Qu Li (Summary of the Rites)

天子不言出，諸侯不生名，君子不親惡。諸侯失地，名，滅同姓，名。

The Son of Heaven does not say "went out," a lord while living is not called by name, and a gentleman does not draw close to those who do evil. If a lord loses land, he is called by name; if he destroys a state of the same surname, he is called by name.

為人臣之禮，不顯諫，三諫而不聽，則逃之。子之事親也，三諫而不聽，則號泣而隨之。

By the rite of a minister, one does not remonstrate openly; if one remonstrates three times without being heeded, one leaves. A son serving his parents, if he remonstrates three times without being heeded, follows them weeping.

君有疾飲藥，臣先嚐之，親有疾飲藥，子先嚐之。醫不三世，不服其藥。

When the ruler is ill and takes medicine, the minister tastes it first; when a parent is ill and takes medicine, the son tastes it first. If a physician has not practiced for three generations, one does not take his medicine.

儗人必於其倫。

In comparing people, one must go by their proper category.

問天子之年，對曰：“聞之始服衣若干尺矣。”問國君之年，長，曰：“能從宗廟社稷之事矣。”幼，曰：“未能從宗廟社稷之事也。”問大夫之子，長，曰：“能御矣。”幼，曰：“未能御也。”問士之子，長，曰：“能典謁矣。”幼，曰：“未能典謁也。”問庶人之子，長，曰：“能負薪矣。”幼，曰：“未能負薪也。”

Asked the age of the Son of Heaven, one answers: "I have heard that he has begun to wear clothes of such-and-such feet." Asked the age of a ruler, if he is grown, one says: "He can attend to the affairs of the ancestral temple and the altars of land and grain"; if he is young, one says: "He cannot yet attend to the affairs of the ancestral temple and the altars of land and grain." Asked about a grand master's son, if grown, one says: "He can drive a carriage"; if young, "He cannot yet drive a carriage." Asked about a scholar's son, if grown, one says: "He can take charge of announcements"; if young, "He cannot yet take charge of announcements." Asked about a commoner's son, if grown, one says: "He can carry firewood"; if young, "He cannot yet carry firewood."

問國君之富，數地以對，山澤之所出。問大夫之富，曰：有宰食力，祭器衣服不假。問士之富，以車數對。問庶人之富，數畜以對。

Asked about the wealth of a ruler, one answers by the extent of his land and the produce of mountains and marshes. Asked about the wealth of a grand master, one says: he has a fief and lives off its revenue, and does not borrow sacrificial vessels or clothes. Asked about the wealth of a scholar, one answers by the number of his carriages. Asked about the wealth of a commoner, one answers by the number of his livestock.

天子祭天地，祭四方，祭山川，祭五祀，歲遍。諸侯方祀，祭山川，祭五祀，歲遍。大夫祭五祀，歲遍。士祭其先。

The Son of Heaven sacrifices to heaven and earth, to the four quarters, to mountains and rivers, and to the five household spirits, completing the round in one year. A lord sacrifices to the spirits of one quarter, to mountains and rivers, and to the five household spirits, completing the round in one year. A grand master sacrifices to the five household spirits, completing the round in one year. A scholar sacrifices to his own ancestors.

凡祭，有其廢之，莫敢舉也，有其舉之，莫敢廢也。非其所祭而祭之，名曰淫祀。淫祀無福。

In sacrifices, one that has been abolished is not dared to be revived, and one that has been established is not dared to be abolished. To sacrifice to what one should not sacrifice to is called an excessive sacrifice. An excessive sacrifice brings no blessing.

天子以犧牛，諸侯以肥牛，大夫以索牛，士以羊豕。支子不祭，祭必告於宗子。

The Son of Heaven uses a pure-colored sacrificial ox, a lord uses a fattened ox, a grand master uses an ox obtained by selection, and a scholar uses a sheep or a pig. A son of a branch line does not sacrifice, and when he sacrifices he must first inform the clan head.

