| | 大功殤服... : |
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周制，喪服：「大功之殤中從上，小功之殤中從下。」又曰：「齊縗之殤中從上，大功之殤中從下。」年十九至十六為長殤，十五至十二為中殤，十一至八歲為下殤，不滿八歲以下為無服之殤。無服之殤以日易月。故子生三月，則父名之，死則哭之，未名則不哭。丈夫冠而不為殤，婦人笄而不為殤。 |
| | According to the Zhou system of mourning attire: "For a 殇 (a deceased child) in the category of da gong, follow the upper rank; for a 殇 in the category of xiaogong, follow the lower rank." It also says: "For a 殇 in the qicui rank, follow the upper category; for a 殇 in the da gong rank, follow the lower category." Those who die at the age of nineteen to sixteen are classified as changshang; those who die at fifteen to twelve are zhongshang; those who die between eleven and eight years old are xiushang; and those who die before reaching eight years of age are considered wufu zhi shang, for whom no mourning attire is required. For wufu zhi shang (those too young to require mourning attire), the period of mourning is calculated in days rather than months. Therefore, if a child lives for three months, the father names him; if he dies, one mourns and cries for him. If he is not yet named, then one does not cry. A man who has undergone the capping ceremony is not considered 殤; a woman who has had her hairpin ceremony is also not considered 殤.
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齊魯戰於郎，公叔禺人遇負杖入保者，歎曰：「君子不能為謀也，士不能死也，不可，我則既言矣。」與其鄰童汪踦往，皆死焉。魯人欲勿殤童汪踦，問於仲尼。仲尼曰：「能執干戈以衛社稷，雖欲勿殤，不亦可乎。」 |
| | Qi and Lu fought at Lang. Gongshu Yu encountered someone carrying a staff entering Bao. He sighed and said, "If a gentleman cannot devise plans, and if an official cannot die for his cause, it is unacceptable. I have already spoken my mind." He went together with his neighbor's boy Wang Qi, and both of them died there. The people of Lu wanted not to classify the child Wang Qi as 殤, so they consulted Zhong Ni (Confucius). Zhong Ni said: "He was able to hold weapons and defend the state. Even if one wishes not to classify him as 殤, is it not appropriate?"
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凡臣不殤君，子不殤父，妻不殤夫。 |
| | Generally, a subject should not be classified as 殤 in relation to the ruler, a son should not be considered 殤 in relation to his father, and a wife should not be regarded as 殤 in relation to her husband.
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漢戴德云：「七歲以下至生三月，殤之，以日易月。生三月哭之。朝夕即位哭。葬於園。既葬，止哭，不飲酒食肉。畢喪各如其日月。此獨謂父母為子與昆弟相為耳。」 |
| | Han Dai De said: "Those below the age of seven, down to three months old, are considered 殤, and their mourning period is calculated in days instead of months. For one who lives for three months, mourn with crying. Mourn by taking position and weeping at dawn and dusk. He is buried in the family cemetery. After burial, mourning and crying cease, but one does not drink alcohol or eat meat. The mourning period for each category is completed according to its prescribed days or months. "This applies only when parents mourn their children and siblings mourn one another."
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晉袁準喪服傳曰：「按孔子家語曰：『男子十六而成童，女子十四而化育。』此成人之大例也。人成有早晚。又按左氏傳曰：『國君十五而生子，冠而生子，禮也。』然則十五十六可以為成人矣。女七歲男八歲而墮齒，此墮齒之大例也。以是而處殤之義，則七歲至九歲宜為下殤，十歲至十二宜為中殤，十三至十五宜為長殤，合古十六成人十五生子之義。十九以下，四歲之差，傳所記言，非經典也。二十而冠，三十而娶，是無不冠不娶之限耳。若必三十，則舜適為得禮矣，奚為稱鰥哉！」 |
| | The Jin dynasty Yuan Zhun's Commentary on Mourning Attire says: "According to the Book of Master Kongzi (Analects of Confucius): 'A boy becomes a young adult at sixteen, and a girl reaches maturity and can bear children at fourteen.' This is the general principle for adulthood. People reach maturity earlier or later. Also according to the Zuo Zhuan: "A state ruler who has a son at fifteen, or after coming of age, is in accordance with ritual." Therefore, one may be considered an adult at the ages of fifteen or sixteen. Girls lose their baby teeth at seven years old and boys at eight; this is the general rule for losing baby teeth. Based on this to determine the classification of shang, those aged seven to nine should be considered xiushang (lower 殤), ten to twelve zhongshang (middle 殤), and thirteen to fifteen changshang (upper 殤). This aligns with the ancient meaning that sixteen is adulthood and fifteen is when one may have children. Those under nineteen, differing by four years—this classification recorded in the commentaries is not found in classical texts. Coming of age at twenty and marrying at thirty—these are merely general norms, not strict limits for when one must be crowned or married. If marriage were strictly required by the age of thirty, then Shun would have perfectly followed ritual; why then was he called a widower?"!
