是故，先王之孝也，色不忘乎目，聲不絕乎耳，心志嗜欲不忘乎心。
Thus the filial piety taught by the ancient kings required that the eyes of the son should not forget the looks (of his parents), nor his ears their voices; and that he should retain the memory of their aims, likings, and wishes.
As he gave full play to his love, they seemed to live again; and to his reverence, they seemed to stand out before him.
So seeming to live and stand out, so unforgotten by him, how could his sacrifices be without the accompaniment of reverence?
致愛則存，致愨則著。
Thus the filial piety taught by the ancient kings required that the eyes of the son should not forget the looks (of his parents), nor his ears their voices; and that he should retain the memory of their aims, likings, and wishes.
As he gave full play to his love, they seemed to live again; and to his reverence, they seemed to stand out before him.
So seeming to live and stand out, so unforgotten by him, how could his sacrifices be without the accompaniment of reverence?
著存不忘乎心，夫安得不敬乎？
Thus the filial piety taught by the ancient kings required that the eyes of the son should not forget the looks (of his parents), nor his ears their voices; and that he should retain the memory of their aims, likings, and wishes.
As he gave full play to his love, they seemed to live again; and to his reverence, they seemed to stand out before him.
So seeming to live and stand out, so unforgotten by him, how could his sacrifices be without the accompaniment of reverence?
算多少視其坐。
The number of the counters varies according to the place in which they kneel (when playing the game). (Each round is with 4 arrows.) (If the game be in) the chamber, there are 5 sets of these; if in the hall, 7; if in the courtyard, 9.
The counters are 1 cubit 2 inches long.
The neck of the pot is 7 inches long; its belly, 5; and its mouth is 2 1/2 inches in diameter.
It contains a peck and 5 pints.
It is filled with small beans, to prevent the arrows from leaping out.
It is distant from the mats of the players, the length of 2 1/2 arrows.
The arrows are made of mulberry wood, or from the zizyphus, without the bark being removed.
籌，室中五扶，堂上七扶，庭中九扶。
The number of the counters varies according to the place in which they kneel (when playing the game). (Each round is with 4 arrows.) (If the game be in) the chamber, there are 5 sets of these; if in the hall, 7; if in the courtyard, 9.
The counters are 1 cubit 2 inches long.
The neck of the pot is 7 inches long; its belly, 5; and its mouth is 2 1/2 inches in diameter.
It contains a peck and 5 pints.
It is filled with small beans, to prevent the arrows from leaping out.
It is distant from the mats of the players, the length of 2 1/2 arrows.
The arrows are made of mulberry wood, or from the zizyphus, without the bark being removed.
算長尺二寸。
The number of the counters varies according to the place in which they kneel (when playing the game). (Each round is with 4 arrows.) (If the game be in) the chamber, there are 5 sets of these; if in the hall, 7; if in the courtyard, 9.
The counters are 1 cubit 2 inches long.
The neck of the pot is 7 inches long; its belly, 5; and its mouth is 2 1/2 inches in diameter.
It contains a peck and 5 pints.
It is filled with small beans, to prevent the arrows from leaping out.
It is distant from the mats of the players, the length of 2 1/2 arrows.
The arrows are made of mulberry wood, or from the zizyphus, without the bark being removed.
壺：頸修七寸，腹修五寸，口徑二寸半；容斗五升。
The number of the counters varies according to the place in which they kneel (when playing the game). (Each round is with 4 arrows.) (If the game be in) the chamber, there are 5 sets of these; if in the hall, 7; if in the courtyard, 9.
The counters are 1 cubit 2 inches long.
The neck of the pot is 7 inches long; its belly, 5; and its mouth is 2 1/2 inches in diameter.
It contains a peck and 5 pints.
It is filled with small beans, to prevent the arrows from leaping out.
It is distant from the mats of the players, the length of 2 1/2 arrows.
The arrows are made of mulberry wood, or from the zizyphus, without the bark being removed.
壺中實小豆焉，為其矢之躍而出也。
The number of the counters varies according to the place in which they kneel (when playing the game). (Each round is with 4 arrows.) (If the game be in) the chamber, there are 5 sets of these; if in the hall, 7; if in the courtyard, 9.
The counters are 1 cubit 2 inches long.
The neck of the pot is 7 inches long; its belly, 5; and its mouth is 2 1/2 inches in diameter.
