北山錄 6.2.1

6.2.1

二三子侍乎前（門生也）賓退。 翼而進（斂肘以進）曰。 三乘之行或得聞焉。 三代之禮未之學也（夏殷周文質不同）而百行之紀莫大乎孝。 孝莫大乎送死。 有死已復（送葬返置干几筵。 復其靈魄。 盡愛之　有禱祠心焉）生有節焉。 夫徵諸終。 終則其始可知也（禮云。 始卒。 主人啼兄弟哭。 小斂即位于內祖。 脫髦栝髮以麻。 士之喪二日而殯。 皆三日不食。 食粥朝一溢米暮一溢米。 溢一升二十四分之一也。 既葬。 主人蔬食水飲。 不食菜果）敢問何謂沙門喪在五服焉（五服斬縗齊縗大功小功緦麻是也）余釋几久之愀然而告之曰。 先王之禮。 魯君子之所知也。 於孔氏多能也。 吾未之其究也已。 夫天竺非方俗所同（釋子既宗天竺之教。 與中國方俗不同）質極而微矣（西國之俗。 簡質而微略也。 南海寄歸傳云。 天竺聰明俊利神州不及天竺。 禮儀法則天竺不及神州）古者羲農之淳中國則變。 蓋質極而文。 文極而質。 四海則不然（夏殷法地故質。 周法於天故文也。 四海不變）今緇衣在華。 華則有儀。 其可同於異域歟（先王制四夷之樂。 不制四夷之禮。 今釋子既在中國。 不可同於異域）故稽五服之數。 象升降之節。 擬議其教。 立以為文。 至若語其憲章有所損益合乎天下之心者。 以俟君子矣（今依五服而象之。 斬衰三年。 齊衰周年。 大功九月。 小功五月。 緦麻三月。 或上或下以行之。 如要合天下之宜以得其中。 俟將來君子裁制也）故喪父母者如士喪或則中而得禮也（於五孝中。 依士喪禮。 得其中也）士喪者杖菅屨（禮云。 士之喪。 二日殯而杖哭。 殯則杖哭。 柩則輯杖）食粥（三日不食。 食粥飲水）倚廬寢苫枕凷（禮云。 父母之喪。 居倚廬不塗寢苫枕凷。 非憂事不言也）雖沙門苦節。 降居貶衣食。 有過乎喪禮者。 而居喪合士行。 無傷聖人之教也（沙門之行。 本自苦節。 若更因喪。 倍貶服食。 合於士行。 不違禮律。 故云喪與其易也寧戚）若鄙以俗內拘急是不曠德。 何莫裁使體不兼杖。 真俗合舉。 簡而有戚也（若不欲俗禮拘忌慮虧真道。 縗而不杖。 則真俗無妨。 其儀雖略。 其哀禮不無也）夫陳簠簋設几筵。 非必以鬼求之父母。 蓋申其哀敬。 敬其若存也（簠簋祭器也。 几筵靈座也。 置者未必以鬼求於父母。 蓋以繼心之所存於哀敬有歸向之所表情也）縗絰代乎黻冕（縗絰喪服。 黻冕朝衣也）沙門既不縗。 如何絰（身既不縗服。 則頭不宜安絰）𥿭縗繐裳褻乎喪儀。 儒則不為。 況釋氏高者也（禮云。 麻者不紳。 執玉不麻。 麻不加於采。 以吉凶異也。 僧既離俗。 不同其製）或有所不避者。 加乎冶容之嫌也（冶容不正貌不避俗譏。 則有妖冶之容。 嫌非正也）非𪗋斬無以麻葛冐於首（父母之喪。 及親教戒師等。 可以冐首）尼則猶可然。 夫禮不敵於公門。 公門不賓之。 雖𪗋斬麻葛無用於首焉（曲禮云。 苞屨扱枉厭冠不入公門。 皆以凶服。 故雖有父母師長喪。 皆不用也）尊者前如公門（亦不冐麻於首）當齋戒無號擗避眾嫌也（但可焚脩作福。 而資薦之擗拊心也）無恃以喪辭眾善。 恃以眾善降私喪。 苟有義也（其有布薩講懺齋戒等善。 不以喪事之。 故中廢以眾善而殺喪禮無妨）時有灑地布蓆。 而後乃踊失頹然之哀（𪗋斬之喪。 天地崩摧。 痛割衷情。 豈待布蓆灑地。 然後擗踊者哉）雖五服尊卑同。 而損卑以年德不謂不知禮也（先王制五服之禮雖同。 若卑者亡在五服之數。 於有年有德降之亦可也）夫至道合乎至哀。 不哭不踊。 非象內之議也（哭踊之制。 本徇俗情。 象外忘心。 顧戀非有。 莊子云。 人之生氣之聚也。 則為生散則為死。 若死生為徒。 吾又何患。 故萬物一也。

A few disciples were waiting in attendance (disciples). The guests having retired, they approached respectfully with elbows gathered (drawing in their elbows as they stepped forward) and said, "We have been fortunate enough to hear about the practices of the Three Vehicles, but we have not yet studied the rites of the Three Dynasties (the Xia, Yin, and Zhou differed in cultural refinement and simplicity). Yet of the guidelines for the hundred conducts, none is greater than filial piety, and in filial piety none is greater than sending off the dead. When one dies, there is the summoning back of the soul (after sending off to burial, they return to set up the spirit table and mat; they summon back the soul and spirit, fulfilling their love; there is a heart of prayer and sacrifice in it), and for the living there are regulated measures. For when one examines the end, from the end its beginning may be known (the *Book of Rites* states: when death first occurs, the chief mourner wails and the brothers weep; at the minor encoffinment they take their positions by the ancestral shrine; they take off their hair ornaments and bind their hair with hemp; for a serviceman's mourning, on the second day they encoffin; all fast for three days; as for eating gruel, one *yi* of rice in the morning and one *yi* of rice in the evening, an *yi* being one twenty-fourth of a pint; after burial, the chief mourner eats vegetables and drinks water, eating neither wild greens nor fruits). May we venture to ask where a śramaṇa's mourning falls within the five grades of mourning attire (the five mourning attires are *zhan cui*, *qi cui*, *da gong*, *xiao gong*, and *si ma*)?" I let go of the armrest for a long time, and sorrowfully informed them, saying: "The rites of the former kings were what the gentlemen of Lu understood; regarding Confucius, he was capable in many arts; I have not yet plumbed them exhaustively. Now, India is not identical with local customs here (the sons of Śākya, taking the teachings of India as their foundation, differ from the local customs of the Central Domain). Its simplicity is extreme, yet subtle (the customs of the Western regions are simple, unadorned, and brief; the *Record of the Inner Law Sent Home from the South Seas* says: in cleverness and quick-witted sharpness the Divine Land