人心之動，物使之然也。
All the modulations of the voice arise from the mind, and the various affections of the mind are produced by things (external to it).
The affections thus produced are manifested in the sounds that are uttered.
Changes are produced by the way in which those sounds respond to one another; and those changes constitute what we call the modulations of the voice.
The combination' of those modulated sounds, so as to give pleasure, and the (direction in harmony with them of the) shields and axes, and of the plumes and ox-tails, constitutes what we call music.
感於物而動，故形於聲。
All the modulations of the voice arise from the mind, and the various affections of the mind are produced by things (external to it).
The affections thus produced are manifested in the sounds that are uttered.
Changes are produced by the way in which those sounds respond to one another; and those changes constitute what we call the modulations of the voice.
The combination' of those modulated sounds, so as to give pleasure, and the (direction in harmony with them of the) shields and axes, and of the plumes and ox-tails, constitutes what we call music.
聲相應，故生變；變成方，謂之音；比音而樂之，及干戚羽旄，謂之樂。
All the modulations of the voice arise from the mind, and the various affections of the mind are produced by things (external to it).
The affections thus produced are manifested in the sounds that are uttered.
Changes are produced by the way in which those sounds respond to one another; and those changes constitute what we call the modulations of the voice.
The combination' of those modulated sounds, so as to give pleasure, and the (direction in harmony with them of the) shields and axes, and of the plumes and ox-tails, constitutes what we call music.
子曰：「祭極敬，不繼之以樂；朝極辨，不繼之以倦。」
The Master said, 'When a sacrifice has come to the point of greatest reverence, it should not be immediately followed by music.
When the discussion of affairs at court has reached its utmost nicety, it should not be immediately followed by an idle indifference.'
故君者所明也，非明人者也。
Hence the ruler is he to whose brightness men look; he does not seek to brighten men.
The ruler is he whom men support; he does not seek to support men.
The ruler is he whom men serve; he does not seek to serve men.
If the ruler were to seek to brighten men, he would fall into errors.
If he were to seek to nourish men, he would be unequal to the task.
If he were to seek to serve men, he would be giving up his position.
Therefore the people imitate the ruler, and we have their self-government; they nourish their ruler, and they find their security in doing so; they serve the ruler, and find their distinction in doing so.
Thus it is by the universal application of the rules of propriety, that the lot and duty (of different classes) are fixed; thus it is that men (acting contrary to those rules,) would all have to account death a boon, and life an evil.
君者所養也，非養人者也。
Hence the ruler is he to whose brightness men look; he does not seek to brighten men.
The ruler is he whom men support; he does not seek to support men.
The ruler is he whom men serve; he does not seek to serve men.
If the ruler were to seek to brighten men, he would fall into errors.
If he were to seek to nourish men, he would be unequal to the task.
If he were to seek to serve men, he would be giving up his position.
Therefore the people imitate the ruler, and we have their self-government; they nourish their ruler, and they find their security in doing so; they serve the ruler, and find their distinction in doing so.
Thus it is by the universal application of the rules of propriety, that the lot and duty (of different classes) are fixed; thus it is that men (acting contrary to those rules,) would all have to account death a boon, and life an evil.
君者所事也，非事人者也。
Hence the ruler is he to whose brightness men look; he does not seek to brighten men.
The ruler is he whom men support; he does not seek to support men.
The ruler is he whom men serve; he does not seek to serve men.
If the ruler were to seek to brighten men, he would fall into errors.
If he were to seek to nourish men, he would be unequal to the task.
If he were to seek to serve men, he would be giving up his position.
Therefore the people imitate the ruler, and we have their self-government; they nourish their ruler, and they find their security in doing so; they serve the ruler, and find their distinction in doing so.
Thus it is by the universal application of the rules of propriety, that the lot and duty (of different classes) are fixed; thus it is that men (acting contrary to those rules,) would all have to account death a boon, and life an evil.
故君明人則有過，養人則不足，事人則失位。
Hence the ruler is he to whose brightness men look; he does not seek to brighten men.
The ruler is he whom men support; he does not seek to support men.
The ruler is he whom men serve; he does not seek to serve men.
If the ruler were to seek to brighten men, he would fall into errors.
If he were to seek to nourish men, he would be unequal to the task.
If he were to seek to serve men, he would be giving up his position.
Therefore the people imitate the ruler, and we have their self-government; they nourish their ruler, and they find their security in doing so; they serve the ruler, and find their distinction in doing so.
