《儒門崇理折衷堪輿完孝錄》Vol. 8

The eighth volume of Confucian Principles for Comprehensive Feng Shui to Fulfill Filial Duty primarily documents the standardized procedures and key considerations for ancient burial rites. The table of contents outlines the complete funeral process, including specific steps such as preparing the coffin, selecting burial grounds, offering sacrifices to Houtu (the Earth Deity), excavating the tomb, constructing the ash-sealed layer, and engraving the epitaph.

In the section titled "Brief Introduction to Burial Etiquette," the author observes that virtuous individuals never spare expenses when burying their parents, yet caution must be exercised in choosing burial sites, as the difference between auspicious and inauspicious feng shui locations can be as fine as a single line. Criticism is directed at certain officials of the time who excessively pursued ornate tomb appearances, thereby disrupting the natural feng shui patterns.

Regarding coffin-making standards: Zhu Xi advocated using camphorwood as the optimal material, followed by cypress, with local fir being the least desirable. The coffin should be regular in shape, slightly wider at the head and narrower at the feet, with dimensions just sufficient to accommodate the deceased. Both interior and exterior surfaces require multiple layers of ash-mixed lacquer, with one or two inches of charcoal powder spread at the bottom, topped by a "Seven Stars Board" (a wooden plank with seven holes). Gaps should be sealed with materials like pine resin, oil putty, and asphalt. However, Zhu Xi disapproved of using iron nails for fastening, believing they would adversely affect feng shui.

Hu Yong cited Peng Zhitang's view that pine resin works well for preservation in northern climates but tends to attract termites in the south. Liu Zhang supplemented this by noting that selecting coffin wood represents the most crucial responsibility for filial children—if pressed for time and unable to obtain premium timber, one should at least ensure the ash lacquer is thoroughly reinforced.

This passage primarily discusses ancient Chinese rituals concerning burial site selection and coffin preparation, embodying the Confucian filial piety principle of "showing reverence for the departed and honoring ancestors."

Regarding coffin preparation: Since corpses were difficult to preserve in summer, ancient rulers would prepare their inner and outer coffins upon ascending the throne. The custom required annual re-lacquering, with some individuals even preparing their own coffins during their lifetime. This practice wasn't considered inauspicious but rather a ritual observance. The preferred woods were camphor and cypress, with no need for grandiose appearance—the inner coffin simply needed to accommodate the body, and the outer coffin to enclose the inner one. Both layers were wrapped in cloth and repeatedly lacquered for durability. A "Seven Stars Board" (a wooden plank with seven holes symbolizing the Big Dipper) matching the coffin's interior dimensions was placed inside.

Concerning burial site selection: Zhu Xi advocated interment within three months of death, with prior site selection. Cheng Yi emphasized evaluating geographical conditions without superstitious geomancy (fengshui) considerations. Proper burial sites allowed ancestors to rest peacefully and descendants to prosper—like nurturing roots to ensure flourishing branches. Evaluation criteria included: soil luster and vegetation vitality. The shared Qi between ancestors and descendants meant ancestral peace naturally brought descendants' wellbeing.

The text criticizes superstitious overemphasis on geomancy directions and auspicious dates as deviations from filial piety's essence. It specifically warns against five inauspicious locations: future roads, city walls, ditches, sites vulnerable to powerful encroachment, or farmland. Another version advises avoiding ditches, roads, villages, and wells/kilns.

Scholar Qiu Wenzhuang (possibly Qiu Jun) deemed geomancy's promises of great wealth unreliable, yet acknowledged that earth Qi ensuring ancestral remains' tranquility aligned with Cheng Yi's "roots-and-branches" theory. Zhu Xi and Cai Yuanding (styled Jitong) personally surveyed burial sites for six days with provisions and ropes, demonstrating their prudence. Zhu Xi's selection criteria included: terrain robustness, Qi circulation patterns, water/soil depth, grave positioning, and land fertility. These views reflect Confucianism's balanced approach—observing burial rituals while opposing excessive superstition.

