中庸
The Universal Order, or Conduct of Life
辜鸿铭英译 1906年
Tr. Gu Hongming (辜鸿铭), 1906
第01章
I
天命之谓性，率性之谓道，修道之谓教。
The ordinance of God is what we call the law of our being (性). To fulfill the law of our being is what we call the moral law (道). The moral law when reduced to a system is what we call religion (教) .
道也者，不可须臾离也，可离非道也。是故君子戒慎乎其所不睹，恐惧乎其所不闻。
The moral law is a law from whose operation we cannot for one instant in our existence escape. A law from which we may escape is not the moral law. Wherefore it is that the moral man (君子) watches diligently over what his eyes cannot see and is in fear and awe of what his ears cannot hear.
莫见乎隐，莫显乎微。故君子慎其独也。
There is nothing more evident than what cannot be seen by the eyes and nothing mare palpable than what cannot be perceived by the senses. Wherefore the moral man watches diligently over his secret thoughts.
喜怒哀乐之未发，谓之中；发而皆中节，谓之和。中也者，天下之大本也；和也者，天下之达道也。
When the passions, such as joy, anger, grief and pleasure, have not awakened, that is our true self (中) or moral being. When these passions awaken and each and all attain due measure and degree, that is the moral order (和). Our true self or moral being is the great reality (大本 lit. great root) of existence, and moral order is the universal law (达道) in the world.
致中和，天地位焉，万物育焉。
When true moral being and moral order are realized, the universe then becomes a cosmos and all things attain their full growth and development.
第02章
II
仲尼曰：“君于中庸，小人反中庸。
Confucius remarked: 'The life of the moral man is an exemplification of the universal moral order. The life of the vulgar person, on the other hand, is a contradiction of the universal moral order.
君子之中庸也，君子而时中。小人之中庸也，小人而无忌惮也。”
'The moral man's life is an exemplification of the universal order, because he is a moral person who constantly lives his true self or moral being. The vulgar person's life is a contradiction of the universal order, because he is a vulgar person who in his heart has no regard for, or fear of, the moral law.'
第03章
III
子日，“中庸其至矣乎！民鲜能久矣！”
Confucius remarked: 'To find and get into the true central (中) balance of our moral being, i.e., our true moral ordinary (庸) self, that indeed is the highest human attainment. People are seldom capable of it for long.'
第04章
IV
子曰：“道之不行也，我知之矣，知者过之，愚者不及也。道之不明也，我知之矣：贤者过之，不肖者不及也。
Confucius remarked: 'I know now why there is no real moral life. The wise mistake moral law to be something higher than what it really is; and the foolish do not know enough what moral law really is. I know now why the moral law is not understood. The noble natures want to live too high, high above their moral ordinary self; and ignoble natures do not live high enough, i.e., not up to their moral ordinary true self.'
人莫不饮食也，鲜能知味也。”
'There is no one who does not eat and drink. But few there are who really know the taste of what they eat and drink.'
第05章
V
子曰：“道其不行矣夫！”
Confucius remarked: 'There is in the world now really no moral social order at all.'
第06章
VI
子日：“舜其大知也与！舜好问而好察迩言，隐恶而扬善，执其两端，用其中于民。其斯以为舜乎！”
Confucius remarked: 'There was the Emperor Shun. He was perhaps what may be considered a truly great intellect. Shun had a natural curiosity of mind and he loved to inquire into near facts (literally 'near words' meaning here ordinary topics of conversation in every day life). He looked upon evil merely as something negative; and he recognized only what was good as having a positive existence. Taking the two extremes of negative and positive, he applied the mean between the two extremes in his judgment, employment and dealings with people. This was the characteristic of Shun's great intellect.'
第07章
VII
子日：“人皆曰：‘予知。’驱而纳诸罟擭陷阶之中，而莫之知辟也。人皆曰：‘予知。’择乎中庸，而不能期月守也。”
Confucius remarked: 'Men all say 'we are wise'; but when driven forward and taken in a net, a trap or a pit-fall, there is not one who knows how to find a way of escape. Men all say, 'we are wise'; but in finding the true central clue and balance in their moral being (i.e., their normal, ordinary, true self) and following the line of conduct which is in accordance with it, they are not able to keep it for a round month.'
第08章
VIII
子日：“回人也，择乎中庸，得一善，则拳拳服膺而弗失之矣。”
Confucius remarked of his favourite disciple, Yen Hui: 'Hui was a man who all his life sought the central clue in his moral being and when he got hold of one thing that was good he embraced it with all his might and never lost it again.'
第09章
IX
子曰，“天下国家可均也，爵禄可辞也，白刃可蹈也，中庸不可能也。”
Confucius remarked: 'A man may be able to renounce the possession of Kingdoms and Empire, be able to spurn the honours and emoluments of office, be able to trample upon bare, naked weapons, with all that he shall not be able to find the central clue in his moral being.'
第10章
X
子路问强。
Tzu-lu asked what constituted force of character.
子曰：“南方之强与？北方之强与？抑而强与？宽柔以教，不报无道，南方之强也，君子居之。
Confucius said, 'Do you mean force of character of the people of the southern countries or force of character of the people of the northern countries; or do you mean force of character in an absolute sense? To be patient and gentle, ready to teach, returning not evil for evil: that is the force of character of the people of the southern countries. It is the ideal of the moral man.'
衽金革，死而不厌，北方之强也，而强者居之。故君子和而不流，强哉矫！中立而不倚，强哉矫！国有道，不变塞焉，强哉矫！国无道，至死不变，强哉矫！”
'To lie under arms and meet death without regret; that is the force of character of the people of the northern countries. It is the ideal of the brave man. But force of character in an absolute sense is another thing. Wherefore the man with the true force of moral character is one who is easy and accommodating and yet without weakness or indiscrimination. How unflinchingly firm he is in his strength! He is independent without any bias. How unflinchingly firm he is in his strength! When there is moral social order in the country, if he enters public life, he does not change from what he was when in retirement. When there is no moral social order in the country he holds on his way without changing even unto death. How unflinchingly firm he is in his strength!'
