禮義之始，在於正容體、齊顏色、順辭令。
Generally speaking, that which makes man man is the meaning of his ceremonial usages.
The first indications of that meaning appear in the correct arrangement of the bodily carriage, the harmonious adjustment of the countenance, and in the natural ordering of the speech.
When the bodily carriage is well arranged, the countenance harmoniously adjusted, and speech naturally ordered, the meaning of the ceremonial usages becomes complete, and serves to render correct the relation between ruler and subject, to give expression to the affection between father and son, and to establish harmony between seniors and juniors.
When the relation between ruler and subject is made correct, affection secured between father and son, and harmony shown between seniors and juniors, then the meaning of those usages is established.
Hence after the capping has taken place, provision is made for every other article of dress.
With the complete provision of the dress, the bodily carriage becomes (fully) correct, the harmonious expression of the countenance is made perfect, and the speech is all conformed to its purposes.
Hence it is said that in capping we have the first indications of (the meaning of the) ceremonial usages.
It was on this account that the sage kings of antiquity made so much as they did of the capping.
容體正，顏色齊，辭令順，而後禮義備。
Generally speaking, that which makes man man is the meaning of his ceremonial usages.
The first indications of that meaning appear in the correct arrangement of the bodily carriage, the harmonious adjustment of the countenance, and in the natural ordering of the speech.
When the bodily carriage is well arranged, the countenance harmoniously adjusted, and speech naturally ordered, the meaning of the ceremonial usages becomes complete, and serves to render correct the relation between ruler and subject, to give expression to the affection between father and son, and to establish harmony between seniors and juniors.
When the relation between ruler and subject is made correct, affection secured between father and son, and harmony shown between seniors and juniors, then the meaning of those usages is established.
Hence after the capping has taken place, provision is made for every other article of dress.
With the complete provision of the dress, the bodily carriage becomes (fully) correct, the harmonious expression of the countenance is made perfect, and the speech is all conformed to its purposes.
Hence it is said that in capping we have the first indications of (the meaning of the) ceremonial usages.
It was on this account that the sage kings of antiquity made so much as they did of the capping.
以正君臣、親父子、和長幼。
Generally speaking, that which makes man man is the meaning of his ceremonial usages.
The first indications of that meaning appear in the correct arrangement of the bodily carriage, the harmonious adjustment of the countenance, and in the natural ordering of the speech.
When the bodily carriage is well arranged, the countenance harmoniously adjusted, and speech naturally ordered, the meaning of the ceremonial usages becomes complete, and serves to render correct the relation between ruler and subject, to give expression to the affection between father and son, and to establish harmony between seniors and juniors.
When the relation between ruler and subject is made correct, affection secured between father and son, and harmony shown between seniors and juniors, then the meaning of those usages is established.
Hence after the capping has taken place, provision is made for every other article of dress.
With the complete provision of the dress, the bodily carriage becomes (fully) correct, the harmonious expression of the countenance is made perfect, and the speech is all conformed to its purposes.
Hence it is said that in capping we have the first indications of (the meaning of the) ceremonial usages.
It was on this account that the sage kings of antiquity made so much as they did of the capping.
君臣正，父子親，長幼和，而後禮義立。
Generally speaking, that which makes man man is the meaning of his ceremonial usages.
The first indications of that meaning appear in the correct arrangement of the bodily carriage, the harmonious adjustment of the countenance, and in the natural ordering of the speech.
When the bodily carriage is well arranged, the countenance harmoniously adjusted, and speech naturally ordered, the meaning of the ceremonial usages becomes complete, and serves to render correct the relation between ruler and subject, to give expression to the affection between father and son, and to establish harmony between seniors and juniors.
When the relation between ruler and subject is made correct, affection secured between father and son, and harmony shown between seniors and juniors, then the meaning of those usages is established.
Hence after the capping has taken place, provision is made for every other article of dress.
With the complete provision of the dress, the bodily carriage becomes (fully) correct, the harmonious expression of the countenance is made perfect, and the speech is all conformed to its purposes.
