君子隱而顯，不矜而莊，不厲而威，不言而信。」
These were the words of the Master - 'Let us return.' The superior man, in obscurity, yet makes himself manifest; without giving himself any airs, his gravity is acknowledged; without the exercise of severity, he inspires awe; without using words, he is believed.
子云：「貧而好樂，富而好禮，眾而以寧者，天下其幾矣。
The Master said, 'Under heaven the cases are few in which the poor yet find enjoyment', the rich yet love the rules of propriety, and a family that is numerous (and strong) yet remains quiet and at peace.
As it is said in the Book of Poetry (III, iii, ode 3, 11), "The people desire disorder, And find enjoyment in bitter, poisonous ways." Hence it was made the rule that no state should have more than 1000 chariots, no chief city's wall more than 100 embrasures, no family, however rich, more than 100 chariots.
These regulations were intended for the protection of the people, and yet some of the lords of states rebelled against them.'
《詩》云：『民之貪亂，寧為荼毒。』」故制：國不過千乘，都城不過百雉，家富不過百乘。
The Master said, 'Under heaven the cases are few in which the poor yet find enjoyment', the rich yet love the rules of propriety, and a family that is numerous (and strong) yet remains quiet and at peace.
As it is said in the Book of Poetry (III, iii, ode 3, 11), "The people desire disorder, And find enjoyment in bitter, poisonous ways." Hence it was made the rule that no state should have more than 1000 chariots, no chief city's wall more than 100 embrasures, no family, however rich, more than 100 chariots.
These regulations were intended for the protection of the people, and yet some of the lords of states rebelled against them.'
以此坊民，諸侯猶有畔者。
The Master said, 'Under heaven the cases are few in which the poor yet find enjoyment', the rich yet love the rules of propriety, and a family that is numerous (and strong) yet remains quiet and at peace.
As it is said in the Book of Poetry (III, iii, ode 3, 11), "The people desire disorder, And find enjoyment in bitter, poisonous ways." Hence it was made the rule that no state should have more than 1000 chariots, no chief city's wall more than 100 embrasures, no family, however rich, more than 100 chariots.
These regulations were intended for the protection of the people, and yet some of the lords of states rebelled against them.'
喪有四制，變而從宜，取之四時也。
The mourning dress has its four definite fashions and styles, the changes in which are always according to what is right - this is derived from the (changes of the) four seasons.
Now, affection predominates; now, nice distinctions; now, defined regulations; and now, the consideration of circumstances - all these are derived from the human feelings.
In affection we have benevolence; in nice distinctions, righteousness; in defined regulations, propriety; and in the consideration of circumstances, knowledge.
Benevolence, righteousness, propriety, and knowledge - these make up the characteristic attributes of humanity.
有恩有理，有節有權，取之人情也。
The mourning dress has its four definite fashions and styles, the changes in which are always according to what is right - this is derived from the (changes of the) four seasons.
Now, affection predominates; now, nice distinctions; now, defined regulations; and now, the consideration of circumstances - all these are derived from the human feelings.
In affection we have benevolence; in nice distinctions, righteousness; in defined regulations, propriety; and in the consideration of circumstances, knowledge.
Benevolence, righteousness, propriety, and knowledge - these make up the characteristic attributes of humanity.
恩者仁也，理者義也，節者禮也，權者知也。
The mourning dress has its four definite fashions and styles, the changes in which are always according to what is right - this is derived from the (changes of the) four seasons.
Now, affection predominates; now, nice distinctions; now, defined regulations; and now, the consideration of circumstances - all these are derived from the human feelings.
In affection we have benevolence; in nice distinctions, righteousness; in defined regulations, propriety; and in the consideration of circumstances, knowledge.
Benevolence, righteousness, propriety, and knowledge - these make up the characteristic attributes of humanity.
仁義禮智，人道具矣。
The mourning dress has its four definite fashions and styles, the changes in which are always according to what is right - this is derived from the (changes of the) four seasons.
Now, affection predominates; now, nice distinctions; now, defined regulations; and now, the consideration of circumstances - all these are derived from the human feelings.
In affection we have benevolence; in nice distinctions, righteousness; in defined regulations, propriety; and in the consideration of circumstances, knowledge.
Benevolence, righteousness, propriety, and knowledge - these make up the characteristic attributes of humanity.
天子：三公，九卿，二十七大夫，八十一元士。
The son of Heaven had three dukes, nine high ministers, twenty-seven Great officers, and eighty-one officers of the chief grade.
