子承命以迎，主人筵几於廟，而拜迎于門外。
The father gave himself the special cup to his son, and ordered him to go and meet the bride; it being proper that the male should take the first step (in all the arrangements).
The son, having received the order, proceeded to meet his bride.
Her father, who had been resting on his mat and leaning-stool in the temple, met him outside the gate and received him with a bow, and then the son-in-law entered, carrying a wild goose.
After the (customary) bows and yieldings of precedence, they went up to the hall, when the bridegroom bowed twice and put down the wild goose.
Then and in this way he received the bride from her parents.
After this they went down, and he went out and took the reins of the horses of her carriage, which he drove for three revolutions of the wheels, having handed the strap to assist her in mounting.
He then went before, and waited outside his gate, When she arrived, he bowed to her as she entered.
They ate together of the same animal, and joined in sipping from the cups made of the same melon; thus showing that they now formed one body, were of equal rank, and pledged to mutual affection.
婿執雁入，揖讓升堂，再拜奠雁，蓋親受之於父母也。
The father gave himself the special cup to his son, and ordered him to go and meet the bride; it being proper that the male should take the first step (in all the arrangements).
The son, having received the order, proceeded to meet his bride.
Her father, who had been resting on his mat and leaning-stool in the temple, met him outside the gate and received him with a bow, and then the son-in-law entered, carrying a wild goose.
After the (customary) bows and yieldings of precedence, they went up to the hall, when the bridegroom bowed twice and put down the wild goose.
Then and in this way he received the bride from her parents.
After this they went down, and he went out and took the reins of the horses of her carriage, which he drove for three revolutions of the wheels, having handed the strap to assist her in mounting.
He then went before, and waited outside his gate, When she arrived, he bowed to her as she entered.
They ate together of the same animal, and joined in sipping from the cups made of the same melon; thus showing that they now formed one body, were of equal rank, and pledged to mutual affection.
降，出御婦車，而婿授綏，御輪三周。
The father gave himself the special cup to his son, and ordered him to go and meet the bride; it being proper that the male should take the first step (in all the arrangements).
The son, having received the order, proceeded to meet his bride.
Her father, who had been resting on his mat and leaning-stool in the temple, met him outside the gate and received him with a bow, and then the son-in-law entered, carrying a wild goose.
After the (customary) bows and yieldings of precedence, they went up to the hall, when the bridegroom bowed twice and put down the wild goose.
Then and in this way he received the bride from her parents.
After this they went down, and he went out and took the reins of the horses of her carriage, which he drove for three revolutions of the wheels, having handed the strap to assist her in mounting.
He then went before, and waited outside his gate, When she arrived, he bowed to her as she entered.
They ate together of the same animal, and joined in sipping from the cups made of the same melon; thus showing that they now formed one body, were of equal rank, and pledged to mutual affection.
先俟於門外，婦至，婿揖婦以入，共牢而食，合巹而酳，所以合體同尊卑以親之也。
The father gave himself the special cup to his son, and ordered him to go and meet the bride; it being proper that the male should take the first step (in all the arrangements).
The son, having received the order, proceeded to meet his bride.
Her father, who had been resting on his mat and leaning-stool in the temple, met him outside the gate and received him with a bow, and then the son-in-law entered, carrying a wild goose.
After the (customary) bows and yieldings of precedence, they went up to the hall, when the bridegroom bowed twice and put down the wild goose.
Then and in this way he received the bride from her parents.
After this they went down, and he went out and took the reins of the horses of her carriage, which he drove for three revolutions of the wheels, having handed the strap to assist her in mounting.
He then went before, and waited outside his gate, When she arrived, he bowed to her as she entered.
They ate together of the same animal, and joined in sipping from the cups made of the same melon; thus showing that they now formed one body, were of equal rank, and pledged to mutual affection.
子夏曰：「五至既得而聞之矣，敢問何謂三無？」孔子曰：「無聲之樂，無體之禮，無服之喪，此之謂三無。」子夏曰：「三無既得略而聞之矣，敢問何詩近之？」孔子曰：「『夙夜其命宥密』，無聲之樂也。
Zi-xia said, 'I have heard your explanation of "the five extreme points;" allow me to ask what "the three points that have no positive existence" mean.' Confucius said, 'The music that has no sound; ceremonial usages that have no embodiment; the mourning that has no garb - these are what we denominate "the three points that have no positive existence." Zi-xia said, 'I have heard what you have said on those three negations; allow me to ask in which of the odes we find the nearest expression of them.' Confucius said, 'There is that (IV, ii, ode 1, 6), "Night and day he enlarged its foundations by his deep and silent virtue" - there is music without sound.
