集沙門不應拜俗等事 5.66

5.66

竊以。釋老兩教語迹雖殊。恭順之理。雅同儒轍（事如右司禦議中彈）豈有尊極之處。抗揖等於平交。師僧之前。拜伏過於輿皂（事如左威衛議中彈）既驚物議且斁彝章。革此舊風咸謂為允（事如右司禦衛議中彈）況黃冠荷天基之慶。緇衣承付託之重（事如左司禦衛議中彈）劬勞盡生育之恩。欲報申昊天之義。二門之法𠐻倨乖於恒典。五敬之所投拜允合常儀。謹議。

We venture to consider: although the verbal expressions and traces of the two teachings of Śākya and Laozi differ, their principle of reverence and obedience fully accords with the track of the Confucians (this matter is refuted as in the petition of the Right Palace Guard). How could it be that before the supreme pinnacles, they merely raise their clasped hands as if among equals, yet before their teachers and monks, their prostrations exceed those of servants and bondmen? (This matter is refuted as in the petition of the Left Majestic Guard). This both astonishes public opinion and violates standard statutes. Reforming this old custom is universally deemed appropriate (this matter is refuted as in the petition of the Right Palace Guard). Furthermore, the yellow caps bear the blessings of the heavenly foundation, and the black robes carry the weight of the entrusted Dharma (this matter is refuted as in the petition of the Left Palace Guard). One's parents endure toil, exhausting the kindness of birth and rearing; to repay them, one should express the boundless duty of Vast Heaven. The practices of the two gates are haughty and contrary to the constant canons, whereas prostrating oneself in the place of the five reverences fully accords with standard rituals. Respectfully submitted.