Ziyi (The Black Robes)

子言之曰：“為上易事也，為下易知也，則刑不煩矣。”

Confucius said: "If those above are easy to serve and those below are easy to know, then punishments will not be burdensome."

子曰：“好賢如緇衣，惡惡如巷伯，則爵不瀆而民作願，刑不試而民鹹服。大雅曰：‘儀刑文王，萬國作孚。’”

Confucius said: "If one loves the worthy like the ode 'Ziyi' and hates evil like the ode 'Xiang Bo', then rank is not made common and the people are moved to be careful and generous, and punishments need not be tried while the people all submit. The Greater Odes say: 'Taking King Wen as the model, the myriad states are moved to good faith.'"

子曰：“夫民，教之以德，齊之以禮，則民有格心；教之以政，齊之以刑，則民有遯心。故君民者，子以愛之，則民親之，信以結之，則民不倍，恭以蒞之，則民有孫心。甫刑曰：‘苗民匪用命，制以刑。’惟作五虐之刑曰法，是以民有惡德，而遂絕其世也。”

Confucius said: "If the people are taught by virtue and made uniform by ritual, they have a heart to turn toward their ruler; if they are taught by government and made uniform by punishment, they have a heart to evade it. So those who rule the people love them as one treats a son, and then the people are close to him; they join with them in good faith, and the people do not rebel; they approach them with respect, and the people have a heart of compliance. The Documents, in 'Lü Xing', say: 'The people of Miao did not obey the command, and were restrained by punishments. They created the five cruel punishments and called them law, so the people had evil virtue and in the end their line was cut off.'"

子曰：“下之事上也，不從其所令，從其所行。上好是物，下必有甚者矣。故上之所好惡不可不慎也，是民之表也。”

Confucius said: "Those below serving those above do not follow what he commands but follow what he practices. If those above love a thing, those below will surely love it more. So the likes and dislikes of those above must be treated with care, for they are the model of the people."

子曰：“禹立三年，百姓以仁遂焉。豈必盡仁。詩云：‘赫赫師尹，民具爾瞻。’甫刑曰：‘一人有慶，兆民賴之。’大雅曰：‘成王之孚，下土之式。’”

Confucius said: "When Yu was on the throne for three years, the hundred clans were completed in humaneness. Must every person be humane? The Odes, in the Lesser Odes, 'Jie Nan Shan', say: 'Brilliant Master Yin, the people all look up to you.' The Documents, in 'Lü Xing', say: 'When one man has goodness and blessing, the myriad people rely on him.' The Greater Odes say: 'King Cheng's good faith is the standard for the lands below.'"

子曰：“上好仁，則下之為仁爭先人。故長民者，章志，貞教，尊仁，以子愛百姓，民致行己以說其上矣。詩云：‘有梏德行，四國順之。’”

Confucius said: "When those above love humaneness, those below compete to practice humaneness ahead of others. So those who govern the people make plain their aims, correct the teaching, honor humaneness, and love the hundred clans as a son, and the people exert themselves in practice to please those above. The Odes, in the Greater Odes, 'Yi', say: 'With upright virtue and conduct, the states of the four quarters follow him.'"

子曰：“王言如絲，其出如綸；王言如綸，其出如綍。故大人不倡遊言。可言也，不可行，君子弗言也；可行也，不可言，君子弗行也。則民言不危行，而行不危言矣。詩云：‘淑慎爾止，不■（上“侃”下“言”，同“愆”）於儀。’”

Confucius said: "The king's word is like silk; when it goes out it is like a ribbon. The king's word is like a ribbon; when it goes out it is like a great rope. So a great man does not lead with empty words. What can be spoken but not practiced, the noble person does not say; what can be practiced but not spoken, the noble person does not do. Then the people's words are not higher than their conduct, and their conduct not higher than their words. The Odes, in the Greater Odes, 'Yi', say: 'Be careful in your bearing, and make no error in demeanor.'"

子曰：“君子道人以言而禁人以行，故言必慮其所終而行必稽其所敝，則民謹於言而慎於行。詩云：‘慎爾出話，敬爾威儀。’大雅曰：‘穆穆文王，於緝熙敬止。’”

Confucius said: "The noble person guides people with words and restrains them with conduct, so he surely considers the end of his words and examines the failings of his conduct, and the people are careful in speech and cautious in conduct. The Odes, in the Greater Odes, 'Yi', say: 'Be careful of the words you speak, and be respectful of your dignity.' The Greater Odes say: 'Solemn King Wen, how his continuing brightness rests respectfully in the utmost good.'"

