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

季平子卒，將以君之璵璠歛，贈以珠玉．孔子初為中都宰，聞之歷級而救焉，歷級遽登階不聚足曰：“送而以寶玉，是猶曝屍於中原也，其示民以奸利之端，而有害於死者，安用之．且孝子不順情以危親，忠臣不兆奸以陷君．”兆奸為奸之兆成也乃止．

When Ji Pingzi died, they were about to shroud him with the lord's Yu Fan jade and give pearl and jade gifts. Confucius, who had first served as steward of Zhongdu, heard of it and went to stop it, climbing the steps one at a time [li ji means climbing steps in haste without placing feet together], and said, "Burying with precious jade is like exposing the corpse in the wilds, shows the people the beginnings of treacherous profit, and harms the dead; how can this be used? Moreover, a filial son does not endanger his parent by following his private feelings, and a loyal minister does not open the way to treachery and bring his ruler into harm." [zhao jian means making the omens of treachery] So it was stopped.

孔子之弟子琴張與宗友衛齊豹，見宗魯於公子孟縶，孟縶以為參乘焉，及齊豹將殺孟縶，告宗魯，使行．宗魯曰：“吾由子而事之，今聞難而逃，是僭子也．僭不信使子言不信子行事乎，吾將死以事周子，而歸死於公孟可也．”齊氏用戈擊公孟，宗以背蔽之，斷肱中，公孟、宗魯皆死．琴張聞宗魯死，將？弔之．孔子曰：“齊豹之盜，孟縶之賊也，汝何吊焉？君不食奸，不受亂，不為利病於回，回邪也不以利放而病於邪也不以回事人，不蓋非義，蓋揜不犯非禮，汝何吊焉？”琴張乃止．

Qin Zhang, a disciple of Confucius, was a friend of Qi Bao of Wei and introduced Zong Lu to Prince Meng Zhi, who made him his chariot-companion. When Qi Bao was about to kill Meng Zhi, he told Zong Lu and told him to leave. Zong Lu said, "I was recommended through you and served him; now hearing of calamity I flee, which would make your words not trusted [jian means not trusted, making your words not trusted]. You go ahead; I will die to complete you, and going back to die for Gongmeng is enough." The Qi clan struck Gongmeng with a halberd, and Zong Lu shielded him with his back, had his arm cut off and was struck, and both Gongmeng and Zong Lu died. When Qin Zhang heard that Zong Lu had died, he was about to (a character is missing in the source text) go to condole. Confucius said, "Qi Bao was a bandit, and Meng Zhi was killed by a villain; what will you condole? The gentleman does not eat from treachery, does not accept disorder, does not suffer from crookedness for profit [hui is crookedness; he does not indulge in profit and suffer from crookedness], does not serve people by crooked ways, does not cover up what is not righteous [gai means cover], and does not offend against what is not ritual. What will you condole?" Qin Zhang then stopped.

郕人子革卒，哭之呼滅．舊說以滅子蒲名人少名滅者又哭名其父不近人情疑以孤窮自謂亡滅也子游曰：“若是哭也，其野哉．孔子惡野哭者．”哭者聞之遂改之．

When Zige of Cheng died, they wept calling out 'Destroyed.' [The old explanation is that 'Mie' was Zipu's name, and a young person named Mie weeping and calling out his father's name is against human feeling; it is suspected to mean calling himself 'lost and perished' in solitude and poverty.] Ziyou said, "Weeping like this is too coarse. Confucius hated coarse weeping." The weeper heard and corrected it.

公父文伯卒，其妻妾皆行哭失聲，敬姜戒之曰：“吾聞好外者士死之，好內者女死之，今吾子早殀，吾惡其以好內聞也，二三婦人之慾供先祀者，言欲留不改嫁供奉先人之祀請無瘠色，無揮涕，無拊膺，揮涕不哭流涕以手揮之拊猶撫也膺謂胸也無哀容，無加服，有降從禮而靜，是昭吾子也．”孔子聞之曰：“女智無若婦，男智莫若夫，公文氏之婦智矣，剖情損禮，欲以明其子為令德也．”

When Gongfu Wenbo died, his wife and concubines all wept until they lost their voices. Jing Jiang warned them, "I have heard that if one loves what is outside, gentlemen die for him; if one loves the inner chambers, women die for him. Now my son died early, and I hate that he should be known for loving the inner chambers. You women who wish to serve at the ancestral sacrifices [meaning wishing to stay unmarried to serve the ancestors' sacrifices], please do not have emaciated faces, do not wipe away tears, do not beat your breasts [hui ti means not weeping but tears flowing and wiped with the hand; fu is like to stroke, ying is the breast], do not have sorrowful looks, and do not add to mourning dress; lower it somewhat, follow ritual and be calm. This is to make my son illustrious." When Confucius heard of it, he said, "No woman's wisdom surpasses a woman's, and no man's wisdom surpasses a husband's. The wife of the Gongwen house was wise: she dissected feeling and reduced ritual in order to show her son's beautiful virtue."

