| | 奔喪及除... : |
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| | 奔喪及除... : |
周制，奔喪之禮：始聞親喪，以哭答使者，盡哀。問故，又哭盡哀。遂行，日行百里，不以夜行。唯父母之喪，見星而行，見星而舍。若未得行，則成服而后行。過國至境哭，盡哀而止。哭辟市朝。向其國境哭。至於家，入門左，升自西階，殯東西面坐，哭盡哀。斂髮袒，降堂東，即位，西向哭，成踊。襲絰於序東，絞帶。反位，拜賓，成踊。送賓，反位。有賓後至者則拜之，成踊、送賓皆如初。眾主人兄弟皆出門，出門哭止，闔門，相者告就次。於又哭，斂髮袒成踊；於三哭，猶斂髮袒成踊。三日成服，拜賓送賓皆如初。 |
| | According to Zhou dynasty regulations, the rites for rushing to a parent's funeral were as follows: upon first hearing of a parent's death, one should weep in response to the messenger and express complete grief. When asked about the cause, one would again weep and express complete sorrow. Then proceed immediately, traveling a hundred li per day, without traveling at night. Only in the case of a parent's death is one permitted to travel at night under the stars and rest when the stars appear again. If unable to depart immediately, then one should complete mourning attire before setting out. When passing through a country and arriving at the border, one should weep until expressing complete grief and then stop. Weeping should avoid the marketplace and official quarters. Weep toward the border of one's native country. Upon arriving home, enter the gate to the left, ascend from the western steps, sit facing east in the mortuary chamber, and weep with complete grief. Tie up one's hair and bare the upper body; Descend to the east of the hall, take one's position, weep facing west, and perform the prescribed wailing gestures. Put on the mourning cord at the eastern side of the xù (a corridor or porch), and fasten the sash. Return to one's position, bow to the guests, and perform the prescribed wailing gesture. See off the guests and return to one's position. If a guest arrives later, bow to him, perform the prescribed wailing gesture, and see him off as at first. All the main mourners, including brothers, should go out of the gate; upon exiting, stop weeping, close the gate, and the attendant informs them to proceed to their waiting quarters. During the second weeping, tie up one's hair, bare the upper body, and perform the prescribed wailing. During the third weeping, still tie up one's hair, expose the torso, and perform the prescribed gestures of grief. After three days, complete mourning attire; bowing to guests and seeing them off should all be done as at first.
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奔喪者非主人，則主人為之拜賓、送賓。奔喪者，自齊縗以下，入門左，中庭北面哭，盡哀，免麻於序東，既位袒，與主人哭，成踊。於又哭、三哭，皆免袒。有賓則主人拜賓、送賓。丈夫婦人之待之也，皆如朝夕哭位無變也。 |
| | Those who rush to a funeral but are not the main mourners should have the main mourner perform bowing and seeing off guests on their behalf. Those who rush to a funeral, from the level of qisui mourning attire downward, upon entering the gate should go left, weep facing north in the central courtyard with complete grief, remove their hemp garments at the eastern side of xū (a corridor), then bare their upper bodies and take position; they weep together with the main mourner and perform the prescribed gestures. During the second and third weeping ceremonies, one should also remove outer garments and bare their upper body. If there are guests, then the main mourner bows to them and sees them off. Whether men or women in mourning, their treatment of these rites should remain unchanged from morning and evening weeping positions.
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奔母之喪，西面哭，盡哀，斂髮袒，降堂東，即位西向哭，成踊，襲免絰於序東，拜賓送賓皆如奔父之禮。於又哭，不斂髮。 |
| | When rushing to the funeral of one's mother, weep facing west with complete grief, tie up your hair and bare your upper body. Descend eastward from the hall, take position facing west and weep, performing the prescribed gestures; put on mourning attire at the eastern side of xú (a corridor), bowing to guests and sending them off should all follow the rites for a father's funeral. During the second weeping ceremony, one does not tie up their hair.
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婦人奔喪，升自東階，殯東西面坐，哭盡哀，東髽，即位，與主人拾踊。 |
| | When women rush to a funeral, they ascend from the eastern steps, sit facing west in the mortuary chamber and weep with complete sorrow; they wear their hair in eastern-style braids, take position, and perform wailing gestures together with the main mourners.
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奔喪者不及殯，先之墓，北面坐，哭盡哀。主人之待之也，即位於墓左，婦人墓右，成踊，盡哀。斂髮，東即主人位，絰絞帶，哭，成踊。拜賓，反位，成踊。相者告事畢。遂冠歸。入門左，北面哭盡哀，斂髮袒，成踊。東即位，拜賓，成踊。賓出，主人拜送。有賓後至者則拜之，成踊，送賓如初。眾主人兄弟皆出門，出門哭止，相者告就次。於又哭，斂髮成踊；於三哭，猶斂髮成踊。三日成服。於五哭，相者告事畢。為母所以異於父者，一斂髮，其餘免以終事，他如奔父之禮。 |
| | Those who rush to a funeral too late for the mortuary rites should go directly to the tomb, sit facing north, and weep with complete sorrow. The main mourner's reception of them should be as follows: take position to the left of the tomb, women to the right, perform the prescribed gestures, and express complete grief. Tie up your hair, approach the main mourner's position from the east, fasten the mourning cord and sash, weep, and perform the prescribed gestures. Bow to guests, return to your position, and perform the prescribed gesture of grief. The attendant announces that the rites are complete. Then return home with a cap on. Upon entering the gate, go to the left side, weep facing north with complete sorrow, tie up your hair and expose your upper body, then perform the prescribed gestures of wailing. Approach from the east to take position, bow to guests, and perform the wailing gesture. When the guests leave, the main mourner bows in farewell. If a guest arrives later, one should bow to them, perform the prescribed gesture of wailing, and send them off as at first. All main mourners, including brothers, go out through the gate; upon leaving, they stop weeping and the attendant informs them to take their place in the temporary shelter. During the second weeping ritual, one should tie up their hair and perform the prescribed gestures of mourning; During the third weeping ceremony, they still tie up their hair and carry out the prescribed wailing gestures. Complete mourning attire after three days. At the fifth weeping, the attendant announces that all rites are complete. The reason mourning for one's mother differs from mourning for one's father is that only once the hair is tied up, while in other cases outer garments are removed until the rites conclude; otherwise, all follows the same rites as when rushing to a father's funeral.
