This study aimed to re-interpret the Chinese letters inscribed on the Suda Hachiman Shrine Mirror, which was controversial about the date and the origin of the production in the historical societies in Korea and Japan, and, on the basis of the new interpretation, intended to investigate the subject of the mirror production and the unique features of the inscriptions. As a result, it was confirmed that King Dongseong lived in the Osisaka Palace with the help of Younger Brother King (Emperor Yūryaku) while he was stayin in Japan, and Sama (King Muryeong of Baekje) sent 200 du of copper ingot to him. And it has also been elucidated that the mirror was made by King Dongseong after he returned to Baekje and ascended the throne with the bronze sent by Sama on August 10, 491, which was the 13th year of his reign. On the other hand, the inscriptions on the mirror allowed us to restore the uncertain royal genealogy of the Ungjin Baekje period: King Gaero and Gonji were brothers, and King Dongseong was the half-brother of King Muryeong. In addition, the genealogy leading to King Gaero, King Munju, and King Samgeun and the genealogy leading to Gonji, King Dongseong, and King Muryeong were confirmed.

It is found that Liu Zongzhou’s view on the family and clan is not significantly different from the traditional Confucian scholars’ “family and clan” theory. However, it is noteworthy that in the case of Liu Zongzhou, his own self-cultivating element is projected to maintain the order of the “family / clan”. In other words, it is like a request for moral training in the “family lesson” or a “book of commending good and recording bad(Zhangshanjiebu)” in the “clan regulation(Zongyao).” For him, the order problem of "family / clan" (Qijia) is regarded as the order problem within himself (under morality cultivation). Furthermore, his perspective on “family / clan” is that the stability of order within the family / clan can be directly linked to the nation (world) rather than the actual union of clan. For Liu Zongzhou, various kinds of activities such as rituals performed within the clan are symbolic rituals that reveal the “righteousness” of the emperors and subjects, and worshiping ancestors has the significance of clarifying the human morals of the entire country. If his death to the Ming dynasty is considered, Liu Zongzhou's view of “family / clan” is reasonable.