| | 斬縗三年: |
周制，子為父，父至尊也。諸侯為天子，天子至尊也。 |
| | According to Zhou dynasty regulations, a son serves his father, and the father is the most exalted. The feudal lords serve the Son of Heaven, and the Son of Heaven is the most exalted.
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| | 斬縗三年: |
晉尚書問：「天子崩，今臺書令史以上，為皆服斬縗之服不？」博士卞搉、應琳議：「禮，命士以上皆服斬。臺書令史，列職天朝，皆應服斬。」又問：「天子崩，今司州及河南郡吏，出入導從，應易服制不？」搉又答：「禮，庶人在官者服齊縗三月。又，近臣服斬。導從出入，皆應服。」又問：「從服隨君輕重，今司隸服斬，下吏服齊，為合禮意不？」搉又答：「凡從君服，皆降一等。今之牧守，皆古諸侯，以禮相況，輕重宜矣。」又問：「禮，義服不從。今司隸為君斬縗，義服也。下吏為從不？每降一等，當為君喪其親者耳。古今行事復如何？」又答：「禮，庶人為國君齊縗。今則不服。然吏若都官從事，有職司於喪庭者，故宜依庶人在官義耳。義服不從，謂近臣服君斬縗之服，依降一等者之差耳。前稱導從，指謂近臣，不謂吏也。」 |
| | A Jin dynasty Shangshu asked, "If the Son of Heaven passes away, should all officials at or above the rank of Tai Shushilin now wear the mourning attire of zhancai?" The doctor Bianshuo and Yinglin argued, "According to ritual, all officials ranked as mingshi or above should wear zhan attire. Tai Shushilin, who hold official positions in the imperial court, should all wear zhan mourning attire." Another question was raised: "If the Son of Heaven passes away now, should officials in Sizhou and Henan Jun who enter and exit with processions change their attire according to mourning regulations?" Bianshuo answered again, "According to ritual, commoners who serve in government offices should wear qicai mourning attire for three months. Moreover, close ministers should wear zhan mourning attire. Those who enter and exit in procession should all be dressed accordingly." Another question was asked: "Since the mourning attire for attendants should follow the rank of their superior, if now Silie officials wear zhan and lower-ranking clerks wear qicai, is this in accordance with ritual principles?" Bianshuo replied again: "Generally, the mourning attire for those following their superior should be one rank lower. The current provincial governors and magistrates are equivalent to ancient feudal lords; by analogy with ritual, the distinction in mourning attire is appropriate." Another question was asked: "According to ritual, those who do not share a blood relation should not follow the mourning regulations. Now Silie officials mourn for their lord in zhancai attire; this is considered yi (non-blood) mourning. Should lower-ranking clerks not follow suit?" Each rank reduction in mourning attire applies only to those who mourn for their own relatives, not the lord. How have such matters been handled in both ancient and modern times?" Another reply was given: "According to ritual, common people should wear qicai for their national ruler. But now they do not wear it." However, if officials such as Du guan congshi hold positions in the mourning court, they should follow the principle for commoners serving in government. The rule that non-blood relations do not follow mourning regulations means that close ministers who wear zhancai for their lord should be ranked one level lower accordingly. Earlier references to those in procession referred specifically to close ministers, not ordinary clerks."
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| | 斬縗三年: |
周制，臣為君，君至尊也。公士大夫之眾臣為君。公、卿、大夫、室老、士，貴臣也。其餘皆眾臣也。君，有采地者皆曰君也。眾臣杖，不以即位。近臣，君服斯服矣。 |
| | According to Zhou dynasty regulations, subjects serve their ruler, and the ruler is the most exalted. The multitude of officials such as gongshi and dafu serve their ruler. Gong, Qing, Dafu, Shilao, and Shi are esteemed officials. The rest are common subjects. A ruler, any official who holds a fief is also called jun (lord). Common subjects hold mourning staffs but do not immediately assume office. Close ministers, the ruler has already worn this mourning attire.
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| | 斬縗三年: |
魏尚書左丞王煚除陳相，未到國而王薨。議者或以為宜齊縗，或以為宜無服。王肅云：「王國相，本王之丞相。按漢景帝時，貶為相；成帝時，使理人。王則國家所以封，王相則國家使為王臣，但王不與理人之事耳。而云相專為理人，不純臣於王，非其義也。今煚至許昌而聞王薨，姓名未通，恩紀未交，君臣未禮，不責人之所不能，於義未正服君臣之服。傳曰：『策名委質，貳乃辟也。』若夫未策名，未委質，不可以純君臣之義也。禮，婦人入門，未三月廟見死，猶歸葬於其黨；不得以六禮既備，又以入室，遂成其婦禮也。則臣之未委質者，亦不得備其臣禮也。曾子問曰：『娶女有吉日而女死，如之何？』孔子曰：『婿齊縗而弔，既葬而除之。夫死亦如之。』各以其服，如服斬縗，斬縗而弔之，既葬而除之也。今煚為王相，未入國而王薨，義與女未入門夫死同，則煚宜服斬縗，既葬而除之，此禮之明文也。禮曰『與諸侯為親者服斬』，雖有親，為臣則服斬縗也。臣為其君服之，或曰宜齊縗，不亦遠於禮乎？」詔如肅議。 |
| | The Wei dynasty Shangshu Zuo Cheng Wang Qiong Appointed as governor of Chen, he had not yet arrived in the state when the king passed away. Some advisors argued that qicai mourning was appropriate, while others believed no mourning attire should be worn at all. Wang Su said: "The governor of a kingdom is originally the king's prime minister. During Emperor Jing of Han, he was demoted to the position of xiang; during Emperor Cheng's reign, he was appointed as a governor over people. The king is the one whom the state appoints to be enfeoffed, and a king's xiang is an official appointed by the state to serve as his subject; however, the king does not personally handle administrative affairs. To say that a xiang serves solely in governance and is not entirely loyal to the king is incorrect. Now, Wang Qiong had arrived at Xuchang when he heard of the king's death; his name was not yet known to the court, no bonds of favor or records were established, and the relationship of ruler and subject had not been formalized. It is unreasonable to demand what one cannot fulfill, so according to principle, it would be inappropriate for him to wear mourning attire as a subject. The Classic says: "To receive an appointment and pledge loyalty is to serve exclusively one ruler." If one has not received a commission or pledged allegiance, it cannot be said that the relationship of pure ruler and subject exists. According to ritual, if a woman enters her husband's family but dies before completing the three-month ancestral temple visitation ceremony, she should still be buried in her natal clan. She cannot be considered a full wife merely because the six marriage rites were completed and she entered the husband's household, if she died before fulfilling all rituals. Similarly, an official who has not pledged allegiance cannot be considered to have fulfilled the full rites of a subject. Zengzi asked: "If there is an auspicious day set for a marriage and the bride dies, what should be done?" Confucius said: "The groom should wear qicai mourning to pay respects; after the burial, he may remove it. The same applies if the husband dies." Each should wear mourning according to their rank; if it is zhancai, then one wears zhancai to pay respects and removes it after the burial. Now, Wang Qiong was appointed as the king's xiang but had not yet entered the state when the king died; this situation is analogous to a bride who has not yet entered her husband's household and he dies. Therefore, Wang Qiong should wear zhancai mourning attire, remove it after the burial—this is clearly stated in ritual. The rites state: "Those who are related to feudal lords should wear zhan." Even if there is a familial relationship, as a subject one still wears zhancai mourning. A subject mourns for his ruler in this manner; to say that qicai is appropriate would not be in accordance with the rites, would it?" The imperial decree followed Wang Su's opinion.
