天子適諸侯，諸侯膳用犢；諸侯適天子，天子賜之禮大牢；貴誠之義也。
At the border sacrifices a single victim was used, and at the altars to (the spirits of) the land and grain there was (the full complement of) three Victims.
When the son of Heaven went on his inspecting tours to the princes, the viands of the feast to him were composed of a (single) calf; and when they visited him, the rites with which he received them showed the three regular animals. (The feasting of him in such a manner) was to do honour to the idea of sincerity.
Therefore if the animal happened to be pregnant, the son of Heaven did not eat of it, nor did he use such a victim in sacrificing to God.
故天子牲孕弗食也，祭帝弗用也。
At the border sacrifices a single victim was used, and at the altars to (the spirits of) the land and grain there was (the full complement of) three Victims.
When the son of Heaven went on his inspecting tours to the princes, the viands of the feast to him were composed of a (single) calf; and when they visited him, the rites with which he received them showed the three regular animals. (The feasting of him in such a manner) was to do honour to the idea of sincerity.
Therefore if the animal happened to be pregnant, the son of Heaven did not eat of it, nor did he use such a victim in sacrificing to God.
燔柴於泰壇，祭天也；瘞埋於泰折，祭地也；用騂犢。
With a blazing pile of wood on the Grand altar they sacrificed to Heaven; by burying (the victim) in the Grand mound, they sacrificed to the Earth. (In both cases) they used a red victim.
By burying a sheep and a pig at the (altar of) Great brightness, they sacrificed to the seasons. (With similar) victims they sacrificed to (the spirits of cold and heat, at the pit and the altar, using prayers of deprecation and petition; to the sun, at the (altar called the) royal palace; to the moon, at the (pit called the) light of the night; to the stars at the honoured place of gloom; to (the spirits of) flood and drought at the honoured altar of rain; to the (spirits of the) four quarters at the place of the four pits and altars; mountains, forests, streams, valleys, hills, and mounds, which are able to produce clouds, and occasion winds and rain, were all regarded as (dominated by) spirits.
He by whom all under the sky was held sacrificed to all spirits.
The princes of states sacrificed to those which were in their own territories; to those which were not in their territories, they did not sacrifice.
埋少牢於泰昭，祭時也；相近於坎壇，祭寒暑也。
With a blazing pile of wood on the Grand altar they sacrificed to Heaven; by burying (the victim) in the Grand mound, they sacrificed to the Earth. (In both cases) they used a red victim.
By burying a sheep and a pig at the (altar of) Great brightness, they sacrificed to the seasons. (With similar) victims they sacrificed to (the spirits of cold and heat, at the pit and the altar, using prayers of deprecation and petition; to the sun, at the (altar called the) royal palace; to the moon, at the (pit called the) light of the night; to the stars at the honoured place of gloom; to (the spirits of) flood and drought at the honoured altar of rain; to the (spirits of the) four quarters at the place of the four pits and altars; mountains, forests, streams, valleys, hills, and mounds, which are able to produce clouds, and occasion winds and rain, were all regarded as (dominated by) spirits.
He by whom all under the sky was held sacrificed to all spirits.
The princes of states sacrificed to those which were in their own territories; to those which were not in their territories, they did not sacrifice.
王宮，祭日也；夜明，祭月也；幽宗，祭星也；雩宗，祭水旱也；四坎壇，祭四時也。
With a blazing pile of wood on the Grand altar they sacrificed to Heaven; by burying (the victim) in the Grand mound, they sacrificed to the Earth. (In both cases) they used a red victim.
By burying a sheep and a pig at the (altar of) Great brightness, they sacrificed to the seasons. (With similar) victims they sacrificed to (the spirits of cold and heat, at the pit and the altar, using prayers of deprecation and petition; to the sun, at the (altar called the) royal palace; to the moon, at the (pit called the) light of the night; to the stars at the honoured place of gloom; to (the spirits of) flood and drought at the honoured altar of rain; to the (spirits of the) four quarters at the place of the four pits and altars; mountains, forests, streams, valleys, hills, and mounds, which are able to produce clouds, and occasion winds and rain, were all regarded as (dominated by) spirits.
