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昔周文王使太公望傅太子发。太子嗜鲍鱼，而太公弗与，曰：“ |
| | In former times, King Wen of Zhou appointed Tai Gongwang to tutor the crown prince Fa. The crown prince was fond of abalone, but Tai Gongwang did not give it to him, saying: "
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礼，鲍鱼不登于俎，岂有非礼而可以养太子哉？”寻常之室，无奥剽之位，则父子不别；六尺之舆，无左右之义，则君臣不明。寻常之室，六尺之舆，处无礼即上下踳逆，父子悖乱，而况其大者乎！故道德仁义，非礼不成；教训正俗，非礼不备；分争辨讼，非礼不决；君臣上下父子兄弟，非礼不定；宦学事师，非礼不亲；班朝治军，莅官行法，非礼威严不行；祷祠祭祀，供给鬼神，非礼不诚不庄。是以君子恭敬撙节退让以明礼。 |
| | According to ritual propriety, abalone is not placed on the sacrificial table; how could there be anything unritual and yet suitable for nourishing the crown prince?" In an ordinary room without a designated inner chamber, father and son cannot maintain distinctions; A six-foot carriage without the distinction of left and right positions would fail to clarify the relationship between ruler and minister. In an ordinary room or a six-foot carriage, if there is no ritual propriety to guide them, the hierarchy of superiors and inferiors becomes confused, father and son fall into disorder, and how much more so in greater matters! Therefore, morality, virtue, benevolence, and righteousness cannot be realized without ritual propriety; instruction to correct customs cannot be complete without ritual propriety; resolving disputes and adjudicating lawsuits cannot be decided without ritual propriety; the relationships between ruler and minister, superiors and inferiors, father and son, and brothers cannot be properly established without ritual propriety; serving in officialdom, studying under a teacher—without ritual propriety, there can be no closeness or respect; conducting court assemblies and managing the military, overseeing official duties and enforcing laws—without ritual propriety, authority and dignity cannot be upheld; Offerings and sacrifices to deities and ancestral spirits—if not conducted according to ritual propriety, they lack sincerity and reverence. Therefore, a gentleman shows reverence, exercises restraint, and practices humility and yielding in order to clarify the principles of ritual propriety.
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礼者，所以固国家，定社稷，使君无失其民者也。主主臣臣，礼之正也；威德在君，礼之分也；尊卑大小强弱有位，礼之数也。礼，天子爱天下，诸侯爱境内，大夫爱官属，士庶各爱其家。失爱不仁，过爱不义，故礼者所以守尊卑之经，强弱之称者也。礼，天子适诸侯之宫，诸侯不敢自阼阶，阼阶者，主之阶也。天子适诸侯，诸侯不敢有宫，不敢为主人礼也。君仁臣忠，父慈子孝，兄爱弟敬，夫和妻柔，姑慈妇听，礼之至也。君仁则不厉，臣忠则不贰，父慈则教，子孝则协，兄爱则友，弟敬则顺。夫和则义，妻柔则正，姑慈则从，妇听则婉，礼之质也。 |
| | Ritual propriety is what strengthens the state, stabilizes the nation, and ensures that a ruler does not lose his people. Superiors as superiors, subjects as subjects—this is the proper order of ritual propriety; Authority and virtue reside in the ruler—this defines the distinctions within ritual propriety; Respect for rank, size, strength, and weakness with clearly defined positions—this constitutes the structure of ritual propriety. Ritual propriety means that the Son of Heaven loves all under heaven, feudal lords love those within their territories, officials love those under their jurisdiction, and scholars as well as commoners each love their own families. Lack of affection is unkindness, excessive affection is unjust—thus ritual propriety serves to uphold the principles of rank and hierarchy, and to maintain appropriate distinctions between strength and weakness. Ritual propriety dictates that when the Son of Heaven visits a feudal lord's palace, the feudal lord dares not ascend the main staircase (zuozhe), for this staircase belongs to the host. When the Son of Heaven visits a vassal state, the feudal lord does not dare to treat it as his palace and does not dare perform the rites of a host. Rulers are benevolent, ministers loyal; fathers kind, sons filial; elder brothers loving, younger brothers respectful; husbands harmonious, wives gentle; mothers-in-law kind, daughters-in-law obedient—this is the highest expression of ritual propriety. When a ruler is benevolent, he does not oppress; when a minister is loyal, he does not waver in allegiance. When a father is kind, he teaches well; when a son is filial, he harmonizes with his family. When an elder brother is loving, he is a good friend; when a younger brother is respectful, he follows the right path. When a husband is harmonious, righteousness prevails; when a wife is gentle, she upholds virtue. When a mother-in-law is kind, the daughter-in-law follows her example; when a daughter-in-law is obedient, she displays grace—this is the essence of ritual propriety.
