Royal Regulations

命有司曰：“天氣上騰，地氣下降。天地不通，閉塞而成冬。”命百官謹蓋藏，命司徒循行積聚，無有不斂。壞城郭，戒門閭，修鍵閉，慎管鑰，固封疆，備邊竟，完要塞，謹關梁，塞徯徑。

An order is given to the officials, saying: "The energy of Heaven rises and the energy of Earth descends. Heaven and Earth do not communicate, and they are closed off and form winter." The hundred officials are ordered to be careful in covering and storing, and the Minister of Education is ordered to inspect the stores, so that none fails to be gathered in. City walls are repaired, gates and lanes guarded, door bolts repaired, keys kept with care, borders made firm, frontiers guarded, fortresses perfected, passes and bridges watched carefully, and byways blocked.

飭喪紀，辨衣裳，審棺槨之薄厚，塋丘壟之大小，高卑厚薄之度，貴賤之等級。

The rules of funerals are put in order, and the garments are distinguished; the thickness of coffins and outer coffins, the size of graves and mounds, the standards of height and thickness, and the grades of noble and humble are examined.

是月也，命工師效功，陳祭器，按度程，毋或作為淫巧，以蕩上心。必功緻為上，物勒工名，以考其誠。功有不當，必行其罪，以窮其情。

In this month, an order is given to the master craftsmen to assess results and set out the sacrificial vessels, following the standards and regulations, and not to make anything excessively ingenious so as to stir the hearts of those above. Fine workmanship must be held highest; the name of the craftsman is engraved on the vessel in order to test his sincerity. Where the work is not up to standard, the punishment is necessarily carried out, in order to get to the bottom of the facts.

是月也，大飲烝。

In this month, a great banquet is held and the Zheng winter sacrifice is performed.

天子乃祈來年於天宗，大割祠於公社。及門閭，臘先祖五祀，勞農以休息之。

The Son of Heaven then prays to the sun, moon, stars and constellations for the coming year, and conducts a great sacrifice of cut animals to the village altar and to the gates and lanes; he holds the La sacrifice to the former ancestors and the Five Domestic Spirits, and consoles the farmers to let them rest.

天子乃命將帥講武，習射御，角力。

The Son of Heaven then orders the generals and commanders to drill in martial affairs, to practice archery and charioteering, and to compare strength.

是月也，乃命水虞漁師收水泉池澤之賦，毋或敢侵削眾庶兆民，以為天子取怨於下。其有若此者，行罪無赦。

In this month, an order is given to the water foresters and fisheries masters to collect the levies on water springs, ponds and marshes, and no one is to dare to diminish the multitude of the common people, thereby bringing resentment down on the Son of Heaven below. Anyone who does so is punished without pardon.

孟冬行春令，則凍閉不密，地氣上洩，民多流亡。行夏令，則國多暴風，方冬不寒，蟄蟲復出。行秋令，則雪霜不時，小兵時起，土地侵削。

If the ordinances of spring are carried out in the first month of winter, freezing and closing up will not be tight, the earth's energy will leak upward, and many people will flee and wander. If the ordinances of summer are carried out, the state will have many violent winds, it will not be cold in the heart of winter, and hibernating insects will come out again. If the ordinances of autumn are carried out, snow and frost will come out of season, small military affairs will arise from time to time, and land will be encroached upon.

仲冬之月，日在鬥，昏東壁中，軫旦中。其日壬癸，其帝顓頊，其神玄冥，其蟲介，其音羽，律中黃鐘，其數六，其味鹹，其臭朽，其祀行，祭先腎。

In the second month of winter, the sun is in Dou; at dusk the star Dongbi is at the meridian, and at dawn the star Zhen is at the meridian. Its days are ren and gui; its emperor is Zhuan Xu, its spirit is Xuan Ming, its creatures are the shelled; its note is Yu, its pitch pipe answers Huangzhong, its number is six, its flavor is salty, its smell is rotten, its sacrifice is to the road, and in sacrifice the kidneys are offered first.

冰益壯，地始坼，鶡旦不鳴，虎始交。

The ice grows thicker and more solid, the earth begins to crack open, the nightjar does not call, and tigers begin to mate.

天子居玄堂大廟，乘玄路，駕鐵驪，載玄旗，衣黑衣，服玄玉，食黍與彘，其器閎以奄。

The Son of Heaven dwells in the Grand Temple of the Dark Hall, rides the black carriage drawn by iron-gray black horses, carries the black banner, wears black clothing, wears black jade, eats millet and pork, and his vessels are broad and closed.