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齊縗以下不及殯，先之墓，西面哭盡哀，免麻於東方，即位，與主人哭，成踊，襲。有賓則主人拜賓、送賓。賓有後至者，拜之如初。相者告事畢。遂冠歸。入門左，北面哭盡哀，免袒成踊。東即位，拜賓成踊。賓出，主人拜送。於又哭，免袒成踊；於三哭，猶免袒成踊。三日成服。於五哭，相者告事畢。 |
| | Those in qisui mourning or lower who arrive too late for the mortuary ceremony should go directly to the tomb first, weep facing west until expressing complete sorrow. Remove their hemp mourning clothes in the east, take position, weep with the main mourner, perform the prescribed gestures of grief, and put on formal mourning attire. If there are guests present, then the main mourners shall bow to them and see them off. For any guest who arrives later, they should be bowed to as at first. The attendant announces that all rituals are complete. Then return home wearing a cap. Upon entering the gate, take position on the left side, weep with complete sorrow facing north, remove outer garments and expose one's upper body while performing the prescribed gestures of grief. Approach from the east to your position, bow to guests while performing the wailing gesture. When the guest departs, the main mourner shall bow in farewell. During the second weeping rite, remove outer garments and bared one's upper body to perform the prescribed gestures of sorrow; During the third weeping ritual, still remove outer garments, bare one's torso, and carry out the wailing gesture. Complete mourning attire after three days of this process. At the fifth weeping ceremony, the attendant announces that all matters are complete.
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聞喪不得奔喪，哭盡哀。問故，又哭盡哀。乃為位，斂髮袒，成踊，襲，絰絞帶，即位。拜賓，反位，成踊。賓出，主人拜送於門外，反位。若有賓後至者，拜之成踊，送賓如初。於又哭，斂髮袒成踊；於三哭，猶斂髮袒成踊。三日成服。於五哭，拜賓、送賓如初。 |
| | If one hears of a death but cannot rush to the funeral, they should still weep with complete sorrow and grief. When asked about the reason for their sorrow, they again weep with full grief. Then take position, tie up one's hair and bared the upper body, perform the prescribed gestures of mourning, put on formal mourning clothes, fasten the cord and sash, and assume your place. Bow to guests, return to one's position, and perform the wailing gestures again. When the guest departs, the host bows in farewell at the gate, then returns to his original position. If there are guests who arrive later, bow to them and perform the wailing gesture; send them off as one would at first. During the second weeping ceremony, tie up your hair, bared your upper body, and perform the prescribed gestures of grief; At the third mourning rite, still tie up one's hair, bare the torso, and perform the wailing gesture. Complete mourning attire after three days. At the fifth weeping rite, bow to and send off guests as one would at first.
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凡奔喪，齊縗望鄉而哭，大功望門而哭，小功至門而哭，緦麻即位而哭。 |
| | When rushing to a funeral, those in the highest mourning attire (Zui) should look toward their hometown and weep; those in medium mourning (Dagong) should weep upon seeing the gate of the family home; those in lesser mourning (Xiaogong) should weep when arriving at the door; and those in lightest mourning (Simao) should assume their position and then weep.
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若除喪而後歸，則之墓，哭成踊。東，斂髮袒絰，拜賓，成踊，送賓，反位，又哭盡哀，遂除。於家不哭。主人之待之也，無變於服，與之哭，不踊。自齊縗以下所以異者免麻。 |
| | If one returns after completing the mourning period, they should go to the tomb, weep, and perform the prescribed wailing gestures. Face east, tie up one's hair while wearing mourning attire, bow to the guests, perform the wailing gestures, send off the guests, return to position, weep again with full sorrow, and then complete the mourning rites. Do not weep within the house. The host's treatment of them should remain unchanged in terms of mourning attire; they may weep with them, but must not perform the wailing gestures. From those in Zui mourning attire downward, what distinguishes them is whether or not they remove their hemp garments.
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晉董勛答問：「或人問曰：『己在遠聞喪，除服乃歸，至家之禮云何？』勛按奔喪禮，若除服而後歸，先之墓，斂髮袒絰，不制麤衣及杖也。哭盡哀，遂除於墓，歸不哭也。家人待之自如常，不變服也。自齊縗以下，至墓哭，盡哀而歸。若服未除而歸，不及殯，先至墓。及歸，斂髮，如今人椎髻，以麻為幓頭，免以布，闊一寸。或問曰：『己在遠，初不聞喪，或日月已過乃聞，或至家乃聞，其禮云何？』勛按奔喪禮，不及殯，先至墓，乃成服。檀弓曰『小功不稅』。稅者，喪與服不相當之言也。小功緦麻，在遠聞喪，服制已過，但舉哀而已，不復追服也。大功以上，聞喪日為始，不計死者初亡之日數也。若兄弟及從父兄弟大功以上降緦麻小功者，雖日月已過，乃以聞日為服制，亦不計初死之日數，以本親重也。」 |
| | Jin Dongxun's Q&A: "Someone asked, 'If one is far away and hears of a death, completes the mourning rites before returning home, what should be the proper etiquette upon arriving at home?'" Xun, following the rites for rushing to a funeral, stated that if one completes mourning before returning home, they should first go to the tomb, tie up their hair and wear mourning attire without binding coarse clothes or carrying a staff. Weep with full sorrow at the tomb, complete the mourning rites there, and upon returning home, do not weep again. Family members should treat them as usual, without changing their attire or mourning status. From those in Zui-level mourning attire downward, upon arriving at the tomb they weep with full sorrow and then return home. If one returns before completing the mourning period and has missed the burial rites, they should arrive at the tomb first. Upon returning home, tie up one's hair in a style similar to what people today call the "chuiji" bun, using hemp as a head covering, and fasten it with cloth about an inch wide. Someone asked, "If one is far away at first and does not hear of the death, or hears about it only after some days have passed, or learns of it upon arriving home, what should be done in such cases?" Xun followed the rites for rushing to a funeral: if one arrives too late for the burial, they should first go to the grave and then complete their mourning attire. The Tanguang says, "Those in Xiaogong mourning do not pay taxes." "Taxes" here refers to the discrepancy between the death and the mourning attire one should wear. For those in Xiaogong or Simao mourning, if they hear of a death while far away and the prescribed mourning period has already passed, they should merely express their sorrow but need not observe additional mourning rites. For those in Dagong mourning or higher, the mourning period begins on the day they hear of the death; it does not count from the date when the deceased originally passed away. "If one's brothers or paternal uncles' sons in Dagong mourning or above are reduced to Simao or Xiaogong mourning, even if the time has already passed, the mourning period should still be calculated from the day they heard of the death. The date of the original death is not counted, because the relationship remains fundamentally close."
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范堅答問：「周大功服既終，而奔赴云何？范云：未葬者反服而臨喪，已葬者素服而之墓。」 |
| | Fan Jian's Q&A: "After completing the Dagong mourning period for Zhou, how should one proceed if rushing to a funeral?" Fan said: If the deceased has not yet been buried, return to mourning attire and attend the funeral; if already buried, wear plain clothes and go to the tomb."
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周制，庶子在父之室，則為其母不禫。 |
| | According to the Zhou system, if a commoner son resides in his father's household, he does not observe the mourning rites for his mother.
