集沙門不應拜俗等事 5.48

5.48

We venture to consider: In the profound mystery of Emperor Fuxi, the Golden Man had not yet shown an omen upon the tortoise shell; when the Sovereign Xuan stored his numinous power, the purple vapors had not yet unfolded in the bird-track script. Then, when Emperor Ming of the Han had his spiritual response, he entrusted his holy contemplation to what flowed from the west; when Yin Xi offered his earnest sincerity, he perceived the physical signs of the journey westward. Thenceforth, the Brahminic transformation of the Dragon Palace sprinkled its compassionate moisture over the trichiliocosm, and the tranquil concentration on the true, quiet and empty, expanded across the realm. Though they distantly raise heavenly structures and their refined qi resides in non-action, their bodies equally possess the complete marks, and their virtue is profound in delivering [beings]. None fails to receive [protection from] the celestial pole to preserve their law, (This matter is as critiqued in the memorial of the Duanyin Office.) and to rely on the body bequeathed [by parents] to receive their spirit. How could one transcend the worldly path yet disparage the Lord of the Dharma, or purify oneself yet neglect those who gave one life? If loyalty and filial piety suffer a single defect, upon what can the two teachings rely? Now, if one relies on loyalty and uprightness to crystallize the Way, and transfers filial conduct into the cultivation of precepts, then merit will suffice to make manifest the profound gate, and loyalty and filial piety will glorify ministers and sons. Even if reverence were extended to all diverse beings, in principle it would still be reasonable; how much more so when it is only bowing and prostrating to the ruler and parents—we cannot see how this would be impermissible. (This matter is as critiqued in the memorial of the Secret Archive Bureau.) We request that, in accordance with the luminous edict, rendering bows be deemed appropriate. Respectfully submitted.