主人請曰：「某有枉矢哨壺，請以樂賓。」賓曰：「子有旨酒嘉肴，某既賜矣，又重以樂，敢辭。」主人曰：「枉矢哨壺，不足辭也，敢以請。」賓曰：「某既賜矣，又重以樂，敢固辭。」主人曰：「枉矢哨壺，不足辭也，敢固以請。」賓曰：「某固辭不得命，敢不敬從？」賓再拜受，主人般還，曰：「辟。」主人阼階上拜送，賓般還，曰：「辟。」
According to the rules for Pitch-pot, the host carries the arrows in both his hands put together; the superintendent of the archery carries in the same way the stand on which the tallies were placed; and an attendant holds in his hand the pot.
The host entreats (one of the guests), saying, 'I have here these crooked arrows, and this pot with its wry mouth; but we beg you to amuse yourself with them.' The guest says, 'I have partaken, Sir, of your excellent drink and admirable viands; allow me to decline this further proposal for my pleasure.' The host rejoins, 'It is not worth the while for you to decline these poor arrows and pot; let me earnestly beg you to try them.' The guest repeats his refusal, saying, 'I have partaken (of your entertainment), and you would still further have me enjoy myself;--I venture firmly to decline.' The host again says, "It is not worth the while for you to decline these poor arrows and pot; let me earnestly beg you to try them,' and then the guest says, 'I have firmly declined what you request, but you will not allow me to refuse;--I venture respectfully to obey you.' The guest then bows twice, and signifies that he will receive (the arrows).
The host wheels round, saying, 'Let me get out of the way;' and then at the top of the steps on the east, he bows to the guest and gives him the arrows.
The guest wheels round, and says, 'Let me get out of the way.'
古者天子後立六宮、三夫人、九嬪、二十七世婦、八十一御妻，以聽天下之內治，以明章婦順；故天下內和而家理。
Anciently, the queen of the son of Heaven divided the harem into six palace-halls, (occupied) by the 3 ladies called fu-ren, the 9 bin, the 27 shi-fu, and the 81 yu-qi.
These were instructed in the domestic and private rule which should prevail throughout the kingdom, and how the deferential obedience of the wife should be illustrated; and thus internal harmony was everywhere secured, and families were regulated. (In the same way) the son of Heaven established six official departments, in which were distributed the 3 gong, the 9 qing, the 27 da fu, and the 81 shi of the highest grade.
These were instructed in all that concerned the public and external government of the kingdom, and how the lessons for the man should be illustrated; and thus harmony was secured in all external affairs, and the states were properly governed.
It is therefore said, 'From the son of Heaven there were learned the lessons for men; and from the queen, the obedience proper to women.' The son of Heaven directed the course to be pursued by the masculine energies, and the queen regulated the virtues to be cultivated by the feminine receptivities.
The son of Heaven guided in all that affected the external administration (of affairs); and the queen, in all that concerned the internal regulation (of the family).
The teachings (of the one) and the obedience (inculcated by the other) perfected the manners and ways (of the people); abroad and at home harmony and natural order prevailed; the states and the families were ruled according to their requirements - this was what is called 'the condition of complete virtue.'
天子立六官、三公、九卿、二十七大夫、八十一元士，以聽天下之外治，以明章天下之男教；故外和而國治。
Anciently, the queen of the son of Heaven divided the harem into six palace-halls, (occupied) by the 3 ladies called fu-ren, the 9 bin, the 27 shi-fu, and the 81 yu-qi.
These were instructed in the domestic and private rule which should prevail throughout the kingdom, and how the deferential obedience of the wife should be illustrated; and thus internal harmony was everywhere secured, and families were regulated. (In the same way) the son of Heaven established six official departments, in which were distributed the 3 gong, the 9 qing, the 27 da fu, and the 81 shi of the highest grade.
These were instructed in all that concerned the public and external government of the kingdom, and how the lessons for the man should be illustrated; and thus harmony was secured in all external affairs, and the states were properly governed.
It is therefore said, 'From the son of Heaven there were learned the lessons for men; and from the queen, the obedience proper to women.' The son of Heaven directed the course to be pursued by the masculine energies, and the queen regulated the virtues to be cultivated by the feminine receptivities.