第11章
XI
子曰：“素隐行怪，后世有述焉，吾弗为之矣。
Confucius remarked, 'There are men who seek for some abstruse meaning in religion and philosophy and who live a life of singularity in order that they may leave a name to posterity. That is what I never would do.'
君子遵道而行，半途而废，吾弗能已矣。
'There are again good men who try to live in conformity with the moral law, but who, when they have gone half way, throw it up. I never could give it up.'
君子依乎中庸，遁世不见知而不悔，唯圣者能之。”
'Lastly there are truly moral men who unconsciously live a life in entire harmony with the universal moral order and who live unknown to the world and unnoticed of men without any concern. It is only men of holy, divine natures who are capable of this.'
第12章
XII
君子之道费而隐。
The moral law is to be found everywhere and yet it is a secret.
夫妇之愚，可以与知焉，及其至也，虽圣人亦有所不知焉。夫妇之不肖，可以能行焉，及其至也，虽圣人亦有所不能焉。
The simple intelligence of ordinary men and women of the people may understand something of the moral law; but in its utmost reaches there is something which even the wisest and holiest of men cannot understand. The ignoble natures of ordinary men and women of the people may be able to carry out the moral law; but in its utmost reaches even the wisest and holiest of men cannot live up to it.
天地之大也，人犹有所憾。故君子语大，天下莫能载焉；语小，天下莫能破焉。
Great as the Universe is, man with the infinite moral nature in him is never satisfied. For there is nothing so great but the mind of the moral man can conceive of something still greater which nothing in the world can hold. There is nothing so small but the mind of moral man can conceive of something still smaller which nothing in the world can split.
《诗》云：“鸢飞戾天，鱼跃于渊。”言其上下察也。
The Book of Songs says: 'The hawk soars to the heavens above and fished dive to the depths below.' That is to say, there is no place in the highest heavens above nor in the deepest waters below where the moral law does not reign.
君子之道，造端乎夫妇，及其至也，察乎天地。
The moral law takes its rise in the relation between man and woman; but in its utmost reaches it reigns supreme over heaven and earth.
第13章
XIII
子日：“道不远人。人之为道而远人，不可以为道。
Confucius remarked: 'The moral law is not something away from the actuality of human life. When men take up something away from the actuality of human life as the moral law, that is not the moral law.'
“《诗》云：‘伐柯伐柯，其则不远。’执柯以伐柯，睨而视之，犹以为远。故君子以人治人。改而止。
'The Book of Songs says: 'In hewing an axe handle, the pattern is not far off.' Thus when we take an axe handle in our hand to hew the other and glance from one to the other there is still some distance between them as compared with the relation between the moral law and the man himself. Wherefore the moral man in dealing with men appeals to the common human nature and changes the manner of their lives and nothing more.
“忠恕违道不远，施诸己而不愿，亦勿施于人。
'When a man carries out the principles of conscientiousness and reciprocity he is not far from the moral law. What you do not wish others should do unto you, do not do unto them.
“君子之道四，丘未能一焉：所求乎子以事父，未能也；所求乎臣以事君，未能也；所求乎弟以事兄，未能也；所求乎朋友先施之，未能也。
'There are four things in the moral life of a man, not one of which have I been able to carry out in my life. To serve my father as I would expect my son to serve me: that I have not been able to do. To serve my sovereign as I would expect a minister under me to serve me: that I have not been able to do. To act towards my elder brother as I would expect my younger brother to act towards me: that I have not been able to do. To be the first to behave towards friends as I would expect them to behave towards me: that I have not been able to do.
“庸德之行，庸言之谨。有所不足，不敢不勉；有余不敢尽。言顾行，行顾言，君子胡不慥慥尔？”
'In the discharge of the ordinary duties of life and in the exercise of care in ordinary conversation, whenever there is shortcoming never fail to strive for improvement, and when there is much to be said, always say less than what is necessary; words having respect to actions and actions having respect to words. Is it not just this thorough genuineness and absence of pretense which characterizes the moral man?'
第14章
XIV
君子素其位而行，不愿乎其外。
The moral man conforms himself to his life circumstances; he does not desire anything outside of his position.
素富贵，行乎富贵；素贫贱，行乎贫贱；素夷狄，行乎夷狄；素患难行乎患难，君子无入而不自得焉。
Finding himself in a position of wealth and honour, he lives as becomes one living in a position of wealth and honour. Finding himself in a position of poverty and humble circumstances, he lives as becomes one living in a position of poverty and humble circumstances. Finding himself in uncivilized countries, he lives as becomes one living in uncivilized countries. Finding himself in circumstances of danger and difficulty, he acts according to what is required of a man under such circumstances. In one word, the moral man can find himself in no situation in life in which he is not master of himself.
在上位不陵下，在下位不援上，正己而不求于人，则无怨。上不怨天，下不尤人。
In a high position be does not domineer over his subordinates. In a subordinate position he does not court the favours of his superiors. He puts in order his own personal conduct and seeks nothing from others; hence he has no complaint to make. He complains not against God nor rails against men.
故君子居易以俟命。小人行险以徼幸。
Thus it is that the moral man lives out the even tenor of his life calmly waiting for the appointment of God, whereas the vulgar person takes to dangerous courses, expecting the uncertain chances of luck.
子曰：“射有似乎君子，失诸正鹄，反求诸其身。”
Confucius remarked, 'In the practice of archery we have something resembling the principle in a moral man's life. When the archer misses the centre of the target he turns round and seeks for the cause of his failure within himself.'
第15章
XV
君子之道，辟如行远必自迩，辟如登高必自卑。
The moral life of man may be likened to traveling to a distant place; one must start from the nearest stage. It may also be likened to ascending a height; one must begin from the lowest step.