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| | 斬縗三年: |
司空陳群議：「諸王相國不應為國王服斬縗。古今異制，損益不同。古者諸侯，專國子人。至漢初，患諸王子強暴，奪之權，食租而已。乃選賢能，代王居國，相王為善，否則彈糾。國家置王以下之吏，非陪臣之謂也。禮記雖有『與諸侯為親服斬』者，蓋謂異於國臣，與有親於王斬耳。雖陪臣，不親，猶不為服；豈專帝臣而為藩王服斬？未有實不為臣而名稱臣。若欲假虛名以優王者，欲崇君臣而復糾其罪，名實既錯，君臣義乖，遺禮失教，難以為典。近防輔小吏，尚不稱臣；況剖符帝臣而稱臣妾於藩王？若使正名為王臣，則上書當稱陪臣。既王正臣，不可不服，則不宜還糾王罪。若不稱陪臣，俱言臣者，此為王與天子同臣也。」 |
| | Sikong Chen Qun argued: "Ministers of the various kings should not wear zhancai mourning for their king. Ancient and modern systems differ, with variations in what is added or removed. In ancient times, feudal lords were sovereigns of their own states, responsible for governing the people. By the early Han dynasty, due to concerns over the sons of feudal lords being powerful and tyrannical, their authority was stripped away; they were left only with land revenue. Therefore, virtuous and capable officials were selected to govern in place of the king, assisting him in good governance or reporting his misconduct. The state appoints officials below the rank of king; these are not considered "pei chen" (attendant subjects). Although the Book of Rites mentions "those related to feudal lords wearing zhan," this refers to those outside the state's official hierarchy who are personally related to the king, not to state officials. Even if they were pei chen (attendant subjects), without a personal relationship, they still would not wear mourning attire; How could imperial officials be required to mourn for vassal kings in zhan?" There is no case where someone who is not actually a subject is given the title of subject. If one wishes to grant a vassal king an honorary title in order to honor him, yet also wants to uphold the relationship of ruler and subject while holding him accountable for his crimes, then names and realities become mismatched, the meaning of ruler-subject relations is distorted, rituals are abandoned, and teachings lost—this cannot serve as a model. Even close attendants and minor officials do not bear the title of subject; how much less should imperial officials holding fiefs address themselves as subjects or servants to a vassal king? If one were to formally name them as the king's subject, then in official documents they should refer to themselves as pei chen. Once recognized as a legitimate subject of the vassal king, one cannot avoid mourning; therefore, it would be inappropriate to also hold the king accountable for his crimes. If they do not refer to themselves as pei ch'en but instead call themselves subjects of both, this would imply that the vassal king and the Son of Heaven share the same subordinates."
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| | 斬縗三年: |
詔曰：「若正名實，司空議是也。且謂之國相，而不稱臣制服，則亦名實有錯。若去相之號，除國之名，則傷親親之恩也。宜釋輕從重，以彰優崇之大義也。」 |
| | The imperial decree stated: "If we are to correct names and realities, Sikong Chen Qun's argument is correct. Moreover, if one is called a state xiang but does not bear the title or wear mourning as a subject, there would also be inconsistency between name and reality. If we remove the title of xiang and eliminate the designation of state, it would harm the affection for close relatives. It is appropriate to emphasize the heavier obligations over lighter ones in order to highlight the great principle of honoring and elevating vassal kings."
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| | 斬縗三年: |
喪葬令云：「王及郡公侯之國者薨，其國相官屬長史及內史下令長丞尉，皆服斬縗，居倚廬。妃夫人服齊縗，朝晡詣喪庭臨。以喪服視事，葬訖除服。其非國下令長丞尉及不之國者相內史及令長丞尉，其相內史吏，皆素服三日哭臨。其雖非近官而親在喪庭執事者，亦宜制服。其相、內史及以列侯為吏令長者無服，皆發哀三日。」 |
| | The Funerary and Burial Decree states: "If a king or marquis of a state passes away, the xiang officials, chief clerks, and internal secretaries of his domain, as well as magistrates, vice-magistrates, and military officers, should all wear zhancai mourning and reside in yilu (a temporary mourning hut). The consort and lady of the house should wear qicai and visit the mourning hall at dawn and dusk to pay respects. They should conduct official affairs while in mourning attire, and remove their mourning after the burial is completed. Those who are not magistrates, vice-magistrates or military officers of the state, and those xiang, neishi (internal secretaries), and officials in states where they do not reside, should wear plain mourning for three days and attend the funeral to mourn. Those who are not close officials but have relatives serving in the mourning court should also wear appropriate mourning attire. The xiang, neishi, and those who hold positions as magistrates or officials under the title of marquis need not wear mourning attire but should observe a three-day period of mourning."
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| | 斬縗三年: |
晉惠帝元康中，秦王薨，秦國郎中令始平李含因王葬訖除服被貶。御史中丞傅咸表云：「秦王薨，含悲慟之哀，感於人心。含俯就王制，如令除服，葬後十七日乃親中正職。時議謂之背戚居榮，奪其中正，而復閡於天子之喪既葬而除，便云『天朝殊尊，援以為準，非所宜言』。若王者之喪，既葬不除，藩國之喪，既葬而除，藩國欲同不除，乃當云『天朝殊尊，援以為準，非所宜言』耳。天朝釋乎上，而欲藩國服乎下，此為藩國之義崇，而天朝之禮薄。未喻此旨。又云：『諸公皆終喪，禮寧盡乃敘，明喪制宜崇，務在敦重也』。夫寧盡乃敘，以其哀慟，異於天朝，制使終喪，未見斯文。國制既葬而除，既除而祔。爰自漢魏，迄乎聖晉，皆所共行。文皇帝升遐，武帝崩殂，陛下毀頓，率土臣妾豈無攀慕遂服之心，實以國制不可而逾。天王之喪，釋除於上，藩國之心，獨遂於下，甚不可安。復以秦王無後，含應為主，既使含應為喪主，於今之制，既葬應除而祔，則應吉服以祭。因曰『王未有廟，主無所遷，不應除服』。秦王始封，無所連祔，靈主所居，即便為廟。不問制云何，而以無廟為貶含。今必也按放勳之殂，四海遏密八音，至於三載，太宗之崩，曾不數旬，釋然即吉，引古繩今，闔代皆應有貶，何但李含不應除服！今也無貶，王制故也。前以含有王喪，上請差代。尚書敕王葬日在近，葬訖含應攝職，不聽差代。葬訖，含猶躊躇，不時攝職，司徒屢摘罰訪問以踧含，含乃視事。含承天臺之敕，逼司徒之符，然後攝職，含之適職，隨而擊之，此為臺敕府符陷含於惡也。若謂臺敕府符為傷教義，則當據正，不正符敕，而含是貶，含之困躓何足惜乎，國制不可偏耳！又含自以隴西之人，雖戶屬始平，非所綜悉。初見使為中正，反覆言之司徒，說非始平國人，不宜為中正。後為郎中令，自以選官引臺府為比，讓常山太守蘇紹，辭旨懇切，形於文墨。含之固讓，乃在王未薨之前，中正龐騰便割含品。臣見含為騰所侮，不勝其憤，謹表以聞，乞朝廷以時博議，無令騰得濫行刀尺。」 |
| | During the Yuankang era of Emperor Hui of Jin, when Prince Qin passed away, Li Han, the Langzhongling of Qin Kingdom from Shiping, was demoted for removing his mourning attire after the prince's burial. Yu Shi Zhongcheng Fu Xian submitted a memorial stating: "Prince Qin passed away; Li Han expressed deep sorrow and grief, which moved the hearts of people. Han complied with the mourning regulations for a prince. If ordered to remove his mourning attire, seventeen days after the burial he would resume his official duties as Zhongzheng (a local official responsible for recommending talents). At the time, it was argued that this action amounted to abandoning mourning for personal honor. His Zhongzheng position was revoked, and some further claimed that this contradicted imperial regulations which allow removal of mourning attire seventeen days after a burial, yet they said, "The Son of Heaven holds supreme status; citing this as precedent is inappropriate." If mourning for the Son of Heaven cannot be lifted after burial, but mourning for a vassal lord can be lifted after burial, then if a vassal state wishes to follow the former and not lift mourning, it is only appropriate to say, "The Son of Heaven's status is uniquely exalted; citing this as a standard is inappropriate." If the Son of Heaven lifts mourning early while vassal states are expected to continue mourning, this implies that vassal states hold higher moral standards and the Son of Heaven's rituals are less rigorous. This meaning has not been clearly understood. It is also said: "All high-ranking officials should complete their mourning period; rites require that one fully observe the mourning before resuming duties, clearly indicating that mourning regulations should be honored and emphasize sincerity and solemnity." The principle of completing the mourning period before resuming office is based on deep sorrow, which differs from imperial regulations. The system allows for full mourning to be observed, but such a practice has not been recorded in our current texts. The state's regulation is that mourning attire may be removed after the burial and then followed by the ritual of fu (a ceremony to include the deceased