Classic of Family
Reverence (Xiaojing)

Chapter 1
Setting the Theme and Illuminating
Its Meaning 《開宗明義章》1

仲尼居 ，曾子侍 。子曰：「先王有至德要道 ，以順天下 ，民用和睦 ，
上下無怨，汝知之乎 ？」曾子避席曰：「參不敏，何足以知之 。」子曰：
「夫孝、德之本也 ，教之所由生也 。復坐 ，吾語汝。身體髮膚 ，受之
父母 ，不敢毀傷 ，孝之始也 。立身行道 ，揚名於後世 ，以顯父母 ，
孝之終也 。夫孝始於事親 ，中於事君 ，終於立身。《大雅》云 ：『無念

爾祖 。聿脩厥德』」

Confucius was at leisure in his home, and Master Zeng was attending him.

The Master said, “Do you understand how the former kings were able to

use the model of their consummate excellence (de) and their vital way (dao)

to bring the empire into accord (shun), and how the people on this account

were able to attain harmony (he) and to live with each other as good neigh

bors so that those above and below alike did not resent each other?”

Master Zeng rose from his mat to respond, and said, “I am not clev

er enough to understand such things.”

“It is family reverence (xiao),” said the Master, “that is the root of

excellence, and whence education (jiao) itself is born.2 Sit down again and

I will explain it to you.

“Your physical person with its hair and skin are received from your

parents. Vigilance in not allowing anything to do injury to your person is

where family reverence begins;3 distinguishing yourself and walking the

proper way (dao) in the world; raising your name high for posterity and

thereby bringing esteem to your father and mother—it is in these things

that family reverence finds its consummation. This family reverence, then,

begins in service to your parents, continues in service to your lord, and

culminates in distinguishing yourself in the world.

“In the ‘Greater Odes’ section of the Book of Songs it says: ‘How can

you not remember your ancestor, King Wen? You must cultivate yourself

and extend his excellence.’”4

Classic of Family Reverence

Chapter 2
The Emperor as Son of “tian”《天子章》

子曰：「愛親者 ，不敢惡於人 ；敬親者 ，不敢慢於人 。愛、敬盡於事親 ，
而德教加於百姓 ，刑于四海 ，蓋天子之孝也 。《甫刑》云：『一人有慶 ，
兆民賴之 。』」

The Master said, “The Emperor who loves (ai) his own parents would not
presume to hate the parents of others; he who respects (jing) his own parents
would not presume to be rude to the parents of others. With love
and respect being fully expressed in this service to parents, such conduct
will educate and transform (dejiao) the common people, serving as exemplary
in all corners of the world. Such, then, is the family reverence of the
Emperor.

“The Book of Documents says: ‘Where this one person behaves
so well in serving his parents, the entire population will look up to his
example.’”5

Chapter 3
The Hereditary Lords《諸侯章》

在上不驕 ，高而不危 。制節謹度 ，滿而不溢 。高而不危 ，所以長守貴
也。滿而不溢 ，所以長守富也 。富貴不離其身，然後能保其社稷 ，而
和其民人 。蓋諸侯之孝也 。《詩》云 ：「戰戰兢兢 ，如臨深淵 ，如履薄
冰 。」

When the hereditary lords are not arrogant, though of lofty status they are
not in jeopardy of being toppled. When they are frugal and impeccable in
their conduct, though sufficient in their resources they are not extravagant.
To be lofty in status without jeopardy is the way to preserve nobility; to be
sufficient in their resources without extravagance is the way to preserve
their wealth. With nobility and wealth secure in their persons, they are
able to protect the altars to their lands and crops and bring harmony (he) to
their people. Such, then, is the family reverence of the hereditary lords.

The Book of Songs says, “Ever so cautious, as though peering over a
deep precipice or treading upon thin ice.”6

Chapter 4
The Ministers and High Officials《卿大夫章》

非先王之法服不敢服 ，非先王之法言不敢道 ，非先王之德行不敢行 。是
故非法不言 ，非道不行 。口無擇言 ，身無擇行 ，言滿天下無口過 ，行滿

5. The Lower Officials
天下無怨惡 。三者備矣 ，然後能守其宗廟。大夫之孝也。云 ：
「夙夜匪懈 ，以事一人 。」
蓋卿、《詩》

If an article of dress is not sanctioned (fa) by the customs of the former

kings, the ministers and high officials would not presume to wear it; if

ways of speaking are not sanctioned by the customs of the former kings,

they would not presume to use them; if ways of behaving are not consistent

with the exemplary conduct (dexing) of the former kings, they would not

presume to act in such a way. Hence if it is not sanctioned they do not say

it; if it is not the proper way (dao) they do not do it.

