廣弘明集 13.144

13.144

外論曰。夫聖人應化隨方接引。在胡則禿髮露頂。處漢則端委搢紳。此華夷之常形。非教方之勝負。若佛苟令去茲冠冕皂服披緇。棄我華風遠同胡俗。則不能兼通冠冕。便是智力不周。何謂隨方現形而為設教。苟若不能。則佛自是天竺之胡神。非中華之大聖。豈有禿髮之訓施於正國。若漢學胡形。剪髮便名事佛。則應胡習漢法著巾亦為奉道。是知露頂括髮鄉俗不同。嗟乎士民用為修善。可謂貴隣室之弊襜。賤自家之黼黻。世不能知。其迷八也。

The External Discourse says: Now, the sage responds and transforms according to the region to guide beings. Among the barbarians he shaves his hair and bares his crown; in the land of Han he wears formal robes and inserts the tablet into his sash. These are the conventional appearances of Chinese and barbarians, not a question of superior or inferior teaching. If the Buddha truly commands discarding these caps and crowns, wearing black robes, abandoning our Chinese customs, and conforming afar to barbarian manners, then he cannot adapt to caps and crowns, and his wisdom and power are not comprehensive. How can that be termed 'manifesting form according to place to set up teachings'? If he cannot, then the Buddha is merely a barbarian spirit of India, not a great sage of the Central Radiance. How could the instruction of shaving hair be applied in the correct state? If Chinese people learn barbarian forms, and cutting hair is called serving the Buddha, then when barbarians practice Chinese rituals, wearing headscarves should also be serving the Way. Thus we know that bared crowns and bound hair are local customs that differ. Alas, that scholars and commoners take this as practicing goodness can be called prizing the neighbor's tattered apron while despising one's own embroidered robes. The world cannot perceive this. This is their eighth delusion.