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周制，士喪既葬，實土三，主人拜鄉人，即位踊襲，迺反哭。有司修虞事。特豕饋食，側烹於廟門外之右，東面。設洗於西階西南，水在洗西，篚在東。樽於室中北墉下，當戶。素几葦蓆在西序下。陳三鼎於門外之右。主人及兄弟如葬服，賓執事者如弔服，皆即位於門外之左，如朝夕臨位。婦人及內兄弟服，即位於堂，亦如之。祝免澡葛絰帶，布席於室中，東面，右几，降出，及宗人即位於門西，東面南上。宗人請拜賓。主人即位於堂，眾主人及兄弟、賓即位於西方，如反哭位。祝盥，升取苴，降洗之，升，入設於几東席上，東縮。主人倚杖入，祝從，贊薦菹醢。鼎入設西階前。俎、豆、敦、鉶入設。祝酌醴，祝奠觶於鉶南，復位，主人再拜稽首。祝饗曰：「哀子某，哀明相，夙興夜處不寧，敢用潔牲剛鬣，薌合，嘉薦，普淖，明齊溲酒，哀薦祫事，適爾皇祖某甫饗。」命佐食祭。祝取奠觶，祭亦如之，主人再拜。祝祝，卒，主人拜如初，哭，出復位。祝迎尸，尸入門，丈夫踊，婦人踊。婦人入於房。尸卒食，主人洗廢爵，酌酒酳尸。祝酌授尸，尸以酢主人，主人拜受爵，尸答拜。主人獻祝、獻佐食。主婦洗足爵於房中，酌，亞獻尸，如主人儀。兩籩棗栗設於會南。賓長洗繶爵，三獻，燔從，如初儀。婦人復位。祝出戶，西面告利成，主人哭，皆哭。祝入，尸謖。祝前尸，出戶踊肃初，降堂踊如初，出門亦如之。祝反，入徹，設於西北隅，几在南，厞用席。贊闔牖戶。主人降，賓出。主人出門，哭者止，皆復位。宗人告事畢。賓出，主人送拜稽顙。 |
| | According to Zhou dynasty regulations, after a scholar's funeral and burial, the mourners would fill in the grave three times. The master of ceremonies would bow to the townspeople, return to his position, wail while covering himself with a robe, and then turn back to weep. The officials in charge prepared for the Yu ceremony. A pig was specially provided as a food offering, The pig was slaughtered at the right side outside the temple gate, facing east. A basin for ritual washing was set up at the southwest corner of the western steps, with water placed to the west of the basin and a basket to its east. The wine vessels were placed beneath the northern wall inside the room, directly opposite the door. ้อย A plain table and reed mat were located under the western corridor. Three tripods were arranged to the right outside the gate. The master and his brothers wore mourning attire as for a burial, while the guests and attendants wore clothing appropriate for paying condolences. They all took their positions to the left outside the gate, in the same manner as during morning and evening visits of condolence. Women and brothers within the family wore mourning attire appropriate for their status and took positions on the hall, following the same arrangement. The shaman removed his mourning cap and replaced it with a bamboo hat, fastened the sash, spread a mat in the room facing east, placed a table to his right, descended outside, joined the clan officials at their position west of the gate, all arranged facing east with seniority ordered from south. The clan official requested the guests to bow. The master took his position on the hall, while other masters of ceremonies, brothers, and guests positioned themselves in the west as they would during the return weeping ceremony. The shaman washed his hands, ascended to take a cloth pad, descended to rinse it, then went up again and placed it on the mat east of the table, arranged in an easterly direction. The master entered leaning on a staff, followed by the shaman. An assistant presented the relish and sauce. The tripods were brought in and placed before the western steps. The sacrificial stands, bean vessels, duan, and xing were carried in and arranged. The shaman poured sweet wine, placed the sacrificial cup south of the xing vessel, returned to his position, and the master bowed twice with forehead touching the ground. The shaman offered a sacrifice, saying: "Aiji Mǒu, I grieve and mourn with you; I have risen early and rested late in sorrow," "Dare I offer this pure sacrificial animal with stiff bristles," Xianghe, Jiajian, Punao, Ming Qi soujiu, Ai jian xia shi, Shi er Huang Zu Mǒu Fu "Xiang." He ordered an assistant to serve the sacrificial meal. The shaman took up the sacrificial cup, and during the offering ceremony it was done in the same way; the master bowed twice. The shaman recited his incantations, then upon completion, the master bowed as before, wept, and exited to return to his position. The shaman welcomed the symbolic representative of the ancestor; when the symbolic figure entered through the gate, men wailed, and women also wailed. Women entered into the inner chamber. After the symbolic figure finished eating, the master rinsed an empty wine cup, poured wine into it, and offered a toast to the symbolic figure. The shaman filled a cup and presented it to the symbolic figure; the symbolic figure then returned the wine to the master as an offering. The master bowed to receive the cup, and the symbolic figure responded with a bow. The master presented offerings to the shaman and to the assistant in charge of serving food. The master's wife rinsed a wine cup with her feet inside the inner chamber, poured wine into it, made a secondary offering to the symbolic figure, following the same procedures as the master. Two baskets containing dates and chestnuts were placed to the south of the altar. The senior guest rinsed his cup, made three offerings, followed by burning incense as in the initial ceremony. The women returned to their positions. The shaman exited through the gate, faced west, and announced that the rites had been successfully completed; the master wept. Everyone wept. The shaman entered, and the symbolic figure departed. The shaman led the symbolic figure forward; upon exiting through the gate, they wailed and stood solemnly as before. When descending from the hall, they wept as initially done, and when leaving the gate, it was also performed in the same manner. The shaman returned, entered to clear away the sacrificial items, placed them in the northwest corner, with a table positioned to the south, and used mats for covering. The assistant closed the windows and doors. The host descended, and the guest departed. When the host left the gate, those who were weeping stopped and all returned to their original positions. The head of the clan announced that all rituals were completed. As the guest departed, the host followed to offer a bow and kowtowed with his forehead touching the ground in farewell.
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無尸則禮及薦饌皆如初。既饗，祝祝卒，不綏祭，無泰羹、湆、胾、從獻，主人哭，出復位。祝闔牖戶，降復位於門西，男女拾踊三。如食閒，祝升，止哭，聲三，啟戶，主人入，祝從，啟牖嚮。卒徹，祝、佐食降復位。始虞用柔日。再虞皆如初，曰哀薦虞事。三虞、卒哭、他，用剛日，亦如初，曰哀薦成事。凡虞，天子九，諸侯七，大夫五，士三。 |
| | If there is no symbolic figure, then all the rituals and offering of food should be performed as initially done. After the offering was made, the shaman completed his incantations and did not perform a final ritual of calming or concluding the sacrifice. There were no offerings of taigeng (a type of meat broth), qì (broth), zì (meat slices), or accompanying tributes; the host wept, then exited and returned to his position. The shaman closed the windows and doors, descended, and returned to a position west of the gate. Men and women wept and jumped three times in mourning. As during a meal break, The shaman ascended, and weeping ceased; three sounds were made, then the door was opened. The host entered. The shaman followed and opened the window facing east. After all the offerings were removed, the shaman and the assistant in charge of food descended and returned to their positions. The initial "yu" ritual was performed on a yin day. The second "yu" ritual was conducted in the same manner as the first, and it was called "Ai Jian Yu Shi," meaning a sorrowful offering for the "yu" ceremony. The third "yu" ritual, the final weeping ceremony ("zhuoku"), and other related rites were performed on yang days, also following the same procedures as before, and were called "Ai Jian Cheng Shi," meaning a sorrowful offering to complete the rituals. In general, the number of "yu" rituals is nine for an emperor, seven for feudal lords, five for high-ranking officials (dàfu), and three for scholar-officials (shi).
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說曰：孔子曰：「既封，主人贈而祝宿虞尸。既反哭，主人與有司視虞牲。有司以几筵舍奠於墓左，反，日中而虞。葬日虞，弗忍一日離也。是日也，以虞易奠。」將虞，沐浴，不櫛。男則男尸，女則女尸。女尸必使異姓，不使賤者。尸服卒者之上服。報葬者報虞者，三月而後卒哭。既葬而不報虞，則雖主人，皆冠；及虞，則皆絻。遠葬者比反哭者，皆冠；及郊而後絻，反哭。曾子問曰：「並有喪，何先何後？」孔子曰：「葬，先輕而後重；其虞也，先重而後輕：禮也。」 |
| | The commentary says: Confucius said, "After the burial mound was completed, the host presented gifts and the shaman prepared for the symbolic figure of the 'yu' ceremony. After the return weeping, the host and the officials inspected the sacrificial animal for the "yu" ritual. The officials placed a table and mats with offerings to the left of the tomb, then returned; at noon, they performed the "yu" ritual. The "yu" ritual was held on the burial day, as one could not bear to be separated from the deceased for even a single day. On this day, the memorial offering was replaced by the "yu" ritual." Before the "yu" ritual, one bathed and washed but did not comb their hair. If the deceased was male, a male symbolic figure (shi) would be used; if female, then a female symbolic figure. A female symbolic figure must always come from another family and not from a servant or person of low status. The symbolic figure (shi) wore the highest mourning attire of the deceased. Those who reported the burial also reported the "yu" ritual; three months passed before the final weeping was concluded. If the "yu" ritual was not reported or conducted after burial, then even the host and all others would wear formal caps; but upon performing the "yu" ritual, they would instead wear mourning caps. Those who had traveled far for the burial and returned with the body were treated like those participating in the return weeping; they all wore formal caps; only after reaching the outskirts did they switch to mourning caps, marking the return weeping ceremony. Zengzi asked, "When multiple funerals occur at the same time, which should take precedence and which should follow?" Confucius said, "In burial matters, one should attend to the less important first and then proceed to the more important; but for the 'yu' ritual, one should begin with the more important and then move on to the less important: this is in accordance with the rites."
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後漢鄭玄云：「子為父三月而葬，腰絰散垂，如始時也。葬日，日中而虞。反哭，升自西階，虞祭於堂，杖不入室。凡葬以平明，日中反虞者安也，棺柩已去，恐父母精神彷徨無所依，故祭以安之也。」 |
| | In the Later Han, Zheng Xuan said, "When a son buries his father after three months, he should wear the sash of mourning with loose ends hanging down as in the initial period of mourning. On the day of burial, the "yu" ritual was performed at noon. The return weeping procession ascended from the western steps; the "yu" sacrifice took place in the hall, and the mourning staff was not taken into the room. Generally, burials took place at dawn; the "yu" ritual was held at noon to bring comfort and peace. Since the coffin had already been removed, there was concern that the spirits of one's parents might wander aimlessly without support, so a sacrifice was made to console them."
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宋崔凱云：「子為父，三月而葬。將啟出棺，皆絻散帶垂。既啟，袒，哭踊無數。日中虞，絻無時之哭矣。」 |
| | Cui Kai of Song said: "When a son buries his father, it should be done after three months. Before opening the coffin to remove the body, all participants wore mourning caps with loose sashes hanging down. After the coffin was opened, they removed their outer garments and wept and wailed without limit. At noon for the "yu" ritual, it marked a mourning cry that had no fixed time."
