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大略： |
| | Outline:
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君人者，隆禮尊賢而王，重法愛民而霸，好利多詐而危。欲近四旁，莫如中央，故王者必居天下之中，禮也。 |
| | A ruler who upholds propriety and honors the virtuous will become a king; one who emphasizes law and loves his people will become a hegemon; but one who favors profit and resorts to deceit will face danger. To be close to all directions, there is nothing better than being at the center; therefore, a king must reside in the central place of the world — this is propriety.
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天子外屏，諸侯內屏，禮也。外屏、不欲見外也；內屏、不欲見內也。 |
| | The Son of Heaven has an outer screen, while feudal lords have inner screens — this is propriety. An outer screen — it signifies not wishing to be seen by outsiders; an inner screen — it signifies not wishing the inside to be seen.
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諸侯召其臣，臣不俟駕，顛倒衣裳而走，禮也。《》曰：「」天子召諸侯，諸侯輦輿就馬，禮也。《》曰：「我出我輿，于彼牧矣。自天子所，謂我來矣。」 |
| | When a feudal lord summons his minister, the minister does not wait for the carriage but runs in haste, even to the point of getting his clothes and trousers mixed up — this is propriety. The Shi Jing says: "He turned upside down, for the public official summoned him." When the Son of Heaven summons a feudal lord, the lord personally drives his carriage to meet on horseback — this is propriety. The Shi Jing says: "I drove my chariot out, to the pastures beyond." From where the Son of Heaven resides — they said I have arrived.
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天子山冕，諸侯玄冠，大夫裨冕，士韋弁，禮也。 |
| | The Son of Heaven wears a mountain-patterned crown, feudal lords wear black hats, officials wear assistant ceremonial robes, and common scholars wear leather caps — this is propriety.
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天子御珽，諸侯御荼，大夫服笏，禮也。 |
| | The Son of Heaven holds the ting tablet, feudal lords hold the cha tablet, and officials carry the hù tablet — this is propriety.
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天子彫弓，諸侯彤弓，大夫黑弓，禮也。 |
| | The Son of Heaven uses an elaborately carved bow, feudal lords use red bows, and officials use black bows — this is propriety.
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諸侯相見，卿為介，以其教士畢行，使仁居守。 |
| | When feudal lords meet each other, an qing official serves as the intermediary; they take along all their trained attendants and leave only those who are kind to guard the state.
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聘人以珪，問士以璧，召人以瑗，絕人以玦，反絕以環。 |
| | To appoint someone, present a gui jade; to inquire about an official, present a bi jade; to summon someone, present a yuan jade; to sever relations, present a jue jade; and to restore severed relations, present a huan jade.
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人主仁心設焉，知其役也，禮其盡也，故王者先仁而後禮，天施然也。 |
| | When a ruler establishes benevolence in his heart, he understands the role of service; when propriety is fully observed, it completes the system. Therefore, a king prioritizes benevolence and then follows with propriety — this is how Heaven naturally bestows order.
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聘禮志曰：「幣厚則傷德，財侈則殄禮。」禮云禮云，玉帛云乎哉！《》曰：「物其指矣，唯其偕矣。」不時宜，不敬文，不驩欣，雖指非禮也。 |
| | The Pingli Zhi says: "If the gifts are too lavish, virtue is harmed; if wealth is excessively displayed, propriety is ruined." "Propriety! Propriety!" — does it mean merely jade and silk? The Shi Jing says: "Their intentions are clear, and they act in harmony." If it is not timely appropriate, if it lacks reverence for ritual forms, and if there is no joy or sincerity, then even clear intentions are not in accordance with propriety.
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水行者表深，使人無陷；治民者表亂，使人無失，禮者，其表也。先王以禮義表天下之亂；今廢禮者，是棄表也，故民迷惑而陷禍患，此刑罰之所以繁也。 |
| | Those who travel by water mark the depth so that people will not fall into danger; Those who govern the people mark disorder so that no one strays — propriety is such a marker. The ancient kings used rites and righteousness to mark the chaos in the world; Those who abandon rites today are discarding these markers, so the people become confused and fall into misfortune — this is why punishments and penalties have become so numerous.
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舜曰：「維予從欲而治。」故禮之生，為賢人以下至庶民也，非為成聖也；然而亦所以成聖也，不學不成；堯學於君疇，舜學於務成昭，禹學於西王國。 |
| | Shun said: "Only by following my desires can I govern." Therefore, the origin of rites is for virtuous men down to common people — not for attaining sainthood; yet they also serve as a path to becoming sage-like. Without study, one cannot achieve this; Yao studied under Junchou, Shun studied under Wucheng Zhao, and Yu studied under Xiwangguo.
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五十不成喪，七十唯衰存。 |
| | At fifty, one does not complete the mourning rites; at seventy, only the coarse hemp robe remains.
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親迎之禮，父南向而立，子北面而跪，醮而命之：「往迎爾相，成我宗事，隆率以敬先妣之嗣，若則有常。」子曰：「諾！唯恐不能，敢忘命矣！」 |
| | In the rite of personally going to welcome one's bride, the father stands facing south while the son kneels facing north. After offering a libation, he commands him: "Go and welcome your spouse; complete our ancestral duties. Lead with reverence for the legacy of your late mother, and thus you will uphold the proper way." The son said: "Yes!" "I fear only that I may not be able to fulfill it; how could I dare forget my father's command!"
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夫行也者，行禮之謂也。禮也者，貴者敬焉，老者孝焉，長者弟焉，幼者慈焉，賤者惠焉。 |
| | To act is to practice propriety. Propriety means showing respect to those of high status, filial piety to the elderly, fraternal respect to elders, kindness to the young, and benevolence to those of low status.
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賜予其宮室，猶用慶賞於國家也；忿怒其臣妾，猶用刑罰於萬民也。 |
| | Granting them houses and mansions is akin to bestowing rewards and honors upon the state; To be angry at one's servants and concubines is like imposing punishments on all the people.