《诗》曰：“妻子好合，如鼓瑟琴。兄弟既翕，和乐且耽。宜尔室家，乐尔妻帑。”
The Book of Songs says: 'When wife and children dwell in unison, 'Tis like to harp and lute well played in tune; When brothers live in concord and at peace The strain of harmony shall never cease. Make then your home thus always gay and bright, Your wife and dear ones shall be your delight.'
子曰：“父母其顺矣乎！”
Confucius, commenting on the above, remarked: 'In such a state of things what more satisfaction can parents have?'
第16章
XVI
哀公问政。
Duke Ai (ruler of Confucius' native state) asked what constituted good government.
子曰：“文武之政，布在方策。其人存，则其政举；其人亡，则其政息。
Confucius replied: 'The principles of good government of the Emperors Wen and Wu are abundantly illustrated in the records preserved. When the men are there, good government will flourish, but when the men are gone, good government decays and becomes extinct.
“人道敏政，地道敏树。夫政也者，蒲卢也。
'With the right men the growth of good government is as rapid as the growth of vegetation is in the right soil. Indeed, good government is like a fast growing plant.
“故为政在人，取人以身，修身以道，修道以仁。
'The conduct of government, therefore, depends upon the men. The right men are obtained by the ruler's personal character. To put in order his personal character, the ruler must use the moral law. To put in order the moral law, the ruler must use the moral sense.
“仁者人也。亲亲为大；义者宜也。尊贤为大。亲亲之杀，尊贤之等，礼所生也。在下位不获乎上，民不可得而治矣！
'The moral sense is the characteristic attribute of man. To feel natural affection for those nearly related to us is the highest expression of the moral sense. The sense of justice is the recognition of what is right and proper. To honour those who are worthier than ourselves is the highest expression of the sense of justice. The relative degrees of natural affection we ought to feel for those who are nearly related to us and the relative grades of honour we ought to show to those worthier than ourselves: these are that which gives rise to the forms and distinctions in social life. For unless social inequalities have a true and moral basis, government of the people is an impossibility.'
“故君子不可以不修身；思修身，不可以不事亲；思事亲，不可以不知人，思知人，不可以不知天。
'Therefore it is necessary for a man of the governing class to set about regulating his personal conduct and character, In considering how to regulate his personal conduct and character it is necessary for him to do his duties towards those nearly related to him. In considering how to do his duties towards those nearly related to him it is necessary for him to understand the nature and organization of human society. In considering the nature and organization of human society it is necessary for him to understand the laws of God.
“天下之达道五，所以行之者三。曰：君臣也，父子也，夫妇也，昆弟也，朋友之交也，五者天下之达道也。知，仁，勇，三者天下之达德也，所以行之者一也。
'The duties of universal obligation are five, and the moral qualities by which they are carried out are three. The duties are those between ruler and subject; between father and son; between husband and wife; between elder brother and younger; and those in the intercourse between friends. These are the five duties of universal obligation. Intelligence, moral character and courage: these are the three universally recognized moral qualities of man. It matters not in what way men come to the exercise of these moral qualities, the result is one and the same.
“或生而知之，或学而知之，或困而知之，及其知之，一也。或安而行之，或利而行之，或勉强而行之，及其成功，一也。”
'Some men are born with the knowledge of these moral qualities; some acquire it as the result of education; some acquire it as the result of hard experience. But when the knowledge is acquired, it comes to one and the same thing. Some exercise these moral qualities naturally and easily; some because they find it advantageous to do so; some with effort and difficulty. But when the achievement is made it comes to one and the same thing.'
子曰：“好学近乎知，力行近乎仁，知耻近乎勇。
Confucius went on to say: 'Love of knowledge is the characteristic of men of intellectual character. Strenuous attention to conduct is the characteristic of men of moral character. Sensitiveness to shame is the characteristic of men of courage or heroic character.
“知斯三者，则知所以修身；知所以修身，则知所以治人；知所以治人，则知所以治天下国家矣。
'When a man understands the nature and use of these three moral qualities, he will then understand how to put in order his personal conduct and character. When a man understands how to put in order his personal conduct and character, he will understand how to govern men. When a man understands how to govern men, he will then understand how to govern nations and empires.
“凡为天下国家有九经，曰：修身也。尊贤也，亲亲也，敬大臣也，体群臣也。子庶民也，来百工也，柔远人也，怀诸侯也。
'For every one called to the government of nations and empires, there are nine cardinal directions to be attended to: 1. Putting in order his personal conduct. 2. Honouring worthy men. 3. Cherishing affection for, and doing his duty towards his kindred. 4. Showing respect to the high ministers of state. 5. Identifying himself with the interests and welfare of the whole body of public officers. 6. Showing himself as a father to the common people. 7. Encouraging the introduction of all useful arts. 8. Showing tenderness to strangers from far countries. 9. Taking interest in the welfare of the princes of the Empire.
“修身则道立，尊贤则不惑，亲亲则诸父昆弟不怨，敬大臣则不眩，体群臣则士之报礼重，子庶民则百姓劝，来百工则财用足，柔远人则四方归之，怀诸侯则天下畏之。
'When the ruler pays attention to putting in order his personal conduct, there will be respect for the moral law. When the ruler honours worthy men, he will not be deceived. When the ruler cherishes affection for his kindred, there will be no disaffection among the members of his family. When the ruler shows respect to the high ministers of state, he will not make mistakes. When the ruler identifies himself with the interests and welfare of the body of public officers, there will be a strong spirit of loyalty among the gentlemen of the country. When the ruler becomes a father to the common people, the mass of the people will exert themselves for the good of the state. When the ruler encourages the introduction of all useful arts, there will be sufficiency of wealth and revenue in the country. When the ruler shows tenderness to the strangers from far countries, people from all quarters of the world will flock to the country. When the ruler takes interest in the condition and welfare of the princes of the empire, he will inspire awe and respect for his authority throughout, the whole world.
