Introduction
The second article selected is The Tale of A Good Ghost(Hao gui jie 好鬼戒). Located in the second half of Xu Yezhao’s article collection, this article jumps out from the former discussions of female social roles and biographies and turns to a discussion of Chinese traditional rituals of sacrificing ancestors and philosophical thinking behind them. Developed by the discussion between Xu and one of her guests, this article provides an inspection of Xu’s personal thinking about human nature, human afterlife, and how people understand the spiritual world. Based on Xu’s experiences of studying Buddhism at an early age and her unsettled life later, we could say that she provides a thorough understanding and analysis of moral individuals living in the real world through her argument about human relationships with ghosts.
Original Text With English Translation
客問曰:「祭祀鬼神,有益乎?」余應之曰:「祭先,報本[1]也,非為其有益而祭也。祭神,修敬[2]也。或曰:亦以邀福也,然數祭不敬,淫祀無福」
曰:「平時祭之,固不見其益也,但遇疾病,則其益也,如響之應聲然。如某家某家,酬[3]之則身安壽永,違之則病增身危。而竟死者不少也。」
The guest asks, “Is there any benefit to be gained by sacrificing to the spirits?” I reply to this guest: “Rituals/sacrifices are performed to our ancestors to repay them for their kindness, while these are not performed just because (we) can gain benefits. Sacrifice rituals to spirits are made to demons and gods as a sign of respect. Some people said, 'There are also those who pray for blessings, yet frequent prays are without reverence, and repeated worships do not result in blessings.'”
The guest says again, “In ordinary times, one does not see the benefits of sacrifice, but when one encounters illness, one can see benefits of them, just as a ringing sound has a responsive sound. For example, in certain families, offering sacrifices leads to physical safety and longevity, while violating it increases the danger of physical illness, and many people even die as a result.”
Luo, Ping. Ghost Amusement, Plate II. 1771, ink and color on paper.
[1]報本: To reward kindness/fortune one received
[2]修敬: To show respects
[3]酬謝: 酹,酹祭, to offer a sacrifice to
Luo, Ping. Ghost Amusement, Plate IV. 1771, ink and color on paper.
[4]適逢其會: Comes just at the right time; coincidentally come
[5]甚言: Try hard to clarify
余曰:「子何其惑之甚歟!此皆適逢其會[4],或傳聞之誤。況好事者多,而甚言[5]之耳。苟正神也,必以祐民為心,不若是,其作祸矣。至所謂鬼者,人死乃為鬼,凡人雖勇於有為,于死生禍福則不能自主焉。
己猶不能,况於人乎?人猶不能,鬼能之乎?蓋人之有鬼,猶火之有煙也,死則隨之而滅,何鬼之有?」
曰:“然則竟無鬼乎 ?” 曰:「間有之死而即減者,乃其常也。有旬日而減至經年尚存者,蓋千百中之一二,然亦無能為也。若更歷久遠,乃靈鬼也。然鬼之能靈,猶人之有仙,不易得也。」
I say: “How are you confused to such an extent! These are all just coincidental encounters that happen to come across such (accidental) chances or wrong rumors. Besides, many people like to stir up right and wrong, and they are just trying too hard to clarify themselves. If there are righteous gods, they must have blessings for the people as their center of gravity; if not, they are creating disasters. As for the so-called ghosts, people become ghosts only after they die, and although ordinary people are brave and capable, they cannot make their own decisions in terms of death, life, misfortune, and fortune.
One cannot decide (on these things) by oneself; how could other people do it? Humans cannot even do this (deciding their life events); how can ghosts do it? Probably, people having ghosts inside is just like fire having smoke, and when they die, it (the ghost) goes out with their death. Where do ghosts come from?”Therefore, people having ghost is like fire having smoke. When someone die, the ghost would disappear along with death, so what ghost is there?”
Said: “If so, are there truly no ghosts?” Said: “At times there are dying and disappearing ones, and this is the usual case. The ghosts who exist from ten days to several years, are one or two among thousands, but still they could not make it. If they experience longer time existence, they are spiritual ghosts. However, for a ghost to become spiritual is like people achieving immortality, which is not easy to achieve.”
曰:「既有之,則或遇之者不禮之,得無禍耶?」 曰:「正免禍之道也。方書曰,信巫不信醫,不治也。」蓋謂,方扶持病人又用力事鬼,反不暇顧,夫病者矣。
故雲:「不治又不知無鬼而祭之,其害猶淺。若有鬼而祭之,則鬼將曰,某人好我,親我,我有所慾輒從我。由是群聚而趨之,夫如是也。」 慾免禍得乎,故曰:「不禮之,正遠禍之道也。」
Said: “As such ghosts exist, if someone who meet the ghost don’t treat it with respect, do they not get in trouble?” Said: “this is exactly the way to avoid trouble. The book said, believing in witchcraft instead of medication causes a person to be incurable.” This means, when people take care of the patients while also exerting themselves physically to serve the ghost, they have no time to give consideration to the patients, and they become sick.
Therefore, it is said: “Not treating the patient and not knowing the non-existence of the ghost while still making sacrifice to the ghost, the harm is still minor. If there is ghost and they offer sacrifice to it, then the ghost will say: “somebody likes me, is close to me, if I have desire they just fulfill it for me.” Because of this, the ghosts gather and go towards them, it is like this. Willing to get rid of trouble, it is therefore said: “not treating it with respect, is exactly the way to stay away from it.”
Luo, Ping. Ghost Amusement, Plate VI. 1771, ink and color on paper.
Luo, Ping. Ghost Amusement, Plate III. 1771, ink and color on paper.
[6]神:Deity, spirit, or god
[7]敬:Respect, reverence
[8]逺/遠:Keep distance, distant
[9]正神:Righteous deity
[10]邪鬼:Evil spirit, malevolent ghost
[11]取禍:Bring disaster
[12]修身:Cultivate oneself, self-discipline
[13]窮理:Explore principles, investigate truth
[14]卒:In the end, ultimately
[15]斯道:This principle, the great Way
[16]難㢤/難哉:How difficult it is
孔子曰:「敬鬼神而遠之。」 夫此鬼神者,特謂當祭之。正神[6]爾。然雖當敬[7]之,又當逺[8]之。盖正神[9]教祭而不能逺,則不敬而無福。苟邪鬼[10]而信之矣,不惟無福,實取禍[11]之道也。客聞是言,黙然良乆,俯首側目而去,盖未之信也。嗚呼!是理亦淺而易知,然舉世鮮有能辨之者。總由不能修身[12]窮理[13]于平時,故臨事無主而卒[14]為惑也。夫淺而易知者猶如此,欲斯道[15]之明,不亦難㢤[16]!
Confucius said: “Respcting ghosts and gods but stay away from them.” These ghosts and gods are specifically are specifically said to be tributed properly.Oh gods! While they deserve reverence, it is equally important to maintain a proper distance. If one worships righteous deities but fails to maintain distance, it demonstrates disrespect and thus brings no blessings. However, if one chooses to believe in malevolent spirits, not only will they fail to bring blessings, but such belief will inevitably lead to calamity. Upon hearing these words, the guest remained silent for a long time, bowed his head, glanced sideways, and departed—perhaps because he did not believe them. Alas! This reasoning is both simple and easy to understand, yet few in the world can discern it clearly. This is entirely because people fail to cultivate themselves and explore deeper truths in their daily lives. As a result, when faced with challenges, they lack guidance and fall into confusion. If even reasoning that is so simple and straightforward is met with such difficulty, how much harder would it be to illuminate the great Way?