T52n2108_集沙門不應拜俗等事
大正藏第 52 冊 No. 2108 集沙門不應拜俗等事
No. 2108
集沙門不應拜俗等事序
太原王隱客字少微撰
若夫雞渾起一龍聖開三。飛羲畫而逾繩。泛軒文而越契。端宸肅扆。題尊玉宇之中。班屣漂裾。光佐璇逵之右。洪猷僅于禮樂。秀業止於仁義。亦有棲月籠霞之俊。乘黿控鯉之英。窒慾蟺姿茹丹。菌于秘洞。休糧蛻影。吸青露于神丘。終驚迅節之期。徒侈浮歡之會。豈若能仁撫運梵典開宗。撰妙輪而曾擊。俶寶騎而高引。無生之生。究生生於至賾。不滅之滅。窮滅滅于幽源。大千通智炬之輝。盡億曳法䗍之響。繁罝弛紐。邁三咒于湯年。苦浪堙洪。軼四乘于夏序。浸群方而演澤。濟悠劫而凝勛。襲其儀者。便屈紫皇之敬。入其道者。乃摽黔首之尊。為愛習之良資。作塵勞之依止。洎乎星潯禘照日夢飛光。東徙休屠之像。西漸罽賓之化。高人響系。敷妙說于銀函。茂德肩隨。暢真詞于貝牒。列辟以之崇奉。綿代以之欽尚。故符秦肅念。紆翠輦而同嬉。劉漢虔誠。下緗輿而致禮。唯有牛圖晚運。慧景曖而還明。龍緒衰辰。德水凝而復渙。
我大唐澄飛日海撲燎霞昆。延喜流禎昭華獻吉。財成紫宙。葳蕤改粒之勛。大庇蒼黎。茵藹遷裳之業。
皇帝
【現代漢語翻譯】 現代漢語譯本
大正藏第 52 冊 No. 2108 集沙門不應拜俗等事
No. 2108
集沙門不應拜俗等事序
太原王隱客字少微撰
若夫雞渾起一，龍聖開三。飛羲畫而逾繩，泛軒文而越契。端宸肅扆（yǐ，指帝王的座位），題尊玉宇之中。班屣（xǐ，鞋子）漂裾（jū，古代的褲子），光佐璇（xuán，美玉）逵（kuí，大路）之右。洪猷（yóu，偉大的謀劃）僅于禮樂，秀業止於仁義。亦有棲月籠霞之俊，乘黿（yuán，大鱉）控鯉之英。窒慾蟺（shàn）姿茹丹，菌于秘洞。休糧蛻影，吸青露于神丘。終驚迅節之期，徒侈浮歡之會。豈若能仁（指釋迦牟尼佛）撫運，梵典開宗。撰妙輪而曾擊，俶（chù，開始）寶騎而高引。無生之生，究生生於至賾（zé，深奧）。不滅之滅，窮滅滅于幽源。大千通智炬（jù，火炬）之輝，盡億曳法䗍（shé，古書上說的一種蟲）之響。繁罝（jū，捕鳥的網）弛紐，邁三咒于湯年。苦浪堙（yīn，堵塞）洪，軼（yì，超過）四乘于夏序。浸群方而演澤，濟悠劫而凝勛。襲其儀者，便屈紫皇之敬。入其道者，乃摽（biāo，標榜）黔首（qián shǒu，百姓）之尊。為愛習之良資，作塵勞之依止。洎（jì，及，到）乎星潯（xún）禘（dì，古代祭祀）照，日夢飛光。東徙休屠（Xiū tú，匈奴的一個部落名）之像，西漸罽賓（Jì bīn，古代西域國名）之化。高人響系，敷妙說于銀函。茂德肩隨，暢真詞于貝牒（dié，用貝殼做的書寫材料）。列辟（bì，指諸侯）以之崇奉，綿代以之欽尚。故符秦肅念，紆（yū，彎曲）翠輦（niǎn，帝王的車駕）而同嬉。劉漢虔誠，下緗（xiāng，淺黃色）輿（yú，車）而致禮。唯有牛圖晚運，慧景曖（ài，昏暗）而還明。龍緒衰辰，德水凝而復渙。
我大唐澄飛日海，撲燎霞昆。延喜流禎（zhēn，吉祥），昭華獻吉。財成紫宙，葳蕤（wēi ruí，草木茂盛的樣子）改粒之勛。大庇蒼黎，茵藹（yīn ǎi，茂盛的樣子）遷裳之業。
皇帝 English version
Tàizàng Volume 52 No. 2108 Collection of Matters Concerning Śrāmaṇas Not Bowing to Laypeople
No. 2108
Preface to the Collection of Matters Concerning Śrāmaṇas Not Bowing to Laypeople
Composed by Wang Yinke, styled Shaowei, of Taiyuan
If the Jihun arose as one, the Dragon Sage opened three. Flying Xi painted beyond the rope, and floating Xuan texts surpassed contracts. The dignified emperor solemnly sat on the throne, honoring the jade palace. The ranks of slippers and floating robes brightly assisted the right side of the Xuan thoroughfare. Great plans were limited to rites and music, and excellent deeds stopped at benevolence and righteousness. There were also the talented who dwelled with the moon and embraced the clouds, and the heroes who rode turtles and controlled carp. Blocking desires, they ate earthworm postures and consumed cinnabar, like mushrooms in secret caves. Ceasing grains and shedding shadows, they absorbed green dew on sacred hills. In the end, they were startled by the swift passing of time, and vainly indulged in fleeting joyful gatherings. How could they compare to the Benevolent One (referring to Śākyamuni Buddha) who guided destiny and opened the source of the Brahma scriptures? He composed wondrous wheels and struck them, initiating precious rides and leading them high. The birth of no-birth explores the ultimate profundity of birth and birth. The extinction of no-extinction exhausts the mysterious source of extinction and extinction. The great thousand worlds are illuminated by the brilliance of the torch of wisdom, and countless beings echo the sound of the Dharma. The dense nets are loosened, surpassing the three spells of the Tang Dynasty. The bitter waves block the floods, exceeding the four vehicles of the Xia Dynasty. Immersing all directions, they spread grace and accumulate merit over countless eons. Those who follow his rituals readily submit with the reverence of the Purple Emperor. Those who enter his path then proclaim the honor of the black-haired people (common people). They are good resources for cultivating love and attachment, and serve as a refuge from worldly troubles. As for the star Xun sacrifice and the sun's dream of flying light, the image of the Xiongnu's Xiutu tribe moved eastward, and the transformation of Jibin (ancient country in the Western Regions) gradually spread westward. High-minded people responded and connected, spreading wonderful teachings in silver boxes. People of great virtue followed closely, expressing true words on palm-leaf manuscripts. The rulers of various states revered and upheld them, and successive generations admired and esteemed them. Therefore, Fu Qin solemnly contemplated, bending the emerald carriage and rejoicing together. Emperor Liu of the Han Dynasty piously descended from the yellow carriage to pay respects. Only the late fortune of the Niu Tu diagram, the light of wisdom was dim and then brightened again. The dragon lineage declined, and the water of virtue solidified and then dissipated.
Our Great Tang purifies the flying sun sea, extinguishing the burning clouds and Kunlun Mountains. Extending joy flows with auspiciousness, and Zhaohua offers good fortune. Wealth forms the purple sky, and the luxuriant achievements of changing grains. Greatly sheltering the dark-haired people, the flourishing undertaking of moving robes.
Emperor
【English Translation】 English version
Tàizàng Volume 52 No. 2108 Collection of Matters Concerning Śrāmaṇas Not Bowing to Laypeople
No. 2108
Preface to the Collection of Matters Concerning Śrāmaṇas Not Bowing to Laypeople
Composed by Wang Yinke, styled Shaowei, of Taiyuan
If the Jihun arose as one, the Dragon Sage opened three. Flying Xi painted beyond the rope, and floating Xuan texts surpassed contracts. The dignified emperor solemnly sat on the 'throne' (yǐ, refers to the emperor's seat), honoring the jade palace. The ranks of 'slippers' (xǐ, shoes) and 'floating robes' (jū, ancient pants) brightly assisted the right side of the 'Xuan' (xuán, beautiful jade) 'thoroughfare' (kuí, avenue). Great 'plans' (yóu, great strategies) were limited to rites and music, and excellent deeds stopped at benevolence and righteousness. There were also the talented who dwelled with the moon and embraced the clouds, and the heroes who rode 'turtles' (yuán, large turtles) and controlled carp. Blocking desires, they ate 'earthworm' (shàn) postures and consumed cinnabar, like mushrooms in secret caves. Ceasing grains and shedding shadows, they absorbed green dew on sacred hills. In the end, they were startled by the swift passing of time, and vainly indulged in fleeting joyful gatherings. How could they compare to the 'Benevolent One' (referring to Śākyamuni Buddha) who guided destiny and opened the source of the Brahma scriptures? He composed wondrous wheels and struck them, 'initiating' (chù, beginning) precious rides and leading them high. The birth of no-birth explores the ultimate profundity of birth and birth. The extinction of no-extinction exhausts the mysterious source of extinction and extinction. The great thousand worlds are illuminated by the brilliance of the 'torch' (jù, torch) of wisdom, and countless beings echo the sound of the Dharma. The dense 'nets' (jū, bird-catching nets) are loosened, surpassing the three spells of the Tang Dynasty. The bitter waves block the floods, exceeding the four vehicles of the Xia Dynasty. Immersing all directions, they spread grace and accumulate merit over countless eons. Those who follow his rituals readily submit with the reverence of the Purple Emperor. Those who enter his path then proclaim the honor of the 'black-haired people' (qián shǒu, common people). They are good resources for cultivating love and attachment, and serve as a refuge from worldly troubles. As for the star Xun sacrifice and the sun's dream of flying light, the image of the Xiongnu's 'Xiū tú' (Xiū tú, name of a Xiongnu tribe) tribe moved eastward, and the transformation of 'Jì bīn' (Jì bīn, ancient country in the Western Regions) gradually spread westward. High-minded people responded and connected, spreading wonderful teachings in silver boxes. People of great virtue followed closely, expressing true words on 'palm-leaf manuscripts' (dié, writing material made of shells). The 'rulers' (bì, referring to feudal lords) of various states revered and upheld them, and successive generations admired and esteemed them. Therefore, Fu Qin solemnly contemplated, bending the emerald 'carriage' (niǎn, emperor's carriage) and rejoicing together. Emperor Liu of the Han Dynasty piously descended from the 'yellow' (xiāng, light yellow) 'carriage' (yú, carriage) to pay respects. Only the late fortune of the Niu Tu diagram, the light of wisdom was 'dim' (ài, dim) and then brightened again. The dragon lineage declined, and the water of virtue solidified and then dissipated.
Our Great Tang purifies the flying sun sea, extinguishing the burning clouds and Kunlun Mountains. Extending joy flows with 'auspiciousness' (zhēn, auspiciousness), and Zhaohua offers good fortune. Wealth forms the purple sky, and the 'luxuriant' (wēi ruí, lush) achievements of changing grains. Greatly sheltering the dark-haired people, the 'flourishing' (yīn ǎi, flourishing) undertaking of moving robes.
Emperor
乘雷震極鑠電離宮。驅九駁以曾馳。駕八翼而橫厲。希風崛岫。啟鶴苑于神畿。仰化連河。構蜂臺于勝壤。敷攝誘之徽范。敦愛敬之洪謨而以控國必俟于忠。裝家寔資于孝。爰命僧尼之輩。將申跪拜之儀。則裕凝懷。誶通規于會府。因心在。念拾輿頌于英寮。雖囂議相攻各言其志。而宸襟歷選遂率于常。特懷顧復之恩。仍致升堂之拜。悰上人沖宇淹穆秀器韶雅。迥韻遒通峻調閑綽。身城浪謐。飛寶刃以沖天。意樹紛披。聳珍翹而拂漢。既洽九儒之要。還探二藏之微。緇徒擅其姱節。素侶挹其徽望。固以偶跡乘杯侔聲飛錫者矣。將恐迷生曲學近識孤聞。以適俗之權。為會真之實。叫鳳閽而莫遂。叩鸞掖而無從。爰興護念之心。載啓發揮之作。粵自晉氏迄于聖代。凡其議拜事。並集而錄之。總合三篇。分成六卷。為之贊論。格以通途。縟旨含鏘雕文振彩。信所以激昂幽致刷蕩冥津者也。隱客業寡才疏。名蕪概淺。坐煙郊而晦跡。泊風戶以棲神。徒以早尚花編深崇葉篆。欣茲盛事綴而序之。秋䗲輕光。匪助奔羲之曜。春蛙陋響。寧裨大樂之音。聊以宣情。詎云摛藻。與我同志。幸無誚焉。
集沙門不應拜俗等事卷第一
弘福寺沙門釋彥悰纂錄
故事篇第一(上)
故事者。明隋以上沙門致敬等事也
。自大法東流六百餘載。其中信毀交貿褒挫相傾。亟染湮殘頻令拜伏。而事非經國理越天常。用為蠹道。俱㳂舊貫焉。
奏晉尚書令何充等執沙門不應敬王者奏三首(並序)
詔車騎將軍庾冰為成帝出令沙門致敬詔二首
書太尉桓玄與八座桓謙等論道人應致敬事書一首(並序)八座等答桓玄明道人不應致敬事書一首桓玄與中書令王謐論沙門應致敬事書一首王謐答桓玄明沙門不應致敬事書一首
難桓玄難王謐不應致敬事三首
答王謐答桓玄應致敬難三首
書桓玄與廬山法師慧遠使述沙門不致敬王者意書一首(並遠答往反二首)
晉何充等執沙門不應敬王者奏三首(並序)
東晉咸康六年。成帝幼沖。時太后臨朝制。司徒王導錄尚書事與上舅中書令庾亮參輔朝政。后導等薨。庾冰輔政。謂諸沙門應盡敬王者。充等議不應敬。下禮官詳議博士等議與充同。門下承冰旨為駁。充等因為此奏焉。初奏。
尚書令冠軍撫軍都鄉侯。臣充散騎常侍左僕射長平伯臣翜。散騎常侍右僕射建安伯臣恢。尚書關中侯臣懷守。尚書昌安子臣廣等言。世祖武皇帝以盛明革命。肅祖明皇帝聰聖玄覽。豈干時沙門不易屈膝顧以不變。其修善之法。所以通天下之志也。愚謂宜遵承先帝故事。于義為長。
庾冰為成
【現代漢語翻譯】 現代漢語譯本：自從偉大的佛法向東傳播六百多年以來，其中信仰和詆譭相互交織，讚揚和貶低相互傾軋，屢次遭受埋沒和殘害，多次被迫屈服。然而這些事情不符合治理國家的原則，也超越了天道的常理，最終成爲了危害佛法的因素，都沿用了舊有的陋習。
以下是尚書令何充等人上奏晉朝皇帝，認為沙門不應該對王者敬拜的三篇奏章（附帶序言）。
以及車騎將軍庾冰為成帝頒佈的命令，要求沙門致敬的兩篇詔書。
還有太尉桓玄與八座桓謙等人討論道人是否應該致敬的書信（附帶序言），以及八座等人回覆桓玄，闡明道人不應該致敬的書信，桓玄與中書令王謐討論沙門是否應該致敬的書信，王謐回覆桓玄，闡明沙門不應該致敬的書信。
以及桓玄反駁王謐認為不應該致敬的觀點三篇。
還有王謐回覆桓玄，反駁桓玄認為應該致敬的觀點三篇。
以及桓玄寫給廬山法師慧遠，請他闡述沙門不向王者致敬的意圖的書信（附帶慧遠的回覆以及往來書信兩篇）。
晉朝何充等人認為沙門不應該對王者敬拜的三篇奏章（附帶序言）
東晉咸康六年，成帝年幼，由太后臨朝執政。司徒王導代理尚書事務，與皇帝的舅舅、中書令庾亮共同輔佐朝政。後來王導等人去世，庾冰輔佐朝政，認為所有沙門都應該對王者盡敬。何充等人認為不應該敬拜。朝廷將此事下發給禮官詳細討論，博士等人的意見與何充相同。門下省秉承庾冰的旨意進行駁斥。何充等人因此上奏。
最初的奏章：
尚書令、冠軍將軍、撫軍將軍、都鄉侯臣何充，散騎常侍、左僕射、長平伯臣謝翜（Xiè Shì），散騎常侍、右僕射、建安伯臣劉恢（Liú Huī），尚書、關中侯臣懷守，尚書、昌安子臣劉廣（Liú Guǎng）等人上奏說：世祖武皇帝以盛大的英明開創基業，肅祖明皇帝以聰慧的聖明進行考察，難道是因為當時的沙門不肯屈膝，所以認為他們不改變？他們修習善良的方法，是爲了溝通天下的意志啊。我們認為應該遵循先帝的舊例，在道義上才是長久的。
庾冰為成帝
【English Translation】 English version: Since the great Dharma flowed eastward for more than six hundred years, faith and slander have intertwined, praise and derogation have clashed, and it has repeatedly suffered burial and destruction, and has been forced to submit many times. However, these things do not conform to the principles of governing the country, nor do they transcend the common sense of heaven, and eventually become factors that harm the Dharma, all following the old bad habits.
The following are three memorials from He Chong, Shangshu Ling (Minister of the Imperial Secretariat), and others to the Jin Dynasty emperor, arguing that Shamen (Buddhist monks) should not pay homage to the king (with a preface).
And two edicts issued by Yu Bing, General of Chariots and Cavalry, for Emperor Cheng, requiring Shamen to pay homage.
There are also letters from Grand Commandant Huan Xuan to Huan Qian and others, discussing whether Taoists should pay homage (with a preface), and letters from Huan Qian and others replying to Huan Xuan, clarifying that Taoists should not pay homage, letters from Huan Xuan to Wang Mi, Zhongshu Ling (Director of the Imperial Secretariat), discussing whether Shamen should pay homage, and letters from Wang Mi replying to Huan Xuan, clarifying that Shamen should not pay homage.
And three articles by Huan Xuan refuting Wang Mi's view that homage should not be paid.
And three articles by Wang Mi replying to Huan Xuan, refuting Huan Xuan's view that homage should be paid.
And a letter from Huan Xuan to Huiyuan (Huì Yuǎn), a master of Lushan Mountain, asking him to explain the intention of Shamen not paying homage to the king (with Huiyuan's reply and two letters back and forth).
Three memorials from He Chong and others of the Jin Dynasty arguing that Shamen should not pay homage to the king (with a preface)
In the sixth year of Xiankang (咸康) in the Eastern Jin Dynasty, Emperor Cheng was young and the Empress Dowager was in power. Situ (司徒, Minister Over the Masses) Wang Dao (王導) acted as Shangshu Shi (錄尚書事, Acting Director of the Imperial Secretariat), and Yu Liang (庾亮), the emperor's uncle and Zhongshu Ling (中書令, Director of the Imperial Secretariat), jointly assisted the government. Later, Wang Dao and others passed away, and Yu Bing (庾冰) assisted the government, believing that all Shamen should pay homage to the king. He Chong and others believed that they should not pay homage. The court sent this matter to the officials of rites for detailed discussion, and the opinions of the doctors and others were the same as those of He Chong. The Menxia Sheng (門下省, Department of State Affairs) rebuffed according to Yu Bing's intention. He Chong and others therefore presented this memorial.
The initial memorial:
Shangshu Ling (尚書令, Minister of the Imperial Secretariat), Champion General, Fumin General, and Duke of Duxiang He Chong (何充), Sanqi Changshi (散騎常侍, Attendant Cavalier in Ordinary), Zuo Pushe (左僕射, Vice Director of the Left), and Earl of Changping Xie Shi (謝翜), Sanqi Changshi (散騎常侍, Attendant Cavalier in Ordinary), You Pushe (右僕射, Vice Director of the Right), and Earl of Jian'an Liu Hui (劉恢), Shangshu (尚書, Director of the Department) and Marquis of Guanzhong Huai Shou, Shangshu (尚書, Director of the Department) and Viscount of Chang'an Liu Guang (劉廣) and others memorialize: Emperor Wu, the ancestor of the world, founded the foundation with great wisdom, and Emperor Ming, the ancestor of Su, examined it with intelligent sagacity. Is it because the Shamen of the time were unwilling to kneel, so it was thought that they would not change? Their practice of goodness is to communicate the will of the world. We believe that we should follow the old example of the previous emperors, which is long-lasting in righteousness.
Yu Bing for Emperor Cheng
帝出令沙門致敬詔二首
初詔。
夫萬方殊俗神道難辯。有自來矣。達觀傍通誠當無怪。況阿跪拜之禮。何必尚然。當復原先王所以尚之之意。豈直好此屈折而坐遘槃辟哉。固不然矣。因父子之敬。建君臣之序。製法度崇禮秩。豈徒然哉。良有以矣。既其有以。將何以易之。然則名禮之設。其無情乎。且今果將有佛耶。將無佛耶。有佛耶。其道固弘。無佛耶。義將何取繼其信。然將是方外之事。方外之事。豈方內所體。而當矯形骸違常務。易禮典棄名教。是吾所甚疑也。名教有由來。百代所不廢。昧旦丕顯後世猶殆。殆之為弊其故難尋。而今當遠慕茫昧依俙未分棄禮於一朝。廢教於當世。使夫凡流傲逸憲度。又是吾之所甚疑也。縱其信然。縱其有之。吾將通之於神明。得之於胸懷耳。軌憲宏模。固不可廢之於正朝矣。凡此等類皆晉民也。論其材智又常人也。而當因所說之難辯假服飾以凌度。抗殊俗之傲禮。直形骸于萬乘。又是吾所弗取也。諸君並國器也。悟言則當測幽微。論治則當重國典。茍其不然。吾將何述焉。
二奏 尚書令冠軍撫軍都鄉侯臣充。散騎常侍左僕射長平伯臣翜。散騎常侍右僕射建安伯臣恢。尚書關中侯臣懷守。尚書昌安子臣廣等言。詔書如右臣等暗短。不足以讚揚聖旨宣暢大義
【現代漢語翻譯】 現代漢語譯本 帝令沙門致敬的詔書兩篇。
第一篇詔書。
『萬國的風俗各異，神道的真偽難以分辨，自古以來就是如此。通達事理的人看來，這本不值得奇怪。何況是阿跪拜的禮節，又何必一定要保持呢？應當恢復先王崇尚禮節的本意。難道是喜歡這種屈身下拜的姿勢，才坐著遇到槃辟（指不順利）嗎？肯定不是這樣的。因為父子之間的尊敬，才建立了君臣的秩序；制定法度，崇尚禮儀等級，難道是無緣無故的嗎？一定有它的道理。既然有它的道理，又為什麼要改變它呢？如此說來，名分和禮節的設立，難道是沒有意義的嗎？況且現在果真有佛嗎？還是沒有佛呢？如果有佛，他的道義自然弘大；如果沒有佛，又將從哪裡繼承他的信仰呢？這終究是方外之人的事。方外之人的事，哪裡是方內之人所能傚法的？卻要改變形體，違背常理，改變禮典，拋棄名教，這是我非常懷疑的。名教有其由來，歷經百代而不廢棄。從早到晚都顯揚它，後世還恐怕有所不足。弊端的產生，其原因難以尋找。而現在卻要遠遠地仰慕那茫昧不清、依稀難辨的事物，在一朝之間拋棄禮節，在當世廢棄名教，使得那些平庸之輩傲慢放縱，破壞法度，這也是我非常懷疑的。縱然他們所信的是真的，縱然真有佛的存在，我也要在神明中領會它，在心中得到它罷了。規章法度，宏偉的模式，本來就不可以在朝廷上廢棄。這些僧侶都是晉國的百姓。論他們的才能智慧，也都是普通人。卻要因為他們所說的難以分辨，憑藉奇異的服飾來超越常人，以特殊的風俗來傲視禮節，在君王面前改變形體，這也是我所不贊成的。諸位都是國家的棟樑之才。討論問題就應當探究幽深微妙之處，治理國家就應當重視國家典章。如果不是這樣，我將要說什麼呢？』
第二篇奏章
尚書令、冠軍將軍、撫軍將軍、都鄉侯臣充（姓名），散騎常侍、左僕射、長平伯臣翜（姓名），散騎常侍、右僕射、建安伯臣恢（姓名），尚書、關中侯臣懷守（姓名），尚書、昌安子臣廣（姓名）等上奏說：『詔書如右，臣等才識淺薄，不足以讚揚聖上的旨意，宣揚偉大的道理。』
【English Translation】 English version Two Imperial Edicts Ordering Monks to Show Respect
First Edict:
'The customs of the myriad regions are diverse, and the truth of spiritual paths is difficult to discern. This has been the case since ancient times. Those who are enlightened and understanding should not find this strange. Moreover, the ritual of bowing and kneeling, why must it be maintained? We should restore the original intention of the former kings in honoring rituals. Is it merely a fondness for this posture of bending and kneeling that leads to encountering setbacks? Surely not. It is because of the respect between father and son that the order between ruler and subject was established; the establishment of laws and the veneration of ritual ranks were not without reason. There must be a reason. Since there is a reason, why should we change it? In that case, is the establishment of names and rituals meaningless? Furthermore, is there truly a Buddha now? Or is there no Buddha? If there is a Buddha, his doctrine is naturally vast and profound; if there is no Buddha, from where shall we inherit his faith? This is ultimately a matter for those outside the secular world. Matters outside the secular world, how can those within the secular world emulate them? Yet they seek to alter their form, violate the norm, change the rituals, and abandon the teachings of names, which is what I deeply doubt. The teachings of names have their origins, and have not been abandoned for hundreds of generations. Displaying them from dawn till dusk, later generations still fear they are insufficient. The emergence of弊端(biduan: drawbacks), its cause is difficult to find. Yet now we must far admire those vague and indistinct things, abandoning rituals in a single morning, abolishing teachings in the present age, causing those ordinary people to be arrogant and unrestrained, destroying the laws and regulations, which is also what I deeply doubt. Even if what they believe is true, even if there truly is a Buddha, I will comprehend it in the divine, and obtain it in my heart. Rules and regulations, grand models, should not be abolished in the court. All these monks are subjects of the Jin Dynasty. Judging by their talent and wisdom, they are all ordinary people. Yet because what they say is difficult to discern, they rely on strange attire to surpass ordinary people, using special customs to look down on rituals, altering their form before the emperor, which is what I do not approve of. You are all pillars of the state. When discussing matters, you should explore the profound and subtle; when governing the state, you should value the national laws. If it is not so, what shall I say?'