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崇氏問云：「舊以日易月，謂生一月哭之一日。又學者云，以日易月者，易服之月，殤之周親者，則以十三日為之制。二義不同，何以正之？」淳于睿答云：「按傳之發正於周年之親，而見服之殤者，以周親之重，雖未成殤，應有哭日之差。大功以下，及於緦麻，未成殤者，無復哭日也。何以明之？按長殤中殤俱在大功，下殤小功，無服之殤，無容有在緦麻，以其幼稚，不在服章，隨月多少而制哭日也。大功之長殤俱在小功，下殤緦麻，無服之殤則已過絕，無復服名，不應制哭。故傳據周親以明之。且緦麻之長殤，服名已絕，不應制哭，豈有生三月而更制哭乎？」 |
| | Chong Shi asked: "Previously, the mourning period for wufu zhi shang was calculated in days instead of months; it meant that if a child lived one month, one mourned for one day. Some scholars also said that when calculating in days instead of months for mourning, the period during which one changes mourning attire should be considered. For close relatives of a 殤 (such as parents), thirteen days were prescribed as the mourning duration. These two interpretations differ; how can we determine which is correct?" Chunyu Rui answered: "According to the commentary, for mourning attire applied to close relatives in the first year after death and those classified as 殤, due to the importance of such relationships, even if they have not yet reached the status of 殤, there should be a distinction in the number of days mourned. For those ranked da gong and below, down to si ma, if they do not reach the status of shang, there is no mourning period in days. How can this be clarified? According to the system, changshang and zhongshang both fall under da gong; xiushang falls under xiaogong; wufu zhi shang has no mourning attire. There is no place for them in si ma (the lightest mourning rank), because they are too young to be included among those who must observe mourning rites. The number of days one mourns depends on the length of time the child lived. For a changshang in the da gong mourning rank, it is actually placed within xiaogong. For xiushang, it falls under si ma; for wufu zhi shan, there is no longer any mourning obligation—there is no name or category of mourning attire to apply—and thus one should not observe a mourning period with crying. Therefore, the commentary uses the closeness of familial relationships (zhou qin) as its basis for clarification. Moreover, if a changshang falls under si ma (the lightest rank of mourning), the name and obligation for mourning attire have already been eliminated; one should not prescribe any mourning period with crying. How could there be a rule to mourn for thirteen days for someone who lived only three months?"!
