Record of the Great Funeral Rites

曾子曰：“夫孝，置之而塞乎天地，溥之而橫乎四海，施諸後世而無朝夕，推而放諸東海而準，推而放諸西海而準，推而放諸南海而準，推而放諸北海而準。詩云：‘自西自東，自南自北，無思不服。’此之謂也。”

Zengzi said: "Filial piety, if set down, fills Heaven and Earth; if extended, it spans the four seas; if carried into later ages, it is without interruption for a single moment. Extended to the Eastern Sea, it is a standard; extended to the Western Sea, it is a standard; extended to the Southern Sea, it is a standard; extended to the Northern Sea, it is a standard. The Book of Songs, in 'King Wen' of the Greater Odes, says: 'From west to east, from south to north, none thought of not submitting.' This is what it speaks of."

曾子曰：“樹木以時伐焉，禽獸以時殺焉。夫子曰：‘斷一樹、殺一獸不以其時，非孝也。’孝有三：小孝用力，中孝用勞，大孝不匱。思慈愛忘勞，可謂用力矣。尊仁安義，可謂用勞矣。博施備物，可謂不匱矣。父母愛之，喜而弗忘；父母惡之，懼而無怨；父母有過，諫而不逆；父母既沒，必求仁者之粟以祀之。此之謂禮終。”

Zengzi said: "Trees are cut down at the right season, and birds and beasts are slaughtered at the right season. The Master said: 'To cut down one tree or kill one beast out of season is not filial.' Filial piety has three grades: the lesser filial piety uses physical strength, the middle filial piety uses merit, and the greater filial piety is never lacking. To think of one's parents' kindness and forget one's own toil may be called using physical strength. To honor benevolence and be at ease in righteousness may be called using merit. To give widely and have everything provided may be called never lacking. When one's parents love him, he is glad and does not forget; when they dislike him, he is fearful and without resentment; when they have faults, he remonstrates without opposing them; and after they have died, he is sure to seek grain from a benevolent man for the sacrifice. This is called the completion of ritual."

樂正子春下堂而傷其足，數月不出，猶有憂色。門弟子曰：“夫子之足瘳矣，數月不出，猶有憂色，何也？”樂正子春曰：“善如爾之問也！善如爾之問也！吾聞諸曾子、曾子聞諸夫子曰：‘天之所生，地之所養，無人為大。父母全而生之，子全而歸之，可謂孝矣。不虧其體，不辱其身，可謂全矣。故君子頃步而弗敢忘孝也。今予忘孝之道，予是以有憂色也。壹舉足而不敢忘父母，壹出言而不敢忘父母。壹舉足而不敢忘父母，是故道而不徑，舟而不遊，不敢以先父母之遺體行殆。壹出言而不敢忘父母，是故惡言不出於口，忿言不反於身。不辱其身，不羞其親，可謂孝矣。”

Yuezheng Zichun came down from the hall and hurt his foot, and for several months he did not go out and still wore a look of worry. A disciple said: "Master, your foot has already healed, but for several months you have not gone out and still wear a look of worry; why?" Yuezheng Zichun said: "It is good that you ask this! It is good that you ask this! I heard from Zengzi, and Zengzi heard from the Master: 'Of what Heaven gives birth to and Earth nurtures, nothing is greater than man. When parents give birth to him whole, the son should return himself whole, and this can be called filial piety. Not damaging the body and not disgracing oneself can be called whole. Therefore the noble person does not dare forget filial piety even for half a step. Now I have forgotten the way of filial piety, and so I wear this look of worry. When lifting a foot, one dare not forget one's parents; when speaking a word, one dare not forget one's parents. Because one dare not forget one's parents when lifting a foot, one takes the main road and not the small path, takes a boat rather than swimming across, and does not dare to risk the body that one's parents left. Because one dare not forget one's parents when speaking, evil words do not come out of one's mouth and angry words do not return upon oneself. Not disgracing oneself and not shaming one's parents can be called filial piety.'"

昔者有虞氏貴德而尚齒，夏后氏貴爵而尚齒，殷人貴富而尚齒，周人貴親而尚齒。虞、夏、殷、周，天下之盛王也，未有遺年者。年之貴乎天下久矣！次乎事親也。

In the past the House of Youyu valued virtue and honored age, the Lord of Xia valued rank and honored age, the Yin people valued wealth and honored age, and the Zhou people valued kinship and honored age. Yu, Xia, Yin and Zhou were the flourishing kings of the world, and none of them neglected age. Age has been valued by the world for a very long time, second only to serving one's parents.

是故朝廷同爵則尚齒。七十杖於朝，君問則席。八十不俟朝，君問則就之。而弟達乎朝廷矣。行肩而不併，不錯則隨。見老者則車徒闢，斑白者不以其任行乎道路。而弟達乎道路矣。居鄉以齒，而老窮不遺，強不犯弱，眾不暴寡，而弟達乎州巷矣。古之道，五十不為甸徒，頒禽隆諸長者，而弟達乎獀狩矣。軍旅什伍，同爵則尚齒，而弟達乎軍旅矣。孝弟發諸朝廷，行乎道路，至乎州巷，放乎獀狩，修乎軍旅，眾以義死之，而弗敢犯也。

So at court, among those of the same rank, age is honored. At seventy one may lean on a staff at court, and when the ruler asks questions, a mat is laid out. At eighty one does not wait for the court audience to finish, and when the ruler has a question, he goes to the old man. Respect for elders is thus carried through the court. When walking, one does not walk shoulder to shoulder with an elder and follows slightly behind. When one sees an old man, those in carriages and those on foot give way, and the gray-haired are not allowed to carry loads along the road. Respect for elders is thus carried through the roads. In village life, one lives by age; the old and poor are not abandoned, the strong do not encroach on the weak, and the many do not bully the few. Respect for elders is thus carried through the districts and lanes. By the rule of ancient times, at fifty one is not made a field laborer, and in the distribution of game, the elders get more. Respect for elders is thus carried through hunting. In the army, in squads and fives, among those of the same rank, age is honored; respect for elders is thus carried through the army. Filial piety and brotherly respect issue from the court, are practiced on the roads, reach the districts and lanes, extend to hunting, and are cultivated in the army, and the multitudes die for it out of righteousness and dare not violate it.