In a great state there were three high ministers, all appointed by the son of Heaven; five Great officers of the lower grade; and twenty-seven officers of the highest grade.
In a state of the second class there were three high ministers, two appointed by the son of Heaven and one by the ruler; five Great officers of the lower grade; and twenty-seven officers of the highest grade.
In a small state there were two high ministers, both appointed by the ruler; five, Great officers of the lower grade; and twenty-seven officers of the highest grade.
大國：三卿；皆命於天子；下大夫五人，上士二十七人。
The son of Heaven had three dukes, nine high ministers, twenty-seven Great officers, and eighty-one officers of the chief grade.
In a great state there were three high ministers, all appointed by the son of Heaven; five Great officers of the lower grade; and twenty-seven officers of the highest grade.
In a state of the second class there were three high ministers, two appointed by the son of Heaven and one by the ruler; five Great officers of the lower grade; and twenty-seven officers of the highest grade.
In a small state there were two high ministers, both appointed by the ruler; five, Great officers of the lower grade; and twenty-seven officers of the highest grade.
次國：三卿；二卿命於天子，一卿命於其君；下大夫五人，上士二十七人。
The son of Heaven had three dukes, nine high ministers, twenty-seven Great officers, and eighty-one officers of the chief grade.
In a great state there were three high ministers, all appointed by the son of Heaven; five Great officers of the lower grade; and twenty-seven officers of the highest grade.
In a state of the second class there were three high ministers, two appointed by the son of Heaven and one by the ruler; five Great officers of the lower grade; and twenty-seven officers of the highest grade.
In a small state there were two high ministers, both appointed by the ruler; five, Great officers of the lower grade; and twenty-seven officers of the highest grade.
小國：二卿；皆命於其君；下大夫五人，上士二十七人。
The son of Heaven had three dukes, nine high ministers, twenty-seven Great officers, and eighty-one officers of the chief grade.
In a great state there were three high ministers, all appointed by the son of Heaven; five Great officers of the lower grade; and twenty-seven officers of the highest grade.
In a state of the second class there were three high ministers, two appointed by the son of Heaven and one by the ruler; five Great officers of the lower grade; and twenty-seven officers of the highest grade.
In a small state there were two high ministers, both appointed by the ruler; five, Great officers of the lower grade; and twenty-seven officers of the highest grade.
毋側聽，毋噭應，毋淫視，毋怠荒。
Do not listen with the head inclined on one side, nor answer with a loud sharp voice, nor look with a dissolute leer, nor keep the body in a slouching position.
Do not saunter about with a haughty gait, nor stand with one foot raised.
Do not sit with your knees wide apart, nor sleep on your face.
Have your hair gathered up, and do not use any false hair.
Let not the cap be laid aside; nor the chest be bared, (even) when one is toiling hard; nor let the lower garment be held up (even) in hot weather.
游毋倨，立毋跛，坐毋箕，寢毋伏。
Do not listen with the head inclined on one side, nor answer with a loud sharp voice, nor look with a dissolute leer, nor keep the body in a slouching position.
Do not saunter about with a haughty gait, nor stand with one foot raised.
Do not sit with your knees wide apart, nor sleep on your face.
Have your hair gathered up, and do not use any false hair.
Let not the cap be laid aside; nor the chest be bared, (even) when one is toiling hard; nor let the lower garment be held up (even) in hot weather.
斂髮毋髢，冠毋免，勞毋袒，暑毋褰裳。
Do not listen with the head inclined on one side, nor answer with a loud sharp voice, nor look with a dissolute leer, nor keep the body in a slouching position.
Do not saunter about with a haughty gait, nor stand with one foot raised.
Do not sit with your knees wide apart, nor sleep on your face.
Have your hair gathered up, and do not use any false hair.
Let not the cap be laid aside; nor the chest be bared, (even) when one is toiling hard; nor let the lower garment be held up (even) in hot weather.
牛修，鹿脯，田豕脯，糜脯，麇脯，麋、鹿、田豕、麇，皆有軒，雉兔皆有芼。
There were dried beef, and dried stalks of deer's flesh, of wild pig's, of elk's, and of the muntjac's.
Elk's flesh, deer's, wild pig's, and muntjac's, was (also eaten uncooked; and) cut in large leaflike slices.
Pheasants and hares were (made into soup) with the duckweed.
There were sparrows and finches, partridges, cicadas, bees, lichens, small chestnuts, the water-caltrops, the hovenia dulcis, the zizyphus, chestnuts, hazel-nuts, persimmons, cucumbers, peaches, plums, ballaces, almonds, haws, pears, ginger, and cinnamon.