“齐明盛服，非礼不动，所以修身也；去谗远色，贱货而贵德，所以劝贤也；尊其位，重其禄，同其好恶，所以劝亲亲也；官盛任使，所以劝大臣也；忠信重禄，所以劝士也；时使薄敛，所以劝百姓也；日省月试，既廪称事，所以劝百工也；送往迎来，嘉善而矜不能，所以柔远人也；继绝世，举废国，治乱持危。朝聘以时，厚往而薄来，所以怀诸侯也。
'By attending to the cleanliness and purity of his person and to the propriety and dignity of his dress, and in every word and act permitting nothing which is contrary to good taste and decency, that is how the ruler puts in order his personal conduct. By banishing all flatterers and keeping away from the society of women; holding in low estimation possession of worldly goods, but valuing moral qualities in men: that is how the ruler gives encouragement to worthy men. By raising them to high places of honour and bestowing ample emoluments for their maintenance; sharing and sympathizing with their tastes and opinions: that is how the ruler inspires love for his person among the members of his family. By extending the powers of their functions and allowing them discretion in the employment of their subordinates: that is how the ruler gives encouragement to the high ministers of state. By dealing loyally and punctually with them in ail engagements which he makes with them and allowing a liberal scale of pay: that is how the ruler gives encouragement to men in the public service. By strictly limiting the time of their service and making all imposts as light as possible: that is how the ruler gives encouragement to the mass of the people. By ordering daily inspection and monthly examination and rewarding each according to the degree of his workmanship: that is how the ruler encourages the artisan class. By welcoming them when they come and giving them protection when they go, commending what is good in them and making allowance for their ignorance: that is how the ruler shows tenderness to strangers from far countries. By restoring lines of broken succession and reviving extinguished states, putting down anarchy and disorder wherever they are found, and giving support to the weak against the strong, fixing stated times for their attendance and the attendance of their envoys at court, loading them with presents when they leave while exacting little from them in the way of contribution when they come: that is how the ruler takes interest in the welfare of the princes of the Empire.
“凡为天下国家有九经，所以行之者一也。凡事豫则立，不豫则废。言前定则不跲，事前定则不困，行前定则不疚，道前定则不穷。
'For everyone who is called to the government of nations and empire, these are the nine cardinal directions to be attended to; and there is only one way by which they can be carried out. In all matters, success depends on preparation; without preparation there will always be failure. When what is to be said is previously determined, there will be no breakdown. When what is to be done is previously determined, there will be no difficulty in carrying it out. When a line of conduct is previously determined, there will be no occasion for vexation. When general principles are previously determined, there will be no perplexity to know what to do.
“在下位不获乎上，民不可得而治矣。获乎上有道，不信乎朋友，不获乎上矣；信乎朋友有道，不顺乎亲，不信乎朋友矣；顺乎亲有道，反诸身不诚，不顺乎亲矣；诚身有道，不明乎善，不诚乎身矣。
'If those in authority have not the confidence of those under them, government of the people is an impossibility. There is only one way to gain confidence for one's authority. If a man is not trusted by his friends, he will not gain the confidence for his authority. There is only way to be trusted by one's friends. If a man does not command the obedience of the members of his family, he will not be trusted by his friends. There is only one way to command the obedience of the members of one's family. If a man, looking into his own heart, is not true to himself, he will not command the obedience of the members of his family. There is only one way for a man to be true to himself. If he does not know what is good, a man cannot be true to himself.
“诚者，天之道也；诚之者，人之道也。诚者不勉而中，不思而得，从容中道，圣人也。诚之者，择善而固执之者也。
'He who intuitively apprehends truth, is one who, with effort, hits what is right and without thinking, understands what he wants to know; whose life easily and naturally is in harmony with the moral law. Such a one is what we call a saint or a man of divine nature. He who acquires truth is one who finds out what is good and holds fast to it.
“博学之，审问之，慎思之，明辨之，笃行之。
'In order to acquire truth, it is necessary to obtain a wide and extensive knowledge of what has been said and done in the world; to critically inquire into it; to carefully ponder over it; to clearly sift it; and earnestly carry it out.
“有弗学，学之弗能，弗措也；有弗问，问之弗知，弗措也；有弗思，思之弗得，弗措也；有弗辨，辨之弗明，弗措也；有弗行，行之弗笃，弗措也。人一能之己百之，人十能之己千之。
'It matters not what you learn, but when you once learn a thing you must never give it up until you have mastered it. It matters not what you inquire into, but when you inquire into a thing you must never give it up until you have thoroughly understood it. It matters not what you try to think out, but when you once try to think out a thing you must never give it up until you have got what you want. It matters not what you try to sift out, but when you once try to sift out a thing, you must never give it up until you have sifted it out clearly and distinctly. It matters not what you try to carry out, but when you once try to carry out a thing you must never give it up until you have done it thoroughly and well. If another man succeed by one effort, you will use a hundred efforts. If another man succeed by ten efforts, you will use a thousand efforts.
“果能此道矣。虽愚必明，虽柔必强。”
'Let a man really proceed in this manner, and though dull, he will surely become intelligent; though weak, he will surely become strong.'
第17章
XVII
子曰：“舜其大孝也与！德为圣人，尊为天子，富有四海之内。宗庙飨之，子孙保之。
Confucius remarked: 'The Emperor Shun might perhaps be considered, in the highest sense of the word, a pious man. In moral qualities he was a saint. In dignity of office he was the ruler of the Empire. In wealth all that the wide world contained belonged to him. After his death his spirit was sacrificed to in the ancestral temple, and his children and grandchildren preserved the sacrifice for long generations.
“故大德必得其位，必得其禄。必得其名，必得其寿，故天之生物，必因其材而笃焉。故栽者培之，倾者覆之。
'Thus it is that he who possesses great moral qualities will certainly attain to corresponding high position; to corresponding great prosperity; to corresponding great name; to corresponding great age. For God in giving life to all created things, is surely bountiful to them according to their qualities. Hence the tree that is full of life, he fosters and sustains; while that which is ready to fall, he cuts off and destroys.