祀乎明堂，所以教諸侯之孝也。食三老五更於大學，所以教諸侯之弟也。祀先賢於西學，所以教諸侯之德也。耕借，所以教諸侯之養也。朝覲，所以教諸侯之臣也。五者，天下之大教也。

Sacrifice in the Bright Hall is to teach the feudal lords filial piety. Feasting the Three Elders and Five Seniors in the Great Academy is to teach the feudal lords brotherly respect. Sacrificing to the former worthies in the Western Academy is to teach the feudal lords virtue. Plowing the ritual field is to teach the feudal lords to provide support. Court audiences are to teach the feudal lords how to be ministers. These five are the great teachings of the world.

食三老五更於大學，天子袒而割牲，執醬而饋，執爵而酳，冕而摠幹，所以教諸侯之弟也。是故鄉里有齒而老窮不遺，強不犯弱，眾不暴寡，此由大學來者也。天子設四學，當入學而大子齒。

In feasting the Three Elders and Five Seniors in the Great Academy, the Son of Heaven bares his shoulder and carves the meat, holds the sauce and serves it, holds the cup for them to rinse their mouths, and wearing the ceremonial cap, holds the shield and leads the dance; this is to teach the feudal lords brotherly respect. Thus in villages the aged and poor are not abandoned, the strong do not encroach on the weak, and the many do not bully the few, and this comes from the Great Academy. The Son of Heaven sets up four academies, and when the heir apparent enters school he is ranked by age.

天子巡守，諸侯待於竟。天子先見百年者、八十九十者，東行、西行者弗敢過，西行東行者弗敢過。欲言政者，君就之可也。

When the Son of Heaven makes a tour of inspection, the feudal lords wait at their borders. The Son of Heaven first sees those who are a hundred years old. As for those of eighty or ninety, those traveling east do not dare to pass those traveling west, and those traveling west do not dare to pass those traveling east. If the ruler wants to discuss government with such a person, he goes to him.

壹命齒於鄉里，再命齒於族，三命不齒。族有七十者弗敢先。七十者，不有大故不入朝。若有大故而入，君必與之揖讓，而後及爵者。

One with the first rank is ranked by age in the village; with the second rank, he is ranked by age within the clan; with the third rank, he is not ranked by age. If there is someone of seventy in the clan, one does not dare to take precedence. Those of seventy do not enter court unless there is a great matter. If one enters court for a great matter, the ruler must first bow and yield to him, and only after that come those with rank.

天子有善，讓德於天。諸侯有善，歸諸天子。卿大夫有善，薦於諸侯。士庶人有善，本諸父母，存諸長老。祿爵慶賞，成諸宗廟，所以示順也。昔者聖人建陰陽天地之情，立以為易。易抱龜南面，天子卷冕北面，雖有明知之心，必進斷其志焉。示不敢專，以尊天也。善則稱人，過則稱己，教不伐，以尊賢也。

When the Son of Heaven does something good, he gives the virtue to Heaven. When a feudal lord does something good, he attributes it to the Son of Heaven. When a high officer does something good, he recommends it to the feudal lord. When a scholar or commoner does something good, he roots it in his parents and credits his elders. Emoluments, ranks, congratulations and rewards are conferred in the ancestral temple to show compliance. In the past the sages established the feelings of yin and yang and of Heaven and Earth and set them up as the Changes. The keeper of the Changes holds the tortoise shell and faces south, the Son of Heaven in his dragon-embroidered robe faces north, and even if he has a clear and wise heart, he must still proceed to have his intention decided. This shows that he dares not act on his own authority, and it is to honor Heaven. Praising others for what is good and ascribing faults to oneself teaches people not to boast; this is to honor the worthy.

孝子將祭祀，必有齊莊之心以慮事，以具服物，以修宮室，以治百事。及祭之日，顏色必溫，行必恐，如懼不及愛然。其奠之也，容貌必溫，身必詘，如語焉而未之然。宿者皆出，其立卑靜以正，如將弗見然。及祭之後，陶陶遂遂，如將復入然。是故愨善不違身，耳目不違心，思慮不違親，結諸心形諸色而術省之，孝子之志也。

When a filial son is about to sacrifice, he must have a composed and solemn heart with which to plan the matter, prepare clothes and goods, repair the palace and chambers, and manage the hundred tasks. On the day of the sacrifice, his look must be gentle and his walk must be reverent, as if afraid of not catching up with the one he loves. When he sets out the offerings, his appearance must be gentle and his body bowed, as if about to speak but not yet speaking. When those assisting at the sacrifice have all gone out, he stands humble, quiet and upright, as if about to lose sight of something. After the sacrifice, he is joyful and at ease, as if about to enter again. So sincerity and goodness do not leave his person, ears and eyes do not leave his heart, thoughts do not leave his parents; bound in the heart and shown in the look, and examined, this is the aspiration of the filial son.

建國之神位，右社稷而左宗廟。

In setting up the spirit seats of a state, the altar of the soil and grain is on the right, and the ancestral temple is on the left.