凡祭宗廟之禮，牛曰一元大武，豕曰剛鬣，豚曰腯肥，羊曰柔毛，雞曰翰音，犬曰羹獻，雉曰疏趾，兔曰明視，脯曰尹祭，槁魚曰商祭，鮮魚曰脡祭，水曰清滌，酒曰清酌，黍曰薌合，粱曰薌萁，稷曰明粢，稻曰嘉蔬，韭曰豐本，鹽曰鹹鹺，玉曰嘉玉，幣曰量幣。

By the rites of sacrifice in the ancestral temple, an ox is called "the great one, the first footprint"; a pig is called "stiff bristles"; a young pig is called "plump and fat"; a sheep is called "soft hair"; a chicken is called "the sound of wings"; a dog is called "the offering for soup"; a pheasant is called "the spread-toed one"; a hare is called "the bright-sighted one"; dried meat is called "the Yin sacrifice"; dried fish is called "the Shang sacrifice"; fresh fish is called "the Ting sacrifice"; water is called "clear cleansing"; wine is called "clear pouring"; millet is called "fragrant union"; panicled millet is called "fragrant stalks"; ji millet is called "bright grain"; rice is called "fine vegetable"; chives are called "abundant root"; salt is called "salty brine"; jade is called "fine jade"; and silks are called "measured silk."

天子死曰崩，諸侯曰薨，大夫曰卒，士曰不祿，庶人曰死。在床曰屍，在棺曰柩。羽鳥曰降，四足曰漬，死寇曰兵。祭王父曰皇祖考，王母曰皇祖妣，父曰皇考，母曰皇妣，夫曰皇辟。生曰父，曰母，曰妻，死曰考，曰妣，曰嬪。壽考曰卒，短折曰不祿。

The death of the Son of Heaven is called beng, of a lord hong, of a grand master zu, of a scholar bu lu (without stipend), and of a commoner si (death). On the bed the body is called shi; in the coffin it is called jiu. The death of a feathered bird is called jiang; of a four-footed animal is called zi; a death at the hands of bandits is called bing. In sacrificing to a grandfather one says "the august grandfather-deceased," to a grandmother "the august grandmother-deceased," to a father "the august father-deceased," to a mother "the august mother-deceased," and to a husband "the august lord." While living one says father, mother, wife; when dead one says kao, bi, pin. A death after long life is called zu; a death by short life and early loss is called bu lu.

天子視不上於袷，不下於帶，國君綏視，大夫衡視，士視五步。凡視，上於面則敖，下於帶則憂，傾則奸。

In looking at the Son of Heaven, the gaze does not rise above where the collar crosses and does not fall below the belt; in looking at a ruler, the gaze is slightly lowered; in looking at a grand master, the gaze is level; in looking at a scholar, the gaze is within five paces. In general, to look at someone above the face is arrogance, below the belt is worry, and sideways is deceit.

君命，大夫與士肄，在官言官，在府言府，在庫言庫，在朝言朝。朝言不及犬馬，輟朝而顧，不有異事，必有異慮。故輟朝而顧，君子謂之固。在朝言禮，問禮對以禮。

When the ruler issues an order, grand masters and scholars study it together. In the office one speaks of office matters, in the storehouse of storehouse matters, in the treasury of treasury matters, in the court of court matters. In the court one does not speak of dogs and horses. If, after the court is dismissed, one still looks back, it is either an unusual matter or an unusual thought. So the gentleman calls looking back after dismissal narrow-minded. At court one speaks of ritual, and questions and answers are all in accordance with ritual.

大饗不問卜，不饒富。

At the great feast one does not consult divination, nor seek to make it more lavish.

凡摯，天子鬯，諸侯圭，卿羔大夫鴈，士雉。庶人之摯匹，童子委摯而退。野外軍中無摯，以纓、拾、矢可也。婦人之摯，椇、榛、脯、修、棗、栗。

In general, as gifts of introduction, the Son of Heaven uses fragrant sacrificial wine, a lord uses a gui jade, a minister uses a lamb, a grand master uses a wild goose, and a scholar uses a pheasant. For commoners the gift is a duck, and a boy sets down his gift on the ground and withdraws. In the field and the army there is no gift, though a horse's tassel, an archer's arm guard, or arrows will do. A woman's gifts are jujube-like zhiju fruit, hazelnuts, dried meat, dried meat with ginger and cinnamon, jujubes, and chestnuts.

納女於天子，曰備百姓，於國君，曰備酒漿，於大夫，曰備埽灑。

To send a daughter into the household of the Son of Heaven is called "filling the hundred clans"; to a ruler, "providing wine and drink"; to a grand master, "providing sprinkling and sweeping."

