辯正論 6.111

6.111

注曰。觀夫上皇之世。不行殯葬之禮。始於暨周𮃸穸之事。故有䕨緘槥櫝瓦掩虞棺。皆起於中古也。暨周文之日。以骸骨暴露於野。因收而藏之。始行葬禮。故云葬者藏也。欲人之不見。是以夫子病篤。門人欲厚葬之。孔子曰。吾其欺天乎。當選不毛之地。不封不樹唯棘唯欒。俯同末世行於葬禮。蓋未能免俗也。戎狄屍靈翻盡彫裝之妙。且神不享非其族。物不祀非其先。不敬其親而敬他人其此之謂矣。且水葬火葬風俗不同。埋屍露屍鄉邦本異。捨己殉他用為求福。豈知土壤斯異各自而然。世不能知。其迷六也。

The commentary says: Observing the eras of the Primordial Thearchs, funeral rites were not practiced; burial and tomb matters began with the Zhou. Therefore, tying with cords, small coffins, wooden encasements, earthenware covers, and Yu burial coffins all arose in middle antiquity. When it came to the days of King Wen of the Zhou, seeing skeletal remains exposed in the wilderness, he gathered and buried them, and only then did burial rites begin to be practiced. Therefore it is said: 'To bury (zang) means to hide away (cang)'; it means wishing people not to see them. Hence, when Confucius was gravely ill and his disciples wished to give him a lavish funeral, Confucius said: 'Shall I deceive Heaven? One should select a barren plot of land, without mound and without trees, with only thorns and luan trees.' He humbled himself to conform to the burial rites practiced in later ages, unable to avoid worldly customs. The corpses and spirits of the Rong and Di barbarians, on the contrary, exhaust the wonders of carved decorations. Moreover, spirits do not enjoy offerings from those who are not of their kind, and living things do not sacrifice to those who are not their ancestors; to disrespect one's own parents while respecting others—this is what it refers to. Furthermore, water burial and cremation have different customs; interring corpses and exposing corpses differ originally by region. Discarding one's own customs to follow others in order to seek blessings—how could they realize that soils differ and each is naturally so? The world cannot know this—that is its sixth confusion.