บล็อก

Exemplarious translation:
3. (5.) 王制　Royal Regulations
王者之制：禄爵，公、侯、伯、子、男，凡五等。诸侯之上大夫卿、下大夫、上士、中士、下士，凡五等。According to the regulations of emolument and rank framed by the kings, there were the duke; the marquis; the earl; the count; and the baron – in all, five gradations (of rank). There were (also), in the feudal states, Great officers of the highest grade – the ministers; and Great officers of the lowest grade; officers of the highest, the middle, and the lowest grades – in all, five gradations (of office).
天子之田方千里，公侯田方百里，伯七十里，子男五十里。不能五十里者，不合于天子，附于诸侯曰附庸。天子之三公之田视公侯，天子之卿视伯，天子之大夫视子男，天子之元士视附庸。The territory of the son of Heaven amounted to 1000 li square; that of a duke or marquis to 500 li square; that of an earl to 79 li square; and that of a count or baron to 50 li square. (Lords) who could not number 50 li square, were not admitted directly to (the audiences of) the son of Heaven. Their territories were called 'attached,' being joined to those of one of the other princes. The territory assigned to each of the ducal ministers of the son of Heaven was equal to that of a duke or marquis; that of each of his high ministers was equal to that of an earl; that of his Great officers to the territory of a count or baron; and that of his officers of the chief grade to an attached territory.
农田百亩。百亩之分：上农夫食九人，其次食八人，其次食七人，其次食六人；下农夫食五人。庶人在官者，其禄以是为差也。According to the regulations, the fields of the husbandmen were in portions of a hundred acres. According to the different qualities of those acres, when they were of the highest quality, a farmer supported nine individuals; where they were of the next, eight; and so on, seven, six, and five. The pay of the common people, who were employed in government offices, was regulated in harmony with these distinctions among the husbandmen.

The Liji 礼记 "Book of rites" is a collection of descriptions of ritual matters written during the late Warring States 战国 (5th cent.-221 BCE) andFormer Han 前汉 (206 BCE-8 CE) periods. It is one of the Five Confucian Classics (wujing 五经) and one of the three ritual classics (sanli 三礼). During the Former Han period books on ritual matters with a length of 131 chapters were brought together, one by the Confucian scholar Dai De 戴德 (Dai Senior 大戴) who compiled a collection of 85 chapters (called Da Dai Liji 大戴礼记 "Ritual book by Dai Senior"), and one by his nephew Dai Sheng戴圣, with a length of 49 chapters, which was accordingly called the Xiao Dai Liji 小戴礼记 "Ritual book by Dai Junior". At the end of the Later Han period 后汉 (25-220 CE) the book of Dai De ceased to be taught at theNational University (taixue 太学) and was overshadowed by the compilation of Dai Sheng which then became the orthodox classic on rituals, together with the Yili 仪礼 and the Zhouli 周礼. Its status as a classic was enhanced by the fact that the Confucian scholar Zheng Xuan 郑玄 wrote a commentary to Dai Sheng's Liji. Some of the chapters are similar in content to the Yili, like the capping or marriage ceremonies, but others are not contained in the Yili classic, like mourning clothes (sangfu 丧服) and the ritual game of pitch-pot (touhu 投壶). The Liji also contains some general chapters on Confucian ritual thinking, like the conveyance or rituals (Liyun礼运), ritual music (Yueji 乐记), or studies (Xueji 学记). The chapter Yueling月令 is not directly "Confucian" but describes the proceedings of the government in the different months from the viewpoint of early Chinese cosmological thinking. The traditional shape of Chinese government is described in the chapter Wangzhi 王制. The chapter Yueji has been interpreted by some scholars as the often-mentioned but actually never identified sixth Confucian classic (of the Six Classics Liuyi 六艺), namely that on ritual music. Two chapters have been extracted during the Song period 宋 (960-1279): the Zhongyong 中庸 "Doctrine of the Mean" and theDaxue 大学 "Great Learning". These two book became part of the so-called "Four Books" (sishu 四书).