| | 卒哭後諱... : |
|
| |
|
| | 卒哭後諱... : |
周制，左傳云：「周人以諱事神，名終將諱之。」曲禮曰：「卒哭乃諱。禮不諱嫌名。二名不偏諱。逮事父母則諱王父母，不逮事父母則不諱王父母。君所無私諱，大夫之所有公諱。詩書不諱，教學臨文不諱。廟中不諱。大功小功不諱。入門而問諱。」檀弓曰：「卒哭而諱，生事畢而鬼事始已。既卒哭，宰夫執木鐸，以命於宮曰：『舍故而諱新。』自寢門至於庫門。」雜記曰：「王父母兄弟伯父叔父姑姊妹，子與父同諱。」 |
| | According to Zhou system, the Zuo Zhuan says: "The people of Zhou used taboo when addressing deities; once a person died, his name would be subject to taboo." The Qu Li states: "Taboo is observed only after the final mourning rites for crying have concluded. The rites do not require avoiding names that are merely similar. Two-character names do not require partial taboos. If one has personally served one's parents, then the names of one's grandparents should be tabooed; if one did not serve them in person, then their names need not be tabooed. There are no private taboos for a ruler; High officials have public taboos to observe. The Book of Songs and the Book of Documents do not require taboos, nor does teaching or reading texts in class. Taboos are not observed in ancestral temples. Names are not avoided for those in mourning of major or minor degrees. Upon entering a household, one should inquire about the taboos to be observed. The Tanchong says: "Taboos are observed after the final mourning rites; this marks the completion of matters concerning the living and the beginning of those concerning the dead. After the final mourning rites, the steward holds a wooden clapper; to announce in the palace. It says: "Cease the old taboo and observe a new one. From the Chamber Gate to the Warehouse Gate. Za Ji says: "Grandparents, uncles, aunts, sisters and brothers, if one's father shares the same name as another family member, then taboos must be observed for all."
|
| | 卒哭後諱... : |
晉孫毓七廟諱字議：「乙丑詔書班下尊諱，唯從宣皇帝以來；京兆府君以上，皆不別著。按禮，士立二廟，則諱王父以下，天子諸侯皆諱群祖，親盡廟遷，乃舍故而諱新。尊者統遠，卑者統近，貴者得申，賤者轉降，蓋所以殊名位之數，禮上下之序也。先代創業之主，唯周追王，夏殷以前，未有聞焉。顯考以下謂之親廟，親廟月祭，屬近禮崇。周武王時，諸盩為顯考廟。周人以諱事神，固不以追王所不及而闕正廟之諱也。禮，大夫所有公諱。又曰『子與父同諱』。明君父之諱，臣子不可以不諱也。范獻子聘於魯，問具敖之山，魯人以其鄉對，曰『先君獻武之諱也』。此時獻武已為遠祖，鄰國大夫猶以犯諱為失，歸而作戒，著於春秋。大晉龍興，弘崇遠制，損益因改，思臻其極。以為京兆府君以上，雖不追王列在正廟，臣下應諱，禮有明義。宜班下諱字，使咸知所避，上崇寅嚴之典，下防僭同之謬。」 |
| | Jin Sun Yu's discussion on taboo characters in the seven ancestral temples: "The edict issued on the Yichou day ordered that respect for taboos be observed, but only from Emperor Xuan onward; for those above the Marquis of Jingzhao, no special distinction was made. According to the rites, a scholar-official establishes two ancestral temples; thus he observes taboos for his grandfather and below. The Son of Heaven and feudal lords all observe taboos for all their ancestors. When the temple is moved due to the expiration of filial piety, one ceases the old taboo and begins observing a new one. Those of higher status oversee distant ancestors, while those of lower rank oversee closer relatives; the noble may express their taboos freely, whereas the lowly must gradually descend in observance. This is how distinctions are made between names and ranks, establishing the order of rites for superiors and inferiors. The founding rulers of previous dynasties were honored as kings only in Zhou; before the Xia and Shang, there is no record of such practice. The temple for one's illustrious late father and below are called "temples of close relatives," which receive monthly sacrifices, as they belong to the more intimate rites of veneration. During King Wu of Zhou's time, the various Zhou were honored in the temple for his illustrious late father. The people of Zhou observed name taboos when venerating deities, and thus did not omit the proper ancestral temple taboos merely because certain rulers were not posthumously honored as kings. According to rites, high officials must observe public taboos. It also says: "A son and father may share the same taboo." Clarifying the taboos of one's ruler or father, subjects and children cannot fail to observe them. Fan Xianzi was sent as an envoy to Lu, and he asked about Juao Mountain. The people of Lu answered by referring to it as a place name in their region, saying: "It is the tabooed name of our late ruler, King Xianwu." At that time, Xianwu had already become a distant ancestor; yet the envoy from a neighboring state still considered it an error to mention his name. Upon returning, he composed a warning, which was recorded in the Spring and Autumn Annals. The great Jin dynasty rose to power, promoting reverence for distant ancestral systems; it reformed and adjusted these traditions as needed, seeking the highest perfection. It was considered that for those above the Marquis ofjingzhao, even if they were not posthumously honored and enshrined in the main ancestral temple, their names should still be avoided by subordinates; this is a clear principle in the rites. It is appropriate to issue taboo characters for public knowledge, so that all may know what to avoid; this upholds the dignity of ancestral rites above and prevents errors in overstepping or misusing names below.
