佛祖統紀 46.31

46.31

述曰。世之為儒者。知尊夫子為先聖。而不知避其諱。如唐宋詩人好以先聖名為戲。其不知禮若是。退之詩云。乘槎追聖丘。歐陽詩云。仁義丘與軻。又丘門安敢輒論詩。二儒排佛老尊孔孟。常切切然。而反侮聖人之名。韓歐尚不知禮。餘不足責也。大哉。祐陵之知尊先聖也。謂曾子等封邑犯諱。為失弟子之禮。而別擬其封。後世為儒者有能推此意義達之中朝乞行回避之條。豈不為儒門之有師法。

The author remarks: The Confucians of this world know to revere the Master as the Ancient Sage, yet do not know to avoid his taboo personal name. For instance, the poets of the Tang and Song were fond of making sport with the Ancient Sage's name; their ignorance of ritual was like this. Tuizhi's poem says, 'Boarding a raft to pursue the sage Qiu.' Ouyang's poem says, 'Benevolence and righteousness, Qiu and Ke'; and also, 'How dare one discuss poetry at the gate of Qiu?' These two Confucians rejected Buddhism and Daoism and revered Confucius and Mencius, always full of zeal, yet conversely they insulted the sage's personal name. If Han and Ouyang still did not know ritual, the rest are not worth rebuking. How great was Emperor Youling's understanding of revering the Ancient Sage! He deemed that the fief titles of Zengzi and others violated the taboo name and thus violated the disciples' ritual, and so drafted alternative titles for them. If future Confucians could extend this intent, convey it to the central court, and request that the rules of taboo avoidance be put into practice, would this not show that the Confucian school has models of conduct?