訾之者，是不知禮之所由生也。
All ceremonial usages looked at in their great characteristics are the embodiment of (the ideas suggested by) heaven and earth; take their laws from the (changes of the) four seasons; imitate the (operation of the) contracting and developing movements in nature; and are conformed to the feelings of men.
It is on this account that they are called the Rules of Propriety; and when any one finds fault with them, he only shows his ignorance of their origin.
子曰：「中庸其至矣乎！
The Master said, "Perfect is the virtue which is according to the Mean!
Rare have they long been among the people, who could practice it!"
民鮮能久矣！」
The Master said, "Perfect is the virtue which is according to the Mean!
Rare have they long been among the people, who could practice it!"
雖有嘉肴，弗食，不知其旨也；雖有至道，弗學，不知其善也。
However fine the viands be, if one do not eat, he does not know their taste; however perfect the course may be, if one do not learn it, be does not know its goodness.
Therefore when he learns, one knows his own deficiencies; when he teaches, he knows the difficulties of learning.
After he knows his deficiencies, one is able to turn round and examine himself; after he knows the difficulties, he is able to stimulate himself to effort.
Hence it is said, 'Teaching and learning help each other;' as it is said in the Charge to Yueh, 'Teaching is the half of learning.'
故學然後知不足，教然後知困。
However fine the viands be, if one do not eat, he does not know their taste; however perfect the course may be, if one do not learn it, be does not know its goodness.
Therefore when he learns, one knows his own deficiencies; when he teaches, he knows the difficulties of learning.
After he knows his deficiencies, one is able to turn round and examine himself; after he knows the difficulties, he is able to stimulate himself to effort.
Hence it is said, 'Teaching and learning help each other;' as it is said in the Charge to Yueh, 'Teaching is the half of learning.'
知不足，然後能自反也；知困，然後能自強也，故曰：教學相長也。
However fine the viands be, if one do not eat, he does not know their taste; however perfect the course may be, if one do not learn it, be does not know its goodness.
Therefore when he learns, one knows his own deficiencies; when he teaches, he knows the difficulties of learning.
After he knows his deficiencies, one is able to turn round and examine himself; after he knows the difficulties, he is able to stimulate himself to effort.
Hence it is said, 'Teaching and learning help each other;' as it is said in the Charge to Yueh, 'Teaching is the half of learning.'
《兌命》曰：「學學半。」其此之謂乎！
However fine the viands be, if one do not eat, he does not know their taste; however perfect the course may be, if one do not learn it, be does not know its goodness.
Therefore when he learns, one knows his own deficiencies; when he teaches, he knows the difficulties of learning.
After he knows his deficiencies, one is able to turn round and examine himself; after he knows the difficulties, he is able to stimulate himself to effort.
Hence it is said, 'Teaching and learning help each other;' as it is said in the Charge to Yueh, 'Teaching is the half of learning.'
子曰：「道之不行也，我知之矣：知者過之，愚者不及也。
The Master said, "I know how it is that the path of the Mean is not walked in: The knowing go beyond it, and the stupid do not come up to it.
I know how it is that the path of the Mean is not understood: The men of talents and virtue go beyond it, and the worthless do not come up to it.
There is no body but eats and drinks.
But they are few who can distinguish flavors."
道之不明也，我知之矣：賢者過之，不肖者不及也。
The Master said, "I know how it is that the path of the Mean is not walked in: The knowing go beyond it, and the stupid do not come up to it.
I know how it is that the path of the Mean is not understood: The men of talents and virtue go beyond it, and the worthless do not come up to it.
There is no body but eats and drinks.
But they are few who can distinguish flavors."
人莫不飲食也，鮮能知味也。」
The Master said, "I know how it is that the path of the Mean is not walked in: The knowing go beyond it, and the stupid do not come up to it.
I know how it is that the path of the Mean is not understood: The men of talents and virtue go beyond it, and the worthless do not come up to it.
There is no body but eats and drinks.
But they are few who can distinguish flavors."
敬讓也者，君子之所以相接也。
Respectfulness and yielding courtesy mark the intercourse of superior men with one another.
Hence, when the feudal lords received one another with such respectfulness and yielding courtesy, they would not attack or encroach on one another.
故諸侯相接以敬讓，則不相侵陵。
Respectfulness and yielding courtesy mark the intercourse of superior men with one another.
Hence, when the feudal lords received one another with such respectfulness and yielding courtesy, they would not attack or encroach on one another.
門內之治，恩掩義；門外之治，義斷恩。
In the regulation (of the mourning) within the family circle, the, affection throws the (duty of public) righteousness into the shade.
In the regulation (of that which is) beyond that circle, the (duty of public) righteousness cuts the (mourning of) affection short.