And that (I, iii, ode 1, 3), "My deportment has been dignified and good, Without anything wrong that can be pointed out" - there is the ceremony that has no embodiment.
And that (I, iii, ode 10, 4), "When among any of the people there was a death, I crawled on my knees to help them" - there is the mourning that has no garb.'
『威儀逮逮，不可選也』，無體之禮也。
Zi-xia said, 'I have heard your explanation of "the five extreme points;" allow me to ask what "the three points that have no positive existence" mean.' Confucius said, 'The music that has no sound; ceremonial usages that have no embodiment; the mourning that has no garb - these are what we denominate "the three points that have no positive existence." Zi-xia said, 'I have heard what you have said on those three negations; allow me to ask in which of the odes we find the nearest expression of them.' Confucius said, 'There is that (IV, ii, ode 1, 6), "Night and day he enlarged its foundations by his deep and silent virtue" - there is music without sound.
And that (I, iii, ode 1, 3), "My deportment has been dignified and good, Without anything wrong that can be pointed out" - there is the ceremony that has no embodiment.
And that (I, iii, ode 10, 4), "When among any of the people there was a death, I crawled on my knees to help them" - there is the mourning that has no garb.'
『凡民有喪，匍匐救之』，無服之喪也。」
Zi-xia said, 'I have heard your explanation of "the five extreme points;" allow me to ask what "the three points that have no positive existence" mean.' Confucius said, 'The music that has no sound; ceremonial usages that have no embodiment; the mourning that has no garb - these are what we denominate "the three points that have no positive existence." Zi-xia said, 'I have heard what you have said on those three negations; allow me to ask in which of the odes we find the nearest expression of them.' Confucius said, 'There is that (IV, ii, ode 1, 6), "Night and day he enlarged its foundations by his deep and silent virtue" - there is music without sound.
And that (I, iii, ode 1, 3), "My deportment has been dignified and good, Without anything wrong that can be pointed out" - there is the ceremony that has no embodiment.
And that (I, iii, ode 10, 4), "When among any of the people there was a death, I crawled on my knees to help them" - there is the mourning that has no garb.'
既練，遇麻斷本者，於免，絰之；既免，去絰。
After the sacrifice at the end of a year, if there occurred an occasion for using the hempen sash with the roots cut off, (the mourner) put on the proper band along with the higher cincture.
When the cincture was no longer worn, he put off the band.
When it was proper to use the band, the rule was to wear it; and when the occasion for it was over, it was put off.
每可以絰必絰；既絰，則去之。
After the sacrifice at the end of a year, if there occurred an occasion for using the hempen sash with the roots cut off, (the mourner) put on the proper band along with the higher cincture.
When the cincture was no longer worn, he put off the band.
When it was proper to use the band, the rule was to wear it; and when the occasion for it was over, it was put off.
聲音之道，與政通矣。
There is an interaction between the words and airs (of the people) and the character of their government. (The note) gong represents the ruler; shang, the ministers; jiao, the people; zhi, affairs; and yu, things.
If there be no disorder or irregularity in these five notes, there will be no want of harmony in the state.
If gong be irregular, (the air) is wild and broken; the ruler of the state is haughty.
If shang be irregular, (the air) is jerky; the offices of the state are decayed.
If jiao be irregular, (the air) expresses anxiety; the people are dissatisfied.
If zhi be irregular, (the air) expresses sorrow; affairs are strained.
If yu be irregular, (the air) is expressive of impending ruin; the resources (of the state) are exhausted.
If the five notes are all irregular, and injuriously interfere with one another, they indicate a state of insolent disorder; and the state where this is the case will at no distant day meet with extinction and ruin.
宮為君，商為臣，角為民，徵為事，羽為物。
There is an interaction between the words and airs (of the people) and the character of their government. (The note) gong represents the ruler; shang, the ministers; jiao, the people; zhi, affairs; and yu, things.
If there be no disorder or irregularity in these five notes, there will be no want of harmony in the state.
If gong be irregular, (the air) is wild and broken; the ruler of the state is haughty.
If shang be irregular, (the air) is jerky; the offices of the state are decayed.
If jiao be irregular, (the air) expresses anxiety; the people are dissatisfied.
If zhi be irregular, (the air) expresses sorrow; affairs are strained.
If yu be irregular, (the air) is expressive of impending ruin; the resources (of the state) are exhausted.
If the five notes are all irregular, and injuriously interfere with one another, they indicate a state of insolent disorder; and the state where this is the case will at no distant day meet with extinction and ruin.
