[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) › 4.47 # 集沙門不應拜俗等事 4.47 集沙門不應拜俗等事 4.47 - **Language:** Classical Chinese ### [4.47](https://indike.org/pramana/in.bauddha.taisho.2108.4.47) 一勅云。君親之義。在三之訓為重。愛敬之道。凡百之行攸先者。此實先王之要道也。今請申其理。竊尋教有外教內教之別。人有在家出家之異。在家則依乎外教。服先王之法服。順先王之法言。上有敬親事君之禮。下有妻子官榮之戀。此則恭孝之躅。理叶儒津。出家則依乎內教。服諸佛之法服。行諸佛之法行。上捨君親愛敬之重。下割妻子官榮之戀。以禮誦之善自資父母。行道之福以報國恩。既許不以毀形易服為過。豈宜責以敬親事君之禮。異乎孔老之教。所以理絕常境。不抑其拜禮。無損於國也。 > First: The imperial edict states, 'The duty to sovereign and father carries the weight of the instruction regarding the Three Objects of Reverence; the way of love and respect stands first among all hundred conducts.' This is truly the essential Way of the former kings. We now request to elucidate its principle: Upon investigation, teachings are divided into outer teachings and inner teachings, and people are distinguished as householders and renunciants. Householders rely on the outer teachings; they wear the model attire of the former kings and comply with the model words of the former kings. Above, they observe the rites of respecting parents and serving the sovereign; below, they hold the attachments to wife, children, office, and glory. These are traces of deference and filial piety, and their principle accords with the Confucian ford. Renunciants rely on the inner teachings; they wear the Dharma robes of the Buddhas and practice the Dharma conduct of the Buddhas. Above, they abandon the weight of loving and respecting sovereign and father; below, they sever attachments to wife, children, office, and glory. Through the goodness of ritual recitation, they benefit their parents; with the merit of practicing the Way, they repay the kindness of the state. Since they are already permitted not to consider altering their forms and changing their clothes an offense, how could it be fitting to hold them accountable to the rites of respecting parents and serving the sovereign? Differing from the teachings of Confucius and Laozi, their principle transcends ordinary realms. Not enforcing their bowing causes no harm to the state. > — English (machine translation) (machine translation) - [Previous: 4.46](https://indike.org/pramana/in.bauddha.taisho.2108.4.46) - [Next: 4.48](https://indike.org/pramana/in.bauddha.taisho.2108.4.48) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2108.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2108~en-mt.4.47) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2108.4.47](https://indike.org/pramana/in.bauddha.taisho.2108.4.47) · Pramāṇa