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礼者，臣下所以承其上也。故《》云：“一发五豝，吁嗟乎驺虞。”驺者，天子之囿也；虞者，囿之司兽者也。天子佐舆十乘，以明贵也；贰牲而食，以优饱也。虞人翼五豝以待一发，所以复中也。人臣于其所尊敬，不敢以节待，敬之至也。甚尊其主，敬慎其所掌职，而志厚尽矣。作此诗者，以其事深见良臣顺上之志也。良臣顺上之志者可谓义矣，故其叹之也，长曰吁嗟乎。虽古之善为人臣者，亦若此而已。 |
| | Ritual propriety is how subordinates uphold and support their superiors. Therefore, the Shi Jing says: "One arrow fells five hares; alas, how benevolent is Zouyu!" Zouyu was a hunting preserve of the Son of Heaven; Yu was the official in charge of managing the animals within the preserve. The Son of Heaven traveled with ten chariots as attendants, to demonstrate his noble status; He consumed offerings from two sacrificial animals at a single meal, to ensure abundance and sufficiency. The official in charge of the preserve arranged five hares on either side to await one arrow shot—this was how he ensured a successful hit. A subject, toward those he respects and reveres, dares not treat them with mere formalities—this is the utmost expression of reverence. To hold one's ruler in the highest esteem, to approach one's duties with diligence and caution, and thus fulfill one's heartfelt devotion—this is to have fully realized sincerity. The author of this poem expressed through the narrative a deep appreciation for the loyal minister's devoted and obedient heart toward his ruler. A loyal minister who devotes himself to following his superior may truly be called righteous; therefore, the poet's sigh of admiration is prolonged as "Xu jie hu." Even those who were most virtuous in serving as ministers in ancient times did no more than this.
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礼者，所以节义而没不还。故飨饮之礼，先爵于卑贱，而后贵者始羞。淆膳下浃，而乐人始奏。觞不下遍，君不尝羞。淆不下浃，上不举乐。故礼者，所以恤下也。由余曰：“乾肉不腐，则左右亲。苞苴时有，筐篚时至，则群臣附。官无蔚藏，腌陈时发，则戴其上。”《》曰：“”上少投之，则下以躯偿矣，弗敢谓报，愿长以为好。古之蓄其下者，其施报如此。 |
| | Ritual propriety serves to regulate righteousness and, when necessary, to sacrifice oneself without seeking return. Therefore, in the rites of banquets and feasts, the lowly and humble are served wine first, and only after that do those of higher rank partake. The food is fully distributed to all levels, beginning with the lower ranks, before the musicians begin their performance. Until cups of wine have been passed to all present, the ruler does not partake of the food. Until the dishes have reached every level of attendees, the superior does not begin music. Therefore, ritual propriety is meant to show concern and care for those below. You Yu said: "If dried meat does not rot, then those around him become close." When gifts wrapped in cloth arrive regularly and baskets of offerings come at the right time, then all ministers will attach themselves to him. If offices are free from hidden reserves, if preserved goods are distributed at appropriate times, then people will revere their ruler," said You Yu. The Shi Jing says: "He threw me a pomegranate, and I returned it with jade ornaments; not as repayment, but to establish lasting friendship." When a superior bestows even a small gift, the inferior repays it with his body and life; he dares not call this repayment, but only wishes for lasting friendship. In ancient times, those who cherished their subordinates expressed reciprocity in just such a manner.
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国无九年之蓄，谓之不足；无六年之蓄，谓之急；无三年之蓄，国非其国也。民三年耕，必馀一年之食，九年而馀三年之食，三十岁相通。而有十年之积，虽有凶旱水溢，民无饥馑。然后天子备味而食，日举以乐。诸侯食珍，不失，锺鼓之县可使乐也。乐也者，上下同之。故礼，国有饥人，人主不飧；国有冻人，人主不裘。报囚之日，人主不举乐。岁凶，谷不登，台扉不涂，榭彻干侯，马不食谷，驰道不除，食减膳，飨祭有阙。故礼者自行之义，养民之道也。受计之礼，主所亲拜者二：闻生民之数则拜之，闻登谷则拜之。《》曰：“”胥者，相也；祜，大福也。夫忧民之忧者，民必忧其忧；乐民之乐者，民亦乐其乐。与士民若此者，受天之福矣。 |
| | A state without reserves sufficient for nine years is considered insufficient; A state without reserves for six years is in a state of urgency; A state without reserves sufficient for three years is no longer truly a state. The people, after farming for three years, must have enough food left to last one year; after nine years of farming, they should have reserves sufficient for three additional years—this is a cycle that spans thirty years. With ten years' worth of accumulated reserves, even in the face of severe droughts or floods, the people will suffer no famine. Only then may the Son of Heaven enjoy a full variety of flavors and dine with music performed daily. Feudal lords may partake of delicacies, provided they do not squander them; then the suspension of bells and drums may be used for music. Music is something shared by ruler and subject alike. Therefore, according to ritual propriety, when the state has people suffering from hunger, the sovereign does not partake of a meal; When the state has people shivering in cold, the sovereign does not wear fur. On the day of reviewing prisoners, the sovereign does not entertain with music. In a year of famine, when the harvest fails, the walls and gates of palaces are not plastered; pavilions for leisure are dismantled or left bare; horses are no longer fed grain; thoroughfares for processions remain uncleaned; food is reduced in quality and quantity; and ancestral sacrifices may be incomplete. Therefore, ritual propriety embodies the principles of self-discipline and serves as the way to nurture the people. The rites for receiving reports of state affairs, which the ruler personally performs in bowing reverence, include two instances: when hearing the number of the living population, he bows; and when hearing of a bountiful grain harvest, he also bows. The Shi Jing says: "The gentleman rejoices in harmony, receiving Heaven's blessings." Xu means mutual assistance; Hu means great blessing. He who shares the people's worries, the people will also share his worries; He who rejoices in the people's joys, the people too will rejoice in his joys. A ruler who relates to officials and commoners in this way receives Heaven's blessings.