When selecting burial grounds, the foremost consideration is assessing the quality of the terrain. Master Zhu Xi's criteria remain highly valuable for reference: one must observe whether the land appears luminous, moist and flourishing, while guarding against five detrimental factors (referring to the five geomancy taboos: flood hazard, wind hazard, rock hazard, ant hazard, and tree root hazard).

After choosing the burial site, an auspicious day must be selected for excavating the tomb. According to the rituals recorded in the Family Rites: the officiant leads assistants to first dig soil from the four corners, piling it outside the burial area, then excavates earth from the center to pile southward. Markers should be erected at each cardinal direction, with two markers placed on the southern side.

When making offerings to the Earth God (the deity governing land), care must be taken to avoid ritual impropriety—typically by selecting a distant relative or guest to preside. The officiant wears plain ceremonial attire while addressing the Earth God. Attendants arrange an altar south-facing to the left of the central marker, displaying wine cups, dried meat and other offerings, with washing basins and towels placed on both sides—the eastern basin for the officiant, the western for attendants.

The ceremonial procedure unfolds as follows: The officiant stands facing north with two attendants behind. All present first bow, then perform two kneelings before rising. The officiant and attendants then purify themselves by hand-washing before approaching the incense altar to kneel. One attendant kneels facing west holding a wine flask, another faces east holding a wine cup. After pouring wine into the cup, the officiant first libates to the earth, then offers wine to the deity. Following a deep bow, they retreat half-step. An attendant kneels to the officiant's left to recite the prayer text (sacrificial address), which is then burned with spirit money. Finally, all perform two more bows to conclude the rite.

The standard prayer format reads: "On this [date] of [year], [name] reverently addresses the Earth God of this mountain: Now constructing a burial site at [direction] of this mountain for father/mother [name], we implore divine protection..."

This passage explains several key aspects of ancient funeral rituals:

Regarding the object of worship: The term "Houtu" (后土氏, Empress of Earth) did not exist in ancient rites until its appearance in the Kaiyuan Ritual Code of the Tang Dynasty. Both Sima Guang's (known as Master Wen) "Shuyi" and "Family Rituals" adopted this practice, requiring sacrifices to Houtu during grave selection, burial, and tomb worship. However, "Houtu" originally corresponded to "Huangtian" (皇天, Heavenly Emperor) and was reserved for state ceremonies—commoners using this title risked overstepping their status. Zhu Xi's (Master Wen) complete works contain prayers to the earth deity, hence it's recommended to replace "Houtu" with "Shen of the Land" (土地之神).

About grave digging: First, remove the sacrificial altar and related items (called "chechu"), then commence excavation. Sima Guang noted two burial methods of his time: vertical pit burials with suspended coffins, and tunnel burials with side chambers. According to ancient rites, only emperors could use the tunnel method, while commoners should employ vertical burial. Graves should be narrow and deep to prevent collapse and deter theft.

On burial depth: While deep burial prevents theft, geomancy (Fengshui) dictates that depth should correspond to the dragon vein's (earth Qi) undulations and soil conditions. For instance, Zhu Xi observed that in Zhangzhou and Quanzhou, coffins were half-buried because deeper layers contained water. Pre-Song Dynasty tombs often contained gold and silver treasures, attracting grave robbers. Current dynasty regulations prohibit precious metal burial goods, naturally reducing theft risks. Even burial garments should be pre-torn—all anti-theft measures. True filial piety lies in selecting auspicious burial sites rather than using valuables that invite desecration.

The lime partition technique: After excavation, spread 2-3 inches of compacted charcoal powder at the base. Then apply a mixed layer (e.g., three parts lime to one part each of fine sand and loess) compacted to 2-3 feet thickness. This lime barrier prevents moisture damage and protects the coffin.