The son of Heaven guided in all that affected the external administration (of affairs); and the queen, in all that concerned the internal regulation (of the family).
The teachings (of the one) and the obedience (inculcated by the other) perfected the manners and ways (of the people); abroad and at home harmony and natural order prevailed; the states and the families were ruled according to their requirements - this was what is called 'the condition of complete virtue.'
故曰：天子聽男教，後聽女順；天子理陽道，後治陰德；天子聽外治，後聽內職。
Anciently, the queen of the son of Heaven divided the harem into six palace-halls, (occupied) by the 3 ladies called fu-ren, the 9 bin, the 27 shi-fu, and the 81 yu-qi.
These were instructed in the domestic and private rule which should prevail throughout the kingdom, and how the deferential obedience of the wife should be illustrated; and thus internal harmony was everywhere secured, and families were regulated. (In the same way) the son of Heaven established six official departments, in which were distributed the 3 gong, the 9 qing, the 27 da fu, and the 81 shi of the highest grade.
These were instructed in all that concerned the public and external government of the kingdom, and how the lessons for the man should be illustrated; and thus harmony was secured in all external affairs, and the states were properly governed.
It is therefore said, 'From the son of Heaven there were learned the lessons for men; and from the queen, the obedience proper to women.' The son of Heaven directed the course to be pursued by the masculine energies, and the queen regulated the virtues to be cultivated by the feminine receptivities.
The son of Heaven guided in all that affected the external administration (of affairs); and the queen, in all that concerned the internal regulation (of the family).
The teachings (of the one) and the obedience (inculcated by the other) perfected the manners and ways (of the people); abroad and at home harmony and natural order prevailed; the states and the families were ruled according to their requirements - this was what is called 'the condition of complete virtue.'
教順成俗，外內和順，國家理治，此之謂盛德。
Anciently, the queen of the son of Heaven divided the harem into six palace-halls, (occupied) by the 3 ladies called fu-ren, the 9 bin, the 27 shi-fu, and the 81 yu-qi.
These were instructed in the domestic and private rule which should prevail throughout the kingdom, and how the deferential obedience of the wife should be illustrated; and thus internal harmony was everywhere secured, and families were regulated. (In the same way) the son of Heaven established six official departments, in which were distributed the 3 gong, the 9 qing, the 27 da fu, and the 81 shi of the highest grade.
These were instructed in all that concerned the public and external government of the kingdom, and how the lessons for the man should be illustrated; and thus harmony was secured in all external affairs, and the states were properly governed.
It is therefore said, 'From the son of Heaven there were learned the lessons for men; and from the queen, the obedience proper to women.' The son of Heaven directed the course to be pursued by the masculine energies, and the queen regulated the virtues to be cultivated by the feminine receptivities.
The son of Heaven guided in all that affected the external administration (of affairs); and the queen, in all that concerned the internal regulation (of the family).
The teachings (of the one) and the obedience (inculcated by the other) perfected the manners and ways (of the people); abroad and at home harmony and natural order prevailed; the states and the families were ruled according to their requirements - this was what is called 'the condition of complete virtue.'
婦人吉事，雖有君賜，肅拜。
A wife, on festive occasions, even though it were on receiving a gift from the ruler, (only) made a curtsy.
When seated as a personatrix (of the deceased grandmother of her husband), she did not bow with her head to her hands, but made the curtsy.
When presiding at the mourning rites, she did not bow with her head to her hands lowered to the ground. (After the sacrifice of repose), her head-band was of dolychos cloth, and her girdle of hempen.
為尸坐，則不手拜，肅拜；為喪主則不手拜。
A wife, on festive occasions, even though it were on receiving a gift from the ruler, (only) made a curtsy.
When seated as a personatrix (of the deceased grandmother of her husband), she did not bow with her head to her hands, but made the curtsy.
When presiding at the mourning rites, she did not bow with her head to her hands lowered to the ground. (After the sacrifice of repose), her head-band was of dolychos cloth, and her girdle of hempen.
