[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) › 12.43 # 弘明集 12.43 弘明集 12.43 - **Language:** Classical Chinese ### [12.43](https://indike.org/pramana/in.bauddha.taisho.2102.12.43) 玄再拜白頓首。八日垂至舊諸沙門皆不敬王者。何庾雖已論之而並率所見。未是以理相屈也。庾意在尊主而理據未盡。何出於偏信遂淪名體。夫佛之為化。雖誕以茫浩推于視聽之外。然以敬為本。此處不異。蓋所期者殊非敬恭宜廢也。老子同王侯於三大。原其所重。皆在於資生通運。豈獨以聖人在位而比稱二儀哉。將以天地之大德曰生。通生理物。存乎王者。故尊其神器而禮寔惟隆。豈是虛相崇重義存君御而已哉。沙門之所以生生資存。亦日用於理命。豈有受其德而遺其禮。沾其惠而廢其敬哉。既理所不容。亦情所不安。一代之大事。宜共求其衷想。復相與研盡之。比八日令得詳定也。桓玄再拜頓首。敬謂。 > Xuan bows twice, speaks, and bows his head. The eighth day is approaching. Formerly, all the śramaṇas did not pay homage to rulers. Although He \[Chong\] and Yu \[Bing\] debated it, they both followed what they saw and did not subdue each other through principle. Yu's intention was to honor the lord, but his principles and evidence were not complete. He's view arose from biased faith, and so lost both name and essence. As for the transformation of the Buddha, although it is vast and boundless, posited beyond seeing and hearing, yet it takes respect as its root. In this regard there is no difference; what is aspired to may be distinct, but it is not that reverent respect should be abandoned. Laozi equated kings and dukes with the Three Greats. Tracing what he valued, it all lies in nourishing life and circulating the movement \[of Dao\]. Could it be solely because sages were on the throne that he compared them to the Two Powers? It must be because the great virtue of heaven and earth is called life; and to nourish life and govern things rests with the ruler. Therefore, the divine vessel is honored and the rituals are truly exalted. How could it be that rulers are vainly exalted merely because the duty lies in royal governance? The means by which śramaṇas nourish life and sustain their existence are also daily used in the ordering of life. How could they receive its virtue yet discard its rituals, partake of its benefits yet abandon its respect? Since it is not tolerated by principle, it is also unsettling to human feeling. As a great matter of a whole era, we should seek the proper mean together. I hope we can investigate it fully with one another, so that by the eighth day it may be determined in detail. Huan Xuan bows twice and bows his head. Respectfully stated. > — English (machine translation) (machine translation) - [Previous: 12.42](https://indike.org/pramana/in.bauddha.taisho.2102.12.42) - [Next: 12.44](https://indike.org/pramana/in.bauddha.taisho.2102.12.44) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.2102.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2102~en-mt.12.43) — English, machine translation ## Linked texts (1) - [集沙門不應拜俗等事](https://indike.org/pramana/in.bauddha.taisho.2108.1.26) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2102.12.43](https://indike.org/pramana/in.bauddha.taisho.2102.12.43) · Pramāṇa