公儀仲子之喪，檀弓免焉，仲子舍其孫而立其子，檀弓曰：“何居？我未之前聞也。”趨而就子服伯子於門右，曰：“仲子舍其孫而立其子，何也？”

At the funeral of Gongyi Zhongzi, Tan Gong went to condole wearing the wen (a mourning style with the cap removed and a cloth wrapped around the head). Zhongzi had passed over his eldest grandson and set up a younger son as heir. Tan Gong said: "What is this? I have never heard of it before." He hurried to the right side of the gate and asked Zifu Bozi: "Zhongzi passed over his grandson and set up his son; why?"

伯子曰：“仲子亦猶行古之道也。昔者文王舍伯邑考而立武王，微子舍其孫腯而立衍也。夫仲子亦猶行古之道也。”

Bozi said: "Zhongzi too was following the ancient way. In the past King Wen passed over Boyikao and set up King Wu, and the Viscount of Wei passed over his grandson Tu and set up Yan. Zhongzi too was following the ancient way."

子游問諸孔子，孔子曰：“否，立孫。”

Ziyou asked Confucius about this, and Confucius said: "No, the grandson should have been set up."

事親有隱而無犯，左右就養無方，服勤至死，致喪三年。事君有犯而無隱，左右就養有方，服勤至死，方喪三年。事師無犯無隱，左右就養無方，服勤至死，心喪三年。

In serving one's parents, one may conceal their faults but not remonstrate with them to their faces; one attends them on left and right with no fixed station; one labors in service until death, and mourns them for three years in the most extreme mourning dress. In serving one's ruler, one may remonstrate to his face but not conceal his faults; one attends him on left and right in a fixed office; one labors in service until death, and mourns him for three years in the manner of mourning a father. In serving one's teacher, one neither remonstrates to his face nor conceals his faults; one attends him on left and right with no fixed station; one labors in service until death, and mourns him in the heart for three years.

季武子成寢，杜氏之葬在西階之下，請合葬焉，許之。入宮而不敢哭，武子曰：“合葬非古也，自周公以來，未之有改也，吾許其大而不許其細，何居？”命之哭。

When Ji Wuzi had finished building his residence, the burial place of the Du family lay beneath the western steps, and they asked to be buried together with their dead there; Wuzi agreed. When they entered the residence, however, they did not dare to wail. Wuzi said: "Joint burial is not an ancient rule, but since the Duke of Zhou it has never been changed. I have granted them the greater thing, so why would I refuse them the smaller? What is going on?" He ordered them to wail.

子上之母死而不喪，門人問諸子思曰：“昔者子之先君子喪出母乎？”曰：“然。”“子之不使白也喪之，何也？”子思曰：“昔者吾先君子無所失道，道隆則從而隆，道汙則從而汙，急則安能？為急也妻者，是為白也母，不為急也妻者，是不為白也母。”故孔氏之不喪出母，自子思始也。

When Zishang's mother died, Zishang did not go into mourning for her. His disciples asked Zisi: "In the past, did your late father mourn for his divorced mother?" Zisi said: "He did." "Then why do you not let Bai mourn for her?" Zisi said: "My late father never strayed from the Way. When the Way was exalted, he rose with it; when the Way declined, he declined with it. How could Ji (Zisi's personal name) compare? She who is Ji's wife is Bai's mother; she who is not Ji's wife is not Bai's mother." This is why the Kong family does not mourn for divorced mothers, beginning with Zisi.

孔子曰：“拜而後稽顙，頹乎其順也，稽顙而後拜，頎乎其至也。三年之喪，吾從其至者。”

Confucius said: "To bow first and then touch the forehead to the ground is respectful and fitting; to touch the forehead to the ground first and then bow is the extreme of grief. In the three-year mourning, I follow the extreme."

孔子既得合葬於防，曰：“吾聞之：古也墓而不墳。今丘也東西南北之人也，不可以弗識也。”於是封之，崇四尺。孔子先反，門人後，雨甚，至，孔子問焉，曰：“爾來何遲也？”曰：“防墓崩。”孔子不應，三，孔子泫然流涕曰：“吾聞之：古不修墓。”

After Confucius had managed to bury his parents together at Fang, he said: "I have heard that in ancient times there were graves but no mounds. Now I, Qiu, am a man who travels east, west, south and north, and I cannot go without a mark." So he raised a mound four feet high. Confucius went back first, and his disciples came after; it rained heavily, and when they arrived Confucius asked them: "Why are you so late?" The disciples said: "The grave at Fang collapsed." Confucius did not answer. He asked three times, and Confucius wept with streaming tears and said: "I have heard that in ancient times graves were not repaired."