“《诗》曰：‘嘉乐君子，宪宪令德。宜民宜人，受禄于天，保佑命之，自天申之。’故大德者必受命。”
'The Book of Songs says: 'He is our good and noble King And oh! how charming in all his way! The land and people all do sing The praise of his impartial sway. Heaven to his sires the Kingdom gave And him with equal favour views; Heaven's strength and aid will ever save The throne whose grant it oft renews.''
第18章
XVIII
子曰：“无忧者，其惟文王乎！以王季为父，以武王为子，父作之，子述之。武王缵大王、王季、文王之绪，一戎衣而有天下。身不失天下之显名，尊为天子，富有四海之内。宗庙飨之，子孙保之。
Confucius remarked：'The man perhaps who enjoyed the most perfect happiness was the Emperor Wen. For father he had a remarkable man, the Emperor Chi, and for son also a remarkable man, the Emperor Wu. His father laid the foundation of his House and his son carried it on. The Emperor Wu, continuing the great work begun by his ancestor the great Emperor, his grandfather Chi and his father the Emperor Wen, had only to buckle on his armour and the Empire at once came to his possession. The Emperor Wen was a no less distinguished man. In dignity of office, he was the ruler of the Empire; in wealth all that the wide world contained belonged to him. After his death his spirit was sacrificed to in the ancestral temple and his children and grandchildren preserved the sacrifice for long generations.
“武王末受命，周公成文、武之德，追王大王、王季，上祀先公以天子之礼。
'The Emperor Wen never actually ascended the throne. But his son, the Duke of Chow, ascribed the achievement of founding the Imperial House equally to the moral qualities of the Emperors Wen and Wu. He carried the Imperial title up to the Great Emperor (Wen's grandfather) and the Emperor Chi (Wen's father). He sacrificed to all the past reigning dukes of the House with imperial honours.
“斯礼也，达乎诸侯大夫，及士庶人。父为大夫，子为士，葬以大夫，祭以士。父为士，子为大夫，葬以士，祭以大夫。期之丧，达乎大夫。三年之丧，达乎天子。父母之丧，无贵贱，一也。”
'This rule is now universally observed from the reigning princes and nobles to the gentlemen and common people. In the case where the father is a noble and the son is a simple gentleman, the father when he dies, is buried with the honours of a noble, but sacrificed to as a simple gentleman. In the case where the father is a simple gentleman and the son a noble, the father, when he dies, is buried as a simple gentleman, but sacrificed to with the honours of a nobleman. The rule for one year of mourning for relatives is binding up to the rank of a noble. But the rule for three years of mourning for parents is binding for all up to the Emperor. In mourning for parents there is only one rule, and no distinction is made between noble and plebeian.'
第19章
XIX
子曰：“武王、周公，其达孝矣乎！夫孝者，善继人之志，善述人之事者也。
Confucius remarked: 'The Emperor Wu and his brother, the Duke of Chow, were indeed eminently pious men. Now true filial piety consists in successful carrying out the unfinished work of our forefathers and transmitting their achievements to posterity.
“春秋修其祖庙，陈其宗器，设其裳衣，荐其时食。
'In Spiring and Autumn they repaired and put in order the ancestral temple; arranged the sacrificial vessels, exhibited the regalia and heirlooms of the family, and presented the appropriate offerings of the season.
“宗庙之礼，所以序昭穆也。序爵，所以辨贵贱也。序事，所以辨贤也。旅酬下为上，所以逮贱也。燕毛，所以序齿也。
'The principle in the order of precedence in the ceremonies of worship in the ancestral temple is, in the first place, to arrange the members of the family according to descent. Ranks are next considered, in order to give recognition to the principle of social distinction. Services rendered are next considered as a recognition of distinction in moral worth. In the general banquet those below take precedence of those above in pledging the company, in order to show that consideration is shown to the meanest. In conclusion, a separate feast is given to the elders, in order to recognize the principle of seniority according to age.
“践其位，行其礼，奏其乐，敬其所尊，爱其所亲，事死如事生，事亡如事存，孝之至也。
'To gather in the same places where our fathers before us have gathered; to perform the same ceremonies which they, before us, have performed; to play the same music which they before us have played; to pay respect to those whom they honoured; to love those who were dear to them -- in fact, to serve them now dead as if they were living, and now departed as if they were still with us -- this is the highest achievement of true filial piety.
“郊社之礼，所以事上帝也。宗庙之礼，所以祀乎其先也。明乎郊社之礼、禘尝之义，治国其如示诸掌乎！”
'The performance of sacrifices to Heaven and Earth is meant for the service of God. The performance of ceremonies in the ancestral temple, is meant for the worship of ancestors. If one only understood the meaning of the sacrifices to Heaven and Earths and the signification of the services in ancestral worship, it would be the easiest thing to govern a nation.'
第20章
XX
子曰：“鬼神之为德，其盛矣乎？！视之而弗见，听之而弗闻，体物而不可遗，使天下之人齐明盛服，以承祭祀。洋洋乎如在其上，如在其左右。
Confucius remarked: 'The power of spiritual forces in the Universe -- how active it is everywhere! Invisible to the eyes, and impalpable to the senses, it is inherent in all things and nothing can escape its operation. It is the fact that there are these forces which makes men in all countries to fast and purify themselves, and with solemnity of dress to institute services of sacrifice and religious worship. Like the rush of mighty waters the presence of unseen Powers is felt: sometimes above us, sometimes around us.
“《诗》曰：‘神之格思，不可度思！矧可射思！’夫微之显，诚之不可掩如此夫。”
'In the Book of Songs it is said: 'The presence of the Spirit: It cannot be surmised, Inspiring fear and awe.' Such is the evidence of things invisible that it is impossible to doubt the spiritual nature of man.'