葛絰而麻帶。
A wife, on festive occasions, even though it were on receiving a gift from the ruler, (only) made a curtsy.
When seated as a personatrix (of the deceased grandmother of her husband), she did not bow with her head to her hands, but made the curtsy.
When presiding at the mourning rites, she did not bow with her head to her hands lowered to the ground. (After the sacrifice of repose), her head-band was of dolychos cloth, and her girdle of hempen.
子曰：「武王、周公，其達孝矣乎！
The Master said, "How far-extending was the filial piety of King Wu and the duke of Zhou!
Now filial piety is seen in the skillful carrying out of the wishes of our forefathers, and the skillful carrying forward of their undertakings.
In spring and autumn, they repaired and beautified the temple halls of their fathers, set forth their ancestral vessels, displayed their various robes, and presented the offerings of the several seasons.
By means of the ceremonies of the ancestral temple, they distinguished the royal kindred according to their order of descent.
By ordering the parties present according to their rank, they distinguished the more noble and the less.
By the arrangement of the services, they made a distinction of talents and worth.
In the ceremony of general pledging, the inferiors presented the cup to their superiors, and thus something was given the lowest to do.
At the concluding feast, places were given according to the hair, and thus was made the distinction of years.
They occupied the places of their forefathers, practiced their ceremonies, and performed their music.
They reverenced those whom they honored, and loved those whom they regarded with affection.
Thus they served the dead as they would have served them alive; they served the departed as they would have served them had they been continued among them - the height of filial piety.
By the ceremonies of the sacrifices to Heaven and Earth they served God, and by the ceremonies of the ancestral temple they sacrificed to their ancestors.
He who understands the ceremonies of the sacrifices to Heaven and Earth, and the meaning of the several sacrifices to ancestors, would find the government of a kingdom as easy as to look into his palm!"
夫孝者：善繼人之志，善述人之事者也。
The Master said, "How far-extending was the filial piety of King Wu and the duke of Zhou!
Now filial piety is seen in the skillful carrying out of the wishes of our forefathers, and the skillful carrying forward of their undertakings.
In spring and autumn, they repaired and beautified the temple halls of their fathers, set forth their ancestral vessels, displayed their various robes, and presented the offerings of the several seasons.
By means of the ceremonies of the ancestral temple, they distinguished the royal kindred according to their order of descent.
By ordering the parties present according to their rank, they distinguished the more noble and the less.
By the arrangement of the services, they made a distinction of talents and worth.
In the ceremony of general pledging, the inferiors presented the cup to their superiors, and thus something was given the lowest to do.
At the concluding feast, places were given according to the hair, and thus was made the distinction of years.
They occupied the places of their forefathers, practiced their ceremonies, and performed their music.
They reverenced those whom they honored, and loved those whom they regarded with affection.
Thus they served the dead as they would have served them alive; they served the departed as they would have served them had they been continued among them - the height of filial piety.
By the ceremonies of the sacrifices to Heaven and Earth they served God, and by the ceremonies of the ancestral temple they sacrificed to their ancestors.
He who understands the ceremonies of the sacrifices to Heaven and Earth, and the meaning of the several sacrifices to ancestors, would find the government of a kingdom as easy as to look into his palm!"
春、秋修其祖廟，陳其宗器，設其裳衣，薦其時食。
The Master said, "How far-extending was the filial piety of King Wu and the duke of Zhou!
Now filial piety is seen in the skillful carrying out of the wishes of our forefathers, and the skillful carrying forward of their undertakings.
In spring and autumn, they repaired and beautified the temple halls of their fathers, set forth their ancestral vessels, displayed their various robes, and presented the offerings of the several seasons.
By means of the ceremonies of the ancestral temple, they distinguished the royal kindred according to their order of descent.
By ordering the parties present according to their rank, they distinguished the more noble and the less.
By the arrangement of the services, they made a distinction of talents and worth.
In the ceremony of general pledging, the inferiors presented the cup to their superiors, and thus something was given the lowest to do.
At the concluding feast, places were given according to the hair, and thus was made the distinction of years.
They occupied the places of their forefathers, practiced their ceremonies, and performed their music.