爵，鷃，蜩，范，芝栭，菱，椇，棗，栗，榛，柿，瓜，桃，李，梅，杏，楂，梨，姜，桂。
There were dried beef, and dried stalks of deer's flesh, of wild pig's, of elk's, and of the muntjac's.
Elk's flesh, deer's, wild pig's, and muntjac's, was (also eaten uncooked; and) cut in large leaflike slices.
Pheasants and hares were (made into soup) with the duckweed.
There were sparrows and finches, partridges, cicadas, bees, lichens, small chestnuts, the water-caltrops, the hovenia dulcis, the zizyphus, chestnuts, hazel-nuts, persimmons, cucumbers, peaches, plums, ballaces, almonds, haws, pears, ginger, and cinnamon.
曾子曰：「小功不稅，則是遠兄弟終無服也，而可乎？」
Zeng-zi said, 'If, in cases coming under the five months' mourning, none be worn when the death is not heard of till after the lapse of that time, then when brethren are far apart there would be no wearing of mourning for them at all; and would this be right?'
侍食於先生異爵者，後祭先飯。
When one was sitting at a meal with another older than himself, or of a different (and higher) rank, he was the last to put down the offering, but the first to taste the food.
When the guest put down the offering, the host apologised, saying that the food was not worthy of such a tribute.
When the guest was enjoying the viands, the host apologised for their being scanty and poor.
When the host himself put down the pickle (for the guest), the guest himself removed it.
When the members of a household ate together, not being host and guests, one of them removed the dishes; and the same was done When a company had eaten together.
At all festival meals, the women (of the house) did not remove the dishes.
客祭，主人辭曰：「不足祭也。」客飧，主人辭以疏。
When one was sitting at a meal with another older than himself, or of a different (and higher) rank, he was the last to put down the offering, but the first to taste the food.
When the guest put down the offering, the host apologised, saying that the food was not worthy of such a tribute.
When the guest was enjoying the viands, the host apologised for their being scanty and poor.
When the host himself put down the pickle (for the guest), the guest himself removed it.
When the members of a household ate together, not being host and guests, one of them removed the dishes; and the same was done When a company had eaten together.
At all festival meals, the women (of the house) did not remove the dishes.
主人自置其醬，則客自徹之。
When one was sitting at a meal with another older than himself, or of a different (and higher) rank, he was the last to put down the offering, but the first to taste the food.
When the guest put down the offering, the host apologised, saying that the food was not worthy of such a tribute.
When the guest was enjoying the viands, the host apologised for their being scanty and poor.
When the host himself put down the pickle (for the guest), the guest himself removed it.
When the members of a household ate together, not being host and guests, one of them removed the dishes; and the same was done When a company had eaten together.
At all festival meals, the women (of the house) did not remove the dishes.
一室之人，非賓客，一人徹。
When one was sitting at a meal with another older than himself, or of a different (and higher) rank, he was the last to put down the offering, but the first to taste the food.
When the guest put down the offering, the host apologised, saying that the food was not worthy of such a tribute.
When the guest was enjoying the viands, the host apologised for their being scanty and poor.
When the host himself put down the pickle (for the guest), the guest himself removed it.
When the members of a household ate together, not being host and guests, one of them removed the dishes; and the same was done When a company had eaten together.
At all festival meals, the women (of the house) did not remove the dishes.
壹食之人，一人徹。
When one was sitting at a meal with another older than himself, or of a different (and higher) rank, he was the last to put down the offering, but the first to taste the food.
When the guest put down the offering, the host apologised, saying that the food was not worthy of such a tribute.
When the guest was enjoying the viands, the host apologised for their being scanty and poor.
When the host himself put down the pickle (for the guest), the guest himself removed it.
When the members of a household ate together, not being host and guests, one of them removed the dishes; and the same was done When a company had eaten together.
At all festival meals, the women (of the house) did not remove the dishes.
凡燕食，婦人不徹。
When one was sitting at a meal with another older than himself, or of a different (and higher) rank, he was the last to put down the offering, but the first to taste the food.
When the guest put down the offering, the host apologised, saying that the food was not worthy of such a tribute.
When the guest was enjoying the viands, the host apologised for their being scanty and poor.
When the host himself put down the pickle (for the guest), the guest himself removed it.
When the members of a household ate together, not being host and guests, one of them removed the dishes; and the same was done When a company had eaten together.
At all festival meals, the women (of the house) did not remove the dishes.