in ancestral worship). Since the Han and Wei dynasties, through to the holy Jin dynasty, this has been a commonly observed practice. When Emperor Wen passed away, and Emperor Wu died, Your Majesty mourned deeply. Could subjects throughout the land have lacked a desire to grieve and follow mourning rites? In reality, they did not do so because national regulations could not be exceeded. When the Son of Heaven removes mourning attire above, and vassal states continue to mourn below, this is extremely unsettling. Since Prince Qin had no heir, Han should serve as the mourning master. If Han is indeed designated as the one in charge of mourning rites, according to current regulations, after burial he should remove his mourning attire and perform the fu ceremony, thus requiring him to wear formal ceremonial robes for the sacrifice. It was then argued: "The prince has no temple yet; there is nowhere to transfer the spirit tablet, so mourning attire should not be removed." Prince Qin was newly enfeoffed and had no ancestral temple to which he could be connected. The place where the spirit tablet resides is itself considered a temple. Without considering what the regulations state, they have devalued Han by claiming there is no temple. Now, if we must follow the case of Prince Fangxun's death, when mourning was observed nationwide with all music suspended for four years; yet at the time of Emperor Taizong's passing, mourning lasted no more than several weeks before being lifted and festive attire resumed. Applying ancient standards to modern times, every dynasty should be criticized—why only Han who is said not to remove his mourning? Now there is no censure because this follows the royal regulations. Previously, since Han was in mourning for a prince, he requested from above to be replaced temporarily. The Ministry of Rites decreed that the day of the prince's burial was approaching, and after the funeral Han should resume his duties; thus, no replacement was permitted. After the burial, Han still hesitated and did not resume his duties in a timely manner. The Minister of Rites repeatedly reprimanded and visited to pressure Han, who then finally took up his official responsibilities. Han assumed office only after receiving the imperial decree from the Heaven Altar and being pressured by orders from the Ministry of Rites. Immediately upon taking up his duties, he was attacked—this is because the imperial edicts and official orders have placed Han in a position of blame. If it is claimed that the imperial edict and official orders violate moral principles, then they should be corrected. If the orders are unjust yet Han is still censured, what value is there in sparing Han's difficulties? The national regulations must not be biased! Moreover, Han himself considers himself a native of Longxi; although his household registration belongs to Shiping, he is not fully familiar with the details. Initially, when Han was appointed Zhongzheng, he repeatedly informed the Minister of Rites that since he was not a native of Shiping State, it would be inappropriate for him to serve as Zhongzheng. Later, when he became Minister of Personnel, Han cited the precedent set by the imperial court and official institutions to justify his selection process. He declined the position of Tai Guan (Minister of Personnel) in favor of Su Shao, the Tai Guan of Changshan Commandery, expressing sincere and earnest reasons in writing. Han's repeated refusal to accept office occurred before the prince had passed away; however, Zhongzheng Pang Teng had already assigned Han a rank. I have observed that Han has been insulted by Pang Teng, and I cannot contain my anger. I respectfully submit this report for Your Majesty's knowledge, requesting the court to convene a timely discussion so as not to allow Pang Teng to arbitrarily wield authority."
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| | 斬縗三年: |
咸又言：「臣以國之大制，不可而偏，秦國郎中令李含，承尚書之敕，奉喪服之命，既葬除服，而中正龐騰無所據仗，貶含品三等，謂此未值漢魏以來施行之制，具以表聞，未嘗朝廷當云何。騰等之論，以秦王無後，前又有詔，以此謂含不應除服。愚謂諸侯之制，不得異於天朝。就秦王有嗣，於制亦自應除；且秦王無後，乃前有詔，朝野莫不聞知。而尚書下敕，葬訖含自應攝職，不應差代，尋舉為臺郎；又司徒摘罰訪問，催含攝職。如此，臺府亦皆謂含既葬應除也。相是純臣，群臣之首，奏令釋服，亦無餘疑。至於含除，便獨為罪，竊謂有負於情。臣之在事，小大欲盡，使在優崇。況國之大制，當垂將來，心所不安，而不敷寫，謹重以聞，乞中書見詰，猶百慮當一得也。」 |
| | Xian also stated: "I believe the state's major regulations must not be arbitrarily altered. Li Han, Minister of Personnel of Qin State, received orders from the Ministry of Rites and carried out the mourning rites as commanded. After the burial he removed his mourning attire; however, Zhongzheng Peng Teng had no basis for his actions and downgraded Han by three ranks. I claim this does not conform to regulations that have been in effect since the Han and Wei dynasties. I submitted a report detailing these matters but never received any response from the court." Peng Teng and others argued that since Prince Qin had no heir and there was a previous imperial decree, they claimed Han should not have removed his mourning attire. I believe the regulations for feudal lords must not differ from those of the Son of Heaven. Even if Prince Qin had an heir, according to the regulations he should still have removed his mourning attire; Moreover, that Prince Qin had no successor was announced in a previous decree, and both the court and the people were well aware of it. The Ministry of Rites issued an order that after the burial Han should naturally resume his duties and was not to be replaced; shortly afterward, he was appointed as a Tai Lang (an official in the imperial court). Furthermore, the Minister of Rites summoned Han for reprimand and visited to urge him to resume his duties. In this way, both the imperial court and government offices also considered that after the burial, Han should remove his mourning attire. Xiang Shi was a loyal minister and the foremost official among the court; when he submitted a memorial requesting Han to remove his mourning attire, there were no remaining doubts. Yet now that Han removed his mourning attire, he alone is considered guilty; I secretly believe this to be unjust and contrary to sentiment. As an official in service, I wish to fulfill my duties thoroughly, both great and small, so as to deserve honor and respect. How much more so for the state's great regulations, which should be set as a precedent for future generations. If my heart is uneasy and I do not clearly express these concerns, I respectfully submit them once again, requesting that the Secretariat investigate thoroughly; even if one out of a hundred considerations proves correct, it would still be worthwhile."
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| | 斬縗三年: |
周制，父為長子。正體在乎上，又將所傳重也。庶子不得為長子三年，不繼祖也。 |
| | Zhou dynasty regulations state: a father mourns for his eldest son. The legitimacy of the heir lies in the Son of Heaven, and this is a matter of great importance passed down through generations. A concubine's son may not mourn for his father as an eldest son would for three years, because he does not succeed the ancestral line.
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| | 斬縗三年: |
漢戴聖、聞人通漢皆以為父為長子斬者，以其為五代之嫡也。馬融注喪服經用之。鄭玄注小記則以為己身繼禰，便得為長子斬。自後諸儒皆用鄭說。 |
| | Han Dai Sheng and Wenren Tonghan both believed that the father mourns his eldest son with the most severe mourning attire (zhan), because the eldest son is the legitimate heir for five generations. Ma Rong cited this in his commentary on the Mourning Attire Classic. Zhang Xuan, commenting on the minor notes, believed that if one personally succeeds as heir to the father, then he may also mourn for his eldest brother with the most severe mourning attire. Since then, later Confucian scholars have all adopted Zhang Xuan's interpretation.
