廣弘明集 13.140

13.140

內箴曰。導啞聾者必俯仰而指撝。啟愚滯者亦提耳而舉掌。夫人倫本於孝敬。孝敬資於生成。故云。非父母不生。非聖人不立。非聖者無法。非孝者無親。此則生成之義通。師親之情顯。故顏回死。顏路請子之車。孔子云。回也視余猶父余不得視回猶子。蓋其義也。且愛敬之禮異容不出於二理。賢愚之性殊品無越於三階。故生則孝養無違。死則葬祭以禮。此禮制之異也。小孝用力。中孝用勞。大孝不匱。此性分之殊也。比夫釋教其義在焉。至如灑血焚軀之流。寶塔仁祠之禮。亦敬始慎終之謂也。暨於輪王八萬釋主三千（阿育王經云。王殺八萬四千宮人。夜聞宮中有哭聲。王悔為造八萬四千塔。今此震旦亦有在者。釋提桓因天上造三千偷婆）竭溟海而求珠。淨康衢而徙石。蓋勞力也。總群生為己任。等含氣於天屬。栖遑有漏之壞。負荷無賴之儔。蓋勞心也。迴軒實相之域。凝神寂照之場。指泥洹而長歸。乘法身而遐覽。斯不匱之道也。暨乃母氏降天。剖金棺而演句。父王即世。執寶床而送終（智度論云。淨飯王終。佛自執繩床一脚至闍維處。示於後世一切眾生報生養之恩）孝敬表儀茲亦備矣。教棄骸骨從何而至哉。且經勸屍陀普施飛走。意存宿債冀免將來。不若莊周非末代厚葬失禮之本。而云螻蟻何親禽獸何疎。生既以身為逆旅。死當以天地為棺槨。還依上古不許埋藏嫌物。輕生重死之弊也。求仙道者或負笈從師擔簦遠岳披蘿緝蕙鳥申熊經。金竈罕成玉華難覯。凝髓化骨空致斯談。載蜺憑螭未覩其實。或捐骸地胇喪骨天台。生闕䒱養之恩。死無冥益之利。倒心危於庶物。邪網罣於群生。九族延毀正之殃。六親招罔聖之業。攀危據朽諒足寒心傲然不懼何愚之甚。爾盲六也。

The Inner Admonition says: Those who guide the mute and the deaf must gesture with nods and signs; those who awaken the foolish and blocked must likewise pull their ears and raise their palms. Now, human relations are rooted in filial piety and respect; filial piety and respect rely on birth and upbringing. Thus it is said: 'Without parents, one is not born; without the sage, one is not established. Without the sage, there is no law; without filial piety, there are no kin.' In this way the principle of birth and upbringing is comprehensive, and the affection for teachers and parents is evident. Therefore, when Yan Hui died and Yan Lu asked for the Master's carriage, Confucius said: 'Hui looked upon me as a father, yet I could not look upon Hui as a son.' Such is the principle. Furthermore, the rites of love and respect may take different forms, but they do not step beyond two principles; the natures of the worthy and the foolish differ in grade, yet do not exceed three ranks. Thus during life one provides filial sustenance without disobedience; at death one buries and sacrifices according to ritual. These are differences in ritual institutions. Minor filial piety expends physical effort; middling filial piety expends mental toil; great filial piety never fails. These are differences in natural capacity. In comparison with the teachings of the Śākya, their principles reside therein. As for those who sprinkle blood or burn their bodies, or the rites of precious pagodas and shrines of benevolence, these too are what is called 'honouring the beginning and being circumspect at the end'. Coming down to the wheel-turning king's eighty thousand and the Lord of Śākyas' three thousand (The *Aśokarāja-sūtra* says: 'The king killed eighty-four thousand palace maidens; at night he heard weeping in the palace, and in remorse he made eighty-four thousand stupas. Some still exist today in this land of Cīnasthāna.' Śakra Devānām Indra made three thousand stupas in heaven): to exhaust the vast ocean in search of pearls, and to clear the thoroughfares and move stones, this is to expend physical effort. To take all living beings as one's own responsibility, to treat all breathing creatures as heavenly kin, to hurry about within the ruined realm of defilements, and to carry the burden of the helpless multitude, this is to expend mental toil. To turn one's carriage toward the realm of the true mark, to concentrate the spirit in the arena of tranquil illumination, to point toward nirvāṇa and return forever, to mount the Dharmakāya and gaze afar—this is the Way that never fails. And when his mother descended from heaven, he opened the golden coffin to expound his verses; when his royal father passed from the world, he held the precious couch to see him off to his end (The *Mahāprajñāpāramitā-śāstra* says: 'When King Śuddhodana died, the Buddha himself held one leg of the rope bed up to the place of cremation, to show to all living beings of later ages the repayment of the debt of birth and rearing'). The models of filial piety and respect are thereby fully provided. Whence would come an instruction to cast away bones? Moreover, the scriptures urge offering bodies in the Śītavana as a universal alms to birds and beasts, out of regard for past debts and the hope of escaping future ones. This is not like Zhuang Zhou who condemned the later generations' lavish burials as losing the root of propriety, saying: 'Why are crickets and ants close, yet birds and beasts distant? In life one takes the body as an inn; in death one should take heaven and earth as coffin and outer casket.' He reverted to high antiquity in disallowing burial and concealing things, loathing the fault of making light of life and valuing death. Those who seek the immortal's way sometimes shoulder book-boxes to follow masters, carry umbrellas to distant peaks, clad themselves in creepers and weave sweet grass, stretching like birds and pacing like bears; yet the golden crucible is seldom achieved and the jade blossoms are hard to behold. Talk of congealing marrow and transforming bone is uttered in vain; riding rainbows and relying on hornless dragons have never been seen in reality. Or they abandon their corpses on Dizhu and leave their bones on Mount Tiantai: in life they lack the grace of filial nourishment, and in death they have no benefit of unseen aid. Their inverted minds pose danger to the multitude of things, and their perverse nets snare living beings. Their nine generations of kin incur the calamity of slandering the true, and their six relations draw the karma of deceiving the sages. Clambering onto precipices and resting on rotten wood are truly enough to chill the heart; to be arrogant without fear—what great folly! This is your sixth blindness.