通典 : 禮四十七 : 禫變

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周 大唐Zhou Dachang

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周制，士丧，既大祥，中月而禫。郑玄曰：“中犹闲也。禫，祭名也。与大祥闲一月。自丧至此凡二十七月。禫之言澹，澹然，平安意也。禫而纤，无所不佩。旧说纤冠者，彩缨也。无所不佩，纷帨之属如平常也。黑经白纬曰纤。是月也，吉祭，犹未配。是禫月也，当四时之祭月则祭，犹未以某妃配，哀未忘也。少牢馈食礼曰：“孝孙某，敢用柔毛刚鬣，嘉荐普淖，用荐岁事于皇祖伯某，以某妃配某氏，尚飨。”是月禫，徙月乐。言禫明月可以用乐。孟献子禫，悬而不乐，比御而不入。可以御妇人矣，尚不复寝也。孟献子，鲁大夫仲孙蔑。孔子曰：“献子加于人一等矣。”加犹逾也。周之丧，十五月而禫。此谓父在为母。According to Zhou dynasty regulations, when a scholar-official mourns a death, after the major mourning period (daxiang), the mourning is reduced halfway through the month during the dan rite. Zheng Xuan said: "Zhong means 'between' or 'in between.'" Dan is the name of a ritual offering. It is one month between dan and daxiang. From the time of death until this point, there are a total of twenty-seven months. Dan means dan, implying a calm and peaceful state." During the dan rite, one wears fine garments and may wear all kinds of ornaments. The old interpretation says that xian guan refers to a colorful tassel. "Wearing all kinds of ornaments" means wearing items such as decorative pendants just like in ordinary times. A black warp and white weft is called xian." In this month, although a joyous ritual offering takes place, the deceased has not yet been enshrined in the ancestral temple. This is the month of dan. When it coincides with a seasonal offering month, an offering takes place; however, the deceased has not yet been matched with a certain consort, for grief has not yet faded. The Xiao Lao Kui Shi rite says: "A filial grandson, a certain person, dares to use tender flocks and strong male animals, offering them with joy as general offerings of fat and smooth meat, presenting the annual rites to the great ancestor Bo Mou, matching him with a certain consort from a certain clan. May you partake in this offering." In this month of dan, music is resumed after being moved to another month. This indicates that during the month of dan, one may clearly use music again. Meng Xianzi observed the dan rite; he hung up musical instruments but did not play them, and although his attendants were ready to serve him, he did not enter. He could now be attended by women, yet still refrained from sleeping with them. Meng Xianzi was Zhongsun Mie, a high official of the State of Lu." Confucius said: "Xianzi is one level higher than ordinary people." Jia means to surpass. The mourning period of the Zhou dynasty lasted fifteen months, ending with the dan rite. This refers to the case where a son mourns his mother while his father is still alive.