Second Memorial:
The Minister of the Imperial Secretariat, General Champion, General Pacifying the Army, Marquis of Duxiang, your subject Chong (name); Attendant Gentleman of the Palace, Left Secretary, Earl of Changping, your subject 翜 (name); Attendant Gentleman of the Palace, Right Secretary, Earl of Jian'an, your subject 恢 (name); Minister of the Imperial Secretariat, Marquis of Guanzhong, your subject Huaishou (name); Minister of the Imperial Secretariat, Viscount of Chang'an, your subject Guang (name), and others report: 'The imperial edict is as above. Your subjects are of shallow talent and are insufficient to praise the holy will and proclaim the great principles.'
。伏省明詔。震懼屏營。輒共尋詳有佛無佛。固非臣等所能定也。然尋其遺文鉆其要旨。五戒之禁實助王化。賤昭昭之名行。貴冥冥之潛操。行德在於忘身。抱一心之清妙。且興自漢世迄於今朝。雖法有隆衰而弊無妖妄。神道。經久未有其比也。夫詛有損也。祝必有益。臣之愚誠。實愿塵露之微增潤嵩岱。區區之祝上裨皇極。今一令其拜遂壞其法。令修善之俗廢于聖世。習實生常。必致愁懼隱之。臣心竊所未安。臣雖矇蔽。豈敢以偏見疑誤聖聽。直謂世經三代人更明聖。今不為之制無虧王法。而幽冥之路可無擁滯。是以復陳愚誠。乞垂省察。謹啟。
重詔 省所陳具情旨。幽昧之事。誠非寓言所盡。然其較略。乃大人神之常度。粗復有分例耳。大都百王制法雖質文隨時。然未有以殊俗參治恢誕雜化者也。豈曩聖之不達。而末聖而宏通哉。且五戒之小善。粗擬似人倫。而更於世主略其禮敬耶。禮重矣。敬大矣。為治之綱盡於此矣。萬乘之君非好尊也。區域之人非好卑也。而卑尊不陳王教則亂。斯曩聖所以憲章體國。所宜不惑也。通才博採往往備修之。修之身修之家可矣。修之國及朝則不可。斯豈不遠也。省所陳果亦未能了有之與無矣。縱其了猶謂不可以參治。而況都無而當以南行耶。
三奏 臣充等言。臣
【現代漢語翻譯】 伏省明詔，震懼屏營。輒共尋詳有佛無佛，固非臣等所能定也。然尋其遺文，鉆其要旨，五戒（Pañca-śīla，佛教基本戒律）之禁實助王化。賤昭昭之名行，貴冥冥之潛操。行德在於忘身，抱一心之清妙。且興自漢世，迄於今朝，雖法有隆衰，而弊無妖妄。神道，經久未有其比也。夫詛有損也，祝必有益。臣之愚誠，實愿塵露之微增潤嵩岱。區區之祝，上裨皇極。今一令其拜，遂壞其法，令修善之俗廢于聖世，習實生常，必致愁懼隱之。臣心竊所未安。臣雖矇蔽，豈敢以偏見疑誤聖聽。直謂世經三代，人更明聖，今不為之制，無虧王法，而幽冥之路可無擁滯。是以復陳愚誠，乞垂省察。謹啟。
重詔：省所陳具情旨。幽昧之事，誠非寓言所盡。然其較略，乃大人神之常度，粗復有分例耳。大都百王制法，雖質文隨時，然未有以殊俗參治，恢誕雜化者也。豈曩聖之不達，而末聖而宏通哉？且五戒（Pañca-śīla，佛教基本戒律）之小善，粗擬似人倫，而更於世主略其禮敬耶？禮重矣，敬大矣，為治之綱盡於此矣。萬乘之君非好尊也，區域之人非好卑也，而卑尊不陳，王教則亂，斯曩聖所以**體國，所宜不惑也。通才博採，往往備修之。修之身，修之家可矣，修之國及朝則不可。斯豈不遠也？省所陳，果亦未能了有之與無矣。縱其了，猶謂不可以參治，而況都無而當以南行耶？
三奏：臣充等言。臣
【English Translation】 Having received and carefully read the imperial decree, I am filled with awe and trepidation. Whether or not the Buddha exists is truly beyond our ability to determine. However, upon examining the remaining texts and delving into their essential principles, the precepts of the Five Precepts (Pañca-śīla, basic Buddhist precepts) indeed aid in the king's governance. They devalue the pursuit of obvious fame and value the hidden practice of virtue. The practice of virtue lies in forgetting oneself, embracing the purity and subtlety of a single-minded focus. Moreover, since its rise in the Han dynasty until today, although the Dharma has experienced periods of prosperity and decline, there have been no instances of demonic or heretical practices. Its spiritual path has endured longer than any other. Curses bring harm, while blessings surely bring benefit. In my humble sincerity, I truly wish that the smallness of dew and mist could add moisture to Mount Song. My insignificant blessings would assist the Emperor's grand design. Now, to order them to cease their worship is to destroy their Dharma, causing the custom of cultivating goodness to be abandoned in this enlightened age. Habit creates normalcy, inevitably leading to hidden sorrow and fear. My heart is secretly uneasy. Although I am ignorant, how dare I allow my biased views to mislead the sacred hearing? I simply state that the world has passed through three dynasties, and people have become more enlightened and wise. If we do not establish regulations for them now, it will not harm the king's law, and the path to the netherworld can remain unobstructed. Therefore, I once again present my humble sincerity, requesting your careful consideration. Respectfully submitted.
Second Imperial Decree: I have examined your detailed and sincere intentions. The matters of the unseen realm are truly beyond what can be fully expressed in words. However, their general outline is within the common understanding of great men and spirits, and there are rough examples to follow. In general, the laws established by the myriad kings, though simple or elaborate depending on the times, have never mixed different customs in governance, expanding on absurdities and mixing cultures. Could it be that the former sages were not as understanding, while the later sages are more broad-minded and insightful? Furthermore, the minor goodness of the Five Precepts (Pañca-śīla, basic Buddhist precepts) roughly resembles human ethics, and yet you would have the ruler of the world disregard reverence for them? Ritual is important, and respect is paramount; the framework for governance lies entirely within these. The ruler of ten thousand chariots does not seek to be revered, and the people of the realm do not seek to be humbled, but if humility and respect are not displayed, the king's teachings will be in chaos. This is why the former sages embodied the state and should not be misled. Those with broad talents and extensive learning often cultivate themselves in all aspects. Cultivating oneself and one's family is acceptable, but cultivating the state and the court is not. Is this not far-reaching? I have examined your statement, and you have not been able to fully understand its existence or non-existence. Even if you did understand, you would still say that it cannot be mixed in governance, let alone when there is nothing at all, and it should be allowed to proceed southward?
Third Memorial: Your subject Chong and others state. Your subject
等誠雖暗蔽不通遠旨。至於幹幹。夙夜思循王度。寧茍執偏管而亂大倫耶。直以漢魏逮晉不聞異議。尊卑憲章無或暫虧也。今沙門之慎戒專然。及為其禮一而已矣。至於守戒之篤者。亡身不吝。何敢以形骸而慢禮敬哉。每見燒香祝願。必先國家。欲福祐之隆情無極已。奉上崇順出於自然。禮儀之簡。蓋是專一守法。是以先聖御世。因。而弗革也。天網恢恢疏而不失。臣等屢屢以為不令致拜於法無虧。因其所利而惠之。使賢愚莫敢不用情。則上有天覆地載之施。下有守一修善之人。謹復陳其愚淺。愿蒙省察。謹啟 於時 庾冰議寢。竟不施敬。
桓玄與八座桓謙等論道人應致敬事書一首(並序)
晉元興中。安帝蒙塵于外。太尉桓玄以震主之威。欲令道人設拜於己。因陳何庾舊事謂理未盡。故與八座等書云。
玄再拜白頓首。八日垂至。舊諸沙門皆不敬王者何。庾雖已論之。而並率所見。未是以理相屈也。庾意在尊主。而理據未盡。何出於偏信遂淪名體。夫佛之為化。雖誕以茫茫推乎視聽之外。然以敬為本。此處不異。蓋所期者殊非敬恭宜廢也。老子同王侯於三大。原其所重。皆在於資生通運。豈獨以聖人在位而比稱二儀哉。將以天地之大德曰生。通生理物存於王者。故尊其神器而禮寔惟隆。豈是虛
【現代漢語翻譯】 現代漢語譯本： 我等雖然見識淺薄，不能完全理解深遠的旨意，但我們一直勤勉努力，日夜思考遵循王道，怎會茍且地固執偏見，擾亂綱常倫理呢？只是因為從漢朝、魏朝到晉朝，都沒聽說過不同的意見，尊卑之間的禮節沒有絲毫缺失。如今，沙門（指佛教出家人）謹慎持戒，一心修行，對於持戒堅定的人來說，即使犧牲生命也在所不惜，怎麼敢因為外在的形骸而怠慢禮敬呢？我們常常看到他們燒香祝願，必定先為國家祈福，希望國家得到的福佑長盛不衰，這種崇敬順從的心情是發自內心的。禮儀上的簡化，是因為他們專心致志地遵守佛法，所以前代的聖賢君主治理天下，沿用舊制而不改變。天道恢弘寬廣，看似疏漏卻不會放過任何事物。我們多次認為，不強制他們禮拜，在佛法上也沒有什麼虧損，不如順應他們的意願而加以恩惠，使賢能和愚笨的人都不敢不用心，這樣，君王就有如天覆蓋、地承載般的恩德，百姓中也有堅守正道、修身養性的人。我們謹此再次陳述我們淺薄的看法，希望能夠得到您的採納。謹呈上。 當時，庾冰的提議被擱置，最終沒有實行對僧人施禮的規定。
桓玄與八座（指尚書八官）桓謙等人討論道人（指佛教或道教的修行者）應該致敬事的書信（附序）
晉朝元興年間，安帝在外避難，太尉桓玄憑藉權勢，想讓道人向自己行禮，於是陳述了何充、庾冰的舊事，認為道理沒有完全闡明，所以給八座等人寫信說：
桓玄再拜頓首稟告。八日將至，過去那些沙門都不敬拜君王，這是為什麼呢？何充、庾冰雖然已經討論過這個問題，但都只是陳述自己的看法，沒有用道理使人信服。庾冰的意圖在於尊崇君主，但理由不夠充分；何充出於片面的信仰，最終使名節受損。佛的教化，雖然虛誕而茫遠，超出了視聽的範圍，但以敬為根本，這一點並沒有什麼不同。所期望的，並非是廢除敬恭的禮節。老子將君王與天、地並列為三大，探究他所重視的，都在於資養生命、疏通執行。難道僅僅因為聖人在位，才將君王比作天地嗎？是因為天地最大的德行在於生育，疏通生命、治理萬物在於君王，所以要尊崇他的權位，而禮儀也確實應該隆重，這難道是虛假的嗎？
【English Translation】 English version: Although we are ignorant and cannot fully understand the profound meaning, we have been diligent and striving, thinking day and night about following the royal way. How could we be so foolish as to stubbornly cling to our own biases and disrupt the fundamental principles of ethics? It is only because from the Han, Wei, and Jin dynasties, we have never heard of dissenting opinions, and the etiquette between superiors and inferiors has never been lacking in the slightest. Now, the shramanas (沙門) (Buddhist monks) are cautious in upholding the precepts and wholeheartedly cultivate themselves. For those who are steadfast in upholding the precepts, they would not hesitate to sacrifice their lives. How dare they neglect reverence and respect because of their external form? We often see them burning incense and offering prayers, and they always pray for the country first, hoping that the blessings bestowed upon the country will be long-lasting and prosperous. This feeling of reverence and obedience comes from the heart. The simplification of rituals is because they are focused on abiding by the Dharma. Therefore, the sage rulers of the past governed the world by following the old system without changing it. The net of heaven is vast and wide, and although it seems sparse, it does not miss anything. We have repeatedly believed that not forcing them to prostrate themselves does not cause any loss to the Dharma. It is better to comply with their wishes and bestow favors upon them, so that both the wise and the foolish will not dare to be insincere. In this way, the ruler will have the grace of heaven covering and earth bearing, and the people will have those who uphold the right path and cultivate themselves. We humbly submit our shallow views again, hoping that they will be considered. Respectfully submitted. At that time, Yu Bing's proposal was shelved, and the rule of showing respect to monks was not implemented after all.
Huan Xuan and the Eight Seats (八座) (referring to the eight officials of the Ministry of Personnel) Huan Qian and others discussed a letter on the matter of Daoists (道人) (referring to practitioners of Buddhism or Taoism) showing respect (with preface)
During the Yuanxing period of the Jin Dynasty, Emperor An was in exile. The Grand Commandant Huan Xuan, relying on his power, wanted the Daoists to bow to him. Therefore, he recounted the old events of He Chong and Yu Bing, believing that the reasoning had not been fully explained, so he wrote to the Eight Seats and others, saying:
Huan Xuan bows and kowtows to report. The eighth day is approaching. Why have those shramanas (沙門) never respected the king? Although He Chong and Yu Bing have already discussed this issue, they only stated their own views and did not convince people with reason. Yu Bing's intention was to honor the monarch, but his reasons were not sufficient; He Chong, out of one-sided belief, ultimately damaged his reputation. Although the teachings of the Buddha are absurd and vast, beyond the scope of sight and hearing, they take reverence as their foundation. There is no difference here. What is expected is not the abolition of the etiquette of reverence and respect. Lao Tzu equated the king with heaven and earth as the three great powers. Exploring what he valued was all about nourishing life and facilitating operation. Is it only because the sage is in power that the king is compared to heaven and earth? It is because the greatest virtue of heaven and earth lies in giving birth, and facilitating life and governing all things lies in the king. Therefore, his power should be respected, and the etiquette should indeed be grand. Is this false?
相崇重義存君御而已哉。沙門之所以生生資存。亦日用於理命。豈有受其德而遺其禮。沾其惠而廢其敬哉。既理所不容。亦情所不安。一代大事宜共求其衷想。復相與研盡之。比八日令得詳定也。桓玄再拜頓首。敬謂。
八座等答桓玄明道人不應致敬事書一首
中軍將軍尚書令宜陽開國侯桓謙等。惶恐死罪。奉誨。使沙門致敬王者。何庾雖論意未究盡。此是大事。宜使允中。實如雅論。然佛法與堯孔殊趣。禮教互乖。人以髮膚為重。而彼髡削不疑。出家棄親。不以色養為孝。土木形骸絕欲止競。不期一生要福萬劫。世之所貴已皆落之。禮教所重意悉絕之。資父事君天屬之至。猶離其親愛。豈得致禮萬乘。勢自應廢。彌歷三代置其絕羈。當以神明無方示不以涯檢視聽之外。或別有理。今便使其致恭。恐應革者多非唯拜起。又王者奉法出於敬。信其理而變其儀。復是情所未了。即而容之。乃是在宥之。弘王令以別答公難孔國張敞在彼想已面咨所懷道寶。諸道人並足酬對高旨。下官等不諳佛理。率情以言。愧不足覽。謙等惶恐死罪。
桓玄與中書令王謐論沙門應致敬事書一首
沙門抗禮至尊。正自是情所不安。一代大事宜共論盡之。今與八座書。向已送都。今付此信。君是宜任此理者。遲聞德音。
【現代漢語翻譯】 現代漢語譯本：相互尊重，重視道義，這僅僅是君王統治的原則嗎？沙門（Śrāmaṇa，指出家修道者）之所以能夠生生不息，依靠的也是日日遵循的真理和天命。難道有人會接受他們的恩德而廢棄應有的禮節，享受他們的恩惠而拋棄應有的尊敬嗎？這既是道理所不能容忍的，也是情感上所不能安寧的。這是一件關係到整個時代的大事，應該共同尋求其中的真諦。希望再次與各位一起深入研究，在八日之內得出詳細的結論。桓玄再次拜謝，恭敬地說道。
八座（指三公、三司）等回覆桓玄關於明道人（指僧人）不應向君王致敬的書信一封
中軍將軍、尚書令、宜陽開國侯桓謙等人，萬分惶恐，罪該萬死。拜讀您的教誨。關於讓沙門向君王致敬一事，何庾雖然有所論述，但意猶未盡。這是一件大事，應該使其合乎中道。確實如您所說，然而佛法與堯舜孔子的思想旨趣不同，禮教也相互違背。人們以頭髮和面板為重要，但他們剃髮修行毫不猶豫。出家修行，拋棄親人，不以供養父母為孝順。他們如同土木一樣對待自己的身體，斷絕慾望，停止爭鬥。不求一生的福報，而求萬劫的解脫。世俗所看重的，他們都已拋棄。禮教所重視的，他們都已斷絕。贍養父親，侍奉君王，是天性至情，他們卻要離開親人。怎麼能讓他們向萬乘之尊（指皇帝）致禮呢？這勢必應該廢除。歷經三代，都將他們置於禮法之外。應該以神明無所不在來顯示，而不是用世俗的規範來約束。或許有其他的道理。現在如果讓他們致敬，恐怕需要改變的不僅僅是拜和起立。而且君王尊奉佛法，是出於敬重，相信其中的道理而改變自己的禮儀，這其中也有情感上難以理解的地方。如果容許他們這樣做，那就是寬容他們了。已經命令弘王另外回覆您對孔國（指孔愉）、張敞的疑問。想必已經當面諮詢了他們對道寶（指佛法）的看法。各位道人也足以應對您的高見。下官等不熟悉佛理，只是根據自己的情感來表達，恐怕不足以讓您採納。桓謙等人萬分惶恐，罪該萬死。
桓玄與中書令王謐討論沙門是否應該向君王致敬的書信一封
沙門向至尊（指皇帝）抗禮，實在讓人心裡不安。這是一件關係到整個時代的大事，應該共同討論清楚。現在給八座的書信，已經送到京都。現在把這封信給你，您是應該承擔這個責任的人。期待聽到您的見解。
【English Translation】 English version: Is mutual respect and valuing righteousness merely the principle of a ruler's governance? The reason why Śrāmaṇas (Śrāmaṇa, referring to monks and ascetics) can continue to exist is also because they rely on the truth and destiny they follow daily. How can anyone accept their kindness and abandon the proper etiquette, enjoy their benefits and discard the due respect? This is not only intolerable by reason, but also unsettling to emotions. This is a major event concerning the entire era, and we should jointly seek the truth within it. I hope to work with everyone again to study it in depth and come to a detailed conclusion within eight days. Huan Xuan bowed again and said respectfully.
A letter from the Eight Seats (referring to the Three Dukes and Three Ministers) and others in response to Huan Xuan's letter on why Ming Dao people (referring to monks) should not pay respect to the monarch
General of the Central Army, Minister of the Ministry of Affairs, and Marquis of Yiyang, Huan Qian, and others, are extremely terrified and deserve to die. We have received your teachings. Regarding the matter of having Śrāmaṇas pay respect to the monarch, although He Yu has discussed it, the meaning is not fully explored. This is a major event and should be made to conform to the middle way. It is indeed as you said, but the Buddha-dharma is different from the ideas of Yao, Shun, and Confucius, and the etiquette is mutually contradictory. People value their hair and skin, but they shave their heads and practice without hesitation. They leave home to practice, abandon their relatives, and do not consider supporting their parents as filial piety. They treat their bodies like wood and earth, cut off desires, and stop fighting. They do not seek blessings in this life, but seek liberation for countless kalpas. What the world values, they have all abandoned. What the etiquette values, they have all cut off. Supporting one's father and serving one's ruler are the ultimate in natural affection, yet they leave their loved ones. How can they be allowed to pay respect to the Emperor (referring to the emperor)? This should definitely be abolished. For three generations, they have been placed outside the bounds of etiquette. It should be shown that the divine is omnipresent, rather than being constrained by worldly norms. Perhaps there are other reasons. If we now allow them to pay respect, I am afraid that what needs to be changed is not just bowing and standing up. Moreover, the monarch respects the Buddha-dharma out of reverence, believing in its principles and changing his own etiquette, and there are also emotionally incomprehensible aspects to this. If we allow them to do so, it would be tolerating them. I have already ordered King Hong to reply separately to your questions about Kong Guo (referring to Kong Yu) and Zhang Chang. Presumably, they have already consulted them face-to-face about the Dao Bao (referring to the Buddha-dharma). The various Daoists are also sufficient to respond to your high opinions. We officials are not familiar with Buddhist principles and only express ourselves based on our emotions, and I am afraid that it is not enough for you to adopt. Huan Qian and others are extremely terrified and deserve to die.
A letter from Huan Xuan to Wang Mi, the Central Secretary, discussing whether Śrāmaṇas should pay respect to the monarch
It is really unsettling to have Śrāmaṇas show disrespect to the Supreme (referring to the emperor). This is a major event concerning the entire era, and we should discuss it clearly together. The letter to the Eight Seats has now been sent to the capital. Now I am giving you this letter. You are the one who should bear this responsibility. I look forward to hearing your views.
