| 中國哲學書電子化計劃 |
《禮六十一》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
《為廢疾子服議 - A Discussion on Mourning Rites for a Disabled Son 》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
| 1 | 為廢疾子... : | 晉 宋 |
| Jin Song | ||
| 2 | 為廢疾子... : | 晉劉智釋疑：「問曰：『今有狂癡之子，不識菽麥，又能行步，起止了無人道，年過二十而死者。或以為禮無廢疾之降殺，父當正服服之邪？以為殤之不服，為無所知邪？此疾甚於殤，非禮服所加也。禮之所不及，以其從例所知故也，不宜服矣。此二者將焉從？』智答曰：『無服之殤，至愛過於成人，以其於生性自然未成，因斯而不服，以漸至於成人，順乎其理者也。至於廢疾，多感外物而得之，父母養之，或不盡理而使之然，仁人痛深，不忍不服。故禮不為作降殺，不得同殤例也。』」 |
| Jin Liu Zhi Shi Yi: "Question: 'Now there is a mad and foolish son, who does not recognize beans or wheat, yet can walk, and in his actions shows no trace of humanity; he dies before reaching twenty years of age. Some people believe that according to the rites there is no reduction in mourning for those with disabilities, should the father still observe the full mourning rites for him?" Is it because children who die young are not mourned, as they are considered to have no knowledge?" This condition is worse than that of a child who died young; it is not subject to the mourning rites. The rites do not apply to such cases, because they follow examples based on knowledge; therefore, mourning should not be observed." Which of these two views should we follow?' Zhi answered: "A child who dies young and is not mourned represents a love that surpasses that for an adult, because such a child has not yet completed the natural development of human nature; therefore, mourning is not observed for him. This gradually leads to the mourning rites applied to adults, which conforms to reason. As for those with disabilities, they often acquire their condition due to external influences; parents may have failed in their care and thus caused it. Benevolent people feel deep sorrow and cannot bear not to observe mourning rites. Therefore, the rites do not prescribe any reduction in mourning for them; they cannot be treated according to the same example as a child who died young." "" | ||
| 3 | 為廢疾子... : | 王徽之問劉玢廢疾兄女服：「記云『其夫有廢疾又無子傳重者，舅為之服小功』。又云『長子有廢疾，降傳重也』。此二條皆以其廢疾降嫡從庶。謂如此雖非嫡長而有廢疾，既無求婚許嫁理，且慶弔烝嘗皆不得同之於人，不知當制服不？」劉玢答：「若嫡子有廢疾，不得受祖之重，則服與眾子同在齊縗，蓋以不堪傳重，故不加服，非以廢疾而降也。子婦之服，例皆小功，以夫當受重，則加大功。若夫有廢疾，則居然小功，亦非降也。喪服經齊縗章，為君之祖父。傳曰：『從服也』。鄭注曰：『為君有祖之喪者，祖有廢疾不立也。』從服例降本親一等，君服斬，故從服周。唯孫不敢降祖，此亦是廢疾不降之一隅也。」 |
| Wang Hui zhi asked Liu Bin about the mourning rites for a sister with a disability: "The records state, 'If her husband has a disability and has no son to carry on his lineage, then the maternal uncle shall observe the minor mourning rites (xiaogong).'" It also says, 'If the eldest son has a disability, it is considered a reduction in the transmission of lineage.'" łoż These two provisions both reduce the mourning rites from that for a legitimate heir to that for a concubine-born child due to their disability. "If someone, though not the legitimate firstborn, has a disability—since there is no possibility of marriage or betrothal, and furthermore, matters such as congratulating, mourning, ancestral offerings, and sacrifices cannot be conducted in the same way as for ordinary people—is it known whether one should still observe the prescribed mourning rites?" Liu Bin answered: "If a legitimate son has a disability and is thus unable to inherit the ancestral lineage, then his mourning rites are the same as those for other sons in qicui. This is because he is incapable of carrying on the lineage; therefore, no additional mourning rites are observed. It is not due to the disability that the rites are reduced." The mourning rites for a son's wife are generally minor (xiaogong), but if her husband is to inherit the lineage, they are elevated to major (dagong). If a husband has a disability, then his wife's mourning rites remain at minor (xiaogong); this is also not considered a reduction. The "Qicui" chapter of the Classic on Mourning Rites prescribes mourning rites for one's grandfather or grandmother who was the father or mother of a ruler. The Commentary says: "This is an example of following the prescribed rites." Zhang Zhu said: 'Those who mourn for a ruler's grandfather are cases where the grandfather had a disability and was not enshrined.' Following the example of reduced mourning rites, one reduces by one rank from the original relationship. Since a ruler observes zhan (the most severe mourning), therefore those following this example observe zhou (a slightly less severe mourning). Only the grandson dares not reduce the mourning for his grandfather; this is also one aspect of why those with disabilities are not subject to reduced rites." | ||
| 4 | 為廢疾子... : | 宋庾蔚之以為：「疾病者不愈而亡，彌加其悼，豈有禮無降文，情無所屈，而自替其服者邪！殤服本階梯以至成人，豈可以病者準之！篤其愛者，以病彌可悲矣。薄其恩者，以病則宜棄矣。病有輕重，參差萬緒，故立禮者深見其情，杜而不言，無降之理，略可知矣。嫡不為後，是其去傳重之加，非降其本服，劉智、劉玢所言，近為得理矣。」 |