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君子之於子，愛之而勿面，使之而勿視，導之以道而勿彊。 |
| | A gentleman, in regard to his son, should love him but not show it openly, command him but not watch closely, and guide him with the Way without forcing.
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禮以順人心為本，故亡於禮經而順於人心者，皆禮也。 |
| | Rites are fundamentally based on following human nature; therefore, anything that may not be recorded in ritual classics but conforms to human nature is also a rite.
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禮之大凡：事生、飾驩也，送死、飾哀也，軍旅、施威也。 |
| | The general principles of rites: attending to the living and expressing joy, honoring the dead and expressing sorrow, and military expeditions for displaying authority.
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親親、故故、庸庸、勞勞，仁之殺也；貴貴、尊尊、賢賢、老老、長長、義之倫也。行之得其節，禮之序也。仁、愛也，故親；義、理也，故行；禮、節也，故成。仁有里，義有門；仁、非其里而處之，非仁也；義，非其門而由之，非義也。推恩而不理，不成仁；遂理而不敢，不成義；審節而不和，不成禮；和而不發，不成樂。故曰：仁義禮樂，其致一也。君子處仁以義，然後仁也；行義以禮，然後義也；制禮反本成末，然後禮也。三者皆通，然後道也。 |
| | Respecting one's kin, valuing old friends, treating common people with fairness, and rewarding those who labor — these are the gradations of benevolence; Respecting the noble, honoring superiors, valuing virtue, respecting the elderly, and revering elders — these are the categories of righteousness. To act in accordance with proper measure is the order of rites. Benevolence means love, hence closeness; Righteousness is reason, hence action; Rites are about proper measure, hence completion. Benevolence has its foundation; righteousness has its gateway; To dwell in benevolence without its foundation is not true benevolence; Righteousness, if followed without passing through its gateway, is not true righteousness. To extend benevolence without order does not constitute true benevolence; To follow reason but lack courage does not constitute true righteousness; To observe proper measure without harmony does not constitute true rites; Harmony without expression does not constitute true music. Therefore it is said: Benevolence, righteousness, rites, and music all converge in one essential principle. A gentleman practices benevolence through righteousness — only then can it be called true benevolence; Practices righteousness through rites — only then can it be considered true righteousness; Establishes rites by returning to the root and completing the details — only then are they true rites. When all three are fully understood, it is then called the Way.
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貨財曰賻，輿馬曰賵，衣服曰襚，玩好曰贈，玉貝曰唅。賻賵、所以佐生也，贈襚、所以送死也。送死不及柩尸，弔生不及悲哀，非禮也。故吉行五十，奔喪百里，賵贈及事，禮之大也。 |
| | Grains and wealth given in mourning are called "fu"; carriages and horses, "feng"; clothing, "sui"; personal ornaments and favorites, "zeng"; jade shells placed in the mouth of the deceased, "han". Fu and feng are given to assist the living; zeng and sui are offered to accompany the dead. To mourn a deceased person before the coffin is prepared, or to console the living before their sorrow has manifested — this is not in accordance with rites. Therefore, one may travel fifty li for a joyous occasion but run a hundred li to attend a funeral; timely provision of feng and zeng is the essence of rites.
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禮者、政之輓也；為政不以禮，政不行矣。 |
| | Rites are the reins of governance; To govern without rites, governance cannot be carried out.
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天子即位，上卿進曰：「如之何憂之長也？能除患則為福，不能除患則為賊。」授天子一策。中卿進曰：「配天而有下土者，先事慮事，先患慮患。先事慮事謂之接，接則事優成。先患慮患謂之豫，豫則禍不生。事至而後慮者謂之後，後則事不舉。患至而後慮者謂之困，困則禍不可禦。」授天子二策。下卿進曰：「敬戒無怠，慶者在堂，弔者在閭。禍與福鄰，莫知其門。豫哉！豫哉！萬民望之。」授天子三策。 |
| | When the Son of Heaven ascends the throne, a senior minister approaches and says: "How can we ensure that our worries endure for long?" If one can eliminate troubles, it brings blessings; if not, it becomes a source of harm. He presents the Son of Heaven with one tablet of counsel. The middle-ranking minister approaches and says: "One who is matched with Heaven and rules the land below must first consider matters before they arise, and anticipate troubles before they occur. To consider matters beforehand is called preparation; with preparation, affairs are assured of success. To anticipate troubles in advance is called foresight; with foresight, calamities will not arise. To consider matters only after they have occurred is called being behindhand; when one is behindhand, affairs cannot be properly handled. To anticipate troubles only after they arrive is to be in a state of distress; in such a condition, calamities cannot be prevented. He presents the Son of Heaven with a second tablet of counsel. The junior minister approaches and says: "Be reverent and vigilant without slackness; those who celebrate will be in the hall, while those who mourn will gather at the gate. Misfortune and blessings are neighbors — no one knows which door they will knock on. Be prepared! Be prepared! The ten thousand people look to you. He presents the Son of Heaven with the third tablet of counsel.
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禹見耕者耦、立而式，過十室之邑、必下。 |
| | Yu, seeing a pair of farmers plowing, would stop his carriage and bow from it; passing through a town with ten households, he would always get down from his carriage.
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殺大蚤，朝大晚，非禮也。治民不以禮，動斯陷矣。 |
| | To govern the people without rites, one will inevitably fall into trouble.
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平衡曰拜，下衡曰稽首，至地曰稽顙。 |
| | A bow with balanced hands is called "bai"; a bow with lowered hands is called "qisou"; and a bow touching the ground with the forehead is called "qisang."
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大夫之臣，拜不稽首，非尊家臣也，所以辟君也。 |
| | Ministers of an official should not perform qisou when bowing — it is not to show greater respect for the household minister, but to distinguish from the ruler.
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一命齒於鄉，再命齒於族，三命，族人雖七十不敢先。上大夫，中大夫，下大夫。 |
| | With one official appointment, one ranks among peers in the village; with two appointments, one ranks among kin in the clan; and with three appointments, even relatives aged seventy dare not precede him. Senior official, middle-ranking official, junior official.
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吉事尚尊，喪事尚親。 |
| | In joyful occasions, respect is most valued; in funeral matters, closeness of kinship is most important.
