1
太史公曰：洋洋美德乎！ 宰制萬物，役使群眾，豈人力也哉？ 余至大行禮官，觀三代損益，乃知緣人情而制禮，依人性而作儀，其所由來尚矣。
The Grand Historian says: How vast and beautiful is this virtue! To control the ten thousand things and employ the multitudes—how could this be accomplished by human power alone? I went to the Grand Procession rites official and observed the additions and subtractions of the Three Dynasties. Only then did I understand that rites are established following human feelings, and instruments are made relying on human nature. The origins of these practices are truly ancient.
2
人道經緯萬端，規矩無所不貫，誘進以仁義，束縛以刑罰，故德厚者位尊，祿重者寵榮，所以總一海內而整齊萬民也。 人體安駕乘，為之金輿錯衡以繁其飾； 目好五色，為之黼黻文章以表其能； 耳樂鐘磬，為之調諧八音以蕩其心； 口甘五味，為之庶羞酸咸以致其美； 情好珍善，為之琢磨圭璧以通其意。 故大路越席，皮弁布裳，朱弦洞越，大羹玄酒，所以防其淫侈，救其彫敝。 是以君臣朝廷尊卑貴賤之序，下及黎庶車輿衣服宮室飲食嫁娶喪祭之分，事有宜適，物有節文。 仲尼曰：「褅自既灌而往者，吾不欲觀之矣。」
The human way weaves together ten thousand threads, and rules and standards penetrate everything. People are enticed forward with benevolence and righteousness, and bound by punishments. Therefore, those of thick virtue hold honored positions, and those with heavy emoluments enjoy glorious favor. This is how to unify the realm within the seas and bring orderly arrangement to the ten thousand people. The human body finds ease in riding and driving, so for it there are gold carriages with inlaid yokes to multiply their ornaments. The eyes are fond of the five colors, so for them there are embroidered and patterned textiles to display their abilities. The ears enjoy bells and chimes, so for them there are tuned and harmonious eight sounds to stir their hearts. The mouth savors the five flavors, so for it there are many delicacies—sour and salty—to bring out their beauty. The emotions are fond of precious and good things, so for them there are polished jade tablets to communicate their intent. Therefore, there are great carriages with rush mats, leather caps with cloth skirts, vermilion strings on resonant zithers, and great broth with clear wine. These are used to prevent licentious extravagance and save the people from carved decay. Therefore, there is the sequence of ruler and minister in the court—of honored and lowly, noble and base—extending down to the black-haired people with their divisions of carriages, clothing, palaces, rooms, food, marriage, funeral, and sacrifice. Matters have suitable adaptations, and things have regulated patterns. Zhongni said: 'As for the di sacrifice, from after the libation onward, I do not wish to observe it.'
3
周衰，禮廢樂壞，大小相踰，管仲之家，兼備三歸。 循法守正者見侮於世，奢溢僭差者謂之顯榮。 自子夏，門人之高弟也，猶云「出見紛華盛麗而說，入聞夫子之道而樂，二者心戰，未能自決」，而況中庸以下，漸漬於失教，被服於成俗乎？ 孔子曰「必也正名」，於衛所居不合。 仲尼沒後，受業之徒沈湮而不舉，或適齊、楚，或入河海，豈不痛哉！
When the Zhou declined, rites were abandoned and music was ruined. Great and small overstepped each other. Guan Zhong's household combined and prepared the three returns. Those who follow the law and guard uprightness are insulted by the world, while those who are extravagant, overflowing, presumptuous, and differing are called manifest glory. Even Zi Xia, the highest disciple among the disciples, still said: 'Going out I see variegated splendor and flourishing beauty and am pleased; entering I hear the Master's Dao and am happy. These two things battle in my heart, and I cannot decide for myself.' How much more so for those of middle and ordinary ability and below, who are gradually immersed in lost teaching and clothed in established customs? Confucius said: 'It must be rectifying names.' His residence in the state of Wei was not harmonious. After Zhongni passed away, his disciples who received his teachings sank into obscurity and were not raised up. Some went to Qi and Chu, others entered the rivers and seas. How could this not be painful!