The ancients constructed a "gray enclosure" (similar to an outer coffin chamber) using thin wooden boards, leaving space in the center for the coffin. The walls of this enclosure stood about four inches taller than the coffin and were placed atop a layer of charcoal ash. Thin partitions divided the surrounding space—the outer layer filled with powdered charcoal, while the inner layer contained three materials (lime, sand, and soil)—compacted layer by layer like building a foundation. After compacting each layer, the partition boards were removed, and the process continued upward with charcoal ash and other materials until level with the enclosure walls. The purpose was this: charcoal repels tree roots, while lime mixed with sand hardens and with soil becomes adhesive. Over time, these materials fuse into a solid stone-like mass, protecting against both ants and grave robbers.

Master Cheng Yi once remarked: The ancients buried their dead to prevent the remains from touching bare earth. Nowadays, people take care to store precious objects properly to avoid damage—how much more should this apply to the bones of loved ones? Common folk, lacking foresight, settle for "out of sight, out of mind," and some even advocate rapid decay. How could they understand the principle of "utmost sincerity and trustworthiness"? We do not seek incorruptibility, but while the remains are intact, they deserve proper sealing and protection.

The space outside the outer coffin (guo) should be packed solid with lime and sand, with charcoal powder spread around the tomb chamber. Zhu Xi, in his reply to Liao Deming, noted: After studying burial methods, I found that coating wooden coffins with asphalt is ineffective. The correct approach is to first lay two inches of compacted charcoal powder at the tomb’s base, connecting it to the previously laid charcoal layer. Once leveled, place the wooden coffin, then fill the surrounding space with the three materials as before. In truth, an outer coffin isn’t strictly necessary—but if used, opt for wood or brick. Never use stone: it generates moisture (like damp pillar bases before rain), and its weight risks collapsing over time, potentially crushing the remains.

The interior of the outer coffin must also be packed with lime and sand. Fill all spaces—beneath the coffin, around it (inside and outside the outer coffin), and above it—with this mixture. After sealing, add another layer of lime and sand, topped with an inch of charcoal powder, then fill the tomb with earth. The thicker the anti-ant lime-sand layer, the better. When asked whether mixed lime-sand-soil could be used outside the coffin, Zhu Xi was unequivocal: Pure lime must be used.

This passage primarily discusses practical methods for coffin preservation in ancient burial practices. The outer layer of the coffin should be covered with seven to eight inches of charcoal powder, while the interior is filled with lime mixed with fine sand. The brilliance of this method lies in the fact that charcoal can block moisture and prevent tree roots from penetrating (since roots will change direction upon encountering charcoal), and it remains intact underground for millennia. Ge Hong (Baopuzi) also mentioned this unique property of charcoal.

Regarding burial objects in tombs, ancient people had many elaborate customs, but the author argues that instead of pursuing complex rituals, practical protective measures should be prioritized—the key is ensuring the remains do not directly contact the soil. The author cites an example of witnessing a burial using lime; when the grave was later relocated, the lime had petrified. Charcoal powder was indeed observed to effectively block invasive tree roots, as witnessed by locals during grave relocations. Thus, the text emphasizes that when filling with sand-lime mixtures, one must ensure the material is tightly packed without gaps.

The specific formula is: three parts lime, mixed with one part loess and one part fine sand, sieved and sprayed with diluted wine (using a spray bottle), then compacted. Folk methods also exist, such as mixing the composite material with glutinous rice porridge, which similarly binds the components firmly.

Finally, the method for engraving tombstones is described: two stone slabs are required—one serving as the cover, inscribed with "Tomb of Official So-and-So" (or "Gentleman So-and-So" if no official title exists), while the base slab records detailed information including the deceased’s full name, birthplace, parents' names, lifetime official positions, marital status, and descendants. These records should include specific details like birth dates, burial location, and tomb orientation.

This passage details the specific methods for erecting tombstones and interring coffins in ancient burial practices. Regarding tombstone inscriptions: For the wife of an official, her husband's official title and surname must be recorded; for commoners' wives, if the husband is alive, it should read "[Husband's name]'s wife [Surname] née [Clan name]"; if deceased, "The wife of [Posthumous name] [Husband's name] née [Clan name]", along with dates of birth/death and any conferred honors.