子曰：“長民者，衣服不貳，從容有常，以齊其民，則民德壹。詩云：‘彼都人士，狐裘黃黃。其容不改，出言有章。行歸於周，萬民所望。’”

Confucius said: "Those who govern the people, whose clothing does not differ and whose composure has regularity, make the people uniform, and the people's virtue is single-minded. The Odes, in the Lesser Odes, 'Du Ren Shi', say: 'Those gentlemen of that capital wear yellow fox furs. Their appearance does not change, and their speech has order. Their conduct turns toward Zhou, and the myriad people look up to them.'"

子曰：“為上可望而知也，為下可述而志也，則君不疑於其臣，而臣不惑於其君矣！尹吉曰：‘惟尹躬及湯，鹹有壹德。’詩云：‘淑人君子，其儀不忒。’”

Confucius said: "If those above can be known at a glance and those below can be described and remembered, then the ruler will not be in doubt about his ministers, and the ministers will not be perplexed about the ruler! The Documents, in 'Yin Gao', say: 'Only Yi Yin himself and Tang both had single-minded virtue.' The Odes, in the Airs of Cao, 'Shi Jiu', say: 'The good man, the noble person, his demeanor has no deviation.'"

子曰：“有國者章善癉惡以示民厚，則民情不貳。詩云：‘靖共爾位，好是正直。’”

Confucius said: "When those who hold a state make plain the good and hate the evil to show the people generosity, the people's feelings have no double mind. The Odes, in the Lesser Odes, 'Xiao Ming', say: 'Be calm and respectful in your position, and love the upright.'"

子曰：“上人疑則百姓惑，下難知則君長勞，故君民者章好以示民俗，慎惡以御民之淫，則民不惑矣。臣儀行，不重辭，不援其所不及，不煩其所不知，則君不勞矣。詩云：‘上帝闆闆，下民卒■（左“疒”右“澶”之右）。’小雅曰：‘匪其止共，惟王之邛。’”

Confucius said: "If those above are doubtful, the hundred clans are perplexed; if those below are hard to know, the ruler toils. So those who rule the people make plain their preferences to show the people the custom, and are careful in their dislikes to guard against the people's excess, and then the people are not perplexed. Ministers take the model and act, do not value eloquent words, do not reach for what they cannot attain, and do not trouble about what they do not know, and then the ruler does not toil. The Odes, in the Greater Odes, 'Ban', say: 'The Lord on High is capricious, the people below are all sick and suffering.' The Lesser Odes say: 'It is not that he is respectful in his duty; he only adds illness to the king.'"

子曰：“政之不行也，教之不成也，爵祿不足勸也，刑罰不足恥也。故上不可以褻刑而輕爵。康誥曰：‘敬明乃罰。’甫刑曰：‘播刑之不迪。’”

Confucius said: "When government cannot be carried out and teaching cannot be accomplished, it is because rank and stipend are not enough to encourage, and punishment is not enough to make people ashamed. So those above must not treat punishment with familiarity or make light of rank. The Documents, in 'Kang Gao', say: 'Be reverent in making plain your punishments.' The Documents, in 'Lü Xing', say: 'In carrying out punishment, it must come from the Way.'"

子曰：“大臣不親，百姓不寧，則忠敬不足，而富貴已過也。大臣不治，而邇臣比矣。故大臣不可不敬也，是民之表也。邇臣不可不慎也，是民之道也。君毋以小謀大，毋以遠言近，毋以內圖外，則大臣不怨，邇臣不疾，而遠臣不蔽矣。葉公之顧命曰：‘毋以小謀敗大作，毋以嬖御人疾莊言，毋以嬖御士疾莊士、大夫、卿士。’”

Confucius said: "If the great ministers are not close and the hundred clans are not at peace, then loyalty and reverence are insufficient, and wealth and honor have already gone too far. If the great ministers are not governed, then the close ministers form cliques. So the great ministers must be treated with reverence, for they are the model of the people. The close ministers must be careful, for they are the road of the people. The ruler should not plan small matters with the great ministers, should not speak distant words to the close ministers, and should not use the inside to plan the outside; then the great ministers will not resent, the close ministers will not be jealous, and the distant ministers will not be shut out. Lord Ye's dying command said: 'Do not use small plans to ruin great undertakings, do not let a favored woman make you jealous of solemn words, and do not let a favored scholar make you jealous of solemn scholars, grand masters and ministers.'"

