仲子舍其孫而立其子，檀弓曰：「何居？
At the mourning rites for Gong-yi Zhong-zi, Tan Gong (was there), wearing the mourning cincture for the head, Zhong-zi had passed over his grandson, and appointed one of his (younger) sons as his successor (and head of the family).
Tan Gong said (to himself), 'How is this?
I never heard of such a thing;' and he hurried to Zi-fu Bo-zi at the right of the door, and said, ' How is it that Zhong-zi passed over his grandson, and made a (younger) son his successor?' Bo-zi replied, 'Zhong-zi perhaps has done in this, like others, according to the way of antiquity.
Anciently, king Wen passed over his eldest son Yi-kao, and appointed king Wu; and the count of Wei passed over his grandson Tu, and made Yan, his (own) younger brother, his successor.
Zhong-zi perhaps did also in this according to the way of antiquity.' Zi-you asked Confucius (about the matter), and he said, 'Nay, (the rule is to) appoint the grandson.'
我未之前聞也。」趨而就子服伯子於門右，曰：「仲子舍其孫而立其子，何也？」伯子曰：「仲子亦猶行古之道也。
At the mourning rites for Gong-yi Zhong-zi, Tan Gong (was there), wearing the mourning cincture for the head, Zhong-zi had passed over his grandson, and appointed one of his (younger) sons as his successor (and head of the family).
Tan Gong said (to himself), 'How is this?
I never heard of such a thing;' and he hurried to Zi-fu Bo-zi at the right of the door, and said, ' How is it that Zhong-zi passed over his grandson, and made a (younger) son his successor?' Bo-zi replied, 'Zhong-zi perhaps has done in this, like others, according to the way of antiquity.
Anciently, king Wen passed over his eldest son Yi-kao, and appointed king Wu; and the count of Wei passed over his grandson Tu, and made Yan, his (own) younger brother, his successor.
Zhong-zi perhaps did also in this according to the way of antiquity.' Zi-you asked Confucius (about the matter), and he said, 'Nay, (the rule is to) appoint the grandson.'
昔者文王舍伯邑考而立武王，微子舍其孫腯而立衍也；夫仲子亦猶行古之道也。」子游問諸孔子，孔子曰：「否！
At the mourning rites for Gong-yi Zhong-zi, Tan Gong (was there), wearing the mourning cincture for the head, Zhong-zi had passed over his grandson, and appointed one of his (younger) sons as his successor (and head of the family).
Tan Gong said (to himself), 'How is this?
I never heard of such a thing;' and he hurried to Zi-fu Bo-zi at the right of the door, and said, ' How is it that Zhong-zi passed over his grandson, and made a (younger) son his successor?' Bo-zi replied, 'Zhong-zi perhaps has done in this, like others, according to the way of antiquity.
Anciently, king Wen passed over his eldest son Yi-kao, and appointed king Wu; and the count of Wei passed over his grandson Tu, and made Yan, his (own) younger brother, his successor.
Zhong-zi perhaps did also in this according to the way of antiquity.' Zi-you asked Confucius (about the matter), and he said, 'Nay, (the rule is to) appoint the grandson.'
立孫。」
At the mourning rites for Gong-yi Zhong-zi, Tan Gong (was there), wearing the mourning cincture for the head, Zhong-zi had passed over his grandson, and appointed one of his (younger) sons as his successor (and head of the family).
Tan Gong said (to himself), 'How is this?
I never heard of such a thing;' and he hurried to Zi-fu Bo-zi at the right of the door, and said, ' How is it that Zhong-zi passed over his grandson, and made a (younger) son his successor?' Bo-zi replied, 'Zhong-zi perhaps has done in this, like others, according to the way of antiquity.
Anciently, king Wen passed over his eldest son Yi-kao, and appointed king Wu; and the count of Wei passed over his grandson Tu, and made Yan, his (own) younger brother, his successor.
Zhong-zi perhaps did also in this according to the way of antiquity.' Zi-you asked Confucius (about the matter), and he said, 'Nay, (the rule is to) appoint the grandson.'
子夏曰：「民之父母，既得而聞之矣；敢問何謂『五至』？」孔子曰：「志之所至，詩亦至焉。
Zi-xia said, 'I have thus heard (your explanation) of the name "parent of the people;" allow me to ask what "the five extreme points" (that you mention) mean.' Confucius said, 'The furthest aim of the mind has also its furthest expression in the Book of Poetry.
