Passages of the Liji 禮記 related to order and transformation

樂由中出，禮自外作。樂由中出故靜，禮自外作故文。大樂必易，大禮必簡。樂至則
無怨，禮至則不爭。揖讓而治天下者，禮樂之謂也。暴民不作，諸侯賓服，兵革不
試，五刑不用，百姓無患，天子不怒，如此，則樂達矣。合父子之親，明長幼之序，
以敬四海之內天子如此，則禮行矣。

Music comes from within, and ceremonies from without. Music, coming from within,
produces the stillness (of the mind); ceremonies, coming from without, produce the
elegancies (of manner). The highest style of music is sure to be distinguished by
its ease; the highest style of elegance, by its undemonstrativeness. Let music
attain its full results, and there would be no dissatisfactions (in the mind); let
ceremony do so, and there would be no quarrels. When bowings and courtesies
marked the government of the kingdom, there would be what might be described
as music and ceremony indeed. Violent oppression of the people would not arise;
the princes would appear submissively at court as guests; there would be no
occasion for the weapons of war, and no employment of the five punishments; the
common people would have no distresses, and the son of Heaven no need to be
angry - such a state of things would be an universal music. When the son of
Heaven could secure affection between father and son, could illustrate the orderly
relation between old and young, and make mutual respect prevail all within the four
seas, then indeed would ceremony (be seen) as power.

君子曰：禮樂不可斯須去身。致樂以治心，則易直子諒之心油然生矣。易直子諒之
心生則樂，樂則安，安則久，久則天，天則神。天則不言而信，神則不怒而威，致
樂以治心者也。致禮以治躬則莊敬，莊敬則嚴威。心中斯須不和不樂，而鄙詐之心
入之矣。外貌斯須不莊不敬，而易慢之心入之矣。

A superior man says: 'Ceremonies and music should not for a moment be
neglected by any one. When one has mastered completely (the principles of)
music, and regulates his heart and mind accordingly, the natural, correct, gentle,
and honest heart is easily developed, and with this development of the heart
comes joy. This joy goes on to a feeling of repose. This repose is long-continued.
The man in this constant repose becomes (a sort of) Heaven. Heaven-like, (his
action) is spirit-like. Heaven-like, he is believed without the use of words. Spirit-
like, he is regarded with awe, without any display of rage. So it is, when one by
his mastering of music regulates his mind and heart. When one has mastered
completely (the principle of) ceremonies so as to regulate his person
accordingly, he becomes grave and reverential. Grave and reverential, he
comes to be regarded with awe. If the heart be for a moment without the feeling of
harmony and joy, meanness and deceitfulness enter it. If the outward demeanour
be for a moment without gravity and respectfulness, indifference and rudeness
show themselves.

17: 天高地下，萬物散殊，而禮制行矣。流而不息，合同而化，而樂興焉。春作夏長，
仁也；秋斂冬藏，義也。仁近於樂，義近於禮。樂者敦和，率神而從天，禮者別宜，
居鬼而從地。故聖人作樂以應天，制禮以配地。禮樂明備，天地官矣。

There are heaven above and earth below, and between them are distributed all
the (various) beings with their different (natures and qualities) - in accordance
with this proceeded the framing of ceremonies. (The influences of) heaven and
earth flow forth and never cease; and by their united action (the phenomena
of) production and change ensue - in accordance with this music arose. The
processes of growth in spring, and of maturing in summer (suggest the idea of)
benevolence; those of in-gathering in autumn and of storing in winter, suggest
righteousness. Benevolence is akin to music, and righteousness to ceremonies.
Harmony is the thing principally sought in music - it therein follows heaven, and
manifests the spirit-like expansive influence characteristic of it. Normal distinction
is the thing aimed at in ceremonies - they therein follow earth, and exhibit the spirit-
like retractive influence characteristic of it. Hence the sages made music in
response to heaven, and framed ceremonies in correspondence with earth. In the
wisdom and-completeness of their ceremonies and music we see the directing
power of heaven and earth.

20: 化不時則不生，男女無辨則亂升；天地之情也。及夫禮樂之極乎天而蟠乎地，
行乎陰陽而通乎鬼神；窮高極遠而測深厚。樂著大始，而禮居成物。著不息者天也，
著不動者地也。一動一靜者天地之間也。故聖人曰禮樂云。
If these processes took place out of season, there would be no (vigorous) life;
and if no distinction were observed between males and females, disorder would
arise and grow - such is the nature of the (different qualities of) heaven and earth.
When we think of ceremonies and music, how they reach to the height of heaven
and embrace the earth; how there are in them the phenomena of retrogression
and expansion, and a communication with the spirit-like (operations of nature), we
must pronounce their height the highest, their reach the farthest, their depth the
most profound, and their breadth the greatest. Music appeared in the Grand
Beginning (of all things), and ceremonies had their place on the completion of
them. Their manifestation, being ceaseless, gives (the idea of) heaven; and again,
being motionless, gives (the idea of) earth. Through the movement and repose
(of their interaction) come all things between heaven and earth. Hence the
sages simply spoke of ceremonies and music.

