仲尼之嘆，蓋嘆魯也。
Formerly Zhong-ni was present as one of the guests at the Ji sacrifice; and when it was over, he went out and walked backwards and forwards on the terrace over the gate of Proclamations, looking sad and sighing.
What made him sigh was the state of Lu.
Yan Yan was by his side, and said to him, 'Master, what are you sighing about?' Confucius replied, 'I never saw the practice of the Grand course, and the eminent men of the three dynasties; but I have my object (in harmony with theirs).
When the Grand course was pursued, a public and common spirit ruled all under the sky; they chose men of talents, virtue, and ability; their words were sincere, and what they cultivated was harmony.
Thus men did not love their parents only, nor treat as children only their own sons.
A competent provision was secured for the aged till their death, employment for the able-bodied, and the means of growing up to the young.
They showed kindness and compassion to widows, orphans, childless men, and those who were disabled by disease, so that they were all sufficiently maintained.
Males had their proper work, and females had their homes. (They accumulated) articles (of value), disliking that they should be thrown away upon the ground, but not wishing to keep them for their own gratification. (They laboured) with their strength, disliking that it should not be exerted, but not exerting it (only) with a view to their own advantage.
In this way (selfish) schemings were repressed and found no development.
Robbers, filchers, and rebellious traitors did not show themselves, and hence the outer doors remained open, and were not shut.
This was (the period of) what we call the Grand Union.
言偃在側曰：「君子何嘆？」孔子曰：「大道之行也，與三代之英，丘未之逮也，而有志焉。」大道之行也，天下為公。
Formerly Zhong-ni was present as one of the guests at the Ji sacrifice; and when it was over, he went out and walked backwards and forwards on the terrace over the gate of Proclamations, looking sad and sighing.
What made him sigh was the state of Lu.
Yan Yan was by his side, and said to him, 'Master, what are you sighing about?' Confucius replied, 'I never saw the practice of the Grand course, and the eminent men of the three dynasties; but I have my object (in harmony with theirs).
When the Grand course was pursued, a public and common spirit ruled all under the sky; they chose men of talents, virtue, and ability; their words were sincere, and what they cultivated was harmony.
Thus men did not love their parents only, nor treat as children only their own sons.
A competent provision was secured for the aged till their death, employment for the able-bodied, and the means of growing up to the young.
They showed kindness and compassion to widows, orphans, childless men, and those who were disabled by disease, so that they were all sufficiently maintained.
Males had their proper work, and females had their homes. (They accumulated) articles (of value), disliking that they should be thrown away upon the ground, but not wishing to keep them for their own gratification. (They laboured) with their strength, disliking that it should not be exerted, but not exerting it (only) with a view to their own advantage.
In this way (selfish) schemings were repressed and found no development.
Robbers, filchers, and rebellious traitors did not show themselves, and hence the outer doors remained open, and were not shut.
This was (the period of) what we call the Grand Union.
選賢與能，講信修睦，故人不獨親其親，不獨子其子，使老有所終，壯有所用，幼有所長，矜寡孤獨廢疾者，皆有所養。
Formerly Zhong-ni was present as one of the guests at the Ji sacrifice; and when it was over, he went out and walked backwards and forwards on the terrace over the gate of Proclamations, looking sad and sighing.
What made him sigh was the state of Lu.
Yan Yan was by his side, and said to him, 'Master, what are you sighing about?' Confucius replied, 'I never saw the practice of the Grand course, and the eminent men of the three dynasties; but I have my object (in harmony with theirs).
When the Grand course was pursued, a public and common spirit ruled all under the sky; they chose men of talents, virtue, and ability; their words were sincere, and what they cultivated was harmony.
Thus men did not love their parents only, nor treat as children only their own sons.
A competent provision was secured for the aged till their death, employment for the able-bodied, and the means of growing up to the young.
They showed kindness and compassion to widows, orphans, childless men, and those who were disabled by disease, so that they were all sufficiently maintained.
Males had their proper work, and females had their homes. (They accumulated) articles (of value), disliking that they should be thrown away upon the ground, but not wishing to keep them for their own gratification. (They laboured) with their strength, disliking that it should not be exerted, but not exerting it (only) with a view to their own advantage.
