[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [辯正論](https://indike.org/pramana/in.bauddha.taisho.2110) › 6.59 # 辯正論 6.59 辯正論 6.59 - **Language:** Classical Chinese ### [6.59](https://indike.org/pramana/in.bauddha.taisho.2110.6.59) 內喻曰。夫金夫木妻。陰陽孰可永執。离南坎北。男女匪有定方。所以子午已東為陽者。取男女生於東方也。子午已西為陰者。言父母老於西方也。此則從生老以判陰陽。非尊卑以言勝劣。假令父母居西。未應卑子男女在東。豈敢尊父。仁非義則不成。義非仁則不養。所以子東仁也。父西義也。隨處立准無惑大方。苟局判於所生。而拘限於封域者。亦當西羗。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。稟學於齒牙之際。注高士傳曰。常樅子因張其口。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 analogy says: A husband of metal and a wife of wood—how can yin and yang be rigidly held forever? Li is south and Kan is north—male and female have no fixed directions. Therefore, that which is east of the meridian is yang because boys and girls are born in the east; that which is west of the meridian is yin because fathers and mothers age in the west. This distinguishes yin and yang based on birth and aging, not determining superiority and inferiority based on high and low station. Supposing the parents dwell in the west, they should not thereby be lower than their children; when sons and daughters are in the east, how would they dare be honored above their father? Benevolence is not perfected without righteousness; righteousness does not nurture without benevolence. Thus, the son in the east is benevolence, and the father in the west is righteousness. Standards are established according to context; do not confuse the grand principle! If one is stubbornly constrained by place of birth and restricted to geographic territories, then the Great Yu having emerged from the Western Qiang would completely void his virtues of universal benevolence, and King Wen having been born among the Eastern Yi would forever lack the teachings of moral governance. Ingesting the Yangzi and taking in the Han River is not the lowly dwelling of a narrow marsh; floating on the Wei and commanding the Jing River is no divine residence of emperors. (First refuting the heterodox, next praising the correct:) Now, the Śākya clan: above heaven and below earth, he alone stands solitary in supreme honor; through the three realms and six destinies, he is eminently exalted for his wondrousness. Moreover, the companions of the two vehicles of lesser learning and the peers of the five stages of the great mind are like the myriad stars revolving around the Northern Polestar, or like golden mountains adorning the blue sea. They suffice to bend the defiant minds of Deer-Head and Elephant-Face, and cause the six heretical teachers and ten immortals to offer the rite of heartfelt submission. How does this stop merely at humbling Xu Jia as an ordinary fellow, guiding Yin Xi as a pass official, receiving instruction from between teeth and tongue—(Note: The Gaoshi zhuan states: 'Chang Congzi thereupon opened his mouth. Laozi said: "Does this not mean that teeth are hard and perish, while the tongue is soft and endures?" Master Chang said: "Everything is said."')—or gaining fame merely as an archival clerk? This is the third inferiority of your Dao. > — English (machine translation) (machine translation) - [Previous: 6.58](https://indike.org/pramana/in.bauddha.taisho.2110.6.58) - [Next: 6.60](https://indike.org/pramana/in.bauddha.taisho.2110.6.60) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2110.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2110~en-mt.6.59) — English, machine translation ## Linked texts (1) - [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103.13.91) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2110.6.59](https://indike.org/pramana/in.bauddha.taisho.2110.6.59) · Pramāṇa