五者不亂，則無怗懘之音矣。
There is an interaction between the words and airs (of the people) and the character of their government. (The note) gong represents the ruler; shang, the ministers; jiao, the people; zhi, affairs; and yu, things.
If there be no disorder or irregularity in these five notes, there will be no want of harmony in the state.
If gong be irregular, (the air) is wild and broken; the ruler of the state is haughty.
If shang be irregular, (the air) is jerky; the offices of the state are decayed.
If jiao be irregular, (the air) expresses anxiety; the people are dissatisfied.
If zhi be irregular, (the air) expresses sorrow; affairs are strained.
If yu be irregular, (the air) is expressive of impending ruin; the resources (of the state) are exhausted.
If the five notes are all irregular, and injuriously interfere with one another, they indicate a state of insolent disorder; and the state where this is the case will at no distant day meet with extinction and ruin.
宮亂則荒，其君驕。
There is an interaction between the words and airs (of the people) and the character of their government. (The note) gong represents the ruler; shang, the ministers; jiao, the people; zhi, affairs; and yu, things.
If there be no disorder or irregularity in these five notes, there will be no want of harmony in the state.
If gong be irregular, (the air) is wild and broken; the ruler of the state is haughty.
If shang be irregular, (the air) is jerky; the offices of the state are decayed.
If jiao be irregular, (the air) expresses anxiety; the people are dissatisfied.
If zhi be irregular, (the air) expresses sorrow; affairs are strained.
If yu be irregular, (the air) is expressive of impending ruin; the resources (of the state) are exhausted.
If the five notes are all irregular, and injuriously interfere with one another, they indicate a state of insolent disorder; and the state where this is the case will at no distant day meet with extinction and ruin.
商亂則陂，其官壞。
There is an interaction between the words and airs (of the people) and the character of their government. (The note) gong represents the ruler; shang, the ministers; jiao, the people; zhi, affairs; and yu, things.
If there be no disorder or irregularity in these five notes, there will be no want of harmony in the state.
If gong be irregular, (the air) is wild and broken; the ruler of the state is haughty.
If shang be irregular, (the air) is jerky; the offices of the state are decayed.
If jiao be irregular, (the air) expresses anxiety; the people are dissatisfied.
If zhi be irregular, (the air) expresses sorrow; affairs are strained.
If yu be irregular, (the air) is expressive of impending ruin; the resources (of the state) are exhausted.
If the five notes are all irregular, and injuriously interfere with one another, they indicate a state of insolent disorder; and the state where this is the case will at no distant day meet with extinction and ruin.
角亂則憂，其民怨。
There is an interaction between the words and airs (of the people) and the character of their government. (The note) gong represents the ruler; shang, the ministers; jiao, the people; zhi, affairs; and yu, things.
If there be no disorder or irregularity in these five notes, there will be no want of harmony in the state.
If gong be irregular, (the air) is wild and broken; the ruler of the state is haughty.
If shang be irregular, (the air) is jerky; the offices of the state are decayed.
If jiao be irregular, (the air) expresses anxiety; the people are dissatisfied.
If zhi be irregular, (the air) expresses sorrow; affairs are strained.
If yu be irregular, (the air) is expressive of impending ruin; the resources (of the state) are exhausted.
If the five notes are all irregular, and injuriously interfere with one another, they indicate a state of insolent disorder; and the state where this is the case will at no distant day meet with extinction and ruin.
徵亂則哀，其事勤。
There is an interaction between the words and airs (of the people) and the character of their government. (The note) gong represents the ruler; shang, the ministers; jiao, the people; zhi, affairs; and yu, things.
If there be no disorder or irregularity in these five notes, there will be no want of harmony in the state.
If gong be irregular, (the air) is wild and broken; the ruler of the state is haughty.
If shang be irregular, (the air) is jerky; the offices of the state are decayed.
If jiao be irregular, (the air) expresses anxiety; the people are dissatisfied.
If zhi be irregular, (the air) expresses sorrow; affairs are strained.
If yu be irregular, (the air) is expressive of impending ruin; the resources (of the state) are exhausted.
If the five notes are all irregular, and injuriously interfere with one another, they indicate a state of insolent disorder; and the state where this is the case will at no distant day meet with extinction and ruin.
羽亂則危，其財匱。
There is an interaction between the words and airs (of the people) and the character of their government. (The note) gong represents the ruler; shang, the ministers; jiao, the people; zhi, affairs; and yu, things.
If there be no disorder or irregularity in these five notes, there will be no want of harmony in the state.
If gong be irregular, (the air) is wild and broken; the ruler of the state is haughty.