In this way (selfish) schemings were repressed and found no development.
Robbers, filchers, and rebellious traitors did not show themselves, and hence the outer doors remained open, and were not shut.
This was (the period of) what we call the Grand Union.
男有分，女有歸。
Formerly Zhong-ni was present as one of the guests at the Ji sacrifice; and when it was over, he went out and walked backwards and forwards on the terrace over the gate of Proclamations, looking sad and sighing.
What made him sigh was the state of Lu.
Yan Yan was by his side, and said to him, 'Master, what are you sighing about?' Confucius replied, 'I never saw the practice of the Grand course, and the eminent men of the three dynasties; but I have my object (in harmony with theirs).
When the Grand course was pursued, a public and common spirit ruled all under the sky; they chose men of talents, virtue, and ability; their words were sincere, and what they cultivated was harmony.
Thus men did not love their parents only, nor treat as children only their own sons.
A competent provision was secured for the aged till their death, employment for the able-bodied, and the means of growing up to the young.
They showed kindness and compassion to widows, orphans, childless men, and those who were disabled by disease, so that they were all sufficiently maintained.
Males had their proper work, and females had their homes. (They accumulated) articles (of value), disliking that they should be thrown away upon the ground, but not wishing to keep them for their own gratification. (They laboured) with their strength, disliking that it should not be exerted, but not exerting it (only) with a view to their own advantage.
In this way (selfish) schemings were repressed and found no development.
Robbers, filchers, and rebellious traitors did not show themselves, and hence the outer doors remained open, and were not shut.
This was (the period of) what we call the Grand Union.
貨惡其棄於地也，不必藏於己；力惡其不出於身也，不必為己。
Formerly Zhong-ni was present as one of the guests at the Ji sacrifice; and when it was over, he went out and walked backwards and forwards on the terrace over the gate of Proclamations, looking sad and sighing.
What made him sigh was the state of Lu.
Yan Yan was by his side, and said to him, 'Master, what are you sighing about?' Confucius replied, 'I never saw the practice of the Grand course, and the eminent men of the three dynasties; but I have my object (in harmony with theirs).
When the Grand course was pursued, a public and common spirit ruled all under the sky; they chose men of talents, virtue, and ability; their words were sincere, and what they cultivated was harmony.
Thus men did not love their parents only, nor treat as children only their own sons.
A competent provision was secured for the aged till their death, employment for the able-bodied, and the means of growing up to the young.
They showed kindness and compassion to widows, orphans, childless men, and those who were disabled by disease, so that they were all sufficiently maintained.
Males had their proper work, and females had their homes. (They accumulated) articles (of value), disliking that they should be thrown away upon the ground, but not wishing to keep them for their own gratification. (They laboured) with their strength, disliking that it should not be exerted, but not exerting it (only) with a view to their own advantage.
In this way (selfish) schemings were repressed and found no development.
Robbers, filchers, and rebellious traitors did not show themselves, and hence the outer doors remained open, and were not shut.
This was (the period of) what we call the Grand Union.
是故謀閉而不興，盜竊亂賊而不作，故外戶而不閉，是謂大同。
Formerly Zhong-ni was present as one of the guests at the Ji sacrifice; and when it was over, he went out and walked backwards and forwards on the terrace over the gate of Proclamations, looking sad and sighing.
What made him sigh was the state of Lu.
Yan Yan was by his side, and said to him, 'Master, what are you sighing about?' Confucius replied, 'I never saw the practice of the Grand course, and the eminent men of the three dynasties; but I have my object (in harmony with theirs).
When the Grand course was pursued, a public and common spirit ruled all under the sky; they chose men of talents, virtue, and ability; their words were sincere, and what they cultivated was harmony.
Thus men did not love their parents only, nor treat as children only their own sons.
A competent provision was secured for the aged till their death, employment for the able-bodied, and the means of growing up to the young.
They showed kindness and compassion to widows, orphans, childless men, and those who were disabled by disease, so that they were all sufficiently maintained.
Males had their proper work, and females had their homes. (They accumulated) articles (of value), disliking that they should be thrown away upon the ground, but not wishing to keep them for their own gratification. (They laboured) with their strength, disliking that it should not be exerted, but not exerting it (only) with a view to their own advantage.