When erecting the stele, two stone slabs should be placed facing each other, bound with iron chains and buried three to four feet deep before the grave. This precaution prevents future disturbances from terrain shifts or accidental exposure—should the stones emerge, passersby can identify the tomb's occupant for proper reburial. The text specifically notes Fujian's custom of placing steles directly before coffins as improper, while Zhejiang's practice of positioning them at the gravesite is more reasonable.

For coffin interment, wooden beams are first placed over the "ash barrier" (a lime-soil moisture barrier in the grave). Four methods are described: If the coffin has rings, thread four ropes through the base rings to lower it gradually onto the beams, then withdraw the ropes; alternatively, use fine cloth or raw silk to cradle the coffin's base—leaving the fabric in place and trimming excess; for ringless coffins, rope both ends directly; the most secure method employs slipknots to lower both ends simultaneously. Bricks at the grave's four corners can elevate the coffin for rope removal.

Finally, the coffin must be sealed: Measure the ash barrier precisely, cover the coffin with thin boards flush against the grave walls, seal with oil-putty, then add outer planks. The original method used three-inch-thick asphalt for waterproofing and pest prevention. Throughout the process, mourning family must cease weeping to personally supervise—ensuring stable placement, proper arrangement of burial garments, and the mingjing (identity-recording banner).

When constructing a tomb, first protect the outer coffin (guanguo) with stone slabs, ensuring to remove any bitumen beforehand. Folk practices also include using porcelain bowls filled with glutinous rice porridge mixed with lime, layered several times for reinforcement—this method is equally acceptable.

The space surrounding the inner and outer coffins should be packed solid with sanhehui (a mixture of lime, clay, and sand), topped with a layer of charcoal dust, each stratum doubling the thickness of the one below. While filling, sprinkle wine and tread lightly to compact the mixture, avoiding forceful pounding that might disturb the inner coffin. Instead, add more material and allow it to settle naturally. When backfilling soil, gently tamp down every foot or so, taking care not to jostle the coffin.

To the left of the burial site, perform rites to honor Houtu Shen (the Earth Deity). The prayer may be recited as follows: "On this day of [month/year], [Name] reverently addresses the Mountain Land Spirit: We now construct a tomb for [deceased's name and title], beseeching divine protection to shield descendants from misfortune. With pure wine and dried meat offerings, we humbly invite the deity to partake." After two ceremonial bows, the offerings are respectfully withdrawn.

Liu Shizhang explains: Since the parents' physical forms rest here, rituals are performed to pacify their shen (spirit).

When backfilling reaches halfway, mingqi (funerary objects) should be placed within. These are wooden carvings—chariots, horses, attendants, and maids—holding miniature versions of daily items like towels and bedding. Regulations stipulate: 30 objects for fifth- and sixth-rank officials, 20 for seventh and eighth ranks, 15 for non-capital officials, and 10 for commoners. Additional miniatures include beds, canopies, tables, and chairs.

"Bao" refers to bamboo containers holding leftover sacrificial dried meat. "Shao" are bamboo vessels, typically five units holding the Five Grains. Sima Guang notes contemporary use of small urns containing five sheng (approx. 1 liter each) per grain variety. Liu Shizhang adds: The Jixi Li records three shao holding millet, sorghum, wheat—all pre-soaked in hot water. As spirits partake not of physical sustenance but its essence, this preparation better conveys reverence.

According to ancient ritual commentaries, the shao (a bamboo container) and gui (an ancient food vessel) were both utensils used for holding food, with similar capacities. The annotations to the Analects mention that the shao was a bamboo container holding one dou and two sheng (approximately 12 liters). Ceramic jars were typically used for storing liquids like wine, vinegar, and meat sauces.

In contemporary folk customs, these vessels are sometimes called "granaries" and "treasuries," though they are no longer commonly used. In Fujian province, people employ two porcelain jars—one for holding grains (called "granary") and another for coins or spirit money (called "treasury")—though this practice has disappeared in my hometown.

Scholar Zhang Yue of the Tang Dynasty advised against placing certain items in tombs: ceramic urns and bottles that may accumulate water; feathers that bring inauspicious energy near corpses; gold that develops strange transformations over time; or minerals like cinnabar, realgar, and alum that dry out and deplete the soil's nourishing qualities. Ancient burial objects (mingqi) inevitably attract insects and ants over time. If such items must be included, he recommended digging a separate pit beside the tomb for their interment.

