Qu Li (Summary of the Rites)
餕餘不祭。父不祭子，夫不祭妻。
Leftovers are not offered again. A father does not offer from his son's leftover food, and a husband does not offer from his wife's leftover food.
御同於長者，雖貳不辭。偶坐不辭。
When attending an elder and receiving gifts together, even if the amount is doubled, do not decline. Do not decline when seated as a companion.
羹之有菜者用梜，其無菜者不用梜。
If there are vegetables in the soup, use chopsticks; if there are none, do not use chopsticks.
為天子削瓜者副之，巾以絺。為國君者華之，巾以綌。為大夫累之，士疐之。庶人齕之。
For the Son of Heaven, melons are peeled and split into four sections, covered with a fine ge-cloth. For a ruler, they are split in two and covered with a coarse ge-cloth. For a grandee, they are peeled and served bare. An officer has only the stem removed. Commoners bite and eat them skin and all.
父母有疾，冠者不櫛，行不翔，言不惰，琴瑟不御，食肉不至變味，飲酒不至變貌，笑不至矧，怒不至詈。疾止復故。
When parents are ill, a son who wears a cap does not comb his hair, does not walk with arms spread, does not speak lazily, does not play the zither, does not eat meat to the point of changing the taste, does not drink wine to the point of changing his countenance, does not laugh to the point of showing his gums, and does not become angry to the point of scolding. When the illness is cured, he returns to normal.
有憂者側席而坐，有喪者專席而坐。
A person in worry sits on a mat set to the side, and a person in mourning sits on a mat by himself.
水潦降，不獻魚鱉。獻鳥者佛其首，畜鳥者則勿佛也。獻車馬者執策綏，獻甲者執
When rain falls, do not present fish or turtles. One who presents birds turns the bird's head backward; but for domesticated birds one does not turn the head backward. One who presents a carriage and horses holds the whip and the mounting cord; one who presents armor holds the
胄，獻杖者執末，獻民虜者操右袂，獻粟者執右契，獻米者操量鼓，獻孰食者操醬齊，獻田宅者操書致。
helmet. One who presents a staff holds the end; one who presents a captive grasps his right sleeve; one who presents millet holds the right tally; one who presents rice holds the measuring drum; one who presents cooked food holds the sauce and the cut vegetables; one who presents fields and houses holds the deed and hands it over.
凡遺人弓者，張弓尚筋，弛弓尚角，右手執簫，左手承弣，尊卑垂帨。若主人拜，則客還辟闢拜，主人自受，由客之左，接下承弣，鄉與客並，然後受。
In every presentation of a bow to a person, a strung bow has its sinew side up and an unstrung bow has its horn side up; hold the tip with the right hand and support the grip with the left, and, of high or low rank, all let the belt-cloth hang down. If the host bows, the guest turns aside to avoid the bow. The host receives it himself from the guest's left side, taking over the grip, standing level with the guest, and then receives it.
進劍者左首，進戈者前其鐏，後其刃，進矛戟者前其鐓，進几杖者拂之。效馬效羊者右牽之，效犬者左牽之，執禽者左首，飾羔鴈者以繢，受珠玉者以掬，受弓劍者以袂，飲玉爵者弗揮。凡以弓劍苞苴，簞笥問人者，操以受命，如使之容。
One who presents a sword turns the sword pommel to the left; one who presents a dagger-axe has the butt forward and the blade behind; one who presents a spear or halberd has the butt-spike forward. One who presents a stool or staff wipes off the dust. One who offers horses or sheep leads them with the right hand; one who offers a dog leads it with the left hand. One who holds a bird holds it with the bird's head to the left; one who adorns lambs and geese uses painted cloth. One who receives pearls or jade uses both hands; one who receives a bow or sword uses his sleeve; one who drinks from a jade cup does not wave it about. Whenever greeting someone with a bow or sword, a wrapped bundle, or a chest, one receives it as one receives the order, in the manner of an envoy.
凡為君使者，已受命君，言不宿於家。君言至，則主人出拜君言之辱，使者歸，則必拜送於門外。
In every case when serving as the ruler's envoy, once the ruler's command is received, one does not spend the night at home before speaking it. When the ruler's words arrive, the host comes out and bows in thanks for the ruler's condescension in sending them; when the envoy returns, one must bow him off outside the gate.