子路與子羔仕於衛，衛有蒯聵之難．孔子在魯，聞之曰：“柴也其來，由也死矣．”既而衛使至，曰：“子路死焉．”夫子哭之於中庭，有人吊者，而夫子拜之，已哭，進使者而問故，使者曰：“醢之矣．”遂令左右皆覆醢，曰：“吾何忍食此．”

Zilu and Zigao held office in Wei, and Wei had the calamity of Kuai Kui. Confucius was in Lu and, hearing of it, said, "Chai will come back, and You will die." Soon an envoy from Wei arrived and said, "Zilu is dead." The Master wept for him in the central courtyard, and when someone came to condole, the Master bowed to him. After the weeping, he called in the envoy and asked the circumstances, and the envoy said, "He has already been minced into sauce." He then ordered those around him to pour out the sauce, saying, "How could I bear to eat this."

季桓子死，魯大夫朝服而吊．子游問於孔子曰：“禮乎？”夫子不答．他日，又問墓而不墳．孔子曰：“今丘也，東西南北之人，不可以弗識也，吾見封之若堂者矣，堂形四方若高者又見若坊者矣，坊形殺殺平上而長又見履夏屋者矣，又見若斧形者矣，吾從斧者焉．”於是封之，崇四尺．孔子先反虞，門人後．雨甚，至墓崩，修之而歸．孔子問焉，曰：“爾來何遲？”對曰：“防墓崩．”孔子不應，三云，孔子泫然而流涕曰：“吾聞之，古不修墓及二十五月而大祥，五日而彈琴不成聲，十日過禫而成笙歌．”孔子大祥二十五月禫故十日踰月而歌也

Ji Huanzi died, and the grandees of Lu came to condole in court dress. Ziyou asked Confucius, "Is this according to ritual?" The Master did not answer. A few days later he asked again about the grave and not building a mound. Confucius said, "Now Qiu is a man of the east, west, south and north and must not be without a marker. I have seen mounds shaped like a hall [a hall shape is square and high], and I have seen ones like a dike [a dike shape has two sides cut and a long flat top], and I have seen ones like a summer house, and I have seen ones shaped like an axe; I follow the one like an axe." So he made a mound four feet high. Confucius returned first to hold the yu sacrifice, with his disciples behind him. It rained heavily, and when they reached the grave it had collapsed, and they repaired it and returned. Confucius asked, "Why are you so late?" They answered, "The grave at Fang has collapsed." Confucius did not respond. They said so three times, and Confucius shed tears and said, "I have heard that in ancient times one did not repair graves. At the great xiang sacrifice of twenty-five months, for five days one plays the zither without making a full sound, and after ten days, past the tan, one makes sheng and songs." [Confucius' great xiang was at twenty-five months and the tan was ten days later, and singing was after a month]

孔子有母之喪，既練，陽虎吊焉，私於孔子曰：“今季氏將大饗境內之士，子聞諸？”孔子答曰：“丘弗聞也．若聞之，雖在衰絰，亦欲與？．”陽虎曰：“子謂不然乎，季氏饗士，不及子也．”陽虎出，曾點問曰：“吾之何謂也？”孔子曰：“己則衰服，猶應其言，示所以不非也．”孔子衰服陽虎之言犯禮故孔子答之以示不非其言者也

When Confucius had mourning for his mother, after the lian sacrifice Yang Hu came to condole and said privately to Confucius, "Now Ji Shi is about to hold a great banquet for the gentlemen within the borders; have you heard of it?" Confucius replied, "Qiu has not heard. If I had, even in mourning dress I would wish to take part (a character is missing in the source text)." Yang Hu said, "Do you think this is not so? When Ji Shi gives a banquet for gentlemen, it is not for you." When Yang Hu went out, Zeng Dian asked, "What was the meaning of what you said?" Confucius said, "I am wearing mourning dress myself and yet answered his words, to show that I do not criticize." [Confucius was wearing mourning dress and Yang Hu's words violated ritual, so Confucius answered like this to show that he did not criticize his words]