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| | 斬縗三年: |
晉虞喜廣林難譙周曰：「禮文三發，二言繼祖，一言連禰。如但繼禰，則應三年，何緣須祖，煩而失要，合子於父，舍徑就迂，非事實也。然則繼祖者必繼禰，繼禰者不必繼祖。今連禰於祖，以己繼之，是繼祖者得三年，繼禰者不得也。至於連禰於祖以別高祖之祖，故因禰以繼祖別嫌也。」 |
| | In the Jin dynasty, Yu Xi in Kuanglin Nan questioned Qiao Zhou: "The ritual text mentions this matter three times, twice stating 'succeeding the ancestor' and once mentioning 'connecting to the father.' If one only needs to succeed the father, then mourning for three years would be appropriate. Why is it necessary to involve the ancestor? This explanation is unnecessarily complicated and misses the essential point; combining the son with the father while abandoning a direct path for an indirect one does not align with factual reasoning. Therefore, if one succeeds the ancestor, he must also succeed the father; but succeeding the father does not necessarily mean succeeding the ancestor. Now, by connecting the father to the ancestor and claiming one succeeds both, it implies that those who succeed the ancestor may mourn for three years while those who only succeed the father cannot. As for connecting the father to the ancestor in order to distinguish between great-grandfathers, this is done by using the father as a link to succeed and differentiate from the ancestor out of respect."
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| | 斬縗三年: |
宋庾蔚之云：「按禮鄭注曰：『用恩則父重，用義則祖重。』父之與祖，各有一重之義，故聖人制禮，服祖以至親之服，而傳同謂之至尊也。己承二重之後，而長子正體於上，將傳宗廟之重，然後可報之以斬，故傳記皆據祖而言也。若繼禰便得為長子斬，則不應云不繼祖。喪服傳及大傳皆云不繼祖，以明庶子雖繼禰而不繼祖，則不服長子斬也。賀氏要記云：『庶子，父雖歿，猶不為長子三年，以己不繼祖也。』是亦明己身繼祖，乃得為長子斬也。既義由於繼祖，則不必須云及禰。或者疑祖之言是道庶子之長，故此記特言不繼祖與禰，以明據庶子言之也。」 |
| | In the Song dynasty, Yu Wei Zhi said: "According to Zhang Xuan's commentary on the rites: 'When guided by affection, the father is more important; when guided by righteousness, the ancestor is more important.'" The father and the grandfather each have their own distinct importance. Therefore, the sage established rites: one wears mourning attire for the ancestor as if for a close relative, yet both are regarded as supreme in status. Only when one inherits the dual importance of both father and grandfather, and as the eldest son holds the legitimate position above all others, bearing the responsibility to succeed in the ancestral temple, can he then be honored with zhan mourning attire. Therefore, historical records always base their explanations on the ancestor. If one could mourn for his eldest brother in zhan mourning simply by succeeding the father, then it would not be necessary to say that he does not succeed the ancestor. Both the Commentary on Mourning Attire and the Great Transmission state that one does not succeed the ancestor, to clarify that although a concubine's son succeeds his father, he does not succeed the grandfather; therefore, he may not mourn for an eldest brother in zhan attire. He Shi Ya Ji states: "A concubine's son, even if his father has passed away, still does not mourn for three years for an eldest brother, because he himself does not succeed the ancestor." This also clearly indicates that only when one personally succeeds the ancestor may he mourn for his eldest brother in full mourning attire. Since the principle lies in succeeding the ancestor, it is unnecessary to mention also succeeding the father. Some may wonder if mentioning the ancestor refers to a concubine's eldest son; therefore, this record specifically states that one does not succeed either the grandfather or the father in order to clarify that it is speaking from the perspective of a concubine's son."
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| | 斬縗三年: |
周制，為人後者三年，受重者必以尊服服之。何如而可為之後？同宗則可為之後。何如而可以為人後？支子可也。為所後者祖父母、妻、妻之父母、昆弟、昆弟之子若子。 |
| | Zhou dynasty regulations stipulate: one who succeeds another as heir mourns for three years; those who inherit great responsibilities must wear mourning attire befitting their status. Under what conditions may one become the successor? One may succeed as heir if they belong to the same clan. Under what conditions can one become another's successor? A collateral branch son may do so. One must mourn for the grandparents, wife, in-laws, brothers, and nephews or adopted sons of the person one succeeds.
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| | 斬縗三年: |
周制，妻為夫，夫至尊也。妾為君，君至尊也。女子子在室為父。子嫁，反在父之室，為父三年。 |
| | Zhou dynasty regulations: A wife mourns for her husband; the husband is of supreme status. A concubine mourns for a lord; the lord is of supreme status. A daughter who has not married mourns for her father. If a daughter marries and returns to her father's home, she mourns for him for three years.
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| | 孫為祖持... : |
晉侍中庾純云：「古者所以重宗，諸侯代爵，士大夫代祿，防其爭競，故明其宗。今無國士代祿者，防無所施。又古之嫡孫，雖在仕位，無代祿之士，猶承祖考家業，上供祭祠，下正子孫，旁理昆弟，敘親合族，是以宗人男女長幼，皆為之服齊縗。今則不然，諸侯無爵邑者，嫡之子卒，則其次長攝家主祭，嫡孫以長幼齒，無復殊制也。又未聞今代為宗子服齊縗者。然則嫡孫於古則有殊制，於今則無異等。今王侯有爵土者，其所防與古無異，重嫡之制，不得不同。至於大夫以下，既與古禮異矣，吉不統家，凶則統喪，考之情理，俱亦有違。按律無嫡孫先諸父承財之文，宜無承重之制。」 |
| | Jin Shizhong Yu Chun said: "In ancient times, the reason for valuing the clan was that marquises and dukes succeeded to their titles generation by generation. Scholars and officials succeeded to their salaries generation by generation, so as to prevent contention; therefore, the clan was clearly defined. Nowadays there are no national scholars who inherit salaries through generations, so such preventive measures have nowhere to be applied. Moreover, in ancient times the legitimate grandson, although holding an official post, was not a person who inherited salary through generations; yet he still carried on his ancestors' family business, offering tribute to ancestral temples above and regulating descendants below, managing uncles and brothers on the side, arranging kinship and uniting the clan. Therefore, both men and women of all ages among the clan members would wear mourning clothes for him. Nowadays it is not the case; when a marquis or duke without fiefdoms and titles dies, his legitimate son's younger brothers will assume the role of head of the family and preside over ancestral rites. The legitimate grandson follows only by age order, with no special distinctions any longer. Also, I have not heard of anyone in our time wearing mourning clothes for the head of the clan. Therefore, the legitimate grandson had special regulations in ancient times but has no different status now. Nowadays, marquises and dukes who hold titles and fiefs have the same precautions as in ancient times; the emphasis on legitimate sons' system cannot be different. As for officials of the rank of 大夫 and below, their practices are already different from ancient rites; in times of joy they do not lead the family, but in times of mourning they take charge of funeral arrangements. Considering this in terms of reason and propriety, both aspects deviate somewhat. According to the law, there is no provision stating that a legitimate grandson inherits property before his uncles; therefore, there should be no system of assuming responsibility for mourning."
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| | 孫為祖持... : |
劉智以為此說非從古制也，魏晉二代亦自行之。 |
| | Liu Zhi believed that this argument did not follow the ancient system; the Wei and Jin dynasties also practiced it themselves.