It contains a peck and 5 pints.
It is filled with small beans, to prevent the arrows from leaping out.
It is distant from the mats of the players, the length of 2 1/2 arrows.
The arrows are made of mulberry wood, or from the zizyphus, without the bark being removed.
壺去席二矢半。
The number of the counters varies according to the place in which they kneel (when playing the game). (Each round is with 4 arrows.) (If the game be in) the chamber, there are 5 sets of these; if in the hall, 7; if in the courtyard, 9.
The counters are 1 cubit 2 inches long.
The neck of the pot is 7 inches long; its belly, 5; and its mouth is 2 1/2 inches in diameter.
It contains a peck and 5 pints.
It is filled with small beans, to prevent the arrows from leaping out.
It is distant from the mats of the players, the length of 2 1/2 arrows.
The arrows are made of mulberry wood, or from the zizyphus, without the bark being removed.
矢以柘若棘，毋去其皮。
The number of the counters varies according to the place in which they kneel (when playing the game). (Each round is with 4 arrows.) (If the game be in) the chamber, there are 5 sets of these; if in the hall, 7; if in the courtyard, 9.
The counters are 1 cubit 2 inches long.
The neck of the pot is 7 inches long; its belly, 5; and its mouth is 2 1/2 inches in diameter.
It contains a peck and 5 pints.
It is filled with small beans, to prevent the arrows from leaping out.
It is distant from the mats of the players, the length of 2 1/2 arrows.
The arrows are made of mulberry wood, or from the zizyphus, without the bark being removed.
公曰：「寡人雖無似也，愿聞所以行三言之道，可得聞乎？」孔子對曰：「古之為政，愛人為大；所以治愛人，禮為大；所以治禮，敬為大；敬之至矣，大昏為大。
The duke said, 'Although I cannot, in my unworthiness, count myself as having attained, I should like to hear how these three things which you have mentioned can be rightly secured.
May I hear it from you?' Confucius replied, 'With the ancients in their practice of government the love of men was the great point; in their regulation of this love of men, the rules of ceremony was the great point; in their regulation of those rules, reverence was the great point.
For of the extreme manifestation of reverence we find the greatest illustration in the great (rite of) marriage.
Yes, in the great (rite of) marriage there is the extreme manifestation of respect; and when one took place, the bridegroom in his square-topped cap went in person to meet the bride;--thus showing his affection for her.
It was his doing this himself that was the demonstration of his affection.
Thus it is that the superior man commences with respect as the basis of love.
To neglect respect is to leave affection unprovided for.
Without loving there can be no (real) union; and without respect the love will not be correct.
Yes, love and respect lie at the foundation of government.'
大昏至矣！
The duke said, 'Although I cannot, in my unworthiness, count myself as having attained, I should like to hear how these three things which you have mentioned can be rightly secured.
May I hear it from you?' Confucius replied, 'With the ancients in their practice of government the love of men was the great point; in their regulation of this love of men, the rules of ceremony was the great point; in their regulation of those rules, reverence was the great point.
For of the extreme manifestation of reverence we find the greatest illustration in the great (rite of) marriage.
Yes, in the great (rite of) marriage there is the extreme manifestation of respect; and when one took place, the bridegroom in his square-topped cap went in person to meet the bride;--thus showing his affection for her.
It was his doing this himself that was the demonstration of his affection.
Thus it is that the superior man commences with respect as the basis of love.
To neglect respect is to leave affection unprovided for.
Without loving there can be no (real) union; and without respect the love will not be correct.
Yes, love and respect lie at the foundation of government.'
大昏既至，冕而親迎，親之也。
The duke said, 'Although I cannot, in my unworthiness, count myself as having attained, I should like to hear how these three things which you have mentioned can be rightly secured.
May I hear it from you?' Confucius replied, 'With the ancients in their practice of government the love of men was the great point; in their regulation of this love of men, the rules of ceremony was the great point; in their regulation of those rules, reverence was the great point.
For of the extreme manifestation of reverence we find the greatest illustration in the great (rite of) marriage.
Yes, in the great (rite of) marriage there is the extreme manifestation of respect; and when one took place, the bridegroom in his square-topped cap went in person to meet the bride;--thus showing his affection for her.
It was his doing this himself that was the demonstration of his affection.
