其為人也：溫柔敦厚，《詩》教也；疏通知遠，《書》教也；廣博易良，《樂》教也；潔靜精微，《易》教也；恭儉莊敬，《禮》教也；屬辭比事，《春秋》教也。
Confucius said, 'When you enter any state you can know what subjects (its people) have been taught.
If they show themselves men who are mild and gentle, sincere and good, they have been taught from the Book of Poetry.
If they have a wide comprehension (of things), and know what is remote and old, they have been taught from the Book of History.
If they be large-hearted and generous, bland and honest, they have been taught from the Book of Music.
If they be pure and still, refined and subtile, they have been taught from the Yi.
If they be courteous and modest, grave and respectful, they have been taught from the Book of Rites and Ceremonies.
If they suitably adapt their language to the things of which they speak, they have been taught from the Chun Qiu.
Hence the failing that may arise in connexion with the study of the Poems is a stupid simplicity; that in connexion. with the History is duplicity; that in connexion with Music is extravagance; that in connexion with the Yi is the violation (of reason); that in connexion with the practice of Rites and Ceremonies is fussiness; and that in connexion with the Chun Qiu is insubordination.
故《詩》之失，愚；《書》之失，誣；《樂》之失，奢；《易》之失，賊；《禮》之失，煩；《春秋》之失，亂。
Confucius said, 'When you enter any state you can know what subjects (its people) have been taught.
If they show themselves men who are mild and gentle, sincere and good, they have been taught from the Book of Poetry.
If they have a wide comprehension (of things), and know what is remote and old, they have been taught from the Book of History.
If they be large-hearted and generous, bland and honest, they have been taught from the Book of Music.
If they be pure and still, refined and subtile, they have been taught from the Yi.
If they be courteous and modest, grave and respectful, they have been taught from the Book of Rites and Ceremonies.
If they suitably adapt their language to the things of which they speak, they have been taught from the Chun Qiu.
Hence the failing that may arise in connexion with the study of the Poems is a stupid simplicity; that in connexion. with the History is duplicity; that in connexion with Music is extravagance; that in connexion with the Yi is the violation (of reason); that in connexion with the practice of Rites and Ceremonies is fussiness; and that in connexion with the Chun Qiu is insubordination.
大路繁纓一就，先路三就，次路五就。
The horses of the Grand carriage had one ornamental tassel at the breast; those of the carriages that preceded had three; and those of the carriages that followed had five.
There were the blood at the border sacrifice; the raw flesh in the great offering of the ancestral temple; the sodden flesh where spirits are presented thrice; and the roast meat where they are presented once:--these were expressive of the greatest reverence, but the taste was not valued; what was held in honour was the scent of the air.
When the princes appeared as guests, they were presented with herb-flavoured spirits, because of their fragrance; at the great entertainment to them the value was given to (the preliminary) pieces of flesh prepared with cinnamon and nothing more.
郊血，大饗腥，三獻爓，一獻熟；至敬不饗味而貴氣臭也。
The horses of the Grand carriage had one ornamental tassel at the breast; those of the carriages that preceded had three; and those of the carriages that followed had five.
There were the blood at the border sacrifice; the raw flesh in the great offering of the ancestral temple; the sodden flesh where spirits are presented thrice; and the roast meat where they are presented once:--these were expressive of the greatest reverence, but the taste was not valued; what was held in honour was the scent of the air.
When the princes appeared as guests, they were presented with herb-flavoured spirits, because of their fragrance; at the great entertainment to them the value was given to (the preliminary) pieces of flesh prepared with cinnamon and nothing more.
諸侯為賓，灌用郁鬯。
The horses of the Grand carriage had one ornamental tassel at the breast; those of the carriages that preceded had three; and those of the carriages that followed had five.
There were the blood at the border sacrifice; the raw flesh in the great offering of the ancestral temple; the sodden flesh where spirits are presented thrice; and the roast meat where they are presented once:--these were expressive of the greatest reverence, but the taste was not valued; what was held in honour was the scent of the air.
When the princes appeared as guests, they were presented with herb-flavoured spirits, because of their fragrance; at the great entertainment to them the value was given to (the preliminary) pieces of flesh prepared with cinnamon and nothing more.
