集沙門不應拜俗等事 1.32

1.32

領軍將軍吏部尚書中書令武岡男王謐。惶恐死罪。奉誨。及道人抗禮至尊。并見與八座書。具承高旨。容音之唱辭理兼至。近者亦粗聞公道。未獲究盡尋何庾二旨。亦恨不悉。以為二論。漏於偏見無曉。然厭心處真如雅誨。夫佛法之興出自天竺。宗本幽遐。難以言辯。既涉乎教。故可略而言耳。意以為殊方異俗。雖所安每乖。至於君御之理。莫不必同。今沙門雖意深於敬。不以形屈為禮。迹充率土而趣超方內者矣。是以外國之君。莫不降禮。良以道在則貴。不以人為輕重也。尋大法宣流為日諒久。年踰四百歷代有三。雖風移政易。而弘之不異。豈不以獨絕之化有用於陶漸。清約之風無害於隆平者乎。故王者拱己不恨恨於缺戶。沙門保真不自疑於誕世者也。承以通生理物存乎王者。考諸理歸。實如嘉論。三復德音不能已已。雖欲奉詶言將無寄。猶以為功高者不賞。惠深者忘謝。雖復一拜一起。亦豈足答濟通之德哉。公眷眄未遺猥見逮問。輒率陳愚管。不致嫌於所奉耳。願不以人廢言。臨白反側。謐惶恐死罪。

General Who Protects the Army, Minister of Personnel, Director of the Palace Secretariat, and Baron of Wugang, Wang Mi, in dread and under penalty of death: I have received your instruction concerning the men of the Way treating the Supreme Sovereign as an equal in ritual, and I have also seen your letter to the Eight Ministers, thoroughly grasping your exalted purpose. The words of your generous expression are comprehensive in both phrasing and principle. Recently, I also heard a general account of your public discourse, though I have not yet managed to explore it thoroughly. Examining the two proposals of He and Yu, I likewise regret not knowing them in full, and consider that both treatises were flawed by partiality and lacked clear comprehension to satisfy the mind, just as your refined instruction noted. Now, the rise of the Buddha-Dharma originated in Tianzhu. Its core tenets are obscure and distant, difficult to debate in words; yet since it touches upon teaching, it can be spoken of in broad strokes. In my opinion, although different regions and divergent customs often diverge in what they find comfort, when it comes to the principle of royal governance, none are not inevitably the same. Now, although the śramaṇas are profound in their intent regarding reverence, they do not take physical bowing as their ritual; their presence fills the realm, yet their aims transcend worldly bounds. For this reason, rulers of foreign realms all lower their rites [before them]; this is truly because where the Way resides, it is noble, and it does not make light of or value things based on mere person. Looking back, the propagation of the Great Dharma has truly endured for a long time, exceeding four hundred years across three dynasties; although customs have shifted and regimes have changed, the propagation of it has remained unaltered. Is this not because this peerless teaching is effective for gradual cultivation, and its pure, restrained style does no harm to prosperous peace? Therefore, the ruler folds his hands and does not regret an incomplete register, while the śramaṇa preserves truth and does not doubt himself in a decadent world. You noted that the sustenance of life and governing of things depend upon the king; examining where principle leads, it is truly as your fine argument states, and upon repeatedly reading your virtuous voice, I cannot help but sigh in admiration. Although I wish to offer a reply, words seem to fail me. Yet I still consider that those of supreme merit are not rewarded, and those of deep benevolence are not thanked. Even if one were to kneel once and rise once, how could that ever suffice to repay the virtue of universal deliverance and support? Your Excellency has not forgotten me with your kind regard and has condescended to question me; I have therefore straightforwardly set forth my foolish and limited views, hoping only not to incur suspicion regarding what I uphold. I hope you will not disregard the words on account of the person. In submitting this, I am restless and ill at ease. Mi, in dread, under penalty of death.