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| | 孫為祖持... : |
劉寶以為：「孫為祖不三年。喪服云『孫為祖周』，按小記『為祖後者為祖母三年』，二文不同，何以為正？答曰：經無孫為祖三年之文，小記所云為祖母三年，自謂無後養人子以為孫者耳。喪服云：『為人後者三年』，為人後者，或為子，或為孫，故經但稱為人後，不列所後者名，所以通人無貴賤為人後者用此禮也。若荀太尉無子，養兄孫以為孫，是小記所謂為祖後者也。夫人情不殊，祖所養孫猶子，而孫奉祖猶父，古聖人稱情以定制，為人後者無復父祖之差，同三年也。喪服傳『父卒，然後為祖後者斬』，此謂嫡孫為祖喪主，當服斬，不解傳意，小記與傳但解經意耳。傳稱者此祖後，謂父之長子，祖之嫡孫也。己上厭於父，父亡然後乃下為長子斬，非孫上為祖斬也。」 |
| | Liu Bao thought: "A grandson does not mourn for his grandfather for three years." "The Rites of Mourning say, 'A grandson mourns for his grandfather with a Zhou mourning period,' but according to the Minor Records it says, 'One who succeeds as heir to the grandfather also mourns the grandmother for three years.' These two passages differ; which one should be considered correct?" The answer is: The Classic does not mention a three-year mourning period for a grandson mourning his grandfather; what the Minor Records refer to as a three-year mourning for the grandmother applies only to cases where there was no heir and an adopted son from another family became the grandson. The Rites of Mourning state: "One who becomes the heir to another family mourns for three years." To become someone else's heir may mean becoming a son or a grandson. Therefore, the Classic only refers generally to "one who becomes an heir," without listing the name of the one being succeeded; this is done so that people, regardless of their status, who become heirs follow this rite. If Grand Commandant Xun had no son and adopted his nephew's grandson as a grandson, this would be precisely what the Minor Records refer to by "one who becomes heir to the grandfather." Human feelings are not different; a grandfather's adopted grandson is like his son, and the grandson serves the grandfather as he would serve a father. The ancient sage kings established rites based on these sentiments: for one who becomes an heir, there should no longer be distinctions between father and grandfather; both are mourned with a three-year period. The Commentary on the Rites of Mourning says, "After the father's death, one who becomes heir to his grandfather wears the Zhan mourning robe," meaning that if a legitimate grandson assumes responsibility for his grandfather's funeral, he should wear the Zhan robe. This does not explain the commentator's intent; both the Minor Records and the Commentary merely interpret the Classic's meaning. The Commentary refers to this "heir of the grandfather" as the eldest son of the father, who is also the legitimate grandson of the grandfather. This means that while alive, he was overshadowed by his father; only after the father's death does one descend to mourn for the eldest son with a Zhan robe—it is not about ascending to mourn the grandfather in a Zhan robe."
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| | 孫為祖持... : |
王敝難劉寶曰：「喪服小記『祖父卒，為祖母後者三年』，此謂孫為祖後者。喪服『父亡，為母三年』。言為祖母三年，祖父三年可知也。為人後者，以當收族而嚴宗廟也，必以同宗支子，擇其昭穆之倫而立之，不得高祖無子而立玄孫之序。嚴宗廟者，亦可以在繼養，使鬼神有所享也。按士二廟，若立玄孫，則所嚴之祖，不及曾高，而祖禰無鬼，將何所饗乎？荀太尉秩尊，其統宜遠，親廟有四，孫之所得祭高祖也，則於太尉為祖，子所得祭高祖也。今立孫但得祭祖，而使曾祖不食，是則先人將恐於為厲，故知非立後之道也。又臣從君服，每降一等，喪服為君之祖服周，制君服三年明之也。若如論意，謂小記所言是為長子服者，又當言父卒然後為子三年，不得言祖父卒而為祖母後者三年。又養人子為己孫，與己自有孫豈異哉？」 |
| | Wang Bi challenged Liu Bao, saying: "The Minor Records of the Rites of Mourning states, 'When a grandfather dies, one who succeeds as heir to his grandmother mourns for three years,' which refers to a grandson succeeding as heir to his grandfather. The Rites of Mourning says: "When the father dies, one mourns for the mother for three years." It is said that mourning the grandmother for three years implies that mourning the grandfather for three years is also understood. One who becomes an heir to another family must do so in order to maintain the clan and honor the ancestral temple. It is necessary to choose a son from the same lineage, selecting someone of appropriate seniority or juniority within the generation; one cannot bypass great-grandfathers without sons and directly appoint a great-great-grandson as heir. Honoring the ancestral temple also means that succession through adoption is permissible, so that ancestors' spirits may be properly honored and receive offerings. According to the system of two ancestral temples for scholars, if a great-great-grandson is appointed as heir, then the honored ancestors would not reach back to the great-grandfather or grandfather; in this case, neither the grandfather nor father's spirits would be present—what would there be to offer them? Grand Commandant Xun held a high rank; his ancestral line should extend far. With four ancestral temples for close relatives, the grandson is entitled to worship the great-grandfather, who would then be considered the grandfather of Grand Commandant Xun. The son's right to worship also extends back to the great-grandfather. Now, if we appoint a grandson as heir but only allow him to worship the grandfather while excluding the great-grandfather from offerings, then our ancestors may become vengeful spirits. Therefore, it is known that this is not the proper way of establishing an heir. Moreover, subjects follow their lord's mourning rites, each time descending one rank; the Rites of Mourning specify that a subject mourns his lord's grandfather with a Zhou period. This is clearly demonstrated by the rule that a subject wears three years' mourning for his lord. If, as the argument suggests, what is stated in the Minor Records refers to mourning for an eldest son, then it should also say that "after the father's death one mourns a son for three years," rather than stating that "when the grandfather dies, one who becomes heir of the grandmother mourns her for three years." Moreover, adopting another man's son as your own grandson—how is this different from having a natural grandson?"
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| | 孫為祖持... : |
國子博士吳商答劉寶議曰：「按禮貴嫡重正，所尊祖禰，繼代之正統也。夫受重者，不得以輕服服之。是以孫及曾玄其為後者，皆服三年，受重故也。且絕屬之宗，來為人後者服之，如今嫡孫為後，而欲使為祖服周，與眾孫無異，既非受重之義，豈合聖人稱情之制耶？且孫為祖正服周，祖為孫正服九月，嫡孫為後，則祖為加服周，孫亦當加祖三年，此經之明據也。今欲使祖以嫡加孫，孫以庶服報祖，豈經意耶？又欲使絕屬之孫同於嫡孫，豈合人情。」 |
| | Guozi Bohshi Wu Shang, in responding to Liu Bao's proposal, said: "According to rites, legitimacy is valued and the rightful line is emphasized; the veneration of ancestors and succession lies in maintaining the legitimate lineage. One who assumes a position of great responsibility cannot be honored with a lesser mourning robe. Therefore, whether it is the grandson or even the great-grandson and great-great-grandson who becomes heir, they all wear mourning for three years—this is because of their assumption of responsibility. Moreover, if a member of an unrelated clan comes to serve as heir and mourns accordingly, yet now the legitimate grandson becomes heir but is only required to wear mourning for his grandfather with the Zhou period, no different from other grandsons—this not only fails to reflect the significance of assuming responsibility, but also contradicts the rites established by sage kings based on human sentiment. Moreover, according to the proper rites, a grandson normally mourns his grandfather with a Zhou period, while a grandfather normally mourns his grandson for nine months. If a legitimate grandson becomes heir, then the grandfather should add mourning and wear the Zhou robe; correspondingly, the grandson should also increase his mourning for the grandfather to three years—this is clear evidence from the Classic. Now you wish that a grandfather, because he has a legitimate heir, should mourn his grandson more deeply, while the grandson, as an ordinary relative, only responds with lesser mourning—could this possibly be in accordance with the Classic's intent? Furthermore, you wish to treat a grandson from an unrelated family as equal to a legitimate grandson—does this conform to human sentiment?"