He by whom all under the sky was held sacrificed to all spirits.
The princes of states sacrificed to those which were in their own territories; to those which were not in their territories, they did not sacrifice.
山林、川谷、丘陵，能出云為風雨，見怪物，皆曰神。
With a blazing pile of wood on the Grand altar they sacrificed to Heaven; by burying (the victim) in the Grand mound, they sacrificed to the Earth. (In both cases) they used a red victim.
By burying a sheep and a pig at the (altar of) Great brightness, they sacrificed to the seasons. (With similar) victims they sacrificed to (the spirits of cold and heat, at the pit and the altar, using prayers of deprecation and petition; to the sun, at the (altar called the) royal palace; to the moon, at the (pit called the) light of the night; to the stars at the honoured place of gloom; to (the spirits of) flood and drought at the honoured altar of rain; to the (spirits of the) four quarters at the place of the four pits and altars; mountains, forests, streams, valleys, hills, and mounds, which are able to produce clouds, and occasion winds and rain, were all regarded as (dominated by) spirits.
He by whom all under the sky was held sacrificed to all spirits.
The princes of states sacrificed to those which were in their own territories; to those which were not in their territories, they did not sacrifice.
有天下者，祭百神。
With a blazing pile of wood on the Grand altar they sacrificed to Heaven; by burying (the victim) in the Grand mound, they sacrificed to the Earth. (In both cases) they used a red victim.
By burying a sheep and a pig at the (altar of) Great brightness, they sacrificed to the seasons. (With similar) victims they sacrificed to (the spirits of cold and heat, at the pit and the altar, using prayers of deprecation and petition; to the sun, at the (altar called the) royal palace; to the moon, at the (pit called the) light of the night; to the stars at the honoured place of gloom; to (the spirits of) flood and drought at the honoured altar of rain; to the (spirits of the) four quarters at the place of the four pits and altars; mountains, forests, streams, valleys, hills, and mounds, which are able to produce clouds, and occasion winds and rain, were all regarded as (dominated by) spirits.
He by whom all under the sky was held sacrificed to all spirits.
The princes of states sacrificed to those which were in their own territories; to those which were not in their territories, they did not sacrifice.
諸侯在其地則祭之，亡其地則不祭。
With a blazing pile of wood on the Grand altar they sacrificed to Heaven; by burying (the victim) in the Grand mound, they sacrificed to the Earth. (In both cases) they used a red victim.
By burying a sheep and a pig at the (altar of) Great brightness, they sacrificed to the seasons. (With similar) victims they sacrificed to (the spirits of cold and heat, at the pit and the altar, using prayers of deprecation and petition; to the sun, at the (altar called the) royal palace; to the moon, at the (pit called the) light of the night; to the stars at the honoured place of gloom; to (the spirits of) flood and drought at the honoured altar of rain; to the (spirits of the) four quarters at the place of the four pits and altars; mountains, forests, streams, valleys, hills, and mounds, which are able to produce clouds, and occasion winds and rain, were all regarded as (dominated by) spirits.
He by whom all under the sky was held sacrificed to all spirits.
The princes of states sacrificed to those which were in their own territories; to those which were not in their territories, they did not sacrifice.
君夫人卒於路寢，大夫世婦卒於適寢，內子未命，則死於下室。
A ruler and his wife both died in the Great chamber, a Great officer and his acknowledged wife in the Proper chamber; the not yet acknowledged wife of a high minister, in an inferior chamber, but the corpse was then removed to the higher chamber.
The wives of officers died in their chambers.
遷尸於寢，士士之妻皆死於寢。
A ruler and his wife both died in the Great chamber, a Great officer and his acknowledged wife in the Proper chamber; the not yet acknowledged wife of a high minister, in an inferior chamber, but the corpse was then removed to the higher chamber.
