集沙門不應拜俗等事 5.12

5.12

竊惟。佛道二門虛寂一致。縱不能練心方外擯影人間。猶須迹與俗分。事與時隔。然今出家之輩多雜塵伍。外以不屈自高。內以私謁為務。徒有入道之名。竟無離俗之實（彈曰。不屈者奉法而然。私謁者誠違教義只可峻其科簡懲彼不逞之流寧容縱火崑崗而欲俱焚玉石耶）。至若君親之地禮兼臣子。孝敬所宗義深家國。不有制度何以經綸。望請僧尼道士女官等。道為時。須事因法會者。雖在君后聽依舊式。捨此以往並請令拜。若歸覲父母子道宜申。如在觀寺任遵釋。典（彈曰。夫僧尼合拜則無宜不拜不合豈簡時方何得剃髮同是一人約處便開。異禮法服始終無二。據事遂制殊經此乃首鼠兩端。苟要時譽。未曰志隆家國獻奉忠貞）庶其以卑屈為恥。稍屏浮競。以道德自尊。漸弘教法。輒進愚管。伏增慚戰謹議。

I venture to reflect: The two gates of Buddhism and Daoism are identical in emptiness and quiescence. Even if one cannot train the mind beyond the realm and discard one's shadow from human society, one must still keep one's traces distinct from the secular and one's affairs separated from the worldly. However, nowadays those who enter renunciation often mingle with the dusty ranks; externally they regard themselves as lofty by not bending, while internally they devote themselves to private solicitation. In vain do they bear the name of entering the Way, possessing no reality of leaving the secular. (Critique: Not bending is done out of upholding the Dharma; private solicitation is indeed contrary to the teaching's principles. One should only tighten the disciplinary rules to punish those unruly elements; how could one set fire to Mount Kunlun wanting to incinerate both jade and stone alike?)

As for the standing of sovereign and parents, etiquette embraces both subject and child; where filial reverence is centered, its significance for family and state is profound. Without regulations, how could governance be maintained? We request that for monks, nuns, Daoist priests, and Daoist priestesses, when the Dao is demanded by the times or matters arise from Dharma assemblies, even before the sovereign and empress they may be permitted to follow the old model. Beyond this, we request that all be ordered to bow. If returning home to visit parents, the way of a son should be expressed; if in monasteries or abbeys, let them follow the Buddhist scriptures at will. (Critique: If monks and nuns ought to bow, there is no occasion when they should not bow; if they ought not, how can one distinguish times and places? How can a tonsured person be the same individual, yet differentiated rites are permitted based on location, while the Dharma robe is from beginning to end unchanging, yet distinct scriptures are fabricated based on practical events? This is wavering between two sides, merely courting contemporary acclaim; it cannot be called having an ambition to exalt family and state or offering loyalty and uprightness.)

We hope that, regarding humble subservience as a shame, they will gradually banish superficial rivalry, honor themselves with the Way and virtue, and progressively propagate the teachings of the Dharma. I venture to present my humble view, bowed down with increasing trepidation. Respectfully deliberated.