集沙門不應拜俗等事 2.45

2.45

The guest said: "The *Book of Changes* states: 'The great virtue of heaven and earth is called life; the great treasure of the sage is called position.' Laozi states: 'Within the realm there are four greats, and the king occupies one of them.' I submit that there is no territory that is not the king's land, and in establishing states, there are none who are not the king's subjects, bound to the ruler. Modeling himself on Heaven and taking Earth as his law, he shelters and carries the myriad people; matching spring and comparing to summer, he brings to growth the myriad things. He shines upon them with the light of the sun and moon, and moistens them with the vapor of clouds and rain. The six directions all revere him like the sea, and the common people together look up to him like the polar star. The Rong and Yi barbarians change their demeanor, and horses and oxen turn their heads. Even snakes were grateful to the Marquis of Sui, and fish were moved by the Emperor of the Han. How can [monks], having been excused from the registered households and having taken refuge in this Dharma gate, forget the broad benevolence of deliverance and neglect the immense beneficence of provisions, esteeming themselves as exalted and great while abruptly discarding humility and respect? Comparing them to birds and beasts, what difference would there be? If indeed one can attain supernatural powers and achieve the noble fruits, with one's Way covering the realm, the principle would naturally go without saying. But today, you vainly engage in tonsure while further increasing the three poisons; you make empty changes to clothing while remaining tainted by the six dusts. You do not cultivate precepts or forbearance, nor do you attain concentration or wisdom. Violating the clear teachings, you are no different from the ordinary and worldly. How could you rely on the mere labor of chanting and reciting to claim equal etiquette with the lord of ten thousand chariots, or make use of an external difference in appearance to lack respect for the One Man? Formerly, monks touched the feet of laymen, and Bodhisattvas bowed to arrogant multitudes. These texts clearly demonstrate their purport; how can you say it is otherwise? If you say that the expedient path is difficult to follow and the Buddha-nature alone is to be revered, how much more so does the *Book of the Ruler* state: 'Without a spirit descending, Boyang (Laozi) opened the model of ten thousand ages, and Zhongni (Confucius) unfolded the norms for a hundred kings.' When it comes to imperial audiences, one must follow the court regulations; yet there are still śramaṇas who dare to commit insults and slights. If this can be tolerated, what cannot be endured? Corrupt customs are difficult to reform, and evil currents easily endure. If one does not meet an enlightened sovereign, who could correct them? To suddenly cause extraordinary alterations will mostly incur the criticism of lacking faith. My sincere words are well-founded; I hope you will deign to examine them in detail."