The wives of officers died in their chambers.
凡訃於其君，曰：「君之臣某死」；父母、妻、長子，曰：「君之臣某之某死」。
In every announcement of a death to the ruler it was said, 'Your lordship's minister, so and so, has died.
When the announcement was from a parent, a wife, or an eldest son, it was said, 'Your lordship's minister, my --, has died.' In an announcement of the death of a ruler to the ruler of another state, it was said, 'My unworthy ruler has ceased to receive his emoluments.
I venture to announce it to your officers.' If the announcement were about the death of his wife, it was said, 'The inferior partner of my poor ruler has ceased to receive her emoluments.' On the death of a ruler's eldest son, the announcement ran, 'The heir-Son of my unworthy ruler, so and so, has died.'
君訃於他國之君，曰：「寡君不祿，敢告於執事。」；夫人，曰：「寡小君不祿。」；大子之喪，曰：「寡君之適子某死。」
In every announcement of a death to the ruler it was said, 'Your lordship's minister, so and so, has died.
When the announcement was from a parent, a wife, or an eldest son, it was said, 'Your lordship's minister, my --, has died.' In an announcement of the death of a ruler to the ruler of another state, it was said, 'My unworthy ruler has ceased to receive his emoluments.
I venture to announce it to your officers.' If the announcement were about the death of his wife, it was said, 'The inferior partner of my poor ruler has ceased to receive her emoluments.' On the death of a ruler's eldest son, the announcement ran, 'The heir-Son of my unworthy ruler, so and so, has died.'
天子者，與天地參。
The son of Heaven forms a ternion with heaven and earth.
Hence, in power of his goodness he is their correlate, and his benefits extend at once to all things.
His brilliancy is equal to that of the sun and moon, and enlightens all within the four seas, not excepting anything, however minute and small.
In the audiences at his court everything is done according to the orderly procedure of benevolence, wisdom, propriety, and righteousness.
At his entertainments he listens to the singing of the Odes of the Kingdom and the Odes of the Temple and Altar.
When he walks, there are the notes from his girdle pendant.
When he rides in his chariot, there are the harmonious sounds of the bells attached to his horses.
When he is in private at ease, there is the observance of the rules of propriety.
When he advances or retires, he does so according to rule and measure.
All the officers fulfil their duties rightly, and all affairs are carried on with order.
It is as described in the Book of Poetry (I, xiv, 3), 'That virtuous man, the princely one, Has nothing wrong in his deportment; He has nothing wrong in his deportment, And thus he rectifies the four quarters of the state.'
故德配天地，兼利萬物，與日月并明，明照四海而不遺微小。
The son of Heaven forms a ternion with heaven and earth.
Hence, in power of his goodness he is their correlate, and his benefits extend at once to all things.
His brilliancy is equal to that of the sun and moon, and enlightens all within the four seas, not excepting anything, however minute and small.
In the audiences at his court everything is done according to the orderly procedure of benevolence, wisdom, propriety, and righteousness.
At his entertainments he listens to the singing of the Odes of the Kingdom and the Odes of the Temple and Altar.
When he walks, there are the notes from his girdle pendant.
When he rides in his chariot, there are the harmonious sounds of the bells attached to his horses.
When he is in private at ease, there is the observance of the rules of propriety.
When he advances or retires, he does so according to rule and measure.
All the officers fulfil their duties rightly, and all affairs are carried on with order.
It is as described in the Book of Poetry (I, xiv, 3), 'That virtuous man, the princely one, Has nothing wrong in his deportment; He has nothing wrong in his deportment, And thus he rectifies the four quarters of the state.'
其在朝廷，則道仁聖禮義之序；燕處，則聽雅、頌之音；行步，則有環佩之聲；升車，則有鸞和之音。
The son of Heaven forms a ternion with heaven and earth.
