子夏曰：「敢問《詩》云：『凱弟君子，民之父母』，何如斯可謂民之父母矣？」孔子曰：「夫民之父母乎，必達於禮樂之原，以致五至，而行三無，以橫於天下。
Confucius being at home at leisure, with Zi-xia by his side, the latter said, 'With reference to the lines in the Book of Poetry (III, ii, ode 8, 1), "The happy and courteous sovereign, is the father and mother of the people;" I beg to ask what the sovereign must be, who can be called "the parent of the people."' Confucius said, 'Ah! the parent of the people!
He must have penetrated to the fundamental principles of ceremonies and music, till he has reached the five extreme points to which they conduct, and the three that have no positive existence, and be able to exhibit these all under heaven; and when evil is impending in any part of the kingdom, he must have a foreknowledge of it - such an one is he whom we denominate 'the parent of the people.'
四方有敗，必先知之。
Confucius being at home at leisure, with Zi-xia by his side, the latter said, 'With reference to the lines in the Book of Poetry (III, ii, ode 8, 1), "The happy and courteous sovereign, is the father and mother of the people;" I beg to ask what the sovereign must be, who can be called "the parent of the people."' Confucius said, 'Ah! the parent of the people!
He must have penetrated to the fundamental principles of ceremonies and music, till he has reached the five extreme points to which they conduct, and the three that have no positive existence, and be able to exhibit these all under heaven; and when evil is impending in any part of the kingdom, he must have a foreknowledge of it - such an one is he whom we denominate 'the parent of the people.'
此之謂民之父母矣。」
Confucius being at home at leisure, with Zi-xia by his side, the latter said, 'With reference to the lines in the Book of Poetry (III, ii, ode 8, 1), "The happy and courteous sovereign, is the father and mother of the people;" I beg to ask what the sovereign must be, who can be called "the parent of the people."' Confucius said, 'Ah! the parent of the people!
He must have penetrated to the fundamental principles of ceremonies and music, till he has reached the five extreme points to which they conduct, and the three that have no positive existence, and be able to exhibit these all under heaven; and when evil is impending in any part of the kingdom, he must have a foreknowledge of it - such an one is he whom we denominate 'the parent of the people.'
曾子問曰：「如已葬而世子生，則如之何？」
Zeng-zi asked, 'If the son and heir have been born after the burial (of the) ruler, what course should be followed?'
復，有林麓，則虞人設階；無林麓，則狄人設階。
At (the ceremony of) calling back the soul, if (the deceased were a lord on whose territory) there were forests and copses, the forester arranged the steps (by which to go up on the roof); and if there were no forests, one of the salvage men (employed about the court in menial offices) did so.
An officer of low rank performed the ceremony.
All who did so employed some of the court robes (of the deceased) - for a ruler, the robe with the descending dragon; for the wife, that with the descending pheasant; for a Great officer, the dark robe and red skirt; for his recognised wife, the robe of fresh yellow; for an officer, that worn with the cap of deep purple leather; and for his wife, the dark dress with the red border.
In all cases they ascended from the east wing to the middle of the roof, where the footing was perilous.
Facing the north, they gave three loud calls for the deceased, after which they rolled up the garment they had employed, and cast it down in front, where the curator of the robes received it, and then they themselves descended by the wing on the north-west.
If the deceased were a visitor, and in a public lodging, his soul was called back; if the lodging were private, it was not called back.
If he were in the open country, one got up on the left end of the nave of the carriage in which he had been riding, and called it back.
小臣復，復者朝服。
At (the ceremony of) calling back the soul, if (the deceased were a lord on whose territory) there were forests and copses, the forester arranged the steps (by which to go up on the roof); and if there were no forests, one of the salvage men (employed about the court in menial offices) did so.
An officer of low rank performed the ceremony.
All who did so employed some of the court robes (of the deceased) - for a ruler, the robe with the descending dragon; for the wife, that with the descending pheasant; for a Great officer, the dark robe and red skirt; for his recognised wife, the robe of fresh yellow; for an officer, that worn with the cap of deep purple leather; and for his wife, the dark dress with the red border.
In all cases they ascended from the east wing to the middle of the roof, where the footing was perilous.
Facing the north, they gave three loud calls for the deceased, after which they rolled up the garment they had employed, and cast it down in front, where the curator of the robes received it, and then they themselves descended by the wing on the north-west.