若使人於君所，則必朝服而命之，使者反，則必下堂而受命。
If one sends someone to the ruler, one must put on court dress to give him the order; when the envoy returns, one must come down from the hall to receive his report.
博聞強識而讓，敦善行而不怠，謂之君子。君子不盡人之歡，不竭人之忠，以全交也。
One who is widely learned and has a strong memory yet can yield, and who is sincere and does good without laziness, is called a gentleman. A gentleman does not exhaust another's goodwill and does not exhaust another's loyalty, in order to preserve the friendship.
禮曰：“君子抱孫不抱子。”此言孫可以為王父屍，子不可以為父屍。為君屍者，大夫士見之，則下之。君知所以為屍者，則自下之。屍必式，乘必以幾。齊者不樂不弔。
The Rites says: "A gentleman holds his grandson in his arms but not his son." This says that a grandson may serve as the impersonator of the grandfather, but a son may not serve as the impersonator of his father. When someone serves as the impersonator of the ruler, grandees and officers who see him get down from their carriages. When the ruler knows the person serving as impersonator, he gets down from his carriage himself. The impersonator in a carriage must hold the crossbar, and in riding must use a stool. A person in a fast does not make music and does not pay condolence calls.
居喪之禮，毀瘠不形，視聽不衰，升降不由阼階，出入不當門隧。
In the ritual of mourning, wasting away should not reach the point of showing bones; sight and hearing should not decline; in going up and down do not use the eastern steps, and in going out and in do not stand in the middle of the doorway.
居喪之禮，頭有創則沐，身有瘍則浴，有疾則飲酒食肉，疾止復初。不勝喪，乃比於不慈不孝。
In the ritual of mourning, if there are sores on the head, wash it; if there are ulcers on the body, bathe; if ill, drink wine and eat meat, and when the illness is cured, return to the original practice. One who cannot bear mourning is classed with the unkind and unfilial.
五十不致毀，六十不毀，七十唯衰麻在身，飲酒食肉處於內，生與來日，死與往日。
At fifty one does not waste away to the utmost; at sixty one does not waste away; at seventy one only wears the mourning hemp on his body, drinks wine, eats meat, and lives indoors. For the living, count from the next day; for the dead, count from that very day.
知生者吊，知死者傷，知生而不知死，吊而不傷，知死而不知生，傷而不弔。
If one knows the living, one pays condolences; if one knows the dead, one grieves. If one knew the living but not the dead, one offers condolences but does not grieve; if one knew the dead but not the living, one grieves but does not offer condolences.
弔喪弗能賻，不問其所費。問疾弗能遺，不問其所欲。見人弗能館，不問其所舍。賜人者不曰來取，與人者不問其所欲。
When offering condolences, if you cannot contribute goods, do not ask how much was spent. When visiting the sick, if you cannot make gifts, do not ask what he wants. On seeing someone, if you cannot provide lodging, do not ask where he is staying. When giving something to others, do not say 'come and take it'; when giving someone things, do not ask what he wants.
適墓不登壟，助葬必執紼，臨喪不笑，揖人必違其位。望柩不歌，入臨不翔，當食不嘆。鄰有喪，舂不相，裡有殯，不巷歌。適墓不歌，哭日不歌。送喪不由徑，送葬不闢塗潦，臨喪則必有哀色。執紼不笑，臨樂不嘆，介冑則有不可犯之色。故君子戒慎，不失色於人。
At a burial ground, do not climb onto the grave mound; when helping with a burial, one must pull the great rope of the coffin carriage; when attending a mourning, do not laugh; when bowing to someone, one must step away from one's own position. On seeing a hearse, do not sing; on entering a mourning, do not hurry with arms spread; facing food, do not sigh. When a neighbor has a mourning, do not sing responsive songs while pounding rice; when there is a coffin in the village, do not sing in the lane. At a burial ground do not sing, and on days of weeping do not sing. In escorting a funeral do not take small paths, in following the burial do not avoid puddles on the road, and when attending a mourning one must show a look of grief. When pulling the coffin rope do not laugh, when facing music do not sigh, and when wearing armor and helmet one has an inviolable look. Therefore the gentleman is cautious and does not lose his composure in front of others.