王謐答桓玄明沙門不應致敬事書一首
領軍將軍吏部尚書中書令武岡男王謐。惶恐死罪。奉誨。及道人抗禮至尊。並見與八座書。具承高旨。容音之唱辭理兼至。近者亦粗聞公道。未獲究盡尋何庾二旨。亦恨不悉。以為二論。漏于偏見無曉。然厭心處真如雅誨。夫佛法之興出自天竺。宗本幽遐。難以言辯。既涉乎教。故可略而言耳。意以為殊方異俗。雖所安每乖。至於君御之理。莫不必同。今沙門雖意深於敬。不以形屈為禮。跡充率土而趣超方內者矣。是以外國之君。莫不降禮。良以道在則貴。不以人為輕重也。尋大法宣流為日諒久。年逾四百歷代有三。雖風移政易。而弘之不異。豈不以獨絕之化有用於陶漸。清約之風無害於隆平者乎。故王者拱己不恨恨于缺戶。沙門保真不自疑于誕世者也。承以通生理物存乎王者。考諸理歸。實如嘉論。三複德音不能已已。雖欲奉酬言將無寄。猶以為功高者不賞。惠深者忘謝。雖復一拜一起。亦豈足答濟通之德哉。公眷眄未遺猥見逮問。輒率陳愚管。不致嫌于所奉耳。愿不以人廢言。臨白反側。謐惶恐死罪。
桓玄難王謐不應致敬事三首
初難 來示云。沙門雖意深於敬。而不以形屈為禮 難曰。沙門之敬。豈皆略形存心。懺悔禮拜亦篤於事。爰暨之師
【現代漢語翻譯】 現代漢語譯本： 王謐回覆桓玄關於沙門不應致敬的信：
領軍將軍、吏部尚書、中書令、武岡男爵王謐，惶恐萬分，冒死上奏。拜讀您的教誨，以及道人（指僧侶）不向至尊行禮的奏章，並拜讀了您給八座（指三公及尚書令等高官）的書信，完全明白了您的高尚旨意。您的言辭唱和，辭藻和道理都非常周到。近來我也略微聽聞了公正的道理，但未能完全瞭解尋護（尋護，人名）和何充（何充，人名）的兩種主張，也遺憾未能詳細瞭解。我認為這兩種論點，都存在偏見，沒有明白事理。然而，我內心向往真如（佛教用語，指事物的真實本性），非常感謝您的雅正教誨。佛法的興起，源自天竺（印度古稱），其根本深奧玄遠，難以用言語辯明。既然涉及教義，所以可以略微談談我的看法。我認為，雖然不同的地方和習俗，人們所安身立命的方式各有不同，但說到君主統治的道理，沒有哪個地方是不相同的。如今沙門雖然內心深懷敬意，但不以身體屈服為禮節，他們的足跡遍佈天下，而志趣卻超越世俗之外。因此，外國的君主，沒有不向沙門降禮的，這是因為道在則貴，不因為人的地位輕重而有所改變。追溯大法（指佛法）的宣揚流傳，時間確實很久了，已經超過四百年，歷經多個朝代。雖然世風變遷，政權更迭，但弘揚佛法卻沒有改變。這難道不是因為佛法這種獨特絕妙的教化，對社會風氣的陶冶和改善有所作用，清靜節約的風尚，對國家的興盛太平沒有妨害嗎？所以君王治理天下，不以家家戶戶缺少財富而感到遺憾，沙門保持真性，不因為降生於世俗而自我懷疑。您認為治理民生、利用物產在於君王，考察這些道理的歸宿，確實如您所說的那樣。我反覆閱讀您的美好言辭，不能停止。雖然想奉上答覆，但言語將無所寄託。我仍然認為，功勞高的人不求賞賜，恩惠深的人忘記感謝。即使再三拜謝，又怎麼能夠報答您通達事理的恩德呢？您沒有忘記我，還過問我的情況，我冒昧地陳述我的淺薄見解，不至於讓您嫌棄我所奉行的道理。希望您不要因為人而廢棄言論。臨表涕零，我王謐惶恐萬分，冒死上奏。
桓玄反駁王謐不應致敬的三封信：
初難：您來信說，沙門雖然內心深懷敬意，但不以身體屈服為禮節。反駁說：沙門的敬意，難道都是省略形體上的禮節，只存在於內心嗎？懺悔禮拜也是非常注重實際行動的，更何況是他們的老師呢？
English version: Wang Mi's Reply to Huan Xuan's Letter on Why Monks Should Not Pay Homage:
Wang Mi, the General of the Vanguard, Minister of the Ministry of Personnel, Director of the Secretariat, and Baron of Wugang, in utmost fear, risks death to submit this memorial. I have received your teachings, as well as the memorial regarding the Daoist (referring to monks) not paying homage to the Supreme Being, and I have also read your letter to the Eight Seats (referring to high officials such as the Three Dukes and the Director of the Secretariat). I fully understand your noble intentions. Your words and responses are thorough, with both eloquence and reason. Recently, I have also vaguely heard of the principles of fairness, but I have not been able to fully understand the two viewpoints of Xun Hu (Xun Hu, a person's name) and He Chong (He Chong, a person's name), and I regret not knowing them in detail. I believe that these two arguments are biased and do not understand the truth. However, my heart yearns for 'Tathata' (a Buddhist term referring to the true nature of things), and I am very grateful for your elegant teachings. The rise of Buddhism originated in 'Tianzhú' (ancient name for India), and its foundation is profound and far-reaching, difficult to explain in words. Since it involves doctrine, I can briefly talk about my views. I believe that although different places and customs have different ways of living, when it comes to the principles of governing a country, no place is different. Now, although the 'Shramanas' (monks) have deep respect in their hearts, they do not bow down as a form of etiquette. Their footprints are all over the world, but their aspirations are beyond the mundane. Therefore, the monarchs of foreign countries all pay homage to the 'Shramanas', because the 'Dao' (the Way) is valued, and it is not changed because of the lightness or weight of a person's status. Tracing back to the propagation and spread of the 'Great Dharma' (referring to Buddhism), the time has indeed been long, exceeding four hundred years, and has gone through many dynasties. Although the customs have changed and the regime has changed, the promotion of Buddhism has not changed. Isn't this because this unique and wonderful teaching of Buddhism has a role in cultivating and improving social customs, and the style of purity and frugality does not harm the prosperity and peace of the country? Therefore, the king governs the world and does not regret the lack of wealth in every household, and the 'Shramana' maintains his true nature and does not doubt himself because he was born into the world. You believe that managing people's livelihood and utilizing resources lies with the king, and examining the destination of these principles is indeed as you said. I have repeatedly read your beautiful words and cannot stop. Although I want to offer a reply, there will be nothing to send. I still believe that those with high merit do not seek rewards, and those with deep grace forget to thank. Even if I bow down again and again, how can I repay your virtue of understanding things? You have not forgotten me and have asked about my situation. I presumptuously state my shallow views, so as not to make you dislike the principles I follow. I hope you will not abandon words because of the person. Before finishing this memorial, I am in tears. I, Wang Mi, am in utmost fear, risking death to submit this memorial.
Huan Xuan's Three Letters Refuting Wang Mi's View That Monks Should Not Pay Homage:
First Refutation: You wrote in your letter that although the 'Shramanas' have deep respect in their hearts, they do not bow down as a form of etiquette. The refutation says: Is the respect of the 'Shramanas' all about omitting physical etiquette and only existing in the heart? Repentance and worship also pay great attention to practical actions, let alone their teachers?
【English Translation】 Wang Mi's Reply to Huan Xuan's Letter on Why Monks Should Not Pay Homage:
Wang Mi, the General of the Vanguard, Minister of the Ministry of Personnel, Director of the Secretariat, and Baron of Wugang, in utmost fear, risks death to submit this memorial. I have received your teachings, as well as the memorial regarding the Daoist (referring to monks) not paying homage to the Supreme Being, and I have also read your letter to the Eight Seats (referring to high officials such as the Three Dukes and the Director of the Secretariat). I fully understand your noble intentions. Your words and responses are thorough, with both eloquence and reason. Recently, I have also vaguely heard of the principles of fairness, but I have not been able to fully understand the two viewpoints of Xun Hu (Xun Hu, a person's name) and He Chong (He Chong, a person's name), and I regret not knowing them in detail. I believe that these two arguments are biased and do not understand the truth. However, my heart yearns for 'Tathata' (a Buddhist term referring to the true nature of things), and I am very grateful for your elegant teachings. The rise of Buddhism originated in 'Tianzhú' (ancient name for India), and its foundation is profound and far-reaching, difficult to explain in words. Since it involves doctrine, I can briefly talk about my views. I believe that although different places and customs have different ways of living, when it comes to the principles of governing a country, no place is different. Now, although the 'Shramanas' (monks) have deep respect in their hearts, they do not bow down as a form of etiquette. Their footprints are all over the world, but their aspirations are beyond the mundane. Therefore, the monarchs of foreign countries all pay homage to the 'Shramanas', because the 'Dao' (the Way) is valued, and it is not changed because of the lightness or weight of a person's status. Tracing back to the propagation and spread of the 'Great Dharma' (referring to Buddhism), the time has indeed been long, exceeding four hundred years, and has gone through many dynasties. Although the customs have changed and the regime has changed, the promotion of Buddhism has not changed. Isn't this because this unique and wonderful teaching of Buddhism has a role in cultivating and improving social customs, and the style of purity and frugality does not harm the prosperity and peace of the country? Therefore, the king governs the world and does not regret the lack of wealth in every household, and the 'Shramana' maintains his true nature and does not doubt himself because he was born into the world. You believe that managing people's livelihood and utilizing resources lies with the king, and examining the destination of these principles is indeed as you said. I have repeatedly read your beautiful words and cannot stop. Although I want to offer a reply, there will be nothing to send. I still believe that those with high merit do not seek rewards, and those with deep grace forget to thank. Even if I bow down again and again, how can I repay your virtue of understanding things? You have not forgotten me and have asked about my situation. I presumptuously state my shallow views, so as not to make you dislike the principles I follow. I hope you will not abandon words because of the person. Before finishing this memorial, I am in tears. I, Wang Mi, am in utmost fear, risking death to submit this memorial.
Huan Xuan's Three Letters Refuting Wang Mi's View That Monks Should Not Pay Homage:
First Refutation: You wrote in your letter that although the 'Shramanas' have deep respect in their hearts, they do not bow down as a form of etiquette. The refutation says: Is the respect of the 'Shramanas' all about omitting physical etiquette and only existing in the heart? Repentance and worship also pay great attention to practical actions, let alone their teachers?
逮于上座與世人揖跪。但為小異其制耳。既不能忘形於彼。何為忽儀於此。且師之為理。以資悟為德。君道通生則理宜在本。在三之義。豈非情理之極哉 來示云。外國之君莫不降禮。良以道在則貴。不以人為輕重也 難曰。外國之君非所宜喻。而佛教之興亦其指可知。豈不以六夷驕強所常教所化。故大設靈奇使其畏服。既畏服之。然後順軌。此蓋是大懼鬼神福報之事。豈是宗玄妙之道耶。道在則貴。將異於雅旨。豈得被其法服便道在其中。若以道在然後為貴就如君言。聖人之道道之極也。君臣之敬愈敦于禮。如此則沙門不敬。豈得以道在為貴哉 來示云。歷年四百歷代有三。而弘之不異。豈不以獨絕之化有日用於陶漸。清約之風無害於隆平者乎 難曰。歷代不革。非所以為證也。曩者晉人略無奉佛。沙門徒眾皆是諸胡。且王者與之不接。故可任其方俗不為之檢耳。今主上奉佛親接法事。事異於昔。何可不使其禮有準日用清約有助於教。皆如君言。此蓋是佛法之功。非沙門傲誕之所益也。今篤以祇敬將無彌濃其助哉 來示云。功高者不賞。惠深者忘謝。雖復一拜一起。豈足答濟通之恩 難曰。夫理至無酬。誠如來旨。然情在罔極則敬自從之。此聖人之所以緣情制禮。而各通其寄也。若以功深惠重。必略其謝。則釋迦之
【現代漢語翻譯】 現代漢語譯本：至於上座與世人作揖跪拜，只不過是在禮節形式上略有不同罷了。既然上座們不能忘掉他們原本的禮儀形式，為何要輕忽這邊的禮儀呢？而且，僧侶修行的道理，是以啓發覺悟為根本。君王的治國之道，在於使百姓生活富足，那麼道理就應該在本國推行。『在三』的意義，難道不是情理的極致嗎？ 來信中說，外國的君王沒有不降低身份來禮敬僧侶的，這是因為道存在於僧侶身上，所以才顯得尊貴，而不是因為僧侶的個人身份而輕重對待。我認為這種說法不對。 反駁說：外國的君王不應該作為比喻的例子。佛教在那些地方興盛的原因，也是可以推測的。那是因為那些地方的統治者認為六夷（泛指中國古代西北方的少數民族）驕橫強悍，需要用特殊的方式來教化他們，所以才大肆宣揚靈異之事，使他們畏懼順服。他們所畏懼順服的，是鬼神帶來的福報，哪裡是玄妙的佛道呢？如果說『道在則貴』，這與佛教的宗旨相悖。難道穿上僧侶的法服，道就在其中了嗎？如果按照你說的，因為『道在』所以才尊貴，那麼聖人的道理是最高的，君臣之間的尊敬應該更加遵循禮儀。如果這樣，僧侶不尊敬君王，難道能用『道在』來解釋嗎？ 來信中說，佛教傳入中國已經四百多年，經歷了三個朝代，而弘揚佛教的方式沒有改變，這難道不是因為佛教獨特的教化能夠日漸發揮作用，僧侶清心寡慾的作風對國家的太平沒有妨害嗎？ 反駁說：歷代沒有改變，不能作為論證的依據。過去晉朝人幾乎不信奉佛教，僧侶大多是胡人。而且當時的君王不與他們交往，所以可以任由他們保持自己的風俗習慣，不對他們進行約束。現在皇上信奉佛教，親自參與佛教事務，情況與過去不同。怎麼能不讓他們在禮儀上有所遵循呢？如果說僧侶的日常行為清心寡慾，有助於教化，這都是佛法的功勞，不是僧侶傲慢放誕帶來的好處。現在如果一味地遷就他們，難道不會更加助長他們的氣焰嗎？ 來信中說，功勞高的人不求賞賜，恩惠深的人忘記感謝，即使僧侶對君王一拜一起，又怎麼能報答君王救濟眾生的恩情呢？ 反駁說：道理上來說，恩情是無法報答的，這確實是佛的旨意。但是，情感上來說，恩情是無限的，所以應該用尊敬來表達。這就是聖人根據人情來制定禮儀，使人們能夠表達自己的情感。如果因為功勞深厚、恩惠重大，就省略了感謝的禮節，那麼釋迦牟尼的…
【English Translation】 English version: As for the Sangha (Buddhist monastic community) bowing and kneeling to superiors and laypeople, it is only a slight difference in the form of etiquette. Since they cannot forget their original forms of etiquette, why should they neglect the etiquette here? Moreover, the principle of monastic practice is to take enlightenment as its foundation. The way of the ruler is to enrich the lives of the people, then the principle should be promoted in this country. The meaning of 'in three' (referring to the three treasures of Buddhism: Buddha, Dharma, Sangha), is it not the ultimate of reason and emotion? The letter states that the monarchs of foreign countries all lower their status to pay respect to monks, because the Dao (the Way) exists in the monks, so they are respected, not because of the individual status of the monks. I think this statement is incorrect. The rebuttal says: The monarchs of foreign countries should not be used as examples. The reason why Buddhism flourished in those places can also be inferred. That is because the rulers of those places believed that the Six Yi (a general term for the ethnic minorities in the northwest of ancient China) were arrogant and powerful, and needed to be educated in a special way, so they vigorously promoted supernatural events to make them fear and obey. What they feared and obeyed was the blessings brought by ghosts and gods, where is the profound Buddhist Dao? If you say 'the Dao is in them, so they are respected', this is contrary to the purpose of Buddhism. Does wearing the robes of a monk mean that the Dao is in them? If, according to you, because 'the Dao is in them', they are respected, then the Dao of the sages is the highest, and the respect between the ruler and his subjects should follow etiquette even more. If so, if the monks do not respect the monarch, can it be explained by 'the Dao is in them'? The letter states that Buddhism has been introduced into China for more than 400 years, and has gone through three dynasties, and the way of promoting Buddhism has not changed. Is this not because the unique teachings of Buddhism can gradually play a role, and the monks' simple and frugal style does not harm the peace of the country? The rebuttal says: The fact that it has not changed over the generations cannot be used as a basis for argument. In the past, the Jin people hardly believed in Buddhism, and most of the monks were foreigners. Moreover, the monarchs at that time did not interact with them, so they could be allowed to maintain their own customs and habits, and they were not restrained. Now the emperor believes in Buddhism and personally participates in Buddhist affairs, and the situation is different from the past. How can we not let them follow the etiquette? If the monks' daily behavior is simple and frugal, and it is helpful to education, this is all the credit of Buddhism, not the benefit of the monks' arrogance and extravagance. Now, if we blindly accommodate them, wouldn't it further encourage their arrogance? The letter states that those who have made great contributions do not seek rewards, and those who have received deep favors forget to thank them. Even if the monks bow to the monarch, how can they repay the monarch's kindness of saving all living beings? The rebuttal says: In principle, kindness cannot be repaid, which is indeed the Buddha's intention. However, emotionally, kindness is infinite, so it should be expressed with respect. This is why the sages formulate etiquette according to human feelings, so that people can express their emotions. If the etiquette of gratitude is omitted because of great merit and great kindness, then Shakyamuni's...
德為是深耶。為是淺耶。若淺耶。不宜以小道而亂大倫。若深耶。豈得彼肅其恭而此弛其敬哉。
王謐答桓玄應致敬難三首
初答 難曰。沙門之敬。豈皆略形存心。懺悔禮拜亦篤於事 答曰。夫沙門之道。自以敬為主。但津涂既殊。義無降屈。故雖天屬之重。形禮都盡也。沙門所以推宗師長自相崇敬者。良以宗致既同則長幼成序。資通有系則事與心應。原佛法雖曠而不遺小善。一介之功報亦應之。積毫成山。義斯著矣 難曰。君道通生則理應在本。在三之義。豈非情理之極哉 答曰。夫君道通生則理同造化。夫陶鑄敷氣功則弘矣。而未有謝惠于所稟。措感於理本者何。良以冥本幽絕。非物象之所舉。運通理妙。豈粗跡之能酬。是以夫子云。可使由之。不可使知之。此之謂也 難曰。外國之君非所應喻。佛教之興亦其指可知。豈不以六夷驕強非常教所化。故大設靈奇使其畏服 答曰。夫神道設教誠難以言辯意。以為大設靈奇示以報應。此最影響之實理。佛教之根要。今若謂三世為虛誕。罪福為畏懼。則釋迦之所明。殆將無寄矣。常以為周孔之化救其甚弊。故言跡盡乎一生。而不開萬劫之涂。然遠探其旨。亦往往可尋。孝悌仁義明不謀而自同四時之生殺。則矜慈之心見。又屢抑仲由之問。亦似有深旨。但教
【現代漢語翻譯】 現代漢語譯本：德行的標準是深奧呢，還是淺顯呢？如果淺顯，就不應該用小道理擾亂大原則；如果深奧，怎麼能允許他們（指君主）嚴肅恭敬，而我們（指僧侶）卻放鬆敬意呢？
以下是王謐答覆桓玄關於僧侶應否向君主致敬的三個辯難：
初次答覆：桓玄提問：難道僧侶的敬意都只是表面形式，內心敷衍了事嗎？懺悔禮拜也應該注重實際行動吧？王謐回答：僧侶的修行之道，自然以敬為根本。但途徑不同，道義上不能屈服。所以即使是天子的親屬，也可以完全免除世俗的禮節。僧侶之所以推崇宗師長輩，互相尊敬，是因為他們的宗旨相同，長幼有序；憑藉學識溝通，事情和心意相應。佛法雖然廣闊，但不會遺漏微小的善行，即使是一芥子的功德，也會得到相應的回報。積少成多，道理就在這裡。桓玄提問：君主的恩德普及萬物，理應是根本。『在三』（指君、父、師）的意義，難道不是情理的極致嗎？王謐回答：君主的恩德普及萬物，如同天地造化。天地孕育萬物，功勞很大，但沒有聽說萬物因此感謝天地，或對天地有所回報。這是因為天地執行的根本深奧玄妙，不是具體的事物可以表達的；天地執行的道理精妙，不是粗淺的行為可以酬謝的。所以孔子說：『可以使百姓按照它去做，不可以使百姓知道它』，就是這個意思。桓玄提問：外國的君主不應該作為類比。佛教的興起，也可以看出其中的用意。難道不是因為六夷（指少數民族）驕橫強悍，無法用通常的教化方式來引導，所以才大肆宣揚神異，讓他們畏懼順服嗎？王謐回答：用神道設教，確實難以用言語辯論清楚。如果認為大肆宣揚神異，是爲了用報應來警示世人，這正是佛教最根本的道理。佛教的根本在於相信因果報應。如果認為三世輪迴是虛妄的，罪福報應是用來嚇唬人的，那麼釋迦牟尼所闡明的道理，就幾乎沒有立足之地了。我常常認為，周公和孔子的教化是爲了糾正當時的弊端，所以他們的言論只侷限於一生，而沒有開闢通往永恒的道路。然而，深入探究他們的思想，也往往可以發現一些相似之處。孝悌仁義，不用商量就能與四季的生殺之理相合，這體現了他們慈悲的心懷。孔子又多次阻止子路的提問，也似乎有更深層的含義，只是他們的教義……
【English Translation】 English version: Is the standard of virtue profound or superficial? If superficial, it is not appropriate to disrupt great principles with minor doctrines. If profound, how can we (monks) allow ourselves to relax our reverence while they (rulers) are solemn and respectful?
The following are Wang Mi's responses to Huan Xuan's three challenges regarding whether monks should pay respect to rulers:
First Response: Huan Xuan asked: Do monks' respects merely exist in form, with perfunctory hearts? Shouldn't repentance and worship also be earnest in action? Wang Mi replied: The path of monks naturally takes reverence as its foundation. However, since the paths are different, there is no obligation to submit in principle. Therefore, even for relatives of the emperor, worldly etiquette can be completely waived. The reason why monks revere their teachers and elders and respect each other is because their principles are the same, and there is an order of seniority; with knowledge and understanding communicated, actions and intentions correspond. Although the Buddha's teachings are vast, they do not neglect small acts of goodness. Even a mustard seed's worth of merit will receive a corresponding reward. Accumulating little by little, the principle lies here. Huan Xuan asked: The ruler's grace extends to all things, so it should be the root. Isn't the meaning of 'the three' (referring to ruler, father, and teacher) the ultimate in reason and emotion? Wang Mi replied: The ruler's grace extends to all things, like the creation of heaven and earth. Heaven and earth nurture all things, and their merit is great, but it has never been heard that all things thank heaven and earth or repay them. This is because the root of heaven and earth is profound and mysterious, not something that concrete things can express; the principles of heaven and earth are subtle, not something that superficial actions can repay. Therefore, Confucius said: 'The people can be made to follow it, but they cannot be made to understand it,' this is what he meant. Huan Xuan asked: The rulers of foreign countries should not be used as analogies. The rise of Buddhism also reveals its intentions. Isn't it because the Six Yi (referring to ethnic minorities) were arrogant and fierce, and could not be guided by ordinary teachings, so they greatly promoted the miraculous to make them fear and submit? Wang Mi replied: Using the way of gods to establish teachings is indeed difficult to argue clearly with words. If one believes that greatly promoting the miraculous is to warn people with retribution, this is precisely the most fundamental principle of Buddhism. The root of Buddhism lies in believing in karma and retribution. If one believes that the cycle of three lifetimes is illusory, and that rewards and punishments are used to frighten people, then the principles elucidated by Sakyamuni would have almost no basis. I often think that the teachings of the Duke of Zhou and Confucius were to correct the abuses of the time, so their words were limited to one lifetime, and they did not open up the path to eternity. However, delving deeper into their thoughts, one can often find some similarities. Filial piety, brotherly love, benevolence, and righteousness, without consultation, can be in harmony with the principles of the four seasons of life and death, which reflects their compassionate hearts. Confucius also repeatedly stopped Zilu's questions, which also seems to have a deeper meaning, but their teachings...