凡治人之道，莫急於禮。禮有五經，莫重於祭。夫祭者，非物自外至者也，自中出生於心也。心怵而奉之以禮，是故唯賢者能盡祭之義。

Of all the ways of governing people, none is more urgent than ritual. Ritual has five main strands, and none is weightier than sacrifice. Sacrifice is not something that arrives from outside; it is born from within and rests in the heart. When the heart is moved with awe and one serves one's superiors through ritual, only the worthy are able to fulfill the meaning of sacrifice.

賢者之祭也必受其福，非世所謂福也。福者備也，備者百順之名也，無所不順者謂之備，言內盡於己，而外順於道也。忠臣以事其君，孝子以事其親，其本一也。上則順於鬼神，外則順於君長，內則以孝於親，如此之謂備。唯賢者能備，能備然後能祭。是故賢者之祭也，致其誠信，與其忠敬，奉之以物，道之以禮，安之以樂，參之以時，明薦之而已矣！不求其為，此孝子之心也。

What the worthy man's sacrifice receives is surely blessing, but not the blessing the common world speaks of. Blessing means completeness. Completeness is the name for all things going smoothly. To have nothing that fails to go smoothly is called completeness; it means being fully exhausted in oneself within, and being in accord with the Way without. A loyal minister serves his lord by it, and a filial son serves his parents by it; the root is one. Above one accords with the ghosts and spirits, outwardly with the ruler and elders, and within one treats one's parents with filial piety; this is called completeness. Only the worthy can be complete, and only the complete can sacrifice. So in the sacrifice of the worthy, he offers his sincerity and good faith together with his loyalty and reverence, serves with offerings, guides with ritual, calms with music, verifies with the right season, and presents them openly, not seeking anything in return; this is the heart of the filial son.

祭者，所以追養繼孝也。孝者，畜也。順於道、不逆於倫，是之謂畜。

Sacrifice is a way of making up for the care one can no longer give and of continuing filial piety. Filial piety is nurturing. To follow the Way and not go against the proper relations is what is called nurturing.

是故孝子之事親也有三道焉：生則養，沒則喪，喪畢則祭。養則觀其順也，喪則觀其哀也，祭則觀其敬而時也。盡此三道者，孝子之行也。

So there are three ways for a filial son to serve his parents: while they are alive, he nurtures them; when they die, he carries out the mourning; when the mourning is over, he sacrifices. In nurturing, one looks at his compliance; in mourning, at his grief; in sacrifice, at his reverence and his timeliness. One who fulfills these three ways acts as a filial son.

既內自盡，又外求助，昏禮是也。故國君取夫人之辭曰：“請君之玉女與寡人共有敝邑、事宗廟社稷。”此求助之本也。夫祭也者，必夫婦親之，所以備外內之官也，官備則具備。水草之菹，陸產之醢，小物備矣；三牲之俎，八簋之實，美物備矣；昆蟲之異，草木之實，陰陽之物備矣。

Having already exhausted his heart within himself, he also seeks help from outside; the marriage rite is just so. So the ruler's wording in taking a consort says: "I ask that your jade daughter share with me, the lonely one, in keeping our humble state and serving the ancestral temple and altars of land and grain." This is the root of seeking help. In sacrifice, husband and wife must act in person, in order to complete the duties of outside and inside. When the duties are complete, the offerings are complete. Pickles of water plants and pastes of land produce show that the small things are provided; the stands of the three animals and the contents of the eight vessels show that the fine things are provided; the rarities of insects and the fruits of plants and trees show that the things of yin and yang are provided.

凡天之所生，地之所長，苟可薦者，莫不鹹在，示盡物也。外則盡物，內則盡志，此祭之心也。是故天子親耕於南郊，以共齊盛。王后蠶於北郊，以共純服。諸侯耕於東郊，亦以共齊盛。夫人蠶於北郊，以共冕服。天子諸侯非莫耕也，王后夫人非莫蠶也，身致其誠信，誠信之謂盡，盡之謂敬，敬盡然後可以事神明。此祭之道也。

All that heaven gives birth to and earth makes grow, if it can be offered, is all there, showing that one has exhausted what things can supply. Outwardly one exhausts the things, inwardly one exhausts one's will; this is the heart of sacrifice. So the Son of Heaven himself plows in the southern suburb to supply the grain for sacrifice. The queen raises silkworms in the northern suburb to supply the pure-colored robes. The lords plow in the eastern suburb and likewise supply the grain for sacrifice. The consort raises silkworms in the northern suburb to supply the ceremonial robes. It is not that the Son of Heaven and the lords have no one to plow, or that the queen and consorts have no one to raise silkworms; they personally offer their sincerity. Sincerity is called exhaustion, exhaustion is called reverence, and with reverence exhausted one can serve the spirits. This is the way of sacrifice.

及時將祭，君子乃齊。齊之為言齊也，齊不齊以致齊者也。是以君子非有大事也，非有恭敬也，則不齊。不齊則於物無防也，嗜慾無止也。及其將齊也，防其邪物，訖其嗜慾，耳不聽樂。故記曰：“齊者不樂。”言不敢散其志也。心不苟慮，必依於道，手足不苟動，必依於禮。是故君子之齊也，專致其精明之德也。故散齊七日以定之，致齊三日以齊之。定之之謂齊，齊者精明之至也，然後可以交於神明也。是故先期旬有一日，宮宰宿夫人，夫人亦散齊七日，致齊三日。君致齊於外，夫人致齊於內，然後會於大廟。君純冕立於阼，夫人副褘立於東房，君執圭瓚祼屍，大宗執璋瓚亞祼。及迎牲，君執紖，卿大夫從，士執芻，宗婦執盎從夫人。薦涗水，君執鸞刀，羞嚌，夫人薦豆。此之謂夫婦親之。

