Record of the Great Funeral Rites

君吊則復殯服。

When the ruler comes to offer condolences, one resumes the clothing worn at the laying in the hall.

夫人吊於大夫士，主人出迎於門外。見馬首，先入門右。夫人入升堂即位，主婦降自西階，拜稽顙於下。夫人視世子而踴，奠如君至之禮。夫人退，主婦送於門內，拜稽顙。主人送於大門之外，不拜。

When the consort offers condolences to a grand officer or officer, the host goes out and meets her outside the gate. Seeing the horse's head, he first enters the gate on the right. The consort enters, ascends the hall, and takes her place. The hostess comes down by the western steps and bows below, touching her head to the ground. The consort looks at the heir and stamps her feet. The offering is as in the rite when the ruler arrives. The consort withdraws, and the hostess sees her off inside the gate, bows and touches her head to the ground. The host sees her off to beyond the main gate and does not bow.

大夫君，不迎於門外。入即位於堂下，主人北面，眾主人南面，婦人即位於房中。若有君命，命夫命婦之命，四鄰賓客，其君後主人而拜。

A grand officer, for his own ruler, does not meet him outside the gate. He enters and takes his place below the hall. The host faces north, the other hosts face south, and the women take their places in the room. If there is a ruler's command, or a command from a titled man or woman, or guests from the four neighbors, then the ruler bows behind the host.

君吊，見屍柩而後踴。

When the ruler comes to offer condolences, he stamps his feet after seeing the body and coffin.

大夫士，若君不戒而往，不具殷奠。君退必奠。

For a grand officer or officer, if the ruler goes without having sent a warning, the major offering is not prepared. When the ruler withdraws, an offering is certainly made.

君大棺八寸，屬六寸，椑四寸。上大夫大棺八寸，屬六寸。下大夫大棺六寸，屬四寸。士棺六寸。

For a ruler, the great coffin is eight inches, the next layer six inches, and the thin coffin four inches. For a senior grand officer, the great coffin is eight inches and the next layer six inches. For a junior grand officer, the great coffin is six inches and the next layer four inches. For an officer, the coffin is six inches.

君裡棺用朱綠，用雜金鐕。大夫裡棺用玄綠，用牛骨鐕。士不綠。

Inside a ruler's coffin, vermilion and green are used, with nails of mixed metals. Inside a grand officer's coffin, dark color and green are used, with nails of ox bone. An officer does not use green.

君蓋用漆，三衽三束。大夫蓋用漆，二衽二束。士蓋不用漆，二衽二束。

A ruler's lid is lacquered, with three tenons and three bands. A grand officer's lid is lacquered, with two tenons and two bands. An officer's lid is not lacquered, with two tenons and two bands.

君大夫鬊爪，實於綠中。士埋之。

The loose hair and nail clippings of a ruler or grand officer are packed into the green. For an officer, they are buried.

君殯用輴，攢至於上，畢塗屋。大夫殯以幬，攢置於西序，塗不暨於棺。士殯見衽，塗上帷之。

A ruler's coffin is laid in the hall on a wheeled carriage, with earth piled up to the top and all plastered into the shape of a house. A grand officer's coffin is laid in the hall covered by a canopy, with earth piled against the west side hall and the plastering not reaching the coffin. An officer's coffin is laid in the hall with the tenons exposed, plastered on top and set with a curtain.

熬君四種八筐，大夫三種六筐，士二種四筐，加魚臘焉。

Parched grain: a ruler has four kinds in eight baskets, a grand officer three kinds in six baskets, and an officer two kinds in four baskets, with fish and dried meat added.

飾棺，君龍帷，三池，振容，黼荒。火三列，黼三列。素錦褚，加偽荒，纁紐六。齊，五采，五貝，黼翣二，黻翣二，畫翣二，皆戴圭。魚躍拂池，君纁戴六，纁披六。大夫畫帷，二池，不振容。畫荒，火三列，黻三列。素錦褚，纁紐二，玄紐二。齊，三採，三貝，黻翣二，畫翣二，皆戴綏，魚躍拂池，大夫戴，前纁後玄，披亦如之。士布帷布荒，一池。揄絞，纁紐二，緇紐二。齊，三採，一貝。畫翣二，皆戴綏，士戴，前纁後緇，二披用纁。

Decoration of the coffin: a ruler has a dragon curtain, three pools, trailing fringes, and an axe-pattern canopy. There are three rows of fire patterns and three rows of axe patterns. Plain brocade is used as a cover, with a false canopy added, and six light-red ties. The ornament is of five colors with five shells. There are two axe-patterned coffin fans, two with the embroidered pattern, and two painted coffin fans, all topped with jade tablets. Fish leap up and brush the pools. The ruler has six light-red carried bands and six light-red pulling ropes. A grand officer has a painted curtain and two pools, with no trailing fringes. The painted canopy has three rows of fire patterns and three rows of embroidered patterns. Plain brocade is used as a cover, with two light-red ties and two dark ties. The ornament is of three colors with three shells. There are two coffin fans with the embroidered pattern and two painted coffin fans, all with tassels. Fish leap up and brush the pools. The grand officer's carried bands are light red in front and dark behind, and the pulling ropes are the same. An officer has a cloth curtain and a cloth canopy, one pool. The pattern is pheasant embroidery, with two light-red ties and two black ties. The ornament is of three colors with one shell. There are two painted coffin fans, all with tassels. The officer's carried bands are light red in front and black behind, and the two pulling ropes use light red.

