弘明集 3.10

3.10

或難曰。周孔之教。以孝為首。孝德之至百行之本。本立道生通于神明。故子之事親。生則致其養。沒則奉其祀。三千之責莫大無後。體之父母不敢夷毀。是以樂正傷足。終身含愧也。而沙門之道。委離所生棄親即疎。刓剔鬚髮殘其天貌。生廢色養終絕血食。骨肉之親等之行路。背理傷情莫此之甚。而云弘道敷仁廣濟群生。斯何異斬刈根本脩枝幹而言文頴碩茂。未之聞見皮之不存。毛將安附。此大乖於世教。子將何以祛之。

Someone raised an objection: 'The teachings of the Duke of Zhou and Confucius take filial piety as foremost. Filial piety is the utmost of virtue and the root of the hundred conducts. When the root is established, the Dao is born, reaching through to the divine spirits. Therefore, in a son's serving his parents, while they are alive he provides them with utmost nourishment, and when they pass away he offers sacrifices to them. Among the three thousand offenses, none is greater than having no descendants. Since one's body comes from parents, one dare not injure or ruin it; hence Yue正 [Yuezheng Zichun] injured his foot and harbored shame for the rest of his life. Yet the path of a śramaṇa abandons those who gave him birth, casts aside relatives and approaches strangers, shaves off beard and hair, and ruins his natural appearance. In life he neglects caring for his parents' countenance, and in death he forever cuts off blood sacrifices, treating blood relations as mere passers-by on the road. Nothing violates principle and wounds sentiment more severely than this. Yet you claim to propagate the Dao, spread benevolence, and broadly deliver the multitude of beings. How does this differ from chopping down the roots and pruning the trunk, while praising the lushness of shoots and grain? I have never heard or seen such a thing! If the skin is no longer there, where can the hair attach? This greatly contradicts secular teachings; how will you dispel this doubt?'