宋高僧傳 23.56

23.56

論曰：界繫之牢，不無我所；浮生之命，連在色身。皆自貴而輕他，悉己多而彼少，而增靳固，但長慳貪。若驪龍之吝珠，猶𤛆牛之愛尾；孔惜翠羽，麝護香臍也。其如儒氏彝倫，孔門徽典：以己私之飢體，曰父母之髮膚，不敢毀傷，恒知保慎。復有好自標遇，三年不見於門生，且事尊嚴，一坐不垂於堂廡。及乎心遊方外，教脫域中，或大善之克成，非小愆之能絆——許友以死，殺身成仁，漸契不拘，將隣直道。至有黜禮樂，薄忠信，去健羨，飲淳和，乃有洗耳辭榮，抱石沈水。與儒則一倍相反，於釋則分寸相隣。

The treatise says: The prison of the three realms does not lack attachment to "mine"; the life of fleeting existence is bound to the physical body. People all esteem themselves and slight others, considering their own [possessions] plentiful and others' meager; their clinging becomes ever tighter, merely fostering stinginess and greed. This is like the black dragon coveting its pearl, or the yak cherishing its tail; the peacock begrudging its green feathers, and the musk deer protecting its fragrant navel. How can this compare with the Confucian moral relations and the illustrious canons of Confucius' school: referring to one's own private, starving body, they say that the hair and skin given by one's parents must not be damaged, always knowing to preserve them with caution. There are also those who make a great show of dignity, not seeing their students for three years, and observing such solemn decorum that they would never sit on a bench leaning out from the hall veranda. Yet when the mind wanders beyond the secular pale and the teachings transcend mundane limits, great goodness may be accomplished, which small faults cannot bind—promising one's death to a friend, or giving up one's life to fulfill benevolence; gradually according [with truth] without restriction, one approaches the straight path. Some even discard rites and music, slight loyalty and trustworthiness, abandon grasping and envy, and drink pure harmony; thus there were those who washed their ears to decline honor, or clasped stones to drown in water. Toward Confucianism they are diametrically opposed, but toward Buddhism they are closely aligned.