佛祖歷代通載 12.24

12.24

（十五　庚申）　屈僧拜俗詔。帝初崇三寶。後復憍慢。四月十五日下詔。令沙門致敬君親。恐爽恒請。至十六日勅付有司詳議。是月二十一日大莊嚴寺威秀等上不拜表。至二十五日沙門道宣等上雍州牧沛王倫不拜表。二十七日宣等又上榮國夫人楊氏不拜俗啟及上敘佛教隆替事狀。大意是前朝代興替。然後引經不拜俗文。梵網經云。出家人法不向國王禮拜。不向父母禮拜。六親不敬。鬼神不禮。涅槃經第六卷云。出家人不禮敬在家人。四分律云。佛令諸比丘相次禮拜。不應禮拜一切白衣。佛本行經五十三卷云。輸頭檀王與諸眷屬百官次第禮佛足已。佛言。王今可禮優波璃并諸比丘足。王聞佛教即從座起頂禮五百比丘足。新出家者次第而禮。薩遮尼乾子經云。若謗聲聞辟支佛法及大乘法毀訾留難者犯根本罪。僧道宣尋白朝宰群公。伏見詔書令僧致敬君父。事理深遠非淺情能測。夫以出家之迹列聖齊規。真俗之科百王同軌。干木在魏。高抗而謁文侯。子陵居漢。長揖而尋光武。彼稱小道尚懷高蹈之門。豈此沙門不垂閑放之美者矣。

(15. Gengshen [660 CE]) The edict compelling monks to bow to laity: Initially, the Emperor revered the Three Jewels, but later he grew arrogant. On the fifteenth day of the fourth month, he issued an edict commanding śramaṇas to pay homage to their sovereign and parents, fearing that their perpetual exception violated propriety. On the sixteenth day, he decreed that the responsible officials deliberate in detail. On the twenty-first day of that month, Weixiu and others of the Dazhuangyan Monastery submitted a memorial refusing to bow. On the twenty-fifth day, the śramaṇa Daoxuan and others submitted a memorial refusing to bow to Pei Wang Lun, Governor of Yongzhou. On the twenty-seventh day, Daoxuan and others again submitted a petition refusing to bow to laity to the Lady of Rongguo, née Yang, and set forth the historical rise and decline of Buddhism. The main purport addressed the rise and fall of former dynasties, and then cited scriptural texts on not bowing to laity: The Fanwang jing states: 'The rule for those who have left the household is not to bow down in reverence to kings, nor to bow down in reverence to parents. They do not revere the six relations, nor do they worship ghosts and spirits.' The sixth fascicle of the Nirvāṇa Sūtra states: 'Those who have left the household do not pay reverent homage to householders.' The Four-Part Vinaya states: 'The Buddha commanded all bhikṣus to pay homage to one another in order; they should not pay homage to any white-robed laity.' The fifty-third fascicle of the Fo benxing jing states: 'After King Śuddhodana and all his retinue and civil officials had prostrated before the Buddha's feet in succession, the Buddha said: "The King may now pay homage to Upāli and the feet of all the bhikṣus." Hearing the Buddha's teaching, the King immediately arose from his seat and bowed his head to the feet of the five hundred bhikṣus, paying homage to the newly ordained in succession.' The Satyaka-nirgrantha Sūtra states: 'If one slanders the teachings of the Śrāvaka, the Pratyekabuddha, or the Mahāyāna, defaming them and creating obstacles, one commits a fundamental offense.' The monk Daoxuan soon addressed the court ministers and grandees: "I have humbly observed the edict commanding monks to pay homage to their sovereign and parents. The principles behind this matter are profound and cannot be gauged by shallow sentiments. Now, the way of leaving the household shares the same standard among all the sages; the division between the ultimate and the worldly has followed the same path under a hundred kings. Duan Ganmu in Wei was haughty and aloof when receiving Marquis Wen; Yan Ziling during the Han made only a deep bow upon visiting Guangwu. Those called followers of minor ways still cherished the path of noble detachment; shall these śramaṇas then not be granted the dignity of leisurely transcendence?"