[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) › [集沙門不應拜俗等事](https://indike.org/pramana/in.bauddha.taisho.2108) › 2.11 # 集沙門不應拜俗等事 2.11 集沙門不應拜俗等事 2.11 - **Language:** Classical Chinese ### [2.11](https://indike.org/pramana/in.bauddha.taisho.2108.2.11) 原夫佛教所明大要。以出處為異。出家之人凡有四科。其弘通利物則功侔帝王。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。沈湎世樂不能自勉而特出。是故教之所檢以此為崖。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。霑其惠而廢其敬。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。 > In examining the essential points clarified by the Buddha's teachings, the difference lies between renunciation and remaining \[in the world\]. Among those who have left home, there are broadly four classes. Their propagation of the Dharma and benefit to beings equal the merit of emperors and kings, and their transformation combines with the way of governance. As for moving the mundane and awakening the age, there is no generation that lacks them. However, they act or withdraw according to circumstance; hence their decline or flourish is merely concealment or manifestation. Among these that can be discussed, allow me to speak briefly. Those who revere the Dharma while remaining at home are subjects who comply with transformation. Their feelings have not departed from convention, and their traces are identical with those within the realm. Thus they have the love of natural kinship and the propriety of serving their sovereign. Propriety and reverence have their source, and taking this as the basis, the teaching is formed; tracing back that on which it is based, its merit stems from the past. For this reason, based on affection toward kin, love is taught, causing the people to know that there is natural grace; based on strictness, respect is taught, causing the people to know that there is natural gravity. The coming of these two is truly due to hidden response. Since the response does not lie in the present, one ought to trace its root. Therefore, retributive punishment for offenses is used as penalty to make them cautious after being fearful; heavenly palaces are used as noble rewards to make them act after being pleased. These all clarify the teaching based on retributive effects, reaching through compliance without altering what is natural. Why is this? Cherishing the person and preserving life take being fettered by attachment as an entanglement. The root is deep and the cause lies in the self; inverted views are not yet forgotten. They are just about to take emotions and desires as their parks and groves, sights and sounds as their spectacles; immersed in worldly pleasures, they cannot exert themselves to stand out. Therefore, the restriction of the teaching takes this as its boundary, and does not clarify what lies beyond it. When what lies beyond is not yet clarified, then they are largely the same as those who comply with transformation. Hence they cannot receive the \[ruler's\] virtue while neglecting his rites, nor partake of his benevolence while abandoning respect for him. Therefore, those who delight in the tradition of Śākya always first serve their parents and revere their sovereign; those who change their worldly ways and cast aside their hairpins must await orders and act in compliance. If sovereign or parents have doubts, they withdraw to pursue their aspiration and await mutual awakening. This is how the Buddha's teaching values the sustenance of life and assists the royal transformation in the way of governance. The purport of the disputants' arguments seemingly shares some common ground. Therefore, I establish the division between internal and external to clarify their devotion to the three \[father, ruler, and teacher\], briefly recounting the scripture's meaning to convey what I harbor in mind. > — English (machine translation) (machine translation) - [Previous: 2.10](https://indike.org/pramana/in.bauddha.taisho.2108.2.10) - [Next: 2.12](https://indike.org/pramana/in.bauddha.taisho.2108.2.12) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2108.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2108~en-mt.2.11) — English, machine translation ## Linked texts (1) - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.7.68) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2108.2.11](https://indike.org/pramana/in.bauddha.taisho.2108.2.11) · Pramāṇa