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诸侯为天子斩衰三年何？普天之下，莫非王土。率土之宾，莫非王臣。臣之于君，犹子之于父。明至尊、臣子之义也。《丧服经》曰：“诸侯为天子，斩衰三年。”天子为诸侯。绝其何？示同爱百姓，明不独亲也。故《礼中庸》曰：“期之丧达乎诸侯，三年之丧达乎天子。”卿大夫降缌，重公正也。 |
| | Why should feudal lords observe a three-year mourning period of zhancai for the Son of Heaven? All under the heavens is the king's land. All guests of the land are subjects of the king. A minister's relationship to his ruler is like that of a son to his father. This clarifies the meaning of supreme authority and the duty of ministers and sons. The Sangfu Jing says: "Feudal lords observe a three-year mourning period in zhancai for the Son of Heaven." The Son of Heaven for feudal lords. Why is it cut off? It demonstrates equal love for the common people, clarifying that one does not show affection solely to relatives. Therefore, the Li Zhongyong says: "A mourning period of one year reaches the feudal lords; a three-year mourning period reaches the Son of Heaven." Ministers and high officials reduce their mourning to sisui, emphasizing impartiality in public affairs.
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礼，庶人国君服齐衰三月。王者崩，京师之民丧三月何？民贱，故思浅，故三月而已。天子七月而葬，诸侯五月而葬者，则民始哭，素服；先葬三月，成齐衰；期月以成礼，葬君也。礼不下庶人何？所以为民制何？礼不下庶人者，尊卑制度也。服者，恩从内发，故为之制也。 |
| | According to rites, commoners observe a three-month mourning period in qicai for the ruler of their state. Why do the people of the capital mourn for three months when a sovereign passes away? The common people are lowly, so their feelings are shallow; thus, only three months is sufficient. When the Son of Heaven is buried after seven months and feudal lords after five months, then the people begin to weep, wearing plain mourning attire; three months before burial, they complete their qicai mourning period; a full month to complete the rites, for burying the ruler. Why do rites not extend to commoners? What is the purpose of establishing rites for the people? Rites do not extend to commoners because this reflects a system of hierarchy and respect. Mourning attire represents affection arising from within, hence the establishment of such regulations.
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王者崩，臣下服之有先后何？恩有浅深远近，故制有日月。《》记曰：“” |
| | Why is there an order to mourning attire for subjects when a sovereign passes away? Affection varies in depth and closeness, hence regulations specify days and months. The Tangu records: "When the Son of Heaven passes away, after three days the attendants first don mourning attire; after five days, officials and leaders do so; after seven days, men and women throughout the capital do so; and after three months, all under heaven do so."
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三年之丧何二十五月？以为古民质，痛于死者，不封不树，丧期无数，亡之则除。后代圣人因天地万物有终始而为之制，以期断之。父至尊，母至亲，故为于隆，以尽孝子恩。恩爱至深，加之则倍，故再期二十五月也。礼有取于三，故谓之三年，缘其渐三年之气也。故《》曰：“三年之丧，其实二十五月也。”三年之丧不以闰月数何？以言其期也。期者，复其时也。大功已下月数，故以闰月除。《礼士虞经》曰：“言期而小祥。”“又期而大祥。” |
| | Why is a three-year mourning period twenty-five months? It was believed that in ancient times, the people were simple-minded and grieved deeply for the deceased; they did not build tombs or plant trees, and there was no fixed mourning period—once the grief faded, the mourning ended. Later sage rulers established regulations based on the beginning and end of all things in heaven and earth to set a fixed period, thereby limiting mourning. The father is most exalted, the mother most intimate; therefore, mourning for them is elaborate, to fully express the filial son's affection. Affection and love are deepest; when combined, they double, hence the mourning period of two periods totaling twenty-five months. Rites take account of three aspects, hence it is called a "three-year" mourning period, following the gradual transition of qi over three years. Therefore, the Chunqiu Zhuan says: "A three-year mourning period actually lasts twenty-five months." Why is a three-year mourning period not counted to include leap months? It refers to the duration of the mourning period. The "period" refers to restoring the original time frame. For mourning periods of da gong and lower, months are counted, so leap months are included in the calculation. The Li Shiyu Jing says: "After the period, perform the Xiao Xiang rite." "Another period for the Da Xiang rite."
