ritual, frugality is close to humaneness, and good faith is close to true feeling. If one acts with reverence and deference, even if one makes mistakes, they will not be serious. With respectfulness there are few faults, with true feeling one can be trusted, and with frugality one is easily accommodated; will not those who err on these grounds be few? The Odes, in the Greater Odes, 'Yi', say: 'The gentle and respectful person is the foundation of virtue.'"

子曰：“仁之難成久矣！惟君子能之。是故君子不以其所能者病人，不以人之所不能者愧人。是故聖人之制行也，不制以已，使民有所勸勉愧恥以行其言。禮以節之，信以結之，容貌以文之，衣服以移之，朋友以極之，欲民之有壹也。小雅曰：‘不愧於人，不畏於天。’是故君子服其服，則文以君子之容；有其容，則文以君子之辭；遂其辭，則實以君子之德。是故君子恥服其服而無其容，恥有其容而無其辭，恥有其辭而無其德，恥有其德而無其行。是故君子衰絰則有哀色，端冕則有敬色，甲冑則有不可辱之色。詩云：‘惟鵜在梁，不濡其翼。彼記之子，不稱其服。’”

Confucius said: "It has been a long time since humaneness was hard to accomplish! Only the noble person can do it. So the noble person does not blame others for what he himself can do, and does not shame others for what they cannot do. So the sages set up conduct not by themselves alone, but so that the people are encouraged and ashamed and put his words into practice. He restrains by ritual, joins by good faith, adorns by appearance, changes by clothing, and perfects by friends, wishing the people to be single-minded. The Lesser Odes say: 'Not ashamed before others, not afraid before Heaven.' So when the noble person wears the garb, he adorns it with the demeanor of a noble person; having that demeanor, he adorns it with the speech of a noble person; having accomplished that speech, he fills it with the virtue of a noble person. So the noble person is ashamed to wear the garb without the demeanor, ashamed to have the demeanor without the speech, ashamed to have the speech without the virtue, and ashamed to have the virtue without the conduct. So in mourning garb the noble person has a look of grief, in ceremonial cap and robe a look of reverence, and in armor and helmet a look that cannot be insulted. The Odes, in the Airs of Cao, 'Hou Ren', say: 'The pelican is on the fish dam, and does not wet its wings. Those people do not match their garb.'"

子言之：“君子之所謂義者，貴賤皆有事於天下。天子親耕，粢盛秬鬯，以事上帝，故諸侯勤以輔事於天子。”

Confucius said: "What the noble person calls righteousness means that the noble and the humble alike have duties in the world. The Son of Heaven plows personally, producing millet for offerings and black-millet wine to serve the Lord on High, and so the feudal lords diligently assist in serving the Son of Heaven."

子曰：“下之事上也，雖有庇民之大德，不敢有君民之心，仁之厚也。是故君子恭儉以求役仁，信讓以求役禮，不自尚其事，不自尊其身，儉於位而寡於欲，讓於賢，卑己而尊人，小心而畏義。求以事君，得之自是，不得自是，以聽天命。詩云：‘莫莫葛藟，施於條枚。凱弟君子，求福不回。’其舜、禹、文王、周公之謂與？有君民之大德，有事君之小心。詩云：‘惟此文王，小心翼翼，昭事上帝，聿懷多福。厥德不回，以受方國。’”

Confucius said: "Those below serving those above, even if they have the great virtue of sheltering the people, do not dare to have a mind to rule over the people; this is the depth of humaneness. So the noble person strives to serve humaneness with respectfulness and frugality, strives to serve ritual with good faith and deference, does not exalt his own affairs, does not honor his own person, is frugal in position and has few desires, yields to the worthy, humbles himself and honors others, and is careful and fears righteousness. He seeks to serve his ruler, and whether he gains it or not it is the same, listening to the decree of Heaven. The Odes, in the Greater Odes, 'Han Lu', say: 'Dense are the creepers, spreading to the branches. The gentle and easy noble person seeks blessings without deviance.' This probably refers to Shun, Yu, King Wen and the Duke of Zhou. They had the great virtue of ruling the people and the carefulness of serving the ruler. The Odes, in the Greater Odes, 'Da Ming', say: 'This King Wen was careful and cautious, brightly served the Lord on High, and so brought many blessings. His virtue did not deviate, and so he received the states of the four quarters.'"

子曰：“先王諡以尊名，節以壹惠，恥名之浮於行也。是故君子不自大其事，不自尚其功，以求處情；過行弗率，以求處厚；彰人之善而美人之功，以求下賢。是故君子雖自卑而民敬尊之。”

Confucius said: "The former kings used posthumous titles to honor names, used restraint to single out one kind of kindness, and were ashamed that a name should exceed conduct. So the noble person does not exaggerate his own affairs or exalt his own merit, in order to seek to dwell in the truth; he does not make excessive conduct a thing to be followed, in order to seek to dwell in generosity; he makes plain the goodness of others and praises their merit, in order to seek to place himself below the worthy. So even though the noble person lowers himself, the people respect and honor him."

子曰：“后稷天下之為烈也，豈一手一足哉？唯欲行之浮於名也，故自謂便人。”

Confucius said: "Hou Ji was the one who established merit for the world; was it by one hand and one foot? He merely wished his conduct to exceed his name, and so called himself a person of mere cleverness."

子言之：“君子之所謂仁者，其難乎？詩云：‘凱弟君子，民之父母。’凱以強教之，弟以說安之。樂而毋荒，有禮而親，威莊而安，孝慈而敬，使民有父之尊，有母之親。如此而後可以為民父母矣。非至德其孰能如此乎？今父之親子也，親賢而下無能；母之親子也，賢則親之，無能則憐之。母親而不尊，父尊而不親。水之於民也，親而不尊，火尊而不親；土之於民也，親而不尊，天尊而不親；命之於民也，親而不尊，鬼尊而不親。”

Confucius said: "What the noble person calls humaneness is surely hard? The Odes say: 'The gentle and easy noble person is the father and mother of the people.' He encourages and teaches them with gentleness, and delights and settles them with brotherly kindness. He is joyful without dissipation, courteous and intimate, dignified and at ease, filial and kind and reverent, making the people feel the father's honor and the mother's closeness. Only when one is like this can one be the father and mother of the people. Who but one of utmost virtue could be like this? Now a father loves his sons, loving the worthy and looking down on the lowly and incapable; a mother loves her sons, drawing close to the worthy and pitying the incapable. A mother is intimate but not honored, a father honored but not intimate. Water, to the people, is intimate but not honored; fire is honored but not intimate; earth, to the people, is intimate but not honored; heaven is honored but not intimate; fate, to the people, is intimate but not honored; ghosts are honored but not intimate."

子曰：“夏道尊命，事鬼敬神而遠之，近人而忠焉。先祿而後威，先賞而後罰。親而不尊。其民之敝，惷而愚，喬而野，樸而不文。殷人尊神，率民以事神，先鬼而後禮，先罰而後賞。尊而不親，其民之敝，蕩而不靜，勝而無恥。周人尊禮尚施，事鬼敬神而遠之，近人而忠焉，其賞罰用爵列。親而不尊，其民之敝，利而巧，文而不慚，賊而蔽。”

Confucius said: "The way of Xia honored fate, served ghosts and revered spirits while keeping them at a distance, and drew near to people and was loyal. It put stipend first and awe after, reward first and punishment after, intimate but not honored. The failing of its people was that they were foolish and dull, arrogant and rustic, simple and without refinement. The people of Yin honored the spirits and led the people to serve the spirits; they put ghosts first and ritual after, punishment first and reward after, honored but not intimate. The failing of its people was that they were restless and not at peace, loved to win and had no shame. The people of Zhou honored ritual and valued giving; they served ghosts and revered spirits while keeping them at a distance, drew near to people and were loyal, and used rank and ranking for reward and punishment, intimate but not honored. The failing of its people was that they were greedy for profit and cunning, had refinement but felt no embarrassment, and were harmful and closed-minded."

子曰：“夏道未瀆辭，不求備，不大望於民，民未厭其親。殷人未瀆禮，而求備於民。周人強民，未瀆神，而賞爵刑罰窮矣。”

Confucius said: "The way of Xia had not yet become familiar with words, did not seek completeness, did not demand much of the people, and the people had not yet come to despise their kin. The people of Yin had not yet become familiar with ritual, yet demanded completeness of the people. The people of Zhou coerced the people, had not yet become familiar with the spirits, and yet rewards, ranks and punishments had already been exhausted."

子曰：“虞夏之道，寡怨於民。殷周之道，不勝其敝。”

Confucius said: "The way of Yu and Xia drew little resentment from the people. The way of Yin and Zhou could not bear up under its failings."

子曰：“虞夏之質，殷周之文，至矣。虞夏之文，不勝其質；殷周之質，不勝其文。”

Confucius said: "The plainness of Yu and Xia and the refinement of Yin and Zhou are the utmost. The refinement of Yu and Xia could not bear their plainness; the plainness of Yin and Zhou could not bear their refinement."

子言之曰：“後世雖有作者，虞帝弗可及也已矣！君天下，生無私，死不厚其子，子民如父母，有憯怛之愛，有忠利之教，親而尊，安而敬，威而愛，富而有禮，惠而能散。其君子尊仁畏義，恥費輕實，忠而不犯，義而順，文而靜，寬而有辨。甫刑曰：‘德威惟威，德明惟明。’非虞帝其孰能如此乎？”

Confucius said: "Even if later ages have those who create, the Emperor Yu cannot be equaled! He ruled the world, had no selfishness in life, did not favor his sons in death, treated the people as sons and as parents do, had a love of pained sympathy and a teaching of loyal benefit, was intimate yet honored, at ease yet reverent, awesome yet loving, rich yet ritual, generous in giving and able to share. His noble people honored humaneness and feared righteousness, were ashamed of waste and made light of wealth, were loyal without giving offense, righteous and compliant, refined and quiet, generous and discerning. The Documents, in 'Lü Xing', say: 'The awe of virtue is true awe, the brightness of virtue is true brightness.' Who but the Emperor Yu could be like this?"

子言之：“事君先資其言，拜自獻其身，以成其信。是故君有責於其臣，臣有死於其言。故其受祿不誣，其受罪益寡。”

Confucius said: "In serving a ruler, one first relies on his words, then bows and offers oneself in person, to complete his good faith. So when the ruler makes a demand of the minister, the minister dies for his word. Thus he accepts his stipend without falsehood, and incurs blame even less."

子曰：“事君大言入則望大利，小言入則望小利。故君子不以小言受大祿，不以大言受小祿。易曰：‘不家食，吉。’”

Confucius said: "In serving a ruler, if great words enter he hopes for great benefit, and if small words enter he hopes for small benefit. So the noble person does not use small words to receive a great stipend, nor great words to receive a small stipend. The Changes say: 'Not eating at home; good fortune.'"

子曰：“事君不下達，不尚辭，非其人弗自。小雅曰：‘靖共爾位，正直是與。神之聽之，式谷以女。’”

Confucius said: "In serving a ruler one does not go straight to the ruler with lowly feelings, does not exalt eloquent speech, and does not recommend oneself unless he is the right person. The Lesser Odes say: 'Be calm and respectful in your position, and upright people will draw near. The spirits hear this and will give you stipends.'"

子曰：“事君遠而諫，則讇也。近而不諫，則尸利也。”

Confucius said: "In serving a ruler, to remonstrate when far away is flattery. To refrain from remonstrating when near is to occupy a seat for nothing and seek profit."

子曰：“邇臣守和，宰正百官，大臣慮四方。”

Confucius said: "Close ministers keep to harmony, the steward sets the hundred officials straight, and the great ministers plan for the four quarters.

子曰：“事君欲諫不欲陳。詩云：‘心乎愛矣，瑕不謂矣。中心藏之，何日忘之？’”

Confucius said: "In serving a ruler one wishes to remonstrate and not to publicize. The Odes, in the Lesser Odes, 'Xi Sang', say: 'My heart loves him, why should I not say it? It is stored deep inside; what day will I forget it?'"

子曰：“事君難進而易退，則位有序；易進而難退，則亂也。故君子三揖而進，一辭而退，以遠亂也。”

Confucius said: "If in serving a ruler one finds it hard to advance and easy to withdraw, positions have their order; if it is easy to advance and hard to withdraw, there is disorder. So the noble person bows three times to advance and takes leave once to withdraw, in order to keep far from disorder."

子曰：“事君三違而不出竟，則利祿也。人雖曰不要，吾弗信也。”

Confucius said: "One who serves a ruler, and after opposing him three times does not leave the border, is after profit and stipend. Even if others say he is not seeking it, I do not believe it."

子曰：“事君慎始而敬終。”

Confucius said: "In serving a ruler, be careful at the beginning and respectful at the end."

子曰：“事君可貴可賤，可富可貧，可生可殺，而不可使為亂。”

Confucius said: "In serving a ruler, one can be made noble or humble, rich or poor, can be let live or be killed, but cannot be made to cause disorder."

子曰：“事君，軍旅不闢難，朝廷不辭賤。處其位而不履其事，則亂也。故君使其臣，得志則慎慮而從之，否則孰慮而從之。終事而退，臣之厚也。易曰：‘不事王侯，高尚其事。’”

Confucius said: "In serving a ruler, one does not avoid hardship in the army, and does not decline humble posts at court. To occupy the position without performing the duty is disorder. So when the ruler employs his ministers, if his aims are realized, he follows with careful planning, and otherwise follows after deep thought. To retire when the task is done is the minister's generosity. The Changes say: 'Not serving kings and lords, he holds his task high.'"

子曰：“唯天子受命於天，士受命於君。故君命順，則臣有順命。君命逆，則臣有逆命。詩曰：‘鵲之姜姜，鶉之賁賁。人之無良，我以為君。’”

Confucius said: "Only the Son of Heaven receives his mandate from Heaven, and a scholar receives his from the ruler. So if the ruler's mandate is compliant, the minister has a compliant mandate; if the ruler's mandate is perverse, the minister has a perverse mandate. The Odes, in the Airs of Yong, 'Chun Zhi Benben', say: 'The magpies are so lively, the quails so bustling. The man is without goodness, yet I take him as ruler.'"

子曰：“君子不以辭盡人。故天下有道，則行有枝葉；天下無道，則辭有枝葉。是故君子於有喪者之側，不能賻焉，則不問其所費。於有病者之側，不能饋焉，則不問其所欲。有客不能館，則不問其所舍。故君子之接如水，小人之接如醴。君子淡以成，小人甘以壞。小雅曰：‘盜言孔甘，亂是用餤。’”

Confucius said: "The noble person does not see through a person by his words alone. So when the world has the Way, conduct has branches and leaves; when the world lacks the Way, words have branches and leaves. So the noble person, beside someone in mourning, if he cannot help with funeral expenses, does not ask what he has spent. Beside someone who is ill, if he cannot send gifts, he does not ask what he wants. When there is a guest and he cannot arrange lodging, he does not ask where he is staying. So the noble person's dealings are like water, the petty person's dealings like sweet wine. The noble person's are plain and complete, the petty person's sweet and ruinous. The Lesser Odes say: 'Slanders are very sweet, and so disorder grows worse.'"

子曰：“君子不以口譽人，則民作忠。故君子問人之寒則衣之，問人之飢則食之，稱人之美則爵之。國風曰：‘心之憂矣，於我歸說。’”

Confucius said: "If the noble person does not praise people with his mouth, the people are moved to loyalty. So the noble person, on asking about someone's cold, gives him clothing, on asking about someone's hunger, gives him food, and on praising someone's excellence, gives him rank. The Airs say: 'My heart is sorrowful; come and rest with me.'"

子曰：“口惠而實不至，怨菑及其身。是故君子與其有諾責也，寧有己怨。國風曰：‘言笑晏晏，信誓旦旦，不思其反，反是不思，亦已焉哉！’”

Confucius said: "One who gives kindness by word but does not deliver in fact brings resentment and calamity upon himself. So the noble person would rather bear the blame of refusing to promise than the resentment of failing to fulfil. The Airs say: 'Our words and smiles were harmonious, our sworn oath sincere. I did not think of the reversal, and when it reversed I did not think of it either; and so let it end!'"

子曰：“君子不以色親人。情疏而貌親，在小人則穿窬之盜也與？”

Confucius said: "The noble person does not draw close to people by his looks. To be distant in feeling and close in appearance is, in a petty person, like a thief who tunnels through walls."

子曰：“情慾信，辭欲巧。”

Confucius said: "One's feelings should be truthful, and one's words skillful."

子言之：“昔三代明王，皆事天地之神明，無非卜筮之用，不敢以其私褻事上帝。是故不犯日月，不違卜筮。卜筮不相襲也，大事有時日，小事無時日。有筮，外事用剛日，內事用柔日，不違龜筮。”

Confucius said: "Formerly the enlightened kings of the Three Dynasties all served the spirits of Heaven and Earth, and there was none who did not make use of tortoise and milfoil divination; they did not dare to use their own private wishes to be familiar with the Lord on High. So they did not offend the days and months, and did not go against tortoise and milfoil. Tortoise and milfoil are not used one after the other. Great matters have fixed days, and small matters have no fixed day but use milfoil. External affairs use the firm days, internal affairs use the soft days, and they do not go against the tortoise and the milfoil."

子曰：“牲牷禮樂齊盛，是以無害乎。鬼神無怨乎百姓。”

Confucius said: "With the sacrificial animals whole, and the rites, music and millet offerings complete, there is thus no harm to the spirits and no resentment among the people."

子曰：“后稷之祀易富也，其辭恭，其欲儉，其祿及子孫。詩曰：‘后稷兆祀，庶無罪悔，以迄於今。’”

Confucius said: "The sacrifices of Hou Ji were easily abundant, his words were respectful, his desires were frugal, and his stipend reached his descendants. The Odes, in the Greater Odes, 'Sheng Min', say: 'Hou Ji began the sacrifices, hoping to be without offense or regret, and so it has been until today.'"

子曰：“大人之器威敬。天子無筮，諸侯有守筮。天子道以筮，諸侯非其國不以筮。卜宅寢室，天子不卜處大廟。”

Confucius said: "The vessels of great men are solemn and reverent. The Son of Heaven does not use milfoil divination, while the feudal lords have milfoil for guarding the state. The Son of Heaven uses milfoil on the road, and the feudal lords do not use it outside their own state. In divining for a dwelling or bedchamber, the Son of Heaven does not divine in the grand temple."

子曰：“君子敬則用祭器，是以不廢日月，不違龜筮，以敬事其君長。是以上不瀆於民，下不褻於上。”

Confucius said: "When the noble person is reverent he uses sacrificial vessels, and so he does not neglect the days and months and does not go against tortoise and milfoil, in order to serve his ruler and elders respectfully. So above he does not treat the people with familiarity, and below he does not treat his superiors with contempt."

子言之曰：“為上易事也，為下易知也，則刑不煩矣。”

Confucius said: "If those above are easy to serve and those below are easy to know, then punishments will not be burdensome."

子曰：“好賢如緇衣，惡惡如巷伯，則爵不瀆而民作願，刑不試而民鹹服。大雅曰：‘儀刑文王，萬國作孚。’”

Confucius said: "If one loves the worthy like the ode 'Ziyi' and hates evil like the ode 'Xiang Bo', then rank is not made common and the people are moved to be careful and generous, and punishments need not be tried while the people all submit. The Greater Odes say: 'Taking King Wen as the model, the myriad states are moved to good faith.'"

