集沙門不應拜俗等事 5.54

5.54

竊以。川瀆細流。竟朝宗於溟海。螢燭末光。終歸耀於日月。故知物有深厚。猶取貴於總名。況在君親莫大而有棄於嚴肅。洎乎關浮紫氣塔照金容。老釋二門俱隆法教。但法教流布事由君后。出家離俗命在尊親。遂使覆載之恩棄而不答（事如奉常議中彈）。貴賤之禮捐而靡修。既虧人事有傷禮律（彈曰外內既殊奚可拘於禮律）。爰軫聖慮詢及蒭蕘。輕陳管見從拜為允。謹議。

We venture to consider: The trickle of streams and rivers ultimately pays court to the vast ocean; the lingering light of fireflies and candles at last returns its radiance to the sun and moon. Thus we know that even when things possess depth and abundance, they still value the universal designation; how much more so for the ruler and parents, than whom nothing is greater, can stern reverence be discarded? When the purple vapor floated at the pass and the stupas illuminated the golden countenance, the two gates of Laozi and Śākya both flourished in their Dharma teachings. Yet the dissemination of Dharma teachings stems from the sovereign and queen, and renouncing household life to depart from the mundane depends upon honored parents. To cause the grace of Heaven's cover and Earth's support to be cast aside without repayment, (This matter is as critiqued in the memorial of the Court of Imperial Sacrifices.) and the rites of noble and base to be abandoned and uncultivated, would already impair human affairs and injure the ritual statutes. (Critique: Since the outer and inner are different, how could one be constrained by ritual statutes?) Thereupon the holy mind was troubled and consulted even the grass-cutters. We lightly present our limited view: complying with the bows is appropriate. Respectfully submitted.