敵者曰：「某固愿見。」罕見曰：「聞名」。
I have heard (the following things): When one wished to see for the first time another of character and position, his language was, 'so and so, earnestly wish my name to be reported to the officer of communication.' He could not go up the steps directly to the host.
If the visitor were of equal rank with the host, he said, 'I, so and so, earnestly wish to see him.' If he were an infrequent visitor, he asked his name to be reported.
If he were a frequent visitor, he added, 'this morning or evening.' If he were blind, he asked his name to be reported.
If it were on an occasion of mourning, the visitor said he had come as a servant and helper; if he were a youth, that he had come to perform whatever might be required of him.
If the visit were at the mourning rites for a ruler or high minister, the language was, 'I am come to be employed by the chief minister of the household.'
亟見曰：「朝夕」。
I have heard (the following things): When one wished to see for the first time another of character and position, his language was, 'so and so, earnestly wish my name to be reported to the officer of communication.' He could not go up the steps directly to the host.
If the visitor were of equal rank with the host, he said, 'I, so and so, earnestly wish to see him.' If he were an infrequent visitor, he asked his name to be reported.
If he were a frequent visitor, he added, 'this morning or evening.' If he were blind, he asked his name to be reported.
If it were on an occasion of mourning, the visitor said he had come as a servant and helper; if he were a youth, that he had come to perform whatever might be required of him.
If the visit were at the mourning rites for a ruler or high minister, the language was, 'I am come to be employed by the chief minister of the household.'
瞽曰：「聞名」。
I have heard (the following things): When one wished to see for the first time another of character and position, his language was, 'so and so, earnestly wish my name to be reported to the officer of communication.' He could not go up the steps directly to the host.
If the visitor were of equal rank with the host, he said, 'I, so and so, earnestly wish to see him.' If he were an infrequent visitor, he asked his name to be reported.
If he were a frequent visitor, he added, 'this morning or evening.' If he were blind, he asked his name to be reported.
If it were on an occasion of mourning, the visitor said he had come as a servant and helper; if he were a youth, that he had come to perform whatever might be required of him.
If the visit were at the mourning rites for a ruler or high minister, the language was, 'I am come to be employed by the chief minister of the household.'
適有喪者曰：「比」。
I have heard (the following things): When one wished to see for the first time another of character and position, his language was, 'so and so, earnestly wish my name to be reported to the officer of communication.' He could not go up the steps directly to the host.
If the visitor were of equal rank with the host, he said, 'I, so and so, earnestly wish to see him.' If he were an infrequent visitor, he asked his name to be reported.
If he were a frequent visitor, he added, 'this morning or evening.' If he were blind, he asked his name to be reported.
If it were on an occasion of mourning, the visitor said he had come as a servant and helper; if he were a youth, that he had come to perform whatever might be required of him.
If the visit were at the mourning rites for a ruler or high minister, the language was, 'I am come to be employed by the chief minister of the household.'
童子曰：「聽事」。
I have heard (the following things): When one wished to see for the first time another of character and position, his language was, 'so and so, earnestly wish my name to be reported to the officer of communication.' He could not go up the steps directly to the host.
If the visitor were of equal rank with the host, he said, 'I, so and so, earnestly wish to see him.' If he were an infrequent visitor, he asked his name to be reported.
If he were a frequent visitor, he added, 'this morning or evening.' If he were blind, he asked his name to be reported.
If it were on an occasion of mourning, the visitor said he had come as a servant and helper; if he were a youth, that he had come to perform whatever might be required of him.
If the visit were at the mourning rites for a ruler or high minister, the language was, 'I am come to be employed by the chief minister of the household.'
適公卿之喪，則曰：「聽役於司徒」。
I have heard (the following things): When one wished to see for the first time another of character and position, his language was, 'so and so, earnestly wish my name to be reported to the officer of communication.' He could not go up the steps directly to the host.
If the visitor were of equal rank with the host, he said, 'I, so and so, earnestly wish to see him.' If he were an infrequent visitor, he asked his name to be reported.
If he were a frequent visitor, he added, 'this morning or evening.' If he were blind, he asked his name to be reported.
If it were on an occasion of mourning, the visitor said he had come as a servant and helper; if he were a youth, that he had come to perform whatever might be required of him.
If the visit were at the mourning rites for a ruler or high minister, the language was, 'I am come to be employed by the chief minister of the household.'
賢者狎而敬之，畏而愛之。
Qu Li I: Men of talents and virtue can be familiar with others and yet respect them; can stand in awe of others and yet love them.
They love others and yet acknowledge the evil that is in them.
They accumulate (wealth) and yet are able to part with it (to help the needy); they rest in what gives them satisfaction and yet can seek satisfaction elsewhere (when it is desirable to do so).
When you find wealth within your reach, do not (try to) get it by improper means; when you meet with calamity, do not (try to) escape from it by improper means.
Do not seek for victory in small contentions; do not seek for more than your proper share.
Do not positively affirm what you have doubts about; and (when you have no doubts), do not let what you say appear (simply) as your own view.
愛而知其惡，憎而知其善。
Qu Li I: Men of talents and virtue can be familiar with others and yet respect them; can stand in awe of others and yet love them.