飭死事，命有司曰：“土事毋作，慎毋發蓋，毋發室屋，及起大眾，以固而閉。”地氣沮洩，是謂發天地之房，諸蟄則死，民必疾疫，又隨以喪，命之曰暢月。

He puts the funeral affairs in order and orders the officials, saying: "Do no earth or timber construction; be careful not to open what is covered and stored, not to open rooms and houses, and not to set the multitude in motion, in order to make firm the sealing and storing." If the earth's energy leaks away, this is called opening the chambers of heaven and earth; all the hibernating creatures will die, the people will surely suffer illness and plague, and deaths will follow. This month is called the month of release.

是月也，命奄尹，申宮令，審門閭，謹房室，必重閉，省婦事，毋得淫。雖有貴戚近習，毋有不禁。

In this month, he orders the chief of the eunuchs to restate the ordinances of the palace, to inspect the gates and lanes, to be careful about the chambers, and always to keep them doubly shut, to reduce the women's tasks so that they are not excessive. Even where there are noble relatives or close favorites, none is not forbidden.

乃命大酋，稻必齊，曲櫱必時，湛熾必絜，水泉必香，陶器必良，火齊必得。兼用六物，大酋監之，毋有差貸。

He then orders the chief of the wine officials: the rice must be even, the yeast must be timely, the soaking and steaming must be clean, the spring water must be sweet, the pottery must be good, and the heat must be right. These six are used together; the chief of the wine officials supervises, and there must be no error.

天子命有司祈祀四海、大川、名源、淵澤、井泉。

The Son of Heaven orders the officials to pray for and sacrifice to the four seas, the great rivers, the famous sources, the deep pools and marshes, and the wells and springs.

是月也，農有不收藏積聚者，馬牛畜獸有放佚者，取之不詰。山林藪澤，有能取蔬食田獵禽獸者，野虞教道之。其有相侵奪者，罪之不赦。

In this month, if farmers have not stored and gathered their produce, or if horses, cattle and other domestic animals have strayed, whoever takes them is not called to account. In the mountains, forests, lakes and marshes, those who can gather vegetables to eat or hunt birds and beasts are guided by the foresters. Those who encroach on and rob one another are punished without pardon.

是月也，日短至，陰陽爭，諸生蕩。君子齊戒，處必掩身，身欲寧，去聲色，禁耆欲，安形性，事欲靜，以待陰陽之所定。

In this month, the day is at its shortest, yin and yang contend, and all living things are in turmoil. The noble person fasts, and in his dwelling he must be sure to cover his body; he wishes his body to be at peace, so he removes sound and color, forbids appetite and desire, and quiets his form and nature. In his affairs he wishes to be calm, to wait for what yin and yang settle.

芸始生，荔挺出，蚯蚓結，麋角解，水泉動。

The rue begins to grow, the lichee-iris shoots up, earthworms coil up, the elk sheds its antlers, and springs begin to flow.

日短至，則伐木取竹箭。

When the day is at its shortest, trees are felled and bamboo for arrows is gathered.

是月也，可以罷官之無事，去器之無用者。

In this month, officials with nothing to do may be dismissed, and useless utensils may be got rid of.

塗闕廷門閭，築囹圄，此以助天地之閉藏也。

The palace gates and the lanes are plastered and decorated, and the prisons are repaired, in order to help complete the closing and storing of heaven and earth.

仲冬行夏令，則其國乃旱，氛霧冥冥，雷乃發聲。行秋令，則天時雨汁，瓜瓠不成，國有大兵。行春令，則蝗蟲為敗，水泉鹹竭，民多疥癘。

If the ordinances of summer are carried out in the second month of winter, then that state will suffer drought, mist and fog will darken the air, and thunder will sound. If the ordinances of autumn are carried out, then from time to time Heaven will send down rain mixed with snow, melons and gourds will not form, and the state will see great war. If the ordinances of spring are carried out, then locusts will do harm, all the springs will dry up, and the people will suffer many scabs and epidemics.

季冬之月，日在婺女，昏婁中，旦氐中。其日壬癸，其帝顓頊，其神玄冥，其蟲介，其音羽，律中大呂，其數六，其味鹹，其臭朽，其祀行，祭先腎。

In the last month of winter, the sun is in the constellation Wunu, at dusk the star Lou is at the meridian, and at dawn the star Di is at the meridian. Its days are ren and gui, its emperor is Zhuanxu, its spirit is Xuanming, its creatures are the shelled ones, its note is yu, its pitch corresponds to dalu, its number is six, its taste is salty, its smell is rotten, its sacrifice is to the way, and the first offering is the kidney.

鴈北鄉，鵲始巢，雉雊，雞乳。

Wild geese fly north, magpies begin to build their nests, pheasants call, and hens sit on their eggs.

