集沙門不應拜俗等事 6.14

6.14

右大司成令狐德棻等議稱。竊以。凡百在位。咸隆奉上之道。當其為師。尚有不臣之義。況佛之垂法事越常規。剔髮同於毀傷。振錫異乎簪紱。出家非色養之境。離塵豈策名之地。功深濟度道極崇高。何必破彼玄門牽斯儒轍。披釋服而為俗拜。踐孔門而行釋禮。存其教而毀其道。求其福而屈其身。詳稽理要恐有未愜。又道之為範雖全髮膚。出家超俗其歸一揆。加以遠標天構大啟　皇基。義藉尊嚴式符高尚。惟此二教相沿自久。爰暨我唐徽風益扇。雖王猷遐暢實賴天功。而聖輪常轉式資冥助。今儻一朝改舊無益將來。於恒沙之劫。起毫塵之累。則普天率土灰身粉骨。何以塞有隱之責。蠲不忠之罪。與其失於改創。不若謬於修文。孔子曰。因人所利而利之。老子曰。聖人無常心。以百姓心為心。二教所利弘益多矣。百姓之心歸信眾矣。革其所利非因利之道。乖其本心非無心之謂。請遵故實不拜為允。伏惟　陛下德掩上皇業光下問。君親崇敬。雖啟神衷道法難虧。還留睿想。既奉詢芻之旨。敢罄塵嶽之誠。懼不折衷。追深戰惕。

The Grand Preceptor Linghu Defen and others submitted their deliberation, stating: We humbly consider that all who hold official rank exalt the principle of serving superiors. When one acts as a teacher, there is still the principle of declining vassalage. How much more so when the Buddha's bequeathed teachings surpass ordinary conventions! Shaving the hair is akin to self-mutilation; shaking the monk's staff is distinct from wearing official cap and cords. Renunciation is not a domain for bodily filial sustenance; leaving the world behind is no place for registering one's name in official service. Its merit runs deep in salvation and delivery, and its Way is supremely exalted. Why must one breach that dark gate and drag them into this Confucian track, donning the robes of Śākya yet performing lay bows, treading the portal of Confucius yet practicing Śākya's rites, preserving their teaching yet destroying their Way, and seeking their blessings yet bending their bodies? If one closely examines the essentials of reason, we fear this would be inappropriate. Furthermore, although the rules of Daoism preserve the hair and skin intact, its renunciation and transcendence of the mundane converge with Buddhism in a single principle. Moreover, reaching back, it established the celestial design and grandly inaugurated the Imperial foundation. In principle, it relies on solemnity and reverence; in model, it tallies with holding one's pursuit aloft. These two teachings have been handed down side by side for long; arriving down to our Tang dynasty, their fine breezes have been fanned all the more. Although the far-reaching expansion of royal governance truly relies on the deeds of Heaven, the constant turning of the sacred wheel serves to provide unseen assistance. Now, if the former ways were changed in a single morning, it would offer no benefit to the future. Over kalpas as numerous as the sands of the Ganges, it would engender the burden of fine dust. Then, if throughout the entire empire one were to pulverize one's body and powder one's bones, how could one discharge the duty of concealed devotion or wipe away the offense of disloyalty? Rather than erring by new alterations, it would be better to err on the side of observing the texts. Confucius said: 'Benefit them through what benefits them.' Laozi said: 'The sage has no constant heart; he makes the people's heart his heart.' Great are the vast benefits brought by the two teachings; many are the people whose hearts take refuge and place faith in them. Reforming what brings them benefit is not the way of benefiting through what benefits them; going against their fundamental mind is not what is called having no constant mind. We request that precedent be followed and not bowing down be deemed proper. We humbly submit that Your Majesty's virtue surpasses the sovereigns of high antiquity and Your achievements illumine inquiries to inferiors. Regarding reverence toward ruler and parents, though inspired by Your divine mind, the Dharma of the Way is hard to diminish, and we still hope for Your sage reflection. Having received the imperial decree to consult humble folk, we dare to exhaust our sincerity, small as dust before a mountain. Fearing we have failed to strike the right balance, our trepidation grows ever deeper.