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| | 孫為祖持... : |
成洽論云：「嫡孫傳重，不服斬也。夫服以三年為至重，故以至尊至親者處之。自此以往，上下降殺一等，經之例也。服父三年，服祖宜周，而傳云『父卒為祖後者服斬』，為嫡孫者，依此為制，若其必然，越於常例。後祖服異，禮之重事，宜見斬縗之經，不應闕而不記也。且子為父三年，父為長子亦三年，若嫡孫為祖如子，則祖為嫡孫亦當如父為長子，不得為之周也。」 |
| | Cheng Qia's argument states: "A legitimate grandson inherits the responsibility, but does not wear the Zhan mourning robe. Mourning robes are considered most solemn when worn for three years; therefore, they are reserved for those of highest status and closest kinship. From this point onward, mourning rites decrease by one rank both upward and downward—this is the established example in the Classic. One mourns the father for three years, and should normally mourn the grandfather with a Zhou period; yet the Commentary says, "After the father's death, if one becomes heir to his grandfather, he wears the Zhan robe." For a legitimate grandson, following this rule would mean deviating from the usual example. Mourning for a successor to one's grandfather is an important matter in rites; it should be clearly mentioned in the Classic with reference to Zhan and Cui mourning robes, rather than being omitted without record. Moreover, a son mourns his father for three years, and the father also mourns his eldest son for three years. If a legitimate grandson mourns his grandfather as a son would, then the grandfather should also mourn his legitimate grandson in the same way that a father mourns an eldest son; thus, it cannot be merely with a Zhou mourning robe."
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| | 孫為祖持... : |
吳商曰：「凡人為後者尚如父，今孫為祖後，而欲使為祖周，與眾孫無異，豈是為後之謂乎？且祖為孫正服九月，今嫡孫為後，祖加之周，孫亦加祖三年，經之明義也。今使祖加孫服，而孫不加祖服，豈經義哉！且經云『臣為君祖父母服周』，從服例降一等，則君為祖服斬矣，此非經義邪，何責闕而不記也。論又云『孫為祖，如子為父，則祖為孫亦當如父為長子』者。且孫為後加一等服三年，祖亦加孫一等服周。如論之意，欲使祖加孫二等，而孫加祖一等，此豈經例而云傳不通乎？」 |
| | Wu Shang said: "Generally, one who becomes another's heir is still treated as a son. Now, if a grandson becomes the grandfather's heir but only mourns him with a Zhou period and no different from other grandsons, can this be called becoming an heir?" Moreover, the grandfather normally mourns a grandson for nine months; now that the legitimate grandson has become heir, the grandfather adds mourning and wears the Zhou robe, while the grandson also increases his mourning to three years for the grandfather—this is clearly stated in the Classic. Now you have the grandfather increasing his mourning robe for the grandson, yet the grandson does not increase his mourning for the grandfather—how can this possibly conform to the Classic's meaning! Moreover, the Classic says, "Ministers mourn their lord's paternal and maternal grandparents with a Zhou robe." Following the rule of descending one rank for those who follow the mourning rites, then the lord should mourn his grandfather in Zhan. Is this not in accordance with the meaning of the Classic? Why then is it considered missing or unrecorded? The argument further states: "If a grandson mourns his grandfather just as a son mourns his father, then the grandfather should also grieve for his grandson in the same way a father grieves for his eldest son." Moreover, when a grandson becomes an heir and increases mourning by one rank to three years, the grandfather should also increase mourning for his grandson by one rank and wear the Zhou robe. If this argument's intent is to have the grandfather increase mourning for his grandson by two ranks while the grandson increases only one rank, how can this be considered in line with the Classic's examples? And yet you say that the Commentary does not make sense?"
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| | 孫為祖持... : |
試評曰：庾純云：「古者重宗，防其爭競，今無所施矣。」又云：「律無嫡孫先諸父承財之文，宜無承重之制也。」劉寶亦云：「經無為祖三年之文。」王敞難曰：「小記云『祖父卒，而為祖母後者三年』，則為祖父三年可知也。」博士吳商云：「禮貴嫡重正，其為後者皆服三年。」夫人倫之道有本焉，重本所以重正也，重正所以明尊祖也，尊祖所以統宗廟也，豈獨爭競之防乎？是以宗絕而繼之，使其正宗百代不失也。其繼宗者，是曰受重，受重者必以尊服服之，若不三年，豈為尊重正祖者耶？傳曰：「為人後者，同宗支子可也。」下云為嫡孫，言不敢降其正也。是乃宗絕則嫡孫，無孫則支子承重，其所承重皆三年也。而議者或云「嫡子卒，不以孫繼，以其次長攝主祭」者，則昭穆亂矣。又云「今代無孫為祖三年之文，吉不統家，凶則統喪，禮有違也」者，是時失之，非無其義也。又云「傳言父卒，然後為祖後者斬，是父亡乃下為長子斬，非孫上為祖斬也」者，亦非義也，何者？凡孫，父在不得為祖斬，父亡則為祖斬。故傳曰「有嫡子者無嫡孫」，其文甚明。而云「下為長子斬」者，則經不但言為祖後者斬矣。成洽云「若嫡孫為祖如父三年，則祖亦為孫如長子三年也」者，且祖重嫡孫，服加一等，孫承重而服祖不加，是為報服，何乃孫卑反厭祖尊？非禮意也。以情求理，博士吳商議之當矣。 |
| | A tentative evaluation says: Yu Chun said, "In ancient times, emphasis was placed on the clan system to prevent contention; now it has no application." He also said: "The law contains no provision stating that a legitimate grandson may inherit property before his paternal uncles; therefore, the system of assuming mourning responsibility should not exist." Liu Bao also said: "The Classic contains no passage stating a three-year mourning period for one's grandfather." Wang Chang challenged, saying: "The Minor Records states, 'When the grandfather dies, one who assumes responsibility for his grandmother mourns her for three years'; thus, mourning the grandfather for three years can be inferred." Bo Shi Wu Shang said: "Rites value legitimacy and emphasize the rightful line; those who become heirs all mourn for three years." The principle of human relationships has its foundation; emphasizing the foundation is precisely how we emphasize legitimacy. Emphasizing legitimacy clarifies respect for ancestors, and respecting ancestors ensures the unity of the ancestral temple—how could this be merely about preventing contention? Therefore, when a lineage becomes extinct it is continued through adoption, ensuring that its legitimate line remains unbroken for generations. The one who continues the lineage is said to assume responsibility; those assuming responsibility must be honored with robes of high rank. If they do not mourn for three years, how can this possibly demonstrate respect and reverence for the legitimate ancestors? The Commentary says: "One who becomes another's heir may be a son from the same clan lineage." It is further stated that one should become the legitimate grandson, meaning there is no lowering of legitimacy. This means that when a lineage becomes extinct, the legitimate grandson assumes responsibility; if there are no grandsons, then a collateral son takes on this duty. In both cases, those assuming responsibility mourn for three years. However, some debaters claim that "if the legitimate son dies, one should not appoint a grandson to succeed him but instead have his next eldest brother assume responsibility for ancestral rites"—this would lead to confusion in seniority and juniority. It is also said that "in our time there are no records of grandsons mourning their grandfather for three years; in times of joy, they do not lead the household, but in times of sorrow, they take charge of funerals—this violates rites." This reflects a failure at the time, not an absence of meaning. It is also claimed that "the Commentary says, 'After the father's death, when one becomes heir to his grandfather he wears a Zhan mourning robe,' meaning that after the father dies one descends to mourn for an eldest son in Zhan, not ascend to mourn the grandfather in Zhan"—this interpretation is also incorrect. Why? Generally, a grandson may not wear the Zhan mourning robe for his grandfather while the father is alive; only after the father's death may he do so. Therefore, the Commentary says: "Where there is a legitimate son, there cannot be a legitimate grandson," and this passage is very clear. Yet the claim that "one descends to mourn an eldest son in Zhan" implies that the Classic not only speaks of mourning for a grandfather but also includes mourning for other cases. Cheng Qia said, "If a legitimate grandson mourns for his grandfather as one would for a father for three years, then the grandfather should also mourning him as he would an eldest son for three years." Moreover, when the grandfather values the legitimate grandson and increases his mourning by one rank, yet the grandson assumes responsibility but does not increase mourning in return—this is reciprocal mourning. How can it be that the grandson's lower status suppresses the grandfather's higher respect? This is contrary to the meaning of rites. Considering sentiment and reason, Bohshi Wu Shang's argument is appropriate.