天子居玄堂右個，乘玄路，駕鐵驪，載玄旗，衣黑衣，服玄玉，食黍與彘，其器閎以奄。

The Son of Heaven dwells in the right side chamber of the Dark Hall, rides the black carriage drawn by iron-gray black horses, carries the black banner, wears black clothing, wears black jade, eats millet and pork, and his vessels are broad and closed.

命有司，大難旁磔，出土牛，以送寒氣。

He orders the officials to hold the great exorcism, to dismember the sacrificial animals at the side gates, and to bring out the earthen ox in order to send off the cold.

徵鳥厲疾，乃畢山川之祀，及帝之大臣，天之神祗。

The birds of prey fly swiftly and fiercely, and so the sacrifices to mountains and rivers are concluded, along with those to the emperor's great ministers and the spirits of heaven.

是月也，命漁師始漁，天子親往，乃嘗魚，先薦寢廟。

In this month, he orders the master of fishermen to begin fishing. The Son of Heaven goes in person, and then tastes the fish, first presenting it at the ancestral temple.

冰方盛，水澤腹堅，命取冰，冰以入。令告民出五種，命農計耦耕事，修耒耟，具田器。

The ice is at its thickest and the marshes are hard through; he orders the ice to be cut and brought in for storage. He orders that the people be told to bring out the five kinds of seed, and orders the farmers to count the pairs for team plowing, repair the plows and prepare the field tools.

命樂師大合吹而罷。

He orders the music masters to hold a great joint performance and then to stop.

乃命四監，收秩薪柴，以共郊廟，及百祀之薪燎。

He then orders the four inspectors to collect firewood by rank in order to supply the fuel for the suburban and ancestral temples and for the various sacrifices.

是月也，日窮於次，月窮於紀，星迴於天，數將幾終，歲且更始，專而農民，毋有所使。

In this month, the sun reaches the end of its lodging, the moon reaches the end of its course, the stars return in heaven, the count is about to be completed, and the year is about to begin anew. He is to keep the farmers undistracted and not to assign them any labor.

天子乃與公卿大夫，共飭國典，論時令，以待來歲之宜。

The Son of Heaven then, together with the dukes, ministers and grand masters, puts in order the state's statutes and discusses the seasonal ordinances, in order to prepare for what will be suitable in the coming year.

乃命太史，次諸侯之列，賦之犧牲，以共皇天上帝社稷之饗。乃命同姓之邦，共寢廟之芻豢。命宰歷卿大夫，至於庶民，土田之數，而賦犧牲，以共山林名川之祀。凡在天下九州之民者，無不鹹獻其力，以共皇天上帝、社稷寢廟、山林名川之祀。

He then orders the Grand Scribe to arrange the ranks of the feudal lords and collect sacrificial animals from them, to supply the feasts for August Heaven, the Supreme Lord, and the altars of earth and grain. He then orders the states of the same surname to supply livestock for the ancestral temples. He orders the chancellor to count in order the land and fields from the ministers and grand masters down to the common people, to collect sacrificial animals and supply the sacrifices to the mountains, forests and famous rivers. All the people of the nine provinces under heaven, without exception, offer their strength in order to supply the sacrifices to August Heaven, the Supreme Lord, the altars of earth and grain, the ancestral temples, and the mountains, forests and famous rivers.

季冬行秋令，則白露蚤降，介蟲為妖，四鄙入保。行春令，則胎夭多傷，國多固疾，命之曰逆。行夏令，則水潦敗國，時雪不降，冰凍消釋。

If the ordinances of autumn are carried out in the last month of winter, then white dew will fall early, shelled insects will turn into monsters, and the border towns will withdraw into their fortresses. If the ordinances of spring are carried out, then the unborn and the young will often be harmed and the state will suffer long illness; this is called going against the season. If the ordinances of summer are carried out, then great floods will ruin the state, the seasonal snow will not fall, and the ice will melt.

曾子問曰：“君薨而世子生，如之何？”孔子曰：“卿大夫士從攝主，北面於西階南，大祝裨冕，執束帛，升自西階，盡等，不升堂，命毋哭，祝聲三。告曰：‘某之子生，敢告。’升，奠幣於殯東几上，哭降。眾主人、卿、大夫、士、房中皆哭，不踴，盡一哀。反位，遂朝奠，小宰升，舉幣。三日，眾主人、卿、大夫、士如初位，北面。大宰、大宗、大祝皆裨冕，少師奉子以衰，祝先，子從，宰宗人從，入門，哭者止，子升自西階，殯前北面，祝立於殯東南隅。祝聲三，曰：‘某之子某，從執事敢見。’子拜稽顙哭，祝、宰、宗人、眾主人、卿、大夫、士哭踴，三者三，降東。反位，皆袒，子踴，房中亦踴，三者三。襲衰杖，奠出，大宰命祝史，以名遍告於五祀山川。”