| Song Yu Weizhi believed: "If someone with an illness dies without recovery, one's sorrow is even greater. How could there be a case where the rites do not allow for reduction in mourning, and yet emotions are not subdued, leading to the spontaneous abandonment of mourning rites!" "The mourning rites for children who die young form a gradual progression toward those for adults; how can one possibly equate this to cases of illness!" "For those whose love is deep, the tragedy is even more profound due to their illness." "For those who show little affection, it would be appropriate to abandon mourning rites because of the illness." Illness varies in severity, with countless differences; therefore, those who established the rites deeply understood this sentiment and deliberately refrained from making explicit statements. It is evident that there is no principle of reducing mourning rites for such cases. "Not observing the additional mourning rites for a legitimate heir who cannot inherit is due to his inability to carry on the lineage, not because of any reduction in the original mourning rites. What Liu Zhi and Liu Bin said comes close to being reasonable." |
《罪惡絕服議 - Discussion on Severing Mourning Obligations for Crimes 》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
| 1 | 罪惡絕服... : | 周 晉 宋 |
| Zhou Jin Song | ||
| 2 | 罪惡絕服... : | 周制，公族有死罪，則磬於甸人。盧植曰：「公族，諸侯同族也。磬，麗繫也。郊外曰甸，去天子城百里內也。不與國人同慮兄弟，故繫之甸人。」鄭玄曰：「不於市朝，隱之也。縣縊殺之曰磬。」公三宥之，有司不對，走出，致刑於甸人。公又使人追之，曰：「雖然，必赦之。」有司對曰：「無及也。」反命於公。白已刑殺。公素服，不舉，為之變如其倫之喪，無服。盧植曰：「變飲食，終其月，如其等之喪也。」鄭玄曰：「素服，於凶事為吉，吉事為凶，非喪服也。卿大夫死，則皮弁錫縗以弔。同姓則緦縗以弔。今無服，不往弔也。倫謂親疏之比。親哭之。不往弔，為位哭之而已。 |
| According to Zhou dynasty regulations, if a member of the royal clan committed a capital crime, he would be placed in the custody of the dianren (wardens). Lu Zhi said: "Gongzu refers to those of the same clan as the feudal lords. Qing means to fasten or bind with ropes. The area outside the capital is called dian, referring to a region within one hundred li of the Son of Heaven's city. They are not treated as brothers or considered equal to common citizens, so they are placed under the care of dianren." Zhang Xuan said: "It is not done in the marketplace or court; this is to conceal it. "Hanging and killing them by tying a rope around their necks is called qing." The public officials offered three pardons, but the responsible officers did not respond and fled; as a result, the punishment was carried out by the dianren. The ruler then sent someone to chase after them, saying: "Although so, I must pardon him." The responsible officer replied: "It is too late now." He reported back to the ruler. Already executed and killed. The ruler wore plain clothes, did not hold any ceremonies, and mourned for him as if he were a relative of the same rank, but without wearing mourning attire. Lu Zhi said: "One should change one's diet for the entire month as if mourning a relative of equal status." Zhang Xuan said: "Wearing plain clothes means that in matters of misfortune it is considered auspicious, and in auspicious matters it is considered inauspicious; this is not mourning attire. When a high-ranking official or gentleman died, the mourners would wear pi bian (a type of ceremonial cap) and xi sui (coarse hemp garments) to pay their respects. For those of the same surname, they would wear si sui (lighter mourning attire) to mourn. Now that there is no mourning attire, one does not go to pay respects. "Len" refers to the degree of closeness or distance in familial relationships. Close relatives wept for him. Not going to pay respects, but only mourning from a distance. | ||
| 3 | 罪惡絕服... : | 晉劉智釋疑：「問曰：『昆弟骨肉以罪惡徒流死者，諸侯有服不？』智答曰：『凡以罪惡徒者，絕之；國君於兄弟有罪者，亦絕也。舊說，諸侯於兄弟有弔服，服縗絰。此不服，則無縗絰，素服而已，不弔臨其喪也。諸侯之身，體先君，奉祭祀，是以不得盡其情於所絕耳。然則不為父後者，則服之矣。』」 |
| Jin Liu Zhi's Liuyi: "Question: 'If a brother or close relative dies while exiled due to crimes, do feudal lords have mourning obligations?' Zhi answered: "Anyone who is exiled for committing crimes should be considered cut off; a ruler of a state also severs ties with brothers or relatives who have committed crimes. According to traditional interpretations, feudal lords would wear mourning attire and tie the appropriate cords when paying respects to their brothers. In this case, since there is no formal mourning obligation, they would not wear the cords or coarse hemp garments; plain clothes alone are sufficient, and they do not personally attend the funeral. As a feudal lord represents his predecessor and is responsible for ancestral sacrifices, he cannot fully express personal emotions toward those with whom ties have been severed. However, if one does not succeed as the heir to his father, then mourning obligations would apply. "" | ||
