辯正論 6.102

6.102

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。故污染乃萬質同歸。緇衣為眾綵壞色。簡易遵於解脫。條隔象於福田。偏服未有執勞（禮云執者袒也）缺袂便於運役。論語云。褻裘長短右袂。言便於執作也。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。吐納安祥。慎辭令也。世貴莫屈。守貞勁也。清虛恬漠。順道性也。邪相不撓。住八政也。正顏下色。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。求仙則高尚之風缺。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。

The Inner Refutation states: When the Profound Sage founded the canons, he took cause and effect as the core; when the Plain King set forth instructions, he took the teaching of names as the root. The teaching of names resides in achieving governance; cause and effect aims at establishing the Way. In establishing the Way, renouncing attachment stands first; in achieving governance, loyalty and filial piety must come beforehand. The two meanings are as different as heaven and earth; how can they be spoken of in the same breath? The śramaṇa's conduct transcends the worldly realm, and his mind wanders beyond the dust. In deportment and advance, he does not move unless in accordance with the Dharma; in vestments and begging bowl, he does not act unless in accordance with the Way. Thus, pollution is that to which all ten thousand substances return, and the black-dyed robe is the destroyed colour among all hues. Simplicity accords with liberation, and the divided strips resemble the field of merit. The robes leaving one shoulder bare are not meant for manual labor (the *Rites* says that those who perform labor bare their shoulders); cutting away the sleeve facilitates servitude. The *Analects* states: 'The house robe was long, with a short right sleeve'—meaning it facilitated work. The sage's institution had its purpose; it was never in vain. For this reason, renouncing attachment and abandoning kin is to revere all the sages. Destroying and discarding sights and sounds is to follow the brahma-conduct. Shaving away the beard and hair is to cast off ostentation and rivalry. Lowering one's countenance in solemn gravity is not forgetting respect. Begging food and wearing rag robes is to support life and body. Speaking without concealment or deceit is to depart from perverse flattery. Harmonising the voice and soothing the breath is to enter into non-disputation. Breathing peacefully is to be prudent in words and commands. Never yielding before worldly nobility is to preserve unbending integrity. Being pure, empty, and serene is to accord with the Dao-nature. Remaining undisturbed by perverse characteristics is to dwell in the eightfold path. Presenting an upright countenance and humble demeanor is to pity the afflictions of all beings. Being revered by humans and devas is because the three karmas are pure. Reaching the utmost profundity and ultimate truth is to attain the final realization. Broadening humaneness and universally delivering [beings] is also the height of loyalty and filial piety. The Daoist masters are not so. In word they admire the Dao, but in heart they are untainted by the true; they claim to renounce the family, but in form they do not change from the vulgar. Wearing round caps, they lack insight into the celestial patterns; treading in square shoes, they are deficient in the clarity of terrestrial principles. They wear the headcloth of Nanzheng that rebelled against the Han; they hold the tablet of Gongqi that destroyed his clan; they adorn themselves in the robes of Daoyu that brought disaster to the Song; they trail the skirts of Sun En that ruined the Jin. Never casting aside normal worldly livelihoods, they feel no shame at the menial labor of slaves and bondservants. Consorting with the worldly, their rites of loyalty and filial piety are deficient; seeking immortality, their lofty style is lacking. They are like blue flies provoking debates over white and black, or bats bearing the ridicule of being neither bird nor rat. They are indeed of the class of seductive spirits! You do not see this yourself. This is your third blindness.