| | 四諱: |
俗有大諱四： |
| | There are four great taboos commonly observed:
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| | 四諱: |
一曰諱西益宅。西益宅謂之不祥，不祥必有死亡。相懼以此，故世莫敢西益宅。 |
| | The first is to avoid building a house west of the ancestral home. Building a house to the west is considered inauspicious; an inauspicious act will surely bring death. People fear this, so throughout history no one dares to build a house westward.
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| | 四諱: |
防禁所從來者遠矣。《傳》曰：「魯哀公欲西益宅，史爭，以為不祥。哀公作色而怒，左右數諫而弗聽，以問其傅宰質睢曰：『吾欲西益宅，史以為不祥，何如？』宰質睢曰：『天下有三不祥，西益宅不與焉。』哀公大說。有頃，復問曰：『何謂三不祥？』對曰：『不行禮義，一不祥也；嗜欲無止，二不祥也；不聽規諫，三不祥也。』哀公繆然深惟，慨然自反，遂不益宅。令史與宰質睢止其益宅，徒為煩擾，則西益宅祥與不祥，未可知也。令史質睢以為西益宅審不祥，則史與質睢與今俗人等也。」 |
| | This prohibition has been in place for a long time. The "Zhuàn" says: "Duke Ai of Lu wanted to build westward, but the historian argued against it, considering it inauspicious. Duke Ai became angry and changed his expression. After several times being advised by those around him, he did not listen. He asked his tutor Zai Zhisiu: "I want to build westward; the historian considers it inauspicious—what do you think?" Zai Zhisiu said: "There are three great inauspicious things in the world, and building westward is not among them." Duke Ai was greatly pleased. After a while, he asked again: "What are the three great inauspicious things?" Zai Zhisiu replied: "Not practicing rites and righteousness is one of the inauspicious things; unrestrained desires, is the second inauspicious thing; and not heeding advice and admonitions, is the third inauspious thing." Duke Ai thought deeply with a pensive expression, reflected earnestly on himself, and thus decided not to build westward. If the historian and Zai Zhisiu had merely caused trouble by trying to stop him from building westward, then whether it is auspicious or inauspicious to build westward remains unknown. If the historian Zhisui indeed considered building westward as truly inauspicious, then the historian and Zhisui are no different from common people of today."
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| | 四諱: |
夫宅之四面皆地也，三面不謂之凶，益西面獨謂不祥，何哉？西益宅，何傷於地體？何害於宅神？西益不祥，損之能善乎？西益不祥，東益能吉乎？夫不祥必有祥者，猶不吉必有吉矣。宅有形體，神有吉凶，動德致福，犯刑起禍。今言西益宅謂之不祥，何益而祥者？且惡人西益宅者誰也？如地惡之，益東家之西，損西家之東，何傷於地？如以宅神不欲西益，神猶人也，人之處宅，欲得廣大，何故惡之？而以宅神惡煩擾，則四而益宅，皆當不祥。諸工技之家，說吉凶之占，皆有事狀。宅家言治宅犯凶神，移徙言忌歲月，祭祀言觸血忌，喪葬言犯剛柔，皆有鬼神凶惡之禁。人不忌避，有病死之禍。至於西益宅何害而謂之不祥？不祥之禍，何以為敗？ |
| | The four sides around a house are all land; if three sides are not considered ominous, why is building westward alone regarded as inauspicious? What harm does building westward do to the nature of the earth? What harm does it bring to the house deity? If building westward is inauspicious, can damaging something make it good? If building westward is considered inauspicious, does that mean building eastward brings auspiciousness? Inauspiciousness must have its counterpart of auspiciousness, just as misfortune necessarily has fortune. A house has a physical form; deities associated with it have auspicious and inauspicious aspects. Cultivating virtue brings blessings, while violating taboos invites disaster. Now, if building westward is called inauspicious, what direction then would be considered auspicious? Moreover, who exactly are the people who oppose building westward? If the land itself disapproves of it, then extending to the west side of an eastern neighbor's house and reducing from the east side of a western neighbor's house—what harm does that do to the land? If it is because the house deity dislikes building westward, deities are still like humans; when people live in a house, they desire more space. Why then would the deity dislike this? If it is because the deity dislikes disturbance, then building in any of the four directions should all be considered inauspicious. All craftsmen and technical experts who speak about auspicious or ominous omens have specific reasons to support their claims. Those who build houses claim that constructing a house offends an inauspicious deity; those who move residences speak of avoiding certain years and months; those performing sacrifices mention violating blood taboos; and those handling funerals and burials talk about violating the principles of rigidity and softness—all these involve prohibitions concerning evil spirits and malevolent deities. If people do not avoid these taboos, they will suffer misfortunes such as illness or death. But when it comes to building westward—what harm is there that causes it to be called inauspicious? What kind of misfortune or failure does this so-called "inauspiciousness" bring about?
