惻怛之心，痛疾之意，傷腎乾肝焦肺，水漿不入口，三日不舉火，故鄰里為之糜粥以飲食之。
Immediately after his father's death, (the son put off his cap, and) kept his hair, with the pin in it, in the bag (of silk); went barefoot, with the skirt of his dress tucked up under his girdle; and wailed with his hands across his breast.
In the bitterness of his grief, and the distress and pain of his thoughts, his kidneys were injured, his liver dried up, and his lungs scorched, while water or other liquid did not enter his mouth, and for three days fire was not kindled (to cook anything for him).
On this account the neighbours prepared for him gruel and rice-water, which were his (only) meat and drink.
The internal grief and sorrow produced a change in his outward appearance; and with the severe pain in his heart, his mouth could not relish any savoury food, nor his body find ease in anything pleasant.
夫悲哀在中，故形變於外也，痛疾在心，故口不甘味，身不安美也。
Immediately after his father's death, (the son put off his cap, and) kept his hair, with the pin in it, in the bag (of silk); went barefoot, with the skirt of his dress tucked up under his girdle; and wailed with his hands across his breast.
In the bitterness of his grief, and the distress and pain of his thoughts, his kidneys were injured, his liver dried up, and his lungs scorched, while water or other liquid did not enter his mouth, and for three days fire was not kindled (to cook anything for him).
On this account the neighbours prepared for him gruel and rice-water, which were his (only) meat and drink.
The internal grief and sorrow produced a change in his outward appearance; and with the severe pain in his heart, his mouth could not relish any savoury food, nor his body find ease in anything pleasant.
男子冠而婦人笄，男子免而婦人髽。
(Ordinarily) men wore the cap, and women the hair-pin; (in mourning) men wore the cincture, and women the same after the female fashion.
The idea was (simply) to maintain in this way a distinction between them.
其義：為男子則免，為婦人則髽。
(Ordinarily) men wore the cap, and women the hair-pin; (in mourning) men wore the cincture, and women the same after the female fashion.
The idea was (simply) to maintain in this way a distinction between them.
成婦禮，明婦順，又申之以著代，所以重責婦順焉也。
Thus the ceremony establishing the young wife in her position; (followed by) that showing her obedient service (of her husband's parents); and both succeeded by that showing how she now occupied the position of continuing the family line - all served to impress her with a sense of the deferential duty proper to her.
When she was thus deferential, she was obedient to her parents-in-law, and harmonious with all the occupants of the women's apartments; she was the fitting partner of her husband, and could carry on all the work in silk and linen, making cloth and silken fabrics, and maintaining a watchful care over the various stores and depositories (of the household).
In this way when the deferential obedience of the wife was complete, the internal harmony was secured; and when the internal harmony was secured, the long continuance of the family could be calculated on.
Therefore the ancient kings attached such importance (to the marriage ceremonies).
婦順者，順於舅姑，和於室人；而後當於夫，以成絲麻布帛之事，以審守委積蓋藏。
Thus the ceremony establishing the young wife in her position; (followed by) that showing her obedient service (of her husband's parents); and both succeeded by that showing how she now occupied the position of continuing the family line - all served to impress her with a sense of the deferential duty proper to her.
When she was thus deferential, she was obedient to her parents-in-law, and harmonious with all the occupants of the women's apartments; she was the fitting partner of her husband, and could carry on all the work in silk and linen, making cloth and silken fabrics, and maintaining a watchful care over the various stores and depositories (of the household).
In this way when the deferential obedience of the wife was complete, the internal harmony was secured; and when the internal harmony was secured, the long continuance of the family could be calculated on.
Therefore the ancient kings attached such importance (to the marriage ceremonies).
是故婦順備而後內和理；內和理而後家可長久也；故聖王重之。
Thus the ceremony establishing the young wife in her position; (followed by) that showing her obedient service (of her husband's parents); and both succeeded by that showing how she now occupied the position of continuing the family line - all served to impress her with a sense of the deferential duty proper to her.
When she was thus deferential, she was obedient to her parents-in-law, and harmonious with all the occupants of the women's apartments; she was the fitting partner of her husband, and could carry on all the work in silk and linen, making cloth and silken fabrics, and maintaining a watchful care over the various stores and depositories (of the household).
In this way when the deferential obedience of the wife was complete, the internal harmony was secured; and when the internal harmony was secured, the long continuance of the family could be calculated on.
Therefore the ancient kings attached such importance (to the marriage ceremonies).
