| | 曲礼上: |
卒哭乃讳。礼，不讳嫌名。二名不偏讳。逮事父母，则讳王父母；不逮事父母，则不讳王父母。君所无私讳，大夫之所有公讳。《》、《》不讳，临文不讳。庙中不讳。夫人之讳，虽质君之前，臣不讳也；妇讳不出门。大功小功不讳。入竟而问禁，入国而问俗，入门而问讳。 |
| Qu Li I: |
When the ceremony of wailing is over, a son should no longer speak of his deceased father by his name. The rules do not require the avoiding of names merely similar in sound to those not to be spoken. When (a parent had) a double name, the avoiding of either term (used singly) is not required. While his parents (are alive), and a son is able to serve them, he should not utter the names of his grandparents; when he can no longer serve his parents (through their death), he need not avoid the names of his grandparents. Names that would not be spoken (in his own family) need not be avoided (by a great officer) before his ruler; in the great officer's, however, the names proper to be suppressed by the ruler should not be spoken. In (reading) the books of poetry and history, there need be no avoiding of names, nor in writing compositions. In the ancestral temple there is no such avoiding. Even in his presence, a minister need not avoid the names improper to be spoken by the ruler's wife. The names to be avoided by a wife need not be unspoken outside the door of the harem. The names of parties for whom mourning is worn (only) nine months or five months are not avoided. When one is crossing the boundaries (of a state), he should ask what are its prohibitory laws; when he has fairly entered it, he should ask about its customs; before entering the door (of a house), he should ask about the names to be avoided in it. |
| | 曲礼上: |
国君不乘奇车。车上不广咳，不妄指。立视五巂，式视马尾，顾不过毂。国中以策彗恤勿驱。尘不出轨。国君下齐牛，式宗庙。大夫士下公门，式路马。乘路马，必朝服载鞭策，不敢授绥，左必式。步路马，必中道。以足蹙路马刍，有诛。齿路马，有诛。 |
| Qu Li I: |
The ruler of a state should not ride in a one-wheeled carriage. In his carriage one should not cough loudly, nor point with his hand in an irregular way. Standing (in his carriage) one should look (forward only) to the distance of five revolutions of the wheels. Bending forward, he should (do so only till he) sees the tails of the horses. He should not turn his head round beyond the (line of the) naves. In the (streets of the) capital one should touch the horses gently with the brush-end of the switch. He should not urge them to their speed. The dust should not fly beyond the ruts. The ruler of a state should bend towards the cross-board when he meets a sacrificial victim, and dismount (in passing) the ancestral temple. A great officer or (other) officer should descend (when he comes to) the ruler's gate, and bend forward to the ruler's horses. (A minister) riding in one of the ruler's carriages must wear his court robes. He should have the whip in the carriage with him, (but not use it). He should not presume to have the strap handed to him. In his place on the left, he should bow forward to the cross-board. (An officer) walking the ruler's horses should do so in the middle of the road. It he trample on their forage, he should be punished, and also if he look at their teeth, (and go on to calculate their age). |
| | 曲礼下: |
君子将营宫室：宗庙为先，厩库为次，居室为后。凡家造：祭器为先，牺赋为次，养器为后。无田禄者不设祭器；有田禄者，先为祭服。君子虽贫，不粥祭器；虽寒，不衣祭服；为宫室，不斩于丘木。 |
| Qu Li II: |
When a superior man, (high in rank), is about to engage in building, the ancestral temple should have his first attention, the stables and arsenal the next, and the residences the last. In all preparations of things by (the head of) a clan, the vessels of sacrifice should have the first place; the victims supplied from his revenue, the next; and the vessels for use at meals, the last. Those who have no revenue from lands do not provide vessels for sacrifice. Those who have such revenue first prepare their sacrificial dresses. A superior man,. though poor, will not sell his vessels of sacrifice; though suffering from cold, he will not wear his sacrificial robes; in building a house, he will not cut down the trees on his grave-mounds. |