There is nothing arbitrary in what the ministers and high officials

say and nothing arbitrary in what they do. Though their words fill the

empire, there is no indiscretion in what is said; though their actions are

evident everywhere in the empire, they provoke neither resentment nor

animosity. With dress, speech, and conduct being as they should be, they

are able to safeguard their ancestral temples. Such, then, is the family rev

erence of the ministers and high officials.

The Book of Songs says, “Whether night or day they are never re

miss in their service to their one sovereign.”7

Chapter 5
The Lower Officials 《士章》

資於事父以事母而愛同，資於事父以事君而敬同。故母取其愛 ，而君取
其敬 ，兼之者父也 。故以孝事君則忠 ，以敬事長則順 。忠順不失 ，以事
其上 ，然後能保其祿位，而守其祭祀 。蓋士之孝也 。《詩》云 ：「夙興夜
寐 ，無忝爾所生 。」

The lower officials drawing upon their devotion to their fathers to serve

their mothers, the love (ai) they feel toward them is the same; drawing

upon their devotion to their fathers to serve their lord, the respect (jing)

they feel for them is the same. While to their mothers love is rendered and

to their lord respect is shown, it is only in service to their fathers that both

love and respect combine.

Hence, service to the lord with family reverence is loyalty (zhong);

service to elders with family reverence is compliance (shun). With loyalty

and compliance being firmly in place in service to those above, they are

able to maintain their tenure in office and to continue their ancestral sacri

fices. Such, then, is the family reverence of the lower officials.

The Book of Songs says, “Rise early and retire late to make sure you

never disgrace those who gave you life.”8

Classic of Family Reverence

Chapter 6.
The Common People《庶人章》

用天之道 ，分地之利 ，謹身節用，以養父母 ，此庶人之孝也 。故自天子
至於庶人 ，孝無終始 ，而患不及者 ，未之有也 。

By making the most of the seasonal cycle (dao) and discriminating among
the earth’s resources to best advantage, and by being circumspect in their
conduct and frugal in what they use, they take proper care of their parents.
Such, then, is the family reverence of the common people.

Thus it is that for the Emperor down to the common people, the
way of family reverence being inclusive and comprehensive, there should
be no one concerned that they are inadequate to the task.9

Chapter 7.
The Three Powers and Resources 《三才章》

曾子曰：「甚哉 ！孝之大也 。」子曰：「夫孝、天之經也 ，地之義也 ，民
之行也 。天地之經而民是則之 ，則天之明 ，因地之利 ，以順天下 。是
以其教不肅而成 ，其政不嚴而治 。先王見教之可以化民也 ，是故先之以
博愛 ，而民莫遺其親 ，陳之（於）〔以〕德義而民興行 ，先之以敬讓而民
不爭 ，導之以禮樂而民和睦 ，示之以好惡而民知禁 。《詩》云 ：『赫赫
師尹 ，民具爾瞻。』」

Master Zeng replied, “Incredible—the profundity of family reverence!”

The Master continued, “Indeed, family reverence is the constancy
of the heavenly cycles, the appropriate responsiveness (yi) of the earth,
and the proper conduct of the people. It is the constant workings of the
heavens and the earth that the people model themselves upon. Taking the
illumination (ming) of the heavens as their model and making the most of
the earth’s resources, they bring the empire into accord (shun). This is the
reason that education can be effective without being severe, and political
administration can maintain proper order without being harsh.

“The former kings saw that their teachings (jiao) were able to transform
the people. Thus, setting their own example of magnanimity (boai)
before the people, none of the people would neglect their parents; demonstrating
excellence (de) and appropriateness (yi) in their own actions, the
people were inspired to conduct themselves accordingly; setting their own
example of respect (jing) and reverence before the people, the people did
not contend among themselves; guiding the people with ritual propriety

(li) and music (yue), the people found harmony (he) and accord with each
other; showing the people what they deemed acceptable and unacceptable,
the people understood what was proscribed.10

8. Governing through Family Reverence
“The Book of Songs says, ‘Illustrious Grand Tutor Yin, the people all
look up to you.’”11

