節葬(下)

Suppose we follow their words and adopt their plans: if lavish funerals and extended mourning can truly enrich the poor, increase the few, stabilize the endangered, and bring order to the chaotic -- then this is benevolence, this is righteousness, this is the duty of the filial son, and those who counsel others must not fail to encourage it. The humane person should promote it throughout the realm and exhort the people to praise it and never abandon it. But suppose following their words and adopting their plans, lavish funerals and extended mourning truly cannot enrich the poor, increase the few, stabilize the endangered, and bring order to the chaotic -- then this is not benevolence, not righteousness, and not the duty of the filial son.

Master Mozi said: 'This is what is called growing accustomed to one's habits and considering one's customs righteous.' In the past, to the east of Yue there was the state of Kaishu. When the eldest son was born, they cut him up and ate him, calling it 'benefiting the younger brothers.' When the grandfather died, they carried the grandmother away and abandoned her, saying: 'A ghost's wife cannot be lived with.' These practices were sanctioned by the government above and followed as custom below. They were practiced continuously and adhered to without question. But can this truly be the way of benevolence and righteousness? This is what is called growing accustomed to one's habits and considering one's customs righteous.

If we look at these three states, their practices seem too meager; if the gentlemen of the Central States look at them, they seem too lavish. If those customs are excessively lavish and these are excessively meager, then burial clearly has its proper limits. Clothing and food serve the living, yet they have their proper limits; burial serves the dead -- why should this alone have no proper limits?