集沙門不應拜俗等事 5.15

5.15

竊以。佛道二教本尚虛玄。演方便於三乘。契忘言於一指。唯寂唯寞。何寂寞之不包。非有非無。何有無之不鑒。今之法侶寔繁有徒。久損拜跪之儀（彈曰。請問何處令拜而言損耶）自處高上之地。約有為之戒律。揖無上之君親（彈曰。剃削既奉釋宗。守戒無宜設禮）推之人情。情涉縱誕。求之至理。理所未通（彈曰。推之人情。巢許無云縱誕。求之至理。沙門寧曰不通）令致敬於君親。庶垂範於來葉。謹議。

I venture to consider: The two teachings of Buddhism and Daoism fundamentally value the void and dark; expounding expedient means in the three vehicles, they accord with forgetting words through a single pointing finger. Solely silent and solitary, what do their silence and solitude not encompass? Neither existent nor non-existent, what do their existence and non-existence not perceive? The modern companions of the Dharma are indeed numerous, yet for long they have diminished the ritual of prostrating and kneeling. (Critique: May I ask where they were ever ordered to bow, such that you speak of 'diminishing' it?)
They place themselves in a lofty position, relying on conditioned precepts to merely clasp their hands to the unsurpassed sovereign and parents. (Critique: Having shaved their heads and embraced the Śākya lineage, in upholding the precepts it is improper to perform mundane bows.)
Examined through human feelings, their sentiment borders on reckless arrogance; sought in ultimate principle, the principle remains unconvincing. (Critique: Examined through human feelings, Chaofu and Xu You were never called reckless and arrogant; sought in ultimate principle, can śramaṇas ever be said to be unconvincing?)
Ordering them to pay reverence to sovereign and parents will hopefully hand down a standard for future generations. Respectfully deliberated.