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晉解遂問司徒蔡謨曰：「庶子喪所生，嫡母尚存，不知制輕重？」答云：「士之妾子服其母，與凡人喪母同。」 |
| | Jin Jiesui asked Simu Cai Mo, "If a commoner son mourns for his birth mother while the legitimate mother is still alive, I wonder what the regulations say about the degree of mourning?" The reply said: "A commoner's concubine son observing mourning for his mother is the same as an ordinary person mourning for his mother."
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鍾陵胡澹所生母喪，自嫡兄承統而嫡母存，疑不得三年，問范宣。答曰：「按禮，由命士以上，父子異宮，春秋傳曰『大夫有側室，士有二宗』，皆斯之謂。是以庶子有母之喪，自居其室而遂其情。經載岙命為慈母，且猶三年，況親所生乎！嫡母雖貴，然厭降之制，父所不及，婦人無專制之事，豈得引父為比而屈降支子也。」 |
| | Hu Dan of Zhongling had lost his birth mother; since his legitimate elder brother was the heir and their legitimate mother was still alive, he doubted whether he could observe a three-year mourning period. He asked Fan Xuan about it. The reply said: "According to the rites, from the rank of xingshi (a low-ranking official) upward, fathers and sons live in separate houses. The Commentary on Spring and Autumn says 'drafu have side chambers, and shi have two ancestral halls,' which refers precisely to this." Therefore, a commoner son who mourns for his mother resides in his own house and follows his feelings accordingly. The Classic records that Ao Ming observed mourning rites for a kind stepmother, and even then he mourned her for three years; how much more so should one mourn the mother who gave birth to him! Although a legitimate mother may be of high status, the system of subordination and reduction in mourning rank is something even the father cannot override. Women do not have authority to make independent decisions; how could one cite the father as an example to reduce the mourning rites for a commoner son?"
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謝奉問范汪云：「吾兒服所生，至今四月應大祥。禮云『庶子為其母無禫』，如此當以四月下旬祥，踰月便除，居心喪邪？」汪答：「禮自天子達於庶人也。」 |
| | Xie Feng asked Fan Wang, "My son is observing mourning rites for his birth mother. It has now been four months since the funeral; he should be holding the Da Xiang ceremony." "The rites say, 'A commoner son does not observe the Chan mourning rite for his mother.' If so, he should hold the Xiang ceremony in the last month of the fourth lunar month and then remove all mourning rites a month later. Is this considered observing heart-sorrow (emotional) mourning?" Wang replied, "The rites apply from the Son of Heaven down to commoners."
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虞君賓云：「從兄益子，昔遭所生喪，張帷為次，諸弟居廬，未知此何所依？今兄子先有周喪，今應緦麻。如即先服，則情重而無變；若釋齊縗著緦麻，又是以輕奪重。又得稱哀子以不？」賀隰答云：「時人所行，皆是士禮。大夫庶子，父在以尊厭降其母。士賤，其庶子為母則不降。若士庶子一身，有君在堂，唯可杖，不得居廬稱哀子也。」 |
| | Yu Junbin said, "My cousin Yi Zi once mourned for his birth mother; he set up a curtain as a temporary room, while his younger brothers lived in the mourning hut. I do not know what this practice is based on?" Now that my nephew has already observed the Zhou mourning rites, he should now observe the Si Ma rites. If one immediately observes the previous mourning rites, then the feelings are deep and there is no change; if one discards the Qi Cui mourning clothes to wear Si Ma instead, it would be taking a lighter rite in place of a heavier one. Is it also possible for him to be called an "ai zi" (a son who mourns deeply) or not? He Xi replied, "What people practice in our time is all the rites for commoners. The commoner son of a drafu, while his father is alive, must reduce mourning rites for his mother due to subordination to the father's rank. A shi is of low status; therefore, a commoner son may mourn for his mother without reduction in rites. "If the commoner son is of low rank and has a ruler still alive, he may only use a mourning staff but cannot live in a mourning hut or be called an 'ai zi' (a deeply grieving son)."
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徐邈答謝靜云：「漢魏以來，通用士禮。庶子父在，為所生周，心喪三年。如諸侯大夫之子乃厭降，而近代所不行。夫為有子之妾緦，而妾有從夫之制。又兩妾之子，依禮宜兩相為庶母緦。」 |
| | Xu Miao replied to Xie Jing, "Since the Han and Wei dynasties, commoner rites have generally been used." When a commoner son's father is still alive, he observes the Zhou mourning rite for his birth mother and mourns with heartfelt sorrow for three years. Such subordination and reduction of rites apply only to the sons of marquises and drafu, but this practice has not been followed in recent times. A husband observes Si Ma mourning rites for a concubine who has borne him children, and the concubine follows her husband's regulations. Moreover, sons of two concubines should, according to rites, observe Si Ma mourning for each other's birth mothers as commoner mothers."
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魏嘉平元年，魏郡太守鍾毓為父後，以出母無主後迎還，輒自制服。郡丞武申奏云：「禮，出母與父母在為母周。記曰『為父後者無服』。按如記言，蓋謂族別家異，自有主後者無服，非謂毓出母無緦麻之親，還毓家者也。禮，姑姊妹女子子無主後者，不為降，哀其無繼也。」 |
| | In the first year of Jiaping in Wei, Zhong Yu, the Taishou (governor) of Wei Jun, succeeded his father. Because his mother had no male heir to support her, he brought her back and immediately made mourning clothes for her himself. The Juncheng (deputy governor) Wu Shen reported: "According to the rites, if a mother was divorced or sent away by her husband's family and is not living with them, when one's parents are still alive, mourning for such an outcast mother should last only one year. The records say 'one who succeeds as the heir to his father has no obligation to wear mourning clothes'." According to the records, it is meant that if a family has separated from its clan and there are other heirs in charge, then one need not wear mourning clothes; this does not refer to Zhong Yu's case where his exiled mother had no close relatives related by 缌麻 (a type of mourning relationship), but was instead returned to the Yu household. According to rites, for paternal aunts, sisters, and daughters who have no male heirs in their own families, one does not reduce the mourning period; this is out of sympathy for those without successors."
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成洽難：「喪服傳曰：『出妻之子為父後者，為出母無服。與尊者為體，不敢服其私親也。』經為繼父服者，亦父後者也。為父後服繼父服，則自服其母可知也。出母之與嫁母俱絕族，今為嫁母服，不為出母服，其不然乎！經證若斯其謬耳。」 |
| | Cheng Qia argued: "The Commentary on Mourning Clothes says: 'A son of an exiled wife who succeeds as heir to his father does not need to mourn for his mother, since she was sent away.'" "As part of the family of the respected one (the father), he dares not observe mourning rites for a private relative." According to the classics, those who mourn for their stepfathers are also considered as heirs of that father. If one observes mourning rites for a stepfather as an heir to his biological father, then it is clear he should also observe mourning rites for his own mother. Both an exiled mother and a divorced mother are cut off from their clans; if one now mourns for the divorced mother but not for the exiled mother, is this not wrong! "This contradiction in the classics clearly demonstrates an error."
