| | 總論為人... : |
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周制，為人後者。子夏曰：「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。」又曰：「為人後者孰後？後大宗也。曷為後大宗？大宗者，尊之統也。禽獸知母而不知父，野人曰：『父母何筭焉』，都邑之士則知尊禰矣，大夫及學士則知尊祖矣，諸侯及其太祖，天子及其始祖之所自出。尊者尊統上，卑者尊統下。大宗者尊之統也，大宗者收族者也，不可以絕，故族人以支子後大宗也。嫡子不得後大宗也。」 |
| | The system of the Zhou dynasty was that one who succeeded to a lineage. Zixia said, "What must be done in order to be considered as succeeding to a lineage?" One who belongs to the same clan may succeed to the lineage. What must be done in order for one to succeed as a descendant of another? "A collateral son may do so." He also said, "When succeeding to a lineage, whose descendants should one succeed?" "One succeeds the senior branch." What does it mean to succeed the senior branch? The senior branch is the line of authority and respect. Beasts and birds know their mothers but not their fathers. Common people in the wild say, "What difference does it make whether one has a father or mother?" Scholars from urban areas understand respect for the paternal grandfather; gentlemen and learned men understand respect for ancestors; feudal lords revere up to their great ancestor, while the Son of Heaven reveres back to his original ancestor's origin. Those in high positions uphold the line of respect from above; those in lowly positions uphold it from below. The senior branch represents the line of respect, and is also responsible for uniting the clan; it must not be allowed to die out. Therefore, members of the clan appoint a collateral son to succeed the senior branch. "A legitimate son may not himself succeed as the head of the senior branch."
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漢石渠議：「大宗無後，族無庶子，己有一嫡子，當絕父祀以後大宗不？戴聖云：『大宗不可絕。言嫡子不為後者，不得先庶耳。族無庶子，則當絕父以後大宗。』聞人通漢云：『大宗有絕，子不絕其父。』宣帝制曰：『聖議是也。』」 |
| | The Han Dynasty Shiqiu deliberation: "If there is no heir for the senior branch, and the clan has no collateral sons, but one already has a legitimate son—should he cease to offer sacrifices to his father in order to succeed the senior branch?" Dai Sheng said: "The senior branch must not be allowed to become extinct. To say that a legitimate son cannot succeed as an heir means only that he may not precede the collateral sons." "If there are no collateral sons in the clan, then one should cease to offer sacrifices to one's father and succeed the senior branch." Wenren Tonghan said: "Even if the senior branch becomes extinct, a son must not sever his father's ancestral rites." Emperor Xuan issued an edict saying: "The sage discussion is correct. "
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魏劉德問以：『為人後者，支子可也，長子不以為後。同宗無支子，唯有長子，長子不後人則大宗絕，後則違禮，如之何？」田瓊答曰：「以長子後大宗，則成宗子。禮，諸父無後，祭於宗家，後以其庶子還承其父。」 |
| | In the Wei dynasty, Liu De asked: "When succeeding to a lineage as another's descendant, a collateral son may do so, but the eldest son should not be considered an heir. If there are no collateral sons within the same clan, and only an eldest son exists, then if the eldest son does not succeed another's lineage, the senior branch will become extinct; but to do so would violate ritual. What should be done?" Tian Qiong answered: "If the eldest son succeeds the senior branch, then he becomes a zongzi (the head of the clan). According to ritual, when an uncle has no heir, sacrifices are offered at the zongjia (clan ancestral hall); later, one of his collateral sons should return to inherit from his father."
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晉范汪祭典云：「廢小宗昭穆不亂，廢大宗昭穆亂矣，先王所以重大宗也。豈得不廢小宗以繼大宗乎！漢家求三代之後弗得，此不立大宗之過也。豈不以宗子廢絕，圖籍莫紀。若常有宗主，雖喪亂，要有存理。或可分布掌錄，或可藏之於名山，設不盡在，決不盡失。且同姓百代不婚，周道也。而姓自變易，何由得知。一己不知，或容有得婚者，此大違先王之典，而傷自然之理。由此言之，宗子之重於天下久矣。」 |
| | The Jin dynasty Fan Wang's ritual regulations state: "Abandoning the junior branch does not disrupt the order of seniority and generations, but abandoning the senior branch causes such order to become chaotic—this is why ancient kings valued the senior branch so highly. How could one not abandon the junior branch in order to continue the senior branch!" The Han dynasty sought descendants of the Three Dynasties but failed to find them; this was due to the failure in establishing a senior branch. Was it not because the zongzi became extinct, and thus no records were kept in official documents? If there is always a head of the clan, even during times of mourning or chaos, there will still be a principle for continuity. Some may distribute and record them, while others may store them in famous mountains; even if not all are preserved, they will certainly not be entirely lost. Moreover, the custom of no marriage between those sharing the same surname for a hundred generations is that of the Zhou dynasty. But surnames naturally change over time; how could one possibly know? If even one person does not know, there may be cases of marriage occurring; this would greatly violate the principles established by ancient kings and harm natural order. From this we can see that the importance of the zongzi to the world has been long-standing."