體既殊故此處常昧耳。靜而求之。殆將然乎。殆將然乎 難曰。君臣之敬愈敦于禮。如此則沙門不敬。豈得以道在為貴哉 答曰。重尋高論。以為君道運通理同三大。是以前條已粗言意。以為君人之道竊同高旨。至於君臣之敬。則理盡名教。今沙門既不臣王侯。故敬與之廢耳 難曰。歷代不革。非所以為證也。曩者晉人略無奉佛。沙門徒眾皆是諸胡。且王者與之不接。故可任其方俗。不為之檢耳 答曰。前所以云歷有年代者。正以容養之道。要當有以故耳。非謂已然之事。無可改之理也。此蓋言勢之所至。非㦎然所據也。胡人不接王者。又如高唱。前代之不論。或在於此耶 難曰。此蓋是佛法之功。非沙門傲誕之所益。今篤以祇敬。將無彌濃其助哉 答曰。敬尋來論。是不誣佛理也。但傲誕之跡。有虧大化。誠如來誨。誠如來誨。意謂沙門之道可得稱異而非傲誕。今若以千載之末淳風轉薄。橫服之徒多非其人者。敢不懷愧。今但謂自理而默差可遺人而言道耳。前答云。不以人為輕重。微意在此矣 難曰。若以功深惠重必略其謝。則釋迦之德為是深耶。為是淺耶。若淺耶。不宜以小道而亂大倫。若深耶。豈得彼肅其恭而此弛其敬哉 答曰。以為釋迦之道深則深矣。而瞻仰之徒。彌篤其敬者。此蓋造道之倫必資行功。行功
【現代漢語翻譯】 現代漢語譯本： 『身體既然不同，所以在這裡常常迷惑啊。安靜下來尋求真理，或許是這樣吧，或許是這樣吧。』 提問者說：『君臣之間的尊敬，禮節更加敦厚。如果這樣，那麼沙門（Śrāmaṇa，佛教出家人）不尊敬君王，難道可以因為他們以追求真理為貴嗎？』 回答說：『重新審視您的高論，認為君王之道執行通暢，道理與天、地、人三大要素相同。因此，前面已經粗略地表達了我的意思，認為君王治理百姓的道理，與佛教的高尚宗旨有相通之處。至於君臣之間的尊敬，那是名教（儒家）所窮盡的道理。現在沙門既然不臣服於王侯，所以對他們的尊敬也就廢止了。』 提問者說：『歷代都沒有改變這種做法，不能作為論證的依據。過去晉朝人幾乎沒有信奉佛教的，沙門徒眾都是一些胡人。而且君王不與他們交往，所以可以任憑他們的風俗習慣，不對他們進行約束。』 回答說：『前面之所以說歷經年代，正是因為容納養育之道，總要有一個原因。不是說已經發生的事情，就沒有可以改變的道理。這大概是形勢所造成的，不是絕對的依據。胡人不與君王交往，又像高聲歌唱一樣。前代的不加評論，或許就在於此吧。』 提問者說：『這大概是佛法的功勞，不是沙門傲慢放縱所能增加的。現在如果更加註重恭敬，難道不會更加助長他們的傲慢嗎？』 回答說：『恭敬地拜讀您的來論，這是不詆譭佛理的。但是傲慢放縱的跡象，有損於佛教的偉大教化。確實如佛陀所教誨的，確實如佛陀所教誨的。我的意思是說，沙門之道可以稱得上是奇異的，但不是傲慢放縱。現在如果因為千年之後世風日下，穿著僧服的人大多不符合僧人的標準，我怎能不感到慚愧呢？現在只是說，自我約束，默默地有所差異，或許可以讓人遺忘，而談論真理。前面回答說，不因為人的身份而輕視或重視，我的微薄之意就在這裡了。』 提問者說：『如果因為功德深厚，恩惠重大，就必定省略感謝，那麼釋迦（Śākyamuni，釋迦牟尼佛）的功德是深厚呢？還是淺薄呢？如果淺薄，就不應該用小道來擾亂大倫（人倫）。如果深厚，怎麼能允許他們（指佛教徒）在佛那裡非常恭敬，而在這裡（指君王面前）卻放鬆恭敬呢？』 回答說：『我認為釋迦之道深奧，那麼瞻仰他的人，更加篤信他們的尊敬。這大概是修道的人必須依靠修行功德。修行功德』
【English Translation】 English version: 'Since the bodies are different, here we are often confused. If we seek it in stillness, perhaps it is so, perhaps it is so.' The questioner said, 'The respect between ruler and subject is even more emphasized by etiquette. If this is the case, then the Śrāmaṇas (Buddhist monks) do not respect the ruler. Can it be said that they value the pursuit of truth?' The answer is, 'Re-examining your high discourse, I believe that the way of the ruler operates smoothly, and the principles are the same as the three great elements of heaven, earth, and humanity. Therefore, I have already roughly expressed my meaning in the previous statement, believing that the way of the ruler governing the people has something in common with the noble purpose of Buddhism. As for the respect between ruler and subject, that is the principle exhausted by Confucianism. Now that the Śrāmaṇas do not submit to kings and lords, the respect for them is also abolished.' The questioner said, 'The fact that it has not been changed throughout the ages cannot be used as evidence. In the past, the people of the Jin Dynasty hardly believed in Buddhism, and the Śrāmaṇa followers were all barbarians. Moreover, the ruler did not interact with them, so they could allow their customs and habits and not restrain them.' The answer is, 'The reason why I said that it has been through the ages is precisely because the way of accommodating and nurturing must have a reason. It is not to say that what has already happened has no reason to be changed. This is probably caused by the situation, not an absolute basis. The barbarians do not interact with the ruler, and it is like singing loudly. Perhaps the reason why the previous generations did not comment on it lies here.' The questioner said, 'This is probably the merit of Buddhism, not something that the arrogance and indulgence of the Śrāmaṇas can increase. Now, if we pay more attention to reverence, will it not further encourage their arrogance?' The answer is, 'Respectfully reading your discourse, this is not to slander the principles of Buddhism. However, the signs of arrogance and indulgence are detrimental to the great teachings of Buddhism. Indeed, as the Buddha taught, indeed, as the Buddha taught. What I mean is that the way of the Śrāmaṇas can be called extraordinary, but not arrogant and indulgent. Now, if it is because the world is deteriorating after thousands of years, and most of those who wear monastic robes do not meet the standards of monks, how can I not feel ashamed? Now I am just saying that self-restraint and silent difference may allow people to forget, and talk about the truth. The previous answer said that we should not despise or value based on a person's identity, and my humble meaning lies here.' The questioner said, 'If gratitude must be omitted because of deep merit and great grace, then is the merit of Śākyamuni (Buddha) deep or shallow? If it is shallow, then we should not use a small path to disturb the great ethics (human relations). If it is deep, how can we allow them (referring to Buddhists) to be very respectful there (referring to the Buddha), but relax their respect here (referring to in front of the ruler)?' The answer is, 'I believe that the way of Śākyamuni is profound, so those who look up to him are even more convinced of their respect. This is probably because those who cultivate the path must rely on the merit of practice. The merit of practice'
之美莫尚於此。如斯乃積行之所因。來世之關鍵也。且致敬師長。功猶難抑。況擬心宗極。而可替其禮哉。故雖俯仰累劫。而非謝惠之謂也。
桓玄重難王謐
二難 省示猶復。未釋所疑。因來告復粗有其難。夫情敬之理。豈容有二。皆是自內以及外耳。既入于有情之境則不可得無也。若如來言。王者同之造化。未有謝惠于所稟措感於理本。是為功玄理深莫此之大也。則佛之為化。復何以過茲。而來論云。津涂既殊則義無降屈。宗致既同則長幼成序。資通有系則事與心應。若理在己本德深居極。豈得云津涂之異而云降屈耶。宗致為是何耶。若以學業為宗致者。則學之所學。故是發其自然之性耳。茍自然有在所由而稟。則自然之本居可知矣。資通之悟。更是發鎣其末耳。事與心應。何得在此而不在彼 又云。周孔之化救其甚弊。故盡於一生而不開萬劫之涂。夫以神奇為化則其教易行。異於督以仁義盡於人事也。是以黃巾妖惑之徒。皆赴者如雲。若此為實理。行之又易。聖人何緣舍所易之實道。而為難行之末事哉。其不然也。亦以明矣。將以化教殊俗。理在權濟。恢誕之談。其趣可知 又云。君臣之敬理盡名教。今沙門既不臣王侯。故敬與之廢。何為其然。夫敬之為理。上紙言之詳矣。君臣之敬。皆是自然之
【現代漢語翻譯】 現代漢語譯本：沒有比這更美好的了。如此便是積累善行的原因，也是通往來世的關鍵。而且，對師長的尊敬，其功德也難以抑制。更何況是傚法佛陀的心宗極境，又怎麼可以廢棄對師長的禮敬呢？所以，即使經歷無數劫的時間來報答，也無法完全表達對師長恩惠的感謝之情。
桓玄重難王謐
二難：您之前的來信我已拜讀，但仍有疑惑未解。因此再次冒昧地陳述我的疑問。情義和敬意，難道可以有兩套標準嗎？它們都是從內心向外散發的。既然進入了有情眾生的境界，就不能沒有情敬。如果像您所說，王者與造化相同，不感謝所稟賦的，不感念理之根本，這才是功德玄妙、道理深奧，沒有比這更大的了。那麼，佛陀的教化，又有什麼能超過這個呢？而您卻說，途徑不同，義理上就不能屈就；宗旨在根本上相同，長幼才能形成秩序；憑藉資助才能通達，事情才能與心相應。如果道理在於自身本性，德行深藏於極境，怎麼能因為途徑不同就說要屈就呢？您所說的宗旨是什麼呢？如果以學業為宗旨，那麼學習所學的內容，也只是爲了啓發其自然之性罷了。如果自然之性有所憑藉，那麼自然之性的根本就可以知道了。憑藉資助而領悟，更是僅僅啓發了末端而已。事情與心相應，為什麼只在此處而不在彼處呢？您又說，周公、孔子的教化是爲了拯救當時的弊端，所以只盡力於一生，而沒有開闢通往萬劫的道路。如果以神奇的力量來教化，那麼教義就容易推行；這與督促人們行仁義、盡人事是不同的。因此，像黃巾軍那樣用妖術迷惑民眾，前往歸附的人多如雲。如果這才是真正的道理，而且容易實行，聖人為什麼捨棄容易實行的真理，而去從事難以實行的末節小事呢？這其中的道理，也是很明顯的。如果說用教化來改變風俗，道理在於權宜之計，那麼這種誇大不實的言論，其目的就可以知道了。您又說，君臣之間的尊敬，道理窮盡于名教。現在沙門既然不臣服於王侯，所以對王侯的尊敬也就廢除了。為什麼會這樣呢？關於尊敬的道理，我在前面的信中已經詳細闡述過了。君臣之間的尊敬，都是自然而然的。
【English Translation】 English version: Nothing is more beautiful than this. Such is the cause of accumulating good deeds, and the key to the afterlife. Moreover, respect for teachers and elders, its merit is difficult to suppress. How much more so when emulating the ultimate state of the Buddha's mind, how can one abandon the reverence for teachers? Therefore, even if one spends countless eons repaying, it cannot fully express the gratitude for the kindness of teachers.
Huan Xuan's Serious Challenge to Wang Mi
Second Challenge: I have read your previous letter, but there are still doubts that have not been resolved. Therefore, I venture to state my questions again. Can there be two standards for affection and respect? They all emanate from the heart outwards. Since one has entered the realm of sentient beings, one cannot be without affection and respect. If, as you say, the king is the same as creation, not thanking what is endowed, not being grateful for the root of reason, this is profound merit and deep principle, and nothing is greater than this. Then, what can the Buddha's teachings surpass this? But you say that the paths are different, so there can be no condescension in righteousness; the fundamental purposes are the same, so the young and old can form an order; one can only achieve understanding through assistance, and things can only correspond to the heart. If the principle lies in one's own nature, and virtue is deeply hidden in the ultimate, how can one say that one must condescend because the paths are different? What is the purpose you are talking about? If learning is the purpose, then what is learned is only to enlighten one's natural nature. If natural nature relies on something, then the root of natural nature can be known. Understanding through assistance is only enlightening the end. Things correspond to the heart, why only here and not there? You also said that the teachings of the Duke of Zhou and Confucius were to save the evils of the time, so they only did their best in one lifetime and did not open the path to countless eons. If one uses magical powers to teach, then the doctrine is easy to promote; this is different from urging people to practice benevolence and righteousness and do their best in human affairs. Therefore, like the Yellow Turban Army who used witchcraft to bewilder the people, those who went to join them were as numerous as clouds. If this is the real principle and it is easy to implement, why would the sages abandon the easy-to-implement truth and engage in the difficult and trivial matters? The reason for this is also very obvious. If it is said that using teachings to change customs, the principle lies in expediency, then the purpose of this exaggerated and untrue statement can be known. You also said that the respect between ruler and subject, the principle is exhausted in the teachings of names. Now that the Shramanas do not submit to the kings and lords, the respect for the kings and lords is abolished. Why is this so? Regarding the principle of respect, I have explained it in detail in the previous letter. The respect between ruler and subject is natural.
所生。理篤于情本。豈是名教之事耶。前論已云。天地之大德曰生。通生理物存乎王者。茍所通在斯。何得非自然之所重哉 又云。造道之倫必資功行。積行之所因。來世之關鍵也。擬心宗極不可替其敬。雖俯仰累劫而非謝惠之謂。請復就來旨而藉以為難。如來告。以敬為行首。是敦敬之重也。功行者當計其為功之勞耳。何得直以珍仰釋迦而云莫尚於此耶。惠無所謝。達者所不惑。但理根深極情敬不可得無耳。臣之敬君。豈謝惠者耶。
王謐重答桓玄
二答 奉告並垂重難。具承高旨。此理微緬至難措言。又一代大事應時詳盡。下官才非拔幽特乏研析且妙難精詣益增茫惑。但高音既臻。不敢默已。輒復率其短見。妄酬來誨。無以啓發容致祇用反側。愿復詢諸道人通才蠲其不逮。公云。宗致為是何耶。若以學業為宗致者。則學之所學。故是發其自然之性耳。茍自然有在所由而稟。則自然之本居可知矣。今以為宗致者。是所趣之至導。學業者日用之筌蹄今將欲趣彼至極。不得不假筌蹄以自運耳。故知所假之功。未是其絕處也。夫積學以之極者。必階粗以及妙。魚獲而筌廢。理斯見矣。公以為神奇之化易。仁義之功難。聖人何緣舍所易之實道而為難行之末事哉。其不然也。亦以明矣。意以為佛之為教與內聖永殊
【現代漢語翻譯】 現代漢語譯本：所生之事，其道理深植于情感的根本，難道是名教所能涵蓋的嗎？之前已經說過，天地最大的德行在於『生』，通過治理來使萬物生長存在，是君王的職責。如果所治理的包含這些，怎麼能說不是自然所重視的呢？ 又說，探求真理的人必須依靠功德和修行，積累修行是通往來世的關鍵。用心去宗奉最高的真理，不可怠慢其恭敬之心，即使經歷無數劫，也不能說是爲了感謝恩惠。請允許我再次就您之前的觀點提出疑問。如來教導，以恭敬為修行的首要，這是強調恭敬的重要性。功德和修行，應當計算其所付出的努力。怎麼能直接用珍視仰慕釋迦牟尼（Śākyamuni，佛教創始人）來解釋，並說沒有比這更重要的呢？恩惠無需感謝，這是通達真理的人不會疑惑的。但道理的根源在於，深刻的情感和恭敬是不可或缺的。臣子對君王的恭敬，難道是爲了感謝恩惠嗎？
王謐（Wáng Mì，東晉官員）再次回答桓玄（Huán Xuán，東晉末年權臣）
第二次回答：拜讀您的來信和提出的重要疑問，完全領會了您的高深見解。這些道理非常微妙深奧，難以用言語表達。而且，一代大事需要及時詳盡地討論。我才識平庸，缺乏深入研究和分析的能力，而且精妙的道理難以掌握，更加感到茫然困惑。但是，既然您提出了高深的見解，我不敢保持沉默。因此，我冒昧地用我淺薄的見識來回答您的教誨。沒有什麼可以啓發您的，只能用反覆思考來表達我的想法。希望您再次向有道的僧人和有才能的人請教，消除我的不足之處。您說，宗致是什麼呢？如果以學業為宗致，那麼學業所學習的，就是爲了啓發其自然的本性。如果自然有其存在的原因和所稟賦的來源，那麼自然的根本就可以知道了。現在認為宗致是所追求的最高目標，學業是日常使用的工具。現在想要達到那最高的境界，不得不借助工具來運作自己。所以知道所藉助的功用，並不是最終的歸宿。通過積累學業來達到極致，必須從粗淺到精妙。魚得到了，捕魚的工具就可以廢棄了，這個道理顯而易見。您認為神奇的變化容易，仁義的功德難，聖人為什麼捨棄容易實現的真道，而去做難以實行的末節小事呢？這顯然是不對的。我認為佛教的教義與內聖之道是截然不同的。
【English Translation】 English version: What is born, its principle is deeply rooted in the essence of emotion. How can it be a matter of Confucianism? It has been said before that the greatest virtue of heaven and earth is 'birth'. To govern and nurture all things is the duty of the ruler. If what is governed includes these, how can it be said that it is not valued by nature? It is also said that those who seek the truth must rely on merit and practice. Accumulating practice is the key to the next life. To devote oneself to the ultimate truth, one must not neglect reverence. Even after countless kalpas (aeons), it cannot be said to be out of gratitude. Please allow me to question your previous point again. The Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) teaches that reverence is the first of practices, which emphasizes the importance of reverence. Merit and practice should be calculated for the effort expended. How can one directly interpret it as cherishing and admiring Śākyamuni (Śākyamuni, the founder of Buddhism) and say that there is nothing more important than this? Grace need not be thanked, which is what those who understand the truth will not doubt. But the root of the principle lies in the fact that deep emotion and reverence are indispensable. Is the minister's respect for the ruler to thank for grace?
Wáng Mì (Wáng Mì, an official of the Eastern Jin Dynasty) replied to Huán Xuán (Huán Xuán, a powerful minister of the late Eastern Jin Dynasty) again
Second reply: I have read your letter and the important questions you raised, and I fully understand your profound insights. These principles are very subtle and profound, and difficult to express in words. Moreover, major events of an era need to be discussed in detail in a timely manner. I am mediocre in talent and lack the ability to conduct in-depth research and analysis, and subtle principles are difficult to grasp, which makes me feel even more confused. However, since you have put forward profound insights, I dare not remain silent. Therefore, I venture to answer your teachings with my shallow knowledge. There is nothing to enlighten you, I can only express my thoughts with repeated thinking. I hope you will ask the virtuous monks and talented people again to eliminate my shortcomings. You said, what is the ultimate goal? If we take learning as the ultimate goal, then what we learn is to inspire our natural nature. If nature has its reasons for existence and the source of its endowment, then the root of nature can be known. Now we believe that the ultimate goal is the highest goal pursued, and learning is a tool for daily use. Now if we want to reach that highest realm, we have to use tools to operate ourselves. So we know that the function of what we use is not the ultimate destination. To reach the ultimate through accumulating learning, one must go from the superficial to the subtle. When the fish is caught, the fishing gear can be discarded. This principle is obvious. You think that magical transformation is easy, and the merit of benevolence and righteousness is difficult. Why would the sage abandon the easy-to-achieve true path and do the trivial things that are difficult to implement? This is obviously wrong. I think the teachings of Buddhism are completely different from the way of inner sage.
。既云其殊理則無並。今論佛理故當依其宗而立言也。然後通塞之涂。可得而詳矣。前答所以云。仁善之行。不殺之旨。其若似可同者。故引以就此耳。至於發言抗論。津徑所歸固難得而一矣。然愚意所見。乃更以佛教為難也。何以言之。今內聖所明以為出其言。善應若影向。如其不善千里違之。如此則美惡應于俄頃。禍福交於目前。且為仁由已。弘之則是而猶有棄正而即邪。背道而從欲者矣。況佛教喻一生於彈指。期要終於永劫。語靈異之無位。設報應于未兆。取之能信。不亦難乎。是以化暨中國。悟之者鮮。故本起經云。正言似反。此之謂矣。
公云。行功者當計其為功之勞。何得直以珍仰釋迦而云莫尚於此耶。請試言曰。以為佛道弘曠事數彌繁。可以練神成道。非唯一事也。至於在心無倦於事。能勞珍仰宗極。便是行功之一耳。前答所以云莫尚於此者。自謂擬心宗轍其理難向。非謂禮拜之事便為無最也。但既在未盡之域。不得不有心於希通。雖一介之輕微。必終期之所須也。
公云。君臣之敬。皆是自然之所生。理篤于情本。豈是名教之事耶。敬戢高論。不容間然。是以前答云。君人之道竊同高旨者。意在此也。至於君臣之敬。事盡揖拜。故以此為名教耳。非謂相與之際盡于創跡也。請復重申以盡
【現代漢語翻譯】 現代漢語譯本：既然說佛理與儒理有差別，那麼就不能將二者混為一談。現在討論佛理，就應當按照佛教的宗旨來立論。這樣，才能詳細瞭解通達與阻塞的途徑。前面回答時說，仁慈善良的行為，不殺生的主旨，這些方面似乎可以相同，所以才引用這些來就此進行討論。至於發表言論，提出主張，所歸的途徑本來就難以一致。然而我愚昧的想法認為，佛教更難以讓人信服。為什麼這麼說呢？現在儒家聖人所闡明的道理，認為好的言行就像影子和回聲一樣，不好的言行則會迅速招致災禍。這樣，美與惡的報應在很短的時間內就會顯現，禍與福的報應在眼前就會發生。而且行仁由自己決定，發揚仁德是應該的，但仍然有捨棄正道而追求邪惡，背離正道而順從慾望的人。更何況佛教將一生比喻為彈指一揮間，將最終的目標定位於永恒的劫數。談論神靈的無形無位，假設報應于未發生之時。要人們相信這些，不是很難嗎？因此佛教傳入中國，領悟的人很少。所以《本起經》說，『正言似反』，說的就是這種情況。 您說，修行功德的人應當計算他所付出的辛勞，怎麼能直接因為珍視仰慕釋迦（釋迦牟尼佛）就說沒有比這更重要的呢？請允許我嘗試解釋說，我認為佛道弘大廣闊，修行的方法非常多，可以通過各種方法來修煉精神，成就道果，不是隻有一種方法。至於心中沒有厭倦地做事，能夠辛勞地珍視仰慕宗極，這便是修行功德的一種。前面回答時說沒有比這更重要的，是說用心去傚法佛教的宗旨和道路，這個道理很難趨向，不是說禮拜這件事本身就是無上的。但既然還在沒有完全領悟的境地，就不得不有心去希望通達。即使是像一根草一樣的輕微之物，也一定是最終目標所需要的。 您說，君臣之間的尊敬，都是自然而然產生的，道理深厚地根植于情感的根本，難道是名教（儒家禮教）的事嗎？我敬佩您高明的見解，不容許我插話。所以前面回答說，君主治理國家的方法，我私下認為與您高明的見解相同，意思就在這裡。至於君臣之間的尊敬，事情都體現在作揖拜見上，所以才將此認為是名教的事。不是說相互交往的時候都侷限於形式上的禮節。
【English Translation】 English version: Since it is said that the principles of Buddhism and Confucianism are different, then the two should not be confused. Now that we are discussing Buddhist principles, we should establish our arguments according to the tenets of Buddhism. Only in this way can we understand the paths of accessibility and obstruction in detail. The previous answer stated that acts of benevolence and kindness, and the principle of not killing, may seem similar, so they were cited to discuss this matter. As for expressing opinions and proposing arguments, the paths to which they lead are inherently difficult to unify. However, my humble opinion is that Buddhism is even more difficult to believe. Why do I say this? The principles elucidated by the Confucian sages hold that good words and deeds are like shadows and echoes, while bad words and deeds quickly invite disaster. In this way, the retribution for good and evil manifests in a short time, and the consequences of fortune and misfortune occur before one's eyes. Moreover, practicing benevolence is up to oneself, and promoting virtue is right, but there are still those who abandon the right path to pursue evil, and turn away from the Way to follow their desires. Furthermore, Buddhism likens a lifetime to the snap of a finger, and sets the ultimate goal in eternal kalpas (aeons). It speaks of the formless and unpositioned nature of spirits, and posits retribution at a time yet to come. Is it not difficult to get people to believe these things? Therefore, when Buddhism was introduced to China, few understood it. Thus, the Sutra of the Causes of Actions says, 'Right words seem contrary,' which is what it means. You said, 'Those who perform meritorious deeds should calculate the labor they have expended. How can one directly say that there is nothing more important than cherishing and admiring Shakya (Shakyamuni Buddha)?' Please allow me to attempt an explanation. I believe that the Buddhist path is vast and expansive, and there are many methods of practice. One can cultivate the spirit and attain enlightenment through various means, not just one. As for doing things without weariness in one's heart, and being able to laboriously cherish and admire the ultimate principle, this is one way of performing meritorious deeds. The previous answer stated that there is nothing more important than this, meaning that it is difficult to approach the principle of emulating the tenets and path of Buddhism with one's heart, not that the act of worship itself is supreme. But since we are still in a state of incomplete understanding, we must have the intention to hope for thorough understanding. Even something as insignificant as a blade of grass is certainly needed for the ultimate goal. You said, 'The respect between ruler and subject arises naturally, and the principle is deeply rooted in the foundation of emotion. Is it a matter of ritual teachings (Confucian ritual teachings)?' I admire your brilliant insights, and I cannot interject. Therefore, the previous answer stated that the method of governing the country by the ruler, I privately believe is the same as your brilliant insights, and that is what I meant. As for the respect between ruler and subject, matters are all embodied in bowing and greeting, so this is considered a matter of ritual teachings. It is not to say that interactions with each other are limited to formal etiquette.