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君臣不得不尊，父子不得不親，兄弟不得不順，夫婦不得不驩，少者以長，老者以養。故天地生之，聖人成之。 |
| | Ruler and minister must necessarily show respect; father and son must necessarily be close; brothers must necessarily follow in harmony; husband and wife must necessarily share joy. The young must honor the elder, and the old must be cared for. Therefore, Heaven and Earth give birth to them, but sage rulers complete their cultivation.
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聘、問也。享、獻也。私覿、私見也。 |
| | A pin envoy mission is an inquiry or visit of courtesy. "Xiang" means to present offerings. A "sidi" is a private audience or meeting.
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言語之美，穆穆皇皇。朝廷之美，濟濟鎗鎗。 |
| | The beauty of speech lies in being dignified and majestic, with grace and grandeur. The majesty of the court is marked by order and solemnity — a gathering of decorum and dignity.
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為人臣下者，有諫而無訕，有亡而無疾，有怨而無怒。 |
| | As a subject, one should offer remonstrance but not slander, speak of loss without haste, and harbor grievances without anger.
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君於大夫，三問其疾，三臨其喪；於士，一問，一臨。諸侯非問疾弔喪不之臣之家。 |
| | A ruler, regarding an official, should inquire three times about his illness and personally attend his funeral on three occasions; Regarding a scholar-official, one inquiry and one visit to the funeral are sufficient. A feudal lord does not visit his minister's home unless it is to inquire about illness or console in mourning.
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既葬，君若父之友食之則食矣，不辟梁肉，有酒醴則辭。 |
| | After the burial, if the ruler or a friend of the father invites to eat, one may partake — there is no need to avoid refined food and meat. But if wine or sweet liquor is offered, it should be politely declined.
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寢不踰廟，讌衣不踰祭服，禮也。 |
| | One must not sleep in a chamber more luxurious than the ancestral temple, nor wear robes for feasting that surpass those used in sacrificial rites — this is propriety.
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易之咸，見夫婦。夫婦之道，不可不正也，君臣父子之本也。咸、感也，以高下下，以男下女，柔上而剛下。 |
| | In the Yi Jing hexagram Xian (咸), the relationship of husband and wife is illustrated. The way between husband and wife must not be neglected, for it is the foundation of the relationships between ruler and subject, father and son. Xian means "influence" or "mutual 感应." It signifies the superior yielding to the inferior, the male yielding to the female, with the soft above and the firm below.
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聘士之義，親迎之道，重始也。 |
| | The meaning of offering a marriage proposal to a scholar-official and the practice of personally welcoming one's bride emphasize the importance placed on the beginning of a relationship.
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禮者，人之所履也，失所履，必顛蹶陷溺。所失微而其為亂大者，禮也。 |
| | Ritual is what people follow in their conduct; to lose this foundation will inevitably lead to stumbling, falling, and sinking into misfortune. Even a slight deviation from ritual can lead to great disorder — this is the nature of propriety.
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禮之於正國家也，如權衡之於輕重也，如繩墨之於曲直也。故人無禮不生，事無禮不成，國家無禮不寧。 |
| | Ritual plays in governing a state what weights and scales do in measuring lightness and heaviness, and what the plumb line and ink line do in determining crookedness and straightness. Therefore, a person without ritual cannot live properly; affairs without ritual will not succeed; and a state without ritual will not find peace.
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和鸞之聲，步中武象，趨中韶護。君子聽律習容而後出。 |
| | The harmonious sound of the bells on a ceremonial carriage, the pace in accordance with the "Wu Xiang" rhythm, and the brisk movement matching the "Shao Hu" melody. A gentleman listens to the regulations and practices proper deportment before stepping out.
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霜降逆女，冰泮殺止，十日一御。 |
| | During the Frost's Descent, the wife is kept from intimacy; when ice melts in spring, restraint ends, and conjugal relations resume at intervals of ten days.
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坐視膝，立視足，應對言語視面。立視前六尺而大之，六六三十六，三丈六尺。 |
| | When seated, one should look at the knees of the person; when standing, at their feet; and during conversation or responses, one's gaze should be directed to their face. When standing and looking ahead, the distance of six chi (approximately 180 cm) is considered appropriate; multiplying this by six gives thirty-six chi, which equals three zhang and six chi.
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文貌情用，相為內外表裡。禮之中焉，能思索謂之能慮。 |
| | The outward appearance of decorum and the inner emotions are mutually complementary — one serves as the outer expression, the other as the inner essence. To contemplate and reflect upon the central principles of ritual is called "nenglv," or the ability to deliberate wisely.
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禮者，本末相順，終始相應。 |
| | Ritual involves harmony between fundamentals and details, with beginning and end corresponding in unity.
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禮者，以財物為用，以貴賤為文，以多少為異。 |
| | Ritual employs material goods as its means of expression, distinguishes rank and status through ceremonial forms, and differentiates itself according to the quantity or scale involved.
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下臣事君以貨，中臣事君以身，上臣事君以人。 |
| | A low-ranking minister serves his ruler with material goods; a mid-ranking minister serves with his body and life; a high-ranking minister serves by cultivating and recommending virtuous people.
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《》曰：「」春秋賢穆公，以為能變也。 |
| | The Yi Jing says: "Returning to the right path, what fault could there be?" The Chunqiu regards Duke Mu as a virtuous ruler, considering him capable of change.
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士有妒友，則賢交不親；君有妒臣，則賢人不至。蔽公者謂之昧，隱賢者謂之妒，奉妒昧者謂之交譎。交譎之人，妒昧之臣，國之薉孽也。 |
| | If a scholar has an envious friend, then virtuous companions will not grow close; If a ruler has a jealous minister, then virtuous individuals will not come to him. To obscure the public good is called "mei" (obliviousness); to conceal virtue is called "ju" (jealousy); and to serve those who are jealous or oblivious is called "jiao jue" (deceitful companionship). Deceitful friends, jealous and oblivious ministers — they are the corrupt pests of a state.