及時將祭，君子乃齊。
When the time came for offering a sacrifice, the man wisely gave himself to the work of purification.
That purification meant the production of uniformity (in all the thoughts);-it was the giving uniformity to all that was not uniform, till a uniform direction of the thoughts was realised.
Hence a superior man, unless for a great occasion, and unless he were animated by a great reverence, did not attempt this purification.
While it was not attained, he did not take precautions against the influence of (outward) things, nor did he cease from all (internal) desires.
But when he was about to attempt it, he guarded against all things of an evil nature, and suppressed all his desires, His ears did not listen to music;--as it is said in the Record, 'People occupied with purification have no music,' meaning that they did not venture to allow its dissipation of their minds.
He allowed no vain thoughts in his heart, but kept them in a strict adherence to what was right.
He allowed no reckless movement of his hands or feet, but kept them firmly in the way of propriety.
Thus the superior man, in his purification, devotes himself to carrying to its utmost extent his refined and intelligent virtue.
齊之為言齊也。
When the time came for offering a sacrifice, the man wisely gave himself to the work of purification.
That purification meant the production of uniformity (in all the thoughts);-it was the giving uniformity to all that was not uniform, till a uniform direction of the thoughts was realised.
Hence a superior man, unless for a great occasion, and unless he were animated by a great reverence, did not attempt this purification.
While it was not attained, he did not take precautions against the influence of (outward) things, nor did he cease from all (internal) desires.
But when he was about to attempt it, he guarded against all things of an evil nature, and suppressed all his desires, His ears did not listen to music;--as it is said in the Record, 'People occupied with purification have no music,' meaning that they did not venture to allow its dissipation of their minds.
He allowed no vain thoughts in his heart, but kept them in a strict adherence to what was right.
He allowed no reckless movement of his hands or feet, but kept them firmly in the way of propriety.
Thus the superior man, in his purification, devotes himself to carrying to its utmost extent his refined and intelligent virtue.
齊不齊以致齊者也。
When the time came for offering a sacrifice, the man wisely gave himself to the work of purification.
That purification meant the production of uniformity (in all the thoughts);-it was the giving uniformity to all that was not uniform, till a uniform direction of the thoughts was realised.
Hence a superior man, unless for a great occasion, and unless he were animated by a great reverence, did not attempt this purification.
While it was not attained, he did not take precautions against the influence of (outward) things, nor did he cease from all (internal) desires.
But when he was about to attempt it, he guarded against all things of an evil nature, and suppressed all his desires, His ears did not listen to music;--as it is said in the Record, 'People occupied with purification have no music,' meaning that they did not venture to allow its dissipation of their minds.
He allowed no vain thoughts in his heart, but kept them in a strict adherence to what was right.
He allowed no reckless movement of his hands or feet, but kept them firmly in the way of propriety.
Thus the superior man, in his purification, devotes himself to carrying to its utmost extent his refined and intelligent virtue.
是以君子非有大事也，非有恭敬也，則不齊。
When the time came for offering a sacrifice, the man wisely gave himself to the work of purification.
That purification meant the production of uniformity (in all the thoughts);-it was the giving uniformity to all that was not uniform, till a uniform direction of the thoughts was realised.
Hence a superior man, unless for a great occasion, and unless he were animated by a great reverence, did not attempt this purification.
While it was not attained, he did not take precautions against the influence of (outward) things, nor did he cease from all (internal) desires.
But when he was about to attempt it, he guarded against all things of an evil nature, and suppressed all his desires, His ears did not listen to music;--as it is said in the Record, 'People occupied with purification have no music,' meaning that they did not venture to allow its dissipation of their minds.
He allowed no vain thoughts in his heart, but kept them in a strict adherence to what was right.
He allowed no reckless movement of his hands or feet, but kept them firmly in the way of propriety.
Thus the superior man, in his purification, devotes himself to carrying to its utmost extent his refined and intelligent virtue.
不齊則於物無防也，嗜欲無止也。
When the time came for offering a sacrifice, the man wisely gave himself to the work of purification.
That purification meant the production of uniformity (in all the thoughts);-it was the giving uniformity to all that was not uniform, till a uniform direction of the thoughts was realised.
Hence a superior man, unless for a great occasion, and unless he were animated by a great reverence, did not attempt this purification.
While it was not attained, he did not take precautions against the influence of (outward) things, nor did he cease from all (internal) desires.