第21章
XXI
自诚明，谓之性。自明诚，谓之教。诚则明矣，明则诚矣。
The intelligence which comes from the direct apprehension of truth is intuition. The apprehension of truth which comes from the exercise of intelligence is the result of education. Where there is truth, there is intelligence; where there is intelligence, there is truth.
第22章
XXII
唯天下至诚，为能尽其性；能尽其性，则能尽人之性；能尽人之性，则能尽物之性；能尽物之性，则可以赞天地之化育；可以赞天地之化育，则可以与天地参矣。
It is only he, in the world, who possesses absolute truth, who can get to the bottom of the law of his being. He who is able to get to the bottom of the law of his being, will be able to get to the bottom of the law of being of other men. He who is able to get to the bottom of the law of being of men, will be able to get to the bottom of the laws of physical nature. He who is able to get to the bottom of the laws of physical nature, will be able to influence the forces of creation of the Universe. He who can influence the forces of creation of the Universe, is one with the Powers of the Universe.
第23章
XXIII
其次致曲。曲能有诚，诚则形，形则著，著则明，明则动，动则变，变则化。唯天下至诚为能化。
The next order of the process of man's mind is to attain to the apprehension of a particular branch of knowledge. In every particular branch of knowledge there is truth. Where there is truth, there is substance. Where there is substance, there is reality. Where there is reality, there is intelligence. Where there is intelligence, there is power. Where there is power, there is influence. Where there is influence, there is creative power. It is only he who possesses absolute truth in the world who can create.
第24章
XXIV
至诚之道，可以前知。国家将兴，必有祯祥；国家将亡，必有妖孽。见乎蓍龟，动乎四体。祸福将至，善，必先知之；不善，必先知之。故至诚如神。
It is an attribute of the possession of absolute truth to be able to foreknow. When a nation or family is about to flourish there are sure to be lucky omens. When a nation or family is about to perish, there are sure to be signs and prodigies. These things manifest themselves in the instruments of divination and in the agitation of the human body. When happiness or calamity is about to come, it can be known beforehand. When it is good, it can be known beforehand. When it is evil, it can also be known beforehand. Therefore he who possesses absolute truth is like a spiritual being.
第25章
XXV.
诚者自成也，而道自道也。诚者物之终始，不诚无物。是故君子诚之为贵。
Truth means the realization of our being; and moral law means the law of our being. Truth is the beginning and end (the substance) of existence. Without truth there is no existence. It is for this reason that the moral man values truth.
诚者非自成己而已也，所以成物也。成己，仁也；成物，知也。性之德也，合外内之道也，故时措之宜也。
Truth is not only the realization of our own being. It is that by which things outside of us have an existence. The realization of our being is moral sense. The realization of things outside of us is intellect. These, moral sense and intellect, are the powers or faculties of our being. They combine the inner or subjective and outer or objective use of the power of the mind. Therefore with truth, everything done is right.
第26章
XXVI.
故至诚无息。不息则久，久则征；征则悠远，悠远则博厚，博厚则高明。博厚，所以载物也；高明，所以覆物也；悠久，所以成物也。博厚配地，高明配天，悠久无疆。
Thus absolute truth is indestructible. Being indestructible, it is eternal. Being eternal, it is self-existent. Being self-existent, it is infinite. Being infinite, it is vast and deep. Being vast and deep, it is transcendental and intelligent. It is because it is vast and deep that it contains all existence. It is because it is transcendental and intelligent that it embraces all existence. It is because it is infinite and eternal that it fills all existence. In vastness and depth it is like the Earth. In transcendental intelligence it is like Heaven. Infinite and eternal, it is Infinitude itself.
如此者，不见而章，不动而变，无为而成。
Such being the nature of absolute truth, it manifests itself without being evident; it produces effects without action; it accomplishes its ends without being conscious.
天地之道，可一言而尽也。其为物不贰，则其生物不测。
The principle in the course and operation of nature may be summed up in one word: it exists for its own sake without any double or ulterior motive. Hence the way in which it produces things is unfathomable.
天地之道：博也，厚也，高也，明也，悠也，久也。今夫天，斯昭昭之多，及其无穷也，日月星辰系焉，万物覆焉。今夫地，一撮土之多。及其广厚，载华岳而不重，振河海而不泄，万物载焉。今夫山，一卷石之多，及其广大，草木生之，禽兽居之，宝藏兴焉，今夫水，一勺之多，及其不测，鼋、鼍、蛟龙、鱼鳖生焉，货财殖焉。
Nature is vast, deep, high, intelligent, infinite and eternal. The heaven appearing before us is only this bright, shining spot; but, when taken in its immeasurable extent, the sun, moon, stars and constellations are suspended in it, and all things are embraced under it. The earth, appearing before us, is but a handful of soil; but, taken in all its breadth and depth, it sustains mighty Himalayas without feeling their weight; rivers and seas dash against it without causing it to leak. The mountain appearing before us is only a mass of rock; but taken in all the vastness of its size, grass and vegetation grow upon it, birds and beasts dwell on it and treasures of precious stones are found in it. The water appearing before us is but a ladleful of liquid; but taken in all its unfathomable depths, the largest crustaceans, fishes and reptiles are produced in them, and all useful products abound in them.
《诗》曰：“惟天之命，于穆不已！”盖曰天之所以为天也。“于乎不显，文王之德之纯！”盖曰文王之所以为文也，纯亦不已。
In the book of Songs it is said: 'The ordinance of God, How inscrutable it is and goes on for ever.' That is to say, this is the attribute of God. It is again said: 'How excellent it is, The moral perfection of King Wen. That is to say, this is the characteristic of the nobleness of the Emperor Wen. Moral perfection also never dies.
