辯正論 6.113

6.113

內箴曰。導嗄聾者。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。寶塔仁祀之禮。亦敬始慎終之謂也。暨於輪王八萬釋主三千。

The internal admonition says: To guide the mute and the deaf, one must nod, bow, and point; to enlighten the foolish and stubborn, one must pull their ears and raise one's palms. Human relations are rooted in filial respect, and filial respect relies on being born and raised. Therefore it is said: 'Without parents, one would not be born; without the sage, one would not be established.' Without the sage, there is no law; without filial piety, there are no kin. Thus the principle of giving birth and raising is universal, and the affection for teachers and parents is evident. Therefore, when Yan Hui died and Yan Lu asked for Confucius' carriage, Confucius said: 'Hui regarded me as a father, yet I could not treat Hui as a son.' Such was its righteousness! Furthermore, although the rites of love and respect differ, their deportment does not go beyond two principles; although the natures of the worthy and the foolish differ, their grades do not exceed three levels. Therefore, while parents live, one serves and supports them with filial piety without violation; when they die, one buries and sacrifices to them with propriety. This is the difference in ritual regulations. Petty filial piety exerts physical strength; middling filial piety exerts labor; great filial piety is never exhausted. This is the distinction in natural endowments. If one compares this with the Buddhist teaching, its meaning is found therein. As for those who sprinkle blood and burn their bodies, or the rites of benevolent offerings at precious stūpas, this is also what is called revering the beginning and being careful to the end. As for the eighty thousand wheel-turning kings and the three thousand Śākya lords—