祭不欲疏，疏則怠，怠則忘。
Sacrifices should not be frequently repeated.
Such frequency is indicative of importunateness; and importunateness is inconsistent with reverence.
Nor should they be at distant intervals.
Such infrequency is indicative of indifference; and indifference leads to forgetting them altogether.
Therefore the superior man, in harmony with the course of Heaven, offers the sacrifices of spring and autumn.
When he treads on the dew which has descended as hoar-frost he cannot help a feeling of sadness, which arises in his mind, and cannot be ascribed to the cold.
In spring, when he treads on the ground, wet with the rains and dews that have fallen heavily, he cannot avoid being moved by a feeling as if he were seeing his departed friends.
We meet the approach of our friends with music, and escort them away with sadness, and hence at the sacrifice in spring we use music, but not at the sacrifice in autumn.
是故君子合諸天道：春禘秋嘗。
Sacrifices should not be frequently repeated.
Such frequency is indicative of importunateness; and importunateness is inconsistent with reverence.
Nor should they be at distant intervals.
Such infrequency is indicative of indifference; and indifference leads to forgetting them altogether.
Therefore the superior man, in harmony with the course of Heaven, offers the sacrifices of spring and autumn.
When he treads on the dew which has descended as hoar-frost he cannot help a feeling of sadness, which arises in his mind, and cannot be ascribed to the cold.
In spring, when he treads on the ground, wet with the rains and dews that have fallen heavily, he cannot avoid being moved by a feeling as if he were seeing his departed friends.
We meet the approach of our friends with music, and escort them away with sadness, and hence at the sacrifice in spring we use music, but not at the sacrifice in autumn.
霜露既降，君子履之，必有凄愴之心，非其寒之謂也。
Sacrifices should not be frequently repeated.
Such frequency is indicative of importunateness; and importunateness is inconsistent with reverence.
Nor should they be at distant intervals.
Such infrequency is indicative of indifference; and indifference leads to forgetting them altogether.
Therefore the superior man, in harmony with the course of Heaven, offers the sacrifices of spring and autumn.
When he treads on the dew which has descended as hoar-frost he cannot help a feeling of sadness, which arises in his mind, and cannot be ascribed to the cold.
In spring, when he treads on the ground, wet with the rains and dews that have fallen heavily, he cannot avoid being moved by a feeling as if he were seeing his departed friends.
We meet the approach of our friends with music, and escort them away with sadness, and hence at the sacrifice in spring we use music, but not at the sacrifice in autumn.
春，雨露既濡，君子履之，必有怵惕之心，如將見之。
Sacrifices should not be frequently repeated.
Such frequency is indicative of importunateness; and importunateness is inconsistent with reverence.
Nor should they be at distant intervals.
Such infrequency is indicative of indifference; and indifference leads to forgetting them altogether.
Therefore the superior man, in harmony with the course of Heaven, offers the sacrifices of spring and autumn.
When he treads on the dew which has descended as hoar-frost he cannot help a feeling of sadness, which arises in his mind, and cannot be ascribed to the cold.
In spring, when he treads on the ground, wet with the rains and dews that have fallen heavily, he cannot avoid being moved by a feeling as if he were seeing his departed friends.
We meet the approach of our friends with music, and escort them away with sadness, and hence at the sacrifice in spring we use music, but not at the sacrifice in autumn.
樂以迎來，哀以送往，故禘有樂而嘗無樂。
Sacrifices should not be frequently repeated.
Such frequency is indicative of importunateness; and importunateness is inconsistent with reverence.
Nor should they be at distant intervals.
Such infrequency is indicative of indifference; and indifference leads to forgetting them altogether.
Therefore the superior man, in harmony with the course of Heaven, offers the sacrifices of spring and autumn.
When he treads on the dew which has descended as hoar-frost he cannot help a feeling of sadness, which arises in his mind, and cannot be ascribed to the cold.
In spring, when he treads on the ground, wet with the rains and dews that have fallen heavily, he cannot avoid being moved by a feeling as if he were seeing his departed friends.