國君撫式，大夫下之，大夫撫式，士下之。
When the ruler touches the crossbar of his carriage, the grandees get down from their carriages; when a grandee touches the crossbar of his carriage, the officers get down from their carriages.
禮不下庶人，刑不上大夫。刑人不在君側。
Ritual does not extend down to commoners, and punishment does not reach up to grandees. A person who has suffered punishment is not kept near the ruler.
兵車不式，武車綏旌，德車結旌。史載筆，士載言。前有水，則載青旌，前有塵埃，則載鳴鳶，前有車騎，則載飛鴻，前有士師，則載虎皮，前有摯獸，則載貔貅。行，前朱鳥而後玄武，左青龍而右白虎，招搖在上。急繕其怒，進退有度，左右有局，各司其局。
In a war chariot one does not lean on the crossbar to salute. On a martial chariot the banner is unfurled and hangs down; on a chariot of virtue the banner is furled. The historian's chariot carries brushes, and the scholar's chariot carries speeches. If there is water ahead, raise the green banner; if there is dust ahead, raise the banner of the crying kite; if there are chariots and horsemen ahead, raise the banner of the flying wild goose; if there are officers of justice ahead, raise a tiger skin; if there are fierce beasts ahead, raise the banner of the brave pixiu. On the march, the Vermilion Bird is in front and the Black Warrior behind, the Azure Dragon on the left and the White Tiger on the right, with the Dipper's handle raised above. Urgently they maintain the dignity of the army, advancing and retreating by measure, with divisions left and right, each in charge of its own division.
父之讎，弗與共戴天。兄弟之讎，不反兵。交遊之讎，不同國。
One does not live under the same heaven as the enemy who killed one's father. For the enemy who killed one's brother, one does not go back to fetch a weapon before taking revenge (one's weapon is never apart from oneself). For the enemy who killed one's friend, one does not live in the same state.
四郊多壘，此卿大夫之辱也。地廣大，荒而不治，此亦士之辱也。
If the four outskirts are full of fortresses, this is a disgrace for ministers and grand masters. If the land is broad but lies waste and ungoverned, this too is a disgrace for scholars.
臨祭不惰。祭服敝則焚之，祭器敝則埋之，龜莢敝則埋之，牲死則埋之。凡祭於公者，必自徹其俎。
When approaching a sacrifice, one is not negligent. If a sacrificial robe is worn out, burn it; if a sacrificial vessel is broken, bury it; if tortoise shells or milfoil stalks are worn out, bury them; if a sacrificial animal dies, bury it. All who assist at sacrifices in the ducal court must clear away their own offering stands themselves.
卒哭乃諱。禮不諱嫌名，二名不偏諱。逮事父母，則諱王父母，不逮事父母，則不諱王父母。君所無私諱，大夫之所有公諱，詩書不諱，臨文不諱，廟中不諱。夫人之諱，雖質君之前，臣不諱也。婦諱不出門。大功小功不諱。入竟而問禁，入國而問俗，入門而問諱。
Name taboos begin after the weeping ceases. The rites do not avoid names that merely sound alike, and with a two-character name one does not avoid just one of its characters. One who was present to serve his parents avoids the names of his grandparents; one who did not live to serve his parents does not avoid his grandparents' names. Before the ruler there are no private taboos; before a grand master there are public taboos. The Odes and the Documents are not subject to taboo, nor is writing composition, nor within the temple. The taboo of the ruler's wife is not avoided by a minister even when he is questioned in the ruler's presence. A woman's taboo does not go beyond the gate. Names of those mourned in the great and small merit grades (the two lighter grades of the five mourning dresses) are not avoided. On entering a state's border, ask first about its prohibitions; on entering its capital, ask first about its customs; on entering a household's gate, ask first about its taboos.
