大備，盛德也。
The rules of propriety serve as instruments to form men's characters, and they are therefore prepared on a great scale.
Being so, the value of them is very high.
They remove from a man all perversity, and increase what is beautiful in his nature.
They make him correct, when employed in the ordering of himself; they ensure for him free course, when employed towards others.
They are to him what their outer coating is to bamboos, and what its heart is to a pine or cypress.
These two are the best of all the productions of the (vegetable) world.
They endure through all the four seasons, without altering a branch or changing a leaf.
The superior man observes these rules of propriety, so that all in a wider circle are harmonious with him, and those in his narrower circle have no dissatisfactions with him.
Men acknowledge and are affected by his goodness, and spirits enjoy his virtue.
禮釋回，增美質；措則正，施則行。
The rules of propriety serve as instruments to form men's characters, and they are therefore prepared on a great scale.
Being so, the value of them is very high.
They remove from a man all perversity, and increase what is beautiful in his nature.
They make him correct, when employed in the ordering of himself; they ensure for him free course, when employed towards others.
They are to him what their outer coating is to bamboos, and what its heart is to a pine or cypress.
These two are the best of all the productions of the (vegetable) world.
They endure through all the four seasons, without altering a branch or changing a leaf.
The superior man observes these rules of propriety, so that all in a wider circle are harmonious with him, and those in his narrower circle have no dissatisfactions with him.
Men acknowledge and are affected by his goodness, and spirits enjoy his virtue.
其在人也，如竹箭之有筠也；如松柏之有心也。
The rules of propriety serve as instruments to form men's characters, and they are therefore prepared on a great scale.
Being so, the value of them is very high.
They remove from a man all perversity, and increase what is beautiful in his nature.
They make him correct, when employed in the ordering of himself; they ensure for him free course, when employed towards others.
They are to him what their outer coating is to bamboos, and what its heart is to a pine or cypress.
These two are the best of all the productions of the (vegetable) world.
They endure through all the four seasons, without altering a branch or changing a leaf.
The superior man observes these rules of propriety, so that all in a wider circle are harmonious with him, and those in his narrower circle have no dissatisfactions with him.
Men acknowledge and are affected by his goodness, and spirits enjoy his virtue.
二者居天下之大端矣。
The rules of propriety serve as instruments to form men's characters, and they are therefore prepared on a great scale.
Being so, the value of them is very high.
They remove from a man all perversity, and increase what is beautiful in his nature.
They make him correct, when employed in the ordering of himself; they ensure for him free course, when employed towards others.
They are to him what their outer coating is to bamboos, and what its heart is to a pine or cypress.
These two are the best of all the productions of the (vegetable) world.
They endure through all the four seasons, without altering a branch or changing a leaf.
The superior man observes these rules of propriety, so that all in a wider circle are harmonious with him, and those in his narrower circle have no dissatisfactions with him.
Men acknowledge and are affected by his goodness, and spirits enjoy his virtue.
故貫四時而不改柯易葉。
The rules of propriety serve as instruments to form men's characters, and they are therefore prepared on a great scale.
Being so, the value of them is very high.
They remove from a man all perversity, and increase what is beautiful in his nature.
They make him correct, when employed in the ordering of himself; they ensure for him free course, when employed towards others.
They are to him what their outer coating is to bamboos, and what its heart is to a pine or cypress.
These two are the best of all the productions of the (vegetable) world.
They endure through all the four seasons, without altering a branch or changing a leaf.
The superior man observes these rules of propriety, so that all in a wider circle are harmonious with him, and those in his narrower circle have no dissatisfactions with him.
Men acknowledge and are affected by his goodness, and spirits enjoy his virtue.
故君子有禮，則外諧而內無怨，故物無不懷仁，鬼神饗德。
The rules of propriety serve as instruments to form men's characters, and they are therefore prepared on a great scale.
Being so, the value of them is very high.
They remove from a man all perversity, and increase what is beautiful in his nature.
They make him correct, when employed in the ordering of himself; they ensure for him free course, when employed towards others.
They are to him what their outer coating is to bamboos, and what its heart is to a pine or cypress.
These two are the best of all the productions of the (vegetable) world.
They endure through all the four seasons, without altering a branch or changing a leaf.
The superior man observes these rules of propriety, so that all in a wider circle are harmonious with him, and those in his narrower circle have no dissatisfactions with him.