第27章
XXVII
大哉！圣人之道洋洋乎！发育万物，峻极于天。优优大哉！礼仪三百，威仪三千。待其人然后行。故曰：苟不至德，至道不凝焉。
Oh! How great is the divine moral law in man. Vast and illimitable, it gives birth and life to all created things. It towers high up to the very heavens. How wonderful and great it is! All the institutions of human society and civilization -- laws, customs and usages -- have their origin there. All these institutions wait for the man before they can be put into practice. Hence it is said: Unless there be highest moral power, the highest moral law cannot be realized.
故君子尊德性而道问学。致广大而尽精微。极高明而道中庸。温故而知新，敦厚以崇礼。
Wherefore the moral man, while honouring the greatness and power of his moral nature, yet does not neglect inquiry and pursuit of knowledge. While widening the extent of his knowledge, he yet seeks to attain utmost accuracy in the minutest details. While seeking to understand the highest things, he yet lives a plain, ordinary life in accordance with the moral order. Going over what he has already acquired, he keeps adding to it new knowledge. Earnest and simple, he respects and obeys the laws and usages of social life.
是故居上不骄，为下不倍；国有道，其言足以兴；国无道，其默足以容。《诗》曰：“既明且哲，以保其身。”其此之谓与！
Therefore, when in a position of authority, he is not proud; in a subordinate position, he is not insubordinate. When there is moral social order in the country, what he speaks will be of benefit to the nation; and when there is no moral social order in the country, his silence will ensure forbearance for himself. In the Book of Songs it is said: 'With wisdom and good sense, He guards his life from harm.' That is the description of the moral man.
第28章
XXVIII
子曰：“愚而好自用，贱而好自专，生乎今之世，反古之道：如此者，灾及其身者也。”
Confucius remarked: 'A man who is foolish and yet is fond of using his own judgment; who is in humble circumstances and yet is fond of assuming authority; who, while living in the present age, reverts to the ways of antiquity: such a man is one who will bring calamity upon himself.'
非天子，不议礼，不制度，不考文。今天下车同轨，书同文，行同伦。
To no one but the supreme head of the Empire does it belong to disturb the established religious and social institutions, to introduce new forms of government, to change the form and use of language. At the present day throughout the Empire, carriage wheels all have the same standard form and size; all writing is written with the same characters, and in all the relations of life, all recognize the same established principles.
虽有其位，苟无其德，不敢作礼乐焉；虽有其德。苟无其位，亦不敢作礼乐焉。
Although a man may occupy the position of the Supreme Head of the Empire, yet unless he possesses the moral qualities fitting him for the task, he may not take upon himself to make changes in the established moral and religious institutions. Although one may possess the moral qualities fitting him for the task, yet unless occupies he the position of the Supreme Head of the Empire, he may not take upon himself to make changes in the established moral and religious institutions.
子曰：“吾说夏礼，杞不足徵也。吾学殷礼，有宋存焉。吾学周礼，今用之，吾从周。”
Confucius remarked: “I have tried to understand the moral and religious institutions of the Hsia dynasty, but what remains of those institutions in the present state of Chi are not sufficient to give me a clue. I have studied the moral and religious institutions of the Yin dynasty; the remains of them are still preserved in the present state of Sung. I have studied the moral and religious institutions of the present Chow dynasty, which are now in use. In practice, I follow the forms of the present Chow dynasty.'
第29章
XXIX
王天下有三重焉，其寡过矣乎！
To attain to the sovereignty of the world, there are three important things necessary; they may perhaps be summed up in one: blamelessness of life.
上焉者虽善无徵，无徵不信，不信民弗从；下焉者虽善不尊，不尊不信，不信民弗从。
However excellent a system of moral truths appealing to supernatural authority may be, it is not verifiable experience; what is not verifiable by experience, cannot command credence; and what cannot command credence, the people will never obey. However excellent a system of moral truths appealing merely to worldly authority may be, it does not command respect; what does not command respect, cannot command credence; and what cannot command credence, the people will never obey.
故君子之道：本诸身，徵诸庶民，考诸三王而不缪，建诸天地而不悖，质诸鬼神而无疑，百世以俟圣人而不惑。质诸鬼神而无疑，知天也；百世以俟圣人而不惑，知人也。
Therefore every system of moral laws must be based upon the man's own consciousness. It must be verified by the common experience of men. Examined into by comparing it with the teachings of acknowledged great and wise men of the past, there must be no divergence. Applying it to the operations and processes of nature in the physical universe, there must be no contradiction. Confronted with the spiritual powers of the universe a man must be able to maintain it without any doubt. He must be prepared to wait, a hundred generations after him, for the coming of a man of perfect divine nature to confirm it without any misgiving. The fact that he is able to confront the spiritual powers of the universe without any doubt, shows that he understands the will of God. The fact that he is prepared to wait, a hundred generations after him, for the man of perfect divine nature without any misgiving, shows that he understands the nature of man.
是故君子动而世为天下道，行而世为天下法，言而世为天下则。远之则有望，近之则不厌。
Wherefore it is that it is true of the really great moral man that every act of his life becomes an example for generations; every thing he does, becomes a statute for generations; and every word he utters, becomes a law for generation. Those who are far away and do not know him look up to him, while those who are near and know him do not reject him.
《诗》曰：“在彼无恶，在此无射。庶几夙夜，以永终誉！”
In the Book of songs it is said：'There they found no fault in him; Here they ever welcome him; Thus from day to day and night to night, They will perpetuate his praise!'
君子未有不如此而蚤有誉于天下者也。
Thus a moral man unless he realizes this description of a man, can never obtain at once recognition of his moral qualities throughout the world.
第30章
XXX
仲尼祖述尧舜，宪章文武，上律天时，下袭水土。
Confucius taught the truth originally handed down by the ancient Emperors Yao and Shun; and he adopted and perfected the system of moral laws established by the Emperors Wen and Wu. He showed that they harmonize with the divine order which governs the revolutions of the seasons in the Heaven above and that they fit in with the moral design which is to be seen in the nature of water and land upon the Earth below.
