辯正論 6.89

6.89

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.