丘聞之也：君子之學也博，其服也鄉；丘不知儒服。」
Duke Ai of Lu asked Confucius, saying, 'Is not the dress, Master, which you wear that of the scholar?' Confucius replied, 'When I was little, I lived in Lu, and wore the garment with large sleeves; when I was grown up, I lived in Song, and was then capped with the kang-fu cap.
I have heard that the studies of the scholar are extensive, but his dress is that of the state from which he sprang.
I do not know any dress of the scholar.'
今之教者，呻其占畢，多其訊，言及于數，進而不顧其安，使人不由其誠，教人不盡其材；其施之也悖，其求之也佛。
According to the system of teaching now-a-days, (the masters) hum over the tablets which they see before them, multiplying their questions.
They speak of the learners' making rapid advances, and pay no regard to their reposing (in what they have acquired).
In what they lay on their learners they are not sincere, nor do they put forth all their ability in teaching them.
What they inculcate is contrary to what is right, and the learners are disappointed in what they seek for.
In such a case, the latter are distressed by their studies and hate their masters; they are embittered by the difficulties, and do not find any advantage from their (labour).
They may seem to finish their work, but they quickly give up its lessons.
That no results are seen from their instructions:-is it not owing to these defects?
夫然，故隱其學而疾其師，苦其難而不知其益也，雖終其業，其去之必速。
According to the system of teaching now-a-days, (the masters) hum over the tablets which they see before them, multiplying their questions.
They speak of the learners' making rapid advances, and pay no regard to their reposing (in what they have acquired).
In what they lay on their learners they are not sincere, nor do they put forth all their ability in teaching them.
What they inculcate is contrary to what is right, and the learners are disappointed in what they seek for.
In such a case, the latter are distressed by their studies and hate their masters; they are embittered by the difficulties, and do not find any advantage from their (labour).
They may seem to finish their work, but they quickly give up its lessons.
That no results are seen from their instructions:-is it not owing to these defects?
教之不刑，其此之由乎！
According to the system of teaching now-a-days, (the masters) hum over the tablets which they see before them, multiplying their questions.
They speak of the learners' making rapid advances, and pay no regard to their reposing (in what they have acquired).
In what they lay on their learners they are not sincere, nor do they put forth all their ability in teaching them.
What they inculcate is contrary to what is right, and the learners are disappointed in what they seek for.
In such a case, the latter are distressed by their studies and hate their masters; they are embittered by the difficulties, and do not find any advantage from their (labour).
They may seem to finish their work, but they quickly give up its lessons.
That no results are seen from their instructions:-is it not owing to these defects?
君命之羞，羞近者，命之品嘗之，然後唯所欲。
If the ruler ordered him to partake of the delicacies, he took of that which was nearest to him.
If he were told to take of all, he took of whatever he liked.
In all cases, in tasting of what was some way off, they began with what was near. (The visitor) did not dare to add the liquid to his rice till the ruler had touched the corners of his mouth with his hands and put them down.
When the ruler had done eating, he also took of the rice in this fashion, repeating the process three times.
When the ruler had the things removed, he took his rice and sauces, and went out and gave them to his attendants.
凡嘗遠食，必順近食。
If the ruler ordered him to partake of the delicacies, he took of that which was nearest to him.
If he were told to take of all, he took of whatever he liked.
In all cases, in tasting of what was some way off, they began with what was near. (The visitor) did not dare to add the liquid to his rice till the ruler had touched the corners of his mouth with his hands and put them down.
When the ruler had done eating, he also took of the rice in this fashion, repeating the process three times.
When the ruler had the things removed, he took his rice and sauces, and went out and gave them to his attendants.
君未覆手，不敢飧；君既食，又飯飧，飯飧者，三飯也。
If the ruler ordered him to partake of the delicacies, he took of that which was nearest to him.
If he were told to take of all, he took of whatever he liked.