The service due to a father is employed in serving a ruler, and the reverence is the same for both - this is the greatest instance of (the conviction of the duty of) righteousness, in all the esteem shown to nobility and the honour done to the honourable.
Hence the sackcloth with jagged edges is worn (also) for the ruler for three years - the regulation is determined by righteousness.
資於事父以事君，而敬同，貴貴尊尊，義之大者也。
In the regulation (of the mourning) within the family circle, the, affection throws the (duty of public) righteousness into the shade.
In the regulation (of that which is) beyond that circle, the (duty of public) righteousness cuts the (mourning of) affection short.
The service due to a father is employed in serving a ruler, and the reverence is the same for both - this is the greatest instance of (the conviction of the duty of) righteousness, in all the esteem shown to nobility and the honour done to the honourable.
Hence the sackcloth with jagged edges is worn (also) for the ruler for three years - the regulation is determined by righteousness.
故為君亦斬衰三年，以義制者也。
In the regulation (of the mourning) within the family circle, the, affection throws the (duty of public) righteousness into the shade.
In the regulation (of that which is) beyond that circle, the (duty of public) righteousness cuts the (mourning of) affection short.
The service due to a father is employed in serving a ruler, and the reverence is the same for both - this is the greatest instance of (the conviction of the duty of) righteousness, in all the esteem shown to nobility and the honour done to the honourable.
Hence the sackcloth with jagged edges is worn (also) for the ruler for three years - the regulation is determined by righteousness.
是故先王之制禮樂，人為之節；衰麻哭泣，所以節喪紀也；鐘鼓干戚，所以和安樂也；昏姻冠笄，所以別男女也；射鄉食饗，所以正交接也。
Therefore the ancient kings, when they instituted their ceremonies and music, regulated them by consideration of the requirements of humanity.
By the sackcloth worn for parents, the wailings, and the weepings, they defined the terms of the mourning rites.
By the bells, drums, shields, and axes, they introduced harmony into their seasons of rest and enjoyment.
By marriage, capping, and the assumption of the hair-pin, they maintained the separation that should exist between male and female.
By the archery gatherings in the districts, and the feastings at the meetings of princes, they provided for the correct maintenance of friendly intercourse.
Ceremonies afforded the defined expression for the (affections of the) people's minds; music secured the harmonious utterance of their voices; the laws of government were designed to promote the performance (of the ceremonies and music); and punishments, to guard against the violation of them.
When ceremonies, music, laws, and punishments had everywhere full course, without irregularity or collision, the method of kingly rule was complete.
禮節民心，樂和民聲，政以行之，刑以防之，禮樂刑政，四達而不悖，則王道備矣。
Therefore the ancient kings, when they instituted their ceremonies and music, regulated them by consideration of the requirements of humanity.
By the sackcloth worn for parents, the wailings, and the weepings, they defined the terms of the mourning rites.
By the bells, drums, shields, and axes, they introduced harmony into their seasons of rest and enjoyment.
By marriage, capping, and the assumption of the hair-pin, they maintained the separation that should exist between male and female.
By the archery gatherings in the districts, and the feastings at the meetings of princes, they provided for the correct maintenance of friendly intercourse.
Ceremonies afforded the defined expression for the (affections of the) people's minds; music secured the harmonious utterance of their voices; the laws of government were designed to promote the performance (of the ceremonies and music); and punishments, to guard against the violation of them.
When ceremonies, music, laws, and punishments had everywhere full course, without irregularity or collision, the method of kingly rule was complete.
孔子曰：「內喪則廢，外喪則冠而不醴，徹饌而掃，即位而哭。
Confucius said, 'If the death has taken place within (the circle of the same surname), the ceremony should be given up; but if without (that circle), it will go on, but the sweet wine will not be presented to the youth.
The viands will be removed and the place swept, after which he will go to his proper position and wail.
If the investors have not yet arrived, the capping will be given up (for the time).
If the arrangements for the capping have been made, but before the day arrives, an occasion for the one year's mourning, or for that of nine months, or five months, have arrived, the youth shall be capped in his mourning dress.'
如冠者未至，則廢。
Confucius said, 'If the death has taken place within (the circle of the same surname), the ceremony should be given up; but if without (that circle), it will go on, but the sweet wine will not be presented to the youth.
The viands will be removed and the place swept, after which he will go to his proper position and wail.
If the investors have not yet arrived, the capping will be given up (for the time).
If the arrangements for the capping have been made, but before the day arrives, an occasion for the one year's mourning, or for that of nine months, or five months, have arrived, the youth shall be capped in his mourning dress.'
如將冠子而未及期日，而有齊衰、大功、小功之喪，則因喪服而冠。」
Confucius said, 'If the death has taken place within (the circle of the same surname), the ceremony should be given up; but if without (that circle), it will go on, but the sweet wine will not be presented to the youth.