| | 曲礼下: |
大夫私行出疆，必请。反，必有献。士私行出疆，必请；反，必告。君劳之，则拜；问其行，拜而后对。国君去其国，止之曰：“奈何去社稷也！”大夫，曰：“奈何去宗庙也！”士，曰：“奈何去坟墓也！”国君死社稷，大夫死众，士死制。 |
| Qu Li II: |
When a Great officer wishes to go beyond the boundaries (of the state) on private business, he must ask leave, and on his return must present some offering. An (inferior) officer in similar circumstances, must (also) ask leave, and when he comes back, must announce his return. If the ruler condole with them on their toils, they should bow. if he ask about their journey, they should bow, and afterwards reply. When the ruler of a state (is proposing to) leave it, they should (try to) stop him, saying, 'Why are you leaving the altars of the spirits of the land and grain?' (In the similar case of) a Great officer they should say, 'Why are you leaving your ancestral temple?' In that of an (inferior) officer, they should say, 'Why are you leaving the graves (of your ancestors)?' A ruler should die for his altars; a Great officer, with the host (he commands); an inferior officer, for his charge. |
| | 曲礼下: |
君天下，曰天子。朝诸侯，分职授政任功，曰予一人。践阼临祭祀：内事曰孝王某，外事曰嗣王某。临诸侯，畛于鬼神，曰有天王某甫。崩，曰天王崩。复，曰天子复矣。告丧，曰天王登假。措之庙，立之主，曰帝。天子未除丧，曰予小子。生名之，死亦名之。 |
| Qu Li II: |
As ruling over all, under the sky, (the king) is called 'The son of Heaven.' As receiving at court the feudal princes, assigning (to all) their different offices, giving out (the laws and ordinances of) the government, and employing the services of the able, he styles himself, 'I, the one man.' When he ascends by the eastern steps, and presides at a sacrifice, if it be personal to himself and his family, his style is, 'I, so-and-so, the filial king;' if it be external to himself, 'I, so-and-so, the inheriting king.' When he visits the feudal princes, and sends to make announcement (of his presence) to the spirits (of their hills and streams), it is said, 'Here is he, so-and-so, who is king by (the grace of) Heaven.' His death is announced in the words, 'The king by (the grace of) Heaven has fallen.' In calling back (his spirit), they say, 'Return, O son of Heaven.' When announcement is made (to all the states) of the mourning for him, it is said, 'The king by (the grace of) Heaven has gone far on high.' When his place is given to him in the ancestral temple, and his spirit-tablet is set up, he is styled on it, 'the god.' The son of Heaven, while he has not left off his mourning, calls himself, 'I, the little child.' While alive, he is so styled; and if he die (during that time), he continues to be so designated. |
| | 曲礼下: |
问天子之年，对曰：“闻之：始服衣若干尺矣。”问国君之年：长，曰能从宗庙社稷之事矣；幼，曰未能从宗庙社稷之事也。问大夫之子：长，曰能御矣；幼，曰未能御也。问士之子：长，曰能典谒矣；幼，曰未能典谒也。问庶人之子：长，曰能负薪矣；幼，曰未能负薪也。 |
| Qu Li II: |
When one asks about the years of the son of Heaven, the reply should be: 'I have heard that he has begun to wear a robe so many feet long.' When one asks about the years of the ruler of a state, if he be grown up, the reply should be: 'He is able to attend to the services in the ancestral temple, and at the altars of the spirits of the land and grain'; and if he be still young, 'He is not yet able to attend to the services in the ancestral temple, and at the altars of the spirits of the land and grain.' To a question about the son of a Great officer, the reply, if he be grown up, should be: 'He is able to drive;' and, if he be still young, 'He is not yet able to drive.' To a question about the son of an (ordinary) officer, the reply, if he be grown up, should be: 'He can manage the conveying of a salutation or a message;' and, if he be still young, 'He cannot yet manage such a thing.' To a question about the son of a common man, the reply, if he be grown up, should be: 'He is able to carry (a bundle of) firewood;' and, if he be still young, 'He is not yet able to carry (such a bundle).' |