灌用臭也，大饗，尚腶修而已矣。
The horses of the Grand carriage had one ornamental tassel at the breast; those of the carriages that preceded had three; and those of the carriages that followed had five.
There were the blood at the border sacrifice; the raw flesh in the great offering of the ancestral temple; the sodden flesh where spirits are presented thrice; and the roast meat where they are presented once:--these were expressive of the greatest reverence, but the taste was not valued; what was held in honour was the scent of the air.
When the princes appeared as guests, they were presented with herb-flavoured spirits, because of their fragrance; at the great entertainment to them the value was given to (the preliminary) pieces of flesh prepared with cinnamon and nothing more.
子曰：「師，爾過；而商也不及。
The Master said, 'Shi, you err by excess, and Shang by defect.' Zi-chan might be regarded as a mother of the people.
He could feed them, but he could not teach them'.
Zi-gong (again) crossed the mat, and replied, 'Allow me to ask by what means it is possible to secure this due mean.' The Master said, 'By means of the ceremonial rules; by the rules.
Yes, it is those rules which define and determine the due mean.'
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！
The Master said, 'Shi, you err by excess, and Shang by defect.' Zi-chan might be regarded as a mother of the people.
He could feed them, but he could not teach them'.
Zi-gong (again) crossed the mat, and replied, 'Allow me to ask by what means it is possible to secure this due mean.' The Master said, 'By means of the ceremonial rules; by the rules.
Yes, it is those rules which define and determine the due mean.'
夫禮所以制中也。」
The Master said, 'Shi, you err by excess, and Shang by defect.' Zi-chan might be regarded as a mother of the people.
He could feed them, but he could not teach them'.
Zi-gong (again) crossed the mat, and replied, 'Allow me to ask by what means it is possible to secure this due mean.' The Master said, 'By means of the ceremonial rules; by the rules.
Yes, it is those rules which define and determine the due mean.'
禮也者，合於天時，設於地財，順於鬼神，合於人心，理萬物者也。
(The things used in performing) the rites should be suitable to the season, taken from the resources supplied by the ground, in accordance with (the requirements of) the spirits, and agreeable to the minds of men;-according to the characteristics of all things.
Thus each season has its productions, each soil its appropriate produce, each sense its peculiar power, and each thing its advantageousness.
Therefore what any season does not produce, what any soil does not nourish, will not be used by a superior man in performing his rites, nor be enjoyed by the spirits.
If mountaineers were to (seek to) use fish and turtles in their rites, or the dwellers near lakes, deer and pigs, the superior man would say of them that they did not know (the nature of) those usages.
Therefore it is necessary to take the established revenues of a state as the great rule for its ceremonial (expenditure).
Important for the determination of this is the size of its territory.
The amount of the offerings (also) should have regard to the character of the year as good or bad.
In this way, though the harvest of a year may be very defective, the masses will not be afraid, and the ceremonies as appointed by the superiors will be economically regulated.
是故天時有生也，地理有宜也，人官有能也，物曲有利也。
(The things used in performing) the rites should be suitable to the season, taken from the resources supplied by the ground, in accordance with (the requirements of) the spirits, and agreeable to the minds of men;-according to the characteristics of all things.
Thus each season has its productions, each soil its appropriate produce, each sense its peculiar power, and each thing its advantageousness.
Therefore what any season does not produce, what any soil does not nourish, will not be used by a superior man in performing his rites, nor be enjoyed by the spirits.
If mountaineers were to (seek to) use fish and turtles in their rites, or the dwellers near lakes, deer and pigs, the superior man would say of them that they did not know (the nature of) those usages.
Therefore it is necessary to take the established revenues of a state as the great rule for its ceremonial (expenditure).
Important for the determination of this is the size of its territory.
The amount of the offerings (also) should have regard to the character of the year as good or bad.
In this way, though the harvest of a year may be very defective, the masses will not be afraid, and the ceremonies as appointed by the superiors will be economically regulated.
