知止而後有定，定而後能靜，靜而後能安，安而後能慮，慮而後能得。
What the Great Learning teaches, is to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence.
The point where to rest being known, the object of pursuit is then determined; and, that being determined, a calm unperturbedness may be attained to.
To that calmness there will succeed a tranquil repose.
In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end.
Things have their root and their branches.
Affairs have their end and their beginning.
To know what is first and what is last will lead near to what is taught in the Great Learning.
物有本末，事有終始，知所先後，則近道矣。
What the Great Learning teaches, is to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence.
The point where to rest being known, the object of pursuit is then determined; and, that being determined, a calm unperturbedness may be attained to.
To that calmness there will succeed a tranquil repose.
In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end.
Things have their root and their branches.
Affairs have their end and their beginning.
To know what is first and what is last will lead near to what is taught in the Great Learning.
斬衰之哭，若往而不反；齊衰之哭，若往而反；大功之哭，三曲而偯；小功緦麻，哀容可也。
The wailing of one wearing the sackcloth for his father seems to go forth in one unbroken strain; that of one wearing the sackcloth for a mother is now and then broken; in the mourning of nine months, after the first burst there are three quavers in it, and then it seems to die away; in the mourning of five and three months, an ordinary wailing is sufficient.
These are the manifestations of sorrow in the modulations of the voice.
此哀之發於聲音者也。
The wailing of one wearing the sackcloth for his father seems to go forth in one unbroken strain; that of one wearing the sackcloth for a mother is now and then broken; in the mourning of nine months, after the first burst there are three quavers in it, and then it seems to die away; in the mourning of five and three months, an ordinary wailing is sufficient.
These are the manifestations of sorrow in the modulations of the voice.
敖不可長，欲不可從，志不可滿，樂不可極。
Pride should not be allowed to grow; the desires should not be indulged; the will should not be gratified to the full; pleasure should not be carried to excess.
子云：「小人貧斯約，富斯驕；約斯盜，驕斯亂。」禮者，因人之情而為之節文，以為民坊者也。
The Master said, 'The small man, when poor, feels the pinch of his straitened circumstances; and when rich, is liable to become proud.
Under the pinch of that poverty he may proceed to steal; and when proud, he may proceed to deeds of disorder.
The rules of propriety recognise these feelings of men, and lay down definite regulations for them, to serve as dykes for the people.
Hence the sages dealt with riches and honours, so that riches should not have power to make men proud; that poverty should not induce that feeling of being pinched; and that men in positions of honour should not be intractable to those above them.
In this way the causes of disorder would more and more disappear.'
故聖人之制富貴也使民富不足以驕，貧不至於約，貴不慊於上，故亂益亡。
The Master said, 'The small man, when poor, feels the pinch of his straitened circumstances; and when rich, is liable to become proud.
Under the pinch of that poverty he may proceed to steal; and when proud, he may proceed to deeds of disorder.
The rules of propriety recognise these feelings of men, and lay down definite regulations for them, to serve as dykes for the people.
Hence the sages dealt with riches and honours, so that riches should not have power to make men proud; that poverty should not induce that feeling of being pinched; and that men in positions of honour should not be intractable to those above them.
In this way the causes of disorder would more and more disappear.'
斬衰，唯而不對；齊衰，對而不言；大功，言而不議；小功緦麻，議而不及樂。
When wearing the sackcloth for a father, one indicates that he hears what is said to him, but does not reply in words; when wearing that for a mother, he replies, but does not speak of anything else.
During the nine months' mourning, he may speak of other things, but not discuss them; during that for five months or three months, he may discuss other things, but does not show pleasure in doing so.
These are the manifestations of sorrow in speech.
此哀之發於言語者也。
When wearing the sackcloth for a father, one indicates that he hears what is said to him, but does not reply in words; when wearing that for a mother, he replies, but does not speak of anything else.
During the nine months' mourning, he may speak of other things, but not discuss them; during that for five months or three months, he may discuss other things, but does not show pleasure in doing so.
These are the manifestations of sorrow in speech.
君無故不殺牛，大夫無故不殺羊，士無故不殺犬、豕。
Without some cause for it, a ruler did not kill an ox, nor a Great officer a sheep, nor a lower officer a pig or a dog.
A superior man had his shambles and kitchen at a distance (from the) house; he did not tread wherever there was such a thing as blood or (tainted) air.
君子遠庖廚，凡有血氣之類，弗身踐也。
Without some cause for it, a ruler did not kill an ox, nor a Great officer a sheep, nor a lower officer a pig or a dog.