外事以剛日，內事以柔日。凡卜筮日，旬之外曰遠某日，旬之內曰近某日。喪事先遠日，吉事先近日。曰：“為日，假爾泰龜有常，假爾泰筮有常。”卜筮不過三，卜筮不相襲。龜為卜，筴為筮。卜筮者，先聖王之所以使民信時日、敬鬼神、畏法令也，所以使民決嫌疑、定猶與也。故曰：“疑而筮之，則弗非也。”日而行事，則必踐之。
For external affairs use a hard (odd-numbered) day, for internal affairs use a soft (even-numbered) day. In choosing a day by tortoise divination or milfoil divination, a day beyond the ten-day week is called a 'distant such-and-such day,' and one within the ten days is called a 'near such-and-such day.' For funerals one first selects a distant day; for auspicious matters one first selects a near day. One says: "To fix the day, we rely on you, the constant great tortoise, and on you, the constant great milfoil." Divination is not repeated beyond three times, and tortoise and milfoil results are not carried over to each other. The tortoise is for the bu divination, and the milfoil for the shi divination. Divination was used by the former sage kings to make the people trust times and days, revere ghosts and spirits, and fear laws and orders; to make the people settle doubts and resolve hesitation. Hence it is said: "If you are in doubt and consult the milfoil, there will be no blame." Once the day is chosen and one acts on it, it must be carried out.
君車將駕，則僕執策立於馬前。已駕，僕展軨，效駕，奮衣由右上，取貳綏，跪乘，執策分轡，驅之五步而立。君出就車，則僕幷轡授綏，左右攘闢，車驅而騶。至於大門，君撫僕之手，而顧命車右就車。門閭溝渠必步。凡僕人之禮，必授人綏，若僕者降等則受，不然則否。若僕者降等，則撫僕之手，不然則自下拘之。客車不入大門，婦人不立乘，犬馬不上於堂。故君子式黃髮，下卿位，入國不馳，入裡必式。君命召，雖賤人，大夫士必自御之。介者不拜，為其拜而蓌拜，祥車曠左，乘君之乘車，不敢曠左，左必式。僕御婦人，則進左手，後右手。御國君，則進右手，後左手而俯。國君不乘奇車，車上不廣欬，不妄指。立視五巂，式視馬尾，顧不過轂。國中以策彗恤勿驅，塵不出軌。國君下齊牛，式宗廟，大夫士下公門，式路馬。乘路馬，必朝服，載鞭策，不敢授綏，左必式。步路馬，必中道。以足蹙路馬芻，有誅，齒路馬，有誅。
When the ruler's carriage is about to be harnessed, the driver stands before the horses holding the whip. Once harnessed, the driver inspects the railings of the carriage box, tries a short drive, shakes out his garment and mounts from the right, takes the spare mounting cord, rides kneeling, divides the reins with the whip, and drives five paces before stopping. When the ruler comes out to the carriage, the driver gathers the reins together and hands him the cord, those on left and right withdraw, and the carriage runs with attendants running beside it. On reaching the great gate, the ruler presses the driver's hand and turns to order the carriage-right to mount. At village gates and ditches one must always get down and walk. By the rules for a driver, he must hand the cord to the one riding; if the driver is of lower rank, the rider accepts it, otherwise he does not. If the driver is of lower rank, the rider presses the driver's hand (to show deference); otherwise he takes the cord himself from below. A guest's carriage does not enter the great gate, a woman does not ride standing, and dogs and horses do not go up the hall. Therefore a gentleman who meets an old man with yellow hair leans on the crossbar to salute, gets down when passing a minister's court position, does not gallop on entering the capital, and always leans on the crossbar when entering a village lane. When the ruler summons by command, even if the messenger is lowly, a grand master or scholar must drive his own carriage to meet it. A man in armor does not bow, because bowing would make him look like he is squatting. In a funeral carriage the left is left empty; when riding in the ruler's spare carriage one dares not leave the left empty, and always leans on the crossbar on the left. When a driver drives for a woman, he puts the left hand forward and the right hand behind. When driving for the ruler, he puts the right hand forward and the left hand behind, and bends over. The ruler does not ride a carriage that is strange or crooked. In the carriage one does not cough loudly or point carelessly. Standing, one looks no farther than five wheel-turns ahead; leaning on the crossbar, one looks at the horse's tail; turning one's head, one looks no farther than the hub. In the capital one lightly brushes with a whip like a bamboo broom and does not drive hard, so that dust does not rise beyond the ruts. A ruler who meets an ox for sacrifice gets down from the carriage; passing an ancestral temple, he leans on the crossbar. Grand masters and scholars get down when passing the ducal gate, and lean on the crossbar on meeting the ruler's road horses. When riding the ruler's road horses, one must wear court dress, carry a whip, not dare to hand the cord to others, and always lean on the crossbar on the left. When leading the road horses, one must walk in the middle of the road. To kick the fodder of the road horses carries a penalty; to discuss the age of the road horses carries a penalty.