If the deceased were a visitor, and in a public lodging, his soul was called back; if the lodging were private, it was not called back.
If he were in the open country, one got up on the left end of the nave of the carriage in which he had been riding, and called it back.
君以卷，夫人以屈狄；大夫以玄赬，世婦以襢衣；士以爵弁，士妻以稅衣。
At (the ceremony of) calling back the soul, if (the deceased were a lord on whose territory) there were forests and copses, the forester arranged the steps (by which to go up on the roof); and if there were no forests, one of the salvage men (employed about the court in menial offices) did so.
An officer of low rank performed the ceremony.
All who did so employed some of the court robes (of the deceased) - for a ruler, the robe with the descending dragon; for the wife, that with the descending pheasant; for a Great officer, the dark robe and red skirt; for his recognised wife, the robe of fresh yellow; for an officer, that worn with the cap of deep purple leather; and for his wife, the dark dress with the red border.
In all cases they ascended from the east wing to the middle of the roof, where the footing was perilous.
Facing the north, they gave three loud calls for the deceased, after which they rolled up the garment they had employed, and cast it down in front, where the curator of the robes received it, and then they themselves descended by the wing on the north-west.
If the deceased were a visitor, and in a public lodging, his soul was called back; if the lodging were private, it was not called back.
If he were in the open country, one got up on the left end of the nave of the carriage in which he had been riding, and called it back.
皆升自東榮，中屋履危，北面三號，卷衣投於前，司命受之，降自西北榮。
At (the ceremony of) calling back the soul, if (the deceased were a lord on whose territory) there were forests and copses, the forester arranged the steps (by which to go up on the roof); and if there were no forests, one of the salvage men (employed about the court in menial offices) did so.
An officer of low rank performed the ceremony.
All who did so employed some of the court robes (of the deceased) - for a ruler, the robe with the descending dragon; for the wife, that with the descending pheasant; for a Great officer, the dark robe and red skirt; for his recognised wife, the robe of fresh yellow; for an officer, that worn with the cap of deep purple leather; and for his wife, the dark dress with the red border.
In all cases they ascended from the east wing to the middle of the roof, where the footing was perilous.
Facing the north, they gave three loud calls for the deceased, after which they rolled up the garment they had employed, and cast it down in front, where the curator of the robes received it, and then they themselves descended by the wing on the north-west.
If the deceased were a visitor, and in a public lodging, his soul was called back; if the lodging were private, it was not called back.
If he were in the open country, one got up on the left end of the nave of the carriage in which he had been riding, and called it back.
其為賓，則公館復，私館不復；其在野，則升其乘車之左轂而復。
At (the ceremony of) calling back the soul, if (the deceased were a lord on whose territory) there were forests and copses, the forester arranged the steps (by which to go up on the roof); and if there were no forests, one of the salvage men (employed about the court in menial offices) did so.
An officer of low rank performed the ceremony.
All who did so employed some of the court robes (of the deceased) - for a ruler, the robe with the descending dragon; for the wife, that with the descending pheasant; for a Great officer, the dark robe and red skirt; for his recognised wife, the robe of fresh yellow; for an officer, that worn with the cap of deep purple leather; and for his wife, the dark dress with the red border.
In all cases they ascended from the east wing to the middle of the roof, where the footing was perilous.
Facing the north, they gave three loud calls for the deceased, after which they rolled up the garment they had employed, and cast it down in front, where the curator of the robes received it, and then they themselves descended by the wing on the north-west.
If the deceased were a visitor, and in a public lodging, his soul was called back; if the lodging were private, it was not called back.
If he were in the open country, one got up on the left end of the nave of the carriage in which he had been riding, and called it back.
是故：王立七廟，一壇一墠，曰考廟，曰王考廟，曰皇考廟，曰顯考廟，曰祖考廟；皆月祭之。
Thus the king made for himself seven ancestral temples, with a raised altar and the surrounding area for each.
The temples were-his father's; his grandfather's; his great-grandfather's; his great-great-grandfather's; and the temple of his (high) ancestor.
At all of these a sacrifice was offered every month.
The temples of the more remote ancestors formed the receptacles for the tablets as they were displaced; they were two, and at these only the seasonal sacrifices were offered.
