弘明集 5.34

5.34

原夫佛教所明大要。以出處為異。出處之人凡有四科。其弘教通物則功侔帝王。化兼治道。至於感俗悟時亦無世不有但所遇有行藏。故以廢興為隱顯耳。其中可得論者。請略而言。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。禮敬有本遂因之而成教本。其所因則功由在昔。是故因親以教愛。使民知有自然之恩。因嚴以教敬。使民知有自然之重。二者之來。寔由冥應。應不在今則宜尋其本。故以罪對為刑罰。使懼而後慎。以天堂為爵賞。使悅而後動。此皆即其影響之報而明於教。以因順為。通而不革其自然也。何者夫厚身存生以有封為滯累。根深因在我倒未忘方將以情欲為苑囿。聲色為遊觀。沈湎世樂不能自免而特出。是故教之所撿以此為崖。而不明其外耳。其外未明則大同於順化。故不可受其德而遺其禮。沾其惠而廢其敬。是故悅釋迦之風者輒先奉親而敬君。變俗投簪者必待命而順動。若君親有疑則退求其志以俟同悟。斯乃佛教之所以重資生助王化於治道者也。論者立言之旨。貌有所同。故位夫內外之分。以明在三之志。略敘經意宣寄所懷。

Tracing the core of what the Buddha's teachings elucidate, the essential division lies between the householder and the recluse. Those who go out into the world and dwell in seclusion fall generally into four classes. When they propagate the teachings and reach out to beings, their merit equals that of emperors and kings, and their transformation embraces the Dao of governance. As for inspiring the worldly and enlightening their times, there has never been an age without them; yet depending on whether their circumstances allow them to act or to withdraw, they appear or remain hidden according to their flourishing or decay. Among them, regarding those that can be discussed, please allow me to speak briefly: Those who observe the Dharma at home are citizens who comply with transformation. Their sentiments have not altered worldly customs, and their traces are identical with those within the realm; therefore they have the love of natural kin and the etiquette of serving the sovereign. Etiquette and reverence have their source, and taking this as the basis, the teaching is formed. Tracing what they are based upon, their merit derives from the past. For this reason, by relying on affection one teaches love, making the people know natural kindness; by relying on solemnity one teaches respect, making the people know natural gravity. The emergence of these two truly arises from invisible resonance. Since the resonance does not belong to the present, one should trace back to its origin. Therefore, one uses retributions for guilt as punishments, making them cautious after feeling fear; and uses heavenly realms as ranks and rewards, making them act after feeling joy. These are all teachings made clear based on the retribution of shadow and echo, serving as communication through compliance, without altering their natural condition. Why is this? Enriching the body and preserving life takes clinging to boundaries as an entanglement. The root is deep because self-centeredness and inverted views are not yet forgotten; they are about to make desires their park and sounds and sights their pleasure-garden, steeped in worldly delights and unable to free themselves to transcend them. Therefore, the restraint of the teaching takes this as its limit, and does not elucidate what lies beyond it. When what lies beyond is not yet elucidated, they largely conform to those who comply with transformation. Therefore, they must not receive his virtue yet omit his rites, or benefit from his grace yet abandon their reverence. For this reason, those who delight in the tradition of Śākya always first serve their parents and respect their sovereign; those who alter worldly ways and cast off the hairpin must await the command and act in compliance. If sovereign or parent has doubts, they withdraw to cultivate their aspiration, awaiting shared awakening. This is why the Buddha's teachings value supporting life and assist the ruler's transformation in the Dao of governance. The purport of the disputants' arguments seems superficially similar; therefore, I distinguish the inner from the outer divisions to clarify the intent regarding the three bonds, briefly narrating the meaning of the scriptures to convey what I harbor.