子曰：“大人不親其所賢而信其所賤，民是以親失，而教是以煩。詩云：‘彼求我則，如不我得。執我仇讎，亦不我力。君陳曰：‘未見聖，若已弗克見。既見聖，亦不克由聖。’”

Confucius said: "If a great man does not draw near to those he deems worthy and trusts those he deems lowly, the people thereby lose those they should be close to, and teaching becomes burdensome. The Odes, in the Lesser Odes, 'Zhengyue', say: 'When he sought me, it was as if he feared he would not get me; having got me, he treated me as an enemy and did not use my strength.' The Documents, in 'Jun Chen', say: 'Before seeing the sage, it is as if one cannot see him; having seen the sage, one still cannot follow the sage.'"

子曰：“小人溺於水，君子溺於口，大人溺於民，皆在其所褻也。夫水近於人而溺人；德易狎而難親也，易以溺人；口費而煩，易出難悔，易以溺人；夫民閉於人而有鄙心，可敬不可慢，易以溺人。故君子不可以不慎也。太甲曰：‘毋越厥命，以自覆也。若虞機張，往省括於厥度則釋。’兌命曰：‘惟口起羞，惟甲冑起兵，惟衣裳在笥，惟干戈省厥躬。’太甲曰：‘天作孽，可違也。自作孽，不可以以逭。’尹吉曰：‘惟尹躬天見於西邑夏，自周有終，相亦惟終。’”

Confucius said: "The petty man drowns in water, the gentleman drowns in his mouth, and the great man drowns in the people; all of them from what they treat lightly. Water is close to people yet drowns them; virtue is easy to treat with familiarity yet hard to draw near to, and so is easily what drowns them; the mouth is careless and wordy, so words are easy to utter and hard to regret, and so it easily drowns them; the people are closed to human feeling and have a mean-minded heart, and may be revered but not slighted, so they easily drown one. Therefore the gentleman must be careful. The 'Taijia' of the Book of Documents says: 'Do not overstep the mandate and overturn yourself. It is like the forester who draws the crossbow and checks whether the arrowhead is at the mark before he looses it.' The 'Charge to Yue' says: 'The mouth may bring forth disgrace, armor may bring forth war, robes should stay in their chest, and shields and spears should be examined within oneself.' The 'Taijia' says: 'Disasters sent by Heaven can be avoided. Disasters one makes oneself cannot be escaped.' The 'Yin Gao' says: 'Yi Yin himself first appeared in the western city of Xia; he himself had a beginning and an end, and his assistants had an end as well.'"

子曰：“民以君為心，君以民為體。心莊則體舒，心肅則容敬，心好之身必安之。君好之，民必欲之。心以體全，亦以體傷。君以民存，亦以民亡。詩云：‘昔吾有先正，其言明且清。國家以寧，都邑以成，庶民以生。誰能秉國成，不自為正，卒勞百姓。’君雅曰：‘夏日暑雨，小民惟曰怨。資冬祁寒，小民亦惟曰怨。’”

Confucius said: "The people take the ruler as the heart, and the ruler takes the people as the body. When the heart is composed, the body is at ease; when the heart is reverent, the bearing is respectful. What the heart loves, the body must be at peace with; what the ruler loves, the people must desire. The heart is kept whole by the body and is also harmed by the body; the ruler survives because of the people and also perishes because of the people. The Book of Poetry says: 'Formerly I had the upright heads of earlier generations, whose words were clear and bright. The state was at peace through them, the cities were completed through them, and the common people lived through them. Who is it that holds the success of the state, yet does not himself act rightly, and in the end wears out the people?' The 'Jun Ya' says: 'In the heat and rain of summer, the common people only complain. In the great cold of winter, the common people only complain.'"

子曰：“下之事上也，身不正、言不信則義不壹、行無類也。”

Confucius said: "When those below serve those above, if their own persons are not upright and their words are not trustworthy, then their righteousness is not single-minded and their conduct has no consistency."