辟如大地之无不持载，无不覆帱，辟如四时之错行，如日月之代明。万物并育而不相害，道并行而不相悖。小德川流，大德敦化。此天地之所以为大也！
These moral laws form one system with the laws by which Heaven and Earth, support and contain, overshadow and canopy all things. These moral laws form the same system with the laws by which the seasons succeed each other and the sun and moon appear with the alternations of day and night. It is this same system of laws by which all created things are produced and developed themselves each in its order and system without injuring one another; that the operations of Nature take their course without conflict or confusion; the lesser forces flowing everywhere like river currents while the great forces of Creation go silently and steadily on. It is this -- one system running through all -- that makes the Universe so impressively great.
第31章
XXXI
唯天下至圣为能聪明睿知，足以有临也；宽裕温柔，足以有容也；发强刚毅，足以有执也；齐庄中正，足以有敬也；文理密察，足以有别也。溥博渊泉，而时出之。溥博如天，渊泉如渊。
It is only the man with the most perfect divine moral nature who is able to combine in himself quickness of apprehension, intelligence, insight and understanding; qualities necessary for the exercise of command; magnanimity, generosity, benignity and gentleness: qualities necessary for the exercise of patience; originality, energy, strength of character and determination; qualities necessary for the exercise of endurance; dignity, noble seriousness, order and regularity; qualities necessary for the exercise of critical judgment. Thus all-embracing and vast is the nature of such a man. Profound it is and inexhaustible like a living spring of water, ever running out with life and vitality. All-embracing and vast, it is like Heaven. Profound and inexhaustible it is like the abyss.
见而民莫不敬，言而民莫不信，行而民莫不说。是以声名洋溢乎中国，施及蛮貊。舟车所至，人力所通，天之所覆，地之所载，日月所照，霜露所队，凡有血气者，莫不尊亲，故曰配天。
As soon as such a man shall make his appearance in the world, all people will reverence Kim. Whatever he says, all people will believe it. Whatever he does, all people will be pleased with it. This his fame and name will spread and fill all the civilized world extending even to savage countries; wherever ships and carriages reach; wherever the labour and enterprise of man penetrate; wherever the heavens overshadow and the earth sustains; wherever sun and moon shine; wherever frost and dew fall; -- all who have life and breath will honour and love him. Therefore we may say: -- 'He is the equal of God.'
第32章
XXXII
唯天下至诚，为能经纶天下之大经，立天下之大本，知天地之化育。
It is only he in this world who is possessed of absolute truth that can order and adjust the great relations of human society, fix the fundamental principles of morality, and understand the laws of creation of the Universe.
夫焉有所倚？肫肫其仁！渊渊其渊！浩浩其天！苟不固聪明圣知达天德者，其孰能知之？
Now where does such a man derive his power and knowledge except from himself? How all-absorbing his humanity! How unfathomable the depth of his mind! How infinitely grand and vast his divine nature! Who can understand such a nature except he who is gifted with the most perfect intelligence and endowed with the highest divine qualities of nature and mind?
第33章
XXXIII
《诗》曰，“衣锦尚絅。”恶其文之著也。
In the Book of Songs it is said: 'Over her brocaded robe.' She wore a plain and simple dress, -- in that way showing her dislike of the loudness of its colour and magnificence.
故君子之道，暗然而日章；小人之道，的然而日亡。
Thus the life of the moral man is unobtrusive and yet it grows more and more in significance; whereas the life of the vulgar person is ostentatious but it loses more and more in significance until it becomes nothingness.
君子之道，淡而不厌，简而文，温而理，知远之近，知风之自，知微之显，可与人德矣。
The life of the moral man is plain and yet not unattractive; it is simple and yet full of grace; it is easy and yet methodical. He knows that accomplishment of great things consists in doing little things well. He knows that great effects are produced by small causes. He knows the evidence and reality of what cannot be perceived by the senses. Thus he is enabled to enter into the world of ideas and morals.
《诗》云：“潜虽伏矣，亦孔之昭！”故君子内省不疚，无恶于志。君于之所不可及者，其唯人之所不见乎？
In the Book of Songs it is said: 'How deep the fish may dive below, And yet it is quite dearly seen.' Therefore the moral man must examine into his own heart and see that he has no cause for self-reproach, that he has no evil thought in his mind. Wherein the moral man is superior to other men consists even in that which is not seen by men.
《诗》云，“相在尔室，尚不愧于屋漏。”故君子不动而敬，不言而信。
In the Book of Songs it is said: 'In your secret chamber even you are judged; See you do nothing to blush for, Though but the ceiling looks down upon you.' Therefore the moral man, even when he is not doing anything, is serious; and, even when he does not speak, is truthful.
《诗》曰：“奏假无言，时靡有争。”是故君子不赏而民劝，不怒而民威于鈇钺。
In the Book of Songs it is said: 'All through the solemn rite not a word was spoken, And yet all strife was banished from their hearts.' Hence the moral man, without the inducement of rewards, is able to make the people good; and without the show of anger, to awe them into fear more than if he had used the most dreadful instruments of punishment.
《诗》曰：“不显惟德，百辟其刑之。”是故君于笃恭而天下。
In the Book of Songs it is said: 'He makes no show of his moral worth, Yet all the princes follow in his steps.' Hence the moral man by living a life of simple truth and earnestness alone can help to bring peace and order in the world.
《诗》云：“予怀明德，不大声以色”子曰，“声色之于以化民，末也。”
In the Book of Songs it is said: 'I keep in mind the fine moral qualities which make no great noise or show.' Confucius remarked, 'Among the means for the regeneration of mankind, those made with noise and show, are of the least importance.'
《诗》曰：“德輶如毛。”毛犹有，“上天之载，无声无臭。”至矣！
In another place in the Book of Songs it is said, 'His virtue is light as hair.' Still a hair is something material. 'The workings of almighty God have neither sound nor smell.' There is nothing higher than that.
