遂行，日行百里，不以夜行。
According to the rules for hurrying to attend the mourning rites, when one first heard that the mourning rites for a relative were going on, he wailed as he answered the messenger, and gave full vent to his sorrow.
Having asked all the particulars, he wailed again, with a similar burst of grief, and immediately arranged to go (to the place).
He went 100 li a day, not travelling in the night.
Only when the rites were those for a father or a mother did he travel while he could yet see the stars, and rested when he (again) saw them.
If it was impossible for him to go (at once), he assumed the mourning dress, and then went (as soon as he could).
When he had passed through be state (where he was), and reached its frontier, he stopped and wailed, giving full vent to his sorrow.
He avoided wailing in the market-place and when near the court.
He looked towards the frontier of his own state when he wailed.
唯父母之喪，見星而行，見星而舍。
According to the rules for hurrying to attend the mourning rites, when one first heard that the mourning rites for a relative were going on, he wailed as he answered the messenger, and gave full vent to his sorrow.
Having asked all the particulars, he wailed again, with a similar burst of grief, and immediately arranged to go (to the place).
He went 100 li a day, not travelling in the night.
Only when the rites were those for a father or a mother did he travel while he could yet see the stars, and rested when he (again) saw them.
If it was impossible for him to go (at once), he assumed the mourning dress, and then went (as soon as he could).
When he had passed through be state (where he was), and reached its frontier, he stopped and wailed, giving full vent to his sorrow.
He avoided wailing in the market-place and when near the court.
He looked towards the frontier of his own state when he wailed.
若未得行，則成服而後行。
According to the rules for hurrying to attend the mourning rites, when one first heard that the mourning rites for a relative were going on, he wailed as he answered the messenger, and gave full vent to his sorrow.
Having asked all the particulars, he wailed again, with a similar burst of grief, and immediately arranged to go (to the place).
He went 100 li a day, not travelling in the night.
Only when the rites were those for a father or a mother did he travel while he could yet see the stars, and rested when he (again) saw them.
If it was impossible for him to go (at once), he assumed the mourning dress, and then went (as soon as he could).
When he had passed through be state (where he was), and reached its frontier, he stopped and wailed, giving full vent to his sorrow.
He avoided wailing in the market-place and when near the court.
He looked towards the frontier of his own state when he wailed.
過國至竟，哭盡哀而止。
According to the rules for hurrying to attend the mourning rites, when one first heard that the mourning rites for a relative were going on, he wailed as he answered the messenger, and gave full vent to his sorrow.
Having asked all the particulars, he wailed again, with a similar burst of grief, and immediately arranged to go (to the place).
He went 100 li a day, not travelling in the night.
Only when the rites were those for a father or a mother did he travel while he could yet see the stars, and rested when he (again) saw them.
If it was impossible for him to go (at once), he assumed the mourning dress, and then went (as soon as he could).
When he had passed through be state (where he was), and reached its frontier, he stopped and wailed, giving full vent to his sorrow.
He avoided wailing in the market-place and when near the court.
He looked towards the frontier of his own state when he wailed.
哭辟市朝。
According to the rules for hurrying to attend the mourning rites, when one first heard that the mourning rites for a relative were going on, he wailed as he answered the messenger, and gave full vent to his sorrow.
Having asked all the particulars, he wailed again, with a similar burst of grief, and immediately arranged to go (to the place).
He went 100 li a day, not travelling in the night.
Only when the rites were those for a father or a mother did he travel while he could yet see the stars, and rested when he (again) saw them.
If it was impossible for him to go (at once), he assumed the mourning dress, and then went (as soon as he could).
When he had passed through be state (where he was), and reached its frontier, he stopped and wailed, giving full vent to his sorrow.
He avoided wailing in the market-place and when near the court.
He looked towards the frontier of his own state when he wailed.
望其國竟哭。
According to the rules for hurrying to attend the mourning rites, when one first heard that the mourning rites for a relative were going on, he wailed as he answered the messenger, and gave full vent to his sorrow.
Having asked all the particulars, he wailed again, with a similar burst of grief, and immediately arranged to go (to the place).
He went 100 li a day, not travelling in the night.
Only when the rites were those for a father or a mother did he travel while he could yet see the stars, and rested when he (again) saw them.
If it was impossible for him to go (at once), he assumed the mourning dress, and then went (as soon as he could).
When he had passed through be state (where he was), and reached its frontier, he stopped and wailed, giving full vent to his sorrow.
He avoided wailing in the market-place and when near the court.
He looked towards the frontier of his own state when he wailed.
