曰：稱情而立文，因以飾群，別親疏貴踐之節，而不可損益也。
What purposes do the mourning rites for three years serve?
The different rules for the mourning rites were established in harmony with (men's) feelings.
By means of them the differences in the social relations are set forth, and the distinctions shown of kindred as nearer or more distant, and of ranks as more noble or less.
They do not admit of being diminished or added to; and are therefore called 'The unchanging rules.'
故曰：無易之道也。
What purposes do the mourning rites for three years serve?
The different rules for the mourning rites were established in harmony with (men's) feelings.
By means of them the differences in the social relations are set forth, and the distinctions shown of kindred as nearer or more distant, and of ranks as more noble or less.
They do not admit of being diminished or added to; and are therefore called 'The unchanging rules.'
上治祖禰，尊尊也；下治子孫，親親也；旁治昆弟，合族以食，序以昭繆，別之以禮義，人道竭矣。
Thus he regulated the services to be rendered to his father and grandfather before him - giving honour to the most honourable.
He regulated the places to be given to his sons and grandsons below him - showing his affection to his kindred.
He regulated (also) the observances for the collateral branches of his cousins;-associating all their members in the feasting.
He defined their places according to their order of descent; and his every distinction was in harmony with what was proper and right.
In this way the procedure of human duty was made complete.
子曰：「舜其大知也與！
The Master said, "There was Shun: He indeed was greatly wise!
Shun loved to question others, and to study their words, though they might be shallow.
He concealed what was bad in them and displayed what was good.
He took hold of their two extremes, determined the Mean, and employed it in his government of the people.
It was by this that he was Shun!"
舜好問而好察邇言，隱惡而揚善，執其兩端，用其中於民，其斯以為舜乎！」
The Master said, "There was Shun: He indeed was greatly wise!
Shun loved to question others, and to study their words, though they might be shallow.
He concealed what was bad in them and displayed what was good.
He took hold of their two extremes, determined the Mean, and employed it in his government of the people.
It was by this that he was Shun!"
公子重耳對客曰：「君惠吊亡臣重耳，身喪父死，不得與於哭泣之哀，以為君憂。
On this the prince replied to his visitor: 'The ruler has kindly (sent you) to condole with his exiled servant.
My person in banishment, and my father dead, so that I cannot take any share in the sad services of wailing and weeping for him; this has awakened the sympathy of the ruler.
But how shall the death of a father be described?
Shall I presume (on occasion of it) to think of any other thing, and prove myself unworthy of your ruler's righteous regard?' With this he laid his head to the ground, but did not bow (to the visitor); wailed and then arose, and after he had risen did not enter into any private conversation with him.
父死之謂何？
On this the prince replied to his visitor: 'The ruler has kindly (sent you) to condole with his exiled servant.
My person in banishment, and my father dead, so that I cannot take any share in the sad services of wailing and weeping for him; this has awakened the sympathy of the ruler.
But how shall the death of a father be described?
Shall I presume (on occasion of it) to think of any other thing, and prove myself unworthy of your ruler's righteous regard?' With this he laid his head to the ground, but did not bow (to the visitor); wailed and then arose, and after he had risen did not enter into any private conversation with him.
或敢有他志，以辱君義。」稽顙而不拜，哭而起，起而不私。
On this the prince replied to his visitor: 'The ruler has kindly (sent you) to condole with his exiled servant.
My person in banishment, and my father dead, so that I cannot take any share in the sad services of wailing and weeping for him; this has awakened the sympathy of the ruler.
But how shall the death of a father be described?
Shall I presume (on occasion of it) to think of any other thing, and prove myself unworthy of your ruler's righteous regard?' With this he laid his head to the ground, but did not bow (to the visitor); wailed and then arose, and after he had risen did not enter into any private conversation with him.
