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Chinese Text Project
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Scope: Mozi Request type: Paragraph
Condition 1: Corresponds to Harvard-Yenching Mozi Yinde - 39/25/75-78
Total 1 paragraphs. Page 1 of 1.

《墨子 - Mozi》

[Spring and Autumn - Warring States] 490 BC-221 BC
Books referencing 《墨子》 Library Resources
Introduction
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[Also known as: "Mo-tze"]

卷六 - Book 6

Library Resources

《節葬下 - Simplicity in Funerals III》

English translation: W. P. Mei [?] Library Resources
12 節葬下:
今執厚葬久喪者言曰:「厚葬久喪,果非聖王之道,夫胡說中國之君子,為而不已,操而不擇哉?」子墨子曰:「此所謂便其習而義其俗者也。昔者越之東有輆沐之國者,其長子生,則解而食之。謂之『宜弟』;其大父死,負其大母而棄之,曰鬼妻不可與居處。此上以為政,下以為俗,為而不已,操而不擇,則此豈實仁義之道哉?此所謂便其習而義其俗者也。楚之南有炎人國者,其親戚死朽其肉而棄之,然後埋其骨,乃成為孝子。秦之西有儀渠之國者,其親戚死,聚柴薪而焚之,燻上,謂之登遐,然後成為孝子。此上以為政,下以為俗,為而不已,操而不擇,則此豈實仁義之道哉?此所謂便其習而義其俗者也。若以此若三國者觀之,則亦猶薄矣。若
1中國之君子觀之,則亦猶厚矣。如彼則大厚,如此則大薄,然則葬埋之有節矣。故衣食者,人之生利也,然且猶尚有節;葬埋者,人之死利也,夫何獨無節於此乎。子墨子制為葬埋之法曰:「棺三寸,足以朽骨;衣三領,足以朽肉;掘地之深,下無菹漏,氣無發洩於上,壟足以期其所,則止矣。哭往哭來,反從事乎衣食之財,佴乎祭祀,以致孝於親。故曰子墨子之法,不失死生之利者,此也。
Simplicity in Funerals III:...:
Those who uphold elaborate funeral and extended mourning are saying: "If the elaborate funerals and extended mourning were not the way of the sage-kings, why then do the gentlemen of the Middle Kingdom practise them continually and follow them without discrimination?" Mozi said: This is because habit affords convenience and custom carries approval. Anciently, east of the state of Yue there was the tribe of Kaishu. Among them the first-born son was dismembered and devoured after birth and this was said to be propitious for his younger brothers. When the father died the mother was carried away and abandoned, and the reason was that one should not live with the wife of a ghost. By the officials this was regarded as a government regulation and by the people it was accepted as a commonplace. They practised it continually and followed it without discrimination. Was it then the good and the right way? No, this is really because habit affords convenience and custom carries approval. South of Chu there was a cannibal tribe. Upon the death of the parents the flesh was scraped off and thrown away, while the bones were buried. And by following this custom one became a filial son. West of the state of Qin there was the tribe of Yiqu. Upon their death the parents were burned on a bonfire and amidst the smoke, and this was said to be ascension to the golden clouds. In this way one became a filial son. The officials embodied it in the government regulations and the people regarded it as a commonplace. They practised it continually and followed it without discrimination. Is it then the good and the right way? No, this is really because habit affords convenience and custom carries approval. Now, the practice of these three tribes is too heartless and that of the gentlemen of the Middle Kingdom is too elaborate. This being too elaborate and that being too heartless, then there should be rules for funerals and burials. Even regarding clothing and food, which are the necessities of life, there are rules. How then can there be none regarding funerals and burials, which are the necessities of death? Outlining the rules for funerals and burials, Mozi said: The coffin shall be three inches thick, just sufficient to hold the rotting bones. Of shrouds there shall be three pieces just to be enough to hold the rotting flesh. The pit shall be dug not so deep as to strike water, and not so shallow as to allow the odour to ascend. The mound shall be just high enough to be identified (by the mourners). There may be weeping on the way to and from the burial. But upon returning they shall engage in earning the means of livelihood. Sacrifices shall not be neglected in order to express one's filial piety to parents. Thus the rules of Mozi neglect the necessities of neither the dead nor the living.

1. 以 : Inserted. 孫詒讓《墨子閒詁》

Total 1 paragraphs. Page 1 of 1.