君葬用輴，四綍二碑，御棺用羽葆。大夫葬用輴，二綍二碑，御棺用茅。士葬用國車，二綍無碑。比出宮，御棺用功布。

The ruler is buried using a wheeled carriage, with four funeral ropes and two stele posts, and the coffin is led with the feathered canopy. A grand officer is buried using a wheeled carriage, with two funeral ropes and two stele posts, and the coffin is led with thatch. An officer is buried using a state carriage, with two funeral ropes and no stele. On leaving the house, the coffin is led with a cloth of merit.

凡封，用綍去碑負引。君封以衡，大夫士以鹹。君命毋譁，以鼓封。大夫命毋哭，士哭者相止也。

In all lowering of the coffin, the ropes are loosed from the stele and the pulling ropes are carried on the back. The ruler's coffin is lowered with a crossbar, and the grand officer's and officer's with a plain beam. At the ruler's command there is to be no noise, and the coffin is lowered to the beat of a drum. At the grand officer's, the command is that no one wail. At an officer's, those wailing restrain one another.

君松槨，大夫柏槨，士雜木槨。

A ruler's outer coffin is of pine, a grand officer's of cypress, and an officer's of mixed wood.

棺槨之間，君容柷，大夫容壺，士容甒。

Between the coffin and the outer coffin, there is room for a ruler to hold a wooden percussion box, for a grand officer a jar, and for an officer a clay bottle.

君裡槨虞筐，大夫不裡槨，士不虞筐。

Inside a ruler's outer coffin there are baskets for the rite of repose; a grand officer's outer coffin has none inside; an officer has no baskets for the rite of repose.

祭法：有虞氏禘黃帝而郊嚳，祖顓頊而宗堯；夏后氏亦禘黃帝而郊鯀，祖顓頊而宗禹；殷人禘嚳而郊冥，祖契而宗湯；周人禘嚳而郊稷，祖文王而宗武王。

The rules of sacrifice: the House of Yu performed the great sacrifice to the Yellow Emperor and the suburban sacrifice to Ku, took Zhuanxu as ancestor and Yao as exemplar; the House of Xia also performed the great sacrifice to the Yellow Emperor and the suburban sacrifice to Gun, took Zhuanxu as ancestor and Yu as exemplar; the people of Yin performed the great sacrifice to Ku and the suburban sacrifice to Ming, took Qi as ancestor and Tang as exemplar; the people of Zhou performed the great sacrifice to Ku and the suburban sacrifice to Ji, took King Wen as ancestor and King Wu as exemplar.

燔柴於泰壇，祭天也。瘞埋於泰折，祭地也。用騂犢。

Burning firewood on the great altar is the sacrifice to Heaven. Burying offerings on the great mound is the sacrifice to Earth. A red calf is used.

埋少牢於泰昭，祭時也；相近於坎壇，祭寒暑也；王宮，祭日也；夜明，祭月也；幽宗，祭星也；雩宗，祭水旱也；四坎壇，祭四方也。山林川穀丘陵能出雲、為風雨、見怪物，皆曰神，有天下者祭百神。諸侯在其地則祭之，亡其地則不祭。

Burying a lesser sacrificial set of animals at the great bright altar is the sacrifice to the seasons; at the nearby pit altar, the sacrifice to cold and heat. The royal palace is the sacrifice to the sun. The night-bright place is the sacrifice to the moon. The secluded altar is the sacrifice to the stars. The rain-prayer altar is the sacrifice to flood and drought. The four pit altars are the sacrifice to the four directions. Mountains, forests, valleys, and hills that can produce clouds, raise wind and rain, and show strange phenomena are all called spirits. One who holds the world sacrifices to the hundred spirits. A feudal lord sacrifices within his own land and does not sacrifice if he has lost his land.

大凡生於天地之間者皆曰命，其萬物死皆曰折，人死曰鬼。此五代之所不變也。七代之所更立者，禘郊宗祖，其餘不變也。

All that is born between Heaven and Earth is called living. Of the myriad things, those that die are called withering, and when people die they are called ghosts. This is what the five generations did not change. What the seven generations changed was the great sacrifice, the suburban sacrifice, the exemplar and the ancestor; the rest were not changed.

