辯正論 6.89

6.89

內喻曰。義乃道德所卑。禮生忠信之薄。瑣仁譏於匹婦。大孝存乎不遺。然對凶歌笑。乖中夏之容。臨喪扣盆。非華俗之訓（原壤母死騎棺而歌。孔子助祭弗譏。子桑死子貢弔四子相視而笑。莊子妻死扣盆而歌也）故教之以孝。所以敬天下之為人父也。教之以忠。敬天下之為人君也。化周萬國。乃明辟之至仁。刑于四海。實聖王之巨孝。佛經言。識體輪迴。六趣無非父母。生死變易。三界孰辨怨親。又言。無明覆慧眼。來往生死中。往來多所作。更互為父子。怨親數為知識。知識數為怨親。是以沙門捨俗趣真。均庶類於天屬。遺榮即道。等含氣於己親（行普止之心。等普親之意）且道尚清虛爾重恩愛。法貴平等爾簡怨親。豈非惑也。勢競遺親文史明事。齊桓楚穆此其流焉。欲以訾聖豈不謬哉爾道之劣十也。

The internal illustrative rebuttal says: Righteousness is that which the Dao and virtue look down upon; ritual arises when loyalty and trustworthiness are tenuous. Petty benevolence is mocked in an ordinary woman; great filial piety consists in not abandoning [anyone]. Yet singing and laughing in the face of misfortune violates the decorum of the Central Xia; beating on a tub at a funeral is not an instruction of Chinese custom. (Yuan Rang sang while sitting astride the coffin when his mother died, and Confucius assisted at the sacrifice without mocking him. When Zisang died, Zigong went to offer condolences, and the four masters looked at each other and laughed. When Zhuangzi's wife died, he beat on a tub and sang.) Therefore, instructing them with filial piety is the means to respect all in the world who are fathers; instructing them with loyalty is to respect all in the world who are rulers. Extending transformation throughout the myriad states is indeed the ultimate benevolence of enlightened sovereigns; setting an example for the four seas is truly the immense filial piety of sagely kings. The Buddhist sūtras say: 'The conscious entity transmutes in saṃsāra, and among the six destinies there are none who are not parents. Birth and death alter and shift; who in the three realms can distinguish between foe and friend?' They also say: 'Ignorance veils the wisdom eye, as one comes and goes within birth and death. In coming and going one acts manifoldly, mutually becoming fathers and sons. Foes and friends repeatedly become spiritual friends, and spiritual friends repeatedly become foes and friends.' Therefore the śramaṇa renounces the world and proceeds toward the truth, regarding all ordinary beings as kin related by nature; abandoning worldly glory to approach the Dao, he treats all sentient creatures as his own parents. (He practices the mind that extends universal cessation, equalizing the intention of universal affection.) Furthermore, the Dao values pure emptiness, yet you prize love and affection; the Dharma values equality, yet you discriminate between foes and friends. Is this not delusion? Competing for power and abandoning kin are clear matters in literary histories; Duke Huan of Qi and King Mu of Chu belong to this stream. To wish thereby to slander the Sage—is that not erroneous? This is the tenth inferiority of your Dao.