孔子哭子路於中庭，有人吊者，而夫子拜之，既哭，進使者而問故，使者曰：“醢之矣。”遂命覆醢。

Confucius wept for Zilu in the central courtyard, and when people came to offer condolences, the Master bowed in thanks. When the weeping was over, he called in the messenger and asked what had happened. The messenger said: "He has already been chopped into mincemeat." So he ordered the mincemeat covered up and thrown away.

曾子曰：“朋友之墓，有宿草而不哭焉。”

Zengzi said: "At a friend's grave, once there is grass from last year, one no longer weeps."

子思曰：“喪三日而殯，凡附於身者，必誠必信，勿之有悔焉耳矣。三月而葬，凡附於棺者，必誠必信，勿之有悔焉耳矣。喪三年，以為極亡，則弗之忘矣。故君子有終身之憂，而無一朝之患。故忌日不樂。”

Zisi said: "Three days after death comes the coffining; whatever is attached to the body must be done with full sincerity and good faith, so that there will be no regret afterwards. Three months after death comes the burial; whatever is attached to the coffin must be done with full sincerity and good faith, so that there will be no regret afterwards. Mourning dress for three years is taken as the end of mourning, yet the dead are not forgotten. This is why the noble person has a lifelong sorrow but not a single morning's worry. And so on the anniversary of a death, no music is played."

孔子少孤，不知其墓，殯於五父之衢，人之見之者皆以為葬也，其慎也，蓋殯也。問於郰曼父之母，然後得合葬於防。

Confucius lost his father when he was young and did not know where his father's grave was. He placed his mother's coffin in the road at Wufu, and those who saw it all took it to be a burial. Because he was so careful in what he did, it was in fact only a temporary coffining. He asked the mother of Zou Manfu, and only then was he able to bury his parents together at Fang.

鄰有喪，舂不相，裡有殯，不巷歌。

When a neighbor has a death in the family, one does not sing responsive songs while pounding grain; when there is a coffin lying in state in the village, one does not sing in the lanes.

喪冠不緌。

A mourning cap has no hanging cap strings.

有虞氏瓦棺，夏后氏堲周，殷人棺槨，周人牆置翣。周人以殷人之棺槨葬長殤，以夏后氏之堲周葬中殤下殤，以有虞氏之瓦棺葬無服之殤。

The House of Youyu used a coffin of fired clay; the Lord of Xia surrounded the coffin with a casing of baked earth; the Yin people used an inner and outer coffin; the Zhou people added wall hangings and feathered fans. The Zhou people used the Yin inner-and-outer coffin for those who died young in the oldest class, used the Xia baked-earth casing for those in the middle and youngest classes, and used the Youyu clay coffin for the very young who are not mourned with a mourning dress.

夏后氏尚黑，大事斂用昏，戎事乘驪，牲用玄。殷人尚白，大事歛用日中，戎事乘翰，牲用白。周人尚赤，大事斂用日出，戎事乘騵，牲用騂。

The Lord of Xia honored black: for great affairs the encoffining was done at dusk, in war they rode black horses, and sacrificial animals were dark. The Yin people honored white: for great affairs the encoffining was done at noon, in war they rode white horses, and sacrificial animals were white. The Zhou people honored red: for great affairs the encoffining was done at sunrise, in war they rode horses with red bodies and white bellies, and sacrificial animals were red.

穆公之母卒，使人問於曾子曰：“如之何？”對曰：“申也聞諸申之父曰：哭泣之哀、齊斬之情、饘粥之食，自天子達。布幕，衛也，縿幕，魯也。”

When Duke Mu's mother died, he sent someone to ask Zengzi: "What should be done?" Zengzi replied: "I, Shen, heard from my father that the grief of weeping, the feeling expressed in the two coarse mourning garments (the heaviest two of the five grades of mourning dress, the heaviest being of raw hemp), and the eating of thick gruel apply from the Son of Heaven on down. A plain cloth curtain is the practice of Wei; a crimson curtain is the practice of Lu."

