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人所以有姓者何？所以崇恩愛、厚親親、遠禽獸、別婚姻也。故世別類，使生相愛，死相哀，同姓不得相娶，皆為重人倫也。姓生也，人所稟天氣所以生者也。《》云：「」《》曰：「」姓所以有百者何？以為古者聖人吹律定姓，以紀其族。人含五常而生，聲有五音，宮、商、角、徵、羽，轉而相雜，五五二十五，轉生四時，故百而異也。氣殊音悉備，故殊百也。 |
| | Why is it that people have surnames? It is to honor affection, strengthen familial bonds, distance oneself from beasts, and distinguish marital relations. Therefore, the world distinguishes categories so that people may love one another when alive and mourn for each other when dead. Those of the same surname may not marry, all of which is done to emphasize human relationships. Surnames originate from the fact that people receive their vital essence from Heaven, which enables them to be born. The Shi Jing says: "Heaven gave birth to all the people." The Shang Shu states: "Clarify the surnames of the people." Why is it that there are a hundred surnames? It is because in ancient times, the sage men used musical pitch pipes to determine surnames, thereby recording their clans. People are born containing the Five Constants, and their voices have five musical tones: gong, shang, jue, zhi, and yu. These tones transform and intermingle; combining them in groups of five yields twenty-five combinations. Further transformations give rise to four seasons, hence there are a hundred different surnames. The vital essences differ and all the tones are fully present, thus resulting in a hundred distinctions.
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所以有氏者何？所以貴功德，賤伎力。或氏其官，或氏其事。聞其氏即可知，其所以勉人為善也。或氏王父字何？所以別諸侯之後，為興滅國、繼絕世也。諸侯之子稱公子，公子之子稱公孫，公孫之子各以其王父字為氏。故魯有仲孫、季，楚有昭、屈原，齊有高國、崔立氏三，以知其為子孫也。王者之後二稱王子，兄弟立而皆封也。或曰王孫上稱王孫也。堯知命，表稷、契，賜生子、姓，皋陶典刑不表姓，言天任德遠刑。「禹姓姒氏，祖以億生。殷姓子氏，祖以玄鳥子也。周姓姬氏，祖以履大人跡生也。 |
| | Why is it that there are "shi" (clan names)? It is to honor virtue and merit, and to regard skills and labor as of lesser value. Some take their "shi" from their official posts, others from the deeds they performed. Hearing one's "shi" allows people to know it immediately; this is done to encourage individuals to pursue virtue. Why do some take the "shi" from their grandfather's given name? It is to distinguish among the descendants of feudal lords, in order to revive extinguished states and continue lineages that have come to an end. The sons of feudal lords were called "gongzi" (princes), the sons of princes were called "gongsun," and the sons of gongsun each took their grandfather's given name as their "shi." Therefore, in the state of Lu there were surnames Zhongsun and Ji; in Chu, Zhao and Qu Yuan; and in Qi, Gaoguo and Cuili, among others—three families altogether—to indicate that they were descendants. The descendants of a king are called "wangzi" (princes) in two ways: when brothers succeed one another and both are enfeoffed. Some say that the term "wangsun" is used to denote descendants of a king. Yao understood the Mandate of Heaven, honored Ji and Xie, and bestowed surnames upon their descendants. Gao Yao was entrusted with judicial matters but was not granted a surname; this was to emphasize that Heaven relies on virtue rather than punishment. "Yu bore the surname Si, and his ancestor was born of Yi." The Yin dynasty bore the surname Zi, as their ancestors were descendants of the Xuan Niao (the Black Bird). The Zhou dynasty bore the surname Ji, because their ancestor was born after his mother treaded in the footprint of a great man.
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人必有名何？所以吐情自紀，尊事人者也。《》曰：「」 |
| | Why must people have given names? It is to express one's inner feelings and record oneself, as well as to show respect when addressing others. The Lun Yu states: "If names are not correct, then speech will not be in order."