Zengzi asked: "If the ruler dies and the heir is born, what should be done?" Confucius said: "The ministers, grand masters and scholars follow the acting master, standing south of the western steps facing north. The Grand Invocator, wearing the ceremonial cap and robe of a deputy, holds a bundle of silk and ascends the western steps; when he has reached the top of the steps he does not go up into the hall, and orders that there be no wailing. The invocator makes a sound three times and announces: 'The son of so-and-so has been born; I dare to announce it.' He goes up and places the silk on the stand east of the coffin, then comes down wailing. The various chief mourners, ministers, grand masters, scholars and those in the side rooms all wail, without stamping their feet, exhausting their grief once. They return to their places, and the morning libation is then performed. The Junior Steward goes up and lifts the silk. After three days, the various chief mourners, ministers, grand masters and scholars stand in the same places as before, facing north. The Grand Steward, the Grand Clan Officer and the Grand Invocator all wear the ceremonial cap and robe, and the Junior Master wears mourning and carries the child. The invocator goes first, the child follows, and the steward and clan officer follow after. When they enter the gate, those wailing stop. The child ascends the western steps and stands in front of the coffin facing north. The invocator stands at the southeast corner of the coffin. The invocator makes a sound three times and says: 'So-and-so, son of so-and-so, follows the officiants and dares to come and be seen.' The child bows, touches his head to the ground and wails. The invocator, steward, clan officer, chief mourners, ministers, grand masters and scholars wail and stamp their feet, three times of three each, and descend from the east. Returning to their places, they all bare their shoulders. The child stamps his feet, and those in the side rooms stamp theirs, three times of three each. They put on mourning and take up the staff. After the libation they go out. The Grand Steward orders the invocator and scribe to announce the name in turn to the five household spirits and the mountains and rivers."

曾子問曰：“如已葬而世子生，則如之何？”孔子曰：“大宰、大宗從大祝而告於禰。三月，乃名於禰，以名遍告及社稷、宗廟、山川。”

Zengzi asked: "If the burial has already taken place and then the heir is born, what then?" Confucius said: "The Grand Steward and Grand Clan Officer follow the Grand Invocator and announce it at the father's temple. After three months, the name is given in the father's temple, and the name is announced in turn to the altars of earth and grain, the ancestral temples, and the mountains and rivers."

孔子曰：“諸侯適天子，必告於祖，奠於禰，冕而出視朝，命祝史告於社稷、宗廟、山川，乃命國家五官而後行。道而出，告者五日而遍，過是非禮也。凡告用牲幣，反亦如之。諸侯相見，必告於禰，朝服而出視朝，命祝史告於五廟、所過山川，亦命國家五官，道而出。反，必親告於祖禰。乃命祝史告至於前所告者，而後聽朝而入。”

Confucius said: "When a feudal lord goes to the Son of Heaven, he must announce it to his ancestors, make a libation at his father's temple, come out wearing the ceremonial cap to look over the court, order the invocator and scribe to announce it to the altars of earth and grain, the ancestral temples and the mountains and rivers, and then appoint the five officials of the state before setting out. He sacrifices to the god of the road and then departs. Those who announce do so over five days to cover everything, and anything beyond this is not ritual. In all announcements, animals and silks are used, and the same is done on return. When feudal lords meet one another, he must announce it at his father's temple, come out in court dress to look over the court, order the invocator and scribe to announce it to the five temples and the mountains and rivers along the way, and also appoint the five officials of the state, then sacrifice to the god of the road and depart. On return he must personally announce it to his ancestors and father. He then orders the invocator and scribe to announce to those previously informed that he has arrived, and only then listens to court and enters."

曾子問曰：“並有喪，如之何？何先何後？”孔子曰：“葬，先輕而後重，其奠也，先重而後輕，禮也。自啟及葬不奠，行葬不哀次，反葬奠，而後辭於殯，遂修葬事，其虞也，先重而後輕，禮也。”

Zengzi asked: "When there are two funerals at once, what should be done? Which comes first and which later?" Confucius said: "In burial, the lighter comes first and the heavier later; in the libation, the heavier comes first and the lighter later; this is the ritual. From the opening of the coffin to the burial there is no separate libation; on the way to the burial one does not offer mourning at the mourning hut; on returning one makes the libation of the burial, then takes leave in front of the coffin, and after that attends to the burial. As for the return sacrifice, the heavier comes first and the lighter later; this is the ritual."

孔子曰：“宗子雖七十，無無主婦。非宗子，雖無主婦可也。”

Confucius said: "Even if the clan heir is seventy, he cannot be without a wife to preside. If he is not the clan heir, it is acceptable even if there is no wife to preside."

