Kongzi Jiayu (Sayings of Confucius's School), Volume 8

子貢問於孔子曰：“晉文公實召天子而使諸侯朝焉．晉文公會諸侯於溫召襄王且使狩於河陽因使諸侯朝夫子作春秋，雲天王狩於河陽，何也？”孔子曰：“以臣召君，不可以訓，亦書其率諸侯事天子而已．”

Zigong asked Confucius, "Duke Wen of Jin actually summoned the Son of Heaven but made the lords pay court to him [Duke Wen of Jin convened the lords at Wen, summoned King Xiang and had him hunt at Heyang, and so made the lords pay court]. You, Master, in composing the Spring and Autumn, wrote that the Heavenly King hunted at Heyang; why?" Confucius said, "For a minister to summon a ruler cannot be taken as a teaching, so I merely recorded his leading the lords to serve the Son of Heaven."

孔子在宋，見桓魋自為石槨，三年而不成，工匠皆病．夫子愀然曰：“若是其靡也．靡侈死不如朽之速愈．”冉子僕曰：“禮，凶事不豫，此何謂也？”夫子曰：“既死而議諡，諡定而卜葬，既葬而立廟，皆臣子之事，非所豫屬也，況自為之哉．”南宮敬叔以富得罪於定公，奔衛，衛侯請復之，載其寶以朝．夫子聞之曰：“若是其貨也，喪不若速貧之愈．”喪失位也子游侍曰：“敢問何謂如此？”孔子曰：“富而不好禮，殃也，敬叔以富喪矣，而又弗改，吾懼其將有後患也．”敬叔聞之，驟如孔氏，而後循禮施散焉．

Confucius was in Song and saw Huan Tui having a stone outer coffin made for himself; after three years it was still not done and the workmen were all ill. The Master changed expression and said, "Such extravagance [mi means extravagance]; it would be better to rot quickly after death." Ran Zi was the driver and said, "By ritual, funeral matters are not prepared in advance; what does this mean?" The Master said, "Posthumous titles are discussed only after death, burial is divined after the title is fixed, and the temple is set up after burial; all these are matters for the subordinates, not things entrusted in advance, much less made oneself." Nangong Jingshu offended Duke Ding because of his wealth and fled to Wei. The Marquis of Wei asked that he be allowed to return, and he came to court loaded with treasure. When the Master heard of it, he said, "Using wealth like this, it would be better to lose one's position and become poor quickly [sang means losing one's position]." Ziyou, attending, said, "May I ask why you say so?" Confucius said, "To be rich but not love ritual is a calamity. Jingshu lost his place because of wealth, yet did not change; I fear he will have trouble later." When Jingshu heard of it, he at once went to the Kong family, and then followed ritual in distributing his wealth.

孔子在齊，齊大旱，春飢．景公問於孔子曰：“如之何？”孔子曰：“凶年則乘駑馬，力役不興，馳道不修，馳道君行之道祈以幣玉，君所祈請用幣及玉不用牲也祭祀不懸，不作樂也祀以下牲，當用大牢者用少牢此賢君自貶以救民之禮也．”

Confucius was in Qi, where there was a great drought and a famine in spring. Duke Jing asked Confucius, "What should be done?" Confucius said, "In a year of famine one rides inferior horses, does not start labor service, does not repair the ruler's roads [the ruler's road is where the ruler travels], prays with silk and jade [when the ruler prays and petitions, he uses silk and jade and not animals], does not hang musical instruments at sacrifices [no music], and uses lower-grade animals for sacrifice [where the grand sacrifice should be used, the lesser one is used]. This is the ritual of a worthy ruler who reduces himself to rescue the people."

孔子適季氏，康子晝居內寢．孔子問其所疾．康子出見之．言終，孔子退，子貢問曰：“季孫不疾而問諸疾，禮與？”孔子曰：“夫禮，君子不有大故，則不宿於外．非致齊也，非疾也，則不晝處於內，是故夜居外，雖吊之，可也．晝居於內，雖問其疾，可也．”

Confucius went to the Ji family, and Kangzi was resting in his inner chamber in the daytime. Confucius asked after his illness. Kangzi came out to see him. When they finished speaking, Confucius withdrew. Zigong asked, "Ji Sun had no illness, yet you asked after his illness; is that according to ritual?" Confucius said, "By ritual, a gentleman who has no great reason does not stay overnight outside. Unless it is a fast or illness, he does not stay in the inner chamber in daytime. So one who stays outside at night may be condoled with even for mourning; one who stays inside in the daytime may be asked after even for illness."

孔子為大司寇，國廄焚，子退朝而之火所，鄉人有自為火來者，則拜之，士一，大夫再．子貢曰：“敢問何也？”孔子曰：“其來者亦相吊之道也．吾為有司，故拜之．”

When Confucius was Minister of Crime, the state stables caught fire. Confucius withdrew from court and went to the scene of the fire. Villagers who came because they had been in the fire he bowed to: once for gentlemen and twice for grandees. Zigong said, "May I ask why?" Confucius said, "Those who come also follow the principle of condolence. I am an official, so I bow."

