集沙門不應拜俗等事 2.44

2.44

Suddenly an esteemed guest arrived from afar, remotely echoing Huan's side and restating the former arguments. The host held right mindfulness for a long time, then raised his voice and answered: "You, guest, seem not to have heard the essentials of the field of merit. I shall now discuss it for you. What is meant by the 'field of merit'? It refers to the Three Jewels. Having perfected marvelous wisdom and attained complete enlightenment in the Way—this is the Buddha. The profound principle being quiescent and recondite, the correct teaching being pure and sincere—this is the Dharma. Upholding truth through monastic precepts, transcending the world in decorum—this is the Saṃgha. They are all guides for the four types of beings, and ferries across the six realms of existence, rising higher than gods and humans, weighing heavier than metal and stone. To compare them to precious gems is but an inferior analogy. The Buddha is marked as supreme as the Lord of Dharma; the Dharma takes the Buddha as its teacher and foundation; the Saṃgha, as his disciples, exalts this Buddha-Dharma. It may be said that the revered and the humble share the same rank, and root and branch share a common gate. Spoken as phenomena, there are three types; discussed as essence, they are of one identical substance. Abiding for fifty years, expounding eighty thousand scriptures, the ultimate end of all that was taught lies solely in this utmost culmination. Sinking his voice and extinguishing his form, the era of the Twin Trees came to an end; carving sandalwood and inscribing leaves, the model of a single transformation was left behind. Noble and sage beings arose between times, receiving teachings in mutual succession; living in harmony as a community, the maintenance [of the Dharma] was entrusted to them. The golden man illuminated the Han palace, and the Semblance Dharma reached the shores of the Luo; all revere the primordial awakened one and collectively inherit the former standards. Aspiring beyond the realm, they arouse their intention; renouncing the mundane world, they establish virtue. Official glory cannot stir their minds, and relatives cannot entangle their retribution. Their robes are cut from cast-off colors, and their hair is shaven in disfigured appearance. They do not wear caps to establish their decorum; how could they bind belts to make ornaments? Even the sovereigns of the upper heavens constantly offer them homage; surely the kings of the lower earth ought to pay them reverence. Both scriptures and monastic codes agree on this; this Dharma is not divergent. Whether in ancient times or the present, this Way is unhindered. When we consider the gravity of emperors and kings, second only to the greatness of gods and spirits, the eight directions admire their virtue, and the four seas submit to their benevolence; yet monks and nuns performing court obeisance is something unheard of. If you harbor a different purpose, pray present your refined view."