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吳商答曰：「出母無服，此由尊父之命。嫁母，父不命出，何得同出母乎？為繼父服者，為其父沒年幼，隨母再適，己無大功之親，與繼父同財共居，為築宮廟，四時祭祀其先，此恩由繼父，所以為服耳。且妾之無子，妾子之無母，父命為母子，則生事之如母，喪則服之三年，貴父命也。而今欲以出母同於嫁母，違廢父命，豈人子所行，又引繼父云經謬也？又出母之黨無服，嫁母之黨自應服之，豈可復同乎？」 |
| | Wu Shang replied: "Not mourning for an exiled mother is due to the command of one's respected father. A divorced mother was not ordered by her husband (the father) to leave; how can she be considered the same as an exiled mother?" Those who mourn for a stepfather do so because when their biological father died and they were young, they followed their mother to remarry. In such cases, the child has no close relatives (within the mourning relationship of Dagong) left; thus, they live together with the stepfather, share property, build ancestral temples, and perform seasonal sacrifices for his ancestors. The kindness comes from the stepfather, which is why one mourns him. Moreover, if a concubine has no son or the son of a concubine has lost his mother, and the father commands them to become mother and child, then they should treat each other as such in life; upon death, one must mourn for three years. This is to honor the father's command. But now you wish to equate an exiled mother with a divorced mother, disregarding and violating the father's command—how could this be something a filial son would do? Furthermore, how can one cite the mourning for a stepfather as evidence of an error in the classics? Moreover, relatives of an exiled mother are not required to mourn her, while relatives of a divorced mother should indeed observe mourning rites for her. How can they possibly be considered the same?"
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宋庾蔚之謂：「為父後不服出母，為廢祭也。母嫁而迎還，是子之私情。至於嫡子，不可廢祭。鍾毓率情而制服，非禮意也。禮云繼母從為之服，非父後者也。」 |
| | Song Gu Wei Zhi said: "If one who succeeds as heir to his father refuses to mourn for an exiled mother, it means abandoning the ancestral sacrifices. Bringing back a divorced mother is a matter of personal sentiment on the part of the son. As for legitimate sons, they cannot abandon ancestral sacrifices. Zhong Yu followed his personal feelings and observed mourning rites on his own initiative; this is not in accordance with the meaning of ritual propriety. "The Rites say that one should mourn for a stepmother, but this refers to those who are not heirs to their father."
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| | 為父後為... : |
晉袁準云：「為父後猶服嫁母，據外祖異族，猶廢祭行服，知父後應服嫁母。」據劉智云：「雖為父後，猶為嫁母齊縗，訖葬卒哭乃除，踰月乃祭。」按譙周云：「父卒母嫁，非父所絕，為之服周可也。」 |
| | Yuan Zhun of the Jin dynasty said: "To serve one's adoptive mother as if she were one's biological mother when succeeding to one's father's lineage, according to the principle that an external maternal ancestor belongs to a different clan, is still considered abandoning ancestral rites and practicing mourning for her; this shows that one should indeed mourn an adopted mother after succeeding to one's father's lineage." According to Liu Zhi: "Even though one succeeds to his father's lineage, he should still mourn his adopted mother with the mourning attire of Qi Cui; only after the completion of burial and the final wailing should this be removed, and offerings may begin only after a month has passed." According to Qiao Zhou: "If the father died before the mother remarried, it was not the father who severed the relationship; therefore, mourning her for a full year is acceptable."
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| | 為父後為... : |
又石苞問淳于睿曰：「聞嫁繼親凶諱，便制服，議者所難。以為父後者，不為出母服，嫁母猶出母也。或者以為嫁與見出異，不達禮意，雖執從重之義，而以廢祭見譏，君為詳正也。」睿答曰：「按禮檀弓：子思之母死於衛。柳若謂子思曰：『子聖人之後也，四方於子乎觀禮，子盍慎諸？』子思曰：『吾何慎哉！』喪之禮如子。云子聖人之後，即父後也，如此經父卒為繼母嫁者服而已。聖人之後為父後者，服嫁母也。二者分明，無可嫌。」 |
| | Shi Bao asked Chunyu Rui: "I heard that when one learns of the death and taboo name of a step-parent, mourning attire is immediately worn; this has been difficult for those who debate it." It was considered that one who succeeds to the father's lineage should not mourn an ex-wife of his father, and a remarried mother is akin to such an ex-wife. "Some people believe that a remarried mother differs from one who has been divorced, but they fail to understand the meaning of ritual. Although they insist on adhering to the principle of heavier mourning obligations, their practice of ceasing ancestral sacrifices is criticized; you should carefully clarify this matter." Rui replied: "According to the Li Tan Gong (a section of the Book of Rites): The mother of Zisi died in Wei." Liu Ruo said to Zi Si: "You are the descendant of a sage; people from all directions look to you for an example of ritual propriety. Shouldn't you be especially careful?" Zi Si said: "What should I be cautious about!" The mourning rites for her were observed as if she were his biological mother. It is said that Zi Si was the descendant of a sage, meaning he succeeded to his father's lineage; in this case, according to the Classic, one who has lost his father should observe mourning rites for a stepmother who later remarries. The descendants of sages, as successors to their fathers' lineages, do mourn their adopted mothers who have remarried. "These two cases are clearly distinct; there is nothing to be suspicious about."
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| | 為父後為... : |
宋崔凱云：「父卒，繼母嫁，從為之服，報。鄭玄云：『嘗為母子，貴終其恩也。』按王肅云：『若不隨則不服。』凱以為『出妻之子為母』及『父卒，繼母嫁，從為之服，報』，此皆為庶子耳，為父後者皆不服也。傳云『與尊者為體，不敢服其私親』，此不獨為出母言，為繼母發。繼母嫁己隨，則為之服，則是私也。為父後者，亦不敢服也。鄭玄云『嘗為母子，貴終其恩』，不別嫡庶。王肅云『隨嫁乃為之服』。此二議，時人惑焉。凱以為齊縗三年章『繼母如母』，則當終始與母同，不得隨嫁乃服，不隨則不服，如此者不成如母。為父後者則不服，庶子皆服也。」 |
| | Cui Kai of the Song dynasty said: "After the father's death, if a stepmother remarries, one should still observe mourning rites for her as an act of filial return." Zhang Xuan said: "Once a mother and child, the noble virtue lies in honoring that bond until its end." According to Wang Su: "If one does not follow her, then mourning rites should not be observed." Kai believed that "the son of a divorced wife mourning his mother" and "after the father's death, when a stepmother remarries and one follows to observe mourning rites as an act of return"—these were all cases concerning common sons; those who succeeded their fathers' lineages did not observe such mourning rites. The Commentary says, "Being part of the noble lineage, one dares not mourn his private relatives," which is not only said about an ex-wife but also refers to a stepmother. If a stepmother remarries and the son follows her, then mourning for her would be considered private mourning. Those who succeed to their father's lineage also dare not observe such mourning rites. Zhang Xuan said, "Once a mother and child; the noble virtue lies in seeing that bond through to its end," without distinguishing between legitimate and common sons. Wang Su said: "Only if one follows her after remarriage should mourning rites be observed." These two opinions confused the people of that time. Kai believed that in the chapter "Qi Cui for Three Years," which states "a stepmother is treated as a mother," one should treat her from beginning to end just like a biological mother, and it cannot be that mourning rites are observed only if she remarries and one follows her, but not observed if one does not follow; otherwise, this would not fulfill the principle of treating her as a mother. Those who succeed to their father's lineage do not observe mourning rites, but common sons all do."