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三月名之何？天道一時，物有變，人生三月，目煦亦能笑，與人相更答，故因其始有知而名之。故《禮服傳》曰：「子生三月，則父名之於祖廟。」於祖廟者，謂子之親廟也，明當為宗廟主也。 |
| | Why is a child given a name at the age of three months? According to the principles of Heaven, each season brings change. At three months old, a human child can already open its eyes and smile, and can interact with others by responding in turn; therefore, it is at this initial stage of awareness that a name is given. Therefore, the Li Fu Zhuan states: "When a child is born, after three months, the father bestows a name upon it at the ancestral temple." "Ancestral temple" refers to the temple of the child's own ancestors, signifying that the child is destined to become the head of the ancestral shrine.
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一說名之於燕寢。名者，幼小卑賤之稱也，寡略，故於燕寢。《禮內則》曰：「子生，君沐浴朝服，夫人亦如之。立于阼階西南，世婦抱子，升自西階，君命之士。嫡子執其右手，庶子撫其首。君曰『欽有帥』，夫人曰『記有成』。告於四境。」四境者，所以遏絕萌芽，禁備未然。故《》曰：「世子生，三月以名，告于祖檷。」《》記曰：「以名告于山川、社稷、四境，天子太子使士負子於南郊。」 |
| | Another theory says that the name should be bestowed in the private chamber (yanqin). A given name is a humble and simple designation for one's early years, hence it was bestowed in the private chamber. The Li Nei Ze states: "When a son is born, the ruler takes a bath and wears formal court attire; the lady of the house does likewise." They stand at the southwest corner of the eastern steps. A woman of rank holds the child and ascends from the western steps, whereupon the ruler bestows a title upon him through an official. The legitimate son takes hold of his right hand, while the concubine-born son gently touches his head. The ruler says, "Qin You Shuai," and the lady of the house says, "Ji You Cheng." They announce it to all four borders. The "four borders" refers to the means of preventing problems at their budding stage and guarding against potential dangers before they arise. Therefore, Zengzi Wen states: "When a crown prince is born, after three months the name is announced at the ancestral altar." The Nei Ze records: "The name is announced to the mountains and rivers, to Sheji (the gods of land and grain), and to the four borders; when a crown prince of an emperor is born, officials carry the child to the southern suburbs."
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以桑弧蓬矢六射者何也？此男子之事也，故先表其事，然後食其祿。必桑弧何？桑者，相逢接之道也。《保傅》曰：「天子生，舉之以禮，使士負之者何，齊肅端綏，之郊見于天。」《韓詩內傳》曰：「太子生，以桑弧蓬矢六，射上下四方。」明當有事天地四方也。 |
| | Why are six arrows shot with a willow bow and reed arrows? This is the matter of being a man, so first one demonstrates their capabilities, and only then does one receive official rank and emolument. Why must it be a willow bow? The reason for using mulberry is that it symbolizes the way of meeting and connecting with others. The Bao Fu states: "When an emperor is born, he is raised in accordance with rites. Why are officials made to carry him? To maintain solemnity and decorum, leading him to the suburbs for a presentation before Heaven." The Han Shi Nei Zhuan states: "When a crown prince is born, six arrows are shot with a willow bow and rush fletching toward the upper and lower directions and the four quarters." This signifies that he shall one day be responsible for matters concerning Heaven, Earth, and all directions.