For the removed tablet of one more remote, an altar was raised and its corresponding area; and on occasions of prayer at this altar and area, a sacrifice was offered, but if there were no prayer, there was no sacrifice.
In the case of one still more remote, (there was no sacrifice); he was left in his ghostly state.
遠廟為祧，有二祧，享嘗乃止。
Thus the king made for himself seven ancestral temples, with a raised altar and the surrounding area for each.
The temples were-his father's; his grandfather's; his great-grandfather's; his great-great-grandfather's; and the temple of his (high) ancestor.
At all of these a sacrifice was offered every month.
The temples of the more remote ancestors formed the receptacles for the tablets as they were displaced; they were two, and at these only the seasonal sacrifices were offered.
For the removed tablet of one more remote, an altar was raised and its corresponding area; and on occasions of prayer at this altar and area, a sacrifice was offered, but if there were no prayer, there was no sacrifice.
In the case of one still more remote, (there was no sacrifice); he was left in his ghostly state.
去祧為壇，去壇為墠。
Thus the king made for himself seven ancestral temples, with a raised altar and the surrounding area for each.
The temples were-his father's; his grandfather's; his great-grandfather's; his great-great-grandfather's; and the temple of his (high) ancestor.
At all of these a sacrifice was offered every month.
The temples of the more remote ancestors formed the receptacles for the tablets as they were displaced; they were two, and at these only the seasonal sacrifices were offered.
For the removed tablet of one more remote, an altar was raised and its corresponding area; and on occasions of prayer at this altar and area, a sacrifice was offered, but if there were no prayer, there was no sacrifice.
In the case of one still more remote, (there was no sacrifice); he was left in his ghostly state.
壇墠，有禱焉祭之，無禱乃止。
Thus the king made for himself seven ancestral temples, with a raised altar and the surrounding area for each.
The temples were-his father's; his grandfather's; his great-grandfather's; his great-great-grandfather's; and the temple of his (high) ancestor.
At all of these a sacrifice was offered every month.
The temples of the more remote ancestors formed the receptacles for the tablets as they were displaced; they were two, and at these only the seasonal sacrifices were offered.
For the removed tablet of one more remote, an altar was raised and its corresponding area; and on occasions of prayer at this altar and area, a sacrifice was offered, but if there were no prayer, there was no sacrifice.
In the case of one still more remote, (there was no sacrifice); he was left in his ghostly state.
去墠曰鬼。
Thus the king made for himself seven ancestral temples, with a raised altar and the surrounding area for each.
The temples were-his father's; his grandfather's; his great-grandfather's; his great-great-grandfather's; and the temple of his (high) ancestor.
At all of these a sacrifice was offered every month.
The temples of the more remote ancestors formed the receptacles for the tablets as they were displaced; they were two, and at these only the seasonal sacrifices were offered.
For the removed tablet of one more remote, an altar was raised and its corresponding area; and on occasions of prayer at this altar and area, a sacrifice was offered, but if there were no prayer, there was no sacrifice.
In the case of one still more remote, (there was no sacrifice); he was left in his ghostly state.
儒有不寶金玉，而忠信以為寶；不祈土地，立義以為土地；不祈多積，多文以為富。
'The scholar does not consider gold and jade to be precious treasures, but leal-heartedness and good faith; he does not desire lands and territory, but considers the establishment of righteousness as his domain; he does not desire a great accumulation of wealth, but looks on many accomplishments as his riches; it is difficult to win him, but easy to pay him; it is easy to pay him, but difficult to retain him.
As he will not show himself when the time is not proper for him to do so, is it not difficult to win him?
As he will have no fellowship with what is not righteous, is it not difficult to retain him?
As he must first do the work, and then take the pay, is it not easy to pay him?--such are the conditions of his close association with others.
難得而易祿也，易祿而難畜也，非時不見，不亦難得乎？
'The scholar does not consider gold and jade to be precious treasures, but leal-heartedness and good faith; he does not desire lands and territory, but considers the establishment of righteousness as his domain; he does not desire a great accumulation of wealth, but looks on many accomplishments as his riches; it is difficult to win him, but easy to pay him; it is easy to pay him, but difficult to retain him.
As he will not show himself when the time is not proper for him to do so, is it not difficult to win him?
