弘明集 12.49

12.49

領軍將軍吏部尚書中書令武剛男王謐。惶恐死罪奉誨。及道人抗禮至尊。并見與八座書。具承高旨。容音之唱辭理兼至。近者亦粗聞公道未獲究盡。尋何庾二旨。亦恨不悉。以為二論漏於偏見。無曉然厭心處真如雅誨。夫佛法之興出自天竺。宗本幽遐難以言辯。既涉乎教。故可略而言耳。意以為殊方異俗雖所安每乖。至於君御之理。莫不必同。今沙門雖意深於敬不以形屈為禮。迹充率土而趣超方內者矣。是以外國之君莫不降禮。良以道在則貴。不以人為輕重也。尋大法宣流為日諒久。年踰四百歷代有三。雖風移政易而弘之不異。豈不以獨絕之化有日用於陶漸。清約之風無害於隆平者乎。故王者恭己不悢悢於缺戶。沙門保真不自疑於誕世者也。承以通生理物存乎王者。考諸理歸實如嘉論。三復德音不能巳已。雖欲奉酬言將無寄。猶以為功高者不賞惠深者忘謝。雖復一拜一起。亦豈足答濟通之德哉。公眷眄未遺猥見逮問。輒率陳愚管不致嫌於所奉耳。願不以人廢言。臨白反側謐惶恐死罪。

Wang Mi, General of the Disciplinary Army, Minister of the Personnel Bureau, Director of the Secretariat, and Baron of Wugang, fearful and deserving of death, respectfully receives your instructions. Regarding monks matching courtly protocol before the Supreme Sovereign, I have also seen your letter to the Eight Ministers and fully understand your noble intentions. The words of your expression and sound possess both excellent eloquence and reasoning. Recently, I too had heard a little of the public debate, but had not had the chance to examine it exhaustively. Upon examining the two positions of He and Yu, I also regret not knowing them in full, and consider that both essays were flawed by biased perspectives, lacking any clear point that satisfies the heart, truly as your refined instruction states. Now, the rise of the Buddha's Dharma originated in Tianzhu. Its fundamental principle is obscure and distant, difficult to debate in words. Since it pertains to teaching, it can only be discussed in outline. In my humble opinion, although distinct regions and differing customs diverge in what they find comfort, when it comes to the principle of a sovereign's rule, none fails to be identical. Now, although the monks harbor deep reverence in their minds, they do not take physical bending as their ritual. Their footprints fill the entire land, yet their purports transcend the mundane realm. For this reason, the rulers of foreign states all humble their own protocol before them; this is truly because where the Dao resides, it is honored, and one does not deem it light or heavy on account of the person. When one examines the proclamation and spread of the Great Dharma, it has indeed been long: its years exceed four hundred, spanning three dynasties. Although manners have shifted and governance has changed, the propagation of it has remained the same. Is this not because a uniquely supreme transformation daily serves in gradual cultivation, and its pure and austere style does no harm to prosperous peace? Thus the ruler reveres himself and does not fret over missing a threshold; the monk preserves truth and does not doubt himself in being born into the world. I acknowledge that the ruler is relied upon for fostering life and governing all things; examining the culmination of principles, it is indeed as your fine essay states. Reading your virtuous words three times, I cannot cease my admiration. Although I wish to offer a reply, words almost find no purchase. I still consider that for the highest merit there is no reward, and for profound benevolence one forgets to thank. Even if one bends once and rises once, how could that ever suffice to repay the virtue of aiding and bringing about life? Your Lordship's regard has not cast me aside, and I have been favored with your inquiry; I thus make bold to present my humble and narrow view, merely wishing not to incur suspicion regarding what I venerate. I hope you will not discard the words on account of the man. Facing this letter with trepidation, Mi, fearful, deserves death.