子曰：“言有物而行有格也，是以生則不可奪志，死則不可奪名。故君子多聞，質而守之。多志，質而親之。精知，略而行之。君陳曰：‘出入自爾師虞，庶言同。’詩云：‘淑人君子，其儀一也。’”

Confucius said: "When words have substance and conduct has standards, then while alive one's will cannot be taken away, and when dead one's name cannot be taken away. Therefore the gentleman listens widely, and what is sound he holds fast to; remembers widely, and what is sound he draws close to; knows exactly, and what is simple he puts into practice. The 'Junchen' says: 'In coming and going, follow the measure of your many people; the many words are the same.' The poem 'Shijiu' of the Odes of Cao says: 'The good man, the gentleman, his bearing is one.'"

子曰：“唯君子能好其正，小人毒其正。故君子之朋友有鄉，其惡有方。是故邇者不惑而遠者不疑也。詩云：‘君子好仇。’”

Confucius said: "Only the gentleman can love what is upright in himself, while the petty man resents his own uprightness. Therefore a gentleman's friends have a fixed direction and his dislikes have a place. So those near do not become confused, and those far away do not doubt. The Book of Poetry says: 'The gentleman likes a fitting match.'"

子曰：“輕絕貧賤而重絕富貴，則好賢不堅而惡惡不著也，人雖曰不利，吾不信也。詩云：‘朋友攸攝，攝以威儀。’”

Confucius said: "If one breaks with the poor and humble lightly but breaks with the rich and noble reluctantly, then one's love of the worthy is not firm and one's hatred of the bad is not clear. Even if such a person says he is not acting for profit, I do not believe him. The poem 'Ji Zui' in the Greater Odes says: 'Friends help set each other in order, setting one another in order with dignified bearing.'"

子曰：“私惠不歸德，君子不自留焉。詩云：‘人之好我，示我周行。’”

Confucius said: "Private favors that do not turn toward virtue, the gentleman does not keep for himself. The poem 'Lu Ming' in the Lesser Odes says: 'Those who love me show me the great road.'"

子曰：“苟有車，必見其軾。苟有衣，必見其敝。人苟或言之，必聞其聲。苟或行之，必見其成。葛覃曰：‘服之無射。’”

Confucius said: "If there is a carriage, one is sure to see its crossbar. If there is clothing, one is sure to see it wear out. If a person has words to say, one is sure to hear his voice. If there is conduct, one is sure to see what it achieves. The 'Ge Tan' says: 'Wearing it, one never tires of it.'"

子曰：“言從而行之，則言不可飾也；行從而言之，則行不可飾也。故君子寡言而行以成其信，則民不得大其美而小其惡。詩云：‘白圭之玷，尚可磨也。斯言之玷，不可為也。’小雅曰：‘允也君子，展也大成。’君奭曰：‘昔在上帝，周田觀文王之德，其集大命於厥躬。’”

Confucius said: "If words follow upon conduct, words cannot be embellished; if conduct follows upon words, conduct cannot be embellished. Therefore the gentleman speaks little and uses his conduct to complete his good faith, so that the people cannot exaggerate his good points or minimize his faults. The poem 'Yi' in the Greater Odes says: 'A flaw in a white jade tablet can still be ground away; a flaw in these words cannot be undone.' The Lesser Odes say: 'Sincere is the gentleman, truly great is his accomplishment.' The 'Jun Shi' of the Book of Documents says: 'Formerly the Supreme Lord, looking with loyalty and good faith upon the virtue of King Wen, gathered the great mandate upon him.'"

子曰：“南人有言曰：‘人而無恆，不可以為卜筮。’古之遺言，與龜筮猶不能知也，而況於人乎？詩云：‘我龜既厭，不我告猶。’兌命曰：‘爵無及惡德民，立而正事，純而祭祀，是為不敬。事煩則亂，事神則難。’易曰：‘不恆其德，或承之羞。恆其德偵，婦人吉，夫子兇。’”

Confucius said: "The people of the south have a saying: 'A man without constancy cannot be used for divination by tortoise or milfoil.' This is a saying left from ancient times. Even tortoise shell and milfoil cannot know such a man, so how could other people? The poem 'Xiao Min' in the Lesser Odes says: 'My tortoise is already weary and will not tell me the plan.' The 'Charge to Yue' says: 'Do not give rank to people of evil virtue; if they establish themselves and put affairs in order, but serve the spirits with a divided mind in sacrifice, this is irreverence. When affairs are overly complicated there is disorder, and serving the spirits then becomes difficult.' The Book of Changes, in the hexagram Heng, says: 'If one is not constant in one's virtue, one may suffer disgrace. If one is constant in virtue but then consults divination, it is auspicious for a woman and inauspicious for a man.'"