子貢問曰：“管仲失於奢，晏子失於儉，與其俱失矣，二者孰賢？”孔子曰：“管仲鏤簋而朱紘，縷刻而飾之朱紘天子冕之紱旅樹而反坫，旅施也樹屏也天子外屏諸侯內屏反坫在兩楹之間人君好會獻酢禮畢反爵於其上山節藻梲，節栭也刻為山雲梲梁上楹也畫藻文也賢大夫也，而難為上．晏平仲祀其先祖，而豚肩不揜豆，言陋小也一狐裘三十年，賢大夫也，而難為下．君子上不僭下，下不偪上．”

Zigong asked, "Guan Zhong's fault was extravagance and Yanzi's fault was frugality. Since both had faults, which was worthier?" Confucius said, "Guan Zhong had carved vessels and a red cap tassel [carved for decoration; a ceremonial cap of the Son of Heaven], set up a screen and a reverse stand [a screen is for display; the Son of Heaven had an outer screen and lords an inner one; the reverse stand is between the two pillars, where the lord set down the cup after a toast], and capitals carved as mountains and short posts painted with water plants [the capital is a block carved with mountains and clouds; the short post on the beam is painted with water plants]. He was a worthy grandee, but hard to serve as a superior. Yan Pingzhong, when sacrificing to his ancestors, had a pig shoulder that did not cover the dish [meaning it was meager], and wore one fox fur for thirty years. He was a worthy grandee, but hard to serve as an inferior. The gentleman does not overstep those below him when above and does not press those above when below."

冉求曰：“昔文仲知魯國之政，立言垂法，於今不亡，可謂知禮矣？”孔子曰：“昔臧文仲安知禮，夏父弗綦逆祀而不止，燔柴於灶以祀焉，夫灶者，老婦之所祭，謂祭灶報其功老婦主祭也盛於甕，尊於瓶，非所柴也．故曰禮也者，由體也，體不備謂之不成，人設之不當，猶不備也．”

Ran Qiu said, "In the past Zang Wenzhong was in charge of the government of Lu, established sayings and left rules that have not disappeared to this day; can he be said to have known ritual?" Confucius said, "How did Zang Wenzhong know ritual? Xiafu Fuji reversed the order of sacrifices and he did not stop it, and burned firewood to sacrifice at the stove. The stove is where old women sacrifice [meaning sacrificing to the stove repays its work, with an old woman presiding], with food in a jar and wine in a bottle, and it is not a place to burn wood. So it is said that ritual comes from the body, and when the body is incomplete it is called not accomplished. Even if the person is not properly set, it remains incomplete."

子路問於孔子曰：“臧武仲率師與邾人戰於狐鮐，遇敗焉，師人多喪而無罰，古之道然與？”孔子曰：“凡謀人之軍，師敗則死之；謀人之國，邑危則亡之，古之正也．其君在焉者，有詔則無討．”詔君之教也有君教則臣無討

Zilu asked Confucius, "Zang Wuzhong led an army against the Zhulou people at Hutai and met defeat; many soldiers were lost yet there was no punishment. Was that the Way of the ancients?" Confucius said, "In general, one who plans another's army dies for it when the army is defeated; one who plans another's state perishes with it when the cities are endangered; this is the correct way of the ancients. As for a ruler still living, if there is a decree, one does not punish [a decree is the ruler's instruction; if there is the ruler's instruction the minister does not punish]."

晉將伐宋，使人覘之，觀也宋陽門之介夫死，陽門宋城門也介夫被甲御門者司城子罕哭之哀．覘之反言於晉侯曰：“陽門之介夫死，而子罕哭之哀，民鹹悅宋，殆未可伐也．”孔子聞之曰：“善哉！覘國乎．詩云：‘凡民有喪，匍匐救之．’子罕有焉，雖非晉國，其天下孰能當之．言雖非晉國使天下有強者猶不能當也是以周任有言曰：‘民悅其愛者，弗可敵也．’”

Jin was about to attack Song and sent a man to spy [chan means to look]. The armored guard at Song's Yang Gate had died [the Yang Gate was a gate of Song, and the armored man was the guard in armor], and Zihan, Minister of Works, wept very bitterly. The spy returned and said to the Marquis of Jin, "The guard at Yang Gate has died, and Zihan wept grievously; the people all love Song, so it probably cannot be attacked." When Confucius heard of it, he said, "Good, the spy of a state! The Book of Songs says: 'In every case of mourning among the people, crawl to rescue them.' Zihan was like this. Even if it were not Jin, who under Heaven could resist him [meaning even if it were not Jin, any strong state in the world still could not resist]. Therefore Zhou Ren has a saying: 'What the people love and delight in cannot be resisted.'"

楚伐吳，工尹商陽與陳棄疾追吳師，及之，棄疾曰：“王事也，子手弓而可．”商陽手弓．棄疾曰：“子射諸．”射之，弊一人，韔其弓．韔韜又及，棄疾謂之，又及，棄疾復謂之，斃二人，每斃一人，輒掩其目，止其御曰：“吾朝不坐，燕不與，亡畀故也殺三人亦足以反命矣．”孔子聞之曰：“殺人之中，又有禮焉．”子路怫然進曰：“人臣之節，當君大事，唯力所及，死而後已，夫子何善此？”子曰：“然，如汝言也，吾取其有不忍殺人之心而已．”

Chu attacked Wu. Shang Yang, Overseer of Artisans, and Chen Qiji pursued the Wu army and caught up. Qiji said, "This is the king's business; just take up your bow." Shang Yang took up his bow. Qiji said, "Shoot." He shot and one fell, and he put the bow into its case [chang is a bow case]. They caught up again and Qiji told him; they caught up again and Qiji told him again, and another fell. Each time one fell, he covered his eyes and had the driver stop, saying, "I do not sit when I attend court and do not take part in banquets, because I have no allotment; killing three men is enough to go back and report." When Confucius heard of it, he said, "Even in killing people there is ritual." Zilu stepped forward indignantly and said, "A minister's integrity, when it is the ruler's great affair, is to exert all one's strength and die before ceasing. Why does the Master praise this?" Confucius said, "It is so, as you say. I take only that he had a heart that could not bear to kill."

