諸經要集 19.53

19.53

問曰。既知魂與魄別。今時俗亡。何故以衣喚魂。不云喚魄答曰。魂是靈魄是屍。故禮以初亡之時。以己所著之衣。將向屍魄之上。以魂外出故。將衣喚魂。魂識己衣。尋衣歸魄若魂歸於魄。則屍口纊動。若魂不歸於魄。則口纊不動。以理而言。故云招魂不言喚魄。故蕭喪服要記曰。魯哀公葬其父。孔子問曰。寧設魂衣乎。哀公曰。魂衣起伯桃。伯桃荊山之下。道逢寒死友人羊角。哀往迎其屍。愍魂神之寒。故改作魂衣。吾父生服錦繡。死于衣被。何用衣為。問曰。何須幡上書其姓名。答曰。幡招魂置其乾地。以魂識其名。尋名入於闇室。亦投之於魄。或入於重（直龍反）室。重者重（徒用反）也。以重之內。具安祭食。以存亡各別。明闇不同。故鬼神闇食。生人明食。故重用蘧蒢。裹其食具。以安重內。置其神地也。

Question: Since we know the difference between the hun and the po, why is it that in current secular deaths people use clothing to call back the hun, but do not speak of calling back the po?
Answer: The hun is the spirit, while the po is the corpse. Therefore, according to the rites, at the moment of first dying, one takes the clothes worn by oneself and carries them over the corpse and po. Because the hun goes outside, one takes the clothes to summon the hun. The hun recognizes its own clothes and follows the clothes back to the po. If the hun returns to the po, then the wad of silk floss over the corpse's mouth moves. If the hun does not return to the po, then the silk floss over the mouth does not move. In terms of principle, one therefore speaks of summoning the hun and does not speak of calling the po. Thus, Xiao's Sangfu yaoji says: 'Duke Ai of Lu buried his father. Confucius asked, "Would you prepare a hun-garment?" Duke Ai said, "The hun-garment began with Botaos. At the foot of Mount Jing, Botao encountered his friend Yangjiao, who had frozen to death on the road. Grieving, he went to fetch his corpse; pitying the coldness of his hun-spirit, he therefore made a hun-garment for him. My father wore brocade and embroidery in life, and was wrapped in clothes and quilts in death; what need is there for garments?"'
Question: Why is it necessary to write the name on the banner?
Answer: The banner summons the hun to be placed on its dry ground. Because the hun recognizes its name, it follows the name into the dark chamber, and also casts itself into the po; or it enters the spirit tablet (zhong) chamber. Zhong (pronounced zhí-lóng) means double (tú-yòng). Within the zhong, sacrificial food is fully arranged. Because the living and the dead are distinct, and light and darkness differ, ghosts and spirits eat in darkness, while living people eat in light. Therefore, for the zhong, coarse mats are used to wrap the eating utensils, so as to set them within the zhong and place them on the spirit ground.