廣弘明集 25.52

25.52

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.