子曰：“夫民，教之以德，齊之以禮，則民有格心；教之以政，齊之以刑，則民有遯心。故君民者，子以愛之，則民親之，信以結之，則民不倍，恭以蒞之，則民有孫心。甫刑曰：‘苗民匪用命，制以刑。’惟作五虐之刑曰法，是以民有惡德，而遂絕其世也。”

Confucius said: "If the people are taught by virtue and made uniform by ritual, they have a heart to turn toward their ruler; if they are taught by government and made uniform by punishment, they have a heart to evade it. So those who rule the people love them as one treats a son, and then the people are close to him; they join with them in good faith, and the people do not rebel; they approach them with respect, and the people have a heart of compliance. The Documents, in 'Lü Xing', say: 'The people of Miao did not obey the command, and were restrained by punishments. They created the five cruel punishments and called them law, so the people had evil virtue and in the end their line was cut off.'"

子曰：“下之事上也，不從其所令，從其所行。上好是物，下必有甚者矣。故上之所好惡不可不慎也，是民之表也。”

Confucius said: "Those below serving those above do not follow what he commands but follow what he practices. If those above love a thing, those below will surely love it more. So the likes and dislikes of those above must be treated with care, for they are the model of the people."

子曰：“禹立三年，百姓以仁遂焉。豈必盡仁。詩云：‘赫赫師尹，民具爾瞻。’甫刑曰：‘一人有慶，兆民賴之。’大雅曰：‘成王之孚，下土之式。’”

Confucius said: "When Yu was on the throne for three years, the hundred clans were completed in humaneness. Must every person be humane? The Odes, in the Lesser Odes, 'Jie Nan Shan', say: 'Brilliant Master Yin, the people all look up to you.' The Documents, in 'Lü Xing', say: 'When one man has goodness and blessing, the myriad people rely on him.' The Greater Odes say: 'King Cheng's good faith is the standard for the lands below.'"

子曰：“上好仁，則下之為仁爭先人。故長民者，章志，貞教，尊仁，以子愛百姓，民致行己以說其上矣。詩云：‘有梏德行，四國順之。’”

Confucius said: "When those above love humaneness, those below compete to practice humaneness ahead of others. So those who govern the people make plain their aims, correct the teaching, honor humaneness, and love the hundred clans as a son, and the people exert themselves in practice to please those above. The Odes, in the Greater Odes, 'Yi', say: 'With upright virtue and conduct, the states of the four quarters follow him.'"

子曰：“王言如絲，其出如綸；王言如綸，其出如綍。故大人不倡遊言。可言也，不可行，君子弗言也；可行也，不可言，君子弗行也。則民言不危行，而行不危言矣。詩云：‘淑慎爾止，不■（上“侃”下“言”，同“愆”）於儀。’”

Confucius said: "The king's word is like silk; when it goes out it is like a ribbon. The king's word is like a ribbon; when it goes out it is like a great rope. So a great man does not lead with empty words. What can be spoken but not practiced, the noble person does not say; what can be practiced but not spoken, the noble person does not do. Then the people's words are not higher than their conduct, and their conduct not higher than their words. The Odes, in the Greater Odes, 'Yi', say: 'Be careful in your bearing, and make no error in demeanor.'"

子曰：“君子道人以言而禁人以行，故言必慮其所終而行必稽其所敝，則民謹於言而慎於行。詩云：‘慎爾出話，敬爾威儀。’大雅曰：‘穆穆文王，於緝熙敬止。’”

Confucius said: "The noble person guides people with words and restrains them with conduct, so he surely considers the end of his words and examines the failings of his conduct, and the people are careful in speech and cautious in conduct. The Odes, in the Greater Odes, 'Yi', say: 'Be careful of the words you speak, and be respectful of your dignity.' The Greater Odes say: 'Solemn King Wen, how his continuing brightness rests respectfully in the utmost good.'"

子曰：“長民者，衣服不貳，從容有常，以齊其民，則民德壹。詩云：‘彼都人士，狐裘黃黃。其容不改，出言有章。行歸於周，萬民所望。’”

Confucius said: "Those who govern the people, whose clothing does not differ and whose composure has regularity, make the people uniform, and the people's virtue is single-minded. The Odes, in the Lesser Odes, 'Du Ren Shi', say: 'Those gentlemen of that capital wear yellow fox furs. Their appearance does not change, and their speech has order. Their conduct turns toward Zhou, and the myriad people look up to them.'"

子曰：“為上可望而知也，為下可述而志也，則君不疑於其臣，而臣不惑於其君矣！尹吉曰：‘惟尹躬及湯，鹹有壹德。’詩云：‘淑人君子，其儀不忒。’”

Confucius said: "If those above can be known at a glance and those below can be described and remembered, then the ruler will not be in doubt about his ministers, and the ministers will not be perplexed about the ruler! The Documents, in 'Yin Gao', say: 'Only Yi Yin himself and Tang both had single-minded virtue.' The Odes, in the Airs of Cao, 'Shi Jiu', say: 'The good man, the noble person, his demeanor has no deviation.'"

子曰：“有國者章善癉惡以示民厚，則民情不貳。詩云：‘靖共爾位，好是正直。’”

Confucius said: "When those who hold a state make plain the good and hate the evil to show the people generosity, the people's feelings have no double mind. The Odes, in the Lesser Odes, 'Xiao Ming', say: 'Be calm and respectful in your position, and love the upright.'"

子曰：“上人疑則百姓惑，下難知則君長勞，故君民者章好以示民俗，慎惡以御民之淫，則民不惑矣。臣儀行，不重辭，不援其所不及，不煩其所不知，則君不勞矣。詩云：‘上帝闆闆，下民卒■（左“疒”右“澶”之右）。’小雅曰：‘匪其止共，惟王之邛。’”

Confucius said: "If those above are doubtful, the hundred clans are perplexed; if those below are hard to know, the ruler toils. So those who rule the people make plain their preferences to show the people the custom, and are careful in their dislikes to guard against the people's excess, and then the people are not perplexed. Ministers take the model and act, do not value eloquent words, do not reach for what they cannot attain, and do not trouble about what they do not know, and then the ruler does not toil. The Odes, in the Greater Odes, 'Ban', say: 'The Lord on High is capricious, the people below are all sick and suffering.' The Lesser Odes say: 'It is not that he is respectful in his duty; he only adds illness to the king.'"

子曰：“政之不行也，教之不成也，爵祿不足勸也，刑罰不足恥也。故上不可以褻刑而輕爵。康誥曰：‘敬明乃罰。’甫刑曰：‘播刑之不迪。’”

Confucius said: "When government cannot be carried out and teaching cannot be accomplished, it is because rank and stipend are not enough to encourage, and punishment is not enough to make people ashamed. So those above must not treat punishment with familiarity or make light of rank. The Documents, in 'Kang Gao', say: 'Be reverent in making plain your punishments.' The Documents, in 'Lü Xing', say: 'In carrying out punishment, it must come from the Way.'"

子曰：“大臣不親，百姓不寧，則忠敬不足，而富貴已過也。大臣不治，而邇臣比矣。故大臣不可不敬也，是民之表也。邇臣不可不慎也，是民之道也。君毋以小謀大，毋以遠言近，毋以內圖外，則大臣不怨，邇臣不疾，而遠臣不蔽矣。葉公之顧命曰：‘毋以小謀敗大作，毋以嬖御人疾莊言，毋以嬖御士疾莊士、大夫、卿士。’”

Confucius said: "If the great ministers are not close and the hundred clans are not at peace, then loyalty and reverence are insufficient, and wealth and honor have already gone too far. If the great ministers are not governed, then the close ministers form cliques. So the great ministers must be treated with reverence, for they are the model of the people. The close ministers must be careful, for they are the road of the people. The ruler should not plan small matters with the great ministers, should not speak distant words to the close ministers, and should not use the inside to plan the outside; then the great ministers will not resent, the close ministers will not be jealous, and the distant ministers will not be shut out. Lord Ye's dying command said: 'Do not use small plans to ruin great undertakings, do not let a favored woman make you jealous of solemn words, and do not let a favored scholar make you jealous of solemn scholars, grand masters and ministers.'"

子曰：“大人不親其所賢而信其所賤，民是以親失，而教是以煩。詩云：‘彼求我則，如不我得。執我仇讎，亦不我力。君陳曰：‘未見聖，若已弗克見。既見聖，亦不克由聖。’”

Confucius said: "If a great man does not draw near to those he deems worthy and trusts those he deems lowly, the people thereby lose those they should be close to, and teaching becomes burdensome. The Odes, in the Lesser Odes, 'Zhengyue', say: 'When he sought me, it was as if he feared he would not get me; having got me, he treated me as an enemy and did not use my strength.' The Documents, in 'Jun Chen', say: 'Before seeing the sage, it is as if one cannot see him; having seen the sage, one still cannot follow the sage.'"

子曰：“小人溺於水，君子溺於口，大人溺於民，皆在其所褻也。夫水近於人而溺人；德易狎而難親也，易以溺人；口費而煩，易出難悔，易以溺人；夫民閉於人而有鄙心，可敬不可慢，易以溺人。故君子不可以不慎也。太甲曰：‘毋越厥命，以自覆也。若虞機張，往省括於厥度則釋。’兌命曰：‘惟口起羞，惟甲冑起兵，惟衣裳在笥，惟干戈省厥躬。’太甲曰：‘天作孽，可違也。自作孽，不可以以逭。’尹吉曰：‘惟尹躬天見於西邑夏，自周有終，相亦惟終。’”

Confucius said: "The petty man drowns in water, the gentleman drowns in his mouth, and the great man drowns in the people; all of them from what they treat lightly. Water is close to people yet drowns them; virtue is easy to treat with familiarity yet hard to draw near to, and so is easily what drowns them; the mouth is careless and wordy, so words are easy to utter and hard to regret, and so it easily drowns them; the people are closed to human feeling and have a mean-minded heart, and may be revered but not slighted, so they easily drown one. Therefore the gentleman must be careful. The 'Taijia' of the Book of Documents says: 'Do not overstep the mandate and overturn yourself. It is like the forester who draws the crossbow and checks whether the arrowhead is at the mark before he looses it.' The 'Charge to Yue' says: 'The mouth may bring forth disgrace, armor may bring forth war, robes should stay in their chest, and shields and spears should be examined within oneself.' The 'Taijia' says: 'Disasters sent by Heaven can be avoided. Disasters one makes oneself cannot be escaped.' The 'Yin Gao' says: 'Yi Yin himself first appeared in the western city of Xia; he himself had a beginning and an end, and his assistants had an end as well.'"

子曰：“民以君為心，君以民為體。心莊則體舒，心肅則容敬，心好之身必安之。君好之，民必欲之。心以體全，亦以體傷。君以民存，亦以民亡。詩云：‘昔吾有先正，其言明且清。國家以寧，都邑以成，庶民以生。誰能秉國成，不自為正，卒勞百姓。’君雅曰：‘夏日暑雨，小民惟曰怨。資冬祁寒，小民亦惟曰怨。’”

Confucius said: "The people take the ruler as the heart, and the ruler takes the people as the body. When the heart is composed, the body is at ease; when the heart is reverent, the bearing is respectful. What the heart loves, the body must be at peace with; what the ruler loves, the people must desire. The heart is kept whole by the body and is also harmed by the body; the ruler survives because of the people and also perishes because of the people. The Book of Poetry says: 'Formerly I had the upright heads of earlier generations, whose words were clear and bright. The state was at peace through them, the cities were completed through them, and the common people lived through them. Who is it that holds the success of the state, yet does not himself act rightly, and in the end wears out the people?' The 'Jun Ya' says: 'In the heat and rain of summer, the common people only complain. In the great cold of winter, the common people only complain.'"

子曰：“下之事上也，身不正、言不信則義不壹、行無類也。”

Confucius said: "When those below serve those above, if their own persons are not upright and their words are not trustworthy, then their righteousness is not single-minded and their conduct has no consistency."

子曰：“言有物而行有格也，是以生則不可奪志，死則不可奪名。故君子多聞，質而守之。多志，質而親之。精知，略而行之。君陳曰：‘出入自爾師虞，庶言同。’詩云：‘淑人君子，其儀一也。’”

Confucius said: "When words have substance and conduct has standards, then while alive one's will cannot be taken away, and when dead one's name cannot be taken away. Therefore the gentleman listens widely, and what is sound he holds fast to; remembers widely, and what is sound he draws close to; knows exactly, and what is simple he puts into practice. The 'Junchen' says: 'In coming and going, follow the measure of your many people; the many words are the same.' The poem 'Shijiu' of the Odes of Cao says: 'The good man, the gentleman, his bearing is one.'"

子曰：“唯君子能好其正，小人毒其正。故君子之朋友有鄉，其惡有方。是故邇者不惑而遠者不疑也。詩云：‘君子好仇。’”

Confucius said: "Only the gentleman can love what is upright in himself, while the petty man resents his own uprightness. Therefore a gentleman's friends have a fixed direction and his dislikes have a place. So those near do not become confused, and those far away do not doubt. The Book of Poetry says: 'The gentleman likes a fitting match.'"

子曰：“輕絕貧賤而重絕富貴，則好賢不堅而惡惡不著也，人雖曰不利，吾不信也。詩云：‘朋友攸攝，攝以威儀。’”

Confucius said: "If one breaks with the poor and humble lightly but breaks with the rich and noble reluctantly, then one's love of the worthy is not firm and one's hatred of the bad is not clear. Even if such a person says he is not acting for profit, I do not believe him. The poem 'Ji Zui' in the Greater Odes says: 'Friends help set each other in order, setting one another in order with dignified bearing.'"

子曰：“私惠不歸德，君子不自留焉。詩云：‘人之好我，示我周行。’”

Confucius said: "Private favors that do not turn toward virtue, the gentleman does not keep for himself. The poem 'Lu Ming' in the Lesser Odes says: 'Those who love me show me the great road.'"

子曰：“苟有車，必見其軾。苟有衣，必見其敝。人苟或言之，必聞其聲。苟或行之，必見其成。葛覃曰：‘服之無射。’”

Confucius said: "If there is a carriage, one is sure to see its crossbar. If there is clothing, one is sure to see it wear out. If a person has words to say, one is sure to hear his voice. If there is conduct, one is sure to see what it achieves. The 'Ge Tan' says: 'Wearing it, one never tires of it.'"

子曰：“言從而行之，則言不可飾也；行從而言之，則行不可飾也。故君子寡言而行以成其信，則民不得大其美而小其惡。詩云：‘白圭之玷，尚可磨也。斯言之玷，不可為也。’小雅曰：‘允也君子，展也大成。’君奭曰：‘昔在上帝，周田觀文王之德，其集大命於厥躬。’”

Confucius said: "If words follow upon conduct, words cannot be embellished; if conduct follows upon words, conduct cannot be embellished. Therefore the gentleman speaks little and uses his conduct to complete his good faith, so that the people cannot exaggerate his good points or minimize his faults. The poem 'Yi' in the Greater Odes says: 'A flaw in a white jade tablet can still be ground away; a flaw in these words cannot be undone.' The Lesser Odes say: 'Sincere is the gentleman, truly great is his accomplishment.' The 'Jun Shi' of the Book of Documents says: 'Formerly the Supreme Lord, looking with loyalty and good faith upon the virtue of King Wen, gathered the great mandate upon him.'"

子曰：“南人有言曰：‘人而無恆，不可以為卜筮。’古之遺言，與龜筮猶不能知也，而況於人乎？詩云：‘我龜既厭，不我告猶。’兌命曰：‘爵無及惡德民，立而正事，純而祭祀，是為不敬。事煩則亂，事神則難。’易曰：‘不恆其德，或承之羞。恆其德偵，婦人吉，夫子兇。’”

Confucius said: "The people of the south have a saying: 'A man without constancy cannot be used for divination by tortoise or milfoil.' This is a saying left from ancient times. Even tortoise shell and milfoil cannot know such a man, so how could other people? The poem 'Xiao Min' in the Lesser Odes says: 'My tortoise is already weary and will not tell me the plan.' The 'Charge to Yue' says: 'Do not give rank to people of evil virtue; if they establish themselves and put affairs in order, but serve the spirits with a divided mind in sacrifice, this is irreverence. When affairs are overly complicated there is disorder, and serving the spirits then becomes difficult.' The Book of Changes, in the hexagram Heng, says: 'If one is not constant in one's virtue, one may suffer disgrace. If one is constant in virtue but then consults divination, it is auspicious for a woman and inauspicious for a man.'"

奔喪之禮，始聞親喪，以哭荅使者盡哀。問故，又哭盡哀。遂行，日行百里，不以夜行。唯父母之喪，見星而行，見星而舍。若未得行，則成服而後行。過國至竟哭，盡哀而止。哭闢市朝，望其國竟哭。至於家，入門左，升自西階，殯東，西面坐，哭盡哀。括髮袒，降堂東即位，西鄉哭，成踴，襲絰於序東，絞帶反位，拜賓成踴。送賓，反位。有賓後至者，則拜之成踴。送賓皆如初。眾主人兄弟皆出門，出門哭止，闔門相者告就次。於又哭，括髮袒成踴。於三哭，猶括髮袒成踴。三日成服，拜賓送賓皆如初。

The rite of rushing to a funeral: On first hearing news of the death of a relative, one answers the messenger with weeping, giving full vent to grief. One asks the reason, and again weeps and gives full vent to grief. Then one sets out, traveling a hundred li a day and not traveling at night. Only for the funeral of a parent does one set out when the stars are seen and stop to lodge only when the stars appear. If one cannot yet go, one puts on the mourning garments and then goes. Passing through another state, one weeps at the border and gives full vent to grief and stops. In weeping one avoids the market and court, and on seeing the borders of one's own state one weeps. On arriving home, one enters by the left of the gate, goes up the west steps, and sits to the east of the coffin facing west, weeping and giving full vent to grief. With hemp one binds up the hair and bares the arm; one goes down from the hall and takes one's place on the east side, facing west, weeping and stamping the feet to completion. East of the partition wall one puts on the mourning headband and sash, returns to one's place, bows to the guests and stamps the feet to completion. One sees the guests off and returns to one's place. If any guest arrives later, one bows to him and stamps the feet to completion. Seeing off the guests is done as at first. The principal mourners and brothers all go out of the gate; when they have gone out, the weeping stops, the gate is closed, and the assistant announces that one should go to the mourning hut. Then on the next day one again weeps, binds up the hair with hemp and bares the arm, stamping the feet to completion. On the third day one weeps, again binding up the hair with hemp and baring the arm, stamping the feet to completion. On the third day one puts on full mourning, and the bowing and seeing off of guests are as at first.

奔喪者非主人，則主人為之拜賓送賓。奔喪者自齊衰以下，入門左，中庭北面，哭盡哀。免麻於序東，即位袒，與主人哭成踴。於又哭三哭，皆免袒。有賓，則主人拜賓送賓。丈夫婦人之待之也，皆如朝夕哭位，無變也。

If the one rushing to the funeral is not the chief mourner, the chief mourner bows to the guests and sees them off in his place. For those rushing to a funeral in mourning of the second grade and below, they enter by the left of the gate and face north in the middle courtyard, weeping and giving full vent to grief. East of the partition wall they put on the mourning cap and add hemp, take their place and bare the arm, and weep together with the chief mourner, stamping the feet to completion. On the next day and the third day they weep, each time putting on the cap and baring the arm. If there are guests, the chief mourner bows to them and sees them off. Men and women treat him as in the places for the morning and evening weeping, without change.