天下有王，分地建國，置都立邑設廟祧壇墠而祭之，乃為親疏多少之數。是故王立七廟，一罈一墠，曰考廟，曰王考廟，曰皇考廟，曰顯考廟，曰祖考廟，皆月祭之。遠廟為祧，有二祧，享嘗乃止。去祧為壇，去壇為墠。壇墠，有禱焉祭之，無禱乃止。去墠曰鬼。諸侯立五廟，一罈一墠，曰考廟，曰王考廟，曰皇考廟，皆月祭之。顯考廟，祖考廟，享嘗乃止。去祖為壇，去壇為墠。壇墠，有禱焉祭之，無禱乃止。去墠為鬼。大夫立三廟二壇，曰考廟，曰王考廟，曰皇考廟。享嘗乃止。顯考祖，考無廟，有禱焉。為壇祭之，去壇為鬼。適士二廟一罈，曰考廟，曰王考廟。享嘗乃止，顯考無廟，有禱焉。為壇祭之，去壇為鬼。官師一廟，曰考廟。王考無廟，而祭之，去王考為鬼。庶士庶人無廟，死曰鬼。

When there is a king in the world, he divides the land to establish states, sets up capitals and founds towns, and establishes temples, remote shrines, altars, and clearings for sacrifice, and so fixes the number by closeness and distance. Therefore the king establishes seven temples, one altar, and one clearing: called the father temple, the grandfather temple, the great-grandfather temple, the great-great-grandfather temple, and the ancestor temple, all sacrificed to every month. The remote temples are the shrines, of which there are two; the seasonal offerings there are stopped. When the shrine is removed it becomes an altar, and when the altar is removed it becomes a clearing. For the altar and the clearing, sacrifice is made when there is a prayer, and when there is no prayer it stops. When the clearing is removed it is called ghost. A feudal lord establishes five temples, one altar, and one clearing: called the father temple, the grandfather temple, and the great-grandfather temple, all sacrificed to every month. The great-great-grandfather temple and the ancestor temple have the seasonal offerings stopped. When the ancestor is removed it becomes an altar, and when the altar is removed it becomes a clearing. For the altar and the clearing, sacrifice is made when there is a prayer, and when there is none it stops. When the clearing is removed it becomes ghost. A grand officer establishes three temples and two altars: called the father temple, the grandfather temple, and the great-grandfather temple, and the seasonal offerings are stopped. The great-great-grandfather and the ancestor have no temple, but when there is a prayer an altar is made for sacrifice. When the altar is removed it becomes ghost. A legitimate officer has two temples and one altar: called the father temple and the grandfather temple, and the seasonal offerings are stopped. The great-grandfather has no temple, and when there is a prayer an altar is made for sacrifice. When the altar is removed it becomes ghost. A lesser official has one temple, called the father temple. The grandfather has no temple but is sacrificed to. When the grandfather is removed he becomes ghost. Common officers and commoners have no temple, and at death are called ghosts.

王為群姓立社，曰大社。王自為立社，曰王社。諸侯為百姓立社，曰國社。諸侯自為立社，曰侯社。大夫以下成群立社，曰置社。

The king sets up an altar of the soil for all the clans, called the Great Altar of the Soil. The king sets up an altar of the soil for himself, called the King's Altar. A feudal lord sets up an altar of the soil for the people, called the State Altar. A feudal lord sets up an altar of the soil for himself, called the Lord's Altar. From grand officers downward, they set up altars in groups, called the Collective Altar.

王為群姓立七祀：曰司命，曰中溜，曰國門，曰國行，曰泰厲，曰戶，曰灶。王自為立七祀。諸侯為國立五祀：曰司命，曰中溜，曰國門，曰國行，曰公厲。諸侯自為立五祀。大夫立三祀：曰族厲，曰門，曰行。適士立二祀：曰門，曰行。庶士、庶人立一祀。或立戶，或立灶。

The king sets up seven sacrifices for all the clans: called the Controller of Fate, the Central Courtyard, the State Gate, the State Road, the Great Calamity Spirit, the Door, and the Stove. The king sets up the seven sacrifices for himself. A feudal lord sets up five sacrifices for the state: called the Controller of Fate, the Central Courtyard, the State Gate, the State Road, and the Lord's Calamity Spirit. A feudal lord sets up the five sacrifices for himself. A grand officer sets up three sacrifices: called the Clan Calamity Spirit, the Gate, and the Road. A legitimate officer sets up two sacrifices: called the Gate and the Road. Common officers and commoners set up one sacrifice, either the Door or the Stove.

王下祭殤五：適子，適孫，適曾孫，適玄孫，適來孫。諸侯下祭三，大夫下祭二，適士及庶人祭子而止。

The king sacrifices downward to those who died young in five ranks: the legitimate son, the legitimate grandson, the legitimate great-grandson, the legitimate great-great-grandson, and the legitimate descendant of the sixth generation. A feudal lord sacrifices downward in three ranks, a grand officer downward in two ranks, and a legitimate officer and commoners sacrifice as far as the son and stop there.

夫聖王之制祭祀也，法施於民則祀之，以死勤事則祀之，以勞定國則祀之，能御大菑則祀之，能捍大患則祀之。是故厲山氏之有天下也，其子曰農，能殖百穀。夏之衰也，周棄繼之，故祀以為稷。共工氏之霸九州也，其子曰后土，能平九州，故祀以為社。帝嚳能序星辰以著眾，堯能賞均刑法以義終，舜勤眾事而野死，鯀鄣鴻水而殛死，禹能修鯀之功，黃帝正名百物，以明民共財，顓頊能修之，契為司徒而民成，冥勤其官而水死，湯以寬治民而除其虐，文王以文治，武王以武功，去民之菑，此皆有功烈於民者也。及夫日月星辰，民所瞻仰也。山林川穀丘陵，民所取財用也。非此族也，不在祀典。