4
至秦有天下，悉內六國禮儀，采擇其善，雖不合聖制，其尊君抑臣，朝廷濟濟，依古以來。 至于高祖，光有四海，叔孫通頗有所增益減損，大抵皆襲秦故。 自天子稱號下至佐僚及宮室官名，少所變改。 孝文即位，有司議欲定儀禮，孝文好道家之學，以為繁禮飾貌，無益於治，躬化謂何耳，故罷去之。 孝景時，御史大夫晁錯明於世務刑名，數干諫孝景曰：「諸侯藩輔，臣子一例，古今之制也。 今大國專治異政，不稟京師，恐不可傳後。」 孝景用其計，而六國畔逆，以錯首名，天子誅錯以解難。 事在袁盎語中。 是後官者養交安祿而已，莫敢復議。
When Qin possessed the realm, it entirely took in the rites and ceremonies of the six states, selecting what was good from them. Though they did not match the sage system, they honored the ruler and suppressed ministers, and the court was flourishing and orderly, following ancient practices. As for Gaozu, who illuminated and possessed the four seas, Shusun Tong made considerable additions and subtractions, but generally all followed the old Qin practices. From the Son of Heaven's titles down to assistants and palace room official names, little was changed. When Filial Wen ascended the throne, the officials discussed and wished to establish ceremony and rites. But Filial Wen was fond of Daoist learning and considered that elaborate rites and decorated appearances were of no benefit to governing—what mattered was personal transformation—so he dismissed them. During Filial Jing's time, Imperial Secretary Chao Cuo was clear about worldly affairs and penal names. He several times earnestly admonished Filial Jing, saying: 'The feudal lords are screens and auxiliaries, minister and sons are one precedent—this is the system of ancient and present times.' 'Now the great states monopolize governance with different administrations and do not report to the capital. I fear this cannot be transmitted to posterity.' Filial Jing used his plan, and then the six states rebelled. With Cuo named first, the Son of Heaven executed Cuo to resolve the difficulty. The matter is in the midst of Yuan Ang's words. After this, officials only nourished connections and secured their stipends. None dared discuss the matter again.
5
今上即位，招致儒術之士，令共定儀，十餘年不就。 或言古者太平，萬民和喜，瑞應辨至，乃采風俗，定制作。 上聞之，制詔御史曰：「蓋受命而王，各有所由興，殊路而同歸，謂因民而作，追俗為制也。 議者咸稱太古，百姓何望？ 漢亦一家之事，典法不傳，謂子孫何？ 化隆者閎博，治淺者褊狹，可不勉與！」 乃以太初之元改正朔，易服色，封太山，定宗廟百官之儀，以為典常，垂之於後云。
When the present Majesty ascended the throne, he summoned scholars of Confucian arts and ordered them to together establish ceremonies. After more than ten years, it was not completed. Some said that in ancient times, when there was great peace and the ten thousand people were harmonious and happy, and auspicious responses clearly arrived, then customs were collected and creations established. The emperor heard this and formulated an edict to the imperial secretary, saying: 'Probably those who received the mandate and became kings each had their origin of rising. Though by different roads, they return to the same place. This means following the people to make things, and pursuing customs as the system.' The discussers all praise great antiquity—what hope do the common people have? The Han is also the matter of one family. If the classical laws are not transmitted, what will we tell our descendants? Those whose transformations flourish are vast and broad; those whose governance is shallow are narrow and cramped. Can we not strive to join the former!" Then, using the origin of Tai Chu, they corrected the calendar, changed the garment colors, conducted the Feng sacrifice at Mount Tai, and established the ceremonies for the ancestral temple and the hundred officials, making them the classical constants to be handed down to posterity.
