集沙門不應拜俗等事 1.32

1.32

General Who Protects the Army, Minister of Personnel, Director of the Palace Secretariat, and Baron of Wugang, Wang Mi, in dread and under penalty of death: I have received your instruction concerning the men of the Way treating the Supreme Sovereign as an equal in ritual, and I have also seen your letter to the Eight Ministers, thoroughly grasping your exalted purpose. The words of your generous expression are comprehensive in both phrasing and principle. Recently, I also heard a general account of your public discourse, though I have not yet managed to explore it thoroughly. Examining the two proposals of He and Yu, I likewise regret not knowing them in full, and consider that both treatises were flawed by partiality and lacked clear comprehension to satisfy the mind, just as your refined instruction noted. Now, the rise of the Buddha-Dharma originated in Tianzhu. Its core tenets are obscure and distant, difficult to debate in words; yet since it touches upon teaching, it can be spoken of in broad strokes. In my opinion, although different regions and divergent customs often diverge in what they find comfort, when it comes to the principle of royal governance, none are not inevitably the same. Now, although the śramaṇas are profound in their intent regarding reverence, they do not take physical bowing as their ritual; their presence fills the realm, yet their aims transcend worldly bounds. For this reason, rulers of foreign realms all lower their rites [before them]; this is truly because where the Way resides, it is noble, and it does not make light of or value things based on mere person. Looking back, the propagation of the Great Dharma has truly endured for a long time, exceeding four hundred years across three dynasties; although customs have shifted and regimes have changed, the propagation of it has remained unaltered. Is this not because this peerless teaching is effective for gradual cultivation, and its pure, restrained style does no harm to prosperous peace? Therefore, the ruler folds his hands and does not regret an incomplete register, while the śramaṇa preserves truth and does not doubt himself in a decadent world. You noted that the sustenance of life and governing of things depend upon the king; examining where principle leads, it is truly as your fine argument states, and upon repeatedly reading your virtuous voice, I cannot help but sigh in admiration. Although I wish to offer a reply, words seem to fail me. Yet I still consider that those of supreme merit are not rewarded, and those of deep benevolence are not thanked. Even if one were to kneel once and rise once, how could that ever suffice to repay the virtue of universal deliverance and support? Your Excellency has not forgotten me with your kind regard and has condescended to question me; I have therefore straightforwardly set forth my foolish and limited views, hoping only not to incur suspicion regarding what I uphold. I hope you will not disregard the words on account of the person. In submitting this, I am restless and ill at ease. Mi, in dread, under penalty of death.