孔子在衛，司徒敬之卒，夫子吊焉，主人不哀，夫子哭不盡聲而退．璩伯玉請曰：“衛鄙俗不習喪禮，煩吾子辱相焉．”孔子許之，掘中溜而浴，室中．溜力救反毀灶而綴，足襲於床，及葬，毀宗而●行也，胡不復有事於此也綴足不欲令僻戾長毀宗廟而出行神位在廟門之外也出於大門，及墓，男子西面，婦人東面，既封而歸，殷道也．孔子行之．子游問曰：“君子行禮，不求變俗，夫子變之矣．”孔子曰：“非此之謂也，喪事則從其質而已矣．”

Confucius was in Wei, and Sitou Jingzhi died. The Master went to condole, but the host was not sorrowful, and the Master wept without letting out his full voice and withdrew. Qu Boyu requested, "Wei is crude and not practiced in funeral rites; may I trouble you to condescend to assist?" Confucius agreed. They dug up the spot in the room under the eaves for the washing [it was inside the room], took down the stove to continue, placed the feet on the bed for dressing, and when it came to burial, demolished the ancestral temple wall and went out [why should there be no more business here; binding the feet was to keep the body from slanting; demolishing the temple wall and going out, the spirit tablet was outside the temple gate], went out of the great gate, and at the grave the men faced west and the women faced east, and after the earth was heaped up they returned, which was the Way of Yin. Confucius practiced this. Ziyou asked, "A gentleman performing ritual does not seek to change custom, yet the Master changed it." Confucius said, "It is not that. In funeral matters one simply follows what is plain."

宣公八年六月辛巳，有事於太廟，而東門襄仲卒，壬午猶繹，繹祭之明日又祭也子游見其故，以問孔子曰：“禮與？”孔子曰：“非禮也，卿卒不繹．”

In the sixth month, on xinsi, of the eighth year of Duke Xuan, there was a sacrifice in the Grand Temple, and Dongmen Xiangzhong died; on renwu they still held the yi sacrifice [yi is a repeat sacrifice on the day after the sacrifice]. Ziyou saw the circumstances and asked Confucius, "Is this according to ritual?" Confucius said, "It is not according to ritual. When a minister dies the yi sacrifice is not held."

季桓子喪，康子練而無衰，子游問於孔子曰：“既服練，服可以除衰乎？”孔子曰：“無衰衣者，不以見賓，何以除焉？”

At the mourning for Ji Huanzi, Kangzi wore the lian mourning clothes without the cui mourning garment. Ziyou asked Confucius, "Having already put on the lian clothes, may one remove the cui garment?" Confucius said, "One without the cui garment is not used to receive guests, so how is it to be removed?"

邾人以同母異父之昆弟死，將為之服，因顏克而問禮於孔子．子曰：“繼父同居者，則異父昆弟，從為之服；不同居，繼父且猶不服，況其子乎．”

A man of Zhulou, because his half-brother by the same mother had died, was about to wear mourning for him and asked Confucius about ritual through Yan Ke. Confucius said, "If they lived together with the stepfather, then the half-brother by another father gets mourning from him; if they did not live together, mourning is not worn even for the stepfather, much less for his son."

齊師侵魯，公叔務人，昭公之子公為遇人入保，負杖而息．見先避入齊師將入保疲倦加杖頸上兩手掖之休息者也保縣邑小城也務人泣曰：“使之雖病，謂時徭役任之雖重，謂時賦稅君子弗能謀，士弗能死，不可也，我則既言之矣，敢不勉乎．”與其鄰嬖童汪錡，乘？奔敵死焉，皆殯，魯人慾勿殤童汪錡，問於孔子曰：“能執干戈以衛社稷，可無殤乎？”魯昭公夫人吳孟子卒，不赴於諸侯，孔子既致仕，而？吊焉，適於季氏，季氏不絰，孔子投絰而不拜．以季氏無故已亦不成禮子游問曰：“禮與？”孔子曰：“主人未成服，則吊者不絰焉，禮也．”

Qi's army invaded Lu, and Gongshu Wuren [Gongwei, son of Duke Zhao] met a man entering a fort carrying a staff and resting [on seeing the Qi army about to enter the fort, he first avoided and entered; tired, he rested his staff on his neck with both hands holding it; a bao is a small walled town]. Wuren wept and said, "Employing them, though they labor and suffer [meaning the labor service of that time], and levies though heavy [meaning the taxes of that time], the gentleman cannot plan and the soldiers cannot die; this will not do. I have spoken, so dare I not exert myself." His neighbor, the favored boy Wang Qi, rode (a character is missing in the source text) toward the enemy and died, and both were buried in coffins. The people of Lu wished not to treat the boy Wang Qi as an underage dead, and asked Confucius, "One who can take shield and halberd to defend the altars of the state, may he not be treated as an underage dead?" Wu Mengzi, wife of Duke Zhao of Lu, died, and no notice was sent to the lords. Confucius had already retired from office, and (a character is missing in the source text) went to condole, and at the Ji family's house, Ji did not tie on his mourning sash, and Confucius threw down his sash and did not bow [because the Ji family had no cause, he himself did not complete the ritual]. Ziyou asked, "Is this according to ritual?" Confucius said, "If the host has not yet put on mourning dress, then one who condoles does not tie on his sash; this is ritual."

公父穆伯之喪，敬姜晝哭，文伯之喪，晝夜哭．孔子曰：“季氏之婦，可謂知禮矣．愛而無上下有章．”上謂夫下謂子也章別也哭夫晝哭哭子晝夜哭哭夫與子各有別也

At the mourning for Gongfu Mubo, Jing Jiang wept in the daytime; at the mourning for Wenbo, she wept day and night. Confucius said, "The wife of the Ji family can be said to know ritual. Love without above and below, there is distinction." [Above means the husband and below means the son, and zhang means distinction; weeping for the husband by day and for the son day and night, there is a distinction in weeping for husband and son]

南宮絛之妻，孔子兄之女，喪其姑而誨之髽曰：“爾毋從從爾，毋扈扈爾．”從從高扈扈大也扈言喪百無容節也．絛敕高反髽則瓜反蓋榛以為笄，長尺而總八寸．總束髮束髮垂為飾者齊衰之總八寸也

The wife of Nangong Tao, daughter of Confucius' elder brother, mourned her mother-in-law and was taught to wear the mourning hair-knot, and was told, "Do not be too tall, do not be too wide." [Tall and wide mean there is no proper measure of bearing in mourning] She used hazel for the hairpin, one foot long, with the tie eight inches [the tie is the hair bundle hanging down as decoration; for the zicui mourning, the tie is eight inches].