The viands will be removed and the place swept, after which he will go to his proper position and wail.
If the investors have not yet arrived, the capping will be given up (for the time).
If the arrangements for the capping have been made, but before the day arrives, an occasion for the one year's mourning, or for that of nine months, or five months, have arrived, the youth shall be capped in his mourning dress.'
故仕於公曰臣，仕於家曰仆。
Thus, one sustaining office under the ruler is called a minister, and one sustaining office under the head of a clan is called a servant.
Either of these, who is in mourning for a parent, or has newly married, is not sent on any mission for a year.
To enter court in decayed robes, or to live promiscuously with his servants, taking place among them according to age:--all these things are contrary to propriety.
Where we have them, we have what is called 'ruler and minister sharing the state.' Thus, the son of Heaven has his domain that he may settle there his sons and grandsons; and the feudal princes have their states; and Great officers their appanages that they may do the same for theirs.
This constitutes 'the statutory arrangement.' Thus, when the son of Heaven goes to visit a feudal prince, the rule is that he shall lodge in the ancestral temple, and that he do not enter it without having with him all the rules to be observed.
If he act otherwise, we have an instance of 'The son of Heaven perverting the laws, and throwing the regulations into confusion.' A prince, unless it be to ask about the sick or to condole with a mourner, does not enter the house of a minister.
If he act otherwise, we have the case of 'ruler and minister playing with each other.'
三年之喪，與新有昏者，期不使。
Thus, one sustaining office under the ruler is called a minister, and one sustaining office under the head of a clan is called a servant.
Either of these, who is in mourning for a parent, or has newly married, is not sent on any mission for a year.
To enter court in decayed robes, or to live promiscuously with his servants, taking place among them according to age:--all these things are contrary to propriety.
Where we have them, we have what is called 'ruler and minister sharing the state.' Thus, the son of Heaven has his domain that he may settle there his sons and grandsons; and the feudal princes have their states; and Great officers their appanages that they may do the same for theirs.
This constitutes 'the statutory arrangement.' Thus, when the son of Heaven goes to visit a feudal prince, the rule is that he shall lodge in the ancestral temple, and that he do not enter it without having with him all the rules to be observed.
If he act otherwise, we have an instance of 'The son of Heaven perverting the laws, and throwing the regulations into confusion.' A prince, unless it be to ask about the sick or to condole with a mourner, does not enter the house of a minister.
If he act otherwise, we have the case of 'ruler and minister playing with each other.'
以衰裳入朝，與家仆雜居齊齒，非禮也，是謂君與臣同國。
Thus, one sustaining office under the ruler is called a minister, and one sustaining office under the head of a clan is called a servant.
Either of these, who is in mourning for a parent, or has newly married, is not sent on any mission for a year.
To enter court in decayed robes, or to live promiscuously with his servants, taking place among them according to age:--all these things are contrary to propriety.
Where we have them, we have what is called 'ruler and minister sharing the state.' Thus, the son of Heaven has his domain that he may settle there his sons and grandsons; and the feudal princes have their states; and Great officers their appanages that they may do the same for theirs.
This constitutes 'the statutory arrangement.' Thus, when the son of Heaven goes to visit a feudal prince, the rule is that he shall lodge in the ancestral temple, and that he do not enter it without having with him all the rules to be observed.
If he act otherwise, we have an instance of 'The son of Heaven perverting the laws, and throwing the regulations into confusion.' A prince, unless it be to ask about the sick or to condole with a mourner, does not enter the house of a minister.
If he act otherwise, we have the case of 'ruler and minister playing with each other.'
故天子有田以處其子孫，諸侯有國以處其子孫，大夫有采以處其子孫，是謂制度。
Thus, one sustaining office under the ruler is called a minister, and one sustaining office under the head of a clan is called a servant.
Either of these, who is in mourning for a parent, or has newly married, is not sent on any mission for a year.
To enter court in decayed robes, or to live promiscuously with his servants, taking place among them according to age:--all these things are contrary to propriety.
Where we have them, we have what is called 'ruler and minister sharing the state.' Thus, the son of Heaven has his domain that he may settle there his sons and grandsons; and the feudal princes have their states; and Great officers their appanages that they may do the same for theirs.
This constitutes 'the statutory arrangement.' Thus, when the son of Heaven goes to visit a feudal prince, the rule is that he shall lodge in the ancestral temple, and that he do not enter it without having with him all the rules to be observed.
If he act otherwise, we have an instance of 'The son of Heaven perverting the laws, and throwing the regulations into confusion.' A prince, unless it be to ask about the sick or to condole with a mourner, does not enter the house of a minister.
If he act otherwise, we have the case of 'ruler and minister playing with each other.'