When the time comes and a sacrifice is about to be held, the gentleman then fasts. Fasting means making one: making one what is not one, in order to reach unity. So the gentleman does not fast unless there is a great matter or an act of reverence. Without fasting, he has no guard against things, and desires have no halt. When he is about to fast, he guards against evil things, halts his desires, and his ears do not listen to music. So the record says: "One who fasts does not make music." It means that he does not dare scatter his will. His mind does not think carelessly but always follows the Way; his hands and feet do not move carelessly but always follow ritual. So the gentleman's fasting is concentrating to bring out his bright and subtle virtue. So he fasts loosely for seven days to settle himself, and fasts strictly for three days to unify himself. Being settled is called qi (even); this evenness is the utmost of brightness, and only then can he meet the spirits. So eleven days before, the palace steward warns the consort, and the consort too fasts loosely for seven days and strictly for three. The ruler fasts strictly outside and the consort fasts strictly inside, and then they meet in the Grand Temple. The ruler in the pure ceremonial cap stands on the eastern steps, and the consort, with a head ornament and in the pheasant-embroidered robe, stands in the east chamber. The ruler holds the jade-handled ladle and pours the libation to the impersonator to call down the spirit, and the Grand Clan Elder holds the zhang jade ladle and follows. When the sacrificial animal is brought in, the ruler holds the rope, the ministers and grand masters follow, and the scholars carry fodder. The clan wives hold the ang liquor and follow the consort, presenting clear water. The ruler holds the knife with bells and presents the tasting offering, and the consort offers the dou dishes. This is what is called husband and wife acting in person.

及入舞，君執干鏚就舞位。君為東上，冕而摠幹，率其群臣，以樂皇屍。是故天子之祭也，與天下樂之。諸侯祭也，與竟內樂之。冕而摠幹，率其群臣，以樂皇屍，此與竟內樂之之義也。

When it comes to the entry of the dance, the ruler takes the shield and axe and goes to his place in the dance. The ruler is on the east side as the senior, wearing the ceremonial cap and holding the shield together with the dancers, leading his ministers to bring joy to the august impersonator. So the sacrifice of the Son of Heaven is a joy shared with all under heaven. The sacrifice of a lord is a joy shared with all within his borders. Wearing the ceremonial cap and holding the shield together, leading his ministers to bring joy to the august impersonator, is the meaning of sharing joy with all within the borders.

夫祭有三重焉：獻之屬莫重於祼，聲莫重於升歌，舞莫重於武宿夜。此周道也。凡三道者，所以假於外而以增君子之志也。故與志進退，志輕則亦輕，志重則亦重。輕其志而求外之重也，雖聖人弗能得也。是故君子之祭也，必身自盡也，所以明重也。道之以禮，以奉三重，而薦諸皇屍，此聖人之道也。

Sacrifice has three weighty things: among offerings none is weightier than the libation to call down the spirit; among sounds none is weightier than the singing as one ascends the hall; among dances none is weightier than the Wu Su Ye. This is the Way of the Zhou. These three are used to add to the gentleman's will by means of outward things. So they advance and retreat together with the will: if the will is light they are light, and if the will is heavy they are heavy. To make light of one's will and yet seek weight from outside would not be achieved even by a sage. So in the gentleman's sacrifice he must exhaust his heart in person, in order to make weight apparent. To guide with ritual and offer these three weighty things and present them to the august impersonator is the Way of the sages.

夫祭有餕。餕者，祭之末也，不可不知也。是故古之人有言曰：“善終者如始。”餕其是已。是故古之君子曰：“屍亦餕鬼神之餘也，惠術也，可以觀政矣。”是故屍謖，君與卿四人餕。君起，大夫六人餕，臣餕君之餘也。大夫起，士八人餕，賤餕貴之餘也。士起，各執其具以出，陳於堂下，百官進，徹之，下餕上之餘也。凡餕之道，每變以眾，所以別貴賤之等而興施惠之象也。是故以四簋黍，見其修於廟中也。廟中者，竟內之象也。祭者，澤之大者也。是故上有大澤，則惠必及下，顧上先下後耳，非上積重而下有凍餒之民也。是故上有大澤，則民夫人待於下流，知惠之必將至也，由餕見之矣！故曰：“可以觀政矣！”

Sacrifice includes eating the remains. Eating the remains is the end of the sacrifice, and one must not fail to understand it. So the ancients had a saying: "One who is good at ending is as at the beginning." Eating the remains is so. So the gentlemen of old said: "The impersonator too eats what the ghosts and spirits leave, and it is a way of bestowing favor, from which one can see the government." So when the impersonator rises, the ruler and four ministers eat the remains. When the ruler rises, six grand masters eat the remains, and the ministers eat what the ruler leaves. When the grand masters rise, eight scholars eat the remains, and the lowly eat what the noble leave. When the scholars rise, each takes his own vessels and goes out, and they are set out below the hall; the hundred officials present them and clear away, and those below eat what those above leave. In the Way of eating remains, with each change the number of people increases, which is used to distinguish the degrees of noble and humble and to raise the image of bestowing favor. So four vessels of millet are used to show his cultivation within the temple. The temple is the symbol of the domain. Sacrifice is the great one among favors. So when there is a great favor above, the benefit must reach below, only the above comes first and the below after, and it is not that the above heaps up abundance while below there are people cold and starving. So when there is great favor above, the people each wait downstream, knowing that the favor will certainly arrive, and this can be seen from the eating of remains. So it is said: "One can see the government from this."