In all cases, in tasting of what was some way off, they began with what was near. (The visitor) did not dare to add the liquid to his rice till the ruler had touched the corners of his mouth with his hands and put them down.
When the ruler had done eating, he also took of the rice in this fashion, repeating the process three times.
When the ruler had the things removed, he took his rice and sauces, and went out and gave them to his attendants.
君既徹，執飯與醬，乃出，授從者。
If the ruler ordered him to partake of the delicacies, he took of that which was nearest to him.
If he were told to take of all, he took of whatever he liked.
In all cases, in tasting of what was some way off, they began with what was near. (The visitor) did not dare to add the liquid to his rice till the ruler had touched the corners of his mouth with his hands and put them down.
When the ruler had done eating, he also took of the rice in this fashion, repeating the process three times.
When the ruler had the things removed, he took his rice and sauces, and went out and gave them to his attendants.
孔子曰：「士，使之射，不能，則辭以疾。
Confucius said, 'When an officer is required to shoot, if he be not able, he declines on the ground of being ill, with reference to the bow suspended at the left of the door (at his birth).'
縣弧之義也。」
Confucius said, 'When an officer is required to shoot, if he be not able, he declines on the ground of being ill, with reference to the bow suspended at the left of the door (at his birth).'
朝服之以縞也，自季康子始也。
The use of thin white silk in court-robes began with Ji Kang-zi.
Confucius said, 'For the audience they use the (regular) court-robes, which are put on after the announcement of the first day of the month (in the temple).' He (also) said, 'When good order does not prevail in the states and clans, (the officers) should not use the full dress (as prescribed).'
孔子曰：「朝服而朝，卒朔然後服之。」曰：「國家未道，則不充其服焉。」
The use of thin white silk in court-robes began with Ji Kang-zi.
Confucius said, 'For the audience they use the (regular) court-robes, which are put on after the announcement of the first day of the month (in the temple).' He (also) said, 'When good order does not prevail in the states and clans, (the officers) should not use the full dress (as prescribed).'
故禮行於郊，而百神受職焉，禮行於社，而百貨可極焉，禮行於祖廟而孝慈服焉，禮行於五祀而正法則焉。
By means of the ceremonies performed in the suburb, all the spirits receive their offices.
By means of those performed at the altar of the earth, all the things yielded (by the earth) receive their fullest development.
By means of those in the ancestral temple, the services of filial duty and of kindly affection come to be discharged.
By means of those at the five sacrifices of the house, the laws and rules of life are correctly exhibited.
Hence when the ideas in these sacrifices in the suburb, at the altar of the earth, in the ancestral temple, at the altars of the hills and streams, and of the five sacrifices of the house are fully apprehended, the ceremonies used are found to be lodged in them.
故自郊社、祖廟、山川、五祀，義之修而禮之藏也。
By means of the ceremonies performed in the suburb, all the spirits receive their offices.
By means of those performed at the altar of the earth, all the things yielded (by the earth) receive their fullest development.
By means of those in the ancestral temple, the services of filial duty and of kindly affection come to be discharged.
By means of those at the five sacrifices of the house, the laws and rules of life are correctly exhibited.
Hence when the ideas in these sacrifices in the suburb, at the altar of the earth, in the ancestral temple, at the altars of the hills and streams, and of the five sacrifices of the house are fully apprehended, the ceremonies used are found to be lodged in them.
孔子曰：「嫁女之家，三夜不息燭，思相離也。
Confucius said, 'The family that has married a daughter away, does not extinguish its candles for three nights, thinking of the separation that has taken place.
The family that has received the (new) wife for three days has no music; thinking her bridegroom is now in the place of his parents.
After three months she presents herself in the ancestral temple, and is styled "The new wife that has come." A day is chosen for her to sacrifice at the shrine of her father-in-law; expressing the idea of her being (now) the established wife.'
取婦之家，三日不舉樂，思嗣親也。
Confucius said, 'The family that has married a daughter away, does not extinguish its candles for three nights, thinking of the separation that has taken place.