In this way (selfish) schemings were repressed and found no development.
Robbers, filchers, and rebellious traitors did not show themselves, and hence the outer doors remained open, and were not shut.
This was (the period of) what we call the Grand Union.
孔子先反，門人後，雨甚；至，孔子問焉曰：「爾來何遲也？」曰：「防墓崩。」孔子不應。
He then first returned, leaving the disciples behind.
A great rain came on; and when they rejoined him, he asked them what had made them so late. 'The earth slipped,' they said, 'from the grave at Fang.' They told him this thrice without his giving them any answer.
He then wept freely, and said, 'I have heard that the ancients did not need to repair their graves.'
三，孔子泫然流涕曰：「吾聞之：古不修墓。」
He then first returned, leaving the disciples behind.
A great rain came on; and when they rejoined him, he asked them what had made them so late. 'The earth slipped,' they said, 'from the grave at Fang.' They told him this thrice without his giving them any answer.
He then wept freely, and said, 'I have heard that the ancients did not need to repair their graves.'
故玄酒在室，醴醆在戶，粢醍在堂，澄酒在下。
'Thus it is that the dark-coloured liquor is in the apartment (where the representative of the dead is entertained); that the vessel of must is near its (entrance) door; that the reddish liquor is in the hall; and the clear, in the (court) below.
The victims (also) are displayed, and the tripods and stands are prepared.
The lutes and citherns are put in their places, with the flutes, sonorous stones, bells, and drums.
The prayers (of the principal in the sacrifice to the spirits) and the benedictions (of the representatives of the departed) are carefully framed.
The object of all the ceremonies is to bring down the spirits from above, even their ancestors; serving (also) to rectify the relations between ruler and ministers; to maintain the generous feeling between father and son, and the harmony between elder and younger brother; to adjust the relations between high and low; and to give their proper places to husband and wife.
The whole may be said to secure the blessing of Heaven.
陳其犧牲，備其鼎俎，列其琴瑟管磬鐘鼓，修其祝嘏，以降上神與其先祖。
'Thus it is that the dark-coloured liquor is in the apartment (where the representative of the dead is entertained); that the vessel of must is near its (entrance) door; that the reddish liquor is in the hall; and the clear, in the (court) below.
The victims (also) are displayed, and the tripods and stands are prepared.
The lutes and citherns are put in their places, with the flutes, sonorous stones, bells, and drums.
The prayers (of the principal in the sacrifice to the spirits) and the benedictions (of the representatives of the departed) are carefully framed.
The object of all the ceremonies is to bring down the spirits from above, even their ancestors; serving (also) to rectify the relations between ruler and ministers; to maintain the generous feeling between father and son, and the harmony between elder and younger brother; to adjust the relations between high and low; and to give their proper places to husband and wife.
The whole may be said to secure the blessing of Heaven.
以正君臣，以篤父子，以睦兄弟，以齊上下，夫婦有所。
'Thus it is that the dark-coloured liquor is in the apartment (where the representative of the dead is entertained); that the vessel of must is near its (entrance) door; that the reddish liquor is in the hall; and the clear, in the (court) below.
The victims (also) are displayed, and the tripods and stands are prepared.
The lutes and citherns are put in their places, with the flutes, sonorous stones, bells, and drums.
The prayers (of the principal in the sacrifice to the spirits) and the benedictions (of the representatives of the departed) are carefully framed.
The object of all the ceremonies is to bring down the spirits from above, even their ancestors; serving (also) to rectify the relations between ruler and ministers; to maintain the generous feeling between father and son, and the harmony between elder and younger brother; to adjust the relations between high and low; and to give their proper places to husband and wife.
The whole may be said to secure the blessing of Heaven.
是謂承天之祜。
'Thus it is that the dark-coloured liquor is in the apartment (where the representative of the dead is entertained); that the vessel of must is near its (entrance) door; that the reddish liquor is in the hall; and the clear, in the (court) below.
The victims (also) are displayed, and the tripods and stands are prepared.
The lutes and citherns are put in their places, with the flutes, sonorous stones, bells, and drums.