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殷以生日名子何？殷家質，故直以生日名子也。以《》道殷家太甲、帝武丁也。於臣民亦得以生日名子何？亦不止也，以《》道殷臣有巫咸，有祖己也。何以知諸侯不像王者以生日名子也？以太王名亶甫、王季名歷，此殷之諸侯也。《》曰「」，謂成湯。帝乙謂六代孫也。 |
| | Why did the Yin dynasty name their sons after the day of their birth? The Yin people valued simplicity and sincerity, hence they directly named their sons according to the day of their birth. This is illustrated in the Shang Shu through the examples of Taijia and Emperor Wu Ding of the Yin dynasty. Why may subjects and common people also name their children after the day of birth? It is not limited to royalty; this is demonstrated in the Shang Shu through examples such as Yin dynasty officials Wu Xian and Zu Ji. Why do we know that feudal lords did not name their sons after the days of their birth, like kings? It is because Taiwang was named Danfu and Wang Ji was named Li; these were feudal lords of the Yin dynasty. The Yi Jing refers to "Diyi," meaning Emperor Chengtang. "Diyi" refers to the sixth-generation descendant.
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湯生於夏世，何以用甲乙為名？曰：湯王後乃更變名，子孫法耳。本名履，故《》曰：「」履，湯名也。 |
| | Tang was born during the reign of the Xia dynasty, so why did he use "Jia" and "Yi" as names? It is said: The descendants of King Tang later changed their naming practices; this was merely a tradition followed by his offspring. His original name was Lü, hence the Lun Yu states: "I, the humble one, Lü." Lü was King Tang's given name.
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不以子丑何？曰：甲乙者，幹也；子丑者，枝也。干為本，本質，故以甲乙為名也。 |
| | Why not use Zi or Chou (the first and second terrestrial branches) for naming? It is said: Jia and Yi are the heavenly stems; Zi and Chou are the earthly branches. The heavenly stems represent the essence and origin, hence they were used for naming.
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名或兼或單何？示非一也。或聽其聲，以律定其名；或依事、旁其形。故名或兼或單也。依其事者，若后稷是也。棄之，因名為棄也。旁其形者，孔子首類國尼丘山，故名為丘。 |
| | Why are names sometimes combined or single? It is to indicate that things are not singular, but multiple. Or one may listen to the sound and use musical pitch pipes to determine the name; or one may follow a particular event or take inspiration from its form. Therefore, names are sometimes combined or single. Those who take their name based on an event include Hou Ji as an example. He was abandoned, hence he was named Qi. Those who take their names based on form include Confucius, whose head resembled the mountain Guo Niu Shan; hence he was named Qiu.
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或旁其名為之字者，聞名即知其字，聞字即知其名，若名賜字，子貢名鯉，字伯魚。 |
| | Sometimes, a person's courtesy name is derived from their given name; thus, hearing the name allows one to know the courtesy name, and vice versa. For example, someone named Ci might be given the courtesy name Zi Gong, whose given name was Li and courtesy name Boyu.
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《春秋》譏二名何？所以譏者乃謂其無常者也，若乍為名，祿甫元言武庚名。 |
| | Why does the Chun Qiu criticize the use of double names? The reason for criticism is that it refers to those who lacked consistency; for example, someone suddenly taking a name, such as Luxu, Yuan Yan, or Wu Geng's name.
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不以日月山川為名者，少賤卑己之稱也，臣子當諱為物示通故避之也。 |
| | Names that use the sun, moon, mountains, or rivers are considered humble and lowly designations; subjects and children should avoid them out of respect, as they imply equating oneself with inanimate objects.
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《禮》曰：「二名不偏諱，逮事父母則諱王父母，不逮父母則不諱王父母也。君前不諱諱，詩書不諱，臨文不諱，郊廟中不諱。」又曰：「君前臣名，父前子名」謂大夫名卿、弟名兄也。明不敢諱於尊者之前也。太古之時，所不諱者何？尚質也，故臣子不言其君父之名。故《》曰：「朝日上值，不諱，正天名也。」 |
| | The Li states: "One need not avoid both parts of a double name. If one has known the parents, then one must avoid using their names; if one did not know them, then there is no need to avoid the names of grandparents." One does not avoid names in the presence of a ruler, avoids them not in poetry and books, does not avoid them when reading texts aloud, and does not avoid them within ancestral temples. It also says: "Before a ruler, a subject uses his given name; before a father, a son uses his given name." This refers to officials using the names of their superiors and younger brothers using the names of their elder brothers. It signifies that one dare not avoid (or use substitutes for) a name in the presence of those to whom respect is due. In ancient times, what names were not avoided? It was a time of simplicity and sincerity; therefore, subjects and children did not utter the given names of their rulers or fathers. Therefore, the Li Ji states: "On the day of court attendance, one does not avoid names; this is to maintain the proper designation according to Heaven."