奔喪之禮，始聞親喪，以哭荅使者盡哀。問故，又哭盡哀。遂行，日行百里，不以夜行。唯父母之喪，見星而行，見星而舍。若未得行，則成服而後行。過國至竟哭，盡哀而止。哭闢市朝，望其國竟哭。至於家，入門左，升自西階，殯東，西面坐，哭盡哀。括髮袒，降堂東即位，西鄉哭，成踴，襲絰於序東，絞帶反位，拜賓成踴。送賓，反位。有賓後至者，則拜之成踴。送賓皆如初。眾主人兄弟皆出門，出門哭止，闔門相者告就次。於又哭，括髮袒成踴。於三哭，猶括髮袒成踴。三日成服，拜賓送賓皆如初。

The rite of rushing to a funeral: On first hearing news of the death of a relative, one answers the messenger with weeping, giving full vent to grief. One asks the reason, and again weeps and gives full vent to grief. Then one sets out, traveling a hundred li a day and not traveling at night. Only for the funeral of a parent does one set out when the stars are seen and stop to lodge only when the stars appear. If one cannot yet go, one puts on the mourning garments and then goes. Passing through another state, one weeps at the border and gives full vent to grief and stops. In weeping one avoids the market and court, and on seeing the borders of one's own state one weeps. On arriving home, one enters by the left of the gate, goes up the west steps, and sits to the east of the coffin facing west, weeping and giving full vent to grief. With hemp one binds up the hair and bares the arm; one goes down from the hall and takes one's place on the east side, facing west, weeping and stamping the feet to completion. East of the partition wall one puts on the mourning headband and sash, returns to one's place, bows to the guests and stamps the feet to completion. One sees the guests off and returns to one's place. If any guest arrives later, one bows to him and stamps the feet to completion. Seeing off the guests is done as at first. The principal mourners and brothers all go out of the gate; when they have gone out, the weeping stops, the gate is closed, and the assistant announces that one should go to the mourning hut. Then on the next day one again weeps, binds up the hair with hemp and bares the arm, stamping the feet to completion. On the third day one weeps, again binding up the hair with hemp and baring the arm, stamping the feet to completion. On the third day one puts on full mourning, and the bowing and seeing off of guests are as at first.

奔喪者非主人，則主人為之拜賓送賓。奔喪者自齊衰以下，入門左，中庭北面，哭盡哀。免麻於序東，即位袒，與主人哭成踴。於又哭三哭，皆免袒。有賓，則主人拜賓送賓。丈夫婦人之待之也，皆如朝夕哭位，無變也。

If the one rushing to the funeral is not the chief mourner, the chief mourner bows to the guests and sees them off in his place. For those rushing to a funeral in mourning of the second grade and below, they enter by the left of the gate and face north in the middle courtyard, weeping and giving full vent to grief. East of the partition wall they put on the mourning cap and add hemp, take their place and bare the arm, and weep together with the chief mourner, stamping the feet to completion. On the next day and the third day they weep, each time putting on the cap and baring the arm. If there are guests, the chief mourner bows to them and sees them off. Men and women treat him as in the places for the morning and evening weeping, without change.

奔母之喪，西面哭盡哀，括髮袒，降堂東即位，西鄉哭成踴，襲免絰於序東。拜賓送賓，皆如奔父之禮。於又哭不括髮。

In rushing to the funeral of a mother, one faces west and weeps, giving full vent to grief, binds up the hair with hemp and bares the arm, goes down from the hall and takes one's place in the east, weeps facing west and stamps the feet to completion, and east of the partition wall puts on the mourning cap and headband. Bowing to guests and seeing them off are all as in the rite for rushing to a father's funeral. On the next day, in weeping, one does not bind up the hair with hemp.

婦人奔喪，升自東階，殯東，西面坐，哭盡哀。東髽即位，與主人拾踴。

When a woman rushes to a funeral, she goes up by the east steps, sits to the east of the coffin facing west, and weeps, giving full vent to grief. She does up her hair in a topknot in the east and takes her place, stamping the feet in turn with the chief mourner.