The furthest expression of the Book of Poetry has also its furthest embodiment in the ceremonial usages.
The furthest embodiment in the ceremonial usages has also its furthest indication in music.
The furthest indication of music has also its furthest indication in the voice of sorrow.
Sorrow and joy produce, each the other; and thus it is that when we look with the directest vision of the eyes at (these extreme points) we cannot see them, and when we have bent our ears with the utmost tension we cannot hear them.
The mind and spirit must embrace all within heaven and earth - these are what we denominate "the five extreme points."'
詩之所至，禮亦至焉。
Zi-xia said, 'I have thus heard (your explanation) of the name "parent of the people;" allow me to ask what "the five extreme points" (that you mention) mean.' Confucius said, 'The furthest aim of the mind has also its furthest expression in the Book of Poetry.
The furthest expression of the Book of Poetry has also its furthest embodiment in the ceremonial usages.
The furthest embodiment in the ceremonial usages has also its furthest indication in music.
The furthest indication of music has also its furthest indication in the voice of sorrow.
Sorrow and joy produce, each the other; and thus it is that when we look with the directest vision of the eyes at (these extreme points) we cannot see them, and when we have bent our ears with the utmost tension we cannot hear them.
The mind and spirit must embrace all within heaven and earth - these are what we denominate "the five extreme points."'
禮之所至，樂亦至焉。
Zi-xia said, 'I have thus heard (your explanation) of the name "parent of the people;" allow me to ask what "the five extreme points" (that you mention) mean.' Confucius said, 'The furthest aim of the mind has also its furthest expression in the Book of Poetry.
The furthest expression of the Book of Poetry has also its furthest embodiment in the ceremonial usages.
The furthest embodiment in the ceremonial usages has also its furthest indication in music.
The furthest indication of music has also its furthest indication in the voice of sorrow.
Sorrow and joy produce, each the other; and thus it is that when we look with the directest vision of the eyes at (these extreme points) we cannot see them, and when we have bent our ears with the utmost tension we cannot hear them.
The mind and spirit must embrace all within heaven and earth - these are what we denominate "the five extreme points."'
樂之所至，哀亦至焉。
Zi-xia said, 'I have thus heard (your explanation) of the name "parent of the people;" allow me to ask what "the five extreme points" (that you mention) mean.' Confucius said, 'The furthest aim of the mind has also its furthest expression in the Book of Poetry.
The furthest expression of the Book of Poetry has also its furthest embodiment in the ceremonial usages.
The furthest embodiment in the ceremonial usages has also its furthest indication in music.
The furthest indication of music has also its furthest indication in the voice of sorrow.
Sorrow and joy produce, each the other; and thus it is that when we look with the directest vision of the eyes at (these extreme points) we cannot see them, and when we have bent our ears with the utmost tension we cannot hear them.
The mind and spirit must embrace all within heaven and earth - these are what we denominate "the five extreme points."'
哀樂相生。
Zi-xia said, 'I have thus heard (your explanation) of the name "parent of the people;" allow me to ask what "the five extreme points" (that you mention) mean.' Confucius said, 'The furthest aim of the mind has also its furthest expression in the Book of Poetry.
The furthest expression of the Book of Poetry has also its furthest embodiment in the ceremonial usages.
The furthest embodiment in the ceremonial usages has also its furthest indication in music.
The furthest indication of music has also its furthest indication in the voice of sorrow.
Sorrow and joy produce, each the other; and thus it is that when we look with the directest vision of the eyes at (these extreme points) we cannot see them, and when we have bent our ears with the utmost tension we cannot hear them.
The mind and spirit must embrace all within heaven and earth - these are what we denominate "the five extreme points."'
是故，正明目而視之，不可得而見也；傾耳而聽之，不可得而聞也；志氣塞乎天地，此之謂五至。」
Zi-xia said, 'I have thus heard (your explanation) of the name "parent of the people;" allow me to ask what "the five extreme points" (that you mention) mean.' Confucius said, 'The furthest aim of the mind has also its furthest expression in the Book of Poetry.