子張有父之喪，公明儀相焉，問啟顙於孔子．孔子曰：“拜而後啟顙，頹乎其順，啟顙而後拜，頎乎其至也．三年之喪，吾從其至也．”孔子在衛，衛之人有送葬者，而夫子觀之曰：“善哉為喪乎，足以為法也，小子識之．”子貢問曰：“夫子何善爾，其？也如慕，其返也如疑．”子貢曰：“豈若速返而虞哉．”返葬而祭謂之虞也子曰：“此情之至者也，小子識之，我未之能也．”

Zizhang had his father's mourning, and Gongming Yi assisted; they asked Confucius about kowtowing. Confucius said, "Bowing first and then kowtowing is limp and compliant; kowtowing first and then bowing is utter sincerity. For the three-year mourning I follow the utter sincerity." Confucius was in Wei, and in Wei someone was sending off a burial; the Master watched and said, "Funeral affairs are well done, enough to be a model; remember it, my young men." Zigong asked, "Why does the Master praise it?" He said, "Its going (a character is missing in the source text) is like a child longing for its parents, and its return is like one in confusion." Zigong said, "Would it not be better to return quickly and hold the yu sacrifice?" [the sacrifice held after returning from burial is called yu] Confucius said, "This is the utmost of feeling; remember it, my young men, as I cannot yet do it."

卞人有母死而孺子之泣者，孔子曰：“哀則哀矣，而難繼也．夫禮為可傳也，為可繼也，故哭踴有節，而變除有期．”

In Bian, a man whose mother had died wept like a little child. Confucius said, "Grief he has, but it is hard to continue. Ritual is meant to be handed down and to be continued, so weeping and leaping have measure and the changes of mourning dress have times."

孟獻子禫懸而不樂，可御而處內．子游問於孔子曰：“若是則過禮也？”孔子曰：“獻子可謂加於人一等矣．”

Meng Xianzi, at the tan sacrifice, hung up the musical instruments but did not play, and could approach women and stay in the inner chamber. Ziyou asked Confucius, "Is this going beyond ritual?" Confucius said, "Xianzi may be said to be a step above others."

魯人有朝祥而暮歌者，子路笑之．孔子曰：“由，爾責於人終無已，夫三年之喪，亦以久矣．”子路出，孔子曰：“又多乎哉，又復也言其可以歌不復久也踰月則其善也．”

A man of Lu held the xiang sacrifice in the morning and sang in the evening, and Zilu laughed at him. Confucius said, "You, you criticize people without end. The three-year mourning is already long." When Zilu went out, Confucius said, "Again that much? [again means repeat, meaning he could sing and not wait longer] After a month it will be fine."

子路問於孔子曰：“傷哉貧也，生而無以供養，死則無以為禮也．”孔子曰：“啜菽飲水，盡其歡也，斯為之孝乎．斂手足形，旋葬而無槨，旋便稱其財，為之禮，貧何傷乎．”

Zilu asked Confucius, "Poverty is sad: in life there is no way to provide for parents, and in death no way to perform ritual." Confucius said, "Drinking bean gruel and water, and exhausting their delight, is filial piety. Wrapping the hands, feet and body, then burying at once without an outer coffin, and weighing one's means to perform the ritual, what harm is there in poverty?"

吳延陵季子聘於上國，適齊，於其返也，其長子死於嬴博之間．嬴博地名也孔子聞之曰：“延陵季子，吳之習於禮者也，？而觀其葬焉．”其歛，以時服而已；隨冬夏之服無所加其壙，掩坎深不至於泉；其葬，無盟器之贈．既葬，其封廣輪揜坎，其高可時隱也；既封，則季子乃左袒右還其封，且號者三，曰，骨肉歸於土，命也，若魂氣則無所不之，則無所不之而遂行．孔子曰：“延陵季子之禮其合矣．”

Ji Zi of Yanling in Wu went to the Central States on a mission and, on reaching Qi, on his return his eldest son died in the area of Yingbo [Yingbo is a place name]. Confucius heard and said, "Ji Zi of Yanling is a man of Wu familiar with ritual; (a character is missing in the source text) and let us watch his burial." For the shrouding he used only clothes of the season [clothes for winter or summer, without additions]; for the pit, the burial pit was not deep enough to reach water; for the burial, there were no funerary objects. After the burial, the mound's length and width covered the pit and its height could hide a person; after the mound was made, Ji Zi bared his left arm and went around the mound to the right, and wept three times, saying: bones and flesh return to the earth, which is fate; as for the spirit-qi, it goes everywhere, and with that he left. Confucius said, "Ji Zi of Yanling's ritual is probably in accord."

子游問喪之具．孔子曰：“稱家之有亡焉．”子游曰：“有亡惡於齊？”惡何齊限孔子曰：“有也，則無過禮．苟亡矣，則歛手足形，還葬懸棺而封，人豈有非之者哉．故夫喪亡，與其哀不足而禮有餘，不若禮不足而哀有餘也；祭祀，與其敬不足而禮有餘，不若禮不足而敬有餘也．”

Ziyou asked about the equipment for funeral matters. Confucius said, "Weigh what the household has or lacks." Ziyou said, "How is having or lacking to be made equal?" [e means how, and qi means limit] Confucius said, "If you have, do not exceed ritual. If you do not have, wrap the hands, feet and body, bury at once, lower the coffin by ropes and seal it; would anyone find fault? So in funerals, rather than grief being insufficient with ritual in excess, it is better that ritual be insufficient and grief be in excess; in sacrifices, rather than reverence being insufficient with ritual in excess, it is better that ritual be insufficient and reverence be in excess."

