高僧傳 6.32

6.32

遠乃著〈沙門不敬王者論〉，凡有五篇。一曰〈在家〉：謂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，遂因之以成教。二曰〈出家〉：謂出家者能遁世以求其志，變俗以達其道。變俗則服章不得與世典同禮，遁世則宜高尚其迹。大德故能拯溺俗於沈流，拔玄根於重劫，遠通三乘之津。近開人天之路。如令一夫全德，則道洽六親，澤流天下，雖不處王侯之位，固已協契皇極，在宥生民矣。是故內乖天屬之重，而不逆其孝；外闕奉主之恭，而不失其敬也。三曰〈求宗不順化〉：謂反本求宗者，不以生累其神；超落塵封者，不以情累其生，不以情累其生則其生可滅；不以生累其神，則其神可冥。冥神絕境，故謂之泥洹。故沙門雖抗禮萬乘，高尚其事，不爵王侯，而沾其惠者也。四曰〈體極不兼〉：應謂如來之與周、孔，發致雖殊，潛相影響，出處咸異，終期必同。故雖曰道殊，所歸一也。不兼應者，物不能兼受也。五曰〈形盡神不滅〉：謂識、神馳騖，隨行東西也。此是論之大意。自是沙門得全方外之迹矣。

Huiyuan then composed the *Treatise on Śramaṇas Not Paying Homage to Kings*, in five sections in all. The first was "Those at Home": it means that those who uphold the Dharma at home are subjects who follow the secular transformation; their feelings have not changed from worldly customs and their traces are within the realm, and so there is the love of natural kinship and the ritual of serving the ruler; ritual reverence has its root, and this is followed to establish the teaching. The second was "Those Who Have Left the Household": it means that those who leave the household can flee the world to seek their aspiration, and change customs to attain their Way. Changing customs means their robes and insignia cannot share the same rituals as worldly canons; fleeing the world means their traces should be exalted. Those of great virtue can therefore rescue the drowning world from the sinking flow, uproot the mysterious root across repeated kalpas, and from afar open the ford of the Three Vehicles, while near at hand opening the path to humans and gods. If one man perfects his virtue, the Way extends to the six relations and bounty flows throughout all under Heaven; though he does not occupy the station of kings and lords, he already harmonizes with the August Ultimate and shelters the living people. Therefore, inwardly he departs from the gravity of natural kinship without rebelling against filial piety; outwardly he lacks the courtesy of serving the sovereign without losing reverence. The third was "Seeking the Ultimate Without Following Secular Transformation": it means that those who return to the origin and seek the ultimate do not entangle their spirit with life; those who transcend the bond of dust do not entangle their life with emotions. If life is not entangled with emotions, then life can be extinguished; if the spirit is not entangled with life, then the spirit can merge with the void. Merging the spirit and transcending objects is therefore called nirvāṇa. Thus, though śramaṇas match rituals with the ruler of ten thousand chariots and hold their endeavors high, not accepting noble ranks from kings and lords, [the ruler] nonetheless partakes of their blessing. The fourth was "The Ultimate Substance Does Not Adapt Diversely": it means that the Tathāgata and the Duke of Zhou and Confucius, though their points of departure differ, secretly influence each other; their public service and retirement are completely different, but their ultimate aims must be the same. Therefore, though it is said their ways differ, that to which they return is one. That they do not adapt diversely is because creatures cannot receive both at once. The fifth was "The Body Exhausts but the Spirit Is Not Extinguished": it means that consciousness and spirit gallop forth, following karma east and west. This is the general idea of the treatise. From this point on, śramaṇas were able to preserve fully their traces beyond the world.