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During the day, it is okay to stay inside and ask about someone's illness; at night, it is okay to stay outside and express condolences. Therefore, a gentleman does not stay outside unless there is a major cause; he does not stay inside day and night unless he is in Qi or is not ill.
When the meal is finished, the guest kneels in front and finishes the meal and gives it to the prime minister. The host stands up and says goodbye to the guest, and then the guest sits down. When serving drinks to elders, one must stand up when the wine is served and bow to receive it. The elder said goodbye, and the younger one returned to the table and drank. The elders raised the wine but it was not brewed yet, and the younger ones dared not drink. When elders give gifts, the young and the humble dare not refuse. When fruit is given to the king, those who have seeds should keep the seeds in their pockets. When I serve food to the king, and the king gives me other things, the parts of the vessels that are used to irrigate them do not need to be written, but the rest should be written.
He Huqi's younger brother wanted to avoid the world because of his noble sentiments, but Huqi persuaded him to take up an official post. He replied, "I am ranked fifth, why should I reduce the number of cavalry?"
Divination should be performed no more than three times, and divination should not be repeated. The tortoise shell is used for divination, and the divination stick is used for divination. Divination is the way for the ancient sage kings to make the people believe in time, respect ghosts and gods, and fear laws and regulations; it is also the way for the people to resolve doubts and make up their minds. Therefore, it is said: "If you have doubts, you can use the divination stick, and you will not be wrong; if you do something on the day, you must follow it."
If the ministers go out of the country privately, they must ask for permission. When they return, they must offer. If the scholars go out of the country privately, they must ask for permission; when they return, they must tell. If the king works hard for them, they will bow; if they ask about their travels, they will bow before answering. When a king leaves his country, he is stopped by saying, "How can you leave the altar of the country?" The ministers say, "How can you leave the ancestral temple?" The scholars say, "How can you leave the grave?" The king dies for the altar of the country, the ministers die for the people, and the scholars die for the system.
When the king meets the guests, and the king bestows the title, they all bow twice and kowtow, and then rise to bow, which shows the etiquette of the ministers; the king returns the bow, and all the courtesy is returned, which shows the etiquette of the king. Ministers try their best to make contributions to the country, and the monarch will reward them with titles and salaries. Therefore, ministers should try their best to make contributions, so the country is safe and the monarch is at peace. There is no ritual that is not answered, which means that the superior does not take in vain from the subordinates. The superior must clarify the right way to guide the people, and the people follow the way and make contributions, and then take one tenth of it, so the superior has enough and the subordinate is not short of it; so the superior and the subordinate are in harmony and do not resent each other. Harmony and peace are the purpose of rituals; this is the great righteousness of the superior and the subordinate. Therefore, it is said that the banquet ritual is to clarify the righteousness of the superior and the subordinate.
Xun Ciming met Yuan Lang of Runan and asked about the people of Yingchuan. Ciming mentioned his brothers first. Lang laughed and said, "Can a scholar be selected only because of his kinship?" Ciming said, "You are questioning me, what scripture are you basing your opinion on?" Lang said, "I was just asking about the country's scholars, but you mentioned my brothers, so I blame them." Ciming said, "In the past, Qi Xi recommended people from within the country without missing their sons, and recommended people from outside the country without missing their enemies, which was considered to be very fair. The poem of King Wen of Gongdan did not discuss the virtues of Yao and Shun, but praised Wen and Wu, which is the meaning of loving one's relatives. The meaning of the Spring and Autumn Annals is to include one's country within and exclude other countries. Moreover, if one does not love one's relatives but loves others, is it not against virtue?"
Huan Maolun said: "Zhu Jiye's skin is like Yangqiu's." He meant that his cutting was moderate.
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