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 the 'shidafu' 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.