曾子問曰：“將冠子，冠者至，揖讓而入，聞齊衰大功之喪，如之何？”孔子曰：“內喪則廢，外喪則冠而不醴，徹饌而埽，即位而哭。如冠者未至，則廢。”“如將冠子而未及期日，而有齊衰大功小功之喪，則因喪服而冠，除喪不改冠乎？”孔子曰：“天子賜諸侯大夫冕弁，服於大廟，歸設奠，服賜服，於斯乎有冠醮。無冠醴，父沒而冠，則已冠，埽地而祭於禰，已祭而見伯父叔父，而後饗冠者。”

Zengzi asked: "When one is about to perform the capping rite for one's son, the one who will put on the cap has arrived, and after bowing and deferring they have entered, and one hears of a mourning of the second or third degree, what should be done?" Confucius said: "If it is a mourning within the family, the rite is abandoned; if it is a mourning outside the family, the capping is done but the sweet wine rite is not performed, the dishes are removed and the place swept, and they take their places and wail. If the one who is to put on the cap has not yet arrived, the rite is abandoned." "If one is about to cap one's son and the appointed day has not yet come, yet a mourning of the second, third or fourth degree occurs, one uses the mourning garb for the capping. After the mourning is over, is the capping not performed again?" Confucius said: "When the Son of Heaven gives the ceremonial cap to a feudal lord or grand master, he puts it on in the grand temple and on returning makes an offering and wears the garment that was given; at this point there is the cup offering of the capping. There is no sweet wine of the capping. If the father has died, one then caps oneself, sweeps the ground and sacrifices at the father's temple, and after the sacrifice goes to see one's paternal uncles, and afterwards the one who put on the cap is entertained."

曾子問曰：“祭，如之何則不行旅酬之事矣？”孔子曰：“聞之小祥者：主人練祭而不旅，奠酬於賓，賓弗舉，禮也。昔者魯昭公練而舉酬行旅，非禮也。孝公大祥，奠酬弗舉，亦非禮也。”

Zengzi asked: "In sacrifice, in what case is the toast by turns not performed?" Confucius said: "I have heard of it at the first anniversary: the host performs the refined sacrifice without the toast by turns, placing the toast cup before the guest, and the guest does not lift it; this is ritual. Formerly Duke Zhao of Lu performed the refined sacrifice, lifted the toast cup and carried out the toast by turns, which was not ritual. At the second anniversary of Duke Xiao, the toast cup was set out and not lifted, which was also not ritual."

曾子問曰：“大功之喪，可以與於饋奠之事乎？”孔子曰：“豈大功耳，自斬衰以下，皆可禮也。”曾子曰：“不以輕服而重相為乎？”孔子曰：“非此之謂也。天子諸侯之喪斬衰者奠，大夫齊衰者奠士則朋友奠，不足則取於大功以下者，不足則反之。”曾子問曰：“小功可以與於祭乎？”孔子曰：“何必小功耳？自斬衰以下，與祭禮也。”曾子曰：“不以輕喪而重祭乎？”孔子曰：“天子諸侯之喪祭也，不斬衰者不與祭，大夫齊衰者與祭，士祭不足，則取於兄弟大功以下者。”

Zengzi asked: "In the mourning of the third degree, may one take part in the feeding and libation?" Confucius said: "Not only the third degree; from the heaviest mourning downward, one may all take part, according to ritual." Zengzi said: "Is that not using a lighter mourning garment to attend to a heavier matter?" Confucius said: "That is not what it means. In the mourning of the Son of Heaven or a feudal lord, those in the heaviest mourning make the libation; for a grand master, those in the second degree make the libation; for a scholar, friends make the libation, and if they are not enough, one takes those from the third degree downward, and if still not enough, one returns and uses them again." Zengzi asked: "May those in the fourth degree take part in the sacrifice?" Confucius said: "Why only the fourth degree? From the heaviest mourning downward, taking part in the sacrifice is ritual." Zengzi said: "Is that not using a light mourning to serve a weighty sacrifice?" Confucius said: "In the funeral sacrifices of the Son of Heaven or a feudal lord, those not in the heaviest mourning do not take part in the sacrifice; for a grand master, those in the second degree take part; when a scholar's sacrifice lacks hands, he takes brothers from the third degree downward."

曾子問曰：“相識有喪服，可以與於祭乎？”孔子曰：“緦不祭，又何助於人？”

Zengzi asked: "If an acquaintance is in mourning garb, may he take part in the sacrifice?" Confucius said: "One in the lightest mourning does not even sacrifice himself; how could he help another?"