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庾蔚之謂：「王順經文，鄭附傳說。王即情易安，於傳亦無礙。繼嫁則與宗廟絕，為父後者安可以廢祖祀而服之乎！」 |
| | Yu Weizhi said: "Wang Su follows the literal text of the classics, while Zhang Xuan adheres to the interpretations in the Commentary. Wang's interpretation is emotionally reasonable and easy to accept, and it does not conflict with the Commentary either. If a stepmother remarries, then her connection to the ancestral temple is severed; how can one who succeeds his father's lineage possibly abandon ancestral sacrifices in order to mourn her!"
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| | 出母父遺... : |
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| | 出母父遺... : |
晉傅玄曰：「征南軍師北海矯公智父前取夾氏女，生公智後而出之。未幾，重取王氏女，生公曜。父終之日，謂公智曰：『公曜母年少，必當更嫁。可迎還汝母。』及父卒，公智以告其母。母曰：『我夾氏女，非復矯氏婦也。今將依汝居，然不與矯氏家事。』夾氏來至，王氏不悅，脫縗絰而求去。夾氏見其如此，即還歸夾舍。三年喪畢，王氏果嫁。夾氏乃更來。每有祭祀之事，夾氏不與。及公智祖母并姑亡，夾氏並不為制服。後夾氏疾困，謂公智：『我非矯氏婦，乃汝母耳，勿葬我矯氏墓也。』公智從其母令，別葬之。公智以父昔有命，母還，於是為服三年。公曜以夾氏母始終無順父命，竟不為服。 |
| | Jin Fu Xuan said: "Zhengnan Junshi Beihai Jiao Gongzhi's father previously took a woman from the Jiashou clan, and after giving birth to Gongzhi, she was sent away." Not long afterwards, he took another woman from the Wang family, who gave birth to Gongyao. On the day his father died, he said to Gongzhi: "Your mother of Gongyao is young and will certainly remarry." "You should go and bring your mother back." After his father's death, Gongzhi informed his mother. His mother said: "I am a daughter of the Jiashou family and no longer a wife of the Jiao clan." "Now I will rely on you to live, but I will not be involved in the affairs of the Jiao family." When a woman from the Jiashi clan arrived, Wang Shi was unhappy and removed her mourning clothes to request to leave. Seeing this, the Jiashou woman immediately returned to her family's home in Jiasha. After three years of mourning ended, Wang Shi indeed remarried. The Jiashou woman then came again. Whenever there were sacrificial rites, the Jiashou woman did not participate. When Gongzhi's grandmother and aunt died, the Jiashou woman refused to wear mourning clothes for them. Later, when the Jiashou woman fell seriously ill, she told Gongzhi: "I am not a wife of the Jiao family; I am merely your mother. Do not bury me in the Jiao family's tomb." Gongzhi followed his mother's wish and buried her separately. Gongzhi, because his father had once given an order for his mother to return, observed a three-year mourning period for her. Gongyao, because the Jiashou woman had never obeyed his father's command throughout, ultimately did not observe mourning for her.
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| | 出母父遺... : |
博士劉喜云：「公智之父，棄夾納王，其在戶庭，尚為己配，苟有變悔，自由可也。還歸夾氏，則他人矣，去就出處，各從所執，豈復矯父所得制乎？故出妻之禮，夫使人致曰：『某不敏，不能從而供粢盛，使某也敢告。』主人曰：『某子不肖，不敢避誅。』又曰『婦當喪而出則除之』。然則相與之禮，於是絕矣。」 |
| | The Doctor of Literature Liu Xi said: "Gongzhi's father abandoned the Jiashou woman and took in a Wang clan woman. While he was still living at home, she remained his wife; if there were changes or regrets, it would be acceptable on her own initiative." "When she returned to the Jiashou family, she became someone else's wife. Whether one leaves or stays is a matter of personal choice; how could it still be within the power of the Jiao father to control?" Therefore, in the ritual for sending away a wife, the husband should have someone deliver the message saying: "I am not wise enough to follow her and provide offerings of grain; I dare to inform you through this person." The host said: "My son is unworthy, and I dare not avoid punishment." It also says, "If a wife is sent away during mourning, the mourning should be lifted." "If that is so, then the rites between husband and wife are thus severed."
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| | 出母父遺... : |
少府劉克義以為：「父者子之天，違父與違天同。公曜父臨亡，知其母無守志，故敕公智還其母，此為臨亡情正慮審也。公曜幼小在此母懷抱，其見慈長以至成人，過於所生。而母之亡，哀不過啁唣之頃，衣不釋綵，食不損味，居處自若，古今未之有也。夫孝子事其親，事亡若事存也。女子從人，出之則歸，命之則反，上奉夫母以為姑，下育夫兒以為子，制矯氏之家政，修母氏之教命，而怡然無戚，言非我母也？」 |
| | The Shaofu Liu Keyi believed: "A father is a son's heaven; to disobey one's father is the same as disobeying heaven." "When Gongyao's father was on his deathbed, he knew that his wife had no intention of remaining faithful, so he ordered Gongzhi to return her. This demonstrated a proper and careful consideration at the moment of death." Gongyao was young and raised in this mother's arms; he received her kindness and care until reaching adulthood, which surpassed that of his biological mother. Yet when this mother died, his grief lasted no longer than a moment of weeping; he did not remove his colorful clothes, did not reduce the flavor of his food, and continued to live as usual—such behavior has never been seen in ancient or modern times. A filial son serves his parents: serving the deceased is like serving the living. "When a woman follows another, if she is sent away, she returns; if commanded, she comes back. She serves her husband's mother as an aunt above and raises her husband's children as her own below. She manages the Jiao family affairs, carries out maternal instructions, and remains cheerful without sorrow—how could one say 'she is not my mother'?"
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| | 出母父遺... : |
宋庾蔚之謂：「臨亡使子迎母，自是申子之私情耳。此母自處不失禮，而子不用出母之服，非也。公曜不服，當矣。」 |
| | Song Yu Weizhi said: "Having a son bring his mother back on one's deathbed is merely expressing the son's personal feelings." "This mother acted in a way that did not violate propriety, yet her son did not observe mourning rites for his ex-mother; this is wrong." "Therefore, Gongyao's decision not to mourn was appropriate."