6
禮由人起。 人生有欲，欲而不得則不能無忿，忿而無度量則爭，爭則亂。 先王惡其亂，故制禮義以養人之欲，給人之求，使欲不窮於物，物不屈於欲，二者相待而長，是禮之所起也。 故禮者養也。 稻粱五味，所以養口也； 椒蘭芬茝，所以養鼻也； 鐘鼓管弦，所以養耳也； 刻鏤文章，所以養目也； 疏房床笫几席，所以養體也：故禮者養也。
Rites arise from people. The human condition involves desires. If desires are not fulfilled, one cannot be without resentment. If resentment has no measure, then there is contention. If there is contention, then there is chaos. The former kings hated this chaos, so they established rites and righteousness to nourish people's desires and supply their requests, ensuring that desires do not exhaust things and things do not bend to desires. The two mutually await and grow—this is the origin of rites. Therefore, rites are nourishment. Rice and millet with the five flavors thus nourish the mouth. Pepper, orchid, fragrant herbs, and chai thus nourish the nose. Bells, drums, pipes, and strings thus nourish the ears. Carved and engraved patterns and writings thus nourish the eyes. Spacious rooms, beds, mats, tables, and seating mats thus nourish the body. Therefore, rites are nourishment.
7
君子既得其養，又好其辨也。 所謂辨者，貴賤有等，長少有差，貧富輕重皆有稱也。 故天子大路越席，所以養體也； 側載臭茝，所以養鼻也； 前有錯衡，所以養目也； 和鸞之聲，步中武象，驟中韶濩，所以養耳也； 龍旂九斿，所以養信也； 寢兕持虎，鮫韅彌龍，所以養威也。 故大路之馬，必信至教順，然後乘之，所以養安也。 孰知夫［士］出死要節之所以養生也。 孰知夫輕費用之所以養財也，孰知夫恭敬辭讓之所以養安也，孰知夫禮義文理之所以養情也。
The gentleman has already obtained its nourishment, and moreover likes its distinction. What is called distinction means that the noble and the base have ranks, the elder and the younger have differences, and the poor and the rich, the light and the heavy all have their proper proportions. Therefore, the Son of Heaven's great carriage with rush mats thus nourishes the body. Side panels loaded with fragrant chai thus nourish the nose. The front has an inlaid yoke, thus nourishing the eyes. The harmonious sound of luan bells, walking that matches the image of Wu, galloping that matches Shao and Hu—these thus nourish the ears. The dragon banner with nine streamers thus nourishes trustworthiness. Reclining rhinoceroses and grasping tigers, the shark-skin boots embroidered with dragons—these thus nourish awe. Therefore, the horses of the great carriage must be trustworthy, arrive well-trained and obedient, and only then are they ridden. This thus nourishes security. Who knows that the scholar's willingness to face death and demand integrity is the very reason for nourishing life? Who knows that frugal expenditure is the reason for nourishing wealth? Who knows that respectful yielding is the reason for nourishing security? Who knows that rites, righteousness, patterns, and principles are the reason for nourishing feelings?
8
人茍生之為見，若者必死； 茍利之為見，若者必害； 怠惰之為安，若者必危； 情勝之為安，若者必滅。 故聖人一之於禮義，則兩得之矣； 一之於情性，則兩失之矣。 故儒者將使人兩得之者也，墨者將使人兩失之者也。 是儒墨之分。
If a person views mere survival as the goal, such people must die. If profit is viewed as the goal, such people must come to harm. If indolence and laziness are viewed as security, such people must come to danger. If victory of emotions is viewed as security, such people must come to extinction. Therefore, when sages unify things through rites and righteousness, they obtain both benefits. When they unify things through emotions and nature, they lose both benefits. Therefore, the Confucian scholars will enable people to obtain both benefits, while the Mohist scholars will cause people to lose both benefits. This is the division between Confucians and Mohists.