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大唐元陵儀注：「將啟，太祝捧主匱置於座，啟匱於前，捧出神主，置於座上，東向。諸侍奉官各退就位，輿繖等亦退。通事舍人引群官俱退於太極殿門外，就次，以俟虞祭。所由陳杖衛如式。典儀設太尉、司徒、宗正卿、禮儀使及諸行事官位於東階之東，設太祝等位於公卿之前少南，又少南設典儀位，俱西向。典儀帥禮生二人先就次立，禮生乃引太尉、司徒以下祭服立於左延明門外之南，北向西上。光祿卿帥其屬捧饌立於太尉、司徒之東，太祝帥齋郎捧祝版立於饌東。立定，禮生乃引太尉、司徒以下入就位，通事舍人分引群官、皇親、諸親皆素服各入就位。侍中版奏『中嚴』，皇帝素服就次。光祿卿帥其屬捧饌入，俟於東階之前，太祝帥齋郎捧祝版立於其南。光祿卿帥其屬升設醴甒、酒樽於帷門外前楹中閒之東，北向西上。設篚於樽西，實觶一、杓一，皆有审。設罍洗於東階之東，北向，罍水在洗東；篚在洗西，南肆，實爵二、巾一，有审。執罍洗者立於其後。侍中版奏『外辦』，近侍扶引皇帝再拜，通事舍人分贊群官在內外位者哭拜。禮生引禮儀使省饌訖，升就位。禮官升位後，光祿卿帥進饌捧饌，司徒捧俎，光祿卿引饌及諸執事官並升自東階，設於帷東門外席上訖，降復位。太尉捧祝版升立於樽所，執樽篚者各立於樽篚之後。禮儀使導皇帝於饌東，西面。禮儀使跪奏『請皇帝止哭奉奠』，承傳內外皆止哭。太祝以觶酌醴齊於皇帝之左，跪進；皇帝受醴齊，跪奠於饌前，俛伏，興。太祝持版進神座之南，北面跪讀祝文訖，奠版，俛伏，興。禮儀使導皇帝復位，跪奏『請再拜』，皇帝哭再拜。禮生引太尉亞獻終獻訖，降復位如常儀。通事舍人分贊內外哭再拜。禮儀使又跪奏『請再拜』，俛伏，興，皇帝哭再拜。奉禮郎傳贊內外再拜。禮儀使跪奏『禮畢』，俛伏，興，近侍扶皇帝還閤，群官等俱退。太祝乃跪匱神主，遂閉帷門，降出。內侍之屬及行事者皆出。祝版焚於左延明門外。百僚乃於太極門外奉慰如常儀。每虞日朝哭禮皆準此。」其百官之制，既葬而虞，其儀具開元禮。 |
| | The Tang Dynasty Yuanling Ritual Notes state: "Before opening the coffin, the chief priest held the lacquered box containing the spirit tablet and placed it on a seat. The box was opened in front of him; he then took out the spirit tablet, placed it upon the seat facing east, the various attendants and officials each withdrew to their designated positions, and the palanquin and parasols also retreated. The Tongshi She Ren led all officials to withdraw outside the Taixi Hall gate, where they took their places and waited for the "yu" sacrifice. The ceremonial staffs and guards were arranged according to established protocol. The Director of Ceremonies arranged the positions for the Taiwei, Siku, Zongzheng Qing, Liyi Shi, and other officials involved in the ceremony to the east of the eastern steps. The positions for the chief priests were set slightly south of where the high-ranking ministers stood, Further to the south were set up positions for the Director of Ceremonies, all facing west. The Director of Ceremonies led two ritual attendants to first take their positions. The attendants then guided the Taiwei, Sikong, and officials below them in sacrificial robes to stand south of the Zuo Yanming Gate outside, facing north with ranks arranged westward. The Guanglu Qing led his subordinates to stand east of the Taiwei and Sikong, holding sacrificial food offerings. The chief priests led the zhai lang (ritual attendants) to hold the ritual tablets and stood east of where the food was placed. Once in position, the ritual attendants led the Taiwei, Sikong and officials below them to their designated places. The Tongshi She Ren separately guided all officials, imperial relatives, and other family members, who were dressed in plain mourning attire, into their respective positions. The Shizhong presented a wooden tablet to announce "Zhongyan" (the signal for strict preparation), and the emperor, dressed in plain mourning attire, took his place at the designated location. The Guanglu Qing led his attendants to carry the sacrificial food into the hall and waited in front of the eastern steps, while the chief priests led the zhai-lang (ritual assistants) to hold the ritual tablet and stood south of them. The Guanglu Qing led his staff to ascend and set up the wine vessels, including the liwu (wine jars) and zun (ritual wine vases), east of the central space between the front pillars outside the curtain gate, facing north with ranks arranged toward the west. Baskets were placed to the west of the wine vases, containing one zhe (small cup) and one biao (ladle), each properly arranged. The leixian (ritual water basin and washing vessel) was set up to the east of the eastern steps, facing north, with the leipan (large wine jar used for ritual water) placed to the east of the washing basin; the basket was placed west of the washing vessel, facing south, containing two jue (ritual cups) and one cloth towel, all properly arranged. The attendants responsible for the leixian stood behind them. The Shizhong presented the wooden tablet and announced "Waiban" (the signal that all preparations were complete), then court attendants assisted the emperor in bowing twice. The Tongshi She Ren divided their roles to guide officials inside and outside the designated positions to weep and prostrate themselves. The ritual attendants guided the Liyi Shi (Ritual Officer) to inspect the sacrificial offerings, then ascended to his position. After the ritual officials had taken their positions, the Guanglu Qing led those carrying the sacrificial food to present it. The Sikong carried the sacrificial platters. The Guanglu Qing guided the food and all attending officials up from the eastern steps, placing them on the mats outside the eastern curtain gate. Once completed, they descended back to their original positions. The Taiwei carried the ritual tablet and ascended to stand at the location of the wine vases; those holding the vases and baskets stood behind them, respectively. The Liyi Shi guided the emperor east of the sacrificial table, facing west. The Liyi Shi knelt and presented a report: "Please request that the emperor cease weeping to offer sacrifices," and upon receiving this instruction, both those inside and outside stopped their mourning. The chief priest poured a mixture of wine and sweet rice liquor into the zhe (cup) with his left hand, then knelt to present it; the emperor received the offering, knelt and placed it before the sacrificial table, bowed his head in reverence, then rose. The chief priest held up the ritual tablet, approached south of the spirit table, faced north, knelt, and read the sacrificial text. After finishing, he placed down the tablet, bowed his head in reverence again, then rose. The Liyi Shi led the emperor back to his original position and knelt to report: "Please request a second bow," and the emperor wept while performing two bows. The ritual attendants led the Taiwei to perform the secondary and final offerings, after which he descended back to his position as per usual protocol. The Tongshi She Ren divided their duties to guide those inside and outside in weeping and performing two bows again. The Liyi Shi once more knelt and reported, "Please request a second bow," bowed his head in reverence and rose; the emperor wept and performed two bows again. The Fengli Lang (Assistant Ritual Officer) transmitted instructions to guide those inside and outside to perform a second bow. The Liyi Shi knelt to report, "The ceremony is complete," bowed his head in reverence and then rose; court attendants assisted the emperor back into the palace, while all officials withdrew. The chief priest then knelt to place the spirit tablet back in its lacquered box; the curtain gate was closed, and he descended from the hall. All palace attendants and those who had participated in the ceremony exited. The ritual tablets were burned outside the Zuo Yanming Gate. All officials then offered condolences to the emperor at the Taixi Gate as per usual protocol. The morning weeping and ceremonial rites on each "yu" day were conducted according to this procedure." The regulations for officials' participation were as follows: after burial, a "yu" ritual was conducted; the specific ceremonies are detailed in the Kaiyuan Li (Rites of the Kaiyuan Era).
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殷人練而祔，孔子善之。 |
| | The Yin people practiced the ritual of wearing plain mourning clothes and performing the funeral rites, which Confucius approved.
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周制，卒哭而祔。士喪，既卒哭之明日，沐浴，櫛，搔翦，用專膚為折俎，取諸脰膉。其他如饋食。用嗣尸。曰：「孝子某，孝顯相，夙興夜處，小心畏忌，不惰其身，不寧。用尹祭，嘉薦，普淖，普薦，溲酒，適爾皇祖某甫，以隮祔爾孫某甫，尚饗。」 |
| | The Zhou dynasty system was to perform the funeral rites after the mourning period for death had ended. When a scholar-official died, on the day following the completion of the mourning period for his death, the mourners would bathe, comb their hair, and trim their nails; They used specially prepared meat for the sacrificial offerings, taken from the neck and shoulder parts of the animal. Other aspects were similar to those of sacrificial food offerings. They used a successor as the symbolic sacrificial victim. It said: "The filial son, [name], with filial piety and reverence, rises early and rests late, is cautious and reverent, does not neglect his body, and remains unsettled. They used Yin jia; Jiajian, Punao, Pujian, soujiu; "O great ancestor [name], may you ascend and be united with your grandson [name]; please partake of the offering."
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說曰：卒哭明日，祔於祖父。其變而之吉祭也，比至於祔，必於是日也接，不忍一日末有所歸也。士大夫不得祔於諸侯，祔於諸祖父之為士大夫者，其妻祔於諸祖姑。妾祔於妾祖姑，亡則中一以上而祔之。祔必以其昭穆。諸侯不得祔於天子，天子、諸侯、大夫可以祔於士。妾無妾祖姑者，易牲而祔於女君可也。婦祔於祖姑，祖姑有三人，則祔於親者。其妻為大夫而卒，而後其夫不為大夫，而祔於其妻則不易牲。妻卒而後夫為大夫，而祔於其妻，則以大夫牲。又云：大夫祔於士，士不祔於大夫，祔於大夫之昆弟之為士者，無昆弟則從其昭穆，雖王父母在亦然。婦祔於其夫之所祔之妃，無妃則亦從其昭穆之妃。妾祔於妾祖姑，無妾祖姑則從其昭穆之妾。公子祔於公子。男子祔於王父則配，女子祔於王母則不配。婦之喪，虞，卒哭，其夫若子主之，祔則舅主之。王父死，未練祥而孫又死，猶是祔於王父也。父母之喪偕，先葬者不虞祔，待後事，其葬服斬縗。有父母之喪，尚功縗，而祔兄弟之殤，則練冠。祔於殤，稱陽童某父，不名，神也。主妾之喪則自祔，至於練祥，皆使其子主之。其殯祭，不於正室。上大夫祔太牢，下大夫少牢。朋友之喪，虞祔而已。 |
| | It was said: On the day after the mourning rites concluded, one should perform the funeral rite in honor of one's grandfather and grandmother. When changing from mourning rites to auspicious sacrifices, before reaching the rite of Fu, it was necessary on that day itself to make a connection; they could not bear for even one more day to have no place of return. Scholar-officials could not be united with feudal lords in ancestral rites; they were to be united with their grandfathers and grandmothers who had been scholar-officials, while their wives would be united with the great aunts of the ancestors. Concubines were to be united in ancestral rites with their concubine grandmothers; if none existed, they would be united with the grandmother of one rank above. The rite of Fu must follow the order of Zhaomu (the east-west arrangement in ancestral temple hierarchy). Feudal lords could not be united with the Son of Heaven in ancestral rites, but the Son of Heaven, feudal lords, and officials could all be united with scholar-officials. If a concubine had no grandmother who was also a concubine, it was acceptable to change the sacrificial offering and perform the rite of unification at her female lord's temple. A wife should be united with her grandmother; if there were three grandmothers, she would be united with the one who was most closely related. If a man's wife had been an official and died, but after her death he did not become an official himself, then if he were to be united with his wife in ancestral rites, there would be no need to change the sacrificial offerings. If a man became an official after his wife's death and was then united with her in ancestral rites, he would use the sacrificial offerings appropriate for an official. It is also said: Officials may be united with scholar-officials in ancestral rites, but scholar-officials cannot be united with officials; they should instead be united with the brothers of the official who were themselves scholar-officials. If there are no such brothers, then follow the Zhaomu order (the east-west hierarchy). Even if their great-grandparents were still alive, this rule would apply. A wife should be united with the concubines at whose level her husband was united; if there were no such concubine, then she would also follow the rank of a concubine according to Zhaomu. A concubine should be united with her concubine grandmother; if there was no such grandmother, then she would follow the rank of another concubine according to Zhaomo. Princes should be united with other princes. If a man was united with his great-grandfather, he would be paired; if a woman was united with her great-grandmother, she would not be paired. In the case of a wife's death, during the Yu and the mourning rites for her passing, her husband or son would preside; but in the rite of Fu (unification), it was her maternal uncle who took charge. If a great-grandfather died and the mourning period had not yet concluded when his grandson also passed away, the grandson would still be united with the great-grandfather in ancestral rites. If a father and mother both died at the same time, the one buried first would not have the Yu or Fu rites performed for them; these rites were postponed until after the burial of the second. The mourning attire for their burials was Qiancai (the most severe form of mourning). If someone was still in the mourning period of Gongcai for their parents' deaths and had to perform the Fu rites for a deceased younger or older brother who died young, they would wear Lian guan (a cap used during the Lian ritual). When performing Fu rites for a child who had died young, one would refer to them as "Yang Tong [name] Fu," without using their personal name; this was an expression of reverence. For mourning rites concerning the death of a principal wife or concubine, one performed the Fu rite personally; however, from the Lian ritual onward to the Xiang ceremony, these were all conducted by their sons. Their burial rites and sacrificial ceremonies were not held in the main hall (Zhengshi). An upper-ranking Da Fu would perform the Fu rite with Taolao (a sacrifice of one ox, one pig, and one sheep), while a lower-ranking Da Fu used Shaolao (sacrifices of only a pig and a sheep). For the death of a friend, one would perform only the Yu and Fu rites.