If shang be irregular, (the air) is jerky; the offices of the state are decayed.
If jiao be irregular, (the air) expresses anxiety; the people are dissatisfied.
If zhi be irregular, (the air) expresses sorrow; affairs are strained.
If yu be irregular, (the air) is expressive of impending ruin; the resources (of the state) are exhausted.
If the five notes are all irregular, and injuriously interfere with one another, they indicate a state of insolent disorder; and the state where this is the case will at no distant day meet with extinction and ruin.
五者皆亂，迭相陵，謂之慢。
There is an interaction between the words and airs (of the people) and the character of their government. (The note) gong represents the ruler; shang, the ministers; jiao, the people; zhi, affairs; and yu, things.
If there be no disorder or irregularity in these five notes, there will be no want of harmony in the state.
If gong be irregular, (the air) is wild and broken; the ruler of the state is haughty.
If shang be irregular, (the air) is jerky; the offices of the state are decayed.
If jiao be irregular, (the air) expresses anxiety; the people are dissatisfied.
If zhi be irregular, (the air) expresses sorrow; affairs are strained.
If yu be irregular, (the air) is expressive of impending ruin; the resources (of the state) are exhausted.
If the five notes are all irregular, and injuriously interfere with one another, they indicate a state of insolent disorder; and the state where this is the case will at no distant day meet with extinction and ruin.
如此，則國之滅亡無日矣。
There is an interaction between the words and airs (of the people) and the character of their government. (The note) gong represents the ruler; shang, the ministers; jiao, the people; zhi, affairs; and yu, things.
If there be no disorder or irregularity in these five notes, there will be no want of harmony in the state.
If gong be irregular, (the air) is wild and broken; the ruler of the state is haughty.
If shang be irregular, (the air) is jerky; the offices of the state are decayed.
If jiao be irregular, (the air) expresses anxiety; the people are dissatisfied.
If zhi be irregular, (the air) expresses sorrow; affairs are strained.
If yu be irregular, (the air) is expressive of impending ruin; the resources (of the state) are exhausted.
If the five notes are all irregular, and injuriously interfere with one another, they indicate a state of insolent disorder; and the state where this is the case will at no distant day meet with extinction and ruin.
禮，時為大，順次之，體次之，宜次之，稱次之。
In (judging of) rites the time should be the great consideration. (Their relation to) natural duties, their material substance, their appropriateness to circumstances, and their proportioning are all secondary.
Yao's resignation of the throne to Shun, and Shun's resignation of it to Yu; Tang's dethronement of Jie; and the overthrow of Zhou by Wen and Wu - all these are to be judged of by the time.
As the Book of Poetry says, "It was not that he was in haste to gratify his wishes; It was to show the filial duty that had come down to him.'" The sacrifices to heaven and earth; the services of the ancestral temple; the courses for father and son; and the righteousness between ruler and minister - these are to be judged of as natural duties.
The services at the altars of the land and grain and of the hills and streams; and the sacrifices to spirits - these are to be judged of by the material substance of the offerings.
The use of the funeral rites and sacrifices; and the reciprocities of host and guest - these are to be judged of by their appropriateness to circumstances.
Sacrificing with a lamb and a sucking pig, by the multitude of officers, when yet there was enough; and sacrificing with an ox, a ram, and a boar, when yet there was nothing to spare - in these we have an instance of the proportioning.
The princes set great store by the tortoise, and consider their jade-tokens as the insignia of their rank, while the (chiefs of) clans have not the tortoises that are so precious, nor the jade-tokens to keep (by themselves), nor the towered gateways - these (also) are instances of the proportioning.
堯授舜，舜授禹；湯放桀，武王伐紂，時也。
In (judging of) rites the time should be the great consideration. (Their relation to) natural duties, their material substance, their appropriateness to circumstances, and their proportioning are all secondary.
Yao's resignation of the throne to Shun, and Shun's resignation of it to Yu; Tang's dethronement of Jie; and the overthrow of Zhou by Wen and Wu - all these are to be judged of by the time.
As the Book of Poetry says, "It was not that he was in haste to gratify his wishes; It was to show the filial duty that had come down to him.'" The sacrifices to heaven and earth; the services of the ancestral temple; the courses for father and son; and the righteousness between ruler and minister - these are to be judged of as natural duties.
The services at the altars of the land and grain and of the hills and streams; and the sacrifices to spirits - these are to be judged of by the material substance of the offerings.
The use of the funeral rites and sacrifices; and the reciprocities of host and guest - these are to be judged of by their appropriateness to circumstances.