顏回死，魯定公吊焉，使人訪於孔子．孔子對曰：“凡在封內，皆臣子也，禮，君吊其臣，升自東階，向屍而哭，其恩賜之，施不有？也．”？蘇亂反？計也又竹器也

Yan Hui died, and Duke Ding of Lu came to condole and sent someone to ask Confucius. Confucius answered, "All within the borders are subjects. By ritual, when a ruler condoles a minister, he ascends by the east steps and weeps facing the corpse. The favor he bestows is not counted (a character is missing in the source text)." [(a character is missing in the source text), read 'su luan' as a fanqie; (a character is missing in the source text) means to count, and is also a bamboo vessel]

原思言於曾子曰：“夏后氏之送葬也，用盟器，示民無知也；殷人用祭器，示民有知也；周人兼而用之，示民疑也．”曾子曰：“其不然矣，夫以盟器，鬼器也，祭器，人器也，古之人胡為而死其親也．”子游問於孔子曰：“之死而致死乎，不仁，不可為也；之死而致生乎，不智，不可為也．凡為盟器者，知喪道也．夫子始死則矣，羔裘玄冠者，易之而已，汝何疑焉．

Yuan Si said to Zengzi: "At burials the house of Xia used spirit articles (mingqi) to show the people that the dead have no awareness; the people of Yin used sacrificial vessels to show the people that the dead have awareness; the people of Zhou used both, to show the people doubt." Zengzi said: "Probably not so. Spirit articles are articles of ghosts, and sacrificial vessels are articles of the living; why would the ancients treat their relatives as dead?" Ziyou asked Confucius: "To go to the dead and treat them as dead is not benevolent and must not be done; to go to the dead and treat them as living is not wise and must not be done. Those who make spirit articles know the way of mourning. When the Master had just died... [a possible omission in the source here], those who wear lambskin robes and black caps merely change their dress; what are you in doubt about?"

子罕問於孔子曰：“始死之設重也，何為？”孔子曰：“重主道也，殷主綴重焉，綴連也殷人作主而連其重懸諸廟也周人徹重焉．周人作主徹重就所倚處而治請問喪朝．”喪將葬朝於廟而後行焉子曰：“喪之朝也，順死者之孝心，故至於祖者，廟而後行．殷朝而後殯於祖，周朝而後遂葬．”

Zihan asked Confucius: "When someone has just died, a zhong is set up; why?" Confucius said: "The zhong is the way of the spirit tablet. The Yin spirit tablet was joined to the zhong [zhui means to join; the people of Yin made the tablet and hung the zhong in the temple together with it]; the people of Zhou removed the zhong [the people of Zhou made the tablet and removed the zhong, and arranged things according to where it was relied upon]. May I ask about the mourning court visit?" [When a funeral is about to take place, one pays a visit to the temple and then sets out.] Confucius said: "The mourning court visit follows the filial heart of the dead, so one goes to the ancestral temple and then sets out. The Yin held the court visit and then placed the coffin at the ancestor's place; the Zhou held the court visit and then buried it."

孔子之守狗死，謂子貢曰：“路馬死，路馬常所乘馬則藏之以帷，狗則藏之以蓋，汝？埋之．吾聞弊幃不棄，為埋馬也，弊蓋不棄，為埋狗也．今吾貧無蓋，於其封也與之席，無使其首陷於土焉．”

The dog that guarded Confucius's gate died, and he said to Zigong: "When a road horse dies [a road horse is a horse ordinarily ridden], it is wrapped in a curtain, and a dog is wrapped in a canopy. You [a character is damaged in the source] bury it. I have heard that a worn curtain is not thrown away, in order to bury a horse; a worn canopy is not thrown away, in order to bury a dog. Now I am poor and have no canopy; when you heap the earth, give it a mat, and do not let its head sink into the earth."

公西赤問於孔子曰：“大夫以罪免卒，其葬也如之何？”孔子曰：“大夫廢其事，終身不仕，死則葬之以士禮，老而政仕者，死則從其列．”

Gongxi Chi asked Confucius: "When a grand master is dismissed for an offense and then dies, what about the burial?" Confucius said: "A grand master who abandoned his duties and never held office again in his life is buried with the rites of a scholar when he dies; one who retired in old age is buried according to his rank when he dies."