Hence it is said that in capping we have the first indications of (the meaning of the) ceremonial usages.
It was on this account that the sage kings of antiquity made so much as they did of the capping.
故冠而後服備，服備而後容體正、顏色齊、辭令順。
Generally speaking, that which makes man man is the meaning of his ceremonial usages.
The first indications of that meaning appear in the correct arrangement of the bodily carriage, the harmonious adjustment of the countenance, and in the natural ordering of the speech.
When the bodily carriage is well arranged, the countenance harmoniously adjusted, and speech naturally ordered, the meaning of the ceremonial usages becomes complete, and serves to render correct the relation between ruler and subject, to give expression to the affection between father and son, and to establish harmony between seniors and juniors.
When the relation between ruler and subject is made correct, affection secured between father and son, and harmony shown between seniors and juniors, then the meaning of those usages is established.
Hence after the capping has taken place, provision is made for every other article of dress.
With the complete provision of the dress, the bodily carriage becomes (fully) correct, the harmonious expression of the countenance is made perfect, and the speech is all conformed to its purposes.
Hence it is said that in capping we have the first indications of (the meaning of the) ceremonial usages.
It was on this account that the sage kings of antiquity made so much as they did of the capping.
故曰：冠者，禮之始也。
Generally speaking, that which makes man man is the meaning of his ceremonial usages.
The first indications of that meaning appear in the correct arrangement of the bodily carriage, the harmonious adjustment of the countenance, and in the natural ordering of the speech.
When the bodily carriage is well arranged, the countenance harmoniously adjusted, and speech naturally ordered, the meaning of the ceremonial usages becomes complete, and serves to render correct the relation between ruler and subject, to give expression to the affection between father and son, and to establish harmony between seniors and juniors.
When the relation between ruler and subject is made correct, affection secured between father and son, and harmony shown between seniors and juniors, then the meaning of those usages is established.
Hence after the capping has taken place, provision is made for every other article of dress.
With the complete provision of the dress, the bodily carriage becomes (fully) correct, the harmonious expression of the countenance is made perfect, and the speech is all conformed to its purposes.
Hence it is said that in capping we have the first indications of (the meaning of the) ceremonial usages.
It was on this account that the sage kings of antiquity made so much as they did of the capping.
是故古者聖王重冠。
Generally speaking, that which makes man man is the meaning of his ceremonial usages.
The first indications of that meaning appear in the correct arrangement of the bodily carriage, the harmonious adjustment of the countenance, and in the natural ordering of the speech.
When the bodily carriage is well arranged, the countenance harmoniously adjusted, and speech naturally ordered, the meaning of the ceremonial usages becomes complete, and serves to render correct the relation between ruler and subject, to give expression to the affection between father and son, and to establish harmony between seniors and juniors.
When the relation between ruler and subject is made correct, affection secured between father and son, and harmony shown between seniors and juniors, then the meaning of those usages is established.
Hence after the capping has taken place, provision is made for every other article of dress.
With the complete provision of the dress, the bodily carriage becomes (fully) correct, the harmonious expression of the countenance is made perfect, and the speech is all conformed to its purposes.
Hence it is said that in capping we have the first indications of (the meaning of the) ceremonial usages.
It was on this account that the sage kings of antiquity made so much as they did of the capping.
夫禮，吉凶異道，不得相干，取之陰陽也。
Those usages are different in their applications to felicitous and unfortunate occurrences; in which they should not come into collision with one another - this is derived from (their pattern as given by) the contracting and developing movements in nature.
子曰：「夫民，教之以德，齊之以禮，則民有格心；教之以政，齊之以刑，則民有遁心。
The Master said, 'If the people be taught by lessons of virtue, and uniformity sought to be given to them by the rules of ceremony, their minds will go on to be good.
If they be taught by the laws, and uniformity be sought to be given to them by punishments, their minds will be thinking of how they can escape (the punishment; Analects, II, iii).
Hence, when the ruler of the people loves them as his sons, they feel to him as a parent; when he binds them to himself by his good faith, they do not turn away from him; when he presides over them with courtesy, their hearts are docile to him.
