| | 並有父母... : |
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| | 並有父母... : |
周制，曾子問曰：「並有喪如之何？何先何後？」孔子曰：「葬，先輕而後重，其奠也，先重而後輕，禮也。自啟及葬不奠，行葬不哀次。反葬奠，而後辭於賓，遂修葬事。其虞也，先重而後輕，禮也。」 |
| | According to the Zhou system, Zengzi asked: "If one encounters multiple funerals at the same time, what should be done?" "What should take precedence and what should come after?" Confucius said: "In burial, one should handle the lighter matters first and then the heavier ones; in offering sacrifices, one should offer to the heavier matters first and then the lighter ones. This is the proper ritual." From the time of opening the coffin until burial, no sacrificial offerings are made. When carrying out the burial rites, one does not follow the order of mourning ranks. After returning from the burial and making sacrificial offerings, one then takes leave of the guests and proceeds with completing the funeral arrangements. As for the yu rites, one should perform them first for the more important and then for the less important; this is the proper ritual."
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| | 並有父母... : |
晉杜元凱云：「若父母同日卒，其葬，先母後父，皆服斬縗。其虞祔，先父後母，各服其服，卒事，反服父服。若父已葬而母卒，則服母之服；至虞訖，反服父之服；既練，則服母之服；喪可除則服父之服以除之，訖而服母之服。」 |
| | Jin Du Yuankai said: "If a father and mother die on the same day, their burial should proceed with the mother first and then the father; in both cases, one wears the zhanpei mourning attire. As for the yu and fu rites, they should be performed first for the father and then for the mother; one wears the appropriate mourning attire for each. After completing these rites, one resumes wearing the mourning attire for the father." If the father has already been buried and then the mother passes away, one should wear the mourning attire appropriate for the mother; After completing the yu rites, return to wearing the mourning attire of the father; After the lüean rites have been performed, one resumes wearing the mother's mourning attire; When it is time to remove the mourning attire, one should wear that of the father for its removal rites. After completion, return to wearing the mother's mourning attire."
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| | 並有父母... : |
賀循云：「父之喪服未竟，又遭母喪，當父服應竟之月，皆服祥祭之服，如除喪之禮，卒事，反母之喪服也。」 |
| | He Xun said: "If the mourning for one's father has not yet been completed and then a mother passes away, during the month when the father's mourning should be concluded, one should wear the xiangji clothing for both funerals, following the rites of removing mourning. After completing these rituals, return to wearing the mourning clothes for the mother."
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| | 並有父母... : |
又荀訥答問云：「代人有向曙毀廬作堊室，祭畢，居堊室見客者。或有於廬前設位。謂今可於廬前設位，著練服，事畢，服母服居廬。」 |
| | Xun Ne also answered a question, saying: "In some dynasties, there were people who, at dawn, destroyed their mourning huts and built white rooms. After the sacrifices were completed, they resided in these white rooms to receive guests." Some set up altars in front of the mourning hut. They said that now one may set up an altar in front of the mourning hut, wear the lüean attire, and after completing the rites, resume wearing the mother's mourning clothes to reside in the hut."
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| | 並有父母... : |
庾氏問徐廣曰：「母喪已小祥而父亡，未葬，至母十三月，當伸服三年，猶厭屈而祥邪？」答曰：「按賀循云：『父未殯而祖亡，承嫡猶周，此不忍變父在也。』故自用父在服母之禮，靈筵不得終三年也。禮云：『三年之喪既葬，乃為前喪練祥。』則猶須後喪葬訖，乃得為前喪變服練祥也。」 |
| | Yu Shi asked Xu Guang: "If the mother's mourning has reached the xiaoxiang stage and then the father passes away, before burial, when it reaches thirteen months for the mother, should one extend the mourning to three years, or still follow the xiang rites while being constrained?" He replied: "According to He Xun's statement: 'If the father has not yet been buried and the grandfather passes away, those who inherit the main line still observe a full year of mourning; this is because one cannot bear to change the mourning for the living father.'" Therefore, one follows the rites for mourning the mother while the father is still alive; thus, the sacrificial ceremonies cannot last for a full three years. The Rites say: "After burial in the three-year mourning period, one may then perform the lüean and xiang rites for previous losses." Therefore, it is still necessary to complete the burial of later mourning before one can change attire and perform lüean and xiang rituals for previous losses."
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| | 並有父母... : |
宋庾蔚之謂：「前喪既周，應毀廬為堊室，而後喪猶應居廬。古者受弔於庭階，廬堊室自是寢處之所。今雖以廬堊室為喪位，然自異於縗絰矣。母喪既練而父亡，為母伸服。乃問劉表諸儒及泰始制，皆云：『父亡未殯而祖亡，承祖嫡者不敢服祖重，為不忍變於父在也。況父在之日，母久已亡，寧可以父亡而變之乎！』意謂立服之旨，皆定於始制之日。女子大功之末可嫁，既嫁，必不可五月而除其服；男子在周服之內，出為族人後，亦不可九月而除矣。父為大夫，子為父後，降伯叔父大功，或已兩三月日而父亡，寧可得伸服周乎？是知凡服皆以始制為斷，唯有婦人於夫氏之親，被遣義絕，出則除之。」 |
| | Song Yu Weizhi said: "Once the mourning period for a prior loss has reached one year, one should destroy the mourning hut and build a white room; however, for subsequent losses, one still ought to reside in the mourning hut. In ancient times, people received condolences on the courtyard steps; the mourning huts and white rooms were merely places for sleeping and living. Now, although one may use a mourning hut or white room as the place for mourning rites, it is naturally different from wearing mourning clothes and headbands. If after completing the lüean rite for one's mother, the father passes away, then extend the mourning rites for the mother. They then consulted Liu Biao, various Confucian scholars, and the Taishi regulations; all stated: "If a father passes away but has not yet been buried, and then the grandfather dies, those who inherit from the grandfather's main line dare not observe full mourning for the grandfather, because they cannot bear to change their mourning while the father is still living. How much less so when the mother has long passed away during the father's lifetime—how could one possibly change mourning rites just because the father has died!" The meaning is that the principles for establishing mourning attire are all determined on the day of initial regulation. A woman who has reached the end of her da gong mourning period may marry; once married, she certainly cannot remove her mourning attire after only five months; A man who is still within the zhou mourning period and becomes a successor to his clan relatives also cannot remove his mourning attire after only nine months. If the father was a dawu (a high-ranking official), and the son succeeded as his heir, thereby reducing mourning for uncles from da gong to a lesser degree; if after several months or even two or three months the father passed away, could one possibly extend the mourning back to zhou? This shows that all mourning attire is determined by the initial regulations; however, in the case of women related to their husband's family, if they are sent away and the marital bond is severed, upon leaving, they may remove their mourning attire."
