廣弘明集 25.67

25.67

僧威秀等言。竊聞真俗異區。桑門割有生之戀。幽顯殊服。田衣無拜首之容。理固越情。道仍舛物。況挻形戒律。鎔念津梁。酬恩不以形骸。致養期於福善。而令儀不改。釋拜必同儒。在僧有越戒之𮘧居親有損福之累。臣子之慮敢不盡言。伏惟陛下。匡振遠猷提獎幽概。既已崇之於國。亦乞正之於家。足使捨俗無習俗之儀。出家絕家人之敬。護法斯在提福莫先。自然教有可甄。人知自勉。不勝誠懇之至。謹奉表以聞。塵黷扆旒伏增戰越。

Monk Weixiu and others say: We have humbly heard that the realms of truth and the mundane differ: the śramaṇa severs the attachments of mortal existence; the garbs of the unseen and visible are distinct: the patchwork robe (kāṣāya) carries no posture of prostration. The principle of the Dharma inherently transcends common sentiments, and the Way continuously diverges from worldly things. Furthermore, our bodies are shaped by the moral precepts, and our thoughts are moulded by the bridge [of liberation]; repaying parental kindness is not done through bodily forms, and providing nourishment aims at the accumulation of blessings and goodness. If the decree remains unchanged, and Buddhist obeisance must be made identical to Confucian rites, the monks will bear the fault of violating the precepts, and the parents will incur the burden of diminishing their blessings. As thoughts of subjects and sons, how could we not speak our minds fully? We humbly reflect that Your Majesty fosters far-reaching plans and encourages profound aspirations; having already exalted the Dharma within the state, we also beg that it be rectified within the family. This would suffice to ensure that those who renounce the world do not practice the rituals of the world, and that those who leave the household sever the forms of respect customary to householders. Where protecting the Dharma lies, nothing comes before promoting blessings. Naturally, the teachings can be discerned, and people will know to exert themselves. Unable to contain our utmost sincerity, we respectfully submit this memorial. Profaning Your Majesty's presence, our trepidation mounts further.