The furthest expression of the Book of Poetry has also its furthest embodiment in the ceremonial usages.
The furthest embodiment in the ceremonial usages has also its furthest indication in music.
The furthest indication of music has also its furthest indication in the voice of sorrow.
Sorrow and joy produce, each the other; and thus it is that when we look with the directest vision of the eyes at (these extreme points) we cannot see them, and when we have bent our ears with the utmost tension we cannot hear them.
The mind and spirit must embrace all within heaven and earth - these are what we denominate "the five extreme points."'
傳曰：「母出，則為繼母之黨服；母死，則為其母之黨服。」為其母之黨服，則不為繼母之黨服。
The Directory of Mourning says, 'When his mother has been divorced, the son wears mourning for the relatives of the wife whom his father has taken in his mother's place.' When his mother has died (without being divorced), a son wears mourning for her relatives.
Wearing mourning for his own mother's relatives, he does not do so for those of the step-mother, whom his father may have taken in her place.
公之喪，諸達官之長，杖。
At the mourning rites for a feudal lord, his chief officers who had received their appointments. directly from him, carried their staffs.
昔殷紂亂天下，脯鬼侯以饗諸侯。
Formerly, when Zhou of Yin was throwing the whole kingdom into confusion, he made dried slices of (the flesh of) the marquis of Gui, and used them in feasting the princes.
On this account the duke of Zhou assisted king Wu in attacking Zhou.
When king Wu died, king Cheng being young and weak, the duke took the seat of the son of Heaven, and governed the kingdom.
During six years he gave audience to all the princes in the Hall of Distinction; instituted ceremonies, made his instruments of music, gave out his (standard) weights and measures, and there was a grand submission throughout the kingdom.
In the seventh year, he resigned the government to king Cheng; and he, in consideration of the duke's services to the kingdom, invested him with (the territory about) Qu-fu, seven hundred li square, and sending forth a thousand chariots of war.
He (also) gave charge that (the princes of) Lu, from generation to generation, should sacrifice to the duke of Zhou with the ceremonies and music proper at a sacrifice by the son of Heaven.
是以周公相武王以伐紂。
Formerly, when Zhou of Yin was throwing the whole kingdom into confusion, he made dried slices of (the flesh of) the marquis of Gui, and used them in feasting the princes.
On this account the duke of Zhou assisted king Wu in attacking Zhou.
When king Wu died, king Cheng being young and weak, the duke took the seat of the son of Heaven, and governed the kingdom.
During six years he gave audience to all the princes in the Hall of Distinction; instituted ceremonies, made his instruments of music, gave out his (standard) weights and measures, and there was a grand submission throughout the kingdom.
In the seventh year, he resigned the government to king Cheng; and he, in consideration of the duke's services to the kingdom, invested him with (the territory about) Qu-fu, seven hundred li square, and sending forth a thousand chariots of war.
He (also) gave charge that (the princes of) Lu, from generation to generation, should sacrifice to the duke of Zhou with the ceremonies and music proper at a sacrifice by the son of Heaven.
武王崩，成王幼弱，周公踐天子之位以治天下；六年，朝諸侯於明堂，制禮作樂，頒度量，而天下大服；七年，致政於成王；成王以周公為有勛勞於天下，是以封周公於曲阜，地方七百里，革車千乘，命魯公世世祀周公天以子之禮樂。
Formerly, when Zhou of Yin was throwing the whole kingdom into confusion, he made dried slices of (the flesh of) the marquis of Gui, and used them in feasting the princes.
On this account the duke of Zhou assisted king Wu in attacking Zhou.
When king Wu died, king Cheng being young and weak, the duke took the seat of the son of Heaven, and governed the kingdom.
During six years he gave audience to all the princes in the Hall of Distinction; instituted ceremonies, made his instruments of music, gave out his (standard) weights and measures, and there was a grand submission throughout the kingdom.
In the seventh year, he resigned the government to king Cheng; and he, in consideration of the duke's services to the kingdom, invested him with (the territory about) Qu-fu, seven hundred li square, and sending forth a thousand chariots of war.
He (also) gave charge that (the princes of) Lu, from generation to generation, should sacrifice to the duke of Zhou with the ceremonies and music proper at a sacrifice by the son of Heaven.
