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Chinese Text Project
Simplified Chinese version
Show translation:[None] [English]

《聘义 - Pin Yi》

English translation: James Legge [?]
Books referencing 《聘义》 Library Resources
[Also known as: "The meaning of the interchange of missions beteween different courts"]

1 聘义:
聘礼,上公七介,侯、伯五介,子、男三介,所以明贵贱也。
Pin Yi:
According to the ceremonies in missions, a duke of the highest grade sent seven attendants with (his representative); a marquis or earl, five; and a count or baron, three. The difference in number served to show the difference in rank of their principals.

2 聘义:
介绍而传命,君子于其所尊弗敢质,敬之至也。
Pin Yi:
The messages (between the visitor and the host) were passed through all the attendants, from one to another. A superior man, where he wishes to do honour, will not venture to communicate directly and in person. This was a high tribute of respect.

3 聘义:
三让而后传命,三让而后入庙门,三揖而后至阶,三让而后升,所以致尊让也。
Pin Yi:
The message was transmitted (only) after the messenger had thrice declined to receive (the courtesies offered to him at the gate); he entered the gate of the ancestral temple after thrice in the same way trying to avoid doing so; thrice he exchanged bows with his conductor before they arrived at the steps; and thrice he yielded the precedence offered to him before he ascended the hall - so did he carry to the utmost his giving of honour and yielding courtesy.

4 聘义:
君使士迎于竟,大夫郊劳,君亲拜迎于大门之内而庙受,北面拜贶,拜君命之辱,所以致敬也。
Pin Yi:
The ruler sent an officer to meet (the messenger) at the border (of the state), and a Great officer to offer him the customary presents and congratulations (after the toils of the journey) in the suburb (near the capital); he himself met him and bowed to him inside the great gate, and then received him in the ancestral temple; with his face to the north he bowed to him when the presents (which he brought) were presented, and bowed again (when his message was delivered), in acknowledgment of its condescension - in this way did he (on his part) testify his respect.

5 聘义:
敬让也者,君子之所以相接也。故诸侯相接以敬让,则不相侵陵。
Pin Yi:
Respectfulness and yielding courtesy mark the intercourse of superior men with one another. Hence, when the feudal lords received one another with such respectfulness and yielding courtesy, they would not attack or encroach on one another.

6 聘义:
卿为上摈,大夫为承摈,士为绍摈;君亲礼宾;宾私面、私觌;致饔饩、还圭璋、贿、赠、飨、食、燕,所以明宾客君臣之义也。
Pin Yi:
A high minister is employed as principal usher (for the messenger), a Great officer as the next, and (ordinary) officers acted as their attendants. (When he had delivered his message), the ruler himself showed him courtesy, (and presented to him the cup of new liquor). He had his private interviews (with the dignitaries and Great officers of the court), and also with the ruler. (After this), supplies of animals, slaughtered and living, were sent (to his hotel). (When he was about to take his departure), the jade-symbols (by which he was accredited) were returned to him, and the return gifts (of silk and other things) presented at the same time. He had been entertained and feasted. All these observances served to illustrate the idea underlying the relations between ruler and minister in receiving visitors and guests.

7 聘义:
故天子制诸侯,比年小聘,三年大聘,相厉以礼。使者聘而误,主君弗亲飨食也。所以愧厉之也。诸侯相厉以礼,则外不相侵,内不相陵。此天子之所以养诸侯,兵不用而诸侯自为正之具也。
Pin Yi:
Therefore it was a statute made by the son of Heaven for the feudal lords, that every year they should interchange a small mission, and every three years a great one - thus stimulating one another to the exercise of courtesy. If the messenger committed any error in the exchange of his mission, the ruler, his host, did not personally entertain and feast him - thereby making him ashamed, and stimulating him. When the princes thus stimulated one another to the observance of the ceremonial usages, they did not make any attacks on one another, and in their states there was no oppression or encroachment. In this way the son of Heaven cherished and nourished them; there was no occasion for any appeal to arms, and they were furnished with an instrument to maintain themselves in rectitude.

8 聘义:
以圭璋聘,重礼也;已聘而还圭璋,此轻财而重礼之义也。诸侯相厉以轻财重礼,则民作让矣。
Pin Yi:
(The commissioners) carried with them their jade-symbols, the sceptre and half-sceptre - showing the importance of the ceremony. On the completion of their mission, these were returned to them - showing the small importance to be attached to their value, and the great importance of the ceremony. When the princes thus stimulated one another, to set light by the value of the articles, and recognise the importance of the ceremony, the people learned to be yielding and courteous.

9 聘义:
主国待客,出入三积,饩客于舍,五牢之具陈于内,米三十车,禾三十车,刍薪倍禾,皆陈于外,乘禽日五双,群介皆有饩牢,壹食再飨,燕与时赐无数,所以厚重礼也。
Pin Yi:
The prince of the state to which the mission was sent treated his guests in this way - Till their departure from their coming, they were supplied from the three stores (provided for such purposes). Living animals were sent to them at their lodging. A provision of five sets of the three animals for slaughter was made inside. Thirty loads of rice, the same number of grain with the straw, and twice as many of fodder and firewood were provided outside. There were five pairs of birds that went in flocks every day. All the attendants had cattle supplied to them for their food. There was one meal (a day in the court), and two (spare) entertainments (in the temple). The banquets and occasional bounties were without any definite number. With such generosity was the importance of the ceremony indicated.