晉獻公將殺其世子申生，公子重耳謂之曰：“子盍言子之志於公乎？”世子曰：“不可，君安驪姬，是我傷公之心也。”曰：“然則盍行乎？”世子曰：“不可，君謂我欲弒君也，天下豈有無父之國哉？吾何行如之？”使人辭於狐突曰：“申生有罪，不念伯氏之言也，以至於死，申生不敢愛其死。雖然，吾君老矣，子少，國家多難，伯氏不出而圖吾君，伯氏苟出而圖吾君，申生受賜而死。”再拜稽首乃卒，是以為恭世子也。

Duke Xian of Jin was about to put to death his heir Shensheng. Prince Chong'er said to him: "Why do you not explain your intentions to the duke?" The heir said: "I cannot. The ruler is at ease because of Lady Li, and doing so would wound the duke's heart." Chong'er said: "Then why not flee?" The heir said: "I cannot. The ruler says I wish to murder him; is there any state in the world where there is no father? Where could I flee to?" He sent someone to take leave of Hu Tu, saying: "Shensheng is guilty; he did not heed the words of Uncle Hu and so has come to death. Shensheng dares not begrudge death. Even so, my lord is old, his son is young, and the state is beset with troubles. If Uncle does not come forth to plan for my lord, so be it; but if Uncle comes forth to plan for my lord, then I shall die having received your gift." He bowed twice and touched his head to the ground, and then killed himself, and so he was called the Respectful Heir.

魯人有朝祥而莫歌者，子路笑之，夫子曰：“由，爾責於人，終無已夫？三年之喪，亦已久矣夫？”子路出，夫子曰：“又多乎哉？踰月則其善也。”

There was a man of Lu who held the sacrifice at the first anniversary in the morning and sang in the evening, and Zilu laughed at him. The Master said: "You, You, will you never stop blaming people? Three years of mourning is already long enough, is it not?" After Zilu went out, the Master said: "Is it then too much again? Wait until a month has passed and then it would be fine to sing."

魯莊公及宋人戰於乘丘，縣賁父御，卜國為右，馬驚敗績，公隊，佐車授綏，公曰：“末之卜也。”縣賁父曰：“他日不敗績，而今敗績是，無勇也。”遂死之。圉人浴馬，有流矢在白肉，公曰：“非其罪也。”遂誄之。士之有誄，自此始也。

Duke Zhuang of Lu fought the men of Song at Chengqiu, with Xian Benfu driving the chariot and Bu Guo as the spearman on the right. The horses took fright and there was a great defeat; the Duke fell from the chariot, and the attendant chariot handed him the strap. The Duke said: "We did not divine beforehand." Xian Benfu said: "In the past we were not defeated, and today we are; that is for lack of courage." And so he fought to the death. When the groom washed the horse, he found a stray arrow in its flesh. The Duke said: "It was not his fault." So he composed a eulogy for him. That scholars have funeral eulogies began from this.

曾子寢疾，病，樂正子春坐於床下，曾元、曾申坐於足，童子隅坐而執燭。童子曰：“華而睆，大夫之簀與？”子春曰：“止。”曾子聞之，瞿然曰：“呼！曰‘華而睆，大夫之簀與’？”曾子曰：“然，斯季孫之賜也，我未之能易也。”元起易簀，曾元曰：“夫子之病革矣，不可以變，幸而至於旦，請敬易之。”曾子曰：“爾之愛我也不如彼。君子之愛人也以德，細人之愛人也以姑息。吾何求哉？吾得正而斃焉，斯已矣！”舉扶而易之，反席未安而沒。

Zengzi lay ill, and the illness was grave. Yuezheng Zichun sat below the bed, Zeng Yuan and Zeng Shen sat at his feet, and a boy sat in the corner holding a candle. The boy said: "How splendid and glossy; is it a mat for a high officer?" Zichun said: "Hush." Zengzi heard, and starting up, said: "Ah! He says 'splendid and glossy; is it a mat for a high officer'?" Zengzi said: "Yes, this was given by Jisun, and I have not yet been able to change it." He told Yuan to get up and change the mat. Zeng Yuan said: "Father's illness is critical and he must not be moved. If we are lucky enough to reach daybreak, I will respectfully change it then." Zengzi said: "Your love for me does not match that boy's. The noble person loves others by virtue, while the petty person loves others by indulging them. What more should I seek? If I can die having obtained what is right, that is enough!" They lifted him up and changed the mat, and before he was settled back on it he died.