The sage kings fixed the sacrifices: one whose law was applied to the people is sacrificed to, one who died in diligence to his duties is sacrificed to, one who by his toil secured the state is sacrificed to, one who could ward off great disaster is sacrificed to, one who could defend against great hardship is sacrificed to. So when the House of Lishan held the world, his son was called Nong, who could make the hundred grains multiply. When the Xia declined, Qi of Zhou took over, and so he is sacrificed to as the Grain Spirit. Gonggong ruled the nine regions, and his son was called Houtu, who could level the nine regions, so he is sacrificed to as the Soil Spirit. Emperor Ku could set the order of the stars to make plain to the people, Yao could grant rewards evenly and conclude punishments with righteousness, Shun toiled at many tasks and died in the wilds, Gun blocked the flood and was executed, Yu could carry on Gun's work, the Yellow Emperor set right the names of the hundred things so as to make clear to the people and share wealth, Zhuanxu could carry it on, Qi served as Minister of Education and the people prospered, Ming labored at his office and died in the water, Tang governed the people with leniency and removed cruelty, King Wen governed with culture, and King Wu with martial achievement, and removed the people's calamities. All these had merit toward the people. As for the sun, moon, and stars, they are what the people look up to. Mountains, forests, valleys, and hills are where the people obtain their wealth and use. Those that are not of this kind are not in the sacrificial canon.

祭不欲數，數則煩，煩則不敬。祭不欲疏，疏則怠，怠則忘。是故君子合諸天道，春禘秋嘗。霜露既降，君子履之必有悽愴之心，非其寒之謂也。春雨露既濡，君子履之必有怵惕之心，如將見之。樂以迎來，哀以送往，故禘有樂而嘗無樂。

One does not want sacrifices to be too frequent, for if frequent they become tiresome, and if tiresome they lack reverence. One does not want sacrifices to be too sparse, for if sparse one becomes lax, and if lax one forgets. So the gentleman conforms to the Way of Heaven, performing the spring sacrifice and the autumn sacrifice. When frost and dew have fallen, the gentleman, treading on them, must have a sorrowful heart, not because of the cold. When spring rain and dew have moistened the ground, the gentleman, treading on them, must have an anxious heart, as if about to see them. One welcomes those who come with music and sends off those who depart with grief, so the spring sacrifice has music and the autumn sacrifice has none.

致齊於內，散齊於外。齊之日，思其居處，思其笑語，思其志意，思其所樂，思其所嗜。齊三日，乃見其所為齊者。

Within, one fasts to the utmost; without, one relaxes the fast. On the days of fasting, one thinks of the departed's dwelling, of his laughter and speech, of his aims, of what he took pleasure in, and of what he liked. After three days of fasting, one comes to see the one for whom he fasts.

祭之日，入室，僾然必有見乎其位；周還出戶，肅然必有聞乎其容聲；出戶而聽，愾然必有聞乎其嘆息之聲。

On the day of sacrifice, on entering the room one seems certain to see him at his place; on turning to go out the door, one reverently seems certain to hear the sound of his movements; going out the door and listening, one is moved and seems certain to hear the sound of his sigh.

是故先王之孝也，色不忘乎目，聲不絕乎耳，心志嗜慾不忘乎心。致愛則存，致愨則著。著存不忘乎心，夫安得不敬乎？

Therefore the filial piety of the former kings was such that their expression was not forgotten by the eye, their voice did not cease in the ear, and their aims and tastes were not forgotten in the heart. When love is carried to the utmost, he is present; when sincerity is carried to the utmost, he is manifest. With his manifest presence not forgotten in the heart, how could one not be reverent?

君子生則敬養，死則敬享，思終身弗辱也。君子有終身之喪，忌日之謂也。忌日不用，非不祥也。言夫日，志有所至，而不敢盡其私也。

The gentleman, while his parents live, respectfully nourishes them; when they die, he respectfully sacrifices to them, thinking to bring no disgrace to them to the end of his life. The gentleman has a mourning that lasts his whole life, which is to say the anniversary of the death. On the anniversary he does not conduct business, not because it is inauspicious, but because on that day his heart is bent on reaching them and he does not dare to indulge his own affairs.

唯聖人為能饗帝，孝子為能饗親。饗者鄉也，鄉之然後能饗焉。是故孝子臨屍而不怍。君牽牲，夫人奠盎。君獻屍，夫人薦豆。卿大夫相君，命婦相夫人，齊齊乎其敬也，愉愉乎其忠也，勿勿諸其欲其饗之也。

Only the sage can offer a feast to the Lord on High, and only the filial son can offer a feast to his parents. To feast is to face them; only by facing them can one feast them. This is why the filial son faces the impersonator of the dead without shame. The ruler leads the sacrificial animal, and the ruler's wife presents the pale wine. The ruler offers to the impersonator, and the ruler's wife presents the stands of food. The ministers and high officers assist the ruler, and the ladies of rank assist the ruler's wife; they are orderly and so reverent, harmonious and joyful and so loyal, earnest and eager so that he may partake.