夫祭之為物大矣，其興物備矣，順以備者也，其教之本與？是故君子之教也，外則教之以尊其君長，內則教之以孝於其親。是故明君在上，則諸臣服從。崇事宗廟社稷，則子孫順孝。盡其道端其義而教生焉。是故君子之事君也，必身行之。所不安於上，則不以使下；所惡於下，則不以事上。非諸人，行諸己，非教之道也。是故君子之教也，必由其本。順之至也，祭其是與？故曰：“祭者教之本也已。”

Sacrifice as an undertaking is great, and the things it raises are complete; to be compliant and complete is presumably the root of teaching. So the gentleman's teaching, outwardly teaches people to honor rulers and elders, and inwardly teaches them to be filial to parents. So when an enlightened ruler is above, the ministers comply. When the serving of ancestral temples and altars of the land and grain is honored, descendants comply and are filial. Exhausting that Way and setting that righteousness right, teaching is born from here. So when a gentleman serves his ruler, he must act in person. What is uneasy to him above, he does not use to direct those below; what he dislikes in those below, he does not use to serve those above. To blame others while doing it oneself is not the Way of teaching. So the gentleman's teaching must come from the root. As the utmost of compliance, sacrifice is presumably it. So it is said: "Sacrifice is the root of teaching."

夫祭有十倫焉：見事鬼神之道焉，見君臣之義焉，見父子之倫焉，見貴賤之等焉，見親疏之殺焉，見爵賞之施焉，見夫婦之別焉，見政事之均焉，見長幼之序焉，見上下之際焉。此之謂十倫。

Sacrifice has ten relations: it shows the Way of serving ghosts and spirits, shows the righteousness between ruler and minister, shows the relation of father and son, shows the degrees of noble and humble, shows the gradations of near and distant kin, shows the carrying out of rank and reward, shows the distinction between husband and wife, shows the evenness of government, shows the order of old and young, and shows the contact between high and low. These are called the ten relations.

鋪筵設同幾，為依神也，詔祝於室，而出於祊，此交神明之道也。

Laying out the mats and setting a single table is to give the spirit something to rest on; informing the invocator in the chamber while holding the bang sacrifice outside the temple gate is the Way of meeting the spirits.

君迎牲而不迎屍，別嫌也。屍在廟門外則疑於臣，在廟中則全於君，君在廟門外則疑於君，入廟門則全於臣，全於子。是故不出者，明君臣之義也。

The ruler meets the sacrificial animal but does not meet the impersonator, to distinguish what might be mistaken. Outside the temple gate, the impersonator seems a minister, while inside the temple he is wholly the lord; the ruler outside the temple gate seems a lord, but on entering the temple gate he is wholly a minister and wholly a son. So he does not go out to meet him, which shows the righteousness between ruler and minister.

夫祭之道，孫為王父屍，所使為屍者，於祭者子行也。父北面而事之，所以明子事父之道也。此父子之倫也。

By the Way of sacrifice, a grandson acts as the impersonator of his grandfather. The one who is made the impersonator is of the generation of a son to the one sacrificing. The father faces north and serves him, which shows the Way of a son serving his father. This is the relation of father and son.

屍飲五，君洗玉爵獻卿。屍飲七，以瑤爵獻大夫。屍飲九，以散爵獻士及群有司。皆以齒，明尊卑之等也。

After the impersonator has drunk five times, the ruler rinses a jade cup and offers it to the ministers. After he has drunk seven times, the ruler offers a yao cup to the grand masters. After he has drunk nine times, the ruler offers a san cup to the scholars and the various officers. All go by age, which shows the degrees of the honored and the humble.

夫祭有昭穆，昭穆者，所以別父子、遠近、長幼、親疏之序而無亂也。是故有事於大廟，則群昭群穆鹹在而不失其倫。此之謂親疏之殺也。

Sacrifice has the zhao and mu orders. The zhao and mu are used to distinguish the order of father and son, far and near, old and young, close and distant, without disorder. So when there is an event in the Grand Temple, all the zhao and all the mu are present and do not lose their relation. This is called the gradations of near and distant kin.

古者明君爵有德而祿有功，必賜爵祿於大廟，示不敢專也。故祭之日，一獻，君降立於阼階之南，南鄉，所命北面，史由君右，執策命之，再拜稽首，受書以歸，而舍奠於其廟。此爵賞之施也。

In ancient times enlightened rulers gave rank to those with virtue and stipend to those with merit, and always gave ranks and stipends in the Grand Temple, to show that they did not dare act alone. So on the day of the sacrifice, after the first offering, the ruler comes down and stands south of the eastern steps, facing south, and the one receiving the command faces north. The scribe stands at the ruler's right, holding the bamboo strips and reading the command. He bows twice with his head to the ground, receives the document, returns, and sets out an offering in his own temple. This is the carrying out of rank and reward.

君卷冕立於阼，夫人副褘立於東房，夫人薦豆執校，執醴授之執鐙，屍酢夫人執柄，夫人授屍執足，夫婦相授受，不相襲處，酢必易爵，明夫婦之別也。

The ruler in the ceremonial cap with the rolled dragon robe stands on the eastern steps, and the consort with a head ornament and in the pheasant robe stands in the east chamber. When the consort offers the dou, she holds it at its middle; when the one holding the sweet wine hands it to her, she holds the base. When the impersonator toasts the consort in return, she holds the handle; when the consort hands to the impersonator, she holds the foot. Husband and wife pass things to each other without using the same part, and the return toast must change the cup, which shows the distinction between husband and wife.

