[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) › [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036) › 8.53 # 佛祖歷代通載 8.53 佛祖歷代通載 8.53 - **Language:** Classical Chinese ### [8.53](https://indike.org/pramana/in.bauddha.taisho.2036.8.53) （二十四　壬寅）　大明六年九月右司陳言。臣聞邃拱凝居非期弘峻。拳跪盤伏豈止恭敬。將以昭彰四維締制六寓。故雖儒法支派名墨條流。至於崇親嚴上。厥繇靡爽。唯浮圖教特異於此。凌滅禮度偃居尊戚。失隨方之妙迹。迷至化之淵美。臣聞佛以謙儉自牧。以忠順為道。不輕比丘逢人必拜。目連大士遇長則禮。寧有屈膝四輩而閒禮二親。稽顙耆臈而直骸萬乘者耶。故咸康剏議元興再述。而事屈於偏黨。道剉於餘分。今鴻源遠洗群流仰鏡。九仙贐寶百神𮐘職。而畿輦之內含弗臣之民。階席之間延抗禮之客。懼非所以澄一風軌詳示景則者也。臣等參議以為沙門接見皆當盡禮敬之容。依其本俗則朝徽有序。乘方兼遂矣。制可。法師僧遠聞而歎曰。我剃頭為沙門。本出家求道。何關於帝王。即日拂衣歸于林壑。 > (24. The renyin year \[462 CE\]) In the ninth month of the sixth year of Daming, the Right Secretariat submitted a memorial: "Your servant has heard that dwelling deep within the halls in solemn quietness is not meant for mere aloof grandeur, and kneeling and prostrating is not merely to show respect; they serve to make manifest the four cardinal virtues and regulate the six realms. Therefore, whether in the branches of the Confucians and Legalists or the streams of the Logicians and Mohists, when it comes to honoring parents and revering superiors, their foundational principles never deviate. Only the teachings of the Buddha uniquely diverge from this, overriding ritual and decorum and reclining before the honored and noble, losing the wondrous traces of adapting to circumstances and straying from the deep beauty of supreme transformation. Your servant has heard that the Buddha cultivated himself with humility and frugality, taking loyalty and obedience as the way: the Sadāparibhūta Bhikṣu bowed whenever meeting anyone; the Great Being Maudgalyāyana paid homage when encountering an elder. How could there be bending the knee to the four assemblies while casually greeting both parents, or bowing to senior monks while standing stiff before the Lord of Ten Thousand Chariots? Thus the debate was initiated in Xiankang and re-argued in Yuanxing, yet the matter was subverted by factional bias, and the proper way was compromised by peripheral views. Now the vast source is deeply cleansed, and the manifold streams look up to it as a mirror; the nine immortals offer treasures, and the hundred spirits assume their posts. Yet within the capital there remain subjects who do not act as subjects, and among the mats before the throne guests are received who treat the ruler as an equal. I fear this is not the way to clarify the public customs and display the great model. We, your ministers, have deliberated and propose that when bhikṣus have an audience, they must fully display the decorum of reverence and respect. If they conform to our native customs, court decorum will be orderly, and the accommodation of foreign ways will be fully achieved." An imperial decree approved this. When Dharma Master Sengyuan heard of it, he sighed and said: "I shaved my head to become a monk, originally leaving home to seek the Way; what has it to do with emperors and kings?" That very day, he shook his robes and retreated to the forests and ravines. > — English (machine translation) (machine translation) - [Previous: 8.52](https://indike.org/pramana/in.bauddha.taisho.2036.8.52) - [Next: 8.54](https://indike.org/pramana/in.bauddha.taisho.2036.8.54) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.2036.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.8.53) — English, machine translation ## Linked texts (1) - [集沙門不應拜俗等事](https://indike.org/pramana/in.bauddha.taisho.2108.2.34) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2036.8.53](https://indike.org/pramana/in.bauddha.taisho.2036.8.53) · Pramāṇa