Sang Fu Xiao Ji (Minor Records on Mourning Dress)

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.