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汪子甯以為：「父母生之，續莫大焉。三千之罪，無後為重。夫立大宗，所以銓序昭穆，彌綸百代，繼之以姓而弗別，綴之以食而弗殊。禮盡於此，義誠重矣。方之祖考，於斯為薄。若令捨重適輕，違親就疏，則是生不敬養，沒不敬享，生人之本不盡，孝子之事靡終，非所以通人子之情，為經代之典。夫嫡子存則奉養有主，嫡子亡則烝嘗靡寄，是以支子有出後之義，而無廢嫡之文。故嫡子不得後大宗，但云以支子繼大宗，則義已暢矣。不應復云嫡子不得繼大宗，此乃小宗不可絕之明文也。若無大宗，唯不得收族耳。小宗之家，各統昭穆，何必亂乎！」 |
| | Wang Zining believed: "Parents give birth, and nothing is greater than continuing their lineage. Among the three thousand offenses, having no descendants is the most serious. Establishing a senior branch serves to distinguish the order of generations and unite all descendants across centuries, linking them through surname without distinction and connecting them through ancestral offerings without differentiation. Ritual is fully expressed in this; its meaning is indeed profound. Compared to honoring one's ancestors, this would be considered shallow. If one were to abandon the important for the trivial, forsake closeness for distance, then this would mean failing to show respect and care in life, and failing to offer proper homage after death. The fundamental duty of being human would not be fulfilled, and the filial son's responsibilities would remain incomplete; such a practice does not convey the feelings of children toward their parents nor serve as an enduring model for future generations. When a legitimate son is present, there is one to provide care and support; when the legitimate son passes away, ancestral sacrifices have no one to perform them. Therefore, collateral sons bear the duty of succeeding another's lineage but do not possess any authority to abandon or replace the legitimate heir. Therefore, a legitimate son may not succeed as head of the senior branch; however, merely stating that a collateral son should continue the senior branch is sufficient to express the meaning clearly. It is unnecessary to further state that a legitimate son may not inherit the senior branch, for this is explicitly stated as the clear rule that junior branches must not become extinct. If there is no senior branch, one can only say that the clan cannot be united. "In a family with junior branches, each maintains its own order of generations—why would there be confusion?"!
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汪又曰：「大宗者，人之本也，尊之統也。人不可以無其本，所以立大宗也。上理祖禰，尊尊之道著矣；下理子孫，親親之義明矣；旁理昆弟，天倫之理達矣。存則合族以食，序以昭穆，導以德行，別以禮義；沒則禘祭太祖，陳其親疏，殤與無服，莫不咸在。此則孝子之事終矣，立人之道竭矣。小宗之家，五代則遷，安知始祖之所從出，宗祀之所由來？敬宗所以尊祖禰，不為重乎。然要當以穆繼昭。既明大宗不可以絕，則支子當有繼祖，是無父者矣。」 |
| | Wang also said: "The senior branch is the root of a person, and represents the line of respect. A person cannot exist without their roots; this is why the senior branch must be established. Above, it regulates reverence for ancestors and paternal grandfathers, clearly establishing the principle of respecting those above. Below, it governs descendants and sons, making clear the meaning of affection among kin; Sideways, it regulates brothers, thus fulfilling the natural order of familial relationships. When present, they unite the clan for ancestral meals, arrange them according to seniority and generation, guide them through virtue and conduct, and distinguish them by rites and righteousness; When they pass away, the Daizhi sacrifice is offered to the Taizu (great ancestor), their closeness or distance in relation is presented, and even those who died young or are not entitled to mourning rites are all included. This marks the completion of a filial son's duties and the full realization of the way of being human. In families with junior branches, after five generations they change; how can one know from where the original ancestor came or where the ancestral rites originated? Revering the zong (clan head) is precisely for honoring ancestors and paternal grandfathers—how can this not be of great importance. Nevertheless, it must always be that a younger generation succeeds an elder one in order. If we have clearly established that the senior branch must not become extinct, then collateral sons should succeed their ancestors—this would mean having no father."
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晉或問許猛云：「為人後時有昆弟，後昆弟亡，無後，當得還否？若得還，為主否？」猛答云：「喪服傳曰：『何如而可以為人後？支子可也。嫡子不得後大宗。』然大宗雖重，猶不奪己之正以後之也。推此而論，小宗無支子，則大宗自絕矣。子不絕父之後。本家無嗣，於義得還，出後者還本追服。」 |
| | Someone from the Jin dynasty asked Xu Meng, "When a person becomes the heir to another family and has brothers at that time, but later his brothers die without descendants, should he be allowed to return?" "If he is allowed to return, would he still be considered the heir?" Meng answered, "The Commentary on Mourning Dress says: 'Under what circumstances can one become an heir to another family?' " A junior branch son is acceptable. 'A legitimate son may not succeed to the main ancestral line.' " "However, although the main ancestral line is of great importance, it still does not take away one's legitimate status in order to make him an heir." Following this reasoning, if a junior branch has no collateral son, then the main ancestral line itself would become extinct. "A son must not allow his father's lineage to end." "If the original family has no descendants, by principle he is entitled to return; one who was adopted as an heir may return to his original family and resume mourning rites accordingly."
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或曰：「甲有子景，後叔父乙。甲死，景以降服周。涉數年，乙之妻又亡，景服父在為母之服。今叔父自有子，景既還本，當追報甲三年服否？若遂即吉，則終身無斬縗之服。」 |
| | Someone said, "Person Jia has a son named Jing, but later becomes the heir of his uncle Yi. " "After Jia's death, Jing observed mourning rites for one year as a junior relative." "Several years later, the wife of Yi also died, and Jing observed the mourning dress for his mother while his father was still alive." "Now that Uncle Yi has his own son, after Jing returns to his original family, should he observe a three-year mourning period for Jia?" "If one immediately resumes normal life without mourning, then they will never again wear the deep mourning attire of zhan or sui."