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| | 祔祭: |
晉賀循云：「卒哭祭之明日，以其班祔於祖廟，各以昭穆之次，各有牲牢，所用卒哭。今無廟，其儀：於客堂設亡者祖坐，東向；又為亡者坐於北，少退。平明持饌具設及主人之節，皆如卒哭儀。先向祖座拜，次向祔座拜，訖，西面南上伏哭。主人進酌祖座，祝曰：『曾孫某，敢用潔牲嘉薦於曾祖某君，以隮祔某君之孫某。』又酌亡者座，祝曰：『哀子某，夙興夜處不寧，敢用潔牲嘉薦，祔事於皇祖某君，適明祖某君，尚饗。』皆起再拜，伏哭盡哀，復各再拜，以次出。妻妾婦女以次向神座再拜訖，南向東上，異等少退，哭盡哀，各再拜還房。遂徹之。自祔之後，唯朔日月半殷奠而已，其饌如來時儀，即日徹之。」 |
| | Jin Hegun said: "On the day after the completion of the sacrificial rites, they were enshrined in the ancestral temple according to their rank and position. Each was placed in order of Zhaomu (the hierarchical arrangement of ancestors), with each receiving appropriate animal sacrifices as used during the Chukou ceremony." Nowadays, without an ancestral temple, the ritual is: set up a seat for the ancestor of the deceased in the guest hall, facing east; Another seat was also prepared for the deceased to the north, slightly behind. At dawn, the sacrificial offerings and preparations were arranged along with the host's ceremonial items, all following the procedures of the Chukou rite. First bow toward the ancestor's seat, then bow toward the Fu seat; after finishing, kneel and weep facing west with one's head to the south. The host approached and poured a libation at the ancestor's seat, while the shang offered a prayer: "Zengsun [name], dares to offer pure sacrificial animals and fine offerings to Zengzu [name] Jun, in order to elevate and enshrine his grandson [name]." Then, a libation was poured at the deceased's seat, and the shang recited: "Ai Zi [name], having long been restless from early morning to night, dares to offer pure sacrificial beasts and fine offerings, performing Fu rites before His Majesty Zong [name] Jun and Shang Zong [name] Jun. May they kindly accept these offerings." All then rose to bow twice, knelt and wept with utmost sorrow, and finally bowed again before exiting in order. Wives, concubines, and women followed in turn to bow twice toward the spirit seat; after finishing, they faced south with their heads eastward, slightly retreating according to rank, wept with utmost sorrow, bowed again, and returned to their rooms. Then all offerings were removed. After the Fu rite, only solemn memorial offerings on the first and fifteenth days of each month were performed. The sacrificial items followed the same procedures as when they were brought in, and these were removed on the same day."
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| | 祔祭: |
宋崔凱云：「祔祭於祖廟，祭於祖父，以今亡者祔祀之也。以卒哭明日，其辭曰：『哀子某，敢用潔牲剛鬣普淖普薦醴酒，用薦祔事，適爾皇祖某甫以隮祔。』女子祔於祖姑，此皆於今亡者為祖姑也。今代皆無廟堂，於客堂設其祖座，東面，今亡者在其北，亦東面而共此饌也。若祖父母生存，無亡祖可祔者，當中一以上祔高祖父母姑也。」 |
| | Song Cui Kai said: "The Fu rite is performed in the ancestral temple, offering sacrifices to one's grandfather, and now includes the deceased being enshrined among them. On the day after completing the Chukou rites, the prayer said: "Ai Zi [name], dares to use pure sacrificial animals with unshorn hair and abundant wine and offerings, to present them for the Fu rite. May they be offered before your Majesty Zong [name] Fu, so that you may ascend and join in the ancestral enshrinement." Women perform the Fu rite for their maternal grandmothers; this means that the deceased is now considered as a Zugu (maternal grandmother) to them. In modern times, since ancestral temples are no longer available, the ancestor's seat is set up in the guest hall facing east. The deceased is placed to the north of this, also facing east, and all share these sacrificial offerings together. If one's grandparents are still alive and there is no deceased ancestor to perform the Fu rite for, then one should perform it for a maternal great-grandmother or higher-ranking female ancestors."
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大唐元陵儀注： |
| | The Ritual Notes of Datang Yuanling:
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祔廟前二日告遷，其禮如常告之儀。所由先備腰輿等并舁人。告訖，太祝先匱代祖神主，奉遷於西夾室埳中，鎖閉如式。次腰輿遷第三室神主，入第二室；宮闈令捧后主先置於埳室，太祝捧帝主復置於埳室，俱東向。次遷第四室入第三室，次遷第五室入第四室，次遷第六室入第五室，次遷第七室入第六室，次遷第八室入第七室，次遷第九室入第八室，皆如上儀。入埳室各鎖閉訖，次所司移幄帳等物，依次各遷入本室訖，其九室應緣幄帳、香案、斧扆、席褥等所司先造，其日陳設於室中。其代祖室舊帳幄等物，並移於西夾室中，虛設鎖閉如式。 |
| | Two days before the Fu rite in the temple, an announcement was made to inform others; the ceremony followed the usual procedures for such notifications. The responsible officials first prepared the waist yu (a type of palanquin) and the bearers to carry it. After the announcement was completed, the Tai Zhu (chief priest) first removed the ancestral tablet of the substitute ancestor and respectfully moved it to a recess in the western side chamber. It was then locked as per established procedures. Next, the waist yu carried the ancestral tablet from the third chamber; Then they entered the second chamber; The Palace Gate Officer held the empress's tablet and placed it first into the recessed chamber, while the Tai Zhu respectfully carried the emperor's tablet and also placed it in the recess. Both tablets faced east. Next, the tablet from the fourth chamber was moved into the third; then the fifth into the fourth, the sixth into the fifth, and the seventh into the sixth. Next, the tablet from the eighth chamber was moved into the seventh; then the ninth into the eighth, following the same procedures as above. After all tablets were placed in their respective recessed chambers and locked, the responsible officials then moved items such as canopies and other ceremonial objects into each chamber according to order. On this day, these nine chambers had already been prepared with 幄帐 (canopies), incense tables, axes, yǐ (a type of screen or partition), mats, and cushions by the relevant departments, which were arranged in the rooms accordingly. The old canopies and other items from the chamber of the substitute ancestor were all moved to the western side room, where they were arranged as empty displays and locked according to established procedures.
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將遷代宗睿文孝武皇帝，所司先擇日，奏定，散下所由，各供其職。應用法駕鹵簿，黃麾大仗，前一日陳設，及太廟四門量設方色兵仗如儀。將作監先清掃廟之內外。京兆府修路，從承天門向南至太府寺南街，向東入太廟三門，又向南，又向東至廟南門。宗正具祔饗料，差三公及應行事官齋戒，如常饗儀。又申太極殿告靈座料如常式。太樂令設登歌於太廟殿上，並如常式。尚舍於廟南門道西設神主幄座，東向，幄內設床、席、褥、黼扆、香案如式。內中尚先造栗木主并匱及趺，祔前一日盛以箱，覆以帕，置於腰輿，詣廟南門幄帳中；太祝捧置於座上，乃下簾帷。內侍省量差中官侍衛。禮儀使奏請差題神主官，即以饗前一日，尚舍具香湯并題神主席褥；內中尚具浴神主盆并白羅巾、光漆、筆墨等詣於幄帳所。禮儀使與題神主官等，其日質明，詣幄下。太祝以香湯浴栗主，拭以羅巾。題栗主官盥洗，捧栗主就褥，題云『代宗睿文孝武皇帝神主』，墨書訖，以光漆重摸之，遂捧授；太祝受，詣帳座，置於匱中所，侍衛如式。 |
| | When preparing to move the remains of Emperor Daizong Ruwen Xiaowu, the responsible officials first selected a suitable date, submitted it for approval, and then distributed instructions to all relevant departments so that each could fulfill their duties. The appropriate ceremonial procession, including the full complement of halberd-bearers and banners, was arranged. On the day before, all items were set up as required, and at the four gates of the Grand Temple, colored military guards and weapons were stationed according to established rituals. The Jianzuojian (Office of Works) first cleaned both inside and outside the temple premises. The Jingzhao Fu (Jingzhao Prefecture) repaired the road, starting from Chengtian Gate heading south to Nanjie Street of Taifu Si, then turning east into the third gate of the Grand Temple. From there it turned south again and then eastward until reaching the southern gate of the temple. The Zongzheng Office prepared all necessary offerings for the Fu and Xiang rites, assigned the Three Dukes and other officials responsible for conducting the ceremony to observe a period of fasting and purification, following standard procedures for sacrificial rituals. Additionally, offerings were arranged at the Taiji Palace to inform the spirit seat according to standard procedures. The Ta Yue Ling (Head of Music) arranged the Dengge (a type of musical performance) on the Grand Temple's main hall stage, following standard procedures. The Shangshe Office set up a canopy and seat for the ancestral tablet on the western side of the southern gate road at the temple, facing east. Inside the canopy, a bed, mat, cushion, fu yi (a decorative screen or partition), and incense table were arranged according to established standards. The Inner Office had previously prepared the chestnut wood tablet, its case, and base; On the day before the Fu rite, the tablet was placed in a box, covered with silk cloth, and put into the waist yu, which then transported it to the canopy at the southern gate of the temple; The Tai Zhu (chief priest) respectfully placed it on the seat and then lowered the curtain. The Neishi Sheng (Office of Eunuchs) assigned an appropriate number of eunuch guards for protection. The Liyi Shi (Ritual Director) submitted a request to appoint an official responsible for inscribing the ancestral tablet. On the day before the Xiang rite, the Shangshe Office prepared incense water and a chair with cushion for this official; The Inner Office also provided the basin for cleansing the tablet, white silk towels, lacquer polish, brushes, ink, and other necessary items to be delivered to the canopy site. On that day at dawn, the Liyi Shi (Ritual Officer) and the official responsible for inscribing the tablet arrived at the canopy. The Tai Zhu used incense water to cleanse the chestnut wood ancestral tablet, then wiped it with a silk towel. The official responsible for inscribing the chestnut tablet first washed his hands and face, then respectfully held the tablet on a cushion. He inscribed it with "Dai Zong Ruwen Xiaowu Huangdi Shen Zhu" (Emperor Daizong Ruwen Xiaobing's Ancestral Tablet), completed in ink, applied lacquer over it for protection, and finally presented it; The Tai Zhu received the tablet, carried it to the canopy seat, placed it into its designated case, and guards were stationed around as per established procedures.
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前一日，尚舍與西內使、計會、鴻臚除太極殿上白幕，並以吉幕代之。殿中省除版城。太僕進玉輅於承天門外，當中南向，及諸輦輅、羽儀、仗衛、繖扇陳列於玉輅前，左右金吾引駕，所由陳布如式。太常奏前一日之夕，嚴警於承天門外之南；皇城留守奏祔饗日質明，開朱雀門；大內留守與內檢校使奏開太極殿門、嘉德門、承天門。衛尉於太極殿門外廊下，量設文武百官次；又於太廟南門外，量設百官次於道東，如在太極殿庭儀。 |
| | On the day before, the Shangshe Office, along with the Xinei Shi (Western Inner Officials), Ji Hui (a department for accounting and logistics), and Honglu Si (Office of Ceremonial Guests) removed the white curtains from the Taiji Hall and replaced them with auspicious-colored ones. The Dianzhong Sheng (Imperial Palace Department) cleared away the wooden barriers surrounding the hall. The Ta Pu (Ministry of War) brought the jade carriage to outside Chengtian Gate, placing it in the center facing south. Other carriages, ceremonial standards, military guards, parasols, and fans were arranged before the jade carriage. The Jinwu troops on both sides led the procession, with all arrangements following established procedures. The Taichang Sheng (Ministry of Rites) reported that on the evening before, strict security was enforced to the south outside Chengtian Gate; The Huangcheng Liu Shou (commander of the imperial city) reported that on the day of the Fu and Xiang rite at dawn, Zhuque Gate would be opened; The Dainei Liu Shou (imperial palace commander) and Nei Jianjiao Shi (internal inspection officer) reported the opening of Taiji Hall Gate, Jiade Gate, and Chengtian Gate. The Weiwei Si (Ministry of Ceremonies) arranged designated positions for civil and military officials outside the corridor at Taiji Hall's gate; Additionally, outside the southern gate of the Grand Temple on the eastern side of the road, designated positions for all officials were arranged according to procedures used in Taiji Hall's courtyard.
