集沙門不應拜俗等事 1.47

1.47

三答　重虧嘉誨云。佛之為教以神為貴。神之明暗各有本分。師之為理在於發悟。至於君道則可以申遂此生。通其為道者也。而為師無該通之美。君有兼師之德。弘崇主之大禮。析在三之深淺。實如高論。實如高論。下官近所以脫言鄙見至於往反者。為顧問既華不容有隱。乃更成別辯一理。非但習常之惑也。既重研妙旨。理實恢邈。曠若發曚。於是乎在。承已令庾桓施行其事。至敬時定公私幸甚。下官瞻仰所悟。義在擊節。至於濠上之誨。不敢當命也。

Third Reply: Once again I am humbled by your fine instruction stating that the Buddhist teaching values spirit, that the brightness or dimness of spirit each has its inherent endowment, and that the function of the master lies in awakening, whereas the way of the ruler can bring this life to fruition and realize the Way. Thus the master lacks the virtue of comprehensive governance, while the ruler possesses the virtue of encompassing the master, broadening the great ritual of honoring the sovereign and analyzing the depths of the 'Three Reverences.' It is indeed as your lofty argument states; it is indeed as your lofty argument states. The reason I previously expressed my crude views in our back-and-forth exchanges was because your honorable inquiry was so magnificent that I could not conceal anything, and so I ended up arguing a distinct principle rather than merely following customary confusion. Having repeatedly studied your wondrous intent, its principle is truly vast and profound, dispelling ignorance like opening the eyes. It is indeed so. I understand you have already ordered Yu and Huan to implement the policy; when the utmost reverence is established in due season, it will be fortunate for both public and private realms. Looking up to what you have realized, I cannot help but applaud. As for your instruction regarding the River Hao, I dare not presume to accept it.