does not equal India; in ritual decorum and rules India does not equal the Divine Land). In antiquity, the unadorned simplicity of Fuxi and Shennong changed in the Central Domain. For when simplicity reaches its extreme it becomes refined, and when refinement reaches its extreme it returns to simplicity. Across the four seas it is not so (the Xia and Yin modeled themselves on Earth, hence were simple; the Zhou modeled itself on Heaven, hence was refined; the four seas do not change). Now the black robes dwell in China. China possesses ritual decorum; how could they be identical to foreign lands (the former kings regulated the music of the four barbarian tribes, but did not regulate their rites; now that the sons of Śākya dwell in China, they cannot be identical with foreign lands)? Therefore, examining the numbers of the five mourning attires, reflecting the degrees of elevation and descent, and deliberating upon their teachings, we establish them as a textual model. As for discussing their institutions, reducing or adding to them to accord with the hearts of all under heaven, that awaits the gentleman (now following the five mourning attires and emulating them: *zhan cui* for three years, *qi cui* for one full year, *da gong* for nine months, *xiao gong* for five months, and *si ma* for three months; raising or lowering them to practice them. If one wishes to accord with the propriety of the world and attain the mean, that awaits the determination of future gentlemen). Therefore, mourning for one's parents should be like the mourning of a serviceman (*shi*), which perhaps strikes the mean and accords with ritual (among the five types of filial piety, relying on the mourning rites of a serviceman hits the mean). The mourning of a serviceman involves leaning on a cane, wearing rush sandals (the *Book of Rites* states: for a serviceman's mourning, on the second day they encoffin and, leaning on a cane, wail; when encoffined, they lean on a cane and wail; by the casket, they hold the cane together), eating gruel (not eating for three days, then eating gruel and drinking water), dwelling in a lean-to shed, sleeping on straw mats, and pillowed on a clod of earth (the *Book of Rites* states: in mourning for parents, one dwells in an unplastered lean-to shed, sleeps on straw mats, and rests on a clod of earth; unless it is a matter of sorrow, one does not speak). Although the austere asceticism of a śramaṇa lowers one's dwelling and reduces one's clothing and food, sometimes exceeding the mourning rites, dwelling in mourning in accord with the conduct of a serviceman does no harm to the sage's teaching (the practice of a śramaṇa is originally one of austere asceticism; if one further, on account of mourning, doubly reduces clothing and food, this accords with the conduct of a serviceman and does not violate the rules of ritual; hence it is said: in mourning, rather than meticulous order, it is better to have sorrow). If one disdains this, thinking that inner constraint by mundane ritual is a failure of expansive virtue, why not tailor it so that the form does not incorporate the cane, thus raising both ultimate and conventional together, brief yet sorrowful (if one does not wish to be bound by mundane ritual taboos for fear of damaging the ultimate path, wearing mourning hemp without carrying a cane allows both ultimate and conventional to be unhindered; though the ceremony is brief, sorrow and ritual are not absent)? Setting out the *fu* and *gui* vessels and arranging the spirit table and mat is not necessarily seeking one's parents as ghosts, but rather expressing one's grief and reverence, revering them as if they were still present (the *fu* and *gui* are sacrificial vessels; the table and mat are the spirit seat; placing them is not necessarily seeking parents