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先奏靈座祔之日，質明，宗正卿帥執饌齋郎，光祿卿帥太官良醞實樽俎籩豆并應行事官，皆祭服序列於左延明門以俟。至祭時，應行事官詣太極殿東階下，西向序立，典儀於太極殿庭布文武官、皇親、諸親位如常儀。俟祭官欲升殿行事時，通事舍人引文武百僚等常服入就位，禮生贊眾官再拜，在位者皆再拜。尚輦帥腰輿、香案、繖扇入詣殿庭階下，分東西立。侍從官攝侍中中書令以下，並列位於左右序立。太僕進玉輅於嘉德門外，當中南向。禮生引祭官等行告禮如常儀。告訖，宗正卿、光祿卿帥齋郎長祠徹饌。禮官引侍中升，尚輦帥腰輿升詣帳座前，其繖扇侍臣等夾於階間。侍中進跪於幄前，西向奏：『請降座升輿祔廟。』內侍捧几置輿上，太祝匱神主，捧置輿上几後，扶侍降自西階，繖扇侍臣夾引以出，自太極殿門中門出，在位文武百官及皇親、諸親等便從神輿而出。至嘉德門，分左右序立，神輿至玉輅後。侍中跪奏：『請降輿升輅。』內侍捧几置輅中，太祝捧匱升輅，千牛將軍夾輅而趨。出承天門五十步，侍中進，當輅前跪奏『請敕侍臣上馬』，侍臣等皆上馬，鼓吹振作。其文武百官等候玉輅出承天門，各逐便路先赴太廟南門次，以俟神輿。鹵簿至廟門西三門，鼓吹止，分左右以俟饗訖，退。其儀仗等並於廟南門分左右列位，俟饗禮畢，退。玉輅既發赴廟，尚舍收拆殿上帷幄及版城等，應合收者，與內檢校使、計會處置。 |
| | On the day designated for informing the spirit seat of the Fu rite, at dawn, the Zongzheng Qing (Minister of Ancestral Affairs) led the sacrificial attendants and fasting clerks, while the Guanglu Qing (Minister of Ceremonial Banquets) led the Taiguan officials responsible for preparing wine and food to fill the ritual vessels,笾 (ritual baskets), and 豆 (ritual trays). All officials involved in conducting the ceremony wore their ceremonial attire and lined up at Zuo Yanming Gate in order, waiting. At the time of the sacrifice, all officials responsible for conducting the rite gathered at the eastern steps of Taiji Hall, standing in order facing west. The Dianyi (ceremonial officer) arranged positions for civil and military officers, imperial relatives, and other family members in the courtyard according to standard procedures. When the officials responsible for the rite were about to ascend the hall, Tongshi She Ren (attendants) led all civil and military officials in plain attire into their designated positions. The Li Sheng (ritual attendants) announced that all officials should bow twice; those present did so accordingly. The Shangnian Shi (carriage officer) led the waist yu, incense tables, parasols, and fans into the hall courtyard, where they stood in formation on either side of the steps. Attendants and officials from the Shizong Guan (attendant officers) down to the Zhongshu Ling (Minister of the Secretariat), all stood in their designated positions along both sides. The Ta Pu (Office of War) brought forward the jade carriage to Jiade Gate's exterior, placing it in the center and facing south. Ritual attendants led the officials conducting the rite through the announcement ceremony according to standard procedures. After completing the announcement, the Zongzheng Qing and Guanglu Qing led the fasting clerks in removing the sacrificial offerings from the main altar. The ritual officials led the Shizhong (Attendant-in-Ordinary) to ascend, while the Shangnian Shi led the waist yu up to the canopy seat in front. The parasols and fan-bearers, along with attending ministers, stood on both sides of the steps. The Shizhong knelt before the canopy and faced west to report: "Please descend from the seat, ascend into the carriage, and proceed to perform the Fu rite at the temple." Eunuchs carried the small table and placed it on top of the carriage. The Tai Zhu removed the ancestral tablet, respectfully placing it behind the table in the carriage. Then, with attendants supporting from below, they descended via the western steps. Parasols, fans, and attending ministers flanked the procession as they exited through the central gate of Taiji Hall. Civil and military officials present, along with imperial relatives and other family members, followed the sacred carriage out. Upon reaching Jiade Gate, they formed ranks on both sides in order; the sacred carriage arrived behind the jade carriage. The Shizhong then knelt and reported: "Please descend from the carriage and ascend into the jade carriage." Eunuchs placed the small table inside the jade carriage, while the Tai Zhu carried the case and ascended into it. The Qinniu Jiangjun (Imperial Guards) flanked the jade carriage and moved forward in procession. Fifty paces outside Chengtian Gate, the Shizhong stepped forward and knelt before the jade carriage to report: "Please order the attending ministers to mount their horses." The attending ministers all mounted their steeds, and the drum and musical procession began. Civil and military officials waited for the jade carriage to exit Chengtian Gate, then each took their own route ahead of time to reach designated positions at the southern gate of the Grand Temple in preparation for the sacred procession. The halberd-bearer procession arrived at the western third gate of the temple, where the drum and music stopped. Officials on both sides stood by until the Xiang rite was completed before withdrawing. The ceremonial guards and attendants were arranged in ranks on both sides at the southern gate of the temple, waiting until the Xiang rite concluded before retreating. After the jade carriage departed for the temple, the Shangshe Office dismantled and collected all canopies and wooden barriers on the hall's stage. All items requiring removal were handled in coordination with the Nei Jianjiao Shi and Ji Hui departments.
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| | 祔祭: |
其日，太廟祔饗應緣齋戒齋官、陳設樽彝酒醴坫爵、省牲告潔、進署祝版、陳設樂器，並如東饗常儀。玉輅將至廟西門，尚舍奉御設奉謁褥位於廟庭橫階南，當中北向。奉禮郎於廟南門外稍南，設文武百官及皇親諸親位，如太極殿庭之儀，又於廟庭橫階南，設文武百官及皇親諸親位，亦準此。通事舍人引文武百官、皇親諸親等，常服就南門外位。禮生引應饗官俱祭服立於廟東門外，北向西上位立。又禮生引禮儀使、御史以下執事官等先入，當中階，北向立於褥位之南。禮生贊再拜，禮儀使、御史以下皆再拜訖，引自東階升，各就位。次引司空入就位，再拜，行掃除訖，降復位。禮官與太祝自西第一室開埳室，捧神主匱，置於幄中近東，啟匱出神主，捧置於座几後趺上；次宮闈令入室，捧后主匱，置於幄中近西，啟匱出后主，置於座几後趺上。自第一室至第八室，皆如上儀。訖，並齋郎室長各於本室依儀出入，須知次序。太祝退立於樽坫所，宮闈令退就階下執事位。 |
| | On that day, all matters related to the Fu and Xiang rites at the Grand Temple—such as fasting and purification for officials, arranging ritual vessels, wine, sacrificial animals, inspecting their purity, submitting prayers, and setting up musical instruments—followed standard procedures used during eastern offerings. As the jade carriage approached the western gate of the temple, the Shangshe Fengyu (Imperial Attendant) set up a mat and position for presenting homage in the southern part of the courtyard at the transverse steps, facing north. The Fengli Lang (Attendant of Rites) set up positions for civil and military officials as well as the emperor's relatives slightly south of the southern gate of the temple in accordance with the procedures used at Taiji Hall. Additionally, within the southern part of the temple courtyard at the transverse steps, positions were also arranged for these groups following the same standards. The Tongshi She Ren led civil and military officials, as well as members of the imperial family, to their designated positions outside the southern gate in regular court attire. The Li Sheng (ritual attendants) led all officials participating in the Xiang rite to stand outside the eastern gate of the temple wearing sacrificial robes, arranged in positions facing north with ranks ordered from west to east. The Li Sheng also led the Liyi Shi (Ritual Commissioner), Yushi (Censor) and other subordinate officials to enter first, standing on the central steps facing north in a position south of the mat. The Li Sheng announced the double bow, and after the Liyi Shi, Yushi, and all officials below them had completed their bows, they were led up the eastern steps to take their designated positions. Next, the Sikong (Minister of Works) was led in and took his position, performed a double bow, completed the ritual cleansing, then descended and returned to his original place. The Li Guan (ritual officials) and Tai Zhu opened the first room from the west, entered the kǎn chamber, carried the wooden chest containing the ancestral tablet, placed it near the east side of the canopy, then opened the chest to retrieve the tablet and presented it onto a stand behind the throne. Next, the Gongwei Ling (Palace Gate Officer) entered the chamber, carried the chest containing the empress's tablet, placed it near the west side of the canopy, opened the chest to remove the tablet, and positioned it on a stand behind the throne. From the first chamber to the eighth chamber, all procedures followed the same rites as above. After completion, each Zhai Lang (fasting attendant) and Shichang (chamber official) entered and exited their respective chambers according to the prescribed rituals, following a strict order. The Tai Zhu withdrew and stood at the position of the wine vessels, while the Gongwei Ling retreated to his designated subordinate official's position on the steps.
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| | 祔祭: |
玉輅既至廟南門，迴輅南向。侍臣等序列於輅前。神輿入幄，則侍臣列於幄門外。尚輦帥腰輿進輅後，侍中跪奏『請降輅升輿詣幄座』。內侍捧几置輿上，太祝捧神主匱置輿上几後，遂舁詣幄座；內侍捧几置座上，東向，太祝捧匱置几後。訖，禮生於廟東門引行事官、太尉以下入就廟庭位，西向立。其殿上御史、禮官、太祝、樂官等，各逐便自東西階下相向序立，候神主升殿，卻復階上位。 |
| | After the jade carriage arrived at the southern gate of the temple and turned around, it faced south. The attending ministers formed a procession in front of the jade carriage according to their ranks. When the sacred palanquin entered the canopy, the attending ministers stood outside the entrance of the canopy in formation. The Shangnian led the yao yu (attendant palanquin) to proceed behind the jade carriage, and the Shizhong knelt to report: "Please descend from the jade carriage and ascend into the sacred palanquin to approach the canopy seat." Imperial attendants carried a stand onto the palanquin, and the Tai Zhu placed the chest containing the ancestral tablet behind the stand on the palanquin. The procession then proceeded to the canopy seat. Imperial attendants placed the stand onto the throne, facing east, and the Tai Zhu positioned the chest behind the stand. After completion, the Li Sheng led officials in charge of ceremonies and those ranked Taiwei (Grand Commandant) and below into their designated positions in the temple courtyard from the eastern gate, where they stood facing west. The Yushi (Censors), Li Guan, Tai Zhu, and Yueguan (musical officials) on the hall stage stood in formation facing each other from the east and west steps according to convenience. They waited for the ancestral tablet to ascend onto the dais before returning to their positions on the steps.
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| | 祔祭: |
侍中進於幄座前，跪奏『請降座升輿祔謁』。內侍捧几置輿上，太祝捧栗木神主匱置几後。禮官引入，通事舍人引文武百官、皇親、諸親自南門外，分左右從入，就東西班位立。神輿至廟門，繖扇分左右立於門外。神輿至廟庭褥位，侍中各退就本班。太祝捧匱跪置於褥，啟匱出神主，置於趺上。訖，侍中進於褥位西，北面跪奏稱『以今吉辰，代宗睿文孝武皇帝祔謁』。奏訖，俛伏，興，退。 |
| | The Shizhong advanced in front of the canopy seat, knelt, and reported: "Please descend from the throne and ascend into the palanquin for the Fu yè (ancestral tablet enshrinement) ceremony." Imperial attendants placed a stand onto the palanquin and the Tai Zhu put the chest containing the pine-wood ancestral tablet behind it. The Li Guan led the procession forward, while the Tongshi She Ren guided civil and military officials, imperial relatives, and other kin from outside the southern gate to enter in formation on both sides, taking their positions at the eastern and western ranks. When the sacred palanquin arrived at the temple gate, parasols and fans were arranged on both sides outside the gate. When the sacred palanquin reached its designated mat position in the temple courtyard, the Shizhong and others withdrew to their respective ranks. The Tai Zhu knelt and placed the chest onto the mat, opened it to remove the ancestral tablet, then positioned it on the stand. After completion, the Shizhong moved to the west of the mat position and knelt facing north to report: "On this auspicious day, we present the ancestral tablet of Emperor Ruizhen Xiaowu of the Daizong lineage for enshrinement." After finishing his report, he bowed low to the ground, rose, and withdrew.
