廣弘明集 13.91

13.91

內喻曰。夫金夫木妻。陰陽孰可永執。离南坎北。男女匪有定方。所以子午以東為陽者。取男女生於東方也。子午以西為陰者。言父母老於西方也。此則從生老以判陰陽。非尊卑以言勝劣假令父母在西未應卑子男女在東豈敢尊父。仁非義則不成。義非仁則不養。所以子午以東仁也父西義也。隨處立準無惑大方。苟局判於所生而拘限於封域者。亦當西羌大禹所出。仁汎之德頓虛。東夷文王所生。裁成之教永缺。吞江納漢。非湫隘之陋居。浮渭據涇。無帝皇之神宅（前折邪次歎正）夫釋氏者。天上地下。介然居其尊。三界六道。卓爾推其妙。加以小學二乘之侶。大心五品之倫。譬眾星之拱北辰。若金山之麗碧海。足令鹿頭象面屈矯抗之心。六異十仙申伏膺之禮。何止挫徐甲於庸夫。導尹喜於關吏。稟學於牙齒之際（高士傳曰。常松子因張其口老子曰。將非謂齒剛而亡舌柔而存常子曰。盡矣）收名於藏史之間乎。爾道之劣三也。

The Buddhist response says: Now, metal as husband and wood as wife—how can yin and yang be held to unconditionally? Li is south and Kan is north—male and female have no fixed directions. Thus, the reason east of the zi-wu line is considered yang is taken from sons and daughters being born in the east. That west of the zi-wu line is considered yin means parents grow old in the west. This, then, demarcates yin and yang in terms of birth and aging; it does not speak of superiority and inferiority in terms of high and low rank. Even if parents are in the west, they should hardly be lower than their sons; when sons and daughters are in the east, how would they dare be higher than their fathers? Benevolence without righteousness cannot be established; righteousness without benevolence cannot nurture. Therefore, east of the zi-wu line is benevolence, and the father in the west is righteousness. Standards are set according to circumstance; do not be confused about the Great Way! If one were narrowly restricted by birthplace and confined by regional borders, then because the Great Yu came from the Western Qiang, his universally benevolent virtue would suddenly be void; and because King Wen was born among the Eastern Yi, his governance of moral ordering would forever be lacking. Swallowing the Yangtze and receiving the Han is no cramped, vulgar dwelling; floating upon the Wei and commanding the Jing is no miraculous abode for an emperor. (First, refuting the perverse; next, praising the orthodox.) Now, as for Śākya: in heaven and on earth, he pre-eminently occupies supreme dignity; in the three realms and six paths, he stands out towering in his marvel. Moreover, the companions of the Lesser Learning and the Two Vehicles, and the cohorts of the five ranks with minds aspiring to greatness, are like the multitude of stars revolving around the North Star, like golden mountains gracing the azure sea. It is enough to make those with heads like deer and faces like elephants bend their proud and rebellious minds, and to lead the six heterodoxies and ten ṛṣis to express reverent submission. How is this merely subduing Xu Jia among common men, guiding Yin Xi among pass-keepers, receiving instruction on the subject of teeth (the *Gaoshi zhuan* says: 'Chang Songzi opened his mouth; Laozi said, "Is it not that the teeth, being hard, perish, while the tongue, being soft, endures?" Changzi said, "That is everything"'), or gaining renown while keeping the archives? This is the third inferiority of your Dao.