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大唐元陵仪注：“其日，百僚早集西内，入就位，侍中进办，并如大祥之仪。皇帝服大祥服，近侍扶就位哭，十五举声。礼仪使奏请再拜，皇帝再拜，赞者承传百僚在位者皆再拜。礼仪使奏请就次变服，皇帝就次，除大祥服，服素服。细火麻衫，腰带，细麻鞋，黑絁机头，巾子等。百僚趋入就位，立定。近侍扶皇帝入，哭踊，内外百僚皆哭踊。礼官省馔，光禄卿引馔升，陈设酌奠，亦如大祥之仪。太祝读祝文，祭讫，礼仪使奏请再拜，皇帝哭再拜，赞者承传内外百僚皆哭再拜。讫，礼仪使奏礼毕，遂与礼官趋出。近侍扶皇帝还次。通事舍人引百僚序出至太极门外，进名奉慰讫，各服惨公服，便诣延英门起居。明日平明，皇帝改服惨吉服。淡浅黄衫，细黑絁机头，巾子，麻鞋，吉腰带。伏准贞观、永徽、开元故事，服此服至山陵事毕，则纯吉服。其中间朔望视朝及大礼，并纯吉服，百僚亦纯吉服。自后朝谒如常仪。其百官惨公服，至山陵事毕，乃服常公服。”The Tang Da Ling Yi Zhu records: "On that day, all officials gathered early at the western inner palace, entered their positions, and the Attendant-in-Ordinary presented the arrangements; everything followed the same procedures as during the daxiang rite. The emperor wore the mourning attire for daxiang, and was assisted by close attendants to his position where he wept, making fifteen audible sobs. The Master of Ceremonies presented a request for the emperor to bow twice, and the emperor did so. The announcer then conveyed this instruction, and all officials present also bowed twice. The Master of Ceremonies requested that the emperor change into another set of clothes, and accordingly, the emperor went to a private chamber, removed his daxiang mourning attire, and put on plain mourning garments. Fine hemp shirt, sash, fine hemp shoes, black shi head coverings, and headscarves. All officials hurriedly entered their positions and stood at attention. Close attendants assisted the emperor in entering, where he wept and wailed; both inner and outer officials also wept and wailed. The Grand Priest read the sacrificial text. After the offering was completed, the Master of Ceremonies requested a double bow from the emperor; the emperor wept and bowed twice, and the announcer conveyed this instruction so that both inner and outer officials all wept and bowed twice as well. Afterward, the Master of Ceremonies announced the completion of the rites, and then left quickly with the ritual officials. Close attendants assisted the emperor back to his private chamber. The Tongshi She Ren led the officials in order out to outside Taiji Gate, where they presented their names and received condolences. Afterward, each official donned mourning formal attire and proceeded directly to Yanying Gate for court attendance. The next day at dawn, the emperor changed into a subdued joyous ceremonial robe. A light yellow shirt, fine black shi head covering, headscarf, hemp shoes, and a ceremonial sash. Following the precedents of the Zhenguan, Yonghui, and Kaiyuan eras, one wore this attire until all funeral rites for the mountain tomb were completed, after which pure joyous ceremonial robes would be worn. During this period, on the first and fifteenth days of the month when court audiences or major ceremonies took place, pure joyous ceremonial robes were worn; all officials also wore such attire. After this, court appearances followed regular procedures." All officials wore subdued formal mourning attire until the mountain tomb rites were completed; only then did they resume wearing their usual official robes."

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今上初欲禫服终制，下诏曰：“朕闻礼贵缘情，因心展孝。高宗得说，其代予言。今朝有股肱，济为舟楫，出纳惟允，足以保邦。况荼蓼在怀，日时犹浅，欲遂权夺，抑就公除，攀号痛心，实所未忍。朕将从禫服，以终丧纪，百辟卿士，宜悉哀怀。”礼仪使、吏部尚书颜真卿奏曰：“哀号在疚，开辟所无，诚恳尚违，庶僚增惧。伏见百辟并已释除，事既合权，礼无独异，不可以吉凶兼制，臣子殊仪。伏乞奉顾命之文，节因心之孝，顺时即吉，屈己临朝，则万姓心安，四方事集。臣典司仪注，不敢轻移，犯冒宸严，无任恳迫。”The current emperor initially wished to complete the mourning period in dan attire and issued an edict stating: "I have heard that rites are most valued when they follow emotions, allowing filial piety to be expressed from the heart. Emperor Gaozong received this explanation and allowed it to speak on his behalf. In our dynasty, there are capable ministers who serve as strong supports; they act as boats and oars to assist the ruler, ensuring that all matters of entry and exit are handled properly, which is sufficient to safeguard the nation. Moreover, with bitter herbs still in my heart and the time of mourning not yet long enough, I wish to complete this period rather than prematurely resume official duties. To suppress personal grief for public matters is truly something I find unbearable. "I will follow the dan mourning attire to complete this mourning period, and all high officials and ministers should understand my sorrowful feelings." The Master of Ceremonies and Minister of Personnel Yan Zhenqing presented a memorial stating: "To grieve with lamentations in sorrow is unparalleled since the beginning of time. To still resist such sincere requests would cause fear among all officials. We have observed that all high officials have already resumed their duties; since the circumstances justify this action, there is no unique exception in rites. One cannot apply both joyous and mourning regulations simultaneously, nor can subjects and ministers follow different ceremonial standards. We humbly request that Your Majesty follow the instructions left by your late father, temper filial devotion with reason, resume joyous rites in accordance with time, and personally attend court. In doing so, the hearts of all people will be at ease, and affairs throughout the realm will proceed smoothly. As your minister in charge of ceremonial procedures, I dare not lightly alter established rites; to do so would be an offense against Your Majesty's majesty. With the utmost sincerity and urgency, I present this plea."