As he will have no fellowship with what is not righteous, is it not difficult to retain him?
As he must first do the work, and then take the pay, is it not easy to pay him?--such are the conditions of his close association with others.
非義不合，不亦難畜乎？
'The scholar does not consider gold and jade to be precious treasures, but leal-heartedness and good faith; he does not desire lands and territory, but considers the establishment of righteousness as his domain; he does not desire a great accumulation of wealth, but looks on many accomplishments as his riches; it is difficult to win him, but easy to pay him; it is easy to pay him, but difficult to retain him.
As he will not show himself when the time is not proper for him to do so, is it not difficult to win him?
As he will have no fellowship with what is not righteous, is it not difficult to retain him?
As he must first do the work, and then take the pay, is it not easy to pay him?--such are the conditions of his close association with others.
先勞而後祿，不亦易祿乎？
'The scholar does not consider gold and jade to be precious treasures, but leal-heartedness and good faith; he does not desire lands and territory, but considers the establishment of righteousness as his domain; he does not desire a great accumulation of wealth, but looks on many accomplishments as his riches; it is difficult to win him, but easy to pay him; it is easy to pay him, but difficult to retain him.
As he will not show himself when the time is not proper for him to do so, is it not difficult to win him?
As he will have no fellowship with what is not righteous, is it not difficult to retain him?
As he must first do the work, and then take the pay, is it not easy to pay him?--such are the conditions of his close association with others.
其近人有如此者。
'The scholar does not consider gold and jade to be precious treasures, but leal-heartedness and good faith; he does not desire lands and territory, but considers the establishment of righteousness as his domain; he does not desire a great accumulation of wealth, but looks on many accomplishments as his riches; it is difficult to win him, but easy to pay him; it is easy to pay him, but difficult to retain him.
As he will not show himself when the time is not proper for him to do so, is it not difficult to win him?
As he will have no fellowship with what is not righteous, is it not difficult to retain him?
As he must first do the work, and then take the pay, is it not easy to pay him?--such are the conditions of his close association with others.
公曰：「寡人固！
The duke said, 'I am stupid.
But if I were not stupid, how should I have heard what you have just said?
I wish to question you, but cannot find the proper words (to do so); I beg you to go on a little further.' Confucius said, 'If there were not the united action of heaven and earth, the world of things would not grow.
By means of the grand rite of marriage, the generations of men are continued through myriads of ages.
How can your lordship say that the ceremony in question is too great?'
不固，焉得聞此言也。
The duke said, 'I am stupid.
But if I were not stupid, how should I have heard what you have just said?
I wish to question you, but cannot find the proper words (to do so); I beg you to go on a little further.' Confucius said, 'If there were not the united action of heaven and earth, the world of things would not grow.
By means of the grand rite of marriage, the generations of men are continued through myriads of ages.
How can your lordship say that the ceremony in question is too great?'
寡人欲問，不得其辭，請少進！」孔子曰：「天地不合，萬物不生。
The duke said, 'I am stupid.
But if I were not stupid, how should I have heard what you have just said?
I wish to question you, but cannot find the proper words (to do so); I beg you to go on a little further.' Confucius said, 'If there were not the united action of heaven and earth, the world of things would not grow.
By means of the grand rite of marriage, the generations of men are continued through myriads of ages.
How can your lordship say that the ceremony in question is too great?'
大昏，萬世之嗣也，君何謂已重焉！」
The duke said, 'I am stupid.
But if I were not stupid, how should I have heard what you have just said?
I wish to question you, but cannot find the proper words (to do so); I beg you to go on a little further.' Confucius said, 'If there were not the united action of heaven and earth, the world of things would not grow.
By means of the grand rite of marriage, the generations of men are continued through myriads of ages.
How can your lordship say that the ceremony in question is too great?'
太上貴德，其次務施報。
In the highest antiquity they prized (simply conferring) good; in the time next to this, giving and repaying was the thing attended to.
And what the rules of propriety value is that reciprocity.
If I give a gift and nothing comes in return, that is contrary to propriety; if the thing comes to me, and I give nothing in return, that also is contrary to propriety.
If a man observe the rules of propriety, he is in a condition of security; if he do not, he is in one of danger.
Hence there is the saying, 'The rules of propriety should by no means be left unlearned.'