Chapter 8.
Governing through Family Reverence《孝治章》

子曰：「昔者明王之以孝治天下也 ，不敢遺小國之臣 ，而況於公侯伯子

男乎 ？故得萬國之懽心 ，以事其先王 。治國者不敢侮於鰥寡 ，而況於士

民乎 ？故得百姓之懽心 ，以事其先君 。治家者不敢失於臣妾 ，而況於妻

子乎 ？故得人之懽心 ，以事其親 。夫然，故生則親安之 ，祭則鬼享之 ，

是以天下和平 ，災害不生 ，禍亂不作 。故明王之以孝治天下也如此 。
《詩》云 ：『有覺德行 ，四國順之。』」

The Master said, “Of old when the enlightened (ming) kings used family

reverence to bring proper order to the empire, they would not presume

to neglect the ministers of the smallest state, how much less so the dukes,

earls, and other members of the high nobility. Thus all of the different

vassal states participated wholeheartedly in their service to these former

kings. Those who would bring proper order to the vassal states would not

presume to ignore the most dispossessed, how much less so the lower

officials and common people. Thus the various families all participated

wholeheartedly in their service to these former lords. Those who would

bring proper order to the various families would not presume to overlook

their servants and concubines, how much less so their wives and children.

Thus all of the people participated wholeheartedly in their service to their

parents. In such a world, the parents while living enjoyed the comforts that

parents deserve, and as spirits after death took pleasure in the sacrificial

offerings made to them.

“Hence, the empire was peaceful (he) and free of strife, natural di

sasters did not occur, and man-made calamities were averted. In this way

the enlightened kings used family reverence to bring proper order to the

empire.

“The Book of Songs says, ‘So admirable is the excellence (de) of his

conduct that all of the states in the four quarters repair (shun) to him.’”12

Chapter 9.
Sagely Governing《聖治章》

曾子曰：「敢問聖人之德 ，無以加於孝乎 ？」子曰：「天地之性 ，人為
貴 。人之行 ，莫大於孝 ，孝莫大於嚴父 ，嚴父莫大於配天 ，則周公其人
也 。昔者周公郊祀后稷以配天 ，宗祀文王於明堂以配上帝 。是以四海之
內 ，各以其職來祭.。夫聖人之德 ，又何以加於孝乎 ？故親生之膝下 ，

Classic of Family Reverence

以養父母日嚴 。聖人因嚴以教敬 ，因親以教愛 ，聖人之教 ，不肅而成 ，

其政不嚴而治 。其所因者本也 。父子之道，天性也 ，君臣之義也 。父母

生之 ，續莫大焉 。君親臨之 ，厚莫重焉 。故不愛其親而愛他人者 ，謂

之悖德 ，不敬其親而敬他人者 ，謂之悖禮 。以順則逆 ，民無則焉 。不

在於善 ，而皆在於凶德 ，雖得之 ，君子不貴也 。君子則不然 ，言思可

道，行思可樂 ，德義可尊 ，作事可法 ，容止可觀 ，進退可度 ，以臨其民 。

是以其民畏而愛之 ，則而象之 ，故能成其德教 ，而行其政令 。《詩》云 ：
『淑人君子 ，其儀不忒。』」

Master Zeng said, “May I presume to ask if there is anything in the excel

lence (de) of the sages that surpasses family reverence?”

The Master replied, “Of all the creatures in the world, the human

being is the most noble. In human conduct there is nothing more im

portant than family reverence; in family reverence there is nothing more

important than venerating one’s father; in venerating one’s father there

is nothing more important than placing him on a par with tian. And the

Duke of Zhou was able to do this.13

“Of old, the Duke of Zhou performed the jiao sacrifice on the out

skirts of the capital to the first ancestor of Zhou, Hou Ji, to place him on

a par with tian, and in the Hall of Brilliance he performed the ancestral

sacrifice to his father, King Wen, to place him on a par with shangdi.14 It

was for this reason that all of the nobility within the four seas came each

according to his office to assist in the sacrifices. How then could there be

something in the excellence of the sages that surpasses family reverence?

“Affectionate feeling for parents begins at their knee, and as chil

dren take proper care of their fathers and mothers this veneration increas

es with the passing of each day. The sages build upon this veneration in

their teachings about respect, and build upon this affection in their teach

ings about love. In these teachings proffered by the sages they are able to

be effective without being severe, and in their governing they are able to

achieve proper order without being harsh because what they have built

upon lies at the very root.