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又下诏欲以素服练巾听政，诏曰：“昔高宗谅阴三年，舜为尧，禹为舜，亦服丧三年，故礼曰‘三年之丧，自天子达’。是知罔极之恩，昊天难报。朕虔奉遗诏，又迫于群议，将欲从吉，未忍割哀。其百僚宜以今月十七日释服，朕以素服练巾，衔哀听政。凡百在位，知朕意焉。”礼仪使又奏曰：“孝德动天，事逾前古，德音俯降，感咽载深。臣伏守遗诏，礼从易月，祥禫变除，仪注皆备。若陛下未忍即吉，更服练巾，则遗诏不得奉行，群僚无以觐见。伏乞俯顺人望，仰遵先旨，实大孝不亏，万方幸甚。臣职在典礼，愚守如前，无任恳迫之至。”The emperor issued another edict, wishing to listen to state affairs while wearing plain mourning attire and a plain head covering. The edict stated: "In the past, Emperor Gaozong observed three years of mourning in seclusion; Shun for Yao, Yu for Shun—each also mourned for three years. Hence, rites say 'a three-year mourning period applies from the Son of Heaven down to all people.'" This shows that the boundless grace of a parent is as vast as heaven and difficult to repay. I have sincerely followed the late emperor's last will, yet I am also pressured by public opinion; I wish to resume joyous affairs but find it hard to part with my grief. Therefore, all officials should remove their mourning attire on the seventeenth day of this month; I shall listen to state affairs in plain mourning garments and a plain head covering while still grieving. All those holding office should understand my intentions." The Master of Ceremonies again presented a memorial: "Filial virtue has moved heaven, surpassing even the past; Your Majesty's benevolent decree descending from above deeply stirs our emotions. We humbly uphold the late emperor's last will, and rites have followed the prescribed mourning periods; all procedures for daxiang and dan rites, as well as changes in mourning attire, are fully prepared. If Your Majesty still finds it unbearable to resume joyous affairs and continues wearing the plain head covering, then we cannot carry out the late emperor's will, and officials will have no opportunity for audience. We humbly request Your Majesty to follow public expectations and honor the late emperor's instructions; this would truly reflect unwavering filial piety, bringing great fortune to all under heaven. As your minister responsible for ceremonies, I remain steadfast in my duty as before; with the utmost sincerity and urgency, this is my plea."

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其百官仪制，具开元礼。The ceremonial procedures for all officials are detailed in the Kaiyuan Li.