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| | 祔祭: |
少頃，侍中詣褥之西，東面跪奏『請升輿祔饗』。俛伏，興，退降就位本班。太祝進跪於褥位，捧神主匱於輿。腰輿既升，禮官奉引神輿，詣玄宗室，太祝跪捧神主匱，置於東壁下祔位褥上西南，退立戶外。少頃，太祝進就褥跪，捧神主置於輿，奉引入第九室；至帷座前，內侍捧几置於座，太祝捧神主置於曲几後趺上，其匱置於几東近後。腰輿退於幄座之西近北，舁腰輿所由並降自東階，由廟東門出。神主置座訖，禮生贊再拜，太尉以下及應在位官並再拜。 |
| | After a short while, the Shizhong approached to the west of the mat and knelt facing east to report: "Please ascend into the palanquin to proceed with the Fu Xiang (ancestral tablet offering) ceremony." He bowed low, rose, and withdrew to his original position among his rank. The Tai Zhu advanced and knelt at the mat position, then carried the chest containing the ancestral tablet onto the palanquin. After the yao yu was raised, the Li Guan escorted and guided the sacred palanquin toward Xuanzong's chamber. The Tai Zhu knelt to carry the chest containing the ancestral tablet and placed it on a mat at the southwest corner of the eastern wall in the designated Fu position before retreating to stand outside the door. After a short while, the Tai Zhu approached the mat and knelt, carrying the ancestral tablet into the palanquin before being escorted to the ninth chamber; Upon reaching in front of the curtained throne, imperial attendants placed a stand on the seat. The Tai Zhu placed the ancestral tablet on a stand behind the curved table. The chest was placed near the eastern side, close to the rear of the stand. The yao yu withdrew to a position near the north side of the western area in front of the canopy throne. The bearers of the yao yu descended via the eastern steps and exited through the eastern gate of the temple. After the ancestral tablet was placed on the throne, the Li Sheng announced a double bow, and all officials ranked Taiwei and below, as well as those present in their positions, performed the bow.
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| | 祔祭: |
禮生詣太尉之左，白『有司謹具，請行事』。登歌，奏永和之樂九成畢，禮生贊再拜，太尉以下及在位者皆再拜。禮生引太尉盥洗，執瓚升，詣從西第一室，酌鬱鬯，登歌作，太尉入室神座前，祼訖，奠瓚於饌席，俛伏，興，退出戶，北向再拜。次引詣第二室，次引詣第三室，以至第九室，皆如上儀。訖，登歌止，引太尉降復位。太祝奠毛血之豆，禮生引司徒執俎入自正門。俎初入門，雍和之樂作；饌升階，樂止。禮生徹毛血之豆，降自東階以出。諸太祝取蕭蒿焚於鑪炭。饌升設訖，齋郎降自東階，由廟東門以出。禮生引太尉盥洗，執爵奏自第一室至第八室，各奏本室樂；至第九室，奏保大之樂。行饗禮亞獻終獻，並如常饗之儀。訖，降復位。登歌作。太祝各入室徹豆，還樽所，登歌止。禮生唱賜胙，又唱再拜，眾官應在位者皆再拜。永和之樂作，禮生又唱再拜，在位者皆再拜，樂一成止。禮生進太尉之左，白『禮畢』。禮生引饗官自東門出，通事舍人引在位群官南門出。太祝入室，各匱神主納於埳室如常儀。禮官帥腰輿詣廟門南幄下，太祝捧桑木主并匱置於輿，遂自廟門南西偏門舁入，詣廟殿北簾下兩階之閒。將作先具鍬钁穿坎，方深令可容木主匱，遂埋之而退。明日，百僚及皇親諸親詣延英門，進名奉慰如常儀。 |
| | The Li Sheng approached to the left of the Taiwei and announced: "All preparations have been completed by the responsible officials. Please proceed with the ceremony." The ascending chant began, and after completing nine sections of the "Yonghe" musical piece, the Li Sheng announced another double bow. The Taiwei and all officials present performed the bow accordingly. The Li Sheng led the Taiwei to perform ritual hand washing, took up the zan (ritual ladle), ascended, and approached the first chamber from the western side. He poured yu chang (sacred wine) while the ascending chant played. The Taiwei entered the chamber in front of the ancestral tablet's seat, completed the libation rite, placed the zan on the sacrificial table, bowed low to the ground, then rose and exited through the door, performing a double bow facing north. Next, he was led to the second chamber, then to the third chamber, continuing until the ninth chamber, with all procedures following the same rites as above. After completion, the ascending chant ceased, and the Taiwei was led down to return to his original position. The Tai Zhu placed ritual beans containing sacrificial blood and hair onto their stand, while the Li Sheng led the Siku (Minister of Land) carrying the sacrificial tray to enter through the main gate. As soon as the sacrificial trays entered the gate, the "Yonghe" musical piece began playing. When the offerings ascended onto the steps, the music stopped. The Li Sheng removed the beans containing sacrificial blood and hair, descended via the eastern steps, and exited. lógica All Tai Zhu took fragrant herbs and burned them on the charcoal brazier. After all sacrificial offerings were placed, the Zhai Lang descended via the eastern steps and left through the eastern gate of the temple. The processions and rituals described reflect a highly structured ceremonial sequence in ancient Chinese ancestral rites, emphasizing order, symbolism, and reverence for imperial ancestors. The Li Sheng led the Tai Wei to perform ritual hand washing and take up a wine cup, then proceeded from the first chamber to the eighth. At each chamber, they performed the rites accompanied by its designated musical piece. At the ninth chamber, the "Baoda" musical piece was played. The rites of Xiang (offering), Ya Xian (second offering), and Zhong Xian (final offering) were all conducted according to standard ceremonial procedures. After completion, they descended and returned to their original positions. The ascending chant began. Each Tai Zhu entered their respective chamber to remove the ritual beans, returned to the wine vessel area, and then the ascending chant ceased. The Li Sheng announced that sacrificial meat would be bestowed, then called for a double bow again. All officials present in their designated positions performed the bow accordingly. The "Yonghe" musical piece began, and the Li Sheng again called for a double bow. All officials in their positions performed the bow as the music completed one section before stopping. The Li Sheng advanced to the left side of the Taiwei and declared: "The rites are complete." The Li Sheng led Xiang officials to exit through the eastern gate, while the Tongshi Sheren guided all other officials present at their positions out through the southern gate. The Tai Zhu entered each chamber and, following standard procedures, placed the ancestral tablets back into their respective kǎn chambers within the wooden chests. The Li Guan led the yao yu to the southern canopy at the temple gate. The Tai Zhu carried both the pine-wood tablet and its chest onto the palanquin, which was then borne through a western side door of the southern section of the temple gate into the area between the two steps beneath the northern curtain of the hall. The Jiangzuo Office had previously prepared spades and mattocks to dig a pit, its size and depth sufficient to accommodate the wooden chest containing the tablet. Afterward, they buried it and withdrew. The next day, civil and military officials along with imperial relatives approached Yanying Gate to submit their names for formal condolences in accordance with standard procedures.
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| | 祔祭: |
其百官之制，如開元禮。嫡殤者時享，皆祔食祖，別無祝文，亦不拜。庶子不祔食，庶子之嫡祔如嫡殤。 |
| | The regulations governing the participation of officials followed those established during the Kaiyuan era. For legitimate children who died young, during regular sacrificial rites their tablets are included in the offerings to the ancestral tablet of their grandfather. No separate prayers are recited for them, and no bows are performed specifically for them. Illegitimate sons are not included in ancestral offerings, but if an illegitimate son has a legitimate heir, that heir is enshrined and offered to following the same rites as for a legitimate child who died young.
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| | 禫變: |
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| | 禫變: |
周制，士喪，既大祥，中月而禫。禫而纖，無所不佩。是月也，吉祭，猶未配。是月禫，徙月樂。孟獻子禫，懸而不樂，比御而不入。孔子曰：「獻子加於人一等矣。」周之喪，十五月而禫。 |
| | According to Zhou dynasty regulations, when a scholar-official mourns a death, after the major mourning period (daxiang), the mourning is reduced halfway through the month during the dan rite. During the dan rite, one wears fine garments and may wear all kinds of ornaments. In this month, although a joyous ritual offering takes place, the deceased has not yet been enshrined in the ancestral temple. In this month of dan, music is resumed after being moved to another month. Meng Xianzi observed the dan rite; he hung up musical instruments but did not play them, and although his attendants were ready to serve him, he did not enter. Confucius said: "Xianzi is one level higher than ordinary people." The mourning period of the Zhou dynasty lasted fifteen months, ending with the dan rite.
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| | 禫變: |
大唐元陵儀注：「其日，百僚早集西內，入就位，侍中進辦，並如大祥之儀。皇帝服大祥服，近侍扶就位哭，十五舉聲。禮儀使奏請再拜，皇帝再拜，贊者承傳百僚在位者皆再拜。禮儀使奏請就次變服，皇帝就次，除大祥服，服素服。百僚趨入就位，立定。近侍扶皇帝入，哭踊，內外百僚皆哭踊。禮官省饌，光祿卿引饌升，陳設酌奠，亦如大祥之儀。太祝讀祝文，祭訖，禮儀使奏請再拜，皇帝哭再拜，贊者承傳內外百僚皆哭再拜。訖，禮儀使奏禮畢，遂與禮官趨出。近侍扶皇帝還次。通事舍人引百僚序出至太極門外，進名奉慰訖，各服慘公服，便詣延英門起居。明日平明，皇帝改服慘吉服。其百官慘公服，至山陵事畢，乃服常公服。」 |
| | The Tang Da Ling Yi Zhu records: "On that day, all officials gathered early at the western inner palace, entered their positions, and the Attendant-in-Ordinary presented the arrangements; everything followed the same procedures as during the daxiang rite. The emperor wore the mourning attire for daxiang, and was assisted by close attendants to his position where he wept, making fifteen audible sobs. The Master of Ceremonies presented a request for the emperor to bow twice, and the emperor did so. The announcer then conveyed this instruction, and all officials present also bowed twice. The Master of Ceremonies requested that the emperor change into another set of clothes, and accordingly, the emperor went to a private chamber, removed his daxiang mourning attire, and put on plain mourning garments. All officials hurriedly entered their positions and stood at attention. Close attendants assisted the emperor in entering, where he wept and wailed; both inner and outer officials also wept and wailed. The Grand Priest read the sacrificial text. After the offering was completed, the Master of Ceremonies requested a double bow from the emperor; the emperor wept and bowed twice, and the announcer conveyed this instruction so that both inner and outer officials all wept and bowed twice as well. Afterward, the Master of Ceremonies announced the completion of the rites, and then left quickly with the ritual officials. Close attendants assisted the emperor back to his private chamber. The Tongshi She Ren led the officials in order out to outside Taiji Gate, where they presented their names and received condolences. Afterward, each official donned mourning formal attire and proceeded directly to Yanying Gate for court attendance. The next day at dawn, the emperor changed into a subdued joyous ceremonial robe. All officials wore subdued formal mourning attire until the mountain tomb rites were completed; only then did they resume wearing their usual official robes."
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| | 禫變: |
今上初欲禫服終制，下詔曰：「朕聞禮貴緣情，因心展孝。高宗得說，其代予言。今朝有股肱，濟為舟楫，出納惟允，足以保邦。況荼蓼在懷，日時猶淺，欲遂權奪，抑就公除，攀號痛心，實所未忍。朕將從禫服，以終喪紀，百辟卿士，宜悉哀懷。」禮儀使、吏部尚書顏真卿奏曰：「哀號在疚，開闢所無，誠懇尚違，庶僚增懼。伏見百辟並已釋除，事既合權，禮無獨異，不可以吉凶兼制，臣子殊儀。伏乞奉顧命之文，節因心之孝，順時即吉，屈己臨朝，則萬姓心安，四方事集。臣典司儀注，不敢輕移，犯冒宸嚴，無任懇迫。」 |
| | The current emperor initially wished to complete the mourning period in dan attire and issued an edict stating: "I have heard that rites are most valued when they follow emotions, allowing filial piety to be expressed from the heart. Emperor Gaozong received this explanation and allowed it to speak on his behalf. In our dynasty, there are capable ministers who serve as strong supports; they act as boats and oars to assist the ruler, ensuring that all matters of entry and exit are handled properly, which is sufficient to safeguard the nation. Moreover, with bitter herbs still in my heart and the time of mourning not yet long enough, I wish to complete this period rather than prematurely resume official duties. To suppress personal grief for public matters is truly something I find unbearable. "I will follow the dan mourning attire to complete this mourning period, and all high officials and ministers should understand my sorrowful feelings." The Master of Ceremonies and Minister of Personnel Yan Zhenqing presented a memorial stating: "To grieve with lamentations in sorrow is unparalleled since the beginning of time. To still resist such sincere requests would cause fear among all officials. We have observed that all high officials have already resumed their duties; since the circumstances justify this action, there is no unique exception in rites. One cannot apply both joyous and mourning regulations simultaneously, nor can subjects and ministers follow different ceremonial standards. We humbly request that Your Majesty follow the instructions left by your late father, temper filial devotion with reason, resume joyous rites in accordance with time, and personally attend court. In doing so, the hearts of all people will be at ease, and affairs throughout the realm will proceed smoothly. As your minister in charge of ceremonial procedures, I dare not lightly alter established rites; to do so would be an offense against Your Majesty's majesty. With the utmost sincerity and urgency, I present this plea."