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| | 父卒繼母... : |
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| | 父卒繼母... : |
晉摯虞決疑云：「父亡，服竟，繼母還前親子家，當為何服？此有問：『有夫婦生男女三人，遭荒亂離散，不知死生。母後嫁，有繼子。後夫未亡，得親子信，請就親子家，後夫言可爾。後數年，夫亡，喪之如禮，服竟，隨親子去，別繼子云：「我則為絕，死不就汝家葬也。」而名戶籍如故。母今亡，繼子當何服？服之三年則不來葬，服之周則無所嫁。』博士淳于睿等以為，當依繼母嫁，從為服周。博士孫綽議曰：『父答雖有可爾之語，夫妻枕席相順之意，固非決絕之辭也。繼母喪父如禮，服竟之後，不還私家，踰歲歷年，循養無二，母恩不衰。適見親子，專自任意，無所關報，私隨其志，絕亡夫，背繼子，違三從正義，亦為大矣。今母雖不母，子何緣得計去留輕重而降之哉！夫五服有名，不可謬施。施之為出，出義不全；施之於嫁，嫁義不成。欲降服周，於禮何居？名在夫籍，私歸親子，喪柩南北，禮律私法，訂其可知，便決降服。許令制周，頗在可怪。』博士弟子北海徐叔中難孫云：『以前問不立甲乙為名稱，於議不便。今以母為甲，先夫為乙，後夫為丙，先子為丁，繼子為戊。丙言可爾，必慮事宜，順其至情，非虛欺也。臨終不命，知死之後，制不在己故也。甲不重求，信之前言也。本有求還之計，去誓不還葬之辭。生則己不得養，死則不與己父同穴，就不成嫁，當為去母，附之於嫁，不亦宜乎？』」 |
| | Zhi Yu of the Jin dynasty, in his work Jueyi, said: "If a father dies and one has completed mourning for him, but then the stepmother returns to her former husband's family, what mourning should be observed?" There is a question: "A couple had three sons and daughters, but due to a time of famine and chaos they became separated, and their fate—whether dead or alive—is unknown." The mother later remarried and has a stepson. Her second husband is still alive, and news of her biological son was received; she requested to return to her biological son's family. Her second husband said that this was acceptable. Several years later, her second husband died. She mourned him according to the rites and completed her mourning period. Then she left with her biological son and said to her stepson: "I have now severed our relationship; I will not be buried in your family's graveyard even if I die." Yet the household registration remained as it was. Now that the mother has died, what mourning should the stepson observe? "If he mourns her for three years, she will not come to be buried; if he observes a one-year mourning period, there is nowhere for her to remarry." Scholars such as Chunyu Rui believed that she should be treated according to the case of a stepmother who has remarried, and thus the mourning period should be one year. Scholar Sun Chuo argued: "Although the father said it was acceptable, such words between husband and wife in their marital relationship were not necessarily a definitive statement of severing ties." The stepmother observed the proper mourning rites for her husband, and after completing her mourning period, she did not return to her own family. For more than a year and through many years afterward, she continued to care for him without fail, and her maternal affection never waned. When she saw her biological son, she acted entirely at her own discretion, without any concern or communication with others. She followed only her personal wishes, abandoning her husband and turning away from her stepson; this violated the fundamental principles of a woman's three obediences, which is indeed a serious matter. Now that she may no longer be considered a mother, how can the son possibly weigh her merits and faults or decide lightly to reduce his mourning for her! The five categories of mourning attire have established names; they must not be misapplied. To apply it as a case of divorce, the rationale for divorce is incomplete; to apply it to remarriage, the justification for remarriage does not hold. If one wishes to reduce the mourning period to one year, where would this stand in terms of ritual propriety? Her name remains registered under her husband's household, yet she privately returned to her biological son. The coffin was moved north and south; the rites, laws, and private regulations clearly define this situation, making it possible to decisively reduce the mourning period. Allowing her to observe only a one-year mourning is somewhat strange." Scholar's disciple Xu Shuzhong of Beihai challenged Sun, saying: "In the previous question, no names were given for the parties involved as 'Party A' or 'Party B,' which made it inconvenient to discuss." Now let us refer to the mother as Jia, her first husband as Yi, her second husband as Bing, her biological son as Ding, and her stepson as Wu. Bing said it was acceptable; he must have considered the matter carefully and acted in accordance with his sincere feelings, not out of falsehood or deception. He did not issue any final instructions before death; after knowing he was going to die, the mourning arrangements were no longer within his control. Jia did not insist further, as she had already given her prior word. Originally there was a plan to return home, but the vow of "never returning for burial" was made later. While she was alive, Bing could not care for her; after her death, he would not be buried with his own father in the same tomb. Since this situation does not constitute a proper remarriage, should it not be considered as if she had abandoned him? Treating this case as one of remarriage is not inappropriate, is it? ""
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| | 父卒繼母... : |
宋庾蔚之謂：「繼母持服竟後乃去，不得謂之為遣；比之繼母嫁，於情為安。」 |
| | Song dynasty's Yu Weizhi said: "A stepmother who leaves only after completing her mourning period cannot be considered as having been sent away; comparing it to the case of a remarried stepmother, this is more in line with sentiment."
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東晉元帝大興三年，淮南小中正王式繼母先嫁有繼子，後嫁式父。式父臨終，繼母求出，式父許有遺命。及式父亡，母制服積年，後還前繼子家。及亡，與前夫合葬，式追服周。 |
| | In the third year of Daxing reign period of Emperor Yuan of the Eastern Jin (320 AD), Wang Shi, a minor official in Huainan, had a stepmother who was previously married and had a stepson before she remarried to Shi's father. Before his death, Shi's father fell seriously ill, and the stepmother requested to leave; Shi's father agreed and left a will allowing it. After Shi's father died, the mother observed mourning rites for several years, and later returned to live with her former stepson's family. When she died, she was buried together with her former husband, and Shi observed a mourning period of one year for her.
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國子祭酒杜夷議以為：「宰我欲減三年之喪，孔子謂之不仁。今王式不忍哀愴之情，率意違禮，服已絕之服，可謂觀過知仁。伯魚、子路親聖人之門，子路有當除不除之過，伯魚有既除猶哭之失。以式比之，亦無所愧。勵薄之義，矯枉過正，苟在於厚，恕之可也。」 |
| | Du Yi, the head of the Guozi Academy, argued: "Zai Wo wanted to reduce the three-year mourning period for parents; Confucius called him unkind. Now, Wang Shi could not bear the sorrowful feelings and acted on impulse against ritual propriety by observing mourning rites for a relationship that had already been severed; this can be said to demonstrate an understanding of virtue through observation of transgressions. Boyu and Zilu were personally disciples of the Sage; Zilu committed an error by failing to remove mourning rites when he should have, while Boyu made a mistake by continuing to mourn after the prescribed period had ended. Compared with them, Shi is also without shame. "Encouraging thinness of virtue may lead to excessive correction; if the intention lies in sincerity, it can be forgiven."