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议曰：祥禫之义，按仪礼云：“中月而禫。”郑玄以中月为闲月，王肃以中月为月中，致使丧期不同，制度非一。历代学党，议论纷纭。宗郑者则云：祥之日，鼓素琴，孔子弹琴笙歌，乃省哀之乐，非正乐也。正乐者八音并奏，使工为之者也。按郑学之徒，不云二十五月六月七月之中无存省之乐也，但论非是禫后复吉所作正乐耳。故郑注丧服四制‘祥之日鼓素琴’云‘尔以存乐也’。君子三年不为乐，乐必崩；三年不为礼，礼必坏。故祥日而存之，非有心取适而作乐。三年之丧，君子居之，若驷之过隙，故虽以存省之时，犹不能成乐。是以孔子既祥，五日弹琴而不成声。礼记所云‘二十五月而毕’者，论丧之大事毕也，谓除縗绖与垩室耳。馀哀未尽，故服素缟麻衣，著未吉之服。为伯叔无禫，十三月而除；为母妻有禫，则十五月而毕；为君无禫，二十五月而毕；为父、长子有禫，二十七月而毕。明所云‘丧以周断’者，禫不在周中也。礼记二十五月毕者，则禫不在祥月，此特为重丧加之以禫，非论其正祥除之义也。三年之丧二十五月而毕者，论其正；二十七月而禫者，明其加。宗王者按礼记云“三年之丧再周，二十五月而毕”。又，檀弓云“祥而缟，是月禫，徙月乐”。又，鲁人有朝祥而暮歌者，子路笑之，夫子曰“逾月则其善也”。又，夫子既祥，五日，弹琴而不成声，十日而成笙歌。又，“祥之日，鼓素琴”。以此证无二十七月之禫也。按王学之徒难曰：“若二十五月大祥，二十七月而禫，二十八月作乐，则二十五月、二十六月、二十七月，三月之中不得作乐者，何得礼记云‘祥之日，鼓素琴’，‘孔子既祥，五日弹琴，十日笙歌’？又丧大记云‘禫而内无哭者，乐作矣故也’。‘孟献子禫，悬而不乐’。此皆禫月有乐之义，岂合二十八月然始乐乎？”郑学之徒，嫌祥禫同月，卜用远日，无中月之义者，祥禫之祭虽用远日，若卜远日不吉，则卜近日，若卜近得吉，便有中月之义也。所以知卜远不得吉得用近日者，以吉祭之时，卜近不吉，得卜远日。故礼记云‘旬之内曰近某日，旬之外曰远某日’。特牲馈食云‘近日不吉则筮远日’。若吉事得用远，则凶事得用近，故有中月之义也。礼记作乐之文，或在禫月，或在异月者，正以祥禫之祭，或在月中，或在月末故也。丧事先远日，不吉则卜月初。禫在月中，则得作乐，此丧大记‘禫而内无哭者，乐作矣故也’，‘孟献子禫，悬而不乐’之类皆是也。祥之日鼓琴者，特是存乐之义，非禫后之乐也。夫人伦之道，以德为本，至德以孝为先。上古丧期无数，其仁人则终身灭性。其众庶有朝丧暮废者，则禽兽之不若。中代圣人，缘中人之情，为作制节，使过者俯而就之，不及者跂而及之，至重者斩縗以周断。后代君子居丧，以周若驷之过隙，而加崇以再周焉。礼记云“再周之丧，二十五月而毕”。至于祥禫之节，焚奋之馀，其文不备。先儒所议，互有短长，遂使历代习礼之家，翻为聚讼，各执所见，四海不同，此皆不本礼情而求其理故也。夫丧本至重以周断，后代崇加以再周，岂非君子欲重其情而彰孝道者也，何乃惜一月之禫而不加之，以胶柱于二十五月者哉！或云“孝子有终身之忧，何须过圣人之制”者。二十七月之制，行尚矣，遵郑者乃过礼而重情，遵王者则轻情而反制，斯乃孰为孝乎？且练祥禫之制者，本于哀情，不可顿去而渐杀也。故闲传云“再周而大祥，素缟麻衣，中月而禫，禫而纤，无所不佩”。中犹闲也，谓大祥祭后闲一月而禫也。据文势足知除服后一月服大祥服，后一月服禫服。今俗所行，禫则六旬，既祥缟麻，阙而不服，稽诸制度，失之甚矣。今约经传，求其适中，可二十五月终而大祥，受以祥服，素缟麻衣。二十六月终而禫，受以禫服。二十七月终而吉，吉而除。徙月乐，无所不佩。夫如此求其情而合乎礼矣。A commentary states: The meaning of daxiang and dan is explained according to the Yi Li, which says: "Dan takes place halfway through the month." Zheng Xuan interpreted "zhong yue" as an intervening month, while Wang Su understood it to mean the middle of the month; this led to differing mourning periods and inconsistent regulations. Throughout history, scholars have debated these interpretations with great contention. Those who follow Zheng Xuan's interpretation argue: On the day of daxiang, one may play a plain zither; Confucius playing the zither and singing with sheng music was for easing grief, not formal music. Formal music involves all eight tones being played together, performed by professional musicians. According to followers of Zheng Xuan's school, they do not claim that there is no music for visiting and paying respects during the fifth, sixth, or seventh months of the twenty-fifth month; rather, they merely argue that such formal music is not what is played after dan when resuming joyous affairs. Therefore, Zheng Xuan's commentary on the "Four Systems of Mourning Attire" regarding "On the day of daxiang one may play a plain zither" says: "This is music for visiting and showing care." A gentleman who does not engage in music for three years will see his family's rites collapse; Three years without observing rites, and the rites themselves will surely fall into disrepair. Therefore, on the day of daxiang music is played for visiting and showing care—not as a deliberate act to seek pleasure through music. A three-year mourning period is observed by gentlemen, yet it passes as swiftly as a carriage passing through a gap. Thus, even during times of visiting and showing care, one still cannot fully engage in joyous music. Therefore, after Confucius observed daxiang, he played the zither for five days without producing a complete melody. What the Li Ji refers to as "the mourning period concludes at twenty-five months" discusses only the completion of major mourning rites, meaning merely the removal of coarse hemp garments and the earthen chamber. Since grief is not yet fully exhausted, one continues to wear plain hemp or coarse linen clothing, maintaining mourning attire rather than joyous garments. For uncles and aunts, there is no dan rite; the mourning period ends after thirteen months; for one's mother or wife, where