The family that has received the (new) wife for three days has no music; thinking her bridegroom is now in the place of his parents.
After three months she presents herself in the ancestral temple, and is styled "The new wife that has come." A day is chosen for her to sacrifice at the shrine of her father-in-law; expressing the idea of her being (now) the established wife.'
三月而廟見，稱來婦也。
Confucius said, 'The family that has married a daughter away, does not extinguish its candles for three nights, thinking of the separation that has taken place.
The family that has received the (new) wife for three days has no music; thinking her bridegroom is now in the place of his parents.
After three months she presents herself in the ancestral temple, and is styled "The new wife that has come." A day is chosen for her to sacrifice at the shrine of her father-in-law; expressing the idea of her being (now) the established wife.'
擇日而祭於禰，成婦之義也。」
Confucius said, 'The family that has married a daughter away, does not extinguish its candles for three nights, thinking of the separation that has taken place.
The family that has received the (new) wife for three days has no music; thinking her bridegroom is now in the place of his parents.
After three months she presents herself in the ancestral temple, and is styled "The new wife that has come." A day is chosen for her to sacrifice at the shrine of her father-in-law; expressing the idea of her being (now) the established wife.'
子云：「寡婦之子，不有見焉，則弗友也，君子以辟遠也。」故朋友之交，主人不在，不有大故，則不入其門。
The Master said, 'With the son of a widow one does not have interviews - this would seem to be an obstacle to friendship, but a superior man will keep apart from intercourse in such a case, in order to avoid (suspicion).
Hence, in the intercourse of friends, if the master of the house be not in, a visitor, unless there is some great cause, does not enter the door.
This was intended to preserve the people (from all appearance of evil); and yet there are of them who pay more regard to beauty than to virtue.'
以此坊民，民猶以色厚於德。
The Master said, 'With the son of a widow one does not have interviews - this would seem to be an obstacle to friendship, but a superior man will keep apart from intercourse in such a case, in order to avoid (suspicion).
Hence, in the intercourse of friends, if the master of the house be not in, a visitor, unless there is some great cause, does not enter the door.
This was intended to preserve the people (from all appearance of evil); and yet there are of them who pay more regard to beauty than to virtue.'
丈夫冠而不為殤，婦人笄而不為殤。
When a grown-up youth had been capped, (and died), though his death could not be considered premature; and a (young) wife, after having worn the hair-pin, (died), though neither could her death be said to be premature; yet, (if they died childless), those who would have presided at their rites, if they had died prematurely, wore the mourning for them which they would then have done.
為殤後者，以其服服之。
When a grown-up youth had been capped, (and died), though his death could not be considered premature; and a (young) wife, after having worn the hair-pin, (died), though neither could her death be said to be premature; yet, (if they died childless), those who would have presided at their rites, if they had died prematurely, wore the mourning for them which they would then have done.
凡養老，五帝憲，三王有乞言。
In all their nourishment of the aged, (the object of) the five Dis was to imitate (their virtue), while the kings of the three dynasties also begged them to speak (their lessons).
The five Dis taking them as models, sought to nourish their bodily vigour, and did not beg them to speak; but what good lessons they did speak were taken down by the faithful recorders.
The three (lines of) kings also took them as models, and after nourishing their age begged them to speak.
If they (seemed to) diminish the ceremonies (of entertainment), they all had their faithful recorders as well (to narrate their virtue).
五帝憲，養氣體而不乞言，有善則記之為惇史。
In all their nourishment of the aged, (the object of) the five Dis was to imitate (their virtue), while the kings of the three dynasties also begged them to speak (their lessons).
The five Dis taking them as models, sought to nourish their bodily vigour, and did not beg them to speak; but what good lessons they did speak were taken down by the faithful recorders.
The three (lines of) kings also took them as models, and after nourishing their age begged them to speak.
If they (seemed to) diminish the ceremonies (of entertainment), they all had their faithful recorders as well (to narrate their virtue).