凡為俎者，以骨為主，骨有貴賤：殷人貴髀，周人貴肩，凡前貴於後。殂者，所以明祭之必有惠也。是故貴者取貴骨，賤者取賤骨。貴者不重，賤者不虛，示均也。惠均則政行，政行則事成，事成則功立。功之所以立者，不可不知也。俎者，所以明惠之必均也，善為政者如此。故曰：“見政事之均焉。”

In making the stands, bone is the principal thing. Bones have noble and humble kinds: the Yin people valued the thigh, the Zhou people valued the shoulder, and in general the front parts are nobler than the back. The stand is used to show that sacrifice must have favor. So the noble take the noble bones and the humble take the humble bones. The noble are not given twice, and the humble are not left out, to show evenness. When favor is even, government can be carried out; when government can be carried out, affairs are accomplished; when affairs are accomplished, merit is established. How merit comes to be established must be understood. The stand is used to show that favor must be even. One who is good at government is like this. So it is said: "From this one sees the evenness of government."

凡賜爵，昭為一，穆為一。昭與昭齒，穆與穆齒，凡群有司皆以齒。此之謂長幼有序。

In granting the cups, the zhao form one row and the mu form one row. Zhao with zhao go by age, mu with mu go by age, and all the various officers go by age. This is called the order of old and young.

夫祭有畀、輝、胞、翟、閽者，惠下之道也，唯有德之君為能行此。明足以見之，仁足以與之，畀之為言與也，能以其餘畀其下者也。輝者甲吏之賤者也，胞者肉吏之賤者也翟者樂吏之賤者也，閽者守門之賤者也。古者不使刑人守門。此四守者，吏之至賤者也，屍又至尊，以至尊既祭之末而不忘至賤，而以其餘畀之。是故明君在上，則竟內之民無凍餒者矣！此之謂上下之際。

In sacrifice there are gifts to the hui, bao, di, and hun; this is the Way of bestowing favor on those below, and only a ruler of virtue can do it. His brightness is enough to see, and his benevolence is enough to give. The word bi means giving, able to give his leftovers to those below. The hui are the lowly among the officers of armor, the bao are the lowly among the officers of meat, the di are the lowly among the officers of music, and the hun are the lowly among gate guards. In ancient times those who had suffered punishment were not made to guard gates. These four duties are the lowest of officials, while the impersonator is the highest; using the highest at the end of the sacrifice without forgetting the lowest, and giving them his leftovers. So when an enlightened ruler is above, none of the people within the borders are cold or starving. This is called the contact between high and low.

凡祭有四時：春祭曰礿，夏祭曰禘，秋祭曰嘗，冬祭曰烝。礿、禘，陽義也；嘗、烝，陰義也。禘者陽之盛也，嘗者陰之盛也。故曰：“莫重於禘嘗。”古者於禘也，發爵賜服，順陽義也。於嘗也，出田邑，發秋政，順陰義也。故記曰：“嘗之日，發公室。”示賞也。草艾則墨，未發秋政，則民弗敢草也。故曰：“禘嘗之義大矣！治國之本也，不可不知也。”明其義者君也，能其事者臣也。不明其義，君人不全；不能其事，為臣不全。夫義者所以濟志也，諸德之發也，是故其德盛者其志厚，其志厚者其義章，其義章者其祭也敬。祭敬，則竟內之子孫莫敢不敬矣。是故君子之祭也，必身親蒞之，有故則使人可也。雖使人也，君不失其義者，君明其義故也。其德薄者其志輕，疑於其義而求祭，使之必敬也弗可得已。祭而不敬，何以為民父母矣！

There are four seasonal sacrifices: the spring sacrifice is called yue, the summer one di, the autumn one chang, and the winter one zheng. Yue and di express the meaning of yang; chang and zheng express the meaning of yin. Di is the fullness of yang, and chang is the fullness of yin. So it is said: "None is weightier than di and chang." In ancient times, at the di, ranks were conferred and clothing bestowed, following the meaning of yang. At the chang, fields and towns were given out and the autumn government announced, following the meaning of yin. So the record says: "On the day of the chang, it is issued from the ducal house." This shows rewards. Grass that could be cut was punished with tattooing, and before the autumn government was announced, the people did not dare cut grass. So it is said: "How great is the meaning of di and chang! It is the root of governing a state and must be understood." The one who understands its meaning is the ruler, and the one who can carry out its tasks is the minister. If one does not understand its meaning, one is not complete as a ruler; if one cannot carry out its tasks, one is not complete as a minister. Righteousness is used to fulfill the will and is the revelation of the various virtues. So when virtue is full the will is deep, when the will is deep righteousness is clear, and when righteousness is clear the sacrifice is reverent. When the sacrifice is reverent, no descendants within the borders dare be irreverent. So the gentleman's sacrifice must be attended in person; if there is a reason, sending someone is also acceptable. Even when sending someone, the ruler does not lose its meaning, because the ruler understands it. When virtue is thin the will is light, and one who is in doubt about its meaning yet seeks to sacrifice cannot make people surely reverent. If one sacrifices without reverence, how can one be the parent of the people!