as ghosts, but rather carrying forward the focus of the mind, having a destination toward which to express grief and reverence). Mourning sacks and hemp headbands replace embroidered court robes and caps (mourning sacks and hemp headbands are mourning garments; embroidered court robes and caps are official garments). Since a śramaṇa does not wear the mourning sack, why should he wear the hemp headband (since the body does not wear mourning sackcloth, the head should not wear a hemp headband)? Hempen hemp-sack cloth and fine hemp skirts debase the mourning ritual; even Ruists do not do so, much less lofty followers of Śākya (the *Book of Rites* states: one wearing hemp does not wear a sash; one holding jade does not wear hemp; hemp is not added over colors, because auspicious and inauspicious occasions differ; since the monk has left the secular world, his garments are not of the same cut). If there are cases where one does not avoid this, it adds to the suspicion of seductive adornment (seductive adornment means an improper appearance; if one does not avoid worldly criticism, one incurs an improper appearance of wanton elegance, which is suspected of being improper). Except for the untrimmed mourning sackcloth (*zhan cui*), one should not cover the head with hemp or kudzu (for the mourning of parents and close preceptors and masters, one may cover the head); for nuns, however, it may still be permissible. Yet ritual cannot compete at the gate of the prince's court: the prince's court does not receive it as a guest; even for the untrimmed mourning sackcloth, hemp and kudzu have no use on the head there (the *Summary of the Rules of Propriety* states: wearing straw sandals, crooked shoes, or mourning caps, one does not enter the prince's gate; all of these are inauspicious garments, hence even in mourning for parents or teachers, none are used). Before venerable ones, it is like the gate of the prince (neither does one cover the head with hemp). One should maintain purification and abstain from wailing and beating the breast, avoiding public disapproval (one should only burn incense, cultivate merit, and assist them; beating the breast is striking the chest). One should not rely on mourning to decline collective good deeds; rather, rely on collective good deeds to reduce private mourning, provided there is righteousness in it (if there are good deeds such as *poṣadha*, lectures, repentance, and fasts, one does not omit them midway because of mourning affairs; using collective good deeds to reduce mourning rituals causes no harm). At times, there are those who sprinkle the ground and spread mats before they leap and wail, losing their downcast grief (in mourning of the untrimmed mourning sackcloth, heaven and earth crumble; grief cuts through one's inner feelings; how could one wait to spread mats and sprinkle the ground before beating the breast and leaping)? Although within the five mourning attires the ranks of superior and inferior are the same, reducing mourning for an inferior on account of age and virtue cannot be called ignorance of ritual (although the rites of the five mourning attires established by the former kings are uniform, if the deceased is an inferior within the count of the five attires, reducing it on account of age and virtue is also permissible). The ultimate path accords with ultimate grief; not weeping and not leaping is not an opinion from within the phenomenal world (the regulations of weeping and leaping originally accommodate mundane feelings; beyond the phenomenal realm, the mind is forgotten, and lingering attachments do not exist; Zhuangzi says: man's life is the gathering of *qi*; when it gathers, it is life; when it disperses, it is death; if life and death are companions, what do I have to worry about? Therefore, all things are one).