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丧礼必制衰麻何？以副意也。服以饰情，情貌相配，中外相应，故吉凶不同服，歌哭不同声。所以表中诚也。布衰裳、麻绖、箭笄、绳缨、苴杖，为略及本绖者，亦示也。故揔而载之，示有丧也。腰绖者，以代绅带也，所以结之何？思慕肠若结也。必再结之何？明思慕无已。 |
| | Why must mourning rites necessarily prescribe specific mourning attire and hemp garments? To express the feelings properly. Mourning attire is used to express emotions; when inner feelings and outward appearance are in harmony, the internal and external respond accordingly. Therefore, different garments are worn for auspicious and inauspicious occasions, and different tones are used for singing and weeping. This is to demonstrate sincerity from within. Wearing hemp mourning robes, hemp cords for the head and waist, arrow-shaped hairpins, rope tassels, and rough staffs—these are simplified forms of mourning attire, also serving as expressions of grief. Therefore, they are all worn together to indicate that a mourning period is in effect. The waist cord replaces the sash; why is it tied? It symbolizes the heart's sorrow and longing, as if knotted in grief. Why must it be tied twice? To signify that the longing and sorrow never cease.
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所以必杖者，孝子失亲，悲哀哭泣，三日不食，身体羸病，故杖以扶身，明不以死伤生也。礼童子妇人不杖者，以其不能病也。《礼》曰：“斩衰三日不食，齐衰二日不食，大功一日不食，小功、缌麻一日不食再不食可也。”以竹何？取其名也。竹者蹙也，桐者痛也。父以竹，母以桐何？竹者阳也，桐者阴也。竹何以为阳？竹断而用之，质，故为阳；桐削而用之，加人功，文，故为阴也。故《礼》曰：“苴杖，竹也。削杖，桐也。” |
| | The reason a staff is necessarily used is that when a filial son loses his parent, he grieves and weeps bitterly, eating nothing for three days, and his body becomes weak and ill. Therefore, the staff supports him physically, signifying that one should not let death harm life. Rites specify that young children and women do not use a mourning staff, as they are considered incapable of becoming ill from grief. The Li says: "For zhancai mourning, one does not eat for three days; for qicai, two days; for da gong, one day; and for xiaogong or sisui, one day is sufficient, and it is acceptable to skip eating again." Why use bamboo? To take its name. Bamboo signifies grief, and paulownia signifies sorrow. Why use bamboo for the father and paulownia for the mother? Bamboo represents yang, and paulownia represents yin. Why does bamboo represent yang? Bamboo is cut and used, yet it remains firm in nature, hence it represents yang; Paulownia is carved and shaped by human hands, refined into form, hence it represents yin. Therefore, the Li says: "The rough staff is made of bamboo." "The refined staff is made of paulownia."
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所以必居倚庐何？孝子哀，不欲闻人之声，又不欲居故处，居中门之外。倚木为庐，质反古也。不在门外何？戒不虞故也。故《礼大传》曰：“父母之丧，居倚庐。”于中门外，东墙下，户北面。练而居垩室，无馀之室。又曰：“妇人不居倚庐。”又曰：“天子七日”又曰：“公、诸侯五日，卿、大夫三日而成服。” |
| | Why must one necessarily dwell in a leaning hut? The filial son, overwhelmed with grief, does not wish to hear the voices of others and also does not want to remain in his former residence; thus he dwells outside the central gate. He leans against a wooden structure for shelter, returning to simplicity as in ancient times. Why not dwell outside the gate? It is a precaution against unforeseen events. Therefore, the Li Dachuan says: "During the mourning for one's parents, one dwells in a leaning hut." Outside the central gate, beneath the eastern wall, with the door facing north. After the ritual of lian, one resides in a plain room, without any superfluous furnishings. It also says: "Women do not dwell in leaning huts." It also says: "The Son of Heaven takes seven days," and it further states: "Princes and feudal lords take five days, ministers and high officials three days to complete their mourning attire."
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居外门内、东壁下、为庐，寝苫块，哭无夜时，不脱绖带。既虞，寝有席，疏食饮水，朝一哭，夕一哭而已。既练，舍外寝，居垩室，始食菜果，及素食，哭无时。二十五月而大祥，饮醴酒，食乾肉。二十七月而示覃，通祭宗庙，去丧之杀也。 |
| | They dwell inside the outer gate, beneath the eastern wall in a hut, sleep on straw mats and earthen blocks, weep without ceasing day or night, and do not remove their cords and sashes. After the Shiyu rite, they sleep on a mat, eat simple food and drink water, weeping once in the morning and once in the evening only. After the Lian rite, one leaves the outdoor sleeping place and resides in a plain room; one may begin to eat vegetables, fruits, and vegetarian food, weeping without fixed times. After twenty-five months, the Da Xiang rite is performed; one may then drink sweet wine and eat dried meat. At twenty-seven months, the Shi Tan rite is held; ancestral temple sacrifices resume, marking the gradual removal of mourning restrictions.