Hence, in power of his goodness he is their correlate, and his benefits extend at once to all things.
His brilliancy is equal to that of the sun and moon, and enlightens all within the four seas, not excepting anything, however minute and small.
In the audiences at his court everything is done according to the orderly procedure of benevolence, wisdom, propriety, and righteousness.
At his entertainments he listens to the singing of the Odes of the Kingdom and the Odes of the Temple and Altar.
When he walks, there are the notes from his girdle pendant.
When he rides in his chariot, there are the harmonious sounds of the bells attached to his horses.
When he is in private at ease, there is the observance of the rules of propriety.
When he advances or retires, he does so according to rule and measure.
All the officers fulfil their duties rightly, and all affairs are carried on with order.
It is as described in the Book of Poetry (I, xiv, 3), 'That virtuous man, the princely one, Has nothing wrong in his deportment; He has nothing wrong in his deportment, And thus he rectifies the four quarters of the state.'
居處有禮，進退有度，百官得其宜，萬事得其序。
The son of Heaven forms a ternion with heaven and earth.
Hence, in power of his goodness he is their correlate, and his benefits extend at once to all things.
His brilliancy is equal to that of the sun and moon, and enlightens all within the four seas, not excepting anything, however minute and small.
In the audiences at his court everything is done according to the orderly procedure of benevolence, wisdom, propriety, and righteousness.
At his entertainments he listens to the singing of the Odes of the Kingdom and the Odes of the Temple and Altar.
When he walks, there are the notes from his girdle pendant.
When he rides in his chariot, there are the harmonious sounds of the bells attached to his horses.
When he is in private at ease, there is the observance of the rules of propriety.
When he advances or retires, he does so according to rule and measure.
All the officers fulfil their duties rightly, and all affairs are carried on with order.
It is as described in the Book of Poetry (I, xiv, 3), 'That virtuous man, the princely one, Has nothing wrong in his deportment; He has nothing wrong in his deportment, And thus he rectifies the four quarters of the state.'
《詩》云：「淑人君子，其儀不忒。
The son of Heaven forms a ternion with heaven and earth.
Hence, in power of his goodness he is their correlate, and his benefits extend at once to all things.
His brilliancy is equal to that of the sun and moon, and enlightens all within the four seas, not excepting anything, however minute and small.
In the audiences at his court everything is done according to the orderly procedure of benevolence, wisdom, propriety, and righteousness.
At his entertainments he listens to the singing of the Odes of the Kingdom and the Odes of the Temple and Altar.
When he walks, there are the notes from his girdle pendant.
When he rides in his chariot, there are the harmonious sounds of the bells attached to his horses.
When he is in private at ease, there is the observance of the rules of propriety.
When he advances or retires, he does so according to rule and measure.
All the officers fulfil their duties rightly, and all affairs are carried on with order.
It is as described in the Book of Poetry (I, xiv, 3), 'That virtuous man, the princely one, Has nothing wrong in his deportment; He has nothing wrong in his deportment, And thus he rectifies the four quarters of the state.'
其儀不忒，正是四國。」此之謂也。
The son of Heaven forms a ternion with heaven and earth.
Hence, in power of his goodness he is their correlate, and his benefits extend at once to all things.
His brilliancy is equal to that of the sun and moon, and enlightens all within the four seas, not excepting anything, however minute and small.
In the audiences at his court everything is done according to the orderly procedure of benevolence, wisdom, propriety, and righteousness.
At his entertainments he listens to the singing of the Odes of the Kingdom and the Odes of the Temple and Altar.
When he walks, there are the notes from his girdle pendant.
When he rides in his chariot, there are the harmonious sounds of the bells attached to his horses.
When he is in private at ease, there is the observance of the rules of propriety.
When he advances or retires, he does so according to rule and measure.
All the officers fulfil their duties rightly, and all affairs are carried on with order.