凡奉者當心，提者當帶。執天子之器則上衡，國君則平衡，大夫則綏之，士則提之。凡執主器，執輕如不克。執主器，操幣圭璧，則尚左手，行不舉足，車輪曳踵，立則磬折垂佩。主佩倚，則臣佩垂，主佩垂，則臣佩委。執玉，其有借者則裼，無借者則襲。
In general, what is carried in the arms is held level with the heart, and what is carried in the hand is held level with the belt. In holding the Son of Heaven's vessel one holds it higher than the balance beam; the ruler's, level with the beam; a grand master's, slightly lowered; a scholar's, carried by hand. In general, when holding the lord's vessel, even if it is light, one acts as if unable to bear it. When holding the lord's vessel, bearing coins, a gui or a bi jade, the left hand is uppermost, and in walking one does not lift the feet but drags the heels like wheels. Standing, one bends like a stone chime, with the pendants hanging down. If the lord's pendants lean against his body, the minister's pendants hang down; if the lord's pendants hang down, the minister's pendants trail on the ground. When holding jade, if it has a cushion one shows the open outer garment, and if it has none one covers it with the proper robe.
國君不名卿老世婦，大夫不名世臣侄娣，士不名家相長妾。君大夫之子，不敢自稱曰餘小子，大夫士之子，不敢自稱曰嗣子某，不敢與世子同名。
A ruler does not call a senior minister or a senior court lady by name directly; a grand master does not call a hereditary retainer or his wife's nephew's or younger sister's name directly; a scholar does not call his house steward or senior concubine by name directly. A son of a ruler or grand master does not dare to call himself "this little son"; a son of a grand master or scholar does not dare to call himself "the heir so-and-so," and does not dare to share a name with the heir apparent.
君使士射，不能，則辭以疾，言曰：“某有負薪之憂。”
If the ruler orders a scholar to shoot and he cannot, he declines on grounds of illness, saying: "So-and-so has the ailment of carrying firewood."
侍於君子，不顧望而對，非禮也。
In serving a gentleman, to rush to answer without looking around and waiting is not in accordance with the rites.
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 gentleman in carrying out the rites does not seek to change the original customs. The rites of sacrifice, the mourning dress, and the places for weeping are all as in his old state; he carefully cultivates those rules and observes them with care. If he has left his state for three generations, but his rank and stipend still hold a place at court, and he still has messages to and from his old state, then if his brothers and clan are still there, he goes back and reports to the clan head. If he has left his state for three generations, and his rank and stipend hold no place at court, and he has no messages to and from the old state, then only on the days that mark a rise of his old state's fortunes does he follow the rules of the new state.
君子已孤不更名。已孤暴貴，不為父作諡。
A gentleman whose father has died does not change his name again. If his father has died and he suddenly becomes eminent, he does not make a posthumous title for his father.
居喪未葬，讀喪禮。既葬，讀祭禮。喪復常，讀樂章。居喪不言樂，祭事不言兇，公庭不言婦女。
While in mourning and before the burial, one reads the mourning rites. After the burial, one reads the sacrificial rites. When the mourning returns to normal, one reads the music texts. In mourning one does not discuss music, at sacrifices one does not discuss inauspicious things, and in the ducal court one does not discuss women.