It is said in the Punishments of Fu (Shu, V, xxvii, 3), "Among the people of Miao they did not use orders simply, but the restraints of punishment.
They made the five punishments engines of oppression, calling them the laws." In this way their people became bad, and (their rulers) were cut off for ever (from the land).'
故君民者，子以愛之，則民親之；信以結之，則民不倍；恭以蒞之，則民有孫心。
The Master said, 'If the people be taught by lessons of virtue, and uniformity sought to be given to them by the rules of ceremony, their minds will go on to be good.
If they be taught by the laws, and uniformity be sought to be given to them by punishments, their minds will be thinking of how they can escape (the punishment; Analects, II, iii).
Hence, when the ruler of the people loves them as his sons, they feel to him as a parent; when he binds them to himself by his good faith, they do not turn away from him; when he presides over them with courtesy, their hearts are docile to him.
It is said in the Punishments of Fu (Shu, V, xxvii, 3), "Among the people of Miao they did not use orders simply, but the restraints of punishment.
They made the five punishments engines of oppression, calling them the laws." In this way their people became bad, and (their rulers) were cut off for ever (from the land).'
《甫刑》曰：『苗民罪用命，制以刑，惟作五虐之刑曰法。
The Master said, 'If the people be taught by lessons of virtue, and uniformity sought to be given to them by the rules of ceremony, their minds will go on to be good.
If they be taught by the laws, and uniformity be sought to be given to them by punishments, their minds will be thinking of how they can escape (the punishment; Analects, II, iii).
Hence, when the ruler of the people loves them as his sons, they feel to him as a parent; when he binds them to himself by his good faith, they do not turn away from him; when he presides over them with courtesy, their hearts are docile to him.
It is said in the Punishments of Fu (Shu, V, xxvii, 3), "Among the people of Miao they did not use orders simply, but the restraints of punishment.
They made the five punishments engines of oppression, calling them the laws." In this way their people became bad, and (their rulers) were cut off for ever (from the land).'
是以民有惡德，而遂絕其世也。』」
The Master said, 'If the people be taught by lessons of virtue, and uniformity sought to be given to them by the rules of ceremony, their minds will go on to be good.
If they be taught by the laws, and uniformity be sought to be given to them by punishments, their minds will be thinking of how they can escape (the punishment; Analects, II, iii).
Hence, when the ruler of the people loves them as his sons, they feel to him as a parent; when he binds them to himself by his good faith, they do not turn away from him; when he presides over them with courtesy, their hearts are docile to him.
It is said in the Punishments of Fu (Shu, V, xxvii, 3), "Among the people of Miao they did not use orders simply, but the restraints of punishment.
They made the five punishments engines of oppression, calling them the laws." In this way their people became bad, and (their rulers) were cut off for ever (from the land).'
子夏曰：「言則大矣！
Zi-xia said, 'Your words are great, admirable, and complete.
Do they exhaust all that can be said on the subject?
Is there nothing more?' Confucius said, 'How should it be so?
When a superior man practises these things, there still arise five other points.' Zi-xia said, 'How is that?' Confucius said, 'When there is that music without sound, there is no movement of the spirit or will in opposition to it.
When there is that ceremony without embodiment, all the demeanour is calm and gentle.
When there is that mourning without garb, there is an inward reciprocity, and great pitifulness.
When there is that music without sound, the spirit and will are mastered.
When there is that ceremony without embodiment, all the demeanour is marked by courtesy.
When there is that mourning without garb, it reaches to all in all quarters.
When there is that music without sound, the spirit and will are followed.
When there is that ceremony without embodiment, high and low are harmonious and united.
When there is that mourning without garb, it goes on to nourish all regions.
When there is that music without sound, it is daily heard in all the four quarters of the kingdom.
When there is that ceremony without embodiment, there is a daily progress and a monthly advance.
When there is that mourning, without garb, the virtue (of him who shows it) becomes pure and very bright.
When there is that music without sound, all spirits and wills are roused by it.