| 4 | 罪惡絕服... : | 御史中丞裴祗兄弟等乞絕從弟儀曹郎耽喪服表曰：「耽受性凶頑，往因品署未了，怨恨親親，言語悖逆，讎絕骨肉。其兄司空秀、二息從纂、昶以下薨亡，耽皆不制服發哀。昔二叔放流，鄭段不弟，皆經典所絕。耽應見流徙，未及表聞之。頃耽憂恚荒越，遂成狂病，前即檻閉，今以喪亡。罪慝彰聞，穢辱宗冑。耽見周親以下，皆宜絕服，葬不列墓次。請處斷。」戶曹屬韓壽議云：「祗表稱二叔放流，鄭段不弟，大義滅親，至公之道。然猶作鴟鴞之詩，成王封其子胡於蔡，明王篤愛親親無已之意也。今耽真由病喪神，故有悖言，非管、蔡、鄭段之元惡，而祗等心棄引致，不加痛傷。於禮不喪，於情不安。」東閤祭酒李彝議：「昔公孫敖為亂而亡，襄仲猶帥兄弟而哭，不廢親愛，春秋所善也。耽狂疾積年，亡歿之後，追論往意，絕不為服，竊所未安。」主簿劉維議以為：「先王制禮，因情而興，五服之義，以恩為主。是以明親親之分，正恩紀屬，恩崇則制重，意殺則禮降。昔周公誅管蔡，鄭伯克叔段，皆正以王法，絕不為親。耽凶頑悖戾，背義忘親，存無歡接之恩，絕無禮服之制，循名責實，不服當矣。宜如祗所上。」記室督田岳議以為：「五服之制，本乎親屬，故賢不加崇，愚不降禮。昔公孫敖既納襄仲之妻，又以幣奔莒。至其卒也，仲欲勿哭。傳曰：『喪親之終也，情雖不同，無絕其愛，親親之道也。』叛君為逆，納弟妻為亂，亂逆之罪，猶不廢喪。故胤子啟明，而唐堯不絕；象之傲佷，有虞加矜；周公戮弟，義先王室；鄭伯滅段，傳不全與。議者稱此，皆非所據。又諸侯絕周，公族為戮，然猶私喪之也。私喪猶言心喪。喪禮大制，動為典式，與其必疑，寧居於重。」學官令徐亶議云：「昔閼伯實沈，親尋干戈，而遷於商夏，朱象頑傲，凶國害家。然唐無絕姓之文，虞有封鼻之厚，斯以重天姓、篤所承也。周公刑叔，罪在黨協祿父，欲周之亡，蓋為王室耳，非以流言毀公為戮也。召公猶懼天下未解，特使兄弟之義薄，乃作棠棣之詩，以示恩親也。耽以凶愚命卒，骨肉所哀，夫行過乎仁，喪過乎哀，未宜絕也。」 |
| In a memorial requesting the termination of mourning obligations for his cousin Yancao Lang Dan, Pei Zhi, the Vice Minister of Justice and others, stated: "Dan was naturally vicious and stubborn. In the past, due to unresolved matters concerning official appointments, he harbored resentment toward close relatives, spoke in a disrespectful manner, and severed ties with family members as if they were enemies. When his elder brother Sikong Xiu, his two sons Congzuan and Chang, and others below them died, Dan did not observe mourning rites or express grief. In the past, when the two uncles were exiled, and Duke Duan of Zheng was disrespectful to his younger brother, these cases were all considered severed relationships according to classical texts. Dan should have been exiled; the matter had not yet reached official notice. Recently, Dan became so distressed and agitated that he lost his senses, eventually falling into madness; he was previously confined in a cage-like cell, and now has died. His crimes were notorious and brought disgrace to the family lineage. Dan, being a close relative of the Zhou clan, should be denied mourning rites; his burial should not include placement in the ancestral cemetery. We respectfully request your judgment." lodash Hucao Shu Han Shou argued: "Zhi's memorial cited the exile of the two uncles and Duke Duan of Zheng who was disrespectful to his brother, as examples of upholding great principles by severing family ties for the sake of justice. Yet, the poem "Chi Xiao" was still composed, and King Cheng granted a fief to his nephew Hu in Cai, clearly demonstrating the king's enduring affection for close relatives. Now, Dan's inappropriate words were due to illness causing mental derangement; he is not a chief villain like Guan, Cai, or Zheng Duan. However, Zhi and others have deliberately abandoned him without showing any sorrow. This situation violates ritual propriety and causes emotional unease." Li Yi, the Sacrificial Official of the Eastern Hall, argued: "In the past, when Gongsun Ao fled due to rebellion, Xiang Zhong still led his brothers in mourning for him; this did not abandon familial affection and was praised by the Spring and Autumn Annals. Dan suffered from madness for many years, and after his death, to retroactively judge past intentions and refuse mourning rites by severing ties is something I find personally unsettling." Liu Wei, the Chief Clerk, argued: "The ancient kings established rites based on human emotions; the meaning of the five mourning ranks is primarily rooted in affection. Therefore, it clarifies distinctions among close relatives and establishes proper emotional bonds; when affection is deep, the mourning rites are more elaborate, but if feelings diminish, the rituals become lighter. In the past, Duke of Zhou executed Guan and Cai, and Duke Bo of Zheng subdued his uncle Duan; in these cases, royal law was upheld, and familial ties were severed without hesitation. Dan was vicious, defiant, and disrespectful; he betrayed righteousness and forgot family bonds. While alive, there was no affection or connection, and after death, mourning rites were unnecessary. Judging by name and reality, refusing to observe mourning is entirely appropriate. Therefore, we should follow Zhi's proposal." Tian Yue, the Secretary-in-Charge, argued: "The system of five mourning ranks originates from familial relationships; thus, even a virtuous person is not given higher honors, and an unwise one does not receive lighter rites. In the past, Gongsun Ao had already taken Xiang Zhong's wife, yet later fled to Ju with gifts. When he died, Xiang