Men acknowledge and are affected by his goodness, and spirits enjoy his virtue.
古者冠禮筮日筮賓，所以敬冠事，敬冠事所以重禮；重禮所以為國本也。
Anciently, when about to proceed to the ceremony of capping, they divined for the day by the stalks, and also for the guests (who should be present).
In this way did they manifest the value which they attached to capping.
Attaching such a value to it, they made the ceremony very important.
They made the ceremony so important, showing how they considered it to lie at the foundation of the state's (prosperity).
Hence (also) the capping took place at the top of the eastern steps, (appropriate to the use of the Master) - to show that the son would (in due time) take his place. (The father) handed him a (special) cup in the guests' place.
Three caps were used in the ceremony, each successive one more honourable, and giving the more importance to his coming of age.
When the capping was over, he received the name of his maturity.
So was it shown that he was now a full-grown man.
He presented himself before his mother, and his mother bowed to him; he did the same before his brothers and cousins, and they bowed to him - he was a man grown, and so they exchanged courtesies with him.
In the dark-coloured cap, and the dark-coloured square-cut robes, he put down his gift of introduction before the ruler, and then proceeded with the proper gifts to present himself to the high ministers and Great officers, and to the old gentlemen of the country - appearing before them as a man grown.
故冠於阼，以著代也；醮於客位，三加彌尊，加有成也；已冠而字之，成人之道也。
Anciently, when about to proceed to the ceremony of capping, they divined for the day by the stalks, and also for the guests (who should be present).
In this way did they manifest the value which they attached to capping.
Attaching such a value to it, they made the ceremony very important.
They made the ceremony so important, showing how they considered it to lie at the foundation of the state's (prosperity).
Hence (also) the capping took place at the top of the eastern steps, (appropriate to the use of the Master) - to show that the son would (in due time) take his place. (The father) handed him a (special) cup in the guests' place.
Three caps were used in the ceremony, each successive one more honourable, and giving the more importance to his coming of age.
When the capping was over, he received the name of his maturity.
So was it shown that he was now a full-grown man.
He presented himself before his mother, and his mother bowed to him; he did the same before his brothers and cousins, and they bowed to him - he was a man grown, and so they exchanged courtesies with him.
In the dark-coloured cap, and the dark-coloured square-cut robes, he put down his gift of introduction before the ruler, and then proceeded with the proper gifts to present himself to the high ministers and Great officers, and to the old gentlemen of the country - appearing before them as a man grown.
見於母，母拜之；見於兄弟，兄弟拜之；成人而與為禮也。
Anciently, when about to proceed to the ceremony of capping, they divined for the day by the stalks, and also for the guests (who should be present).
In this way did they manifest the value which they attached to capping.
Attaching such a value to it, they made the ceremony very important.
They made the ceremony so important, showing how they considered it to lie at the foundation of the state's (prosperity).
Hence (also) the capping took place at the top of the eastern steps, (appropriate to the use of the Master) - to show that the son would (in due time) take his place. (The father) handed him a (special) cup in the guests' place.
Three caps were used in the ceremony, each successive one more honourable, and giving the more importance to his coming of age.
When the capping was over, he received the name of his maturity.
So was it shown that he was now a full-grown man.
He presented himself before his mother, and his mother bowed to him; he did the same before his brothers and cousins, and they bowed to him - he was a man grown, and so they exchanged courtesies with him.
In the dark-coloured cap, and the dark-coloured square-cut robes, he put down his gift of introduction before the ruler, and then proceeded with the proper gifts to present himself to the high ministers and Great officers, and to the old gentlemen of the country - appearing before them as a man grown.
玄冠、玄端奠摯於君，遂以摯見於鄉大夫、鄉先生；以成人見也。
Anciently, when about to proceed to the ceremony of capping, they divined for the day by the stalks, and also for the guests (who should be present).
In this way did they manifest the value which they attached to capping.
Attaching such a value to it, they made the ceremony very important.
They made the ceremony so important, showing how they considered it to lie at the foundation of the state's (prosperity).
Hence (also) the capping took place at the top of the eastern steps, (appropriate to the use of the Master) - to show that the son would (in due time) take his place. (The father) handed him a (special) cup in the guests' place.
Three caps were used in the ceremony, each successive one more honourable, and giving the more importance to his coming of age.