Sima Guang (Duke Wen) suggested that burial objects should be placed in a simple side chamber dug when the grave is half-filled, with the entrance later sealed by wooden planks.

Scholar Liu explained the concept of mingqi (spirit utensils): The Book of Rites' "Tan Gong" commentary states that treating the deceased with the same rituals as the dead shows lack of familial love, while using living-person rituals demonstrates ignorance. Thus, preparing objects not meant for actual use—called mingqi—represents a ceremonial approach to honoring the departed as divine beings.

When asked whether side chambers might cause water seepage issues and if the epitaph location could serve instead, the response acknowledged this reflected ancient reluctance to part with loved ones, though practically ineffective. As dried meat offerings would rot and attract pests, only symbolic burial objects were preferable.

Fujian customs of burying wooden replicas of gold items, jade dogs, cypress figurines, and earth deities in side chambers may disrupt geomancy (fengshui), invite moisture and insects, and ultimately harm the deceased. Complete avoidance is best. If filial children insist on ancient rites, paper effigies may substitute carvings—to be burned like spirit money during the post-burial "Thanksgiving to Earth" ceremony (xietu gaomu) when paying respects to the tomb. This approach proves more appropriate.

(Note: Mingqi refers to objects specifically crafted for burial, emphasizing symbolism over utility. "Thanksgiving to Earth" denotes post-interment rituals honoring the earth deity, while "burning spirit money" (fen chuqian) describes the custom of offering paper money to the deceased.)

This passage details the specific procedures for tomb construction and the "titling the spirit tablet" (tizhu) ritual in ancient funeral rites. For graves on flat ground, bricks should first be laid south of the tomb passage, with a stone stele placed atop before enclosing it with bricks on all sides and covering the top. For tombs on steep slopes, a pit four to five chi deep should be dug several chi south of the burial chamber, where the stele is buried according to protocol before backfilling and compacting the earth.

A special note cautions against the folk practice of constructing tall, hollow arched structures with bricks, as these are prone to collapse and subsidence over time. Instead, the text recommends using tamped sanhetu (a mixture of lime, clay, and sand) for greater stability.

Regarding the tizhu ritual (the ceremony for inscribing the deceased's memorial tablet): Attendants set up a table to the left of the spirit seat, with writing implements, an inkstone, a hand-washing basin, and towels placed on the right. When the ceremony begins, the chief mourner stands before the table while both the prayer officiant (zhuguan) and the tablet inscriber perform hand-washing rites. The officiant retrieves the blank wooden tablet from its box and lays it flat on the table. After washing hands, the inscriber stands to the right and completes the character 主 (zhu, "master")—other characters having been pre-written by others with only the final dot of 主 omitted (leaving what resembles the character 王, "king"), which the inscriber adds in a ritual called "dotting the master" (dianzhu).

Upon completion, the officiant positions the tablet on the spirit seat, stores the soul silk (hunbo, symbolizing the deceased's spirit) in a box behind it, then offers incense and pours libations. All present kneel in veneration as the officiant recites (but does not burn) the prayer text. After performing four bows, the chief mourner offers two additional bows to the tablet inscriber.

The text explains why only the final stroke of 主 is left incomplete: Since the inscriber is often an elderly dignitary or respected elder, this expedient spares them the inconvenience of writing the entire tablet—though it should be noted this practice has no basis in orthodox Confucian ritual.

Example tablet inscription format: The central indentation bears text such as "The late Ming dynasty official [posthumous title] [surname] Gong,讳 [given name], styled [courtesy name], of the [birth order] lineage" (for a father's tablet, listing his official rank, taboo name, courtesy name, and seniority among siblings).

This passage describes the ancient funeral rituals concerning the creation of spirit tablets (ancestral memorial plaques) and burial procedures.

