集沙門不應拜俗等事 3.18

3.18

僧道宣等啟。自三寶東漸六百餘年。四俗立歸戒之因。五眾開福田之務。百王承至道之化萬載扇惟聖之風。故得環海知歸生靈迴向。然以慧日既隱千載有餘。正行難登嚴科易犯。遂有稊稗涉青田之穢。少壯懷白首之徵。備列前經聞于視聽。且聖人在隱凡僧程器。後代住持非斯誰顯。故金石泥素。表真像之容。法衣剔髮。擬全僧之相。依而信毀報果兩分。背此繕修俱非正道。又僧之真偽生熟難知。行德淺深愚智齊惑。故經陳通供。如海之無窮。律制別科。若涯之有際。宗途既列名教是依。設出俗之威儀。登趣真之圓德。固使天龍致敬幽顯歸心。弘護在懷流功不絕。比以時經濁染人涉凋訛。竊服飾詐之徒。叨倖憑虛之侶。行無動於塵俗。道有翳於憲章　上聞　御覽。布　君親之拜。乃迴　天睠。垂朝議之　勅。僧等內省慚懼如灼如焚。相顧失守莫知投厝。仰惟佛教通囑四部幽明敢懷竊議　夫人當斯遺寄。況復體茲正善崇建為心。垂範　宮闈成明道俗。今三寶淪溺成濟在緣。輒用諮陳希垂救濟。如蒙拯拔依舊住持。則付囑是歸弘護斯在。輕以聞簡追深悚息。謹啟　四月二十七日。

Monk Daoxuan and others petition: Since the Three Jewels spread eastward over six hundred years ago, the four classes of laypeople have established the causes of taking refuge and observing precepts, and the five groups of monastics have opened the practice of the field of merit. A hundred kings have received the transformation of the Supreme Way; ten thousand ages have fanned the breeze of revering sagacity. Thus the surrounding seas know where to turn, and sentient beings dedicate their merit. However, since the Sun of Wisdom set more than a thousand years ago, correct practice is difficult to mount, and strict disciplines are easily transgressed. Consequently, weeds and tares foul the green field, and the young and robust harbor the signs of white heads; these are fully set forth in previous sūtras and known to eyes and ears. Moreover, while the sages remain hidden, ordinary monks show their capacity; if not for these in later ages to uphold the teaching, who would make it manifest? Therefore, metal, stone, clay, and silk represent the appearance of the true image; Dharma robes and shaved heads denote the form of the complete saṃgha. Relying on them, faith and disparagement divide into two karmic fruits; turning away from this to pursue cultivation is not the correct path. Furthermore, whether a monk is true or false, mature or raw, is difficult to know; the depth or shallowness of practice and virtue confuses the foolish and wise alike. Therefore, the sūtras explain common offerings as limitless as the sea, while the Vinaya institutes distinct rules as bordered as a shore. As the principal pathways have been set forth, they conform to the Teaching of Names, establishing the majestic deportment of transcending the mundane and ascending to the perfect virtue of proceeding toward truth. This truly causes devas and dragons to pay reverence, and the seen and unseen to turn their hearts, keeping propagation and protection in mind with merit flowing without end. Recently, as the times have suffered defilement and people have fallen into decline and deceit, there are those who falsely wear the robes to practice deceit, and companions who fraudulently enjoy favors by relying on vacuity. In conduct, they do nothing to move the mundane world; in the Way, they obscure the legal statutes. This was heard above and reached the imperial gaze, leading to the proclamation of bowing to ruler and parents; yet turning back His Heavenly Regard, the Sovereign deigned to decree court deliberation. We monks, examining ourselves internally, are so ashamed and fearful as if scorched and burned; looking at each other, we have lost our composure, not knowing where to turn. We reverently reflect that the Buddha's teaching was entrusted universally to the fourfold assembly, and who in the seen and unseen realms would dare harbor petty doubts? Your Ladyship has taken up this bequeathed charge, and moreover, embodying this correct goodness, taking veneration and construction as your aspiration, you set a model for the imperial apartments and make clear both monastics and laypeople. Now that the Three Jewels are sinking, their success and salvation depend on causes and conditions. We therefore venture to consult and explain, hoping you will deign to extend rescue. If we receive deliverance to uphold the teaching as of old, then the entrustment will have found its home and propagation and protection will be accomplished. Presuming to submit this tablet, our trembling and apprehension are profound indeed. Respectfully petitioned on the twenty-seventh day of the fourth month.