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| | 四諱: |
實說其義，「不祥」者、義理之禁，非吉凶之忌也。夫西方、長老之地，尊者之位也。尊長在西，卑幼在東。尊長、主也，卑幼、助也。主少而助多，尊無二上，卑有百下也。西益主，益主不增助，二上不百下也，於義不善，故謂不祥。不祥者、不宜也。於義不宜，未有凶也。何以明之？夫墓、死人所藏，田、人所飲食，宅、人所居處。三者於人，吉凶宜等。西益宅不祥，西益墓與田，不言不祥。夫墓、死人所居，因忽不慎。田、非人所處，不設尊卑。宅者、長幼所共，加慎致意者，何可不之諱？義詳於宅，略於墓與田也。 |
| | To speak truthfully, the term "not auspicious"—refers to prohibitions based on principles and reason, not taboos concerning fortune or misfortune. The west is the direction of elders; it represents a position of respect. Elders are in the west, while juniors and inferiors are in the east. Elders represent authority; juniors serve as assistants. There is one leader and many assistants; respect has no second ruler, while subordination can extend to countless levels. To expand the western side—expanding the leader's domain without increasing that of the assistants—would mean having two leaders and not a hundred subordinates. This is inappropriate in terms of principle, hence it is called "inauspicious." "Inauspicious" means something that should not be done. What is inappropriate in principle does not necessarily bring misfortune. How can this be proven? A tomb is where the dead are buried; farmland provides food and drink for people; a house is where people live. Of these three things, their auspiciousness or inauspiciousness should be equally important to people. Building westward on a house is considered inauspicious—but building westward on a tomb or farmland is never said to be inauspicious. Why is that? A tomb, being the dwelling place of the dead, may seem less carefully considered. Farmland is not a place where people reside; it does not involve distinctions between respect and inferiority. A house, however, is shared by the young and old; a place where care and attention must be given—how can it not be subject to taboos? The principles are more detailed regarding houses, but less so for tombs and farmland.
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| | 四諱: |
二曰諱被刑為徒不上丘墓。但知不可，不能知其不可之意。問其禁之者，不能知其諱；受禁行者，亦不要其忌。連相放效，至或于被刑，父母死，不送葬；若至墓側，不敢臨葬；甚失至於不行弔傷，見佗人之柩。 |
| | The second taboo is to avoid criminals who have been punished with corporal punishment from ascending ancestral graves. People only know that it is not allowed, but do not understand the meaning behind why it is prohibited. If one asks those who impose the prohibition, they cannot explain the taboo; those who are subject to the ban also do not know what it is that should be avoided. They follow each other by imitation, so much so that even those who have been punished as criminals may not attend their parents' funerals; if they arrive at the grave site, they dare not personally oversee the burial; in extreme cases, they even fail to express mourning and show no sorrow when encountering others' coffins.
