集沙門不應拜俗等事 4.11

4.11

竊惟。君臣契重。忠孝之義本隆。父子恩深。愛敬之情攸切。存日用之理。荷生成之大。受其蔭者。豈有忘其德。餐其惠者。寧有闕其禮。斯固在三隆訓畫一垂範。乃理叶　神衷義符　聖詔。然而域內之法與老釋殊制。方外之軌共堯孔異轍。筌蹄不能喻。性相兩亡。小大所不拘。天地齊一。不以色養為孝。不以棄親為疑。神道經久。此而莫止。尋其要旨。亦有助化。故詭服無點彝章。毀形不傷教義。超爾出塵之表。分然不羈之賓。沖而無替。嶷爾圓湛。雖因果難了。至理窅冥。若存若亡。因循自昔。往者釋遠著論晉庾息談。與其慢也。寧崇其敬。今若尊其道而毀其法。要其福而屈其身。是使鳴錫趨劍珮之容。捧鑪端簪笏之禮。緇素並列。敬㢮雙行。斯則袈裟忸金翅之威。鉢盂慚呪龍之術。其為教也。安所施乎。遜等預忝芻蕘。言非可擇。輒申愚管。伏深戰懼。謹議。

We humbly reflect: The bond between ruler and minister is momentous, and the principle of loyalty and filial piety is fundamentally exalted; the love between father and son is deep, and the feeling of affection and reverence is pressing. Abiding by the principles of daily conduct, we are indebted to the great grace that gave us life and upbringing. How could one who receives their protection forget their virtue? How could one who partakes of their benevolence neglect the rites due to them? These truly represent the exalted teachings of the 'three relations to be served' and a uniform standard handed down; the principle accords with the divine mind and the righteousness matches the sagely decree. However, the laws within the realm differ in institution from those of Laozi and Śākya, and the paths beyond the realm travel a different track from those of Yao and Confucius. Fish-traps and rabbit-snares cannot illustrate them; nature and characteristics are both obliterated. They are not restricted by the small or the great; Heaven and Earth are unified as one. They do not regard serving parents with a cheerful countenance as filial piety, nor do they see leaving parents behind as a matter of doubt. The spiritual path endures long and has never ceased here. Investigating its essential tenets, it also assists in transformation. Therefore, extraordinary attire brings no blemish to the constant norms, and shaving the form does not harm the moral teachings. They transcend far beyond the dust, distinctly remaining guests unhampered by restraint. Empty and unfailing, towering, perfect and still. Although cause and effect are difficult to fathom, and the ultimate truth is dark and deep, seeming both to exist and not exist, things have been maintained in this manner from of old. In the past, Śramaṇa Huiyuan composed his treatise, and Yu Bing of the Jin dynasty ceased his discourse. Rather than being neglectful, it is better to exalt reverence for them. Now, if we revere their Way but dismantle their law, seek their blessings but bend their bodies, this would cause those shaking the tin staff to mimic the appearance of bearing swords and pendants, and those holding the censer to adopt the propriety of hairpin-caps and tablets. The black-robed and the white-robed would stand in the same rank; reverence and relaxation would be carried out together. If so, the kāṣāya would be ashamed before the majesty of the garuḍa, and the alms bowl would be embarrassed before the art of charming dragons. For such a teaching, how could it be put into practice? We, Zhang Daoxun and the others, undeservedly occupy the ranks of the base gatherers of fuel; our words are not worthy of selection. We merely express our foolish opinions, deeply prostrated in trepidation. Respectfully deliberated.