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# 弘明集 12.53

弘明集 12.53

- **Language:** Classical Chinese

### [12.53](https://indike.org/pramana/in.bauddha.taisho.2102.12.53)

難曰。外國之君非所宜喻。而佛教之興亦其指可知。豈不以六夷驕強非常教所化。故大設靈奇使其畏服。既畏服之。然後順軌。此蓋是大懼鬼神福報之事。豈是宗玄妙之道耶。道在則貴。將異於雅旨。豈得被其法服。便道在其中。若以道在然後為貴。就如君言。聖人之道道之極也。君臣之敬愈敦於禮。如此則沙門不敬。豈得以道為貴哉。

> I object: The rulers of foreign states are not suitable as an analogy, and the aim of the rise of Buddhism is also discernable. Is it not that the six barbarian tribes were arrogant and fierce, unable to be transformed by ordinary teachings, and therefore \[the Buddha\] displayed vast miracles and marvels to make them submit in awe? Once they submitted in awe, only then did they follow the proper tracks. This was merely a matter of causing great fear of ghosts, spirits, and karmic retribution; how could it be revering the profound and subtle Dao? If 'where the Dao resides, it is honored,' this must diverge from your refined intention. How could merely putting on the clerical robes mean that the Dao resides within them? If it is only after the Dao resides that one is honored, then as you say, the Dao of the sages is the ultimate of all Dao, and the reverence between ruler and minister is all the more devoted to ritual. If so, then when a monk fails to show reverence, how can he be honored for possessing the Dao?  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2102~en-mt.12.53) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2102.12.53](https://indike.org/pramana/in.bauddha.taisho.2102.12.53) · Pramāṇa
