庶子官職諸侯、卿、大夫、士之庶子之卒，掌其戒令，與其教治，別其等，正其位。
Anciently, among the officers of the kings of Zhou, there was one called the shu-dze.
He was charged with the care of the sons of the feudal lords, the high dignitaries who were the Great officers, and (other) officers,--the eldest sons who occupied the next place to their fathers.
He managed (the issuing) to them of (all) cautions and orders; superintended their instruction in all they had to learn and (the art of self-)government; arranged them in their different classes; and saw that they occupied their correct positions.
If there were any grand solemnity (being transacted) in the kingdom, he conducted them-these sons of the state-and placed them under the eldest son, the heir-apparent, who made what use of them he thought fit.
If any military operations were being undertaken, he provided for them their carriages and coats of mail, assembled for them the companies of a hundred men and of five men (of which they should have charge), and appointed their inferior officers, thus training them in the art of war - they were not under the jurisdiction of the minister of War.
In all (other) governmental business of the state, these sons of it were left free, their fathers' eldest sons, without public occupation, and were made to attend to the cultivation of virtuous ways.
In spring, (the shu-dze) assembled them in the college; and in autumn, in the archery (hall), that he might examine into their proficiency, and advanced or degraded them accordingly.
國有大事，則率國子而致於大子，唯所用之。
Anciently, among the officers of the kings of Zhou, there was one called the shu-dze.
He was charged with the care of the sons of the feudal lords, the high dignitaries who were the Great officers, and (other) officers,--the eldest sons who occupied the next place to their fathers.
He managed (the issuing) to them of (all) cautions and orders; superintended their instruction in all they had to learn and (the art of self-)government; arranged them in their different classes; and saw that they occupied their correct positions.
If there were any grand solemnity (being transacted) in the kingdom, he conducted them-these sons of the state-and placed them under the eldest son, the heir-apparent, who made what use of them he thought fit.
If any military operations were being undertaken, he provided for them their carriages and coats of mail, assembled for them the companies of a hundred men and of five men (of which they should have charge), and appointed their inferior officers, thus training them in the art of war - they were not under the jurisdiction of the minister of War.
In all (other) governmental business of the state, these sons of it were left free, their fathers' eldest sons, without public occupation, and were made to attend to the cultivation of virtuous ways.
In spring, (the shu-dze) assembled them in the college; and in autumn, in the archery (hall), that he might examine into their proficiency, and advanced or degraded them accordingly.
若有甲兵之事，則授之以車甲，合其卒伍，置其有司，以軍法治之，司馬弗正。
Anciently, among the officers of the kings of Zhou, there was one called the shu-dze.
He was charged with the care of the sons of the feudal lords, the high dignitaries who were the Great officers, and (other) officers,--the eldest sons who occupied the next place to their fathers.
He managed (the issuing) to them of (all) cautions and orders; superintended their instruction in all they had to learn and (the art of self-)government; arranged them in their different classes; and saw that they occupied their correct positions.
If there were any grand solemnity (being transacted) in the kingdom, he conducted them-these sons of the state-and placed them under the eldest son, the heir-apparent, who made what use of them he thought fit.
If any military operations were being undertaken, he provided for them their carriages and coats of mail, assembled for them the companies of a hundred men and of five men (of which they should have charge), and appointed their inferior officers, thus training them in the art of war - they were not under the jurisdiction of the minister of War.
In all (other) governmental business of the state, these sons of it were left free, their fathers' eldest sons, without public occupation, and were made to attend to the cultivation of virtuous ways.
In spring, (the shu-dze) assembled them in the college; and in autumn, in the archery (hall), that he might examine into their proficiency, and advanced or degraded them accordingly.
凡國之政事，國子存游卒，使之修德學道，春合諸學，秋合諸射，以考其藝而進退之。
Anciently, among the officers of the kings of Zhou, there was one called the shu-dze.
He was charged with the care of the sons of the feudal lords, the high dignitaries who were the Great officers, and (other) officers,--the eldest sons who occupied the next place to their fathers.
He managed (the issuing) to them of (all) cautions and orders; superintended their instruction in all they had to learn and (the art of self-)government; arranged them in their different classes; and saw that they occupied their correct positions.
If there were any grand solemnity (being transacted) in the kingdom, he conducted them-these sons of the state-and placed them under the eldest son, the heir-apparent, who made what use of them he thought fit.
If any military operations were being undertaken, he provided for them their carriages and coats of mail, assembled for them the companies of a hundred men and of five men (of which they should have charge), and appointed their inferior officers, thus training them in the art of war - they were not under the jurisdiction of the minister of War.
In all (other) governmental business of the state, these sons of it were left free, their fathers' eldest sons, without public occupation, and were made to attend to the cultivation of virtuous ways.