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| | 父未殯而... : |
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| | 父未殯而... : |
晉虞喜按：「賀循喪服記云：『父死未殯而祖父死，服祖以周；既殯而祖父死，則三年。此謂嫡子為父後者也。父未殯服祖以周者，父屍尚在，人子之義，未可以代重也。』喜以為三禮無有此條，殆是脫失。祖父正統，非為旁親。若父死未殯，服祖但周，則祖無倚廬，傳重在誰？假使祖為國君，己為嫡孫，祖歿己嗣，此受封於祖，祖之群臣服祖三年，而己為嫡孫，則服一周，齊縗送葬，斬杖無主，雖云屍在未忍，如大父何！」 |
| | Yu Xi of the Jin dynasty stated: "He Xun's Records on Mourning Garments say: 'If a father dies but has not yet been buried when the paternal grandfather also dies, one should observe mourning for the grandfather according to the Zhou system;'" "After burial [of the father] and then the paternal grandfather dies, then a three-year mourning period is observed." "This refers to the legitimate son who succeeds as heir to his father." "When mourning for one's grandfather with a Zhou-period observance while the father has not yet been buried, it is because the father's body still remains; as a son, one cannot immediately assume greater mourning obligations before fulfilling those to his own father."' Yu Xi believed that this provision does not appear in the Three Rites, and it is likely a lost passage. "The paternal grandfather represents the legitimate lineage; he is not a collateral relative." "If one's father has died but not yet been buried, and mourning for the grandfather is only observed according to Zhou rites, then who would build a temporary hut (yi lu) for the grandfather? To whom should the mourning be transferred?" "Suppose the grandfather was a national ruler, and oneself as his legitimate grandson. If the grandfather passes away and one inherits the title from him, then all of the grandfather's ministers would observe three years of mourning for him; but if I am merely the legitimate grandson, I would only mourn with Zhou rites—wearing simple hemp garments to accompany the funeral, cutting a staff without a master. Although it may be said that the father's body is still present and one cannot yet bear heavy grief, how can this be justified toward my great-grandfather!"
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| | 父未殯而... : |
宋庾蔚之謂：「禮云『三日而不生，亦不生矣』。故君薨未斂，入門，升自阼階，明以生奉之也。父亡未殯，同之平存，是父為傳重正主，己攝行事，事無所闕。虞喜何謂無倚廬乎？孝子之所寢處，不關於主，闕之何嫌？若祖為國君，五屬皆斬，則孫無獨周之義。按賀循所記，謂大夫士也。」 |
| | Yu Weizhi of the Song dynasty said: "The Rites say, 'If there is no sign of life after three days, then it can be considered as death.'" "Therefore, when a ruler passes away but has not yet been embalmed, upon entering the gate one ascends via the eastern steps (zu jie), clearly treating him as still living." "When a father has died but not yet buried, one should treat him as if he were still alive. In this case, the father is the legitimate master who transfers mourning duties, and oneself acts in his place; thus, no rites are omitted." What does Yu Xi mean by there being no temporary hut (yi lu)? "The place where a filial son sleeps and resides is not related to the master; what harm would it be if it were omitted?" "If the grandfather was a national ruler and all five categories of relatives observed the highest mourning rites (zhan), then it would make no sense for the grandson to observe only Zhou rites alone." "According to He Xun's record, this refers to a gentleman or scholar-official (dafa shi).""
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| | 居重喪遭... : |
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| | 居重喪遭... : |
周制，閒傳云：「斬縗之喪，既虞卒哭，遭齊縗之喪，輕者包，重者特。齊縗之喪，既虞卒哭，遭大功之喪，麻葛兼服之。服重者則易輕者也。」服問云：「三年之喪既練矣，有周之喪既葬矣，則帶其故葛帶，絰周之絰，服其功縗。三年之喪既練矣，有大功之喪，服其功縗絰帶如周。小功無變也。麻之有本者，變三年之葛。」閒傳云：「既練，遭大功之喪，麻葛重。雜記云：「有三年之練冠，則以大功之麻易之，唯杖屨不易。」服問云：「既練，遇麻斷本者，於免絰之，既免去絰，每可以絰必絰，既絰則去之。小功不易喪之練冠，如免則絰其緦小功之絰，因其初葛帶。緦之麻不變小功之葛，小功之麻不變大功之葛，以有本為稅。」閒傳云：「除服者先重者，易服者易輕者。」雜記云：「有父之喪，如未沒喪而母死，其除父之喪也，服其除服，卒事反喪服。如三年之喪，則既顈其練祥皆行。」 |
| | According to the system of the Zhou dynasty, the Intercalary Transmission says: "In a mourning period for a zhancai relative, after the yu ceremony and the completion of wailing, if one encounters another qicai mourning, in the case of a lighter mourning it should be combined with the previous one, but in the case of a heavier mourning it should be treated separately. In the case of a qicai mourning period, after completing the yu ceremony and wailing, if one then encounters a dagong mourning, both hemp and kudzu garments should be worn concurrently. "When one observes a heavier mourning, they should replace the lighter mourning." The Book of Mourning Etiquette says: "After the three-year mourning period and completing the ritual dyeing, or after a Zhou dynasty mourning has been concluded with burial, one should wear their original kudzu sash and the headband according to Zhou standards, observing the gongcai mourning." After the three-year mourning has undergone the ritual dyeing and there is also a dagong mourning, one should observe gongcai mourning with headbands and sashes according to Zhou standards. There is no change for xiaogong mourning. Hemp with its original texture replaces the kudzu of three-year mourning." The Intercalary Transmission says: "After completing the ritual dyeing stage, if one encounters a dagong-level mourning, hemp and kudzu must be worn in heavier forms." The Zaji records: "If there is a three-year mourning cap used during the ritual dyeing stage, it should be replaced with hemp appropriate to dagong mourning; however, only the staff and shoes remain unchanged." The Book of Mourning Etiquettes says: "After the ritual dyeing is completed, if one encounters hemp with cut fibers, Regarding the removal of headbands: once a headband is removed, whenever it must be worn again, one should put it on; but if it is put on, then it should also be taken off accordingly. For xiaogong mourning, there is no replacement of the dyed cap used in mourning; if one must remove it, they should wear a headband appropriate to sige or xiaogong level and retain their original kudzu sash. The hemp used for sige mourning does not replace the kudzu of xiaogong, and the hemp of xiaogong does not replace that of dagong; this is because they are taxed according to their original fibers." The Intercalary Transmission states: "When removing mourning attire, one should first remove the heavier mourning; when changing mourning attire, one changes from lighter to heavier." The Zaji records: "If one is mourning for a father and the mother passes away before the father's mourning has ended, when completing the removal of the father's mourning attire, they should first wear the appropriate mourning for the new loss, then after finishing their duties return to wearing the original mourning attire." If it is a three-year mourning, then both the ritual of dyeing and the xiangji ceremony have already taken place.
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| | 居重喪遭... : |
晉謝奉議曰：「夫孝子之處喪，服勤三年，不懈不怠，情思所主無不在。曾子問：『三年之喪可以弔乎？』孔子曰：『三年之喪練，不群立，不旅行。君子禮以飾情，三年之喪而弔哭，不亦虛乎！』蓋以為彼興哀，則不專於所重也。而禮云『卒哭既練，遭周大功之喪，皆隨所服而變』。代行喪者，咸從此制，竊有所恨。夫人子之道，天屬之恩，可謂重矣。終身之憂，非一朝可消，故有祥練而為其極。夫以資於事父之道，在公，尚有奪私服之制，況兼愛敬之重而更屈於支屬乎！奔喪之禮，赴哭輒備其絰帶，歸於本宮，即反正服。於權宜兼通，庶可知無大過矣。」 |
| | Jin Xie Fengyi said: "When a filial son is in mourning, he diligently observes the three-year period of grief, without relaxation or idleness; his emotions and thoughts are entirely devoted to this duty. Zengzi asked: "Is it permissible to console someone during the three-year mourning period?" Confucius said: "During the three-year mourning, after dyeing one's garments, one should not stand in groups nor travel with others. A junzi uses rites to express emotions; if during the three-year mourning one receives condolences and weeps, is this not hollow?" It was considered that if others provoke grief, then one's devotion to what is most important would no longer be exclusive. The rites state: "After the completion of weeping and dyeing, if one encounters a mourning for a close relative (zhou) or someone with whom they share a great bond (dagong), adjustments should be made according to the mourning attire already being worn." Those who act on behalf in mourning matters all follow this regulation, yet I secretly feel regret. The way of a wife's son is the bond of natural kinship; it can truly be called profound. A lifetime of sorrow cannot be dispelled in a single day, hence the xiangji and dyeing rituals are established as its culmination. Since the way of serving one's father is a matter of utmost importance, even in public affairs there are regulations allowing for the suspension of mourning attire; how much more so when both love and respect are involved, should it be subordinated to lesser kinship ties! The rites for rushing to a funeral require that one prepare the mourning sash and belt upon arrival to weep, return to their original residence, and then resume regular attire. By balancing flexibility with propriety, one can perhaps understand that there is no great fault."