They reverenced those whom they honored, and loved those whom they regarded with affection.
Thus they served the dead as they would have served them alive; they served the departed as they would have served them had they been continued among them - the height of filial piety.
By the ceremonies of the sacrifices to Heaven and Earth they served God, and by the ceremonies of the ancestral temple they sacrificed to their ancestors.
He who understands the ceremonies of the sacrifices to Heaven and Earth, and the meaning of the several sacrifices to ancestors, would find the government of a kingdom as easy as to look into his palm!"
宗廟之禮，所以序昭穆也；序爵，所以辨貴賤也；序事，所以辨賢也；旅酬下為上，所以逮賤也；燕毛，所以序齒也。
The Master said, "How far-extending was the filial piety of King Wu and the duke of Zhou!
Now filial piety is seen in the skillful carrying out of the wishes of our forefathers, and the skillful carrying forward of their undertakings.
In spring and autumn, they repaired and beautified the temple halls of their fathers, set forth their ancestral vessels, displayed their various robes, and presented the offerings of the several seasons.
By means of the ceremonies of the ancestral temple, they distinguished the royal kindred according to their order of descent.
By ordering the parties present according to their rank, they distinguished the more noble and the less.
By the arrangement of the services, they made a distinction of talents and worth.
In the ceremony of general pledging, the inferiors presented the cup to their superiors, and thus something was given the lowest to do.
At the concluding feast, places were given according to the hair, and thus was made the distinction of years.
They occupied the places of their forefathers, practiced their ceremonies, and performed their music.
They reverenced those whom they honored, and loved those whom they regarded with affection.
Thus they served the dead as they would have served them alive; they served the departed as they would have served them had they been continued among them - the height of filial piety.
By the ceremonies of the sacrifices to Heaven and Earth they served God, and by the ceremonies of the ancestral temple they sacrificed to their ancestors.
He who understands the ceremonies of the sacrifices to Heaven and Earth, and the meaning of the several sacrifices to ancestors, would find the government of a kingdom as easy as to look into his palm!"
踐其位，行其禮，奏其樂，敬其所尊，愛其所親，事死如事生，事亡如事存，孝之至也。
The Master said, "How far-extending was the filial piety of King Wu and the duke of Zhou!
Now filial piety is seen in the skillful carrying out of the wishes of our forefathers, and the skillful carrying forward of their undertakings.
In spring and autumn, they repaired and beautified the temple halls of their fathers, set forth their ancestral vessels, displayed their various robes, and presented the offerings of the several seasons.
By means of the ceremonies of the ancestral temple, they distinguished the royal kindred according to their order of descent.
By ordering the parties present according to their rank, they distinguished the more noble and the less.
By the arrangement of the services, they made a distinction of talents and worth.
In the ceremony of general pledging, the inferiors presented the cup to their superiors, and thus something was given the lowest to do.
At the concluding feast, places were given according to the hair, and thus was made the distinction of years.
They occupied the places of their forefathers, practiced their ceremonies, and performed their music.
They reverenced those whom they honored, and loved those whom they regarded with affection.
Thus they served the dead as they would have served them alive; they served the departed as they would have served them had they been continued among them - the height of filial piety.
By the ceremonies of the sacrifices to Heaven and Earth they served God, and by the ceremonies of the ancestral temple they sacrificed to their ancestors.
He who understands the ceremonies of the sacrifices to Heaven and Earth, and the meaning of the several sacrifices to ancestors, would find the government of a kingdom as easy as to look into his palm!"
郊社之禮，所以事上帝也；宗廟之禮，所以祀乎其先也。
The Master said, "How far-extending was the filial piety of King Wu and the duke of Zhou!
Now filial piety is seen in the skillful carrying out of the wishes of our forefathers, and the skillful carrying forward of their undertakings.
In spring and autumn, they repaired and beautified the temple halls of their fathers, set forth their ancestral vessels, displayed their various robes, and presented the offerings of the several seasons.
By means of the ceremonies of the ancestral temple, they distinguished the royal kindred according to their order of descent.
By ordering the parties present according to their rank, they distinguished the more noble and the less.
By the arrangement of the services, they made a distinction of talents and worth.