When there is that ceremony without embodiment, its influence extends to all within the four seas.
When there is that mourning without garb, it extends to future generations.'
美矣！
Zi-xia said, 'Your words are great, admirable, and complete.
Do they exhaust all that can be said on the subject?
Is there nothing more?' Confucius said, 'How should it be so?
When a superior man practises these things, there still arise five other points.' Zi-xia said, 'How is that?' Confucius said, 'When there is that music without sound, there is no movement of the spirit or will in opposition to it.
When there is that ceremony without embodiment, all the demeanour is calm and gentle.
When there is that mourning without garb, there is an inward reciprocity, and great pitifulness.
When there is that music without sound, the spirit and will are mastered.
When there is that ceremony without embodiment, all the demeanour is marked by courtesy.
When there is that mourning without garb, it reaches to all in all quarters.
When there is that music without sound, the spirit and will are followed.
When there is that ceremony without embodiment, high and low are harmonious and united.
When there is that mourning without garb, it goes on to nourish all regions.
When there is that music without sound, it is daily heard in all the four quarters of the kingdom.
When there is that ceremony without embodiment, there is a daily progress and a monthly advance.
When there is that mourning, without garb, the virtue (of him who shows it) becomes pure and very bright.
When there is that music without sound, all spirits and wills are roused by it.
When there is that ceremony without embodiment, its influence extends to all within the four seas.
When there is that mourning without garb, it extends to future generations.'
盛矣！
Zi-xia said, 'Your words are great, admirable, and complete.
Do they exhaust all that can be said on the subject?
Is there nothing more?' Confucius said, 'How should it be so?
When a superior man practises these things, there still arise five other points.' Zi-xia said, 'How is that?' Confucius said, 'When there is that music without sound, there is no movement of the spirit or will in opposition to it.
When there is that ceremony without embodiment, all the demeanour is calm and gentle.
When there is that mourning without garb, there is an inward reciprocity, and great pitifulness.
When there is that music without sound, the spirit and will are mastered.
When there is that ceremony without embodiment, all the demeanour is marked by courtesy.
When there is that mourning without garb, it reaches to all in all quarters.
When there is that music without sound, the spirit and will are followed.
When there is that ceremony without embodiment, high and low are harmonious and united.
When there is that mourning without garb, it goes on to nourish all regions.
When there is that music without sound, it is daily heard in all the four quarters of the kingdom.
When there is that ceremony without embodiment, there is a daily progress and a monthly advance.
When there is that mourning, without garb, the virtue (of him who shows it) becomes pure and very bright.
When there is that music without sound, all spirits and wills are roused by it.
When there is that ceremony without embodiment, its influence extends to all within the four seas.
When there is that mourning without garb, it extends to future generations.'
言盡於此而已乎？」孔子曰：「何為其然也！
Zi-xia said, 'Your words are great, admirable, and complete.
Do they exhaust all that can be said on the subject?
Is there nothing more?' Confucius said, 'How should it be so?
When a superior man practises these things, there still arise five other points.' Zi-xia said, 'How is that?' Confucius said, 'When there is that music without sound, there is no movement of the spirit or will in opposition to it.
When there is that ceremony without embodiment, all the demeanour is calm and gentle.
When there is that mourning without garb, there is an inward reciprocity, and great pitifulness.
When there is that music without sound, the spirit and will are mastered.
When there is that ceremony without embodiment, all the demeanour is marked by courtesy.
When there is that mourning without garb, it reaches to all in all quarters.
When there is that music without sound, the spirit and will are followed.
When there is that ceremony without embodiment, high and low are harmonious and united.
When there is that mourning without garb, it goes on to nourish all regions.
When there is that music without sound, it is daily heard in all the four quarters of the kingdom.
When there is that ceremony without embodiment, there is a daily progress and a monthly advance.
When there is that mourning, without garb, the virtue (of him who shows it) becomes pure and very bright.
When there is that music without sound, all spirits and wills are roused by it.
When there is that ceremony without embodiment, its influence extends to all within the four seas.
When there is that mourning without garb, it extends to future generations.'