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| | 居重喪遭... : |
宋崔凱云：「斬縗既練而遭大功之喪，則著大功之冠及麻。麻謂男子首絰，婦人腰絰也。又易其故既練之葛以麻，謂男子腰、婦人首也。大功之喪，既葬卒哭，男子復其練冠，帶周之葛帶。男子首絰，婦人腰絰，皆言周者，斬縗練，男子除首，婦人除腰，今大功之喪既葬，首腰皆當有絰，大功既葬之葛絰，則小功之絰也，大四寸六分，小，不可以居三年之喪，故皆絰周絰也。」 |
| | Song Cui Kai said: "If someone in the zhancai mourning attire encounters a dagong mourning after completing the dyeing ritual, they should wear the cap and hemp garments appropriate for the dagong mourning. "Hemp" refers to the head sash worn by men and the waist sash worn by women. They also replace their previously dyed kudzu with hemp, meaning for men it is a waist sash and for women a head sash. For the dagong mourning, after burial and completion of weeping, men should resume their dyed cap and wear the kudzu sash from the zhou mourning. The head sash for men and the waist sash for women are referred to as "zhou" because, during zhancai mourning after dyeing, men remove their head sashes while women remove their waist sashes. Now that the dagong mourning has been completed with burial, both head and waist sashes should be worn again. The kudzu sashes used in the dagong mourning are equivalent to those for xiaogong mourning: large ones measure four cun and six fen, but smaller ones cannot be used for a three-year mourning. Therefore, they all wear the "zhou" sash."
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| | 長殤中殤... : |
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| | 長殤中殤... : |
周制，服問曰：「殤長中變三年之葛，終殤之月筭而反三年之葛，是非重麻，為其無卒哭之稅。下殤則不。」閒傳曰：「斬縗之葛與齊縗之麻同，齊縗之葛與大功之麻同，大功之葛與小功之麻同，小功之葛與緦之麻同，則兼服之。」 |
| | According to Zhou system, Fu Wen said: "For a 殇 of medium length, the mourning period changes from three years of coarsely woven hemp cloth. When the final month calculation for the 殇 is completed and then returns to three years of coarse hemp, this is not considered heavy hemp, because there is no tax imposed during the period of concluding the funeral rites." "For a lower-level 殇, it does not apply." The Jian Zhuan said: "The coarse hemp cloth for Zhan Cui is the same as the hemp for Qi Cui; the coarse hemp cloth for Qi Cui is the same as that for Da Gong; the coarse hemp cloth for Da Gong is the same as that for Xiao Gong; and the coarse hemp cloth for Xiao Gong is the same as that used for Si. Therefore, they are worn together."
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| | 長殤中殤... : |
宋庾蔚之謂：「服問云『麻之有本者，變三年之葛，既練，遇麻斷本者，於免絰之』，次云『小功不易喪之練冠』，因說麻之有本，乃能變上服之葛。方云『殤長中變三年之葛，終殤之月筭，而反三年之葛，是非重麻，為其無卒哭之稅，下殤則不。』當是論周殤之大功。若是大功之殤，記當明之。周殤最在上，所以不言周耳。鄭玄當謂周殤長中已自大功，不復指明殤服之異，不於卒哭而變上服之葛。又明下殤之麻，雖不斷本，以其幼賤，亦不能變上服之葛。閒傳大明斬縗變受之節，因備列五服麻葛之分。緦小功之麻，不變上服之葛，已自別見，故此雖連言，而在兼服之例，是以不復曲辨。若如鄭說，謂大功親之殤者，其如緦小功之絰，麻既斷本，又與三年之葛大小殊絕，安得相變邪？」 |
| | Song Yu Wei zhi said: "Fu Wen says, 'For hemp with an original piece of cloth, when changing to coarse hemp for a three-year mourning period, after the Lian ritual, if one encounters hemp that is cut from the original piece, it should be used at the time of removing the sash.' It further states, 'Xiao Gong does not change the cap worn during the Lian ritual in mourning.' Therefore, he explains that only when there is an original piece of hemp cloth can one change to coarse hemp for a higher-level mourning obligation." Fang said, "For a long or medium 殇, the mourning obligation changes to three years of coarse hemp. After completing the month calculation for the 殤 period and returning to three years of coarse hemp again, this is not considered double mourning with hemp, because there was no tax imposed during the Su Ku period; however, this does not apply to lower-level 殤." This should be a discussion about Da Gong mourning for 殤 in the Zhou system. If it is a 殤 of Da Gong, the Records should clearly state this. The Zhou system considers 殤 at the highest level, so it does not explicitly mention 'Zhou' in its description. Zheng Xuan should have meant that a long or medium 殤 under the Zhou system is already considered Da Gong, so there was no need to further specify differences in mourning for 殤. Therefore, it does not change from the upper-level coarse hemp at Su Ku. It also clarifies that for lower-level 殤 mourning, even if the hemp is not cut from an original piece, due to their young age and low status, it cannot change the upper-level coarse hemp obligation. The Jian Zhuan clearly explains the transition from Zhan Cui mourning, and thus lists in detail the distinctions between hemp and coarse hemp for the five levels of mourning. The fine hemp for Si and Xiao Gong does not change to the upper-level coarse hemp, as it is already clearly differentiated. Therefore, although mentioned together here, they fall under the category of combined mourning obligations, so there is no need for further detailed explanation. "If we follow Zheng's explanation, which refers to the 殤 of a Da Gong relative, how could their mourning sash for Si or Xiao Gong be considered? The hemp is already cut from an original piece and differs greatly in size and quality from the coarse hemp used for three years. How then can they possibly change into one another?"
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| | 居親喪既... : |
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| | 居親喪既... : |
周制，檀弓曰：「有殯，聞遠兄弟之喪，哭於側室。無側室，哭於門內之右。同國則往哭之。」又曰：「有殯，聞遠兄弟之喪，雖緦必往。非兄弟，雖鄰不往。」雜記曰：「有殯，聞外喪，哭之他室。入奠，卒奠出，改服即位如始即位之禮。」 |
| | According to the Zhou system, the Tangu said: "If one is in mourning for a parent and hears of the death of a distant brother, One should weep in the side room. If there is no side room, one should weep on the right side inside the gate. If they are from the same state, one should go to mourn and weep for them." It also says: "If one is in mourning and hears of the death of a distantly related brother, even if the relationship is as distant as that of a 缌 relative, one must go to mourn. If they are not brothers, even if they are neighbors, one need not go." The Zaji records: "If one is in mourning and hears about a death from outside the family, one should weep for it in another room. After entering to present the offering, upon completing the offering and exiting, one should change attire and take one's place according to the original rites for assuming position.
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| | 居親喪既... : |
魏王肅云：「往哭而退，不待斂也。」 |
| | Wei Wang Su said: "To go weep and then withdraw means one does not wait for the body to be wrapped."