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丧礼不言者何？思慕尽情也。言不文者，指谓士民。不言而事成者，国君、卿、大夫杖而谢宾。财少恃力，面垢作身。不言而事具者，故号哭尽情。 |
| | Why are there no words spoken in mourning rites? It is to express complete sorrow and longing. Speech without refinement refers to commoners and scholars. Those who do not speak yet complete the rites are the ruler of the state, ministers, and high officials, who use a staff to bow in gratitude to guests. With limited resources, one relies on strength; with a dirty face, one disciplines the body. Those whose rites are complete without words therefore wail and weep to express their full emotions.
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丧有病得饮酒食肉何？所以辅人生己，重先祖遗支体也。故《》曰：“居丧之礼，头有疮则沐，身有疡则浴，有疾则饮酒食肉。五十不致毁，七十唯衰麻在身，饮酒食肉。”又曰：“父母有疾，食肉不至变味，饮酒不至变貌，笑不至矧，怒不至詈，琴瑟不御。”《》曰：“三年之丧，练不群立，不旅行，礼以饰情。三年之丧而吊哭，不亦虚乎！”《礼檀弓》曰：“曾子有母之丧，吊子张。”子张者，朋友，有服，虽重服吊之，可也。《》曰：“小功可以与祭乎？孔子曰：‘斩衰已下，与祭，礼也。’”此谓君丧然也。子夏问：“三年之丧，既卒哭，金革之事无避者，礼与？”孔子曰：“吾闻诸老聃曰：‘周公伯禽，则有为之也。’今以三年之丧从其利者，吾不知也。” |
| | Why may one drink alcohol and eat meat during mourning if they fall ill? It is to assist the living in recovering their health, showing respect for the body inherited from ancestors. Therefore, the Qu Li says: "During mourning rites, if one has a wound on the head, they may wash their hair; if there is an ulcer on the body, they may bathe; and if ill, they may drink alcohol and eat meat." At fifty, one should not bring about self-destruction through excessive grief; at seventy, one may still wear mourning attire, but may drink alcohol and eat meat. It also says: "When parents are ill, one may eat meat but not to the point of altering taste, drink alcohol but not to the point of changing appearance, laugh but not broadly, become angry but not curse, and refrain from playing the qin or se." The Zengzi Wen says: "During a three-year mourning period, one does not stand in groups during the Lian rite and does not travel with others; rites are used to regulate emotions." "Is it not empty for someone observing a three-year mourning period to receive condolences and weep?" The Li Tangu says: "Zengzi was in mourning for his mother when Zi Zhang came to console him." Zi Zhang, being a friend, had mourning obligations; even if he wore heavy mourning attire to offer condolences, it was acceptable. The Zengzi Wen says: "Is one in xiaogong mourning permitted to participate in ancestral sacrifices?" Confucius said: "Those in zhancai mourning and below may participate in sacrifices; this is in accordance with rites." This refers to the case of mourning for a ruler. Zi Xia asked: "During a three-year mourning period, after the completion of weeping rites, if there are matters involving metal and leather armor—military affairs—one does not avoid them. Is this in accordance with rites?" Confucius said: "I heard from Lao Dan that 'Duke Zhou and Bo Qin did indeed act in such a manner.'" "Those who today follow the benefits of a three-year mourning period—I do not know."
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妇人不出境吊者，妇人无外事，防淫佚也。《礼杂记》曰：“妇人越︹而吊，非礼也。”而有三年丧，君与夫人俱往。礼，妻为父母服，夫亦当服。 |
| | Women do not cross borders to offer condolences, for women have no external affairs; this is to prevent licentiousness. The Li Zaji says: "For a woman to cross borders to offer condolences is not in accordance with rites." Yet during a three-year mourning period for the ruler, both the sovereign and his consort may go together. According to rites, when a wife mourns her parents, her husband should also observe mourning.
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有不吊三何？为人臣子，常怀恐惧，深思远虑，志乃全身。今乃畏、厌、溺死，用为不义，故不吊也。《》曰：“不吊三：畏、厌、溺也。畏者，兵死也。”《礼曾子》记曰：“大辱加于身，支体毁伤，即君不臣，士不交，祭不得为昭穆之尸，食不得昭穆之牲，死不得葬昭穆之域也。” |
| | There are three cases in which one does not offer condolences—what are they? As a subject or child, one should always harbor fear and caution, think deeply and plan ahead; only then can one preserve one's life and integrity. Now, if someone dies of fear, aversion, or drowning, it is considered unjust; therefore, condolences are not offered. The Tangu says: "There are three cases in which condolences are not offered: death from fear, aversion, and drowning." "Death from fear" refers to dying in battle. The Li Zengzi records: "When great disgrace is imposed upon a person, and their body is maimed or injured, even the ruler will not regard them as a subject, scholars will not associate with them; in sacrifices they may not serve as the shi representing ancestors of the appropriate generation, nor partake of offerings meant for those generations; when they die, they may not be buried within the ancestral burial ground."