奔母之喪，西面哭盡哀，括髮袒，降堂東即位，西鄉哭成踴，襲免絰於序東。拜賓送賓，皆如奔父之禮。於又哭不括髮。

In rushing to the funeral of a mother, one faces west and weeps, giving full vent to grief, binds up the hair with hemp and bares the arm, goes down from the hall and takes one's place in the east, weeps facing west and stamps the feet to completion, and east of the partition wall puts on the mourning cap and headband. Bowing to guests and seeing them off are all as in the rite for rushing to a father's funeral. On the next day, in weeping, one does not bind up the hair with hemp.

婦人奔喪，升自東階，殯東，西面坐，哭盡哀。東髽即位，與主人拾踴。

When a woman rushes to a funeral, she goes up by the east steps, sits to the east of the coffin facing west, and weeps, giving full vent to grief. She does up her hair in a topknot in the east and takes her place, stamping the feet in turn with the chief mourner.

奔喪者不及殯，先之墓，北面坐，哭盡哀。主人之待之也，即位於墓左，婦人墓右，成踴盡哀。括髮，東即主人位，絰絞帶，哭成踴。拜賓，反位成踴。相者告事畢，遂冠。歸入門左，北面哭盡哀，括髮袒，成踴，東即位，拜賓成踴。賓出，主人拜送。有賓後至者，則拜之成踴。送賓如初，眾主人兄弟皆出門，出門哭止，相者告就次。於又哭，括髮成踴。於三哭，猶括髮成踴。三日成服。於五哭，相者告事畢。為母所以異於父者，壹括髮，其餘免以終事。他如奔父之禮。

If one rushing to a funeral has missed the placing in the coffin, he goes first to the grave, sits facing north, and weeps, giving full vent to grief. The chief mourner receives him, taking his place on the left of the grave, with the women on the right of the grave, and he stamps the feet to completion, giving full vent to grief. He binds up his hair with hemp, goes to the chief mourner's place in the east, puts on the headband and sash, and weeps, stamping the feet to completion. He bows to the guests and returns to his place, stamping the feet to completion. When the assistant announces the rite is complete, he then puts on his cap. Returning home, he enters by the left of the gate, faces north and weeps, giving full vent to grief, binds up his hair with hemp and bares the arm, stamps the feet to completion, takes his place in the east, bows to the guests and stamps the feet to completion. When the guests leave, the chief mourner bows to see them off. If any guest comes later, he bows to him and stamps the feet to completion. Seeing off guests is as at first. The principal mourners and brothers all go out of the gate; when they have gone out, the weeping stops, and the assistant announces that one should go to the mourning hut. On the next day he weeps again, binding up his hair with hemp and stamping the feet to completion. On the third day he weeps, again binding up his hair with hemp and stamping the feet to completion. On the third day he puts on full mourning. At the fifth weeping, the assistant announces that the rite is complete. For a mother, as against a father, the difference is only that he binds up the hair with hemp just once, and for the rest wears the mourning cap until the end of the rites. In other respects it is as in the rite for rushing to a father's funeral.

齊衰以下，不及殯，先之墓，西面哭盡哀。免麻於東方，即位，與主人哭成踴，襲。有賓，則主人拜賓送賓。賓有後至者，拜之如初。相者告事畢，遂冠。歸入門左，北面哭盡哀，免袒成踴。東即位，拜賓成踴。賓出，主人拜送。於又哭，免袒成踴。於三哭，猶免袒成踴。三日成服。於五哭，相者告事畢。

For those in mourning of the second grade and below who have missed the placing in the coffin, they go first to the grave, face west, and weep, giving full vent to grief. In the east they put on the mourning cap and add hemp, take their place and weep together with the chief mourner, stamping the feet to completion, and put on their upper garment. If there are guests, the chief mourner bows to the guests and sees them off. If any guest comes later, they bow to him as at first. When the assistant announces the rite is complete, they then put on their caps. Returning home, they enter by the left of the gate, face north and weep, giving full vent to grief, put on the mourning cap and bare the arm, and stamp the feet to completion. They take their place in the east, bow to the guests and stamp the feet to completion. When the guests leave, the chief mourner bows to see them off. On the next day they weep again, putting on the cap and baring the arm, stamping the feet to completion. On the third day they weep, again putting on the cap and baring the arm, stamping the feet to completion. On the third day they put on full mourning. At the fifth weeping, the assistant announces that the rite is complete.

聞喪不得奔喪，哭盡哀。問故，又哭盡哀。乃為位，括髮袒成踴，襲絰絞帶即位，拜賓，反位成踴。賓出主人拜送於門外，反位。若有賓後至者，拜之成踴，送賓如初。於又哭，括髮袒成踴。於三哭，猶括髮袒成踴。三日成服。於五哭，拜賓送賓如初。

If one hears of a death but cannot rush to the funeral, one weeps, giving full vent to grief. One asks the reason, and again weeps and gives full vent to grief. Then one sets up a place, binds up the hair with hemp and bares the arm, stamps the feet to completion, puts on the headband and sash and takes one's place, bows to the guests, and returns to one's place and stamps the feet to completion. When the guests leave, the chief mourner bows to see them off outside the gate and returns to his place. If any guest arrives later, he bows to him and stamps the feet to completion, and sees him off as at first. On the next day he weeps again, binding up the hair with hemp and baring the arm, stamping the feet to completion. On the third day he weeps, again binding up the hair with hemp and baring the arm, stamping the feet to completion. On the third day he puts on full mourning. At the fifth weeping, the bowing to guests and seeing them off are as at first.

若除喪而後歸，則之墓，哭成踴，東括髮袒絰，拜賓成踴。送賓反位，又哭盡哀，遂除。於家不哭。主人之待之也，無變於服，與之哭不踴。

If one returns only after the mourning garments have been taken off, one goes to the grave, weeps and stamps the feet to completion, binds up the hair with hemp in the east, bares the arm, puts on the headband, and bows to the guests and stamps the feet to completion. After seeing the guests off, one returns to one's place and weeps again, giving full vent to grief, and then takes the mourning off. At home one does not weep. The chief mourner receives him with no change of mourning dress, and weeps with him without stamping the feet.

自齊衰以下，所以異者免麻。

From mourning of the second grade downward, the difference is that they put on the cap and add hemp.

凡為位，非親喪，齊衰以下，皆即位，哭盡哀，而東免絰即位，袒成踴，襲。拜賓反位，哭成踴。送賓反位，相者告就次。三日五哭卒。主人出送賓，眾主人兄弟皆出門，哭止。相者告事畢，成服拜賓，若所為位。家遠，則成服而往。

In all cases where a place is set up, for mourning of those not the closest kin, those from the second grade downward all take their places and weep, giving full vent to grief; then they go to the east, put on the mourning cap and headband and take their place, bare the arm and stamp the feet to completion, and put on the upper garment. They bow to the guests, return to their places, and weep and stamp the feet to completion. After seeing the guests off, they return to their places, and the assistant announces that they should go to the mourning hut. Three days of weeping five times and it ends. The chief mourner goes out to see the guests off, the principal mourners and brothers all go out of the gate, and the weeping stops. The assistant announces that the rite is complete, and they put on full mourning and bow to the guests, as in the place that was set up. If the home is far, they put on full mourning and then set out.

齊衰望鄉而哭，大功望門而哭，小功至門而哭，緦麻即位而哭。

One in mourning of the second grade weeps on seeing his village; one in the third grade weeps on seeing the gate; one in the fourth grade weeps only on reaching the gate; and one in the fifth grade weeps only when taking his place.

哭父之黨於廟，母妻之黨於寢，師於廟門外，朋友于寢門外。所識於野，張帷，凡為位不奠。哭，天子九，諸侯七，卿大夫五，士三。大夫哭諸侯，不敢拜賓。諸臣在他國，為位而哭，不敢拜賓。與諸侯為兄弟，亦為位而哭。凡為位者壹袒。

One weeps for the relatives of one's father's clan in the temple, for the relatives of one's mother's and wife's clans in the sleeping hall, for one's teacher outside the temple gate, and for a friend outside the gate of the sleeping hall. For an acquaintance, one weeps in the open country with curtains put up. In all cases where a place is set up, no offerings are set out. The number of weepings: nine for the Son of Heaven, seven for a feudal lord, five for ministers and great officers, three for gentlemen. A great officer weeping for a feudal lord does not dare to bow to the guests. Ministers in another state who set up a place and weep do not dare to bow to the guests. If one is a brother of the feudal lord, one also sets up a place and weeps. Everyone who sets up a place bares the arm once.

所識者吊，先哭於家而後之墓，皆為之成踴，從主人北面而踴。凡喪，父在，父為主，父沒，兄弟同居，各主其喪。親同，長者主之。不同，親者主之。

When an acquaintance comes to offer condolences, one first weeps at home and then goes to the grave, and for him one stamps the feet to completion, facing north and following the chief mourner in stamping. In all funeral matters, if the father is alive, the father is chief mourner; if the father has died and brothers live together, each presides over his own mourning. If the relationship is the same, the elder presides; if not, the closest kin presides.

聞遠兄弟之喪，既除喪而後聞喪，免袒成踴，拜賓則尚左手。

If one hears of the death of a distant brother and has already taken off mourning before hearing it, one puts on the cap and bares the arm and stamps the feet to completion; in bowing to the guests, the left hand is uppermost.

無服而為位者，唯嫂叔。及婦人降而無服者麻。

Only a brother's wife and her husband's younger brother set up a place without mourning dress between them, as do women whose rank is lowered and who have no mourning dress, who use hemp.

凡奔喪，有大夫至，袒拜之，成踴而後襲。於士，襲而後拜之。

In all cases of rushing to a funeral, if a great officer arrives, one bows to him with the arm bared, stamps the feet to completion, and then puts on the upper garment. For a gentleman, one puts on the upper garment first and then bows to him.

親始死，雞斯徒跣，扱上衽，交手哭。惻怛之心，痛疾之意，傷腎幹肝焦肺。水漿不入口三日，不舉火，故鄰里為之糜粥以飲食之。夫悲哀在中，故形變於外也；痛疾在心，故口不甘味，身不安美也。

When a parent has just died, one takes off the hairpin and cap, goes barefoot, tucks the front of the robe into the belt, and weeps with hands crossed. The heart is wrung with grief and the mind is racked with pain; it injures the kidneys, withers the liver, and scorches the lungs. For three days no water or drink passes the mouth and no fire is lit, so the neighbors make thin gruel for him to eat. Grief is within, so the appearance changes without; pain is in the heart, so the mouth does not find food sweet and the body is not at ease in comfort.

三日而斂。在床曰屍，在棺曰柩。動屍舉柩，哭踴無數。惻怛之心，痛疾之意，悲哀志懣氣盛，故袒而踴之，所以動體安心下氣也。婦人不宜袒，故發胸，擊心，爵踴，殷殷田田，如壞牆然，悲哀痛疾之至也。故曰：闢踴哭泣，哀以送之。送形而往，迎精而反也。

On the third day the great shrouding takes place. On the bed the dead is called a corpse; in the coffin he is called the bier. In moving the corpse and lifting the bier, weeping and stamping of the feet have no set number. The heart is wrung with grief, the mind racked with pain, and the spirit gathers and fills with sorrow; so one bares the arm and stamps the feet, in order to move the body, settle the heart, and lower the breath. Women are unsuited to baring the arm, so they open the chest, beat the heart, and stamp their feet like sparrows, with a heavy booming like a wall about to collapse; this is the utmost of grief and pain. So it is said: beating the breast, stamping the feet and weeping, one sends him off with grief. One sends the body on its way and welcomes the spirit back.

其往送也，望望然，汲汲然，如有追而弗及也。其反哭也，皇皇然，若有求而弗得也。故其往送也如慕，其反也如疑。

Going to escort the burial, one looks back again and again with a look of urgency, as if pursuing something one cannot catch up with. Returning, one weeps with a look of wandering, as if seeking something one cannot find. So going to the burial is like yearning, and returning is like being perplexed.

求而無所得之也，入門而弗見也，上堂又弗見也，入室又弗見也，亡矣喪矣！不可復見已矣！故哭泣闢踴，盡哀而止矣。心悵焉愴焉，惚焉愾焉，心絕志悲而已矣。祭之宗廟，以鬼饗之，徼倖復反也。

One seeks, yet finds nothing at all; entering the gate, one sees nothing; going up the hall, one again sees nothing; entering the room, one again sees nothing. He is gone, he is lost! One can never see him again! So one weeps, beats the breast and stamps the feet, giving full vent to grief and then stopping. The heart is lost and desolate, dazed and sighing, and the will is cut off, with only grief remaining. In the ancestral temple one sacrifices and makes the offering with the rite for spirits, hoping he might yet return.

成壙而歸，不敢入處室。居於倚廬，哀親之在外也。寢苫枕塊，哀親之在土也。故哭泣無時，服勤三年。思慕之心，孝子之志也，人情之實也。

Only when the grave is finished does one return, and one does not dare to enter the room to live. One dwells in the mourning hut, grieving that one's parent is outside. One sleeps on a straw mat with a clod of earth for a pillow, grieving that one's parent is in the earth. So weeping has no fixed times, and the labor of mourning lasts three years. The heart of longing is the aim of the filial son, and the reality of human feeling.

或問曰：“死三日而後斂者，何也？”曰：“孝子親死，悲哀志懣，故匍匐而哭之，若將復生然，安可得奪而斂之也？故曰：三日而後斂者，以俟其生也。三日而不生，亦不生矣。孝子之心，亦益衰矣。家室之計，衣服之具，亦可以成矣。親戚之遠者，亦可以至矣。是故聖人為之斷決，以三日為之禮制也。”

Someone asked: "After death, the shrouding is done only after three days. Why?" The answer: "When a filial son's parent has died, grief and spirit are gathered and pent up, so he lies prostrate and weeps over him as though he were about to come back to life; how could he snatch him away and shroud him at once? So it is said: the shrouding after three days is to wait for him to revive. If he has not revived in three days, then he will not revive. The filial son's heart also gradually lessens. The arrangements of the household can be made and the garments prepared. Relatives who are far away can also arrive. So the sages decided on this and made three days the rule of ritual."

或問曰“冠者不肉袒。何也？”曰：“冠至尊也，不居肉袒之體也，故為之免以代之也。然則禿者不免，傴者不袒，跛者不踴，非不悲也，身有錮疾，不可以備禮也。故曰：喪禮唯哀為主矣。女子哭泣悲哀，擊胸傷心；男子哭泣悲哀，稽顙觸地無容。哀之至也。”

Someone asked: "One who wears a cap does not bare the flesh. Why?" The answer: "The cap is most honored and does not rest on a body that is bared, so the mourning cap is used in its place. Hence the bald do not put on the cap, the hunchbacked do not bare the arm, and the lame do not stamp the feet; it is not that they do not grieve, but that they have a lasting ailment and cannot complete the rites. So it is said: the rites of mourning put grief first. When a woman weeps in grief she beats her breast and wounds her heart; when a man weeps in grief he knocks his forehead on the ground without any dignity. This is the extreme of grief."

或問曰：“者以何為也？”曰：“不冠者之所服也。禮曰：童子不緦，唯當室緦。緦者其免也，當室則免而杖矣。”

Someone asked: "What is this used for?" (the sentence seems to lack a word at the start in the original) The answer: "It is worn by those who have not yet had the capping ceremony. The rites say: a boy does not wear the fifth grade of mourning; only the one who is head of the household wears it. Those wearing the fifth grade put on the mourning cap; the head of the household puts on the cap and also uses a staff."

或問曰：“杖者何也？”曰：“竹桐一也。故為父苴杖。苴杖，竹也。為母削杖。削杖，桐也。”

Someone asked: "What is the staff?" The answer: "Bamboo and paulownia are of a kind. So for a father one uses the rough staff. The rough staff is bamboo. For a mother one uses the whittled staff. The whittled staff is paulownia wood."

或問曰：“杖者以何為也？”曰：“孝子喪親，哭泣無數，服勤三年，身病體羸，以杖扶病也。則父在不敢杖矣，尊者在故也。堂上不杖，闢尊者之處也。堂上不趨，示不遽也。此孝子之志也，人情之實也，禮義之經也。非從天降也，非從地出也，人情而已矣。”

Someone asked: "What is the staff used for?" The answer: "When a filial son has lost a parent, he weeps without number and serves in mourning for three years, his body is sick and his frame is thin, and he uses a staff to support his ailing body. Then while his father is alive he does not dare to use a staff, because of the presence of a superior. He does not use a staff in the hall, to avoid the place of the honored one. In the hall he does not hurry with short quick steps, to show he is not flustered. This is the aim of the filial son, the reality of human feeling, and the constant of ritual and righteousness. It does not descend from Heaven and does not spring from the earth; it is only human feeling."

傳曰：有從輕而重，公子之妻為其皇姑。有從重而輕，為妻之父母。有從無服而有服，公子之妻為公子之外兄弟。有從有服而無服，公子為其妻之父母。

The commentary says: There is a case of mourning that becomes heavier from a lighter basis: the wife of a ducal son mourns for her husband's mother. There is a case that becomes lighter from a heavier basis: mourning for one's wife's parents. There is a case that goes from having no mourning dress to having it: the wife of a ducal son mourning for the maternal brothers of the ducal son. There is a case that goes from having mourning dress to having none: the ducal son's mourning for his wife's parents.

傳曰：母出，則為繼母之黨服。母死，則為其母之黨服。為其母之黨服，則不為繼母之黨服。

The commentary says: If one's mother has been divorced, one wears mourning for the maternal family of one's stepmother. If one's mother has died, one wears mourning for the maternal family of one's own mother. If one wears mourning for the maternal family of one's own mother, one does not wear mourning for that of one's stepmother.

三年之喪既練矣，有期之喪既葬矣，則帶其故葛帶，絰期之絰，服其功衰。有大功之喪，亦如之。小功無變也。麻之有本者，變三年之葛。既練，遇麻斷本者，於免絰之既，免去絰。每可以絰，必絰。既絰，去之。小功不易喪之練冠。如免，則絰其緦小功之絰。因其初葛帶，緦之麻不變小功之葛，小功之麻不變大功之葛。以有本為稅。殤長中，變三年之葛。終殤之月，算而反三年之葛。是非重麻，為其無卒哭之稅。下殤則否。

When the three years' mourning has already reached the Lian sacrifice, and one then has a one-year mourning for someone already buried, one keeps the original kudzu sash, wears the headband of the one-year mourning, and wears the lesser mourning garment of the third grade. In the case of the great merit mourning it is the same. The lesser merit mourning does not change. If the hemp still has its roots, it is replaced by the kudzu of the three years' mourning. After the Lian sacrifice, if one meets a mourning whose hemp has had its roots cut off, one puts on the headband when putting on the mourning cap, and when the cap rite is over one takes off the headband. Whenever the headband can be put on, one must put it on. Once it is on, one takes it off again. The lesser merit mourning does not replace the Lian cap of the funeral. If one puts on the cap, one wears the headband of the fifth and fourth grades. One keeps the kudzu sash from the beginning. The hemp of the fifth grade is not replaced with the kudzu of the fourth grade, and the hemp of the fourth grade is not replaced with the kudzu of the third grade. Because the roots are retained, a retroactive change is made. For those who died in adolescence, whether in the longer or middle category, one changes to the kudzu of the three years' mourning. When the months of the young dead are completed, one calculates and returns to the kudzu of the three years. This is not out of regard for the hemp, but because it lacks the retroactive change of the end of wailing. For the lowest category of young dead it is not used.

君為天子三年，夫人如外宗之為君也，世子不為天子服。

The ruler wears mourning for the Son of Heaven for three years; his consort does as the women of the outer clan do for the ruler; the heir apparent does not wear mourning for the Son of Heaven.

君所主，夫人妻，大子，適婦。

Those whom the ruler presides over mourning for: the consort, the principal wife, the heir apparent, and the principal daughter-in-law.