We meet the approach of our friends with music, and escort them away with sadness, and hence at the sacrifice in spring we use music, but not at the sacrifice in autumn.
若夫，坐如尸，立如齊。
If a man be sitting, let him do so as a personator of the deceased; if he be standing, let him do so (reverently), as in sacrificing.
既內自盡，又外求助，昏禮是也。
When a son had done everything (for his sacrifices) that he could do himself, he proceeded to seek assistance from abroad; and this came through the rites of marriage.
Hence the language of a ruler, when about to marry a wife, was - 'I beg you, O ruler, to give me your elegant daughter, to share this small state with my poor self, to do service in the ancestral temple, and at the altars to (the spirits of) the land and grain.' This underlay his seeking for that assistance (from abroad).
In sacrificing, husband and wife had their several duties which they personally attended to; and on this account there was the array of officials belonging to the exterior and interior departments (of the palace).
When these officers were complete, all things necessary (for the service) were made ready - small things, such as the sourcrout of water plants and pickles from the produce of dry grounds; and fine things, such as the stands for the bodies of the three victims, and the supplies for the eight dishes.
Strange insects and the fruits of plants and trees, produced under the best influences of light and shade, were all made ready.
Whatever heaven produces, whatever earth developes in its growth;--all were then exhibited in the greatest abundance.
Everything was there from without, and internally there was the utmost effort of the will - such was the spirit in sacrificing.
故國君取夫人之辭曰：「請君之玉女與寡人共有敝邑，事宗廟社稷。」此求助之本也。
When a son had done everything (for his sacrifices) that he could do himself, he proceeded to seek assistance from abroad; and this came through the rites of marriage.
Hence the language of a ruler, when about to marry a wife, was - 'I beg you, O ruler, to give me your elegant daughter, to share this small state with my poor self, to do service in the ancestral temple, and at the altars to (the spirits of) the land and grain.' This underlay his seeking for that assistance (from abroad).
In sacrificing, husband and wife had their several duties which they personally attended to; and on this account there was the array of officials belonging to the exterior and interior departments (of the palace).
When these officers were complete, all things necessary (for the service) were made ready - small things, such as the sourcrout of water plants and pickles from the produce of dry grounds; and fine things, such as the stands for the bodies of the three victims, and the supplies for the eight dishes.
Strange insects and the fruits of plants and trees, produced under the best influences of light and shade, were all made ready.
Whatever heaven produces, whatever earth developes in its growth;--all were then exhibited in the greatest abundance.
Everything was there from without, and internally there was the utmost effort of the will - such was the spirit in sacrificing.
夫祭也者，必夫婦親之，所以備外內之官也；官備則具備。
When a son had done everything (for his sacrifices) that he could do himself, he proceeded to seek assistance from abroad; and this came through the rites of marriage.
Hence the language of a ruler, when about to marry a wife, was - 'I beg you, O ruler, to give me your elegant daughter, to share this small state with my poor self, to do service in the ancestral temple, and at the altars to (the spirits of) the land and grain.' This underlay his seeking for that assistance (from abroad).
In sacrificing, husband and wife had their several duties which they personally attended to; and on this account there was the array of officials belonging to the exterior and interior departments (of the palace).
When these officers were complete, all things necessary (for the service) were made ready - small things, such as the sourcrout of water plants and pickles from the produce of dry grounds; and fine things, such as the stands for the bodies of the three victims, and the supplies for the eight dishes.
Strange insects and the fruits of plants and trees, produced under the best influences of light and shade, were all made ready.
Whatever heaven produces, whatever earth developes in its growth;--all were then exhibited in the greatest abundance.
Everything was there from without, and internally there was the utmost effort of the will - such was the spirit in sacrificing.
水草之菹，陸產之醢，小物備矣；三牲之俎，八簋之實，美物備矣；昆蟲之異，草木之實，陰陽之物備矣。
When a son had done everything (for his sacrifices) that he could do himself, he proceeded to seek assistance from abroad; and this came through the rites of marriage.