|
| | 卒哭後諱... : |
束皙不得避諱議云：「元康七年詔書稱，咸寧元年詔下尊諱，風伯雨師，皆為詁訓。又公官文書吏人上事，稱引經書者，復多迴避，使大義不明。諸經傳咸言天神星宿，帝王稱號，皆不得變易本文，但省事言語，臨時訓避而已。」 |
| | Shu Xi's discussion on the inability to avoid taboos states: "In the seventh year of Yuankang, an imperial edict cited that in the first year of Xinning, a decree was issued ordering respect for taboos; even gods such as Fengbo and Yushi were given interpretations. Moreover, in official documents submitted by government clerks citing classical texts, many instances of avoidance occurred, causing the great principles to become unclear. All classical texts and commentaries mention heavenly deities, constellations, and imperial titles; these must not be altered from the original text. One may only briefly explain or adjust wording temporarily for clarity.
|
| | 卒哭後諱... : |
太常博士華簡言：「按周禮大宗伯職云：『●燎祀司中、司命、風師、雨師。』此禮文正稱，應如丙辰詔書，不改其名。」事下五府博議。賊曹屬束皙議：「按風伯之名，所由來遠，其在漢魏，固已有之，非晉氏避諱始造此號也。若以異於周禮，宜當變改，則今國家行事，神物稱號，多因近代，不皆率古，蓋亦簡易以從仍舊，隨時之制，不足悉變。唯雨師之名，實由避諱，宜如舊稱。」 |
| | Taisang Bo Shi Hua Jian said: "According to the Zhou Li, in the duties of the Da Zongbo it is stated: 'Offer sacrifices with torches and incense to Sizhong, Siming, Fengshi, Yushi.' These are the proper names in ritual texts; they should be treated as per the edict of Bingchen day and their original names preserved without alteration." The matter was referred to five government offices for extensive discussion. Zai Cao Shu Shu Xi argued: "The name Fengbo has a long history; it was already in use during the Han and Wei dynasties, so it is not a title first created by the Jin dynasty to avoid taboos. If one argues that because it differs from the Zhou Li, it should be changed, then many of the current state's practices and titles for deities are based on recent conventions rather than strictly following ancient rites. This is done to simplify matters by continuing established customs; such adaptations are flexible responses to changing times and do not require complete revision. Only the name Yushi was actually altered due to taboos, so it should be restored to its original designation."
|
| | 卒哭後諱... : |
大唐武德九年六月，太宗居春宮總萬機，下令曰：「依禮，二名義不偏諱。尼父達聖，非無前旨。近代以來，曲為節制，兩字兼避，廢闕以多，率意而行，有違經誥。今其官號人名及公私文籍，有『世』及『民』兩字不連讀者，並不須諱避。」 |
| | In the sixth month of the ninth year of Wude in the Great Tang, Crown Prince Taizong, overseeing all state affairs, issued an order: "According to rites, for two-character names, one should not avoid each character individually. Confucius, the sage of great virtue, was not without precedent in this matter. Since recent times, people have arbitrarily imposed restrictions, avoiding both characters of a two-character name. This has led to excessive omissions and arbitrary actions that contradict the classics and imperial decrees. Therefore, in official titles, personal names, and public or private documents, if the characters 'Shi' and 'Min' do not form a compound word when read together, there is no need to avoid them."
|
| | 卒哭後諱... : |
顯慶五年正月詔：「孔宣設教，正名為首；戴聖貽範，嫌名不諱。比見鈔寫古典，至於朕名，或闕其點畫，或隨便改換，恐六籍雅言，會意多爽，九流通義，指事全違。誠非立書之本。自今以後，繕寫舊典文書，並宜使成，不須隨義改易。」 |
| | In the first month of the fifth year of Xianqing, an edict was issued: "Confucius established his teachings; proper naming is most important; Dai Sheng left a model for us; names that are similar but not exact need not be avoided. Recently, I have seen copies of classical texts where my name appears; some omit strokes or dots arbitrarily, while others change the characters at will. This may distort the meanings in the six canonical texts and violate the intended meanings in the Nine Classics. This is indeed not in accordance with the original purpose of writing books. From now on, when copying classical texts and documents, they should be completed as they are; there is no need to arbitrarily alter them for convenience."
|