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礼，圣王之于禽兽也，见其生，不忍见其死，闻其声，不尝其肉，隐弗忍也。故远庖厨，仁之至也。不合围，不掩群，不射宿，不涸泽。豺不祭兽，不田猎；獭不祭鱼，不设网罟；鹰隼不鸷，眭而不逮，不出颖罗；草木不零落，斧斤不入山林；昆虫不蛰，不以火田；不麛不卵，不刳胎，不夭夭，鱼肉不入庙门；鸟兽不成毫毛，不登庖厨。取之有时，用之有节，则物蕃多。汤曰：“昔蛛蝥作罟，不高顺，不用命者，宁丁我网。”其惮害物也如是。《》曰：“王在灵囿，麀鹿攸伏，麀鹿濯濯，白鸟颢颢。王在灵沼，于仞鱼跃。”言德至也。圣主所在，鱼鳖禽兽犹得其所，况于人民乎！ |
| | Ritual propriety: The sage kings, when it came to birds and beasts, upon seeing them alive, could not bear to see them dead; upon hearing their cries, would not taste their flesh—this was compassion too profound to endure. Therefore, keeping a distance from the kitchen where animals are slaughtered is the highest expression of benevolence. They did not encircle and trap game, did not ambush herds, did not shoot resting animals, and did not drain dry riverbeds for hunting. When jackals do not perform rituals before killing beasts, they do not engage in hunting; Otters who do not offer ritual homage to fish do not set nets or traps; Hawks and falcons that are not fierce, though they fix their gaze, cannot strike—thus they do not emerge from the fine-meshed nets; Before grasses and trees have shed their leaves, axes do not enter the mountains and forests; While insects have not yet burrowed into the earth for hibernation, fields are not burned with fire; Young deer and unhatched eggs are not taken, unborn fetuses are not carved out, and young creatures that have not reached maturity are not killed—thus the flesh of such animals does not enter the ancestral temple. Birds and beasts whose feathers and fur have not fully grown are not brought into the kitchen. If resources are taken at appropriate times and used with restraint, then living things will flourish in abundance. Tang said: "In the past, when spiders wove their webs, those who did not follow the proper order and who disobeyed commands would rather meet their fate in my net." How deeply they feared to cause harm to living things! The Shi Jing says: "The king is in the sacred hunting preserve, where female deer lie at rest; the female deer are sleek and graceful, and white birds gleam brightly." The king is by the sacred pool, where fish leap joyfully in the clear waters." This speaks of the highest virtue. When a sage ruler is in power, even fish, turtles, birds, and beasts find their proper place—how much more so the people!
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故仁人行其礼，则天下安，而万理得矣。逮至德渥泽洽，调和大畅，则天清澈地富熅，物时熟，民心不挟诈贼，气脉淳化，攫啮搏击之兽鲜，毒酿猛虭之虫密，毒山不蕃，草木少薄矣，铄乎大仁之化也。 |
| | Therefore, when a benevolent ruler practices ritual propriety, the world finds peace and all things fall into proper order. When virtue reaches its height and grace permeates all, harmony is fully realized. Then Heaven becomes clear and Earth fertile; living things mature in their proper seasons. The people's hearts are free from deceit and banditry; the vital energies of the land become pure and refined. Predatory beasts that seize and attack grow rare; venomous insects and fierce creatures diminish. Poisonous mountains no longer flourish, and grasses and trees grow less sparse—this is the radiant transformation brought about by great benevolence.
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