君子之服之也，猶有五起焉。」子夏曰：「何如？」子曰：「無聲之樂，氣志不違；無體之禮，威儀遲遲；無服之喪，內恕孔悲。
Zi-xia said, 'Your words are great, admirable, and complete.
Do they exhaust all that can be said on the subject?
Is there nothing more?' Confucius said, 'How should it be so?
When a superior man practises these things, there still arise five other points.' Zi-xia said, 'How is that?' Confucius said, 'When there is that music without sound, there is no movement of the spirit or will in opposition to it.
When there is that ceremony without embodiment, all the demeanour is calm and gentle.
When there is that mourning without garb, there is an inward reciprocity, and great pitifulness.
When there is that music without sound, the spirit and will are mastered.
When there is that ceremony without embodiment, all the demeanour is marked by courtesy.
When there is that mourning without garb, it reaches to all in all quarters.
When there is that music without sound, the spirit and will are followed.
When there is that ceremony without embodiment, high and low are harmonious and united.
When there is that mourning without garb, it goes on to nourish all regions.
When there is that music without sound, it is daily heard in all the four quarters of the kingdom.
When there is that ceremony without embodiment, there is a daily progress and a monthly advance.
When there is that mourning, without garb, the virtue (of him who shows it) becomes pure and very bright.
When there is that music without sound, all spirits and wills are roused by it.
When there is that ceremony without embodiment, its influence extends to all within the four seas.
When there is that mourning without garb, it extends to future generations.'
無聲之樂，氣志既得；無體之禮，威儀翼翼；無服之喪，施及四國。
Zi-xia said, 'Your words are great, admirable, and complete.
Do they exhaust all that can be said on the subject?
Is there nothing more?' Confucius said, 'How should it be so?
When a superior man practises these things, there still arise five other points.' Zi-xia said, 'How is that?' Confucius said, 'When there is that music without sound, there is no movement of the spirit or will in opposition to it.
When there is that ceremony without embodiment, all the demeanour is calm and gentle.
When there is that mourning without garb, there is an inward reciprocity, and great pitifulness.
When there is that music without sound, the spirit and will are mastered.
When there is that ceremony without embodiment, all the demeanour is marked by courtesy.
When there is that mourning without garb, it reaches to all in all quarters.
When there is that music without sound, the spirit and will are followed.
When there is that ceremony without embodiment, high and low are harmonious and united.
When there is that mourning without garb, it goes on to nourish all regions.
When there is that music without sound, it is daily heard in all the four quarters of the kingdom.
When there is that ceremony without embodiment, there is a daily progress and a monthly advance.
When there is that mourning, without garb, the virtue (of him who shows it) becomes pure and very bright.
When there is that music without sound, all spirits and wills are roused by it.
When there is that ceremony without embodiment, its influence extends to all within the four seas.
When there is that mourning without garb, it extends to future generations.'
無聲之樂，氣志既從；無體之禮，上下和同；無服之喪，以畜萬邦。
Zi-xia said, 'Your words are great, admirable, and complete.
Do they exhaust all that can be said on the subject?
Is there nothing more?' Confucius said, 'How should it be so?
When a superior man practises these things, there still arise five other points.' Zi-xia said, 'How is that?' Confucius said, 'When there is that music without sound, there is no movement of the spirit or will in opposition to it.
When there is that ceremony without embodiment, all the demeanour is calm and gentle.
When there is that mourning without garb, there is an inward reciprocity, and great pitifulness.
When there is that music without sound, the spirit and will are mastered.
When there is that ceremony without embodiment, all the demeanour is marked by courtesy.
When there is that mourning without garb, it reaches to all in all quarters.
When there is that music without sound, the spirit and will are followed.
When there is that ceremony without embodiment, high and low are harmonious and united.
When there is that mourning without garb, it goes on to nourish all regions.
When there is that music without sound, it is daily heard in all the four quarters of the kingdom.
When there is that ceremony without embodiment, there is a daily progress and a monthly advance.
When there is that mourning, without garb, the virtue (of him who shows it) becomes pure and very bright.