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范甯與戴逵書，問馬、鄭二義。逵答曰：「夫易者，當使用日則廢月，可得言易耳。鄭以哭日准平生之月，而謂之易。且無服之殤，非唯周親七歲以下也，他親長中，降而不服，故傳曰『不滿八歲以下，皆為無服之殤也』。如馬義，則以此文悉關諸服降之殤者。若如鄭義，諸降之殤當作何哭邪？若復哭其生月，則緦麻之長殤，決不可二百餘日哭。鄭必推之於不哭，則小功之親，以志學之年，成童而夭，無哭泣之位，恐非有情者之所允也。」甯又難逵曰：「傳云不滿八歲為無服，則八歲已上不當引此也。尋制名之本意，父之於子，下殤小功，猶有緦麻一階，非為五服已盡。而不以緦麻服之者，以未及人次耳。」 |
| | Fan Ning wrote to Dai Kui, asking about the interpretations of Ma Rong and Zheng Xuan. Kui replied: "The term 'yi' (change) means that when days are used, months should be abandoned; only then can it truly be called a change. Zheng Xuan equated the number of mourning days to the child's age in months and referred to this as 'yi.' Moreover, wufu zhi shang does not only apply to close relatives under the age of seven; for other relatives in the categories of changshang or zhongshang, mourning is reduced or omitted entirely. Hence, the commentary says: "Those who are eight years old and younger are all considered wufu zhi shanghai." According to Ma Rong's interpretation, this passage refers entirely to those who fall into the category of wufu zhi shang due to reductions in mourning obligations. If we follow Zheng Xuan's interpretation, how should one mourn for those classified as wufu zhisanghai? If we were to mourn according to the number of months a child lived, then for a changshang classified under si ma (the lowest mourning rank), one would have to mourn for over two hundred days, which is clearly unacceptable. If Zheng Xuan insists that no mourning should be observed at all, then for relatives in the xiaogong category who die young during their formative years and before reaching adulthood, there would be no designated mourning period or position to express grief. This seems unacceptable to those with compassion." Ning further challenged Kui, saying: "The commentary says that those under eight years old are considered wufu zhisang; therefore, one should not apply this rule to those who are eight or older. Examining the original intent behind mourning ranks, for a father mourning his son classified as xiushang or xiaogong, there is still one rank of si ma (the lightest form of mourning), which does not mean that all five categories of mourning have been exhausted. The reason why the mourning is not carried out according to si ma is simply because it has not yet reached that level."
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長史姜輯議安平嗣孫服曰：「諸侯體國，嗣孫至重，欲其胤嗣早繼者。文王之為世子，在於王季之時，亦猶凡諸侯之世子耳，而十五便生武王。推此而言，則禮許世子以早冠。禮，男子冠而不為殤。既冠婚姻，不復得以殤服服之。謂以為嗣孫，年已十八，備禮冠娶，當從成人之例。」 |
| | Changshi Jiang Ji discussed the mourning attire for the heir of Anping, saying: "A feudal lord is the embodiment of his state; an heir to the lineage holds the greatest importance, as it is desired that descendants succeed early. When Duke Wenwang was a prince, during the time of King Ji, he was no different from any ordinary feudal lord's heir; yet at fifteen years old, he already gave birth to King Wu. From this example, it can be inferred that the rites permit a crown prince to come of age early. According to ritual, a man who has been crowned is not considered shang (a child too young for mourning). Once he comes of age and enters into marriage, one can no longer mourn him as a shang. This means that if someone is recognized as the heir to the lineage and has already reached eighteen years of age, with formal rites for coming of age and marriage performed, he should be treated according to the example of an adult."
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宋庾蔚之謂：「漢戴德云『獨謂父母為子昆弟相為』，當不如鄭以周親為斷。周親七歲以下，容有緦麻之服，而不以緦麻服服之者，以其未及於禮，故有哭日之差耳。他親有三殤之年而降在無服者，此是服所不及，豈得先以日易月之例邪？戴逵雖欲申馬難鄭，而彌覺其躓，范甯難之，可謂當矣。按束皙通論無服之殤云：『禮，緦麻不服長殤，小功不服中殤，大功不為易月哭，唯齊縗乃備四殤焉。』凡云男二十而冠，三十而娶，女十五許嫁而笄，二十而出，並禮之大斷。至於形智夙成，早堪冠娶，亦不限之二十矣。笄冠有成人之容，婚嫁有成人之事。鄭玄曰：『殤年為大夫，乃不為殤，為士猶殤之。』今代則不然，受命出官，便同成人也。」 |
| | Song dynasty Yu Wei Zhi said: "Han Dai De stated, 'This rule applies only to parents mourning their children and siblings mourning one another,' which should not be interpreted as Zheng Xuan did by using the closeness of familial relationship (zhou qin) alone. For close relatives under the age of seven, there may still be mourning attire in the rank of si ma; however, it is not observed because they have not yet reached a level that requires formal rites. Therefore, only a distinction in days of mourning exists. For other relatives who fall into the categories of shang but are reduced to wufu zhi shuang, this means they do not qualify for mourning attire at all. How then can one apply the rule of replacing months with days in advance? Although Dai Kui attempted to support Ma Rong's view and challenge Zheng Xuan, he only became more entangled in difficulties. Fan Ning's criticism of him was well-founded. According to Shu Xi's general discussion on wufu zhi shung, he said: "According to ritual, si ma mourning is not applied for changshang; xiaogong mourning is not applied for zhongshang; da gong mourning does not involve changing the month into days of crying. Only qicui mourning fully encompasses all four categories of shang." Generally, it is said that a man comes of age at twenty and marries at thirty; a woman receives the hairpin when betrothed at fifteen and leaves home at twenty. These are major divisions in ritual. However, if someone's physical maturity and intellect develop early and they are capable of coming of age or marrying earlier, there is no strict limit to twenty years. The hairpin ceremony for a woman and the capping ceremony for a man signify adult appearance; marriage signifies adult responsibilities. Zheng Xuan said: "If a child who died young was of the rank of dafu (a high official), then he is not considered shang; if he was merely a shi, he remains classified as shang." In the present age, it is different. Once appointed to an official post, one is regarded as an adult."