9
治辨之極也，彊固之本也，威行之道也，功名之總也。 王公由之，所以一天下，臣諸侯也； 弗由之，所以捐社稷也。 故堅革利兵不足以為勝，高城深池不足以為固，嚴令繁刑不足以為威。 由其道則行，不由其道則廢。 楚人鮫革犀兕，所以為甲，堅如金石； 宛之鉅鐵施，鉆如蜂蠆，輕利剽遫，卒如熛風。 然而兵殆於垂涉，唐昧死焉； 莊蹻起，楚分而為四參。 是豈無堅革利兵哉？ 其所以統之者非其道故也。 汝潁以為險，江漢以為池，阻之以鄧林，緣之以方城。 然而秦師至鄢郢，舉若振槁。 是豈無固塞險阻哉？ 其所以統之者非其道故也。 紂剖比干，囚箕子，為炮格，刑殺無辜，時臣下懔然，莫必其命。 然而周師至，而令不行乎下，不能用其民。 是豈令不嚴，刑不陖哉？ 其所以統之者非其道故也。
It is the extreme of order and distinction, the foundation of strength and solidity, the way to implement awe, and the summary of merit and fame. When kings and dukes follow it, they thus unify the realm and make ministers of the feudal lords. If they do not follow it, they thus abandon the altars of soil and grain. Therefore, the tough armor and sharp weapons are insufficient for victory; the high walls and deep moats are insufficient for security; the strict orders and numerous punishments are insufficient for awe. If you follow its way, then you proceed; if you do not follow its way, then you are abandoned. The people of Chu used shark hide, rhinoceros hide, and buffalo hide to make armor as hard as metal and stone. The great iron spears from Wan were as sharp as bees and scorpions, light and advantageous, swift and speedy—their troops were like a blazing wind. However, their troops were endangered at Chui and She, and Tang Mei died there. Zhuang Qiao arose, and Chu was divided into four portions. How could this be without tough armor and sharp weapons? It was because their way of controlling them was not the proper way. They considered the Ru and Ying as dangers, the Jiang and Han as moats, blocked themselves with the Deng forest, and bordered themselves with Fangcheng. However, when the Qin armies reached Yan and Ying, they took them as easily as shaking withered grass. How could this be without solid barriers and dangerous obstacles? It was because their way of controlling them was not the proper way. Zhou disemboweled Bi Gan, imprisoned Ji Zi, made the pao ge, and punished and killed the innocent. At that time, the ministers below were terrified, and none were certain of their fate. However, when the Zhou armies arrived, commands did not proceed below, and they could not employ their people. How could this be because the commands were not strict and the punishments not numerous? It was because their way of controlling them was not the proper way.
10
古者之兵，戈矛弓矢而已，然而敵國不待試而詘。 城郭不集，溝池不掘，固塞不樹，機變不張，然而國晏然不畏外而固者，無他故焉，明道而均分之，時使而誠愛之，則下應之如景響。 有不由命者，然後俟之以刑，則民知罪矣。 故刑一人而天下服。 罪人不尤其上，知罪之在己也。 是故刑罰省而威行如流，無他故焉，由其道故也。 故由其道則行，不由其道則廢。 古者帝堯之治天下也，蓋殺一人刑二人而天下治。 傳曰「威厲而不試，刑措而不用」。
The weapons of the ancients were only dagger-axes, spears, bows, and arrows, yet enemy states did not wait to be tested before submitting. Walls and cities are not gathered, moats and pools are not dug, solid barriers are not planted, and stratagems and changes are not displayed. Yet the state is peaceful, does not fear the external, and is secure. There is no other reason: clarify the way and distribute evenly; employ them timely and love them sincerely, and then those below will respond like a shadow to an echo. For those who do not follow commands, then await them with punishments, and the people will know their crimes. Therefore, punish one person and the realm submits. Criminals do not blame their superiors; they know the crime is in themselves. Therefore, punishments are few and awe flows like a stream. There is no other reason; it is because of its way. Therefore, if you follow its way, then you proceed; if you do not follow its way, then you are abandoned. When the ancient Emperor Yao governed the realm, he probably killed one person and punished two persons, and the realm was governed. The tradition says: 'Awe is severe but not tested; punishments are set aside and not used.'
11
天地者，生之本也； 先祖者，類之本也； 君師者，治之本也。 無天地惡生？ 無先祖惡出？ 無君師惡治？ 三者偏亡，則無安人。 故禮，上事天，下事地，尊先祖而隆君師，是禮之三本也。
Heaven and earth are the root of life. Forefathers are the root of the kind. The lord and teacher are the root of governance. Without heaven and earth, who would hate life? Without forefathers, who would hate birth? Without lord and teacher, who would hate governance? If any of the three is partially lost, then there are no secure people. Therefore, rites serve heaven above and earth below, honor the forefathers and elevate the lord and teacher—these are the three roots of rites.
