[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) › [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036) › 7.68 # 佛祖歷代通載 7.68 佛祖歷代通載 7.68 - **Language:** Classical Chinese ### [7.68](https://indike.org/pramana/in.bauddha.taisho.2036.7.68) 原夫。佛教所明。大要以出處為異。出處之人凡有四科。其弘教通物。則功侔帝王化兼治道。至於感俗悟時。亦無世不有。但所遇有行藏。故以廢興為隱顯耳。其中可得論者。請略而言之。在家奉法則是順化之民。情未變俗迹同方內。故有天屬之愛奉主之禮。禮敬有本。遂因之而成教。本其所因則功由在昔。是故因親以教愛。使民知有自然之恩。因嚴以教敬。使民知有自然之重。二者之來。實由冥應。應不在今。則宜尋其本。故以罪對為刑罰。使懼而後謹。以天堂為爵賞。使悅而後動。此皆影響之報而明於教。以因順為通而不革其自然也。何者夫厚身存生。以有封為滯累。深固在我未忘。方將以情欲為苑囿。聲色為游觀。沈湎世樂不能自免而特出。是故教之所檢。以此為涯而不明其外耳。其外未明則大同於順化。故不可受其德而遺其禮。沾其惠而廢其敬。是故悅釋迦之風者。輒先奉親而敬君。變俗而投簪者。必待命而順動。若君親有疑則退求其志以俟同悟。斯乃佛教之所以重資生助王化於治道者也。論者立言之。旨貌有所同。故位夫內外之分。以明在三之志。略敘經意宣寄所懷。 > Now, what Buddhist teaching clarifies differs primarily according to whether one is in worldly life or has withdrawn from it. People in worldly life or withdrawal fall into four categories. Those who propagate the teaching and accommodate all beings match emperors and kings in their merit, and their transforming influence embraces the way of government. As for moving the mundane and awakening the times, no era has been without them; it is only that what they encounter involves action or retirement, so their flourishing and decline manifest as hiding or showing. Among them, regarding what can be discussed, let me speak briefly. Those who uphold the Dharma while remaining in the household are subjects who follow the natural order. Their feelings have not abandoned mundane customs, and their traces remain within the realm. Therefore, they have the love due to natural kin and the ritual due to serving their ruler. Ritual and reverence have their root, and teachings are established following this. Tracing the root of their cause, their merit stems from past deeds. Therefore, through kinship one teaches love, making the people know natural kindness; through solemnity one teaches reverence, making the people know natural majesty. The arising of both truly stems from hidden retribution; if retribution is not in the present, one should seek its root. Thus, punishment is based on retribution for offenses, making people fearful and thereby cautious; heavenly realms are given as rewards, making them joyful and thereby active. These are all teachings clarifying retribution like shadows and echoes, adapting and following in order to guide without altering nature. Why so? Because cherishing the body and preserving life results in clinging to attachments; deeply grounded in the self, it is not yet forgotten. People take passions and desires as their parks and pleasures, and sights and sounds as their excursions, wallowing in worldly pleasures, unable to liberate or distinguish themselves. Therefore, the restraint of this teaching takes this as its limit, not yet clarifying what lies beyond. Since what lies beyond is not yet clarified, they largely conform to the worldly order. Thus they must not receive its virtue yet omit its rituals, or partake in its beneficence yet discard their reverence. Therefore, those who delight in the tradition of Śākya always first serve their parents and revere their ruler; those who alter their customs and lay aside the hairpin must wait for permission before acting accordingly. If ruler or parents harbor doubts, they withdraw to cultivate their aspiration to await shared realization. This is how Buddhist teaching values the sustenance of life and assists royal transformation in the way of governance. The proponent's stated purpose appears to share this view; hence I delineate the division between internal and external to clarify the ideal of the three bonds, briefly outlining the meaning of the scriptures to express what is on my mind. > — English (machine translation) (machine translation) - [Previous: 7.67](https://indike.org/pramana/in.bauddha.taisho.2036.7.67) - [Next: 7.69](https://indike.org/pramana/in.bauddha.taisho.2036.7.69) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.2036.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.7.68) — English, machine translation ## Linked texts (2) - [弘明集](https://indike.org/pramana/in.bauddha.taisho.2102.5.34) — 僧祐, Classical Chinese - [集沙門不應拜俗等事](https://indike.org/pramana/in.bauddha.taisho.2108.2.11) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.7.68](https://indike.org/pramana/in.bauddha.taisho.2036.7.68) · Pramāṇa