集沙門不應拜俗等事 5.46

5.46

夫出家之徒名曰離俗。教誡之法謙下是先。既達苦空理捐人我（彈曰。不敬之來自持真教豈緣存我而不拜乎）況君父尊重敬比於天。拜伏之儀事無疑惑。但以因循往代。敬其衣誡使然（事如司宰寺議中彈）止可君父不受其拜。何得自為尊重。且像法末教委以國王（事如內府監議中彈）國王示以尊卑。未爽一乘之道。謹議。

Now, those who renounce household life are termed "departing from the mundane"; in their rules and admonitions, modesty and humility come first. Having comprehended suffering and emptiness, in principle they abandon self and other. (Critique: The origin of not showing reverence comes from maintaining the true teaching; how could it be due to preserving a self that they do not bow?) Furthermore, the ruler and father are honored and weighty, their reverence rivaling Heaven; as for the deportment of bowing and prostrating, there is no doubt in the matter. It is only through following past eras that reverence was paid to their robes and precepts, causing this state of affairs. (This matter is as critiqued in the memorial of the Court of Provisions.) It is only acceptable that the ruler and father decline their bows; how can they themselves assume honor? Moreover, in the final teachings of the Semblance Dharma, the burden was entrusted to the kings of states. (This matter is as critiqued in the memorial of the Inner Palace Palace Service.) When the king of the state manifests the high and the low, it does not violate the path of the One Vehicle. Respectfully submitted.