曾子問曰：“廢喪服，可以與於饋奠之事乎？”孔子曰：“說衰與奠，非禮也。以擯相可也。”

Zengzi asked: "If the mourning garb has been removed, may one take part in the feeding and libation?" Confucius said: "To take off the mourning clothes in order to take part in the libation is not ritual. Serving as an usher is acceptable."

曾子問曰：“昏禮既納幣，有吉日，女之父母死，則如之何？”孔子曰：“婿使人吊。如婿之父母死，則女之家亦使人吊。父喪稱父，母喪稱母，父母不在，則稱伯父世母。婿已葬，婿之伯父致命女氏曰：‘某之子有父母之喪，不得嗣為兄弟，使某致命。’女氏許諾而弗敢嫁，禮也。婿免喪，女之父母使人請，婿弗取而後嫁之，禮也。女之父母死，婿亦如之。”

Zengzi asked: "If in a marriage the betrothal gifts have been presented and an auspicious day fixed, and the bride's parent dies, what should be done?" Confucius said: "The bridegroom sends someone to offer condolences. If the bridegroom's parent dies, the bride's family likewise sends someone to offer condolences. For a father's death it says 'father,' for a mother's death 'mother,' and if the parents are not alive, 'paternal uncle' or 'paternal aunt.' When the bridegroom has been buried, the bridegroom's uncle conveys a message to the bride's family, saying: 'The son of so-and-so is in mourning for his parent and cannot continue the bond of brotherhood; I am sent to convey this message.' The bride's family consents and does not dare to marry her elsewhere; this is ritual. When the bridegroom has ended his mourning, the bride's parents send someone to invite him, and if the bridegroom does not marry, then she may be married elsewhere; this is ritual. If the bride's parent dies, the bridegroom does the same."

曾子問曰：“親迎女在塗，而婿之父母死，如之何？”孔子曰：“女改服，布深衣，縞總，以趨喪。女在塗，而女之父母死，則女反。”“如婿親迎，女未至，有齊衰大功之喪，則如之何？”孔子曰：“男不入，改服於外次，女入，改服於內次，然後即位而哭。”曾子問曰：“除喪則不復昏禮乎？”孔子曰：“祭，過時不祭，禮也。又何反於初？”

Zengzi asked: "If the bridegroom has gone in person to fetch the bride, she is on the road, and the bridegroom's parent dies, what should be done?" Confucius said: "The bride changes her clothes, wears a plain cloth deep robe and ties her hair with white silk, and hurries to the mourning. If the bride is on the road and the bride's own parent dies, she returns." "If the bridegroom has gone to fetch her himself, the bride has not yet arrived, and a mourning of the second or third degree occurs, what then?" Confucius said: "The man does not enter, and changes his clothing in the outer lodging; the woman enters and changes in the inner lodging; then they take their places and wail." Zengzi asked: "After the mourning is over, is the wedding not performed again?" Confucius said: "With a sacrifice, if the season has passed one does not sacrifice; this is ritual. Why go back to the beginning?"

孔子曰：“嫁女之家，三夜不息燭，思相離也。取婦之家，三日不舉樂，思嗣親也。三月而廟見，稱來婦也。擇日而祭於禰，成婦之義也。”

Confucius said: "The family that marries off a daughter does not put out the candles for three nights, thinking of separation from one another. The family that takes a wife does not make music for three days, thinking of succeeding to the relatives. After three months she is presented at the temple, and this is called 'the bride has come.' An auspicious day is chosen and she sacrifices at her husband's father's temple, completing the duty of being a wife."

曾子問曰：“女未廟見而死，則如之何？”孔子曰：“不遷於祖，不祔於皇姑，婿不杖，不菲，不次，歸葬於女氏之黨，示未成婦也。”

Zengzi asked: "If the bride dies before she has been presented at the temple, what should be done?" Confucius said: "She is not moved to the ancestors' temple, not joined to the late mother-in-law in sacrifice, the bridegroom does not hold a staff, does not wear straw sandals, and does not stay in the mourning lodge; she is returned for burial among the bride's own kin, to show that she has not yet become a wife."

曾子問曰：“取女有吉日，而女死，如之何？”孔子曰：“婿齊衰而吊，既葬而除之，夫死亦如之。”

Zengzi asked: "If a day for taking a bride has been set and the bride dies, what should be done?" Confucius said: "The bridegroom wears the second-degree mourning to offer condolences, and takes it off after the burial. If the husband dies, it is the same."

