集沙門不應拜俗等事 5.38

5.38

竊以。三教爰興俱敦勸獎。派流雖別趣善同歸。緇黃之躅稍殊。君親之儀詎隔。豈有纔捐俗服遂傲禮容。高揖乘輿不拜嚴父。資敬之道不足。忠孝之跡頓虧。李釋斯風。未為盡善（彈曰。內將外反真與俗乖何得輕弄筆端高略玄極孔子曰。非聖人者無法誠哉）方今垂範立制道德齊禮。經典乖失詳議改張。據理論情。拜實為允。謹議。

We venture to consider: When the Three Teachings arose, they all urged and encouraged goodness. Though their streams diverged, they converged in their direction toward virtue. Although the tracks of the black-robed and yellow-capped differ slightly, how could the decorum toward ruler and parents be severed? How could it be that, merely having cast off mundane robes, one immediately scorns the deportment of ritual, making a high bow to the imperial carriage and refusing to bow to one's strict father? The way of according reverence is deficient, and the traces of loyalty and filial piety are suddenly broken. This custom of Laozi and Śākya is not entirely good. (Critique: The inner and outer are opposed; the ultimate truth and the mundane contradict each other. How can one lightly wield the brush-tip and airily overlook the profound ultimate? Confucius said: "He who denies the sage is without law." How true indeed!) At present, standards are being bequeathed and institutions established, so that virtue and rites may harmonize. Where the canonical texts have suffered deviations and loss, they should be carefully deliberated and reorganized. Grounded in principle and examining sentiment, bowing is truly appropriate. Respectfully submitted.