溫良者，仁之本也；敬慎者，仁之地也；寬裕者，仁之作也；孫接者，仁之能也；禮節者，仁之貌也；言談者，仁之文也；歌樂者，仁之和也；分散者，仁之施也；儒皆兼此而有之，猶且不敢言仁也。
'Gentleness and goodness are the roots of humanity; respect and attention are the ground on which it stands; generosity and large-mindedness are the manifestation of it; humility and courtesy are the ability of it; the rules of ceremony are the demonstration of it; speech is the ornament of it; singing and music are the harmony of it; sharing and distribution are the giving of it.
The scholar possesses all these qualities in union and has them, and still he will not venture to claim a perfect humanity on account of them - such is the honour (he feels for its ideal), and the humility (with which) he declines it (for himself).
其尊讓有如此者。
'Gentleness and goodness are the roots of humanity; respect and attention are the ground on which it stands; generosity and large-mindedness are the manifestation of it; humility and courtesy are the ability of it; the rules of ceremony are the demonstration of it; speech is the ornament of it; singing and music are the harmony of it; sharing and distribution are the giving of it.
The scholar possesses all these qualities in union and has them, and still he will not venture to claim a perfect humanity on account of them - such is the honour (he feels for its ideal), and the humility (with which) he declines it (for himself).
飲食男女，人之大欲存焉；死亡貧苦，人之大惡存焉。
The things which men greatly desire are comprehended in meat and drink and sexual pleasure; those which they greatly dislike are comprehended in death, exile, poverty, and suffering.
Thus liking and disliking are the great elements in men's minds.
But men keep them hidden in their minds, where they cannot be fathomed or measured.
The good and the bad of them being in their minds, and no outward manifestation of them being visible, if it be wished to determine these qualities in one uniform way, how can it be done without the use of the rules of propriety (implied in the ceremonial usages)?
故欲惡者，心之大端也。
The things which men greatly desire are comprehended in meat and drink and sexual pleasure; those which they greatly dislike are comprehended in death, exile, poverty, and suffering.
Thus liking and disliking are the great elements in men's minds.
But men keep them hidden in their minds, where they cannot be fathomed or measured.
The good and the bad of them being in their minds, and no outward manifestation of them being visible, if it be wished to determine these qualities in one uniform way, how can it be done without the use of the rules of propriety (implied in the ceremonial usages)?
人藏其心，不可測度也；美惡皆在其心，不見其色也，欲一以窮之，舍禮何以哉？
The things which men greatly desire are comprehended in meat and drink and sexual pleasure; those which they greatly dislike are comprehended in death, exile, poverty, and suffering.
Thus liking and disliking are the great elements in men's minds.
But men keep them hidden in their minds, where they cannot be fathomed or measured.
The good and the bad of them being in their minds, and no outward manifestation of them being visible, if it be wished to determine these qualities in one uniform way, how can it be done without the use of the rules of propriety (implied in the ceremonial usages)?
子曰：「言有物而行有格也；是以生則不可奪志，死則不可奪名。
The Master said, 'Words should be capable of proof by instances, and conduct should be conformed to rule; when the case is so, a man's aim cannot be taken from him while he is alive, nor can his good name be taken away when he is dead.
Therefore the superior man, having heard much, verifies it by inquiry, and firmly holds fast (what is proved); he remembers much, verifies it by inquiry, and makes it his own; when he knows it exactly, he carries the substance of it into practice.
It is said in the Jun-chen (Shu, V, xxi, 5), "Going out and coming in, seek the judgment of the people about things, till you find a general agreement upon them." It is said in the Book of Poetry (I, xiv, ode 3, i), "The virtuous man, the princely one, Is uniformly correct in his deportment."'
故君子多聞，質而守之；多志，質而親之；精知，略而行之。
The Master said, 'Words should be capable of proof by instances, and conduct should be conformed to rule; when the case is so, a man's aim cannot be taken from him while he is alive, nor can his good name be taken away when he is dead.