故天不生，地不養，君子不以為禮，鬼神弗饗也。
(The things used in performing) the rites should be suitable to the season, taken from the resources supplied by the ground, in accordance with (the requirements of) the spirits, and agreeable to the minds of men;-according to the characteristics of all things.
Thus each season has its productions, each soil its appropriate produce, each sense its peculiar power, and each thing its advantageousness.
Therefore what any season does not produce, what any soil does not nourish, will not be used by a superior man in performing his rites, nor be enjoyed by the spirits.
If mountaineers were to (seek to) use fish and turtles in their rites, or the dwellers near lakes, deer and pigs, the superior man would say of them that they did not know (the nature of) those usages.
Therefore it is necessary to take the established revenues of a state as the great rule for its ceremonial (expenditure).
Important for the determination of this is the size of its territory.
The amount of the offerings (also) should have regard to the character of the year as good or bad.
In this way, though the harvest of a year may be very defective, the masses will not be afraid, and the ceremonies as appointed by the superiors will be economically regulated.
居山以魚鱉為禮，居澤以鹿豕為禮，君子謂之不知禮。
(The things used in performing) the rites should be suitable to the season, taken from the resources supplied by the ground, in accordance with (the requirements of) the spirits, and agreeable to the minds of men;-according to the characteristics of all things.
Thus each season has its productions, each soil its appropriate produce, each sense its peculiar power, and each thing its advantageousness.
Therefore what any season does not produce, what any soil does not nourish, will not be used by a superior man in performing his rites, nor be enjoyed by the spirits.
If mountaineers were to (seek to) use fish and turtles in their rites, or the dwellers near lakes, deer and pigs, the superior man would say of them that they did not know (the nature of) those usages.
Therefore it is necessary to take the established revenues of a state as the great rule for its ceremonial (expenditure).
Important for the determination of this is the size of its territory.
The amount of the offerings (also) should have regard to the character of the year as good or bad.
In this way, though the harvest of a year may be very defective, the masses will not be afraid, and the ceremonies as appointed by the superiors will be economically regulated.
故必舉其定國之數，以為禮之大經，禮之大倫。
(The things used in performing) the rites should be suitable to the season, taken from the resources supplied by the ground, in accordance with (the requirements of) the spirits, and agreeable to the minds of men;-according to the characteristics of all things.
Thus each season has its productions, each soil its appropriate produce, each sense its peculiar power, and each thing its advantageousness.
Therefore what any season does not produce, what any soil does not nourish, will not be used by a superior man in performing his rites, nor be enjoyed by the spirits.
If mountaineers were to (seek to) use fish and turtles in their rites, or the dwellers near lakes, deer and pigs, the superior man would say of them that they did not know (the nature of) those usages.
Therefore it is necessary to take the established revenues of a state as the great rule for its ceremonial (expenditure).
Important for the determination of this is the size of its territory.
The amount of the offerings (also) should have regard to the character of the year as good or bad.
In this way, though the harvest of a year may be very defective, the masses will not be afraid, and the ceremonies as appointed by the superiors will be economically regulated.
以地廣狹，禮之薄厚，與年之上下。
(The things used in performing) the rites should be suitable to the season, taken from the resources supplied by the ground, in accordance with (the requirements of) the spirits, and agreeable to the minds of men;-according to the characteristics of all things.
Thus each season has its productions, each soil its appropriate produce, each sense its peculiar power, and each thing its advantageousness.
Therefore what any season does not produce, what any soil does not nourish, will not be used by a superior man in performing his rites, nor be enjoyed by the spirits.
If mountaineers were to (seek to) use fish and turtles in their rites, or the dwellers near lakes, deer and pigs, the superior man would say of them that they did not know (the nature of) those usages.
Therefore it is necessary to take the established revenues of a state as the great rule for its ceremonial (expenditure).
Important for the determination of this is the size of its territory.
The amount of the offerings (also) should have regard to the character of the year as good or bad.
In this way, though the harvest of a year may be very defective, the masses will not be afraid, and the ceremonies as appointed by the superiors will be economically regulated.