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| | 居親喪既... : |
鄭記問曰：「或言往哭，或言側室，或言他室，不同何也？又雜記云：『三年之喪，雖功縗不弔。如有服，服其服而往，雖緦必往。』亦當服其服不？」王瓚答曰：「檀弓言往哭，不言輕重，通三年當往也。雜記斬縗言功縗乃服其服而往，則齊縗亦於功縗乃服其服也。哭他室者，為外兄弟，明皆當先哭乃行耳。異國則不往也。 |
| | Zheng Ji asked: "Some say 'go weep,' some mention a side room, and others refer to another room—why are these different?" The Zaji also says: "During the three-year mourning period, even for a gong relative in deep mourning attire, one does not visit to console. If there is an obligation of mourning attire, one should wear the appropriate attire and go; even for a si relative, one must go." Should one also wear the corresponding mourning attire? Wang Zan answered: "The Tangu mentions going to weep, without specifying the degree of relationship; this implies that during the entire three-year mourning period one should go. The Zaji says that for a zhan mourning attire, if one is in gong mourning attire, then one should wear the appropriate mourning attire and go; thus, for qi mourning attire as well, when in gong mourning attire one should also wear the corresponding attire. Weeping in another room refers to mourning for an external relative such as a distant brother; this makes clear that one should mourn first before proceeding. If they are from a different state, then one does not go.
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晉束皙問曰：「有父母之喪，遭外緦麻喪，往奔不？」步熊答曰：「不得也。若外祖父母喪，非嫡子可往。若姑姊妹喪，嫡庶皆宜往奔也。」 |
| | Jin Shu Xi asked: "If one is mourning for parents and encounters the death of an external si relative in mourning attire, should one go to mourn?" Bu Xiong answered: "One must not do so. łoż If it is the death of one's maternal grandparents, then a non-sole heir may go to mourn. If it is the death of an aunt or sister, both sole and collateral heirs should go to mourn."
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| | 居親喪既... : |
傅純云：「禮，先重後輕，則輕服臨之。輕服臨者，新亡新哀，以表新情，亦明親親不可無服。及其還家復著重者，是輕情輕服已行故也。今新死者在千里表，應服者以官役為限，奔臨無由，乃以重包之。夫重服自前亡，非關新死，則新死無服也。豈應服之親，卒為無服，宜制新輕之縗，以當往臨之服。若新亡除既了，則反服先重，自然包之，前後二喪，人情與服，兩得濟乎。或難曰：『服以禮為主，禮有往臨之縗，而無便制之服。如便制輕縗，恐非禮也。』答曰：『禮是經通之制，而魯築王姬之館於外，春秋以為得禮之變，明變反合禮者，亦經之所許也。』」 |
| | Fu Chun said: "According to rites, one attends first the heavier mourning obligations before the lighter ones; thus, when a lighter mourning obligation arises, one may attend it. Attending to a lighter mourning obligation means that the deceased is newly passed and the mourner feels fresh sorrow, expressing new emotions; it also shows that close relatives cannot be without mourning attire. When one returns home and resumes the heavier mourning obligation, this is because the lighter emotions and lighter mourning attire have already been observed. Now, if a newly deceased relative is beyond a thousand li away, those who should observe mourning are limited by official duties and cannot travel to mourn; thus, they combine the obligations into one heavier mourning. The heavier mourning obligation originates from a previous death and is not related to the new deceased; therefore, there is no mourning obligation for the newly deceased. How can a relative who should be mourned suddenly become one without mourning? One should create new, lighter mourning attire to serve as the appropriate mourning for attending. If the mourning for the new deceased has already been completed, then one naturally resumes the previous heavier mourning; thus, both the earlier and later deaths are covered. In this way, both human sentiment and mourning obligations can be properly fulfilled. Some may object: "Mourning attire is primarily governed by rites; the rites specify mourning attire for attending, but do not provide a convenient alternative. If one were to create lighter mourning attire at convenience, it might be considered contrary to the rites." The reply is: "Rites are the established principles, yet in the Records of the Spring and Autumn Annals, it was recorded that Lu built a hall for Wang Ji outside the city, which was considered an appropriate adaptation of rites. This shows that if changes align with the spirit of the rites, they are also permitted by the classics. "
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| | 居親喪除... : |
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| | 居親喪除... : |
周制，雜記曰：「雖諸父昆弟之喪，如當父母之喪，其除諸父昆弟之喪，皆服其除喪之服，卒事反喪服。」 |
| | According to the Zhou system, the Miscellaneous Records state: "Even in the case of the funerals of uncles and brothers, if they are treated as the funeral of one's parents, when mourning for these uncles and brothers is lifted, one should wear the appropriate clothing for lifting mourning. After completing the rites, one returns to wearing the mourning attire."
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| | 居親喪除... : |
晉賀循云：「雖有父母之喪，皆為周大功之服祥除，各服其除喪之服，如常除之節。小功以下則不除，轉輕也。降而為小功則除之。」 |
| | Jin He Xun said: "Even if one has the funeral of parents, mourning for relatives requiring Zhou's major merit attire should be lifted during the xiang period; each person should wear the appropriate attire for lifting mourning, following the usual schedule for lifting mourning." Funerals of minor merit or lower should not have their mourning lifted, as they are considered lighter. If the mourning is reduced to that of minor merit, then it may be lifted."
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| | 居親喪除... : |
殷允有兄子喪，應除兄服，與徐邈書云：「其晨當著吉服除服不？當竟此日以吉服接客？當兄舊服見客邪？」又云：「禮曰：『服其除服，卒事反喪服』。庾太尉大喪中除妻服，白帢對客終日。今齋服既同，且下流，益無嫌於變吉服也。竟此一日，然後反喪服邪？」 |
| | Yin Yun had the funeral of his nephew. He should lift mourning for his brother, and in a letter to Xu Miao he wrote: "Shall I wear festive attire on the morning when I lift my mourning?" Should I spend the entire day wearing festive attire to receive guests? Or should I meet guests in my former mourning attire for my brother?" He also said: "The Rites state: 'Wear the appropriate clothing when lifting mourning, and after completing the rites return to wearing mourning attire.'" During his great funeral for his father-in-law, Grand General Yu lifted his mourning for his wife and wore a white head covering to meet guests all day. Now that the attire of mourning is the same, and it has already descended into lower ranks, there should be no objection to changing into festive attire. Should one spend this entire day in such a manner, then return to wearing mourning attire?"
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婦人有夫喪而母亡服議：晉羊祖延問曰：「外生車騎婦，先遭車騎喪，斬縗服也。後遭母喪，齊縗服也。禮為兩制，服有所變易邪？按曾子問曰『君喪已殯，臣有父母喪，歸家，殷事即往』。應依此不？往服何服？家服何服？」賀彥先答曰：「禮，女子適人，服夫三年，而降其父母。傳曰『不貳斬』。既不貳斬，則不得捨其所重，服其所降，有分明矣。國妃有車騎斬縗之服，宜以包母齊縗，無兩服之義。唯初奔，當有母初喪之服，以明本親之恩。成服之日，故宜反斬縗之服，此輕重之義也。又禮，君不厭臣。君既殯，又有父母之喪，與君俱三年，故有歸家之義。而猶云有君喪者，不敢私服，何除之有。以此言之，雖君父兩服，當其兼喪，以君縗為主，而不以己私服為重也。」 |
| | A discussion on the mourning attire for a woman whose husband has died and then her mother passes away: In the Jin dynasty, Yang Zuyan asked: "The daughter-in-law of an external relative who was a General, previously experienced the funeral of this General, which required the most severe mourning attire. Later she encountered her mother's death, for which the appropriate mourning attire is qicui. Since there are two rites involved, should the mourning attire be changed accordingly? According to Zengzi's Questions: "After the ruler has been placed in a coffin, if an official suffers the death of his parents and returns home, he should attend to the funeral rites and then go back." Should we follow this example? What mourning attire should he wear when returning? And what mourning attire should be worn at home?" He Yanxian The answer was: "According to the rites, a woman who marries serves her husband with three years of mourning, while reducing the mourning for her parents. The Commentary says, 'One should not mourn twice in the most severe manner.' Since one must not mourn twice with the severest mourning, it is clear that one cannot abandon what is more important and instead observe a lesser mourning. The imperial consort observed the most severe mourning for General, so she should combine it with qicui mourning for her mother; there is no meaning in observing two different mourning rites. Only when first rushing to the funeral should she wear the initial mourning attire for her mother, to demonstrate the affection of her original family ties. On the day of completing the mourning rites, she should return to wearing the most severe mourning attire; this is the meaning of prioritizing heavier over lighter mourning. Moreover, according to the rites, a ruler does not take precedence over his subjects. When the ruler has already been placed in the coffin and one's parents pass away, with both requiring three years of mourning for the ruler and the parents, there is thus a justification to return home. Yet it still says that one who has the funeral of a ruler must not lift private mourning; how then could there be any lifting? From this, it follows that even if one must mourn both a ruler and a father simultaneously, the mourning for the ruler should take precedence, and one's private mourning should not be considered more important."