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弟子为师服者，弟子有君臣、父子、朋友之道也。故生则尊敬而亲之，死则哀痛之，恩深义重，故为之隆服，入则绖，出则否也。《》曰：“昔夫子之丧颜回，若丧子而无服。丧子路亦然。请丧夫子，若丧父而无服也。” |
| | Disciples who observe mourning rites for their teacher do so because there exists between them a relationship akin to that of ruler and subject, father and child, or friends. Therefore, when alive they are respected and cherished; upon death, one mourns them with deep sorrow. The bond is marked by profound affection and great moral obligation, hence the observance of elaborate mourning rites—wearing the 绖 (mourning cord) indoors but not outdoors. The Tangu says: "In former times, when Master Kong mourned Yan Hui, it was as if mourning a son without observing the formal rites of mourning attire." Mourning for Zilu was likewise observed in this manner. "Those who mourned Master Kong, mourned him as one would a father, yet without observing the formal mourning attire."
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《》曰：“‘君薨既殡，而臣有父母之丧，则如之何？’孔子曰：‘归居于家。有殷事，则之君所，朝夕否。’曰：‘君既启，而臣有父母之丧，则如之何？’孔子曰：‘归哭而反送君。’曰：‘君未殡，而臣有父母之丧，则如之何？’孔子曰：‘归殡哭而，反于君，殷事则归，朝夕否。大夫室老行事，士则子孙行事。夫内子有殷事，则亦如之君所，朝夕否。’” |
| | The Zengzi Wen says: "If a ruler has passed away and the funeral rites have been completed, but then a subject suffers the death of his parents, what should he do?" Confucius said: "He should return to reside at home. If there are urgent matters, he should go to the ruler's residence; otherwise, he should not attend morning and evening court sessions." It was asked: "If a ruler has already resumed his duties, but a subject suffers the death of a parent, what should he do?" Confucius said: "He should return home to mourn and then go back to attend to the ruler." It was asked: "If a ruler has not yet been buried, but a subject suffers the death of one's parents, what should he do?" Confucius said: "He should return home to perform the burial rites and mourn, then go back to the ruler. If there are urgent matters, he may return home; otherwise, he should not participate in morning and evening court sessions." For a dafu (a high-ranking official), the eldest son carries out funeral rites; for a commoner, descendants carry them out. If a wife has urgent matters within the household, she should also go to the ruler's residence if required; otherwise, she should not attend morning and evening court rituals. ""
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诸侯有亲丧，闻天子崩，奔丧者何？屈己，亲亲犹尊尊之义也。《》曰：“天子记崩不记葬者，必其时葬也。诸侯记葬，不必有时。”诸侯为有天子丧奔，不得必以其时葬也。 |
| | When feudal lords suffer the death of a close relative and then hear of the Son of Heaven's death, why should they go to mourn him? It is an act of self-restraint; showing filial piety toward one's kin is still secondary to honoring the supreme authority, which embodies the principle of respecting superiors as much as one respects close relatives. The Chunqiu Zhuan says: "When the Son of Heaven's death is recorded but not his burial, it means that he was certainly buried at that time." For feudal lords, their burials are recorded, but they need not be at a fixed time. When feudal lords rush to mourn the death of the Son of Heaven, it is not necessary that their own funerals take place at a fixed time.
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大夫使，受命而出，闻父母之丧，非君命不反者，盖重君也，故《》曰：“大夫以君命出，闻丧，徐行不反。” |
| | A dafu (high-ranking official) who is sent on a mission and receives orders to go out, if he then hears of the death of his parents, must not return unless given permission by the ruler. This shows the importance placed upon loyalty to the sovereign; hence, the Chunqiu Zhuan says: "A dafu, dispatched under the ruler's command, who hears of a death in the family, proceeds slowly but does not return."
