集沙門不應拜俗等事 2.45

2.45

客曰。周易云。天地之大德曰生。聖人之大寶曰位。老子云。域中有四大。王居一焉。竊以。莫非王土。建之以國。莫非王臣。繫之以主。則天法地覆載兆民。方春比夏生長萬物。照以日月之光。潤以雲雨之氣。六合則咸宗如海。百姓則共仰如辰。戎夷革面馬牛迴首。蛇尚荷於隋侯。魚猶感於漢帝。豈有免其編戶假其法門忘度脫之寬仁。遺供養之弘造。高大自許卑恭頓廢。譬諸禽獸將何別乎。必若能獲神通得成聖果。道被天下理在言外。然今空事剔除尚增三毒。虛改服飾猶染六塵。戒忍弗修定智無取。有乖明誨不異凡俗。詎應恃宣讀之勞而抗禮萬乘。藉形容之別而闕敬一人。昔比丘接足於居士。菩薩稽首於慢眾。斯文復彰其趣。安在如以權道難沿佛性可尊。況是君論云。非神降伯陽開萬齡之範。仲尼敷百王之則。至於謁拜必遵朝典。猶有沙門敢為凌慢。此而可忍。孰可容乎。弊風難革惡流易久。不遇明皇誰能刊正。忽起非常之變。多招無信之譏。至言有憑。幸垂詳覽。

The guest said: "The *Book of Changes* states: 'The great virtue of heaven and earth is called life; the great treasure of the sage is called position.' Laozi states: 'Within the realm there are four greats, and the king occupies one of them.' I submit that there is no territory that is not the king's land, and in establishing states, there are none who are not the king's subjects, bound to the ruler. Modeling himself on Heaven and taking Earth as his law, he shelters and carries the myriad people; matching spring and comparing to summer, he brings to growth the myriad things. He shines upon them with the light of the sun and moon, and moistens them with the vapor of clouds and rain. The six directions all revere him like the sea, and the common people together look up to him like the polar star. The Rong and Yi barbarians change their demeanor, and horses and oxen turn their heads. Even snakes were grateful to the Marquis of Sui, and fish were moved by the Emperor of the Han. How can [monks], having been excused from the registered households and having taken refuge in this Dharma gate, forget the broad benevolence of deliverance and neglect the immense beneficence of provisions, esteeming themselves as exalted and great while abruptly discarding humility and respect? Comparing them to birds and beasts, what difference would there be? If indeed one can attain supernatural powers and achieve the noble fruits, with one's Way covering the realm, the principle would naturally go without saying. But today, you vainly engage in tonsure while further increasing the three poisons; you make empty changes to clothing while remaining tainted by the six dusts. You do not cultivate precepts or forbearance, nor do you attain concentration or wisdom. Violating the clear teachings, you are no different from the ordinary and worldly. How could you rely on the mere labor of chanting and reciting to claim equal etiquette with the lord of ten thousand chariots, or make use of an external difference in appearance to lack respect for the One Man? Formerly, monks touched the feet of laymen, and Bodhisattvas bowed to arrogant multitudes. These texts clearly demonstrate their purport; how can you say it is otherwise? If you say that the expedient path is difficult to follow and the Buddha-nature alone is to be revered, how much more so does the *Book of the Ruler* state: 'Without a spirit descending, Boyang (Laozi) opened the model of ten thousand ages, and Zhongni (Confucius) unfolded the norms for a hundred kings.' When it comes to imperial audiences, one must follow the court regulations; yet there are still śramaṇas who dare to commit insults and slights. If this can be tolerated, what cannot be endured? Corrupt customs are difficult to reform, and evil currents easily endure. If one does not meet an enlightened sovereign, who could correct them? To suddenly cause extraordinary alterations will mostly incur the criticism of lacking faith. My sincere words are well-founded; I hope you will deign to examine them in detail."