是故年雖大殺，眾不匡懼。
(The things used in performing) the rites should be suitable to the season, taken from the resources supplied by the ground, in accordance with (the requirements of) the spirits, and agreeable to the minds of men;-according to the characteristics of all things.
Thus each season has its productions, each soil its appropriate produce, each sense its peculiar power, and each thing its advantageousness.
Therefore what any season does not produce, what any soil does not nourish, will not be used by a superior man in performing his rites, nor be enjoyed by the spirits.
If mountaineers were to (seek to) use fish and turtles in their rites, or the dwellers near lakes, deer and pigs, the superior man would say of them that they did not know (the nature of) those usages.
Therefore it is necessary to take the established revenues of a state as the great rule for its ceremonial (expenditure).
Important for the determination of this is the size of its territory.
The amount of the offerings (also) should have regard to the character of the year as good or bad.
In this way, though the harvest of a year may be very defective, the masses will not be afraid, and the ceremonies as appointed by the superiors will be economically regulated.
則上之制禮也節矣。
(The things used in performing) the rites should be suitable to the season, taken from the resources supplied by the ground, in accordance with (the requirements of) the spirits, and agreeable to the minds of men;-according to the characteristics of all things.
Thus each season has its productions, each soil its appropriate produce, each sense its peculiar power, and each thing its advantageousness.
Therefore what any season does not produce, what any soil does not nourish, will not be used by a superior man in performing his rites, nor be enjoyed by the spirits.
If mountaineers were to (seek to) use fish and turtles in their rites, or the dwellers near lakes, deer and pigs, the superior man would say of them that they did not know (the nature of) those usages.
Therefore it is necessary to take the established revenues of a state as the great rule for its ceremonial (expenditure).
Important for the determination of this is the size of its territory.
The amount of the offerings (also) should have regard to the character of the year as good or bad.
In this way, though the harvest of a year may be very defective, the masses will not be afraid, and the ceremonies as appointed by the superiors will be economically regulated.
子曰：「禮者何也？
The Master said, 'What is (the object of) the ceremonial rules?
It is just the ordering of affairs.
The wise man who has affairs to attend to must have the right method of ordering them. (He who should attempt) to regulate a state without those rules would be like a blind man with no one to lead him; groping about, how could he find his way?
Or he would be like one searching all night in a dark room without a light; how could he see anything?
If one have not the ceremonial rules, he would not (know how to) dispose of his hands and feet, or how to apply his ears and eyes; and his advancing and retiring, his bowings and giving place would be without any definite rules.
Hence, when the rules are thus neglected - in the ordinary life at home, then the right distinction between old and young will be lost; in the female apartments, then the harmony among the three branches of kin will be lost; in the court, then the order of office and rank will be lost; in the different hunting expeditions, then the prescribed methods of military tactics will be lost; in the army and its battalions, then the arrangements that secure success in war will be lost. (Also), houses and apartments will want their proper dimensions; measures and tripods will want their proper figure; food will want its seasonal flavour; music will want its proper parts; carriages will want their proper forms; Spirits will want their proper offerings; the different periods of mourning will want their proper expression of sorrow; discussions will not be conducted by the proper men for them; officers will not have their proper business; the affairs of government will fail to be properly distributed and applied; and (in the duties) laid on (each) person to be discharged in the matters before him, all his movements, every movement, will fail to be what they ought to be.
In this condition of things it will be impossible to put one's self at the head of the multitudes, and secure harmony among them.'
即事之治也。
The Master said, 'What is (the object of) the ceremonial rules?
It is just the ordering of affairs.
The wise man who has affairs to attend to must have the right method of ordering them. (He who should attempt) to regulate a state without those rules would be like a blind man with no one to lead him; groping about, how could he find his way?
Or he would be like one searching all night in a dark room without a light; how could he see anything?
If one have not the ceremonial rules, he would not (know how to) dispose of his hands and feet, or how to apply his ears and eyes; and his advancing and retiring, his bowings and giving place would be without any definite rules.