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| | 孫為庶祖... : |
晉劉智釋疑：「問者曰：『禮孫為祖後三年者，以其當正統也。庶子之長孫，既不繼曾高祖，此孫為庶祖承重三年不？』答曰：『繼祖者，不唯謂大宗也。按喪服傳與小記皆云：「庶子不為長子三年，不繼祖與禰也。」兩舉之者，明父之重長子，以其當為禰後也。其所繼者，於父則禰，於子則祖也。父以己當繼祖，故重其服，則孫為祖後者，不得輕也。然則孫為祖後，皆三年矣。且甲，眾子也，生乙。乙生景而乙先卒，景為長子孫而後甲。甲亡，景為甲三年。則甲是庶子，無嫡可傳，若不三年，則景為乙之嫡子，而闕父卒為祖後之義也。』」 |
| | Jin Liu Zhi's Shiyi states: "A questioner said, 'According to the rites, a grandson serves as heir to his grandfather for three years because he is in the legitimate line of succession." "The eldest grandson of a concubine-born son, since he does not succeed to the position of great-grandfather or high ancestor, should this grandson serve as heir to his collateral uncle for three years?'" The answer says: "Succeeding an ancestor does not only refer to the main line of descent." According to the Funerary Rites Transmission and Xiao Ji, it is all stated: "A concubine-born son does not observe mourning for three years for his eldest brother, because he does not succeed the grandfather or father." The two references are made to clarify that the father places great importance on his eldest son, because it is he who succeeds as the heir of the father. The one who succeeds: to the father, he becomes the father's predecessor; to his son, he becomes an ancestor. Since a father considers himself as succeeding the grandfather, therefore the mourning is considered important; thus, when a grandson succeeds his grandfather, it cannot be treated lightly either. Therefore, whenever a grandson becomes heir to his grandfather, he should observe the mourning for three years. Moreover, Jia is a common son who gives birth to Yi. Yi gives birth to Jing but Yi dies first; Jing becomes the eldest grandson and succeeds Jia. When Jia passes away, Jing observes mourning for three years for Jia. If Jia is a concubine-born son with no legitimate heir to succeed, if mourning for three years were not observed, then Jing would be the legitimate son of Yi and thus neglect the meaning of succeeding as grandfather's heir after his father's death. "'"
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| | 孫為庶祖... : |
博士杜琬云：「曾祖是庶，而祖父是嫡，又是嫡孫矣。若庶祖無嫡可傳，則非正體乎上傳重之義也。既無大夫士之位，無嫡統之重，孫為庶人，父雖亡而有諸父，其孫生不主養，祭非所及，而所攝一家之重，居諸父之右，祖無重可傳，而孫以重自居，為父長子而以嫡孫繼祖，推情處禮，於義為乖。凡祖是庶而父為長，宜服齊縗。」 |
| | Doctor Du Wan said: "If the great-grandfather is a concubine-born and the grandfather is legitimate, then it is also considered as being a legitimate grandson." "If a concubine-born grandfather has no legitimate heir to pass on the succession, then it would not conform to the meaning of transmitting the importance from above in the main line." Since there is no position of a great officer or scholar-official, and no importance in the legitimate line, when the grandson becomes an ordinary person, even though his father has passed away but other uncles are still present; while he was born, he did not take charge of support and care, nor could he participate in ancestral rites. Yet, he assumes the weight of being head of the family, ranks above his paternal uncles. If the grandfather had no importance to pass on, yet the grandson claims such status for himself, as the eldest son of his father and succeeds the grandfather as a legitimate grandson—judging by sentiment and applying rites accordingly, this would be inconsistent with propriety. "In general, if the grandfather is concubine-born but the father is the eldest son, then one should observe mourning in qicui."
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| | 孫為庶祖... : |
王敞議曰：「凡所重，明是先祖之體，蓋非爵土財計之謂。至於庶子之子為繼禰之宗，則得為其子三年矣。父尊其禰而子替祖服，不貴正體而必云爵土，忽其敬宗而重其財計，承財計則為之服斬縗，無產業則廢三年，此非義矣。又經有為君之祖服周，是為臣從君服。從服例降一等，此則君為祖三年矣。既為君而有父祖之喪，謂父祖並有廢疾不得受國，而己受位於曾祖者也。祖不受國，無重可傳而猶三年，斯蓋正統貴體之義，不必以爵土傳己也。體存則就養無方，亡則庶子不祭，所以達孝明宗，吉凶異制，故知生不主養者，無害死掌其祀也。而云祭非所及，乖乎周孔之意爾，人無祖矣。」 |
| | Wang Chang argued: "What is considered important refers clearly to the lineage of ancestors, and it does not mean titles, land, or wealth." "As for the son of a concubine-born who becomes heir to his father's line, he may observe mourning for three years in respect to his own son." "If the father honors his own father and the son replaces mourning for the grandfather, yet one does not value the legitimate lineage but insists on titles and land, neglecting reverence for ancestors while emphasizing material wealth—if inheritance of property leads to observing qicui mourning, but if there is no estate then three years of mourning are abandoned—this is not in accordance with propriety." Moreover, the classics mention observing a year's mourning for one's sovereign's grandfather; this refers to subjects following their ruler's rites. Following the example of reduced mourning by one rank, in that case, the sovereign observes three years' mourning for his grandfather. When a ruler has the funerals of his father and grandfather, it refers to situations where both the father and grandfather are incapacitated and unable to inherit the state, while he himself ascends the throne from his great-grandfather. Even though the grandfather did not inherit the state and had no weight to pass on, mourning for three years is still observed. This clearly demonstrates the meaning of valuing legitimate lineage and noble status; it is not necessary to transmit one's position through titles or land. As long as the legitimate heir is alive, there are no fixed rules for providing support; when he dies, concubine-born sons do not conduct ancestral rites. This clarifies filial piety and distinguishes the main line of the clan. The regulations for auspicious and inauspicious occasions differ accordingly; therefore, it is understood that even if someone did not provide care while alive, this does no harm to their taking charge of ancestor worship after death. To say "rituals are beyond one's reach" contradicts the meaning of Zhou and Kong; if that were so, people would have no ancestors."
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| | 孫為庶祖... : |
束皙議曰：「經云『臣服君之祖周』，此君為祖三年也，是祖有廢疾不襲統也。然則無爵可傳，身不主祭，與庶子何異？而孫猶服斬，義例昭然。大宗之弟皆稱祖立廟，而自為其子孫所奉，即所謂小宗之緒，主其祖父之祀，豈可自同眾孫不服三年哉！」 |
| | Shu Xi argued: "The classics state, 'Ministers observe a year's mourning for their sovereign's grandfather,' which means the sovereign observes three years of mourning for his own grandfather. This indicates that the grandfather had an illness or disability and could not inherit the line." "If there is no title to pass on, and one does not personally preside over ancestral rites, how is this different from a concubine-born son?" "Yet the grandson still observes qicui mourning; the meaning and precedent are clearly established." The younger brothers of the main line are all called ancestors and establish their own temples, yet they themselves are venerated by their descendants. This is what is referred to as the lineage of a minor branch, which presides over ancestral rites for its grandfather and father; how could one possibly equate oneself with ordinary grandsons and not observe three years' mourning!"