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晉韓康伯問荀訥云：「有人奉其伯後，服制未除，復有本父喪，當復應還所生，兩處作喪位不？若作堊室，今當服斬，先斬以居堊邪？」答曰：「今身有所後重服，未練，雖有所生之喪，無所改易。既練則當服周，布冠幘，首絰，齊縗。先喪既練，已有堊室，唯當服周以居之耳，不復還本家作喪位。」韓重問：「既為人後，先服重制，豈當有改。然今要當有時還本，哭臨其本親，赴弔不設喪位，情為不安。可於本親兄弟次作堊室歸來處之不？」荀重答：「意謂身有所後重服，當不得復於本兄弟廬次作堊室，歸可設哭位而已。」 |
| | Jin Han Kangbo asked Xun Ne, "If someone is serving as the heir to his uncle and has not yet completed the mourning period, but then encounters the death of his biological father, should he return to his birth family and set up mourning positions in both places?" "If an earthen chamber is constructed now for the new mourning, which requires wearing the zhan mourning attire, should one wear the zhan attire before moving into the earthen chamber?" The answer was: "Now that one has taken on a position of significant mourning for someone else and the period of mourning has not yet ended, even if there is then the death of one's biological parent, nothing should be changed." Once the period of mourning for the adopted relative has reached its stage of completion (lian), one should then begin to observe the mourning rites for a parent, wearing hemp clothing, a cloth cap and head covering, a sash around the head, and simple mourning attire. "If the earlier mourning rites have already reached their stage of completion (lian) and an earthen chamber has already been prepared, one should simply observe the mourning for a parent within it; there is no need to return to the birth family to set up another mourning position." Han asked again: "Having already taken on someone else as an heir and observed a significant mourning period first, how could there be any change?" "However, one must occasionally return to the birth family at certain times to mourn and pay respects to their biological parents. If one does not set up a mourning position there but only attends the funeral without it, one's feelings will remain unsettled." "Is it acceptable to construct an earthen chamber at the residence of a sibling from the birth family for returning and mourning there?" Xun Zhong answered: "In my opinion, since one has already taken on the position of heir to another and is observing a significant mourning period, it would not be appropriate to construct an earthen chamber again at the residence of one's birth siblings. Upon returning, one may only set up a place for weeping."
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宋庾蔚之謂：「禮，齊縗斬縗之受服，大功變既練之服，計縗升數，從其麤者。若升數同則不變，絰帶而已。今代則不然，應別制本親周服，還本家則著之。時代不同，不得全依禮。今以堊室為對弔之所，故應還本家，立堊室，在諸弟之下以受弔。設使本家遠，便當於別室。不得於所後靈前受本親喪之弔。」 |
| | Song Yu Weizhi said: "According to the rites, when receiving mourning attire for qicui or zhancai, and changing from major mourning attire after completing the lian period, one should calculate the layers of mourning cloth and follow the coarser type." "If the number of layers is the same, there should be no change; only the sash and belt need to be adjusted." "But in our current era, it is not like that. One should separately prepare mourning attire for the biological parent of a week-long mourning period and wear it when returning to the birth family." "Since times have changed, we cannot fully follow the ancient rites." "Now that earthen chambers are considered places to receive condolences, one should therefore return to the birth family, set up an earthen chamber, and be positioned among the younger brothers to receive visitors offering condolences." "If the birth family is far away, one should then use a separate room for this purpose." "One must not receive condolences for the mourning of one's biological parents in front of the spirit tablet of the person one has taken as an heir."
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有祖喪而父亡服議：宋孟氏問曰：「嗣子今為孟使君持重，光祿喪庭便無復主位，於禮云何？」周續之答：「禮無曉然之文，然意謂嗣子宜兼持重正位之喪，豈可闕三年正主邪！」又問曰：「若嗣子兼持重者，光祿喪次，親有廬邪？」又答曰：「禮之倚廬在東牆下，蓋是寢苫枕塊之處，非接賓位也。謂寢息之所，宜在親之殯宮。於光祿喪庭，若賓客饋奠，凡是有事，然後之喪所，已則還廬次。然今代皆以廬為接賓之位，位則二處，從禮之變，亦宜兩設耶。」又問：「葬奠之禮，何先何後？」又答：「禮云『父母之喪偕，其葬也先輕而後重，其虞也先重而後輕，其葬服斬縗』。以例而推，光祿葬及奠虞皆宜先。於情則祖輕，於尊則義重。」 |
| | Discussion on mourning attire when the grandfather has died and then the father passes away: Song Meng Shi asked, "The heir son is currently observing a significant mourning period for Master Meng. Now that there is no longer a master of the household in the funeral hall of Guanglu, what does the ritual say about this?" Zhou Xuzhi answered: "The rites do not contain explicit wording, but in my opinion, the heir son should concurrently observe the mourning for both the main position and the significant mourning period. How could one possibly lack a principal mourner for three years!" Another question was asked: "If the heir son concurrently observes both mourning periods, should a hut for mourning be set up at Guanglu's funeral residence?" The answer was again: "According to the rites, the mourning hut is set up under the eastern wall; it is a place for sleeping on straw and resting on earth blocks, not a position for receiving guests." "It refers to a place of rest and sleep, which should be located in the mourning hall near one's deceased relative." "When at Guanglu's funeral hall, if guests bring offerings or there are any matters to attend to, one should go to the mourning place for these activities and return to the mourning hut afterward." "However, in our current era, people all regard the mourning hut as a place to receive guests. Since there are now two positions, should we also set up two places according to changes in the rites?" Another question was asked: "In the rites of funeral offerings, which comes first and which comes after?" The answer was again: "The rites say, 'If the deaths of one's parents occur at the same time, their burial should follow the order of lighter mourning first and heavier mourning afterward; for the shangli offerings, it is the opposite, with heavier mourning first and lighter mourning afterward. The mourning attire to be worn during the burial is zhancai.'" "By analogy, Guanglu's burial and offerings for shangli should also come first." "In terms of sentiment, the grandfather is less significant; in terms of respect, however, his position carries greater importance."
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周制，喪服小記曰：「祖父卒，而後為祖母後者三年。」 |
| | The Zhou system, in the Xiao Ji section of the Sāngfú (Funeral Attire) says: "If one's paternal grandfather has died and then one becomes the heir to his mother, one should observe a three-year mourning period."
