集沙門不應拜俗等事 5.50

5.50

竊聞。道迹希微。立言資於輔帝。釋教虛寂。垂法依於國王（事如左春坊議中彈）是以紫氣真容玄猷西被。黃金圖相妙旨東流。仙侶莘莘。藉天基而遂重。法徒濟濟憑聖政而彌隆。況今德冠陰陽道包真俗。恩霑動植。尚荷亭育之慈。澤被生靈。猶懷仁壽之施。唯釋老二門由來迂誕（事如右金吾衛議中彈）既捐真典便虧四大。偏信化人不遵三有。主上崇孝敬之儀。敦跪拜之禮。爰發綸誥令拜君皇后太子及父母者。非直庶寮允愜（彈曰議不拜人殆將太半今云庶寮允陿何其謬歟）抑亦垂範將來。謹議。

We have heard: The traces of the Way are subtle and indistinct, and the setting forth of words relied upon assisting the emperor; the Buddhist teaching is empty and serene, and the promulgation of its Dharma depended upon the kings of states. (This matter is as critiqued in the memorial of the Left Household Spring Secretariat.) Thus, the purple vapor and the true countenance spread the mysterious plan eastward, and the golden diagrams and marks flowed their marvelous import east. The multitude of immortal companions depended on the heavenly foundation to become honored, and the host of Dharma followers relied on the sagely governance to become ever more flourishing. How much more so now, when the Emperor's virtue surpasses the yin and yang, his Dao encompasses both the true and the mundane, his kindness moistens flora and fauna—who still rely on his nurturing compassion—and his grace covers all living beings, who still cherish his conferral of benevolence and longevity! Only the two gates of Śākya and Laozi have historically been circuitous and absurd. (This matter is as critiqued in the memorial of the Right Golden Guard.) Having cast aside the true canons, they then undermine the four great elements; partial in trusting illusory men, they do not comply with the three realms of existence. The Sovereign venerates the decorum of filial reverence and promotes the rites of kneeling and prostrating; hence he issued the imperial decree ordering bows to be made to the Emperor, Empress, Crown Prince, and parents. Not only does this fully satisfy all officials, (Critique: Those deliberating against bowing constitute nearly more than half; to say now that it "fully satisfies all officials"—how absurd!) but it also bequeaths a model for the future. Respectfully submitted.