Therefore the superior man, having heard much, verifies it by inquiry, and firmly holds fast (what is proved); he remembers much, verifies it by inquiry, and makes it his own; when he knows it exactly, he carries the substance of it into practice.
It is said in the Jun-chen (Shu, V, xxi, 5), "Going out and coming in, seek the judgment of the people about things, till you find a general agreement upon them." It is said in the Book of Poetry (I, xiv, ode 3, i), "The virtuous man, the princely one, Is uniformly correct in his deportment."'
《君陳》曰：『出入自爾師虞，庶言同。』《詩》云：『淑人君子，其儀一也。』」
The Master said, 'Words should be capable of proof by instances, and conduct should be conformed to rule; when the case is so, a man's aim cannot be taken from him while he is alive, nor can his good name be taken away when he is dead.
Therefore the superior man, having heard much, verifies it by inquiry, and firmly holds fast (what is proved); he remembers much, verifies it by inquiry, and makes it his own; when he knows it exactly, he carries the substance of it into practice.
It is said in the Jun-chen (Shu, V, xxi, 5), "Going out and coming in, seek the judgment of the people about things, till you find a general agreement upon them." It is said in the Book of Poetry (I, xiv, ode 3, i), "The virtuous man, the princely one, Is uniformly correct in his deportment."'
季春出火，為焚也。
In the last month of spring, the fire star having appeared, they set fire to (the grass and brushwood).
When this was done, they reviewed the chariots and men, numbering the companies, of a hundred and of five.
Then the ruler in person addressed them in front of the She altar, and proceeded to exercise their squadrons, now wheeling to the left, now wheeling to the right, now making them lie down, now making them rise up; and observing how they practised these evolutions.
When the game came in sight and the desire of capturing it was exerted, (he watched) to see that (the hunters) did not break any of the rules (for their proceedings).
It was thus sought to bring their wills into subjection, and make them not pursue the animals (in an irregular way).
In this way such men conquered in fight, and such sacrificing obtained blessing.
然後簡其車賦，而歷其卒伍，而君親誓社，以習軍旅。
In the last month of spring, the fire star having appeared, they set fire to (the grass and brushwood).
When this was done, they reviewed the chariots and men, numbering the companies, of a hundred and of five.
Then the ruler in person addressed them in front of the She altar, and proceeded to exercise their squadrons, now wheeling to the left, now wheeling to the right, now making them lie down, now making them rise up; and observing how they practised these evolutions.
When the game came in sight and the desire of capturing it was exerted, (he watched) to see that (the hunters) did not break any of the rules (for their proceedings).
It was thus sought to bring their wills into subjection, and make them not pursue the animals (in an irregular way).
In this way such men conquered in fight, and such sacrificing obtained blessing.
左之右之，坐之起之，以觀其習變也；而流示之禽，而鹽諸利，以觀其不犯命也。
In the last month of spring, the fire star having appeared, they set fire to (the grass and brushwood).
When this was done, they reviewed the chariots and men, numbering the companies, of a hundred and of five.
Then the ruler in person addressed them in front of the She altar, and proceeded to exercise their squadrons, now wheeling to the left, now wheeling to the right, now making them lie down, now making them rise up; and observing how they practised these evolutions.
When the game came in sight and the desire of capturing it was exerted, (he watched) to see that (the hunters) did not break any of the rules (for their proceedings).
It was thus sought to bring their wills into subjection, and make them not pursue the animals (in an irregular way).
In this way such men conquered in fight, and such sacrificing obtained blessing.
求服其志，不貪其得，故以戰則克，以祭則受福。
In the last month of spring, the fire star having appeared, they set fire to (the grass and brushwood).
When this was done, they reviewed the chariots and men, numbering the companies, of a hundred and of five.
Then the ruler in person addressed them in front of the She altar, and proceeded to exercise their squadrons, now wheeling to the left, now wheeling to the right, now making them lie down, now making them rise up; and observing how they practised these evolutions.
When the game came in sight and the desire of capturing it was exerted, (he watched) to see that (the hunters) did not break any of the rules (for their proceedings).