Zhong wanted not to mourn for him. The Commentary states: "At the end of mourning, although emotions may differ, one must not sever affection; this is the way of cherishing close relatives." Rebelling against a ruler was considered treason, and taking one's brother's wife constituted disorder; yet even with such crimes, mourning rites were not abolished. Thus, when Yinzǐ Qiming was born, Tang Yao did not sever ties; although Xiang was arrogant and defiant, You Yu still showed compassion. Duke of Zhou executed his brother to prioritize the royal house; and when Duke Bo of Zheng eliminated Duan, the Commentary did not fully endorse this action. Those who cite these examples are all misapplying their references. Moreover, when feudal lords severed ties with the Zhou dynasty or royal clans were executed, they still privately observed mourning rites for them. "Private mourning" is another term for "heart mourning." Mourning rites are a major institution, and their practice sets an example; better to err on the side of heavier mourning than to be uncertain." Xu Dan, the Office of Learning Official, argued: "In ancient times, Ebo and Shisen, close relatives who turned against each other with weapons, were exiled to the states of Shang and Xia; Zhu Xiang was stubborn and arrogant, bringing disaster to his country and family. Yet Tang did not issue any decree severing familial ties, while You Yu showed great kindness by granting a fief to Bi; this was done to honor the heavenly lineage and emphasize continuity. Duke of Zhou punished his uncle because the latter had conspired with Lu Fu and wished for the downfall of the Zhou dynasty; this was done in defense of the royal house, not due to false accusations or defamation against him. Zhao Gong was still concerned that the world had not fully understood, so he deliberately emphasized the thinness of brotherly bonds and composed the poem "Tang Di" to demonstrate affection for relatives. Dan died due to his foolish and wicked nature, yet he was still mourned by family members. Exceeding in kindness or mourning is not appropriate for severing ties." | ||
| 5 | 罪惡絕服... : | 宋庾蔚之謂：「夫聖人設教，莫不敦風尚俗、睦親糾宗者也。每抑其侈薄之路，深仁悌之誨。公族有罪，素服不舉，恩無絕也。若凶悖陷害，則應臨事議其罪，豈但不服而已。裴耽以狂病致卒，無罪可論，田岳之議，足為允也。」 |
| Song Yu Weizhi said: "Sages establish teachings to promote good customs and moral conduct, as well as to foster harmony among relatives and discipline the clan. They always discourage extravagant and shallow behavior while deeply emphasizing the teachings of benevolence and fraternal respect. When a member of the royal family commits a crime, plain clothes are worn without ceremonies; this does not mean affection is severed. If someone commits heinous and treacherous acts that cause harm, then the matter should be discussed in terms of punishment at the time; it is not merely a question of whether mourning rites are observed. Pei Dan died due to madness and illness, with no crime to be judged; Tian Yue's opinion is therefore entirely reasonable." |
《師弟子相為服議 - Discussion on Mourning Attire Between Teachers and Disciples 》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
| 1 | 師弟子相... : | 周 魏 晉 宋 |
| Zhou Wei Jin Song | ||
| 2 | 師弟子相... : | 周制，禮記檀弓云：孔子之喪，門人疑所服。無喪師之禮。子貢曰：「昔者夫子之喪顏回，若喪子而無服，喪子路亦然。請喪夫子，若喪父而無服。」無服，不為縗也。弔服而加麻，心喪三年。又曰：「事師無犯無隱，左右就養無方，服勤至死，心喪三年。」鄭玄曰：「心喪，戚容如喪父母而無服也。」又曰：「師，吾哭諸寢。」盧植曰：「有父道，故於所寢哭之。」奔喪云：「哭師於廟門外。」 |
| According to Zhou dynasty regulations, the Rites of Zhou records in Tanguang: "At the time of Confucius's death, his disciples were uncertain about what mourning attire they should wear." There is no ritual for mourning a teacher. Zigong said, "In the past, when Master Kong mourned Yan Hui's death, he did so as if mourning a son but without wearing mourning attire; the same was true when he mourned Zilu." "I would like to mourn Master Kong as one would mourn a father, yet also without wearing mourning attire." No mourning attire means not wearing the proper mourning clothes. Wearing a mourning robe and adding hemp, observing a three-year period of heartfelt mourning. It is also said: "When serving one's teacher, there should be no defiance and no concealment; the student should attend to his needs without fixed rules, diligently serve until death, and observe a three-year period of heartfelt mourning." Zhang Xuan said: "Heartfelt mourning means to display the sorrowful appearance as one would for parents, yet without wearing mourning attire." It is also said: "My teacher—I will mourn him in my chamber." Lu Zhi said, "Because he had the virtue of a father, one mourns for him in his chamber." Bensang says: "Mourn your teacher outside the gate of the ancestral temple." | ||