| | 曲礼下: |
凡祭宗庙之礼：牛曰一元大武，豕曰刚鬣，豚曰腯肥，羊曰柔毛，鸡曰翰音，犬曰羹献，雉曰疏趾，兔曰明视，脯曰尹祭，槁鱼曰商祭，鲜鱼曰脡祭，水曰清涤，酒曰清酌，黍曰芗合，粱曰芗萁，稷曰明粢，稻曰嘉蔬，韭曰丰本，盐曰咸鹾，玉曰嘉玉，币曰量币。 |
| Qu Li II: |
According to the rules for all sacrifices in the ancestral temple, the ox is called 'the creature with the large foot;' the pig, 'the hard bristles;' a sucking-pig, 'the fatling;' a sheep, 'the soft hair;' a cock, 'the loud voice;' a dog, 'the soup offering;' a pheasant, 'the wide toes;' a hare, 'the clear seer;' the stalks of dried flesh, 'the exactly cut oblations;' dried fish, 'the well-considered oblation;' fresh fish, 'the straight oblation.' Water is called 'the pure cleanser;' spirits, 'the clear cup;' millet, 'the fragrant mass;' the large-grained millet, 'the fragrant (grain);' the sacrificial millet, 'the bright grain;' paddy, 'the admirable vegetable;' scallions, 'the rich roots;' salt, 'the saline, briny substance;' jade, 'the admirable jade;' and silks, 'the exact silks.' |
| | 檀弓上: |
伯高死于卫，赴于孔子，孔子曰：“吾恶乎哭诸？兄弟，吾哭诸庙；父之友，吾哭诸庙门之外；师，吾哭诸寝；朋友，吾哭诸寝门之外；所知，吾哭诸野。于野，则已疏；于寝，则已重。夫由赐也见我，吾哭诸赐氏。”遂命子贡为之主，曰：“为尔哭也来者，拜之；知伯高而来者，勿拜也。” |
| Tan Gong I: |
Bo-gao died in Wei, and news of the event was sent to Confucius. He said, 'Where shall I wail for him? For brethren, I wail in the ancestral temple; for a friend of my father, outside the gate of the temple; for a teacher, in my chamber; for a friend, outside the door of the chamber; for an acquaintance, in the open country, (some distance off). (To wail) in the open country would in this case be too slight (an expression of grief), and to do so in the bed-chamber would be too great a one. But it was by Ci that he was introduced to me. I will wail for him in Ci's.' Accordingly he ordered Zi-gong to act as presiding mourner on the occasion, saying to him, 'Bow to those who come because you have a wailing in your house, but do not bow to those who come (simply) because they knew Bo-gao.' |
| | 檀弓上: |
将军文子之丧，既除丧，而后越人来吊，主人深衣练冠，待于庙，垂涕洟，子游观之曰：“将军文氏之子其庶几乎！亡于礼者之礼也，其动也中。” |
| Tan Gong I: |
At the mourning rites for the general Wen-zi, when the first year's mourning was at an end, there came a man from Yue on a visit of condolence. The chief mourner, wearing the long robe (assumed on the completion of the first year's mourning), and the cap worn before that, wailed for him in the ancestral temple, with the tears running from his eyes and the rheum from his nose. Zi-you saw it, and said, 'The son of the general Wen is not far from being (a master of ceremonies). In his observances at this time, for which there is no special rule, his proceeding is correct.' |
| | 檀弓上: |
陈庄子死，赴于鲁，鲁人欲勿哭，缪公召县子而问焉。县子曰：“古之大夫，束修之问不出竟，虽欲哭之，安得而哭之？今之大夫，交政于中国，虽欲勿哭，焉得而弗哭？且且臣闻之，哭有二道：有爱而哭之，有畏而哭之。”公曰：“然，然则如之何而可？”县子曰：“请哭诸异姓之庙。”于是与哭诸县氏。 |
| Tan Gong I: |
When Zhuang-zi of Chen died, announcement of the event was sent to Lu. They did not want to wail for him there, but duke Mu called Xian-zi, and consulted him. He said, 'In old times, no messages from Great officers, not even such as were accompanied by a bundle of pieces of dried meat, went out beyond the boundaries of their states. Though it had been wished to wail for them, how could it have been done? Nowadays the Great officers share in the measures of government throughout the middle states. Though it may be wished not to wail for one, how can it be avoided? I have heard, moreover, that there are two grounds for the wailing; one from love, and one from fear.' The duke said, 'Very well; but how is the thing to be managed in this case?' Xian-zi said, 'I would ask you to wail for him in the temple of (a family of) a different surname;' and hereon the duke and he wailed for Zhuang-zi in (the temple of) the Xian family. |