“The proper way (dao) between father and son is a natural propen

sity that by extension becomes the appropriate relationship (yi) between

ruler and minister. There is no bond more important than the father and

mother giving life to their progeny, and there is no generosity more pro

found than the care and concern this progeny receives from their ruler and

parents.

“It is for this reason that to love others while not loving one’s par

ents is depravity (de),15and to respect others while not respecting one’s

parents is a sacrilege (li).16 To base the norms to be followed (shun) upon

10. A Record of Family Reverence in Practice
such perversity would leave the people without any standards. No decency
is to be found in this—only decadence (de).17 Even though such persons
might enjoy a measure of success, exemplary persons (junzi) would not
esteem them.

“Exemplary persons (junzi) are nothing like this. They are concerned
that what they say be credible, and what they do be a source of
enjoyment (le). Their excellence (de) and sense of appropriateness (yi) is
to be esteemed and they are to be emulated (fa) in what they do. In their
bearing and deportment they are to be looked up to, and in their undertakings
they are to be taken as a standard. It is in this way that they care for
their people. This is why the people, holding them in awe, love them, and
taking them as their model, emulate them. Therefore they are able to succeed
in their moral education (dejiao) and produce effective governmental
policies.

“The Book of Songs says, ‘This good man, this exemplary person, his
deportment is beyond reproach.’”18

Chapter 10.
A Record of Family Reverence in Practice

《紀孝行章》

子曰：「孝子之事親也 ，居則致其敬 ，養則致其樂 ，病則致其憂 ，喪則
致其哀 ，祭則致其嚴 。五者備矣 ，然後能事親 。事親者 ，居上不驕 ，為
下不亂 ，在醜不爭 。居上而驕則亡 ，為下而亂則刑 ，在醜而爭則兵 ，三
者不除 ，雖日用三牲之養 ，猶為不孝也 。」

The Master said, “Filial children in serving parents in their daily lives show
them real respect (jing), in tending to their needs and wants strive to bring
them enjoyment (le), in caring for them in sickness reveal their apprehension,
in mourning for them express their grief, and in sacrificing to them
show true veneration. With these five dispositions firmly in place, they are
truly able to serve their parents.

“Those who are truly able to serve their parents are not arrogant in
high station, are not rebellious in a subordinate position, and are not contentious
when only one among many. To be arrogant in high station leads
to ruin; to be rebellious in low position incurs punishment;19 to be contentious
among the many leads to violence. Until these three attitudes—arrogance,
defiance, and contentiousness—are set aside, even though someone
were to fete their parents on beef, mutton, and pork, they still could not be
deemed filial.”20

Classic of Family Reverence

Chapter 11.
The Five Punishments 《五刑章》

子曰：「五刑之屬三千 ，而罪莫大於不孝 。要君者無上 ，非聖人者無
法 ，非孝者無親 。此大亂之道也 。」

The Master said, “The crimes that are addressed by the Five Punishments
number some three thousand,21 and none of them is graver than to be
wanting in family reverence. To coerce one’s lord is tantamount to repudiating
the institution of rulership; to denounce the sage is tantamount to
repudiating law (fa) itself; to denounce family reverence is tantamount to
repudiating parenthood altogether. Such offences pave the way (dao) to
mayhem and anarchy.”

Chapter 12.
Elaborating upon “the Vital Way” 《廣要道章》22

子曰：「教民親愛 ，莫善於孝 。教民禮順 ，莫善於悌。移風易俗 ，莫
善於樂 。安上治民 ，莫善於禮 。禮者、敬而已矣 。故敬其父則子悅 ，
敬其兄則弟悅 ，敬其君則臣悅 。敬一人而千萬人悅 。所敬者寡 ，而
悅者眾 ，此之謂要道也 。」

The Master said, “There is nothing more effective than family reverence
for teaching (jiao) the people about love and affection; there is nothing
more effective than deference for elders (ti) for teaching the people about
ritual propriety (li) and compliance (shun); there is nothing more effective
than music (yue) for changing the ways and customs of the people;
and there is nothing more effective for safeguarding the lord and bringing
proper order to the people than observing ritual propriety.

“Ritual propriety is simply a matter of respect (jing). Thus, the son
finds pleasure in respecting his father; the younger brother finds pleasure
in respecting his elder brother; the minister finds pleasure in respecting
his lord; and all of the people find pleasure in respecting the Emperor.
Those who are respected are few, but those who find pleasure in showing
this respect are legion. This is what is called the vital way (dao).”