10 聘义:
古之用财者不能均如此,然而用财如此其厚者,言尽之于礼也。尽之于礼,则内君臣不相陵,而外不相侵。故天子制之,而诸侯务焉尔。
Pin Yi:
They could not always be so profuse as this in antiquity in the use of their wealth; but their employment of it thus liberally (in connexion with these missions) showed how they were prepared to devote it to the maintenance of the ceremonies. When they expended it as they did on the ceremonies, then in the states ruler and minister did not encroach on one another's rights and possessions, and different states did not attack one another. It was on this account that the kings made their statute about these missions, and the feudal lords did their utmost to fulfil it.

11 聘义:
聘、射之礼,至大礼也。质明而始行事,日几中而后礼成,非强有力者弗能行也。故强有力者,将以行礼也。酒清,人渴而不敢饮也;肉乾,人饥而不敢食也;日莫人倦,齐庄正齐,而不敢解惰。以成礼节,以正君臣,以亲父子,以和长幼。此众人之所难,而君子行之,故谓之有行;有行之谓有义,有义之谓勇敢。故所贵于勇敢者,贵其能以立义也;所贵于立义者,贵其有行也;所贵于有行者,贵其行礼也。故所贵于勇敢者,贵其敢行礼义也。故勇敢强有力者,天下无事,则用之于礼义;天下有事,则用之于战胜。用之于战胜则无敌,用之于礼义则顺治;外无敌,内顺治,此之谓盛德。故圣王之贵勇敢强有力如此也。勇敢强有力而不用之于礼义战胜,而用之于争鬬,则谓之乱人。刑罚行于国,所诛者乱人也。如此则民顺治而国安也。
Pin Yi:
The archery in connexion with these missions was a very great institution. With the early dawn they commenced it, and it was nearly midday before the whole of the ceremonies were concluded - it required men of great vigour and strength to go through with it. And further, when such men were about to engage in it, though the liquor might be clear and they were thirsty, they did not venture to drink of it; though the stalks of flesh were dry (and ready to their hand), and they were hungry, they did not venture to eat of them; at the close of the day, when they were tired, they continued to maintain a grave and correct deportment. So they carried out all the details of the ceremonies; so they maintained correctly the relation between ruler and subject, affection between father and son, and harmony between seniors and juniors. All this it is difficult for the generality of men to do, but it was done by those superior men; and on this account they were called men possessed of great ability in action. The ascribing to them such ability in action implied their possession of the sense of righteousness; and their possession of that sense implied that they were valiant and daring. The most valuable quality in a man who is bold and daring is that he can thereby establish his sense of righteousness; the most valuable quality in him who establishes that sense is that he can thereby show his great ability in action; the most valuable quality in him who has that ability is that he can carry all ceremonies into practice. In this way, the most valuable quality in valiant daring is that its possessor dares to carry into practice the rules of ceremony and righteousness. It follows from this that such men, bold and daring, full of vigour and strength, when the kingdom was at peace, employed their gifts in the exercise of propriety and righteousness; and, when there was trouble in the kingdom, employed them in the battle-field and in gaining victory. When they employed them to conquer in battle, no enemies could resist them; when they employed them in the exercise of propriety and righteousness, then obedience and good order prevailed. No enemies abroad, and obedience and good order at home - this was called the perfect condition for a state. But when men, so endowed, did not use their valour and strength in the service of propriety and righteousness, and to secure victory, but in strifes and contentions, then they were styled men of turbulence or disorder. Punishments were put in requisition throughout the kingdom, and the (first) use of them was to deal with those same men, and take them off. In this way (again), the people became obedient and there was good order, and the state was tranquil and happy.

12 聘义:
子贡问于孔子曰:“敢问君子贵玉而贱玟者何也?为玉之寡而玟之多与?”孔子曰:“非为玟之多故贱之也、玉之寡故贵之也。夫昔者君子比德于玉焉:温润而泽,仁也;缜密以栗,知也;廉而不刿,义也;垂之如队,礼也;叩之其声清越以长,其终诎然,乐也;瑕不掩瑜、瑜不掩瑕,忠也;孚尹旁达,信也;气如白虹,天也;精神见于山川,地也;圭璋特达,德也。天下莫不贵者,道也。《》云:‘言念君子,温其如玉。’故君子贵之也。”
Pin Yi:
Zi-gong asked Confucius, saying, 'Allow me to ask the reason why the superior man sets a high value on jade, and but little on soapstone? Is it because jade is rare, and the soapstone plentiful?' Confucius replied, 'It is not because the soapstone is plentiful that he thinks but little of it, and because jade is rare that he sets a high value on it. Anciently superior men found the likeness of all excellent qualities in jade. Soft, smooth, and glossy, it appeared to them like benevolence; fine, compact, and strong - like intelligence; angular, but not sharp and cutting - like righteousness; hanging down (in beads) as if it would fall to the ground - like (the humility of) propriety; when struck, yielding a note, clear and prolonged, yet terminating abruptly - like music; its flaws not concealing its beauty, nor its beauty concealing its flaws - like loyalty; with an internal radiance issuing from it on every side - like good faith; bright as a brilliant rainbow - like heaven; exquisite and mysterious, appearing in the hills and streams - like the earth; standing out conspicuous in the symbols of rank - like virtue; esteemed by all under the sky, - like the path of truth and duty. As is said in the ode (I, xi, ode 3, 1), "Such my lord's car. He rises in my mind, Lovely and bland, like jade of richest kind."

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