廣弘明集 25.38

25.38

肖形二氣。嚴父稱莫大之尊。資用五材。元后標則天之貴。至於擎跪曲拳之禮。陶化之侶同遵。服勤就養之方。懷生之倫共紀。凡在君父理絕名言。而老釋二門出塵遺俗。虛無一旨離有會空。瑞見毘耶。闡慈悲之偈。氣浮函谷。開道德之篇。處木𩾦之間。養生在慮。罷色聲之相。寂滅為心。執禮蹈儀者。靡窮其要妙。懷忠履孝者。未酌其波瀾。理存太極之先。事出生靈之表。故尊其道則異其服。重其教則變其禮。爰自近古迄乎末葉。雖沿革暫乖而斯道無墜。洎哀纏雙樹慟結三號。防後進之虧風。約儒宗以控法。故當輔成舊教。豈應裁制新儀。誠宜屈宸扆之嚴。申方外之旨。委尊親之重。縱環中之遊。愚管斟量遵故為允。

Formed from the two qi, a venerable father is hailed as the greatest honour; drawing upon the five elements, the supreme ruler is marked by the nobility of modeling himself after Heaven. As for the etiquette of raising hands, kneeling, and bowing low, all companions within civilising transformation alike observe it; as for the ways of toiling in service and providing bodily support, all creatures endowed with life together record them. In all matters concerning ruler and father, principle transcends spoken words. Yet the two gates of Laozi and Śākya leave behind the dust and renounce the world. Their singular principle of vacuity and nothingness departs from existence and meets with emptiness. An auspicious omen appeared in Vaiśālī, expounding the verses of compassion; misty vapour hovered over Hangu Pass, opening the text on the Way and its Virtue. Dwelling between timber and geese, nurturing life is their concern; discarding the marks of form and sound, extinguishment is their mind. Those who hold fast to propriety and tread in ceremony cannot plumb its profound marvels; those who cherish loyalty and practice filial piety have yet to dip into its surging waves. Its principle existed prior to the Great Ultimate; its concerns arise beyond mortal beings. Therefore, to revere their Way one makes distinct their robes; to honour their teaching one alters their etiquette. From recent antiquity down to the latter days, though modifications have momentarily diverged, this Way has never fallen. Coming down to the grief surrounding the twin trees and the mournful tears congealed in the three cries, to prevent later generations from damaging the tradition, they bound the Confucian school to bridle the Dharma. Thus one ought to support and perfect the old teachings; how should one formulate new protocols? Truly one should unbend the majesty of the imperial screen and unfold the tenets beyond the mundane realm; set aside the gravitas due to honoured kin and give free rein to wandering within the ring of non-obstruction. By my humble appraisal, adhering to precedent is appropriate.