《儀禮‧士昏禮》及《禮記‧昏義》記載之士昏禮是否適用於大夫以上，漢儒即存異說，歷代更是各有主張，聚訟不止。清代學者透過訓詁考據探求古代習俗及文物制度，於禮制及禮意均多所發明。但於〈士昏禮〉之儀節是否是適用於士族以上之全體，則仍存歧異之觀點。〈士昏禮〉六禮止於親迎，然「親迎」是否表示昏配已經完成，既合二姓之好，亦足以上事宗廟，下濟後世，則影響到婦人之地位，及後續相關的禮儀，如喪期服制等細節。劉毓崧繼承其父劉文淇，精研禮制，據文獻記載，強調〈士昏禮〉之若干細節並不適用於大夫以上，其中「三月廟見」為大夫以上特有之儀節，且至此昏禮方為完成。士人則無「三月廟見」之事，親迎當夕，即成婚配。劉端則主張〈士昏禮〉乃士大夫以上階層一體適用，「三月廟見」乃成婦之儀式，與昏禮無涉。劉毓崧著有〈大夫以上先廟見後成昏說〉三篇，劉壽曾闡發其義，欲見精微，劉端著有《古義昏禮重別論》若干卷，二家往復論對，經劉壽曾整理成《昏禮重別論對駁義》，頗見二說之要義。茲分梳二家之說，以闡述其要旨，亦藉以略見清儒於此問題之考辨與論述情形，於清代禮學之研究，或有可參酌之處。

There has been different viewpoints by scholars in the Han dynasty about whether the wedding ceremony of Shi recorded in ‘Liyi‧Shihunli’(《儀禮‧士昏禮》) and ‘Liji‧Hunyi’(《禮記‧昏義》) is applicable to the ‘dafu’ rank and above. There are also various propositions during different dynasties, which aroused continuous arguments. Scholars of the Qing dynasty were familiar with textual criticism on the interpretation of ancient texts, and are proficient in cultural system, and there are numerous inventions on rites and rituals. However, there are still different viewpoints on whether the ritual of the wedding ceremony of shi is applicable to all the ‘shi’ rank and above. The six rituals of the wedding ceremony of Shi are completed with the ritual of marrying personally. However whether or not the ritual signifies the completion of the marriage which brings together two families, serving the ancestors and
assisting the coming generations, has an important influence on the status of the woman, and related rituals like attires and duration of mourning thereafter.Being the successor of his father Liu Wenqi, Liu Yusong had attained thorough study in the system of ritual. Referring to text records, he emphasized that several aspects of the wedding ceremony of Shi are not applicable on the ‘dafu’ and higher ranks. Among which,
worshiping ancestors in ancestral temple after three months of marriage is only carried out by the ‘dafu’ and higher ranks, and only then is the wedding ceremony considered complete. This is not found in the wedding ceremony of ‘shiren’. The ritual is complete when the wedding ceremony is carried out without the ritual of ancestor worshiping.On the other hand, Liu Duan proposed that the wedding of Shi is applicable to theshidafu’ and all higher ranks. The worshipping ceremony has no concern about the wedding,but rather a ritual of transition from a maiden to a woman.
Liu Shouzeng had presented the precise meaning in his elaboration of the three articles of ‘da fu yi shang xian miao jian hou cheng hun shuo’(〈大夫以上先廟見後成昏說〉) written by Liu Yusong. Liu Duan had also written several articles entitled ‘gu yi hun li zhong bie lun’(《古義昏禮重別論》). With repeated comparison, these articles are summarized into ‘hun
li zhong bie lun bo yi’(《昏禮重別論對駁義》) which showcased the essence of the two writers.In order to present the research and discussion on the problem by scholars of the Qing dynasty, this article summarized the viewpoints of the two scholars to elaborate on their main ideas. Hoping that this could present some point of discussions on the study of Lixue in the Qing dynasty.