伯高死於衛，赴於孔子．子曰：“吾惡乎哭諸，兄弟吾哭諸廟，父之友吾哭諸廟門之外，師吾哭之寢，朋友吾哭之寢門之外，所知吾哭之諸野，今於野則已疏，於寖則已重，夫由賜也而見我吾哭於賜氏．”遂命子貢為之主．曰：“為爾哭也，來者汝拜之．知伯高而來者，汝勿拜．”既哭，使子張往吊焉，未至，冉求在衛，攝束帛乘馬而以將之．孔子聞之曰：“異哉！徒使我不成禮於伯高者，是冉求也．”

Bo Gao died in Wei and sent notice to Confucius. Confucius said, "Where shall I weep for him? For a brother I weep in the temple, for my father's friend I weep outside the temple gate, for a teacher I weep in the bedchamber, for a friend I weep outside the bedchamber gate, and for an acquaintance I weep in the wilds. Now the wilds is too distant and the bedchamber too weighty. Since he came to see me through Ci, I will weep at Ci's house." So he made Zigong the host, saying, "For those who come to weep for you, bow to them as they come; for those who come because they knew Bo Gao, do not bow." After the weeping, he sent Zizhang to condole, but before he arrived, Ran Qiu, who was in Wei, acting on his behalf, presented a bundle of silk and a team of horses. Confucius heard of it and said, "Strange! The one who needlessly made me fail in ritual toward Bo Gao is Ran Qiu."

子路有姊之喪，可以除之矣，而弗除．孔子曰：“何不除也？”子路曰：“吾寡兄弟而弗忍也．”孔子曰：“行道之人皆弗忍，先王制禮，過之者俯而就之，不至者企而及之．”子路聞之，遂除之．

Zilu had mourning for his elder sister and could have taken it off but did not. Confucius said, "Why do you not take it off?" Zilu said, "I have few brothers and cannot bear to." Confucius said, "People on the road cannot bear to either. When the former kings set rituals, those who went beyond bowed their heads to meet them and those who fell short stood on tiptoe to reach them." When Zilu heard this, he took it off.

伯魚之喪母也，期而猶哭．夫子聞之曰：“誰也？”門人曰：“鯉也．”孔子曰：“嘻其甚也，非禮也．”伯魚聞之遂除之．

Boyu mourned his mother and still wept after a year. The Master heard and said, "Who is it?" A disciple said, "It is Li." Confucius said, "Ah, that is too much, and not according to ritual." When Boyu heard of this, he stopped.

衛公使其大夫求婚於季氏，桓子問禮於孔子．子曰：“同姓為宗，有合族之義，故系之以姓而弗別，綴之以食而弗殊，君有食族人之禮雖親盡不異之族食多少也雖百世婚姻不得通，周道然也．”桓子曰：“魯衛之先雖寡兄弟，今已絕遠矣，可乎？”孔子曰：“固非禮也，夫上治祖禰以尊尊之，下治子孫以親親之，旁治昆弟所以教睦也，此先王不易之教也．”

The ruler of Wei sent a grandee to the Ji family to seek a marriage, and Huanzi asked Confucius about ritual. Confucius said, "People of the same surname are a clan, with the principle of uniting kin, so they are linked by surname without distinction and connected by food without difference [the ruler has the ritual of feeding clan members, and even when kinship is exhausted he does not make the clan's food greater or lesser]; even after a hundred generations, marriage between them is not allowed. This is the Way of Zhou." Huanzi said, "The ancestors of Lu and Wei, though few brothers, are now far apart and distant; is it permissible?" Confucius said, "It was never according to ritual. Above, one orders the ancestors and fathers to honor those who should be honored; below, one orders sons and grandsons to love those who should be loved; to the side, one orders brothers to teach harmony. This is a teaching of the former kings that does not change."

有若問於孔子曰：“國君之於百姓，如之何？”孔子曰：“皆有宗道焉，故雖國君之尊，猶百姓不廢其親，所以崇愛也．雖以族人之親，而不敢戚君，所以謙也．”戚親也尊敬君不敢如其親也

You Ruo asked Confucius, "How should a ruler be toward the people?" Confucius said, "All have the clan Way. So although the ruler is honored, he does not discard his kin like the common people, in order to exalt love; and though one is bound by the closeness of clan, one does not dare treat the ruler as a relative, in order to be modest." [qi means kin; one honors the ruler and does not dare treat him as one's own kin]

子夏問於孔子曰：“居父母之仇如之何？”孔子曰：“寢苫枕幹，不仕幹楯弗與共天下也．遇於朝市，不返兵而鬥．”兵常不離於身曰：“請問居昆弟之仇如之何？”孔子曰：“仕，弗與同國，銜君命而使，雖遇之不鬥．”曰：“請問從昆弟之仇如之何？”曰：“不為魁，主人能報之，則執兵而陪其後．”

Zixia asked Confucius, "How should one deal with the enemy of one's father or mother?" Confucius said, "Sleep on a straw mat with a shield as pillow [gan is a shield], do not take office, and do not live under the same Heaven with him. If you meet him in the court or market, fight without going back for weapons [weapons are never apart from the body]." He asked, "May I ask how to deal with the enemy of one's brother?" Confucius said, "Take office, but not in the same state with him; if you are sent on the ruler's order, do not fight even if you meet." He asked, "May I ask how to deal with the enemy of a cousin?" He said, "Do not be the leader; if the host can avenge, follow behind him holding weapons."

