Ai Gong Wen (Duke Ai's Questions)

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."