The prayers (of the principal in the sacrifice to the spirits) and the benedictions (of the representatives of the departed) are carefully framed.
The object of all the ceremonies is to bring down the spirits from above, even their ancestors; serving (also) to rectify the relations between ruler and ministers; to maintain the generous feeling between father and son, and the harmony between elder and younger brother; to adjust the relations between high and low; and to give their proper places to husband and wife.
The whole may be said to secure the blessing of Heaven.
君子之居恒當戶，寢恒東首。
The regular place for a gentleman was exactly opposite the door, (facing the light).
He slept with his head to the east.
When there came violent wind, or rapid thunder, or a great rain, he changed (countenance).
It was the rule for him then, even in the night, to get up, dress himself, put on his cap, and take his seat.
He washed his hands five times a day.
He used millet-water in washing his head, and maize-water in washing his face.
For his hair (when wet) he used a comb of white-grained wood, and an ivory comb for it when dry. (After his toilet), there were brought to him the (usual) cup and some delicacy; and the musicians came up and sang.
In bathing he used two towels; a fine one for the upper part (of his body), and a coarser for the lower part.
When he got out of the tub, he stepped on a straw mat; and having next washed his feet with hot water, he stepped on the rush one.
Then in his (bathing) robe of cloth, he dried his body (again), and put on his shoes; and a drink was then brought into him.
When he had arranged to go to the ruler's, he passed the night in vigil and fasting, occupying an apartment outside his usual one.
After he had washed his head and bathed, his secretary brought him the ivory tablet, on which were written his thoughts (which he should communicate to the ruler), and how he should respond to orders (that he might receive).
When he was dressed he practised deportment and listened to the sounds of the gems (at his girdle pendant).
When he went forth, he bowed to all in his own private court elegantly, and proceeded to mount his carriage (to go to the ruler's) in brilliant style.
若有疾風迅雷甚雨，則必變，雖夜必興，衣服冠而坐。
The regular place for a gentleman was exactly opposite the door, (facing the light).
He slept with his head to the east.
When there came violent wind, or rapid thunder, or a great rain, he changed (countenance).
It was the rule for him then, even in the night, to get up, dress himself, put on his cap, and take his seat.
He washed his hands five times a day.
He used millet-water in washing his head, and maize-water in washing his face.
For his hair (when wet) he used a comb of white-grained wood, and an ivory comb for it when dry. (After his toilet), there were brought to him the (usual) cup and some delicacy; and the musicians came up and sang.
In bathing he used two towels; a fine one for the upper part (of his body), and a coarser for the lower part.
When he got out of the tub, he stepped on a straw mat; and having next washed his feet with hot water, he stepped on the rush one.
Then in his (bathing) robe of cloth, he dried his body (again), and put on his shoes; and a drink was then brought into him.
When he had arranged to go to the ruler's, he passed the night in vigil and fasting, occupying an apartment outside his usual one.
After he had washed his head and bathed, his secretary brought him the ivory tablet, on which were written his thoughts (which he should communicate to the ruler), and how he should respond to orders (that he might receive).
When he was dressed he practised deportment and listened to the sounds of the gems (at his girdle pendant).
When he went forth, he bowed to all in his own private court elegantly, and proceeded to mount his carriage (to go to the ruler's) in brilliant style.
日五盥，沐稷而靧粱，櫛用樿櫛，發曦用象櫛，進禨進羞，工乃升歌。
The regular place for a gentleman was exactly opposite the door, (facing the light).
He slept with his head to the east.
When there came violent wind, or rapid thunder, or a great rain, he changed (countenance).
It was the rule for him then, even in the night, to get up, dress himself, put on his cap, and take his seat.
He washed his hands five times a day.
He used millet-water in washing his head, and maize-water in washing his face.
For his hair (when wet) he used a comb of white-grained wood, and an ivory comb for it when dry. (After his toilet), there were brought to him the (usual) cup and some delicacy; and the musicians came up and sang.
In bathing he used two towels; a fine one for the upper part (of his body), and a coarser for the lower part.
When he got out of the tub, he stepped on a straw mat; and having next washed his feet with hot water, he stepped on the rush one.