Chapter 13.
Elaborating upon “Consummate Excellence”

《廣至德章》

子曰：「君子之教以孝也 ，非家至而日見之也 。教以孝 ，所以敬天下
之為人父者也 。教以悌 ，所以敬天下之為人兄者也 。教以臣 ，所以

14. Elaborating upon “Raising One’s Name High for Posterity” 113
敬天下之為人君者也 。《詩》云 ：『愷悌君子 ，民之父母。』非至德 ，
其孰能順民如此其大者乎 ！」

The Master said, “Exemplary persons (junzi) in their teachings (jiao) on
family reverence do not travel daily from one family to the next to meet
with each of them individually. Their teaching of family reverence is their
way of showing respect (jing) for every father in the empire; their teaching
of fraternal deference (ti) is their way of showing respect for every elder
brother in the empire; their teaching of ministerial deference is their way
of showing respect for every lord in the empire.

“The Book of Songs says, ‘The kind and congenial lord—he is the
father and mother of the people.’23 If he were not someone of consummate
excellence (de), how could he be the person to bring such remarkable accord
(shun) to the people?”

Chapter 14.
Elaborating upon “Raising One’s Name High
for Posterity” 《廣揚名章》

子曰：「君子之事親孝 ，故忠可移於君 。事兄悌 ，故順可移於長 。居
家理 ，故治可移於官.。是以行成於內 ，而名立於後世矣 。」

The Master said, “It is only because exemplary persons (junzi) serve their
parents with family reverence that this same feeling can be extended to
their lord as loyalty (zhong). It is only because they serve their elder brothers
with deference (ti) that this same feeling can be extended to all elders
as compliance (shun). And it is only because they maintain a proper home
life that this same sense of organization can be extended as proper order to
the offices of government. Thus, when one is successful in what one does
at home, a name (ming) is established that will be passed on to posterity.”

Chapter 15.
On Remonstrance (jian)《諫諍章》

曾子曰：「若夫慈愛、恭敬、安親、揚名 ，則聞命矣 。敢問子從父之令 ，
可謂孝乎 ？」子曰：「是何言與！是何言與 ！昔者天子有爭臣七人 ，
雖無道 ，不失其天下.；諸侯有爭臣五人 ，雖無道 ，不失其國 ；大
夫有爭臣三人 ，雖無道 ，不失其家 ；士有爭友 ，則身不離於令名 ；

父有爭子 ，則身不陷於不義 。故當不義 ，則子不可以不爭於父 ，臣
不可以不爭於君 。故當不義則爭之 。從父之令 ，又焉得為孝乎 ！」
Master Zeng said, “Parental love (ai), reverence and respect (jing), seeing
to the well-being of one’s parents, and raising one’s name (ming) high for

Classic of Family Reverence

posterity—on these topics I have received your instructions. I would presume
to ask whether children can be deemed filial simply by obeying every
command of their father.”

“What on earth are you saying? What on earth are you saying?”
said the Master. “Of old, an Emperor had seven ministers who would remonstrate
with him, so even if he had no vision of the proper way (dao),
he still did not lose the empire. The high nobles had five ministers who
would remonstrate with them, so even if they had no vision of the proper
way (dao), they still did not lose their states. The high officials had three
ministers who would remonstrate with them, so even if they had no vision
of the proper way (dao), they still did not lose their clans. If the lower officials
had just one friend who would remonstrate with them, they were
still able to preserve their good names (ming); if a father has a son who will
remonstrate with him, he will not behave reprehensively (buyi).

“Thus, if confronted by reprehensible behavior on his father’s part,
a son has no choice but to remonstrate with his father, and if confronted
by reprehensible behavior on his ruler’s part, a minister has no choice but
to remonstrate with his ruler. Hence, remonstrance is the only response to
immorality. How could simply obeying the commands of one’s father be
deemed filial?”