In spring, (the shu-dze) assembled them in the college; and in autumn, in the archery (hall), that he might examine into their proficiency, and advanced or degraded them accordingly.
賢者之祭也，必受其福。
The sacrifices of such men have their own blessing;--not indeed what the world calls blessing.
Blessing here means perfection;-it is the name given to the complete and natural discharge of all duties.
When nothing is left incomplete or improperly discharged;--this is what we call perfection, implying the doing everything that should be done in one's internal self, and externally the performance of everything according to the proper method.
There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in his service of his parents.
In the supernal sphere there is a compliance with (what is due to) the repose and expansion of the energies of nature; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents;--all this constitutes what is called perfection.
It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it.
Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season.
Thus intelligently does he offer his sacrifices, without seeking for anything to be gained by them - such is the heart and mind of a filial son.
非世所謂福也。
The sacrifices of such men have their own blessing;--not indeed what the world calls blessing.
Blessing here means perfection;-it is the name given to the complete and natural discharge of all duties.
When nothing is left incomplete or improperly discharged;--this is what we call perfection, implying the doing everything that should be done in one's internal self, and externally the performance of everything according to the proper method.
There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in his service of his parents.
In the supernal sphere there is a compliance with (what is due to) the repose and expansion of the energies of nature; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents;--all this constitutes what is called perfection.
It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it.
Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season.
Thus intelligently does he offer his sacrifices, without seeking for anything to be gained by them - such is the heart and mind of a filial son.
福者，備也；備者，百順之名也。
The sacrifices of such men have their own blessing;--not indeed what the world calls blessing.
Blessing here means perfection;-it is the name given to the complete and natural discharge of all duties.
When nothing is left incomplete or improperly discharged;--this is what we call perfection, implying the doing everything that should be done in one's internal self, and externally the performance of everything according to the proper method.
There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in his service of his parents.
In the supernal sphere there is a compliance with (what is due to) the repose and expansion of the energies of nature; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents;--all this constitutes what is called perfection.
It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it.
Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season.
Thus intelligently does he offer his sacrifices, without seeking for anything to be gained by them - such is the heart and mind of a filial son.
無所不順者，謂之備。
The sacrifices of such men have their own blessing;--not indeed what the world calls blessing.
Blessing here means perfection;-it is the name given to the complete and natural discharge of all duties.
When nothing is left incomplete or improperly discharged;--this is what we call perfection, implying the doing everything that should be done in one's internal self, and externally the performance of everything according to the proper method.
There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in his service of his parents.
In the supernal sphere there is a compliance with (what is due to) the repose and expansion of the energies of nature; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents;--all this constitutes what is called perfection.
It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it.
Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season.
Thus intelligently does he offer his sacrifices, without seeking for anything to be gained by them - such is the heart and mind of a filial son.
言：內盡於己，而外順於道也。
The sacrifices of such men have their own blessing;--not indeed what the world calls blessing.
Blessing here means perfection;-it is the name given to the complete and natural discharge of all duties.
When nothing is left incomplete or improperly discharged;--this is what we call perfection, implying the doing everything that should be done in one's internal self, and externally the performance of everything according to the proper method.
There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in his service of his parents.
In the supernal sphere there is a compliance with (what is due to) the repose and expansion of the energies of nature; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents;--all this constitutes what is called perfection.
It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it.
Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season.
Thus intelligently does he offer his sacrifices, without seeking for anything to be gained by them - such is the heart and mind of a filial son.
忠臣以事其君，孝子以事其親，其本一也。
The sacrifices of such men have their own blessing;--not indeed what the world calls blessing.
Blessing here means perfection;-it is the name given to the complete and natural discharge of all duties.
When nothing is left incomplete or improperly discharged;--this is what we call perfection, implying the doing everything that should be done in one's internal self, and externally the performance of everything according to the proper method.
There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in his service of his parents.
In the supernal sphere there is a compliance with (what is due to) the repose and expansion of the energies of nature; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents;--all this constitutes what is called perfection.
It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it.
Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season.
Thus intelligently does he offer his sacrifices, without seeking for anything to be gained by them - such is the heart and mind of a filial son.
上則順於鬼神，外則順於君長，內則以孝於親。
The sacrifices of such men have their own blessing;--not indeed what the world calls blessing.
Blessing here means perfection;-it is the name given to the complete and natural discharge of all duties.
When nothing is left incomplete or improperly discharged;--this is what we call perfection, implying the doing everything that should be done in one's internal self, and externally the performance of everything according to the proper method.
There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in his service of his parents.
In the supernal sphere there is a compliance with (what is due to) the repose and expansion of the energies of nature; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents;--all this constitutes what is called perfection.
It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it.
Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season.
Thus intelligently does he offer his sacrifices, without seeking for anything to be gained by them - such is the heart and mind of a filial son.