When crafting spirit tablets, strict conventions governed the inscriptions: A mother's tablet bore the phrase "The illustrious late mother [surname] of [title/honorific], spirit tablet," while a father who held official rank was inscribed as "The illustrious late father [official title] [posthumous name], lord's spirit tablet." Commoners without official positions used "The illustrious late father recluse scholar, lord's spirit tablet." The lower left corner always noted "Devotedly offered by filial son [name]."

The sacrificial prayer followed a set format: After recording the date and hour, the filial son (called "mourning son" for maternal funerals) would pray: "The physical form of [official title] [posthumous name] lord returns to the tomb chamber (zhunxi, meaning 'the long night of burial'), while his spiritual essence returns to the ancestral hall. The spirit tablet is now prepared, humbly beseeching the venerable spirit to relinquish the old and embrace the new, taking this as your abode."

During the funeral procession, attendants carried the spirit tablet in a carriage followed by the soul banner (a silk cloth symbolizing the deceased). Custom dictated that the chief mourner personally cradled the spirit tablet in a sedan chair during the return journey, ensuring the spirit's attachment to its physical vessel. The procession observed strict hierarchy: men on the left, women on the right; those in deepest mourning walked ahead, with lesser mourners behind. Elders departed the gravesite first by carriage or horse, while junior family members waited until the procession had moved a hundred paces before boarding vehicles or boats—though one family member remained to oversee the mound's completion.

When asked why filial sons hurried home with the spirit tablet while delegating grave-sealing duties, the explanation invoked the principle of "serving the dead as serving the living." The deceased's physical form rests in earth, while their spiritual essence dwells in the tablet—hence the urgency to establish the spirit's homecoming. Grave maintenance could be entrusted to kin or disciples, recalling how Confucius wept when his disciples failed to properly reinforce his parents' rain-damaged tomb. His tearful rebuke—"The ancients never left tombs uncared for"—emphasized the duty to secure burial sites promptly.

The text primarily discusses ancient burial mound specifications and regulations concerning memorial steles.

When Confucius buried his parents together at Fang, he remarked that in antiquity, graves were not mounded with earth. However, as he was someone who traveled extensively, he needed a marker, so he raised a mound four chi (approx. 1.2 meters) high. Later generations adopted this as the standard, stipulating that burial mounds should be four chi tall, with a small stele erected in front, also four chi in height, and a base about one chi high.

Sima Guang (Master Wen) observed that although regulations at the time dictated the size and number of steles and stone guardian animals according to rank, these objects were of no benefit to the deceased and might even attract grave robbers. He recommended forgoing such ornamentation, suggesting instead the use of a simple white stele, slightly over one chi in width, with the rear occupying two-thirds of its length and the top carved into a gui (a ceremonial jade tablet) shape. The stele would bear an inscription of the deceased’s life and deeds.

Ming Dynasty regulations stipulated:

• First-rank officials were allotted burial grounds measuring ninety paces (approx. 135 meters) per side, with each lower rank reducing the size by ten paces. Seventh-rank officials and below were limited to thirty paces, while commoners were restricted to nine paces.
• Mound heights were set at one zhang eight chi (approx. 5.4 meters) for the first rank, decreasing by two chi per lower rank, with seventh-rank officials and below capped at six chi.
• Stele specifications were also graded:
• First-rank officials used steles with a chi (dragon) head and a tortoise base.
• Second-rank officials used qilin (mythical beasts).
• Third-rank officials featured tianlu and bixie (auspicious creatures).
• Fourth- to seventh-rank officials had round-headed steles on square bases.
• The sizes of stone figures, guardian animals, and ornamental pillars (huabiao) were similarly scaled down by rank.

The regulations permitted those of higher rank to adopt simpler standards, but those of lower rank—no matter how wealthy—were forbidden from exceeding their designated specifications.

Sima Guang also noted that in antiquity, individuals of great merit would cast bronze vessels and inscribe their achievements, burying them underground. This reflected the hierarchical principle that "the noble may align with the humble, but the humble may not align with the noble." He advised far-sighted individuals, even if entitled to higher standards, to modestly reduce their specifications where appropriate.