始死，充充如有窮；既殯，瞿瞿如有求而弗得；既葬，皇皇如有望而弗至。練而慨然，祥而廓然。

At the moment of death, one is stunned as if on a road with no way out; once the coffin is laid in state, one is restless as if seeking something and not finding it; once buried, one is anxious as if longing for something and unable to reach it. At the first anniversary there is a sigh of emotion; at the second anniversary there is emptiness.

邾婁復之以矢，蓋自戰於升陘始也。魯婦人之髽而吊也，自敗於臺鮐始也．

The men of Zhulou use arrows to call back the soul, which began probably with the battle at Shengling. Women of Lu go to mourn with their hair bared in a topknot, which began with the defeat at Taihai.

南宮絛之妻之姑之喪，夫子誨之髽曰：“爾毋從從爾，爾毋扈扈爾。蓋榛以為笄，長尺而總八寸。”

At the mourning for the mother-in-law of Nangong Tao's wife, the Master taught her how to make the topknot, saying: "Do not make it too high, and do not make it too large. Use a hairpin of hazel wood a foot long, and let the silk that binds the hair be eight inches."

孟獻子禫，縣而不樂，比御而不入，夫子曰：“獻子加於人一等矣。”

When Meng Xianzi held the sacrifice marking the end of mourning, he hung up the musical instruments but did not play them, and when the day came that he could attend his concubines, he did not enter their rooms. The Master said: "Xianzi is a degree above other men."

孔子既祥，五日彈琴而不成聲，十日而成笙歌。

After Confucius had finished the sacrifice at the first anniversary, he played the zither for five days without producing a proper tune, and after ten days he could play the sheng and sing.

有子蓋既祥而絲屨組纓。

Master You, it seems, after the sacrifice at the first anniversary, wore silk shoes and used silk braid for his cap strings.

死而不弔者三：畏、厭、溺。

There are three kinds of death for which one does not offer condolences: death under coercion, death by being crushed, and death by drowning.

子路有姊之喪，可以除之矣，而弗除也，孔子曰：“何弗除也？”子路曰：“吾寡兄弟而弗忍也。”孔子曰：“先王制禮，行道之人皆弗忍也。”子路聞之，遂除之。

When Zilu was in mourning for his elder sister, the time came when he could take off the mourning dress, but he did not. Confucius said: "Why do you not take it off?" Zilu said: "I have few brothers and sisters and cannot bear to." Confucius said: "When the former kings made the rites, those who practice the Way all found them hard to bear." Hearing this, Zilu took it off.

大公封於營丘，比及五世皆，反葬於周，君子曰：“樂，樂其所自生，禮，不忘其本，古之人有言曰：狐死正丘首，仁也。”

Taigong was enfeoffed at Yingqiu, and for five generations his descendants were all brought back to be buried in Zhou. The noble person said: "Music delights in that from which it arises; ritual does not forget its root. An ancient saying has it that when a fox dies it turns its head toward the hill where its den is, and that is benevolence."

伯魚之母死，期而猶哭，夫子聞之，曰：“誰與哭者？”門人曰：“鯉也。”夫子曰：“嘻，其甚也！”伯魚聞之，遂除之。

When Boyu's mother died, he was still weeping a year later. The Master heard it and said: "Who is weeping?" A disciple said: "It is Li." The Master said: "Ah, that is too much!" Boyu heard this and stopped.

舜葬於蒼梧之野，蓋三妃未之從也，季武子曰：“周公蓋祔。”

Shun was buried in the wilds of Cangwu, and the three consorts, it seems, did not follow him. Ji Wuzi said: "The Duke of Zhou, it seems, was the one who buried husband and wife together."

曾子之喪，浴於爨室。

At Zengzi's mourning, the body was bathed in the room where the fire was kept.

大功廢業，或曰：大功誦可也。

In the greater coarse mourning, studies are suspended. Some say that in the greater coarse mourning, recitation is still allowed.

子張病，召申祥而語之曰：“君子曰終，小人曰死。吾今日其庶幾乎？”

When Zizhang fell ill, he summoned Shen Xiang and told him: "For a noble person it is called 'ending,' and for a petty person it is called 'dying.' Today I am, it seems, nearly there, am I not?"

曾子曰：“始死之奠，其餘閣也與？”

Zengzi said: "The offering made immediately after death is made of the leftover food kept on the shelf, is it not?"