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口能言之，身能行之，國寶也。口不能言，身能行之，國器也。口能言之，身不能行，國用也。口言善，身行惡，國妖也。治國者敬其寶，愛其器，任其用，除其妖。 |
| | One who can speak with wisdom and act accordingly is a national treasure. One whose words are not eloquent but who can act virtuously is a national talent. One who can speak wisely but cannot act accordingly is merely a useful person in the state. One whose words are good but whose actions are evil is an omen of national misfortune. A ruler who governs a state should revere its treasures, cherish its talents, employ those who are useful, and eliminate those who bring misfortune.
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不富無以養民情，不教無以理民性。故家五畝宅，百畝田，務其業，而勿奪其時，所以富之也。立大學，設庠序，修六禮，明七教，所以道之也。《》曰：「」王事具矣。 |
| | Without wealth, one cannot nourish the people's well-being; without education, one cannot cultivate the people's nature. Therefore, each household should be granted a five-mu homestead and a hundred-mu field of farmland. They should be encouraged to pursue their occupations without interference or disruption of their time — this is how the people are made prosperous. Establishing great academies, setting up schools at all levels, refining the Six Rites, clarifying the Seven Teachings — this is how one guides and educates the people. The Shijing says: "Give them drink and food, teach and instruct them." The affairs of the king are now complete.
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武王始入殷，表商容之閭，釋箕子之囚，哭比干之墓，天下鄉善矣。 |
| | When King Wu first entered Yin (the Shang capital), he honored the neighborhood of Shang Rong, released Ji Zi from imprisonment, and mourned at Bi Gan's tomb — thus, the whole world turned toward virtue.
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天下國有俊士，世有賢人。迷者不問路，溺者不問遂，亡人好獨。《》曰：「我言維服，勿用為笑。先民有言，詢於芻蕘。」言博問也。 |
| | Every state in the world has outstanding scholars, and every generation has virtuous men. One who is lost does not ask for directions; one drowning does not inquire about the path forward — such a person prefers solitude in their downfall. The Shijing says: "My words are for your guidance; do not laugh at them." Ancient people said, "Seek counsel even from the lowly and humble." This means to ask broadly and widely.
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有法者以法行，無法者以類舉。以其本知其末，以其左知其右，凡百事異理而相守也。慶賞刑罰，通類而後應；政教習俗，相順而後行。 |
| | Those who have established laws govern by them; those without such laws make decisions by analogy and precedent. Understanding the root allows one to know the branch; understanding the left enables one to comprehend the right — all matters, though differing in principle, are interconnected and governed by mutual principles. Reward and punishment must be understood through analogy before they can be properly applied; Government policies, moral instruction, and customary practices must align in harmony before they can effectively take effect.
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八十者一子不事，九十者舉家不事，廢疾非人不養者，一人不事，父母之喪，三年不事，齊衰大功，三月不事，從諸侯來，與新有昏，期不事。 |
| | Those who are eighty years old may exempt one son from service; those ninety or older, the entire family is exempt. Those with disabilities requiring care must have at least one person exempt to support them. During the mourning period for parents, three years of exemption apply; during mourning in qicui or dagong rank, exemption lasts three months. For those arriving with feudal lords or newly married, a one-year exemption applies.
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| | 大略: |
子謂子家駒續然大夫，不如晏子；晏子功用之臣也，不如子產；子產惠人也，不如管仲；管仲之為人，力功不力義，力知不力仁，野人也，不可為天子大夫。 |
| | Confucius said of Zi Jia Ju Xurran the gentleman: he was not as virtuous as Yanzi; Yanzi was a minister devoted to practical governance, but he was not as accomplished as Zichan; Zichan was a benevolent man, but he was not as great as Guanzhong; Guan Zhong, as a person, exerted effort in achievement but not in righteousness, and applied himself to knowledge rather than benevolence — he was an unrefined man, and thus unfit to be a minister under the Son of Heaven.
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| | 大略: |
孟子三見宣王，不言事。門人曰：「曷為三遇齊王而不言事？」孟子曰：「吾先攻其邪心。」 |
| | Mencius met King Xuan three times without speaking about state affairs. His disciples asked: "Why did you meet King Qi three times and not speak of state matters?" Mencius said: "I first sought to correct his corrupt intentions."
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| | 大略: |
公行子之之燕，遇曾元於塗，曰：「燕君何如？」曾元曰：「志卑。志卑者輕物，輕物者不求助；苟不求助，何能舉？氐羌之虜也，不憂其係壘也，而憂其不焚也。利夫秋毫，害靡國家，然且為之，幾為知計哉！」 |
| | Gong Xingzi traveled to Yan and met Zeng Yuan on the road. He asked, "How is Lord Yan?" Zeng Yuan said: "He has low aspirations." One with low aspirations looks down on things; one who looks down on things does not seek assistance; If one does not seek help, how can they accomplish anything? Regarding the captives of Di and Qiang tribes, one need not worry about their fortifications — but rather, about their not being burned. Even the slightest profit, though it brings no harm to the state, if one still pursues it — how little wisdom is that?!"
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| | 大略: |
今夫亡箴者，終日求之而不得；其得之也，非目益明也，眸而見之也。心之於慮亦然。 |
| | Now consider a person who has lost a needle; he searches for it all day and cannot find it; When he finds it, it is not because his eyes have become sharper — but because he has stopped moving and finally sees it. The mind's function in contemplation is the same.
