集沙門不應拜俗等事 4.30

4.30

The two teachings of Li and Śākya have obscure and profound tenets; their principles transcend names and words, and their merits exceed expectations. The Dao takes purity and tranquility as primary; the Buddha takes the rescue of living beings as his doctrine. Thus, living beings take them as a bridge and raft, and those with form rely on them as the other shore. Therefore, Heshang bent the nobility of Emperor Wen, and Vulture Peak moved the reverence of the enlightened sovereign. From that time onward, their Way has grown ever broader. Just as with the subtle principles beneath the pillar and the spiritual traces of Kapilavastu: those who look up to their Way cannot comprehend its ultimate destination; those who draw from its waves do not know its beginning and end. Only then do we realize that riding cranes to roam the five ranges or multiplying forms throughout the three thousand worlds are merely the expedient conversions of transformation bodies adopting temporary forms. Those who rely on their transformation all hope for the merit of ascending lightly; those who depend on their deeds are also rescued across dust-eons. For this reason, once the yellow cap is changed and the black robe is newly put on, rulers do not humble them as subjects, and parents do not rear them as sons. This is honoring the Buddha and the Way, not a breach of etiquette and propriety. How could bowing and paying respect harm one's body? We only fear it would compromise the sagely teaching. If both form and spirit are dispatched, and both bowing and paying respect are forgotten, then being identical with natural reality, there is no need for bodily bending. Since they have not yet plumbed nature and characteristics, it is as though they exist and do not exist. In principle, one should bring this superior cause to fruition and allow them their high detachment. Moreover, now that the Sagely Sovereign, bright and filial, presides over the empire, especially revering the two teachings to assist the field of merit, Daoist priests and men of the Way are permitted not to bow. Furthermore, to order them to bow is very easy, while not bowing is very difficult. This suffices to ensure that the young boy of Xiangye is not alone in showing goodness to Emperor Xuan, and the old man of Heshang does not monopolize the admiration of the Han emperor. Through the one gain among a thousand considerations, not bowing is considered appropriate. Respectfully deliberated.