夫鼎有銘。銘者自名也，自名以稱揚其先祖之美而明著之後世者也。為先祖者莫不有美焉，莫不有惡焉，銘之義，稱美而不稱惡，此孝子孝孫之心也，唯賢者能之。銘者論譔其先祖之有德善、功烈、勳勞、慶賞、聲名，列於天下而酌之祭器，自成其名焉，以祀其先祖者也。顯揚先祖，所以崇孝也。身比焉，順也。明示後世，教也。夫銘者，壹稱而上下皆得焉耳矣。是故君子之觀於銘也，既美其所稱，又美其所為。為之者，明足以見之，仁足以與之，知足以利之，可謂賢矣。賢而勿伐，可謂恭矣。故衛孔悝之鼎銘曰：“六月丁亥，公假於大廟。公曰：‘叔舅，乃祖莊叔，左右成公。’成公乃命莊叔，隨難於漢陽，即宮於宗周，奔走無射，啟右獻公。獻公乃命成叔：‘纂乃祖服，乃考文叔，興舊耆欲，作率慶士，躬恤衛國，其勤公家，夙夜不解。’民鹹曰：‘休哉！’公曰：‘叔舅，予女銘，若纂乃考服。’悝拜稽首曰：‘對揚以闢之，勤大命，施於烝彝鼎。’”此衛孔悝之鼎銘也。古之君子，論譔其先祖之美而明著之後世者也，以比其身、以重其國家如此。子孫之守宗廟社稷者，其先祖無美而稱之，是誣也。有善而弗知，不明也。知而弗傳，不仁也。此三者君子之所恥也。

Cauldrons have inscriptions. An inscription is naming oneself, naming oneself in order to praise the ancestors' excellence and make it plainly recorded for later ages. Among ancestors, none is without excellence and none is without fault. The meaning of the inscription is to praise the excellence and not mention the faults, which is the heart of filial sons and grandsons, and only the worthy can do it. The inscription discusses and composes the ancestors' virtue, goodness, merits, labors, rewards, and fame, sets them out before the world, weighs and casts them on the sacrificial vessel, and so establishes one's own name for sacrificing to the ancestors. Praising the ancestors is the way to honor filial piety. Placing oneself beside them is compliance. Showing it clearly to later ages is teaching. An inscription is a single praise from which high and low both gain. So when the gentleman looks at an inscription, he admires both what it praises and what the maker has done. One who does this has brightness enough to see, benevolence enough to give, and wisdom enough to benefit from it, and can be called worthy. Worthy yet not boasting can be called respectful. So the cauldron inscription of Kong Kui of Wei says: "In the sixth month, on the dinghai day, the duke came to the Grand Temple. The duke said: 'Uncle, your ancestor Zhuangshu assisted Duke Cheng.' Duke Cheng then ordered Zhuangshu, who followed him into flight to the north of the Han River, and set up a house in Zongzhou, running about without weariness, guiding and aiding Duke Xian. Duke Xian then ordered Chengshu: 'Continue your ancestor's duties. Your father Wenshu revived the old aims, set an example for good scholars, himself cared for the state of Wei, and labored for the ducal house, day and night without slackness.' The people all said: 'How fine!' The duke said: 'Uncle, I give you this inscription, continue your father's duties.' Kui bowed with his head to the ground and said: 'In reply I proclaim it to make it plain, labor at the great command, and carry it out on the cauldron of the zheng sacrifice.'" This is the cauldron inscription of Kong Kui of Wei. The gentlemen of old composed and set out their ancestors' excellence to make it plainly recorded for later ages, using it to place themselves beside them and to give weight to their state, in this manner. For descendants who guard the ancestral temple and altars of land and grain, if their ancestors had excellence and they do not praise it, that is falsehood. If there is goodness and they do not know it, that is lack of insight. If they know it and do not hand it on, that is inhumane. These three are what the gentleman is ashamed of.

昔者周公旦有勳勞於天下，周公既沒，成王、康王追念周公之所以勳勞者而欲尊魯，故賜之以重祭，外祭則郊社是也，內祭則大嘗禘是也。夫大嘗禘，升歌清廟，下而管象，朱干玉鏚以舞大武，八佾以舞夏，此天子之樂也。康周公，故以賜魯也。子孫纂之，至於今不廢。所以明周公之德，而又以重其國也。

In the past, Zhou Gong Dan had meritorious labors for all under heaven. After the Duke of Zhou died, Kings Cheng and Kang, recalling the labors of the Duke of Zhou and wishing to honor Lu, therefore gave it the weighty sacrifices. The outer sacrifices were the jiao and she sacrifices, and the inner ones were the great chang and di. At the great chang and di, they ascended the hall and sang the Qing Miao, below the hall played the Xiang on pipes, danced the Da Wu with red shields and jade axes, and danced the Xia with eight rows; this is the Son of Heaven's music. To honor the Duke of Zhou it was given to Lu. The descendants continued it and it has not been abandoned to this day. It is used to show the virtue of the Duke of Zhou and also to give weight to his state.

孔子曰：“入其國，其教可知也。其為人也溫柔敦厚，詩教也；疏通知遠，書教也；廣博易良，樂教也；絜靜精微，易教也；恭儉莊敬，禮教也；屬辭比事，春秋教也。故詩之失愚，書之失誣，樂之失奢，易之失賊，禮之失煩，春秋之失亂。其為人也溫柔敦厚而不

Confucius said: "On entering a state, one can know its teaching. If the people there are gentle and sincere, this is the teaching of the Odes; if they are broad-minded and know the distant past, this is the teaching of the Documents; if they are broad, easy, and kind, this is the teaching of music; if they are pure, quiet, and subtle, this is the teaching of the Changes; if they are respectful, frugal, solemn, and reverent, this is the teaching of ritual; if they link phrases and compare events, this is the teaching of the Spring and Autumn Annals. So the fault of the Odes is foolishness, the fault of the Documents is falsehood, the fault of music is extravagance, the fault of the Changes is harmfulness, the fault of ritual is fussiness, and the fault of the Spring and Autumn Annals is disorder. If the people there are gentle and sincere without being

愚，則深於詩者也；疏通知遠而不誣，則深於書者也；廣博易良而不奢，則深於樂者也；絜靜精微而不賊，則深於易者也；恭儉莊敬而不煩，則深於禮者也；屬辭比事而不亂，則深於春秋者也。”

foolish, they are deep in the Odes; if broad-minded and knowing the distant past without being false, they are deep in the Documents; if broad, easy, and kind without extravagance, they are deep in music; if pure, quiet, and subtle without being harmful, they are deep in the Changes; if respectful, frugal, solemn, and reverent without fussiness, they are deep in ritual; if linking phrases and comparing events without disorder, they are deep in the Spring and Autumn Annals."