奔喪者不及殯，先之墓，北面坐，哭盡哀。主人之待之也，即位於墓左，婦人墓右，成踴盡哀。括髮，東即主人位，絰絞帶，哭成踴。拜賓，反位成踴。相者告事畢，遂冠。歸入門左，北面哭盡哀，括髮袒，成踴，東即位，拜賓成踴。賓出，主人拜送。有賓後至者，則拜之成踴。送賓如初，眾主人兄弟皆出門，出門哭止，相者告就次。於又哭，括髮成踴。於三哭，猶括髮成踴。三日成服。於五哭，相者告事畢。為母所以異於父者，壹括髮，其餘免以終事。他如奔父之禮。

If one rushing to a funeral has missed the placing in the coffin, he goes first to the grave, sits facing north, and weeps, giving full vent to grief. The chief mourner receives him, taking his place on the left of the grave, with the women on the right of the grave, and he stamps the feet to completion, giving full vent to grief. He binds up his hair with hemp, goes to the chief mourner's place in the east, puts on the headband and sash, and weeps, stamping the feet to completion. He bows to the guests and returns to his place, stamping the feet to completion. When the assistant announces the rite is complete, he then puts on his cap. Returning home, he enters by the left of the gate, faces north and weeps, giving full vent to grief, binds up his hair with hemp and bares the arm, stamps the feet to completion, takes his place in the east, bows to the guests and stamps the feet to completion. When the guests leave, the chief mourner bows to see them off. If any guest comes later, he bows to him and stamps the feet to completion. Seeing off guests is as at first. The principal mourners and brothers all go out of the gate; when they have gone out, the weeping stops, and the assistant announces that one should go to the mourning hut. On the next day he weeps again, binding up his hair with hemp and stamping the feet to completion. On the third day he weeps, again binding up his hair with hemp and stamping the feet to completion. On the third day he puts on full mourning. At the fifth weeping, the assistant announces that the rite is complete. For a mother, as against a father, the difference is only that he binds up the hair with hemp just once, and for the rest wears the mourning cap until the end of the rites. In other respects it is as in the rite for rushing to a father's funeral.

齊衰以下，不及殯，先之墓，西面哭盡哀。免麻於東方，即位，與主人哭成踴，襲。有賓，則主人拜賓送賓。賓有後至者，拜之如初。相者告事畢，遂冠。歸入門左，北面哭盡哀，免袒成踴。東即位，拜賓成踴。賓出，主人拜送。於又哭，免袒成踴。於三哭，猶免袒成踴。三日成服。於五哭，相者告事畢。

For those in mourning of the second grade and below who have missed the placing in the coffin, they go first to the grave, face west, and weep, giving full vent to grief. In the east they put on the mourning cap and add hemp, take their place and weep together with the chief mourner, stamping the feet to completion, and put on their upper garment. If there are guests, the chief mourner bows to the guests and sees them off. If any guest comes later, they bow to him as at first. When the assistant announces the rite is complete, they then put on their caps. Returning home, they enter by the left of the gate, face north and weep, giving full vent to grief, put on the mourning cap and bare the arm, and stamp the feet to completion. They take their place in the east, bow to the guests and stamp the feet to completion. When the guests leave, the chief mourner bows to see them off. On the next day they weep again, putting on the cap and baring the arm, stamping the feet to completion. On the third day they weep, again putting on the cap and baring the arm, stamping the feet to completion. On the third day they put on full mourning. At the fifth weeping, the assistant announces that the rite is complete.

聞喪不得奔喪，哭盡哀。問故，又哭盡哀。乃為位，括髮袒成踴，襲絰絞帶即位，拜賓，反位成踴。賓出主人拜送於門外，反位。若有賓後至者，拜之成踴，送賓如初。於又哭，括髮袒成踴。於三哭，猶括髮袒成踴。三日成服。於五哭，拜賓送賓如初。

If one hears of a death but cannot rush to the funeral, one weeps, giving full vent to grief. One asks the reason, and again weeps and gives full vent to grief. Then one sets up a place, binds up the hair with hemp and bares the arm, stamps the feet to completion, puts on the headband and sash and takes one's place, bows to the guests, and returns to one's place and stamps the feet to completion. When the guests leave, the chief mourner bows to see them off outside the gate and returns to his place. If any guest arrives later, he bows to him and stamps the feet to completion, and sees him off as at first. On the next day he weeps again, binding up the hair with hemp and baring the arm, stamping the feet to completion. On the third day he weeps, again binding up the hair with hemp and baring the arm, stamping the feet to completion. On the third day he puts on full mourning. At the fifth weeping, the bowing to guests and seeing them off are as at first.