When the capping was over, he received the name of his maturity.
So was it shown that he was now a full-grown man.
He presented himself before his mother, and his mother bowed to him; he did the same before his brothers and cousins, and they bowed to him - he was a man grown, and so they exchanged courtesies with him.
In the dark-coloured cap, and the dark-coloured square-cut robes, he put down his gift of introduction before the ruler, and then proceeded with the proper gifts to present himself to the high ministers and Great officers, and to the old gentlemen of the country - appearing before them as a man grown.
三年之喪，既練矣，有期之喪，既葬矣，則帶其故葛帶，絰期之絰，服其功衰。
After the sacrifice at the end of the first year, during the three years' rites, and after the interment has taken place, during those of one year (occurring at the same time), the mourner puts on the old sash of dolychos cloth, and the headband of the one year's mourning, wearing (at the same time) the sackcloth of the mourning for nine months.
The same thing is done (after the interment) during the nine months' mourning.
No change is made (after the interment) during the five months' mourning.
Where they wore the sash with the roots of hemp wrought into the cloth, they changed it for the dolychos cloth of the three years' mourning.
有大功之喪，亦如之。
After the sacrifice at the end of the first year, during the three years' rites, and after the interment has taken place, during those of one year (occurring at the same time), the mourner puts on the old sash of dolychos cloth, and the headband of the one year's mourning, wearing (at the same time) the sackcloth of the mourning for nine months.
The same thing is done (after the interment) during the nine months' mourning.
No change is made (after the interment) during the five months' mourning.
Where they wore the sash with the roots of hemp wrought into the cloth, they changed it for the dolychos cloth of the three years' mourning.
小功，無變也。
After the sacrifice at the end of the first year, during the three years' rites, and after the interment has taken place, during those of one year (occurring at the same time), the mourner puts on the old sash of dolychos cloth, and the headband of the one year's mourning, wearing (at the same time) the sackcloth of the mourning for nine months.
The same thing is done (after the interment) during the nine months' mourning.
No change is made (after the interment) during the five months' mourning.
Where they wore the sash with the roots of hemp wrought into the cloth, they changed it for the dolychos cloth of the three years' mourning.
麻之有本者，變三年之葛。
After the sacrifice at the end of the first year, during the three years' rites, and after the interment has taken place, during those of one year (occurring at the same time), the mourner puts on the old sash of dolychos cloth, and the headband of the one year's mourning, wearing (at the same time) the sackcloth of the mourning for nine months.
The same thing is done (after the interment) during the nine months' mourning.
No change is made (after the interment) during the five months' mourning.
Where they wore the sash with the roots of hemp wrought into the cloth, they changed it for the dolychos cloth of the three years' mourning.
祭之日：入室，僾然必有見乎其位，周還出戶，肅然必有聞乎其容聲，出戶而聽，愾然必有聞乎其嘆息之聲。
On the day of sacrifice, when he enters the apartment (of the temple), he will seem to see (the deceased) in the place (where his spirit-tablet is).
After he has moved about (and performed his operations), and is leaving at the door, he will seem to be arrested by hearing the sound of his movements, and will sigh as he seems to hear the sound of his sighing.
儒有衣冠中，動作慎，其大讓如慢，小讓如偽，大則如威，小則如愧，其難進而易退也，粥粥若無能也。
'The scholar's garments and cap are all fitting and becoming; he is careful in his undertakings and doings: in declining great compliments he might seem to be rude, and in regard to small compliments, hypocritical; in great matters he has an air of dignity, and in small matters, of modesty; he seems to have a difficulty in advancing, but retires with ease and readiness; and he has a shrinking appearance, as if wanting in power - such is he in his external appearance.
其容貌有如此者。
'The scholar's garments and cap are all fitting and becoming; he is careful in his undertakings and doings: in declining great compliments he might seem to be rude, and in regard to small compliments, hypocritical; in great matters he has an air of dignity, and in small matters, of modesty; he seems to have a difficulty in advancing, but retires with ease and readiness; and he has a shrinking appearance, as if wanting in power - such is he in his external appearance.
君子生則敬養，死則敬享，思終身弗辱也。
The superior man, while (his parents) are alive, reverently nourishes them; and, when-they are dead, he reverently sacrifices to them; his (chief) thought is how to the end of life not to disgrace them.
The saying that the superior man mourns all his life for his parents has reference to the recurrence of the day of their death.