29: 土敝則草木不長，水煩則魚鱉不大，氣衰則生物不遂，世亂則禮慝而樂淫。是
故其聲哀而不莊，樂而不安，慢易以犯節，流湎以忘本。廣則容奸，狹則思欲，感
條暢之氣而滅平和之德。是以君子賤之也。

When the soil is worn out, the grass and trees on it do. not grow well. When water
is often troubled, the fish and tortoises in it do not become large. When the energy
(of nature) is decayed, its production of things does not proceed freely. In an age
of disorder, ceremonies are forgotten and neglected, and music becomes
licentious. In such a case the notes are melancholy but without gravity, or joyous
without repose. There is remissness (in ceremonies) and the violation of them is
easy. One falls into such a state of dissoluteness that he forgets the virtue properly
belonging to his nature. In great matters he is capable of treachery and villainy; in
small matters he becomes greedy and covetous. There is a diminution in him of
the enduring, genial forces of nature, and an extinction of the virtue of satisfaction
and harmony. On this account the Superior man despises such (a style of music
and ceremonies).

38: 樂也者，情之不可變者也。禮也者，理之不可易者也。樂統同，禮辨異，禮樂之
說，管乎人情矣。

In music we have the expression of feelings which do not admit of any

change; in ceremonies that of principles which do not admit of any
alteration. Music embraces what all equally share; ceremony distinguishes the
things in which men differ. Hence the theory of music and ceremonies embraces
the whole nature of man.
喪禮，哀戚之至也。節哀，順變也；君子念始之者也。

“The rites of mourning are the extreme expression of grief and sorrow. The
graduated reduction of that expression in accordance with the natural changes
(of time and feeling) was made by the superior men, mindful of those to whom we
owe our being.”

是故夫禮，必本於大一，分而為天地，轉而為陰陽，變而為四時，列而為鬼神。其
降曰命，其官於天也。夫禮必本於天，動而之地，列而之事，變而從時，協於分藝，
其居人也曰養，其行之以貨力、辭讓：飲食、冠昏、喪祭、射御、朝聘。

“From all this it follows that rules of ceremony must be traced to their origin in the
Grand Unity. This separated and became heaven and earth. It revolved and
became the dual force (in nature). It changed and became the four seasons. It was
distributed and became the breathings (thrilling in the universal frame). Its
(lessons) transmitted (to men) are called its orders; the law and authority of them
is in Heaven. While the rules of ceremony have their origin in heaven, the
movement of them reaches to earth. The distribution of them extends to all the
business (of life). They change with the seasons; they agree in reference to
the (variations of) lot and condition. In regard to man, they serve to nurture (his
nature). They are practised by means of offerings, acts of strength, words and
postures of courtesy, in eating and drinking, in the observances of capping,
marriage, mourning, sacrificing, archery, chariot-driving, audiences, and friendly
missions.”

凡四代之服、器、官，魯兼用之。是故，魯，王禮也，天下傳之久矣。君臣，未嘗相
弒也；禮樂刑法政俗，未嘗相變也，天下以為有道之國。是故，天下資禮樂焉。

“Lu (thus) used the robes, vessels and officers of all the four dynasties, and so it
observed the royal ceremonies. It long transmitted them everywhere. Its rulers and
ministers never killed one another, Its rites, music, punishments, laws,
governmental proceedings, manners and customs never changed. Throughout the
kingdom it was considered the state which exhibited the right ways; and therefore
dependence was placed on it in the matters of ceremonies and music.”
君子行禮，不求變俗。祭祀之禮，居喪之服，哭泣之位，皆如其國之故，謹修其法
而審行之。去國三世，爵祿有列於朝，出入有詔於國，若兄弟宗族猶存，則反告於
宗後；去國三世，爵祿無列於朝，出入無詔於國，唯興之日，從新國之法。

“A superior man, in his practice of ceremonies (in another state), should not seek
to change his (old) customs. His ceremonies in sacrifice, his dress during the
period of mourning, and his positions in the wailing and weeping, will all be
according to the fashions of-his former (state). He will carefully study its rules, and
carry them exactly into practice. (But) if he (or his descendants) have been away
from the state for three generations, and if his dignity and emoluments be (still)
reckoned to him (or his representative) at the court, and his outgoings and
incomings are announced to the state, and if his brothers or cousins and other
members of his house be still there, he should (continue to) send back word about
himself to the representative of his ancestor. (Even) after the three generations, if
his dignity and emoluments be not reckoned to him in the court, and his outgoings
and incomings are (no longer) announced in the state, it is only on the day of his
elevation (to official rank) that he should follow the ways of his new state.”

