[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103) › 13.120 # 廣弘明集 13.120 廣弘明集 13.120 - **Language:** Classical Chinese ### [13.120](https://indike.org/pramana/in.bauddha.taisho.2103.13.120) 內喻曰。義乃道德所卑。禮生忠信之薄。瑣仁譏於匹婦。大孝存乎不匱。然對凶哥笑。乖中夏之容。臨喪扣盆。非華俗之訓（原壤母死。倚棺而哥孔子助祭弗譏。子桑死。子貢弔。四子相視而笑。莊子妻死扣盆而哥）故教之以孝。所以敬天下之為人父也。教之以忠。敬天下之為人君也。化周萬國。乃明辟之至仁。形于四海。實聖王之巨孝。佛經言。識體輪迴六趣。無非父母。生死變易三界。孰辯怨親。又言。無明覆慧眼。來往生死中。往來多所作。更互為父子。怨數為知識。知識數為怨。是以沙門捨俗趣真。均庶類於天屬。遺榮即道。等含氣於己親（行普正之心。等普親之意）且道尚清虛爾重恩愛。法貴平等爾簡怨親。豈非惑也。勢競遺親文史明事。齊桓楚穆此其流焉。欲以訾聖豈不謬哉。爾道之劣十也。 > The Internal Metaphor states: Righteousness is held lowly by the Dao and virtue; propriety arises from the thinness of loyalty and trust. Petty benevolence is decried in a common woman; great filial piety lies in being inexhaustible. Yet singing and laughing in the face of misfortune contradicts the demeanor of the Central Xia; striking a basin while attending a bereavement is not the instruction of Chinese custom. (When the mother of Yuan Rang died, he leaned on her coffin and sang, yet Confucius assisted in the rites without rebuking him. When Zisang died, Zigong went to condole, but the four men looked at each other and laughed. When Zhuangzi’s wife died, he struck a basin and sang.) Thus, teaching people filial piety is the means to respect those who are fathers to the world; teaching people loyalty is to respect those who are rulers to the world. Transforming all the myriad realms is the supreme benevolence of an enlightened sovereign; manifesting it across the four seas is truly the immense filial piety of a sage king. The Buddhist sūtras state that the consciousness-body transmigrates through the six realms, where none has not been a parent; in the transformations of birth and death within the triple world, who can distinguish enemy from kin? They also state: 'Ignorance covers the eye of wisdom; coming and going within birth and death, in coming and going much is done: mutually becoming father and son; enemies repeatedly become friends, and friends repeatedly become enemies.' Therefore, when śramaṇas renounce the secular and hasten to the true, they treat all classes of beings equally as their own kin; relinquishing glory to approach the Way, they equate all breath-bearing beings with their own parents. (Practicing an impartial and upright mind is equivalent to the intention of universally treating all as kin.) Furthermore, your Dao values pure emptiness, yet you prize love and affection; the Dharma values impartiality, yet you select between enemies and kin. Is this not confusion? Leaving kin behind in the race for power is clear in the historical records—Duke Huan of Qi and King Mu of Chu belong to this sort. To use this to disparage the Sage, is it not an error? This is the tenth inferiority of your Dao. > — English (machine translation) (machine translation) - [Previous: 13.119](https://indike.org/pramana/in.bauddha.taisho.2103.13.119) - [Next: 13.121](https://indike.org/pramana/in.bauddha.taisho.2103.13.121) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.2103.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.13.120) — English, machine translation ## Linked texts (1) - [辯正論](https://indike.org/pramana/in.bauddha.taisho.2110.6.89) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.13.120](https://indike.org/pramana/in.bauddha.taisho.2103.13.120) · Pramāṇa