In the ceremony of general pledging, the inferiors presented the cup to their superiors, and thus something was given the lowest to do.
At the concluding feast, places were given according to the hair, and thus was made the distinction of years.
They occupied the places of their forefathers, practiced their ceremonies, and performed their music.
They reverenced those whom they honored, and loved those whom they regarded with affection.
Thus they served the dead as they would have served them alive; they served the departed as they would have served them had they been continued among them - the height of filial piety.
By the ceremonies of the sacrifices to Heaven and Earth they served God, and by the ceremonies of the ancestral temple they sacrificed to their ancestors.
He who understands the ceremonies of the sacrifices to Heaven and Earth, and the meaning of the several sacrifices to ancestors, would find the government of a kingdom as easy as to look into his palm!"
明乎郊社之禮、禘嘗之義，治國其如示諸掌乎！」
The Master said, "How far-extending was the filial piety of King Wu and the duke of Zhou!
Now filial piety is seen in the skillful carrying out of the wishes of our forefathers, and the skillful carrying forward of their undertakings.
In spring and autumn, they repaired and beautified the temple halls of their fathers, set forth their ancestral vessels, displayed their various robes, and presented the offerings of the several seasons.
By means of the ceremonies of the ancestral temple, they distinguished the royal kindred according to their order of descent.
By ordering the parties present according to their rank, they distinguished the more noble and the less.
By the arrangement of the services, they made a distinction of talents and worth.
In the ceremony of general pledging, the inferiors presented the cup to their superiors, and thus something was given the lowest to do.
At the concluding feast, places were given according to the hair, and thus was made the distinction of years.
They occupied the places of their forefathers, practiced their ceremonies, and performed their music.
They reverenced those whom they honored, and loved those whom they regarded with affection.
Thus they served the dead as they would have served them alive; they served the departed as they would have served them had they been continued among them - the height of filial piety.
By the ceremonies of the sacrifices to Heaven and Earth they served God, and by the ceremonies of the ancestral temple they sacrificed to their ancestors.
He who understands the ceremonies of the sacrifices to Heaven and Earth, and the meaning of the several sacrifices to ancestors, would find the government of a kingdom as easy as to look into his palm!"
月者三日則成魄，三月則成時，是以禮有三讓，建國必立三卿。
The moon, after three days, completes the period of its dark disk.
Three months complete a season.
Therefore in this ceremony precedence is thrice yielded to the guest, and in establishing a state three high ministers must be appointed.
That the guests are in three divisions, each with its head or leader, indicated the fundamental principles in the administration of government and instruction, and was the third great feature of the ceremony.
Source: Chinese Text Project http://ctext.org/liji.
English translation "Sacred Books of the East, volume 28, part 4: The Li Ki", James Legge, 1885
三賓者，政教之本，禮之大參也。
The moon, after three days, completes the period of its dark disk.
Three months complete a season.
Therefore in this ceremony precedence is thrice yielded to the guest, and in establishing a state three high ministers must be appointed.
That the guests are in three divisions, each with its head or leader, indicated the fundamental principles in the administration of government and instruction, and was the third great feature of the ceremony.
Source: Chinese Text Project http://ctext.org/liji.
English translation "Sacred Books of the East, volume 28, part 4: The Li Ki", James Legge, 1885
舅沒則姑老，冢婦所祭祀、賓客，每事必請於姑，介婦請於冢婦。
When her father-in-law is dead, her mother-in-law takes the place of the old lady; but the wife of the eldest son, on all occasions of sacrificing and receiving guests. must ask her directions in everything, while the other sons' wives must ask directions from her.
When her parents-in-law employ the eldest son's wife, she should not be dilatory, unfriendly, or unpolite to the wives of his brothers (for their not helping her).
When the parents-in-law employ any of them, they should not presume to consider themselves on an equality with the other; walking side by side with her, or giving their orders in the same way, or sitting in the same position as she.
舅姑使冢婦，毋怠，不友無禮於介婦。
When her father-in-law is dead, her mother-in-law takes the place of the old lady; but the wife of the eldest son, on all occasions of sacrificing and receiving guests. must ask her directions in everything, while the other sons' wives must ask directions from her.