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| | 孫為庶祖... : |
宋庾蔚之謂：「祖庶父嫡，己承父統，而不謂之繼祖，則祖誰當祭之？所謂繼，是承其後，為之祭，故云傳重而服之斬。若杜琬所言『祖父俱嫡』，乃是繼曾祖耳。祖雖非嫡，而是己之所承，執祭傳統，豈得不以重服服之乎？己服祖以斬，故祖亦服己以周。長子之服，義則不同，要須己身承祖禰之正，乃得為長子斬。按小記云『庶子不得為長子斬，不繼祖與禰』，是明庶子不繼祖禰，故不得為長子斬，非據子之身。若據長子身，不得云不繼禰也。必須身承祖禰之正，乃得服長子斬者，以尊加卑異於卑加尊也。劉智分此不繼祖與禰之言，以為庶子不繼禰，故其長子不繼祖。書記未有此連言之比。且庶子不繼禰，其子居然不繼祖矣。」 |
| | Song Yu Weizhi said: "If my grandfather is a concubine-born, but my father is legitimate, and I inherit the lineage of my father, yet it cannot be considered as succeeding my grandfather—then who should offer sacrifices to the grandfather?" What is meant by 'succeeding' is taking over his lineage, offering sacrifices for him; therefore it is said that the weight is passed on and qicui mourning is observed. "If Du Wan's statement 'both grandfather and father are legitimate' refers to succeeding the great-grandfather." Even though a grandfather may not be legitimate, if he is the one from whom I inherit and preside over ancestral sacrifices and traditions, how could one possibly avoid observing mourning of great importance for him? Since I observe qicui mourning for my grandfather, the grandfather also observes a year's mourning for me. The rites of mourning observed by an eldest son differ in meaning; one must personally inherit the legitimate line from grandfather and father to be entitled to qicui mourning as the eldest son. According to Xiao Ji, it says: "A concubine-born son may not observe qicui mourning for his eldest brother; because he does not succeed the line of grandfather and father." This clearly indicates that a concubine-born son cannot succeed the lineage of grandfather and father, hence why he is not entitled to mourn as an eldest son in qicui—this is not based on the status of the son himself. If it were based solely on the status of being the eldest son, one could not say that he does not succeed his father. One must personally inherit the legitimate lineage of grandfather and father in order to be entitled to observe qicui mourning as an eldest son; this is because adding respect from a higher status to a lower one differs from adding respect from a lower status to a higher one. Liu Zhi interprets the statement about not succeeding grandfather and father as meaning that a concubine-born son does not succeed his own father, therefore his eldest son cannot succeed the grandfather. There is no such parallel in recorded writings where this kind of connected explanation has been made before. Moreover, if a concubine-born son fails to succeed his father, then it is clear that his son would also fail to succeed the grandfather."
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| | 嫡孫持重... : |
晉或人問徐邈：「嫡孫承重，在喪中亡，其從弟已孤，又未有子姪相繼，疑於祭事。」邈答：「今見有諸孫，而事無後，甚非禮意。禮『宗子在外，則庶子攝祭』，可依此使一孫攝主，攝主則本服如故。禮，大功者主人之喪，猶為之練祥再祭，況諸孫耶？若周既除，當以素服臨祭，依心喪以終三年。」 |
| | A native of Jin or Ren asked Xu Miao, "If a legitimate grandson assumes the mourning duties and dies while in mourning, his cousin has already become an orphan and does not yet have any sons or nephews to succeed him. There is doubt regarding sacrificial rites." Miao replied, "Now there are grandchildren present, yet the matter lacks a successor; this is far from the meaning of ritual propriety." "The Rites say, 'If the legitimate son is away from home, then a junior son may temporarily preside over sacrifices'; one may follow this and allow one grandson to serve as the temporary head. If serving as the temporary head, his original mourning obligations remain unchanged." According to ritual, for those in the rank of da gong who are mourning their master's death, they still perform the lian and xiang ceremonies as well as two sacrificial rites; how much more so should this apply to grandsons? "If the mourning period of Zhou has already ended, one should attend the sacrifice in plain attire and complete three years according to the heart-sorrow method."
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| | 嫡孫持重... : |
宋江氏問：「甲兒先亡，甲後亡，甲嫡孫傳重，未及中祥，嫡孫又亡，有次孫，今當應服三年不？」何承天答曰：「甲既有孫，不得無服三年者，謂次孫宜持重也。但次孫先以制齊縗，今得便易服，當須中祥乃服練居堊室耳。昔有問范宣云：『人有二兒，大兒無子，小兒有子，疑於傳重。』宣答：『小兒之子應服三年。』亦粗可依。」 |
| | The Jiang family of the Song dynasty asked, "If Jia's son died first, and then Jia himself later died, Jia's legitimate grandson assumed mourning duties. Before reaching the Zhongxiang ceremony, this legitimate grandson also died. There is a second grandson; should he now observe three years of mourning?" He Chengtian replied, "Since Jia has a grandson, there must be someone who observes three years of mourning; this means the second grandson should assume the duties." "But since the second grandson was already in mourning with the prescribed attire, he cannot now easily change his mourning garments. He should wait until the Zhongxiang ceremony before changing to lian and residing in a plain room." In the past, someone asked Fan Xuan, "A man has two sons; the elder son has no children, while the younger son has a child. There is doubt about who should assume mourning duties." Xuan replied, "The younger son's child should observe three years of mourning." "It is also roughly acceptable."
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| | 嫡孫持重... : |
裴松之答何承天書云：「禮，嫡不傳重，傳重非嫡，皆不加服，明嫡不可二也。范宣所云次孫，本無三年之道。若應為服後，次孫宜為喪主，終竟三年，而不得服三年之服也。」 |
| | Pei Songzhi, in his reply to He Chengtian's letter, said, "According to the Rites, a legitimate heir does not pass on mourning duties; if mourning duties are passed on, it is not by the legitimate heir. In such cases, no additional mourning obligations are added, which clearly indicates that there cannot be two legitimate heirs." "The second grandson mentioned by Fan Xuan originally had no basis for observing three years of mourning." "If one should observe mourning after assuming the role, then the second grandson should serve as the master of the funeral and complete three years; however, he may not wear the full mourning attire for three years."
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| | 嫡孫持重... : |
何承天與司馬操書論其事，操云：「有孫見存，而以疏親為後，則不通。既不得立疏，豈可遂無持重者，此孫豈不得服三年邪？嫡不傳重，傳重非嫡，自施於親服卑，無關孫為祖也。」 |
| | He Chengtian wrote to Sima Cao discussing the matter, and Cao said, "If there is a grandson still alive but one chooses a more distant relative as successor, this does not conform with propriety." "If we cannot appoint a distant relative, how can there be no one to assume mourning duties? Is this grandson not allowed to observe three years of mourning?" "The principle that a legitimate heir does not transmit mourning duties, and that transmitting mourning duties implies it is not the legitimate heir, applies only to cases of closer relatives in lower ranks; it has nothing to do with grandsons serving as successors for their grandfather."
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| | 嫡孫持重... : |
按庾蔚之謂：「嫡孫亡，無為後者，今祖有眾孫，不可傳重無主，次子之子居然為祖持重，范宣議是也。嫡孫已服祖，三年未竟而亡，此重議已立，正是不得卒其服耳。猶父為嫡居喪而亡，孫不傳重也，次孫攝祭如徐邈所答。何承天、司馬操並云接服三年，未見其據。」 |
| | According to Yu Weizhi, "If the legitimate grandson dies and there is no one to succeed him, but now the grandfather has many grandsons, it would be inappropriate for mourning duties to have no master. In this case, the son of the second son naturally assumes the duty as successor to the grandfather; this was the view of Fan Xuan." "The legitimate grandson had already assumed mourning for his grandfather, and died before completing the three years. In this case, a successor has already been established; it is simply that he could not complete his mourning obligations." "Just as when a father, who was the legitimate heir in mourning, dies and the son does not assume mourning duties, so too should the second grandson preside over sacrifices as Xu Miao answered." Both He Chengtian and Sima Cao stated that one should continue to observe three years of mourning, but no basis for this was found."
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