12
故王者天太祖，諸侯不敢懷，大夫士有常宗，所以辨貴賤。 貴賤治，得之本也。
Therefore, kings regard heaven as their great ancestor; feudal lords do not dare harbor resentment; grandees and scholars have constant ancestors—this is to distinguish the noble and the base. When the noble and base are ordered, this is the root of obtaining order.
13
郊疇乎天子，社至乎諸侯，函及士大夫，所以辨尊者事尊，卑者事卑，宜鉅者鉅，宜小者小。
The suburban sacrifice goes to the Son of Heaven; the altar sacrifice goes to the feudal lords; it includes down to the grandees and scholars—this is to distinguish that the honored serve the honored, the lowly serve the lowly, the suitable for great are great, the suitable for small are small.
14
故有天下者事七世，有一國者事五世，有五乘之地者事三世，有三乘之地者事二世，有特牲而食者不得立宗廟，所以辨積厚者流澤廣，積薄者流澤狹也。
Therefore, those who possess the realm serve seven generations; those who possess one state serve five generations; those who possess land for five chariots serve three generations; those who possess land for three chariots serve two generations; those who have special sacrifices and eat may not establish ancestral temples—this is to distinguish that those with thick accumulation flow grace broadly, those with thin accumulation flow grace narrowly.
15
大饗上玄尊，俎上腥魚，先大羹，貴食飲之本也。
In the great feast, the mysterious honor is above; on the stand is raw fish; first comes the great broth—this is to honor the root of food and drink.
16
大饗上玄尊而用薄酒，食先黍稷而飯稻粱，祭嚌先大羹而飽庶羞，貴本而親用也。 貴本之謂文，親用之謂理，兩者合而成文，以歸太一，是謂大隆。
In the great feast, the mysterious honor is above and thin wine is used; food begins with millet and panicled millet, then rice and polished rice; in sacrifice and tasting, the great broth comes first, then one is sated with many delicacies—this is to honor the root and use things intimately. To honor the root is called pattern; intimate use is called principle. The two combine to become pattern, returning to the great one—this is called great flourishing.
17
故尊之上玄尊也，俎之上腥魚也，豆之先大羹，一也。
Therefore, the mysterious honor is above in the honor vessel; raw fish is above on the stand; the great broth comes first in the bowl—they are one.
18
利爵弗啐也，成事俎弗嘗也，三侑之弗食也。
The beneficial wine is not sipped; the stand for completed affairs is not tasted; the three toasts are not eaten.
19
大昏之未廢齊也，大廟之未內尸也，始絕之未小斂，一也。
The great marriage has not yet abolished the fast; the great temple has not yet entered the corpse; the beginning mourning has not yet done the small dressing—they are one.
20
大路之素幬也，郊之麻絻，喪服之先散麻，一也。
The great carriage has the plain canopy; the suburban sacrifice has the hemp cap; mourning garments begin with scattered hemp—they are one.
21
三年哭之不反也，清廟之歌一倡而三嘆，縣一鐘尚拊膈，朱弦而通越，一也。
The three-year weeping does not return; the pure temple's song has one leading and three sighing; one hung bell still pats the frame; vermilion strings pass over the zither—they are one.
22
凡禮始乎脫，成乎文，終乎稅。 故至備，情文俱盡； 其次，情文代勝； 其下，復情以歸太一。
All rites begin with removal, complete with pattern, and end with return. Therefore, with utmost preparation, feelings and patterns are both exhausted. Next, feelings and patterns alternate in victory. Below that, feelings are returned to return to the great one.
23
天地以合，日月以明，四時以序，星辰以行，江河以流，萬物以昌，好惡以節，喜怒以當。 以為下則順，以為上則明。
Heaven and earth thus unite; the sun and moon thus shine; the four seasons thus follow in order; the stars and constellations thus move; the rivers thus flow; the ten thousand things thus flourish; likes and dislikes thus are regulated; joy and anger thus are appropriate. When used as below, they are compliant; when used as above, they are clear.