文王之祭也，事死者如事生，思死者如不欲生。忌日必哀，稱諱如見親，祀之忠也。如見親之所愛，如欲色然，其文王與？詩云：“明發不寐，有懷二人。”文王之詩也。祭之明日，明發不寐，饗而致之，又從而思之。祭之日，樂與哀半。饗之必樂，已至必哀。

In King Wen's sacrifices, he served the dead as he would serve the living, and he longed for the dead as if he did not wish to live. On the anniversary of a death he was sure to grieve, and he spoke the dead parent's name as if seeing him, which is the loyalty of sacrifice. It was as if he saw what his parent loved, and as if he longed for that parent's expression; this must have been King Wen, was it not? The Book of Songs, in 'Xiao Wan' of the Lesser Odes, says: "At dawn I cannot sleep, thinking of those two people." It is a poem about King Wen. On the day after the sacrifice, at dawn he could not sleep, feasting them to invite them and then thinking of them again. On the day of the sacrifice, joy and grief were each half. When feasting them he was sure to rejoice, and once they had come he was sure to grieve.

仲尼嘗，奉薦而進，其親也愨，其行也趨趨以數。已祭，子贛問曰：“子之言祭，濟濟漆漆然。今子之祭無濟濟漆漆，何也？”子曰：“濟濟者，容也，遠也。漆漆者，容也，自反也。容以遠，若容以自反也。夫何神明之及交？夫何濟濟漆漆之有乎？反饋樂成，薦其薦俎。序其禮樂，備其百官。君子致其濟濟漆漆，夫何慌惚之有乎？夫言豈一端而已，夫各有所當也。”

Zhongni took part in the autumn sacrifice, presenting the offerings with his hands raised. His manner was sincere, and his steps were quick and frequent. After the sacrifice was over, Zigong asked: "You have said that in sacrifice one should be stately, solemn and single-minded. Today your sacrifice was not stately, solemn or single-minded; why?" Confucius said: "Being stately is a matter of bearing, which is distant. Being solemn and single-minded is also a matter of bearing, which is self-examination. If bearing is thereby distant, or if bearing is thereby self-examination, where is the contact with the spirits? Where would there be stateliness, solemnity and single-mindedness? One returns to the offering of food and the completion of the music, and presents the stands and trays. One puts in order the rites and music and prepares all the officials. The noble person conveys his stateliness, solemnity and single-mindedness there, so where is there any vagueness? Words are not just one thing; each has its proper application."

孝子將祭，慮事不可以不豫，比時具物不可以不備，虛中以治之。

When a filial son is about to sacrifice, he must not fail to plan the matter beforehand, and when the time comes he must not fail to have everything fully prepared, emptying his heart to attend to it.

宮室既修，牆屋既設，百物既備，夫婦齊戒，沐浴盛服，奉承而進之。洞洞乎、屬屬乎如弗勝，如將失之。其孝敬之心至也與！薦其薦俎，序其禮樂，備其百官，奉承而進之。於是諭其志意，以其慌惚以與神明交。庶或饗之，庶或饗之，孝子之志也。

The palace and chambers have been repaired, the walls and halls set up, and everything prepared; husband and wife fast, bathe and dress in their finest, and carry the offerings up with their hands. In their earnest single-mindedness they seem unable to bear the load and as if about to lose what they carry. This must be the utmost of the heart of filial reverence! They present the stands and trays, put in order the rites and music, prepare all the officials, and bring the offerings forward with raised hands. Thus they make known their intention and, through that vagueness, make contact with the spirits. Perhaps they will partake, perhaps they will partake: this is the aspiration of the filial son.

孝子之祭也，盡其愨而愨焉，盡其信而信焉，盡其敬而敬焉，盡其禮而不過失焉。進退必敬，如親聽命，則或使之也。

In the filial son's sacrifice, he is fully sincere in his sincerity, fully trustworthy in his trust, fully reverent in his reverence, and fully correct in his ritual, without fault. In advancing and withdrawing he is always reverent, as if his parents were listening for his orders, in which case they might perhaps employ him.

孝子之祭可知也。其立之也敬以詘，其進之也敬以愉，其薦之也敬以欲。退而立，如將受命。已徹而退，敬齊之色不絕於面。孝子之祭也，立而不詘，固也。進而不愉，疏也。薦而不欲，不愛也。退立而不如受命，敖也。已徹而退，無敬齊之色，而忘本也。如是而祭，失之矣。

One can know a filial son's sacrifice. When he stands, he is reverent and bows low; when he presents, he is reverent and cheerful; when he offers, he is reverent and eager. When he steps back and stands, he seems about to receive a command. When the offerings have been cleared and he withdraws, a respectful and composed look never leaves his face. If in a filial son's sacrifice he stands without bowing low, that is crudeness. If he presents without cheerfulness, that is distance. If he offers without eagerness, that is lack of love. If he steps back and stands as if not about to receive a command, that is arrogance. If after the offerings are cleared and he withdraws he has no respectful and composed look, that is forgetting the root. To sacrifice like this is a mistake.

孝子之有深愛者必有和氣，有和氣者必有愉色，有愉色者必有婉容。孝子如執玉，如奉盈，洞洞屬屬然如弗勝，如將失之。嚴威儼恪，非所以事親也，成人之道也。

A filial son who has deep love must have a harmonious spirit; one with a harmonious spirit must have a cheerful look; one with a cheerful look must have a gentle and compliant bearing. The filial son is as if holding jade, as if carrying something full; in his earnest single-mindedness he seems unable to bear the load and as if about to lose it. Severity, dignity and solemn gravity are not for serving one's parents; they are the way of an adult.

