[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) › [廣弘明集](https://indike.org/pramana/in.bauddha.taisho.2103) › 25.75 # 廣弘明集 25.75 廣弘明集 25.75 - **Language:** Classical Chinese ### [25.75](https://indike.org/pramana/in.bauddha.taisho.2103.25.75) 釋彥琮曰。夫沙門不拜俗者何。蓋出處異流內外殊分。居宗體極息慮忘身。不汲汲以求生。不區區以順化。情超㝢內迹寄寰中。斯所以抗禮宸居背恩天屬。化物不能遷其化。生生無以累其生。長揖君親斯其大旨也。若推之人事稽諸訓詁。則所不應拜。其例十焉。至如望秩山川郊祀天地。欲其利物君罄迺誠。今三寶住持歸戒弘益。幽明翼化可略言焉。斯神祇之流也。為祭之尸必叶昭穆。割牲薦熟時為不臣。今三寶一體敬僧如佛。備乎內典無俟繁言。斯祭主之流也。杞宋之君二王之後。王者所重敬為國賓。今僧為法王之胤。王者受佛付囑。勸勵四部進修三行。斯國賓之流也。重道尊師則弗臣矣。雖謁天子無北面焉。今沙門傳佛至教。導凡誘物嚴師敬學。其在茲乎。斯儒行之流也禮云。介者不拜。為其失於容節。故周亞夫長揖漢文也。今沙門身被忍鎧戡剪慾軍掌握慧刀志摧心惑。斯介冑之流也。蓍代筮賓尊先冠阼。母兄致拜以禮成人。今沙門以大法為己任。拯群生於塗炭。敬遵遺躅祖承嫡胤。斯傳重之流也。堯稱則天。不屈頴陽之高。武盡美矣。終全孤竹之潔。今沙門高尚其事不事王侯。蟬蛻囂埃之中。自致寰區之外。斯逸人之流也。犯五刑關三木被箠楚嬰金鐵者。不責其具禮。今沙門剔毛髮絕胤嗣毀形體易衣服。斯甚刑之流也。又詔使雖微承天則貴。沙門縱賤稟命宜尊。況德動幽明化霑龍鬼。靜人天之苦浪。清品庶之炎氛。功既廣焉。澤亦弘矣。豈使絕塵之伍拜累君親。閑放之流削同名教而已。余幼耽斯務長頗搜尋。採遺烈於青編。纂前芳於汗簡。重以感淪暉於佛日。罄爝火以興詞。庶永將來傳之好事。又古今書論皆云不敬。據斯一字愚竊惑焉。何者。敬乃通心。曲禮稱無不敬。拜唯身屈。周陳九拜之儀。且君父尊嚴。心敬無容不可。法律崇重。身拜有爽通經。以拜代敬用將為允。故其書曰。不拜為文。遠公有言曰。淵壑豈待晨露哉。蓋自申其罔極也。此書之作。亦猶是焉。達鑒通賢儻無譏矣。 > Shi Yancong said: Why is it that a śramaṇa does not bow to secular folk? It is because leaving the world and staying in it follow different currents, and the inner and the outer are distinctly separated. Abiding by the fundamental principle, embodying the ultimate, resting their thoughts, and forgetting their bodies, they do not eagerly seek life, nor do they fussily conform to mundane changes. Their sentiments transcend the universe, while their traces are merely lodged in the mundane realm. This is why they stand on equal terms with the sovereign's abode and turn their backs on the affection of natural kin. Things of this world cannot alter their transformation; life upon life cannot burden their existence. Making a long bow to rulers and parents—this is the great purport. If we examine human affairs and investigate authoritative glosses, there are ten precedents for why they should not bow. Consider the sacrifices offered in ranks to the mountains and rivers, and the suburban sacrifices to Heaven and Earth: wishing to benefit all things, the sovereign exhausts his sincerity. Now, the Triratna abides, and the refuges and precepts bring vast benefit; their covert and overt aid in transformation can be briefly stated: they belong to the class of deities and spirits. The impersonator of the dead in a sacrifice must accord with the ancestral order; when slaughtering the victim and presenting the cooked offering, he is, for the time being, not treated as a subject. Now, the Triratna is a single substance, and respecting a monk is like respecting the Buddha; this is fully detailed in the inner texts and needs no redundant words: they belong to the class of sacrificial impersonators. The rulers of Qi and Song were descendants of the two previous royal dynasties; valued by the ruling monarch, they were honored as guests of the realm. Now, monks are the descendants of the Dharma King; the monarch receives the Buddha's entrustment and encourages the four assemblies to cultivate the three trainings: they belong to the class of guests of the realm. Honoring the Way and respecting the teacher, one does not treat him as a subject; even when having audience with the Son of Heaven, he does not face north. Now, śramaṇas transmit the Buddha's ultimate teachings, guiding the ordinary and leading living beings; dignifying the teacher and respecting learning—does it not reside herein? They belong to the class of Confucian conduct. The Rites state: 'A soldier in armor does not bow, because it would disrupt his deportment.' Hence Zhou Yafu made a long bow to Emperor Wen of Han. Now, the śramaṇa dons the armor of patience, subdues and slays the army of desire, holds the sword of wisdom in hand, and is resolved to shatter