| 3 | 師弟子相... : | 魏王肅曰：「禮，師弟子無服，以弔服加麻臨之，哭之於寢。」蜀譙周曰：「為師，如本有服降而無服者。其為師少長所成就者，雖服除，心喪皆三年。」曹弁敏問曰：「弔服加麻者幾時而除？」鄭稱答曰：「凡弔服加麻者，三月除之。師、朋友、嫂、叔、族姑姊妹嫁者，皆弔服加麻者。為師出入常絰，出則變服。」 |
| Wei Wang Su said, "According to ritual, there is no mourning attire for a teacher and his disciple; instead, one should wear a mourning robe with added hemp and attend the funeral, weeping in the chamber." Shu Qiao Zhou said: "For a teacher, it is as if one originally had mourning attire but was reduced to none. Those who have been nurtured and accomplished by their teachers, even after the mourning period has ended, should still observe a three-year heartfelt mourning." Cao Bianmin asked, "For how long must one wear a mourning robe with hemp before it can be removed?" Zhang Cheng answered, "Generally, for those who wear a mourning robe and add hemp, they may remove the attire after three months. Teachers, friends, one's sister-in-law, uncle, and female cousins who have married all fall into the category of those for whom a mourning robe with added hemp should be worn. "When mourning one's teacher, one should always wear the 绖 when going in and out; upon leaving, change into other clothing." | ||
| 4 | 師弟子相... : | 晉賀循謂：「如朋友之禮。異者，雖出行，猶絰，所以尊師也。按禮記：『夫子之喪，門人疑所服。子貢曰：「昔夫子喪顏回，若喪子而無服。請喪夫子若喪父而無服。」於是門人廬於墓所，心喪三年。』蓋師徒之恩重也。無服者，謂無正喪之服也。孔子之喪，二三子皆絰而出。注曰『為師也』。然則凡弔服加麻者，出則變服矣。」 |
| Jin He Xun said: "It is like the rites for friends. The difference is that even when traveling, one still wears the 绖; this is to show respect for the teacher." According to the Rites of Zhou: "At the time of Master Kong's death, his disciples were unsure about what mourning attire they should wear. Zigong said: "In the past, when our master mourned Yan Hui, he did so as though mourning a son but without mourning attire. "I would like to mourn my master as one would mourn a father but also without mourning attire." As a result, the disciples built huts at the site of the tomb and observed a three-year period of heartfelt sorrow.'" This is because the bond between teacher and student is profound. "Not wearing mourning attire" means not wearing formal mourning clothes for a close relative. At the time of Confucius' death, several disciples wore 绖 and went out. The annotation says, "This is for mourning their teacher." Therefore, whenever one wears a mourning robe and adds hemp, they should change into other clothing when going out." | ||
| 5 | 師弟子相... : | 新禮：「弟子為師齊縗三月。」摯虞駁曰：「仲尼聖師，止弔服加麻，心喪三年。淺教之師，蹔學之徒，不可皆為之服。或有廢興，悔吝生焉。宜定新禮，無服如舊。」 |
| The New Ritual says: "Disciples mourn their teacher by wearing the qisui mourning attire for three months." Zhi Yu refuted, saying: "Confucius was a sage and teacher; he only wore a mourning robe with added hemp, observing three years of heartfelt mourning. A teacher who provides shallow instruction and students who study briefly cannot all be mourned in the same way with formal mourning attire." If some are abandoned or elevated, regret and misfortune may arise. It is advisable to establish a new ritual, without mourning attire as before." | ||
| 6 | 師弟子相... : | 范甯問曰：「奔喪禮『師，哭於廟門外』，孔子曰『師吾哭之寢』，何邪？」徐邈答曰：「蓋殷周禮異也。」 |
| Fan Ning asked: "The funeral rites state 'for a teacher, mourn outside the gate of the temple,' yet Confucius said 'I will mourn my teacher in my chamber.' Why is this so?" Xu Miao answered: "This is probably due to differences between the rites of Yin and Zhou dynasties." | ||
| 7 | 師弟子相... : | 宋庾蔚之謂：「今受業於先生者，皆不執弟子之禮。唯師氏之官，王命所置，故諸王之敬師，國子生之服祭酒，猶粗依古禮，弔服加麻，既葬除之，但不心喪三年耳。」 |
| Song Yu Weizhi said, "Nowadays, those who receive instruction from a teacher do not all observe the rites of discipleship. Only the official title of 'Shi Shi' (teacher), appointed by imperial decree, means that the respect shown to teachers by various kings and the mourning attire worn by Guozi students for the headmaster still roughly follows ancient rites: a mourning robe with added hemp is worn, which is removed after burial; however, they do not observe three years of heartfelt mourning." |
《朋友相為服議 - Discussion on Mourning Attire for Friends 》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
| 1 | 朋友相為... : | 周 漢 魏 晉 |
| Zhou Han Wei Jin | ||
| 2 | 朋友相為... : | 周制，檀弓云：「曾子曰：朋友之墓，有宿草而不哭焉。」鄭玄曰：「宿草謂陳根也。為師心喪三年，於朋友期可也。」王肅曰：「謂過周不復哭。」又曰：「朋友吾哭諸寢門之外。」 |
| The Zhou system: The Tanguang says, "Zengzi said: 'If there is old grass on the grave of a friend, one should not weep.'" Zheng Xuan said: "Sucao refers to old roots." "One should mourn a teacher for three years in the heart, but mourning a friend for one year is sufficient." Wang Su said: "It means that after a week has passed, one no longer weeps." It also says: "For friends, I would weep outside the gate of the inner chamber." | ||
