廣弘明集 13.131

13.131

內箴曰。夫玄聖創典。以因果為宗。素王陳訓。以名教為本。名教存乎治成。因果期乎道立。立道既捨愛居首。成治亦忠孝宜先。二義天殊。安可同日而言也。沙門者乃行超俗表心遊塵外。威儀進趣非法不動。容服應器非道不行。故泥染乃萬質同歸。緇衣為眾采壞色。簡易遵於解脫。條隔象於福田。偏服示有執勞（禮云執者袒）缺袂便於運役（論語云。褻裘長短右袂。言便於執作）聖制有以終不徒然。是以捨愛捐親仰眾聖也。摧棄聲色遵梵行也。剃除鬚髮去華競也。俯容肅質不忘敬也。分衛掃衣支身命也。言無隱曲離邪佞也。和聲怡氣入無諍也。吐納安詳慎辭令也。世貴莫屈守貞勁也。清虛恬淡順道性也。邪相不撓住八正也。顏下色敬愍眾病也。人天崇仰三業淨也。窮玄極真取究竟也。廣仁弘濟亦忠孝之盛也。道士則不然。言慕道而心不染真。謂捨家而形不變俗。戴圓冠無玄象之鑒。履方屨闕地理之明。著南鄭反漢之巾。把公旗誅家之笏。飾道昱禍宋之服。曳孫恩敗晉之裳。生常之業莫廢。庸隷之役無恥。狎世則忠孝之禮虧。求仙則高尚之道缺猶蒼蠅招白黑之論。蝙蝠有鳥鼠之譏。蓋妖惑之儔矣。爾不自見其盲三也（正法念經云。譬如蝙蝠。人捕鳥時入穴為鼠。人捕鼠時出穴為鳥。今之祭酒蓋然畜妻子謂有慈愛。勤耕稼謂不毀髮膚。王役課調則謂出家。亦猶蝙蝠之出入也）。

The internal refutation says: The mysterious sage instituted canons with cause and effect as the core; the Uncrowned King laid down teachings with the moral instruction of names as the base. Moral instruction of names exists for the accomplishment of governance; cause and effect aims for the establishment of the Way. In establishing the Way, renouncing attachment takes the lead; in accomplishing governance, loyalty and filial piety must come first. The two meanings are as different as heaven and earth; how could they be spoken of in the same breath? As for śramaṇas, their conduct transcends the worldly sphere and their minds roam beyond the dust; in comportment, advancing, and withdrawing, they do not move without accordance with the Dharma; in dress and proper vessels, they do not act without accordance with the Way. Thus clay-dyeing is that to which the myriad qualities return together; black robes serve as the broken color of the many dyes. Simplicity accords with liberation; the strips and partitions resemble the field of merit. Exposing one shoulder indicates undertaking labor—(The *Liji* states: 'One who attends to work bares the shoulder.')—and cutting the sleeve facilitates manual tasks—(The *Analects* states: 'His ordinary fur robe was long or short, with the right sleeve short'; this means it facilitates manual labor.)—the sage's regulations had reasons and were never in vain. Therefore, renouncing love and leaving relatives is to look up to the host of sages; shattering and abandoning sounds and colors is to follow the pure conduct (brahmacarya); shaving off beard and hair is to shed ostentation and rivalry; bowing down and solemnizing demeanor is not forgetting reverence; begging for food and wearing rag robes is to sustain physical life; speaking without deceit or distortion is to abandon depravity and flattery; harmonizing voices and soothing spirits is to enter into non-disputation; breathing calmly and measuredly is to be cautious with speech; not yielding to worldly honors is to maintain staunch chastity; pure emptiness and tranquil detachment is to accord with the nature of the Way; being undisturbed by perverse appearances is to abide in the eightfold correct path; bowing the head with respectful countenance is to pity the afflictions of living beings; being revered by humans and devas is because the three karmas are pure; plumbing the profound and reaching the ultimate truth is to grasp the culmination; broadening benevolence and vastly delivering is also the magnificence of loyalty and filial piety! Daoist priests are not like this: their speech professes admiration for the Way, but their minds are not dyed with truth; they claim to renounce the family, but their physical forms do not change from the vulgar. Wearing round caps, they lack discernment of the mysterious celestial patterns; treading on square shoes, they lack clarity regarding terrestrial geography. They put on the kerchief of Nanzheng that rebelled against the Han; they hold the tablet of Gongqi that destroyed the house; they don the garments of Daoyu that brought calamity upon the Song; they drag the skirts of Sun En that ruined the Jin. They do not abandon their everyday livelihoods, and feel no shame in base and menial labor. When mingling with the world, their rites of loyalty and filial piety are deficient; when seeking immortality, their lofty way is lacking. They are like bluebottles inviting discussions of black and white, or bats receiving the ridicule of being neither bird nor mouse—they are indeed companions of ghostly delusion! You do not see this yourself. This is your third blindness—(The *Saddharmasmṛtyupasthāna-sūtra* states: 'Like a bat: when people catch birds, it enters a hole and acts as a mouse; when people catch mice, it exits the hole and acts as a bird. Today's Libationers are precisely like this: rearing wives and children, they claim to possess loving-kindness; laboring at plowing and planting, they claim not to mutilate hair and skin; when royal corvée and taxes are levied, they claim to have left the household. They are just like the coming and going of a bat.')