Chapter 16.
Resonance 《感應章》

子曰：「昔者明王事父孝 ，故事天明。事母孝 ，故事地察 。長幼順 ，
故上下治 。天地明察 ，神明彰矣 。故雖天子 ，必有尊也 ，言有父也 ；
必有先也 ，言有兄也 。宗廟致敬 ，不忘親也 。脩身慎行 ，恐辱先也
。宗廟致敬 ，鬼神著矣 。孝悌之至 ，通於神明 ，光于四海 ，無所不
通 。《詩》云 ：『自西自東 。自南自北 。無思不服 。』」

The Master said, “Of old the enlightened kings (mingwang) served their
fathers with family reverence, and in so doing, served the heavens (tian)
with acuity (ming); they served their mothers with family reverence, and
in so doing, served the earth judiciously. With the young in compliance
(shun) with their elders in this manner, proper order prevailed among
those above and those below. With the enlightened kings being acute and
judicious in their service to the heavens and to the earth, the gods and
spirits sent down their blessings upon them.

“Thus, even the Emperor must show reverence—referring here to
his father’s generation. And must place others before him—referring here
to his elder brothers’ generation. At the ancestral temple his offering of

respect (jing) was in remembrance of his parents. He would cultivate his
person and be circumspect in his conduct for fear of disgracing those who
have come before.
“When at the ancestral temple the Emperor offers his respects, the
ghosts and spirits acknowledge him with appreciation. When familial and
fraternal deference reaches this level, the feeling resonates with the gods
and spirits, shines throughout the four corners of the world, and affects
everything everywhere.
“The Book of Songs says, ‘From north to south, from east to west,
everyone did him homage.’”24
Chapter 17.
Serving One’s Lord 《事君章》
子曰 ：「 君子之事上也 ， 進思盡忠 ， 退思補過 ， 將順其美 ， 匡救其
惡 ， 故上下能相親也 。《 詩》云 ：『 心乎愛矣 ， 遐不謂矣 ， 中心藏之 ，
何日忘之 。』」
The Master said, “Exemplary persons (junzi) when serving those above at
court reflect on how they can give their utmost loyalty (zhong) to them,
and on retiring reflect on how to resolve the excesses of their superiors.
They are fully compliant (shun) in carrying out what is commendable in
the instructions of those above and take steps to remedy what cannot be
condoned. It is in this way that those above and below are able to appreciate
each other.
“The Book of Songs says, ‘In my heart there is love for him—where
is too distant that I cannot declare it to be so? In my heart I treasure him—
when could it be that I could ever forget him?’”25
Chapter 18.
Mourning for Parents《 喪親章》
子曰 ：「 孝子之喪親也 ， 哭不偯 ， 禮無容 ， 言不文 ， 服美不安 ， 聞
樂不樂 ， 食旨不甘 ， 此哀戚之情也 。 三日而食 ， 教民無以死傷生 ，
毀不滅性 ， 此聖人之政也 。 喪不過三年 ， 示民有終也 。 為之棺、槨、
衣、衾而舉之 ， 陳其簠簋而哀慼 之 ， 擗踊 哭泣 ， 哀以送之 ， 卜其宅
兆而安措 之 ， 為之宗廟以鬼享之 ， 春秋祭祀以時思之 。 生事愛敬 ，
死事哀慼 ， 生民之本盡矣 ， 死生之義備矣 ， 孝子之事親終矣 。」
The Master said, “When filial children are in mourning for a parent, they
weep without prolonged wailing, they participate in the funeral ceremony
(li) without attention to their personal appearance, they speak plainly
17. Serving One’s Lord 115

Classic of Family Reverence

without trying to be eloquent. They are uncomfortable in elegant clothing,
are unable to find any enjoyment (le) in listening to music (yue), and
have no appetite for fine food. This is because of their feelings of grief and
distress.

“After three days they break their fast in order to teach (jiao) others
not to harm the living on account of the dead and not to threaten
life through a lack of restraint. This is the policy laid down by the sages.
Mourning must not exceed three years to make it clear to the people that
they must find closure.

“The inner and outer coffins are prepared, the burial shroud is
readied, the corpse is dressed and covered, and is then lifted into the coffin.
The funerary vessels are set out with grief and sorrow. Beating their
breasts and stamping their feet, weeping and wailing, the mourners escort
the coffin to the grave site. Divination is used to determine the proper location,
and the body is interred in peace. The ancestral temple is prepared
to make offerings to the spirit of the deceased. The spring and autumn sacrifices
are performed to provide a proper occasion to cherish the memory
of the departed.

“When their parents are alive they are served with love (ai) and
respect (jing) and when they are deceased they are served with grief and
sorrow. This is the basic duty being discharged by the living, the fulfilling
of the appropriate obligations (yi) between the living and the dead, and the
consummation of service filial children owe their parents.”