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後漢劉表及侍中成粲云：「父母亡在祖後，則不為祖母三年。」吳商駁之曰：「嘗見表所作喪服後定，變除為婦人之服，不踰男子；孫為祖父服周，父亡之後，為祖母服，而云不得踰祖也。又見成侍中云，以為己自受重於父，不受重於祖，祖母服不應三年。商按：假使子為人後，為本父服周，而所後者更自有子，己則還家，而母後亡，當可以不得踰父不三年乎？又從祖祖父先亡，己為小功五月而已；後為從父後，從父又先亡；祖母後卒，可復以己先為祖父小功，今為祖母不踰祖父復服五月乎？諸如此比，婦服重於夫甚眾，不可具記。不得踰夫之說，經傳無據。嫡行庶服，義又不通。粲又云：『己自受重於父，不受重於祖，今服祖母亦當周。』又齊縗章，臣為君之父母、祖父母周。凡臣從君所服而降一等，臣從服周，則君為三年也。據為國君而有父若祖之喪者，謂始封君也。其繼體則父與祖，並有廢疾不立者也。有廢疾不立，則君受國於曾祖，不受國於祖也。不受國於祖，猶服三年。此則經之明例，非從傳記之說也。其義如此，則凡為後者皆應三年，何必受重然後服斬。」 |
| | In the Later Han, Liu Biao and Shi Zhong Chengcan said: "If one's parents died after the grandfather, then there is no need to observe a three-year mourning period for the grandmother." Wu Shang refuted this by saying: "I once saw the Later Determination of Funeral Attire composed by Biao, which changed mourning attire for women and did not exceed that for men; "Grandsons observe a full year of mourning for their paternal grandfather, and after the father's death, they mourn for the grandmother; yet it is said that one must not exceed what was observed for the grandfather." "I also saw Shi Zhong Cheng say, believing that one should bear a heavier mourning obligation than the father but not heavier than the grandfather; therefore, the mourning period for the paternal grandmother should not be three years." Shang remarked: "Suppose a son becomes the heir to another, and observes a full year of mourning for his original father. If the person he succeeded has children of their own, and he returns home, then if his mother later dies, should it be acceptable that one does not exceed what was observed by the father, thus not observing three years?" "Moreover, if a great-grandfather on the paternal side died first, then one observes mourning for five months with minor rites (xiaogong) alone; "Later, when one becomes heir to an uncle and that uncle also predeceased him; "if the grandmother later dies, can one again observe for her a mourning period of five months as previously observed for the grandfather, thus not exceeding what was observed for him?" There are many such examples in which women's mourning obligations are heavier than those of men; they cannot all be recorded here. "The claim that one must not exceed the mourning for a husband is without basis in the classics and commentaries." "To observe mourning attire of a concubine's son while being the legitimate heir is also logically inconsistent." Chengcan further said: "One should bear a heavier mourning obligation for the father than for oneself, but not for the grandfather. Now, one's mourning attire for the grandmother should also be full year." "Moreover, in the Qi Cui chapter, subjects observe a full-year mourning period for their sovereign's parents and grandparents." Generally, when officials follow the mourning attire of their sovereign but reduce it by one rank, if an official observes a full-year mourning, then the sovereign would observe three years. According to this, when a state ruler has the death of his father or grandfather, it refers to an originally enfeoffed lord. In cases where he succeeds to the position, both the father and grandfather may have been incapacitated or not eligible for succession. lodash If a person was incapacitated and ineligible for succession, then the ruler inherits the state from his great-grandfather, not from his grandfather. Even though he does not inherit the state from his grandfather, he still observes a three-year mourning period. This is a clear example from the classics and not derived from interpretations in later commentaries. If this principle holds, then anyone who becomes an heir should observe a three-year mourning period; why must one first bear heavier obligations before observing the most severe mourning rites?"
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晉雷孝清問曰：「為祖母持重，既葬而母亡，服制云何？別開門，更立廬不？言稱孤孫，為稱孤子？」范宣曰：「按禮應服後喪之服。承嫡居諸父之上，一身為兩喪之主，無緣更別開門立廬，以失居正之意。至祖母練日，則變除居堊室，事畢反後喪之服。禮無書疏稱孤子孤孫之文，今代行之，合於人情。稱孤孫，存傳重之目。宜卒祖母訖服，然後稱孤子。」 |
| | Jin Lei Xiaoqing asked, "If one is in deep mourning for his grandmother and after her burial his mother passes away, what should the mourning rites be?" Should a separate gate be opened, and a new shanty built? "Should one refer to oneself as an orphaned grandson or as an orphaned son?" Fan Xuan said, "According to the rites, one should observe mourning attire for the later loss. As the legitimate heir and ranked above one's uncles, a person is the principal mourner for two losses; there is no reason to open another gate or build a new shanty, as this would violate the principle of maintaining proper status. On the day designated for changing to plain mourning attire for one's grandmother, one should change from the white room and resume the mourning attire of the later loss after completing the rites. The rites do not contain written records specifying whether one should refer to oneself as an "orphaned son" or an "orphaned grandson." In modern practice, this is carried out in accordance with human sentiment. Referring to oneself as an "orphaned grandson" preserves the distinction of mourning for both losses. "One should complete the full mourning period for one's grandmother before referring to oneself as an 'orphaned son.'"
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宋庾蔚之謂：「若如范說，非為反後喪之服，亦應還毀堊室，立廬在諸父堊室之上。但二喪共位，廬堊室雜處，恐非適時之禮。謂宜始有後喪，便別室為廬，兼主二喪。」 |
| | Song Yu Weizhi said, "If one follows Fan Xuan's explanation, it is not merely about resuming the mourning attire for the later loss; one should also dismantle the white room and build a shanty above those of one's uncles. However, having two mourning rites in the same position with shanties and white rooms mixed together may not conform to appropriate funeral customs. "It is advisable that as soon as there is a later loss, one should establish a separate room for the shanty and serve as principal mourner for both losses."
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| | 為祖母持... : |
既練為人後服所後父服議：宋何承天問曰：「婦人夫先亡，無男，有女已出嫁。婦人亡後未周，宗從之家乃以兒繼其後。今既更制廬杖，未知當及亡月一周便練，為取出後日為制服之始？」荀伯子答曰：「出後晚異於聞喪晚稅服也。應以亡月為周，不以出後日為制服之始。假使甲有婦及男女，甲死，甲兒持重服，已練，甲兒復死，甲弟乙方以子景後甲，景以為伯持周年服訖，便更制二十五月服，甲婦、女不合先景除服，何容持三周服邪！難者或疑若使甲服將除而景始出後，景便是服斬，旬日而除。意謂若服將訖，宜待除服方出後耳，不可使甲婦、女制四周服也。」何重問：「出適之女周而除，心制既過，既吉之後，而來繼之弟，不為喪始，門庭凶素，靈筵未毀，舛錯深淺，豈稱人情。今謂宜待除服為後是也。今問不待除者耳。若不服其殘月，便當如知喪晚，特一人未即吉。二條何者為安？」荀重答曰：「意謂出後未及練者，宜服其殘月，以亡月為周。若將服出後，宜延待服竟。至於去廬即練，綅縞從輕，此自降殺以漸，所謂送死有已，服生有節，非明出後始為喪主也。又謂為人後者，在練則練，在綅則綅，何疑服旬便除。然謂此語不通。設使甲死，其婦女持服已再周，甲弟乙持二子從遠還，始聞喪，以長子景後甲，景弟丁為伯父追周服，景以出後之故，更綅縞旬日除：所謂深淺舛錯，不是過也。譬如知喪晚，特一人未即吉，此又所疑也。凡出後晚，異知喪晚也。既已制本服，今日月已過，無緣更居再周。若甲之婦女無事不吉，而來繼之子門庭凶素，此婦女無容避此凶居，別卜吉宅。又不可使婦女歌於內，而繼子哭於外。謂應服其殘月。」 |
| | Discussion on the mourning attire of a person who becomes heir after the designated day for changing to plain mourning: Song He Chengtian asked, "If a woman's husband dies first and she has no sons, but only daughters who have already married. Before the mourning period for her death is completed, a relative's family may adopt a son to succeed her as heir. Now that the mourning rites and staff have been changed, it is unclear whether one should begin changing to plain mourning attire at the end of the first lunar month after her death or take the day of adoption as the beginning for observing the mourning period?" Xun Bozi replied, "Adoption as heir later is different from delaying the mourning rites due to late notification of a death. One should take the month of her death as the basis for the mourning period, not the day of adoption as heir to begin observing the mourning rites. Suppose person Jia has a wife and children. If Jia dies, his son observes the deep mourning period and completes the plain mourning rites. Then if Jia's son also passes away, Jia's younger brother Yi appoints his own son Jing to succeed as heir for Jia. After Jing completes the one-year mourning period for his uncle (Jia), he then begins a 25-month mourning period. However, Jia's