Then in his (bathing) robe of cloth, he dried his body (again), and put on his shoes; and a drink was then brought into him.
When he had arranged to go to the ruler's, he passed the night in vigil and fasting, occupying an apartment outside his usual one.
After he had washed his head and bathed, his secretary brought him the ivory tablet, on which were written his thoughts (which he should communicate to the ruler), and how he should respond to orders (that he might receive).
When he was dressed he practised deportment and listened to the sounds of the gems (at his girdle pendant).
When he went forth, he bowed to all in his own private court elegantly, and proceeded to mount his carriage (to go to the ruler's) in brilliant style.
浴用二巾，上絺下綌，出杅，履蒯席，連用湯，履蒲席，衣布曦身，乃屨進飲。
The regular place for a gentleman was exactly opposite the door, (facing the light).
He slept with his head to the east.
When there came violent wind, or rapid thunder, or a great rain, he changed (countenance).
It was the rule for him then, even in the night, to get up, dress himself, put on his cap, and take his seat.
He washed his hands five times a day.
He used millet-water in washing his head, and maize-water in washing his face.
For his hair (when wet) he used a comb of white-grained wood, and an ivory comb for it when dry. (After his toilet), there were brought to him the (usual) cup and some delicacy; and the musicians came up and sang.
In bathing he used two towels; a fine one for the upper part (of his body), and a coarser for the lower part.
When he got out of the tub, he stepped on a straw mat; and having next washed his feet with hot water, he stepped on the rush one.
Then in his (bathing) robe of cloth, he dried his body (again), and put on his shoes; and a drink was then brought into him.
When he had arranged to go to the ruler's, he passed the night in vigil and fasting, occupying an apartment outside his usual one.
After he had washed his head and bathed, his secretary brought him the ivory tablet, on which were written his thoughts (which he should communicate to the ruler), and how he should respond to orders (that he might receive).
When he was dressed he practised deportment and listened to the sounds of the gems (at his girdle pendant).
When he went forth, he bowed to all in his own private court elegantly, and proceeded to mount his carriage (to go to the ruler's) in brilliant style.
將適公所，宿齊戒，居外寢，沐浴，史進象笏，書思對命；既服，習容觀玉聲，乃出，揖私朝，輝如也，登車則有光矣。
The regular place for a gentleman was exactly opposite the door, (facing the light).
He slept with his head to the east.
When there came violent wind, or rapid thunder, or a great rain, he changed (countenance).
It was the rule for him then, even in the night, to get up, dress himself, put on his cap, and take his seat.
He washed his hands five times a day.
He used millet-water in washing his head, and maize-water in washing his face.
For his hair (when wet) he used a comb of white-grained wood, and an ivory comb for it when dry. (After his toilet), there were brought to him the (usual) cup and some delicacy; and the musicians came up and sang.
In bathing he used two towels; a fine one for the upper part (of his body), and a coarser for the lower part.
When he got out of the tub, he stepped on a straw mat; and having next washed his feet with hot water, he stepped on the rush one.
Then in his (bathing) robe of cloth, he dried his body (again), and put on his shoes; and a drink was then brought into him.
When he had arranged to go to the ruler's, he passed the night in vigil and fasting, occupying an apartment outside his usual one.
After he had washed his head and bathed, his secretary brought him the ivory tablet, on which were written his thoughts (which he should communicate to the ruler), and how he should respond to orders (that he might receive).
When he was dressed he practised deportment and listened to the sounds of the gems (at his girdle pendant).
When he went forth, he bowed to all in his own private court elegantly, and proceeded to mount his carriage (to go to the ruler's) in brilliant style.
夫禮者，自卑而尊人。
Propriety is seen in humbling one's self and giving honour to others.
Even porters and pedlers are sure to display this giving honour (in some cases); how much more should the rich and noble do so (in all)!
When the rich and noble know to love propriety, they do not become proud nor dissolute.
When the poor and mean know to love propriety, their minds do not become cowardly.
雖負販者，必有尊也，而況富貴乎？
Propriety is seen in humbling one's self and giving honour to others.
Even porters and pedlers are sure to display this giving honour (in some cases); how much more should the rich and noble do so (in all)!