When there is that music without sound, all spirits and wills are roused by it.
When there is that ceremony without embodiment, its influence extends to all within the four seas.
When there is that mourning without garb, it extends to future generations.'
無聲之樂，日聞四方；無體之禮，日就月將；無服之喪，純德孔明。
Zi-xia said, 'Your words are great, admirable, and complete.
Do they exhaust all that can be said on the subject?
Is there nothing more?' Confucius said, 'How should it be so?
When a superior man practises these things, there still arise five other points.' Zi-xia said, 'How is that?' Confucius said, 'When there is that music without sound, there is no movement of the spirit or will in opposition to it.
When there is that ceremony without embodiment, all the demeanour is calm and gentle.
When there is that mourning without garb, there is an inward reciprocity, and great pitifulness.
When there is that music without sound, the spirit and will are mastered.
When there is that ceremony without embodiment, all the demeanour is marked by courtesy.
When there is that mourning without garb, it reaches to all in all quarters.
When there is that music without sound, the spirit and will are followed.
When there is that ceremony without embodiment, high and low are harmonious and united.
When there is that mourning without garb, it goes on to nourish all regions.
When there is that music without sound, it is daily heard in all the four quarters of the kingdom.
When there is that ceremony without embodiment, there is a daily progress and a monthly advance.
When there is that mourning, without garb, the virtue (of him who shows it) becomes pure and very bright.
When there is that music without sound, all spirits and wills are roused by it.
When there is that ceremony without embodiment, its influence extends to all within the four seas.
When there is that mourning without garb, it extends to future generations.'
無聲之樂，氣志既起；無體之禮，施及四海；無服之喪，施于孫子。」
Zi-xia said, 'Your words are great, admirable, and complete.
Do they exhaust all that can be said on the subject?
Is there nothing more?' Confucius said, 'How should it be so?
When a superior man practises these things, there still arise five other points.' Zi-xia said, 'How is that?' Confucius said, 'When there is that music without sound, there is no movement of the spirit or will in opposition to it.
When there is that ceremony without embodiment, all the demeanour is calm and gentle.
When there is that mourning without garb, there is an inward reciprocity, and great pitifulness.
When there is that music without sound, the spirit and will are mastered.
When there is that ceremony without embodiment, all the demeanour is marked by courtesy.
When there is that mourning without garb, it reaches to all in all quarters.
When there is that music without sound, the spirit and will are followed.
When there is that ceremony without embodiment, high and low are harmonious and united.
When there is that mourning without garb, it goes on to nourish all regions.
When there is that music without sound, it is daily heard in all the four quarters of the kingdom.
When there is that ceremony without embodiment, there is a daily progress and a monthly advance.
When there is that mourning, without garb, the virtue (of him who shows it) becomes pure and very bright.
When there is that music without sound, all spirits and wills are roused by it.
When there is that ceremony without embodiment, its influence extends to all within the four seas.
When there is that mourning without garb, it extends to future generations.'
始卒，主人啼，兄弟哭，婦人哭踴。
Immediately after death, the principal mourners sobbed; brothers and cousins (of the deceased) wailed; his female relatives wailed and leaped.
湯之盤銘曰：「茍日新，日日新，又日新。」《康誥》曰：「作新民。」《詩》曰：「周雖舊邦，其命惟新。」是故君子無所不用其極。
On the bathing tub of Tang, the following words were engraved: "If you can one day renovate yourself, do so from day to day.
Yea, let there be daily renovation." In the Announcement to Kang, it is said, "To stir up the new people." In the Book of Poetry, it is said, "Although Zhou was an ancient state the ordinance which lighted on it was new." Therefore, the superior man in everything uses his utmost endeavors.
子曰：「君子莊敬日強，安肆日偷。
The Master said, 'The superior man, by his gravity and reverence, becomes every day stronger (for good); while indifference and want of restraint lead to a daily deterioration.
The superior man does not allow any irregularity in his person, even for a single day - how should he be like (a small man) who will not end his days (in honour)?'