大夫之適子，為君夫人．大子如士服。

The principal son of a great officer, in mourning for the ruler, the consort and the heir apparent, wears mourning as a gentleman does.

君之母非夫人，則群臣無服，唯近臣及僕驂乘從服。唯君所服服也。

If the ruler's mother is not the consort, the ministers do not wear mourning; only the close attendants and the charioteers join in the mourning. They wear only what the ruler wears.

公為卿大夫錫衰以居，出亦如之，當事則弁絰。大夫相為亦然。為其妻，往則服之，出則否。

For ministers and great officers, the duke dwells in the fine hemp mourning garment, and does so when going out; at the time of the funeral he wears the leather cap with the headband. Great officers do likewise for one another. For their wives, he wears mourning when going to the funeral, but not when going out.

凡見人，無免絰。雖朝於君，無免絰。唯公門有稅齊衰。傳曰：君子不奪人之喪，亦不可奪喪也。

In all cases of meeting people, one does not take off the headband. Even in court audience with the ruler, one does not take off the headband. Only on entering the ducal gate does one take off the mourning of the second grade. The commentary says: The gentleman does not take away another's mourning, nor can he allow his own mourning to be taken away.

傳曰：罪多而刑五，喪多而服五。上附下附，列也。

The commentary says: Crimes are many and punishments are divided into five grades; mournings are many and mourning dress is divided into five grades. Comparing upward and comparing downward gives the order.

斬衰何以服苴？苴，惡貌也，所以首其內而見諸外也。斬衰貌若苴，齊衰貌若枲，大功貌若止，小功緦麻，容貌可也。此哀之發於容體者也。

Why is the hemp of the heaviest mourning worn coarse? Coarse means ugly in appearance, so that what is inside shows outside. The appearance of the heaviest mourning is like coarse hemp, that of the second grade is like plain hemp, that of the third grade is like stillness, and for the fourth and fifth grades an ordinary appearance suffices. This is how grief shows in the face and body.

斬衰之哭，若往而不反。齊衰之哭，若往而反。大功之哭，三曲而偯。小功緦麻，哀容可也。此哀之發於聲音者也。

The weeping of the heaviest mourning is as if one had gone and would not return. The weeping of the second grade is as if one had gone and would return. The weeping of the third grade has three turns and a lingering sound. For the fourth and fifth grades, a look of grief is enough. This is how grief shows in the voice.

斬衰唯而不對，齊衰對而不言，大功言而不議，小功緦麻，議而不及樂。此哀之發於言語者也。

In the heaviest mourning one only responds with a sound and does not answer, in the second grade one answers but does not speak, in the third grade one speaks but does not discuss, and in the fourth and fifth grades one discusses but does not touch on music. This is how grief shows in speech.

斬衰三日不食，齊衰二日不食，大功三不食，小功緦麻再不食。士與斂焉，則壹不食。故父母之喪，既殯食粥，朝一溢米，莫一溢米。齊衰之喪，疏食水飲，不食菜果。大功之喪，不食醯醬，小功緦麻，不飲醴酒。此哀之發於飲食者也。

For the heaviest mourning, in which the robe is of unhemmed sackcloth, one does not eat for three days; for the second grade, two days; for the third grade, three meals are skipped; for the fourth and fifth grades, two meals are skipped. A scholar who takes part in the dressing of the corpse skips one meal. Therefore, in the mourning for parents, after the coffin is placed one eats gruel, one handful of rice in the morning and one at dusk. In the second-grade mourning, one eats coarse food and drinks water, and does not eat vegetables or fruit. In the third-grade mourning, one does not eat pickled sauces. In the fourth and fifth grades, one does not drink sweet wine. This is how grief shows itself in food and drink.

父母之喪，既虞卒哭，疏食水飲，不食菜果。期而小祥，食菜果。又期而大祥，有醯醬。中月而禫，禫而飲醴酒。始飲酒者先飲醴酒，始食肉者先食乾肉。

In the mourning for parents, after the rite of calming the spirit and the end of the wailing, one eats coarse food and drinks water, and does not eat vegetables or fruit. After a full year comes the first anniversary rite, and one eats vegetables and fruit. After another full year comes the second anniversary rite, and one may have pickled sauces. After an interval of one month comes the sacrifice for taking off mourning dress, and after that sacrifice one drinks sweet wine. One who begins to drink wine first drinks sweet wine, and one who begins to eat meat first eats dried meat.

父母之喪，居倚廬，寢苫枕塊，不說絰帶。齊衰之喪，居堊室，芐翦不納。大功之喪，寢有席。小功緦麻，床可也。此哀之發於居處者也。

In the mourning for parents, one lives in a lean-to hut, sleeps on a straw mat with a clod of earth as a pillow, and does not take off the mourning sash. In the second-grade mourning, one lives in a plastered room, and the rush mat is trimmed even but not bordered. In the third-grade mourning, one may sleep on a mat. In the fourth and fifth grades, a bed is permitted. This is how grief shows itself in dwelling.

父母之喪，既虞卒哭，柱楣翦屏，芐翦不納。期而小祥，居堊室，寢有席。又期而大祥，居復寢。中月而禫，禫而床。

In the mourning for parents, after the calming sacrifice and the end of wailing, one props up the lintel and trims the screen, and the rush mat is trimmed even but not bordered. After a full year comes the first anniversary rite, and one lives in the plastered room and sleeps on a mat. After another full year comes the second anniversary rite, and one returns to live in the main chamber. After an interval of one month comes the sacrifice for taking off mourning dress, and after that sacrifice one uses a bed.

斬衰三升，齊衰四升，五升，六升，大功七升，八升，九升，小功十升，十一升，十二升，緦麻十五升去其半。有事其縷，無事其布，曰緦。此哀之發於衣服者也。

For the heaviest mourning the cloth is of three sheng, for the second grade four, five or six sheng, for the third grade seven, eight or nine sheng, for the fourth grade ten, eleven or twelve sheng, and for the fifth grade fifteen sheng with half the threads removed. Working on the threads but not working on the cloth is called si. This is how grief shows itself in clothing.

斬衰三升，既虞卒哭，受以成布六升，冠七升，為母疏衰四升，受以成布七升，冠八升，去麻服葛，葛帶三重。期而小祥，練冠縓緣，要絰不除，男子除乎首，婦人除乎帶。男子何為除乎首也，婦人何為除乎帶也？男子重首，婦人重帶，除服者先重者，易服者易輕者。又期而大祥，素縞麻衣。中月而禫，禫而纖，無所不佩。

For the heaviest mourning of three sheng, after the calming sacrifice and the end of wailing, one changes to finished cloth of six sheng, with a cap of seven. For a mother, the coarse mourning of four sheng changes to finished cloth of seven sheng, with a cap of eight. One removes the hemp and wears kudzu, with a kudzu sash in three layers. After a full year comes the first anniversary rite, with a boiled-silk cap trimmed in pale red, and the waist sash is not removed. Men remove it from the head, women remove it from the sash. Why do men remove it from the head and women from the sash? Men value the head, women value the sash. In taking off mourning, one removes the heavier part first; in changing mourning dress, one changes to the lighter. After another full year comes the second anniversary rite, with plain white silk and hemp clothing. After an interval of one month comes the sacrifice for taking off mourning, after which one wears black warp and white weft, and there is nothing one does not wear.

易服者，何為易輕者也？斬衰之喪，既虞卒哭。遭齊哀之喪，輕者包，重者特。既練，遭大功之喪，麻葛重。

In changing mourning dress, why does one change to the lighter? When, in the heaviest mourning, after the calming sacrifice and the end of wailing, one meets with the second-grade mourning, the lighter is included in the heavier, which is used alone. If, after the boiled-silk rite, one meets with the third-grade mourning, the hemp and kudzu are worn together in layers.

齊衰之喪，既虞卒哭，遭大功之喪，麻葛兼服之。

In the second-grade mourning, after the calming sacrifice and the end of wailing, if one meets with the third-grade mourning, hemp and kudzu are worn together.

斬衰之葛與齊衰之麻同，齊衰之葛與大功之麻同，大功之葛與小功之麻同，小功之葛與緦之麻同。麻同則兼服之，兼服之服重者，則易輕者也。

The kudzu of the heaviest mourning is equal to the hemp of the second grade, the kudzu of the second grade is equal to the hemp of the third grade, the kudzu of the third grade is equal to the hemp of the fourth grade, and the kudzu of the fourth grade is equal to the hemp of the fifth grade, called si. Where the hemp is equal, they are worn together. Wearing together means wearing the heavier, which is to change to the lighter.

三年之喪，何也？曰：稱情而立文，因以飾群，別親疏貴賤之節，而弗可損益也。故曰：無易之道也。創鉅者其日久，痛甚者其愈遲。三年者，稱情而立文，所以為至痛極也。斬衰，苴杖，居倚廬，食粥，寢苫，枕塊，所以為至痛飾也。三年之喪，二十五月而畢，哀痛未盡，思慕未忘，然而服以是斷之者，豈不送死有已、復生有節也哉？

What is the three-year mourning for? It is said: it weighs the feeling and establishes the form, in order to give ornament to the bond of kinship and to distinguish the measure of near and distant, noble and lowly, so that it cannot be reduced or added to. Therefore it is said: it is an unchanging Way. A great wound lasts long, and a severe pain heals slowly. The three years weigh the feeling and establish the form, as the limit of the utmost pain. The unhemmed sackcloth, the staff of bamboo, living in the lean-to hut, eating gruel, sleeping on straw and using a clod as a pillow are the ornament of the utmost pain. The three-year mourning ends after twenty-five months; the grief is not yet exhausted and the longing is not yet forgotten, yet the mourning dress is cut off at this point. Is it not that seeing off the dead has an end, and returning to life has its measure?

凡生天地之間者，有血氣之屬必有知，有知之屬莫不知愛其類。今是大鳥獸，則失喪其群匹，越月踰時焉，則必反巡。過其故鄉，翔回焉，鳴號焉，蹢躅焉，踟躕焉，然後乃能去之。小者至於燕雀，猶有啁焦之頃焉，然後乃能去之。故有血氣之屬者莫知於人，故人於其親也，至死不窮。

Of all that lives between Heaven and Earth, whatever has blood and breath must have awareness, and whatever has awareness has none that does not know to love its own kind. Now with these large birds and beasts, when they lose their companions, after a month or a season passes they always return to look around. Passing by their old haunts, they circle in flight, cry out and call, linger and do not advance, hesitate, and only then can they leave. Even the small ones, down to swallows and sparrows, still chirp for a moment before they can leave. So among creatures with blood and breath, none has more awareness than man, and so a person's feeling for his own kin is not exhausted even until death.

將由夫患邪淫之人與？則彼朝死而夕忘之，然而從之，則是曾鳥獸之不若也，夫焉能相與群居而不亂乎？

Should one instead follow those who are depraved and licentious? They forget the dead by evening of the day they die; to follow them would be to be worse than birds and beasts, so how could people live together in groups without disorder?

將由夫修飾之君子與？則三年之喪二十五月而畢，若駟之過隙，然而遂之，則是無窮也。

Should one instead follow those refined noble men? Then the three-year mourning of twenty-five months passes as quickly as four horses leaping a crack, and if one gave free rein to it, there would be no end.

故先王焉，為之立中制節，壹使足以成文理，則釋之矣。

So the former kings here set up the middle course and established the measure for it, so that it would be enough to complete the form and pattern, and then it is released.

然則何以至期也？曰：至親以期斷。是何也？曰：天地則已易矣，四時則已變矣，其在天地之中者莫不更始焉，以是象之也。

Then why is it a year? It is said: the closest kin end at one year. Why is this? It is said: Heaven and Earth have changed, the four seasons have turned, and nothing between Heaven and Earth fails to begin anew; so it takes this as its symbol.

然則何以三年也？曰：加隆焉爾也。焉使倍之，故再期也。

Then why three years? It is said: it is simply to make it more weighty. So it is doubled, and therefore another full year is added.

由九月以下，何也？曰：焉使弗及也，故三年以為隆，緦小功以為殺，期九月以為間。上取象於天，下取法於地，中取則於人。人之所以群居和壹之理盡矣！故三年之喪，人道之至文者也，夫是之謂至隆。是百王之所同，古今之所壹也，未有知其所由來者也。孔子曰：“子生三年，然後免於父母之懷。”夫三年之喪，天下之達喪也。

Why are those from nine months downward set as they are? It is said: it is so that they do not reach it. So three years is made the weighty, the fourth and fifth grades are made the reduced, and one year and nine months are made the middle. Above it takes its image from Heaven, below it takes its model from Earth, and in the middle it takes its rule from man. This exhausts the principle by which people live together in harmony and unity. So the three-year mourning is the utmost form in the Way of being human; this is called the utmost weight. It is shared by the hundred kings and held in common from ancient times to now, and no one knows where it came from. Confucius said: "A child, after three years of life, leaves the arms of his parents." The three-year mourning is the mourning that reaches throughout the world.

古者深衣，蓋有制度以應規矩繩權衡。短毋見膚，長毋被土，續衽鉤邊，要縫半下，袼之高下，可以運肘。袂之長短，反詘之及肘。帶，下毋厭髀，上毋厭脅，當無骨者。

The deep garment of antiquity probably had a system to match the compass, the square, the plumb line, the marking cord and the balance. Short enough not to expose the skin, long enough not to cover the ground, with the front panel joined and the hem hooked at the edge, the waist seam half the width of the hem. The height of the sleeve opening allows the elbow to turn. The length of the sleeve, when folded back, reaches the elbow. As for the sash, below it should not press on the thigh bones, and above it should not press on the ribs, but should fall just where there is no bone.

制十有二幅，以應十有二月。袂圜以應規，曲袷如矩以應方，負繩及踝以應直，下齊如權衡以應平。故規者，行舉手以為容，負繩抱方者以直其政，方其義也。故《易》曰：坤六二之動，直以方也。下齊如權衡者，以安志而平心也。五法已施，故聖人服之。故規矩取其無私，繩取其直，權衡取其平，故先王貴之。故可以為文，可以為武，可以擯相，可以治軍旅。完且弗費，善衣之次也。

It is cut in twelve widths, to correspond to the twelve months. The round sleeve corresponds to the compass, the curved collar like a square corresponds to squareness, the back seam running straight to the ankles corresponds to straightness, and the even hem like a balance corresponds to evenness. So the compass is used for the bearing in walking and raising the hands; carrying the line on the back and embracing the square is to make government straight and righteousness square. So the Book of Changes says: the movement of the six in the second place of Kun is straight and square. The hem even like a balance is to settle the mind and level the heart. With the five rules applied, the sage wears it. So the compass and square are taken for their lack of bias, the line for its straightness, and the balance for its evenness, and so the former kings valued it. So it can be used for civil affairs, can be used for military affairs, can be used for serving as a master of ceremonies, and for governing armies. Complete yet not wasteful, it ranks next after the finest clothing.

具父母，大父母，衣純以繢。具父母，衣純以青。如孤子，衣純以素，純袂，緣純邊，廣各寸半。

When both parents and grandparents are alive, the garment is bordered with colored patterns. When both parents are alive, the border is blue. If one is an orphan, the border is plain. The borders of the sleeves and of the edge are each one and a half inches wide.

投壺之禮，主人奉矢，司射奉中，使人執壺。主人請曰：“某有枉矢哨壺，請以樂賓。”賓曰：“子有旨酒嘉餚，某既賜矣，又重以樂，敢辭？”主人曰：“枉矢哨壺，不足辭也，敢固以請？”賓曰：“某既賜矣，又重以樂，敢固辭？”主人曰：“枉矢哨壺，不足辭也，敢固以請？”賓曰：“某固辭不得命，敢不敬從？”

The ritual of pitch-pot: the host holds the arrows, the master of archery holds the scoring holder, and a person is sent to carry the pot. The host requests: "I have crooked arrows and a pot with a lopsided mouth; may I use them to give the guest some pleasure." The guest says: "You have provided fine wine and good food, and I have already received your gift; now you add amusement, how dare I decline?" The host says: "Crooked arrows and a lopsided pot are not worth declining; may I dare request again?" The guest says: "I have already received your gift and now you add amusement; how dare I decline again?" The host says: "Crooked arrows and a lopsided pot are not worth declining; may I dare request again?" The guest says: "I have firmly declined and cannot get permission; how dare I not respectfully comply?"

賓再拜受，主人般還曰闢。主人阼階上拜送，賓盤還曰闢。

The guest bows twice and receives the arrows, and the host turns aside to avoid the bow. The host bows in sending them off from the eastern steps, and the guest turns aside to avoid it.

已拜受矢，進即兩楹間，退反位，揖賓就筵。

Having bowed and received the arrows, he advances between the two pillars, returns to his place, and bows to invite the guest to his mat.

司射進度壺，間以二矢半，反位，設中東面，執八筭興。

The master of archery steps forward, measures and places the pot, two and a half arrow-lengths from the mat, returns to his place, sets the scoring holder facing east, and stands holding eight counting rods.

請賓曰：“順投為入，比投不釋，勝飲不勝者。正爵既行，請為勝者立馬，一馬從二馬，三馬既立，請慶多馬。”請主人亦如之。

He invites the guest, saying: "An arrow counts only if it goes in headfirst; successive throws do not release rods. The winner makes the loser drink. After the proper cup has gone round, please set up horses for the winner; one horse follows two horses, and when three horses are set up, please congratulate the one with more horses." He invites the host in the same way.

命弦者曰：“請奏狸首，間若一。”大師曰諾。

He orders the zither player: "Please play 'Li Shou' at an even, steady pace." The grand music master says: Yes.

左右告矢具，請拾投。有入者，則司射坐而釋一筭焉。賓黨於右，主黨於左。

He announces to left and right that the arrows are ready and asks them to throw in turn. If one goes in, the master of archery sits down and releases one counting rod. The guest's side is on the right, the host's side on the left.

卒投，司射執筭曰：“左右卒投，請數。”二筭為純，一純以取，一筭為奇，遂以奇筭告，曰：“某賢於某若干純。”奇則曰奇，均則曰左右鈞。

When the throwing is finished, the master of archery holds the rods and says: "Left and right have finished throwing; please count." Two rods make a pair, counted in pairs, and one rod is an odd one. Then he announces with the odd: "So-and-so beats so-and-so by so many pairs." If there is an odd one, he says odd; if equal, he says left and right are even.

命酌曰：“請行觴。”酌者曰諾。當飲者皆跪奉觴曰：“賜灌。”勝者跪曰：“敬養。”

He orders the pouring of wine, saying: "Please pass the cup." The one who pours says: Yes. Those who must drink all kneel and hold the cup, saying: "Grant me the pouring." The winner kneels and says: "I respectfully offer it for your nourishment."

正爵既行，請立馬，馬各直其筭，一馬從二馬，以慶。慶禮曰：“三馬既備，請慶多馬。”賓主皆曰諾。正爵既行，請徹馬。

After the proper cup has gone round, they ask to set up horses, the horses each facing their rods, one horse following two horses, in order to congratulate. The words of congratulation are: "The three horses are complete; please congratulate the one with more horses." Guest and host both say: Yes. After the proper cup has gone round, they ask to remove the horses.

筭多少視其坐。籌，室中五扶，堂上七扶庭中九扶。筭長尺二寸，壺頸修七寸，腹修五寸，口徑二寸半，容鬥五升。壺中實小豆焉，為其矢之躍而出也。壺去席二矢半。矢，以柘若棘，毋去其皮。

The number of counting rods depends on the number of people present. Measure: in a room five spans, in a hall seven spans, in a courtyard nine spans. The counting rods are one foot two inches long. The neck of the pot is seven inches long, the belly five inches, the mouth two and a half inches across, and the capacity is one dou and five sheng. The pot is filled with small beans, so that the arrows will not bounce out. The pot stands two and a half arrow-lengths from the mat. The arrows are made of mulberry-wood or jujube wood, with the bark not removed.