微意。夫太上之世君臣已位。自然情愛則義著化本。於斯時也。則形敬蔑聞君道虛運。故相忘之理泰臣道冥陶。故事盡于知足。因此而推。形敬不與心為影響。殆將明矣。及親譽既生茲禮乃興。豈非后聖之製作事與時應者乎。此理虛邈良難為辯。如其未允請俟高當。
桓玄三難王謐(並序)
來難。手筆甚佳。殊為斐然。可以為釋疑處。殊是未至也。遂相攻難。未見其已。今復料要。明在三之理以辯對輕重。則敬否之理可知。想研微之功。必在苦愈析耳。八日已及今。與右僕射書。便令施行敬事尊主之道。使天下莫不敬。雖復佛道無以加其尊。豈不盡善耶。事雖已行無豫所論宜究也。想諸人或更有精析耳。可以示仲文。
三難 比獲來示。並諸人所論。並未有以釋其所疑。就而為難。殆以流遷。今復重申前意而委曲之想。足有以頓白馬之轡。知辯制之有耳。夫佛教之所重。全以神為貴。是故師徒相宗莫二其倫。凡神之明暗各有本分。分之所資稟之有本。師之為功在於發悟。譬猶荊璞而瑩拂之耳。若質非美玉琢磨何益。是為美惡存乎自然。深德在於資始拂瑩之功。寔以未焉。既懷玉自中又匠以成器。非君道則無以申遂此生而通其為道者也。是為在三之重而師為之末。何以言之。君道兼師。而師不兼君
【現代漢語翻譯】 現代漢語譯本： 微意（深奧的含義）。在太古的時代，君臣的名位已經確立，自然的情愛就成爲了道義的根本。在那個時候，外在的禮敬幾乎不被提及，君王的統治也顯得無為而治。因此，君臣之間互相忘卻，臣子的道義也默默地順應自然。所以，事情的終結在於知足。由此推斷，外在的禮敬與內心並不互相影響，這幾乎是顯而易見的。等到親疏尊卑的觀念產生，禮儀才隨之興起。這難道不是後世聖人的製作，是順應時代的需求嗎？這個道理虛無縹緲，實在難以辯論清楚。如果你們還不認可，請等待更高明的人來解答。
桓玄三難王謐（並序）
來信中的詰難，文筆非常好，非常華麗，可以用來解釋疑惑之處，但終究沒有說到根本。於是互相攻難，沒看到停止的跡象。現在再次整理要點，闡明『三』的道理，用來分辨輕重，那麼尊敬與否的道理就可以明白了。想必研究精微的功夫，一定在於更加深入的分析。八日已經到了，給右僕射寫信，就讓他施行尊敬君主之道，使天下沒有不尊敬君主的。即使是佛道，也無法增加君主的尊貴。這難道不是盡善盡美嗎？事情雖然已經施行，但沒有妨礙討論，應該深入研究。想必各位或許有更精闢的分析。可以給仲文看看。
三難：拜讀了您送來的信，以及各位的討論，仍然沒有解釋我的疑惑。就此進行詰難，恐怕會沒完沒了。現在再次重申之前的意思，並委婉地表達，希望足以讓您勒住馬韁，知道辯論是有止境的。佛教所重視的，完全是以精神為貴。因此，師徒之間互相尊崇，沒有誰能與他們相比。凡是精神的明暗，各有其本分。本分所依賴的，稟賦各有根本。老師的功勞在於啓發覺悟，就像打磨荊山的璞玉一樣。如果材質不是美玉，琢磨又有什麼用呢？所以美與醜在於自然。老師的恩德在於開始的資助，打磨的功勞，實在是不夠的。既然內心懷有美玉，又加以雕琢成器，如果沒有君王的統治，就無法充分發揮這一生，並通達其道。所以君王在『三』中最為重要，而老師是次要的。為什麼這麼說呢？君王的道兼顧老師，而老師的道不能兼顧君王。
【English Translation】 English version: Subtle Meaning. In the age of the Supreme Ancestor, the positions of ruler and subject were already established. Natural affection and love became the foundation of righteousness and transformation. At that time, external reverence was rarely mentioned, and the ruler's way was one of non-action. Therefore, ruler and subject forgot each other, and the subject's way silently conformed to nature. Thus, the end of things lies in contentment. From this, it can be inferred that external reverence does not influence the heart; this is almost self-evident. When the concepts of closeness and distance arose, rituals and ceremonies then emerged. Is this not the creation of later sages, responding to the needs of the times? This principle is ethereal and difficult to argue clearly. If you do not agree, please wait for someone more knowledgeable to answer.
Huan Xuan's Three Challenges to Wang Mi (with Preface)
The challenges in your letter are very well-written and eloquent. They can be used to clarify doubts, but ultimately they do not address the root of the matter. Thus, we attack each other's arguments, and there seems to be no end in sight. Now, I will reorganize the key points and clarify the principle of the 'Three' to distinguish between what is important and what is not. Then, the principle of respect or disrespect will be understood. I imagine that the effort to study the subtle will require even deeper analysis. Eight days have passed, and I am writing to the Right Attendant to have him implement the way of respecting the ruler, so that everyone in the world will respect the ruler. Even the Buddhist path cannot add to the ruler's dignity. Is this not the best possible outcome? Although the matter has already been implemented, it does not hinder discussion and should be studied in depth. I imagine that you may have even more insightful analyses. You can show it to Zhongwen.
Three Challenges: I have read the letter you sent, as well as everyone's discussions, but they still do not resolve my doubts. I will challenge you on this, but I fear it will never end. Now, I will reiterate my previous meaning and express it in a roundabout way, hoping it will be enough to make you rein in your horse and realize that there is a limit to debate. What Buddhism values most is the spirit. Therefore, teachers and disciples respect each other, and no one can compare to them. All spirits, whether bright or dark, have their own inherent roles. What these roles depend on, their endowments, each have their roots. The teacher's merit lies in inspiring enlightenment, like polishing jade from Mount Jing. If the material is not jade, what is the use of polishing? Therefore, beauty and ugliness lie in nature. The teacher's kindness lies in the initial assistance, but the merit of polishing is truly insufficient. Since one has jade within, and then it is carved into a vessel, without the ruler's governance, one cannot fully realize this life and attain the Way. Therefore, the ruler is the most important of the 'Three', and the teacher is secondary. Why do I say this? The ruler's way encompasses the teacher, but the teacher's way does not encompass the ruler.
。教以弘之。法以齊之。君之道也。豈不然乎。豈可以在理之輕而奪宜尊之敬。三複其理愈所疑駭。製作之旨。將在彼而不在此。錯而用之其弊彌甚。想復領其趣而遺其事。得之濠上耳。
王謐三答桓玄
三答 重虧嘉誨云。佛之為教以神為貴。神之明暗各有本分。師之為理在於發悟。至於君道則可以申遂此生。通其為道者也。而為師無該通之美。君有兼師之德。弘崇主之大禮。析在三之深淺。實如高論。實如高論。下官近所以脫言鄙見至於往反者。為顧問既華不容有隱。乃更成別辯一理。非但習常之惑也。既重研妙旨。理實恢邈。曠若發曚。於是乎在。承已令庾桓施行其事。至敬時定公私幸甚。下官瞻仰所悟。義在擊節。至於濠上之誨。不敢當命也。
桓玄與廬山法師慧遠使述沙門不敬王者意書一首(並遠答往反二首)
沙門不敬王者。既是情所不了。于理又是所夫喻。一代大事。不可令其體不允。近八座書今示君。君可述所以不敬意也。此便當行之事。一二令詳遣想。君必有以釋其所疑耳。王領軍大有任此意近亦同游謝中面共咨之。所據理殊未釋所疑也。今郭江州取君答。可旨付之。
遠法師答桓太尉
詳省別告及八座書。問沙門所以不敬王者。意義在尊主崇上。遠存名體
【現代漢語翻譯】 現代漢語譯本：用教化來發揚它，用法度來規範它，這才是君主的治國之道，難道不是這樣嗎？怎麼可以因為道理上的細微之處，就剝奪了本應尊重的敬意呢？反覆思考其中的道理，反而更加疑惑不解。制度的制定，關鍵在於根本，而不在於細枝末節。如果錯誤地運用它，弊端就會更加嚴重。想要重新領會其中的趣味，卻忽略了實際事務，這就像莊子在濠水之上所領悟的道理一樣。
王謐三次回覆桓玄
三次回覆：再次感謝您的美好教誨，您說佛的教義以精神為貴，精神的明與暗各有其本分；老師的職責在於啓發覺悟，至於君主的治國之道，則可以用來施展此生抱負，通達為人之道。然而我作為老師，沒有通達的美德，您作為君主，卻兼具老師的品德。弘揚崇尚君主的大禮，分析深淺三個層次，確實如您的高論，確實如您的高論。下官最近之所以冒昧地發表淺薄的見解，以至於反覆辯論，是因為作為顧問，既然已經說了，就不應該有所隱瞞，乃至於形成了另一種辯論的理由，不僅僅是習慣性的迷惑啊。如今再次研習您精妙的旨意，道理確實博大精深，豁然開朗，茅塞頓開，原來如此啊。得知您已經命令庾桓施行此事，在恭敬的時節確定公私事務，真是太好了。下官瞻仰您的見解，領悟到的道理值得擊節讚歎。至於濠水之上的教誨，不敢當此重任啊。
桓玄給廬山法師慧遠的信，讓他闡述沙門不敬王者的意圖（附慧遠的兩封往返回復）
沙門不敬王者，這既是情感上無法理解的，也是道理上難以明白的。這是一代大事，不能讓它的體制不協調。最近八座的書信現在給你看，你可以闡述他們不敬王者的意圖。這件事應該儘快辦理，詳細地說明一二，消除他們的疑慮。你一定有辦法解釋他們的疑惑。王領軍對此事很有責任感，最近也一同與謝中當面諮詢過，但所依據的道理仍然沒有消除他們的疑慮。現在郭江州來取你的答覆，可以把你的意思告訴他。
慧遠法師回覆桓太尉
詳細地閱讀了您的來信和八座的書信，詢問沙門不敬王者的原因，意義在於尊重君主，崇尚上位者，我保留我的觀點。
【English Translation】 English version: To teach and promote it, to regulate it with laws, this is the way of the ruler. Isn't it so? How can we, because of minor points in reasoning, deprive the respect that should be given? The more I ponder the reasons, the more confused I become. The essence of making rules lies in the fundamentals, not in the trivial details. If we use it wrongly, the drawbacks will be even more severe. Wanting to recapture the interest in it, but neglecting the actual affairs, is like Zhuangzi's understanding on the Hao River.
Wang Mi's Three Replies to Huan Xuan
Three Replies: Again, I thank you for your kind teachings. You say that the teachings of the Buddha value the spirit, and the brightness and darkness of the spirit each have their own duties. The teacher's role is to inspire enlightenment. As for the way of the ruler, it can be used to fulfill this life's ambitions and to understand the way of being human. However, as a teacher, I do not have the virtue of thorough understanding. You, as a ruler, possess the virtues of a teacher. Promoting the great rites of honoring the ruler, analyzing the depths of the three levels, is indeed like your high-minded arguments, indeed like your high-minded arguments. The reason why I, your subordinate, have recently dared to express my shallow views, to the point of repeated debates, is because as an advisor, since I have already spoken, I should not hide anything, and thus formed another reason for debate, not just habitual confusion. Now, after studying your profound intentions again, the reasoning is indeed broad and profound, a sudden realization, an awakening, so that's how it is. I understand that you have already ordered Yu Huan to carry out this matter, and it is fortunate that public and private affairs are determined in a respectful season. I admire your insights, and the principles I have learned are worthy of praise. As for the teachings on the Hao River, I dare not accept this responsibility.
Huan Xuan's Letter to Dharma Master Huiyuan of Mount Lu, Asking Him to Explain the Intention of Śrāmaṇas Not Respecting Kings (with Two Replies Back and Forth from Huiyuan)
The fact that śrāmaṇas do not respect kings is both emotionally incomprehensible and difficult to understand in terms of reason. This is a major event of the era, and its system cannot be allowed to be uncoordinated. I am now showing you the recent letters from the Eight Seats. You can explain their intention of not respecting kings. This matter should be handled as soon as possible, explaining the details in detail to dispel their doubts. You must have a way to explain their doubts. Military Leader Wang is very responsible for this matter, and recently consulted with Xie Zhong in person, but the reasoning on which they are based has still not dispelled their doubts. Now Guo Jiangzhou is coming to get your reply, you can tell him your intentions.
Dharma Master Huiyuan's Reply to Grand Commandant Huan
I have carefully read your letter and the letters from the Eight Seats, asking about the reason why śrāmaṇas do not respect kings. The meaning lies in respecting the ruler and honoring those in higher positions. I retain my opinion.
徴引老氏。同王侯於三大。以資生運通之道故宜重其神器。若推其本以尋其源。咸稟氣于兩儀。受形於父母。則以生生通運之道為弘。資存日用之理為大。故不宜受其德而遺其禮。沾其惠而廢其敬。此檀越立意之所據。貧道亦不異於高懷。求之於佛教。以尋沙門之道。理則不然。何者佛經所明凡有二科。一者處俗弘教。二者出家修道。處俗則奉上之禮。尊親之敬。忠孝之義。表于經文。在三之訓彰乎聖典。斯與王制同命有若符契。此一條全是檀越所明。理不容異也。出家則是方外之賓。跡絕於物。其為教也。達患累緣于有身。不存身以息患。知生生由於稟化。不順化以求宗。求宗不由於順化。故不重運通之資。息患不由於存身。故不貴厚生之益。此理之與世乖。道之與俗反者也。是故凡在出家。皆隱居以求其志。變俗以達其道。變俗服章不得與世典同禮。隱居則宜高尚其跡。夫然。故能拯溺族于沈流。拔幽根于重劫。遠通三乘之津。廣開天人之路。是故內乖天屬之重而不違其孝。外闕奉主之恭而不失其敬。若斯人者自誓始於落簪。立志成於暮歲。如令一夫全德。則道洽六親澤流天下。雖不處王侯之位。固已協契皇極大庇生民矣。如此豈坐受其德虛沾其惠。與夫尸祿之賢同其素餐者哉。檀越頃者。以有其服而無其人故。
澄清簡練容而不雜。此命既宣。皆人百其誠。遂之彌深。非言所喻。若復開出處之跡。以弘方外之道。則虛襟者挹其遺風。漱流者味其餘津矣。若澄簡之後猶不允情。其中或真偽相冒。涇渭未分。則可以道廢人。固不應以人廢道。以道廢人則宜去其服。以人廢道則宜存其禮。禮存則制教之旨可尋。跡廢則遂志之歡莫由。何以明其然。夫沙門服章法用。雖非六代之典。自是道家之殊俗。表之名器。名器相涉則事乖其本。事乖其本則禮失其用。是故愛夫禮者必不虧其名器。得之不可虧。亦有自來矣。夫遠遵古典者。猶存告朔之餼羊。餼羊猶可以存禮。豈況如來之法服耶。推此而言。雖無其道必宜存其禮。禮存則法可弘。法可弘則道可尋。此古今所同不易之大法也。又袈裟非朝宗之服。缽盂非廊廟之器。軍國異容戎華不雜。剔發毀形之人。忽廁諸侯之禮。則是異類相涉之像。亦竊所未安。檀越奇韻挺於弱年。風流邁于季俗。猶參究時賢以求其中。此而推之。必不以人廢言。貧道西垂之年。假日月以待盡。情之所惜豈存一己。茍吝所執。蓋欲令三寶中興于命世之運。明德流芳于百代之下耳。若一旦行此佛教長淪。如來大法于茲泯滅。天人感嘆道俗革心矣。貧道幽誠所期。復將安寄。緣眷遇之隆。故坦其所懷。執筆悲懣。不覺涕
泗橫流矣。
桓太尉重答遠法師書
知以方外遺形故不貴為生之益。求宗不由順化故不重運通之資。又云。內乖天屬之重而不違其孝。外闕奉主之恭而不失其敬。若如來言。理本無重。則無緣有致孝之情。事非資通。不應復有致恭之義。君親之情許其未盡。則情之所寄何為絕之。夫累著在於心滯不由形敬。形敬蓋是心之所用耳。若乃在其本而縱以形敬。此復所未之喻。又云。佛教兩弘亦有處俗之教。或澤流天下道洽六親。固以協贊皇極而不虛沾其德矣。夫佛教存行各以事應因緣有本必至無差者也。如此則為道者。亦何能違之哉。是故釋迦之道。不能超白凈于津樑。雖未獲須陀。故是同國人所蒙耳。就如來言。此自有道深德之功。固非今之所謂宜教者所可擬議也。來示未能共求其理。便大致慨然。故是未之喻也。想不惑留常之滯。而謬情理之用耳。
集沙門不應拜俗等事卷第一(故事上) 大正藏第 52 冊 No. 2108 集沙門不應拜俗等事
集沙門不應拜俗等事卷第二
弘福寺沙門釋彥悰纂錄
故事篇第一(下)
論晉廬山遠公沙門不敬王者論一首(並序)
詔偽楚桓玄許沙門不致禮詔一首
啟侍中卞嗣之等執沙門應敬奏四首(並桓楚答三首)夏赫連勃勃令
【現代漢語翻譯】 現代漢語譯本：
泗水氾濫成災啊。
桓太尉回覆遠法師的書信要點：
您知道因為方外之人不注重外在形骸，所以不看重有益於生命的事情。追求真理不順應世俗變化，所以不重視命運亨通的資本。您還說，內心違背了天倫之重，卻沒有違背孝道；外表缺少了侍奉君主的恭敬，卻沒有失去敬意。如果按照您所說，道理的根本在於沒有執著，那麼就沒有產生孝順情感的緣由。事情並非依靠亨通才能達成，就不應該再有表達恭敬的意義。君臣父子之情允許有所保留，那麼情感的寄託又為什麼要斷絕呢？執著在於內心，不在於外在形骸，外在的恭敬是內心所使用的工具。如果在根本上放縱外在的恭敬，這是我所不理解的。您還說，佛教的弘揚也有適應世俗的教義，有的恩澤流佈天下，有的教化普及親族，確實可以協助讚美皇權，而不是虛假地沾染恩德。佛教的存在和行為，各自根據事情的因緣而有所迴應，有其根本必然達到的目標，不會有差錯。如果這樣，那麼修道的人又怎麼能違背它呢？因此，釋迦牟尼的教義，不能超越白凈王（Śuddhodana）的恩澤。即使沒有獲得須陀洹果（Srotāpanna），仍然是同國人所蒙受的恩惠。就您所說，這自有深厚的功德，不是現在那些所謂的適宜教化的人所能比擬的。您來信未能共同探討其中的道理，就大致地感慨，所以這是我所不理解的。我想您是沒有被常有的執著所迷惑，而是錯誤地理解了情理的運用。
《集沙門不應拜俗等事》卷第一（故事上） 大正藏第52冊 No. 2108 《集沙門不應拜俗等事》
《集沙門不應拜俗等事》卷第二
弘福寺沙門釋彥悰纂錄
故事篇第一（下）
關於晉朝廬山遠公（Huiyuan）《沙門不敬王者論》一首（附序）
詔令偽楚桓玄（Huan Xuan）允許沙門不致敬的詔書一首
啟稟侍中卞嗣之（Bian Si Zhi）等人堅持沙門應該敬拜君王的奏章四首（附桓楚的答覆三首）夏赫連勃勃（Helian Bobo）的命令
【English Translation】 English version:
The Si River is overflowing.
Key points from Grand Commandant Huan's reply to Dharma Master Yuan:
You know that because those beyond the mundane realm do not value external forms, they do not esteem things that benefit life. Seeking truth does not conform to worldly changes, so they do not value the capital of prosperous fortune. You also said that while inwardly violating the importance of familial bonds, they do not violate filial piety; while outwardly lacking the respect of serving the ruler, they do not lose reverence. If, as you say, the root of reason lies in non-attachment, then there is no cause for generating feelings of filial piety. If things cannot be achieved by relying on prosperity, then there should be no meaning in expressing reverence. If the feelings between ruler and subject, father and son, are allowed to be retained, then why should the object of those feelings be severed? Attachment lies in the mind, not in external forms; external reverence is merely a tool used by the mind. If one indulges in external reverence at the root, this is something I do not understand. You also said that the propagation of Buddhism also has teachings that adapt to the world, some of which benefit the world, and some of which spread teachings to relatives, which can indeed assist and praise imperial power, and not falsely taint virtue. The existence and actions of Buddhism each respond according to the causes and conditions of things, with a fundamental goal that must be achieved, without error. If this is the case, then how can those who cultivate the Way violate it? Therefore, the teachings of Śākyamuni cannot surpass the grace of King Śuddhodana (father of the Buddha). Even if one has not attained the Srotāpanna (stream-enterer) fruit, they are still benefiting from the grace of their fellow countrymen. As you say, this has its own profound merit, which cannot be compared to those so-called suitable for teaching today. Your letter failed to explore the principles together, and you made general remarks, so this is something I do not understand. I think you are not confused by the usual attachments, but rather misunderstand the application of reason and emotion.
Collected Records on Monks Not Bowing to Laypeople, Volume 1 (Historical Accounts, Part 1) Tripitaka Volume 52, No. 2108, Collected Records on Monks Not Bowing to Laypeople
Collected Records on Monks Not Bowing to Laypeople, Volume 2
Compiled and recorded by Śramaṇa Yanzong of Hongfu Temple
Historical Accounts, Part 1 (Continued)
Essay by Huiyuan (Lushan Yuan Gong) of the Jin Dynasty on 'A Śramaṇa Does Not Revere Kings' (with preface)
A decree from the pseudo-Chu ruler Huan Xuan (Huan Xuan) allowing monks not to pay respects
A memorial from Bian Si Zhi (Bian Si Zhi) and others insisting that monks should revere the king (with three replies from Huan Chu), and an order from Helian Bobo (Helian Bobo) of Xia
沙門致拜事一首
事宋孝武帝抑沙門致拜事一首齊武帝論沙門抗禮事一首隋煬帝敕沙門致拜事一首(並大興善寺沙門明贍答)
論洛濱翻經館沙門釋彥琮福田論一首(並序)
晉廬山釋慧遠沙門不敬王者論一首(並序)
昔咸康中。庾將軍疑諸沙門抗禮萬乘。至元興中。桓太尉亦同此議。於時朝士名賢答者甚眾。雖言未悟時並互有其美徒。咸盡所懷而理蘊于情。遂令無上道服毀於塵俗。亮致之心屈乎人事。悲夫。斯乃交喪之所由。千載之否運。深懼大法之將淪。感前事之不忘。故著五篇究敘其意。豈曰淵壑之待晨露。蓋是申其罔極。亦庶后之君子崇敬佛教者。或詳而覽焉。
在家第一
原夫佛教所明大要。以出處為異。出家之人凡有四科。其弘通利物則功侔帝王。化兼治道。至於感俗悟時。亦無世不有。但所遇有行藏。故以廢興為隱顯耳。其中可得論者。請略而言。在家奉法則是順化之民。情未變俗跡同方內。故有天屬之愛。奉主之禮。禮敬有本。遂因之而成教本其所因則功由在昔。是故因親以教愛。使民知有自然之恩。因嚴以教敬。使民知有自然之重。二者之來寔由冥應。應不在今則宜尋其本。故以罪對為刑罰。使懼而後慎。以天堂為爵賞。使悅而後動。此皆即其影響之報而明於教。
【現代漢語翻譯】 現代漢語譯本： 沙門致拜事一首
關於宋孝武帝要求沙門致拜的事件一首，關於齊武帝討論沙門不敬禮儀的事件一首，關於隋煬帝下令沙門致拜的事件一首（附帶大興善寺沙門明贍的回答）
論洛濱翻譯佛經館沙門釋彥琮（Shì Yàncóng）的《福田論》一首（附帶序言）
晉朝廬山釋慧遠（Shì Huìyuǎn）的《沙門不敬王者論》一首（附帶序言）
過去在咸康年間，庾將軍（Yǔ Jiāngjūn）懷疑各位沙門不向皇帝致敬。到了元興年間，桓太尉（Huán Tàiwèi）也持有同樣的看法。當時朝中的名士賢達迴應的人很多。雖然他們的言論未能完全領悟佛理，但各自都有其優點。他們都盡情地表達了自己的想法，但道理卻蘊含在情感之中，以致於無上的道服蒙受了世俗的玷污，高尚的情操屈服於人情世故。可悲啊！這就是導致衰敗的原因，是千年不遇的厄運。我深切擔憂大法將會淪喪，感念前事而不能忘懷，所以寫了五篇文章來詳盡地闡述我的意思。難道說是像深淵期待早晨的露水嗎？這實在是表達我無盡的思緒，也希望後世崇敬佛教的君子能夠詳細地閱讀。
在家第一
探究佛教所闡明的大要，在於出家和在家的不同。出家之人共有四種修行階段。他們弘揚佛法、利益眾生，其功德可以與帝王相比，教化可以兼顧治理國家。至於感化世俗、啓發時人，任何時代都有。只是他們所處的環境有隱退和顯達的不同，所以用廢棄和興盛來表示他們的隱現。其中可以討論的，請允許我簡略地說一說。在家信奉佛法，就是順從教化的百姓，情感沒有脫離世俗，行為與世人相同。所以有天生的親情之愛，有侍奉君主的禮儀。禮敬是有根本的，於是就因此而形成教化，以其所依據的根本，那麼功勞就來自於過去。因此通過親情來教導愛，使百姓知道有自然的恩情；通過威嚴來教導敬，使百姓知道有自然的尊重。這兩者的由來，實在是由冥冥之中的感應而來。感應不在今天，那麼就應該追尋它的根本。所以用罪過和懲罰作為刑罰，使人畏懼然後謹慎；用天堂作為爵位和賞賜，使人喜悅然後行動。這些都是依據其影響的報應來闡明教化。
【English Translation】 English version: A Memorial on Monks Paying Homage
A Memorial on Emperor Xiaowu of the Song Dynasty Forcing Monks to Pay Homage, a Memorial on Emperor Wu of the Qi Dynasty Discussing Monks Not Showing Respect, and an Edict by Emperor Yang of the Sui Dynasty Ordering Monks to Pay Homage (with the Response from Monk Mingzhan of Daxingshan Temple)
A Treatise on the Field of Merit by Monk Shi Yancong (Shì Yàncóng) of the Luobin Sutra Translation Hall (with a Preface)
A Treatise on Monks Not Respecting Rulers by Monk Shi Huiyuan (Shì Huìyuǎn) of Mount Lu in the Jin Dynasty (with a Preface)
In the past, during the Xiankang era, General Yu (Yǔ Jiāngjūn) suspected that the monks did not pay homage to the emperor. During the Yuanxing era, Grand Commandant Huan (Huán Tàiwèi) also held the same view. At that time, many famous scholars and virtuous people in the court responded. Although their words did not fully comprehend the Buddhist principles, each had its merits. They all expressed their thoughts to the fullest, but the principles were contained within emotions, so that the supreme Dharma robes were defiled by the mundane world, and noble sentiments were subjected to human affairs. Alas! This is the cause of decline, a misfortune that occurs once in a thousand years. I deeply fear that the Great Dharma will be lost, and I cannot forget the past events, so I wrote five articles to explain my meaning in detail. Is it like a deep valley waiting for the morning dew? This is really expressing my endless thoughts, and I also hope that future gentlemen who respect Buddhism can read it in detail.