若除喪而後歸，則之墓，哭成踴，東括髮袒絰，拜賓成踴。送賓反位，又哭盡哀，遂除。於家不哭。主人之待之也，無變於服，與之哭不踴。

If one returns only after the mourning garments have been taken off, one goes to the grave, weeps and stamps the feet to completion, binds up the hair with hemp in the east, bares the arm, puts on the headband, and bows to the guests and stamps the feet to completion. After seeing the guests off, one returns to one's place and weeps again, giving full vent to grief, and then takes the mourning off. At home one does not weep. The chief mourner receives him with no change of mourning dress, and weeps with him without stamping the feet.

自齊衰以下，所以異者免麻。

From mourning of the second grade downward, the difference is that they put on the cap and add hemp.

凡為位，非親喪，齊衰以下，皆即位，哭盡哀，而東免絰即位，袒成踴，襲。拜賓反位，哭成踴。送賓反位，相者告就次。三日五哭卒。主人出送賓，眾主人兄弟皆出門，哭止。相者告事畢，成服拜賓，若所為位。家遠，則成服而往。

In all cases where a place is set up, for mourning of those not the closest kin, those from the second grade downward all take their places and weep, giving full vent to grief; then they go to the east, put on the mourning cap and headband and take their place, bare the arm and stamp the feet to completion, and put on the upper garment. They bow to the guests, return to their places, and weep and stamp the feet to completion. After seeing the guests off, they return to their places, and the assistant announces that they should go to the mourning hut. Three days of weeping five times and it ends. The chief mourner goes out to see the guests off, the principal mourners and brothers all go out of the gate, and the weeping stops. The assistant announces that the rite is complete, and they put on full mourning and bow to the guests, as in the place that was set up. If the home is far, they put on full mourning and then set out.

齊衰望鄉而哭，大功望門而哭，小功至門而哭，緦麻即位而哭。

One in mourning of the second grade weeps on seeing his village; one in the third grade weeps on seeing the gate; one in the fourth grade weeps only on reaching the gate; and one in the fifth grade weeps only when taking his place.

哭父之黨於廟，母妻之黨於寢，師於廟門外，朋友于寢門外。所識於野，張帷，凡為位不奠。哭，天子九，諸侯七，卿大夫五，士三。大夫哭諸侯，不敢拜賓。諸臣在他國，為位而哭，不敢拜賓。與諸侯為兄弟，亦為位而哭。凡為位者壹袒。

One weeps for the relatives of one's father's clan in the temple, for the relatives of one's mother's and wife's clans in the sleeping hall, for one's teacher outside the temple gate, and for a friend outside the gate of the sleeping hall. For an acquaintance, one weeps in the open country with curtains put up. In all cases where a place is set up, no offerings are set out. The number of weepings: nine for the Son of Heaven, seven for a feudal lord, five for ministers and great officers, three for gentlemen. A great officer weeping for a feudal lord does not dare to bow to the guests. Ministers in another state who set up a place and weep do not dare to bow to the guests. If one is a brother of the feudal lord, one also sets up a place and weeps. Everyone who sets up a place bares the arm once.

所識者吊，先哭於家而後之墓，皆為之成踴，從主人北面而踴。凡喪，父在，父為主，父沒，兄弟同居，各主其喪。親同，長者主之。不同，親者主之。

When an acquaintance comes to offer condolences, one first weeps at home and then goes to the grave, and for him one stamps the feet to completion, facing north and following the chief mourner in stamping. In all funeral matters, if the father is alive, the father is chief mourner; if the father has died and brothers live together, each presides over his own mourning. If the relationship is the same, the elder presides; if not, the closest kin presides.

聞遠兄弟之喪，既除喪而後聞喪，免袒成踴，拜賓則尚左手。

If one hears of the death of a distant brother and has already taken off mourning before hearing it, one puts on the cap and bares the arm and stamps the feet to completion; in bowing to the guests, the left hand is uppermost.

無服而為位者，唯嫂叔。及婦人降而無服者麻。

Only a brother's wife and her husband's younger brother set up a place without mourning dress between them, as do women whose rank is lowered and who have no mourning dress, who use hemp.

凡奔喪，有大夫至，袒拜之，成踴而後襲。於士，襲而後拜之。

In all cases of rushing to a funeral, if a great officer arrives, one bows to him with the arm bared, stamps the feet to completion, and then puts on the upper garment. For a gentleman, one puts on the upper garment first and then bows to him.