wife and daughter should not remove their mourning attire before Jing does; how could they possibly observe three full years of mourning! Some objectors may question that if Jia is about to complete his mourning period when Jing begins the adoption, then Jing would be required to observe a full mourning period of one year, yet it could end within ten days. The implication is that if the mourning period is nearly complete, one should wait until it ends before proceeding with adoption; otherwise, Jia's wife and daughters would be forced to observe four years of mourning." He Chong asked, "If a daughter who has married into another family completes her one-year mourning period and removes her mourning attire, the prescribed mourning rites have already passed. After this time of peace, if a younger brother comes to succeed as heir, it would not mark the beginning of a new mourning period; yet the gates and courtyards remain in a state of mourning, with the ancestral altar still intact and undestroyed. Such confusion and inconsistency in the depth of mourning rites is surely contrary to human sentiment." It is now considered appropriate that one should wait until the mourning attire has been removed before proceeding with adoption. What I am asking about now is precisely the case where adoption occurs without waiting for the mourning period to end. If one does not observe the remaining days of mourning, then it should be treated like a case where news of the death arrived late—only that one person has yet to resume normal life. Which of these two approaches is more appropriate?" Xun Chong replied, "The view is that if adoption as heir occurs before the plain mourning period has been completed, one should observe the remaining days of mourning and take the month of death as the basis for completing the full year. If adoption is to occur during an ongoing mourning period, it would be appropriate to delay until the mourning rites are completed. As for removing the shanty and proceeding to plain mourning, changing from coarse hemp to lighter white garments—this is a gradual reduction in mourning rites. This reflects the principle that mourning for the deceased has its limits and that living with mourning attire also follows proper boundaries; it does not mean that becoming an heir suddenly makes one the principal mourner. It is also said that for those who become heirs, if plain mourning (lian) is required, they should observe it; if lighter white mourning (qing) is appropriate, then they should follow that. There is no doubt that observing a ten-day mourning period and then removing the attire would be acceptable. However, this statement is considered incoherent. Suppose Jia died, and his wife and daughter had already observed two years of mourning. Then Jia's younger brother Yi returned with two sons from afar and first heard about the death; he appointed his eldest son Jing as heir to Jia. Jing's younger brother Ding then observed a one-year mourning period for their uncle (Jia). Because Jing became an heir, he changed to lighter white mourning attire and removed it after ten days: this is precisely what was meant by inconsistencies in the depth of mourning—this would not be excessive at all. For example, if one learns about a death late and thus only one person has yet to return to normal life, this is another point of contention. Generally speaking, being adopted as heir later is different from learning about a death late. Once the original mourning attire has already been observed and many days have passed, there is no justification for observing another full year of mourning again. If Jia's wife and daughter have already resumed normal life without any mourning, yet the son who comes to succeed them causes their gates and courtyards to remain in a state of sorrow and mourning, these women cannot possibly avoid this ominous situation by moving separately into another auspicious residence. Moreover, it would also be inappropriate for the women to sing joyfully inside while the heir mourns and weeps outside. Therefore, one should observe the mourning for the remaining days."
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| | 為祖母持... : |
司馬操難：「為人後者盡禮於彼，致降於此，所以全受重之道，成若子之義，豈以真假殊其事，早晚異其制哉！豈不父子之名定於受命之辰，加崇之恩起於辭親之日，大義昭然，無厭奪之變。而使情節伸而有餘，歲月屈於不足，未知輕重，將欲何附。論云：『甲死，甲兒持服，已練，甲兒死，甲弟乙方以子景後之，景無緣為伯持周服畢，復更制二十五月服。』難曰：『景以甲練後方來後甲，彼喪雖殺，我重自始，更制遠月，於義何傷。且昔以旁尊，服不踰齊，今為其子，禮窮於制，事乖義異，深淺殊絕，豈宜相蒙，共為三年。若是大功小功之親，本服已訖，乃為之後，亦可計本服之月，以充再周之限。若無服之親，今為甲嗣，其義云何？」論云：『甲婦女無緣持三周服，又不合先景除服。』難曰：『甲婦女二周終訖，何事三周。吉凶有期，何必顧景。亦猶自遠之兄，始及袒免，居室之弟，久已笙歌，豈得同一！』論云：『或疑甲服垂除，而景出後，景應服斬，旬日而除。意謂延待服除而出後耳。』難曰：『景以禮而行，不及甲始喪，蓋由事趣。且夫堂階絕構，喪位無主，行路悽愴，骨肉悼心，既為置後，宜及三年之內，情事有寄，豈得持疑以俟吉，視再周之徒過哉！』論曰：『甲死，婦女持服再周，弟乙二子遠還，以長子景後甲，景弟丁為伯父追稅服周，而景以出後之故，更居綅縞，旬日而除，舛錯淺深，不復是過。』難曰：『乙之子景今來後甲，既不可與弟丁同稅周服，又不可暫居綅縞，旬日而除，則景於甲之喪，終闕徵服。親為甲子，而反不如丁有周月之制，處之於三年之地，而絕之於一日之哀，待吉之義，於此為躓。』論曰：『甲婦女無緣避出此凶居，別卜吉宅；又不可婦女歌於內，繼子哭於外。』難曰：『甲婦雖復縗麻去身，號咷輟響，然素服嫠居，與代長戚，夫何圖於吉宅，何務於謳歌。』」 |
| | Sima Cao raised an objection: "Those who become heirs must fulfill the rites for their new family and lower their mourning for their original one. This is how they complete the path of assuming a major responsibility and fulfill the meaning of becoming like a true son. How can the truth or falsehood of the situation determine different actions, or the timing dictate different mourning customs!" Is it not the case that the names of father and son are established at the moment of adoption, and the heightened respect begins on the day one leaves their original family? The great moral principle is clear, with no room for changes due to personal aversion or conflict. Yet this would allow emotions and circumstances to be stretched beyond their proper bounds, while time is constrained as insufficient. Without understanding the balance of importance, one does not know where to place attachment. The discussion states: "If Jia dies, his son mourns and completes the plain mourning period. Then if Jia's son also passes away, Jia's younger brother Yi appoints his son Jing to succeed Jia. There is no justification for Jing to observe a one-year mourning period as nephew of Jia and then later change to a 25-month period." Objection is raised: "Jing became heir to Jia only after the plain mourning period for Jia had already been completed. Although their mourning rites may be reduced, my deep mourning begins anew from that point; changing to a longer mourning period does not harm the principle of propriety." Moreover, in the past, mourning for a collateral relative of higher status did not exceed the level of qin (a lesser mourning rank). Now that Jing is regarded as Jia's son, the rites demand stricter adherence. The matter has changed both in meaning and form; there is now a significant difference between shallow and deep mourning—how can they be confused or treated equally to observe three years together? If it is a relative of the rank of da gong or xiao gong, and their original mourning period has already ended before one becomes heir to them, then one may also calculate the months of the original mourning rites to fulfill the limit for another full year. If it is a relative with no prescribed mourning rites, and one now becomes Jia's heir, what would be the meaning or justification for this?" The discussion states: "Jia's wife and daughter have no reason to observe three full years of mourning, nor is it appropriate for them to remove their mourning attire before Jing." Objection is raised: "Jia's wife and daughter completed two years of mourning; why then observe three full years?" There are fixed periods for joy and mourning; there is no need to consider Jing. It is also like a distant elder brother who only just arrives in time for the tanzhen (a minimal mourning rite), while the younger brothers living nearby have long since resumed their music and songs—how could they possibly be treated as one!" The discussion