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博士曹述初議曰：「禮，大宗無子，族人以支子後之。不為小宗立後，明棄親即疏。叔非大宗，又年尚少，自可有子。甲以景後，非禮也。子從父此命，不得為孝。父亡則周，叔妻死，制母服，於義謬也。今歸本，宜制重，以全父子之道。」 |
| | Doctor Cao Shuchu proposed: "According to ritual, if the main ancestral line has no son, relatives may appoint a collateral son as heir. " łoży It is not proper to establish an heir for a junior branch; this clearly indicates abandoning close relatives in favor of distant ones. "An uncle does not belong to the main ancestral line, and since he is still young, it is entirely possible for him to have a son." "It was improper for Jia to make Jing his heir." "A son who follows the father's command in this matter cannot be considered filial." "After his father's death, he observed one year of mourning; when his uncle's wife died, he followed the mourning rites for a mother—this is inconsistent with proper principles." "Now that he has returned to his original family, he should observe heavier mourning rites in order to preserve the principle of father-son relationships."
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或難曹曰：「禮，日月過而後聞喪，則有稅服。當聞喪之日，哀情與始遭喪同。是以聞喪或在數十年後，猶追服重。甲死，景即知喪，哀情已敘為出後降周者服制耳。三年之喪，稱情而立文。父喪積年，哀戚久除，今更制重，是服非稱情之義。若依稅服，失其類矣。且子為父，不過再周。景嘗為甲已服周矣，今復制重，是子為父服三周也。豈禮意乎？」 |
| | Someone challenged Cao by saying, "According to ritual, if one hears of a death after the prescribed time has passed, then there is a mourning dress called shui. " "On the day one learns of the death, the sorrow and feelings should be the same as when first encountering the loss." "Therefore, even if one hears of the death decades later, they still observe a heavy mourning dress in accordance with ritual." "When Jia died, Jing immediately knew of the death and expressed his sorrow by observing the mourning dress appropriate for a son who had been adopted as an heir and thus wore one year's mourning." "The three-year mourning period is established according to emotional ties. " "If the father's death occurred many years ago and grief has long since passed, now imposing a heavier mourning dress would contradict the principle of matching mourning rites to one's feelings." "If we follow the example of shui mourning, it loses its proper classification. " "Moreover, a son's mourning for his father cannot exceed two years." "Jing has already observed one year of mourning for Jia, and now if he is to observe a heavier mourning period again, it would mean the son is observing three years of mourning for his father." "Is this in accordance with the meaning of ritual?" "
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答曰：「景於禮無後乙之義，景既不得成重制於乙，又闕父子之道，人子之情，豈得無追遠之至戚乎？就使情輕，於日月已過而後聞喪，服父之禮，寧可便廢？今以哀戚久除方制重服為難，過矣。父之於子，兼尊親之至重，禮制斬縗三年，明其兼重也。齊縗周服，非所以崇尊親之至重。景雖嘗為甲服周，豈禮也哉，而數以為父三周乎！」 |
| | The reply said, "Jing has no obligation under ritual to be the heir of Yi. Since Jing cannot observe a heavier mourning rite for Yi, and at the same time lacks the father-son relationship, can a son's feelings truly lack profound sorrow for distant ancestors? " "Even if the emotional bond is lighter, when one hears of a father's death after many years have passed, can the ritual mourning for a father simply be abandoned?" "To argue that because grief has long since faded one cannot now observe heavier mourning rites is mistaken." "A father's relationship with his son embodies the utmost respect and closeness. Ritual prescribes a three-year mourning period in deep mourning attire, clearly emphasizing this dual importance." "One year of mourning in qici is not sufficient to honor the utmost respect and closeness between father and son." "Although Jing once observed one year of mourning for Jiao, is this in accordance with ritual? How can it be counted as three years of mourning for a father!"
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或難曰：「禮，婦人有父喪未練，而夫家遣之，則為父服三年；既練而見遣，則已。猶如為人後者，亦為所後斬縗三年，為父服周。服制既同，則義可相准。若甲死未練而景歸，則應為三年。今喪已久，於禮不應追服。」 |
| | Someone challenged, "According to ritual, if a woman has not yet completed the purification rite for her father's mourning and is sent away by her husband's family, she may observe a three-year mourning period for her father; " "Once the purification rite has been completed and she is then sent away, that is the end of it." "This is similar to someone who becomes an heir; they observe a three-year deep mourning period for their new father, while observing one year of mourning for their biological father." "Since the mourning rites are the same, then the principles can be considered equivalent. " "If Jia died before the purification rite was completed and Jing returned to his original family at that time, he should observe a three-year mourning period." "Now that the death has occurred long ago, according to ritual one should not retroactively observe mourning rites."
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答曰：「禮，婦人適人，則降父服周。為夫三年，既練而見遣，父服除矣。重制已成於夫，故雖及父母之家，父亡不得復為父服三年，不二斬之義也。婦人於禮，得成其重制於夫。景於禮無後乙之義，雖甲喪久除，而景歸，既已不得成重於乙，今又不為甲追制重服，是景為人子終無服父之道也。」 |
| | The reply said, "According to ritual, when a woman marries into another family, she reduces her mourning for her father to one year. " "She observes three years of mourning for her husband; once the purification rite is completed and she is sent away, her mourning for her father ends." "Since the heavier mourning rites have already been fulfilled for the husband, even if she returns to her parents' home, if her father has died, she cannot again observe a three-year mourning period as his daughter; this is in accordance with the principle of not observing two separate deep mourning periods." "According to ritual, a woman may complete her heavier mourning rites for her husband. " "Jing has no obligation according to ritual to be the heir of Yi; even though Jia's mourning period has long passed, when Jing returns, he cannot complete a heavier mourning rite for Yi. Now if he is also not required to retroactively observe a deeper mourning rite for Jia, this would mean that Jing, as a son, ultimately has no way to fulfill the proper mourning rites for his father."