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| | 大略: |
「義」與「利」者，人之所兩有也。雖堯舜不能去民之欲利；然而能使其欲利不克其好義也。雖桀紂不能去民之好義；然而能使其好義不勝其欲利也。故義勝利者為治世，利克義者為亂世。上重義則義克利，上重利則利克義。故天子不言多少，諸侯不言利害，大夫不言得喪，士不通貨財。有國之君不息牛羊，錯質之臣不息雞豚，冢卿不脩幣，大夫不為場園，從士以上皆羞利而不與民爭業，樂分施而恥積藏；然故民不困財，貧窶者有所竄其手。 |
| | "Righteousness" and "profit"—these are two things that people possess together. Even Yao and Shun could not remove the people's desire for profit; Yet they were able to ensure that this desire for profit did not overpower their love of righteousness. Even Jie and Zhou could not eliminate the people's fondness for righteousness; Yet they were able to allow this fondness for righteousness to be overcome by their desire for profit. Therefore, when righteousness prevails over profit, it is an age of good governance; but when profit overcomes righteousness, it becomes an age of disorder. When the ruler values righteousness, righteousness prevails over profit; when the ruler values profit, profit prevails over righteousness. Therefore, the Son of Heaven does not speak in terms of quantity; feudal lords do not mention profit or loss; officials do not discuss gains and losses; and scholars do not deal with trade or wealth. A ruler of a state does not raise cattle and sheep; an official entrusted with responsibilities does not keep chickens or pigs; high-ranking ministers do not prepare gifts for exchange; officials do not manage fields or orchards. From the rank of scholar-official upward, all regard seeking profit as shameful and do not compete with the people in their occupations; they take joy in sharing and feel shame in hoarding wealth. Thus, the people are not burdened by financial hardship, and even those who are poor have means to support themselves with their own labor.
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| | 大略: |
文王誅四，武王誅二，周公卒業，至成康則案無誅已。 |
| | King Wen executed four criminals; King Wu executed two. Duke of Zhou completed the task, and by the time of Kings Cheng and Kang, there were no more executions — cases of punishment had ceased entirely.
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| | 大略: |
多積財而羞無有，重民任而誅不能，此邪行之所以起，刑罰之所以多也。 |
| | To accumulate wealth in abundance while regarding poverty as shameful, to place heavy burdens on the people and punish those who are incapable — this is why deviant conduct arises and why punishments become so numerous.
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| | 大略: |
上好義，則民闇飾矣！上好富，則民死利矣！二者治亂之衢也。民語曰：「欲富乎？忍恥矣！傾絕矣！絕故舊矣！與義分背矣！」上好富，則人民之行如此，安得不亂！ |
| | When a ruler values righteousness, the people will naturally cultivate virtue and decorum! When a ruler favors wealth, the people will risk their lives for profit! These two paths determine whether a state is governed well or falls into disorder. The people say: "Wish to become wealthy?" Endure shame! Push yourself to the extreme! Break with old ties! Turn away from righteousness!" If a ruler favors wealth, then the people's conduct becomes like this — how can disorder not arise!
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| | 大略: |
湯旱而禱曰：「政不節與？使民疾與？何以不雨至斯極也！宮室榮與？婦謁盛與？何以不雨至斯之極也！苞苴行與？讒夫興與？何以不雨至斯極也！」 |
| | King Tang, during a drought, prayed: "Is it because governance is excessive? Have I caused the people to suffer?" Why has the rain not come until this dire moment! Are my palace and chambers too luxurious? Is it because of excessive indulgence in women's affairs? Why has the rain not come to this most dire point! Is it due to corruption and bribery? Are false flatterers flourishing?" Why has the rain not come at this most extreme moment!"
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| | 大略: |
天之生民，非為君也；天之立君，以為民也。故古者，列地建國，非以貴諸侯而已；列官職，差爵祿，非以尊大夫而已。 |
| | Heaven's creation of the people is not for the sake of a ruler; Heaven's establishment of a ruler is for the sake of the people. Therefore, in ancient times, territories were divided and states established — not merely to honor feudal lords; official positions were assigned and ranks with salaries differentiated—not merely to honor high officials.
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| | 大略: |
主道知人，臣道知事。故舜之治天下，不以事詔而萬物成。農精於田，而不可以為田師，工賈亦然。 |
| | The ruler's duty is to know people; the minister's duty is to understand affairs. Therefore, when Shun governed the world, he did not issue commands about matters yet all things were accomplished. Farmers are skilled in farming, but they cannot serve as agricultural officers; artisans and merchants are the same.
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| | 大略: |
以賢易不肖，不待卜而後知吉。以治伐亂，不待戰而後知克。 |
| | Replacing the unworthy with the virtuous brings good fortune without needing divination to know it. To attack disorder with order, victory is known before battle even begins.
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| | 大略: |
齊人欲伐魯，忌卞莊子，不敢過卞。晉人欲伐衛，畏子路，不敢過蒲。 |
| | The people of Qi wanted to attack Lu, but they feared Bian Zhuangzi and dared not pass through Bian. The people of Jin wanted to attack Wei, but they feared Zilu and dared not pass through Pu.
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| | 大略: |
不知而問堯舜，無有而求天府。曰：先王之道，則堯舜已；六貳之博，則天府已。 |
| | To seek knowledge from Yao and Shun when one lacks it, is like seeking the Celestial Treasury when nothing exists. It was said: "The way of former kings is embodied in Yao and Shun; the breadth of the Six Doubles is embodied in the Celestial Treasury.
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| | 大略: |
君子之學如蛻，幡然遷之。故其行效，其立效，其坐效，其置顏色、出辭氣效。無留善，無宿問。 |
| | The learning of a gentleman is like shedding skin, transforming suddenly and completely. Therefore, his conduct serves as an example, his standing serves as a model, his sitting posture serves as a standard, and even the expression of his countenance and the tone of his words serve as examples. No goodness is left unpracticed, no question remains unresolved overnight.
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| | 大略: |
善學者盡其理，善行者究其難。 |
| | Those who study well exhaust the principles; those who act well confront difficulties to their depths.
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| | 大略: |
君子立志如窮，雖天子三公問正，以是非對。 |
| | A gentleman establishes his resolve as firmly as a mountain; even if an emperor or one of the Three Dukes inquires about propriety, he will respond according to what is right or wrong.
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| | 大略: |
君子隘窮而不失，勞倦而不苟，臨患難而不忘細席之言。歲不寒無以知松柏，事不難無以知君子無日不在是。 |
| | A gentleman remains steadfast even when cornered and does not lose his principles, does not act carelessly when weary, and does not forget the words spoken in times of ease when faced with hardship. A year without cold cannot reveal the cypress and pine; affairs without difficulty cannot reveal that a gentleman is always thus.