Thus it is that the superior man commences with respect as the basis of love.
To neglect respect is to leave affection unprovided for.
Without loving there can be no (real) union; and without respect the love will not be correct.
Yes, love and respect lie at the foundation of government.'
親之也者，親之也。
The duke said, 'Although I cannot, in my unworthiness, count myself as having attained, I should like to hear how these three things which you have mentioned can be rightly secured.
May I hear it from you?' Confucius replied, 'With the ancients in their practice of government the love of men was the great point; in their regulation of this love of men, the rules of ceremony was the great point; in their regulation of those rules, reverence was the great point.
For of the extreme manifestation of reverence we find the greatest illustration in the great (rite of) marriage.
Yes, in the great (rite of) marriage there is the extreme manifestation of respect; and when one took place, the bridegroom in his square-topped cap went in person to meet the bride;--thus showing his affection for her.
It was his doing this himself that was the demonstration of his affection.
Thus it is that the superior man commences with respect as the basis of love.
To neglect respect is to leave affection unprovided for.
Without loving there can be no (real) union; and without respect the love will not be correct.
Yes, love and respect lie at the foundation of government.'
是故，君子興敬為親；舍敬，是遺親也。
The duke said, 'Although I cannot, in my unworthiness, count myself as having attained, I should like to hear how these three things which you have mentioned can be rightly secured.
May I hear it from you?' Confucius replied, 'With the ancients in their practice of government the love of men was the great point; in their regulation of this love of men, the rules of ceremony was the great point; in their regulation of those rules, reverence was the great point.
For of the extreme manifestation of reverence we find the greatest illustration in the great (rite of) marriage.
Yes, in the great (rite of) marriage there is the extreme manifestation of respect; and when one took place, the bridegroom in his square-topped cap went in person to meet the bride;--thus showing his affection for her.
It was his doing this himself that was the demonstration of his affection.
Thus it is that the superior man commences with respect as the basis of love.
To neglect respect is to leave affection unprovided for.
Without loving there can be no (real) union; and without respect the love will not be correct.
Yes, love and respect lie at the foundation of government.'
弗愛不親；弗敬不正。
The duke said, 'Although I cannot, in my unworthiness, count myself as having attained, I should like to hear how these three things which you have mentioned can be rightly secured.
May I hear it from you?' Confucius replied, 'With the ancients in their practice of government the love of men was the great point; in their regulation of this love of men, the rules of ceremony was the great point; in their regulation of those rules, reverence was the great point.
For of the extreme manifestation of reverence we find the greatest illustration in the great (rite of) marriage.
Yes, in the great (rite of) marriage there is the extreme manifestation of respect; and when one took place, the bridegroom in his square-topped cap went in person to meet the bride;--thus showing his affection for her.
It was his doing this himself that was the demonstration of his affection.
Thus it is that the superior man commences with respect as the basis of love.
To neglect respect is to leave affection unprovided for.
Without loving there can be no (real) union; and without respect the love will not be correct.
Yes, love and respect lie at the foundation of government.'
愛與敬，其政之本與！」
The duke said, 'Although I cannot, in my unworthiness, count myself as having attained, I should like to hear how these three things which you have mentioned can be rightly secured.
May I hear it from you?' Confucius replied, 'With the ancients in their practice of government the love of men was the great point; in their regulation of this love of men, the rules of ceremony was the great point; in their regulation of those rules, reverence was the great point.
For of the extreme manifestation of reverence we find the greatest illustration in the great (rite of) marriage.
Yes, in the great (rite of) marriage there is the extreme manifestation of respect; and when one took place, the bridegroom in his square-topped cap went in person to meet the bride;--thus showing his affection for her.
It was his doing this himself that was the demonstration of his affection.
Thus it is that the superior man commences with respect as the basis of love.
To neglect respect is to leave affection unprovided for.
Without loving there can be no (real) union; and without respect the love will not be correct.
Yes, love and respect lie at the foundation of government.'
同姓從宗，合族屬；異姓主名，治際會。
Members of the same surname were united together in the various ramifications of their kinship, under the Heads of their different branches.
Those of a different surname had their mutual relations regulated principally by the names assigned to them.
Those names being clearly set forth, the different positions of males and females were determined.
When the husband belonged to the class of fathers [or uncles], the wife was placed in that of mothers [or aunts]; when he belonged to the class of sons [or cousins], the wife was placed in that of (junior) wives.