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博士江泉議曰：「繼父嘗同居而後別者，繼子猶制齊縗三月。按王式母之事式父，存則崇敬，妻道無愆；歿則制服，畢葬乃歸。伉儷之義，大較為舉，但不能遂居哀次，以此為失。方之繼父，恩義為崇。式為人子，慎終志篤，豈忍以母節小闕而不行服哉！是以俯仰，寧從其重，今報以周，推心乃安。觀過知仁，式近有也。昔季路服姊周而不除，仲尼抑而不貶，將君子以情恕物，謂式之所行，免於戾矣。」 |
| | Jiang Quan, a Doctor of the Academy, argued: "If a stepfather once lived together with his stepson and later separated, the stepson should still observe a mourning period of three months in simple hemp garments. "Regarding Wang Shi's mother's relationship with Shi's father, while he was alive she showed respect and reverence; as a wife, her conduct had no fault; after his death she observed mourning rites, and only returned after the burial was completed. The virtue of conjugal relationship is largely commendable, but she could not remain in mourning quarters for the entire period; this was her shortcoming. Compared to a stepfather, the bond of affection and moral duty is far greater. As a son, Shi was cautious in fulfilling his duties until the end with sincere devotion; how could he possibly refuse to observe mourning rites because of his mother's minor shortcoming! Therefore, in weighing the matter carefully, it is better to follow the more significant obligation; thus, mourning for one year is appropriate, and this would bring inner peace. Observing transgressions reveals virtue—Shi's case is close to such an example. "In the past, Zilu observed a full year of mourning for his sister and did not remove it; Zhongni (Confucius) disapproved but did not condemn him. This shows that gentlemen forgive others with compassion based on human feelings. Therefore, what Shi has done is free from impropriety," he said.
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太常曲陵公荀崧，丞、騎都尉蕭輪議曰：「禮，繼母嫁，從為之服，報。其犯出者無服。按式母之求去，式父之遣，並無名例。若以父母之過，非式所得言，及式奉親盡禮，而母自求去者，過在母矣。式之追服，可謂過厚。若乃六親有違，去就非禮，宜訪之中正、宗老，非禮官所得逆裁。」 |
| | Tai Chang Qu Ling Gong Xun Song, the Minister and Qiduwei Xiao Lun argued: "According to ritual, if a stepmother remarries, one should still observe mourning rites for her as an act of reciprocity. If she is expelled or divorced, there is no need to observe mourning rites. Examining the case of Shi's mother requesting to leave and Shi's father sending her away, neither action conforms to established norms or examples. If the fault lies with the parents, it is not something Shi can speak against; however, since Shi fulfilled his filial duties to the fullest and the mother voluntarily left, then the fault indeed lies with her. Shi's subsequent observance of mourning rites can be considered excessive in its sincerity. "If there is a violation among the six relatives, and departure or staying does not conform to ritual propriety, it should be referred for judgment by the minor officials in charge of moral conduct and senior members of the family; such matters cannot be arbitrarily decided by officials responsible for rites."
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| | 父卒繼母... : |
御史中丞卞壼議：「王式繼母前嫁夫終，後嫁式父，式父終，持服葬訖，還前夫家。前家亦有繼子，養至終，遂合葬於前夫。式為制出母周服。式辭以父臨終，母求去，父許諾。就如其辭，必也正名，依禮為無所據。若父在與亡，臧否有命，明七出之責，則當存時受遣，告宗廟而棄之，無緣以絕義之妻，留家制服。若式父不及禮義，或以情相許，或疾在困亂，聽去留自由者，為相要非禮。相要非禮，則存亡無所得從，式宜正之以禮。魏顆從其禮命，陳乾昔屬其子尊己殉殯二婢子，尊己以非禮不從，春秋善之。況其母乎！禮，婦人三從。式母於夫，事生奉終，居喪以禮，非為既絕之妻；及亡制服，不為無義之婦。不絕之驗，彰於制服；自去守節，非為更嫁。考行無絕於夫，離絕繼在夫沒之後。夫既沒，是其從子之日，而式以為出母，此即何異子出其母！而使存無所從以居，沒無所歸以託，寄命於他人之門，埋尸於無名之冢。若式父亡後，母尋沒於式家，不可以出明矣。許諾之命一耳，以為母於同居之時，至沒於前子之門，所處不同，而以為出母。母依前子，非為更嫁，日月遠近，理不有異。禮，長子不為出母服，出繼母又不應服。式長子也。又母非所生，不應服坦然，而式乃制服，明前絕無徵，違禮莫據，內愧於心，欲以詐眩視聽，託過厚以制飾非。尋其事情，考之禮正，義不容恕。式母再嫁，前後俱繼，何慈於彼，不慈於此？受之者應有過禮之貶，出之者宜受莫大之責。式禮義之闕，發於事親，傷孝敬之道，虧損時教，不可以居人倫銓正之任。式宜請議，即下禁止。」司徒揚州大中正陸曄、淮南大中正胡弘等並貶爵免官。 |
| | Bian Ku, the Director of the Office of Censors, argued: "Wang Shi's stepmother was previously married to a husband who died; she later remarried to Shi's father. After Shi's father passed away, she observed mourning rites until after his burial and then returned to her former husband's family. Her former family also had a stepson who raised her until the end, so she was eventually buried together with her first husband. Shi observed a full year of mourning rites for his mother who had been sent away. Shi explained that before his father's death, the mother requested to leave, and the father agreed. Even if we accept Shi's explanation, it is necessary to establish a proper name for this situation; according to ritual, there is no basis for such an action. Whether the father was alive or had died, if there is a clear decree regarding her virtue or vice, and if it is determined that she falls under one of the seven grounds for divorce, then when she was sent away while he was still living, she should have been formally dismissed with notification to the ancestral temple; thus, there would be no reason to keep in the home a wife who had severed moral ties and observe mourning rites for her. If Shi's father failed to act according to ritual and propriety, whether he allowed her to leave out of personal feelings or due to illness and confusion, granting her freedom to go or stay would be considered an improper arrangement. If such arrangements are against ritual propriety, then whether she is alive or dead, there is no valid basis to follow them; Shi should act according to proper rites and correct the matter. Wei Ke followed ritual propriety in his actions; Chen Qian once asked his son to honor him by having two female attendants commit suicide at his funeral, but Zun Ji refused on the grounds that it was against proper rites, and this was praised in the Spring and Autumn Annals. How much more so for a mother! According to ritual, women follow three masters in their lives. Shi's mother, regarding her husband, served him during his life and honored him at the end; she observed mourning rites according to ritual—she was not a wife who had already been divorced. After he died, she observed proper mourning rites; thus, she cannot be considered an unvirtuous woman. The proof that the bond was not severed is evident in her observance of mourning rites; Her voluntary departure to maintain chastity does not mean she remarried. Investigating her conduct, there was no severance of the marital bond during her husband's lifetime; any separation occurred only after his death. After a husband's death, this is the time when she follows her son; yet Shi considers his mother to be an expelled wife—this is no different from a son expelling his own mother! This would leave her without a place to live while he was alive, and after his death, with nowhere to return or entrust herself; she would be forced to depend on another family's