"Royal Regulations"王制 Wang Zhi:

天子五年一巡守：歲二月，東巡守至于岱宗，柴而望祀山川；覲諸侯；問百年者就
見之。命大師陳詩以觀民風，命市納賈以觀民之所好惡，志淫好辟。命典禮考時月，
定日，同律，禮樂制度衣服正之。

The son of Heaven, every five years, made a tour of Inspection through the fiefs.
In the second month of the year, he visited those on the East, going to the
honoured mountain of Tai. There he burnt a (great) pile of wood, and announced
his arrival to Heaven; and with looks directed to them, sacrificed to the hills and
rivers. He gave audience to the princes; inquired out those who were 100 years
old, and went to see them: ordered the Grand music-master to bring him the poems
(current in the different states), that he might see the manners of the people;
ordered the superintendents of markets to present (lists of prices), that he might
see what the people liked and disliked, and whether they were set on extravagance
and loved what was bad; he ordered the superintendent of rites to examine the
seasons and months, and fix the days, and to make uniform the standard tubes,
the various ceremonies, the (instruments of) music, all measures, and (the
fashions of) clothes. (Whatever was wrong in these) was rectified.
山川神祇，有不舉者，為不敬；不敬者，君削以地。宗廟，有不順者為不孝；不孝
者，君絀以爵。變禮易樂者，為不從；不從者，君流。革制度衣服者，為畔；畔者，
君討。有功德於民者，加地進律。

Where any of the spirits of the hills and rivers had been unattended to, it was held
to be an act of irreverence, and the irreverent ruler was deprived of a part of his
territory. Where there had been neglect of the proper order in the observances of
the ancestral temple, it was held to show a want of filial piety and the rank of the
unfilial ruler was reduced. Where any ceremony had been altered, or any
instrument of music changed, it was held to be an instance of disobedience,
and the disobedient ruler was banished. Where the statutory measures and the
(fashion of) clothes had been changed, it was held to be rebellion, and the
rebellious ruler was taken off. The ruler who had done good service for the people,
and shown them an example of virtue, received an addition to his territory and
rank. Jump to dictionaryShow parallel passages

Li Yun: 禮運: "Ceremonial usages; their origins, development, and intention"

祝嘏莫敢易其常古，是謂大假。祝嘏辭說，藏於宗祝巫史，非禮也，是謂幽國。醆
斝及尸君，非禮也，是謂僭君。冕弁兵革藏於私家，非禮也，是謂脅君。大夫具官，
祭器不假，聲樂皆具，非禮也，是謂亂國。

When no change is presumptuously made from the constant practice from the
oldest times between the prayer and blessing (at the beginning of the sacrifice),
and the benediction (at the end of it), we have what might be called a great and
happy service. For the words of prayer and blessing and those of benediction to
be kept hidden away by the officers of prayer of the ancestral temple, and the
sorcerers and recorders, is a violation of the rules of propriety. This may be called
keeping a state in darkness. (The use of) the zhan cup (of Xia) and the jia cup (of
Yin), and (the pledging in them) between the representative of the dead and the
ruler are contrary to propriety; these things constitute 'a usurping ruler.' (For
ministers and Great officers to) keep the cap with pendents and the leathern cap,
or military weapons, in their own houses is contrary to propriety. To do so
constitutes 'restraint of the ruler.' For Great officers to maintain a full staff of
employees, to have so many sacrificial vessels that they do not need to borrow
any; and have singers and musical instruments all complete, is contrary to
propriety. For them to do so leads to 'disorder in a state'.

"Rites in the formation of character" 禮器: Li Qi

禮器是故大備。大備，盛德也。禮釋回，增美質；措則正，施則行。其在人也，如竹
箭之有筠也；如松柏之有心也。二者居天下之大端矣。故貫四時而不改柯易葉。故君
子有禮，則外諧而內無怨，故物無不懷仁，鬼神饗德。

The rules of propriety serve as instruments to form men's characters, and they are
therefore prepared on a great scale. Being so, the value of them is very high. They
remove from a man all perversity, and increase what is beautiful in his nature. They
make him correct, when employed in the ordering of himself; they ensure for him
free course, when employed towards others. They are to him what their outer
coating is to bamboos, and what its heart is to a pine or cypress. These two are
the best of all the productions of the (vegetable) world. They endure through
all the four seasons, without altering a branch or changing a leaf. The superior
man observes these rules of propriety, so that all in a wider circle are harmonious
with him, and those in his narrower circle have no dissatisfactions with him. Men
acknowledge and are affected by his goodness, and spirits enjoy his virtue.

經解: Jing Jie: "The different teaching of the different kings"

故禮之教化也微，其止邪也於未形，使人日徙善遠罪而不自知也。是以先王隆之也
。《易》曰：「君子慎始，差若毫厘，繆以千里。」此之謂也。

Therefore the instructive and transforming power of ceremonies is subtile; they

stop depravity before it has taken form, causing men daily to move towards what
is good, and keep themselves farther apart from guilt, without being themselves
conscious of it. It was on this account that the ancient kings set so high a value
upon them. This sentiment is found in the words of the Yi, 'The superior man is
careful at the commencement; a mistake, then, of a hair's breadth, will lead to an
error of a thousand 1i.'