如此之謂備。
The sacrifices of such men have their own blessing;--not indeed what the world calls blessing.
Blessing here means perfection;-it is the name given to the complete and natural discharge of all duties.
When nothing is left incomplete or improperly discharged;--this is what we call perfection, implying the doing everything that should be done in one's internal self, and externally the performance of everything according to the proper method.
There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in his service of his parents.
In the supernal sphere there is a compliance with (what is due to) the repose and expansion of the energies of nature; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents;--all this constitutes what is called perfection.
It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it.
Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season.
Thus intelligently does he offer his sacrifices, without seeking for anything to be gained by them - such is the heart and mind of a filial son.
唯賢者能備，能備然後能祭。
The sacrifices of such men have their own blessing;--not indeed what the world calls blessing.
Blessing here means perfection;-it is the name given to the complete and natural discharge of all duties.
When nothing is left incomplete or improperly discharged;--this is what we call perfection, implying the doing everything that should be done in one's internal self, and externally the performance of everything according to the proper method.
There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in his service of his parents.
In the supernal sphere there is a compliance with (what is due to) the repose and expansion of the energies of nature; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents;--all this constitutes what is called perfection.
It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it.
Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season.
Thus intelligently does he offer his sacrifices, without seeking for anything to be gained by them - such is the heart and mind of a filial son.
是故，賢者之祭也：致其誠信與其忠敬，奉之以物，道之以禮，安之以樂，參之以時。
The sacrifices of such men have their own blessing;--not indeed what the world calls blessing.
Blessing here means perfection;-it is the name given to the complete and natural discharge of all duties.
When nothing is left incomplete or improperly discharged;--this is what we call perfection, implying the doing everything that should be done in one's internal self, and externally the performance of everything according to the proper method.
There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in his service of his parents.
In the supernal sphere there is a compliance with (what is due to) the repose and expansion of the energies of nature; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents;--all this constitutes what is called perfection.
It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it.
Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season.
Thus intelligently does he offer his sacrifices, without seeking for anything to be gained by them - such is the heart and mind of a filial son.
明薦之而已矣。
The sacrifices of such men have their own blessing;--not indeed what the world calls blessing.
Blessing here means perfection;-it is the name given to the complete and natural discharge of all duties.
When nothing is left incomplete or improperly discharged;--this is what we call perfection, implying the doing everything that should be done in one's internal self, and externally the performance of everything according to the proper method.
There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in his service of his parents.
In the supernal sphere there is a compliance with (what is due to) the repose and expansion of the energies of nature; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents;--all this constitutes what is called perfection.
It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it.
Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season.
Thus intelligently does he offer his sacrifices, without seeking for anything to be gained by them - such is the heart and mind of a filial son.
不求其為。
The sacrifices of such men have their own blessing;--not indeed what the world calls blessing.
Blessing here means perfection;-it is the name given to the complete and natural discharge of all duties.
When nothing is left incomplete or improperly discharged;--this is what we call perfection, implying the doing everything that should be done in one's internal self, and externally the performance of everything according to the proper method.
There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in his service of his parents.
In the supernal sphere there is a compliance with (what is due to) the repose and expansion of the energies of nature; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents;--all this constitutes what is called perfection.
It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it.
Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season.
Thus intelligently does he offer his sacrifices, without seeking for anything to be gained by them - such is the heart and mind of a filial son.
此孝子之心也。
The sacrifices of such men have their own blessing;--not indeed what the world calls blessing.
Blessing here means perfection;-it is the name given to the complete and natural discharge of all duties.
When nothing is left incomplete or improperly discharged;--this is what we call perfection, implying the doing everything that should be done in one's internal self, and externally the performance of everything according to the proper method.
There is a fundamental agreement between a loyal subject in his service of his ruler and a filial son in his service of his parents.
In the supernal sphere there is a compliance with (what is due to) the repose and expansion of the energies of nature; in the external sphere, a compliance with (what is due) to rulers and elders; in the internal sphere, the filial service of parents;--all this constitutes what is called perfection.
It is only the able and virtuous man who can attain to this perfection; and can sacrifice when he has attained to it.
Hence in the sacrifices of such a man he brings into exercise all sincerity and good faith, with all right-heartedness and reverence; he offers the (proper) things; accompanies them with the (proper) rites; employs the soothing of music; does everything suitably to the season.
Thus intelligently does he offer his sacrifices, without seeking for anything to be gained by them - such is the heart and mind of a filial son.
其為人也：溫柔敦厚而不愚，則深於《詩》者也；疏通知遠而不誣，則深於《書》者也；廣博易良而不奢，則深於《樂》者也；潔靜精微而不賊，則深於《易》者也；恭儉莊敬而不煩，則深於《禮》者也；屬辭比事而不亂，則深於《春秋》者也。」
'If they show themselves men who are mild and gentle, sincere and good, and yet free from that simple stupidity, their comprehension of the Book of Poetry is deep.