door and have her body buried in an unnamed grave. If Shi's mother had died shortly after his father at his home, it would clearly not be possible to label her as having been expelled. The permission given by the father was only once; yet Shi claims that his mother, who lived together with him and eventually died at her former son's home, is considered an expelled wife merely because of a difference in circumstances. The mother living with her previous son does not mean she has remarried; whether the time is long or short, there should be no difference in how this is treated. According to ritual, an eldest son does not observe mourning rites for an expelled mother; nor should he do so for a stepmother who has been sent away. Shi is the eldest son. Moreover, since the mother is not his biological parent, he should not observe mourning rites without hesitation; yet Shi did so, clearly indicating that there was no evidence of a prior severance. His actions have no basis in ritual propriety and must cause inner shame. He seeks to deceive public opinion by fabricating excessive sincerity as a way to cover up impropriety. Investigating the matter and examining it according to proper ritual principles, there is no justification for leniency in this case. Shi's mother remarried; both her first and second husbands were stepfathers. If she showed kindness to one, why not show the same to the other? Those who accepted her should be subject to censure for exceeding proper rites; those who sent her away should bear great responsibility. Shi's failure in ritual and virtue, revealed through his treatment of his parents, harms the principles of filial piety and respect; it damages moral instruction for the times. He is therefore unfit to hold a position responsible for judging human relationships and moral conduct. Shi should be summoned for deliberation, and immediate orders must be issued to stop this." Situ Yangzhou Dazhongzheng Lu Ye, Huainan Dazhongzheng Hu Hong and others were all stripped of their titles and dismissed from office.
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| | 父卒繼母... : |
宋庾蔚之謂：「式父許後妻之請，是無相責之情，不得謂之為遣妻。制服依禮，葬畢乃還家，積年方就前家子，比之繼嫁，不亦可乎！然式是長子，則不得服繼嫁以廢祭。」 |
| | Song Yu Weizhi said: "Shi's father agreed to his second wife's request, which indicates there was no emotional blame or accusation; therefore, it cannot be considered a formal dismissal of the wife. Observing mourning rites in accordance with ritual, returning home only after burial and joining her former family's son many years later—compared to a remarriage, is this not acceptable! However, since Shi is the eldest son, he cannot observe mourning rites for his stepmother's remarriage and thereby abandon ancestral sacrifices."
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| | 大夫士為... : |
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| | 大夫士為... : |
後漢鄭志：「趙商問鄭玄曰：『慈母嫁，亦當為服如繼母不？』鄭玄答：『慈母賤，何得如繼母耶！』」 |
| | Zhang Zhi of the Later Han said: "Zhao Shang asked Zheng Xuan, 'If a kind mother marries again, should one wear mourning clothes for her as if she were a stepmother?'" Zheng Xuan answered: "A kind mother of low status, how could one compare her to a stepmother!"
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| | 大夫士為... : |
晉崔諒父命妾祝撫養諒為子，祝亡，鉅鹿公裴頠議，依禮服慈母如母。 |
| | In the Jin dynasty, Cui Liang's father ordered his concubine Zhu to raise and nurture Liang as her son. After Zhu died, Ju Lu Gong Pei Hui proposed that according to rites, one should mourn a kind mother as if she were one's own mother.
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| | 大夫士為... : |
劉智釋疑：「或問曰：『喪服傳云「妾之無子，妾子無母，父命為母子，是名慈母」。今一妾自有子，一子以無母，父命為母子，當如慈母服齊縗三年不？』答曰：『父有兩妾，一妾無子，一妾有二子，分其一子令為無子妾作子，不敢違父命也，而不得終為子之道。』」 |
| | Liu Zhi explained the doubts: "Someone asked, 'The Commentary on Mourning Clothes says, "A concubine without a son and her son without a mother, if the father commands them to be mother and son, is called a kind mother."'" "Now if one concubine already has a son, and another son is without a mother; the father commands them to become mother and son. Should they wear mourning clothes for three years as for a kind mother?"' The answer is: 'If the father has two concubines, one of whom has no son and the other has two sons; if he assigns one son to be a son for the childless concubine, one cannot disobey the father's command. However, this does not allow the relationship to ultimately follow the full path of parent and child.' "'"
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| | 大夫士為... : |
按譙周集圖云：「喪服齊縗三年條曰：『慈母如母』，父在為慈母，則條不見。今文載所說，慈於貴妾，父在齊縗周；慈於賤妾，父在大功九月。古文鄭氏說，此主大夫士之妾子，父命為母子者也。大夫之妾子，以父在為母大功，士之妾子為母周矣。其大夫降爵一等，士無爵降例也，父卒皆伸。按經『大夫之妾子，父在為其母大功』，不別貴賤。自非祖嫡，大夫以爵降一等，故妾之子從父例，降母一等。為大夫妾雖有貴者，不得體君，何得不為爵降。凡此之類，今文說不如古也。」 |
| | According to Qiao Zhou's Collection of Diagrams: "The section on mourning clothes for three years in the category of Qi Cui says, 'A kind mother is treated as a mother.' However, if one's father is still alive and mourns for a kind mother, this provision does not appear." The current text records that when mourning a noble concubine who is considered a kind mother, if the father is still alive, one should wear Qi Cui for a year; if the kind mother is of low status, then when the father is alive, one should observe Da Gong mourning for nine months. The ancient text by Zheng Shi says that this mainly refers to the sons of concubines of officials and commoners who were commanded by their fathers to become mother and child. The son of a high-ranking official's concubine, when mourning his mother while the father is still alive, observes Da Gong for nine months; whereas the son of an ordinary official's concubine mourns his mother with Zhou. Since officials are ranked one level lower, and commoners have no rank to be reduced, when the father passes away, mourning is fully observed. According to the classics, "the son of a high-ranking official's concubine observes Da Gong mourning for his mother when the father is still alive," without distinction between noble and lowly status. Unless it concerns the legitimate grandson, high-ranking officials are ranked one level lower due to their rank; therefore, the son of a concubine follows his father's example and ranks his mother one level lower. Even if a concubine of a high-ranking official is noble, she cannot embody the status of her lord; how then could one not lower the rank accordingly? All such cases show that the current text's interpretation is inferior to the ancient. "
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