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| | 大略: |
雨小，漢故潛。夫盡小者大，積微者箸，德至者色澤洽，行盡而聲問遠，小人不誠於內而求之於外。 |
| | The rain was light, yet the Han River still flowed secretly. He who completes the small becomes great; he who accumulates the minute achieves prominence. When virtue reaches its height, one's complexion and luster harmonize; when conduct is complete, one's reputation spreads far. But a petty person does not cultivate sincerity within yet seeks it from without.
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| | 大略: |
言而不稱師謂之畔，教而不稱師謂之倍。倍畔之人，明君不內，朝士大夫遇諸塗不與言。 |
| | To speak without mentioning one's teacher is called rebellion; to teach without acknowledging one's teacher is called betrayal. Those who betray and rebel against their teachers, wise rulers will not admit into court, and officials of the capital will meet them on the road but refuse to speak with them.
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| | 大略: |
不足於行者，說過；不足於信者，誠言。故春秋善胥命，而詩非屢盟，其心一也。善為詩者不說，善為易者不占，善為禮者不相，其心同也。 |
| | One insufficient in conduct speaks excessively; One lacking in trustworthiness utters earnest words. Therefore, the Spring and Autumn Annals commends mutual oaths, while the Book of Songs criticizes repeated alliances — their intent is one. Those who are truly skilled in the Book of Poetry do not need to explain it; those truly skilled in the I Ching do not need to divine; those truly skilled in rites do not need a master of ceremonies — their minds are one and the same.
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| | 大略: |
曾子曰：「孝子言為可聞，行為可見。言為可聞，所以說遠也；行為可見，所以說近也；近者說則親，遠者悅則附；親近而附遠，孝子之道也。」 |
| | Zengzi said: "A filial son's words should be worth hearing, and his actions should be visible." Words that are worth hearing can thus reach the distant; Actions that are visible can thus influence those nearby; When the near ones are pleased, they become close; when the distant ones are delighted, they will attach themselves; Bringing the near to closeness and drawing the distant to attachment — this is the way of a filial son."
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| | 大略: |
曾子行，晏子從於郊，曰：「嬰聞之：君子贈人以言，庶人贈人以財。嬰貧無財，請假於君子，贈吾子以言：乘輿之輪，太山之木也，示諸檃栝，三月五月，為幬采，敝而不反其常。君子之檃栝，不可不謹也。慎之！蘭茞槁本，漸於蜜醴，一佩易之。正君漸於香酒，可讒而得也。君子之所漸，不可不慎也。」 |
| | Zengzi was walking, and Yansi followed him to the outskirts, saying: "I have heard that gentlemen give words as gifts, while commoners give wealth." I am poor and have no wealth, so I shall borrow from the gentleman — grant me words to give you: The wheels of a carriage are made from trees of Mount Tai. When placed in molds for three or five months, they become curved and worn, yet never return to their original straightness. The mold that shapes a gentleman — this cannot be treated carelessly. Be cautious! Orchid and chrysanthemum, though their roots wither, when gradually immersed in sweet wine, can be replaced by a single ornament. A virtuous ruler, gradually exposed to fragrant wine, may fall to flattery and be lost. The things that a gentleman is gradually influenced by — these cannot but require careful attention."
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| | 大略: |
人之於文學也，猶玉之於琢磨也。《》曰：「」謂學問也。和之璧，井里之厥也，玉人琢之，為天子寶。子贛季路故鄙人也，被文學，服禮義，為天下列士。 |
| | People's engagement with literature and learning, is like jade undergoing carving and polishing. The Book of Songs says: "As cutting and rubbing, as carving and grinding." This refers to the pursuit of learning. The He Shi Bi was originally a common stone from a village well; when a jade craftsman carved it, it became the treasure of an emperor. Zigang Zhilu was originally a vulgar man; through literature and learning, and by adhering to rites and righteousness, he became an esteemed scholar of the world.
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| | 大略: |
學問不厭，好士不倦，是天府也。 |
| | To pursue learning without satiety, and to love virtuous people without weariness — this is the Celestial Treasury.
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| | 大略: |
君子疑則不言，未問則不言，道遠日益矣。 |
| | A gentleman does not speak when in doubt, nor speaks before being asked — thus his path grows distant yet ever more enriched day by day.
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| | 大略: |
多知而無親，博學而無方，好多而無定者，君子不與。 |
| | One who possesses much knowledge but lacks closeness, who is broadly learned yet without direction, and who has many interests but no stability — such a person the gentleman does not associate with.
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| | 大略: |
少不諷誦，壯不論議，雖可，未成也。 |
| | When young, if one does not recite and study; when grown, if one does not engage in discussion — even if capable, such a person is still incomplete.
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| | 大略: |
君子壹教，弟子壹學，亟成。 |
| | A gentleman teaches with single-minded dedication, and the disciple studies with wholehearted effort — thus achievement comes swiftly.
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| | 大略: |
君子進則益上之譽，而損下之憂。不能而居之，誣也；無益而厚受之，竊也。學者非必為仕，而仕者必如學。 |
| | When a gentleman advances, he enhances the reputation of those above and alleviates the worries of those below. To hold a position without ability is falsehood; To receive great rewards without contributing value is theft. One who studies need not necessarily become an official, but one who becomes an official must surely pursue learning.