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| | 四諱: |
夫徒、善人也，被刑謂之徒。丘墓之上，二親也，死亡謂之先。宅與墓何別？親與先何異？如以徒被刑，先人責之，則不宜入宅與親相見；如徒不得與死人相見，則親死在堂，不得哭柩；如以徒不得升丘墓，則徒不得上山陵。世俗禁之，執據何義？ |
| | A "tú" is a good person who has been punished—thus called a "tú." The ancestral grave contains one's parents; when they die, they are referred to as ancestors. What is the difference between a house and a tomb? What distinction exists between parents and ancestors? If one believes that a criminal who has been punished should be blamed by their ancestors, then it would not be appropriate for them to enter the house and meet with living relatives; if a criminal cannot see the dead, then when their parents die in the hall, they may not even mourn at the coffin. If it is believed that criminals must not ascend ancestral graves, then criminals should also not be allowed to climb mountains or hills. The common people impose this ban—but on what principle do they base their justification?
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實說其意，徒不上丘墓有二義，義理之諱，非凶惡之忌也。徒用心以為先祖全而生之，子孫亦當全而歸之。故曾子有疾，召門弟子曰：「開予足！開予手！而今而後，吾知免夫。小子！」曾子重慎，臨絕效全，喜免毀傷之禍也。孔子曰：「身體髮膚，受之父母，弗敢毀傷。」孝者怕入刑辟，刻畫身體，毀傷髮膚，少德泊行，不戒慎之所致也。愧負刑辱，深自刻責，故不升墓祀於先。古禮廟祭，今俗墓祀，故不升墓，慚負先人。一義也。墓者、鬼神所在，祭祀之處。祭祀之禮，齊戒潔清，重之至也。今已被刑，刑殘之人，不宜與祭供侍先人，卑謙謹敬，退讓自賤之意也。緣先祖之意，見子孫被刑，惻怛憯傷，恐其臨祀，不忍歆享，故不上墓。二義也。昔太伯見王季有聖子文王，知太王意欲立之，入吳采藥，斷髮文身，以隨吳俗。太王薨。太伯還，王季辟主。太伯再讓，王季不聽。三讓，曰：「吾之吳、越，吳、越之俗，斷髮文身。吾刑餘之人，不可為宗廟社稷之主。」王季知不可，權而受之。夫徒不上丘墓，太伯不為主之義也。是謂祭祀不可，非謂柩當葬、身不送也。 |
| | To speak truthfully, there are two reasons for the taboo against criminals ascending ancestral graves; it is a prohibition based on principle and reason, not one concerning evil or misfortune. The idea is that ancestors were born whole and complete; descendants should also return to them in a whole and unblemished state. Therefore, when Zengzi fell ill, he summoned his disciples and said: "Lift up my feet! Lift up my hands! From now on, I know that I will be free from punishment." "Disciples!" Zengzi was meticulous and cautious, even at the moment of death he emphasized wholeness—this shows his joy in avoiding misfortune through injury or harm. Confucius said: "The body, hair, and skin are received from one's parents; one must not dare to damage or injure them." Filial sons fear falling into punishment; carving the body, damaging hair and skin—these are actions of those with shallow virtue and poor conduct, caused by a lack of caution. Shamed by punishment and disgrace, they deeply blame themselves; thus, they do not ascend the ancestral tomb to offer sacrifices to their ancestors. In ancient rites, ancestor worship took place in temples; today's customs involve offering sacrifices at tombs. Therefore, not ascending the tomb is a sign of shame and guilt toward one's ancestors. This is one reason. A tomb is the place where spirits reside and where sacrifices are made. The rites of sacrifice require fasting, purification, and cleanliness; they are regarded with the utmost seriousness. Now that one has already been punished, a person who is physically impaired should not participate in the sacrificial rites or serve their ancestors; this reflects humility, reverence, and a sense of self-abasement. Out of respect for the wishes of ancestors, they would feel sorrow and pain upon seeing their descendants punished. They fear that if such a person were to attend the sacrifice, the ancestors would be too distressed to accept or enjoy the offerings; thus, criminals do not ascend tombs. This is the second reason. In ancient times, Taibo saw that Wang Ji had a virtuous son, King Wen. Knowing that Taiwang intended to appoint him as heir, Taibo went to Wu to gather herbs and cut his hair and tattooed his body in accordance with the customs of Wu. Taiwang passed away. Taibo returned, but Wang Ji declined to assume the position of ruler. Taibo offered his claim twice more, but Wang Ji refused to accept it. On the third occasion of yielding, Taibo said: "I went to Wu and Yue; their customs involve cutting one's hair and tattooing one's body. I am a person marked by punishment, unfit to be the ruler of ancestral temples or state affairs." Wang Ji knew this could not be changed and accepted it out of necessity. The taboo against criminals ascending tombs reflects the principle exemplified by Taibo, who refused to become ruler. This means that such individuals should not participate in sacrificial rites; it does not mean they are forbidden from attending funerals or failing to personally send off the deceased.