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張湛謂曹曰：「禮所稱為人後，後大宗，所以承正統。若非大宗之主，所繼非正統之重，無相後之義。今乙雖無子，於禮不應取後於甲。甲之命景，景之從甲，皆為違禮。若如前議，則兄弟以子相養者，代代有之，此輩甚眾，時無譏議。蓋同繫一祖，兄弟所生，猶如己子，非犯禮違義故也。雖非禮之正義，亦是一代成制，由來故事，豈可以甲命獨為非禮，景從便為失道。此之得失，自當與代人共之耳。今所疑於景既當持服與不，議者以為景歸宜制重。引稅服為例，恐非明證。夫稅服者，自謂日月已過而後聞喪，聞喪之日，即初死之時，為制服之始。今月數得全，哀情得敘，為人後者，父終則盡心極哀，但逼於所後，抑情降服，以尊父命。及其還歸，論喪則已積年，即事則必有降殺，而方復追，所謂不稱情者矣。過時而不知喪，則是平吉之人；既初聞之，則同於始死。與喪過而歸，何得為例！若謂景既不得全重制於乙，又闕子道於甲，故更服重，即所謂全父子之道，猶非稅服乎。」又設難云：「婦人父喪，既練而見遣，為父服周，以準為人後者，既還所生，父喪已久，於禮不追，此議何疑？」 |
| | Zhang Zhan said to Cao, "The term 'becoming an heir' in ritual refers specifically to succeeding the main ancestral line; this is done in order to uphold the legitimate lineage. " "If one does not inherit the main ancestral line, what they succeed is not of great importance in terms of legitimacy; there would be no basis for becoming an heir." "Now although Yi has no son, according to ritual he should not take an heir from Jia's family. " "Jia's command that Jing become his heir and Jing's acceptance of this arrangement are both violations of ritual." "If we follow the previous argument, then cases where brothers raise each other's children would occur generation after generation; such people are numerous and have never been criticized in their time." "This is because they share the same ancestor, and children born to brothers are as good as one's own; such actions do not violate ritual or morality." "Although it may not align with the strict principles of ritual, it has become an established practice in one generation and follows long-standing precedent; how can we say that Jia's command alone is a violation of ritual or that Jing's compliance is a moral failure?" "The merits and faults in this matter should naturally be shared with the people of that time." "Now, as for whether Jing should observe mourning rites or not, those who debate believe that upon his return, he should indeed observe a heavier mourning period. " "Citing the example of shui mourning may not be a clear justification." "Shui mourning refers to the situation where one learns of a death after some time has passed. The day on which one hears of the death is considered equivalent to the initial moment of death, marking the beginning of the mourning period." "Now, if the mourning period is complete and grief has been properly expressed, those who become heirs to another family will naturally grieve deeply for their biological father. However, they are constrained by their new familial obligations, suppressing their emotions and observing a lighter mourning rite in order to respect the wishes of their adoptive father." "When they return, if we consider the mourning period to have already lasted many years and the circumstances clearly require a lighter rite, yet one insists on retroactively observing heavier rites, this is precisely what is meant by not aligning with genuine feelings." "If someone does not learn of the death until after the prescribed mourning period has passed, they are considered to have been living in normal circumstances; " "Once they first hear of the death, it is equivalent to learning of it at the time of death. " "How can this be compared to returning after mourning has already passed!" "If it is argued that since Jing cannot complete the heavier mourning rites for Yi and also lacks a proper father-son relationship with Jia, he must then observe a heavier rite retroactively in order to fulfill the principle of filial piety, this would still not be equivalent to shui mourning." Another challenge was raised: "In the case of a woman whose father has died, once she completes the purification rite and is sent away from her husband's family, she observes one year of mourning for her father. This standard is applied to someone who becomes an heir but later returns to their original family. If in that situation the father's death has already occurred long ago, then according to ritual they should not retroactively observe additional mourning rites—what doubt remains about this argument?"
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答曰：「正以婦人得成制於夫，景不得成重制於乙。今景於禮，誠無後乙之義。然據受父命為人子，與婦人出適者，皆為本親降服一等，為所後及夫制服三年，其義正同也。今以婦人既練見遣，重制已成於夫，故不為父三年。今謂景本不應為乙後，然景既奉命為乙子，則許其降本親之服，及其喪過而歸，則重制成於所後矣。若不服重制其本親，乃豈可終身無斬縗之服？直是率懷而言，無所依據耳。」 |
| | The reply said: "Precisely because a woman may complete the mourning rites for her husband, Jing cannot fulfill heavier mourning rites for Yi. " "According to ritual, Jing indeed has no obligation to be an heir of Yi." "Nevertheless, according to the principle that a son follows his father's command and becomes an heir, as well as the case of women who marry into another family, both reduce mourning for their original relatives by one level while observing three years of mourning rites for their new families—this is exactly the same in meaning." "Now, since a woman who has completed the purification rite and been sent away has already fulfilled heavier mourning rites for her husband, she does not observe three years of mourning for her father." "Now, it is said that Jing should not originally have been the heir of Yi. However, since Jing has accepted the command to become Yi's son, he may reduce his mourning rites for his original family; once he returns after the mourning period has passed for Yi, then the heavier mourning rite would already be fulfilled in relation to his adoptive father." "If he does not observe a heavier mourning rite toward his original family, how can it be acceptable for him to go through life without ever wearing the deep mourning attire of zan or sui?" "This is merely an emotional argument with no basis in principle."