魯令弟子辭曰：“毋幠，毋敖，毋偝立，毋踰言，偝立踰言有常爵。”薛令弟子辭曰：“毋幠，毋敖，毋偝立，毋踰言，若是者浮。”司射、庭長及冠士立者皆屬賓黨，樂人及使者、童子皆屬主黨。

The proclamation of the state of Lu to the young players says: "Do not be lax, do not be arrogant, do not stand with your back turned, do not speak from a distance. For standing with the back turned or speaking from afar there is the regular penalty cup." The proclamation of the state of Xue to the young players says: "Do not be lax, do not be arrogant, do not stand with your back turned, do not speak from a distance. Those who do so are made to drink." The master of archery, the courtyard chief and capped gentlemen who stand all belong to the guest's side; the musicians, the messengers and the boys all belong to the host's side.

鼓○□○○□□○□○○□半○□○□○○○□□○□○魯鼓○□○○○□□○□○○□□○□○○□□○半○□○○○□□○薛鼓，取半以下為投壺禮，盡用之為射禮。魯鼓○□○○□□○○半○□○○□○○○○□○□○薛鼓○□○○○○□○□○□○○○□○□○○□○半○□○□○○○○□。

Drum pattern: ○□○○□□○□○○□half○□○□○○○□□○□○ Lu drum ○□○○○□□○□○○□□○□○○□□○half○□○○○□□○ Xue drum. The portion after the half mark is used as the ritual of pitch-pot, and the whole is used as the ritual of archery. Lu drum ○□○○□□○○half○□○○□○○○○□○□○ Xue drum ○□○○○○□○□○□○○○□○□○○□○half○□○□○○○○□.

魯哀公問於孔子曰：“夫子之服，其儒服與？”

Duke Ai of Lu asked Confucius: "Master, are your clothes the clothes of a Confucian scholar?"

孔子對曰：“丘少居魯，衣逢掖之衣，長居宋，冠章甫之冠。丘聞之也：君子之學也博，其服也鄉。丘不知儒服。”

Confucius replied: "When I was young I lived in Lu and wore a robe with wide sleeves; when I grew up I lived in Song and wore the Zhangfu cap. I have heard that the noble man's learning is broad, but his clothes follow the local custom. I do not know what the clothes of a Confucian scholar are."

哀公曰：“敢問儒行？”

Duke Ai said: "May I ask about the conduct of Confucian scholars?"

孔子對曰：“遽數之不能終其物，悉數之，乃留更僕，未可終也。”

Confucius replied: "If I hurried through listing them, I could not finish all of it; if I listed them all, I would have to have the attendants changed and still could not finish."

哀公命席，孔子侍曰：“儒有席上之珍以待聘，夙夜強學以待問，懷忠信以待舉，力行以待取。其自立有如此者。儒有衣冠中，動作慎。其大讓如慢，小讓如偽，大則如威，小則如愧，其難進而易退也，粥粥若無能也。其容貌有如此者。

Duke Ai had a mat set, and Confucius sat in attendance and said: "The Confucian scholar has treasures on the mat to await being summoned, studies diligently day and night to await being questioned, cherishes loyalty and trustworthiness to await being recommended, and exerts himself in practice to await being employed. This is how he stands on his own. The Confucian scholar is moderate in dress and cap and careful in movement. In great courtesy he seems careless, in small courtesy he seems insincere; in great matters he seems awe-inspiring, in small matters he seems bashful; he is hard to advance and easy to withdraw, and in his gentleness he seems to have no talent. This is how he looks.

“儒有居處齊難，其坐起恭敬，言必先信，行必中正。道塗不爭險易之利，冬夏不爭陰陽之和，愛其死以有待也，養其身以有為也。其備豫有如此者。

"The Confucian scholar is solemn and cautious in daily life, respectful in sitting and rising, and in speech always puts trustworthiness first and in conduct always keeps to what is right. On the road he does not contest the convenience of easy or dangerous paths, in winter and summer he does not contest the comfort of shade or sun. He cherishes his life in order to wait for something, and nourishes his body in order to do something. This is how he prepares.

“儒有不寶金玉，而忠信以為寶；不祈土地，立義以為土地；不祈多積，多文以為富。難得而易祿也，易祿而難畜也。非時不見，不亦難得乎？非義不合，不亦難畜乎？先勞而後祿，不亦易祿乎？其近人有如此者。

"The Confucian scholar does not treat gold and jade as treasure but treats loyalty and trustworthiness as treasure; he does not seek land but treats establishing righteousness as land; he does not seek great accumulation but treats great learning as wealth. He is hard to obtain yet easy to give a salary to, easy to give a salary to yet hard to keep. Is he not hard to obtain, when he does not appear except at the proper time? Is he not hard to keep, when he does not join with anyone casually unless it is right? Is he not easy to give a salary to, when he works first and receives pay afterwards? This is how he draws close to people.

“儒有委之以貨財，淹之以樂好，見利不虧其義。劫之以眾，沮之以兵，見死不更其守。鷙蟲攫搏，不程勇者。引重鼎，不程其力，往者不悔，來者不豫，過言不再，流言不極。不斷其威，不習其謀。其特立有如此者。

"If you entrust him with goods and wealth, entertain him with pleasures to detain him, he will not damage his righteousness when he sees profit. If you threaten him with a crowd or frighten him with weapons, he will not change his principles when he sees death. When a fierce beast pounces, he does not measure his courage; when he pulls a heavy cauldron, he does not measure his strength. He does not regret the past, does not worry in advance about the future, does not repeat a mistaken word, and does not trace the source of rumors. He does not break off his dignity and does not rehearse schemes. This is how he stands out.

“儒有可親而不可劫也，可近而不可迫也，可殺而不可辱也。其居處不淫，其飲食不溽，其過失可微辨而不可面數也。其剛毅有如此者。

"The Confucian scholar may be befriended but not coerced, may be approached but not pressed, may be killed but not insulted. He is not dissolute in daily life, not rich in his food and drink, and his faults may be pointed out subtly but not rebuked to his face. This is how he is firm.

“儒有忠信以為甲冑，禮義以為幹櫓。戴仁而行，抱義而處，雖有暴政不更其所。其自立有如此者。

"The Confucian scholar takes loyalty and trustworthiness as his armor and ritual and righteousness as his shield. Bearing benevolence on his head he acts, holding righteousness in his arms he lives in the world; even under a tyrannical government he does not change where he stands. This is how he stands on his own.

“儒有一畝之宮，環堵之室，篳門圭窬，蓬戶甕牖，易衣而出，幷日而食。上荅之，不敢以疑。上不荅，不敢以諂。其仕有如此者。

"The Confucian scholar has a house of one mu, a dwelling with four walls of earth, a brushwood gate and a small gate opening shaped like a jade tablet, a door of woven mugwort and a window made from a broken jar; he changes clothes to go out, and two days' meals are eaten as one. If his superior answers him, he does not dare to doubt; if his superior does not answer, he does not dare to flatter. This is how he takes office.

“儒有今人與居，古人與稽，今世行之，後世以為楷。適弗逢世，上弗援，下弗推，讒諂之民有比黨而危之者，身可危也，而志不可奪也。雖危，起居竟信其志，猶將不忘百姓之病也。其憂思有如此者。

"The Confucian scholar lives together with people of his own age while testing himself against the ancients; what he practices in this age will be taken as a model by later ages. If he happens not to meet his times, with none above to lift him up and none below to recommend him, and slanderers and flatterers band together to harm him, his body may be endangered, but his will cannot be taken away. Even in danger he still stretches out his aims in daily life, and does not forget the people's suffering. This is how he is concerned.

“儒有博學而不窮，篤行而不倦，幽居而不淫，上通而不困。禮之以和為貴，忠信之美，優遊之法，慕賢而容眾，毀方而瓦合。其寬裕有如此者。

"The Confucian scholar studies widely without end, practices earnestly without tiring, lives in seclusion without indulgence, and succeeds in the world above without being cornered. In ritual he values harmony, in loyalty and trustworthiness he values beauty, he values a relaxed and generous manner, admires the worthy and embraces the many, and, rounding off his corners, fits like tiles joined together. This is how he is generous.

“儒有內稱不闢親，外舉不闢怨。程功積事，推賢而進達之，不望其報。君得其志，苟利國家，不求富貴。其舉賢援能有如此者。

"Within, the Confucian scholar recommends without avoiding his relatives; outside, he recommends without avoiding his enemies. He weighs merit and accumulates deeds, and promotes the worthy so that they may advance, not expecting repayment. If the ruler obtains his aim, then as long as it benefits the state, he does not seek wealth and rank. This is how he promotes the worthy and helps the able.

“儒有聞善以相告也，見善以相示也，爵位相先也，患難相死也，久相待也，遠相致也。其任舉有如此者。

"When the Confucian scholars hear of goodness they tell each other, when they see goodness they point it out to each other; they yield rank to each other first, in difficulty they die for each other, in long separation they wait for each other, and from afar they call for each other. This is how he takes on and promotes.

“儒有澡身而浴德，陳言而伏，靜而正之。上弗知也，麤而翹之，又不急為也。不臨深而為高，不加少而為多。世治不輕，世亂不沮，同弗與，異弗非也。其特立獨行有如此者。

"The Confucian scholar washes his body and bathes his conduct, sets out his words and lives in reserve, quietly setting himself right. If his superior does not know him, he gives a rough hint, and does not hurry to act. He does not stand at a depth and show himself lofty, and does not add to what is little. When the world is well governed he is not careless, when it is in disorder he is not dejected, he does not form a clique with those who agree and does not condemn those who differ. This is how he stands alone and acts alone.

“儒有上不臣天子，下不事諸侯，慎靜而尚寬，強毅以與人，博學以知服。近文章，砥厲廉隅。雖分國，如錙銖，不臣不仕。其規為有如此者。

"Above, the Confucian scholar does not become a minister of the Son of Heaven; below, he does not serve the feudal lords. He is careful and calm and values generosity, associates with people by being strong and firm, and studies widely to know how to submit. He draws close to literature and polishes away his sharp edges. Even if given a fiefdom, he sees it as light as a few grains; he will not be a minister and will not take office. This is how he plans and acts.

“儒有合志同方，營道同術，並立則樂，相下不厭。久不相見，聞流言不信。其行本方，立義，同而進，不同而退。其交友有如此者。

"Confucian scholars whose aims match and directions are the same, who work at the same arts of the Way, are happy to stand side by side, and humble themselves to each other without tiring. If they do not see each other for a long time, they do not believe rumors they hear. Their conduct is rooted in uprightness and they establish righteousness; if the same, they advance together, if different, they part. This is how he makes friends.

“溫良者，仁之本也；敬慎者，仁之地也；寬裕者，仁之作也；孫接者，仁之能也；禮節者，仁之貌也；言談者，仁之文也；歌樂者，仁之和也；分散者，仁之施也。儒皆兼此而有之，猶且不敢言仁也。其尊讓有如此者。

"Gentleness and kindness are the root of benevolence; reverence and caution are the ground of benevolence; generosity and ease are the practice of benevolence; humble hospitality is the ability of benevolence; ritual courtesy is the appearance of benevolence; conversation is the form of benevolence; song and music are the harmony of benevolence; distributing wealth is the giving of benevolence. A Confucian scholar has all of these, and still does not dare to call himself benevolent. This is how he honors and yields.

“儒有不隕穫於貧賤，不充詘於富貴，不慁君王，不累長上，不閔有司，故曰儒。今眾人之命儒也妄常，以儒相詬病。”

"The Confucian scholar is not thrown into confusion by poverty and low rank, not overfull and lacking restraint through wealth and rank, does not disgrace his ruler, does not burden his superiors, and does not trouble the officials, so he is called a Confucian scholar. Nowadays people commonly use the name of Confucian scholar in vain and unreliably, and use it to slander one another."

孔子至舍，哀公館之。聞此言也，言加信，行加義，終沒吾世，不敢以儒為戲。

When Confucius arrived at the guesthouse, Duke Ai received him there. Hearing these words, the Duke said: "My speech will be more trustworthy and my conduct more righteous; until the end of my life I will not dare to make light of the Confucian scholars."

大學之道，在明明德，在親民，在止於至善。知止而後有定，定而後能靜，靜而後能安，安而後能慮，慮而後能得。物有本末，事有終始，知所先後，則近道矣。

The Way of great learning lies in making bright the bright virtue, in loving the people, and in resting in the highest good. When one knows where to rest, one can be settled; being settled, one can be calm; being calm, one can be at peace; being at peace, one can deliberate; deliberating, one can attain. Things have roots and branches, affairs have an end and a beginning; to know what comes first and what comes after is to come near the Way.

古之慾明明德於天下者，先治其國；欲治其國者，先齊其家；欲齊其家者，先修其身；欲修其身者，先正其心；欲正其心者，先誠其意；欲誠其意者，先致其知；致知在格物。物格而後知至，知至而後意誠，意誠而後心正，心正而後身修，身修而後家齊，家齊而後國治，國治而後天下平。

The ancients who wished to make bright virtue shine throughout the world first governed their states; those who wished to govern their states first set their families in order; those who wished to set their families in order first cultivated their persons; those who wished to cultivate their persons first set their hearts right; those who wished to set their hearts right first made their intentions sincere; those who wished to make their intentions sincere first extended their knowledge; and the extension of knowledge lies in the investigation of things. When things are investigated, knowledge is complete; when knowledge is complete, intentions are sincere; when intentions are sincere, hearts are set right; when hearts are set right, persons are cultivated; when persons are cultivated, families are in order; when families are in order, states are well governed; when states are well governed, the world is at peace.

自天子以至於庶人，壹是皆以修身為本。其本亂而末治者，否矣！其所厚者薄而其所薄者厚，未之有也。此謂知本，此謂知之至也。

From the Son of Heaven down to the common people, all alike take the cultivation of the person as the root. It has never happened that when the root is in disorder the branches are well governed. It has never happened that what should be treated generously is treated meagerly, and what should be treated meagerly is treated generously. This is called knowing the root; this is called the utmost of knowledge.

所謂誠其意者，毋自欺也。如惡惡臭，如好好色，此之謂自謙。故君子必慎其獨也。小人閒居為不善，無所不至，見君子而後厭然，揜其不善而著其善。人之視己，如見其肺肝然，則何益矣？此謂誠於中，形於外，故君子必慎其獨也。曾子曰：“十目所視，十手所指，其嚴乎？”富潤屋，德潤身，心廣體胖，故君子必誠其意。

What is called making one's intentions sincere is not deceiving oneself. It is like hating a foul smell and like loving a beautiful sight; this is called being content within oneself. Therefore the gentleman must be watchful over himself when alone. The petty man, idle at home, does bad things and stops at nothing, but on seeing a gentleman he shrinks back and conceals, hiding what is bad and displaying what is good. Others see him as if they saw his lungs and liver, so what use is it to him? This is what is meant by saying that what is sincere within shows without, so the gentleman must be watchful over himself when alone. Zengzi said: "Ten eyes look at you, ten hands point at you; how stern it is!" Wealth adorns the house and virtue adorns the person; the heart is broad and the body is at ease. Therefore the gentleman must make his intentions sincere.

詩云：“瞻彼淇澳，菉竹猗猗。有斐君子，如切如磋，如琢如磨。瑟兮僩兮，赫兮喧兮，有斐君子，終不可諠兮。”如切如磋者，道學也；如琢如磨者，自修也；瑟兮僩兮者，恂慄也；赫兮喧兮者，威儀也；有斐君子終不可諠兮者，道盛德至善，民之不能忘也。詩云：“於戲前王不忘！君子賢其賢而親其親，小人樂其樂而利其利。”此以沒世不忘也。康誥曰：“克明德。”大甲曰：“顧諟天之明命。”帝典曰：“克明峻德。”皆自明也。湯之盤銘曰：“苟日新，日日新，又日新。”康誥曰：“作新民。”詩曰：“周雖舊邦，其命惟新。”是故君子無所不用其極。

The Book of Poetry says: "Look at that bend of the Qi, where the green bamboo grows so lush. There is a refined gentleman, as if cut and filed, as if carved and polished. How grave, how magnanimous, how brilliant, how majestic! The refined gentleman can never be forgotten." 'As if cut and filed' speaks of learning; 'as if carved and polished' speaks of self-cultivation; 'grave and magnanimous' speaks of caution and dread; 'brilliant and majestic' speaks of dignified bearing; 'the refined gentleman can never be forgotten' means that his abundant virtue and utmost goodness cannot be forgotten by the people. The Book of Poetry says: "Alas, the former kings are not forgotten!" Gentlemen honor what those kings honored and love those they loved, while petty men enjoy what they enjoyed and profit from what they profited from; therefore they are not forgotten even after death. The 'Kang Gao' says: "He was able to make his virtue shine." The 'Taijia' says: "Keep in mind this bright mandate of Heaven." The 'Di Dian' says: "He was able to make great virtue shine." All these mean making it shine oneself. The inscription on Tang's bathing basin says: "If you can renew yourself one day, then renew yourself every day, and again every day." The 'Kang Gao' says: "Rouse the people to renew themselves." The Book of Poetry says: "Though Zhou is an old state, its mandate is new." So the gentleman uses the utmost in everything.

詩云：“邦畿千里，惟民所止。”詩云：“緡蠻黃鳥，止於丘隅。”子曰：“於止，知其所止，可以人而不如鳥乎？”詩云：“穆穆文王，於緝熙敬止。”為人君止於仁，為人臣止於敬，為人子止於孝，為人父止於慈，與國人交止於信。

The Book of Poetry says: "The royal domain of a thousand li is where the people come to rest." The Book of Poetry says: "The warbling yellow bird rests at a corner of the hill." Confucius said: "In resting, even a bird knows where it should rest; can a human being be less than a bird?" The Book of Poetry says: "Majestic King Wen, in brightness reverently abides." As a ruler, he abided in benevolence; as a minister, he abided in reverence; as a son, he abided in filial piety; as a father, he abided in kindness; in dealings with the people of the state, he abided in good faith.

子曰：“聽訟吾猶人也，必也使無訟乎！無情者不得盡其辭，大畏民志。”此謂知本。

Confucius said: "In hearing lawsuits I am like anyone else; but surely I would want to bring it about that there are no lawsuits! Those who have no truth cannot finish their words, and the people's hearts and wills are greatly awed." This is called knowing the root.

所謂修身在正其心者，身有所忿懥則不得其正，有所恐懼則不得其正，有所好樂則不得其正，有所憂患則不得其正。心不在焉，視而不見，聽而不聞，食而不知其味。此謂修身在正其心。

What is called cultivating the person depends on rectifying the heart: if the person has anger, he cannot be rectified; if he has fear, he cannot be rectified; if he has fondness and pleasure, he cannot be rectified; if he has worry, he cannot be rectified. When the heart is not present, one looks but does not see, listens but does not hear, eats but does not know the taste. This is what is meant by saying that cultivating the person depends on rectifying the heart.