凡音者，生人心者也。
All modulations of the voice spring from the minds of men.
When the feelings are moved within, they are manifested in the sounds of the voice; and when those sounds are combined so as to form compositions, we have what are called airs.
Hence, the airs of an age of good order indicate composure and enjoyment.
The airs of an age of disorder indicate dissatisfaction and anger, and its government is perversely bad.
The airs of a state going to ruin are expressive of sorrow and (troubled) thought.
情動於中，故形於聲。
All modulations of the voice spring from the minds of men.
When the feelings are moved within, they are manifested in the sounds of the voice; and when those sounds are combined so as to form compositions, we have what are called airs.
Hence, the airs of an age of good order indicate composure and enjoyment.
The airs of an age of disorder indicate dissatisfaction and anger, and its government is perversely bad.
The airs of a state going to ruin are expressive of sorrow and (troubled) thought.
聲成文，謂之音。
All modulations of the voice spring from the minds of men.
When the feelings are moved within, they are manifested in the sounds of the voice; and when those sounds are combined so as to form compositions, we have what are called airs.
Hence, the airs of an age of good order indicate composure and enjoyment.
The airs of an age of disorder indicate dissatisfaction and anger, and its government is perversely bad.
The airs of a state going to ruin are expressive of sorrow and (troubled) thought.
是故治世之音安以樂，其政和。
All modulations of the voice spring from the minds of men.
When the feelings are moved within, they are manifested in the sounds of the voice; and when those sounds are combined so as to form compositions, we have what are called airs.
Hence, the airs of an age of good order indicate composure and enjoyment.
The airs of an age of disorder indicate dissatisfaction and anger, and its government is perversely bad.
The airs of a state going to ruin are expressive of sorrow and (troubled) thought.
亂世之音怨以怒，其政乖。
All modulations of the voice spring from the minds of men.
When the feelings are moved within, they are manifested in the sounds of the voice; and when those sounds are combined so as to form compositions, we have what are called airs.
Hence, the airs of an age of good order indicate composure and enjoyment.
The airs of an age of disorder indicate dissatisfaction and anger, and its government is perversely bad.
The airs of a state going to ruin are expressive of sorrow and (troubled) thought.
亡國之音哀以思，其民困。
All modulations of the voice spring from the minds of men.
When the feelings are moved within, they are manifested in the sounds of the voice; and when those sounds are combined so as to form compositions, we have what are called airs.
Hence, the airs of an age of good order indicate composure and enjoyment.
The airs of an age of disorder indicate dissatisfaction and anger, and its government is perversely bad.
The airs of a state going to ruin are expressive of sorrow and (troubled) thought.
敬慎、重正，而後親之，禮之大體，而所以成男女之別，而立夫婦之義也。
The respect, the caution, the importance, the attention to secure correctness in all the details, and then (the pledge of) mutual affection - these were the great points in the ceremony, and served to establish the distinction to be observed between man and woman, and the righteousness to be maintained between husband and wife.
From the distinction between man and woman came the righteousness between husband and wife.
From that righteousness came the affection between father and son; and from that affection, the rectitude between ruler and minister.
Whence it is said, 'The ceremony of marriage is the root of the other ceremonial observances.'
男女有別，而後夫婦有義；夫婦有義，而後父子有親；父子有親，而後君臣有正。
The respect, the caution, the importance, the attention to secure correctness in all the details, and then (the pledge of) mutual affection - these were the great points in the ceremony, and served to establish the distinction to be observed between man and woman, and the righteousness to be maintained between husband and wife.
From the distinction between man and woman came the righteousness between husband and wife.
From that righteousness came the affection between father and son; and from that affection, the rectitude between ruler and minister.
Whence it is said, 'The ceremony of marriage is the root of the other ceremonial observances.'
故曰：昏禮者，禮之本也。
The respect, the caution, the importance, the attention to secure correctness in all the details, and then (the pledge of) mutual affection - these were the great points in the ceremony, and served to establish the distinction to be observed between man and woman, and the righteousness to be maintained between husband and wife.
From the distinction between man and woman came the righteousness between husband and wife.
From that righteousness came the affection between father and son; and from that affection, the rectitude between ruler and minister.
Whence it is said, 'The ceremony of marriage is the root of the other ceremonial observances.'