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又范甯問孔德澤云：「甲無子，取其族子乙為後。所生父沒，降服周。甲晚自生子，乙歸本家。後甲終，乙當有服否？若服，當制何服？」孔答曰：「代人行之，似當無服。繼母嘗為母子，既出服周。推此粗可相況。」 |
| | Another time, Fan Ning asked Kong Deze, "Person Jia has no son and takes a relative's son named Yi as his heir. " "When his biological father dies, he observes one year of reduced mourning rites." "Later, Jia has a son of his own and Yi returns to his original family. " "After Jia's death, should Yi observe mourning rites?" "If he does, what mourning rite should be observed?" " Kong Deze replied, "According to the customs of previous generations, it seems that no mourning rites should be observed. " "A stepmother who was once a mother and child relationship, after being separated, observes one year of mourning." "By this reasoning, it can be roughly compared. "
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范又難：「必當有服，未辨服之定準。云繼母既出服周，此禮所出為分明釋耳。」孔又答云：「繼母出為服周，是父沒而嫁，賀循要記亦謂之出。當以舍此適彼，不獨在嫁，可以意領，故不必繼於本也。」 |
| | lando Fan further challenged: "There must certainly be mourning rites to observe, but the exact standard for determining them has not been clarified." "Saying that a stepmother who is separated observes one year of mourning—this explanation clearly derives from established ritual principles." Kong Deze replied again, "The mourning rites of one year for a stepmother who has been separated refers to the case where she remarries after her husband's death. He Xun's Essentials also refer to this as 'separation.' " "It should be understood that leaving one family and joining another is not solely about remarriage; the meaning can be grasped intuitively, so it is unnecessary to continue mourning for the original family."
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江熙難范云：「往因禮親，反因禮疏，何嫌頓盡乎？未若相遺於江湖，既還，宜各反服也。」 |
| | Jiang Xi challenged Fan by saying, "Previously close due to ritual ties, now distant because of them—what is wrong with suddenly cutting all connections?" "It would be better if they were separated by rivers and lakes; once reunited, each should return to their proper mourning rites."
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宋庾蔚之云：「嘗為父子，愛敬兼加，豈得事改，便同疏族？方之繼母嫁，於情為安。」 |
| | Song dynasty's Yu Weizhi said: "Once a father and son, affection and respect are both present; how can these feelings simply change with circumstances to become those of distant relatives?" "Comparing this to the case of a stepmother who remarries, it is more in line with emotional sensibilities."
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| | 出後子為... : |
晉武帝太康中，尚書令史遂殷表云：「父翔，少繼叔父榮。榮早終，不及持重。今祖母姜亡，主者以翔後榮，從出降之制，斷殷為大功，假二十日。愚以為翔既不及榮持重服，雖名戶別繼，奉養姜故如親子，便依降例，情制為輕。且殷是翔之嫡子，應為姜之嫡孫。乞得依令，遣寧去職。」尚書奏：「禮無不及還重之制，翔自應降姜，殷無緣還重。」詔可。 |
| | During the Taikang period of Emperor Wu of Jin, Shi Suoyin, an official in charge of records under the Ministry of Works, submitted a memorial stating: "My father Xiang was young when he succeeded his uncle Rong." Rong died at an early age and did not live long enough to assume the responsibility. Now that my grandmother Jiang has passed away, the authorities have determined that Xiang succeeded Rong and thus followed the regulations for reduced mourning, ruling that Yin should observe a mourning period of da gong (major mourning), with twenty days of leave granted. I believe that since Xiang did not live long enough for Rong to assume the mourning obligations, although he was formally adopted as a different household heir, he still cared for and supported Grandma Jiang just like a biological son. Therefore, we should follow the reduced regulations, which would make the mourning period less severe in terms of both sentiment and ritual requirements. Moreover, Yin is Xiang's legitimate son and should therefore be considered Grandma Jiang's legitimate grandson. I respectfully request that the regulations be followed so that I may be allowed to resign from my post in order to observe mourning." The Ministry of Works submitted a report: "According to the rites, there is no regulation allowing for the restoration of heavier mourning obligations after they have been reduced. Xiang himself should observe reduced mourning for Grandma Jiang, and Yin has no grounds to revert to full mourning." The imperial edict approved this decision.
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賀循為後服議：「按喪服制曰，為人後者於兄弟降一等，報。於所為後之子兄弟若子。時人論者，多以為後者子孫，皆計本親而降。意所不安。或曰：『嫡子不為人後者，宜謂己嫡不以出後，當以支子耳，無明於後者之子見舍本親，何以言不得為人後邪？』答曰：『五服之術，其屬有六。一去本繫，以名為正。名正則男女有別，上下不悖。若假之以號者則輕其權，定之以名者則尊其統。故曰有嫡子者無嫡孫。何為言無？正以不得名之。不得名之則卑其服，若得名之則重其制。此之有無尊卑之宜，則是彼之後者嫡庶之例也。至於庶子為後，稱名不言孝，為墠而祭，以其尚有貳志，不專故也。其子則定名而處廟，以為彼情可制，此義宜惇故也。豈非顧本有已，復統有節哉！』或曰：『所後在五服之外，父制周年，而己無服，疏親戚之恩，非先聖之意也。』答曰：『何為其然？禮有節權，恩義相顧，為所生無絕道，其餘皆宜權制也。夫初出後者，離至親之側，為別宗之冑，闕晨昏之歡，廢終養之道，顧復之恩靡報，罔極之情莫伸，義雖從於為後，恩實降於本親，故有一降之差。若能專心所繼，後者之子，上有所承，於今為同財之密，顧本有異門之疏。若以父服輒當後者，至於生不及祖父母諸昆弟，父有重制，而己無服，又出母齊縗而杖，其子又不從服。今出後者於父母乃為不杖之周，恐其子不得反重也。禮失於煩，故約以取通，是以後者之子，出母之孫，其禮闕而不載。生在他邦，父稅己不，其義幽而必彰，既以不疑父之出母，何獨遲遲別宗之祖邪？服之所降，其品有四：君、大夫以尊降，公子、大夫之子以厭降，公之昆弟以旁尊降，為人後者、女子子嫁者以出降。四降之名，同止一身。出者之子，豈當獨以為傳代稱乎？生長於外，不得言出，猶繼父未嘗同居，不為異也。又父報出子，誠是疏己稠彼。子以父為旁尊，則知所天在此。初出情重，故不奪其親而與其降；承出之後，義漸輕疏而絕其恩。絕其恩者以一其心，其心一則所後親，所後親則祭祀敬，祭祀敬則宗廟嚴，宗廟嚴則社稷重，重社稷以尊百姓，齊一身以肅家道：此殆聖人之意也。』」 |
| | He Xun, in his discussion on mourning attire for successors, stated: "According to the regulations of mourning rites, one who succeeds another person should reduce their mourning rank by one level for that person's brothers, and this reduction is reciprocated." For the brothers of the person whom he succeeded, as well as his own brothers, they are treated equally. At that time, many scholars argued that descendants of the successor should calculate their mourning obligations based on their original familial relationships and reduce accordingly. This interpretation causes some unease in sentiment. Some say: "If a legitimate son does not succeed another person, it should be understood that his legitimacy is not transferred to the new family; only collateral sons are used for succession. But if there is no clear indication that the successor's descendants abandon their original familial ties, how can one claim they cannot serve as successors?" The answer states: "The system of five mourning ranks has six categories of relationships. One category involves severing the original familial ties and using formal adoption as the basis." When names are properly assigned, distinctions between men and women become clear, and hierarchical relationships remain in order. If one merely bestows a title without proper designation, it diminishes authority; but if one establishes the relationship through formal naming, then the hierarchy is respected. Hence it is said: "If there is a legitimate son, there cannot be a legitimate grandson." Why say "none"? Because it is not formally designated. If one