於又哭，括髮袒成踴；於三哭，猶括髮袒成踴。
At the next wailing, the day after, they tied up their hair, bared their arms, and went through the leaping.
At the third wailing next day, they again tied up their hair, bared their arms, and went through the leaping.
On these three days, the finishing the mourning dress, bowing to and escorting the visitors, took place as in the first case.
三日，成服，拜賓、送賓皆如初。
At the next wailing, the day after, they tied up their hair, bared their arms, and went through the leaping.
At the third wailing next day, they again tied up their hair, bared their arms, and went through the leaping.
On these three days, the finishing the mourning dress, bowing to and escorting the visitors, took place as in the first case.
賵馬入廟門；賻馬與其幣，大白兵車，不入廟門。
A carriage and horses presented for a funeral, entered the gate of the ancestral temple.
Contributions of money and horses with the accompanying presents of silk, the white flag (of a mourning carriage) and war chariots, did not enter the gate of the temple.
When the hearer of the contribution had delivered his message, he knelt down and left the things on the ground.
The officer of communication took them up.
The presiding mourner did not himself receive them.
賻者既致命，坐委之，擯者舉之。
A carriage and horses presented for a funeral, entered the gate of the ancestral temple.
Contributions of money and horses with the accompanying presents of silk, the white flag (of a mourning carriage) and war chariots, did not enter the gate of the temple.
When the hearer of the contribution had delivered his message, he knelt down and left the things on the ground.
The officer of communication took them up.
The presiding mourner did not himself receive them.
主人無親受也。
A carriage and horses presented for a funeral, entered the gate of the ancestral temple.
Contributions of money and horses with the accompanying presents of silk, the white flag (of a mourning carriage) and war chariots, did not enter the gate of the temple.
When the hearer of the contribution had delivered his message, he knelt down and left the things on the ground.
The officer of communication took them up.
The presiding mourner did not himself receive them.
天下有王，分地建國，置都立邑，設廟祧壇墠而祭之，乃為親疏多少之數。
The sovereigns, coming to the possession of the kingdom, divided the land and established the feudal principalities; they assigned (great) cities (to their nobles), and smaller towns (to their chiefs); they made ancestral temples, and the arrangements for altering the order of the spirit-tablets; they raised altars, and they cleared the ground around them for the performance of their sacrifices.
In all these arrangements they made provision for the sacrifices according to the nearer or more remote kinship, and for the assignment of lands of greater or less amount.
文王之祭也：事死者如事生，思死者如不欲生，忌日必哀，稱諱如見親。
King Wen, in sacrificing, served the dead as if he were serving the living.
He thought of them dead as if he did not wish to live (any longer himself).
On the recurrence of their death-day, he was sad; in calling his father by the name elsewhere forbidden, he looked as if he saw him.
So sincere was he in sacrificing that he looked as if he saw the things which his father loved, and the pleased expression of his face - such was king Wen!
The lines of the ode (II, v, ode 2), 'When early dawn unseals my eyes, Before my mind my parents rise,' might be applied to king Wen.
On the day after the sacrifice, when the day broke, he did not sleep, but hastened to repeat it; and after it was finished, he still thought of his parents.
On the day of sacrifice his joy and sorrow were blended together.
He could not but rejoice in the opportunity of offering the sacrifice; and when it was over, he could not but be sad.
祀之忠也，如見親之所愛，如欲色然；其文王與？
King Wen, in sacrificing, served the dead as if he were serving the living.
He thought of them dead as if he did not wish to live (any longer himself).
On the recurrence of their death-day, he was sad; in calling his father by the name elsewhere forbidden, he looked as if he saw him.
So sincere was he in sacrificing that he looked as if he saw the things which his father loved, and the pleased expression of his face - such was king Wen!
The lines of the ode (II, v, ode 2), 'When early dawn unseals my eyes, Before my mind my parents rise,' might be applied to king Wen.
On the day after the sacrifice, when the day broke, he did not sleep, but hastened to repeat it; and after it was finished, he still thought of his parents.
On the day of sacrifice his joy and sorrow were blended together.
He could not but rejoice in the opportunity of offering the sacrifice; and when it was over, he could not but be sad.
《詩》云：「明發不寐，有懷二人。」文王之詩也。
King Wen, in sacrificing, served the dead as if he were serving the living.
He thought of them dead as if he did not wish to live (any longer himself).
On the recurrence of their death-day, he was sad; in calling his father by the name elsewhere forbidden, he looked as if he saw him.
So sincere was he in sacrificing that he looked as if he saw the things which his father loved, and the pleased expression of his face - such was king Wen!