It is as described in the Book of Poetry (I, xiv, 3), 'That virtuous man, the princely one, Has nothing wrong in his deportment; He has nothing wrong in his deportment, And thus he rectifies the four quarters of the state.'
斬衰，三日不食；齊衰，二日不食；大功，三不食；小功緦麻，再不食；士與斂焉，則壹不食。
When a mourner has assumed the sackcloth for a father, for three days he abstains from food; for a mother, for two days.
When he has commenced the nine months' mourning, he abstains from three meals; in that of five months or of three, for two.
When an ordinary officer takes part in the dressing (of a friend's corpse), he abstains from one meal.
Hence at the mourning rites for a father or mother, when the coffining takes place, (the children) take gruel made of a handful of rice in the morning, and the same quantity in the evening.
During all the rites for a mother, they eat coarse rice, and drink only water, not touching vegetables or fruits.
During the nine months' mourning (the mourners) do not eat pickles of sauces; during that of five months or three, they do not drink. prepared liquor, either new or old.
These are the manifestations of sorrow in drinking and eating.
故父母之喪，既殯食粥，朝一溢米，莫一溢米；齊衰之喪，疏食水飲，不食菜果；大功之喪，不食醯醬；小功緦麻，不飲醴酒。
When a mourner has assumed the sackcloth for a father, for three days he abstains from food; for a mother, for two days.
When he has commenced the nine months' mourning, he abstains from three meals; in that of five months or of three, for two.
When an ordinary officer takes part in the dressing (of a friend's corpse), he abstains from one meal.
Hence at the mourning rites for a father or mother, when the coffining takes place, (the children) take gruel made of a handful of rice in the morning, and the same quantity in the evening.
During all the rites for a mother, they eat coarse rice, and drink only water, not touching vegetables or fruits.
During the nine months' mourning (the mourners) do not eat pickles of sauces; during that of five months or three, they do not drink. prepared liquor, either new or old.
These are the manifestations of sorrow in drinking and eating.
此哀之發於飲食者也。
When a mourner has assumed the sackcloth for a father, for three days he abstains from food; for a mother, for two days.
When he has commenced the nine months' mourning, he abstains from three meals; in that of five months or of three, for two.
When an ordinary officer takes part in the dressing (of a friend's corpse), he abstains from one meal.
Hence at the mourning rites for a father or mother, when the coffining takes place, (the children) take gruel made of a handful of rice in the morning, and the same quantity in the evening.
During all the rites for a mother, they eat coarse rice, and drink only water, not touching vegetables or fruits.
During the nine months' mourning (the mourners) do not eat pickles of sauces; during that of five months or three, they do not drink. prepared liquor, either new or old.
These are the manifestations of sorrow in drinking and eating.
故孝弟忠順之行立，而後可以為人；可以為人，而後可以治人也。
Thus when the discharge of filial and fraternal duties, of loyal service, and of deferential submission was established, he could indeed be regarded as a (full-grown) man.
When he could be regarded as such, he could be employed to govern other men.
It was on this account that the sage kings attached such an importance to the ceremony, and therefore it was said, that in capping we have the introduction to all the ceremonial usages, and that it is the most important of the festive services.
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
故聖王重禮。
Thus when the discharge of filial and fraternal duties, of loyal service, and of deferential submission was established, he could indeed be regarded as a (full-grown) man.
When he could be regarded as such, he could be employed to govern other men.
It was on this account that the sage kings attached such an importance to the ceremony, and therefore it was said, that in capping we have the introduction to all the ceremonial usages, and that it is the most important of the festive services.
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
故曰：冠者，禮之始也，嘉事之重者也。
Thus when the discharge of filial and fraternal duties, of loyal service, and of deferential submission was established, he could indeed be regarded as a (full-grown) man.
When he could be regarded as such, he could be employed to govern other men.
It was on this account that the sage kings attached such an importance to the ceremony, and therefore it was said, that in capping we have the introduction to all the ceremonial usages, and that it is the most important of the festive services.
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