They love others and yet acknowledge the evil that is in them.
They accumulate (wealth) and yet are able to part with it (to help the needy); they rest in what gives them satisfaction and yet can seek satisfaction elsewhere (when it is desirable to do so).
When you find wealth within your reach, do not (try to) get it by improper means; when you meet with calamity, do not (try to) escape from it by improper means.
Do not seek for victory in small contentions; do not seek for more than your proper share.
Do not positively affirm what you have doubts about; and (when you have no doubts), do not let what you say appear (simply) as your own view.
積而能散，安安而能遷。
Qu Li I: Men of talents and virtue can be familiar with others and yet respect them; can stand in awe of others and yet love them.
They love others and yet acknowledge the evil that is in them.
They accumulate (wealth) and yet are able to part with it (to help the needy); they rest in what gives them satisfaction and yet can seek satisfaction elsewhere (when it is desirable to do so).
When you find wealth within your reach, do not (try to) get it by improper means; when you meet with calamity, do not (try to) escape from it by improper means.
Do not seek for victory in small contentions; do not seek for more than your proper share.
Do not positively affirm what you have doubts about; and (when you have no doubts), do not let what you say appear (simply) as your own view.
臨財毋茍得，臨難毋茍免。
Qu Li I: Men of talents and virtue can be familiar with others and yet respect them; can stand in awe of others and yet love them.
They love others and yet acknowledge the evil that is in them.
They accumulate (wealth) and yet are able to part with it (to help the needy); they rest in what gives them satisfaction and yet can seek satisfaction elsewhere (when it is desirable to do so).
When you find wealth within your reach, do not (try to) get it by improper means; when you meet with calamity, do not (try to) escape from it by improper means.
Do not seek for victory in small contentions; do not seek for more than your proper share.
Do not positively affirm what you have doubts about; and (when you have no doubts), do not let what you say appear (simply) as your own view.
很毋求勝，分毋求多。
Qu Li I: Men of talents and virtue can be familiar with others and yet respect them; can stand in awe of others and yet love them.
They love others and yet acknowledge the evil that is in them.
They accumulate (wealth) and yet are able to part with it (to help the needy); they rest in what gives them satisfaction and yet can seek satisfaction elsewhere (when it is desirable to do so).
When you find wealth within your reach, do not (try to) get it by improper means; when you meet with calamity, do not (try to) escape from it by improper means.
Do not seek for victory in small contentions; do not seek for more than your proper share.
Do not positively affirm what you have doubts about; and (when you have no doubts), do not let what you say appear (simply) as your own view.
疑事毋質，直而勿有。
Qu Li I: Men of talents and virtue can be familiar with others and yet respect them; can stand in awe of others and yet love them.
They love others and yet acknowledge the evil that is in them.
They accumulate (wealth) and yet are able to part with it (to help the needy); they rest in what gives them satisfaction and yet can seek satisfaction elsewhere (when it is desirable to do so).
When you find wealth within your reach, do not (try to) get it by improper means; when you meet with calamity, do not (try to) escape from it by improper means.
Do not seek for victory in small contentions; do not seek for more than your proper share.
Do not positively affirm what you have doubts about; and (when you have no doubts), do not let what you say appear (simply) as your own view.
凡生天地之間者，有血氣之屬必有知，有知之屬莫不知愛其類；今是大鳥獸，則失喪其群匹，越月逾時焉，則必反巡，過其故鄉，翔回焉，鳴號焉，蹢躅焉，踟躕焉，然後乃能去之；小者至於燕雀，猶有啁噍之頃焉，然後乃能去之；故有血氣之屬者，莫知於人，故人於其親也，至死不窮。
All living creatures between heaven and earth, being endowed with blood and breath, have a certain amount of knowledge.
Possessing that amount of knowledge, there is not one of them but knows to love its species.
Take the larger birds and beasts - when one of them has lost its mate, after a month or a season, it is sure to return and go about their old haunts.
It turns round and round, utters its cries, now moves, now stops, and looks quite embarrassed and uncertain in its movements, before it can leave the place.
Even the smaller birds, such as swallows and sparrows, chatter and cry for a little before they can leave the place.
But among all creatures that have blood and breath, there is none which has intelligence equal to man; and hence the feeling of man on the death of his kindred remains unexhausted even till death.
孔子侍曰：「儒有席上之珍以待聘，夙夜強學以待問，懷忠信以待舉，力行以待取，其自立有如此者。
Confucius took his place by his side.
He then said, 'The scholar has a precious gem placed upon its mat, with which he is waiting to receive an invitation (from some ruler); early and late he studies with energy, waiting to be questioned.
He carries in his bosom leal-heartedness and good faith, waiting to be raised (to office); he is vigorous in all his doings, waiting to be chosen (to employment): so does he establish his character and prepare himself (for the future).
子曰：「下之事上也，不從其所令，從其所行。
The Master said, 'Inferiors, in serving their superiors, do not follow what they command, but what they do.
When a ruler loves anything, those below him are sure to do so much more.
Therefore the superior should by all means be careful in what he likes and dislikes.
This will make him an example to the people.'