Since the wife of a younger brother was (thus) styled (junior) wife, could the wife of his elder brother be at the same time styled mother [or aunt]?
The name or appellation is of the greatest importance in the regulation of the family - was not anxious care required in the declaration of it?
名著，而男女有別。
Members of the same surname were united together in the various ramifications of their kinship, under the Heads of their different branches.
Those of a different surname had their mutual relations regulated principally by the names assigned to them.
Those names being clearly set forth, the different positions of males and females were determined.
When the husband belonged to the class of fathers [or uncles], the wife was placed in that of mothers [or aunts]; when he belonged to the class of sons [or cousins], the wife was placed in that of (junior) wives.
Since the wife of a younger brother was (thus) styled (junior) wife, could the wife of his elder brother be at the same time styled mother [or aunt]?
The name or appellation is of the greatest importance in the regulation of the family - was not anxious care required in the declaration of it?
其夫屬乎父道者，妻皆母道也；其夫屬乎子道者，妻皆婦道也。
Members of the same surname were united together in the various ramifications of their kinship, under the Heads of their different branches.
Those of a different surname had their mutual relations regulated principally by the names assigned to them.
Those names being clearly set forth, the different positions of males and females were determined.
When the husband belonged to the class of fathers [or uncles], the wife was placed in that of mothers [or aunts]; when he belonged to the class of sons [or cousins], the wife was placed in that of (junior) wives.
Since the wife of a younger brother was (thus) styled (junior) wife, could the wife of his elder brother be at the same time styled mother [or aunt]?
The name or appellation is of the greatest importance in the regulation of the family - was not anxious care required in the declaration of it?
謂弟之妻「婦」者，是嫂亦可謂之「母」乎？
Members of the same surname were united together in the various ramifications of their kinship, under the Heads of their different branches.
Those of a different surname had their mutual relations regulated principally by the names assigned to them.
Those names being clearly set forth, the different positions of males and females were determined.
When the husband belonged to the class of fathers [or uncles], the wife was placed in that of mothers [or aunts]; when he belonged to the class of sons [or cousins], the wife was placed in that of (junior) wives.
Since the wife of a younger brother was (thus) styled (junior) wife, could the wife of his elder brother be at the same time styled mother [or aunt]?
The name or appellation is of the greatest importance in the regulation of the family - was not anxious care required in the declaration of it?
名者人治之大者也，可無慎乎？
Members of the same surname were united together in the various ramifications of their kinship, under the Heads of their different branches.
Those of a different surname had their mutual relations regulated principally by the names assigned to them.
Those names being clearly set forth, the different positions of males and females were determined.
When the husband belonged to the class of fathers [or uncles], the wife was placed in that of mothers [or aunts]; when he belonged to the class of sons [or cousins], the wife was placed in that of (junior) wives.
Since the wife of a younger brother was (thus) styled (junior) wife, could the wife of his elder brother be at the same time styled mother [or aunt]?
The name or appellation is of the greatest importance in the regulation of the family - was not anxious care required in the declaration of it?
禮，不妄說人，不辭費。
According to those rules, one should not (seek to) please others in an improper way, nor be lavish of his words.
According to them, one does not go beyond the definite measure, nor encroach on or despise others, nor is fond of (presuming) familiarities.
To cultivate one's person and fulfil one's words is called good conduct.
When the conduct is (thus) ordered, and the words are accordant with the (right) course, we have the substance of the rules of propriety.
I have heard that it is in accordance with those rules that one should be chosen by others (as their model); I have not heard of his choosing them (to take him as such).
I have heard in the same way of (scholars) coming to learn; I have not heard of (the master) going to teach.
禮，不逾節，不侵侮，不好狎。
According to those rules, one should not (seek to) please others in an improper way, nor be lavish of his words.
According to them, one does not go beyond the definite measure, nor encroach on or despise others, nor is fond of (presuming) familiarities.
To cultivate one's person and fulfil one's words is called good conduct.
When the conduct is (thus) ordered, and the words are accordant with the (right) course, we have the substance of the rules of propriety.
I have heard that it is in accordance with those rules that one should be chosen by others (as their model); I have not heard of his choosing them (to take him as such).
I have heard in the same way of (scholars) coming to learn; I have not heard of (the master) going to teach.