Rites - Confucian Pages

Analects 17.21

Leave a Comment / Analects, Analects - Book Seventeen

Original Text:

宰我问三年之丧期已久矣君子三年不为礼礼必坏三年不为乐乐必崩旧谷既没新谷既升钻燧改火期可已矣子曰食夫稻衣夫锦于女安乎曰安女安则为之夫君子之居丧食旨不甘闻乐不乐居处不安故不为也今女安则为之宰我出

子曰予之不仁也子生三年然后免于父母之怀夫三年之丧天下之通丧也予也有三年之爱于其父母乎

Translation:

Other Translations:

Zai Wo asked about the three-year mourning period, saying, “Surely one year is long enough. If the gentleman refrains from practicing ritual for three years, the rites will surely fall into ruin; if he refrains from music for three years, this will surely be disastrous for music. After the lapse of a year the old grain has been used up, while the new grain has ripened, and the four different types of tinder have all been drilled in order to rekindle the fire. One year is surely long enough.”
The Master asked, “Would you feel comfortable then eating your sweet rice and wearing your brocade gowns?”
“I would.”
The Master replied, “Well, if you would feel comfortable doing so, then by all means you should do it. When the gentleman is in mourning, he gets no pleasure from eating sweet foods, finds no joy in listening to music, and feels no comfort in his place of dwelling. This is why he gives up these things. But if you would feel comfortable doing them, then by all means you should!”
After Zai Wo left, the Master remarked, “This shows how lacking in Goodness this Zai Wo is! A child is completely dependent upon the care of his parents for the first three years of his life—this is why the three-year mourning period is the common practice throughout the world. Did Zai Wo not receive three years of care from his parents?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Zai Wo asked about the three-year mourning period, saying that one year should be long enough. If the gentleman goes three years without performing rituals, the rituals are certain to decline; if he goes three years without performing music, music is certain to be lost. The old grain has been used up; the new grain has ripened; drills have kindled new fires to replace the old ones—surely one year is long enough!
The Master said, Eating rice, wearing brocade—would you feel right doing that?
Yes, I would, said Zai Wo.
If you would feel right, then do so. But when a gentleman is in mourning, if he ate fine food, it would have no savor; if he listened to music, it would bring no joy; if he lived in ease, it would not feel right. Therefore, he does not do so. But now you would feel right, so you may do so.
After Zai Wo had left, the Master said, Yu (Zai Wo) has no humaneness! Only after a child is three years old does he leave the bosom of his father and mother. The three-year mourning period is a custom common to everyone in the world. Surely Yu, too, enjoyed his three years of loving from father and mother!
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 17.11

Leave a Comment / Analects, Analects - Book Seventeen

Original Text:

子曰礼云礼云玉帛云乎哉乐云乐云钟鼓云乎哉

Translation:

Other Translations:

The Master said, “When we say, ‘the rites, the rites,’ are we speaking merely of jade and silk? When we say, ‘music, music,’ are we speaking merely of bells and drums?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Ritual! ritual! they say. But is it just a matter of jades and silks? Music! music! they say. But is it just a matter of bells and drums?
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 16.13

Leave a Comment / Analects, Analects - Book Sixteen

Original Text:

陈亢问于伯鱼曰子亦有异闻乎对曰未也尝独立鲤趋而过庭曰学诗乎对曰未也不学诗无以言

鲤退而学诗他日又独立鲤趋而过庭曰学礼乎对曰未也不学礼无以立’鲤退而学礼

闻斯二者陈亢退而喜曰问一得三闻诗闻礼又闻君子之远其子也

Translation:

Other Translations:

Ziqin asked Boyu, “Have you acquired any esoteric learning?”
Boyu replied, “I have not. My father was once standing by himself in the courtyard and, as I hurried by with quickened steps, he asked, ‘Have you learned the Odes?’ I replied, ‘Not yet.’ He said, ‘If you do not learn the Odes, you will lack the means to speak.’ I then retired and learned the Odes.
“On another day, my father was once again standing by himself in the courtyard and, as I hurried by with quickened steps, he asked, ‘Have you learned ritual?’ I replied, ‘Not yet.’ He said, ‘If you do not learn ritual, you will lack the means to take your place.’ I then retired and learned ritual.
“These two things are what I have been taught.”
Ziqin retired and, smiling to himself, remarked “I asked one question and got three answers: I learned about the Odes, I learned about ritual, and I learned how the gentleman keeps his son at a distance.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Chen Gang (Ziqin) questioned [Confucius’s son] Boyu, saying, As a son, have you received any special instruction?
No, replied Boyu. But once, when my father was standing by himself and I hurried across the courtyard, he said, Have you studied the Odes? Not yet, I replied. He said, If you don’t study the Odes, you won’t know how to speak properly! So after that I studied the Odes. Another day, when he was standing by himself and I hurried across the courtyard, he said, Have you studied the rites? Not yet, I replied. He said, If you don’t study the rites, you won’t have any basis to stand on. So after that I studied the rites. He gave me these two pieces of instruction.
Afterward Chen Gang, delighted, said, I asked one question and learned three things. I learned about the Odes, I learned about rites, and I learned that the gentleman maintains a certain distance in relations with his son.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 16.5

Leave a Comment / Analects, Analects - Book Sixteen

Original Text:

孔子曰益者三乐损者三乐乐节礼乐乐道人之善乐多贤友益矣乐骄乐乐佚游乐宴乐损矣

Translation:

Other Translations:

Confucius said, “Beneficial types of joy number three, as do harmful types of joy. Taking joy in regulating yourself through the rites and music, in commending the excellence of others, or in possessing many worthy friends—these are the beneficial types of joy. Taking joy in arrogant behavior, idle amusements, or decadent licentiousness—these are the harmful types of joys.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Confucius said, Three kinds of delight are beneficial; three kinds are harmful. The delight of regulating oneself with rites and music, the delight of speaking of others’ good points, the delight of having many worthy friends—these are beneficial. Delight in extravagant pleasures, delight in idle wanderings, delight in the joys of the feast—these are harmful.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 14.12

Leave a Comment / Analects, Analects - Book Fourteen

Original Text:

子路问成人子曰若臧武仲之知公绰之不欲卞庄子之勇冉求之艺文之以礼乐亦可以为成人矣曰今之成人者何必然见利思义见危授命久要不忘平生之言亦可以为成人矣

Translation:

Other Translations:

Zilu asked about the complete person.
The Master said, “Take a person as wise as Zang Wuzhong, as free of desire as Gongchuo, as courageous as Zhuangzi of Bian, and as accomplished in the arts as Ran Qiu, and then acculturate them by means of ritual and music—such a man might be called a complete person.”
He continued: “But must a complete person today be exactly like this? When seeing a chance for profit he thinks of what is right; when confronting danger he is ready to take his life into his own hands; when enduring an extended period of hardship, he does not forget what he had professed in more fortunate times—such a man might also be called a complete person.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Zilu asked about the complete person. The Master said, Zang Wuzhong’s understanding, Meng Gongchuo’s freedom from desire, the valor of Zhuangzi of Pian, the arts of Ran Qiu—embellish them through rites and music, and you have what may be termed the complete person.
And he said, But the complete person of our times need not necessarily be like this. If when he spies gain, he remembers what is right; when he spies danger, is ready to risk his life; when faced with old promises, does not forget his past words; then he can be termed a complete person.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 13.4

Leave a Comment / Analects, Analects - Book Thirteen

Original Text:

樊迟请学稼子曰吾不如老农请学为圃曰吾不如老圃樊迟出子曰小人哉樊须也上好礼则民莫敢不敬上好义则民莫敢不服上好信则民莫敢不用情夫如是则四方之民襁负其子而至矣焉用稼

Translation:

Other Translations:

Fan Chi asked to learn about plowing and growing grain [from Confucius].
The Master said, “When it comes to that, any old farmer would be a better teacher than I.”
He asked to learn about growing fruits and vegetables.
The Master said, “When it comes to that, any old gardener would be a better teacher than I.”
Fan Chi then left. The Master remarked, “What a common fellow that Fan Chi is! When a ruler loves ritual propriety, then none among his people will dare to be disrespectful. When a ruler loves rightness, then none among his people will dare not to obey. When a ruler loves trustworthiness, then none of his people will dare to not be honest. The mere existence of such a ruler would cause the common people throughout the world to bundle their children on their backs and seek him out. Of what use, then, is the study of agriculture?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Fan Chi wanted to study how to grow grain. The Master said, In that line, I’d be less use to you than an old farmer. Fan Chi then wanted to study how to grow vegetables. The Master said, In that line, I’d be less use to you than an old vegetable grower.
After Fan Chi had left, the Master said, What a petty man, Fan Xu (Fan Chi)! If those in higher positions love ritual, then none of the common people will venture to be disrespectful. If those in higher positions love rightness, then none of the common people will venture to be disobedient. If those in higher positions love trustworthiness, then none of the common people will venture to act insincerely. And if such a condition prevails, then the people from the four lands adjacent, bearing their little children strapped to their backs, will gather around. What need to study grain growing?
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 12.15

Leave a Comment / Analects, Analects - Book Twelve

Original Text:

子曰博学于文约之以礼亦可以弗畔矣夫

Translation:

Other Translations:

The Master said, “Someone who is broadly learned with regard to culture, and whose conduct is restrained by the rites, can be counted upon to not go astray.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Acquire broad learning in cultural matters, focus it through ritual, and you are hardly likely to go far astray—isn’t that so?
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 11.11

Leave a Comment / Analects, Analects - Book Eleven

Original Text:

颜渊死门人欲厚葬之子曰不可门人厚葬之子曰回也视予犹父也予不得视犹子也非我也夫二三子也

Translation:

Other Translations:

When Yan Hui passed away, the disciples wished to give him a lavish funeral.
The Master said, “That would not be proper.”
The disciples nonetheless went ahead and buried Yan Hui lavishly.
The Master remarked, “Hui looked upon me as a father, and yet in this case I was unable to treat him as a son. This was not my choice, but rather yours, you disciples.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

When Yan Yuan died, the disciples wanted to give him a lavish burial. The Master said, That won’t do! But the disciples gave him a lavish burial anyway.
The Master said, Hui looked on me as a father, but I could not bury him as I would a son. I’m not to blame—it was you young men!
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 9.3

Leave a Comment / Analects, Analects - Book Nine

Original Text:

子曰麻冕礼也今也纯俭吾从众拜下礼也今拜乎上泰也虽违众吾从下

Translation:

Other Translations:

The Master said, “A ceremonial cap made of linen is prescribed by the rites, but these days people use silk. This is frugal, and I follow the majority. To bow before ascending the stairs is what is prescribed by the rites, but these days people bow after ascending. This is arrogant, and—though it goes against the majority—I continue to bow before ascending.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Ritual calls for caps of hemp, though nowadays silk is used, because it is more economical. I go along with others in this.
Ritual calls for one to bow at the foot of the stairs. Nowadays people bow at the top of the stairs, but this is presumptuous. Although it means differing from others, I perform the bow at the foot of the stairs.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 6.27

Leave a Comment / Analects, Analects - Book Six

Original Text:

子曰君子博学于文约之以礼亦可以弗畔矣夫

Translation:

Other Translations:

The Master said, “Someone who is broadly learned with regard to culture, and whose conduct is restrained by the rites, can be counted upon to not go astray.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, If the gentleman acquires broad learning in cultural matters and focuses it through ritual, he is hardly likely to go far astray, is he?
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.