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人所以十月而生者何？人，天子之也，經天地之數五，故十月而備，乃成人也。 |
| | Why do people take ten months to be born? Human beings are the embodiment of the Son of Heaven. The number five represents the cycle of Heaven and Earth, so ten months complete the process, thus forming a fully developed human being.
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人生所以位何？本一幹而分，得氣異息，故泣，重離母之義也。《》曰：「啟呱呱而泣也。」 |
| | Why does a person have a position or rank? Originally from one source, the body branches out and receives different vital essences; thus, crying occurs—this signifies the deep bond of parting from the mother. The Shang Shu states: "Qi cried loudly as a newborn."
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人拜所以自名何？所以立號自紀禮拜。自後不自名何？備陰陽也。 |
| | Why do people introduce their names when they bow? It is to establish one's identity and observe the etiquette of self-introduction during a bow. Why do people not introduce their own names afterward? It is to maintain the balance of yin and yang.
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人所以相拜者何？所以表情見意屈節卑體，尊事人者也，拜之言服也。 |
| | Why do people bow to one another? It is to express feelings, show respect by lowering oneself and humbling the body, and honor others; "bowing" signifies submission.
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所以必再拜何？法陰陽也。《》曰：「再拜稽首也。」必稽首何？敬之至也。頭至地何？以言首謂頭也，《禮》曰：「首有瘍則沐。」 |
| | Why must one bow twice? It is to emulate the principles of yin and yang. The Shang Shu states: "Bow twice and kowtow." Why must one perform the kowtow? It is the highest expression of reverence. Why does one bow with the head touching the ground? It is because "shou" refers to the head; the Li states: "If there is a wound on the head, one should wash it."
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所以先拜首後稽首何？名順其文質也。《》曰：「周公拜首稽首。」 |
| | Why must one first bow and then kowtow? It is to follow the harmony of form and substance. The Shang Shu states: "Zhou Gong bowed and then kowtowed."
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人所以有字何？冠德明功，敬成人也。故《禮士冠經》曰：「賓北面，字之曰伯某甫。」又曰：「冠而字之。」敬其名也。所以五十乃稱伯仲者，五十知天命、思慮定也，能順四時長幼之序，故以伯仲號之。《禮檀弓》曰：「幼名，冠字，五十乃稱伯仲。」《》曰：「」 |
| | Why is it that people have courtesy names? It is to honor virtue, clarify merit, and show respect for adulthood. Therefore, the Li Shi Guan Jing states: "The guest faces north and bestows a courtesy name, saying 'Bo Mou Fu.'" It also says: "Bestow a courtesy name after the capping ceremony." It is to show reverence for one's given name. The reason why people are addressed by the terms "Bo" or "Zhong" only after reaching fifty is that at fifty one understands heavenly destiny and has settled thoughts; one can then follow the order of the four seasons, as well as seniority in age, hence being given the designation of "Bo" or "Zhong." The Li Tan Gong states: "A child is given a name, an adult receives a courtesy name, and only at fifty are they addressed by the titles 'Bo' or 'Zhong.'" The Lun Yu states: "At fifty, one understands heavenly destiny."
