集沙門不應拜俗等事 6.14

6.14

The Grand Preceptor Linghu Defen and others submitted their deliberation, stating: We humbly consider that all who hold official rank exalt the principle of serving superiors. When one acts as a teacher, there is still the principle of declining vassalage. How much more so when the Buddha's bequeathed teachings surpass ordinary conventions! Shaving the hair is akin to self-mutilation; shaking the monk's staff is distinct from wearing official cap and cords. Renunciation is not a domain for bodily filial sustenance; leaving the world behind is no place for registering one's name in official service. Its merit runs deep in salvation and delivery, and its Way is supremely exalted. Why must one breach that dark gate and drag them into this Confucian track, donning the robes of Śākya yet performing lay bows, treading the portal of Confucius yet practicing Śākya's rites, preserving their teaching yet destroying their Way, and seeking their blessings yet bending their bodies? If one closely examines the essentials of reason, we fear this would be inappropriate. Furthermore, although the rules of Daoism preserve the hair and skin intact, its renunciation and transcendence of the mundane converge with Buddhism in a single principle. Moreover, reaching back, it established the celestial design and grandly inaugurated the Imperial foundation. In principle, it relies on solemnity and reverence; in model, it tallies with holding one's pursuit aloft. These two teachings have been handed down side by side for long; arriving down to our Tang dynasty, their fine breezes have been fanned all the more. Although the far-reaching expansion of royal governance truly relies on the deeds of Heaven, the constant turning of the sacred wheel serves to provide unseen assistance. Now, if the former ways were changed in a single morning, it would offer no benefit to the future. Over kalpas as numerous as the sands of the Ganges, it would engender the burden of fine dust. Then, if throughout the entire empire one were to pulverize one's body and powder one's bones, how could one discharge the duty of concealed devotion or wipe away the offense of disloyalty? Rather than erring by new alterations, it would be better to err on the side of observing the texts. Confucius said: 'Benefit them through what benefits them.' Laozi said: 'The sage has no constant heart; he makes the people's heart his heart.' Great are the vast benefits brought by the two teachings; many are the people whose hearts take refuge and place faith in them. Reforming what brings them benefit is not the way of benefiting through what benefits them; going against their fundamental mind is not what is called having no constant mind. We request that precedent be followed and not bowing down be deemed proper. We humbly submit that Your Majesty's virtue surpasses the sovereigns of high antiquity and Your achievements illumine inquiries to inferiors. Regarding reverence toward ruler and parents, though inspired by Your divine mind, the Dharma of the Way is hard to diminish, and we still hope for Your sage reflection. Having received the imperial decree to consult humble folk, we dare to exhaust our sincerity, small as dust before a mountain. Fearing we have failed to strike the right balance, our trepidation grows ever deeper.