[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) › [四分律行事鈔資持記](https://indike.org/pramana/in.bauddha.taisho.1805) › 3.636 # 四分律行事鈔資持記 3.636 四分律行事鈔資持記 3.636 - **Language:** Classical Chinese ### [3.636](https://indike.org/pramana/in.bauddha.taisho.1805.3.636) 敘意中，初文，上二句，明弘通立法。謂比丘之眾，舉事有法，化被於時；光世生善，發生物信；則彰佛法高深，人知歸嚮，故云景仰斯立也。謙下四句，明道俗所宗。謙恭遜恪，言其內心；斂敬攝儀，言其外貌。退己自卑，謂之謙遜；尊他專謹，謂之恭恪。儒宗有《禮記》，首云無不敬；是知敬者，禮之主也；又儒教不出五常，而禮統焉；故《論語》云：恭而無禮則勞；則知謙敬，俗典明示，故云命章。又下引佛制，敬佛法僧；師資相攝，上中下座，互相禮敬；則知遜恪，佛法推先，故云爰始；或可凡對勝境，或見尊上，必先致敬故云始也。豈下，明敬慢可不。上二句，示非所宜；下二句，明須立敬。形謂削髮，服即壞衣，倨慢謂傲物。方謂法度，即下所明；然出家異世，不但外儀，必由內法，故云清革。 > In narrating the intent: in the initial passage, the first two lines explain propagating and establishing the teachings. That is, when the community of bhikṣus conducts affairs according to the Dharma, its transforming influence covers the times, brightening the world and producing goodness, giving rise to faith in sentient beings. It thereby manifests the height and depth of the Buddha's Dharma, and people know where to take refuge; hence it says, "Admiration is thus established." The four lines beginning with "humble" clarify what is honored by both the religious and the secular. "Humility, deference, yielding, and reverence" speak of their inner mind; "composing respect and gathering deportment" speak of their external appearance. Yielding oneself and considering oneself lowly is called humility and deference; honoring others and being focused and prudent is called respect and reverence. In the Confucian tradition there is the Book of Rites, which begins by saying, "Let there be nothing without respect." From this we know that respect is the master of ritual. Furthermore, the Confucian teachings do not go beyond the Five Constants, and ritual governs them. Thus the Analects says: "Respectfulness without ritual leads to weariness." From this we know that humility and respect are clearly indicated in secular classics; hence it says, "it heads the chapter." Moreover, below it cites the Buddha's regulations to revere the Buddha, Dharma, and Saṃgha; masters and disciples guide each other, and seniors, middles, and juniors pay respect to one another. From this we know that deference and reverence are placed foremost in the Buddha's Dharma; hence it says, "it began here"; or it may mean that whenever facing a sublime object or seeing a superior, one must always first pay respect, hence it is called "beginning." The lines beginning with "How could..." explain whether respect or haughtiness is permissible. The first two lines indicate what is inappropriate; the next two lines clarify that respect must be established. "Form" refers to shaving the hair; "clothing" means dyed robes; "haughtiness" means arrogance toward others. "Standard" refers to Dharma regulations, which are explained below. However, leaving household life differs from the secular world not only in outward deportment, but necessarily by relying on inner Dharma; hence it says "purifying and transforming." > — English (machine translation) (machine translation) - [Previous: 3.635](https://indike.org/pramana/in.bauddha.taisho.1805.3.635) - [Next: 3.637](https://indike.org/pramana/in.bauddha.taisho.1805.3.637) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1805.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1805~en-mt.3.636) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1805.3.636](https://indike.org/pramana/in.bauddha.taisho.1805.3.636) · Pramāṇa