集沙門不應拜俗等事 4.30

4.30

李釋二教旨趣幽深。理絕名言功超意表。道以清淨為主。佛以拯物為宗。然含生者以為津梁。有形者將為彼岸。故河上屈文帝之貴。鷲嶺感明皇之尊。自茲以降其道彌廣。止如柱下妙理迦衛神蹤。仰其道者。莫識於指歸。挹其波者。無詳於終始。方審駕鶴遊五嶺。分形遍三千。直是託迹應身方便誘接。但憑其化者。俱希輕舉之功。資其業者。亦救濟於塵劫。是故黃冠既變緇服纔霑。人主不屈而臣。父母不子而畜。此乃尊於佛道。非是虧於禮儀。拜揖者何損於身。但恐虧於聖教。必也形神雙遣拜揖兩忘。均然同彼天。真無煩貌屈。既未窮於性相。便是若存若亡。理須成此勝因遂其高尚。況今　聖上欽明孝臨天下。尤遵二教資助福田。所以道士道人許其不拜。且遣拜甚易不拜甚難。足使襄野幼童。不獨善於軒帝。河上老叟。無專美於漢皇。千慮一得不拜為允。謹議。

The two teachings of Li and Śākya have obscure and profound tenets; their principles transcend names and words, and their merits exceed expectations. The Dao takes purity and tranquility as primary; the Buddha takes the rescue of living beings as his doctrine. Thus, living beings take them as a bridge and raft, and those with form rely on them as the other shore. Therefore, Heshang bent the nobility of Emperor Wen, and Vulture Peak moved the reverence of the enlightened sovereign. From that time onward, their Way has grown ever broader. Just as with the subtle principles beneath the pillar and the spiritual traces of Kapilavastu: those who look up to their Way cannot comprehend its ultimate destination; those who draw from its waves do not know its beginning and end. Only then do we realize that riding cranes to roam the five ranges or multiplying forms throughout the three thousand worlds are merely the expedient conversions of transformation bodies adopting temporary forms. Those who rely on their transformation all hope for the merit of ascending lightly; those who depend on their deeds are also rescued across dust-eons. For this reason, once the yellow cap is changed and the black robe is newly put on, rulers do not humble them as subjects, and parents do not rear them as sons. This is honoring the Buddha and the Way, not a breach of etiquette and propriety. How could bowing and paying respect harm one's body? We only fear it would compromise the sagely teaching. If both form and spirit are dispatched, and both bowing and paying respect are forgotten, then being identical with natural reality, there is no need for bodily bending. Since they have not yet plumbed nature and characteristics, it is as though they exist and do not exist. In principle, one should bring this superior cause to fruition and allow them their high detachment. Moreover, now that the Sagely Sovereign, bright and filial, presides over the empire, especially revering the two teachings to assist the field of merit, Daoist priests and men of the Way are permitted not to bow. Furthermore, to order them to bow is very easy, while not bowing is very difficult. This suffices to ensure that the young boy of Xiangye is not alone in showing goodness to Emperor Xuan, and the old man of Heshang does not monopolize the admiration of the Han emperor. Through the one gain among a thousand considerations, not bowing is considered appropriate. Respectfully deliberated.