佛祖歷代通載 6.86

6.86

(16) In the sixth year of the Xiankang era, Emperor Cheng was young and tender, and Yu Bing, acting as the regent in his capacity as the elder imperial uncle, memorialised that śramaṇas ought to render full rites [of obeisance] to the ruler. Prefect of the Masters of Writing He Chong and others deliberated that they ought not to perform prostrations. The matter was referred to the ceremonial officials for detailed deliberation, and the erudites' deliberation agreed with Chong. However, the Chancellery, complying with Bing's intentions, rejected their view. Prefect of the Masters of Writing Chong, Vice Directors Chu Yi and Zhuge Hui, and Masters of Writing Feng Huai and Dai Guang and others memorialised: "Emperor Wu, the Martial Ancestor, carried out the revolution through abundant brilliance; Emperor Ming, the Solemn Ancestor, was sagacious and profoundly discerning. Could it be that at that time it was not easy to make śramaṇas bend their knees? Yet taking into consideration that their method of cultivating good should not be altered was precisely how the intentions of the world were brought into accord. Your ministers believe that following and upholding the precedents of the former emperors is superior in righteousness." Bing firmly maintained that they ought to pay full respect, and an imperial edict was issued saying: "Diverse customs in myriad regions and the divine way are difficult to fathom; this has a long history. Those of broad vision and wide comprehension should truly find nothing strange in it. Furthermore, as for the rite of kneeling and bowing, why must it be esteemed? One should investigate back to the intention behind why the former kings esteemed it. Did they merely enjoy this bending and folding of the body, or sitting in formal posture and prostrating? It truly has a reason! Since it has a reason, with what could it be replaced? Thus, when proper rites were established, could they have been without substance? Furthermore, is there indeed a Buddha now, or is there no Buddha? If there is, his way is certainly vast; if not, where is its meaning to be derived? Even granted that it is true, it belongs to matters beyond the mundane realm. How could matters beyond the mundane realm be embodied within the mundane realm, such that one should alter one's bodily form, transgress the regular standards, change the ceremonial canons, and discard the moral teachings? This is what I deeply doubt. Moral teachings have their origin, and have not been discarded for a hundred generations. When the bright day has not yet dawned, subsequent generations still face peril. As for the harm of such peril, its causes are difficult to trace. Yet now, to long from afar for what is indistinct, vague, and undefined, discarding ritual overnight and abolishing teaching in the present age, causing the ordinary populace to haughtily defy the constitutional laws—this is also what I deeply doubt. Even granted that it is true, even granted that he exists, I would merely commune with him through the spiritual mind and grasp him in the breast. The grand schemes of standard ordinances certainly cannot be discarded in the imperial court. All such people are people of the Jin. Assessing their talent and wisdom, they are merely ordinary men. Yet because what is spoken of is difficult to fathom, they borrow vestments to transcend the ordinances, uphold the haughty etiquette of foreign customs, and hold their bodies erect before the sovereign of ten thousand chariots—this again is what I cannot accept. You gentlemen are all pillars of the state. When discoursing, you should fathom what is profound and subtle; when discussing governance, you should esteem..."