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| | 禫變: |
又下詔欲以素服練巾聽政，詔曰：「昔高宗諒陰三年，舜為堯，禹為舜，亦服喪三年，故禮曰『三年之喪，自天子達』。是知罔極之恩，昊天難報。朕虔奉遺詔，又迫於群議，將欲從吉，未忍割哀。其百僚宜以今月十七日釋服，朕以素服練巾，銜哀聽政。凡百在位，知朕意焉。」禮儀使又奏曰：「孝德動天，事踰前古，德音俯降，感咽載深。臣伏守遺詔，禮從易月，祥禫變除，儀注皆備。若陛下未忍即吉，更服練巾，則遺詔不得奉行，群僚無以覲見。伏乞俯順人望，仰遵先旨，實大孝不虧，萬方幸甚。臣職在典禮，愚守如前，無任懇迫之至。」 |
| | The emperor issued another edict, wishing to listen to state affairs while wearing plain mourning attire and a plain head covering. The edict stated: "In the past, Emperor Gaozong observed three years of mourning in seclusion; Shun for Yao, Yu for Shun—each also mourned for three years. Hence, rites say 'a three-year mourning period applies from the Son of Heaven down to all people.'" This shows that the boundless grace of a parent is as vast as heaven and difficult to repay. I have sincerely followed the late emperor's last will, yet I am also pressured by public opinion; I wish to resume joyous affairs but find it hard to part with my grief. Therefore, all officials should remove their mourning attire on the seventeenth day of this month; I shall listen to state affairs in plain mourning garments and a plain head covering while still grieving. All those holding office should understand my intentions." The Master of Ceremonies again presented a memorial: "Filial virtue has moved heaven, surpassing even the past; Your Majesty's benevolent decree descending from above deeply stirs our emotions. We humbly uphold the late emperor's last will, and rites have followed the prescribed mourning periods; all procedures for daxiang and dan rites, as well as changes in mourning attire, are fully prepared. If Your Majesty still finds it unbearable to resume joyous affairs and continues wearing the plain head covering, then we cannot carry out the late emperor's will, and officials will have no opportunity for audience. We humbly request Your Majesty to follow public expectations and honor the late emperor's instructions; this would truly reflect unwavering filial piety, bringing great fortune to all under heaven. As your minister responsible for ceremonies, I remain steadfast in my duty as before; with the utmost sincerity and urgency, this is my plea."
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| | 禫變: |
其百官儀制，具開元禮。 |
| | The ceremonial procedures for all officials are detailed in the Kaiyuan Li.
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| | 禫變: |
議曰：祥禫之義，按儀禮云：「中月而禫。」鄭玄以中月為閒月，王肅以中月為月中，致使喪期不同，制度非一。歷代學黨，議論紛紜。宗鄭者則云：祥之日，鼓素琴，孔子彈琴笙歌，乃省哀之樂，非正樂也。正樂者八音並奏，使工為之者也。宗王者按禮記云「三年之喪再周，二十五月而畢」。又，檀弓云「祥而縞，是月禫，徙月樂」。又，魯人有朝祥而暮歌者，子路笑之，夫子曰「踰月則其善也」。又，夫子既祥，五日，彈琴而不成聲，十日而成笙歌。又，「祥之日，鼓素琴」。以此證無二十七月之禫也。夫人倫之道，以德為本，至德以孝為先。上古喪期無數，其仁人則終身滅性。其眾庶有朝喪暮廢者，則禽獸之不若。中代聖人，緣中人之情，為作制節，使過者俯而就之，不及者跂而及之，至重者斬縗以周斷。後代君子居喪，以周若駟之過隙，而加崇以再周焉。禮記云「再周之喪，二十五月而畢」。至於祥禫之節，焚奋之餘，其文不備。先儒所議，互有短長，遂使歷代習禮之家，翻為聚訟，各執所見，四海不同，此皆不本禮情而求其理故也。夫喪本至重以周斷，後代崇加以再周，豈非君子欲重其情而彰孝道者也，何乃惜一月之禫而不加之，以膠柱於二十五月者哉！或云「孝子有終身之憂，何須過聖人之制」者。二十七月之制，行尚矣，遵鄭者乃過禮而重情，遵王者則輕情而反制，斯乃孰為孝乎？且練祥禫之制者，本於哀情，不可頓去而漸殺也。故閒傳云「再周而大祥，素縞麻衣，中月而禫，禫而纖，無所不佩」。中猶閒也，謂大祥祭後閒一月而禫也。據文勢足知除服後一月服大祥服，後一月服禫服。今約經傳，求其適中，可二十五月終而大祥，受以祥服，素縞麻衣。二十六月終而禫，受以禫服。二十七月終而吉，吉而除。徙月樂，無所不佩。夫如此求其情而合乎禮矣。 |
| | A commentary states: The meaning of daxiang and dan is explained according to the Yi Li, which says: "Dan takes place halfway through the month." Zheng Xuan interpreted "zhong yue" as an intervening month, while Wang Su understood it to mean the middle of the month; this led to differing mourning periods and inconsistent regulations. Throughout history, scholars have debated these interpretations with great contention. Those who follow Zheng Xuan's interpretation argue: On the day of daxiang, one may play a plain zither; Confucius playing the zither and singing with sheng music was for easing grief, not formal music. Formal music involves all eight tones being played together, performed by professional musicians. Those following Wang Su's interpretation cite the Li Ji: "The three-year mourning period consists of two full cycles, concluding at twenty-five months." Also, the Dan Gong states: "During daxiang plain hemp clothing is worn; in this month dan takes place, and music resumes after being moved to a different month." Additionally, there was a man from Lu who sang in the evening after observing daxiang in the morning; Zilu laughed at this, but Confucius said: "If it is more than one month, then it is commendable." Also, after observing daxiang, Confucius played the zither for five days but could not produce a complete melody; by the tenth day, he was able to play sheng music and sing. Also: "On the day of daxiang, play a plain zither." This serves as evidence that there is no dan rite at twenty-seven months. The way of human relationships is rooted in virtue, and supreme virtue places filial piety first. In ancient times, there were no fixed mourning periods; for benevolent people, the mourning period lasted a lifetime, suppressing their nature. Common people who abandon mourning on the same day they learn of a death are even worse than beasts. Sages of the middle ages, considering the feelings of ordinary people, established regulated mourning rites. These rites bring those who mourn excessively down to an appropriate level and help those who fall short reach it; for the most severe cases, they prescribe zhancai (the heaviest mourning attire) with a mourning period of one year. Later generations of virtuous men, in observing mourning, regarded the passing of time as fleeting as a horse's shadow through a gap, yet they extended it to two years. The Li Ji states: "A mourning period lasting two years is completed after twenty-five months." As for the rites of daxiang and dan, which follow the burning of incense and the remaining fervor, their ceremonial details are incomplete. Earlier Confucian scholars had differing opinions, each with their own strengths and weaknesses. This has led families of later generations who study rites to become embroiled in disputes, clinging to their own views so that practices vary across the four seas; all this is due to not grounding themselves in the spirit of ritual but instead seeking only logical explanations. Originally, mourning was considered extremely important and lasted one year; later generations extended it to two years—was this not the 君子's desire to emphasize their feelings and highlight filial piety? Why then should they be so reluctant to add a single month for dan, clinging rigidly to the twenty-five-month limit! Some say: "A filial son has lifelong sorrow; why must one exceed the rites established by sages?" The system of mourning for twenty-seven months has long been practiced. Those who follow Zheng Xuan go beyond the rites to emphasize emotion, while those adhering to the King's regulations downplay emotion and revert to rigid rules—so which is truly filial? Moreover, the rites of lian, daxiang, and dan are based on sorrowful feelings; they cannot be abruptly removed but must gradually diminish. Therefore, the Jian Zhuan states: "After two years comes daxiang; one wears plain hemp garments. In the intervening month of dan, one observes dan and wears fine hemp clothing, with no adornments." "Zhong" here means an interval; it refers to observing dan a month after the daxiang sacrifice. From the context, it is clear that one month after removing mourning attire, one dons the daxiang garments; another month later, the dan garments. Now, following the classics and commentaries to seek a moderate approach: mourning may end at twenty-five months with daxiang observed, followed by donning the daxiang attire—plain hemp garments. Mourning ends in the twenty-sixth month for dan, and one then wears the dan attire. Mourning concludes at the end of the twenty-seventh month as joy returns; at this point, mourning is lifted. Music resumes in the month of joy, and no adornments are forbidden. Thus, by seeking to align feelings with ritual, one achieves harmony with propriety.