曾子問曰：“喪有二孤，廟有二主，禮與？”孔子曰：“天無二日，土無二王，嘗禘郊社，尊無二上，未知其為禮也。昔者齊桓公亟舉兵，作偽主以行，及反，藏諸祖廟，廟有二主，自桓公始也。喪之二孤，則昔者衛靈公適魯，遭季桓子之喪，衛君請吊，哀公辭不得命，公為主，客入吊，康子立於門右，北面，公揖讓，升自東階，西鄉，客升自西階吊，公拜興哭，康子拜稽顙於位，有司弗辯也。今之二孤，自季康子之過也。”

Zengzi asked: "Is it ritual that a funeral have two chief mourners, or that a temple have two spirit tablets?" Confucius said: "There are not two suns in heaven and not two kings on earth; in the autumn and winter sacrifices, the grand ancestral sacrifice, the suburban sacrifice and the earth sacrifice, what is honored does not have two highest ones; I do not know that this counts as ritual. Formerly Duke Huan of Qi often raised armies and had false tablets made to take on the march, and when he returned, he stored them in the ancestral temple, so that the temple had two tablets; this began with Duke Huan. As for two chief mourners at a funeral, formerly Duke Ling of Wei came to Lu and met the mourning for Ji Huanzi; the ruler of Wei asked to offer condolences, Duke Ai declined but could not be refused, so Duke Ai acted as host and the guest entered to condole. Kangzi stood to the right of the gate, facing north. Duke Ai bowed and yielded, ascended the eastern steps and faced west. The guest ascended the western steps and condoled. Duke Ai bowed, rose and wailed, while Kangzi bowed in his place and touched his head to the ground, and the officials made no distinction. The present case of two chief mourners began with the error of Ji Kangzi."

曾子問曰：“古者師行，必以遷廟主行乎？”孔子曰：“天子巡守，以遷廟主行，載於齊車，言必有尊也。今也取七廟之主以行，則失之矣。當七廟五廟無虛主，虛主者，唯天子崩，諸侯薨，與去其國，與祫祭於祖，為無主耳。吾聞諸老聃曰：天子崩，國君薨，則祝取群廟之主而藏諸祖廟，禮也。卒哭成事，而後主各反其廟。君去其國，大宰取群廟之主以從，禮也。祫祭於祖，則祝迎四廟之主，主出廟入廟，必蹕。老聃雲。”

Zengzi asked: "In ancient times, when an army marched out, did it have to carry the tablets of the removed temples along?" Confucius said: "When the Son of Heaven made a tour of inspection, he carried the tablets of the removed temples with him, loaded in a fasting carriage, to show that there must be something honored. Today people take the tablets of the seven temples on the march, which is a mistake. In the seven or five temples there are properly no empty tablets. Tablets are empty only when the Son of Heaven passes away, a feudal lord dies, when he leaves his state, and when the joint sacrifice is held in the ancestral temple; only then are there none. I heard from Lao Dan: when the Son of Heaven passes away or the ruler dies, the invocator takes the tablets of the various temples and stores them in the ancestral temple; this is ritual. After the cessation of wailing, when the affairs are completed, the tablets each return to their own temples. When the ruler leaves his state, the Grand Steward takes the tablets of the various temples and follows him; this is ritual. When the joint sacrifice is held in the ancestral temple, the invocator welcomes the tablets of the four temples. When the tablets leave and enter the temple, the road must be cleared. So said Lao Dan."

曾子問曰：“古者師行無遷主，則何主？”孔子曰：“主命。”問曰：“何謂也？”孔子曰：“天子諸侯將出，必以幣帛皮圭告於祖禰，遂奉以出，載於齊車以行。每舍奠焉，而後就舍。反必告，設奠卒，斂幣玉，藏諸兩階之間，乃出。蓋貴命也。”

Zengzi asked: "If in ancient times armies marched without carrying the tablets, then what was used as the tablet?" Confucius said: "The command was used as the tablet." He asked: "What does that mean?" Confucius said: "When the Son of Heaven or a feudal lord is about to set out, he must announce it to his ancestors and father with silk, skin and jade tablets, and then carries them out and loads them in the fasting carriage to go on the march. At every place where he stops for the night, he first makes a libation and then lodges. On return he must announce it, and when the libation is complete, he gathers the silk and jade and stores them between the two flights of steps before coming out. This is perhaps out of regard for the command."

