[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) › [弘明集](https://indike.org/pramana/in.bauddha.taisho.2102) › 1.21 # 弘明集 1.21 弘明集 1.21 - **Language:** Classical Chinese ### [1.21](https://indike.org/pramana/in.bauddha.taisho.2102.1.21) 問曰。蓋以父之財乞路人。不可謂惠。二親尚存殺己代人。不可謂仁。今佛經云。太子須大挐。以父之財施與遠人。國之寶象以賜怨家。妻子自與他人。不敬其親。而敬他人者。謂之悖禮。不愛其親。而愛他人者。謂之悖德。須大挐不孝不仁。而佛家尊之。豈不異哉。牟子曰。五經之義立嫡以長。大王見昌之志。轉季為嫡。遂成周業。以致太平。娶妻之義必告父母。舜不告而娶以成大倫。貞士須聘請。賢臣待徵召。伊尹負鼎干湯。甯戚叩角要齊。湯以致王。齊以之霸。禮男女不親授。嫂溺則授之以手。權其急也。苟見其大。不拘於小。大人豈拘常也。須大挐覩世之無常財貨非己寶故。恣意布施以成大道。父國受其祚。怨家不得入。至於成佛。父母兄弟皆得度世。是不為孝。是不為仁。孰為仁孝哉。 > The questioner said: "To beg for someone on the road with one's father's wealth cannot be called kindness. To kill oneself in place of another while both parents are still alive cannot be called benevolence. Now the Buddhist scriptures say: 'Crown Prince Sudāna gave his father's wealth to distant people; he bestowed the state's precious elephant upon enemies; he gave his wife and children away to others.' To fail to respect one's parents while respecting others is called a transgression against propriety. To fail to love one's parents while loving others is called a transgression against virtue. Sudāna was unfilial and unbenevolent, yet Buddhists honour him—is this not bizarre?" Mouzi said: "The principle of the Five Classics is to establish the eldest son of the primary wife as heir. King Tai saw Chang's resolve and replaced the eldest with the youngest as heir, ultimately bringing the Zhou's royal work to completion and attaining the great peace. The principle of taking a wife requires that one must inform one's parents. Shun married without informing them in order to complete the cardinal human relationship. An upright knight requires an offering and an invitation. A worthy minister awaits being summoned. Yi Yin carried a tripod to seek an audience with Tang; Ning Qi tapped the horns of an ox to petition Qi. Tang thereby achieved kingship, and Qi thereby attained hegemony. According to propriety, men and women do not touch hands when giving or receiving; yet if an elder brother's wife is drowning, one rescues her by hand—this is accommodating urgent necessity through expedience. If one perceives the great, one is not constrained by the small. How could a great man be bound by common convention? Sudāna saw the impermanence of the world and knew that wealth and goods are not one's own treasures; therefore he gave freely without restraint to attain the Great Dao. His father's state received its blessings, and enemies could not invade. When he attained Buddhahood, his parents and brothers all crossed over the world. If this is not filial piety, if this is not benevolence, what then is benevolence and filial piety?" > — English (machine translation) (machine translation) - [Previous: 1.20](https://indike.org/pramana/in.bauddha.taisho.2102.1.20) - [Next: 1.22](https://indike.org/pramana/in.bauddha.taisho.2102.1.22) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2102.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2102~en-mt.1.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2102.1.21](https://indike.org/pramana/in.bauddha.taisho.2102.1.21) · Pramāṇa