先王之所以治天下者五：貴有德，貴貴，貴老，敬長，慈幼。此五者先王之所以定天下也。貴有德，何為也？為其近於道也。貴貴，為其近於君也；貴老，為其近於親也；敬長，為其近於兄也；慈幼，為其近於子也。是故至孝近乎王，至弟近乎霸。至孝近乎王，雖天子必有父。至弟近乎霸，雖諸侯有必兄。先王之教因而弗改，所以領天下國家也。

There are five things by which the former kings governed the world: honoring the virtuous, honoring the noble, honoring the aged, respecting elders, and cherishing the young. These five are how the former kings brought peace to the world. Why honor the virtuous? Because they are close to the Way. Honor the noble because they are close to the ruler; honor the aged because they are close to one's parents; respect elders because they are close to one's elder brother; cherish the young because they are close to one's son. Hence the utmost filial piety is close to being a true king, and the utmost brotherly respect is close to being a hegemon. Since the utmost filial piety is close to kingship, even the Son of Heaven must have a father. Since the utmost brotherly respect is close to hegemony, even a feudal lord must have an elder brother. The former kings' teaching was followed and not changed, and that is how they led the states and families of the world.

子曰：“立愛自親始，教民睦也。立教自長始，教民順也。教以慈睦，而民貴有親。教以敬長，而民貴用命。孝以事親，順以聽命，錯諸天下，無所不行。”

Confucius said: "To establish love beginning with one's parents is to teach the people harmony. To establish teaching beginning with elders is to teach the people to be compliant. Teaching by kindness and harmony makes the people value having parents. Teaching by respect for elders makes the people value obeying orders. If one serves one's parents with filial piety and listens to commands with compliance, and extends this throughout the world, there is nowhere it cannot be carried out."

郊之祭也，喪者不敢哭，凶服者不敢入國門，敬之至也。

At the suburban sacrifice, those in mourning dare not weep, and those in inauspicious clothing dare not enter the city gate; this is the utmost of reverence.

祭之日，君牽牲，穆荅君，卿大夫序從。既入廟門，麗於碑，卿大夫袒，而毛牛尚耳，鸞刀以刲，取膟膋，乃退。爓祭祭腥而退，敬之至也。

On the day of the sacrifice, the ruler leads the victim, the one in the ancestral place on the right replies to the ruler, and the ministers and high officers follow in order. When they have entered the temple gate, the victim is tied to the stone pillar. The ministers and high officers bare a shoulder, take hair from the ox, valuing the ear, cut with the bell-hilted knife and take the fat, and only then retreat. Using half-cooked offerings and offering raw meat and then retreating is the utmost of reverence.

郊之祭，大報天而主日，配以月。夏后氏祭其闇，殷人祭其陽，周人祭日，以朝及闇。

In the suburban sacrifice, the great thanksgiving is to Heaven, with the sun as the chief and the moon as its companion. The Lord of Xia sacrificed at dusk, the Yin people sacrificed at the time of yang, and the Zhou people sacrificed to the sun from morning until dusk.

祭日於壇，祭月於坎。以別幽明，以制上下。

The sun is sacrificed to on an altar, and the moon in a pit. This is to distinguish the dark from the bright and to set the upper and the lower.

祭日於東，祭月於西。以別外內，以端其位。

The sun is sacrificed to in the east, and the moon in the west. This is to distinguish outer from inner and to put their positions in order.

日出於東，月生於西，陰陽長短，終始相巡，以致天下之和。

The sun comes out from the east, and the moon rises from the west. Yin and yang, long and short, end and begin and circulate with one another, in order to bring about harmony in the world.

天下之禮，致反始也，致鬼神也，致和用也，致義也，致讓也。致反始以厚其本也，致鬼神以尊上也，致物用以立民紀也，致義則上下不悖逆矣，致讓以去爭也。合此五者以治天下之禮也，雖有奇邪而不治者，則微矣！

The rites of the world bring about a return to the beginning, bring about the ghosts and spirits, bring about harmonious use, bring about righteousness, and bring about yielding. Bringing about a return to the beginning thickens the root; bringing about the ghosts and spirits honors those above; bringing about the use of things establishes the framework of the people; bringing about righteousness means that high and low do not rebel; and bringing about yielding removes strife and seizure. When these five are combined to govern the rites of the world, then even if there are strange and wicked things that cannot be governed, they are slight indeed!

宰我曰：“吾聞鬼神之名，不知其所謂。”子曰：“氣也者，神之盛也。魄也者，鬼之盛也。合鬼與神，教之至也。”

Zai Wo said: "I have heard the names 'ghost' and 'spirit,' but I do not know what they mean." Confucius said: "Qi is the fullness of the spirit. The animal soul (po) is the fullness of the ghost. To unite ghost and spirit is the utmost of teaching."

眾生必死，死必歸土，此之謂鬼。骨肉斃於下，陰為野土。

All living beings must die, and when they die they must return to the earth; this is called 'ghost.' The bones and flesh perish below and become dark, turning into the soil of the fields.