所謂齊其家在修其身者，人之其所親愛而闢焉，之其所賤惡而闢焉，之其所畏敬而闢焉，之其所哀矜而闢焉，之其所敖惰而闢焉。故好而知其惡，惡而知其美者，天下鮮矣。故諺有之曰：“人莫知其子之惡，莫知其苗之碩。”此謂身不修，不可以齊其家。

What is called putting one's family in order depends on cultivating one's person: people are partial toward those they love, partial toward those they despise and hate, partial toward those they fear and revere, partial toward those they pity, and partial toward those they treat with arrogance and neglect. So it is rare in the world to love someone and yet know his faults, or to hate someone and yet know his good points. Hence the proverb says: "A man does not know the faults of his own son, and does not know the richness of his own crop." This is what is meant by saying that if the person is not cultivated, one cannot put one's family in order.

所謂治國必先齊其家者，其家不可教，而能教人者無之。故君子不出家而成教於國。孝者所以事君也，弟者所以事長也，慈者所以使眾也。康誥曰：“如保赤子，心誠求之。”雖不中不遠矣。未有學養子而後嫁者也，一家仁，一國興仁；一家讓，一國興讓；一人貪戾，一國作亂。其機如此。此謂一言僨事，一人定國。堯舜率天下以仁，而民從之；桀紂率天下以暴，而民從之。其所令反其所好，而民不從。是故君子有諸己而後求諸人，無諸己而後非諸人。所藏乎身不恕而能喻諸人者，未之有也。故治國在齊其家。詩云：“桃之夭夭，其葉蓁蓁。之子于歸，宜其家人。”宜其家人，而後可以教國人。詩云：“宜兄宜弟。”宜兄宜弟，而後可以教國人。詩云：“其儀不忒，正是四國。”其為父子兄弟足法，而後民法之也。此謂治國在齊其家．

What is called governing a state necessarily begins with putting one's family in order: one who cannot teach his own family and yet can teach others does not exist. So the gentleman, without leaving his home, completes teaching in the state. Filial piety is how one serves the ruler, brotherly respect is how one serves elders, and kindness is how one employs the multitude. The 'Kang Gao' says: "As if protecting an infant." If one seeks it with a sincere heart, even if one does not hit the mark one will not be far off. No one first learns to raise a child and then marries. When one family is benevolent, a whole state rises to benevolence; when one family is courteous, a whole state rises to courtesy; when one man is greedy and violent, a whole state falls into disorder. The mechanism is thus. This is what is meant by saying that one word can ruin a matter and one man can settle a state. Yao and Shun led the world with benevolence and the people followed; Jie and Zhou led the world with violence and the people followed. If their commands run contrary to what they themselves like, the people do not follow. So the gentleman first has it in himself and then asks it of others, and first lacks it in himself and then blames others. There has never been one who keeps in himself no sense of reciprocity and yet can instruct others. So governing a state depends on putting one's family in order. The Book of Poetry says: "The peach tree is so young and fresh, its leaves so luxuriant. This girl is going to her new home, and will suit her household." Only after suiting one's household can one teach the people of the state. The Book of Poetry says: "Suiting elder brothers and suiting younger brothers." Only after suiting elder brothers and younger brothers can one teach the people of the state. The Book of Poetry says: "His bearing is without fault, and he sets right the states of the four quarters." When as father, son and brother he is worthy of imitation, then the people imitate him. This is what is meant by saying that governing a state depends on putting one's family in order.

所謂平天下在治其國者，上老老而民興孝，上長長而民興弟，上恤孤而民不倍。是以君子有絜矩之道也。所惡於上，毋以使下；所惡於下，毋以事上；所惡於前，毋以先後；所惡於後，毋以從前；所惡於右，毋以交於左；所惡於左，毋以交於右。此之謂絜矩之道。詩云：“樂只君子，民之父母。”民之所好好之，民之所惡惡之，此之謂民之父母。詩云：“節彼南山，維石巖巖。赫赫師尹，民具爾瞻。”有國者不可以不慎，闢則為天下僇矣！詩云：“殷之未喪師，克配上帝。儀監於殷，峻命不易。”道得眾則得國，失眾則失國，是故君子先慎乎德。有德此有人，有人此有土，有土此有財，有財此有用。德者本也，財者末也。外本內末，爭民施奪，是故財聚則民散，財散則民聚。是故言悖而出者，亦悖而入，貨悖而入者，亦悖而出。康誥曰：“惟命不於常。”道善則得之，不善則失之矣。楚書曰：“楚國無以為寶，惟善以為寶。”舅犯曰：“亡人無以為寶，仁親以為寶。”秦誓曰：“若有一個臣，斷斷兮無他技，其心休休焉，其如有容焉。人之有技，若己有之，人之彥聖，其心好之。不啻若自其出口，寔能容之，以能保我子孫黎民，尚亦有利哉。人之有技，媢嫉以惡之，人之彥聖而違之，俾不通，寔不能容，以不能保我子孫黎民。亦曰殆哉！唯仁人放流之，迸諸四夷，不與同中國。”此謂唯仁人為能愛人、能惡人。見賢而不能舉，舉而不能先，命也。見不善而不能退，退而不能遠，過也。好人之所惡，惡人之所好，是謂拂人之性，菑必逮夫身。是故君子有大道，必忠信以得之，驕泰以失之。生財有大道，生之者眾，食之者寡，為之者疾，用之者舒，則財恆足矣。仁者以財發身，不仁者以身發財。未有上好仁而下不好義者也，未有好義其事不終者也，未有府庫財非其財者也。孟獻子曰：“畜馬乘，不察於雞豚。

What is called bringing peace to the world depends on governing one's state: when those above treat the aged as aged, the people rise to filial piety; when those above treat their elders as elders, the people rise to brotherly respect; when those above take pity on orphans and the young, the people do not turn against them. So the gentleman has the way of the measuring square. What you dislike in those above you, do not use in employing those below; what you dislike in those below you, do not use in serving those above; what you dislike in those before you, do not use in going before those behind; what you dislike in those behind you, do not use in following those before; what you dislike on the right, do not apply to the left; what you dislike on the left, do not apply to the right. This is called the way of the measuring square. The Book of Poetry says: "Joyful is the gentleman, the father and mother of the people." To love what the people love and to hate what the people hate is what is called being the father and mother of the people. The Book of Poetry says: "Towering is the Southern Mountain, its rocks so craggy. Illustrious Grand Tutor Yin, the people all look up to you." Those who possess a state cannot but be careful; if they are biased they will be slain by the world. The Book of Poetry says: "Before Yin lost the multitude, it could be matched with the Supreme Lord. Take Yin as a mirror: the great mandate is not easy to hold." This means that gaining the multitude means gaining the state, and losing the multitude means losing the state. So the gentleman is first careful about virtue. With virtue there are people, with people there is land, with land there is wealth, and with wealth there is use. Virtue is the root and wealth is the branch. To put the root outside and the branch within is to contend with the people for profit and to practice plunder, so when wealth is gathered the people scatter, and when wealth is dispersed the people gather. So words that go out in a perverse way come back in a perverse way; goods that come in in a perverse way go out in a perverse way. The 'Kang Gao' says: "The mandate is not constant." It means that if one is good one gains it, and if not good one loses it. The 'Chu Shu' says: "The state of Chu has nothing to treasure; it treasures only goodness." Jiu Fan said: "A man in exile has nothing to treasure; he treasures loving benevolence." The 'Qin Shi' says: "If there were one minister, single-hearted and without other skills, but with a broad heart as if able to hold others; when others have skills, he is as if he had them himself; when others are fine and wise, he delights in his heart, not merely as if the words came from his own mouth, but truly able to embrace them, then he can protect my sons and grandsons and the black-haired people, and surely there would be benefit too. But when others have skills, he is jealous and hates them; when others are fine and wise, he obstructs them so that they cannot get through, truly unable to embrace them; then he cannot protect my sons and grandsons and the black-haired people, and one can only say it is dangerous!" Only a benevolent man would banish such a person, driving him out to the four barbarian lands, and would not let him live with him in the Central Kingdom. This is what is meant by saying that only the benevolent can love people and can hate people. To see the worthy and not be able to raise them, or to raise them and not put them first, is negligence. To see the bad and not be able to dismiss them, or to dismiss them and not keep them far away, is a fault. To like what people hate and to hate what people like is called going against the nature of people, and disaster is bound to fall on oneself. So the gentleman has a great way: he gains it surely by loyalty and good faith, and loses it by arrogance and extravagance. There is a great way to produce wealth: let those who produce be many and those who consume be few, let those who work be quick and those who spend be slow, and then wealth will always be sufficient. The benevolent use wealth to develop themselves; the unbenevolent sacrifice themselves to develop wealth. There has never been a case where those above love benevolence and those below do not love righteousness; there has never been a case of loving righteousness where the affair did not come to completion; and there has never been a case where the wealth of the treasury was not the ruler's own. Meng Xianzi said: "One who keeps horses and carriages does not look closely after chickens and pigs.

伐冰之家，不畜牛羊。百乘之家，不畜聚斂之臣。與其有聚斂之臣，寧有盜臣。”此謂國不以利為利，以義為利也。長國家而務財用者，必自小人矣。彼為善之，小人之使為國家，菑害並至，雖有善者亦無如之何矣！此謂國不以利為利，以義為利也。

A family that can cut ice does not raise cattle and sheep. A family that has a hundred chariots does not keep a minister who levies and hoards. Rather than have a minister who levies and hoards, better to have a minister who steals." This is what is meant by saying that a state does not take profit as profit but takes righteousness as profit. One who heads a state or family yet devotes himself to wealth and expenditure surely starts out from petty men. That man thinks himself good, and lets petty men manage the state; disasters then come all at once, and even if there are good men there is nothing they can do! This is what is meant by saying that a state does not take profit as profit but takes righteousness as profit.

凡人之所以為人者，禮義也。禮義之始，在於正容體、齊顏色、順辭令。容體正、顏色齊、辭令順而後禮義備，以正君臣、親父子、和長幼，君臣正、父子親、長幼和而後禮義立。故冠而後服備，服備而後容體正、顏色齊、辭令順。故曰：冠者禮之始也。

That by which a person becomes a person lies in ritual and righteousness. The beginning of ritual and righteousness lies in correcting one's bearing and body, ordering one's expression, and making one's speech gentle and compliant. When bearing and body are correct, expression is ordered, and speech is gentle and compliant, then ritual and righteousness are complete, and they are used to rectify the relation of ruler and minister, make father and son close, and bring harmony between old and young. When ruler and minister are rectified, father and son are close, and old and young are in harmony, then ritual and righteousness are established. Therefore the capping ceremony is performed and then the dress is complete; when the dress is complete, then bearing and body are correct, expression is ordered, and speech is gentle and compliant. So it is said: the cap is the beginning of ritual.

是故古者聖王重冠。古者冠禮，筮日筮賓，所以敬冠事，敬冠事所以重禮，重禮所以為國本也。故冠於阼，以著代也。醮於客位，三加彌尊，加有成也。已冠而字之，成人之道也。見於母，母拜之，見於兄弟，兄弟拜之，成人而與為禮也。玄冠玄端，奠摯於君，遂以摯見於鄉大夫、鄉先生，以成人見也。成人之者，將責成人禮焉也。責成人禮焉者，將責為人子、為人弟、為人臣．為人少者之禮行焉。將責四者之行於人，其禮可不重與？故孝弟忠順之行立而後可以為人，可以為人而後可以治人也。故聖王重禮。故曰冠者禮之始也，嘉事之重者也。是故古者重冠，重冠故行之於廟。行之於廟者，所以尊重事，尊重事而不敢擅重事。不敢擅重事，所以自卑而尊先祖也。

Therefore the former sage kings valued the capping ceremony. In the ancient capping ceremony, the day was divined and the guest was divined, to show reverence for the matter of the cap; reverence for the capping matter was used to value ritual; valuing ritual was used to make it the root of the state. So the capping was held at the eastern steps, to show that the son would take his father's place. The ceremonial drink was offered at the guest's place, and the cap was put on three times, each higher in honor, to show that the capped youth had attained something. After the capping he is given a style name, which is the way of an adult. In seeing his mother, his mother bows to him; in seeing his brothers, his brothers bow to him, for he has become an adult and they deal with him by ritual. He wears the dark cap and dark ceremonial robe, presents the gift to the ruler, and then with the gift visits the great officers and elders of the district, appearing before them as an adult. To make him an adult is to hold him to the ritual duties of an adult. To hold him to the ritual duties of an adult is to hold him to practicing in his person the rites of being a son, a younger brother, a minister, and a younger man. To require these four kinds of conduct of someone, can ritual be anything but valued? So when the conduct of filial piety, brotherly respect, loyalty and compliance is established, one can then be a person, and being a person one can then govern others. So the sage kings valued ritual. So it is said that the capping is the beginning of ritual and is valued among auspicious matters. Therefore the ancients valued the capping, and because they valued it they held it in the temple. Holding it in the temple was to honor the matter; honoring the matter, one does not dare to act on one's own authority in such a weighty matter. Not daring to act on one's own authority in a weighty matter is to humble oneself and honor the ancestors.

昏禮者，將合二姓之好，上以事宗廟而下以繼後世也，故君子重之。是以昏禮納采，問名，納吉，納徵，請期，皆主人筵几於廟，而拜迎於門外。入，揖讓而升，聽命於廟，所以敬慎重正昏禮也。

The marriage rite is about to unite the goodwill of two surnames, to serve the ancestral temple above and continue the generations below, so the gentleman values it. Hence in the marriage rite the proposal, the asking of the name, the divination result, the betrothal gifts, and the request for the date are all done with the host spreading mats and tables in the temple and bowing in welcome outside the gate. They enter, bow and yield as they go up the hall, and hear the command in the temple, in order to show reverence, care and solemnity, and to rectify the marriage rite.

父親醮子而命之迎，男先於女也。子承命以迎，主人筵几於廟，而拜迎於門外，婿執鴈入，揖讓升堂，再拜奠鴈，蓋親受之於父母也。降出，御婦車，而婿授綏，御輪三週，先俟於門外。婦至，婿揖婦以入，共牢而食，合巹而酳，所以合體，同尊卑，以親之也。

The father in person offers the ceremonial drink to the son and commands him to go to receive the bride, so the man goes before the woman. The son receives the command and goes to receive her; the host spreads mats and tables in the temple and bows in welcome outside the gate. The bridegroom, carrying a wild goose, enters, bows and yields as he goes up the hall, bows twice and sets down the goose; this is probably as receiving her in person from her parents. Going down and out, he drives the woman's carriage and hands her the strap; the carriage wheels turn three times and he goes first to wait outside the gate. When the woman arrives, the bridegroom bows to her and lets her enter. They share one portion of the sacrificial meat and drink from a gourd split in two halves, in order to become one body, with equal honor, and to be close with her.

敬慎重正而後親之，禮之大體，而所以成男女之別而立夫婦之義也。男女有別而後夫婦有義，夫婦有義而後父子有親，父子有親而後君臣有正。故曰：昏禮者，禮之本也。

Reverence, care, solemnity and rectitude, and only then closeness: this is the main body of ritual, and is also how the distinction between man and woman is made and the righteousness between husband and wife established. When man and woman have distinction, husband and wife have righteousness; when husband and wife have righteousness, father and son have affection; when father and son have affection, ruler and minister have rectitude. So it is said: the marriage rite is the root of ritual.

夫禮始於冠，本於昏，重於喪祭，尊於朝聘，和於射鄉。此禮之大體也。

Ritual begins with the capping, takes marriage as its root, values mourning and sacrifice as weighty, treats court audiences and visits as honorable, and takes the archery and district drinking as harmonious. This is the main body of ritual.

夙興，婦沐浴以俟見。質明，贊見婦於舅姑，執笲，棗栗段修以見，贊醴婦，婦祭脯醢，祭醴，成婦禮也。舅姑入室，婦以特豚饋，明婦順也。厥明，舅姑共饗婦，以一獻之禮奠酬。舅姑先降自西階，婦降自阼階，以著代也。

Rising early, the bride bathes and waits to be presented. When it is bright, the attendant leads the bride to see her parents-in-law, carrying a basket with jujubes, chestnuts, and strips of dried meat as gifts. The attendant offers the bride the sweet wine, and the bride sacrifices with the dried meat and pickles and sacrifices with the sweet wine; this completes the rite of becoming a wife. The parents-in-law enter the room, and the bride serves them a meal with a small pig, to show the compliance of a wife. The next day, the parents-in-law together entertain the bride, with the rite of one offering of wine in return. The parents-in-law descend first by the west steps, and the bride descends by the east steps, to show that she takes their place.

成婦禮，明婦順，又申之以著代，所以重責婦順焉也。婦順者，順於舅姑，和於室人，而後當於夫，以成絲麻布帛之事，以審守委積蓋藏。是故婦順備而後內和理，內和理而後家可長久也，故聖王重之。

The rite of completing the bride, the showing of a wife's compliance, and again the making clear of the succession are used to lay greater weight on the duty of compliance. A wife's compliance means obeying her parents-in-law and living in harmony with those in the household, and so suiting her husband, in order to complete the work of silk, hemp, cloth and fabric, and to carefully guard what is stored and accumulated. So when a wife's compliance is complete, the household is harmonious and orderly; when the household is harmonious and orderly, the family can last long, so the sage kings valued it.

是以古者婦人先嫁三月，祖廟未毀，教於公宮，祖廟既毀，教於宗室。教以婦德，婦言，婦容，婦功。教成祭之，牲用魚，芼之以蘋藻，所以成婦順也。

So in ancient times, for three months before a woman married, if the ancestral temple was not yet torn down she was taught in the ducal palace; if it was torn down, she was taught in the clan hall. She was taught womanly virtue, womanly speech, womanly appearance and womanly work. When the teaching was completed, a sacrifice was offered, with fish as the sacrificial animal and duckweed and pondweed as the soup vegetables, to complete the wife's compliance.

古者天子後立六宮、三夫人、九嬪、二十七世婦、八十一御妻以聽天下之內治，以明章婦順，故天下內和而家理。天子立六官、三公、九卿、二十七大夫、八十一元士以聽天下之外治，以明章天下之男教，故外和而國治。故曰：天子聽男教，後聽女順；天子理陽道，後治陰德；天子聽外治，後聽內職。教順成俗，外內和順，國家理治，此之謂盛德。

In ancient times the Son of Heaven's queen set up six palaces, three consorts, nine ladies, twenty-seven junior ladies and eighty-one imperial wives, in order to hear the inner governance of the world, to show and commend the compliance of wives, so that the world was harmonious within and the families were in order. The Son of Heaven set up six offices, three dukes, nine ministers, twenty-seven great officers and eighty-one principal gentlemen, in order to hear the outer governance of the world, to show and commend the teaching of men in the world, so that outside there was harmony and the state was in order. So it is said: the Son of Heaven attends to the teaching of men and the queen attends to the compliance of women; the Son of Heaven governs the way of yang and the queen governs the virtue of yin; the Son of Heaven attends to external governance and the queen attends to internal duties. Teaching and transformation follow and form customs, inside and outside are in harmony, and the state is in order; this is called abundant virtue.

是故男教不修，陽事不得，適見於天，日為之食。婦順不修，陰事不得，適見於天，月為之食。是故日食則天子素服而修六官之職，蕩天下之陽事，月食則後素服而修六宮之職，蕩天下之陰事。故天子之與後猶日之與月、陰之與陽，相須而後成者也。天子修男教，父道也；後修女順，母道也。故曰：天子之與後猶父之與母也。故為天王服斬衰，服父之義也；為後服資衰，服母之義也。

So if the teaching of men is not cultivated and the affairs of yang are not rightly handled, Heaven shows its rebuke, and the sun is eclipsed. If the compliance of women is not cultivated and the affairs of yin are not rightly handled, Heaven shows its rebuke, and the moon is eclipsed. So at a solar eclipse the Son of Heaven dresses in plain clothes and puts in order the duties of the six offices, washing away the affairs of yang in the world; at a lunar eclipse the queen dresses in plain clothes and puts in order the duties of the six palaces, washing away the affairs of yin in the world. So the Son of Heaven and the queen are like the sun and moon, yin and yang, each waiting on the other to be complete. The Son of Heaven cultivating the teaching of men is the way of the father; the queen cultivating the compliance of women is the way of the mother. So it is said: the Son of Heaven and the queen are like father and mother. So one wears the heaviest mourning for the Heavenly King, which is the righteousness of mourning a father, and mourning of the second grade for the queen (the original has 'zi'), which is the righteousness of mourning a mother.