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周制，子、女子子之長殤、中殤，叔父、姑姊妹、昆弟、夫之昆弟之子女子子、嫡孫，大夫之庶子為嫡昆弟，公為嫡子，大夫為嫡子，以上並長殤、中殤，其長殤皆九月，纓絰；其中殤七月，不纓絰。 |
| | According to Zhou dynasty regulations, for the changshang and zhongshuang of sons and daughters: Uncles, aunts (sisters of one's father), brothers, the sons and daughters of one's husband's brothers, legitimate grandsons, a commoner son of a dafu who becomes the legitimate heir to his full brother, a gong mourning for his legitimate son, or a dafu mourning for his legitimate son—all these cases involve changshang or zhongshang. For changshang, the mourning period is nine months, with yingdie (a type of mourning accessory); for zhongshang it is seven months, without yingdie.
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周制，為姑姊妹女子子適人者大功，以出也。為從父昆弟。為人後者為其昆弟，何以大功？為人後者降其昆弟。為庶孫。為嫡婦大功，不降其嫡也。 |
| | According to Zhou dynasty regulations, for a woman's paternal cousin or sister who has married another family, one should observe the mourning rites of da gong (major mourning), because she is leaving. For one's paternal uncle's sons (paternal cousins). For someone who becomes the heir to another family, why is the mourning rank for his brothers da gong (major mourning)? For someone who becomes the heir of another family, he should reduce the mourning rank for his biological brothers. For a concubine-born grandson. For one's legitimate daughter-in-law , da gong mourning is observed, because her status as a legitimate spouse is not reduced.
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大唐貞觀十四年，侍中魏徵奏：「嫡子婦，舊服大功，請加為周。」 |
| | In the fourteenth year of the Zhenguan era of the Tang dynasty, Shi Zhong Wei Zheng presented a memorial: "The wife of a legitimate son was previously required to observe da gong mourning; I request that it be increased to zhou (full mourning)."