振書端書於君前，有誅。倒筴側龜於君前，有誅。龜筴、几杖、席、蓋、重素、袗絺綌不入公門，苞屨、扱衽、厭冠不入公門，書方、衰、兇器，不以告，不入公門。公事不私議。
To brush off or arrange books in front of the ruler carries a penalty. To set milfoil stalks upside down or tortoise shells sideways in front of the ruler carries a penalty. Tortoise shells and milfoil, stools and staffs, mats, canopies, plain white clothes, and single-layer fine or coarse kudzu cloth do not enter the ducal gate. Straw-bound shoes, tucking up the garment's front, and mourning caps do not enter the ducal gate. Writing tablets, mourning garments, and ill-omened implements do not enter the ducal gate without prior report. Public business is not discussed in private.
君子將營宮室，宗廟為先，廄庫為次，居室為後。
When a gentleman is about to build houses, the ancestral temple comes first, the stables and storehouses second, and the dwelling last.
凡家造，祭器為先，犧賦為次，養器為後。無田祿者不設祭器，有田祿者先為祭服。君子雖貧，不粥祭器，雖寒，不衣祭服。為宮室，不斬於丘木。大夫士去國，祭器不踰竟。大夫寓祭器於大夫，士寓祭器於士。
In general, in setting up a household's implements, sacrificial vessels come first, the levies of sacrificial animals second, and implements for nourishing the body last. One without land income does not set up sacrificial vessels; one with land income first makes sacrificial robes. Though a gentleman is poor, he does not sell his sacrificial vessels; though he is cold, he does not wear his sacrificial robes. In building houses one does not cut down trees on grave mounds. When grand masters and scholars leave their state, they do not take their sacrificial vessels across the border. A grand master leaves his sacrificial vessels with another grand master, and a scholar leaves his with another scholar.
大夫士去國，踰竟，為壇位，鄉國而哭。素衣，素裳，素冠，徹緣，鞮屨，素篾，乘髦馬，不蚤鬋，不祭食，不說人以無罪，婦人不當御，三月而復服。
When grand masters and scholars leave their state and cross the border, they set up an altar and weep facing their home state. They wear plain robe, plain skirt and plain cap, with the garment edging removed, unadorned shoes, a mat of white bamboo, and ride horses with unclipped manes; they do not cut nails or hair, do not make a food offering when eating, do not argue to others that they are innocent, and women do not attend them in the bedchamber; after three months they return to ordinary dress.
大夫士見於國君，君若勞之，則還辟再拜稽首。君若迎拜，則還辟不敢答拜。大夫士相見，雖貴賤不敵，主人敬客，則先拜客，客敬主人，則先拜主人。凡非弔喪、非見國君，無不答拜者。大夫見於國君，國君拜其辱，士見於大夫，大夫拜其辱，同國始相見，主人拜其辱。君於士，不荅拜也，非其臣，則荅拜之。大夫於其臣，雖賤必答拜之。男女相荅拜也。
When a grand master or scholar has an audience with the ruler, if the ruler consoles them, they step aside and bow twice with their heads to the ground. If the ruler comes forward to bow, they step aside and do not dare to return the bow. When grand masters and scholars meet one another, even if their ranks are unequal, if the host shows respect to the guest he first bows to the guest; if the guest shows respect to the host he first bows to the host. Except in condolences and audiences with the ruler, there is no case where a bow is not returned. When a grand master has an audience with the ruler, the ruler bows to thank him for the trouble of coming; when a scholar visits a grand master, the grand master bows to thank him for the trouble; when two people of the same state meet for the first time, the host bows to thank the other for coming. The ruler does not return a scholar's bow; but if the person is not his own subject, he returns it. A grand master returns the bow of his own subject even if he is lowly. Men and women return one another's bows.
國君春田不圍澤，大夫不掩群，士不取麛卵。
In spring hunting the ruler does not encircle the entire marsh, a grand master does not trap a whole herd of wild beasts, and a scholar does not take young animals or eggs.
歲凶，年穀不登，君膳不祭肺，馬不食谷，馳道不除，祭事不縣，大夫不食粱，士飲酒不樂。
In a bad year, when the grain does not ripen, the ruler does not offer the lung at his meals, his horses are not fed grain, the royal roads are not repaired, musical instruments are not hung for sacrifices, grand masters do not eat millet, and scholars do not have music when drinking wine.