A superior man had his shambles and kitchen at a distance (from the) house; he did not tread wherever there was such a thing as blood or (tainted) air.
子上之母死而不喪。
When Zi-shang's mother died, and he did not perform any mourning rites for her, the disciples of (his father) Zi-si asked him, saying, 'Did your predecessor, the superior man, observe mourning for his divorced mother?' 'Yes,' was the reply. (And the disciples went on), 'Why do you not make Bai also observe the mourning rites (for his mother)?' Zi-si said, 'My progenitor, a superior man, never failed in pursuing the right path.
When a generous course was possible, he took it and behaved generously; and when it was proper to restrain his generosity, he restrained it.
But how can I attain to that?
While she was my wife, she was Bai's mother; but when she ceased to be my wife, she was no longer his mother.' It was in this way that the Kong family came not to observe mourning for a divorced mother; the practice began from Zi-si.
門人問諸子思曰：「昔者子之先君子喪出母乎？」曰：「然」。
When Zi-shang's mother died, and he did not perform any mourning rites for her, the disciples of (his father) Zi-si asked him, saying, 'Did your predecessor, the superior man, observe mourning for his divorced mother?' 'Yes,' was the reply. (And the disciples went on), 'Why do you not make Bai also observe the mourning rites (for his mother)?' Zi-si said, 'My progenitor, a superior man, never failed in pursuing the right path.
When a generous course was possible, he took it and behaved generously; and when it was proper to restrain his generosity, he restrained it.
But how can I attain to that?
While she was my wife, she was Bai's mother; but when she ceased to be my wife, she was no longer his mother.' It was in this way that the Kong family came not to observe mourning for a divorced mother; the practice began from Zi-si.
「子之不使白也喪之。
When Zi-shang's mother died, and he did not perform any mourning rites for her, the disciples of (his father) Zi-si asked him, saying, 'Did your predecessor, the superior man, observe mourning for his divorced mother?' 'Yes,' was the reply. (And the disciples went on), 'Why do you not make Bai also observe the mourning rites (for his mother)?' Zi-si said, 'My progenitor, a superior man, never failed in pursuing the right path.
When a generous course was possible, he took it and behaved generously; and when it was proper to restrain his generosity, he restrained it.
But how can I attain to that?
While she was my wife, she was Bai's mother; but when she ceased to be my wife, she was no longer his mother.' It was in this way that the Kong family came not to observe mourning for a divorced mother; the practice began from Zi-si.
何也？」子思曰：「昔者吾先君子無所失道；道隆則從而隆，道污則從而污。
When Zi-shang's mother died, and he did not perform any mourning rites for her, the disciples of (his father) Zi-si asked him, saying, 'Did your predecessor, the superior man, observe mourning for his divorced mother?' 'Yes,' was the reply. (And the disciples went on), 'Why do you not make Bai also observe the mourning rites (for his mother)?' Zi-si said, 'My progenitor, a superior man, never failed in pursuing the right path.
When a generous course was possible, he took it and behaved generously; and when it was proper to restrain his generosity, he restrained it.
But how can I attain to that?
While she was my wife, she was Bai's mother; but when she ceased to be my wife, she was no longer his mother.' It was in this way that the Kong family came not to observe mourning for a divorced mother; the practice began from Zi-si.
汲則安能？
When Zi-shang's mother died, and he did not perform any mourning rites for her, the disciples of (his father) Zi-si asked him, saying, 'Did your predecessor, the superior man, observe mourning for his divorced mother?' 'Yes,' was the reply. (And the disciples went on), 'Why do you not make Bai also observe the mourning rites (for his mother)?' Zi-si said, 'My progenitor, a superior man, never failed in pursuing the right path.
When a generous course was possible, he took it and behaved generously; and when it was proper to restrain his generosity, he restrained it.
But how can I attain to that?
While she was my wife, she was Bai's mother; but when she ceased to be my wife, she was no longer his mother.' It was in this way that the Kong family came not to observe mourning for a divorced mother; the practice began from Zi-si.
為汲也妻者，是為白也母；不為汲也妻者，是不為白也母。」故孔氏之不喪出母，自子思始也。
When Zi-shang's mother died, and he did not perform any mourning rites for her, the disciples of (his father) Zi-si asked him, saying, 'Did your predecessor, the superior man, observe mourning for his divorced mother?' 'Yes,' was the reply. (And the disciples went on), 'Why do you not make Bai also observe the mourning rites (for his mother)?' Zi-si said, 'My progenitor, a superior man, never failed in pursuing the right path.