其氣發揚於上為昭明，焄蒿悽愴，此百物之精也，神之著也。

Their qi rises up above and becomes bright and manifest, a vapor that is chilling and moving; this is the essence of the hundred things, the manifestation of spirit.

因物之精製為之極，明命鬼神以為黔首，則百眾以畏，萬民以服。

Basing himself on the essence of things, the sage set up the utmost form of it, and by clearly naming the ghosts and spirits as a model for the common people, the hundred multitudes were thereby made to fear and the ten thousand people to submit.

聖人以是為未足也，築為宮室，設為宗祧以別親疏遠邇。教民反古復始，不忘其所由生也。眾之服自此，故聽且速也。

The sages thought this was not enough, so they built palaces and set up ancestral temples to distinguish the near from the far, the close from the distant. They taught the people to turn back to antiquity and return to the beginning, not forgetting that from which they were born. The people's submission began from this, and so they obeyed quickly.

二端既立，報以二禮，建設朝事，燔燎羶薌，見以蕭光，以報氣也。此教眾反始也。薦黍稷羞肝肺，首心，見間以俠甒加以鬱鬯，以報魄也。教民相愛，上下用情，禮之至也。君子反古復始，不忘其所由生也。是以致其敬、發其情，竭力從事以報其親，不敢弗盡也。

Once the two ends had been established, they were repaid with two rites. First, a morning service was set up, with burning of fat and fragrant offerings, displaying the light of burning mugwort, to repay the qi. This teaches the people to return to the beginning. Then millet and grain were offered, together with the liver, lungs, head and heart, and between them a pair of earthen jars with fragrant sacrificial wine were placed, to repay the animal soul. This teaches the people to love one another, with high and low acting with feeling, and it is the utmost of ritual. The noble person turns back to antiquity and returns to the beginning, not forgetting that from which he was born. Therefore he conveys his reverence, lets his feeling show, and exerts his strength in serving to repay his parents, not daring to fall short.

是故昔者天子為借千畝，冕而朱紘，躬秉耒。諸侯為借百畝，冕而青紘，躬秉耒。以事天地山川、社稷先古，以為醴酪齊盛，於是乎取之，敬之至也。

So in the past the Son of Heaven had a field for the ritual plowing of a thousand mu, and wearing a ceremonial cap with crimson cords, he held the plow himself. The feudal lords had a ritual field of a hundred mu, and wearing a ceremonial cap with blue-green cords, they held the plow themselves. They used the produce to serve Heaven and Earth, the mountains and rivers, the altars of the soil and grain, and the earliest ancestors, making sweet wine, thick wine, and millet offerings, and so they took them from this field; this is the utmost of reverence.

古者天子諸侯必有養獸之官。及歲時，齊戒沐浴而躬朝之，犧牷祭牲，必於是取之，敬之至也。君召牛，納而視之，擇其毛而卜之，吉，然後養之。君皮弁素積，朔月月半君巡牲，所以致力，孝之至也。

In ancient times the Son of Heaven and the feudal lords must have had officials for raising animals. When the season came, they fasted and bathed and personally went to see them. The sacrificial animals of pure color and unblemished body were always taken from here; this is the utmost of reverence. The ruler summoned the ox, had it brought in and inspected, chose its coat and divined about it. If it was auspicious, it was then raised. The ruler wore the leather cap and white-pleated garment. On the first and fifteenth day of each month, the ruler inspected the animals, in order to exhaust his strength; this is the utmost of filial piety.

古者天子諸侯必有公桑蠶室，近川而為之，築宮仞有三尺，棘牆而外閉之。及大昕之朝，君皮弁素積卜三宮之夫人，世婦之吉者，使入蠶於蠶室，奉種浴於川，桑於公桑，風戾以食之。歲既單矣，世婦卒蠶，奉繭以示於君，遂獻繭於夫人，夫人曰：“此所以為君服與？”遂副褘而受之，因少牢以禮之。古之獻繭者，其率用此與。及良日，夫人繅，三盆手，遂佈於三宮夫人世婦之吉者，使繅遂朱綠之、玄黃之以為黼黻文章。服既成，君服以祀先王先公，敬之至也。

In ancient times the Son of Heaven and the feudal lords must have had a public mulberry grove and silkworm house, built near a river, with the walls one ren and three feet high, enclosed with thorns and locked from outside. On a bright morning, the ruler, wearing the leather cap and white-pleated garment, divined among the ladies and senior ladies of the three palaces, and those who were auspicious were allowed to enter the silkworm house to rear silkworms. They carried the eggs to wash in the river, picked mulberry leaves in the public grove, dried them in the breeze and fed the worms. When the year had come to its end, the senior ladies finished the rearing and, carrying the cocoons, showed them to the ruler, and then presented the cocoons to the ruler's wife. The ruler's wife said: "Are these to make the ruler's garments?" Then, wearing her deputy headdress and the pheasant-embroidered robe, she received them and honored them with a lesser sacrificial animal feast. In ancient times those who presented cocoons probably all did it in this way. When the good day came, the ruler's wife reeled the silk, putting her hand into the basin three times, and then distributed it to the ladies and senior ladies of the three palaces who were auspicious, so that they reeled the silk. They then dyed it crimson, green, black and yellow, and made it into the axe-and-ji patterns and other embroidery. When the garments had been made, the ruler wore them to sacrifice to the former kings and former dukes; this is the utmost of reverence.