Hence the language of a ruler, when about to marry a wife, was - 'I beg you, O ruler, to give me your elegant daughter, to share this small state with my poor self, to do service in the ancestral temple, and at the altars to (the spirits of) the land and grain.' This underlay his seeking for that assistance (from abroad).
In sacrificing, husband and wife had their several duties which they personally attended to; and on this account there was the array of officials belonging to the exterior and interior departments (of the palace).
When these officers were complete, all things necessary (for the service) were made ready - small things, such as the sourcrout of water plants and pickles from the produce of dry grounds; and fine things, such as the stands for the bodies of the three victims, and the supplies for the eight dishes.
Strange insects and the fruits of plants and trees, produced under the best influences of light and shade, were all made ready.
Whatever heaven produces, whatever earth developes in its growth;--all were then exhibited in the greatest abundance.
Everything was there from without, and internally there was the utmost effort of the will - such was the spirit in sacrificing.
凡天之所生，地之所長，茍可薦者，莫不咸在，示盡物也。
When a son had done everything (for his sacrifices) that he could do himself, he proceeded to seek assistance from abroad; and this came through the rites of marriage.
Hence the language of a ruler, when about to marry a wife, was - 'I beg you, O ruler, to give me your elegant daughter, to share this small state with my poor self, to do service in the ancestral temple, and at the altars to (the spirits of) the land and grain.' This underlay his seeking for that assistance (from abroad).
In sacrificing, husband and wife had their several duties which they personally attended to; and on this account there was the array of officials belonging to the exterior and interior departments (of the palace).
When these officers were complete, all things necessary (for the service) were made ready - small things, such as the sourcrout of water plants and pickles from the produce of dry grounds; and fine things, such as the stands for the bodies of the three victims, and the supplies for the eight dishes.
Strange insects and the fruits of plants and trees, produced under the best influences of light and shade, were all made ready.
Whatever heaven produces, whatever earth developes in its growth;--all were then exhibited in the greatest abundance.
Everything was there from without, and internally there was the utmost effort of the will - such was the spirit in sacrificing.
外則盡物，內則盡志，此祭之心也。
When a son had done everything (for his sacrifices) that he could do himself, he proceeded to seek assistance from abroad; and this came through the rites of marriage.
Hence the language of a ruler, when about to marry a wife, was - 'I beg you, O ruler, to give me your elegant daughter, to share this small state with my poor self, to do service in the ancestral temple, and at the altars to (the spirits of) the land and grain.' This underlay his seeking for that assistance (from abroad).
In sacrificing, husband and wife had their several duties which they personally attended to; and on this account there was the array of officials belonging to the exterior and interior departments (of the palace).
When these officers were complete, all things necessary (for the service) were made ready - small things, such as the sourcrout of water plants and pickles from the produce of dry grounds; and fine things, such as the stands for the bodies of the three victims, and the supplies for the eight dishes.
Strange insects and the fruits of plants and trees, produced under the best influences of light and shade, were all made ready.
Whatever heaven produces, whatever earth developes in its growth;--all were then exhibited in the greatest abundance.
Everything was there from without, and internally there was the utmost effort of the will - such was the spirit in sacrificing.
立權度量，考文章，改正朔，易服色，殊徽號，異器械，別衣服，此其所得與民變革者也。
The appointment of the measures of weight, length, and capacity; the fixing the elegancies (of ceremony); the changing the commencement of the year and month; alterations in the colour of dress; differences of flags and their blazonry; changes in vessels and weapons, and distinctions in dress: these were things, changes in which could be enjoined on the people.
But no changes could be enjoined upon them in what concerned affection for kin, the honour paid to the honourable, the respect due to the aged, and the different positions and functions of male and female.
其不可得變革者則有矣：親親也，尊尊也，長長也，男女有別，此其不可得與民變革者也。
The appointment of the measures of weight, length, and capacity; the fixing the elegancies (of ceremony); the changing the commencement of the year and month; alterations in the colour of dress; differences of flags and their blazonry; changes in vessels and weapons, and distinctions in dress: these were things, changes in which could be enjoined on the people.