If they have a wide comprehension (of things), and know what is remote and old, and yet are free from duplicity, their understanding of the Book of History is deep.
If they are large-hearted and generous, bland and honest, and yet have no tendency to extravagance, their knowledge of Music is deep.
If they are pure and still, refined and subtle, and yet do not violate (reason), they have made great attainments in the Yi.
If they are courteous and modest, grave and reverent, and yet not fussy, their acquaintance with the Book of Rites and Ceremonies is deep.
If they suitably adapt their language to the things of which they speak, and yet have no disposition to be insubordinate, their knowledge of the Chun Qiu is deep.'
天子之田方千里，公侯田方百里，伯七十里，子男五十里。
The territory of the son of Heaven amounted to 1000 li square; that of a duke or marquis to 500 li square; that of an earl to 79 li square; and that of a count or baron to 50 li square. (Lords) who could not number 50 li square, were not admitted directly to (the audiences of) the son of Heaven.
Their territories were called 'attached,' being joined to those of one of the other princes.
The territory assigned to each of the ducal ministers of the son of Heaven was equal to that of a duke or marquis; that of each of his high ministers was equal to that of an earl; that of his Great officers to the territory of a count or baron; and that of his officers of the chief grade to an attached territory.
不能五十里者，不合於天子，附於諸侯曰附庸。
The territory of the son of Heaven amounted to 1000 li square; that of a duke or marquis to 500 li square; that of an earl to 79 li square; and that of a count or baron to 50 li square. (Lords) who could not number 50 li square, were not admitted directly to (the audiences of) the son of Heaven.
Their territories were called 'attached,' being joined to those of one of the other princes.
The territory assigned to each of the ducal ministers of the son of Heaven was equal to that of a duke or marquis; that of each of his high ministers was equal to that of an earl; that of his Great officers to the territory of a count or baron; and that of his officers of the chief grade to an attached territory.
天子之三公之田視公侯，天子之卿視伯，天子之大夫視子男，天子之元士視附庸。
The territory of the son of Heaven amounted to 1000 li square; that of a duke or marquis to 500 li square; that of an earl to 79 li square; and that of a count or baron to 50 li square. (Lords) who could not number 50 li square, were not admitted directly to (the audiences of) the son of Heaven.
Their territories were called 'attached,' being joined to those of one of the other princes.
The territory assigned to each of the ducal ministers of the son of Heaven was equal to that of a duke or marquis; that of each of his high ministers was equal to that of an earl; that of his Great officers to the territory of a count or baron; and that of his officers of the chief grade to an attached territory.
公曰：「今之君子胡莫行之也？」孔子曰：「今之君子，好實無厭，淫德不倦，荒怠傲慢，固民是盡，午其眾以伐有道；求得當欲，不以其所。
The duke said, 'How is it that the superior men of the present day do not practise them (in this way).' Confucius said, 'The superior men of the present day are never satisfied in their fondness for wealth, and never wearied in the extravagance of their conduct.
They are wild, idle, arrogant, and insolent.
They determinedly exhaust the (resources of the) people, put themselves in opposition to the multitude, and seek to overthrow those who are pursuing the right way.
They seek to get whatever they desire, without reference to right or reason.
The former using of the people was according to the ancient rules; the using of them now-a-days is according to later rules.
The superior men of the present day do not practise the rites (as they ought to be practised).'
昔之用民者由前，今之用民者由後。
The duke said, 'How is it that the superior men of the present day do not practise them (in this way).' Confucius said, 'The superior men of the present day are never satisfied in their fondness for wealth, and never wearied in the extravagance of their conduct.
They are wild, idle, arrogant, and insolent.
They determinedly exhaust the (resources of the) people, put themselves in opposition to the multitude, and seek to overthrow those who are pursuing the right way.
They seek to get whatever they desire, without reference to right or reason.
The former using of the people was according to the ancient rules; the using of them now-a-days is according to later rules.
The superior men of the present day do not practise the rites (as they ought to be practised).'
今之君子莫為禮也。」
The duke said, 'How is it that the superior men of the present day do not practise them (in this way).' Confucius said, 'The superior men of the present day are never satisfied in their fondness for wealth, and never wearied in the extravagance of their conduct.
They are wild, idle, arrogant, and insolent.
They determinedly exhaust the (resources of the) people, put themselves in opposition to the multitude, and seek to overthrow those who are pursuing the right way.
They seek to get whatever they desire, without reference to right or reason.
The former using of the people was according to the ancient rules; the using of them now-a-days is according to later rules.
The superior men of the present day do not practise the rites (as they ought to be practised).'