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| | 大略: |
子貢問於孔子曰：「賜倦於學矣，願息事君。」孔子曰：「《》云：『』事君難，事君焉可息哉！」「然則，賜願息事親。」孔子曰：「《》云：『』事親難，事親焉可息哉！」「然則賜願息於妻子。」孔子曰：「《》云：『刑于寡妻，至于兄弟，以御於家邦。』妻子難，妻子焉可息哉！」「然則賜願息於朋友。」孔子曰：「《》云：『』朋友難，朋友焉可息哉！」「然則賜願息耕。」孔子曰：「《》云：『』耕難，耕焉可息哉！」「然則賜無息者乎？」孔子曰：「望其壙，皋如也，顛如也，鬲如也，此則知所息矣。」子貢曰：「大哉！死乎！君子息焉，小人休焉。」 |
| | Zigong asked Confucius: "I am weary of study and wish to rest by serving my ruler." Confucius said: "The Book of Songs says: 'With warmth and reverence from morning till night, one performs duties with solemnity.'" Serving a ruler is difficult — how then can one rest in serving a ruler!" "Then, I wish to rest by caring for my parents." Confucius said: "The Book of Songs says: 'A filial son never falters; eternal blessings will be bestowed upon your descendants.'" Serving one's parents is difficult — how then can serving them ever bring rest!" "Then, I wish to find rest in my wife and children." Confucius said: "The Book of Songs says: 'Set an example for your wife, extend it to your brothers, and thus govern your family and state.'" "Managing one's wife and children is difficult — how then can rest be found in them!" "Then, I wish to find repose among my friends." Confucius said: "The Book of Songs says: 'Friends assist each other, assisting through proper decorum.'" "Maintaining friendships is difficult — how then can repose be found in friends!" "Then, I wish to rest through farming." Confucius said: "The Book of Songs says: 'By day you gather thatch, by night you tie the ropes; quickly repair your house before sowing the hundred grains.'" Farming is difficult — how then can farming bring rest!" "Then, am I to find no rest at all?" Confucius said: "Look toward the grave, where it is vast and open, sloping and level — this is where one finally finds rest." Zigong said: "Great indeed! Death!" For a gentleman, this is where rest lies; for a petty person, it is merely the end."
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| | 大略: |
國風之好色也，傳曰：「盈其欲而不愆其止。其誠可比於金石，其聲可內於宗廟。」小雅不以於汙上，自引而居下，疾今之政以思往者，其言有文焉，其聲有哀焉。 |
| | The love of beauty in the Odes of the States, as explained by tradition: "Satisfy one's desires without transgressing propriety." Its sincerity can be compared to gold and stone; its music is worthy of being played in ancestral temples. The Minor Odes do not dwell on corrupt officials; instead, they elevate themselves by retreating to a lower position. Lamenting the current administration and yearning for the past, their words are refined and their tone sorrowful.
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| | 大略: |
國將興，必貴師而重傅，貴師而重傅，則法度存。國將衰，必賤師而輕傅；賤師而輕傅，則人有快；人有快則法度壞。 |
| | When a state is about to flourish, it must honor its teachers and value instruction; when teachers are honored and instruction valued, then laws and standards will be preserved. When a state is on the decline, it will surely despise its teachers and undervalue instruction; To despise teachers and undervalue instruction, then people will indulge in pleasures; When people indulge in pleasures, laws and standards collapse.
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| | 大略: |
古者匹夫五十而士。天子諸侯子十九而冠，冠而聽治，其教至也。 |
| | In ancient times, a common man became a scholar at the age of fifty. The son of an emperor or feudal lord was crowned at nineteen, and upon being crowned would begin to partake in governance — this was the height of education.
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| | 大略: |
君子也者而好之，其人也；其人而不教，不祥。非君子而好之，非其人也；非其人而教之，齎盜糧，借賊兵也。 |
| | To be loved by a gentleman is to be a worthy person; If such a person does not receive instruction, it brings ill omen. To be loved by one who is not a gentleman indicates the person is unworthy; To instruct an unworthy person is to provide food for thieves and lend weapons to bandits.
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| | 大略: |
不自嗛其行者，言濫過。古之賢人，賤為布衣，貧為匹夫，食則饘粥不足，衣則豎褐不完；然而非禮不進，非義不受，安取此？ |
| | One who does not restrain his conduct will inevitably utter reckless words. Ancient virtuous men, though lowly as commoners and poor as ordinary people, had insufficient porridge for food and incomplete coarse cloth for clothing; Yet they would not advance without propriety, nor accept anything contrary to righteousness — how could they obtain such things?
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| | 大略: |
子夏家貧，衣若縣鶉。人曰：「子何不仕？」曰：「諸侯之驕我者，吾不為臣；大夫之驕我者，吾不復見。柳下惠與後門者同衣，而不見疑，非一日之聞也。爭利如蚤甲，而喪其掌。」 |
| | Zi Xia was poor at home, and his clothes were as ragged as a hanging jaybird. People asked: "Why don't you hold office?" He replied, "Those feudal lords who treat me with arrogance — I will not serve as their minister; those high officials who treat me with arrogance —I will no longer meet with them." Liu Xiaohui, when wearing the same clothes as a gatekeeper, was not suspected — this was not due to a single day's reputation. Striving for profit is like ants crawling on one's palm, yet they lose sight of the whole hand."
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| | 大略: |
君人者不可以不慎取臣，匹夫不可不慎取友。友者、所以相有也。道不同，何以相有也？均薪施火，火就燥；平地注水，水流濕。夫類之相從也，如此其著也，以友觀人，焉所疑？取友善人，不可不慎，是德之基也。《》曰：「」言無與小人處也。 |
| | A ruler cannot be too careful in choosing his ministers; a common man cannot be too cautious in selecting friends. Friends are those who exist to support and assist one another. If their principles differ, how can they support or assist each other? When fire is applied evenly to kindling, the flames will go toward what is dry; On level ground, when water is poured, it flows toward the damp areas. It is thus clearly evident that things of similar nature follow one another; to observe a person through their friends, what room is there for doubt? One cannot be too careful in selecting good friends — this is the foundation of virtue. The Odes say: "Do not urge on a great cart, for it will only raise dark dust." It means one should not associate with petty people.
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| | 大略: |
藍苴路作，似知而非。懦弱易奪，似仁而非。悍戇好鬥，似勇而非。 |
| | Lan Ju Lu Zuo, appears to know but is actually not knowledgeable. Weakness and timidity make one easily swayed — this seems like benevolence but is not truly so. Fierce and foolish, fond of fighting — this appears courageous but is not genuine bravery.