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葬死人，先祖痛；見刑人，先祖哀。權可哀之身，送可痛之屍，使先祖有知，痛屍哀形，何愧之有？如使無知，丘墓、田野也，何慚之有？慚愧先者，謂身體刑殘，與人異也。古者用刑，形毀不全，乃不可耳。方今象刑，象刑重者、髡鉗之法也。若完城旦以下，施刑綵衣系躬，冠帶與俗人殊，何為不可？世俗信而謂之皆凶，其失至於不弔鄉黨屍，不升佗人之丘，惑也。 |
| | Burying a dead person causes pain for ancestors; seeing a punished person, the ancestors grieve. To send off with one's own grieving body and mourn for a painful corpse, if ancestors were aware of this sorrow over the deceased and compassion toward the punished, what shame could there be? If they are unaware, then tombs are no different from fields—what is there to feel ashamed of? Feeling shame toward ancestors refers to the fact that one's body has been punished and maimed, making them different from others. In ancient times, when punishment was applied, if it caused physical damage or left the body incomplete, then such a person would be unfit for certain roles. In modern times, symbolic punishments are used; among them, severe forms include shaving the head and clamping with iron collars. If for lesser punishments such as those of "wanchengdan," criminals are dressed in colorful clothes, wear sashes and hats that distinguish them from ordinary people—why would this be considered unacceptable? Common people believe in these taboos and consider all such actions ominous; this misunderstanding has led to situations where criminals do not mourn the dead of their fellow townspeople or ascend others' ancestral tombs—this is a delusion.
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三曰諱婦人乳子，以為不吉。將舉吉事，入山林，遠行，度川澤者，皆不與之交通。乳子之家，亦忌惡之，丘墓廬道畔，踰月乃入，惡之甚也。暫卒見若為不吉，極原其事，何以為惡？ |
| | The third taboo is to consider it inauspicious for women to nurse infants. When undertaking auspicious matters, entering forests, traveling far away, or crossing rivers and marshes, one should not associate with such women. Families where a woman is nursing also avoid contact and consider it evil; even ancestral tombs or roadside shelters near their homes are avoided for over a month before being entered, showing great aversion. To suddenly consider such an act as inauspicious is extreme; if we examine the matter thoroughly, why should it be considered evil?