When her parents-in-law employ the eldest son's wife, she should not be dilatory, unfriendly, or unpolite to the wives of his brothers (for their not helping her).
When the parents-in-law employ any of them, they should not presume to consider themselves on an equality with the other; walking side by side with her, or giving their orders in the same way, or sitting in the same position as she.
舅姑若使介婦，毋敢敵耦於冢婦，不敢并行，不敢并命，不敢并坐。
When her father-in-law is dead, her mother-in-law takes the place of the old lady; but the wife of the eldest son, on all occasions of sacrificing and receiving guests. must ask her directions in everything, while the other sons' wives must ask directions from her.
When her parents-in-law employ the eldest son's wife, she should not be dilatory, unfriendly, or unpolite to the wives of his brothers (for their not helping her).
When the parents-in-law employ any of them, they should not presume to consider themselves on an equality with the other; walking side by side with her, or giving their orders in the same way, or sitting in the same position as she.
天子、諸侯無事則歲三田：一為乾豆，二為賓客，三為充君之庖。
When the son of Heaven and the princes had no (special) business in hand, they had three huntings in the year.
The first object in them was to supply the sacrificial dishes with dried flesh; the second, to provide for guests and visitors; and the third, to supply the ruler's kitchen.
Not to hunt when there was no (special) business in the way was deemed an act of irreverence.
To hunt without observing the rules (for hunting) was deemed cruelty to the creatures of Heaven.
The son of Heaven did not entirely surround (the hunting ground); and a feudal prince did not take a (whole) herd by surprise.
When the son of Heaven had done killing, his large flag was lowered; and when the princes had done, their smaller flag.
When the Great officers had done, the auxiliary carriages were stopped; and after this, the common people fell a hunting (for themselves).
無事而不田，曰不敬；田不以禮，曰暴天物。
When the son of Heaven and the princes had no (special) business in hand, they had three huntings in the year.
The first object in them was to supply the sacrificial dishes with dried flesh; the second, to provide for guests and visitors; and the third, to supply the ruler's kitchen.
Not to hunt when there was no (special) business in the way was deemed an act of irreverence.
To hunt without observing the rules (for hunting) was deemed cruelty to the creatures of Heaven.
The son of Heaven did not entirely surround (the hunting ground); and a feudal prince did not take a (whole) herd by surprise.
When the son of Heaven had done killing, his large flag was lowered; and when the princes had done, their smaller flag.
When the Great officers had done, the auxiliary carriages were stopped; and after this, the common people fell a hunting (for themselves).
天子不合圍，諸侯不掩群。
When the son of Heaven and the princes had no (special) business in hand, they had three huntings in the year.
The first object in them was to supply the sacrificial dishes with dried flesh; the second, to provide for guests and visitors; and the third, to supply the ruler's kitchen.
Not to hunt when there was no (special) business in the way was deemed an act of irreverence.
To hunt without observing the rules (for hunting) was deemed cruelty to the creatures of Heaven.
The son of Heaven did not entirely surround (the hunting ground); and a feudal prince did not take a (whole) herd by surprise.
When the son of Heaven had done killing, his large flag was lowered; and when the princes had done, their smaller flag.
When the Great officers had done, the auxiliary carriages were stopped; and after this, the common people fell a hunting (for themselves).
天子殺則下大綏，諸侯殺則下小綏，大夫殺則止佐車。
When the son of Heaven and the princes had no (special) business in hand, they had three huntings in the year.
The first object in them was to supply the sacrificial dishes with dried flesh; the second, to provide for guests and visitors; and the third, to supply the ruler's kitchen.
Not to hunt when there was no (special) business in the way was deemed an act of irreverence.
To hunt without observing the rules (for hunting) was deemed cruelty to the creatures of Heaven.
The son of Heaven did not entirely surround (the hunting ground); and a feudal prince did not take a (whole) herd by surprise.
When the son of Heaven had done killing, his large flag was lowered; and when the princes had done, their smaller flag.
When the Great officers had done, the auxiliary carriages were stopped; and after this, the common people fell a hunting (for themselves).