First, On Being a Layperson
Investigating the main points elucidated by Buddhism lies in the difference between being a renunciate and a layperson. There are four stages of practice for those who have left home. Their merit in propagating the Dharma and benefiting sentient beings can be compared to that of emperors, and their teachings can encompass the governance of the country. As for influencing the world and enlightening people, there are always such people in every era. It is just that their circumstances differ in terms of seclusion and prominence, so their disappearance and prosperity indicate their hidden and manifest states. Among them, what can be discussed, please allow me to briefly say a few words. Those who uphold the Dharma at home are the people who obey the teachings, their emotions have not departed from the world, and their actions are the same as those of ordinary people. Therefore, there is the natural love of family, and the etiquette of serving the ruler. Reverence has a foundation, and thus it forms the teachings, based on its foundation, then the merit comes from the past. Therefore, through affection, teach love, so that people know that there is natural kindness; through dignity, teach respect, so that people know that there is natural reverence. The origin of these two is really from the response in the dark. If the response is not today, then we should trace its origin. Therefore, use sins and punishments as penalties, so that people fear and then are cautious; use heaven as titles and rewards, so that people are happy and then act. These are all based on the retribution of their influence to explain the teachings.
以因順為通而不革其自然也。何者夫厚身存生以有封為滯累。根深因在我倒未忘。方將以情慾為苑囿聲色為遊觀。沉湎世樂不能自勉而特出。是故教之所檢以此為崖。而不明其外耳。其外未明則大同于順化。故不可受其德而遺其禮。沾其惠而廢其敬。是故悅釋迦之風者。輒先奉親而獻君。變俗投簪者。必待命而順動。若君親有疑。則退求其志以俟同悟。斯乃佛教之所以重資生助王化于治道者也。論者立言之旨。貌有所同。故位夫內外之分。以明在三之志。略敘經意宜寄所懷。
出家第二
出家則是方外之賓。跡絕於物。其為教也。達患累緣于有身。不存身以息患。知生生由於稟化。不順化以求宗。求宗不由於順化。順化則不重運通之資。息患不由於存身。存身則不貴厚生之益。此理之與形乖。道之與俗反者也。若斯人者自誓始於落簪。立志形乎變服。是故凡在出家。皆遁世以求其志。變俗以達其道。變俗則服章不得與世典同禮。遁世則宜須高尚其跡。夫然。故能拯溺俗于沈流。拔玄根于重劫。遠通三乘之津。廣開天人之路。如令一夫全德。則道洽六親澤流天下。雖不處王侯之位。亦已協契皇極在宥生民矣。是故內乖天屬之重而不違其孝。外闕奉主之恭而不失其敬。從此而觀。故知越化表以求宗。則理深而
【現代漢語翻譯】 現代漢語譯本：以遵循事物本性為通達，而不是改變它們的自然狀態。為什麼呢？因為執著于身體和生存，就會因為有所侷限而成為累贅。根深蒂固的『我』的觀念，導致即使顛倒了也未能忘懷。總是想把情慾當作花園，把聲色當作遊樂場所，沉溺於世俗的快樂而不能自我勉勵，從而超脫出來。因此，佛教的教義所要約束的，就是把這些當作懸崖，而沒有闡明這些之外的道理。如果這些之外的道理沒有闡明，那麼就會與順應自然同流合污。所以，不能只接受它的恩德而拋棄它的禮儀，只沾它的恩惠而廢棄對它的尊敬。因此，喜歡釋迦牟尼（釋迦牟尼佛，佛教創始人）教風的人，總是先孝敬父母，再忠於君主。改變習俗、放棄官位的人，必定等待君主的命令，順應時勢而動。如果君主和父母有所疑慮，那麼就退而尋求他們的意願，以等待共同覺悟。這正是佛教之所以重視資助生活、輔助王道教化治理國家的原因。議論者立論的宗旨，表面上有所相同，所以要區分內外，以闡明其在三乘（聲聞乘、緣覺乘、菩薩乘）中的志向。簡略地敘述經文的意義，適宜寄託自己的情懷。
出家第二
出家就是身處世俗之外的人，其行跡與世俗之物隔絕。它的教義是：明白禍患和牽累都源於有身體，所以不執著于身體來止息禍患；知道生命產生是由於稟受自然變化，所以不順應自然變化來尋求根本。尋求根本不依靠順應自然變化，順應自然變化就不重視運通的資助；止息禍患不依靠儲存身體，儲存身體就不看重厚生的益處。這個道理與形體相違背，道與世俗相反。像這樣的人，從落髮開始就立下誓言，改變服飾來表明志向。因此，凡是出家的人，都是爲了尋求自己的志向而遁世，爲了通達自己的道而改變習俗。改變習俗，那麼服飾就不能與世俗的禮儀相同；遁世，那麼就應該使自己的行為高尚。這樣，才能從沉淪的世俗中拯救溺水者，從重重劫難中拔出玄妙的根基，使人遠通三乘的道路，廣開天人的道路。如果有一個人具備了全部的德行，那麼他的道就會普及六親，恩澤流佈天下。即使不處在王侯的地位，也已經與皇極相契合，在宥天下百姓了。因此，內在違背了天倫之重，卻不違背孝道；外在缺少了侍奉君主的恭敬，卻不失去敬意。從這裡來看，就知道超越世俗的變化來尋求根本，那麼道理就深刻而
【English Translation】 English version: To regard compliance with inherent nature as understanding, rather than altering its natural state. Why? Because attachment to the body and existence leads to limitations that become burdens. The deeply rooted concept of 'self' causes one to remain unforgetful even when things are turned upside down. One always desires to treat emotions and desires as gardens, and sounds and sights as places of amusement, indulging in worldly pleasures and being unable to encourage oneself to transcend them. Therefore, what Buddhist teachings aim to restrain is regarding these as cliffs, without clarifying the principles beyond them. If the principles beyond these are not clarified, then one will become assimilated with conforming to nature. Therefore, one should not only accept its grace and abandon its rituals, only partake of its benefits and discard respect for it. Thus, those who admire the teachings of Sakyamuni (Sakyamuni Buddha, the founder of Buddhism) always first honor their parents and then remain loyal to their ruler. Those who change customs and relinquish official positions must await the ruler's command and act in accordance with the times. If the ruler and parents have doubts, then one should retreat and seek their intentions, waiting for mutual enlightenment. This is precisely why Buddhism values supporting livelihood and assisting the kingly way in governing the country. The purpose of the debaters' arguments appears superficially similar, so it is necessary to distinguish between the internal and external to clarify their aspirations in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Briefly narrating the meaning of the scriptures is suitable for entrusting one's sentiments.
Leaving Home, Chapter Two
To leave home is to be a guest outside the mundane world, whose actions are separated from worldly things. Its teaching is: to understand that calamities and entanglements arise from having a body, so one does not cling to the body to cease calamities; to know that life arises from receiving natural transformations, so one does not conform to natural transformations to seek the fundamental. Seeking the fundamental does not rely on conforming to natural transformations; conforming to natural transformations does not value the assistance of transport and communication. Ceasing calamities does not rely on preserving the body; preserving the body does not value the benefits of abundant life. This principle is contrary to form, and the Way is contrary to the mundane. Such a person makes vows starting from shaving their head, and expresses their aspirations through changing their attire. Therefore, all who leave home renounce the world to seek their aspirations, and change customs to attain their Way. Changing customs means that attire cannot be the same as worldly rituals; renouncing the world means that one should make their actions noble. In this way, one can rescue those drowning in the sinking currents of the mundane world, extract the profound roots from heavy kalpas, enable people to reach the paths of the Three Vehicles, and widely open the paths to gods and humans. If one person possesses complete virtue, then their Way will spread to their six relatives and their grace will flow throughout the world. Even if they do not hold the position of a king or marquis, they have already conformed to the imperial standard and provided peace for the people. Therefore, internally violating the importance of familial relationships does not violate filial piety; externally lacking the respect of serving the ruler does not lose reverence. From this perspective, one knows that seeking the fundamental by transcending worldly transformations leads to profound principles and
義篤。照泰息以語仁。則功末而惠淺。若然者雖將面冥山而旋步。猶或恥聞其風。豈況與夫順化之民尸祿之賢。同其孝敬者哉。
求宗不順化第三
問曰。尋夫老氏之意。天地以得一為大。王侯以體順為尊。得一故為萬化之本。體順故有運通之功。然則明宗必存乎體極。求極必由於順化。是故先賢以為美談。眾論所不能異。夫眾論者則義無所取。而云不順化何耶。答曰。凡在有方同稟生於大化。雖群品萬殊精粗異貫。統極而言。唯有靈與無靈耳。有靈則有情于化。無靈則無情于化。無情于化化畢而生。盡生不由情故形朽而化滅。有情于化感物而動。動必以情故其生不絕。其生不絕。則其化彌廣而形彌積。情彌滯而累彌深。其為患也。焉可勝言哉。是故經稱。泥洹不變以化盡為宅。三界流動以罪苦為場。化盡則因緣永息。流動則受苦無窮。何以明其然。夫生以形為桎梏。而生由化有化以情感。則神滯其本而智昏其照。介然有封。則所存唯己所涉唯動。於是靈轡失御生涂日開。方隨貪愛于長流。豈一受而已哉。是故反本求宗者。不以生累其神。超落塵封者。不以情累其生。不以情累其生則生可滅。不以生累其神則神可冥。冥神絕境。故謂之泥洹。泥洹之名豈虛稱也哉。請推而實之。天地雖以生生為大。而未能
【現代漢語翻譯】 現代漢語譯本： 如果只是注重情義，用仁義來教化，那麼功效就會很小，恩惠也很淺薄。如果真是這樣，即使將要面對冥山（指人死後所去的地方）而轉身離開，恐怕還會恥于聽到那裡的風聲。更何況是那些茍且偷生、沒有作為的官員，又怎麼能和那些順應自然變化的百姓一樣，做到真正的孝敬呢？
第三章 求宗不順化
問：探尋老子的思想，天地以得到『一』為最大，王侯以遵循自然規律為最尊貴。得到『一』是萬物變化的根本，遵循自然規律就有執行通暢的功效。既然如此，那麼要明白根本就必須在於完全遵循自然規律，要探求極致就必須順應自然變化。所以古代賢人認為這是美好的言論，眾人的議論也不能否定。如果眾人的議論沒有可取之處，那麼說『不順應自然變化』又是為什麼呢？ 答：凡是在一定範圍內，共同稟賦生命于大自然的造化，雖然萬物千差萬別，精細粗糙各不相同，但從根本上來說，只有有靈性和沒有靈性兩種。有靈性就會對自然變化產生情感，沒有靈性就不會對自然變化產生情感。沒有情感於自然變化，變化完畢生命也就終結，生命的終結不是因為情感，所以形體腐朽而變化消滅。有情感於自然變化，就會因外物而產生反應，產生反應必定是因為情感，所以生命不會斷絕。生命不會斷絕，那麼變化就更加廣泛，形體就更加積累，情感就更加滯留，牽累就更加深重。這種禍患，怎麼能說得完呢？所以佛經上說，『涅槃』是不變的，以變化終結為歸宿；三界是流動的，以罪惡痛苦為場所。變化終結，那麼因緣就永遠止息；流動變化，那麼承受的痛苦就沒有窮盡。憑什麼說明是這樣呢？生命以形體為束縛，而生命由變化產生，變化由情感產生，那麼精神就會滯留在根本，智慧就會昏暗不明。一旦有了界限，那麼所存在的只有自己，所涉及的只有行動。於是精神的韁繩失去控制，生命之路日益開啟，只能隨著貪愛在生死長河中漂流，難道只受一次苦就完了嗎？所以返本求源的人，不讓生命牽累精神；超越塵世束縛的人，不讓情感牽累生命。不讓情感牽累生命，那麼生命就可以滅度；不讓生命牽累精神，那麼精神就可以冥合於道。精神冥合於道，斷絕一切境界，所以叫做『涅槃』。『涅槃』這個名稱難道是虛假的嗎？請進一步推論，天地雖然以生生不息為最大，但未能……
【English Translation】 English version: If one only focuses on affection and teaches with benevolence and righteousness, the effect will be small and the benefit shallow. If that is the case, even if one is about to face Mount冥 (Míng) (referring to the place where people go after death) and turns away, one would probably still be ashamed to hear the sound of the wind there. How much more so for those officials who live idly and accomplish nothing, how can they, like the people who follow the natural changes, achieve true filial piety and respect?
Chapter 3: Seeking the Origin Without Conforming to Transformation
Question: Exploring the ideas of Laozi, the universe considers obtaining 'one' as the greatest, and rulers consider following the natural order as the most honorable. Obtaining 'one' is the foundation of all transformations, and following the natural order has the effect of smooth operation. If that is the case, then understanding the root must lie in fully conforming to the natural order, and seeking the ultimate must be due to following natural changes. Therefore, ancient sages considered this a beautiful statement, and the opinions of the masses cannot deny it. If the opinions of the masses have nothing to offer, then why say 'not conforming to natural changes'? Answer: All that exists within a certain range, commonly endowed with life by the creation of nature, although all things are different, with varying degrees of refinement and coarseness, but fundamentally speaking, there are only two types: those with spirit and those without spirit. Those with spirit will have emotions towards natural changes, and those without spirit will not have emotions towards natural changes. Without emotions towards natural changes, the transformation is complete and life ends. The end of life is not due to emotions, so the physical body decays and the transformation ceases. Those with emotions towards natural changes will react to external things, and the reaction must be due to emotions, so life will not be cut off. If life is not cut off, then the transformation will be more extensive, the physical body will be more accumulated, the emotions will be more stagnant, and the burdens will be more severe. How can one fully describe this disaster? Therefore, the scriptures say that 'Nirvana' (泥洹, Níhuán) is unchanging, taking the end of transformation as its home; the Three Realms (三界, Sānjiè) are flowing, taking sin and suffering as their place. When transformation ends, then karma will cease forever; when flowing and changing, then the suffering endured will be endless. How can it be shown that this is the case? Life takes the physical body as a shackle, and life is produced by transformation, and transformation is produced by emotions, then the spirit will stagnate in its root, and wisdom will be dim and unclear. Once there are boundaries, then what exists is only oneself, and what is involved is only action. Thus, the reins of the spirit are lost, and the path of life is increasingly opened, only to drift along with greed and love in the long river of birth and death. Is it only one suffering that is endured? Therefore, those who return to the root and seek the origin do not let life burden the spirit; those who transcend the bonds of the world do not let emotions burden life. If emotions do not burden life, then life can be extinguished; if life does not burden the spirit, then the spirit can merge with the Tao. The spirit merges with the Tao, cutting off all realms, so it is called 'Nirvana' (泥洹, Níhuán). Is the name 'Nirvana' (泥洹, Níhuán) false? Please further deduce, although the universe considers continuous generation as the greatest, it has not been able to...
令生者不化。王侯雖以存存為功。未能令存者無患。是故前論云。達患累緣于有身。不存身以息患。知生生由於稟化。不順化以求宗。義存於此。義存於此。斯沙門之所以抗禮萬乘高尚其事。不爵王侯而沾其惠者也。
體極不兼應第四
問曰。歷觀前史。上皇已來。在位居宗者。未始異其原本。本不可二。是故百代同典咸一其統。所謂唯天為大。唯堯則之。如此則非智有所不照。自無外可照。非照有所不盡。自無理可盡。以此推視聽之外。廓無所寄。理無所寄。則宗可明。今諸沙門不悟文表之意。而惑教表之文。其為謬也。固已全矣。若復顯然有驗。此乃希世之聞。
答曰。夫幽宗曠邈神道精微。可以理尋。難以事詰。既涉乎教則以因時為檢。雖應世之具優劣萬差。至於曲成在用感。即民心而通其分。分至則止其智之所不知。而不開其外者也。若然則非體極者之所不兼。兼之者不可並御耳。是以古之語大道者。五變而形名可舉。九變而賞罰可言。此但方內之階差。而猶不可頓設。況其外者乎。請復推而廣之。以遠其類。六合之外存而不論者。非不可論。論之或乖。六合之內論而不辯者。非不可辯。辯之或疑。春秋經世先王之志。辯而不議者。非不可議。議之惑亂。此三者皆即其身耳目之所不至。以
【現代漢語翻譯】 現代漢語譯本：使活著的東西不消逝變化。王侯即使以保全現狀為功績，也不能使存在的事物沒有憂患。因此，之前的論述說，憂患的積累源於有身體的存在，不執著于身體的存在就能止息憂患；知道生命產生是由於稟受陰陽二氣的變化，不順應陰陽二氣的變化來尋求根本。意義就在於此。意義就在於此。這就是沙門之所以能以平等之禮對待帝王，高尚其事業，不接受王侯的爵位而享受他們的恩惠的原因。
體極不兼應第四
問：縱觀以往的歷史，從上古的帝王以來，身居高位的人，沒有誰改變其根本。根本是獨一無二的，因此歷經百代都遵循同樣的典章制度，統一於一個統治之下。這就是所謂的唯有天是最大的，唯有堯可以傚法。像這樣，就不是智慧有所不能照見的，而是自身沒有外在可以照見；不是照見有所不能窮盡的，而是自身沒有道理可以窮盡。以此來推論，視聽之外，空曠而無所寄託。道理無所寄託，那麼根本就可以明白了。如今這些沙門不領悟文字表面之下的深意，卻被教義表面的文字所迷惑，他們的謬誤，已經完全顯露了。如果確實有明顯的驗證，這真是世間罕見的奇聞。
答：深奧的宗旨在遙遠而廣闊，神道的精妙在於細微之處，可以用道理來探尋，難以用具體的事例來詰問。既然涉及到教化，就要以適應時代為標準。雖然適應世俗的方法有優劣萬千的差別，但最終都是爲了促成事物的發展，在於發揮作用，感知民眾的心意，從而疏通他們的職分。職分達到極限，就停止，這是因為他們的智慧有所不知，而不去開導他們職分之外的事情。如果這樣，就不是體悟至極之理的人所不能包容的，包容至極之理的人不可以同時駕馭一切。因此，古代談論大道的人，經過五次變化才能確定事物的名稱，經過九次變化才能談論賞罰。這只不過是世俗之內的階梯，尚且不能一下子設立，更何況是世俗之外的事情呢？請讓我進一步推演和擴充套件，以便遠取譬喻。天地四方之外，存在卻不去討論的，不是不能討論，而是討論了或許會出錯。天地四方之內，討論卻不去辯論的，不是不能辯論，而是辯論了或許會產生疑惑。《春秋》記載了經世之道和先王的志向，辯論卻不去議論的，不是不能議論，而是議論了會造成惑亂。這三種情況都是因為自身耳目所不能達到的地方，所以才這樣處理。
【English Translation】 English version: To prevent the living from decaying. Even if kings and lords consider preserving the status quo as their merit, they cannot ensure that what exists is without suffering. Therefore, the previous discourse stated that the accumulation of suffering originates from having a body; ceasing attachment to the body can stop suffering. Knowing that life arises from the transformation of yin and yang, not conforming to the changes of yin and yang to seek the fundamental. The meaning lies in this. The meaning lies in this. This is why the Shramanas (Buddhist monks) can treat emperors with equal courtesy, uphold their noble cause, and enjoy the benefits of kings and lords without accepting their titles.
Chapter Four: The Ultimate Reality Does Not Concurrently Respond
Question: Looking back at past history, since the ancient emperors, those in high positions have never changed their fundamental principles. The fundamental is unique, so for hundreds of generations, they have followed the same codes and unified under one rule. This is the so-called 'Only Heaven is the greatest, only Yao can be emulated.' In this way, it is not that wisdom cannot illuminate everything, but that there is nothing external to illuminate; it is not that illumination cannot exhaust everything, but that there is no principle to exhaust. From this, beyond sight and hearing, there is vastness without reliance. If there is nothing to rely on, then the fundamental can be understood. Now, these Shramanas (Buddhist monks) do not understand the profound meaning beneath the surface of the words, but are confused by the literal meaning of the teachings. Their error is already fully revealed. If there is indeed clear verification, this is truly a rare wonder in the world.
Answer: The profound doctrine is distant and vast, and the subtlety of the spiritual path lies in its intricacies. It can be explored through reason but is difficult to question with specific examples. Since it involves teaching, it should be based on adapting to the times as the standard. Although the methods of adapting to the world have myriad differences in quality, they ultimately aim to facilitate the development of things, to play a role, to perceive the minds of the people, and thereby to channel their duties. When duties reach their limit, they stop, because their wisdom does not know, and they do not enlighten them about matters beyond their duties. If so, it is not that those who comprehend the ultimate principle cannot encompass everything, but that those who encompass the ultimate principle cannot simultaneously govern everything. Therefore, those who spoke of the Great Dao in ancient times, after five changes, could determine the names of things, and after nine changes, could discuss rewards and punishments. These are merely the steps within the mundane world, and they cannot be established all at once, let alone matters beyond the mundane world? Please allow me to further deduce and expand, in order to draw distant analogies. Beyond the six directions (天地四方), what exists but is not discussed is not that it cannot be discussed, but that discussing it might lead to errors. Within the six directions, what is discussed but not debated is not that it cannot be debated, but that debating it might lead to doubts. The Spring and Autumn Annals records the principles of governing the world and the aspirations of the former kings; what is debated but not deliberated is not that it cannot be deliberated, but that deliberating it would cause confusion. These three situations are all because they are beyond what one can reach with one's own eyes and ears, so they are handled in this way.