子夏問：“三年之喪既卒哭，金革之事無避，禮與，初有司為之乎？”有司當吏職也孔子曰：“夏后氏之喪，三年既殯，而致仕，殷人既葬而致事，周人既卒哭而致事．致事還政於君也子哭之無時之哭大夫三月而葬三月而卒哭士既葬而卒哭也記曰：‘君子不奪人之親，亦不奪故也．’”子夏曰：“金革之事無避，非與？”孔子曰：“吾聞諸老聃曰：‘魯公伯禽有為為之也．’伯禽有母之喪東方有戎為不義伯禽為方伯以不得不誅之公以三年之喪從利者，吾弗知也．”

Zixia asked, "After the three-year mourning, once the wailing has ended, one does not avoid military affairs; is this ritual, or was it done at first by the officials?" [the officials are those who hold official duty] Confucius said, "In the mourning of the House of Xia, after the coffin was laid in the hall, one returned to government duty for three years; the Yin people returned to government duty after the burial; the Zhou people returned to government duty after the wailing ended [to resign matters is to return government to the ruler; 'wailing' means weeping without fixed times; a grandee buries in three months and ends wailing in three months, and a gentleman ends wailing after burial]. The Record says: 'The gentleman does not take away another's kin and also does not take away old acquaintances.'" Zixia said, "Is it not right not to avoid military affairs?" Confucius said, "I heard Lao Dan say: 'Duke Bo Qin of Lu did so out of necessity.' [Bo Qin had mourning for his mother, and there were Rong in the east acting unrighteously, and Bo Qin, as regional chief, could not but punish them] For the Duke to seek profit because of the three-year mourning, I do not know."

子夏問於孔子曰：“記云，周公相成王，教之以世子之禮，有諸？”孔子曰：“昔者成王嗣立，幼未能蒞阼，周公攝政而治，抗世子之法於伯禽，欲王之知父子君臣之道，所以善成王也．夫知為人子者，然後可以為人父；知為人臣者，然後可以為人君；知事人者，然後可以使人．是故抗世子法於伯禽，使成王知父子君臣長幼之義焉．凡君之於世子，親則父也，尊則君也，有父之親，有君之尊，然後兼天下而有之，不可不慎也．行一物而三善皆得，唯世子齒於學之謂也，世子齒於學，則國人觀之．曰：‘此將君我而與我齒讓，何也？’曰：‘有父在則禮然，然而眾知父子之道矣．’其一曰：‘此將君我而與我齒讓何也？’曰：‘有臣在，則禮然，而眾知君臣之義矣．’其三曰：‘此將君我而與我齒讓，何也？’曰：‘長長也，則禮然，然而眾知長幼之節矣．’故父在斯為子，君在斯為臣，君子與臣之位，所以尊君而親親也．在學，學之為父子焉，學之為君臣焉，學之為長幼焉，父子君臣長幼之道得，而後國治．語曰：‘樂正司業，父師司成，師有父道成生人者一有元良，萬國以貞，一謂天子也元善太子也世子之謂．’聞之曰：‘為人臣者，殺其身而有益於君則為之，況於其身，於寬也大也以善其君乎，周公優為也．”

Zixia asked Confucius, "The Record says that the Duke of Zhou assisted King Cheng and taught him by the rites for the heir apparent; is this so?" Confucius said, "In the past, when King Cheng succeeded to the throne, he was young and could not yet ascend the eastern steps, and the Duke of Zhou governed as regent, applying the law for the heir to Bo Qin, wanting the king to know the Way of father and son and ruler and minister, so as to treat King Cheng well. One who knows how to be a son can then be a father; one who knows how to be a minister can then be a ruler; one who knows how to serve others can then command others. So the law for the heir was applied to Bo Qin so that King Cheng would know the righteousness of father and son, ruler and minister, old and young. In general, for a ruler toward his heir, in kinship he is a father and in honor he is a ruler; having the closeness of a father and the honor of a ruler, one then holds the world, and one must be careful. To do one thing and gain all three goods applies only to the heir being ranked by age in school. When the heir is ranked by age in school and the people watch and say, 'This man will be our ruler yet defers to us by age; why?' It is said, 'His father is alive; such is ritual.' So the people know the Way of father and son. Another says, 'This man will be our ruler yet defers to us by age; why?' It is said, 'The ministers are present; such is ritual.' So the people know the righteousness of ruler and minister. A third says, 'This man will be our ruler yet defers to us by age; why?' It is said, 'Respecting elders; such is ritual.' So the people know the rule of old and young. So when the father is alive he is a son, and when the ruler is alive he is a minister; the positions of gentleman and minister serve to honor the ruler and love one's kin. In school one learns to be father and son, ruler and minister, old and young; when the Way of father and son, ruler and minister, old and young is obtained, then the state is governed. The Saying goes: 'The music master manages studies, the father-teacher manages accomplishment [the teacher has the Way of a father to accomplish people]; once there is a first good man, ten thousand states are set right by him [the one means the Son of Heaven, yuan means good, and he is the crown prince],' referring to the heir.' I have heard: 'A minister who kills himself to benefit his ruler will do it; how much more to be generous (yu means generous, da means great) in treating his ruler well! The Duke of Zhou did this with ease."