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周制，女子子適人者為眾昆弟、姪，丈夫婦人報。謂吾姑者，吾謂之姪也。為夫之祖父母、伯父母、叔父母大功，從服也。大夫為伯父母、叔父母、子、昆弟、昆弟之子為士者大功，尊不同也，尊同則得服其親服也。公之庶昆弟、大夫之庶子為其母、妻、昆弟大功，以先君餘尊之所厭，服不過大功。大夫之庶子，則從大夫而降之矣。父之所不降，子亦不敢降也。皆為其從父昆弟之為大夫者。為夫之昆弟之婦人子適人者。大夫、大夫之妻、大夫之子、公之昆弟為姑姊妹、女子子嫁於大夫者，君為姑姊妹、女子子嫁於國君者，尊同則得服其親服。諸侯之子稱公子，公子不得禰先君；公子之子稱公孫，公孫不得祖諸侯：此自卑別於尊者也。若公子之子孫有封為國君者，則代代祖是人也，不得祖公子，此自尊別於卑者也。是故始封之君不臣諸父昆弟，封君之子不臣諸父而臣昆弟，封君之孫盡臣諸父昆弟。故君之所為服，子亦不敢不服也；君之所不服，子亦不敢服也。大夫之妾為君之庶子、女子子嫁者未嫁者，為伯父母、叔父母、姑姊妹。傳曰：「嫁者，其嫁於大夫者也。未嫁者，成人而未嫁者也。何以大功也？妾為君之黨服，得與女君同。下言為伯父母叔父母姑姊妹者，謂妾自服其私親也。」 |
| | According to Zhou dynasty regulations, a daughter who has married another family observes zhou mourning for her brothers; Nieces (female relatives) — for a husband or wife, mutual mourning is observed. If someone is called my mother-in-law, then I call her my niece. For the grandparents, paternal uncle and aunt, and paternal uncle and aunt of one's husband, da gong mourning is observed — this is a secondary mourning obligation. A high-ranking official (dafa) observes da gong mourning for his paternal uncle and aunt, his sons, brothers, and the sons of his brothers who are commoners (shi); The difference lies in their ranks; if the ranks are equal, one may observe mourning according to his immediate family's rank. The concubine-born brothers of a ruler and the concubine-born sons of a high-ranking official observe da gong mourning for their mothers, wives, and brothers; Because of the residual respect from a previous ruler, the mourning rank cannot exceed da gong. The concubine-born son of a senior official follows his father's rank and thus has his mourning reduced accordingly. If the father does not reduce the mourning, then the son also dares not to reduce it. They are all for the paternal cousins who have become senior officials. For a woman whose brother-in-law's daughter has married another family. A senior official (dafa), his wife, his son, and the brothers of a ruler observe da gong mourning for paternal aunts, paternal cousins, or daughters who have married into another family; A ruler observes mourning for his paternal aunts, paternal sisters, or daughters who have married another ruler; If their ranks are equal, they may observe the mourning rites appropriate for close relatives. The son of a feudal lord is called "gongzi"; a gongzi may not inherit the title or status of his deceased father (xianjun); The son of a "gongzi" is called "gongsun"; a gongsun may not trace his lineage back to the feudal lord: this distinction shows humility and separates the lower rank from the higher. If a descendant of a gongzi is enfeoffed as a ruler, then each generation traces its lineage back to that individual and not to the gongzi — this distinction shows respect for higher status by separating it from lower ranks. Therefore, the first enfeoffed ruler does not regard his paternal uncles and brothers as subjects; the son of an enfeoffed ruler regards his paternal uncles but not his brothers as subjects; while the grandson of an enfeoffed ruler treats both paternal uncles and brothers entirely as subjects. Therefore, whatever mourning rites a ruler observes, his son dares not fail to observe them as well; whatever mourning rites the ruler does not observe, the son also dares not observe. A concubine of a senior official observes da gong mourning for the ruler's concubine-born son; Whether married or unmarried, daughters observe mourning rites for paternal uncles and aunts, as well as paternal aunts and sisters. The commentary says: "Those who have married refer to those who have married into a senior official's family. Those who are unmarried refer to adult women who have not yet been married. Why is da gong mourning observed? Because a concubine observes mourning for her lord's relatives, she may do so at the same rank as his wife. The following statement about mourning for paternal uncles and aunts or paternal aunts and sisters refers to the concubine observing mourning rites for her own relatives."
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魏王肅云：「大夫之妾為他妾之子大功九月，自諸侯以上不服。」 |
| | Wei Wang Su said: "A senior official's concubine observes da gong mourning for nine months for the son of another concubine, but from dukes and above, they do not observe such mourning."