為關鍵。而不開視聽之外者也。因此而求聖人之意。則內外之道可合而明矣。常以為道法之與名教。如來之與堯孔。發致雖殊潛相影響。出處誠異終期則同。詳而辯之指歸可見。理或有先合而後乖。有先乖而後合。先合而後乖者。諸佛如來則其人也。先乖而後合者。歷代君王未體極之主。斯其流也。何以明之。經云。佛有自然神妙之法。化物以權廣隨所入。或為靈仙轉輪聖王。或為卿相國師道士。若此之倫在所變現。諸王君子莫知為誰。此所謂合而後乖者也。或有始創大業而功化未就。跡有參差。故所受不同。或期功于身後。或顯應于當年。聖王師之而成教者。亦不可稱算。雖援引無方。必歸塗有會。此所謂乖而後合者也。若令乖而後合。則擬步通涂者。必不自崖於一撿。若令合而後乖。則釋迦之與堯孔歸致不殊。斷可知矣。是故自乖而求其合。則知理會之必同自。合而求其乖則悟體極之多方。但見形者之所不兼。故惑眾涂而駭其異耳。因茲而觀。天地之道功盡于運化。帝王之德理極于順通。若以對夫獨絕之教不變之宗。固不得同年而語其優劣。亦已明矣。
神不滅第五
問曰。論旨以化盡為至極。故造極者。必違化而求宗。求宗不由於順化。是以引歷代君王。使同之佛教。令體極之至以權居統。此雅論
【現代漢語翻譯】 現代漢語譯本：不侷限於視聽之外，才是關鍵。因此來探求聖人的意圖，那麼內與外的道理就可以融合而明白了。我常常認為，道法與名教，如來（Tathagata，佛的稱號）與堯舜孔子，其出發點雖然不同，但潛在的影響是相互關聯的；其入世和出世的道路確實不同，但最終的目標卻是一致的。詳細地辨析，其最終的指向是可以看出來的。道理有時是先一致而後分歧，有時是先分歧而後一致。先一致而後分歧的，諸佛如來（Tathagata，諸佛的稱號）就是這樣的人。先分歧而後一致的，歷代君王中未能完全領悟至理的君主，就是這一類。憑什麼來證明這一點呢？佛經上說，佛有自然神妙的法力，用權宜之計來教化眾生，廣泛地隨著所處的環境而變化。有時化身為靈仙、轉輪聖王（Chakravartin，擁有統治世界的理想明君），有時化身為卿相、國師、道士，像這樣的人，佛可以隨處變現，諸王君子都不知道他是誰。這就是所謂的先一致而後分歧。或者有開始建立大業而功績教化尚未完成，事蹟上有所差異，所以所接受的待遇也不同。或者期望功績在身後顯現，或者期望顯應在當年。依靠聖王和老師的教導而成就教化的人，也是數不清的。雖然援引的事例沒有定法，但最終歸途總會相會。這就是所謂的先分歧而後一致。如果說先分歧而後一致，那麼想要傚法大道的人，一定不會把自己侷限在一種方法上。如果說先一致而後分歧，那麼釋迦（Sakyamuni，佛教創始人）與堯舜孔子的最終目標並沒有什麼不同，這是可以斷定的。因此，從分歧中尋求一致，就知道道理的會通必然相同；從一致中尋求分歧，就領悟到體悟至理的方式是多種多樣的。只是那些只見表面現象的人不能兼顧，所以才會被眾多的途徑迷惑，並對它們的差異感到驚駭罷了。因此來看，天地的法則，其功用在於執行變化；帝王的德行，其道理在於順應通達。如果用它們來對應那絕對獨特的教義、永恒不變的宗旨，本來就不能相提並論來談論其優劣，這也是很明顯的。
神不滅第五
問道：您的論點認為，化儘是最高的境界，所以追求最高境界的人，必然要背離變化而尋求根本。尋求根本不是通過順應變化來實現的。因此，您引用歷代君王，使他們與佛教相同，讓體悟至理的人以權宜之計來治理天下。這是高雅的論調。
【English Translation】 English version: It is crucial not to be limited to what is within sight and hearing. Therefore, seeking the intention of the sages allows the principles of inner and outer to merge and become clear. I often think that the Daoist principles and Confucian teachings, the Tathagata (Buddha's title) and Yao, Shun, and Confucius, although their starting points are different, their potential influences are interconnected; their paths of entering and leaving the world are indeed different, but their ultimate goals are the same. A detailed analysis reveals their ultimate direction. Sometimes principles are initially consistent and then diverge, and sometimes they diverge first and then become consistent. Those who are initially consistent and then diverge are the Buddhas and Tathagatas (Buddhas' title). Those who diverge first and then become consistent are the monarchs of past dynasties who have not fully grasped the ultimate truth. How can this be proven? The scriptures say that the Buddha has natural and miraculous powers, using expedient means to teach sentient beings, widely changing according to the environment. Sometimes transforming into spiritual immortals, Chakravartins (ideal monarchs with the ambition to rule the world), sometimes transforming into ministers, national teachers, or Daoists. The Buddha can manifest anywhere like this, and the kings and gentlemen do not know who he is. This is what is meant by initially consistent and then diverging. Or there are those who begin to create great undertakings but whose merits and teachings have not yet been completed, and there are differences in their deeds, so the treatment they receive is also different. Or they expect their merits to be manifested after their death, or they expect them to be manifested in the current year. Those who achieve teachings by relying on the teachings of holy kings and teachers are also countless. Although there is no fixed method for citing examples, the final destination will always meet. This is what is meant by diverging first and then becoming consistent. If it is said that diverging first and then becoming consistent, then those who want to emulate the Great Way will certainly not limit themselves to one method. If it is said that initially consistent and then diverging, then Sakyamuni (founder of Buddhism) and Yao, Shun, and Confucius have no difference in their ultimate goals, which can be determined. Therefore, seeking consistency from divergence knows that the convergence of principles must be the same; seeking divergence from consistency understands that there are many ways to embody the ultimate truth. It is only those who see only the surface phenomena who cannot take everything into account, so they are confused by the many paths and are shocked by their differences. Therefore, looking at it this way, the laws of heaven and earth, their function lies in operation and change; the virtue of emperors, its principle lies in conforming to and achieving understanding. If they are used to correspond to that absolutely unique doctrine, the eternal and unchanging purpose, it is originally impossible to compare them to discuss their merits and demerits, which is also very obvious.
The Fifth Chapter on the Immortality of the Spirit
Question: Your argument believes that the exhaustion of transformation is the highest state, so those who pursue the highest state must deviate from transformation and seek the root. Seeking the root is not achieved by conforming to transformation. Therefore, you cite the monarchs of past dynasties, making them the same as Buddhism, allowing those who embody the ultimate truth to govern the world with expedient means. This is an elegant argument.
之所託。自必于大通者也。求之實當理則不然。何者夫稟氣極於一生。生盡則消液而同無。神雖妙物。故是陰陽之化耳。既化而為生。又化而為死。既聚而為始。又散而為終。因此而推。固知神形俱化原無異統。精粗一氣始終同宅。宅全則氣聚而有靈。宅毀則氣散而照滅。散則反所受于大本。滅則復歸于無物。反覆終始窮皆自然之數耳。孰為之哉。若全本則異氣。數合則同化。爾為神之處形。猶火之在木。其生必並其毀必滅。形離則神散而罔寄。木朽則火寂而靡托。理之然矣。假使同異之分昧而難明。有無之說必存乎聚散。聚散。氣變之總名。萬化之生滅。故莊子曰。人之生氣之聚。聚則為生。散則為死。生為彼徒苦。吾又何患。古之善言道者。必有以得之。若異然邪。至理極於一生。生盡不化義可尋也。
答曰。夫神者何耶。精極而為靈者也。精極則非卦象之所圖。故聖人以妙物而為言。雖有上智猶不能定其體狀窮其幽致而談者。以常識生疑多同自亂。其為誣也。亦已深矣。將言之是乃言夫不可言。今于不可之中。復相與而依俙。神也者圓應無主妙盡無名。感物而動。假數而行。感物而非物。故物化而不滅。假數而非數。故數盡而不窮。有情則可以物感。有識則可以數求。數有精粗故。其性各異。智有明暗故
【現代漢語翻譯】 現代漢語譯本：所依託的。自然必定是歸於大通的。如果追求的與實際道理不符，那就不是這樣了。為什麼呢？因為稟賦之氣最多隻能維持一生。生命終結，氣息消散，歸於虛無。精神雖然是奇妙之物，但終究是陰陽變化的產物。既然變化而產生生命，又變化而導致死亡。既然聚集而開始，又離散而終結。由此推斷，可以知道精神和形體一同變化，原本沒有不同的歸屬。精和粗都是同一氣息，始終同在一個居所。居所完整，氣息就聚集而有靈性；居所毀壞，氣息就消散而照滅。消散就返回到它所受的大本源，照滅就復歸于無。反覆終始，都是自然的規律罷了，誰在主宰它呢？如果保全本源，那就是不同的氣息；如果數量相合，那就是相同的變化。你認為精神寄託于形體，就像火存在於木頭中。它的產生必定與木頭同時，它的毀滅也必定與木頭同時。形體離散，精神就消散而無所寄託；木頭腐朽，火就寂滅而無所依託。道理就是這樣。假如同異的區別難以辨明，有無的說法必定存在於聚集和離散之中。聚集和離散，是氣息變化的總稱，是萬物生滅的原因。所以莊子說：『人的生氣聚集，聚集就產生生命；氣息消散，就導致死亡。』把活著看作是痛苦，我又有什麼可憂慮的呢？古代善於談論道的人，必定有方法領悟它。如果不是這樣，至理最多隻能維持一生，生命終結不會變化，這個道理是可以理解的。
回答說：精神是什麼呢？是精氣達到極致而產生的靈性。精氣達到極致，就不是卦象所能推算的。所以聖人把它稱為『妙物』。即使有上等智慧的人，也不能確定它的具體形狀，窮盡它的幽深之處。而那些談論它的人，用常識產生疑惑，大多會自相矛盾。他們的謬誤，已經很深了。想要談論它，實際上是談論那不可言說的東西。現在在這不可言說的東西之中，又相互依附而模糊不清。精神啊，圓融而應物，沒有主宰，玄妙到了極點，沒有名稱。感應外物而產生變動，憑藉數量而執行。感應外物卻不是外物本身，所以外物變化而它不滅。憑藉數量卻不是數量本身，所以數量窮盡而它不窮盡。有情感就可以被外物所感應，有意識就可以用數量來探求。數量有精細和粗略之分，所以它們的性質各不相同。智慧有光明和黑暗之分，所以...
【English Translation】 English version: That which is relied upon. It must naturally return to the Great Thoroughfare. If what is sought does not accord with actual principles, then it is not so. Why? Because the endowment of qi (氣) [vital energy] at most lasts for one lifetime. When life ends, the breath dissipates and returns to nothingness. Although the spirit (神) [consciousness, mind] is a wondrous thing, it is ultimately a product of the transformations of yin and yang. Since it transforms to produce life, it also transforms to cause death. Since it gathers to begin, it also disperses to end. From this, we can know that spirit and form transform together, originally having no different destinations. The refined and the coarse are the same qi, always dwelling in the same abode. When the abode is complete, the qi gathers and there is spiritual intelligence; when the abode is destroyed, the qi dissipates and its illumination ceases. Dissipation returns to the Great Source from which it was received, and cessation returns to nothingness. Repetition, beginning, and end are all natural laws; who is in control of them? If the origin is preserved, then it is a different qi; if the numbers align, then it is the same transformation. You consider the spirit to reside in the form, like fire existing in wood. Its arising must be simultaneous with the wood, and its destruction must also be simultaneous with the wood. When the form is separated, the spirit dissipates and has nowhere to rely; when the wood decays, the fire becomes still and has nothing to depend on. The principle is thus. Even if the distinction between sameness and difference is difficult to discern, the discussion of existence and non-existence must reside in gathering and dispersion. Gathering and dispersion are the general names for the transformations of qi, the cause of the arising and ceasing of all things. Therefore, Zhuangzi said: 'The qi of a person gathers, and gathering produces life; the qi disperses, and it leads to death.' Regarding living as suffering, what do I have to worry about? Those of old who were good at speaking of the Dao (道) [the Way] must have had a method to understand it. If it is not so, the ultimate principle at most lasts for one lifetime, and the end of life does not transform; this principle can be understood.
Answer: What is spirit? It is the spiritual intelligence that arises when essence-qi reaches its extreme. When essence-qi reaches its extreme, it cannot be calculated by the trigrams and hexagrams. Therefore, the sages call it a 'wondrous thing'. Even those with superior wisdom cannot determine its specific form or exhaust its profound depths. Those who discuss it use common knowledge to generate doubts, and mostly contradict themselves. Their errors are already very deep. To want to speak of it is actually to speak of that which cannot be spoken. Now, within this unspeakable thing, we rely on each other and are vague and unclear. Spirit is all-encompassing and responsive, without a master, supremely subtle, and without a name. It is moved by external things and operates by means of numbers. It is moved by things but is not the things themselves, so things transform but it does not perish. It operates by means of numbers but is not the numbers themselves, so numbers are exhausted but it is not exhausted. If there are emotions, it can be moved by things; if there is consciousness, it can be sought by numbers. Numbers have refined and coarse distinctions, so their natures are different. Wisdom has bright and dark distinctions, so...
。其照不同。推此而論。則知化以情感神以化傳。情為化之母。神為情之根。情有會物之道。神有冥移之功。但悟徹者反本。惑理者逐物耳。古之論道者。亦未有所同。請引而明之。莊子發玄音于太宗曰。大塊勞我以生息我以死。又以生為人羈死為反真。此所謂知生為大患。以無生為反本者也。文子稱黃帝之言曰。形有靡而神不化。以不化乘化。其變無窮。莊子亦云。特犯人之形而猶喜若人之形。萬化而未始有極。此所謂知生不盡於一化。方逐物而不反者也。二子之論雖未究其實。亦嘗傍宗而有聞焉。論者不尋方生方死之說。而或聚散於一化。不思神道有妙物之靈。而謂精粗同盡。不亦悲乎。火木之喻原自聖兼。失其流統。故幽興莫尋。微言遂淪於常教。令談者資之以成疑。向使時無悟宗之匠。則不知有先覺之明。冥傳之巧沒世靡聞。何者夫情數相感其化無端。因緣密構潛相傳寫。自非達觀孰識其變。請為論者驗之以實。火之傳於薪。猶神之傳於形。火之傳異薪。猶神之傳異形。前薪非后薪。則知指窮之術妙。前形非后形。則悟情數之感深。惑者見形朽於一生。便以為神情俱喪。猶睹火窮於一木。謂終期都盡耳。此曲從養生之談。非遠尋其類者也。就如來論。假令神形俱化始自天本愚智資生同稟所受問所受之於形耶。
【現代漢語翻譯】 現代漢語譯本 它們的光照各不相同。由此推論，就可以知道變化是通過情感來傳遞，精神是通過變化來流傳的。情感是變化的根源，精神是情感的根本。情感具有會通萬物的途徑，精神具有暗中轉移的功能。只是領悟透徹的人能夠迴歸本源，迷惑於事理的人則追逐外物罷了。古時候談論『道』的人，也沒有完全相同的觀點，請讓我引用他們的言論來闡明這些道理。 莊子在太宗（指古代帝王或大學者）那裡發出玄妙的聲音說：『大自然用勞作來使我生存，又用休息來使我死亡。』又認為生存是人的束縛，死亡是迴歸真性。這所說的就是知道生存是最大的禍患，把無生看作是迴歸本源。 文子引用黃帝的話說：『形體有消亡的時候，但精神不會消散變化。用不變化的精神駕馭變化，它的變化是無窮無盡的。』莊子也說：『特別喜歡違揹人的形體，好像喜歡人的形體一樣，萬物變化而沒有窮盡。』這所說的就是知道生命不侷限於一次變化，只知道追逐外物而不迴歸本源。 這兩位先賢的論述雖然沒有窮盡『道』的真諦，但也曾經從旁觸及到一些根本。評論者不探尋『方生方死』的說法，而只是把聚散看作一次變化；不思考精神之道具有微妙事物的靈性，而認為精細和粗糙的東西一同消亡，這難道不是可悲的嗎？用火和木來比喻，原本是聖人兼顧兩方面的說法，但失去了它的流傳和統緒，所以深遠的意趣無法尋覓，精微的言論也因此淪為普通的教義，讓談論的人用它來形成疑惑。如果當時沒有領悟根本的大家，那麼就不知道有先覺者的明智，暗中傳遞的巧妙方法也就終身埋沒而無人知曉。為什麼呢？因為情感和數理相互感應，它的變化沒有盡頭，因緣巧妙地構成，暗中相互傳遞和書寫，如果不是通達的觀察者，誰能認識到其中的變化呢？請讓我用事實來為評論者驗證。 火從木柴上傳遞，就像精神從形體上傳遞一樣；火從不同的木柴上傳遞，就像精神從不同的形體上傳遞一樣。之前的木柴不是之後的木柴，那麼就知道用手指來窮盡事物的技術是多麼巧妙；之前的形體不是之後的形體，那麼就領悟到情感和數理的感應是多麼深刻。迷惑的人看到形體在一個生命中朽壞，就認為精神和情感都一同喪失，就像看到火在一根木頭上熄滅，就認為最終會全部消盡一樣。這只是片面地順從養生的說法，而不是深遠地探尋事物的類別啊。就如來（Tathagata，佛陀的稱號）的觀點來說，假使精神和形體都變化消散，最初是從天性根本開始的，愚笨和聰慧的人賴以生存，一同稟受所接受的東西，請問所接受的東西是從形體那裡來的嗎？
【English Translation】 English version Their illuminations differ. Extending this reasoning, one knows that transformation is conveyed through emotions, and spirit is transmitted through transformation. Emotion is the mother of transformation, and spirit is the root of emotion. Emotion has the means to connect with all things, and spirit has the power to subtly transfer. Only those who thoroughly understand return to the origin, while those confused by reason pursue external objects. The ancients who discussed the 『Tao』 (the Way, the Truth) did not have completely identical views either. Please allow me to cite their words to clarify these principles. Zhuangzi (a Daoist philosopher) uttered profound sounds at Tai Zong (referring to an ancient emperor or great scholar), saying, 『The Great Clod (Nature) burdens me with life and rests me with death.』 He also considered life as a human bondage and death as a return to true nature. This is what is meant by knowing that life is the greatest affliction and regarding non-birth as returning to the origin. Wenzi (another Daoist philosopher) quoted the words of the Yellow Emperor (a legendary Chinese sovereign), saying, 『Form has an end, but spirit does not transform and dissipate. Using the unchanging spirit to ride transformation, its changes are infinite.』 Zhuangzi also said, 『Particularly delighting in violating human form, as if delighting in human form, myriad transformations without beginning or end.』 This is what is meant by knowing that life is not exhausted in one transformation, only knowing to pursue external objects without returning to the origin. Although the discussions of these two sages did not exhaust the essence of the 『Tao』, they had touched upon some fundamentals from the side. Commentators do not explore the saying of 『momentarily born, momentarily dying,』 but merely regard gathering and scattering as one transformation; they do not consider that the way of the spirit possesses the spirituality of subtle things, but claim that the refined and the coarse perish together. Is this not lamentable? The analogy of fire and wood was originally a saying that the sages considered both aspects, but it lost its transmission and lineage, so profound interests cannot be found, and subtle words are thus reduced to ordinary teachings, allowing those who discuss them to use them to form doubts. If there had been no masters who understood the root at that time, then one would not know of the wisdom of the enlightened, and the subtle methods of secret transmission would be buried for life and unknown. Why? Because emotions and numbers (principles) resonate with each other, its transformations have no end, and causes and conditions are cleverly constructed, secretly transmitting and writing to each other. If not for a thorough observer, who could recognize the changes within? Please allow me to verify it with facts for the commentators. The transmission of fire from firewood is like the transmission of spirit from form; the transmission of fire from different firewood is like the transmission of spirit from different forms. The previous firewood is not the subsequent firewood, then one knows how subtle the technique of using fingers to exhaust things is; the previous form is not the subsequent form, then one realizes how profound the resonance of emotions and numbers is. Those who are confused see the form decaying in one life, and then think that the spirit and emotions are all lost together, just like seeing the fire extinguished on one piece of wood, and thinking that it will eventually be completely exhausted. This is only partially following the talk of nourishing life, and not deeply exploring the categories of things. According to the view of the Tathagata (Buddha), supposing that both spirit and form transform and dissipate, it initially starts from the root of nature, the foolish and the wise rely on it for survival, and together receive what is received. May I ask, does what is received come from the form?
為受之於神耶。若受之於形。凡在有形皆化而為神矣。若受之於神。是為以神傳神。則丹朱與帝堯齊聖。重華與瞽叟等靈。其可然乎。其可然乎。如其不可。固知冥緣之構著于在昔。明暗之分定於形初。雖靈鈞善運。猶不能變性之自然。況降茲已還乎。驗之以理則微言而有徴。效之以事則無惑于大通。
論成。後有退居之賓。步朗月而宵游。相與共集法堂。因而問曰。敬尋雅論大歸可見。殆無所聞。一日試重研究。蓋所未盡亦少許處耳。意以為沙門德式。是變俗之殊制。道家之名器。施於君親固宜略于形敬。今所疑者。謂甫創難就之業。遠期化表之功。潛澤無現法之效。來報玄而未應。乃令王公獻供信士屈體。得無坐受其德陷乎。早計之累虛沾其惠。同夫素餐之譏耶。主人良久乃應曰。請為諸賢近取其類。有人於此。奉宣時命遠通殊方九譯之俗。問王者當資以糇糧錫以輿服不。答曰然。主人曰。類可尋矣。夫稱沙門者何耶。謂其能發矇俗之幽昏。啟化表之玄路。方將以兼忘之道。與天下同往。使希高者挹其遺風。漱流者味其餘津。若然雖大業未就。觀其超步之跡。所悟固以弘矣。然且袈裟非朝宗之服。缽盂非廊廟之器。沙門塵外之人。不應致敬王者。然則運通之功。資存之益。尚未酬其始誓之心。況答三業之勞
【現代漢語翻譯】 現代漢語譯本：難道是稟受于神嗎？如果稟受于形體，那麼凡是有形體的都會變化成為神了。如果稟受于神，這就是用神來傳遞神，那麼丹朱（舜的兒子，不肖）和帝堯（聖明的君主）就一樣聖明，重華（舜的名字）和瞽叟（舜的父親，品行不好）就一樣有靈性，這可能嗎？這可能嗎？如果這是不可能的，那麼就可以知道冥冥之中的緣分在過去就已經構成了，光明和黑暗的區分在形體最初形成時就已經確定了。即使是靈巧的工匠（靈鈞）擅長運作，也不能改變事物本性的自然，更何況是降生到這個世上以後呢？用道理來驗證，那麼即使是細微的言論也有證據；用事情來驗證，那麼對於大道通行就沒有疑惑了。
議論完成之後，有退居的賓客，在明亮的月光下夜晚遊玩，相互聚集在法堂，於是問道：『恭敬地閱讀您的雅論，大概意思已經明白了，幾乎沒有什麼不理解的。但是，有一天嘗試重新研究，大概還有少許地方沒有完全理解。我認為沙門（出家人）的德行規範，是改變世俗的特殊制度，是道家的重要器物，施用於君主和親人，當然應該在形式上的尊敬方面有所省略。現在所疑惑的是，剛開始難以成就的事業，遙遠期望教化眾生的功德，潛移默化沒有現實的功效，未來的回報玄妙而沒有應驗，卻讓王公貴族獻上供養，讓信徒們彎腰屈身，難道沒有白白接受他們的恩德的嫌疑嗎？早早地計算，卻白白地沾染他們的恩惠，和那些只吃飯不做事的人有什麼區別呢？』主人沉默了很久才回答說：『請允許我為各位賢士就近取個例子。如果有人在這裡，奉行朝廷的命令，遠方溝通不同的國家和需要多次翻譯的民族的風俗，問國王是否應該資助他糧食，賞賜他車馬衣服呢？』回答說：『是的。』主人說：『類似的道理可以找到了。』稱沙門是什麼呢？說的是他們能夠啓發矇昧世俗的幽暗，開啟教化眾生的玄妙道路。正要用兼忘（不執著）的道理，和天下人一同前往（解脫）。使希望高尚的人能夠吸取他們的遺風，希望洗滌心靈的人能夠品味他們的剩餘甘露。如果這樣，即使是偉大的事業還沒有成就，觀看他們超越世俗的足跡，所領悟的本來就已經很弘大了。然而，袈裟不是朝廷祭祀的服裝，缽盂不是朝廷使用的器物。沙門是塵世之外的人，不應該對王者致敬。既然這樣，那麼疏通交通的功勞，資助生存的益處，還不能酬謝他們最初發誓的心願，更何況是報答身口意三業的辛勞呢？』
【English Translation】 English version: Is it received from the divine? If it is received from form, then all that has form would transform into the divine. If it is received from the divine, then it is transmitting the divine with the divine, in which case Danzhu (son of Shun, unworthy) would be as wise as Emperor Yao (a sage ruler), and Chonghua (Shun's name) would be as spiritually enlightened as Gusou (Shun's father, of poor character). Could that be possible? Could that be possible? If it is not possible, then we can know that the unseen karmic connections were established in the past, and the distinction between light and darkness was determined at the beginning of form. Even a skillful artisan (Ling Jun) cannot change the naturalness of inherent nature, let alone after being born into this world? Verifying it with reason, even subtle words have evidence; verifying it with events, there is no doubt about the great path being accessible.
