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諸侯為天子斬衰三年何？普天之下，莫非王土。率土之賓，莫非王臣。臣之於君，猶子之於父。明至尊、臣子之義也。《喪服經》曰：「諸侯為天子，斬衰三年。」天子為諸侯。絕其何？示同愛百姓，明不獨親也。故《禮中庸》曰：「期之喪達乎諸侯，三年之喪達乎天子。」卿大夫降緦，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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禮，庶人國君服齊衰三月。王者崩，京師之民喪三月何？民賤，故思淺，故三月而已。天子七月而葬，諸侯五月而葬者，則民始哭，素服；先葬三月，成齊衰；期月以成禮，葬君也。禮不下庶人何？所以為民制何？禮不下庶人者，尊卑制度也。服者，恩從內發，故為之制也。 |
| | 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，臣下服之有先後何？恩有淺深遠近，故制有日月。《》記曰：「」 |
| | 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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三年之喪何二十五月？以為古民質，痛於死者，不封不樹，喪期無數，亡之則除。後代聖人因天地萬物有終始而為之制，以期斷之。父至尊，母至親，故為於隆，以盡孝子恩。恩愛至深，加之則倍，故再期二十五月也。禮有取于三，故謂之三年，緣其漸三年之氣也。故《》曰：「三年之喪，其實二十五月也。」三年之喪不以閏月數何？以言其期也。期者，復其時也。大功已下月數，故以閏月除。《禮士虞經》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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喪禮必制衰麻何？以副意也。服以飾情，情貌相配，中外相應，故吉凶不同服，歌哭不同聲。所以表中誠也。布衰裳、麻絰、箭笄、繩纓、苴杖，為略及本絰者，亦示也。故揔而載之，示有喪也。腰絰者，以代紳帶也，所以結之何？思慕腸若結也。必再結之何？明思慕無已。 |
| | 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，孝子失親，悲哀哭泣，三日不食，身體羸病，故杖以扶身，明不以死傷生也。禮童子婦人不杖者，以其不能病也。《禮》曰：「斬衰三日不食，齊衰二日不食，大功一日不食，小功、緦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？竹者陽也，桐者陰也。竹何以為陽？竹斷而用之，質，故為陽；桐削而用之，加人功，文，故為陰也。故《禮》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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所以必居倚廬何？孝子哀，不欲聞人之聲，又不欲居故處，居中門之外。倚木為廬，質反古也。不在門外何？戒不虞故也。故《禮大傳》曰：「父母之喪，居倚廬。」於中門外，東牆下，戶北面。練而居堊室，無餘之室。又曰：「婦人不居倚廬。」又曰：「天子七日」又曰：「公、諸侯五日，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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居外門內、東壁下、為廬，寢苫塊，哭無夜時，不脫絰帶。既虞，寢有席，疏食飲水，朝一哭，夕一哭而已。既練，舍外寢，居堊室，始食菜果，及素食，哭無時。二十五月而大祥，飲醴酒，食乾肉。二十七月而示覃，通祭宗廟，去喪之殺也。 |
| | 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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喪禮不言者何？思慕盡情也。言不文者，指謂士民。不言而事成者，國君、卿、大夫杖而謝賓。財少恃力，面垢作身。不言而事具者，故號哭盡情。 |
| | 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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喪有病得飲酒食肉何？所以輔人生己，重先祖遺支體也。故《》曰：「居喪之禮，頭有瘡則沐，身有瘍則浴，有疾則飲酒食肉。五十不致毀，七十唯衰麻在身，飲酒食肉。」又曰：「父母有疾，食肉不至變味，飲酒不至變貌，笑不至矧，怒不至詈，琴瑟不御。」《》曰：「三年之喪，練不群立，不旅行，禮以飾情。三年之喪而吊哭，不亦虛乎！」《禮檀弓》曰：「曾子有母之喪，弔子張。」子張者，朋友，有服，雖重服弔之，可也。《》曰：「小功可以與祭乎？孔子曰：『斬衰已下，與祭，禮也。』」此謂君喪然也。子夏問：「三年之喪，既卒哭，金革之事無避者，禮與？」孔子曰：「吾聞諸老聃曰：『周公伯禽，則有為之也。』今以三年之喪從其利者，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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婦人不出境吊者，婦人無外事，防淫佚也。《禮雜記》曰：「婦人越︹而吊，非禮也。」而有三年喪，君與夫人俱往。禮，妻為父母服，夫亦當服。 |
| | 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？為人臣子，常懷恐懼，深思遠慮，志乃全身。今乃畏、厭、溺死，用為不義，故不吊也。《》曰：「不吊三：畏、厭、溺也。畏者，兵死也。」《禮曾子》記曰：「大辱加於身，支體毀傷，即君不臣，士不交，祭不得為昭穆之屍，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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弟子為師服者，弟子有君臣、父子、朋友之道也。故生則尊敬而親之，死則哀痛之，恩深義重，故為之隆服，入則絰，出則否也。《》曰：「昔夫子之喪顏回，若喪子而無服。喪子路亦然。請喪夫子，若喪父而無服也。」 |
| | 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：「『君薨既殯，而臣有父母之喪，則如之何？』孔子曰：『歸居於家。有殷事，則之君所，朝夕否。』曰：『君既啟，而臣有父母之喪，則如之何？』孔子曰：『歸哭而反送君。』曰：『君未殯，而臣有父母之喪，則如之何？』孔子曰：『歸殯哭而，反於君，殷事則歸，朝夕否。大夫室老行事，士則子孫行事。夫內子有殷事，則亦如之君所，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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諸侯有親喪，聞天子崩，奔喪者何？屈己，親親猶尊尊之義也。《》曰：「天子記崩不記葬者，必其時葬也。諸侯記葬，不必有時。」諸侯為有天子喪奔，不得必以其時葬也。 |
| | 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，聞父母之喪，非君命不反者，蓋重君也，故《》曰：「大夫以君命出，聞喪，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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諸侯朝而有私喪，得還何？凶服不入公門，君不呼之義也。凶服不敢入公門者，明尊朝廷，吉凶不相干。故《》曰：「凶服不入公門。」《》曰：「居喪不言樂，祭事不言凶，公庭不言婦女。」《》曰：「子於是日哭，則不歌。」 |
| | 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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臣下有大喪，不呼其門者，使得終其孝道，成其大禮，《》曰：「古者臣有大喪，君三年不呼其門。」 |
| | 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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聞哀哭而後行何？盡哀舒憤然後行。望國境則哭，過市朝則否。君子自抑，小人勉以及禮。見星則止，日行百里，惻怛之心，但欲見屍柩汲汲。故《禮奔喪》記曰：「以哭答使者，盡哀，問故，遂行。」曾子曰：「師三十里者行五十里，奔喪百里。」既除喪，乃歸哭於墓何？明死者不可見，痛傷之至也。謂喪不得追服者也，哭於墓而已。故《禮奔喪》記曰：「之墓，西向哭，止。」此謂遠出，歸後葬，喪服以禮除。 |
| | 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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曾子與客立於門，其徒趨而出。曾子曰：「爾將何之？」曰：「吾父死，將出哭於巷。」曾子曰：「反哭於爾次。」曾子北面而吊焉。《》記曰：「孔子曰：『吾惡乎哭諸？兄弟，吾哭諸廟門之外；師，吾哭諸寢；朋友，吾哭諸寢門外；所知，吾哭諸野。』」 |
| | 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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養從生，葬從死，周公以王禮葬何？以為周公踐祚理政，與天同志，展興周道，顯天度數，萬物咸得，休氣允塞，原天之意，予愛周公與文武無異，故以王禮葬，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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