集沙門不應拜俗等事 2.47

2.47

客曰。主人向之所引理例寔繁自雖庸暗頗亦承覽。文總幽明辯包內外。所謂祭典尚有餘惑。周易云。一陰一陽之謂道。陰陽不測之謂神。竊以。昧隱神路隔絕人境。欲行祠法要藉禮官。本置奉常專司太祝。縱知鬼事終入臣伍。真佛已潛聖僧又滅。空信冥道全涉幽神。季葉凡夫薄言迴向。共規閑逸相學剃剪。職掌壇會。所以加其法衣。主守塔坊。所以蠲其俗役。纔觸王網即墜民貫。既同典禮詎合稱寶。朝敬天子固是恒儀。苦執強梁定非通識。宋氏舊制其風不遠。唯應相襲。更欲何辭。

The guest said: "The principles and examples the host just cited are indeed manifold; though I am simple and dull, I have nonetheless received and examined them. Your text encompasses both the hidden and the manifest; your discernment embraces both the internal and the external. Yet regarding the sacrificial rituals, there still remains some doubt. The Book of Changes says: 'One yin and one yang is called the Dao. That which is unfathomable in yin and yang is called the spiritual.' In my humble view, obscure and hidden is the path of spirits, separated and cut off from the human realm. If one wishes to perform sacrificial rites, one must rely on ritual officials. Originally the Minister of Ceremonial was instituted specifically to manage the Grand Invocator; though knowing affairs of ghosts, he ultimately entered the ranks of subjects. The true Buddha has already passed into concealment, and holy monks have also disappeared; trusting in vain the unseen path, it pertains entirely to obscure spirits. The ordinary mortals of the degenerate age casually speak of dedicating merit; together they plot leisure and imitate one another in shaving their hair. Because they manage the altars and assemblies, they are granted Dharma robes; because they guard the stūpas and quarters, they are exempt from mundane corvée. Yet as soon as they violate the king's law, they fall back into the rolls of commoners. Since they are identical to ritual officials, how do they deserve to be called a 'jewel'? Paying morning homage to the Son of Heaven is certainly the constant decorum; stubbornly adhering to unyielding obstinacy is definitely not a comprehensive understanding. The former regulations of the Song dynasty are not distant in time; one should simply follow them. What further excuse could there be?"