mental delusions: they belong to the class of the armored. The diviner represents the ancestral lineage; when coming of age, the guest crowns the youth at the east steps, and mothers and elder brothers bow to him to complete his adulthood according to the rites. Now, the śramaṇa takes the Great Dharma as his own duty, rescues all living beings from misery, reverently follows the bequeathed traces, and inherits the orthodox lineage: they belong to the class of transmitters of the lineage. Yao was praised for emulating Heaven, yet he did not bend the high integrity of Chaofu of Yingyang; King Wu's virtue was completely beautiful, yet in the end he preserved the purity of Boyi of Guzhu. Now, the śramaṇa elevates his endeavors and does not serve kings and nobles; sloughing off the clamorous dust, he places himself beyond the worldly realm: they belong to the class of recluses. Those who violate the five punishments, are confined by the three wooden bonds, are flogged, or are bound in iron are not required to perform full etiquette. Now, the śramaṇa shaves off his hair, cuts off descendants, disfigures his body, and changes his garments: they belong to the class of extreme punishments. Furthermore, though an imperial emissary is lowly, receiving the heavenly mandate makes him noble; even if a śramaṇa were lowly, receiving the Buddha's decree makes him honorable. How much more so when his virtue moves the covert and overt, and his transformation moistens dragons and spirits, calming the bitter waves of humans and devas and cleansing the scorching vapors of all kinds of beings! His merit is already broad, and his beneficence is vast. How could one cause this company that has severed worldly dust to bow and burden their rulers and parents, and reduce this leisurely and untrammeled group to the level of the Confucian code? In my youth, I was devoted to these matters; growing up, I investigated them thoroughly. I gathered the remaining exploits from the green tablets and compiled past fragrant deeds upon the sweat-dried bamboo slips. Moreover, moved by the setting radiance of the Buddha Sun, I exhausted my tiny torch of light to compose this essay, hoping to transmit it forever to those in future times who take an interest in such matters. Furthermore, ancient and modern writings and discourses all say 'do not respect' (bujing). Relying on this single word, I am privately perplexed. Why? Respect is an affair of the mind; the Summary of Rites states, 'Be without disrespect.' Bowing is merely bending the body; the Rites of Zhou sets forth the protocol of nine kinds of bows. Furthermore, the ruler and parents are venerable and solemn; for the mind to respect them is entirely fitting. The Vinaya rules are lofty and grave; for the body to bow violates the comprehensive scriptures. Substituting 'bowing' (bai) for 'respect' (jing) would be appropriate; therefore, this book is titled 'Not Bowing' in its text. Master Yuan had a saying: 'Does the deep abyss need the morning dew? It is merely to express one's infinite gratitude.' The composition of this work is likewise so. May discerning and penetrating worthies find no fault with it. > — English (machine translation) (machine translation) - [Previous: 25.74](https://indike.org/pramana/in.bauddha.taisho.2103.25.74) - [Next: 25.76](https://indike.org/pramana/in.bauddha.taisho.2103.25.76) - [Up: 25](https://indike.org/pramana/in.bauddha.taisho.2103.25) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.25.75) — English, machine translation ## Linked texts (1) - [集沙門不應拜俗等事](https://indike.org/pramana/in.bauddha.taisho.2108.6.46) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2103.25.75](https://indike.org/pramana/in.bauddha.taisho.2103.25.75) · Pramāṇa