鄉飲酒之義，主人拜迎賓於庠門之外，入，三揖而後至階，三讓而後升，所以致尊讓也。盥洗揚觶，所以致絜也。拜至，拜洗，拜受，拜送，拜既，所以致敬也。尊讓絜敬也者，君子之所以相接也。君子尊讓則不爭，絜敬則不慢，不慢不爭，則遠於鬥辨矣，不鬥辨則無暴亂之禍矣，斯君子所以免於人禍也。故聖人制之以道。

The meaning of the district drinking ceremony: the host bows in welcome to the guest outside the gate of the school, they enter, bow three times and then come to the steps, yield three times and then ascend the hall, in order to express honor and deference. He washes his hands and raises the goblet, to express cleanliness. Bowing on arrival, bowing for the washing, bowing to receive, bowing to send, and bowing at the end express reverence. Honor and deference, cleanliness and reverence are what gentlemen use in receiving one another. If gentlemen are honoring and deferential they do not quarrel; if they are clean and reverent they are not careless; being neither careless nor quarrelsome, they keep far from fights and disputes; and without fights and disputes there is no misfortune of violence and disorder. This is how a gentleman avoids disaster from others. So the sages used the Way to establish it.

鄉人，士君子，尊於房中之間，賓主共之也。尊有玄酒，貴其質也。羞出自東房，主人共之也。洗當東榮，主人之所以自絜而以事賓也。

For the villagers and gentlemen, the wine vessel is set between the rooms and shared by guest and host. The vessel holds plain water, to value its simplicity. The savories come out from the east room, provided by the host. The basin is placed facing the eastern eaves, with which the host cleanses himself to serve the guest.

賓主象天地也，介僎象陰陽也，三賓象三光也，讓之三也象月之三日而成魄也，四面之坐象四時也。天地嚴凝之氣始於西南而盛於西北，此天地之尊嚴氣也，此天地之義氣也。天地溫厚之氣始於東北而盛於東南，此天地之盛德氣也，此天地之仁氣也。主人者尊賓，故坐賓於西北，而坐介於西南以輔賓。賓者，接人以義者也，故坐於西北。主人者，接人以德厚者也，故坐於東南，而坐僎於東北以輔主人也。仁義接，賓主有事，俎豆有數，曰聖。聖立而將之以敬，曰禮。禮以體長幼，曰德。德也者，得於身也。故曰：古之學術道者，將以得身也。是故聖人務焉。

Guest and host symbolize Heaven and Earth; the assistant guest and the Zun symbolize yin and yang; the three guests symbolize the three lights; the three yieldings symbolize the moon forming its dark side in three days; and the seating on four sides symbolizes the four seasons. The stern, congealing energy of Heaven and Earth begins in the southwest and is strongest in the northwest; this is the stern energy of Heaven and Earth, and is the energy of their righteousness. The warm, generous energy of Heaven and Earth begins in the northeast and is strongest in the southeast; this is the energy of the abundant virtue of Heaven and Earth, and is the energy of their benevolence. The host honors the guest, so he seats the guest in the northwest and the assistant guest in the southwest to help the guest. The guest receives people with righteousness, so he sits in the northwest. The host receives people with generous virtue, so he sits in the southeast, and has the Zun sit in the northeast to help the host. Where benevolence and righteousness meet, guest and host have their tasks, and the stands and vessels have their numbers, it is called sagehood. When sagehood is established and carried out with reverence, it is called ritual. Ritual is used to discern old and young, and it is called virtue. Virtue is what is gained in oneself. So it is said: in ancient times those who learned the Way and the arts did so in order to gain it in themselves. So the sages devoted themselves to this.

祭薦，祭酒，敬禮也。嚌肺，嘗禮也。啐酒，成禮也。於席末，言是席之正，非專為飲食也，為行禮也，此所以貴禮而賤財也。卒觶致實於西階上，言是席之上，非專為飲食也，此先禮而後財之義也。先禮而後財，則民作敬讓而不爭矣。

Offering the food and offering the wine are rites of reverence. Tasting the lungs is a rite of tasting. Taking a small sip of wine completes the rite. Being at the end of the mat means that the true business of this feast is not food and drink alone but the practice of ritual, and this is to value ritual and think lightly of goods. Draining the cup on the west steps means that this feast is not for food and drink alone, and this is the meaning of putting ritual first and goods after. When ritual comes first and goods after, the people rise to reverence and deference and do not quarrel.

鄉飲酒之禮，六十者坐，五十者立侍，以聽政役，所以明尊長也。六十者三豆，七十者四豆，八十者五豆，九十者六豆，所以明養老也。民知尊長養老，而後乃能入孝弟。民入孝弟，出尊長養老，而後成教，成教而後國可安也。君子之所謂孝者，非家至而日見之也，合諸鄉射，教之鄉飲酒之禮，而孝弟之行立矣。

The rite of the district drinking: those aged sixty sit, and those aged fifty stand in attendance, to listen for orders on government service, in order to show respect for elders. Those aged sixty have three dishes, those aged seventy four, those aged eighty five, and those aged ninety six, in order to show the support of the aged. When the people know to honor elders and support the aged, they can enter into filial piety and brotherly respect. When the people enter into filial piety and brotherly respect, and go out honoring elders and supporting the aged, then teaching is accomplished, and when teaching is accomplished the state can be at peace. What the gentleman calls filial piety is not visiting every household and seeing them every day, but assembling them at the district archery and teaching them the rite of the district drinking, so that the conduct of filial piety and brotherly respect is established.

孔子曰：吾觀於鄉而知王道之易易也。

Confucius said: When I observe the district drinking ceremony, I know that the kingly way is very easy.

主人親速賓及介，而眾賓自從之。至於門外，主人拜賓及介，而眾賓自入。貴賤之義別矣。

The host in person invites the guest and the assistant guest, and the other guests follow of their own accord. On reaching the outside of the gate, the host bows to the guest and the assistant guest, and the other guests go in by themselves. Thus the righteousness of noble and humble is distinguished.

三揖至於階，三讓以賓升，拜至獻酬辭讓之節繁，及介，省矣。至於眾賓，升受，坐祭，立飲，不酢而降，隆殺之義別矣。

Three bows to the steps and three yieldings to let the guest ascend the hall, with bowing on arrival, offering and returning the cup, and declining and yielding: the ceremonial steps are many. By the time it comes to the assistant guest they are reduced. By the time it comes to the other guests, they ascend and receive, sit and sacrifice, stand and drink, and go down without returning the toast. Thus the righteousness of what is grand and what is reduced is distinguished.

工入，升歌三終，主人獻之。笙入三終，主人獻之。間歌三終，合樂三終，工告樂備，遂出，一人揚觶，乃立司正焉，知其能和樂而不流也。

The musicians enter, ascend the hall and sing three pieces, and the host offers wine. The mouth-organ players enter and play three pieces, and the host offers wine. They sing in alternation for three pieces and play together for three pieces, and the musicians report that the music is complete, and then go out. One person raises a cup and a supervisor of the feast is appointed, showing that they can be harmonious and joyful without becoming dissolute.

賓酬主人，主人酬介，介酬眾賓。少長以齒，終於沃洗者焉，知其能弟長而無遺矣。

The guest toasts the host, the host toasts the assistant guest, and the assistant guest toasts the other guests. Younger and older are served in order of age, down to the one who pours water to wash the cups, showing that they can take care of all, younger brothers and elders alike, without omission.

降說屨升坐，修爵無數，飲酒之節，朝不廢朝，莫不廢夕。賓出，主人拜送，節文終遂焉，知其能安燕而不亂也。

They go down the hall, take off their shoes, and ascend again to sit, and the passing of cups has no fixed number. The measure of drinking is that in the morning it does not interfere with court business and in the evening it does not interfere with evening duties. When the guests leave, the host bows and sees them off, and the rite and its forms are concluded, showing that they can be at ease in feasting without disorder.

貴賤明，隆殺辨，和樂而不流，弟長而無遺，安燕而不亂，此五行者，足以正身安國矣，彼國安而天下安。故曰：吾觀於鄉而知王道之易易也。

Noble and lowly are made clear, the heavy and the light are distinguished, they are harmonious and joyful without dissolution, younger and elder alike are cared for without omission, and they are at ease in feasting without disorder; these five are enough to set oneself right and bring peace to the state, and when the state is at peace the world is at peace. So it is said: I observe the district drinking ritual and know that the kingly way is very easy.

鄉飲酒之義，立賓以象天，立主以象地，設介僎以象日月，立三賓以象三光。古之制禮也，經之以天地，紀之以日月，參之以三光，政教之本也。

The meaning of the district drinking ritual: the setting up of the guest symbolizes Heaven, the setting up of the host symbolizes Earth, the placing of the assistant and the attendant symbolizes the sun and moon, and the setting up of the three guests symbolizes the three lights. In ancient times the rites were set up using Heaven and Earth as the warp, the sun and moon as the thread of record, and the three lights as the checking measure, and they are the root of government and instruction.

亨狗於東方，祖陽氣之發於東方也。洗之在阼，其水在洗東，祖天地之左海也。尊有玄酒，教民不忘本也。

A dog is boiled on the east, following the way that yang breath comes out from the east. The washing basin is placed at the eastern steps and the water to the east of the basin, following the way that the left of Heaven and Earth is the sea. The wine vessel has dark liquor, to teach the people not to forget the root.

賓必南鄉。東方者春，春之為言蠢也，產萬物者，聖也。南方者夏，夏之為言假也，養之長之假之，仁也。西方者秋，秋之為言愁也，愁之以時察，守義者也。北方者冬，冬之為言中也，中者，藏也。是以天子之立也，左聖，鄉仁，右義，偝藏也。

The guest must face south. The east is spring; spring means stirring, producing the myriad things, and is sagehood. The south is summer; summer means great, nurturing and enlarging and making things great, and is benevolence. The west is autumn; autumn means gathering in, gathering and examining in due season, and is the keeping of righteousness. The north is winter; winter means the center, and the center is storing. So when the Son of Heaven stands, on his left is sagehood, he faces benevolence, on his right is righteousness, and his back is to storing.

介必東鄉，介賓主也。主人必居東方，東方者春，春之為言蠢也，產萬物者也。主人者造之，產萬物者也。月者三日則成魄，三月則成時，是以禮有三讓。建國必立三卿，三賓者，政教之本，禮之大參也。

The assistant must face east, placed between guest and host. The host must be in the east. The east is spring; spring means stirring, which produces the myriad things. The host creates it and produces the myriad things. The moon forms its dark part in three days and the season forms in three months, so ritual has three yieldings. In founding a state one must set up three ministers. The three guests are the root of government and instruction and the great checking measure of ritual.

古者諸侯之射也，必先行燕禮；卿大夫士之射也，必先行鄉飲酒之禮。故燕禮者，所以明君臣之義也；鄉飲酒之禮者，所以明長幼之序也。

In ancient times, when the feudal lords held an archery contest, they must first hold a feast; when ministers, grandees and scholars held an archery contest, they must first perform the district drinking ritual. So the feast ritual is used to make clear the righteousness between ruler and minister; the district drinking ritual is used to make clear the order of old and young.

故射者，進退周還必中禮，內志正，外體直，然後持弓矢審固。持弓矢審固，然後可以言中。此可以觀德行矣。

So the archer's advancing, retreating and turning must accord with ritual, with the inner will upright and the outer body straight, and only then does he hold the bow and arrow firmly and take aim. When he holds the bow and arrow firmly and takes aim, he can then be spoken of as hitting the mark. From this one can observe his virtue.

其節，天子以騶虞為節，諸侯以狸首為節，卿大夫以採蘋為節，士以采蘩為節。騶虞者，樂官備也；狸首者，樂會時也；採蘋者，樂循法也；采蘩者，樂不失職也。是故天子以備官為節，諸侯以時會天子為節，卿大夫以循法為節，士以不失職為節。故明乎其節之志，以不失其事，則功成而德行立。德行立，則無暴亂之禍矣。功成則國安。故曰：射者，所以觀盛德也。

As for the rhythm: the Son of Heaven uses the Zou Yu as the measure, the feudal lords use the Li Shou, ministers and grandees use the Cai Pin, and scholars use the Cai Fan. The Zou Yu rejoices in the completeness of officials. The Li Shou rejoices in meeting at the proper time. The Cai Pin rejoices in following the law. The Cai Fan rejoices in not neglecting one's duties. So the Son of Heaven takes the full complement of officials as his measure, the feudal lords take attending the Son of Heaven's court at the proper time as their measure, ministers and grandees take following the law as their measure, and scholars take not neglecting their duties as their measure. So when one understands the aim of the measure and does not lose his task, then his achievements are completed and his virtue is established. When virtue is established, there is no calamity of violence and disorder. When achievements are completed, the state is at peace. So it is said: archery is used to observe abundant virtue.

是故古者天子以射選諸侯、卿、大夫、士。射者，男子之事也，因而飾之以禮樂也。故事之盡禮樂而可數為以立德行者莫若射，故聖王務焉。

So in ancient times the Son of Heaven used archery to select feudal lords, ministers, grandees and scholars. Archery is the business of men, and so it is adorned with ritual and music. So of affairs that can fully embody ritual and music and can be used repeatedly to establish virtue, none compares with archery, so the sage kings devoted themselves to it.

是故古者天子之制，諸侯歲獻貢士於天子，天子試之於射宮。其容體比於禮，其節比於樂，而中多者，得與於祭。其容體不比於禮，其節不比於樂，而中少者，不得與於祭。數與於祭而君有慶，數不與於祭而君有讓。數有慶而益地，數有讓而削地。故曰：射者，射為諸侯也。是以諸侯君臣盡志於射，以習禮樂。夫君臣習禮樂而以流亡者，未之有也。

So in the ancient system of the Son of Heaven: each year the feudal lords presented selected scholars to the Son of Heaven, and the Son of Heaven tested them in the archery hall. Those whose bearing accorded with ritual and whose rhythm accorded with music, and who hit the mark many times, were allowed to take part in the sacrifices. Those whose bearing did not accord with ritual and whose rhythm did not accord with music, and who hit the mark few times, were not allowed to take part in the sacrifices. When one often took part in the sacrifices, the ruler had commendation and reward; when one often did not take part, the ruler had reproof and rebuke. With frequent rewards, land was added; with frequent rebukes, land was cut. So it is said: archery is shooting in order to become a feudal lord. Therefore the feudal lords and their ministers devoted themselves wholeheartedly to archery in order to practice ritual and music. That rulers and ministers who practiced ritual and music in this way were thereby driven into exile has never happened.

故詩曰：“曾孫侯氏，四正具舉。大夫君子，凡以庶士，小大莫處，御於君所。以燕以射，則燕則譽。”言君臣相與盡志於射，以習禮樂，則安則譽也。是以天子制之，而諸侯務焉。此天子之所以養諸侯而兵不用，諸侯自為正之具也。

So the Book of Songs says: "The marquis, great-grandson, performed all four rites correctly. Grandees and noble men, and all the scholars, great and small had no rest and attended on the lord. They feasted and they shot, with both ease and honor." This says that ruler and ministers devoted themselves wholeheartedly to archery to practice ritual and music, and so they had ease and honor. Therefore the Son of Heaven established it and the feudal lords devoted themselves to it. This is the instrument by which the Son of Heaven nurtures the feudal lords without using arms, and by which the feudal lords set themselves right.

孔子射於矍相之圃，蓋觀者如堵牆，射至於司馬，使子路執弓矢出延射，曰：“賁軍之將，亡國之大夫，與為人後者，不入，其餘皆入。”蓋去者半，入者半。又使公罔之裘序點揚觶而語。公罔之裘揚觶而語曰：“幼壯孝弟，耆耋好禮，不從流俗，修身以俟死者，不在此位也。”蓋去者半，處者半。序點又揚觶而語曰：“好學不倦，好禮不變，旄期稱道不亂者，不在此位也。”蓋勤有存者。

Confucius was shooting in the orchard of Jue Xiang, and the onlookers stood like a wall. When the shooting reached the stage of the Master of Horse, he had Zilu carry a bow and arrows out to invite the archers, saying: "Generals who lost a battle, grandees who lost their states, and those who are heirs to another's line shall not enter; all others may enter." Probably half left and half entered. He then had Gongwang Zhiqiu and Xu Dian raise cups and speak. Gongwang Zhiqiu raised the cup and said: "Those who in youth and prime were filial and respectful, in old age loved ritual, did not follow the vulgar, and cultivated themselves while awaiting death, may not stay in this seat." Probably half left and half stayed. Xu Dian raised the cup again and said: "Those who love learning without tiring, love ritual without changing, and at eighty or ninety still speak of the Way without confusion, may not stay in this seat." Probably the diligent ones remained.

射之為言者，繹也。或曰：舍也。繹者，各繹己之志也。故心平體正，持弓矢審固。持弓矢審固，則射中矣。故曰：為人父者，以為父鵠；為人子者，以為子鵠；為人君者，以為君鵠；為人臣者，以為臣鵠。故射者各射己之鵠。故天子之大射，謂之射侯。射侯者，射為諸侯也。射中則得為諸侯，射不中則不得為諸侯。

The word for archery means to trace out. Some say it means to release. To trace out is for each to trace out his own aim. So when the heart is level and the body is straight, one holds the bow and arrow firmly and takes aim. When one holds the bow and arrow firmly and takes aim, one hits the mark. So it is said: a father takes it as the target of a father; a son takes it as the target of a son; a ruler takes it as the target of a ruler; a minister takes it as the target of a minister. So each archer shoots at his own target. So the Son of Heaven's great archery is called shooting the marquis target. Shooting the marquis target is shooting in order to become a feudal lord. If one hits, one can become a feudal lord; if one does not hit, one cannot become a feudal lord.

天子將祭，必先習射於澤。澤者，所以擇士也。已射於澤，而後射於射宮。射中者得與於祭，不中者不得與於祭。不得與於祭者有讓，削以地。得與於祭者有慶，益以地。進爵絀地是也。

When the Son of Heaven is about to sacrifice, he must first practice archery at the Marsh Hall. The marsh is where scholars are selected. After shooting at the Marsh Hall, they then shoot at the Archery Hall. Those who hit are allowed to take part in the sacrifice; those who do not hit are not allowed to take part. Those not allowed to take part are reproved and their land is cut. Those allowed to take part are rewarded and their land is increased. This is how rank is advanced and land is cut.

故男子生桑弧蓬矢六，以射天地四方。天地四方者，男子之所有事也。故必先有志於其所有事，然後敢用谷也。飯食之謂也。

So when a boy is born, six arrows of mulberry bow and fleabane shaft are used to shoot toward Heaven, Earth and the four directions. Heaven, Earth and the four directions are the sphere of all that a man has to do. So he must first set his will on what he ought to do, and only then dare to eat grain. This speaks of being fed.