君無故玉不去身，大夫無故不徹縣，士無故不徹琴瑟。
If the ruler has no trouble, jade does not leave his person; if a grand master has no trouble, he does not take down the hanging musical instruments; if a scholar has no trouble, he does not take away the zither and se.
士有獻於國君，他日君問之曰：“安取彼？”再拜稽首而後對。大夫私行，出疆必請，反必有獻。士私行，出疆必請，反必告，君勞之則拜，問其行，拜而後對。
When a scholar has something to present to the ruler, after some days the ruler asks him: "How did you obtain that?" He bows twice with his head to the ground and then answers. When a grand master travels on private business, he must request permission to leave the border, and on return must present something. When a scholar travels on private business, he must request permission to leave the border, and on return must report. If the ruler consoles him he bows; if the ruler asks about his journey, he bows and then answers.
國君去其國，止之曰：“奈何去社稷也？”大夫曰：“奈何去宗廟也？”士曰：“奈何去墳墓也？”國君死社稷，大夫死眾，士死制。
When a ruler is about to leave his state, the one who dissuades him says: "How can you leave the altars of the land and grain?" A grand master says: "How can you leave the ancestral temple?" A scholar says: "How can you leave the graves?" A ruler dies for the altars of the land and grain, a grand master dies for the people, and a scholar dies for his duty (rule).
君天下曰天子。朝諸侯，分職授政任功，曰予一人。踐阼，臨祭祀，內事曰孝王某，外事曰嗣王某。臨諸侯，畛於鬼神，曰有天王某。甫崩，曰天王崩。復，曰天子復矣。告喪，曰天王登假。措之廟，立之主，曰帝。天子未除喪，曰予小子，生名之，死亦名之。
One who rules over all under heaven is called the Son of Heaven. When he holds court with the lords, assigns offices, confers governance and appoints for merit, he calls himself "I, the One Man." When he ascends the eastern steps and presides at sacrifices, in internal matters he is called "the filial king so-and-so," and in external matters "the successor king so-and-so." When he inspects the lords and addresses ghosts and spirits, he is called "the Heavenly King so-and-so." When he has just died, it is said "the Heavenly King has collapsed." When calling back his soul, it is said "the Son of Heaven, come back!" When announcing the death, it is said "the Heavenly King has ascended afar." When he is placed in the temple and a spirit tablet is set up, he is called "Di." While the Son of Heaven has not yet put off mourning dress, he calls himself "I, the little son"; this is used to refer to him when alive and also when dead.
天子有後，有夫人，有世婦，有嬪，有妻，有妾。天子建天官，先六大：曰大宰、大宗、大史、大祝、大士、大卜，典司六典。天子之五官：曰司徒、司馬、司空、司士、司寇，典司五眾。天子之六府：曰司土、司木、司水、司草、司器、司貨，典司六職。天子之六工：曰土工、金工、石工、木工、獸工、草工，典制六材。
The Son of Heaven has a queen, consorts, junior court ladies, secondary ladies, wives, and concubines. In establishing the heavenly offices, the Son of Heaven first sets up the Six Greats: the Grand Steward, Grand Ancestor, Grand Scribe, Grand Invocator, Grand Officer, and Grand Diviner, in charge of the six canons. The Son of Heaven's five offices are the Minister of Education, Minister of War, Minister of Works, Minister of Officers, and Minister of Crime, in charge of the five groups of people. The Son of Heaven's six treasuries are the offices of Earth, Wood, Water, Herbs, Implements, and Goods, in charge of the six duties. The Son of Heaven's six crafts are the earth craft, metal craft, stone craft, wood craft, beast craft, and herb craft, in charge of making the six materials.
五官致貢曰享，五官之長曰伯，是職方。其擯於天子也，曰天子之吏。天子同姓，謂之伯父，異姓，謂之伯舅。自稱於諸侯曰天子之老，於外曰公，於其國曰君。
The tribute that the five offices present is called xiang. The head of the five offices is called a bo, the chief of the regional offices. When acting as ushers for the Son of Heaven they are called "officials of the Son of Heaven." If of the same surname as the Son of Heaven, they are called "uncle"; if of a different surname, "maternal uncle." To the lords they call themselves "elders of the Son of Heaven," outside their fief they are called gong, and in their own state they are called ruler.