When a generous course was possible, he took it and behaved generously; and when it was proper to restrain his generosity, he restrained it.
But how can I attain to that?
While she was my wife, she was Bai's mother; but when she ceased to be my wife, she was no longer his mother.' It was in this way that the Kong family came not to observe mourning for a divorced mother; the practice began from Zi-si.
季夏六月，以禘禮祀周公於大廟，牲用白牡；尊用犧象山罍；郁尊用黃目；灌用玉瓚大圭；薦用玉豆雕篹；爵用玉琖，仍雕，加以璧散璧角；俎用梡嶡；升歌《清廟》，下管《象》；朱干玉戚，冕而舞《大武》；皮弁素積，裼而舞《大夏》。
In the last month of summer, the sixth month, they used the ceremonies of the great sacrifice in sacrificing to the duke of Zhou in the great ancestral temple, employing for the victim to him a white bull.
The cups were those with the figure of a victim bull, of an elephant, and of hills and clouds; that for the fragrant spirits was the one with gilt eyes on it.
For libations they used the cup of jade with the handle made of a long rank-symbol.
The dishes with the offerings were on stands of wood, adorned with jade and carved.
The cups for the personator were of jade carved in the same way.
There were also the plain cups and those of horn, adorned with round pieces of jade; and for the meat-stands, they used those with four feet and the cross-binders. (The singers) went up to the hall (or stage), and sang the Qing Miao; (in the court) below, (the pantomimes) performed the Xiang dance, to the accompaniment of the wind instruments.
With their red shields and jade-adorned axes, and in their caps with pendants, they danced to the music of the Da Wu; in their skin caps, and large white skirts gathered at the waist, and jacket of silk, they danced the Da Xia.
There (were also) the Mei, or music of the wild tribes of the East; and the Ren, or music of those of the South.
The introduction of these two in the grand temple was to signalise the distinction of Lu all over the kingdom.
昧，東夷之樂也；《任》，南蠻之樂也。
In the last month of summer, the sixth month, they used the ceremonies of the great sacrifice in sacrificing to the duke of Zhou in the great ancestral temple, employing for the victim to him a white bull.
The cups were those with the figure of a victim bull, of an elephant, and of hills and clouds; that for the fragrant spirits was the one with gilt eyes on it.
For libations they used the cup of jade with the handle made of a long rank-symbol.
The dishes with the offerings were on stands of wood, adorned with jade and carved.
The cups for the personator were of jade carved in the same way.
There were also the plain cups and those of horn, adorned with round pieces of jade; and for the meat-stands, they used those with four feet and the cross-binders. (The singers) went up to the hall (or stage), and sang the Qing Miao; (in the court) below, (the pantomimes) performed the Xiang dance, to the accompaniment of the wind instruments.
With their red shields and jade-adorned axes, and in their caps with pendants, they danced to the music of the Da Wu; in their skin caps, and large white skirts gathered at the waist, and jacket of silk, they danced the Da Xia.
There (were also) the Mei, or music of the wild tribes of the East; and the Ren, or music of those of the South.
The introduction of these two in the grand temple was to signalise the distinction of Lu all over the kingdom.
納夷蠻之樂於大廟，言廣魯於天下也。
In the last month of summer, the sixth month, they used the ceremonies of the great sacrifice in sacrificing to the duke of Zhou in the great ancestral temple, employing for the victim to him a white bull.
The cups were those with the figure of a victim bull, of an elephant, and of hills and clouds; that for the fragrant spirits was the one with gilt eyes on it.
For libations they used the cup of jade with the handle made of a long rank-symbol.
The dishes with the offerings were on stands of wood, adorned with jade and carved.
The cups for the personator were of jade carved in the same way.
There were also the plain cups and those of horn, adorned with round pieces of jade; and for the meat-stands, they used those with four feet and the cross-binders. (The singers) went up to the hall (or stage), and sang the Qing Miao; (in the court) below, (the pantomimes) performed the Xiang dance, to the accompaniment of the wind instruments.
With their red shields and jade-adorned axes, and in their caps with pendants, they danced to the music of the Da Wu; in their skin caps, and large white skirts gathered at the waist, and jacket of silk, they danced the Da Xia.
There (were also) the Mei, or music of the wild tribes of the East; and the Ren, or music of those of the South.
The introduction of these two in the grand temple was to signalise the distinction of Lu all over the kingdom.
