集沙門不應拜俗等事 5.68

5.68

若夫二儀始闢。君臣之道即隆。三才創分。父子之情斯在。莫不皆竭股肱俱遵愛敬。故知君臣父子稟自天然。極尊極親無可為間。止如釋老之教近日始崇。釋則興於漢朝。老則置於宋代。皆緣時君有旨父母承恩。方染緇衣然稱入道。如無所稟不得離俗。離俗雖言絕境習道。仍居宇內（事如司津議中彈）率土皆曰王臣。不聞限已緇素（事如左清道衛議中彈）父生母鞠罔極。難酬於法。雖曰絕塵在身。須敦仁義。豈容為臣未曾効節。為子未展溫清。承恩乃變素衣。去髮言真入道。乘茲傲誕慢君蔑親。高挹帝王不拜父母。為臣貽寬怠之咎為子招不敬之辜（事如左清道衛議中彈）庸流自謂合然。往代恕其無識（彈曰昔漢帝降禮於摩騰。吳主屈節於康會趙邦澄上寵懋錦衣。秦日道安榮參共輦。斯並德迴萬乘。道降極尊。況乎十室難誣。而曰庸流無識）因循自久行之不改。聖上重纘皇極欲革前非孝理蒼生思遵名教。爰降綸旨飾光彝典。恐爽恒情。特令詳議。謹尋釋老二教。見在遺文。我慢矜高是人難度（彈曰。守道不屈寧是矜高耶）庶事謙約無失冲撝。靜思此言其義見矣。入道已成凌虛控鶴。深修禪定得五神通如此輩流猶願卑屈。況庸僧尼見居王土。衣緇異俗餘事罕知（彈曰。曼倩云談何容易談何容易。惜哉夫沙門之內功業寔繁。聖朝以來蓋亦不少。且帝京僧伍盛德如林。略舉十科用開未喻。至若譯經則波頗玄奘。義解則僧辯法常。習禪則曇遷慧因。護法則法琳明贍。明律則玄琬智首。感通則通達轉明。遺身則玄覽法曠讀誦則慧詮空藏德聲則智凱法琰。弘福則德美智興。若此之流具如僧史所列。而言罕知餘事。何雷同之甚乎）唯自矜高願居人上。求之釋教。其義蔑聞。凡曰是人准經致敬。況在極尊并之父母。欲令拜伏義無不可。其僧尼道士女道士。於君皇后皇太子及其父母所。並請准勅令跪。庶使光二教之謙撝隆萬代之名教。謹議。

When the Two Modes were first opened, the way of ruler and minister was already exalted; when the Three Powers were first divided, the affection of father and son was already present. None failed to exert their limbs and all complied with affection and reverence. Therefore we know that ruler and minister, father and son, are endowed by nature; between the utmost veneration and utmost intimacy, nothing can intervene. As for the teachings of Śākya and Laozi, they have only been revered in recent times: Buddhism arose during the Han dynasty, while Daoism was established in the Song dynasty. Both depended on the decrees of the rulers of the time and parental permission to dye their black robes and claim to enter the Way. Without such sanction, they could not renounce the world. Although renouncing the world is called leaving behind the mundane sphere, they still dwell within the realm to practice the Way (this matter is refuted as in the petition of the Office of Fords). All within the realm are called the king's subjects; we have never heard that this was limited to the black or the white (this matter is refuted as in the petition of the Left Street-Clearing Guard). Father gives birth and mother nurtures—boundless is the debt, difficult to repay. Although they claim to leave the dust behind in their practice, they must still honor benevolence and righteousness in their persons. How could it be tolerated that, having never demonstrated loyalty as ministers or extended warmth and care as sons, they merely take advantage of imperial favor to change into plain robes, shave their hair, and claim to have truly entered the Way, yet relying on this boastful arrogance they slight the ruler and disparage parents, holding themselves aloof before emperors and not bowing to father and mother? As ministers, they incur the fault of lax negligence; as sons, they invite the crime of disrespect (this matter is refuted as in the petition of the Left Street-Clearing Guard). Mediocre fellows consider this natural, and past dynasties forgave their ignorance (Refutation: Formerly, the Han Emperor lowered his etiquette before Moteng [Kāśyapa Mātanga], and the Ruler of Wu yielded his status before Kang Senghui. In the state of Zhao, Fotudeng received favored prestige and brocade robes; under the Qin, Dao'an enjoyed the honor of sharing the imperial carriage. These all showed that their virtue swayed the ruler of ten thousand chariots and their Way humbled the supreme pinnacles. How much more so when the worthy are everywhere to be found—how could they be called 'mediocre fellows without knowledge'?). Because this has been followed for a long time, it has been practiced without reform. His Holy Majesty, having resumed the imperial standard, wishes to reform previous errors, govern the common people with filial piety, and uphold the Teaching of Names. Hence he issued an imperial decree to clarify the standard statutes, yet fearing to violate customary feelings, specially ordered detailed deliberations. We have respectfully examined the extant texts of both Buddhism and Daoism: those who are self-conceited and proud are difficult to deliver (Refutation: Upholding the Way without bending—how can that be considered pride?). In all matters, modesty and restraint must be observed without losing humble yielding. Quietly reflecting on these words, the meaning becomes apparent. Even those who, having achieved the Way, soar through the void and mount cranes, or who deeply cultivate dhyāna and attain the five superknowledges—such people are still willing to be humble and yield. How much more so for mediocre monks and nuns living today in the king's land, whose black robes merely distinguish them from laypeople, yet who understand little else? (Refutation: Dongfang Manqian said, 'How easy it is to talk! How easy it is to talk!' Alas! Within the śramaṇa community, achievements are truly abundant; since the Sacred Dynasty began, there have certainly been many. Moreover, in the imperial capital, the ranks of monks with flourishing virtue are like a forest! To briefly cite the ten categories to enlighten the uncomprehending: as for translating scriptures, there are Prabhākaramitra and Xuanzang; for doctrinal interpretation, Sengbian and Fachang; for the practice of dhyāna, Tancheng and Huiyin; for protecting the Dharma, Falin and Mingzhan; for illuminating the Vinaya, Xuanwan and Zhishou; for sympathetic resonance, Tongda and Zhuanming; for self-renunciation, Xuanlan and Fakuang; for recitation, Huiquan and Kongzang; for virtuous reputation, Zhikai and Fayan; at Hongfu Temple, there are Demei and Zhixing. People of this kind are fully listed in the monastic histories. To say they 'understand little else'—how utterly thoughtless!). They only pride themselves on staying above others. In Buddhist teachings, such an attitude is never heard of. Whenever one meets any person, one should pay reverence according to the scriptures; how much more so before the supreme sovereign and one's parents! To order them to bow down is entirely reasonable. As for monks, nuns, Daoist priests, and Daoist priestesses, regarding the Emperor, the Empress, the Crown Prince, and their own parents, we request that they all be ordered to kneel in accordance with the imperial edict, so that the humility of the two teachings may shine forth and the Teaching of Names may flourish for ten thousand generations. Respectfully submitted.