韓儒丁若鏞（號茶山，1762-1836），著作繁富，為朝鮮時期實學派禮學大師。其《檀弓箴誤》，凡箴〈檀弓〉注釋之誤者共172 條。其書廣泛參考漢籍，引用數十經師之說，而對華夏學者深致不滿之意，用語尖銳，誠屬罕見。誠如其言，華夏學者幾無可取，有愧於三韓學者多矣。然乎？否乎？正待後世持平看待。筆者捧讀其書，深覺其言固有足以針砭華夏學者處，亦有不盡然者，故予以平議。凡丁說有理據者8 條，理未安者16 條，正誤參半者3 條，錯誤者8 條，共35 條。可見茶山所箴，不無主觀太強、說詞勉強、粗心誤讀處。茶山所以然之故，除因韓國學界受敖繼公《儀禮集說》之影響外，亦與華夏若干重要著作並未傳入朝鮮有關，尤與茶山對喪禮之儀節均從「人子不忍死其親」之心加以解釋相關。

The Korean scholar Chong Yagyong (a.k.a. Chong Tasan, 1762-1836) is a eminent master of the practical learning school of thought during the late part of the Joseon dynasty. In his work on rituals, Tan Gong Zhen Wu, he corrects 172 mistakes in various annotations of “Tan Gong.” The book contains a wide range of references to Chinese classics and quotes from a plethora of classical scholars. However, Chong expresses his discontent toward Chinese scholars with incisive criticisms, a rare occurrence in scholarly circles at the time. Whether these claims are founded or perceived is for us of later generations to determine. In reading Tan Gong Zhen Wu, it is clear that some of Chong’s criticisms are reasonable, yet others are subject to his personal judgment and fallacious reasoning. A few contain a mixture of the two. In some passages, his remarks show that he misread the text in question. All in all, they reveal a subjective and trenchant response to many misunderstood passages. Chong’s views are influenced, in part, by Ao Jigong and his work Yi Li Ji Shuo, which was popular in Korean academic circle at the time. Another reason was that many important works on the classics in China never made it to Korea. This is especially apparent in terms of his explanations of the funeral ceremony from the viewpoint that “children cannot bear to have their parent’s die.”