the dan rite does apply, the mourning period concludes at fifteen months; For a ruler, there is no dan rite, and the mourning period ends at twenty-five months; for one's father or eldest son, where the dan rite applies, the mourning period concludes after twenty-seven months. This clarifies what is meant by "the mourning period ends in a full cycle"—dan does not fall within the cycle itself. The Li Ji's reference to mourning concluding at twenty-five months indicates that dan does not occur in the month of daxiang; this is a special addition for more severe mourning, and should not be taken as defining the standard meaning of daxiang or its conclusion. The statement that the three-year mourning period concludes at twenty-five months refers to the standard case; those who observe dan after twenty-seven months indicate an added, more severe form of mourning." Those following Wang Su's interpretation cite the Li Ji: "The three-year mourning period consists of two full cycles, concluding at twenty-five months." Also, the Dan Gong states: "During daxiang plain hemp clothing is worn; in this month dan takes place, and music resumes after being moved to a different month." Additionally, there was a man from Lu who sang in the evening after observing daxiang in the morning; Zilu laughed at this, but Confucius said: "If it is more than one month, then it is commendable." Also, after observing daxiang, Confucius played the zither for five days but could not produce a complete melody; by the tenth day, he was able to play sheng music and sing. Also: "On the day of daxiang, play a plain zither." This serves as evidence that there is no dan rite at twenty-seven months. Followers of Wang Su's school argue: "If daxiang occurs at twenty-five months and dan at twenty-seven, then music cannot be played during the three months from twenty-five to twenty-seven. How can this reconcile with the Li Ji's statement that 'on the day of daxiang a plain zither is played,' or the account that after Confucius' daxiang he played the zither for five more days and by ten days was able to play sheng and sing?" Also, the Sang Daji states: "During dan, there are no mourners weeping inside; this is because music has resumed." "Meng Xianzi observed dan, hanging up musical instruments but not playing them." These all indicate that music is allowed during the month of dan; how could it possibly be delayed until the twenty-eighth month before resuming?" Followers of Zheng Xuan's school, who object to daxiang and dan occurring in the same month, may prefer distant dates for divination and reject the idea of an intervening (zhong) month. However, even if the sacrifices for daxiang and dan are scheduled on distant days, if a distant date proves unfavorable through divination, then a nearer date is chosen; if a favorable result is obtained from a nearby date, this naturally implies the existence of an intervening month. We know that when distant dates prove unfavorable and nearby ones must be used, it is because during joyous offerings, if a nearby date proves inauspicious, one may choose a more distant date. Hence the Li Ji states: "Within ten days is called 'a nearby certain day,' and beyond ten days is called a 'distant certain day.'" The Te Sheng Kui Shi states: "If a nearby date proves inauspious, then divination is used to select a distant one." Therefore, if joyous matters may use distant dates, then mourning affairs may use nearby ones; this is why the concept of an intervening month exists. The Li Ji's references to resuming music may occur either during the month of dan or in a different month, depending on whether the daxiang and dan sacrifices are scheduled for the middle or end of the month. Mourning rituals first consider distant dates; if these prove inauspicious, divination is used to choose a date at the beginning of the month. If dan occurs in