賓主象天地也；介僎象陰陽也；三賓象三光也；讓之三也，象月之三日而成魄也；四面之坐，象四時也。
The (principal) guest and the host represented heaven and earth; the attendants of the guest and host respectively represented the forces inherent in nature in their contracting and expanding operations; the three (heads of the) guests (in their threefold division) represented the three (great) luminaries; the precedence thrice yielded (to the guest) represented the three days when the moon is invisible till it begins to reappear; the seating of the parties present (all round or) on the four sides represented the four seasons.
孔子曰：「諸侯適天子，必告于祖，奠于禰。
Confucius said, 'When princes of states are about to go to the (court of the) son of Heaven, they must announce (their departure) before (the shrine of) their grandfather, and lay their offerings in that of their father.
They then put on the court cap, and go forth to hold their own court. (At this) they charge the officer of prayer and the recorder to announce (their departure) to the (spirits of the) land and grain, in the ancestral temple, and at the (altars of the) hills and rivers.
They then give (the business of) the state in charge to the five (subordinate) officers, and take their journey, presenting the offerings to the spirits of the road as they set forth.
All the announcements should be completed in five days.
To go beyond this in making them is contrary to rule.
In every one of them they use a victim and silks.
On the return (of the princes) there are the same observances.
When princes of states are about to visit one another, they must announce (their departure) before the shrine of their father.
They will then put on their court robes, and go forth to hold their own court. (At this) they charge the officer of prayer and the recorder to announce (their departure) at the five shrines in the ancestral temple, and at the altars of the hills and rivers which they will pass.
They then give (the business of) the state in charge to the five officers, and take their journey, presenting the offerings to the spirits of the road as they set forth.
When they return, they will announce (the fact) in person to their grandfather and father, and will charge the officer of prayer and the recorder to make announcement of it at the altars where they announced (their departure). (When this has been done), they enter and give audience in the court.'
冕而出視朝，命祝史告於社稷、宗廟、山川。
Confucius said, 'When princes of states are about to go to the (court of the) son of Heaven, they must announce (their departure) before (the shrine of) their grandfather, and lay their offerings in that of their father.
They then put on the court cap, and go forth to hold their own court. (At this) they charge the officer of prayer and the recorder to announce (their departure) to the (spirits of the) land and grain, in the ancestral temple, and at the (altars of the) hills and rivers.
They then give (the business of) the state in charge to the five (subordinate) officers, and take their journey, presenting the offerings to the spirits of the road as they set forth.
All the announcements should be completed in five days.
To go beyond this in making them is contrary to rule.
In every one of them they use a victim and silks.
On the return (of the princes) there are the same observances.
When princes of states are about to visit one another, they must announce (their departure) before the shrine of their father.
They will then put on their court robes, and go forth to hold their own court. (At this) they charge the officer of prayer and the recorder to announce (their departure) at the five shrines in the ancestral temple, and at the altars of the hills and rivers which they will pass.
They then give (the business of) the state in charge to the five officers, and take their journey, presenting the offerings to the spirits of the road as they set forth.
When they return, they will announce (the fact) in person to their grandfather and father, and will charge the officer of prayer and the recorder to make announcement of it at the altars where they announced (their departure). (When this has been done), they enter and give audience in the court.'
乃命國家五官而後行，道而出。
Confucius said, 'When princes of states are about to go to the (court of the) son of Heaven, they must announce (their departure) before (the shrine of) their grandfather, and lay their offerings in that of their father.
They then put on the court cap, and go forth to hold their own court. (At this) they charge the officer of prayer and the recorder to announce (their departure) to the (spirits of the) land and grain, in the ancestral temple, and at the (altars of the) hills and rivers.
They then give (the business of) the state in charge to the five (subordinate) officers, and take their journey, presenting the offerings to the spirits of the road as they set forth.
All the announcements should be completed in five days.
To go beyond this in making them is contrary to rule.
In every one of them they use a victim and silks.
On the return (of the princes) there are the same observances.
When princes of states are about to visit one another, they must announce (their departure) before the shrine of their father.
They will then put on their court robes, and go forth to hold their own court. (At this) they charge the officer of prayer and the recorder to announce (their departure) at the five shrines in the ancestral temple, and at the altars of the hills and rivers which they will pass.
They then give (the business of) the state in charge to the five officers, and take their journey, presenting the offerings to the spirits of the road as they set forth.
When they return, they will announce (the fact) in person to their grandfather and father, and will charge the officer of prayer and the recorder to make announcement of it at the altars where they announced (their departure). (When this has been done), they enter and give audience in the court.'