四分律行事鈔資持記 3.644

3.644

次科，不應中，初文。四種，前是俗人，餘皆道眾；入復二是下座，三即非僧，四即無德；三中，十三難人無戒三舉行缺，二滅體壞。古來國朝，多有令僧反拜君父。蓋不知三寶福田，四生依怙；道超塵網，德跨樊籠；君不得臣，父不得子；不墮四民之數，是為三界之賓；形雖免於屈申，心敢忘於奉敬。但以志求解脫，仰答劬勞；不怠重修，上資治化；豈唯拜伏，方為報德乎！

In the next section, on who should not [be paid homage]: in the initial passage, there are four kinds. The first is secular people, and the rest are all religious assemblies: among the latter, the second is juniors, the third is non-monks, and the fourth is those without virtue. Under the third, those with the thirteen impediments lack precepts; those undergoing the three formal acts are deficient in execution; and those subject to the two expulsions have their precept-essence destroyed. Since ancient times under various dynasties, there have often been orders compelling monks to pay homage in return to rulers and parents. This is because they do not understand that the Triratna is the field of merit and the refuge of the four kinds of born beings; its Path transcends the worldly net, and its virtue surmounts the worldly cage. A ruler cannot treat them as subjects, and a father cannot treat them as sons. They do not fall within the count of the four classes of commoners; they are guests of the three realms. Although their physical form is exempted from bowing and prostrating, how could their minds dare to forget offering reverence? It is solely by resolving to seek liberation that they look up to repay their parents' toil; by tirelessly renewing their cultivation, they aid from above in governance and transformation. How could it be that only bowing and prostrating constitutes repaying virtue?!