cannot be formally named, their mourning attire becomes less significant; if they can be formally named, then the mourning regulations become more important. Whether something exists or not in terms of respect and hierarchy depends on this principle; it is precisely the example of legitimate versus collateral heirs for successors. As for a collateral son serving as a successor, he is named but not referred to with the term "filial," and when performing sacrifices at the ancestral altar, it is because he still holds divided loyalties and lacks complete devotion. His son, however, can be formally named and enshrined in the ancestral temple, because it is believed that his sentiment can be regulated and this practice aligns with proper moral values. Is this not a matter of considering one's original ties while also maintaining appropriate hierarchical order?!" Some say: "If the person one succeeds is outside the five mourning ranks, then according to rites, a father should observe mourning for one year. But if oneself has no mourning obligations, this would be distant and neglectful of familial affection, which goes against the intent of our sage ancestors." The answer says: "Why say that is so? The rites include principles of flexibility and balance; affection and duty must be considered together. For one's biological parents, there should never be a complete severance, but for others, appropriate adjustments are acceptable." When someone first becomes a successor to another family, they leave the side of their closest relatives and become part of a different lineage. They lose the joy of morning and evening companionship with their original family and abandon the path of lifelong care. The gratitude for being raised by one's parents cannot be repaid, nor can deep emotional bonds be fully expressed. Although duty dictates that they follow the successor relationship, in terms of affection, it is indeed reduced from what was originally owed to their biological relatives; thus, there exists a reduction in mourning rank. If one can wholeheartedly commit to the family they have succeeded, then their descendants will have a clear lineage above them. In terms of current relationships, they share property and are closely connected; however, in relation to their original family, there is now a distant connection across different households. If one were to treat the mourning obligations for their biological father as if they applied to the person they succeeded, then in cases where a child does not live long enough to know his paternal grandparents or brothers and sisters, although the father observes heavier mourning rites, the child himself has no obligation. Moreover, when the mother of the original family passes away, one would observe qicui mourning with a staff for her, but their own son would then be exempt from following this mourning rule. Now, successors who mourn their biological parents observe a one-year mourning period without the use of a staff; we fear that their sons would not be allowed to revert back to heavier mourning obligations. The rites become problematic when they are overly complicated, so simplification is used to achieve practicality. Therefore, the son of a successor and the grandson of an outcast mother are not recorded in the rituals, as their mourning obligations remain undefined. Born in a different family, if the father's obligations are already fulfilled by another, then this moral duty is obscure but must still be recognized. If one does not question the legitimacy of their biological mother being an outcast, why should they hesitate to acknowledge the ancestors of the adopted lineage? There are four categories for the reduction of mourning ranks: reductions due to respect (zujiang) apply to a ruler and an official; reductions due to precedence (yjiang) apply to the son of a marquis or the son of an official; reductions based on lateral respect (pangzunjiang) apply to brothers of a marquis; and reductions for those who have become successors or married daughters are known as chujiang. The four types of mourning rank reduction all pertain to the same individual. Should the son of a successor be considered alone as carrying forward the lineage and title? If one is born and raised outside the family, it cannot be said that they are an outcast. It is no different from a stepfather with whom one has never lived together. Moreover, when a father observes mourning for the son of his adopted family, it truly reflects treating others more closely than oneself. If a son regards his adoptive father as a lateral superior, then he understands that the source of his authority and identity lies here. Initially, when one becomes an adopted successor, their emotional ties to their birth family are still strong; therefore, they should not be deprived of those bonds and forced into mourning reduction. After some time as an adopted successor, the sense of duty gradually weakens and becomes distant, ultimately severing emotional ties. Severing emotional ties is done to unify one's heart; when the heart is unified, one becomes devoted to their adopted family. Devotion to the adopted family leads to respectful ancestral worship; respectful ancestral worship ensures reverence for the ancestral temple; reverence for the ancestral temple strengthens the state and its people; strengthening the state elevates the dignity of the common people; unifying oneself brings order to the household: this is likely the intent of the sage ancestors. "'"
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宋崔凱喪服駮云：「代人或有出後大宗者，還為其祖父母周，與女子子出適不降其祖同義。凱以為女子出適人，有歸宗之義，故上不降祖，下不降昆弟之為父後者。今出後大宗，大宗，尊之統，收族者也，故族人尊之，百代不遷，其父母報之周，所謂尊祖故敬宗也。」 |
| | In the Song dynasty, Cui Kai criticized mourning rites by stating: "Sometimes people who have succeeded a senior branch of their family return to observe one-year mourning for their original grandparents; this is analogous in meaning to how daughters who marry do not reduce their mourning for their paternal grandparents." Kai believed that when a woman marries into another family, she still maintains the moral obligation to return to her original lineage; therefore, above, she does not reduce mourning for her paternal grandparents, and below, she does not reduce it for her brothers who have succeeded their father. Now, if one becomes a successor to the senior branch (dazong), which represents the respected lineage and serves as the unifying force of the clan, then other members of the family will respect this person. This status remains unchanged for generations. Therefore, mourning for their biological parents is observed at the level of one year; this is what is meant by respecting ancestors to ensure reverence for the clan."