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，而慢易之心入之矣。故樂也者，動於內者也。禮也者，動於外者也。樂極和，禮極順。內和而外順，則民瞻其顏色而不與爭也，望其容貌而眾不生慢易焉。故德輝動乎內而民莫不承德，理髮乎外而眾莫不承順。故曰：“致禮樂之道而天下塞焉，舉而錯之無難矣。”樂也者，動於內者也。禮者也，動於外者也。故禮主其減，樂主其盈。禮減而進，以進為文；樂盈而反，以反為文。禮減而不進則銷，樂盈而不反則放。故禮有報而樂有反，禮得其報則樂，樂得其反則安。禮之報、樂之反，其義一也。

The noble person says: "Ritual and music must not be left for even a moment." If one fully pursues music to govern the heart, the hearts of ease, uprightness, kindness and good faith spring up of themselves. When the hearts of ease, uprightness, kindness and good faith spring up, one is happy; happy, one is at peace; at peace, one endures; enduring, one is like Heaven; like Heaven, one is like a spirit. Being like Heaven, one does not speak yet is trusted; being like a spirit, one does not show anger yet has awe-inspiring power. This is what fully pursuing music to govern the heart means. Fully pursuing ritual to govern the body brings solemn reverence, and solemn reverence brings dignity. If even for a moment the heart is not in harmony and not happy, base and deceitful thoughts enter in. If even for a moment the outward appearance is not grave and reverent, careless and flippant thoughts enter in. Therefore music is what moves from within, and ritual is what moves from without. Music is the utmost of harmony, and ritual is the utmost of compliance. When the inside is harmonious and the outside is compliant, the people gaze at his countenance and do not contend with him, look at his appearance and the multitudes do not become careless or flippant. Therefore the radiance of virtue stirs within and no one among the people fails to receive his virtue; principle shows outwardly and no one among the multitudes fails to accept his compliance. Hence it is said: "By fully pursuing the Way of ritual and music, the world is filled, and lifting it up and applying it is without difficulty." Music moves from within; ritual moves from without. Therefore ritual takes reduction as its principle and music takes fullness as its principle. Ritual reduces and advances, and takes advancing as its pattern; music is full and returns, and takes returning as its pattern. If ritual reduces and does not advance, it dwindles away; if music is full and does not return, it runs wild. Therefore ritual has repayment and music has return. When ritual gets its repayment there is joy, and when music gets its return there is peace. The repayment of ritual and the return of music have one meaning.

曾子曰：“孝有三：大孝尊親，其次弗辱，其下能養。”公明儀問於曾子曰：“夫子可以為孝乎？”曾子曰：“是何言與？是何言與？君子之所為孝者，先意承志，諭父母於道。參直養者也，安能為孝乎？”

Zengzi said: "Filial piety has three grades: the greatest filial piety honors one's parents, the next does not disgrace them, and the lowest is able to support them." Gongming Yi asked Zengzi: "May you, Master, be called filial?" Zengzi said: "What are you saying? What are you saying? What makes a noble person filial is anticipating his parents' wishes and carrying out their will, and guiding his parents toward the Way. I, Shen, merely support them; how can that be called filial?"

曾子曰：“身也者，父母之遺體也。行父母之遺體，敢不敬乎？居處不莊，非孝也；事君不忠，非孝也；蒞官不敬，非孝也；朋友不信，非孝也；戰陳無勇，非孝也。五者不遂，災及於親。敢不敬乎？亨孰羶薌嘗而薦之，非孝也，養也。君子之所謂孝也者，國人稱願然曰‘幸哉’。有子如此，所謂孝也已。眾之本，教曰孝，其行曰養。養可能也，敬為難。敬可能也，安為難。安可能也，卒為難。父母既沒慎行其身，不遺父母惡名，可謂能終矣！仁者仁此者也，禮者履此者也，義者宜此者也，信者信此者也，強者強此者也。樂自順此生，刑自反此作。”

Zengzi said: "The body is the body that one's parents have left. To act with the body one's parents have left, dare one be irreverent? Not to be grave in one's daily life is not filial; not to be loyal in serving one's ruler is not filial; not to be reverent in office is not filial; not to be trustworthy toward friends is not filial; not to be brave in battle is not filial. If one cannot do these five, disaster will reach one's parents. Dare one be irreverent? To cook and prepare fragrant food, taste it and present it is not filial piety but mere support. What the noble person calls filial piety is that the people of the state praise and envy him, saying 'How fortunate to have such a son'; this is what is called filial piety. The root of the multitudes is that teaching is called filial piety and practice is called support. Support can be done, but reverence is hard. Reverence can be done, but ease is hard. Ease can be done, but ending well is hard. After one's parents have passed away, to be careful in cultivating oneself and not leave one's parents with an evil name may be called ending well. The benevolent are benevolent in this; the ritually proper practice this; the righteous are fitting in this; the trustworthy keep faith in this; the strong are strong in this. Music arises from following this, and punishment arises from going against it."