集沙門不應拜俗等事 5.17

5.17

竊以。寂滅垂軌。猶弘孝敬之儀。無為闡化。終叶虔恭之禮。雖道超可道。道尚繫於三尊。法空諸法。法猶包於四大。況皇猷遠暢。衍地義以宣風　聖澤遐霑。浹天經而灑潤。至德所被。理不隔於幽明。大道傍通。故無分於真俗。而違方之士空迷相物之心。淪俗之徒尚嬰自我之累（彈曰。今諸僧等莫不聖朝以來為國所度。將以資奉陵廟津梁品庶。而言違方淪俗者。豈不傷皇家之福乎）莫識九重之貴。不知得一之尊。絕忠孝於君親。棄敬愛於母后。求諸至理。竊謂不通。俱拜君親。未乖舊典。謹議。

I venture to consider: Though quiescence and extinction hand down guidelines, they still promote the ritual of filial reverence; though non-action sets forth transformation, it ultimately accords with the etiquette of devout respect. Although the Way transcends what can be spoken of, the Way is still tied to the Three Honored Ones; though the Dharma empties all phenomena, the Dharma still encompasses the four great things. How much more so as the imperial plan extends far, unfurling the righteousness of Earth to proclaim its influence, and the sagely bounty moistens from afar, permeating the warp of Heaven to sprinkle its moisture! The influence of ultimate virtue in principle is not partitioned between the unseen and the manifest; the Great Way penetrates everywhere, and thus makes no division between the real and the secular. Yet men who transgress their bounds are vainly deluded by minds that attach to characteristics, and those who sink into the secular are still ensnared by the encumbrance of selfhood. (Critique: All the present monks have been ordained on behalf of the state since the sacred dynasty, intending thereby to assist the imperial tombs and bridge the common multitudes. To call them men who transgress their bounds or sink into the secular—does this not harm the fortune of the imperial house?)
They fail to recognize the nobility of the Ninefold Court, and are ignorant of the venerability of attaining the One; severing loyalty and filiality toward sovereign and father, they cast aside reverence and love toward the mother and empress. Seeking this in ultimate principle, I venture to deem it unreasonable. For all to bow to sovereign and parents does not violate the old statutes. Respectfully deliberated.