廣弘明集 7.48

7.48

又云。請同孔老門人拜謁王臣者。不知奕出此語。何以自陳毀僧傲親抗君非為忠孝。固知道士常拜君親。如何目見道士從僧抗禮。不能自化其類。何用彈人實而言之。道士由來拜謁。竊形濫吹冒入出俗之儔。致有黃巾乃張角之風也。法儀抗禮。是緇徒之範也。至如李老之服本襲朝章。冠屨同蘭臺太史。揖讓等大夫之儀也。如何門人高抗先師之位。仰則沙門之法。都不可也。會逢寬政置不繩之。以法懲劾於何逃責。但奕上事碎亂不經。或言胡佛邪教退還西域。或云。三萬戶州且存一寺。不足校也。

He also said: 'I request that, following the disciples of Confucius and Laozi, they bow before and attend upon kings and ministers.' I do not know why Fu Yi uttered these words—how does he account for himself? Slandering monks, defying parents, and opposing the sovereign do not constitute loyalty and filial piety. It is well known that Daoist priests regularly bow to sovereign and parents; how could he see Daoist priests imitating monks in standing on ceremony without bowing? If he cannot even reform his own kind, why should he impeach others? To speak truthfully, Daoist priests have always bowed and attended. Stealing the appearance [of renunciants] and masquerading like an incompetent flute-player, they recklessly entered the ranks of those who have left the world, leading to the Yellow Turbans—the manner of Zhang Jue. Holding equal ceremony in ritual decorum is the standard of the black-robed saṅgha. As for Master Li's attire, it originally inherited court dress, with caps and shoes matching the archivist of the Orchid Terrace, and bowing and yielding following the etiquette of grand masters. How could his followers loftily stand above their founding master's rank and revere the rules of the śramaṇas? None of this is permissible. They merely met with a lenient administration that left them unprosecuted; if punished and investigated according to the law, how could they escape blame? However, Fu Yi's submissions were trivial, chaotic, and uncanonical. Sometimes he said that the barbarian Buddha's heterodox teaching should be sent back to the Western Regions; or he said that for every prefecture of thirty thousand households, only one temple should be preserved. It is not worthy of dispute.