子夏問於孔子曰：“居君之母與妻之喪，如之何？”孔子曰：“居處言語飲食衎爾於喪所，則稱其服而已．”“敢問伯母之喪，如之何？”孔子曰：“伯母叔母，疏衰期而踴不絕地，姑姊妹之大功踴絕於地，若知此者，由文矣哉．”言如禮文意當言姑姊妹而已姊上長姑自也

Zixia asked Confucius, "How should one handle the mourning for the ruler's mother and wife?" Confucius said, "In dwelling, speech, and eating and drinking, be gentle and mild; at the place of mourning, simply match the mourning dress." "May I ask about the mourning for an aunt?" Confucius said, "For an aunt, the wife of an uncle, wear coarse mourning for a year and the leaping does not leave the ground; for a father's sister and elder sister, the great-merit mourning is used and the leaping leaves the ground. If you know this, you are following the ritual text." [meaning it is as the ritual text says; the meaning should be only the father's sister and elder sister, 'zi' being the elder father's sister above]

子夏問於夫子曰：“凡喪小功已上，虞祔練祥之祭皆沐浴．於三年之喪，子則盡其情矣．”孔子曰：“豈徒祭而已哉．三年之喪，身有瘍則浴，首有瘡則沐，病則飲酒食肉，毀瘠而病，君子不為也，毀則死者，君子為之，無子則祭之，沐浴為齊潔也，非為飾也．”

Zixia asked the Master, "For mourning of the small merit grade or above, they bathe at the yu, fu, lian and xiang sacrifices. In the three-year mourning, the son exhausts his feeling." Confucius said, "Is it only the sacrifices? In the three-year mourning, if there is a sore on the body one bathes, if there is a sore on the head one washes the hair, and if ill one drinks wine and eats meat; the gentleman does not harm himself by emaciation and become ill; one who wastes away to death, the gentleman holds responsible for him; if he has no son they sacrifice to him. Bathing and washing are for purification and not for adornment."

子夏問於孔子曰：“客至無所舍，而夫子曰：‘生於我乎館，客死無所殯矣．’夫子曰，於我乎殯，敢問禮與？仁者之心與？”孔子曰：“吾聞諸老聃曰：‘館人使若有之惡有之，惡有之而不得殯乎．’夫仁者制禮者也，故禮者不可不省也，禮不同不異，不豐不殺，稱其義以為之宜，故曰我戰則克，祭則受福，蓋得其道矣．”

Zixia asked Confucius, "A guest arrived without lodging, and the Master said, 'Lodge with me while alive; if the guest dies and has no place for the coffin, we will lay the coffin with me.' May I ask whether this is ritual or the heart of a benevolent person?" Confucius said, "I heard Lao Dan say: 'The one who keeps the lodging, even if it seems he has it, hates having it; hating having it, may he not have the coffin laid?' The benevolent set ritual, so ritual cannot be left unexamined. Ritual does not differ or vary, does not add or subtract, and weighs righteousness to be fitting. So I say that I win when I fight and receive blessings when I sacrifice, probably because I have gained that Way."

孔子食於季氏，食祭，主人不辭不食，亦不飲而餐，子夏問曰：“禮也？”孔子曰：“非禮也，從主人也．吾食於少施氏而飽，少施氏食我以禮，吾食祭，作而辭曰：‘疏食不足祭也．’吾餐而作辭曰：‘疏食不敢以傷吾子之性．’主人不以禮，客不敢盡禮，主人盡禮，則客不敢不盡禮也．”

Confucius ate at Ji Shi's; before eating, there was an offering, and the host did not decline or refuse, and he ate without drinking. Zixia asked, "Is this ritual?" Confucius said, "It was not ritual; I followed the host. When I ate until full at Shaoshi's, Shaoshi gave me food according to ritual. I made the pre-meal offering and rose to decline, saying, 'This coarse food is not enough for an offering.' When I ate, I rose to decline, saying, 'This coarse food does not dare to harm your nature.' If the host does not use ritual, the guest does not dare to exhaust ritual; if the host exhausts ritual, the guest does not dare not to exhaust ritual."

子夏問曰：“官於大夫，既升於公，而反為之服，禮與？”孔子曰：“管仲遇盜，取二人焉上之為公臣，曰：‘所以遊僻者，可人也．’公許，管仲卒，桓公使為之官於大夫者為之服，自管仲始也，有君命焉．”

Zixia asked, "One who served in a grandee's house has already been promoted to the duke's service, and then wears mourning for him in return; is this ritual?" Confucius said, "Guan Zhong met bandits and chose two men to promote as the duke's ministers, saying, 'Those I wander with who are crooked are men worth taking.' The duke agreed. When Guan Zhong died, Duke Huan had those who had served in the grandee's house wear mourning for him; this began with Guan Zhong, and there was the ruler's order."

子貢問居父母喪．孔子曰：“敬為上，哀次之，瘠為下，顏色稱情，戚容稱服．”曰：“請問居兄弟之喪．”孔子曰：“則存乎書筴已．”

Zigong asked about handling mourning for one's parents. Confucius said, "Reverence is highest, grief next, and emaciation lowest; the facial expression matches feeling, and the sorrowful appearance matches the dress." He asked, "May I ask about mourning for brothers?" Confucius said, "That is in the records."

子貢問於孔子曰：“殷人既定而吊於壙，周人反哭而吊於家，如之何？”孔子曰：“反哭之吊也，喪之至也，反而亡矣，失之矣，於斯為甚，故吊之，死，人卒事也，殷以愨，吾從周．殷人既練之，明日，而祔於祖，周人既卒哭之明日，祔於祖，祔，祭神之始事也，周以戚，吾從殷．”戚猶促也

Zigong asked Confucius, "The Yin people, after burial, condole at the grave; the Zhou people return to wail and condole at home; how is this?" Confucius said, "The condolence of returning and wailing is the utmost of mourning: on returning, the person is no longer there and is lost, and here it is most intense, so one condoles. Death is the last matter of a person; Yin used plainness, and I follow Zhou. On the day after the Yin lian sacrifice, they joined the deceased to the ancestor; the Zhou, on the day after the wailing ends, join to the ancestor. Joining is the beginning of sacrificing to the spirit, and Zhou is hurried [qi is like hurried], so I follow Yin."