Hence, when the rules are thus neglected - in the ordinary life at home, then the right distinction between old and young will be lost; in the female apartments, then the harmony among the three branches of kin will be lost; in the court, then the order of office and rank will be lost; in the different hunting expeditions, then the prescribed methods of military tactics will be lost; in the army and its battalions, then the arrangements that secure success in war will be lost. (Also), houses and apartments will want their proper dimensions; measures and tripods will want their proper figure; food will want its seasonal flavour; music will want its proper parts; carriages will want their proper forms; Spirits will want their proper offerings; the different periods of mourning will want their proper expression of sorrow; discussions will not be conducted by the proper men for them; officers will not have their proper business; the affairs of government will fail to be properly distributed and applied; and (in the duties) laid on (each) person to be discharged in the matters before him, all his movements, every movement, will fail to be what they ought to be.
In this condition of things it will be impossible to put one's self at the head of the multitudes, and secure harmony among them.'
君子有其事，必有其治。
The Master said, 'What is (the object of) the ceremonial rules?
It is just the ordering of affairs.
The wise man who has affairs to attend to must have the right method of ordering them. (He who should attempt) to regulate a state without those rules would be like a blind man with no one to lead him; groping about, how could he find his way?
Or he would be like one searching all night in a dark room without a light; how could he see anything?
If one have not the ceremonial rules, he would not (know how to) dispose of his hands and feet, or how to apply his ears and eyes; and his advancing and retiring, his bowings and giving place would be without any definite rules.
Hence, when the rules are thus neglected - in the ordinary life at home, then the right distinction between old and young will be lost; in the female apartments, then the harmony among the three branches of kin will be lost; in the court, then the order of office and rank will be lost; in the different hunting expeditions, then the prescribed methods of military tactics will be lost; in the army and its battalions, then the arrangements that secure success in war will be lost. (Also), houses and apartments will want their proper dimensions; measures and tripods will want their proper figure; food will want its seasonal flavour; music will want its proper parts; carriages will want their proper forms; Spirits will want their proper offerings; the different periods of mourning will want their proper expression of sorrow; discussions will not be conducted by the proper men for them; officers will not have their proper business; the affairs of government will fail to be properly distributed and applied; and (in the duties) laid on (each) person to be discharged in the matters before him, all his movements, every movement, will fail to be what they ought to be.
In this condition of things it will be impossible to put one's self at the head of the multitudes, and secure harmony among them.'
治國而無禮，譬猶瞽之無相與？
The Master said, 'What is (the object of) the ceremonial rules?
It is just the ordering of affairs.
The wise man who has affairs to attend to must have the right method of ordering them. (He who should attempt) to regulate a state without those rules would be like a blind man with no one to lead him; groping about, how could he find his way?
Or he would be like one searching all night in a dark room without a light; how could he see anything?
If one have not the ceremonial rules, he would not (know how to) dispose of his hands and feet, or how to apply his ears and eyes; and his advancing and retiring, his bowings and giving place would be without any definite rules.
Hence, when the rules are thus neglected - in the ordinary life at home, then the right distinction between old and young will be lost; in the female apartments, then the harmony among the three branches of kin will be lost; in the court, then the order of office and rank will be lost; in the different hunting expeditions, then the prescribed methods of military tactics will be lost; in the army and its battalions, then the arrangements that secure success in war will be lost. (Also), houses and apartments will want their proper dimensions; measures and tripods will want their proper figure; food will want its seasonal flavour; music will want its proper parts; carriages will want their proper forms; Spirits will want their proper offerings; the different periods of mourning will want their proper expression of sorrow; discussions will not be conducted by the proper men for them; officers will not have their proper business; the affairs of government will fail to be properly distributed and applied; and (in the duties) laid on (each) person to be discharged in the matters before him, all his movements, every movement, will fail to be what they ought to be.
In this condition of things it will be impossible to put one's self at the head of the multitudes, and secure harmony among them.'
倀倀其何之？
The Master said, 'What is (the object of) the ceremonial rules?
It is just the ordering of affairs.
The wise man who has affairs to attend to must have the right method of ordering them. (He who should attempt) to regulate a state without those rules would be like a blind man with no one to lead him; groping about, how could he find his way?
Or he would be like one searching all night in a dark room without a light; how could he see anything?
