集沙門不應拜俗等事 5.52

5.52

釋教開俗儒風範化。即途雖言異軫。證理誠則同歸（事如右清道衛議中彈）莫不粉澤仁義舟輿恭儉。然後克闡徽猷以隆遠大。何則忠為令德孝實天經。惟君惟父同取其敬。借使行超物表道備人師。豈可長擡於顧復之親。抗手於宸扆之貴。事須適變。未可膠絃（彈曰。正以君親容養。開以方外。抗手長撎。豈自為乎）君父尊嚴。申拜為允。謹議。

The Buddhist teaching awakens the mundane, and the Confucian wind models transformation. Even if their paths are spoken of as different ruts, their verification of principle truly converges in the same end. (This matter is as critiqued in the memorial of the Right Clear-the-Way Guard.) None fails to embellish benevolence and righteousness, or to take modesty and frugality as carriage and boat, and only thereafter can they successfully clarify glorious plans to make remote greatness flourish. Why is this? Loyalty is a fine virtue, and filial piety is indeed a heavenly constant; both ruler and father equally receive such reverence. Even if one's conduct transcends worldly bounds and one's Dao qualifies one as a teacher of men, how could one merely give a deep bow with clasped hands to parents who cared for and nurtured one, or raise one's hands in salutation before the nobility of the imperial screen? Matters must adapt to changes and cannot be stubbornly fixed like glued strings. (Critique: It is precisely because ruler and parents indulge and nurture them, granting them leave beyond the realm. In raising their hands and making deep bows, could they be acting for themselves?) The ruler and father are solemn and revered; rendering bows is appropriate. Respectfully submitted.