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| | 大略: |
仁義禮善之於人也，辟之若貨財粟米之於家也，多有之者富，少有之者貧，至無有者窮。故大者不能，小者不為，是棄國捐身之道也。 |
| | Benevolence, righteousness, propriety, and virtue are to a person what goods, wealth, grain, and rice are to a household — those who possess much of them are rich; those with little are poor; and those without any at all are destitute. Therefore, for the great ones to be unable [to practice them], and for the small ones to refuse to act — this is the way of abandoning the state and one's own life.
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| | 大略: |
凡物有乘而來，乘其出者，是其反也。 |
| | All things come with a cause; those who take advantage of their emergence will face its reversal.
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| | 大略: |
流言滅之，貨色遠之。禍之所由生也，生自纖纖也。是故君子蚤絕之。 |
| | False rumors should be extinguished, and material temptations and lusts should be kept far away. Calamities arise from the smallest beginnings. Therefore, a gentleman must eliminate them at an early stage.
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| | 大略: |
言之信者，在乎區蓋之間。疑則不言，未問則不言1。 |
| | The credibility of words lies in the space between truth and concealment. When in doubt, do not speak; when no question is asked, it is to one's disadvantage to speak first.
1. 言 : 原作「利」。
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| | 大略: |
知者明於事，達於數，不可以不誠事也。故曰：「君子難說，說之不以道，不說也。」 |
| | The wise are clear about affairs and understand the principles — such people cannot be treated with anything but sincerity. Therefore it is said: "A gentleman is hard to please; if one tries to please him without following the right way, he will not be pleased."
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| | 大略: |
語曰：「流丸止於甌臾，流言止於知者。」此家言邪說之所以惡儒者也。是非疑，則度之以遠事，驗之以近物，參之以平心，流言止焉，惡言死焉。 |
| | The saying goes: "A rolling ball stops at a shallow basin; false rumors cease when they reach the wise." This is why heretical doctrines and fallacies despise Confucian scholars. When there is doubt about what is right or wrong, measure it by distant events, verify it through nearby things, and examine it with impartial judgment — then false rumors will cease, and malicious words will die out.
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| | 大略: |
曾子食魚，有餘，曰：「泔之。」門人曰：「泔之傷人，不若奧之。」曾子泣涕曰：「有異心乎哉！」傷其聞之晚也。 |
| | Zengzi had some fish left after eating, and said: "Pour the leftovers into the soup." His disciples said: "Pouring it into the soup may harm people; it would be better to discard it secretly." Zengzi wept and said: "Is there a different heart among you?" He was grieved that they had heard this teaching too late.
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| | 大略: |
無用吾之所短，遇人之所長。故塞而避所短，移而從所仕。疏知而不法，辨察而操僻，勇果而無禮，君子之所憎惡也。 |
| | Do not dwell on one's weaknesses, but rather encounter and value others' strengths. Therefore, block and avoid one's shortcomings, and shift to follow what is suitable for one's career. To be clever but not follow the law, perceptive yet hold eccentric views, brave and decisive but lacking propriety — these are what gentlemen detest.
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| | 大略: |
多言而類，聖人也；少言而法，君子也；多言無法，而流湎然，雖辯，小人也。 |
| | Many words that are appropriate and in harmony with principles — this is a sage; Few words yet in accordance with the law — this is a gentleman; Many words without adherence to principles, and speaking recklessly — though eloquent, such a person is a petty man.
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| | 大略: |
國法禁拾遺，惡民之串以無分得也，有夫分義，則容天下而治；無分義，則一妻一妾而亂。 |
| | The law of the state prohibits picking up lost property, to prevent commoners from taking what is not theirs through deceit — when people understand their proper roles and righteousness, they can govern the realm in harmony; Without understanding of proper roles and righteousness, even one wife and one concubine will lead to disorder.
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| | 大略: |
天下之人，唯各特意哉，然而有所共予也。言味者予易牙，言音者予師曠，言治者予三王。三王既以定法度，制禮樂而傳之，有不用而改自作，何以異於變易牙之和，更師曠之律？無三王之法，天下不待亡，國不待死。 |
| | People throughout the world each have their own unique intentions; yet there are things they all share in common. Those who speak of flavor, I give to Yiyaya; those who speak of music, I give to Shikuang; those who speak of governance, I give to the Three Sovereigns. The Three Sovereigns have already established laws and standards, created rites and music, and passed them down. If someone does not follow these but instead alters them to create his own version, how is this different from changing Yiyaya's harmony or altering Shikuang's musical scale? Without the laws of the Three Sovereigns, the world does not need to perish, and a state does not need to die.
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| | 大略: |
飲而不食者，蟬也；不飲不食者，浮蝣也。 |
| | Those who drink but do not eat are cicadas; Those who neither drink nor eat are mayflies.
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| | 大略: |
虞舜、孝己孝而親不愛，比干、子胥忠而君不用，仲尼、顏淵知而窮於世。劫迫於暴國而無所辟之，則崇其善，揚其美，言其所長，而不稱其所短也。 |
| | Yu Shun and Xiao Ji were filial, yet their parents did not love them; Bi Gan and Wu Zixu were loyal, yet their rulers did not employ them; Confucius and Yan Hui were wise, yet they suffered hardship in the world. When oppressed by a tyrannical state and having nowhere to flee, one should honor their virtues, praise their goodness, speak of their strengths, and not mention their weaknesses.
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| | 大略: |
惟惟而亡者，誹也；博而窮者，訾也；清之而俞濁者，口也。 |
| | Those who whisper and vanish are slanderers; Those who speak at length yet end in destitution are censurers; The clearer one tries to make it, the more turbid it becomes — this is due to speech.
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| | 大略: |
君子能為可貴，不能使人必貴己；能為可用，不能使人必用己。 |
| | A gentleman can cultivate himself to be worthy of respect, but he cannot force others to necessarily honor him; He can make himself useful, but he cannot compel others to necessarily employ him.
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| | 大略: |
誥誓不及五帝，盟詛不及三王，交質子不及五伯。 |
| | Oaths and proclamations did not reach the level of the Five Emperors; alliances and curses did not match those of the Three Sovereigns; exchanging hostages did not equal the practices of the Five Hegemons.
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