That he does not do his ordinary work on that day does not mean that it would be unpropitious to do so; it means that on that day his thoughts are occupied with them, and he does not dare to occupy himself as on other days with his private and personal affairs.
君子有終身之喪，忌日之謂也。
The superior man, while (his parents) are alive, reverently nourishes them; and, when-they are dead, he reverently sacrifices to them; his (chief) thought is how to the end of life not to disgrace them.
The saying that the superior man mourns all his life for his parents has reference to the recurrence of the day of their death.
That he does not do his ordinary work on that day does not mean that it would be unpropitious to do so; it means that on that day his thoughts are occupied with them, and he does not dare to occupy himself as on other days with his private and personal affairs.
忌日不用，非不祥也。
The superior man, while (his parents) are alive, reverently nourishes them; and, when-they are dead, he reverently sacrifices to them; his (chief) thought is how to the end of life not to disgrace them.
The saying that the superior man mourns all his life for his parents has reference to the recurrence of the day of their death.
That he does not do his ordinary work on that day does not mean that it would be unpropitious to do so; it means that on that day his thoughts are occupied with them, and he does not dare to occupy himself as on other days with his private and personal affairs.
言夫日，志有所至，而不敢盡其私也。
The superior man, while (his parents) are alive, reverently nourishes them; and, when-they are dead, he reverently sacrifices to them; his (chief) thought is how to the end of life not to disgrace them.
The saying that the superior man mourns all his life for his parents has reference to the recurrence of the day of their death.
That he does not do his ordinary work on that day does not mean that it would be unpropitious to do so; it means that on that day his thoughts are occupied with them, and he does not dare to occupy himself as on other days with his private and personal affairs.
或問曰：「冠者不肉袒，何也？」曰：冠，至尊也，不居肉袒之體也，故為之免以代之也。
Some one may ask, 'How is it that one with the cap on does not bare his arms, and show the naked body?' and the answer is - The cap is the most honourable article of dress, and cannot be worn where the body is bared, and the flesh exposed.
Therefore the cincture for the head is worn instead of the cap, (when the arms are bared).
And so, when a bald man does not wear the cincture, and a hunchback does not bare his arms, and a lame man does not leap, it is not that they do not feel sad, but they have an infirmity which prevents them from fully discharging the usages.
Hence it is said that in the rites of mourning it is the sorrow that is the principal thing.
When a daughter wails, weeps, and is sad, beats her breast, and wounds her heart; and when a son wails, weeps, is sad, and bows down till his forehead touches the ground, without regard to elegance of demeanour, this may be accepted as the highest expression of sorrow.
然則禿者不免，傴者不袒，跛者不踴，非不悲也；身有錮疾，不可以備禮也。
Some one may ask, 'How is it that one with the cap on does not bare his arms, and show the naked body?' and the answer is - The cap is the most honourable article of dress, and cannot be worn where the body is bared, and the flesh exposed.
Therefore the cincture for the head is worn instead of the cap, (when the arms are bared).
And so, when a bald man does not wear the cincture, and a hunchback does not bare his arms, and a lame man does not leap, it is not that they do not feel sad, but they have an infirmity which prevents them from fully discharging the usages.
Hence it is said that in the rites of mourning it is the sorrow that is the principal thing.
When a daughter wails, weeps, and is sad, beats her breast, and wounds her heart; and when a son wails, weeps, is sad, and bows down till his forehead touches the ground, without regard to elegance of demeanour, this may be accepted as the highest expression of sorrow.
故曰：喪禮唯哀為主矣。
Some one may ask, 'How is it that one with the cap on does not bare his arms, and show the naked body?' and the answer is - The cap is the most honourable article of dress, and cannot be worn where the body is bared, and the flesh exposed.
Therefore the cincture for the head is worn instead of the cap, (when the arms are bared).
And so, when a bald man does not wear the cincture, and a hunchback does not bare his arms, and a lame man does not leap, it is not that they do not feel sad, but they have an infirmity which prevents them from fully discharging the usages.
Hence it is said that in the rites of mourning it is the sorrow that is the principal thing.
When a daughter wails, weeps, and is sad, beats her breast, and wounds her heart; and when a son wails, weeps, is sad, and bows down till his forehead touches the ground, without regard to elegance of demeanour, this may be accepted as the highest expression of sorrow.