公儀仲子嫡子死，而立其弟，檀弓問子服伯子曰：“何居？我未之前聞也．”子服伯子曰：“仲子亦猶行古人之道，昔者文王拾伯邑考，伯邑考文王之長子也言文王亦立子而不立孫也而立武王，微子舍其孫腯，立其弟衍．”子游以聞諸孔子，子曰：“否，周制立孫．”

The eldest son of Gongyi Zhongzi died, but he established his younger brother as heir. Tan Gong asked Zifu Bozi: "Why? I have never heard of this before." Zifu Bozi said: "Zhongzi is still following the way of the ancients. In the past King Wen passed over Bo Yikao [Bo Yikao was King Wen's eldest son; this says that King Wen too established a son and not a grandson] and established King Wu; Weizi passed over his grandson Tu and established his younger brother Yan." Ziyou told this to Confucius, who said: "No, the Zhou system establishes the grandson."

孔子之母既葬，將立葬焉，曰：“古者不祔葬，為不忍先死者之復見也．詩云：‘死則同穴．’自周公已來祔葬矣．故衛人之祔也，離之，有以聞焉；魯人之祔也，合之，美夫，吾從魯．”遂合葬於防曰：“吾聞之有備物而不可用也，是故竹不成用，謂籩之無緣而瓦不成膝，膝鑌琴瑟張而不平，笙竽備而不和，有鐘磬而無簨？．簨？可以懸鐘磬也．簨先尹反．？其舉反其曰盟器，神明之也，哀哉，死者而用生者之器，不殆而用殉也．”殺人以從死謂之殉

After Confucius's mother had been buried, when he was about to bury his father with her, he said: "In ancient times there was no joint burial, because they could not bear to have the one who died earlier seen again. The Book of Odes says: 'In death we share the same tomb.' Only since the Duke of Zhou has there been joint burial. So the joint burial of the people of Wei is separated, as I have heard; the joint burial of the people of Lu is united, and it is fine, and I follow Lu." So he buried them together at Fang, and said: "I have heard that there are articles that are complete but not for actual use. So bamboo vessels are not made usable [meaning the bian has no rim], earthenware is not made to hold [teng means inlaid], zithers and lutes are strung but not tuned, sheng and yu pipes are complete but not in harmony, and there are bells and chimes but no stand [a character is damaged in the source] [the stand [a character is damaged in the source] is what bells and chimes hang on]. Those are called spirit articles, treated as divine. How sad: if the dead are given the utensils of the living, is that not almost using human burial victims?" [Killing people to accompany the dead is called xun.]

子游問於孔子曰：“葬者塗車芻靈，自古有之，然今人或有偶，偶亦人也是無益於喪．”孔子曰：“為芻靈者善矣，為偶者不仁，不殆於用人乎．”

Ziyou asked Confucius: "At burials, mud carts and straw figures have been used since ancient times, but now some people use puppets (ou) [ou also means a person], which does not help in mourning." Confucius said: "One who makes straw figures is good; one who makes puppets is not benevolent; is that not almost using people?"

顏淵之喪既祥，顏路饋祥肉於孔子．孔子自出而受之，入彈琴以散情，而後乃食之．孔子嘗奉薦而進，嘗秋祭也其親也愨，愨親之奉薦也慈質也其行也趨，趨以數．言少威儀已祭，子貢問曰：“夫子之言祭也，濟濟漆漆焉，威儀容止今夫子路為季氏宰，季氏祭逮昏而奠，終日不足，繼以燭，雖有強力之容，肅敬之心，皆倦怠矣．有司跛倚以臨，其為不敬也大矣．”他日，子路與焉，室事交於戶，堂事當於階，質明而始行事，晏朝而徹．孔子聞之曰：“孰為士也而不知禮．”

After Yan Yuan's mourning had passed the xiang sacrifice, Yan Lu sent the sacrificial meat of the xiang to Confucius. Confucius himself came out and received it, and went in and played the zither to disperse his feelings, and only then ate. Confucius once made an offering and presented it [chang is the autumn sacrifice], being plain toward his kin [que means the kindness and quality of the offering toward kin], walking quickly and often [this means having little ceremony]. After the sacrifice, Zigong asked: "The Master said that at a sacrifice one should be dignified and grave [this means dignified bearing and demeanor]. Now when Zilu was household steward of the Ji family, the Ji family's sacrifice dragged on until dusk before the offering, and since daytime was not enough they continued by candlelight, and even if people had a strong bearing and a reverent heart, all were tired. The officials came to the work limping and leaning, and so the disrespect was great." A few days later, Zilu took part, and affairs inside the room were handed over at the door and affairs in the hall were taken up at the steps, beginning work at dawn and clearing away in the evening. Confucius heard of it and said: "Who says a scholar does not know ritual?"