The lines of the ode (II, v, ode 2), 'When early dawn unseals my eyes, Before my mind my parents rise,' might be applied to king Wen.
On the day after the sacrifice, when the day broke, he did not sleep, but hastened to repeat it; and after it was finished, he still thought of his parents.
On the day of sacrifice his joy and sorrow were blended together.
He could not but rejoice in the opportunity of offering the sacrifice; and when it was over, he could not but be sad.
祭之明日，明發不寐，饗而致之，又從而思之。
King Wen, in sacrificing, served the dead as if he were serving the living.
He thought of them dead as if he did not wish to live (any longer himself).
On the recurrence of their death-day, he was sad; in calling his father by the name elsewhere forbidden, he looked as if he saw him.
So sincere was he in sacrificing that he looked as if he saw the things which his father loved, and the pleased expression of his face - such was king Wen!
The lines of the ode (II, v, ode 2), 'When early dawn unseals my eyes, Before my mind my parents rise,' might be applied to king Wen.
On the day after the sacrifice, when the day broke, he did not sleep, but hastened to repeat it; and after it was finished, he still thought of his parents.
On the day of sacrifice his joy and sorrow were blended together.
He could not but rejoice in the opportunity of offering the sacrifice; and when it was over, he could not but be sad.
祭之日，樂與哀半；饗之必樂，已至必哀。
King Wen, in sacrificing, served the dead as if he were serving the living.
He thought of them dead as if he did not wish to live (any longer himself).
On the recurrence of their death-day, he was sad; in calling his father by the name elsewhere forbidden, he looked as if he saw him.
So sincere was he in sacrificing that he looked as if he saw the things which his father loved, and the pleased expression of his face - such was king Wen!
The lines of the ode (II, v, ode 2), 'When early dawn unseals my eyes, Before my mind my parents rise,' might be applied to king Wen.
On the day after the sacrifice, when the day broke, he did not sleep, but hastened to repeat it; and after it was finished, he still thought of his parents.
On the day of sacrifice his joy and sorrow were blended together.
He could not but rejoice in the opportunity of offering the sacrifice; and when it was over, he could not but be sad.
資於事父以事母，而愛同。
The service due to a father is employed in serving a mother, and the love is the same for both. (But) in the sky there are not two suns, nor in a land two kings, nor in a state two rulers, nor in a family two equally honourable - one (principle) regulates (all) these conditions.
Hence, while the father is alive, the sackcloth with even edges is worn (for a mother), (and only) for a year - showing that there are not (in the family) two equally honourable.
天無二日，土無二王，國無二君，家無二尊，以一治之也。
The service due to a father is employed in serving a mother, and the love is the same for both. (But) in the sky there are not two suns, nor in a land two kings, nor in a state two rulers, nor in a family two equally honourable - one (principle) regulates (all) these conditions.
Hence, while the father is alive, the sackcloth with even edges is worn (for a mother), (and only) for a year - showing that there are not (in the family) two equally honourable.
故父在，為母齊衰期者，見無二尊也。
The service due to a father is employed in serving a mother, and the love is the same for both. (But) in the sky there are not two suns, nor in a land two kings, nor in a state two rulers, nor in a family two equally honourable - one (principle) regulates (all) these conditions.
Hence, while the father is alive, the sackcloth with even edges is worn (for a mother), (and only) for a year - showing that there are not (in the family) two equally honourable.
子曰：「聽訟，吾猶人也，必也使無訟乎！」無情者不得盡其辭，大畏民志。
The Master said, "In hearing litigations, I am like any other body.
What is necessary is to cause the people to have no litigations." So, those who are devoid of principle find it impossible to carry out their speeches, and a great awe would be struck into men's minds;-this is called knowing the root.
此謂知本。
The Master said, "In hearing litigations, I am like any other body.
What is necessary is to cause the people to have no litigations." So, those who are devoid of principle find it impossible to carry out their speeches, and a great awe would be struck into men's minds;-this is called knowing the root.
王者禘其祖之所自出，以其祖配之，而立四廟。
At the great royal sacrifice to all ancestors, the first place was given to him from whom the founder of the line sprang, and that founder had the place of assessor to him.
There came thus to be established four ancestral shrines.
In the case of a son by another than the queen coming to be king, the same course was observed.
庶子王，亦如之。
At the great royal sacrifice to all ancestors, the first place was given to him from whom the founder of the line sprang, and that founder had the place of assessor to him.
There came thus to be established four ancestral shrines.
In the case of a son by another than the queen coming to be king, the same course was observed.