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周制，喪服斬縗裳、苴絰、杖、絞帶、冠繩纓、菅屨者，謂既殯成服。斬縗裳三升。苴絰大搹九寸，左本在下。去五分一以為腰絰，大七寸二分，絞垂兩結閒，相去四寸。竹杖大如腰絰，長齊心，本在下。絞帶大五寸七分半，偶結於前。皆三重。冠六升，外縪，條屬右縫。菅屨外納。居倚廬，寢苫枕塊。哭晝夜無時。歠粥，朝一溢米，夕一溢米，不食菜果。寢不說絰帶。義服所異者，縗裳三升半，繩屨，餘與正同。斬者，不緝也。苴者，麻之有蕡也。公士大夫之眾臣為其君，布帶繩屨。公卿大夫室老，貴臣也；其餘皆眾臣也。君謂有采地者，皆曰君。眾臣杖，不以即位。女子子在室為父，布總六升，長六寸，箭笄長一尺，髽縗三年。三月而卒哭，男子受以六升布為縗裳；七升布為冠，纓帶亦如之；一辟博三寸，偶結於前；藨屨內納；葛絰：首絰大七寸五分寸之一，右本在上；五分首絰去一以為腰絰，大五寸二十五分寸之十九，參摎之。食麤食，水飲。翦屏，柱楣，寢蒲席，翦而不納。朝夕即位哭。婦人亦以六升布為連裳，七升布為總。十三月小祥而練，除首絰，受以七升布為縗裳，練冠素纓，中衣黃裏，縓為領袖，緣以練帶，繩屨無絇，其腰絰縮一股去之。飯素食，有菜茹鹽酪之和，未有醯醬。居堊室，在中門外屋下，西向開戶。嫡子在前，庶子在後。哭無時，思哀殺，十日五日可也。二十五月大祥，朝服縞冠。既祥，改服十五升布深衣，領袖緣皆然；縞冠素紕，素中衣，領袖緣帶皆然。去腰絰，棄杖，白麻屨無絇。食醯醬乾肉。出堊室，始居內寢。二十七月而禫，玄衣黃裳而祭。祭畢，更服朝服，以黑經白緯為冠而綵纓，縞帶，緣中衣，吉屨無絇，革帶得佩紛帨之屬，如其平常。寢有床，猶別內。始飲醴酒。踰月復吉，三年之禮成矣。 |
| | According to the Zhou system, mourning attire consisting of a rough hemp robe and trousers (zhancao), coarse hemp cords for binding the head (ju di), a staff, twisted sash, corded hat ornaments (guansheng ying), and rush sandals (jianxu) refers to the complete mourning dress after the burial rites have been completed. The rough hemp robe and trousers for zhancao were made of three-hundred-count cloth. The ju di cords, wide as a large e (measure), measured nine cun, with the left end placed below. The mourning hat was made of six-hundred-count cloth, with an outer hem and a strip attached to the right seam. The rush sandals had their soles sewn on from the outside. One dwelled in the yilu. loin One slept on mats and rested one's head on earth clods. Mourning wails were expressed day and night without fixed times. One drank porridge, consuming one yi of rice in the morning and another in the evening, without eating vegetables or fruits. While sleeping, one did not remove the mourning cords and sash. The difference in the mourning attire for yi fu was that the hemp robe and trousers were made of three hundred and fifty-count cloth, and rush sandals with cords were worn; otherwise, everything else was the same as the standard mourning dress. Zhan means not to trim or finish the edges. Ju refers to hemp that still has its seeds attached. The common officials and ministers of the gongshi dafu for their ruler wore cloth sashes and rope sandals. The shilao (elders) of gongqing dafu were noble ministers; the rest were common officials. A "jun" refers to someone who holds a fief; all such individuals are called jun. Common officials held their staffs but did not use them when assuming positions. A daughter who had not yet married, mourning for her father, wore a six-hundred-count hemp headband (bu zong) measuring six cun in length, and an arrow-shaped hairpin (jian ji) one chi long; she observed the three-year qian mourning. After three months of mourning wails, men received a six-hundred-count cloth cao chang; seven-hundred-count cloth for the hat, and the ying (tassel) and sash were also made in the same way; a single strip of cloth three cun wide, tied in pairs at the front; the rush sandals were sewn with their soles on the inside; Hemp cords: the head cord was seven cun and one twenty-fifth of a cun wide, with its right end placed on top; One-fifth of the head cord was removed to make the waist cord, which measured five cun and nineteen twenty-fifths of a cun in width, twisted with three strands. They ate coarse food and drank water. They removed screens, supported the door lintel with poles, slept on straw mats, and used them without sewing their soles in. They stood at the designated position to weep in the morning and evening. Women also wore a six-hundred-count cloth lianchang (a single garment combining upper and lower parts), and a seven-hundred-count cloth zong. At thirteen months, the minor xiang rite was observed and qian cloth was introduced; the head di was removed, and a seven-hundred-count cao chang was received. The mourning hat had plain ying (tassels), the inner garment had yellow lining, crimson trim on the collar and sleeves, with edges reinforced by qian sash; rope sandals were worn without decorative tassels, and one strand of the waist di cord was removed to shorten it. One ate plain vegetarian food; They had vegetable dishes with salt and curdled milk for seasoning, but no vinegar or soy sauce was used. One dwelled in a plain room (eadu), located under the eaves outside the central gate with its door facing west. The legitimate son stood at the front, while the concubine's sons stood behind. Wailing had no fixed time; one could reduce the intensity of mourning gradually, every ten or five days was acceptable. After twenty-five months at daxiang, one wears formal court attire with a white silk hat (gao guan). After the xiang rites, one changes to a deep robe made of fifteen-threaded cloth, with collars and sleeve edges similarly trimmed; A white silk hat (gao) is worn with plain undergarments, and the collars, sleeves, edges, and sash are all in simple style. The waist di is removed, the staff is discarded, and white hemp sandals (xu) without decorative tassels (qu) are worn. One may now consume vinegar, soy sauce, and dried meat. They leave the plain room (eadu) and begin to reside in the inner sleeping quarters. After twenty-seven months, at the dan rite, one wears black robes and yellow trousers for the memorial sacrifice. After the sacrifice, one changes into formal court attire, wearing a hat made of black warp and white weft threads with colorful tassels (ying), a white silk sash (gao dai), an edged inner garment, auspicious sandals without tassels, and may wear leather belts with ornaments such as pendants or handkerchiefs, just as in normal times. There is a bed for sleeping, but it remains distinct from the inner quarters. One may begin to drink sweet wine (li jiu). After another month, one returns to normal life; thus the mourning rites for three years are completed.
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疏縗裳齊、牡麻絰、冠布纓、削杖、布帶、疏屨三年者，謂齊縗三年，既殯成服。以麤縗四升為縗裳，六升為冠纓，布帶代絞帶。牡麻絰大七寸二分，右本在上；五分去一，大五寸六分，以為腰絰。削桐木為杖，長與心齊，下本大如腰絰。藨蒯為屨。食粥居廬，與為父同，五不食。齊者，緝也。牡麻者，麻之無子者。女子子在室，白布總七升，長八寸，一辟博一寸，惡笄用榛木，長尺，用白布絇之，博五分；白布七升為帶，無腰絰。深衣不裳。居房中，張帷為次。至虞不變者，三笄總帶也。既卒哭，受以八升布為縗裳，冠九升布，纓帶、中衣領袖緣亦然。服葛絰，首絰大五寸七分半，腰絰四寸六分。十三月小祥，除首絰，練九升布為冠，纓武亦如之。其他祥禫變除與斬縗同。踰月復平常。 |
| | The mourning attire of plain hemp robe and trousers, coarse hemp cords for the head, cloth hat ornaments, a shaved staff, cloth sash, and simple sandals worn for three years refers to wearing qicao (coarse hemp) for three years, which is completed after the burial rites. The mourning robe and trousers are made of four-threaded coarse hemp, the hat ornaments from six-threaded cloth, and a cloth sash replaces the twisted sash. The coarse hemp cords (muma di) are seven cun and two fen in width, with the right end placed above; Remove one-fifth of it, making it five cun and six fen wide, to serve as the waist di. Carve a staff from paulownia wood; Its length reaches the heart, and its base at the bottom is as wide as the waist di. Use pao kua grass to make sandals (xu). One eats porridge and resides in a temporary hut, the same as mourning for one's father; five types of food are not consumed. "Qi" means to weave tightly. "Muma" refers to hemp that is seedless. A daughter who has not yet married wears a white cloth headband (zong) made of seven-threaded fabric, eight cun long, with one open side and a width of one cun. A plain hairpin is made from hazelwood, one chi in length, wrapped with white cloth tassels (qu), five fen wide; A sash of seven-threaded white cloth is worn, without a waist di. They do not wear trousers with the deep robe (shenyi). She resides in her room, where a curtain is hung as a partition. The mourning attire remains unchanged until the yu rite—this includes three hairpins, headband, and sash. After the ku rite is completed, she receives a hemp robe and trousers made of eight-threaded cloth, wears a hat of nine-threaded fabric, with sash, inner garment collars, sleeves, and edges similarly trimmed. She wears gai di (a type of hemp cord), with the head di measuring five cun and seven fen half in width, and the waist di four cun and six fen. At xiaoxiang after thirteen months, remove the head di; wear a hat made of nine-threaded cloth for mourning, and the tassels (ying) are similarly trimmed. Other changes and removals during xiang and dan rites follow the same procedures as those in zhancao mourning. After another month, she resumes normal life.
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疏縗裳齊、牡麻絰、冠布纓、削杖、布帶、疏屨周者，謂齊縗杖周。降服四升為縗裳，冠纓皆七升；正服五升為縗裳，冠纓皆八升；義服六升為縗裳，冠纓皆九升。冠皆右縫內縪。絰帶與三年同。 |
| | The mourning attire of plain hemp robes and trousers, coarse hemp head cords, cloth hat tassels, shaved staffs, cloth sashes, and simple sandals for a full year refers to wearing qi cao with a staff for one year. The mourning robe and trousers are reduced to four-threaded hemp, and the hat tassels are all seven-threaded; For formal mourning attire, five-threaded hemp is used for the robe and trousers, with hats and tassels made of eight-threaded fabric; For yi cao (a lesser mourning obligation), six-threaded hemp is used for robes and trousers, with hats and tasseled ornaments made of nine-threaded fabric. All hats are sewn on the right side inward (youfeng neijin). The di cords and sashes are the same as those for three-year mourning.
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不杖麻屨者，謂不杖周成服。五升布為縗裳，八升布為冠纓，絰帶大小與杖周同。居堊室，食素食，水飲。寢有席薦，不納；斷木為枕，不脫絰帶。朝夕即位哭。 |
| | Those who do not carry a staff or wear hemp sandals refer to completing one year of mourning without using them. Five-threaded cloth is used for the cao robe and trousers, eight-threaded cloth for the hat tassels (ying), with di cords and sash sizes matching those of one-year mourning. They reside in a plain room (eadushu) and consume only vegetarian food and water. A sleeping mat is placed on the floor, but no padding or bedding is used; A wooden pillow made from split wood is used, and the di cords and sash are not removed. They mourn by crying at their designated position in the morning and evening.
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殤大功布縗裳、牡麻絰、無受者，謂殤降大功成服。七升布為縗裳，十升布為冠纓、帶、中衣領袖緣。牡麻為首絰，大五寸七分半，腰絰四寸六分，不絞其垂。唯中殤七月者不纓絰。繩屨。張帷為次於內門外屋下，哀至而哭。素食，有醯鹽。既葬，除絰帶，食菜果，寢居內。凡殤大功以上，中從上；小功以下，中從下。 |
| | The mourning attire of hemp robes, coarse hemp cords, and no formal acceptance for a child who died young (shang) refers to completing the major mourning rites with reduced obligations. Seven-threaded cloth is used for cao robes and trousers, ten-threaded cloth for hats, sashes, inner garment collars, and sleeve edges. Coarse hemp is used for the head di, measuring five cun and seven point five fen in width; the waist di measures four cun and six fen, without twisting its hanging ends. Only for a child who died at seven months is there no tasselled cord (yingdi). Wear rope sandals. A curtain is hung as a partition outside the inner gate under the eaves, and one mourns by crying upon arrival. Consume vegetarian food with vinegar and salt. After the burial, remove the di cords and sash; consume vegetables and fruits, and reside in the inner quarters. For any child who died young with mourning obligations of major mourning (dagong) or higher, the middle-ranking relatives follow the highest rank; For minor mourning (xiaogong) and below, the middle-ranking relatives follow the lowest rank.
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大功布縗裳、牡麻絰、纓布帶、三月受以小功縗即葛九月者，謂成人大功成服。八升布為縗裳，冠十升；義服九升布為縗裳，其冠十一升。絰帶與殤同。既葬，皆受以十升布為縗裳，冠十一升，變麻絰服葛絰，絞之。九月除，朝服素冠，吉屨無絇。踰月復吉。 |
| | The mourning attire of major mourning (dagong)—hemp robes and trousers, coarse hemp di cords, cloth tassels and sash—followed by a reduction to minor mourning (xiaogong), wearing cao or gai for nine months refers to an adult completing the rites of major mourning. Eight-threaded cloth is used for hemp robes and trousers, and ten-threaded fabric for hats; For yi cao (lesser mourning), nine-threaded cloth is used for robes and trousers with an eleven-threaded hat. The di cords and sash are the same as those worn for a child who died young. After the burial, all receive hemp robes and trousers made of ten-threaded cloth and hats made of eleven-threaded fabric; they change from coarse hemp cords to gai di (another type of cord) and twist them. After nine months, the mourning is lifted; one wears formal morning attire with a plain hat and auspicious sandals without tassels (qu). After another month, normal life resumes.
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殤小功布縗裳、澡麻帶絰五月者，謂殤降小功。十升布為縗裳，冠十二升。澡麻絕本為絰，大四寸六分；腰絰大三寸七分，散垂。唯周之下殤降在此者，其帶不絕本，屈而反至腰而絞之。張帷為次，哀至而哭。食有醯醬菜茹。葬而除絰，食乾肉，飲醴酒，寢有床。五月除。 |
| | The mourning attire of minor mourning (xiaogong)—hemp robes and ropes for a child who died young, with five months of mourning—refers to reducing the mourning obligation for such a child. Ten-threaded cloth is used for mourning robes and trousers, while hats are made from twelve-threaded fabric. Zao ma Jue ben For making di cords, they are four cun and six fen in width; The waist di is three cun and seven fen wide, with loose hanging ends. Only for the youngest child who died young in a family of one year mourning, whose mourning is reduced to this level, the sash does not cut off the root; instead, it bends back around to the waist and is twisted. A curtain is hung as a temporary partition, and one mourns with crying upon arrival. One may eat food seasoned with vinegar, soy sauce, vegetables, and herbs. After the burial, one removes the di cords; consumes dried meat, drinks sweet wine (li jiu), and sleeps on a bed. The mourning is lifted after five months.