the middle of the month, then music may be played; this is precisely what the Sang Da Ji means by "During dan, if there are no mourners weeping indoors, it is because music has been resumed," and examples such as "Meng Xianzi observed dan but hung up musical instruments without playing them" all fall into this category. The act of playing the qin on the day of daxiang merely signifies preserving music, not resuming it after dan. The way of human relationships is rooted in virtue, and supreme virtue places filial piety first. In ancient times, there were no fixed mourning periods; for benevolent people, the mourning period lasted a lifetime, suppressing their nature. Common people who abandon mourning on the same day they learn of a death are even worse than beasts. Sages of the middle ages, considering the feelings of ordinary people, established regulated mourning rites. These rites bring those who mourn excessively down to an appropriate level and help those who fall short reach it; for the most severe cases, they prescribe zhancai (the heaviest mourning attire) with a mourning period of one year. Later generations of virtuous men, in observing mourning, regarded the passing of time as fleeting as a horse's shadow through a gap, yet they extended it to two years. The Li Ji states: "A mourning period lasting two years is completed after twenty-five months." As for the rites of daxiang and dan, which follow the burning of incense and the remaining fervor, their ceremonial details are incomplete. Earlier Confucian scholars had differing opinions, each with their own strengths and weaknesses. This has led families of later generations who study rites to become embroiled in disputes, clinging to their own views so that practices vary across the four seas; all this is due to not grounding themselves in the spirit of ritual but instead seeking only logical explanations. Originally, mourning was considered extremely important and lasted one year; later generations extended it to two years—was this not the 君子's desire to emphasize their feelings and highlight filial piety? Why then should they be so reluctant to add a single month for dan, clinging rigidly to the twenty-five-month limit! Some say: "A filial son has lifelong sorrow; why must one exceed the rites established by sages?" The system of mourning for twenty-seven months has long been practiced. Those who follow Zheng Xuan go beyond the rites to emphasize emotion, while those adhering to the King's regulations downplay emotion and revert to rigid rules—so which is truly filial? Moreover, the rites of lian, daxiang, and dan are based on sorrowful feelings; they cannot be abruptly removed but must gradually diminish. Therefore, the Jian Zhuan states: "After two years comes daxiang; one wears plain hemp garments. In the intervening month of dan, one observes dan and wears fine hemp clothing, with no adornments." "Zhong" here means an interval; it refers to observing dan a month after the daxiang sacrifice. From the context, it is clear that one month after removing mourning attire, one dons the daxiang garments; another month later, the dan garments. In current popular practice, the mourning period for dan is only sixty days; after daxiang, hemp garments are prescribed but not worn. Examining this against established rites, it falls far short. Now, following the classics and commentaries to seek a moderate approach: mourning may end at twenty-five months with daxiang observed, followed by donning the daxiang attire—plain hemp garments. Mourning ends in the twenty-sixth month for dan, and one then wears the dan attire. Mourning concludes at the end of the twenty-seventh month as joy returns; at this point, mourning is lifted. Music resumes in the month of joy, and no adornments are forbidden. Thus, by seeking to align feelings with ritual, one achieves harmony with propriety.