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又曰：「持重於大宗，降其小宗。降其小宗，還當為其祖父母大功耳。」 |
| | He also said: "One observes full mourning obligations toward the senior branch, but reduces them for the junior branches. Reducing mourning for the junior branch means one should still observe da gong (major mourning) for their grandparents."
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又云：「代人有出為大宗後，還為其父母周，其子從服大功者。凱以為經文為人後者為其父母周，為其兄弟降一等，此指謂後者身也。不及其子，則當以其父所後之家，還計其親疏為服紀耳。按晉劉智釋疑：『或問：「禮為人後者，為當唯出子一身還本親也？」魯國孔正陽等議，以「為人後者，服所後之親若子，為其本親降一等。不言代降一等者，以其至其子以義斷，不復還本親故也。禮云若子者，則於本父母不若子矣」。』劉智又按：『禮為人後者，於兄弟降一等，此出子及其子孫皆為人後者也。甲無後，故乙為之後。乙之子孫，皆去其親，往為甲後，皆當稱為人後，服本親不傷於後者。若子，則其孫亦然矣。本親有自然之恩，降一等，足以明所後者為重，無緣乃絕之矣。』儒林掾謝襲稱：『學士張襜之從祖母丁喪亡，本是親祖母，亡父出後，求詳禮典。輒敕助教陳福籤，當諸出為人後者，還服本親，皆降一等，自為後者之身。文無後者之子追服大功。如福議，則襜之不應廢業。』王彪之答：『如所白，則族人後大宗者，出後者子，於父祖無服。孫不服祖，於情不安，是以諸儒之說義旨，總謂為人後者雖在五服之外，皆降本親一等，無孫不服本祖之條。按記云：「夫為人後，其妻為舅姑大功。」鄭玄云：「不二降也。」其妻於舅姑義服，猶不二降，況其子孫，骨肉至親，便當無服乎！禮疑則重，義例亦明。如禮之例，諸出後者及子孫，還服本親，於所後者有服與無服，皆同降一等。謂襜之當服大功。』」 |
| | He also stated: "If someone who has become a successor to the senior branch returns to observe one-year mourning for his biological parents, then his son should follow by observing da gong (major mourning)." Kai believed that the classical text stating "one who becomes a successor observes one-year mourning for his parents, and reduces by one rank for his brothers" refers specifically to the successor himself. It does not extend to their sons; therefore, one should calculate mourning obligations for the son based on his father's adopted family and determine the closeness or distance of familial ties accordingly. According to Liu Zhi's explanations in the Jin dynasty: "Someone asked, 'According to rites, when one becomes a successor, does this mean only the adopted son himself returns to his original family ties?'" Liu Guo Kong Zhengyang and others debated, stating that "one who becomes a successor should observe mourning for the family he has succeeded as if they were his own parents, while reducing by one rank in mourning for his original relatives. The text does not mention that the reduction applies to future generations because, by the time it reaches their descendants, the moral obligation is severed and they no longer return to their original family ties. "The rites say 'as if a son,' which means that in relation to one's biological parents, he is no longer truly considered a son."'" Liu Zhi further explained: "According to the rites, when one becomes a successor and reduces mourning for brothers by one rank, this applies not only to the adopted son but also to his descendants who continue as successors. Jia has no heir, so Yi becomes his successor. The descendants of Yi all sever their original familial ties and become successors to Jia; they should therefore be regarded as successors, and when mourning for their biological relatives, it does not conflict with the obligations owed to those they have succeeded. If this applies to a son, then naturally it also applies to his grandson. The natural affection for one's biological relatives is undeniable; reducing mourning by one rank is sufficient to show that the adopted family takes precedence, but there is no reason to completely sever those ties."'" Xie Xi, an official of the Rulin Bureau, stated: "Scholar Zhang Chan's maternal great-grandmother passed away. She was originally his biological great-grandmother, but since his late father had become a successor in another family, he requested clarification on the proper rites." The imperial decree ordered Fuqian, an assistant teacher, to determine that for those who had become successors in another family and wished to return to mourning their biological relatives, they should reduce the mourning rank by one level, beginning with themselves as successors. The text states that if a person has no successor, then his son may later observe da gong (major) mourning for him. If we follow Fuqian's opinion, then Zhang Chan should not be exempted from fulfilling his duties." Wang Biao zhi replied: "If as you stated, then descendants of those who succeeded the senior branch would have no mourning obligations for their biological fathers and grandfathers. A grandson not mourning his grandfather would be emotionally unsettling. Therefore, the general interpretation of Confucian scholars is that even if a successor falls outside the five ranks of mourning, they should still reduce their mourning for biological relatives by one rank; there is no provision stating that a grandson may completely avoid mourning his original grandfather." According to the records: "When a man becomes a successor, his wife observes da gong (major) for her husband's in-laws." Zhang Xuan said: "This is not a double reduction." The wife's mourning for her in-laws is already defined by duty, and it is not a double reduction; how much less so should the descendants, who are flesh-and-blood relatives of utmost closeness, be completely without mourning obligations! When there is doubt about rites, they must be treated with greater importance; moral principles and examples also remain clear. Following the example of rites, all those who have become successors and their descendants should reduce mourning by one rank for their biological relatives. Whether or not they observe mourning obligations for those they succeeded is treated equally in this reduction. This means that Zhang Chan should observe da gong (major). "'"