| 3 | 朋友相為... : | 漢戴德云：「以朋友有同道之恩，加麻三月。」 |
| Han Dai De said: "Because friends share a bond of shared ideals, one should mourn in hemp for three months." | ||
| 4 | 朋友相為... : | 魏劉德議問曰：「小記云『朋友虞祔而已』，此謂主幼而為虞祔也。若都無主族，神不歆非類，當為虞祔不？」田瓊答曰：「虞，安神也。祔，以死者祔於祖也。既朋友恩舊歡愛，固當安之祔之，然後義備也。但後日不常祭之耳。」又問：「朋友無所歸，於我殯，若此者當迎彼還己館，皆當停柩於何所？」答曰：「朋友無所歸，故呼而殯之，不謂已殯迎之也。於己館而殯之者，殯之而已，不於西階也。」 |
| Wei Liu De asked: "The Xiaoji says, 'For friends, one merely performs the Yu and Fu rites,' which refers to when a child is young and these rites are performed for him. "If there are no relatives at all, the spirits do not favor outsiders; should one still perform the Yu and Fu rites?" Tian Qiong answered: "Yu is a rite to comfort the spirit. Fu means to associate the deceased with the ancestors. Since friends share old bonds of affection and love, one should certainly comfort and associate them [with ancestors], thereby fulfilling the full measure of righteousness. "But they will not be regularly sacrificed to in later days." Another question: "If a friend has nowhere to return, and I bury him, in such cases should we bring the body back to our own residence? Where should the coffin be temporarily placed?" Answer: "If a friend has nowhere to go, we call him and bury him; it does not mean that after burial one should retrieve the body. "To bury a friend at our own residence means merely to perform the burial rites there, not on the western steps." | ||
| 5 | 朋友相為... : | 晉曹述初問：「有仁人義士，矜幼攜養積年，為之制服，當無疑邪？」徐邈答曰：「禮緣情耳。同爨緦，又朋友麻。」 |
| Jin Cao Shuchu asked: "If there are benevolent and righteous individuals who have compassionately raised an orphan for many years, should one wear mourning clothes for them without doubt?" Xu Miao answered: "Rites arise from sentiment. "One wears the silk mourning for those with whom one has shared a hearth, and hemp for friends." |
《除心喪議 - Discussion on Ending Heart Mourning 》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
| 1 | 除心喪議: | 晉 |
| Jin | ||
| 2 | 除心喪議: | 晉蔡眇之問徐野人云：「從弟心喪，當除此月，不知猶應設祭者？為應施床為地席邪？其大兄昔在西，知喪晚，心制乃應除臘月。其妹先除，不知便可著綵衣不？」徐答曰：「禫者，喪事之極也，故於此日設祭而告終。自爾之後，沈哀在心，故謂之心喪。外無節文，故服祭並闕也。晦日唯哭以寫哀而已。既各盡其服，從禮而除矣。著綵衣，無所疑。」 |
| Jin Cai Miao zhi asked Xu Yeren, "My cousin's mourning period has ended this month; should I still hold a sacrificial ceremony?" Should one still lay out a bed and mat on the ground for him? His eldest brother was in the west before, and learned of the death late; therefore, according to filial piety, the mourning period should end in the twelfth lunar month. His sister has already ended her mourning period. Is it acceptable for him to wear colorful clothes now?" Xu Yeren replied, "The 'dan' ceremony marks the end of mourning rites; therefore, a sacrificial offering is made on this day to signify its conclusion. After that, one continues to grieve inwardly, hence it is called 'xin sang' (heart mourning). Since there are no formal external rites, both the mourning attire and sacrificial ceremonies are omitted. On the last day of the month, one should only weep to express grief. Once each has completed their mourning period according to their status, they may follow the rites and end it accordingly. Wearing colorful clothes is acceptable; there should be no doubt about that." |
《周喪察舉議 - Discussion on Recommendations During Zhou Mourning Period 》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
| 1 | 周喪察舉... : | 晉 |
| Jin | ||
| 2 | 周喪察舉... : | 晉武帝泰始中，楊旌有伯母服未除而應孝廉舉。天水中正姜鋌言：「太常楊旌遭伯母之喪幾時而被孝廉舉？又已葬未？及為人後不？按：旌以去六年二月遭伯母喪，其年十一月葬，十二月應舉，不為人後。鄉閭之論，以孝廉四科，德行高妙，清白冠首，必不謂在哀之人，禮之所責也。」 |
| During the Taishi period of Emperor Wu of Jin, Yang Jing had not yet completed his mourning attire for an aunt when he was recommended as a filial and upright official. Tianzhong Zhongzheng Jiang Ting said: "Minister of Rites Yang Jing, who had just suffered the death of his paternal aunt, how long after her passing was he recommended as a filial and upstanding official?" Had the funeral rites already been completed? And had he not yet assumed the status of heir to another family line? According to records: Yang Jing suffered the death of his paternal aunt in February six years ago, and she was buried in November of that year; he responded to the recommendation as a filial and upright person in December of the same year, and had not yet become an heir to another family. "The discussion among the local communities holds that for the four categories of filial and upright officials, moral excellence and integrity are paramount. It would certainly not be considered appropriate to recommend someone still in mourning, as this is a matter of ritual propriety." | ||