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晉孫略議以為：「伯叔父母、姑姊妹，皆夫家也。妻體夫尊，降其夫伯叔父母、姑姊妹小功。妾賤，不敢降也。」張祖高難以為：「妻為夫之黨服，降夫一等，夫之姑姊妹宜小功，妾服君之黨，得與女君同，豈以貴賤之故而異之？縱妻之貴而可以略君之姑姊妹者，則應妾服每當與君同也。君之為父母三年，妾何以無其制乎？」按孫略云妾賤，不可以恩輕從略，故宜在大功耳。又不敢與君同服，何三年之制乎？又有公子之妻服其皇姑不嫌過夫者，以各其義故也。 |
| | Jin Sun Lüe argued: "Paternal uncles and aunts as well as paternal aunts or sisters are all part of the husband's family. A wife follows her husband's status, thus reducing mourning for his paternal uncles and aunts and paternal aunts or sisters to xiaogong (minor mourning). Concubines are of low rank and dare not reduce the mourning rites." Zhang Zugao found it difficult to accept: "A wife observes mourning for her husband's relatives at a rank reduced by one level from that of the husband; thus, his paternal aunts and sisters should be mourned with xiaogong. A concubine who mourns her lord's relatives may do so at the same ranking as his wife — how can this differ merely because of their social status? If a wife's high rank allows her to neglect mourning for the lord's paternal aunts and sisters, then concubines should always mourn at the same level as the lord. The lord observes three years of mourning for his parents — how can a concubine have no corresponding regulation?" According to Sun Lüe, since the concubine is of low status, she cannot lightly reduce mourning rites out of favor; therefore, da gong should be observed. Moreover, a concubine dare not mourn at the same rank as her lord — how could there be a regulation for three years of mourning? There are also cases where the wife of a marquis observes mourning rites for her imperial aunt without exceeding what is appropriate for her husband, because each case follows its own principles.
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周制，同母異父昆弟相為服。檀弓云：「公叔朱有同母異父之昆弟死，問於子游。子游曰：『其大功乎。』狄儀有同母異父之昆弟死，問於子夏。子夏曰：『我未之前聞也。魯人則為之齊縗。』狄儀行齊縗。今之齊縗，狄儀之問也。」 |
| | According to Zhou dynasty regulations, half-brothers who share the same mother but different fathers observe mourning rites for one another. The Tanguang says: "Gongshu Zhu had a half-brother who shared the same mother but different father, and when this brother died, he asked Ziyou. Ziyou said: 'He should observe da gong mourning.' Di Yi had a half-brother with the same mother but different father who died, and he asked Zi Xia. Zi Xia said: "I have not heard of this before. The people of Lu observe qici mourning for them." Di Yi observed qici mourning. The current practice of qici mourning originated from Di Yi's inquiry."
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| | 大功成人... : |
魏明帝景初中，尚書祠部問：「同母異父昆弟服，應幾月？」太常曹毗述博士趙怡據子游鄭注大功九月。高堂崇云：「聖人制禮，外親正服不過緦，殊異外內之明理也。外祖父母以尊加，從母以名加，皆小功；舅緦服而已。外兄弟異族無屬，疏於外家遠矣，故於禮序不得有服。若以同居從同爨服，無緣章云大功，乃重於外祖父母，此實先賢之過也。」 |
| | During the Jingchu period of Emperor Ming of Wei, the Ministry of Rites asked: "For mourning rites between half-brothers with the same mother and different fathers, how many months should be observed?" Cao Pi of the Taichang Office cited Doctor Zhao Yi's reliance on Ziyou and Zhang Xuan's annotation, stating da gong for nine months. Gaotang Chong said: "The sage established rites — mourning ranks for external relatives do not exceed si, which clearly distinguishes between internal and external relations. Maternal grandparents are elevated in rank due to their status; a mother's younger sister is elevated based on her title — both are mourned with xiaogong; An uncle by marriage (maternal uncle) is only observed with si mourning. Half-brothers from the maternal side belong to a different clan and have no familial ties; they are distant relatives of the maternal family, so according to ritual order, there is no mourning obligation. If one observes mourning rites due to living together and sharing a hearth, the chapter "Wuyuan" mentions da gong, which would be more significant than for maternal grandparents. This is indeed an error by earlier sages."
