廣弘明集 25.52

25.52

右大司成令狐德棻等議稱。竊以凡百在位咸隆奉上之道。當其為師尚有不臣之義。況佛之垂法事越常規剔髮同於毀傷。振錫異乎簪紱。出家非色養之境。離塵豈策名之地。功深濟度道極崇高。何必破彼玄門牽斯儒轍。披法服而為俗拜。踐孔門而行釋禮。存其教而毀其道。求其福而屈其身。詳稽理要恐有未愜。又道之為範雖全髮膚。出家超俗其歸一揆。加以遠標天構大啟皇基。義藉尊嚴式符高尚。惟此二教相沿自久。爰暨我唐徽風益扇。雖王猷遐暢實賴天功。而聖輪常轉式資冥助。今儻一朝改舊無益將來。於恒沙之劫起毫塵之累。則普天率土灰身粉骨。何以塞有隱之責。蠲不忠之罪。與其失於改創。不若謬於修文。孔子曰。因人所利而利之。老子曰。聖人無常心。以百姓心為心。二教所利弘益多矣。百姓之心歸信眾矣。革其所利非因利之道。乖其本心非無心之謂。請遵故實不拜為允。伏惟陛下。德掩上皇業光下問。君親崇敬雖啟神衷。道法難虧還留睿想。既奉詢芻之旨。敢罄塵嶽之誠。懼不折衷。追深戰惕。一三百五十四人議請拜。

The deliberation of Linghu Defen, Grand Minister of Education, et al. stated: I venture to think that all who hold office exalt the way of honoring superiors. When one acts as a teacher, there is still the principle of not being treated as a subject. How much more when the Buddha bequeathed his Dharma, transcending ordinary norms: shaving the hair is akin to self-mutilation, and vibrating the staff is distinct from hairpins and ribbons. Leaving the household is not the domain of serving with a pleasing countenance; departing from the dust, how could it be a place for inscribing one's name as an official? Its merit is deep in salvation, its Way supremely lofty. Why must one break that profound gate and drag it into the Ruist tracks, donning Dharma robes to make secular bows, or stepping into Confucius's gate to perform Śākya rituals? To preserve their teaching yet destroy their Way, to seek their blessings yet bend their bodies—upon detailed examination of the essentials of principle, I fear this is unsatisfactory. Furthermore, although the Daoist model preserves hair and skin intact, their leaving the household and transcending the mundane share the same end. In addition, their remote origins were established by Heaven, greatly opening the imperial foundation; in principle they rely on solemnity and majesty, fittingly tallies with lofty detachment. Only these two teachings have been handed down continuously for long; arriving at our Tang, the fine breeze has fanned even more. Though the royal way spreads far, it truly relies on Heaven's work; and the holy wheel ever turns, providing unseen aid. If now in one morning we alter the old, it will bring no benefit to the future; raising a speck of dust's burden across kalpas numerous as the sands of the Ganges, then across the entire world, though our bodies turn to ash and our bones to powder, how could we satisfy the blame of hiding faults or absolve the crime of disloyalty? Rather than erring by new innovations, it is better to err on the side of maintaining culture. Confucius said: 'Benefit them through that which benefits them.' Laozi said: 'The sage has no constant mind; he takes the minds of the common people as his mind.' The benefits of the two teachings are vastly profuse; the minds of the common people take refuge in faith in great numbers. Reforming what benefits them is not the way of benefiting through what benefits them; contravening their fundamental mind is not what is meant by having no constant mind. We request that following the former precedents, not paying obeisance be granted. We humbly reflect that Your Majesty's virtue surpasses the sovereigns of high antiquity, and your achievements illuminate your humble inquiries. Although reverence for ruler and parents arose from your divine heart, the rules of the Way are difficult to diminish, and remain in your sagacious thoughts. Having received your decree to consult the commoners, I dare to exhaust my sincerity as a speck of dust before the mountain. Fearing I have not struck the golden mean, my trepidation runs deep. 354 persons debated and requested that they pay obeisance.