If one have not the ceremonial rules, he would not (know how to) dispose of his hands and feet, or how to apply his ears and eyes; and his advancing and retiring, his bowings and giving place would be without any definite rules.
Hence, when the rules are thus neglected - in the ordinary life at home, then the right distinction between old and young will be lost; in the female apartments, then the harmony among the three branches of kin will be lost; in the court, then the order of office and rank will be lost; in the different hunting expeditions, then the prescribed methods of military tactics will be lost; in the army and its battalions, then the arrangements that secure success in war will be lost. (Also), houses and apartments will want their proper dimensions; measures and tripods will want their proper figure; food will want its seasonal flavour; music will want its proper parts; carriages will want their proper forms; Spirits will want their proper offerings; the different periods of mourning will want their proper expression of sorrow; discussions will not be conducted by the proper men for them; officers will not have their proper business; the affairs of government will fail to be properly distributed and applied; and (in the duties) laid on (each) person to be discharged in the matters before him, all his movements, every movement, will fail to be what they ought to be.
In this condition of things it will be impossible to put one's self at the head of the multitudes, and secure harmony among them.'
譬如終夜有求於幽室之中，非燭何見？
The Master said, 'What is (the object of) the ceremonial rules?
It is just the ordering of affairs.
The wise man who has affairs to attend to must have the right method of ordering them. (He who should attempt) to regulate a state without those rules would be like a blind man with no one to lead him; groping about, how could he find his way?
Or he would be like one searching all night in a dark room without a light; how could he see anything?
If one have not the ceremonial rules, he would not (know how to) dispose of his hands and feet, or how to apply his ears and eyes; and his advancing and retiring, his bowings and giving place would be without any definite rules.
Hence, when the rules are thus neglected - in the ordinary life at home, then the right distinction between old and young will be lost; in the female apartments, then the harmony among the three branches of kin will be lost; in the court, then the order of office and rank will be lost; in the different hunting expeditions, then the prescribed methods of military tactics will be lost; in the army and its battalions, then the arrangements that secure success in war will be lost. (Also), houses and apartments will want their proper dimensions; measures and tripods will want their proper figure; food will want its seasonal flavour; music will want its proper parts; carriages will want their proper forms; Spirits will want their proper offerings; the different periods of mourning will want their proper expression of sorrow; discussions will not be conducted by the proper men for them; officers will not have their proper business; the affairs of government will fail to be properly distributed and applied; and (in the duties) laid on (each) person to be discharged in the matters before him, all his movements, every movement, will fail to be what they ought to be.
In this condition of things it will be impossible to put one's self at the head of the multitudes, and secure harmony among them.'
若無禮則手足無所錯，耳目無所加，進退揖讓無所制。
The Master said, 'What is (the object of) the ceremonial rules?
It is just the ordering of affairs.
The wise man who has affairs to attend to must have the right method of ordering them. (He who should attempt) to regulate a state without those rules would be like a blind man with no one to lead him; groping about, how could he find his way?
Or he would be like one searching all night in a dark room without a light; how could he see anything?
If one have not the ceremonial rules, he would not (know how to) dispose of his hands and feet, or how to apply his ears and eyes; and his advancing and retiring, his bowings and giving place would be without any definite rules.
Hence, when the rules are thus neglected - in the ordinary life at home, then the right distinction between old and young will be lost; in the female apartments, then the harmony among the three branches of kin will be lost; in the court, then the order of office and rank will be lost; in the different hunting expeditions, then the prescribed methods of military tactics will be lost; in the army and its battalions, then the arrangements that secure success in war will be lost. (Also), houses and apartments will want their proper dimensions; measures and tripods will want their proper figure; food will want its seasonal flavour; music will want its proper parts; carriages will want their proper forms; Spirits will want their proper offerings; the different periods of mourning will want their proper expression of sorrow; discussions will not be conducted by the proper men for them; officers will not have their proper business; the affairs of government will fail to be properly distributed and applied; and (in the duties) laid on (each) person to be discharged in the matters before him, all his movements, every movement, will fail to be what they ought to be.
In this condition of things it will be impossible to put one's self at the head of the multitudes, and secure harmony among them.'