集沙門不應拜俗等事 3.41

3.41

肖形二氣。嚴父稱莫大之尊。資用五材。元后標則天之貴。至於擎跪曲拳之禮。陶化之侶同遵。服勤就養之方。懷生之倫共紀。凡在君父理絕名言。而老釋二門出塵遺俗。虛無一旨離有會空。瑞見毘耶。闡慈悲之偈。氣浮函谷。開道德之篇。處木鴈之間。養生在慮。罷色聲之相。寂滅為心。執禮蹈儀者。靡窮其要妙。懷忠履孝者。未酌其波瀾。理存太極之先。事出生靈之表。故尊其道則異其服。重其教則變其禮。爰自近古迄乎末葉。雖沿革暫乖。而斯道無墜。洎哀纏雙樹慟結三號。防後進之虧風。約儒宗以控法。故當輔成舊教。豈應裁制新儀。誠宜屈宸扆之嚴。申方外之旨。委尊親之重。縱環中之遊。愚管斟量遵故為允。謹議。

Taking form from the two qi, the severe father is called the greatest in veneration; utilizing the five materials, the chief sovereign is marked by the nobility of modeling himself upon Heaven. As for the etiquette of raising [hands], kneeling, and bowing, those who undergo moral transformation join in observing it; as for the methods of serving with toil and providing nourishment, all who possess life jointly record them. For all who exist beneath ruler and father, the principle transcends words and names. Yet the two gateways of Laozi and Śākyamuni leave the dust behind and cast off worldly ways; the single purport of vacuity and non-being departs from existence to merge with emptiness. Auspicious signs appeared at Vaiśālī, expounding verses of compassion; purple vapor floated over Hangu Pass, opening chapters on the Way and Virtue. Dwelling between the tree and the wild goose, the preservation of life occupies their care; having ended the marks of form and sound, quiescent cessation is their mind. Those who hold fast to ritual and tread upon propriety cannot exhaust their subtle essentials; those who cherish loyalty and practice filial piety have yet to gauge their surging waves. The principle exists prior to the Supreme Ultimate; the affair arises beyond living beings. Therefore, to venerate their Way, one makes their dress distinct; to esteem their teaching, one alters their ritual. From recent antiquity down to the latter age, though changes and continuities have temporarily differed, this Way has never fallen. When sorrow enveloped the twin trees and lamentation knotted in three cries, to guard against later generations undermining the tradition, they made agreements with the Confucian lineage to restrain the Dharma. Thus one should certainly support and complete the old teachings; why should one fashion new rites? Truly, it is fitting to bend the majesty of the imperial throne to extend the purport beyond the realm, to relinquish the weight of venerated relatives to indulge their wandering within the ring. By our humble consideration, following the old [precedents] is proper. Respectfully submitted.