曾子曰：“小功不為位也者，是委巷之禮也。”子思之哭嫂也為位，婦人倡踴，申祥之哭言思也亦然。

Zengzi said: "In the lesser coarse mourning, to weep without keeping to one's rank is the custom of a mean back-lane." When Zisi wept for his sister-in-law, he did so according to rank, with the women leading the leaping, and Shen Xiang wept for Yan Si in the same way.

古者冠縮縫，今也衡縫，故喪冠之反吉，非古也。

In ancient times the cap was seamed straight, but now it is seamed across, and so the mourning cap is the opposite of the auspicious cap, which is not the ancient rule.

曾子謂子思曰：“急，吾執親之喪也，水漿不入於口者七日。”子思曰：“先王之制禮也，過之者，俯而就之，不至焉者，跂而及之。故君子之執親之喪也，水漿不入於口者三日，杖而後能起。”

Zengzi said to Zisi: "Ji, when I was holding the mourning for my parents, no water or gruel passed my mouth for seven days." Zisi said: "When the former kings made the rites, those who went beyond them bent down to fit them, and those who fell short stood on tiptoe to reach them. So when the noble person holds the mourning for his parents, no water or gruel passes his mouth for three days, and only with the help of a staff can he rise."

曾子曰：“小功不稅，則是遠兄弟，終無服也，而可乎？”

Zengzi said: "In the lesser coarse mourning, there is no retroactive mourning; so with distant brothers, one would finally never wear mourning for them. Is that acceptable?"

伯高之喪，孔氏之使者未至，冉子攝束帛乘馬而將之，孔子曰：“異哉，徒使我不誠於伯高！”

At Bogao's mourning, before the envoy from the Kong family had arrived, Ranzi stood in and performed the rite with a bundle of silk and four horses. Confucius said: "Strange! It only makes me lack sincerity toward Bogao!"

伯高死於衛，赴於孔子，孔子曰：“吾惡乎哭諸？兄弟，吾哭諸廟，父之友，吾哭諸廟門之外，師，吾哭諸寢，朋友．吾哭諸寢門之外，所知，吾哭諸野。於野則已疏，於寢則已重。夫由賜也見我，吾哭諸賜氏。”遂命子貢為之主，曰：“為爾哭也。”來者拜之，知伯高而來者勿拜也。

Bogao died in Wei, and word reached Confucius. Confucius said: "Where shall I weep for him? For a brother, I weep in the ancestral temple; for a father's friend, outside the temple gate; for a teacher, in the main hall; for a friend, outside the bedchamber door; for a mere acquaintance, in the open fields. In the open fields is too distant, and in the main hall too grave. He was introduced to me by Ci, so I will weep at Ci's house." So he had Zigong act as chief mourner, saying: "I weep for your sake." Those who came bowed to him; but those who came because they knew Bogao were not to bow.

曾子曰：“喪有疾，食肉飲酒，必有草木之滋焉，以為薑桂之謂也。”

Zengzi said: "When one is ill during mourning and eats meat and drinks wine, there must be the flavor of herbs or trees, which is understood to mean ginger and cassia."

子夏喪其子而喪其明，曾子吊之，曰：“吾聞之也朋，友喪明則哭之。”曾子哭，子夏亦哭，曰：“天乎！予之無罪也！”曾子怒，曰：“商，女何無罪也？吾與女事夫子於洙泗之間，退而老於西河之上，使西河之民，疑女於夫子，爾罪一也。喪爾親，使民未有聞焉，爾罪二也。喪爾子，喪爾明，爾罪三也。而曰‘女何無罪與’？”子夏投其杖而拜，曰：“吾過矣！吾過矣！吾離群而索居，亦已久矣！”

Zixia lost his son and, because of it, lost his sight. Zengzi went to offer condolences and said: "I have heard that when a friend loses his sight, one weeps for him." Zengzi wept, and Zixia also wept, saying: "Heaven! I am not guilty!" Zengzi grew angry and said: "Shang, how are you not guilty? You and I served the Master between the Zhu and Si rivers, and when you retired to grow old on the Xi River, you caused the people of Xihe to mistake you for the Master; that is your first guilt. When you lost your parents, the people heard nothing of how you mourned; that is your second guilt. When you lost your son, you lost your sight; that is your third guilt. And yet you say 'How am I not guilty'?" Zixia dropped his staff and bowed, saying: "I was wrong! I was wrong! I have lived apart from my companions for far too long!"