states: "Some may question that if Jia's mourning period is about to end, and Jing becomes heir at this time, then Jing should observe a full year of deep mourning (zhan), yet remove it within ten days. The implication is that one should delay adoption until the mourning period has ended." Objection is raised: "Jing acts according to ritual, and did not arrive in time for Jia's initial mourning period—this was due to the urgency of circumstances. Moreover, when the ancestral hall is abandoned and there is no one to preside over mourning rites, passersby feel sorrowful, and family members grieve deeply. Now that an heir has been appointed, it should be within three years for emotional continuity—how can one hold doubts and wait until normal life resumes, treating another full year as unnecessary!" The discussion says: "If Jia died, his wife and daughter observed two years of mourning. His younger brother Yi had two sons who returned from afar; the eldest son Jing was appointed as heir to Jia, while Jing's younger brother Ding observed a one-year mourning for their uncle (Jia) as nephew. However, because Jing became an heir, he instead changed into lighter white mourning attire and ended it after ten days—this inconsistency in depth of mourning is no longer considered excessive." Objection is raised: "Yi's son Jing now comes to succeed Jia; he cannot observe the same one-year mourning rites as his younger brother Ding, nor can he briefly wear lighter white mourning attire and remove it after ten days. Thus, Jing would ultimately lack any formal mourning for Jia's death. As Jing is now regarded as Jia's son, yet he ends up observing less than Ding, who only has a one-month mourning period—placing him in the category of three years of mourning but cutting it off after just one day of sorrow, this treatment contradicts the meaning of returning to normal life and causes confusion here." The discussion says: "Jia's wife and daughter cannot possibly avoid this mourning state by moving out of the residence to seek another auspicious home; nor is it acceptable for the women to be joyous inside while the heir mourns outside." Objection is raised: "Although Jia's wife may have removed her mourning clothes and ceased weeping, she still lives in plain attire as a widow, sharing sorrow with the new head of the family. Why then should she seek an auspicious residence or concern herself with singing and rejoicing? "
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| | 為祖母持... : |
荀伯子答司馬操：「難曰：『為人子者奉亡事存，如所生不異，盡禮於彼，而致降於此。』答曰：『同所生者，謂出後及所養耳，不謂垂除而追責使同也。設使所繼者是絕服之親，而繼父有兄弟喪未周，豈可悉追制伯叔周服乎！故知及生則同，已死則異。若本服大功之親，雖數十載之後，猶追為稅服。至於出後之子，在三年之外，便不為繼父追服，明既往不可得同也。』難曰：『乙子景今來後甲，既不可與其弟丁同稅周服，又不可制居綅縞旬日而除，既為甲子而反不如丁，豈有處三年之地而絕於一日之哀乎？』答云：『謂景應先稅周服畢，然後可出後耳。設使甲死已三十年，乙將景丁從絕域還，始聞甲喪，豈可使景丁二子同稅周服，然後議出後之事乎！若猶使景居重，甲婦女平吉已來，或是朝市改易，豈可方納一孝居喪乎！雖復三十年，而丁猶稅服，景不可以反不如丁，得不待稅服畢乎！設使周公更生，不能違此言也。』」 |
| | Xun Bozi responded to Sima Cao: "Objection is raised: 'One who becomes a son should serve the deceased and care for the living as if they were one's own biological parents, fulfilling all rites for them while lowering mourning for one's original family.' The response says: "To be the same as a biological parent refers only to those who are adopted or raised by another family, not to someone who is about to finish their mourning period and is suddenly expected to take on equal responsibility. Suppose the person one succeeds is a relative for whom no mourning rites were originally required, and yet the adoptive father has brothers whose mourning periods have not yet been completed—how could one possibly be expected to observe full mourning rites for uncles or cousins!" Therefore, it is understood that while the living are concerned, they may be treated equally; but once someone has passed away, their status differs. If one's original relative was of the rank da gong (a lesser mourning rite), even after several decades, it is still appropriate to observe a minimal mourning period in remembrance. However, for an adopted son who has been outside the family for more than three years, he no longer observes mourning rites for his adoptive father—this clearly shows that past relationships cannot be made equal." Objection is raised: "Yi's son Jing has now come to succeed Jia. He cannot observe the same one-year minimal mourning rites as his younger brother Ding; nor can he briefly wear plain white mourning attire and end it after ten days. Having become Jia's son, how could he be treated worse than Ding? How could someone placed in a position requiring three years of mourning suddenly have their sorrow cut off within just one day?" The response says: "It is meant that Jing should first complete the minimal one-year mourning rites before he can be appointed as heir. Suppose Jia had died thirty years ago, and Yi brought Jing and Ding back from a distant land where they had no knowledge of the death—how could it be reasonable to require both Jing and Ding to observe one-year mourning rites first before discussing adoption as heir!" If Jing were still required to observe deep mourning, while Jia's wife and daughter had long since resumed normal life—perhaps even with changes in the marketplace or official positions—how could one reasonably expect them to accept a single instance of mourning as sufficient!" Even if it had been thirty years, Ding would still observe the minimal mourning rites—how could Jing possibly be considered worse than Ding and yet not be allowed to become heir without first completing those rites!" Even if Confucius were to return, he would not contradict this argument. "
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| | 為祖母持... : |
兼親服議：宋庾蔚之謂：「一人身而內外兩親，論尊卑之敘，當以己族為正，昭穆不可亂也；論服當以親者為先，親親之情不可沒也。或族叔而是姨弟，若此之類皆是也。禮云：『夫屬父道，妻皆母道；夫屬子道，妻皆婦道。』此言本無親也。若本有外屬之親，則當推其尊親之宜。外親不關母婦之例，無嫌其昭穆之亂，故可得隨其所親而服之。若外甥女為己子婦，則不用外甥之服，是從親者服也。外姊妹而為兄弟之妻，亦宜用無服之制，兄弟妻之無服，乃親於外親之有服也。至若從母而為從父昆弟之子婦，則不可以婦禮待之，由外親之屬近而尊也。其餘皆可推而知矣。」 |
| | Discussion on mourning for dual parental relationships: Song Yu Weizhi said, "If a person has both maternal and paternal relatives within the same family, when discussing hierarchy of respect, one should take their own clan as primary; the order of generations must not be confused. When determining mourning rites, one should prioritize closer relationships; familial affection cannot be ignored or suppressed. For example, a paternal uncle who is also an aunt's brother—cases like this are all included." The rites state: "A husband belongs to the father's line, and a wife belongs to the mother's line; a son follows his father's lineage, while a daughter becomes part of her husband's family." This statement implies that there is no inherent familial relationship. If one originally has relatives from an external family, then the appropriate level of respect and mourning should be determined based on their closeness and status. Since external relatives do not interfere with the example of a mother or wife, there is no concern about confusing generational order; therefore, one may follow their closeness to determine mourning rites. If a niece becomes the daughter-in-law of someone, then she should not observe mourning as an aunt's child but instead follow her closer relationship—this is observing rites according to familial closeness. If a sister from an external family becomes the wife of one's brother, she should also follow the rule of no mourning rites. The absence of mourning between brothers and their wives is actually closer than the prescribed mourning for external relatives. However, if a paternal aunt's daughter becomes the daughter-in-law of one's paternal uncle (i.e., the wife of her cousin), she cannot be treated merely as an external relative; this is because such relationships are close and carry higher status. The rest can be understood by applying similar reasoning."
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