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夫婦人之乳子也，子含元氣而出。元氣、天地之精微也，何凶而惡之？人、物也，子、亦物也。子生與萬物之生何以異？諱人之生謂之惡，萬物之生又惡之乎？生與胞俱出，如以胞為不吉，人之有胞，猶木實之有扶也。包裏兒身，因與俱出，若鳥卵之有殼，何妨謂之惡？如惡以為不吉，則諸生物有扶殼者，宜皆惡之。萬物廣多，難以驗事。人生何以異於六畜？皆含血氣懷子，子生與人無異，獨惡人而不憎畜，豈以人體大，氣血盛乎？則夫牛馬體大於人。凡可惡之事，無與鈞等，獨有一物，不見比類，乃可疑也。今六畜與人無異，其乳皆同一狀。六畜與人無異，諱人不諱六畜，不曉其故也。世能別人之產與六畜之乳，吾將聽其諱；如不能別，則吾謂世俗所諱妄矣。 |
| | When a woman nurses her child, the infant receives vital energy through this act. Vital energy is the subtle essence of heaven and earth—how can it be considered ominous or evil? A person is a being, and a child is also a being. In what way does the birth of a child differ from the birth of all other things? To consider human birth as evil is a taboo—should then the birth of all living things also be considered evil? Birth and the placenta emerge together; if one considers the placenta inauspicious, then a person having a placenta is like fruit on a tree having supporting leaves. The placenta encases the body and emerges together with it, just as an egg has a shell—how could this be considered evil? If one considers such things evil and inauspicious, then all living beings that have supporting structures or shells should also be considered evil. There are countless forms of life, making it difficult to verify such claims. In what way is human birth different from that of the six domestic animals? They all carry blood and vital energy while carrying offspring; the birth of their young is no different from human childbirth. Yet people alone are considered evil, while animals are not—could this be because humans have larger bodies and more abundant blood and qi? But then oxen and horses also have larger bodies than humans. All things considered evil are unique in their nature; if there is only one thing without any comparable counterpart, then it would be suspicious. Now the six domestic animals and humans are no different—their nursing processes all appear in the same form. Since the six domestic animals are no different from humans, yet people observe taboos against human nursing but not animal nursing, this shows a lack of understanding. If the world can distinguish between human childbirth and animal nursing, I will accept such taboos; if it cannot make this distinction, then I say that what is considered taboo by the common people is baseless.
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且凡人所惡，莫有腐臭。腐臭之氣，敗傷人心，故鼻聞臭，口食腐，心損口惡，霍亂嘔吐。夫更衣之室，可謂臭矣；鮑魚之肉，可謂腐矣。然而有甘之更衣之室，不以為忌；肴食腐魚之肉，不以為諱。意不存以為惡，故不計其可與不也。凡可憎惡者，若濺墨漆，附著人身。今目見鼻聞，一過則已，忽亡輒去，何故惡之？出見負豕於塗，腐澌於溝，不以為凶者，洿辱自在彼人，不著己之身也。今婦人乳子，自在其身，齋戒之人，何故忌之？ |
| | Moreover, among all things people dislike, nothing compares to rot and stench. The foul smell of decay harms the human heart; thus, when the nose smells stench or the mouth eats rot, it damages the mind and causes distaste in the mouth, leading to cholera, vomiting, and diarrhea. The chamber for defecation can certainly be considered foul; the flesh of stinking fish is surely rotten. Yet there are those who enjoy the chamber for defecation and do not consider it taboo; they eat rotten fish meat as part of their meal without considering it a taboo. If one does not regard something as evil, then they do not consider whether or not to avoid it. All things that are considered loathsome are like splattered ink or paint adhering to a person's body. Now, if one merely sees it with the eyes and smells it with the nose, and then it passes quickly, vanishing suddenly—why should this be considered evil? If one sees a pig carrying filth on the road or rotten ice in ditches, they do not consider it ominous—because the filth and disgrace are there for others; they do not attach to oneself. Now, when a woman is nursing her child, it occurs on her own body—why should someone observing a fast or ritual purity avoid this?
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江北乳子，不出房室，知其無惡也。至於犬乳，置之宅外，此復惑也。江北諱犬不諱人，江南諱人不諱犬，謠俗防惡，各不同也。夫人與犬何以異？房室、宅外何以殊？或惡或不惡，或諱或不諱，世俗防禁，竟無經也。 |
| | In the north of the river, women who are nursing do not leave their rooms; they know there is nothing evil about it. As for dogs giving birth, people place them outside the house—this too is a delusion. In the north of the river they taboo dogs but not humans, while in the south they taboo humans but not dogs—these are mere local superstitions and fears, differing from place to place. How can a human be different from a dog? What is the difference between a room and outside the house? Some consider things evil, others do not; some observe taboos, others do not—these worldly prohibitions and restrictions ultimately have no basis in the classics.