九州之長，入天子之國曰牧。天子同姓，謂之叔父，異姓，謂之叔舅。於外曰侯，於其國曰君，其在東夷、北狄、西戎、南蠻，雖大曰子，於內自稱曰不穀，於外自稱曰王老。
The head of the nine regions, on entering the state of the Son of Heaven, is called a mu. If of the same surname as the Son of Heaven, he is called "younger uncle"; if of a different surname, "younger maternal uncle." Outside his fief he is called hou, and in his own state he is called ruler. Among the Eastern Yi, Northern Di, Western Rong, and Southern Man, even if powerful, they are called zi. Within their own territory they call themselves "Bugu," and outside it, "the old man of the king."
庶方小侯，入天子之國曰某人。於外曰子，自稱曰孤。
The small lords of every quarter, on entering the state of the Son of Heaven, are called "so-and-so, a man." Outside their borders they are called zi and call themselves "gu" (orphan).
天子當依而立，諸侯北面而見天子，曰覲。天子當寧而公，諸公東面，諸侯西面，曰朝。
The Son of Heaven stands facing the axe-patterned screen, and the lords face north to see him; this is called jin. The Son of Heaven stands between the gate and the screen, with the dukes facing east and the lords facing west; this is called chao.
諸侯未及期相見，曰遇，相見於卻地，曰會。諸侯使大夫問於諸侯，曰聘，約信，曰誓，蒞牲，曰盟。
When lords meet without an agreed date, it is called yu; when they meet in an unoccupied place, it is called hui. When a lord sends a grand master to visit another lord, it is called pin; to pledge good faith is called shi; to face the sacrificial animals is called meng.
諸侯見天子，曰臣某侯某。其與民言，自稱曰寡人。其在凶服，曰適子孤。臨祭祀、內事，曰孝子某侯某。外事，曰曾孫某侯某。死曰薨，復，曰某甫復矣。既葬，見天子，曰類見，言諡，曰類。諸侯使人使於諸侯，使者自稱曰寡君之老。
A lord having an audience with the Son of Heaven calls himself "your minister, so-and-so the lord." Speaking with his people, he calls himself "the lonely one." In mourning dress he calls himself "the orphaned heir." At sacrifices, in internal matters he is called "the filial son, so-and-so the lord," and in external matters "the distant descendant, so-and-so the lord." His death is called hong. When calling back his soul, it is said "so-and-so fu, come back!" When seeing the Son of Heaven after burial, it is called lei jian; asking for a posthumous title is called lei. When a lord sends someone as envoy to another lord, the envoy calls himself "the elder of our lonely ruler."
天子穆穆，諸侯皇皇，大夫濟濟，士蹌蹌，庶人僬僬。
The Son of Heaven is solemn and serene, the lords are majestic, grand masters are orderly and refined, scholars are brisk and graceful, and common people bustle about.
天子之妃曰後，諸侯曰夫人，大夫曰孺人，士曰婦人，庶人曰妻。
The consort of the Son of Heaven is called hou, a lord's is called furen, a grand master's is called ruren, a scholar's is called furen, and a commoner's is called qi.
公侯有夫人，有世婦，有妻，有妾。
Dukes and lords have a principal consort, junior court ladies, wives, and concubines.
夫人自稱於天子，曰老婦，自稱於諸侯，曰寡小君，自稱於其君，曰小童。自世婦以下，自稱曰婢子。
A consort calls herself "the old woman" before the Son of Heaven, "the lonely little ruler's wife" before the lords, and "the little child" before her own lord. From junior court ladies downward, they call themselves "handmaid."
子於父母，則自名也。
A son before his parents uses his own personal name.
列國之大夫，入天子之國，曰某士，自稱，曰陪臣某，於外曰子，於其國，曰寡君之老。使者自稱曰某。
A grand master of a vassal state, on entering the state of the Son of Heaven, is called "so-and-so, a scholar" and calls himself "your subject's subject, so-and-so"; outside his borders he is called zi; in his own state he is called "the elder of our lonely ruler." An envoy calls himself "so-and-so."