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# 弘明集 1.32

弘明集 1.32

- **Language:** Classical Chinese

### [1.32](https://indike.org/pramana/in.bauddha.taisho.2102.1.32)

牟子曰。來春當大飢今秋不食。黃鍾應寒\[卄/(麩-夫+壬)\]賓重裘。備豫雖早不免於愚。老子所云。謂得道者耳。未得道者何知之有乎。大道一言而天下悅。豈非大辯乎。老子不云乎。功遂身退天之道也。身既退矣。又何言哉。今之沙門未及得道。何得不言。老氏亦猶言也。如其無言五千何述焉。若知而不言可也。既不能知又不能言愚人也。故能言不能行國之師也。能行不能言國之用也。能行能言國之寶也。三品各有所施。何德之賊乎。唯不能言。又不能行。是謂賊也。

> Mouzi said: "If one were not to eat this autumn because there will be a great famine next spring, or if one were to don heavy furs in the heat of summer because the winter month will be cold—such precautions, though taken early, could not avoid being foolish. What Laozi spoke of refers to those who have already attained the Dao; what knowledge could those have who have not yet attained the Dao? The Great Dao delights the world with a single word; is that not great eloquence? Did Laozi not say: 'When the work is accomplished, the person withdraws: this is the Dao of Heaven'? Once the person has withdrawn, what more would he say? Today's śramaṇas have not yet attained the Dao, so how could they not speak? Laozi also spoke: if he had not spoken, how could the Five Thousand Words have been expounded? If one knows yet does not speak, that is permissible; but one who can neither know nor speak is a fool. Therefore, one who can speak but cannot practice is a teacher of the state; one who can practice but cannot speak is a functionary of the state; one who can both practice and speak is a treasure of the state. The three classes each have their use; how can this be a thief of virtue? Only one who can neither speak nor practice is called a thief."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2102~en-mt.1.32) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2102.1.32](https://indike.org/pramana/in.bauddha.taisho.2102.1.32) · Pramāṇa