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月之晦也，日月合宿，紀為一月。猶八日，月中分謂之弦；十五日，日月相望謂之望；三十日，日月合宿謂之晦。晦與弦望一實也，非月晦日月光氣與月朔異也，何故踰月謂之吉乎？如實凶，踰月未可謂吉；如實吉，雖未踰月，猶為可也。 |
| | On the last day of a lunar month, the sun and moon align at the same zodiacal mansion, marking the completion of one lunar month. Similarly, on the eighth day, when the moon is half-illuminated, it is called a "sickle" or "half-moon." On the fifteenth day, when the sun and moon are opposite each other in the sky, it is known as the full moon. On the thirtieth day, when the sun and month align again at the same zodiacal position, it is called "hui," marking the end of the lunar month. The hui, xian, and wang are all natural phases of the moon; there is no difference in the light or energy of the new moon compared to the last day of the month—why then should crossing into a new month be considered auspicious? If it is truly inauspicious, merely moving into a new month cannot suddenly make it auspicious; if it is genuinely auspicious, even without crossing into the next month, it would still be acceptable.
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實說，諱忌產子、乳犬者，欲使人常自潔清，不欲使人被污辱也。夫自潔清則意精，意精則行清，行清而貞廉之節立矣。 |
| | The real intent behind taboos against childbirth and nursing dogs is to encourage people to maintain constant cleanliness and purity, not wanting them to be defiled. Maintaining personal cleanliness cultivates a refined mind; a refined mind leads to pure conduct, and through pure conduct, the virtue of integrity and uprightness is established.
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| | 四諱: |
四曰諱舉正月、五月子。以為正月、五月子殺父與母，不得。已舉之，父母禍死，則信而謂之真矣。夫正月、五月子何故殺父與母？人之含氣，在腹腸之內，其生，十月而產，共一元氣也。正與二月何殊？五與六月何異？而謂之凶也？世傳此言久，拘數之人，莫敢犯之；弘識大材，實核事理，深睹吉凶之分者，然後見之。昔齊相田嬰賤妾有子，名之曰文。文以五月生。嬰告其母：「勿舉也。」其母竊舉生之。及長，其母因兄弟而見其子文於嬰。嬰怒曰：「吾令女去此子，而敢生之，何也？」文頓首，因曰：「君所以不舉五月子者，何故？」嬰曰：「五月子者，長至戶，將不利其父母。」文曰：「人生受命於天乎？將受命於戶邪？」嬰嘿然。文曰：「必受命於天，君何憂焉？如受命於戶，即高其戶，誰能至者？」嬰善其言，曰：「子休矣！」其後使文主家待賓客，賓客日進，名聞諸侯。文長過戶而嬰不死。以田文之說言之，以田嬰不死效之，世俗所諱，虛妄之言也。夫田嬰、俗父，而田文、雅子也。嬰信忌不實義，文信命不辟諱，雅俗異材，舉措殊操，故嬰名闇而不明，文聲馳而不滅。 |
| | The fourth taboo is to avoid giving birth in the first or fifth lunar months. It is believed that children born in these months will kill their father and mother, which is unacceptable. If a child born during these months causes the death of his or her parents, people believe it to be true. Why would children born in the first and fifth lunar months kill their father and mother? A human being carries vital energy within the abdomen; when born, it takes ten months of gestation, and all share one source of life force. What is the difference between the first month and the second month? What is the difference between the fifth and sixth months? And yet they are considered inauspicious? This saying has been passed down for a long time; those bound by numbers and superstitions dare not violate it; only those with broad knowledge, great talent, who thoroughly examine the facts and understand the distinction between auspiciousness and inauspiciousness can truly see through it. In the past, Tian Ying, a chancellor of Qi, had a concubine from a lowly background who bore him a son and named him Wen. Wen was born in the fifth month. Ying told his concubine's mother, "Do not raise him." His mother secretly raised the child. When he grew up, his mother brought him to Tian Ying through her brothers. Ying became angry and said, "I ordered you to get rid of this child, yet you dared to raise him—why?" Wen kowtowed and said, "Sir, why is it that you refuse to raise a child born in the fifth month?" Ying replied, "A child born in the fifth lunar month will grow up to reach the height of the doorframe and bring misfortune upon his parents." Wen said, "Is a person's fate determined by heaven? Or is it determined by the doorframe?" Ying remained silent. Wen said, "If a person's fate is indeed determined by heaven, then why should you worry? If it were instead determined by the doorframe, simply raise the height of the doorway—who could possibly reach that?" Ying was impressed by his words and said, "You may rest now!" Afterward, he made Wen in charge of managing the household and entertaining guests; as a result, guests came daily, and his reputation spread among the feudal lords. Wen grew taller than the doorframe while Tian Ying remained alive. According to Tian Wen's argument, and verified by the fact that Tian Ying did not die, these taboos held by the common people are baseless and false. Tian Ying was an ordinary father, while Tian Wen was a refined son. Ying believed in false taboos and lacked true understanding, while Wen trusted in fate without avoiding superstitions—thus, the refined and vulgar differ in their qualities, and their actions reflect different dispositions. Therefore, Ying's reputation was obscure and unremarkable, whereas Wen's fame spread far and never faded.
