Royal Regulations
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.