子游問曰：“喪慈母如母，禮與？”孔子曰：“非禮也。古者男子，外有傅，內有慈母，君命所使教子也，何服之有？昔者魯昭公少喪其母，有慈母良，及其死也，公弗忍也，欲喪之，有司以聞曰：‘古之禮，慈母無服。今也君為之服，是逆古之禮而亂國法也。若終行之，則有司將書之，以遺後世，無乃不可乎？’公曰：‘古者天子練冠以燕居。’公弗忍也，遂練冠以喪慈母。喪慈母，自魯昭公始也。”

Ziyou asked: "Is it ritual to wear mourning for a foster mother the same as for one's mother?" Confucius said: "It is not ritual. In ancient times, for a boy, outside there was a tutor and inside there was a nurse mother, sent by the ruler's command to teach the son; what mourning garb would there be for her? Formerly Duke Zhao of Lu lost his mother when young and had a good foster mother, and when she died, the duke could not bear it and wished to wear mourning for her. The officials reported: 'In the ritual of ancient times there was no mourning for a foster mother. Now if the ruler wears mourning for her, this goes against the ritual of antiquity and disorders the state's laws. If this is finally carried out, then the officials will have to write it down and leave it for later ages; is that perhaps not acceptable?' The duke said: 'In ancient times the Son of Heaven wore the refined cap at leisure.' The duke could not bear it, and so wore the refined cap as mourning for his foster mother. Wearing mourning for a foster mother began with Duke Zhao of Lu."

曾子問曰：“諸侯旅見天子，入門，不得終禮，廢者幾？”孔子曰：“四。”請問之，曰：“大廟火，日食，後之喪，雨沾服失容，則廢。如諸侯皆在而日食，則從天子救日，各以其方色與其兵。大廟火，則從天子救火，不以方色與兵。”

Zengzi asked: "When the feudal lords go together to attend the Son of Heaven, enter the gate, and cannot complete the ritual, in how many cases is it abandoned?" Confucius said: "Four." He asked what they were, and he said: "When the grand temple is on fire, when there is an eclipse of the sun, when there is a mourning for the queen, and when rain soaks the clothes and the bearing is lost, it is abandoned. If the feudal lords are all present and there is a solar eclipse, they follow the Son of Heaven in saving the sun, each using the color of his own direction and his weapons. If the grand temple is on fire, they follow the Son of Heaven in putting out the fire, not using the colors of their directions or weapons."

曾子問曰：“諸侯相見，揖讓入門，不得終禮，廢者幾。”孔子曰：“六。”請問之，曰：“天子崩，大廟火，日食，後夫人之喪，雨沾服失容，則廢。”

Zengzi asked: "When feudal lords meet one another, bow and yield and enter the gate, and cannot complete the ritual, in how many cases is it abandoned?" Confucius said: "Six." He asked what they were, and he said: "When the Son of Heaven passes away, when the grand temple is on fire, when there is a solar eclipse, when there is a mourning for the queen or a ruler's consort, and when rain soaks the clothes and the bearing is lost, it is abandoned."

曾子問曰：“天子嘗禘郊社五祀之祭，簠簋既陳，天子崩，後之喪，如之何？”孔子曰：“廢。”

Zengzi asked: "In the Son of Heaven's autumn and winter sacrifices, the grand ancestral sacrifice, the suburban sacrifice, the earth sacrifice and the sacrifices to the five household spirits, when the sacrificial vessels have been set out and the Son of Heaven passes away or there is a mourning for the queen, what should be done?" Confucius said: "They are abandoned."

曾子問曰：“當祭而日食，大廟火，其祭也如之何？”孔子曰：“接祭而已矣。如牲至未殺，則廢。”

Zengzi asked: "If at the time of sacrifice there is a solar eclipse or the grand temple is on fire, what should be done with the sacrifice?" Confucius said: "One simply continues the sacrifice. If the victim has arrived but not yet been slaughtered, it is abandoned."

天子崩，未殯，五祀之祭不行，既殯而祭，其祭也，屍入，三飯不侑，酳不酢而已矣。自啟至於反哭，五祀之祭不行，已葬而祭，祝畢獻而已。

When the Son of Heaven passes away and has not yet been placed in the coffin, the sacrifices to the five household spirits are not held; after the coffin is in place, they are held. In that sacrifice, the impersonator of the dead enters, eats three mouthfuls without being urged to eat more, and rinses his mouth with wine without being toasted in return, and that is all. From the opening of the coffin to the return and wailing, the sacrifices to the five household spirits are not held; after the burial they are held, and the invocator simply completes the offerings.

曾子問曰：“諸侯之祭社稷，俎豆既陳，聞天子崩，後之喪，君薨，夫人之喪，如之何？”孔子曰：“廢。自薨比至於殯，自啟至於反哭，奉帥天子。”

Zengzi asked: "When a feudal lord is sacrificing to the altars of earth and grain, and the sacrificial trays and vessels have been set out, and he hears that the Son of Heaven has passed away, or of a mourning for the queen, or that the ruler has died, or of a mourning for the ruler's consort, what should be done?" Confucius said: "They are abandoned. From the death until the placing in the coffin, and from the opening of the coffin until the return and wailing, one follows the Son of Heaven's practice."