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| | 大功成人... : |
王肅聖證論云：「孔子但說宜服與不，未說服之輕重，故子游處以大功也。」所執如前注。又引孔子家語曰：「邾人有同母異父之昆弟死，將為之服，因顏亥而問禮於孔子。曰：『繼父同居者，則異父昆弟從為之服；不同居者，繼父且猶不服，況其子乎！』」 |
| | Wang Su's Shengzheng Lun says: "Confucius only discussed whether mourning should be observed or not, but did not specify the level of mourning; therefore, Ziyou decided on da gong." Their position is as stated in the previous annotation. It is further cited in Kongzi Jiayu that: "A man from Zhu had a half-brother (same mother, different father) who died. He intended to observe mourning rites for him and thus asked about the ritual through Yan Hai to Confucius." Confucius said: "If a stepfather lives together with his son, then half-brothers (same mother, different fathers) should observe mourning rites for the deceased." "If they do not live together, even a stepfather does not observe mourning, how much less his son!"'"
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| | 大功成人... : |
晉淳于睿以：「游、夏，文學之俊也。游習於禮者，曰大功；夏廣學者，曰齊縗。二者推之，明非無服與緦可知也。繼父無親，立廟祭祀，尚為之周；以比夫共胞，豈有絕道，而欲絕之，謂其無親。據繼父同居異居有輕重，同母昆弟，蓋亦宜矣。異居大功，同居有相長養之恩，服齊縗，似近人情矣。」 |
| | Jin Chunyu Rui argued: "Ziyou and Zi Xia were outstanding scholars in the field of literature. Ziyou, who was well-versed in rites, said da gong; Zi Xia, a broad scholar, said qici. From these two views, it is clear that there must be mourning rites — not none or merely si — which can be understood. A stepfather has no blood relation; even if an ancestral temple is established and sacrifices are made, one still observes zhou mourning for him; Comparing this to a husband sharing the same womb (blood relation), how could there be an absolute severance? To claim that there is no familial bond and thus wish to sever it, Based on whether a stepfather lives together or separately (which determines the mourning level), half-brothers sharing the same mother should also be treated accordingly. If they do not live together, da gong is observed; if they do live together and share mutual care and upbringing, qici mourning seems more in line with human sentiment."
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| | 大功成人... : |
按魏尚書郎武竺有同母異父昆弟之喪，以訪王肅。肅據子思書曰，言氏之子，達於禮乎。繼父同居服周，則子宜大功也。 |
| | According to records, during the Wei dynasty, Shangshu Lang Wu Zhu had a funeral for his half-brother (same mother but different father), and consulted Wang Su about it. Su cited the Zisi Shu to say: "The son of the Yan family has attained knowledge of rites." If a stepfather who lives together is mourned with zhou, then his son should observe da gong.
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| | 大功成人... : |
宋庾蔚之謂：「自以同生成親，繼父同居，由有功而致服，二服之來，其禮乖殊。以為因繼父而有服者，失之遠矣。馬昭曰：『異父昆弟，恩繫於母，不於繼父。繼父，絕族者也。母同生，故為親者屬，雖不同居，猶相為服。王肅以為從於繼父而服，又言同居，乃失之遠矣。』子游、狄儀，或言齊縗，或言大功，趨於輕重，不疑於有無也。家語之言，固所未信。子游古之習禮者也，從之不亦可乎。」 |
| | Song Yu Wei Zhi said: "Since they are born of the same mother, a stepfather living together leads to mourning through shared effort and duty. The origins of these two mourning ranks differ greatly in ritual terms. To consider that mourning rites arise solely because of the stepfather is a great misunderstanding." Ma Zhao said: "Half-brothers (different fathers), their bond lies with the mother, not with the stepfather. A stepfather belongs to a severed clan. They share the same mother, so they belong as close relatives; even if they do not live together, they still observe mourning rites for one another." Wang Su believed that observing mourning rites based on the stepfather and emphasizing cohabitation is a great error.'" Ziyou and Di Yi — one said qici, the other da gong — their views leaned toward lighter or heavier mourning ranks, but neither doubted whether mourning should be observed at all. The statement in Kongzi Jiayu is therefore not entirely trustworthy. Ziyou was an ancient scholar well-versed in rites; following his view would not be unreasonable."
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| | 大功成人... : |
齊張融云：「與己同母，故服大功。而肅云從繼父而降，豈人情哉！」 |
| | Zhang Rong of Qi said: "Since they share the same mother as oneself, one observes da gong mourning. Yet Su claimed that the mourning rank is reduced due to the stepfather — how could this be in line with human sentiment!"
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