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| | 四諱: |
實說，世俗諱之，亦有緣也。夫正月歲始，五月盛陽，子以生，精熾熱烈，厭勝父母，父母不堪，將受其患。傳相放傚，莫謂不然。有空諱之言，無實凶之效，世俗惑之，誤非之甚也。 |
| | In truth, the taboos of the common people also have some basis. The first month marks the beginning of the year, and the fifth is a time of intense yang energy. A child born during this period carries strong vitality and heat; if it overwhelms its parents, they may be unable to withstand it and suffer as a result. This belief has been passed down through generations and widely imitated—few would say otherwise. There are empty, baseless taboos with no real evidence of misfortune; the common people are deceived by them and make serious errors in judgment.
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| | 四諱: |
夫忌諱非一，必託之神怪，若設以死亡，然后世人信用畏避。忌諱之語，四方不同，略舉通語，令世觀覽。若夫曲俗微小之諱，眾多非一，咸勸人為善，使人重慎，無鬼神之害、凶醜之禍。世諱作豆醬惡聞雷，一人不食，欲使人急作，不欲積家踰至春也。諱厲刀井上，恐刀墮井中也；或說以為「刑」之字，井與刀也，厲刀井上，井、刀相見，恐被刑也。毋承屋檐而坐，恐瓦墮擊人首也。毋反懸冠，為似死人服；或說惡其反而承塵溜也。毋偃寢，為其象屍也。毋以箸相受，為其不固也。毋相代掃，為脩冢之人，冀人來代己也。諸言「毋」者，教人重慎，勉人為善。《禮》曰：「毋搏飯，毋流歠。」禮義之禁，未必吉凶之言也。 |
| | Taboos are not one of a kind; they must always be attributed to supernatural forces or threats of death in order for the common people to believe and avoid them. Superstitious taboos vary from place to place; here I briefly list some commonly accepted ones so that the world may review them. As for the minor and obscure taboos of local customs, there are many in number; they all serve to encourage people toward goodness and caution, preventing harm from ghosts or spirits and misfortune. The world has a taboo against making soy sauce when thunder is heard; one person refrains from eating it, wishing to urge others to act quickly and not allow the accumulation of food in their homes beyond spring. It is taboo to sharpen a knife by a well out of fear that it might fall into the water; some say that because the character for "punishment" (刑) contains the characters for well and knife, sharpening a knife by a well causes them to meet—this is feared as an omen of punishment. Do not sit beneath the eaves of a house, for fear that tiles might fall and strike one's head. Do not hang your hat upside down, as it resembles the attire of the dead; others say it is disliked because hanging a hat upside down allows dust and dripping from the ceiling to collect on it. Do not lie on your back while sleeping, as this resembles the posture of a corpse. Do not cross chopsticks when receiving them, for it is considered unstable or inauspicious. Do not take turns sweeping with others, as grave-diggers hope that someone will come to do their work for them. All the prohibitions expressed by "mou" (毋) are meant to teach people caution and encourage them toward goodness. The Rites says: "Do not form rice into balls, nor drink in a hurried manner." Such prohibitions based on rites and propriety are not necessarily about auspiciousness or misfortune.
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