廣弘明集 13.120

13.120

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.