射者，仁之道也。射求正諸己，己正而後發，發而不中，則不怨勝己者，反求諸己而已矣。孔子曰：“君子無所爭？必也射乎！揖讓而升，下而飲，其爭也君子。”

Archery is the Way of benevolence. Archery requires setting oneself right; when oneself is right, then one shoots; if one shoots and misses, one does not resent those who beat one, but only turns inward and seeks the fault in oneself. Confucius said: "Does the noble man have nothing to contend over? Surely it is archery! He bows and yields as he ascends the hall, comes down and drinks, and such contention is the contention of a noble man."

孔子曰：“射者何以射？何以聽？循聲而發，發而不失正鵠者，其唯賢者乎？若夫不肖之人，則彼將安能以中？”詩云：“發彼有的，以祈爾爵。”祈，求也，求中以辭爵也。酒者，所以養老也，所以養病也。求中以辭爵者，辭養也。

Confucius said: "By what does the archer shoot? By what does he listen? Shooting in accord with the sound and releasing without losing the target, perhaps only a worthy man can do this? As for an unworthy man, how could he hit?" The Book of Songs says: "Shoot at that bull's-eye, to seek your cup." 'Seek' means to ask; one seeks to hit in order to avoid the penalty cup. Wine is used to nourish the aged and to nourish the sick. To seek to hit in order to decline the penalty cup is to decline being nourished.

古者周天子之官，有庶子官。庶子官職諸侯卿大夫士之庶子之卒，掌其戒令，與其教治，別其等，正其位。國有大事，則率國子而致於大子，唯所用之。若有甲兵之事，則授之以車甲，合其卒伍，置其有司，以軍法治之，司馬弗正。凡國之政事，國子存遊卒，使之修德學道。春合諸學，秋合諸射，以考其藝而進退之。

In ancient times the officials of the Zhou Son of Heaven included the officials of the secondary sons. These officials were in charge of the deputy troops formed from the secondary sons of feudal lords, ministers, grandees and scholars, managed their rules and instruction, distinguished their ranks and set right their positions. When the state had a major affair, they led the sons of the state to the crown prince, to be used as he saw fit. If there was a military matter, they gave them carriages and armor, assembled the ranks, appointed officers, and governed them by military law, and the Master of Horse did not conscript them. In all matters of state government the sons of the state stayed among the wandering troops, and they were made to cultivate virtue and study the Way. In spring they gathered at the school, in autumn they gathered at archery, in order to test their skills and promote or dismiss them.

諸侯燕禮之義，君立阼階之東南，南鄉爾。卿大夫皆少進，定位也。君席阼階之上，居主位也。君獨升立席上，西面特立，莫敢適之義也。

The meaning of the feast ritual of the feudal lords: the ruler stands at the southeast of the eastern steps, facing south and close to them. The ministers and grandees all step forward slightly, fixing their positions. The ruler's mat is above the eastern steps, in the host's position. The ruler alone ascends and stands on his mat, facing west and standing alone, which is the principle that no one dares to match him.

設賓主，飲酒之禮也。使宰夫為獻主，臣莫敢與君亢禮也。不以公卿為賓，而以大夫為賓，為疑也，明嫌之義也。賓入中庭，君降一等而揖之，禮之也。

The setting up of guest and host is the ritual of drinking. Having the chief steward act as the host who offers wine is because a minister dare not perform the rite as an equal of the ruler. Not using a duke or minister as guest but using a grandee is because of the risk of suspicion, to show the principle of avoiding suspicion. When the guest enters the central courtyard, the ruler descends one step to bow to him, as courtesy to him.

君舉旅於賓，及君所賜爵，皆降再拜稽首。升成拜，明臣禮也。君荅拜之，禮無不荅，明君上之禮也。臣下竭力盡能以立功於國，君必報之以爵祿，故臣下皆務竭力盡能以立功，是以國安而君寧。禮無不荅，言上之不虛取於下也。上必明正道以道民，民道之而有功，然後取其什一。故上用足而下不匱也，是以上下和親而不相怨也。和寧，禮之用也，此君臣上下之大義也。故曰：燕禮者，所以明君臣之義也。

When the ruler offers the round of toasts to the guest, and for the cup the ruler bestows, all descend from the hall and bow twice with the head to the ground. Ascending the hall to complete the bow shows the minister's ritual. The ruler returns the bow, and there is no ritual not returned, showing the ritual of the one above. When ministers exert their strength and exhaust their ability to achieve merit in the state, the ruler must repay them with rank and salary; so ministers all strive to exert their strength and exhaust their ability to achieve merit, and therefore the state is at peace and the ruler at ease. That no ritual is not returned means that those above do not take from those below for nothing. Those above must make clear the correct Way to guide the people, and when the people follow it and achieve merit, then one takes one tenth. So there is sufficient expense above and no shortage below, and so high and low are harmonious and close and do not resent each other. Harmony and peace are the use of ritual; this is the great principle of ruler and minister, high and low. So it is said: the feast ritual is used to make clear the righteousness between ruler and minister.

席，小卿次上卿，大夫次小卿，士庶子以次就位於下。獻君，君舉旅行酬，而後獻卿。卿舉旅行酬，而後獻大夫。大夫舉旅行酬，而後獻士。士舉旅行酬，而後獻庶子。俎豆，牲體，薦羞，皆有等差，所以明貴賤也。

Seating: the lesser ministers follow the senior ministers, the grandees follow the lesser ministers, and scholars and secondary sons take their places below in order. Wine is offered to the ruler, who lifts the cup and passes the round, and then offers it to the ministers. The ministers lift the cup and pass the round, and then offer it to the grandees. The grandees lift the cup and pass the round, and then offer it to the scholars. The scholars lift the cup and pass the round, and then offer it to the secondary sons. The trays and stands, the parts of the victim, and the offered dishes all have gradations, to show noble and lowly.

聘禮，上公七介，侯伯五介，子男三介，所以明貴賤也。介紹而傳命，君子於其所尊弗敢質，敬之至也。

The ritual of diplomatic visits: a senior duke has seven assistants, a marquis or earl has five, and a viscount or baron has three, to show noble and lowly. The assistants pass the message one after another, and the noble man does not dare to be casual toward those he respects; this is the utmost of reverence.

三讓而後傳命，三讓而後入廟門，三揖而後至階，三讓而後升，所以致尊讓也。

He yields three times and then conveys the message, yields three times and then enters the temple gate, bows three times and then reaches the steps, and yields three times and then ascends the hall, in order to express honor and yielding.

君使士迎於竟，大夫郊勞，君親拜迎於大門之內，而廟受，北面拜貺，拜君命之辱，所以致敬也。

The ruler sends a scholar to meet him at the border, a grandee to welcome him in the suburb, and the ruler himself bows in welcome inside the main gate and receives him in the temple, and facing north he bows to thank for the gift, bowing to thank for the humbling honor of the ruler's command, to express reverence.

敬讓也者，君子之所以相接也。故諸侯相接以敬讓，則不相侵陵。

Reverence and yielding are what noble men use to receive one another. So when feudal lords receive each other with reverence and yielding, they do not encroach on one another.

卿為上擯，大夫為承擯，士為紹擯。君親禮賓，賓私面私覿，致饔餼，還圭璋，賄贈饗食燕，所以明賓客君臣之義也。

A minister serves as the chief receiver, a grandee as the second receiver, and a scholar as the third. The ruler himself performs the ritual to the guest, and the guest has private meetings and private audiences, delivers gifts of raw and cooked meat, returns the jade tablets, and there are gifts, banquets, meals and feasts, to show the righteousness between guest and host, ruler and minister.

故天子制諸侯，比年小聘，三年大聘，相厲以禮。使者聘而誤，主君弗親饗食也，所以愧厲之也。諸侯相厲以禮，則外不相侵，內不相陵。此天子之所以養諸侯，兵不用而諸侯自為正之具也。

So the Son of Heaven set up this for the feudal lords: every year a lesser visit, every three years a greater visit, so that they would sharpen each other through ritual. If an envoy made a mistake in the visit, the host ruler did not personally entertain him with a banquet, in order to shame him into improving. When feudal lords sharpen each other through ritual, they do not encroach on one another outside and do not overstep one another within. This is the instrument by which the Son of Heaven nurtures the feudal lords, so that the feudal lords set themselves right without the use of arms.

以圭璋聘，重禮也。已聘而還圭璋，此輕財而重禮之義也。諸侯相厲以輕財重禮，則民作讓矣。

Making the visit with jade tablets shows that ritual is valued. After the visit is made, returning the tablets expresses the principle of making light of wealth and valuing ritual. When feudal lords sharpen each other through lightness about wealth and weight on ritual, the people are stirred to yielding.

主國待客，出入三積，餼客於舍。五牢之具陳於內，米三十車，禾三十車，芻薪倍禾，皆陳於外。乘禽日五雙，群介皆有餼牢，壹食再饗，燕與時賜無數，所以厚重禮也。

The host state treats the guest, on entering and leaving, by gathering provisions three times and sending gifts of provisions at the guesthouse. A set of five sacrificial animals is displayed inside, thirty carts of rice and thirty carts of grain, and fodder and firewood twice as much as the grain, all displayed outside. Five pairs of fowl each day, and all the assistants have their gifts of live animals; one meal and two feasts, with banquets and timely gifts without a set number, to make the ritual weighty.

古之用財者，不能均如此，然而用財如此其厚者，言盡之於禮也。盡之於禮，則內君臣不相陵，而外不相侵。故天子制之，而諸侯務焉爾。

In ancient times, the use of wealth was not all so even, yet to use wealth so generously means going all out in ritual. Going all out in ritual means that inside, ruler and minister do not overstep one another, and outside, they do not encroach on one another. So the Son of Heaven established it, and the feudal lords devoted themselves to it, that is all.

聘射之禮，至大禮也。質明而始行事，日幾中而後禮成，非強有力者弗能行也。故強有力者將以行禮也。酒清，人渴而不敢飲也；肉乾，人飢而不敢食也。日莫人倦，齊莊正齊而不敢解惰，以成禮節，以正君臣，以親父子，以和長幼，此眾人之所難而君子行之，故謂之有行。有行之謂有義，有義之謂勇敢。故所貴於勇敢者，貴其能以立義也。所貴於立義者，貴其有行也。所貴於有行者，貴其行禮也。故所貴於勇敢者，貴其敢行禮義也。故勇敢強有力者，天下無事則用之於禮義，天下有事則用之於戰勝。用之於戰勝則無敵，用之於禮義則順治。外無敵，內順治，此之謂盛德。故聖王之貴勇敢強有力如此也。勇敢強有力，而不用之於禮義戰勝，而用之於爭鬥，則謂之亂人。刑罰行於國，所誅者亂人也。如此則民順治而國安也。

The ritual of visits and archery is an extremely great ritual. It begins when the sky is just bright, and is completed only when the sun is nearing midday; those who are not strong and vigorous cannot carry it out. So it is the strong and vigorous who will carry out the ritual. The wine is clear, but if people are thirsty they dare not drink; the meat is dried, but if people are hungry they dare not eat. The day grows late and people grow weary, yet they remain orderly, solemn and upright, and dare not slacken, in order to complete the ceremony, set right ruler and minister, bring father and son close, and bring harmony to old and young. This is what others find hard and the noble man practices, so it is called having conduct. Having conduct is called having righteousness, and having righteousness is called being courageous. So courage is valued because it can be used to establish righteousness. Establishing righteousness is valued because it shows conduct. Having conduct is valued because it shows the carrying out of ritual. So courage is valued because it dares to practice ritual and righteousness. So the courageous and strong, when the world is at peace, are used in ritual and righteousness, and when the world is in trouble, are used in winning battles. Used to win battles, they have no enemy; used in ritual and righteousness, they bring orderly compliance. With no enemy outside and orderly compliance within, this is called abundant virtue. So the sage kings valued courage and strength like this. If the courageous and strong are not used in ritual, righteousness and victory but used in brawling, they are called disorderly people. Punishment is carried out in the state, and those who are executed are the disorderly. In this way the people comply with order and the state is at peace.

子貢問於孔子曰：“敢問君子貴玉而賤碈者，何也？為玉之寡而碈之多與？”孔子曰：“非為碈之多故賤之也，玉之寡故貴之也。夫昔者君子比德於玉焉：溫潤而澤，仁也；縝密以栗，知也；廉而不劌，義也；垂之如隊，禮也；叩之，其聲清越以長，其終詘然，樂也；瑕不揜瑜，瑜不揜瑕，忠也；孚尹旁達，信也；氣如白虹，天也；精神見於山川，地也；圭璋特達，德也；天下莫不貴者，道也。詩云：‘言念君子，溫其如玉。’故君子貴之也。”

Zigong asked Confucius: "May I ask why the noble man values jade and makes light of stones that resemble jade? Is it because jade is rare and such stones are plentiful?" Confucius said: "It is not that he makes light of such stones because they are plentiful and values jade because it is rare. In former times the noble man compared virtue to jade: warm and lustrous, it is benevolence; fine, dense and hard, it is wisdom; with edges yet not cutting people, it is righteousness; hanging down as if about to fall, it is ritual; when struck, its sound is clear, rising and long, and ends abruptly, it is music; its flaws do not hide its beauty and its beauty does not hide its flaws, it is loyalty; its brilliance shines in all directions, it is trustworthiness; its breath is like a white rainbow, it is Heaven; its spirit shows in mountains and rivers, it is Earth; a jade tablet alone passing through, it is virtue; none in the world fails to value it, it is the Way. The Book of Songs says: 'I think of the noble man, gentle as jade.' So the noble man values it."

凡禮之大體，體天地，法四時，則陰陽，順人情，故謂之禮。訾之者是不知禮之所由生也。

The general body of ritual observes Heaven and Earth, models itself on the four seasons, takes yin and yang as its rule, and follows human feelings; this is why it is called ritual. Those who slander it do not know where ritual comes from.

夫禮，吉凶異道，不得相干，取之陰陽也。喪有四制，變而從宜，取之四時也。有恩，有理，有節，有權，取之人情也。恩者仁也，理者義也，節者禮也，權者知也。仁義禮知，人道具矣。

In ritual, the paths of auspicious and ominous occasions differ and must not interfere with each other, which takes its model from yin and yang. Mourning has four principles and changes according to what is fitting, which takes its model from the four seasons. There is affection, there is principle, there is measure, and there is discretion, which take their model from human feelings. Affection is benevolence, principle is righteousness, measure is ritual, and discretion is wisdom. With benevolence, righteousness, ritual and wisdom, the Way of being human is complete.

其恩厚者其服重，故為父斬衰三年，以恩制者也。

Where affection is deep the mourning dress is heavy, so wearing the heaviest mourning dress for a father for three years is established according to affection.

門內之治恩揜義，門外之治義斷恩。資於事父以事君，而敬同。貴貴尊尊，義之大者也。故為君亦斬衰三年，以義制者也。

In governance within the gate, affection overrides righteousness; in governance outside the gate, righteousness cuts off affection. One takes the way of serving one's father and uses it to serve the ruler, with equal respect. Honoring the noble and respecting the honored is the greatest of righteousness. So wearing the heaviest mourning for the ruler for three years is established according to righteousness.

三日而食，三月而沐，期而練，毀不滅性，不以死傷生也。喪不過三年，苴衰不補，墳墓不培，祥之日，鼓素琴，告民有終也，以節制者也。資於事父以事母，而愛同。天無二日，土無二主，國無二君，家無二尊，以一治之也。故父在為母齊衰期者，見無二尊也。

After three days one eats, after three months one bathes, at one year the boiled-silk rite is held, and grief that wastes the body does not destroy one's nature, and one does not let the dead harm the living. Mourning does not exceed three years, the coarse mourning dress is not mended, the grave is not heaped with earth, and on the day of the second anniversary rite one plays the plain zither, announcing to the people that there is an end; this is established according to measure. One takes the way of serving one's father and uses it to serve one's mother, with equal love. Heaven has no two suns, the earth has no two masters, a state has no two rulers, and a family has no two honored ones; they are governed by one. So when the father is alive, wearing second-grade mourning for a mother for one year shows that there are no two honored ones.

杖者何也？爵也。三日授子杖，五日授大夫杖，七日授士杖。或曰擔主，或曰輔病。婦人童子不杖，不能病也。百官備，百物具。不言而事行者扶而起，言而後事行者杖而起。身自執事而後行者面垢而已，禿者不髽，傴者不袒，跛者不踴，老病不止酒肉。凡此八者，以權制者也。

What is the staff? It is a mark of rank. On the third day it is given to a son, on the fifth day to a grandee, and on the seventh day to a scholar. Some say it is for bearing the burden of being chief mourner, and some say it is for supporting the sick body. Women and children do not use a staff, because they cannot be sick to that degree. With the hundred officials complete and the hundred things in place: one who gets things done without speaking rises supported by others; one who gets things done by speaking rises with a staff; one who must do things personally for them to be done merely has a dirty face. A bald man does not tie up his hair, a hunchback does not bare his arm, a lame man does not stamp his foot, and the old and sick do not stop wine and meat. These eight are established according to discretion.

始死，三日不怠，三月不解，期悲哀，三年憂，恩之殺也。聖人因殺以制節，此喪之所以三年。賢者不得過，不肖者不得不及，此喪之中庸也，王者之所常行也。

At the very first, for three days one is not slack, for three months one is not relaxed, for a year there is sorrow, and for three years there is grief and longing; this is the gradual diminishing of affection. The sage followed the diminishing and set the measure, which is why the mourning is three years. The worthy cannot exceed it, and the unworthy cannot fall short of it; this is the mean of mourning, which kings have always practiced.

《書》曰：“高宗諒闇，三年不言”，善之也。王者莫不行此禮，何以獨善之也？曰：高宗者武丁，武丁者，殷之賢王也，繼世即位而慈良於喪。當此之時，殷衰而復興，禮廢而復起，故善之。善之，故載之書中而高之，故謂之高宗。三年之喪，君不言。《書》云：“高宗諒闇，三年不言”，此之謂也。然而曰言不文者，謂臣下也。

The Book of Documents says: "Gaozong, while in the mourning hut, did not speak for three years," which is praise for him. There was no king who did not practice this ritual, so why is he alone praised? It is said: Gaozong was Wuding, and Wuding was a worthy king of Yin, who succeeded to the throne from earlier generations and was kind and good in matters of mourning. At that time Yin had declined and then revived, and ritual had decayed and then been revived, so he is praised. Because he was praised, it was recorded in the Book and he was exalted, and so he is called Gaozong. In the three-year mourning, the ruler does not speak. The Book of Documents says: "Gaozong, while in the mourning hut, did not speak for three years," and this is what is meant. But where it also says that words were not elegant, this speaks of the ministers.

禮：斬衰之喪，唯而不對；齊衰之喪，對而不言；大功之喪，言而不議；緦小功之喪，議而不及樂。

The ritual: in the heaviest mourning, one only responds with a sound and does not answer in words; in the second-grade mourning, one answers but does not say much; in the third-grade mourning, one speaks but does not discuss; in the fourth and fifth grades of mourning, one discusses but does not touch on music.

父母之喪，衰冠，繩纓，菅屨，三日而食粥，三月而沐，期十三月而練冠，三年而祥。

For the mourning of parents: the mourning cap with a cord chin strap and straw sandals, after three days one eats gruel, after three months one bathes, after thirteen months one changes to the boiled-silk cap, and at three years one holds the auspicious sacrifice.

比終茲三節者，仁者可以觀其愛焉，知者可以觀其理焉，強者可以觀其志焉。禮以治之，義以正之。孝子、弟弟、貞婦皆可得而察焉。

When these three stages are completed, the benevolent can observe his love in them, the wise can observe his principle in them, and the strong can observe his will in them. It is governed by ritual and set right by righteousness. The filial son, the respectful younger brother and the chaste wife can all be seen in them.