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小功布縗裳即葛五月者，謂成人小功成服。十一升布為縗裳，義服十二升布為縗裳，冠同十二升，亦澡麻絕本為絰帶，寢有床，哀至而哭。既葬，除麻受葛絰，大三寸六分，腰絰大二寸九分，縗裳如故，寢居內。至除，受以朝服素冠。踰月復吉。 |
| | Wearing hemp or gai robes and trousers for minor mourning (xiaogong) over a period of five months refers to an adult completing their rites of minor mourning. Eleven-threaded cloth is used for minor mourning robes and trousers; for yi cao, twelve-threaded cloth is used. Hats are also made of twelve-threaded fabric, with di cords and sashes similarly prepared from zao ma and jue ben. One sleeps on a bed and mourns by crying upon arriving at the designated place. After the burial, coarse hemp is removed and replaced with gai di cords; the head cord measures three cun and six fen in width, while the waist cord measures two cun and nine fen. The mourning robes remain unchanged, and one resides within the inner quarters. Upon completion of the mourning period, one resumes wearing formal court attire with a plain hat (su guan). After an additional month, normal life is resumed.
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| | 五服成服... : |
緦麻三月者，謂緦麻之喪成服，降正義同。以七升半布，緦而疏之，為縗裳及冠纓帶，首絰亦澡麻絕本，大三寸七分，腰絰大二寸九分，吉屨無絇。寢有床。飲酒食肉，不至變色。既葬，受以朝服素冠。踰月復吉。 |
| | The mourning period of three months for si ma refers to completing the mourning rites for a distant relative; this level of mourning is considered reduced from the standard yi cao. Using seven-and-a-half-threaded cloth, it is made coarser (si) to create mourning robes and trousers as well as hats, cords, and sashes. The head di cord is also made from zao ma with the root cut off, measuring three cun and seven fen in width; the waist di measures two cun and nine fen wide. One wears plain sandals without decorative tassels (wu qu). One sleeps on a bed. Drinking alcohol and eating meat is permitted, without the need to change one's appearance or demeanor. After the burial rites are completed, one resumes wearing court attire with a plain (white) hat. After an additional month has passed, normal life is resumed.
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| | 五服成服... : |
大唐之制，杖絰升縷，皆約周禮，直書其儀。歷代通儒，皆有著述，開元之制，最為詳備。 |
| | The system of the Great Tang Dynasty regarding staffs and di cords, as well as their specifications in terms of thread count, all follow the Zhou Li (Rites of Zhou), with the rituals recorded directly. Scholars throughout history have written extensively on these matters; the regulations established during the Kaiyuan era are considered the most detailed and comprehensive.
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| | 斬縗喪既... : |
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| | 斬縗喪既... : |
晉魏休寧云：「以大功之縗，易既練之服，是中祥宜緝其縗也。若不緝，為重大功，不得奪之。」魏顗云：「按卒哭更以六升布為縗，但齊。既葬，還服既虞之縗。若如斯言，以大功之喪，奪既練之服。尋詳三年之喪及大功之服，皆喪之重者也，而使斬縗但止三月，殆非立禮之意。禮大功以上服降，皆以布升數為差，故大喪初縗三升，既虞六升，中祥七升。縗以三變，非不降也，何必期於緝縗然後為殺。愚謂服相易奪，正以升數重輕，不係縗之齊斬。」休寧又言：「三年之喪，笄杖不易，其餘皆變，中祥緝縗，是輕之也。且為父初以三升之縗，既虞受六升之布，輕於母也。齊縗既葬而虞，以七升布為縗，輕於為父也。」顗又難曰：「禮云女子子適人，有父母之喪，既成齊縗之服而夫出之，不改服而待既虞更服斬縗之服，受笄總屨帶如故終三年。以此徵之，不緝縗亦可知也。緝與不緝，別齊斬耳。今斬止一周，稱為三年，未為先見。」休寧又云：「三年之喪再周耳，數月不合稱三年。斬者舉大數之名，一周大喪之正禮。自轉降中祥，安得不緝，不緝則無變，明不應終喪斬者可知也。」虞喜云：「斬縗，因喪之稱，非為終三年也。按禮為母喪縗四升，而父喪既虞縗六升，此為齊制，不復斬也。今代人既葬之後無改易，唯小祥而變，故緝在此月。父母情等，服俱三年，父斬縗，母緝縗，以別尊卑。斬止三月，未為怪也。女子出，待既虞受以斬縗之受，非更斬也。」魏顗又云：「要記稱母為長子齊縗三年，其服節如父為子者。未有明徵，而便緝之，斬名何得復存？禮雖言餘皆易，不言滅斬。」喜又云：「父為長子斬縗，母為齊縗，若不言齊其下，恐母與父俱當斬縗，所以別耳，非謂明終斬之議耶。」 |
| | Jin Wei Xiuning said: "To change from the mourning attire of da gong into the already laundered mourning clothes is to indicate that on the day of Zhongxiang, one should continue wearing the original mourning garments." "If one does not continue wearing them, it would constitute a serious violation of da gong etiquette, and such an act cannot be allowed to go unpunished." Wei Yi said: "According to the rites, after the completion of mourning rituals, one should change into a six-thread hemp robe for mourning attire, but it is only required to be plain." After the burial, one returns to wearing the mourning robe used during the Yu rites. If following this statement, in the case of da gong mourning, one would abandon the already laundered mourning attire. Upon careful examination, both the three-year mourning period and da gong attire are considered among the most significant forms of mourning. Yet allowing zhan chai to last only three months seems contrary to the original intent behind establishing these rites. According to ritual, for mourning attire ranked da gong or higher, the degree of mourning is differentiated by the number of threads in the hemp fabric. Thus, during a major funeral, the initial mourning robe uses three-threaded cloth; after the Yu rites, it becomes six-threaded; and on Zhongxiang day, seven-threaded. The mourning robe undergoes three changes in quality, which is not a failure to reduce the level of mourning; therefore, why must one wait until the day of Ji chai before considering it appropriate to lessen the mourning? I believe that whether mourning attire is changed or abandoned depends precisely on the number of threads, not on whether it is plain or zhan chai." Xiu Ning also said: "In the case of a three-year mourning period, neither the hairpin nor the staff is changed; all other mourning rites involve changes. To change to plain mourning robes on Zhongxiang day would be to treat it lightly." Moreover, when mourning for one's father initially with a three-threaded robe and then receiving a six-threaded cloth after the Yu rites is considered lighter than mourning for one's mother. After burial, when changing to plain mourning attire and using a seven-threaded cloth robe during the Yu rites is also considered lighter than mourning for one's father." Yi further challenged: "The rites state that if a daughter who has married leaves her husband's home and encounters the death of either parent, after completing the plain mourning attire, if her husband sends her away, she does not change her mourning attire but continues to wear it until the Yu rites are completed. At that time, she changes into zhan chai mourning attire as before, resuming her hairpin, headband, shoes, and sash, maintaining this for the full three years." From this we can infer that even without changing to plain mourning robes, it is clear what should be done. Whether one changes to plain mourning or not depends solely on whether the mourning attire is zhan chai or qi chai. Now, if zhan chai lasts only for a week but is called three-year mourning, this cannot be considered an accurate precedent." Xiu Ning also said: "The three-year mourning period lasts only two weeks; to refer to a few months as 'three years' is inappropriate." Zhan chai refers to the general term for major mourning rites, and one week represents the proper rite of great mourning. From the transition to Zhongxiang, how could one not change to plain mourning? If one does not change, there is no transformation, which clearly indicates that it should not be considered as continuing zhan chai for the entire mourning period." Yu Xi said: "Zhan chai is a term derived from mourning, not an indication that it lasts for the entire three years." According to rites, when mourning a mother's death, the mourning robe is made of four-threaded cloth; whereas for a father's death, after the Yu rites it becomes six-threaded. This is part of qi chai regulations and no longer involves zhan chai. In the present era, after burial there are no changes in mourning attire; only on Xiao Xiang day is a change made. Therefore, the transition to plain mourning occurs during this month. The feelings for father and mother are equal, and both require a three-year mourning period; however, the mourning attire for the father is zhan chai while that for the mother is plain qi chai, to distinguish between rank and status. That zhan chai lasts only three months is not unusual. "A woman who has left her husband's household waits until the Yu rites to receive zhan chai mourning attire, but this does not mean she changes into a new zhan chai robe." Wei Yi also said: "The essential records state that for a mother mourning her eldest son, she wears qi chai for three years, and the mourning rites follow the same procedures as those of a father mourning his son." Without clear evidence, to change to plain mourning prematurely—how can the name zhan chai still be retained? Although the rites mention that all other aspects may be changed, they do not state that zhan chai should be abolished. Xi also said: "A father mourns his eldest son with zhan chai, while a mother does so with qi chai. If the term 'qi' were not specified for the latter, one might mistakenly believe that both mother and father should wear zhan chai; this distinction is made to differentiate their mourning rites. Is it not meant to clarify the final decision on whether zhan chai should continue?"
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| | 斬縗喪既... : |
孔汪問徐邈云：「斬縗三年，或既虞縗緝，行者往往不同。意常謂既以斬表重其喪，應有變降；為使終喪服斬，釋斬便縞，非漸殺意邪？」邈答曰：「凡喪服雜變，備載經記，而變斬以緝，都無經明證。此服之大節，豈記者所遺，蓋本無其制也。禮稱斬縗三年，此不易之文也。禮大功布三等，先儒以為降服七升，正服八升，又同則不易，此變受之通例。故謂大功不得變斬。」 |
| | Kong Wang asked Xu Miao: "Zhan chai mourning lasts for three years, or some change to plain qi chai after the Yu rites; in practice, people often differ in their interpretations." It is commonly believed that since zhan chai signifies the seriousness of mourning, there should be a change or reduction. "If one continues to wear zhan chai for the full mourning period and then suddenly changes to plain white cloth, is this not contrary to the principle of gradually reducing the level of mourning?" Miao replied: "All variations in mourning attire are fully recorded in the classical texts. However, changing zhan chai to plain qi chai is not supported by any clear evidence from these sources." This is a major aspect of mourning attire; how could it have been omitted by the recorders? It must be that such a regulation never existed in the first place. The rites state that zhan chai mourning lasts three years; this is an unchangeable passage. The rites specify that da gong mourning cloth has three grades; earlier scholars believed the reduced mourning attire uses seven-threaded fabric, while standard mourning attire uses eight-threaded. If they are the same, there is no change—this is a general rule for changing mourning attire. Therefore, it is said that da gong mourning cannot be changed to zhan chai."
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| | 斬縗喪既... : |
周續之釋禮：「或問曰：『斬縗終三年乎？』答曰：『不也。卒哭而服齊縗。』又問：『若不終三年，則喪服禮何故云「髽三年」？又云「三年之喪若斬」？則是居情理之極，所謂致喪者也，焉得卒哭而奪情？』答曰：『但尋名教者，宜求其本，本正則條目自明。聖王雖總企及俯就以為之制，要以滅牲為深憂，是以節哀順變，每受以輕也。』」 |
| | Zhou Xuzhi explained the rites: "Someone asked, 'Does zhan chai mourning last for the entire three years?'" The answer is, 'No.'" "After the completion of mourning rites, one changes to qi chai mourning attire." Another question was asked: "If zhan chai does not last for the entire three years, then why do the mourning rites say 'three years of hair braids'?" It is also said, 'The three-year mourning resembles zhan chai'? "This would mean reaching the extreme of emotional and rational mourning, which is what is referred to as full mourning. How then can one abandon this grief after the completion of the mourning rites?"' The answer is: "Those who study the principles of ritual should seek their origins. If one understands the fundamentals, then all details will naturally become clear." Although sage kings established rites that encompass both lofty aspirations and practical adjustments, the essential concern is to reduce excessive grief. Therefore, one should moderate sorrow and follow changes in mourning by gradually adopting lighter forms of attire." "'"
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| | 斬縗喪既... : |
宋庾蔚之謂：「昔賀循以為，夫服緣情而制，故情降則服輕。既虞，哀心有殺，是故以細代麤，以齊代斬耳。若猶斬之，則非所謂殺也。若謂以斬縗命章，便謂受猶斬者，則疏縗之受，復可得猶用疏布乎？是知斬疏之名，本生於始死之服以名其喪耳，不謂終其日月皆不變也。」 |
| | Song Yu Weizhi said: "In the past, He Xun believed that mourning attire was established according to emotional ties; therefore, when emotions lessen, the mourning attire should also be lighter." After the Yu rites, grief naturally diminishes; thus, one replaces coarse fabric with finer cloth and changes from zhan chai to qi chai." If one continues wearing zhan chai, then it cannot be said that grief has diminished. 藟 If one argues that the term zhan chai in mourning rites implies continuing to wear it, then by this logic, when receiving shu chai (coarse mourning attire), could we also claim that coarse cloth should still be used? This shows that the names zhan and shu originated from the initial mourning attire to denote the nature of the funeral, not implying that one should remain unchanged for the entire duration."
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