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# 廣弘明集 12.13

廣弘明集 12.13

- **Language:** Classical Chinese

### [12.13](https://indike.org/pramana/in.bauddha.taisho.2103.12.13)

又言。欲令眾僧拜謁帝王編於朝典者。此之一見迷倒最深。既自落坑引他墜井。欲令同陷。其可得乎。昔桓玄篡逆狂悖無道。已有此論。朝議不從云。沙門釋子剃髮染衣。許其方外之人。不拘域中之禮。故袈裟偏袒。非朝宗之服。鉢盂錫杖。豈廊廟之器。而玄悖逆固執不悛。既屈辱三尊飄蕩七廟。民怨神怒眾叛親離。軍敗於東陵。身喪於西浦。覆車明鑒。孰不誡哉。我大唐皇帝。命聖挺生。應休明之期。當會昌之運。止塗息炭拔溺濟沈。弘聖教以訓民。垂至仁以育物。年和歲稔氣阜時昌。至德玄功疇能殫紀。加以內懷四信外奉三尊。屈乘輿而歸依。降冕旒而迴向。故得八方稽顙萬國朝風。豈責離俗之人。令備在家之禮。今道士披褐執板戴幘冠巾。既服臣吏之衣。須行朝謁之禮。昔天師貴士尚拜帝王。今鬼卒賤夫須跪卿相。宜令道士習其師法。朝謁帝王參拜官長。編於朝典。不亦宜乎。

> It is also said that one wishes to have the saṃgha pay homage to the emperor and have this recorded in the court statutes. This view is the most deeply confused and inverted: having already fallen into a pit oneself, one leads others to plunge into a well, wishing for them to sink together—how could this be permissible? In the past, when Huan Xuan committed treasonous rebellion with insane insolence and unprincipled conduct, this proposal had already been raised. The court discussion did not follow it, stating: 'Śramaṇas and sons of Śākya shave their hair and dye their robes; they are permitted to be men beyond the realm and are not bound by the etiquette within the boundaries. Therefore, the kāṣāya bare at one shoulder is not a garment for court audiences, and the alms bowl and tin staff are hardly implements for imperial halls.' Yet Xuan was perverse and rebellious, obstinately adhering to it without repentance. He disgraced the Three Honoured Ones and cast into turbulence the seven ancestral temples; the people bore grievances and the spirits were enraged, with the masses rebelling and intimates forsaking him. His army was routed at Dongling, and his person perished at Xipu. With this overturned chariot serving as a clear mirror of warning, who would not take heed? The August Emperor of our Great Tang, an ordained sage uniquely brought forth into the world, has answered the era of auspicious brightness and met the fortune of flourishing assembly. He puts an end to mire and stops the coals of suffering, pulling forth the drowning and rescuing the submerged. He propagates the sacred teaching to instruct the populace, and bestows consummate benevolence to nurture all beings. The years are harmonious, harvests abundant, vital energy plentiful, and the times prosperous. How could anyone fully record his utmost virtue and profound merit? In addition, internally he cherishes the four faiths, and externally he reveres the Three Honoured Ones; he dismounts the imperial carriage to take refuge, and lowers his crowned tassels to dedicate merit. Thus the eight directions touch their brows to the earth and the myriad states submit to the courtly breeze. How could one place the blame upon those who have renounced the mundane world and make them observe the etiquette of householders? At present, Daoist priests don coarse serge, hold court tablets, and wear headdresses and headbands; since they already wear the vestments of ministers and officials, they must perform the etiquette of court audiences. In antiquity, the noble gentlemen under the Heavenly Master still paid homage to the emperor; now these base fellows of ghostly soldiers ought to kneel before the chancellors and ministers. It is proper to order the Daoist priests to follow their master's model, paying audience to the emperor and bowing before officials, and to have this recorded in the court statutes. Would that not be fitting?  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2103~en-mt.12.13) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2103.12.13](https://indike.org/pramana/in.bauddha.taisho.2103.12.13) · Pramāṇa