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诸侯朝而有私丧，得还何？凶服不入公门，君不呼之义也。凶服不敢入公门者，明尊朝廷，吉凶不相干。故《》曰：“凶服不入公门。”《》曰：“居丧不言乐，祭事不言凶，公庭不言妇女。”《》曰：“子于是日哭，则不歌。” |
| | When feudal lords are on an audience at court and suffer a private bereavement, why is it permissible for them to return? Those in mourning attire may not enter the public gates; this reflects the principle that the ruler does not summon them while they are in a state of grief. One who is in mourning attire dares not enter the public gate, to demonstrate respect for the court and to signify that matters of joy and sorrow should not interfere with each other. Hence, the Zhouguan says: "Those in mourning attire do not enter public gates." The Qu Li says: "During a period of mourning, one does not speak of joy; during sacrificial rites, one does not mention misfortune; and in the public court, one does not discuss women." The Analects says: "If a son weeps on this day, he does not sing."
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臣下有大丧，不呼其门者，使得终其孝道，成其大礼，《》曰：“古者臣有大丧，君三年不呼其门。” |
| | When a subject suffers a major bereavement, the ruler does not summon him to his gate, allowing him to complete his filial duties and fulfill the great rites of mourning. The Chunqiu Zhuan says: "In ancient times, when a minister suffered a major loss, the sovereign did not summon him for three years."
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闻哀哭而后行何？尽哀舒愤然后行。望国境则哭，过市朝则否。君子自抑，小人勉以及礼。见星则止，日行百里，恻怛之心，但欲见尸柩汲汲。故《礼奔丧》记曰：“以哭答使者，尽哀，问故，遂行。”曾子曰：“师三十里者行五十里，奔丧百里。”既除丧，乃归哭于墓何？明死者不可见，痛伤之至也。谓丧不得追服者也，哭于墓而已。故《礼奔丧》记曰：“之墓，西向哭，止。”此谓远出，归后葬，丧服以礼除。 |
| | Why should one proceed only after hearing lamentations? One should express complete sorrow and release grief before proceeding. One weeps upon seeing the borders of one's state, but does not do so when passing through markets or court premises. A junzi restrains himself naturally, while a petty person must make an effort to meet the standards of rites. One stops when seeing stars, traveling only one hundred li a day; this is out of deep sorrow and concern, for the mourner eagerly wishes to see the body or coffin. Hence, the Li Ben Sang records: "One should respond to the messenger with weeping, express complete sorrow, inquire about the cause, and then proceed on one's way." Zengzi said: "One who was to travel thirty li for a teacher now travels fifty li; when rushing to mourn, one may travel a hundred li." After the mourning period has ended, why does one return to weep at the tomb? It signifies that the deceased cannot be seen again—this is the utmost expression of grief and sorrow. This refers to cases where mourning rites could not be observed at the time of death; one may only weep at the tomb instead. Hence, the Li Ben Sang records: "Go to the tomb, face west and weep, then stop." This refers to a situation in which one was far away when the death occurred, returned only after the burial, and thus removed mourning attire according to ritual.
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曾子与客立于门，其徒趋而出。曾子曰：“尔将何之？”曰：“吾父死，将出哭于巷。”曾子曰：“反哭于尔次。”曾子北面而吊焉。《》记曰：“孔子曰：‘吾恶乎哭诸？兄弟，吾哭诸庙门之外；师，吾哭诸寝；朋友，吾哭诸寝门外；所知，吾哭诸野。’” |
| | Zengzi stood at the gate with a guest when one of his disciples hurriedly went out. Zengzi asked, "Where are you going?" The disciple said: "My father has died; I am about to go out and weep in the alley." Zengzi said: "Return and mourn at your residence." Zengzi faced northward to offer his condolences. The Tangu records: "Confucius said: 'Where should I weep for them?" For my brothers, I shall weep outside the gate of the ancestral temple; for my teacher, I shall weep in his private chamber; for friends, I shall weep outside the door of their private chambers; and for those I merely knew, I shall weep in the fields. ""
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养从生，葬从死，周公以王礼葬何？以为周公践祚理政，与天同志，展兴周道，显天度数，万物咸得，休气允塞，原天之意，予爱周公与文武无异，故以王礼葬，使得郊祭。《》曰：“”下言：“” |
| | Funeral rites for the living follow nurturing, and burial follows death. Why was Duke Zhou buried with the rites reserved for a sovereign? It was because Duke Zhou assumed the throne and administered governance, sharing the same aspirations as Heaven. He promoted the Way of the Zhou dynasty, demonstrated the principles of heavenly order, enabled all things to flourish in harmony, and filled the world with auspicious energy. In accordance with Heaven's will, he was loved by Heaven no differently from King Wen and King Wu. Therefore, he was buried with royal rites so that sacrifices could be offered to him at the altar of the suburbs. The Shangshu says: "Today Heaven demonstrates its power to highlight the virtue of Duke Zhou." It is said below: "Rites should also accord with this."
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