集沙門不應拜俗等事 5.36

5.36

The way of love and reverence finds its ultimate principle in the ruler and parents. The virtue of respectful harmony is brilliantly manifest in the teachings of Śākya and Laozi. How could one, given life through the cover of Heaven and support of Earth, contend in etiquette with gods and men, or, having received one's physical form, hair, and skin [from them], make oneself equal in honor to one's parents? Looking at what is beyond the realm, one has not yet departed from the space between Heaven and Earth; considering the sphere beyond the mundane, one still dwells within the realm of Jambudvīpa. (This matter is as critiqued in the memorial of the Court of the Imperial Guards.) Yet, by not bowing to the Son of Heaven, they resemble Yan Zun in declining vassalage; by making a deep bow with clasped hands to their closest kin, they are like the man of Song who called his mother by name. How can this serve as a bridge for all living categories, or guide the common masses? Could the teachings of the holy and wise ever come to this? (Critique: The Book of Changes states: "Using white reeds for a mat." It also states: "Submissiveness beneath the bed; profusely auspicious, then it will be without fault." Never has there been an instance of coercing them to bow while simultaneously saying, "Be a bridge." If you honor them and yet humiliate them, how is one to choose?) Having received the imperial edict to deliberate and report, we prostrate and request that they be ordered to bow. Respectfully submitted.