子貢問曰：“聞諸晏子，少連大連善居喪，其有異稱乎？”孔子曰：“父母之喪，三日不怠，三月不解，期悲哀，三年憂，東夷之子，達於禮者也．”

Zigong asked, "I heard from Yanzi that Shaolian and Dalian were good at handling mourning; did they have special titles?" Confucius said, "In mourning for parents, for three days they did not slack, for three months they did not relax, for a year they grieved, and for three years they sorrowed. The Eastern Yi people are those who understand ritual."

子游問曰：“諸侯之世子，喪慈母如母，禮與？”孔子曰：“非禮也．古者男子外有傅父，內有慈母，君命所使教子者也，何服之有．昔魯孝公少喪其母，其慈母良，及其死也，公弗忍，欲喪之．有司曰：‘禮，國君慈母無服，今也君為之服，是逆古之禮，而亂國法也．若終行之，則有司將書之，以示後世，無乃不可乎．’公曰：‘古者天子喪慈母，練冠以燕居．’謂庶子王為其母也遂練以喪慈母．喪慈母如母，始則魯孝公之為也．”

Ziyou asked, "The heir of a lord, mourning his foster mother as he would his own mother; is that ritual?" Confucius said, "It is not. In ancient times, men had a tutor outside and a foster mother within, sent by the ruler's order to teach the son; what mourning was there? In the past Duke Xiao of Lu lost his mother when young, and that foster mother was good to him, and when she died the duke could not bear it and wished to wear mourning for her. The officials said, 'By ritual, the ruler has no mourning for a foster mother. Now if the lord wears mourning for her, it goes against ancient ritual and disorders the state's law. If you finally do it, the officials will record it to show later ages, and I fear it will not do.' The duke said, 'In ancient times, when the Son of Heaven mourned his foster mother, he wore a silk cap while at leisure.' [meaning a son of a concubine who became king, for his mother] So he used silk to mourn the foster mother. Mourning a foster mother as a mother began with Duke Xiao of Lu."

孔子適衛，遇舊館人之喪，入而哭之哀．出使子貢脫驂以贈之．子貢曰：‘所於識之喪，不能有所贈，贈於舊館，不已多乎？”孔子曰：“吾向入哭之，遇一哀而出涕，吾惡夫涕而無以將之，小子行焉．”

Confucius went to Wei and encountered the mourning of the keeper of his old lodging; he went in and wept very sadly. On coming out he had Zigong unharness a side horse to present. Zigong said, "For the mourning of an acquaintance, we cannot make a gift; to give to the old lodging, is it not too much?" Confucius said, "When I went in just now to weep, I met a wave of grief and shed tears, and I hated tears without having something to present with them. You go and do it."

子路問於孔子曰：“魯大夫練而杖，禮也？”孔子曰：“吾不知也．”子路出，謂子貢曰：“吾以為夫子無所不知，夫子亦徒有所不知也．”子貢曰：“子所問何哉？”子路曰：“止，吾將為子問之．”遂趨而進曰：“練而杖，禮與？”孔子曰：“非禮也．”子貢出，謂子路曰：“子謂夫子而弗知之乎，夫子徒無所不知也，子問，非也，禮，居是邦則不非其大夫．”

Zilu asked Confucius, "A grandee of Lu leans on a staff at the lian sacrifice; is that ritual?" Confucius said, "I do not know." When Zilu went out, he said to Zigong, "I thought the Master did not fail to know anything, but he too has things he does not know." Zigong said, "What did you ask?" Zilu said, "Wait, I will ask for you." He then stepped quickly forward and said, "Leaning on a staff at the lian sacrifice, is it ritual?" Confucius said, "It is not." Zigong went out and said to Zilu, "You said the Master did not know? The Master only does not fail to know. You asked it wrongly. By ritual, when you live in this state you do not criticize its grandees."

叔孫母叔之母死，既小歛，舉屍者出戶，武孫從之出戶，乃袒投其冠而括髮．子路嘆之，孔子曰：“是禮也．”子路問曰：“將小歛則變服，今乃出戶，而夫子以為知禮，何也？”孔子曰：“由，汝問非也．君子不舉人以質士．”質猶正也齊晏桓子卒，平仲麤衰斬苴絰帶，杖以菅屨，食粥居傍廬，寢苫枕草，其老曰：“非大夫喪父之禮也．”晏子曰：“唯卿大夫．”曾子以問孔子．孔子曰：“晏平仲可謂能遠害矣．不以己知是駁人之非，愻辭以避咎，義也夫．”記者乃舉人避害之愻以辭而謂大夫士喪父母有異亦怪也

When Shusun Mushu's mother died, after the small shrouding, the bearers of the corpse went out the gate, and Wusun followed them out, and only then bared his shoulder, threw down his cap and bound his hair. Zilu sighed, but Confucius said, "This is ritual." Zilu asked, "When one is about to do the small shrouding the dress changes; now he does it only at the gate, yet the Master considers it knowing ritual; why?" Confucius said, "You, you asked incorrectly. The gentleman does not cite a person to correct a gentleman." [zhi is like correct] When Yan Huanzi of Qi died, Pingzhong wore coarse mourning of cut hemp, a hemp sash, leaned on a staff, wore rush sandals, ate gruel, lived in a lean-to, and slept on straw with a straw pillow. His household elder said, "This is not the ritual for a grandee's father's mourning." Yanzi said, "Only for ministers and grandees." Master Zeng asked Confucius about this. Confucius said, "Yan Pingzhong may be said to be able to stay away from harm. He did not use his own knowledge of what was right to refute another's wrong, but used modest words to avoid blame; this is righteousness." [the recorder cites the person who avoided harm through modest words and says there is a difference between a grandee's and a gentleman's mourning for parents, which is also strange]