But when he was about to attempt it, he guarded against all things of an evil nature, and suppressed all his desires, His ears did not listen to music;--as it is said in the Record, 'People occupied with purification have no music,' meaning that they did not venture to allow its dissipation of their minds.
He allowed no vain thoughts in his heart, but kept them in a strict adherence to what was right.
He allowed no reckless movement of his hands or feet, but kept them firmly in the way of propriety.
Thus the superior man, in his purification, devotes himself to carrying to its utmost extent his refined and intelligent virtue.
及其將齊也，防其邪物，訖其嗜欲，耳不聽樂。
When the time came for offering a sacrifice, the man wisely gave himself to the work of purification.
That purification meant the production of uniformity (in all the thoughts);-it was the giving uniformity to all that was not uniform, till a uniform direction of the thoughts was realised.
Hence a superior man, unless for a great occasion, and unless he were animated by a great reverence, did not attempt this purification.
While it was not attained, he did not take precautions against the influence of (outward) things, nor did he cease from all (internal) desires.
But when he was about to attempt it, he guarded against all things of an evil nature, and suppressed all his desires, His ears did not listen to music;--as it is said in the Record, 'People occupied with purification have no music,' meaning that they did not venture to allow its dissipation of their minds.
He allowed no vain thoughts in his heart, but kept them in a strict adherence to what was right.
He allowed no reckless movement of his hands or feet, but kept them firmly in the way of propriety.
Thus the superior man, in his purification, devotes himself to carrying to its utmost extent his refined and intelligent virtue.
故記曰：「齊者不樂」，言不敢散其志也。
When the time came for offering a sacrifice, the man wisely gave himself to the work of purification.
That purification meant the production of uniformity (in all the thoughts);-it was the giving uniformity to all that was not uniform, till a uniform direction of the thoughts was realised.
Hence a superior man, unless for a great occasion, and unless he were animated by a great reverence, did not attempt this purification.
While it was not attained, he did not take precautions against the influence of (outward) things, nor did he cease from all (internal) desires.
But when he was about to attempt it, he guarded against all things of an evil nature, and suppressed all his desires, His ears did not listen to music;--as it is said in the Record, 'People occupied with purification have no music,' meaning that they did not venture to allow its dissipation of their minds.
He allowed no vain thoughts in his heart, but kept them in a strict adherence to what was right.
He allowed no reckless movement of his hands or feet, but kept them firmly in the way of propriety.
Thus the superior man, in his purification, devotes himself to carrying to its utmost extent his refined and intelligent virtue.
心不茍慮，必依於道；手足不茍動，必依於禮。
When the time came for offering a sacrifice, the man wisely gave himself to the work of purification.
That purification meant the production of uniformity (in all the thoughts);-it was the giving uniformity to all that was not uniform, till a uniform direction of the thoughts was realised.
Hence a superior man, unless for a great occasion, and unless he were animated by a great reverence, did not attempt this purification.
While it was not attained, he did not take precautions against the influence of (outward) things, nor did he cease from all (internal) desires.
But when he was about to attempt it, he guarded against all things of an evil nature, and suppressed all his desires, His ears did not listen to music;--as it is said in the Record, 'People occupied with purification have no music,' meaning that they did not venture to allow its dissipation of their minds.
He allowed no vain thoughts in his heart, but kept them in a strict adherence to what was right.
He allowed no reckless movement of his hands or feet, but kept them firmly in the way of propriety.
Thus the superior man, in his purification, devotes himself to carrying to its utmost extent his refined and intelligent virtue.
是故君子之齊也，專致其精明之德也。
When the time came for offering a sacrifice, the man wisely gave himself to the work of purification.
That purification meant the production of uniformity (in all the thoughts);-it was the giving uniformity to all that was not uniform, till a uniform direction of the thoughts was realised.
Hence a superior man, unless for a great occasion, and unless he were animated by a great reverence, did not attempt this purification.
While it was not attained, he did not take precautions against the influence of (outward) things, nor did he cease from all (internal) desires.
But when he was about to attempt it, he guarded against all things of an evil nature, and suppressed all his desires, His ears did not listen to music;--as it is said in the Record, 'People occupied with purification have no music,' meaning that they did not venture to allow its dissipation of their minds.
He allowed no vain thoughts in his heart, but kept them in a strict adherence to what was right.
He allowed no reckless movement of his hands or feet, but kept them firmly in the way of propriety.
Thus the superior man, in his purification, devotes himself to carrying to its utmost extent his refined and intelligent virtue.