| 3 | 周喪察舉... : | 博士祭酒劉喜議：「禮，周之喪，卒哭而從政。進貢達士，為政之務也。此敬君之命，為下之順，禮因殺而順君命可也。今旌十二月被舉，過既葬之後，因情哀殺而順君命。三年之喪則終其服，周之喪一月而已，明情有輕重也。又按律令，無以喪廢舉之限。」 |
| Doctor and Chief Scholar Liu Xi argued: "According to the rites, after the Zhou mourning period ends with the final funeral rites, one may resume official duties." Recommending talented individuals for tribute is an essential duty of governance. This shows reverence for the ruler's command and obedience from below; therefore, it is acceptable to adjust ritual practices in order to follow the ruler's orders. Now, Yang Jing was recommended in December, after his aunt had already been buried; thus, he adjusted the mourning rites out of compassion and followed the ruler's command. A three-year mourning period must be completed in full, whereas the Zhou mourning rites last only one month; this clearly shows that the weight of emotional obligation varies. Furthermore, according to the laws and regulations, there is no provision prohibiting recommendations for those in mourning." | ||
| 4 | 周喪察舉... : | 博士爰幹議：「按禮，周喪之未，可以弔人也。君子之仕，行其義也。今以喪在四科之一，雖無善稱，亦應無咎。」 |
| Doctor Yuan Gan argued: "According to ritual, after the completion of Zhou mourning rites, one may visit and console others." To serve as an official is for a gentleman to fulfill his sense of righteousness. Now, being in mourning is one of the four categories; even if there are no commendable virtues, he should not be held guilty." | ||
| 5 | 周喪察舉... : | 博士韓光議：「孝廉清白克讓為德，旌本周喪之戚，猥當貢舉，不能辭退，詩人有言，『受爵不讓』，旌應貶矣。」 |
| Doctor Han Guang argued: "Filial and upright officials should be known for their integrity, humility, and willingness to yield. Yang Jing, still in mourning after the Zhou period of his aunt's death, was improperly recommended as a tribute candidate; he could not refuse or step down. As the poets said, 'Accepting an honor without yielding'—Yang Jing deserves censure." | ||
| 6 | 周喪察舉... : | 毘陵內史論江南貢舉事：「江表初附，未與華夏同，貢士之宜，與中國法異。前舉孝廉，不避喪孝，亦受行不辭以為宜。訪問餘郡，多有此比。按天水太守王孔碩舉楊少仲為孝廉，有周之喪而行，甚致清議。今欲從舊，則中夏所禁，欲不舉，則方士所闕。闇塞意淺，甚以為疑。」 |
| The Neishi of Pilin commented on the tribute recommendations in Jiangnan: "At first, the regions south of the Yangtze were newly annexed and had not yet been unified with the Central Plains. The proper way to recommend scholars there differed from the laws practiced in China Proper." Previously, those recommended as filial and upright officials did not avoid mourning obligations; they accepted their appointments without refusal, considering it appropriate. Inquiring among the remaining commanderies, many followed this example. According to records, the governor of Tianzhong, Wang Kongshuo, recommended Yang Shaozhong as a filial and upright individual while he was still in Zhou mourning; this caused much criticism from the learned community. Now, if we follow the old practice, it would violate Central Plains regulations; but if we do not make recommendations, there will be a shortage of officials in these regions. This is an obscure and poorly considered matter, which I find very questionable." | ||
| 7 | 周喪察舉... : | 震議曰本論無姓：「孝舉，古之名貢。尋名責實，模格宜高。夫以宜高之姿，必以邁俗為稱，動擬清流，行顧禮典。況齊縗之喪，身有伯叔之痛，腰麻貫絰，對而不言，不處大夫之位，不統邑宰之官，時無盟戰，代無寇戎，不受聘使之命，不率師旅之役，喪禮宜備，哀情宜畢。古者周喪，過三月而從政。謂若今之職司，有公除也。公除之制，蓋由近者多事，在官不復從禮，權宜之事耳。今當舉者，咸出布衣，或在吏次。且貢選之道，在不苟之地，推讓之宜，得順其心。官無推讓之刑，法無必行之制。平日且猶遜讓，況周年之憂乎！若從公除，則非正官之例也。若從高貢之舉，於情為慢喪，於舉為昧榮，考之於禮，義則未聞。今戎車未息，禮制與古不同。今諸王官司徒吏未嘗在職者，其高足成，有一舉便登黃散，其次中尚書郎，被召有周喪，正假一月耳，何至孝廉獨不可耳！為孝廉之舉美於黃散耶？如所論以責孝廉之舉，則至朝臣復何以恕之？宜依據經禮，分別州國之吏，與散官不同。」 |
| Zhen Yi said The original text does not include a surname: "Filial and upright recommendations are the ancient names for tribute selections." Seeking to match reputation with reality, the standards should be high. Those who possess such lofty qualifications must certainly be recognized for their moral excellence beyond common people, and their actions should align with the standards of integrity and ritual propriety. Moreover, during the mourning period of Qi sui, when one suffers the grief of losing an uncle or aunt, wearing hemp garments and a sash for mourning, remaining silent in the face of others, not holding the position of a high-ranking official, nor managing local administrative duties; at such times there are no alliances to be formed or wars to fight, no need to accept diplomatic missions, nor lead military campaigns. The mourning rites should therefore be complete, and one's sorrowful feelings fully expressed. In ancient times, after the Zhou mourning period of three months, one could resume official duties. This refers to the current system where officials may return