上好是物，下必有甚者矣。
The Master said, 'Inferiors, in serving their superiors, do not follow what they command, but what they do.
When a ruler loves anything, those below him are sure to do so much more.
Therefore the superior should by all means be careful in what he likes and dislikes.
This will make him an example to the people.'
故上之所好惡，不可不慎也，是民之表也。」
The Master said, 'Inferiors, in serving their superiors, do not follow what they command, but what they do.
When a ruler loves anything, those below him are sure to do so much more.
Therefore the superior should by all means be careful in what he likes and dislikes.
This will make him an example to the people.'
祭之宗廟，以鬼饗之，徼幸復反也。
In presenting the sacrifice (of repose) in the (to his parent) ancestral temple, (the son) offered it in his disembodied state, hoping that his shade would peradventure return (and enjoy it).
When he came back to the house from completing the grave, he did not venture to occupy his chamber, but dwelt in the mourning shed, lamenting that his parent was now outside.
He slept on the rushes, with a clod for his pillow, lamenting that his parent was in the ground.
Therefore he wailed and wept, without regard to time; he endured the toil and grief for three years.
His heart of loving thoughts showed the mind of the filial son, and was the real expression of his human feelings.
成壙而歸，不敢入處室，居於倚廬，哀親之在外也；寢苫枕塊，哀親之在土也。
In presenting the sacrifice (of repose) in the (to his parent) ancestral temple, (the son) offered it in his disembodied state, hoping that his shade would peradventure return (and enjoy it).
When he came back to the house from completing the grave, he did not venture to occupy his chamber, but dwelt in the mourning shed, lamenting that his parent was now outside.
He slept on the rushes, with a clod for his pillow, lamenting that his parent was in the ground.
Therefore he wailed and wept, without regard to time; he endured the toil and grief for three years.
His heart of loving thoughts showed the mind of the filial son, and was the real expression of his human feelings.
故哭泣無時，服勤三年，思慕之心，孝子之志也，人情之實也。
In presenting the sacrifice (of repose) in the (to his parent) ancestral temple, (the son) offered it in his disembodied state, hoping that his shade would peradventure return (and enjoy it).
When he came back to the house from completing the grave, he did not venture to occupy his chamber, but dwelt in the mourning shed, lamenting that his parent was now outside.
He slept on the rushes, with a clod for his pillow, lamenting that his parent was in the ground.
Therefore he wailed and wept, without regard to time; he endured the toil and grief for three years.
His heart of loving thoughts showed the mind of the filial son, and was the real expression of his human feelings.
然則何以至期也？
This being the case, how is it that (in certain cases the mourning lasts) only for a year?
The answer is, that in the case of the nearest kindred, there is a break in it at the end of a year.
How is that?
The answer is - The interaction of heaven and earth has run its round; and the four seasons have gone through their changes.
All things between heaven and earth begin their processes anew.
The rules of mourning are intended to resemble this.
Then how is it that there are three years' mourning (for a parent)?
The answer is - From the wish to make it greater and more impressive, the time is doubled, and so embraces two round years.
What about the mourning for nine months' and the shorter periods?
The answer is - It is to prevent such mourning from reaching (the longer periods).
曰：至親以期斷。
This being the case, how is it that (in certain cases the mourning lasts) only for a year?
The answer is, that in the case of the nearest kindred, there is a break in it at the end of a year.
How is that?
The answer is - The interaction of heaven and earth has run its round; and the four seasons have gone through their changes.
All things between heaven and earth begin their processes anew.
The rules of mourning are intended to resemble this.
Then how is it that there are three years' mourning (for a parent)?
The answer is - From the wish to make it greater and more impressive, the time is doubled, and so embraces two round years.
What about the mourning for nine months' and the shorter periods?
The answer is - It is to prevent such mourning from reaching (the longer periods).
是何也？
This being the case, how is it that (in certain cases the mourning lasts) only for a year?
The answer is, that in the case of the nearest kindred, there is a break in it at the end of a year.
How is that?
The answer is - The interaction of heaven and earth has run its round; and the four seasons have gone through their changes.
All things between heaven and earth begin their processes anew.
The rules of mourning are intended to resemble this.
Then how is it that there are three years' mourning (for a parent)?
The answer is - From the wish to make it greater and more impressive, the time is doubled, and so embraces two round years.
What about the mourning for nine months' and the shorter periods?
The answer is - It is to prevent such mourning from reaching (the longer periods).
曰：天地則已易矣，四時則已變矣，其在天地之中者，莫不更始焉，以是象之也。
This being the case, how is it that (in certain cases the mourning lasts) only for a year?
The answer is, that in the case of the nearest kindred, there is a break in it at the end of a year.
How is that?
The answer is - The interaction of heaven and earth has run its round; and the four seasons have gone through their changes.
All things between heaven and earth begin their processes anew.
The rules of mourning are intended to resemble this.
Then how is it that there are three years' mourning (for a parent)?
The answer is - From the wish to make it greater and more impressive, the time is doubled, and so embraces two round years.
What about the mourning for nine months' and the shorter periods?
The answer is - It is to prevent such mourning from reaching (the longer periods).