But no changes could be enjoined upon them in what concerned affection for kin, the honour paid to the honourable, the respect due to the aged, and the different positions and functions of male and female.
卜人定龜，史定墨，君定體。
The officer of divination by the tortoise-shell fixed the shell (to be used); the recorder applied the ink; and the ruler determined the figures (produced by the fire).
孔子既得合葬於防，曰：「吾聞之：古也墓而不墳；今丘也，東西南北人也，不可以弗識也。」於是封之，崇四尺。
When Confucius had succeeded in burying (his mother) in the same grave (with his father) at Fang, he said, 'I have heard that the ancients made graves (only), and raised no mound over them.
But I am a man, who will be (travelling) east, west, south, and north.
I cannot do without something by which I can remember (the place).' On this, he (resolved to) raise a mound (over the grave) four feet high.
是故，夏礿、秋嘗、冬烝，春社、秋省而遂大蜡，天子之祭也。
(In Lu) they offered (also) the sacrifices of summer, autumn, and winter (in the ancestral temple); with those at the altars of the land and grain in spring, and that at the autumnal hunt, going on to the great sacrifice of thanksgiving at the end of the year - all (after the pattern of) the sacrifices of the son of Heaven.
大夫之喪，庶子不受吊。
At the mourning rites for a Great officer, a son by an inferior wife should not receive the condolences.
仲尼嘗，奉薦而進其親也愨，其行趨趨以數。
At the autumnal sacrifice, when Zhong-ni advanced, bearing the offerings, his general appearance was indicative of simple sincerity, but his steps were short and oft repeated.
When the sacrifice was over, Zi-gong questioned him, saying, 'Your account of sacrificing was that it should be marked by the dignity and intense absorption of all engaged in it; and now how is it that in your sacrificing there has been no such dignity and absorption?'
已祭，子贛問曰：「子之言祭，濟濟漆漆然；今子之祭，無濟濟漆漆，何也？」
At the autumnal sacrifice, when Zhong-ni advanced, bearing the offerings, his general appearance was indicative of simple sincerity, but his steps were short and oft repeated.
When the sacrifice was over, Zi-gong questioned him, saying, 'Your account of sacrificing was that it should be marked by the dignity and intense absorption of all engaged in it; and now how is it that in your sacrificing there has been no such dignity and absorption?'
由命士以上，父子皆異宮。
From the time that sons receive an official appointment, they and their father occupy different parts of their residence.
But at the dawn, the son will pay his respects, and express his affection by (the offer of) pleasant delicacies.
At sunrise he will retire, and he and his father will attend to their different duties.
At sundown, the son will pay his evening visit in the same way.
昧爽而朝，慈以旨甘，日出而退，各從其事，日入而夕，慈以旨甘。
From the time that sons receive an official appointment, they and their father occupy different parts of their residence.
But at the dawn, the son will pay his respects, and express his affection by (the offer of) pleasant delicacies.
At sunrise he will retire, and he and his father will attend to their different duties.
At sundown, the son will pay his evening visit in the same way.
所謂修身在正其心者：身有所忿懥，則不得其正；有所恐懼，則不得其正；有所好樂，則不得其正；有所憂患，則不得其正。
What is meant by, "The cultivation of the person depends on rectifying the mind may be thus illustrated:-If a man be under the influence of passion he will be incorrect in his conduct.
He will be the same, if he is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distress.
When the mind is not present, we look and do not see; we hear and do not understand; we eat and do not know the taste of what we eat.
This is what is meant by saying that the cultivation of the person depends on the rectifying of the mind.
心不在焉，視而不見，聽而不聞，食而不知其味。
What is meant by, "The cultivation of the person depends on rectifying the mind may be thus illustrated:-If a man be under the influence of passion he will be incorrect in his conduct.
He will be the same, if he is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distress.
When the mind is not present, we look and do not see; we hear and do not understand; we eat and do not know the taste of what we eat.
This is what is meant by saying that the cultivation of the person depends on the rectifying of the mind.