to duty through a public mourning leave. The practice of returning from public mourning is due to the fact that in recent times there have been many affairs, and officials are no longer expected to follow full ritual obligations; it is merely a matter of convenience. Those recommended today mostly come from humble backgrounds or hold minor bureaucratic positions. Moreover, the way of tribute selection lies in avoiding recklessness; the practice of yielding and recommending should allow one to follow their own conscience. There are no legal penalties for officials who do not yield or recommend, nor is there a mandatory regulation requiring such actions. If one still yields and shows humility on ordinary days, how much more so during the year of mourning! If one returns to office through public mourning leave, it does not conform to the established example for proper officials. If one follows a recommendation based on high tribute standards, it would be disrespectful to mourning obligations and disregard the honor of being selected. Examining this according to ritual principles, such conduct has no basis in righteousness. Now that military campaigns have not yet ceased, our rites and systems differ from those of ancient times. Now, among the officials of various princes and the Ministry of Rites who have never held office, their most promising students may be recommended once and immediately appointed to high-ranking civilian posts; others become Secretariat Attendants. Even those called for service while still in Zhou mourning are granted only a one-month leave. How then can filial and upright individuals alone be excluded! Is being recommended as a filial or upright official more honorable than becoming an officer of the Yellow Rank? If we hold those recommended as filial and upstanding to such strict standards, then how can even high-ranking court officials be exempt from similar scrutiny? One should base decisions on the Confucian classics and ritual principles, distinguishing between local officials of different commanderies and marquises, who are not the same as holders of honorary posts." | ||
| 8 | 周喪察舉... : | 又議曰：「震以王官司徒吏，皆先由州郡之貢，而後升在王廷，策名委質，列為帝臣，選任唯命，義不得辭。故遭周喪，得從公奪之制，周則迫命俯就。至於州郡之吏，未與王官同體，其舉也以孝順為名，以廉讓為務，在不制之限。於時可得固讓，於宜可得不行，況兼周喪，焉可許乎！據情責實，於義不通。苟居容退之地，雖小必讓；苟在不嫌之域，雖大不辭：是黃散可受而孝廉可拒也。故孝在得申之位，動則見恕。是以州國之與王官不同之理，在乎此矣。若乃權時制宜，越常從變，則孝非特命之徵，舉非應務之首，慶代無縱橫之務，校禮則不睹其事，唯宜折之以理，從其優者也。」 |
| Another opinion stated: "Zhen considers that officials of the Ministry of Rites and other high-ranking posts are first recommended by their commanderies or states, then promoted to serve in the royal court. Once they receive an imperial appointment and pledge loyalty, they become subjects of the emperor; their selection and appointments depend solely on the ruler's will, and thus they cannot refuse out of personal sense of duty." Therefore, when encountering a Zhou mourning period, they may follow the system of resuming official duties through public orders; in such cases, one must accept the imperial command and comply. As for local officials of the commanderies and states, they are not yet on equal footing with imperial court officials. Their recommendation is based on filial piety and obedience as a name, and integrity and yielding as duties; thus, they fall outside the scope of mandatory regulations. At such times, one may properly refuse and yield; when appropriate, one may choose not to act. How much more so in the case of mourning—how could this be permitted! Judging by sentiment and holding them accountable for reality, such a course is inconsistent with righteousness. If one holds a position where yielding is appropriate, even in minor matters, they must still yield; But if one finds themselves in a position where there is no conflict or impropriety, even for major appointments they may accept without refusal: thus, an officer of the Yellow Rank can be accepted while a filial and upright recommendation can be rejected. Therefore, when filial duty is in a position that allows for expression, one's actions will naturally be forgiven. This is why the rationale distinguishing local officials from imperial court officials lies precisely here. If one must adapt to circumstances and make exceptions, deviating from the norm for practical reasons, then filial duty is not a unique or absolute requirement, nor should recommendations be considered the top priority. In an era of peace without urgent affairs, examining ritual practices would reveal no such precedents; in such cases, it is best to resolve matters through reason and choose the more favorable option." |
URN: ctp:tongdian/101