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| | 父為高祖... : |
晉徐農人問殷仲堪曰：「禮，服高祖父母齊縗三月。若其父承重者，為當服一周？為故自服其本服邪？若服其本服，不以父重而增者，假如玄孫持高祖重，玄孫之子來孫本都無服，父服三年而子吉服，懼非喪紀差降之義。若來孫本無服而今有服，則曾玄孫宜以父承重而加也。進退迷惑，不知所行。」 |
| | A native of Xunong in the Jin dynasty asked Yin Zhongkan, "According to ritual, one should wear the mourning attire of Qiwei for three months for great-grandparents. If his father was the heir and bore the family's weighty responsibilities, should he then observe a year-long mourning period? Or should he still follow the original prescribed mourning attire for them?" If one follows the original mourning attire without increasing it due to the father's status, then for example, if a great-great-grandson holds the weight of his great-great-great-grandparent, and the great-great-great-great-grandchild originally had no prescribed mourning at all, yet the father observes three years of mourning while the son wears regular clothes, this would seem to contradict the principles of differentiated mourning ranks. If the great-great-great-grandchild had no prescribed mourning originally but now has it, then the great-grandson and great-great-grandson should also be entitled to an increase in mourning due to their father's status as heir. This back-and-forth is confusing; I do not know what course of action to take."
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殷答曰：「祖父在而祖母沒，則父服厭周。祖父後亡，則父服三年，而孫之服一定無變，是知孫之於祖，自有正服，不以父服為升降。又疑玄孫承重，來孫無變。按禮記有子姓之服，苟恩盡親畢，縞冠玄武，非為無變矣。」 |
| | Yin Zhongkan replied, "If the grandfather is alive and the grandmother passes away, then the father's mourning attire for her would be reduced to a year. If the grandfather passes away later, then the father observes a three-year mourning period, but the grandson's prescribed mourning remains fixed and unchanged. This shows that for the grandson in relation to his grandfather, there is an established mourning attire independent of any changes based on the father's own mourning obligations. Furthermore, one might question whether a great-great-grandson who assumes the family responsibility would result in no change for his great-great-great grandson. According to the Records of Rites, there are mourning rites for relatives by marriage; if filial piety and affection reach their full extent, then wearing a plain white cap with black robes is not considered unchanged."
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徐又問曰：「父在為母，雖服以周斷，至練禫廬杖，大制無虧，故孫得遂其本服。若父出後，降祖在不杖周，則孫不得同父之服明矣。若父還反重，又當從父升亦明矣。如此，升降由父，不得恆自定也。未有斬服不異至親，而子正制三月之外，或都無服者也。他人同爨，而為之緦。縞冠玄武，微廁吉飾，求之五服，故為無變。他人之不若，此所大惑也。」 |
| | Xu asked again, "When a father is alive and mourning for his mother, although the prescribed mourning period is reduced to one year, when it comes to the rituals of changing from plain white to black robes, and continuing with the mourning hut and staff, these major rites remain intact; therefore, the grandson may follow his original prescribed mourning. If the father is adopted out and thus reduces the mourning for the grandfather to a one-year period without using the staff, then it is clear that the grandson cannot follow his father's prescribed mourning. If the father returns and resumes being the heir, then the grandson should also follow the father in increasing the mourning rites—this is equally clear. Thus, whether to increase or decrease one's mourning depends on the father; it cannot be fixed and self-determined. There is no case where a close relative in mourning attire of Zhanfu differs not at all, yet the son observes only three months or even has no prescribed mourning rites. For others who share the same stove (i.e., live together), one should observe the mourning of Si. Wearing a plain white cap and black robes, slightly mixed with regular attire, when examined within the Five Ranks of Mourning, is thus considered unchanged. This situation is not comparable to others; this is what causes great confusion."
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殷又答曰：「父在為母，先王明義，屈之以周服，而情未有異也。哀親故寢苫枕草，毀瘠，杖而後起，創巨痛深，弗可頓奪，故漸之以祥練，申之以禫月。此蓋有由。不變其本則降矣，子有降而孫得遂，仲堪所謂不隨父升降者也。」 |
| | Yin Zhongkan answered again, "When a father mourns for his mother while still alive, this is an established principle of the sage kings; although it is reduced to one year's mourning, there is no difference in sentiment. Out of grief for a close relative, one sleeps on straw and rests his head on the ground, becomes emaciated, and only rises after using a staff. The wound is deep and the sorrow profound; it cannot be suddenly lifted, so gradually, through rituals like Xiang and Lian, and further reinforced by the Danyue mourning period, the process of mourning unfolds. This is clearly based on a reason. If one does not change from the original mourning, then it must be reduced; when the son's mourning is reduced, the grandson may proceed with his own prescribed rites—this is what Zhongkan means by 'not following the father's increase or decrease'."
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