24
太史公曰：至矣哉！ 立隆以為極，而天下莫之能益損也。 本末相順，終始相應，至文有以辨，至察有以說。 天下從之者治，不從者亂； 從之者安，不從者危。 小人不能則也。
The Grand Historian says: 'How perfect it is!' They establish flourishing as the extreme, and the realm cannot increase or decrease it. Root and tip are mutually compliant; end and beginning mutually respond; the utmost pattern has that by which to distinguish; the utmost discernment has that by which to explain. Those in the realm who follow it are ordered; those who do not follow it are chaotic. Those who follow it are secure; those who do not follow it are in danger. Small people cannot follow it.
25
禮之貌誠深矣，堅白同異之察，入焉而弱。 其貌誠大矣，擅作典制褊陋之說，入焉而望。 其貌誠高矣，暴慢恣睢，輕俗以為高之屬，入焉而隊。 故繩誠陳，則不可欺以曲直； 衡誠縣，則不可欺以輕重； 規矩誠錯，則不可欺以方員； 君子審禮，則不可欺以詐偽。 故繩者，直之至也； 衡者，平之至也； 規矩者，方員之至也； 禮者，人道之極也。 然而不法禮者不足禮，謂之無方之民； 法禮足禮，謂之有方之士。 禮之中，能思索，謂之能慮； 能慮勿易，謂之能固。 能慮能固，加好之焉，聖矣。 天者，高之極也； 地者，下之極也； 日月者，明之極也； 無窮者，廣大之極也； 聖人者，道之極也。
The appearance of rites is truly profound; the discernment of hard and white, same and different enters therein and weakens. Its appearance is truly great; the theories of monopolizing the making of standards and narrow pettiness enter therein and become lost in contemplation. Its appearance is truly lofty; those who are violent, arrogant, and unrestrained, who despise customs as the category of the high, enter therein and fall. Therefore, if the cord is truly displayed, then one cannot cheat it with crooked or straight. If the balance is truly hung, then one cannot cheat it with light or heavy. If the compass and square are truly set, then one cannot cheat them with square or round. If the gentleman examines rites, then he cannot be cheated with deceit or falsehood. Therefore, the cord is the utmost of straightness. The balance is the utmost of levelness. The compass and square are the utmost of square and round. Rites are the extreme of the human way. However, those who do not model themselves on the rites are insufficient in the rites; they are called directionless people. Those who model rites and are sufficient in rites are called directed scholars. Within rites, those who can ponder are called able to consider. Those who can consider without changing are called able to be firm. Those who can consider and be firm, and add liking it thereto, are sages. Heaven is the extreme of highness. Earth is the extreme of lowness. The sun and moon are the extreme of brightness. The infinite is the extreme of vast greatness. Sages are the extreme of the way.
26
以財物為用，以貴賤為文，以多少為異，以隆殺為要。 文貌繁，情欲省，禮之隆也； 文貌省，情欲繁，禮之殺也； 文貌情欲相為內外表裏，并行而雜，禮之中流也。 君子上致其隆，下盡其殺，而中處其中。 步驟馳騁廣騖不外，是以君子之性守宮庭也。 人域是域，士君子也。 外是，民也。 於是中焉，房皇周浹，曲［直］得其次序，聖人也。 故厚者，禮之積也； 大者，禮之廣也； 高者，禮之隆也； 明者，禮之盡也。
They use wealth and things as the use; they use noble and base as the pattern; they use many and few as the difference; they use flourishing and decline as the essential. When pattern and appearance are abundant, and feelings and desires are frugal, this is the flourishing of rites. When pattern and appearance are frugal, and feelings and desires are abundant, this is the decline of rites. When pattern and appearance, feelings and desires mutually serve as inner and outer, surface and lining, proceeding together and mixed, this is the middle flow of rites. The gentleman above reaches its flourishing; below he exhausts its decline; and in the middle he dwells in the middle. When steps and paces, galloping and racing are broad and unrestrained but do not go outside, this is why the gentleman's nature guards the palace court. This domain is the domain of humans; scholar gentlemen. Outside this are the common people. Thus in the middle thereof, the chambers are grand and complete the cycle; the curved and straight obtain their proper sequence—he is a sage. Therefore, the thick is the accumulation of rites. The great is the breadth of rites. The high is the flourishing of rites. The bright is the exhaustion of rites.