天子者，與天地參，故德配天地，兼利萬物，與日月並明，明照四海而不遺微小。其在朝廷則道仁聖禮義之序，燕處則聽雅頌之音，行步則有環佩之聲，升車則有鸞和之音，居處有禮，進退有度，百官得其宜，萬事得其序。詩云：“淑人君子，其儀不忒。其儀不忒，正是四國。”此之謂也。發號出令而民說謂之和，上下相親謂之仁，民不求其所欲而得之謂之信，除去天地之害謂之義。義與信，和與仁，霸王之器也。有治民之意而無其器，則不成。

The Son of Heaven ranks as one of three with Heaven and Earth, so his virtue matches Heaven and Earth, benefiting all things everywhere, as bright as the sun and moon, whose brightness lights the four seas without missing the tiniest thing. In court he leads the order of benevolence, sageliness, ritual, and righteousness; in leisure he listens to the sounds of the Ya and Song; when he walks, there is the sound of jade pendants, and when he mounts his carriage, there is the sound of the carriage bells. In residence there is ritual, in advancing and retreating there is measure, the hundred officials get what is fitting, and all affairs are put in order. The Book of Poetry, in the Cao airs, in the poem Shi Jiu, says: "The good man, the gentleman, his bearing has no fault. His bearing has no fault, and sets right the states of the four quarters." This is what is meant. Issuing proclamations and orders so that the people are glad is called harmony; high and low drawing close to each other is called benevolence; the people getting what they want without seeking it is called trust; removing harm from heaven and earth is called righteousness. Righteousness and trust, harmony and benevolence, are the instruments of a hegemon or king. One who has the intention of governing the people but lacks these instruments cannot succeed.

禮之於正國也，猶衡之於輕重也，繩墨之於曲直也，規矩之於方圜也。故衡誠懸，不可欺以輕重；繩墨誠陳，不可欺以曲直；規矩誠設，不可欺以方圜；君子審禮，不可誣以奸詐。是故隆禮由禮，謂之有方之士。不隆禮不由禮，謂之無方之民。敬讓之道也，故以奉宗廟則敬，以入朝廷則貴賤有位，以處室家則父子親、兄弟和，以處鄉里則長幼有序。孔子曰：“安上治民，莫善於禮。”此之謂也。

Ritual to the setting right of a state is like the scale to weight, the marking line to straight and crooked, and the compass and square to round and square. So when the scale is truly hung, it cannot be deceived about heavy and light; when the marking line is truly set out, it cannot be deceived about crooked and straight; when the compass and square are truly set, they cannot be deceived about round and square; when the gentleman examines ritual, he cannot be misled by deceit. So one who honors ritual and follows ritual is called a scholar with a direction. One who does not honor ritual and does not follow ritual is called a commoner without direction. This is the Way of respect and yielding. So when used to serve the ancestral temple it brings reverence, when used to enter the court noble and humble have their places, when used in the household father and son are close and brothers are in harmony, and when used in the village old and young have their order. Confucius said: "For giving security to those above and governing the people, nothing is better than ritual." This is what it means.

故朝覲之禮，所以明君臣之義也。聘問之禮，所以使諸侯相尊敬也。喪祭之禮，所以明臣子之恩也。鄉飲酒之禮，所以明長幼之序也。昏姻之禮，所以明男女之別也。夫禮，禁亂之所由生，猶坊止水之所自來也。故以舊坊為無所用而壞之者，必有水敗。以舊禮為無所用而去之者，必有亂患。

So the rites of court audience are used to show the righteousness between ruler and minister. The rites of friendly visits are used to make the lords respect each other. The rites of mourning and sacrifice are used to show the kindness of subjects and sons. The rites of the village drinking are used to show the order of old and young. The rites of marriage are used to show the distinction between men and women. Ritual prevents disorder from arising, as a dike stops water from coming. So one who thinks the old dikes useless and destroys them will surely have floods. One who thinks the old rites useless and abandons them will surely have the calamity of disorder.

故昏姻之禮廢，則夫婦之道苦，而淫闢之罪多矣。鄉飲酒之禮廢，則長幼之序失，而爭鬥之獄繁矣。喪祭之禮廢，則臣子之恩薄，而倍死忘生者眾矣。聘覲之禮廢，則君臣之位失，諸侯之行惡，而倍畔侵陵之敗起矣。

Therefore, when the rites of marriage are abandoned, the Way of husband and wife is distressed and the crime of licentiousness grows common. When the rite of the village wine-drinking is abandoned, the order of old and young is lost and quarrels and lawsuits multiply. When the rites of mourning and sacrifice are abandoned, the kindness of ministers and sons grows thin and those who turn their backs on the dead and forget the living grow numerous. When the rites of court visits and audiences are abandoned, the positions of ruler and minister are lost, the conduct of the feudal lords turns evil, and the disorder of rebellion and encroachment arises.

故禮之教化也微，其止邪也於未形，使人日徙善遠罪而不自知也，是以先王隆之也。易曰：“君子慎始。差若豪釐，繆以千里。”此之謂也。

Thus the transforming power of ritual is subtle: it stops evil before it has taken form, so that people move toward good and away from wrongdoing day by day without knowing it, and this is why the former kings honored it. The Book of Changes says: "The noble person is careful at the beginning. A mistake of a hair's breadth may lead to an error of a thousand li." This is what it means.