It was thus sought to bring their wills into subjection, and make them not pursue the animals (in an irregular way).
In this way such men conquered in fight, and such sacrificing obtained blessing.
冢宰制國用，必於歲之杪，五穀皆入然後制國用。
The chief minister determined the expenditure of the states, and it was the rule that he should do so at the close of the year.
When the five kinds of grain had all been gathered in, he then determined the expenditure - according to the size of each territory, as large or small, and the returns of the year, as abundant or poor.
On the average of thirty years he determined the expenditure, regulating the outgoing by the income.
A tenth of the (year's) expenditure was for sacrifices.
During the three years of the mourning rites (for parents), the king did not sacrifice (in person), excepting to Heaven, Earth, and the Spirits of the land and grain; and when he went to transact any business, the ropes (for his chariot) were made of hemp (and not of silk).
A tithe of three years, expenditure was allowed for the rites of mourning.
When there was not sufficient for the rites of sacrifice and mourning, it was owing to lavish waste; when there was more than enough, the state was described as affluent.
In sacrifices there should be no extravagance in good years, and no niggardliness in bad.
用地小大，視年之豐耗。
The chief minister determined the expenditure of the states, and it was the rule that he should do so at the close of the year.
When the five kinds of grain had all been gathered in, he then determined the expenditure - according to the size of each territory, as large or small, and the returns of the year, as abundant or poor.
On the average of thirty years he determined the expenditure, regulating the outgoing by the income.
A tenth of the (year's) expenditure was for sacrifices.
During the three years of the mourning rites (for parents), the king did not sacrifice (in person), excepting to Heaven, Earth, and the Spirits of the land and grain; and when he went to transact any business, the ropes (for his chariot) were made of hemp (and not of silk).
A tithe of three years, expenditure was allowed for the rites of mourning.
When there was not sufficient for the rites of sacrifice and mourning, it was owing to lavish waste; when there was more than enough, the state was described as affluent.
In sacrifices there should be no extravagance in good years, and no niggardliness in bad.
以三十年之通制國用，量入以為出，祭用數之仂。
The chief minister determined the expenditure of the states, and it was the rule that he should do so at the close of the year.
When the five kinds of grain had all been gathered in, he then determined the expenditure - according to the size of each territory, as large or small, and the returns of the year, as abundant or poor.
On the average of thirty years he determined the expenditure, regulating the outgoing by the income.
A tenth of the (year's) expenditure was for sacrifices.
During the three years of the mourning rites (for parents), the king did not sacrifice (in person), excepting to Heaven, Earth, and the Spirits of the land and grain; and when he went to transact any business, the ropes (for his chariot) were made of hemp (and not of silk).
A tithe of three years, expenditure was allowed for the rites of mourning.
When there was not sufficient for the rites of sacrifice and mourning, it was owing to lavish waste; when there was more than enough, the state was described as affluent.
In sacrifices there should be no extravagance in good years, and no niggardliness in bad.
喪，三年不祭，唯祭天地社稷為越紼而行事。
The chief minister determined the expenditure of the states, and it was the rule that he should do so at the close of the year.
When the five kinds of grain had all been gathered in, he then determined the expenditure - according to the size of each territory, as large or small, and the returns of the year, as abundant or poor.
On the average of thirty years he determined the expenditure, regulating the outgoing by the income.
A tenth of the (year's) expenditure was for sacrifices.
During the three years of the mourning rites (for parents), the king did not sacrifice (in person), excepting to Heaven, Earth, and the Spirits of the land and grain; and when he went to transact any business, the ropes (for his chariot) were made of hemp (and not of silk).
A tithe of three years, expenditure was allowed for the rites of mourning.
When there was not sufficient for the rites of sacrifice and mourning, it was owing to lavish waste; when there was more than enough, the state was described as affluent.
In sacrifices there should be no extravagance in good years, and no niggardliness in bad.