Thus it is by the universal application of the rules of propriety, that the lot and duty (of different classes) are fixed; thus it is that men (acting contrary to those rules,) would all have to account death a boon, and life an evil.
故百姓則君以自治也，養君以自安也，事君以自顯也。
Hence the ruler is he to whose brightness men look; he does not seek to brighten men.
The ruler is he whom men support; he does not seek to support men.
The ruler is he whom men serve; he does not seek to serve men.
If the ruler were to seek to brighten men, he would fall into errors.
If he were to seek to nourish men, he would be unequal to the task.
If he were to seek to serve men, he would be giving up his position.
Therefore the people imitate the ruler, and we have their self-government; they nourish their ruler, and they find their security in doing so; they serve the ruler, and find their distinction in doing so.
Thus it is by the universal application of the rules of propriety, that the lot and duty (of different classes) are fixed; thus it is that men (acting contrary to those rules,) would all have to account death a boon, and life an evil.
故禮達而分定，人皆愛其死而患其生。
Hence the ruler is he to whose brightness men look; he does not seek to brighten men.
The ruler is he whom men support; he does not seek to support men.
The ruler is he whom men serve; he does not seek to serve men.
If the ruler were to seek to brighten men, he would fall into errors.
If he were to seek to nourish men, he would be unequal to the task.
If he were to seek to serve men, he would be giving up his position.
Therefore the people imitate the ruler, and we have their self-government; they nourish their ruler, and they find their security in doing so; they serve the ruler, and find their distinction in doing so.
Thus it is by the universal application of the rules of propriety, that the lot and duty (of different classes) are fixed; thus it is that men (acting contrary to those rules,) would all have to account death a boon, and life an evil.
衛有大史曰柳莊，寢疾。
There was the grand historiographer of Wei, called Liu Zhuang, lying ill.
The duke said, 'If the illness prove fatal, though I may be engaged at the time in sacrificing, you must let me know.' (It happened accordingly, and, on hearing the news), the duke bowed twice, laying his head to the ground, and begged permission from the personator of the dead, saying, 'There was the minister Liu Zhuang, not a minister of mine (merely), but a minister of the altars of the state.
I have heard that he is dead, and beg leave to go (to his house).' On this, without putting off his robes, he went; and on the occasion presented them as his contribution (to the mourning rites).
He also gave the deceased the towns of Qiu-shi and Xian-fan-shi by a writing of assignment which was put into the coffin, containing the words: 'For the myriads of his descendants, to hold from generation to generation without change.'
公曰：「若疾革，雖當祭必告。」公再拜稽首，請於尸曰：「有臣柳莊也者，非寡人之臣，社稷之臣也，聞之死，請往。」不釋服而往，遂以襚之。
There was the grand historiographer of Wei, called Liu Zhuang, lying ill.
The duke said, 'If the illness prove fatal, though I may be engaged at the time in sacrificing, you must let me know.' (It happened accordingly, and, on hearing the news), the duke bowed twice, laying his head to the ground, and begged permission from the personator of the dead, saying, 'There was the minister Liu Zhuang, not a minister of mine (merely), but a minister of the altars of the state.
I have heard that he is dead, and beg leave to go (to his house).' On this, without putting off his robes, he went; and on the occasion presented them as his contribution (to the mourning rites).
He also gave the deceased the towns of Qiu-shi and Xian-fan-shi by a writing of assignment which was put into the coffin, containing the words: 'For the myriads of his descendants, to hold from generation to generation without change.'
與之邑裘氏與縣潘氏，書而納諸棺，曰：「世世萬子孫，無變也。」
There was the grand historiographer of Wei, called Liu Zhuang, lying ill.
The duke said, 'If the illness prove fatal, though I may be engaged at the time in sacrificing, you must let me know.' (It happened accordingly, and, on hearing the news), the duke bowed twice, laying his head to the ground, and begged permission from the personator of the dead, saying, 'There was the minister Liu Zhuang, not a minister of mine (merely), but a minister of the altars of the state.
I have heard that he is dead, and beg leave to go (to his house).' On this, without putting off his robes, he went; and on the occasion presented them as his contribution (to the mourning rites).
He also gave the deceased the towns of Qiu-shi and Xian-fan-shi by a writing of assignment which was put into the coffin, containing the words: 'For the myriads of his descendants, to hold from generation to generation without change.'