子曰：「君子道人以言，而禁人以行。
The Master said, 'The superior man leads men on (to good) by his words, and keeps them (from evil) by (the example of) his conduct.
Hence, in speaking, he must reflect on what may be the end of his words, and examine whether there may not be some error in his conduct; and then the people will be attentive to their words, and circumspect in their conduct.
It is said in the Book of Poetry (III, iii, ode 2, 5), "Be circumspect in all you say, And reverent bearing still display." It is said in the Da Ya (III, i, ode 1, 4), "Deep were Wen's thoughts, unstained his ways; His reverence lit its trembling rays."'
故言必慮其所終，而行必稽其所敝；則民謹於言而慎於行。
The Master said, 'The superior man leads men on (to good) by his words, and keeps them (from evil) by (the example of) his conduct.
Hence, in speaking, he must reflect on what may be the end of his words, and examine whether there may not be some error in his conduct; and then the people will be attentive to their words, and circumspect in their conduct.
It is said in the Book of Poetry (III, iii, ode 2, 5), "Be circumspect in all you say, And reverent bearing still display." It is said in the Da Ya (III, i, ode 1, 4), "Deep were Wen's thoughts, unstained his ways; His reverence lit its trembling rays."'
《詩》云：『慎爾出話，敬爾威儀。』《大雅》曰：『穆穆文王，於緝熙敬止。』」
The Master said, 'The superior man leads men on (to good) by his words, and keeps them (from evil) by (the example of) his conduct.
Hence, in speaking, he must reflect on what may be the end of his words, and examine whether there may not be some error in his conduct; and then the people will be attentive to their words, and circumspect in their conduct.
It is said in the Book of Poetry (III, iii, ode 2, 5), "Be circumspect in all you say, And reverent bearing still display." It is said in the Da Ya (III, i, ode 1, 4), "Deep were Wen's thoughts, unstained his ways; His reverence lit its trembling rays."'
君之母，非夫人，則群臣無服。
When the mother of a ruler had not been the wife (of the former ruler), the body of the ministers did not wear mourning (on her death).
Only the officers of the harem, the charioteer and the man-at-arms who sat on the left, followed the example of the ruler, wearing the same mourning as he did.
唯近臣及仆驂乘從服，唯君所服，服也。
When the mother of a ruler had not been the wife (of the former ruler), the body of the ministers did not wear mourning (on her death).
Only the officers of the harem, the charioteer and the man-at-arms who sat on the left, followed the example of the ruler, wearing the same mourning as he did.
三揖至于階，三讓以賓升，拜至、獻、酬、辭讓之節繁。
'With the interchange of three bows (the host and guest) arrive at the steps; and after precedence has been thrice yielded to him, the guest ascends.
In bowing to him (on the hall), (the host) presents to him the cup, and receives the cup from him in return.
The usages between them, now declining, now yielding, the one to the other, are numerous; but the attention paid to the assistant is less.
As to the crowd of guests, they ascend, and receive the cup.
Kneeling down they offer some of it in sacrifice; they rise and drink it; and without pledging the host in the return-cup, they descend.
In this way the proper distinction is made between the different parties by the multitude or paucity of the observances paid to them.
及介省矣。
'With the interchange of three bows (the host and guest) arrive at the steps; and after precedence has been thrice yielded to him, the guest ascends.
In bowing to him (on the hall), (the host) presents to him the cup, and receives the cup from him in return.
The usages between them, now declining, now yielding, the one to the other, are numerous; but the attention paid to the assistant is less.
As to the crowd of guests, they ascend, and receive the cup.
Kneeling down they offer some of it in sacrifice; they rise and drink it; and without pledging the host in the return-cup, they descend.
In this way the proper distinction is made between the different parties by the multitude or paucity of the observances paid to them.
至于眾賓升受，坐祭，立飲。
'With the interchange of three bows (the host and guest) arrive at the steps; and after precedence has been thrice yielded to him, the guest ascends.
In bowing to him (on the hall), (the host) presents to him the cup, and receives the cup from him in return.
The usages between them, now declining, now yielding, the one to the other, are numerous; but the attention paid to the assistant is less.
As to the crowd of guests, they ascend, and receive the cup.
Kneeling down they offer some of it in sacrifice; they rise and drink it; and without pledging the host in the return-cup, they descend.
In this way the proper distinction is made between the different parties by the multitude or paucity of the observances paid to them.