This passage examines the evolution of ancient stelae customs and the author's perspective on epitaph functions. In early times, tall ceremonial stelae (fengbei) were used in ancestral temple burials to lower coffins with ropes. After the Qin and Han dynasties, literati began composing eulogistic inscriptions extolling virtues to be carved on stone tablets. By the Southern Dynasties period, the practice of burying tomb epitaphs within graves had developed.

The author argues: Truly virtuous individuals need no stelae to preserve their reputations, as their fame naturally endures. For the unworthy, even the most ornate epitaphs comparing them to sages like Lü Wang (Jiang Ziya) or Zhongni (Confucius) would only invite ridicule, as no one would believe such embellishments. When Emperor Wen of Sui's four-year-old son died and ministers requested a memorial stele, the emperor remarked, "For preserving memory, historical records suffice—stelae merely become paperweights."

The author advocates simplicity in tomb inscriptions, recording only the deceased's origins, lineage, official positions, and life events. Just as Confucius's brief inscription "Alas! Here lies Wu's Yanling Jizi" at Jizha's tomb sufficed to convey his virtue, modern epitaphs need only names carved before graves for understanding.

The appendix details the life of Zhu Song, father of Zhu Xi: Born in 1097 in Wuyuan, Huizhou, to three generations of non-official ancestors, Zhu Song (courtesy name Qiaonian) displayed exceptional filial piety and literary talent. After placing highly in the 1118 Imperial Academy examinations, he served as county captain in Zhenghe, Jianzhou. Impoverished when his father died, he buried him locally before studying the Great Learning and Doctrine of the Mean under Yang Shi's disciples while holding posts in Nanjian and Quanzhou. In 1134 he joined the Imperial Library.

This text reflects Song scholar-officials' pragmatic approach to funerary simplicity, opposing exaggerated epitaph trends, while detailed genealogical records demonstrate Confucian filial devotion in honoring ancestors. The dual emphasis reveals the period's synthesis of Daoist restraint with Confucian remembrance.

This passage records the life and family circumstances of a Song Dynasty official, respectfully referred to as "the Prefect." Originally holding a key position in the Ministry of Personnel, he was promoted from "Court Counselor" (Yilang) to "Senior Court Counselor" (Chengyilang) due to his diligence. He earned the admiration of prominent statesmen Zhao Ding (posthumously titled Zhongjian) and Zhang Jun (posthumously titled Zhongxian), but before they could elevate him further, he fell out of favor for opposing Qin Hui's peace negotiations with the Jin Dynasty.

Enraged by his leadership in opposing the Jin peace talks, Qin Hui reassigned him as prefect of Raozhou. Before assuming this post, he was instead appointed to oversee Chongdao Temple in Taizhou (a common Song practice for sidelining officials). He eventually passed away at his residence south of Jianzhou at forty-seven, leaving behind the twelve-volume Weizhai Collection.

His wife was the daughter of Zhu Que (a local scholar without official position) from the same commandery, honored with the title "Ruren" (a Song honorific for officials' wives). She survived him by twenty-seven years. Their son Zhu Xi (referred to as "Xi" in the text) served as Left Court Gentleman for Meritorious Achievement and Compiler in the Bureau of Military Affairs; their daughter married Liu Zixiang, assistant magistrate of Changting County. Their grandchildren—Shu, Ye (boys) and Xun, Dui (girls)—were all young at the time.

On his deathbed, the Prefect expressed a wish to be buried in Wufu Village, Chong'an. The following year, his remains were temporarily interred near Lingfan Temple. Young Zhu Xi, then unable to properly select a burial site, later grew concerned about his father's unsettled remains. On the fifth day of the eighth month in 1170 (Qiandao 6), he relocated the grave to Goose Peak at Baishui. During the reburial, Zhu Xi wept inconsolably, reproaching himself for failing to fulfill his father's aspirations or bring honor to the family. He meticulously documented his father's lineage, official career, and life events for engraving in the tomb, intending to commission a formal epitaph. The closing phrase "Boundless is the vault of Heaven" expresses his eternal grief for the departed.