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稱號所以有四何？法四時用事先後，長幼兄弟之象也，故以時長幼號曰伯、仲、叔、季也。伯者，長也，伯者子最長，迫近父也。仲者，中也。叔者，少也。季者，幼也。適長稱伯，伯禽是也。庶長稱孟，以魯大夫孟氏。 |
| | Why are there four types of honorific titles? It is to emulate the order and sequence of the four seasons, reflecting the relationships of seniority among brothers; therefore, they are designated with titles signifying seniority according to time: "Bo," "Zhong," "Shu," and "Ji." "Bo" means the eldest; among sons, the one designated as "Bo" is the oldest, closely approaching the status of the father. "Zhong" means the middle. "Shu" means the younger. "Ji" means the youngest. The legitimate eldest son is called "Bo"; an example of this is Bo Qin. The eldest among concubine-born sons is called "Meng," as exemplified by the Meng clan, a noble family from Lu.
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男女異長，各自有伯仲，法陰陽各自有終始也。《》曰：「伯姬者何？內女稱也。」婦人十五稱伯仲何？婦人值，少變。陰陽道促，蚤成。十五通乎織絲任之事，思慮定，故許嫁笄而字。故《禮經》曰：「女子十五許嫁，笄。禮之稱字之。」婦姓以配字何？明不娶同姓也，故《春秋》曰：「伯姬歸于宋。」姬者，姓也。 |
| | Bo and Zhong designations differ between males and females; each has their own order of seniority, emulating the yin-yang principle that both have their own beginning and end. The Chun Qiu Zhuan states: "What is 'Bo Ji'?" It refers to an internal daughter. Why are women given the titles "Bo" or "Zhong" at fifteen? Women reach maturity earlier, and their status changes sooner. The yin-yang principle acts more swiftly in women, leading to an earlier attainment of adulthood. At fifteen, a woman becomes capable of tasks such as weaving and managing household affairs; her thoughts are settled, so she is permitted to be betrothed, have the hairpinning ceremony, and receive a courtesy name. Therefore, the Li Jing states: "A girl at fifteen is permitted to marry and undergoes the hairpinning ceremony." The rites bestow upon her a courtesy name. Why is a woman's surname combined with her courtesy name? It is to indicate that one does not marry within the same clan; hence, the Chun Qiu states: "Bo Ji was married off to Song." "Ji" is a surname.
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值字所以於仲春何？值者親，故近於仲；文子尊尊，故於伯仲之時物尚值，叔之時物失之章，即如是，周有八士。《》曰：「」，積於叔何？蓋以兩兩俱生故也。不積於伯，季，明其無二也。 |
| | Why is the courtesy name bestowed during the second month of spring? Since a woman's status becomes close to that of a wife, it is akin to "Zhong"; It is because the son of a noble, being deeply respected, attains significance during the time of "Bo" or "Zhong," when things are still valued; by the time of "Shu," their value diminishes. As such, the Zhou dynasty had eight distinguished men. The Lun Yu states: "Bo Da, Bo Shi, Zhong Tu, Zhong Hu, Shu Ye, Shu Xia, Ji Sui, Ji Guo"—why does the accumulation occur at 'Shu'? It is because they were born in pairs. They do not accumulate at "Bo" or "Ji," indicating that there are no duplicates at these positions.
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文王十子，《詩傳》曰：「伯邑考，武王發，周公旦，管叔鮮，蔡叔鐸，成叔處，霍叔武，康叔封，南季載。」載所以或上其叔何也？管、蔡、霍、成、康、南，皆采也，故上置叔上。伯邑叔震也，以獨無乎？蓋以為大夫者，不是采地也。 |
| | King Wen had ten sons; the Shi Zhuan states: "Bo Yikao, King Wu Fa, Zhou Gong Dan, Guan Shu Xian, Cai Shu Duo, Cheng Shu Chu, Huo Shu Wu, Kang Shu Feng, Nan Ji Zai." Why is "Zai" sometimes placed among the "Shu"? Guan, Cai, Huo, Cheng, Kang, and Nan were all marquises; therefore, they are placed above the "Shu" designation. Bo Yikao was also a "Shu Zhen," but why is there no duplicate? It is because those who became marquises did not hold fiefdoms.
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