When the rich and noble know to love propriety, they do not become proud nor dissolute.
When the poor and mean know to love propriety, their minds do not become cowardly.
富貴而知好禮，則不驕不淫；貧賤而知好禮，則志不懾。
Propriety is seen in humbling one's self and giving honour to others.
Even porters and pedlers are sure to display this giving honour (in some cases); how much more should the rich and noble do so (in all)!
When the rich and noble know to love propriety, they do not become proud nor dissolute.
When the poor and mean know to love propriety, their minds do not become cowardly.
子曰：「仁有三，與仁同功而異情。
The Master said, '(The virtues of) humanity appear in three ways. (In some cases) the work of humanity is done, but under the influence of different feelings.
In these, the (true character of the) humanity cannot be known; but where there is some abnormal manifestation of it, in those the true character can be known.
Those to whom it really belongs practise it easily and naturally; the wise practise it for the sake of the advantage which it brings; and those who fear the guilt of transgression practise it by constraint.
Humanity is the right hand; pursuing the right path is the left.
Humanity comprehends the (whole) man; the path pursued is the exhibition of righteousness.
Those whose humanity is large, while their exhibition of righteousness is slight, are loved and not honoured.
Those whose righteousness is large and their humanity slight are honoured and not loved.
There is the perfect path, the righteous path, and the calculated path.
The perfect path conducts to sovereignty; the righteous path, to chieftaincy; and the calculated path, to freedom from error and failure.
與仁同功，其仁未可知也；與仁同過，然後其仁可知也。
The Master said, '(The virtues of) humanity appear in three ways. (In some cases) the work of humanity is done, but under the influence of different feelings.
In these, the (true character of the) humanity cannot be known; but where there is some abnormal manifestation of it, in those the true character can be known.
Those to whom it really belongs practise it easily and naturally; the wise practise it for the sake of the advantage which it brings; and those who fear the guilt of transgression practise it by constraint.
Humanity is the right hand; pursuing the right path is the left.
Humanity comprehends the (whole) man; the path pursued is the exhibition of righteousness.
Those whose humanity is large, while their exhibition of righteousness is slight, are loved and not honoured.
Those whose righteousness is large and their humanity slight are honoured and not loved.
There is the perfect path, the righteous path, and the calculated path.
The perfect path conducts to sovereignty; the righteous path, to chieftaincy; and the calculated path, to freedom from error and failure.
仁者安仁，知者利仁，畏罪者強仁。
The Master said, '(The virtues of) humanity appear in three ways. (In some cases) the work of humanity is done, but under the influence of different feelings.
In these, the (true character of the) humanity cannot be known; but where there is some abnormal manifestation of it, in those the true character can be known.
Those to whom it really belongs practise it easily and naturally; the wise practise it for the sake of the advantage which it brings; and those who fear the guilt of transgression practise it by constraint.
Humanity is the right hand; pursuing the right path is the left.
Humanity comprehends the (whole) man; the path pursued is the exhibition of righteousness.
Those whose humanity is large, while their exhibition of righteousness is slight, are loved and not honoured.
Those whose righteousness is large and their humanity slight are honoured and not loved.
There is the perfect path, the righteous path, and the calculated path.
The perfect path conducts to sovereignty; the righteous path, to chieftaincy; and the calculated path, to freedom from error and failure.
仁者右也，道者左也。
The Master said, '(The virtues of) humanity appear in three ways. (In some cases) the work of humanity is done, but under the influence of different feelings.
In these, the (true character of the) humanity cannot be known; but where there is some abnormal manifestation of it, in those the true character can be known.
Those to whom it really belongs practise it easily and naturally; the wise practise it for the sake of the advantage which it brings; and those who fear the guilt of transgression practise it by constraint.
Humanity is the right hand; pursuing the right path is the left.
Humanity comprehends the (whole) man; the path pursued is the exhibition of righteousness.
Those whose humanity is large, while their exhibition of righteousness is slight, are loved and not honoured.
Those whose righteousness is large and their humanity slight are honoured and not loved.
There is the perfect path, the righteous path, and the calculated path.
The perfect path conducts to sovereignty; the righteous path, to chieftaincy; and the calculated path, to freedom from error and failure.