Sacrificing with a lamb and a sucking pig, by the multitude of officers, when yet there was enough; and sacrificing with an ox, a ram, and a boar, when yet there was nothing to spare - in these we have an instance of the proportioning.
The princes set great store by the tortoise, and consider their jade-tokens as the insignia of their rank, while the (chiefs of) clans have not the tortoises that are so precious, nor the jade-tokens to keep (by themselves), nor the towered gateways - these (also) are instances of the proportioning.
《詩》云：「匪革其猶，聿追來孝。」天地之祭，宗廟之事，父子之道，君臣之義，倫也。
In (judging of) rites the time should be the great consideration. (Their relation to) natural duties, their material substance, their appropriateness to circumstances, and their proportioning are all secondary.
Yao's resignation of the throne to Shun, and Shun's resignation of it to Yu; Tang's dethronement of Jie; and the overthrow of Zhou by Wen and Wu - all these are to be judged of by the time.
As the Book of Poetry says, "It was not that he was in haste to gratify his wishes; It was to show the filial duty that had come down to him.'" The sacrifices to heaven and earth; the services of the ancestral temple; the courses for father and son; and the righteousness between ruler and minister - these are to be judged of as natural duties.
The services at the altars of the land and grain and of the hills and streams; and the sacrifices to spirits - these are to be judged of by the material substance of the offerings.
The use of the funeral rites and sacrifices; and the reciprocities of host and guest - these are to be judged of by their appropriateness to circumstances.
Sacrificing with a lamb and a sucking pig, by the multitude of officers, when yet there was enough; and sacrificing with an ox, a ram, and a boar, when yet there was nothing to spare - in these we have an instance of the proportioning.
The princes set great store by the tortoise, and consider their jade-tokens as the insignia of their rank, while the (chiefs of) clans have not the tortoises that are so precious, nor the jade-tokens to keep (by themselves), nor the towered gateways - these (also) are instances of the proportioning.
社稷山川之事，鬼神之祭，體也。
In (judging of) rites the time should be the great consideration. (Their relation to) natural duties, their material substance, their appropriateness to circumstances, and their proportioning are all secondary.
Yao's resignation of the throne to Shun, and Shun's resignation of it to Yu; Tang's dethronement of Jie; and the overthrow of Zhou by Wen and Wu - all these are to be judged of by the time.
As the Book of Poetry says, "It was not that he was in haste to gratify his wishes; It was to show the filial duty that had come down to him.'" The sacrifices to heaven and earth; the services of the ancestral temple; the courses for father and son; and the righteousness between ruler and minister - these are to be judged of as natural duties.
The services at the altars of the land and grain and of the hills and streams; and the sacrifices to spirits - these are to be judged of by the material substance of the offerings.
The use of the funeral rites and sacrifices; and the reciprocities of host and guest - these are to be judged of by their appropriateness to circumstances.
Sacrificing with a lamb and a sucking pig, by the multitude of officers, when yet there was enough; and sacrificing with an ox, a ram, and a boar, when yet there was nothing to spare - in these we have an instance of the proportioning.
The princes set great store by the tortoise, and consider their jade-tokens as the insignia of their rank, while the (chiefs of) clans have not the tortoises that are so precious, nor the jade-tokens to keep (by themselves), nor the towered gateways - these (also) are instances of the proportioning.
喪祭之用，賓客之交，義也。
In (judging of) rites the time should be the great consideration. (Their relation to) natural duties, their material substance, their appropriateness to circumstances, and their proportioning are all secondary.
Yao's resignation of the throne to Shun, and Shun's resignation of it to Yu; Tang's dethronement of Jie; and the overthrow of Zhou by Wen and Wu - all these are to be judged of by the time.
As the Book of Poetry says, "It was not that he was in haste to gratify his wishes; It was to show the filial duty that had come down to him.'" The sacrifices to heaven and earth; the services of the ancestral temple; the courses for father and son; and the righteousness between ruler and minister - these are to be judged of as natural duties.
The services at the altars of the land and grain and of the hills and streams; and the sacrifices to spirits - these are to be judged of by the material substance of the offerings.
The use of the funeral rites and sacrifices; and the reciprocities of host and guest - these are to be judged of by their appropriateness to circumstances.
Sacrificing with a lamb and a sucking pig, by the multitude of officers, when yet there was enough; and sacrificing with an ox, a ram, and a boar, when yet there was nothing to spare - in these we have an instance of the proportioning.
The princes set great store by the tortoise, and consider their jade-tokens as the insignia of their rank, while the (chiefs of) clans have not the tortoises that are so precious, nor the jade-tokens to keep (by themselves), nor the towered gateways - these (also) are instances of the proportioning.