弘明集 1.14

1.14

問曰。孝經言。身體髮膚受之父母。不敢毀傷。曾子臨沒。啟予手啟予足。今沙門剃頭。何其違聖人之語。不合孝子之道也。吾子常好論是非平曲直。而反善之乎。牟子曰。夫訕聖賢不仁。平不中不智也。不仁不智何以樹德。德將不樹頑嚚之儔也。論何容易乎。昔齊人乘舡渡江。其父墮水。其子攘臂捽頭。顛倒使水從口出。而父命得蘇。夫捽頭顛倒。不孝莫大。然以全父之身。若拱手修孝子之常。父命絕於水矣。孔子曰。可與適道。未可與權。所謂時宜施者也。且孝經曰。先王有至德要道。而泰伯祝髮文身。自從吳越之俗。違於身體髮膚之義。然孔子稱之。其可謂至德矣。仲尼不以其祝髮毀之也。由是而觀。苟有大德。不拘於小。沙門捐家財棄妻子。不聽音視色。可謂讓之至也。何違聖語不合孝乎。豫讓吞炭漆身。聶政㓟面自刑。伯姬蹈火高行截容。君子以為勇而死義。不聞譏其自毀沒也。沙門剔除鬚髮。而比之於四人。不已遠乎。

The question was asked: "The Classic of Filial Piety says: 'Our body, hair, and skin are received from our parents; we dare not damage them.' When Zengzi was on the verge of death, he said: 'Uncover my hands, uncover my feet.' Now the śramaṇas shave their heads; how exceedingly they violate the words of the sages and fail to accord with the way of a filial son! You always love to discuss right and wrong and weigh the crooked and the straight; why instead do you approve of them?" Mouzi said: "Slandering sages and worthies is unbenevolent; judging without hitting the mark is unwise. Without benevolence and wisdom, how can virtue be established? If virtue is not established, one belongs to the company of the obstinate and obtuse. How could such discussion be easy? Long ago, a man of Qi took a boat to cross the river, and his father fell into the water. His son rolled up his sleeves, seized his father's head, and turned him upside down so that the water came out of his mouth, and his father's life was revived. Seizing the head and turning someone upside down—there is no greater unfilial act than this; yet it preserved the father's person. Had he folded his hands and observed the normal rules of a filial son, his father's life would have ended in the water. Confucius said: 'One may advance toward the Dao with someone, yet not be able to weigh circumstances with him'—this refers to acting as the occasion requires. Furthermore, the Classic of Filial Piety says: 'The former kings possessed supreme virtue and the essential Dao.' Yet Taibo cut his hair and tattooed his body, following of his own accord the customs of Wu and Yue, violating the principle of 'body, hair, and skin.' Nevertheless, Confucius praised him, saying he could be termed of 'supreme virtue.' Zhongni did not condemn him because he cut his hair. Looking at it from this perspective, if one possesses great virtue, one is not restricted by small matters. The śramaṇa abandons family wealth, leaves wife and children, and does not listen to music or look at beauties; this can be called the utmost in yielding. How does this violate the sages' words or fail to accord with filial piety? Yu Rang swallowed charcoal and lacquered his body; Nie Zheng flayed his face and mutilated himself; Boji stepped into fire; Gaoxing disfigured her features. Gentlemen regard them as brave in dying for righteousness, and have never heard that they were criticized for harming and destroying themselves. How far beyond the four is the śramaṇa who shaves his beard and hair!"