After the discussion was completed, a retired guest, strolling under the bright moonlight at night, gathered with others in the Dharma hall and asked: 'Respectfully reading your elegant discourse, the general meaning is clear, and there is almost nothing I do not understand. However, one day I tried to study it again, and there are still a few places that I have not fully understood. I believe that the monastic rules of the Shramanas (monks), are a special system for changing worldly customs, and are important instruments of the Daoists. When applied to rulers and relatives, they should of course be somewhat omitted in terms of formal respect. What I am now wondering is that the cause is a difficult undertaking to begin with, and the merit of transforming sentient beings is expected in the distant future. The subtle influence has no immediate effect, and the future reward is mysterious and has not yet been realized, yet you allow kings and nobles to offer donations, and allow believers to bow down. Is there not a suspicion of receiving their grace for nothing? Calculating early on, you are benefiting from their kindness for nothing, what is the difference between you and those who only eat and do nothing?' The host was silent for a long time before replying: 'Please allow me to take a nearby example for you gentlemen. If someone is here, carrying out the orders of the court, communicating with different countries and the customs of peoples who require multiple translations, should the king provide him with food and reward him with carriages and clothing?' The answer is: 'Yes.' The host said: 'A similar principle can be found. What is a Shramana called? It is said that they can enlighten the darkness of ignorant customs, and open up the mysterious path of transforming sentient beings. They are about to use the principle of non-attachment, and go together with all people in the world (to liberation). So that those who hope to be noble can absorb their legacy, and those who hope to cleanse their minds can taste their remaining nectar. If so, even if the great cause has not yet been accomplished, observing their transcendent footsteps, what is realized is already very great. However, the Kasaya (robe) is not the clothing for court sacrifices, and the Patra (bowl) is not the utensil used by the court. Shramanas are people beyond the world, and should not pay respect to the king. Since this is the case, then the merit of facilitating communication, and the benefit of supporting survival, are not yet enough to repay their original vows, let alone repay the labor of body, speech, and mind?'
乎。又斯人者形雖有待情無近寄。視夫四事之供。若鷦蚊之過乎其前者耳。濡沫之惠復焉足語哉。眾賓於是始悟冥涂以開𨅊為功。息心以凈畢為道。乃欣然怡襟詠言而退。
桓楚許沙門不致禮詔一首
桓楚得廬山遠公書及論。以太亨二年十二月三日。乃下詔停沙門致敬事。詔曰。門下佛法宏誕所未能了。推其篤至之情故。寧與其敬耳。今事既在己茍所不了。且當寧從其略。諸人勿復使禮也。便皆使聞知。
侍中卞嗣之等執沙門應致敬啟四首(並桓楚答三首)
初啟 侍中臣嗣之。給事黃門侍郎臣袁恪之等言。詔書如右。神道冥昧聖詔幽遠 陛下所弘者大爰逮道人奉佛者耳。率土之民莫非王臣。而以向化法服。便抗禮萬乘之主。愚情所未安。拜起之禮豈虧其道。尊卑大倫不宜都廢。若許其名教之外闕其拜敬之儀者。請一斷引見啟可紀識。謹啟。
桓玄一報曰。何緣爾。便宜奉詔。
二啟 侍中臣嗣之等啟事重被明詔。崇沖挹之至。履謙光之道。愚情眷眷竊有未安。治道雖殊理至同歸。尊親法教不乖老子。稱四大者。其尊一也。沙門所乘雖異跡不超世。豈得不同乎天民。陛下誠欲弘之於上。然卑高之禮經治之典。愚謂宜俯順群心永為來式。請如前啟。謹啟。
桓玄二報曰。置
【現代漢語翻譯】 唉！這樣的人，形體雖然存在於世，情感卻沒有寄託之處。看待衣食住行的供給，就像小蚊子飛過眼前一樣不在意。相互以口沫濕潤的恩惠，又哪裡值得一提呢？眾賓客這才領悟到，在幽冥的道路上，以開啟智慧為功德；以止息妄念，達到清凈涅槃為究竟之道。於是都高興地整理衣襟，吟詠歌唱著離開了。
桓楚（Huan Chu，人名）允許沙門（Shamen，佛教出家人）不致敬詔書一首
桓楚（Huan Chu）得到廬山遠公（Lushan Yuangong，即慧遠大師）的書信和論述，在太亨二年十二月三日，於是下詔停止沙門（Shamen）致敬之事。詔書說：『門下對於佛法宏大深奧，還不能完全理解。推究其篤誠至真的情意，寧可尊敬他們罷了。現在事情既然由我負責，如果有所不瞭解，就應當寧可採取簡略的方式。各位不要再讓他們行禮了。』便都使眾人知曉。
侍中（Shizhong，官名）卞嗣之（Bian Sizhi，人名）等執沙門（Shamen）應致敬啟四首（並桓楚（Huan Chu）答三首）
初啟 侍中（Shizhong）臣卞嗣之（Bian Sizhi），給事黃門侍郎（Jishihuangmen Shilang，官名）臣袁恪之（Yuan Kezhi，人名）等上奏說：詔書如右。神道幽深難測，聖上的詔令高遠。陛下所弘揚的是大道，所優待的是奉佛之人。普天之下的百姓，沒有誰不是君王的臣子。卻因為嚮往教化，身著法服，便可以對抗萬乘之主的禮儀，這是我等愚鈍之情所不能安的。拜起之禮，難道會損害他們的修行嗎？尊卑的大倫，不應該全部廢除。如果允許他們在名教之外，免除拜敬的禮儀，請允許我們一一記錄引見啟奏，以作記載。謹啟。
桓玄（Huan Xuan，即桓楚）第一次回覆說：『為什麼這樣呢？應該奉行詔令。』
二啟 侍中（Shizhong）臣卞嗣之（Bian Sizhi）等啟奏說：再次受到明詔，崇尚謙沖的德行，遵循謙虛光明的道理。我等愚鈍之情，仍然眷戀不捨，實在感到不安。治理國家的方法雖然不同，但道理最終歸於一致。尊敬親人，傚法教義，與老子的思想並不違背。稱頌四大（四大：地、水、火、風），是極其尊崇的。沙門（Shamen）所修行的雖然不同，但他們的行為並沒有超越世俗。怎麼能與普通百姓不同呢？陛下誠然想要在上位者中弘揚佛法，然而卑微和尊貴的禮儀，是治理國家的典章制度。我等認為應該順從眾人的心意，作為永久的準則。請按照之前的啟奏。謹啟。
桓玄（Huan Xuan）第二次回覆說：『擱置。』
【English Translation】 Alas! Such a person, though his form exists, his emotions have no place to rest. He views the provision of the four necessities (clothing, food, shelter, and medicine) as if a gnat were flying past his eyes, not paying it any mind. The kindness of moistening each other with saliva is not even worth mentioning. The guests then realized that on the path of the underworld, the merit lies in opening wisdom; and that the ultimate path is to cease delusive thoughts and attain pure Nirvana. Thus, they happily adjusted their robes, chanted poems, and departed.
Edict of Huan Chu (personal name), Allowing Shamen (Buddhist monks) to Forego Salutations
Huan Chu (personal name) received a letter and treatise from Yuangong (慧遠大師, Master Huiyuan) of Mount Lu (Lushan), and on the third day of the twelfth month of the second year of Taiheng, he issued an edict to cease the practice of Shamen (Buddhist monks) paying respects. The edict stated: 'This office has not fully understood the vast and profound nature of Buddhism. Considering their sincere and earnest intentions, it is better to respect them. Now that the matter is my responsibility, if there is something I do not understand, I should rather adopt a simplified approach. Do not make them perform salutations anymore.' This was made known to all.
Memorials from the Attendant-in-Ordinary (official title) Bian Sizhi (personal name) and Others, Arguing that Shamen (Buddhist monks) Should Pay Respects (with Three Replies from Huan Chu (personal name))
First Memorial: The Attendant-in-Ordinary (official title) your servant Bian Sizhi (personal name), and the Gentleman-Attendant at the Yellow Gate (official title) your servant Yuan Kezhi (personal name), and others, report: The edict is as above. The way of the spirits is obscure and profound, and the imperial edict is far-reaching. What Your Majesty promotes is the Great Way, and what you favor are those who venerate the Buddha. Among all the people within the realm, none are not subjects of the king. Yet, because they aspire to enlightenment and wear the robes of the Dharma, they can defy the etiquette due to the lord of ten thousand chariots. This is what your servants' foolish minds cannot accept. Would the act of bowing and rising harm their practice? The great principles of hierarchy should not be entirely abolished. If it is permitted that they be exempt from the rites of reverence outside of the teachings of Confucianism, please allow us to record each audience and memorial for documentation. Respectfully submitted.
Huan Xuan's (personal name, i.e., Huan Chu) first reply said: 'Why is this so? The edict should be followed.'
Second Memorial: The Attendant-in-Ordinary (official title) your servant Bian Sizhi (personal name) and others report: We have again received the clear edict, which exalts the virtue of humility and follows the path of modesty and light. Your servants' foolish minds are still attached and uneasy. Although the methods of governing differ, the principles ultimately converge. Respecting relatives and emulating the teachings do not contradict the ideas of Laozi. Praising the Four Great Elements (四大: earth, water, fire, and wind) is the utmost respect. Although the practice of the Shamen (Buddhist monks) is different, their actions do not transcend the world. How can they be different from ordinary people? Your Majesty truly wishes to promote Buddhism among those in high positions, but the etiquette of the humble and the noble is a fundamental principle of governance. We believe that you should comply with the wishes of the people and make it a permanent standard. Please follow the previous memorial. Respectfully submitted.
Huan Xuan's (personal name) second reply said: 'Set aside.'
之使自己亦是兼愛九流。各遂其道也。
三啟 侍中祭酒臣嗣之言。重被詔如右 陛下至得圓虛使吹萬自己。九流各殉其美。顯昧並極其致。靈澤幽流無思不懷。群方所以資通。天人所以交暢。臣聞。佛教以神慧為本。道達為功。自斯以還蓋是斂粗之用耳。神理緬邈。求之於自形。而上者虔肅拜起無虧于持戒。若行道不失其為恭王法齊敬于率土。道憲兼隆內外鹹得矣。臣前受外任。聽承疏短。乃不知去春已有明論。近在直被詔。便率其愚情不懼允合還此方見斯事。屢經神筆。宗致悠邈理析微遠。非臣駑鈍所能擊贊。沙門禮已行之前代。今大明既升道化無外。經國大倫不可有闕。請如先所啟。攝外施行。謹啟。
桓玄三報曰。自有內外兼弘者。何其于用前代理。卿區區惜此。更非贊其道也。
四啟 侍中祭酒臣嗣之言。重奉詔。自有內外兼弘者。聖旨淵通道冠百王。伏讀仰嘆所愚淺所逮。尊主祇法臣下之節。是以拳拳頻執所守。明詔超邈遠略常均。臣暗短不達。追用愧悚。輒奉詔付外宣攝遵承。謹啟。永始元年十二月二十四日上。
宋孝武帝抑沙門致拜事一首
宋孝武。大明六年九月。有司奏曰。臣聞。邃拱凝居非期宏峻。拳跪盤伏豈止敬恭。將以照張四維締制八㝢。故雖儒法支派名墨
【現代漢語翻譯】 現代漢語譯本：使自己也兼愛各學派，各自遵循自己的道路。
三次上奏：侍中祭酒臣子嗣上言，再次蒙受詔令如右：陛下達到圓融虛靜的境界，使得萬物自然發展，各學派都竭力追求其美好之處，顯現和隱晦都達到極致，神靈的恩澤默默流淌，沒有誰不心懷感激。天下各地因此互相溝通，天人因此得以交流暢通。臣聽說，佛教以神聖的智慧為根本，以通達事理為功用，從這以後，大概都是收斂粗俗的手段罷了。神聖的道理深遠微妙，要從自身去尋求。而上位者虔誠恭敬地行禮，沒有違背持戒的要求；如果推行佛道而不失其恭敬之心，那麼王法就能與率土之內的百姓保持一致的敬意。佛道和王法兼顧並興盛，那麼朝廷內外都能得到好處。臣之前接受外任，聽到的和了解到的都很淺薄，因此不知道去年春天已經有了明確的論斷。最近在朝廷任職，蒙受詔令，便冒昧地表達自己的愚見，不怕不符合聖意，還在此地看到這件事，多次經過皇上的聖筆批示，其宗旨深遠，道理分析精微，不是臣下我這樣愚鈍的人所能讚揚的。沙門（指僧侶）行禮的規矩已經在前代實行，現在大明（年號）已經到來，佛道的教化沒有內外之分，治理國家的大綱不能有所缺失，請允許像先前所奏請的那樣，交由有關部門施行。謹奏。
桓玄三次回覆說：自有兼顧佛道和王法的人，為什麼一定要效仿前代的做法呢？你這樣斤斤計較於此事，更不是讚揚佛道啊。
四次上奏：侍中祭酒臣子嗣上言，再次奉詔：自有兼顧佛道和王法的人，聖上的旨意深遠通達，佛道超越了歷代帝王。我恭敬地閱讀，仰慕讚歎，我所愚昧淺薄，所能理解的，是尊重君主，敬畏法度，這是臣下的本分，因此我誠懇地多次堅持自己的主張。聖明的詔令高遠深邃，考慮周全。我愚昧短淺，不能理解，追思起來感到慚愧和恐懼。我謹遵奉詔令，交給有關部門宣揚施行。謹奏。永始元年十二月二十四日上奏。
宋孝武帝壓制沙門（指僧侶）致拜這件事一首
宋孝武帝，大明六年九月，有關部門上奏說：臣聽說，深居簡出不是爲了追求宏偉高峻，彎腰下跪不僅僅是爲了表達敬意，而是爲了照亮四方，締造天下。所以即使是儒家、法家、支派、名家、墨家（九流）
【English Translation】 English version: Causing oneself to also embrace all nine schools of thought (九流), each following its own path.
Third Memorial: The attendant and libationer Minister Si (嗣) stated, again receiving an edict as follows: 'Your Majesty has attained the state of perfect emptiness, enabling the myriad things to develop naturally. The nine schools of thought (九流) each devote themselves to their own excellence, both the manifest and the hidden reaching their utmost. The spiritual grace flows silently, with none failing to be grateful. Thus, all regions communicate with each other, and heaven and humanity are able to interact smoothly. I have heard that Buddhism takes divine wisdom as its foundation and the understanding of principles as its function. From then on, it is probably a means of restraining crudeness. The divine principles are profound and subtle, to be sought within oneself. And those in high positions piously and respectfully perform rituals, without failing to uphold the precepts. If the Buddhist path is practiced without losing its reverence, then the royal law can maintain the same respect as the people within the entire territory. Buddhism and the royal law are both taken into account and flourish, then both the court and the people will benefit. I previously held an external position, and what I heard and understood was shallow, so I did not know that there had already been a clear discussion last spring. Recently, being in the court and receiving the edict, I boldly expressed my foolish opinions, not fearing that they would not conform to the imperial will, and also seeing this matter here, having repeatedly passed through the imperial pen, its purpose is profound and its principles are analyzed subtly and remotely, not something that I, a dull person, can praise. The rules of the Shramanas (沙門, Buddhist monks) performing rituals have been practiced in previous dynasties. Now that the Great Brightness (大明, era name) has arrived, the teachings of Buddhism have no distinction between inside and outside. The great principles of governing the country cannot be lacking. Please allow me to implement what I requested earlier.' Respectfully submitted.
Huan Xuan (桓玄) replied three times, saying: 'There are those who can balance both Buddhism and the royal law. Why must we imitate the practices of previous dynasties? Your concern over this matter is not praising Buddhism.'
Fourth Memorial: The attendant and libationer Minister Si (嗣) stated, again receiving the edict: 'There are those who can balance both Buddhism and the royal law.' Your Majesty's decree is profound and far-reaching, and Buddhism surpasses the emperors of all dynasties. I respectfully read it, admiring and praising it. What I am foolish and shallow, and what I can understand, is to respect the ruler and revere the law. This is the duty of a minister, so I sincerely and repeatedly insist on what I uphold. The enlightened decree is lofty and profound, and considers everything equally. I am foolish and short-sighted, unable to understand, and I feel ashamed and fearful when I think about it. I respectfully obey the edict and hand it over to the relevant departments for promulgation and implementation. Respectfully submitted. Presented on the 24th day of the twelfth month of the first year of Yongshi (永始).'
Emperor Xiaowu of the Song Dynasty (宋孝武帝) suppressed the matter of Shramanas (沙門, Buddhist monks) paying obeisance, one item.
Emperor Xiaowu of the Song Dynasty (宋孝武帝), in the ninth month of the sixth year of Daming (大明), the officials reported: 'I have heard that residing in seclusion is not for the sake of pursuing grandeur and loftiness, and kneeling and prostrating are not merely for expressing respect, but to illuminate the four directions and create the world. Therefore, even the Confucianists, Legalists, Branch Schools, Logicians, and Mohists (九流, nine schools of thought)'
條分。至於崇親嚴上厥繇靡爽。惟浮圖為教遏自龍埠。反經提傳訓遐事遠。諫生鎣識恒俗稱難。宗旨緬邈微言淪隔。拘文蔽道在未彌扇。遂乃凌越典度偃倨尊戚。失隨方之眇跡。迷襲化之淵義。夫佛法以謙儉自拘忠虔為道。不輕比丘逢人必拜。目連桑門遇長則禮。寧有屈膝四輩而間禮二親。稽首耆臘而直骸萬乘者哉。故咸康創議元興載述。而事屈偏黨道挫余分。今鴻源遙洗群流仰鏡。萬仙贐寶百神聳職。而畿輦之內含弗臣之甿。階席之間延抗禮之客。懼非所以澄一風範詳示景則者也。臣等參議。以為沙門接見皆當盡禮。虔敬之容依其本制。則朝徽有序。乘方兼遂矣。帝從之。
釋彥悰曰。孝武傳云。帝即位二三年間。方逞其欲。拒諫足以敗德。令天下失望。有世祖才明而少以禮度自蕭若思。武皇之節儉追太祖之寬恕。則漢之文景曾何足云。從大明六年至景明元年。凡四載令拜國主而僧竟不行。豈非理勃天常固使綸言徒設耶。
夏赫連勃勃令沙門致拜事一首
晉恭帝元熙中赫連勃勃據夏州。略二秦之地。行五刑之虐。便言佛佛。謂已是人中之佛。堪受僧禮。乃畫佛像披于背上。令沙門禮像即為拜我。后為震死。葬后復震。出尸題為無道之字。尋為北代所吞。為天下笑焉。
齊武帝論沙門抗禮事
【現代漢語翻譯】 現代漢語譯本： 至於推崇親屬、尊重上級，其中的道理沒有絲毫差錯。只有佛教的教義，源自龍埠（可能是指佛教傳入中國的早期地點或人物）。翻譯經典，傳播教義，訓誡深遠，告誡人們認識恒常的世俗是困難的。佛教的宗旨深奧，精微的語言被隔絕。拘泥於文字而遮蔽了真理，教義未能廣泛傳播。於是就出現了超越典章制度，傲慢對待尊貴親戚的現象。失去了隨順世俗的細微軌跡，迷惑于繼承教化的深刻意義。佛法的要義在於以謙虛節儉約束自己，以忠誠虔敬作為修行之道。不輕視比丘（佛教出家人），遇到人必定禮拜。目連（佛陀弟子）和桑門（出家人）遇到長者則行禮。哪裡有讓四輩（指不同身份的人）屈膝，卻對父母不行禮，對年長的僧人稽首，卻對皇帝傲慢無禮的呢？所以咸康年間（東晉）開始提出議論，元興年間（東晉）記載陳述，但事情屈從於偏袒，道理遭受挫折。如今鴻源（可能指某種力量或人物）遙遠地洗滌著世間的潮流，人們仰望明鏡。萬仙（指眾多神仙）貢獻寶物，百神（指眾多神靈）履行職責。但在京城附近，卻有不願臣服的百姓，在朝廷之上，有不願行禮的客人。恐怕這不是用來端正風氣，詳細展示規範的方法。我們臣等商議，認為沙門（出家人）接見官員都應當盡禮，虔誠恭敬的容貌依照原有的制度。這樣朝廷的綱紀才能有條不紊，各種制度才能兼顧施行。皇帝聽從了他們的建議。
釋彥悰（人名）說：孝武帝（人名）的傳記中說，皇帝即位二三年間，放縱自己的慾望，拒絕勸諫足以敗壞德行，令天下人失望。即使有世祖（人名）的才智和英明，但缺少禮儀法度，可以傚法蕭若思（人名）。武皇（人名）的節儉可以追趕太祖（人名）的寬恕，那麼漢朝的文帝、景帝又算得了什麼呢？從大明六年到景明元年，總共四年，下令僧人禮拜國主，但僧人最終沒有實行。這難道不是違背天理常情，最終導致皇帝的命令落空嗎？
夏國的赫連勃勃（人名）下令沙門（出家人）行禮的事情：
晉恭帝元熙年間，赫連勃勃佔據夏州，侵略二秦（指關中地區），施行殘酷的刑罰。他自稱是佛佛（重複的佛字，可能表示自認為是佛），認為自己是人中的佛，可以接受僧人的禮拜。於是就畫了佛像披在背上，命令沙門禮拜佛像，實際上就是拜我。後來被雷震死。埋葬后又被雷震。挖出屍體，上面寫著『無道』二字。不久就被北代（指北魏）吞併，被天下人恥笑。
齊武帝（人名）評論沙門（出家人）不向皇帝行禮的事情。
【English Translation】 English version: As for honoring relatives and respecting superiors, the principles behind them are without any error. Only Buddhism, as a doctrine, originated from Longbu (possibly referring to an early location or figure in the introduction of Buddhism to China). Translating scriptures and propagating teachings, its instructions are profound, cautioning people to recognize the difficulty of understanding the constant secular world. The tenets of Buddhism are profound, and its subtle language has become isolated. Being confined to the literal meaning of the texts obscures the truth, and the doctrine has not been widely disseminated. Consequently, there have been instances of exceeding the bounds of established norms and behaving arrogantly towards noble relatives. They have lost sight of the subtle traces of adapting to the world and are confused about the profound meaning of inheriting the teachings. The essence of Buddhism lies in restraining oneself with humility and frugality, and in taking loyalty and reverence as the path of cultivation. One should not belittle Bhikkhus (Buddhist monks), and must bow upon meeting people. Maudgalyayana (a disciple of the Buddha) and Sramanas (ascetics) must show respect when encountering elders. How can one have the four classes (referring to people of different statuses) kneel, yet not show respect to their parents, kowtow to elderly monks, yet be disrespectful to the emperor?
Therefore, discussions began during the Xiankang era (Eastern Jin Dynasty), and records were made during the Yuanxing era (Eastern Jin Dynasty), but matters yielded to partiality, and the principles suffered setbacks. Now, Hongyuan (possibly referring to a force or figure) remotely washes away the currents of the world, and people look up to the clear mirror. Ten thousand immortals (referring to numerous deities) offer treasures, and hundreds of gods (referring to numerous spirits) perform their duties. However, within the vicinity of the capital, there are people who are unwilling to submit, and in the court, there are guests who are unwilling to perform the proper etiquette. I fear that this is not the way to rectify customs and clearly demonstrate norms. We, your ministers, have deliberated and believe that Sramanas (monks) should all perform the proper etiquette when meeting officials, and their reverent and respectful demeanor should follow the original system. In this way, the court's discipline will be orderly, and various systems can be implemented comprehensively. The emperor heeded their advice.
The commentary of Shi Yanzong (a person's name) states: The biography of Emperor Xiaowu (a person's name) says that during the second or third year of the emperor's reign, he indulged his desires, and refusing advice was enough to ruin his virtue, causing the people of the world to be disappointed. Even with the talent and brilliance of Emperor Shizu (a person's name), he lacked etiquette and could emulate Xiao Ruosi (a person's name). The frugality of Emperor Wu (a person's name) could catch up with the leniency of Emperor Taizu (a person's name), so what could Emperors Wen and Jing of the Han Dynasty be considered? From the sixth year of Daming to the first year of Jingming, a total of four years, an order was issued for monks to pay respects to the ruler, but the monks ultimately did not comply. Isn't this a violation of the natural order, ultimately causing the emperor's orders to be in vain?
Helian Bobo (a person's name) of the Xia state issued an order for Sramanas (monks) to pay respects:
During the Yuanxi era of Emperor Gong of the Jin Dynasty, Helian Bobo occupied Xia Prefecture, invaded the two Qins (referring to the Guanzhong region), and implemented cruel punishments. He proclaimed himself 'Buddha Buddha' (repeated Buddha, possibly indicating that he considered himself a Buddha), believing that he was the Buddha among men and could receive the worship of monks. So he painted an image of the Buddha and wore it on his back, ordering Sramanas to worship the image of the Buddha, which was actually worshiping him. Later, he was struck by lightning and died. After being buried, he was struck by lightning again. The corpse was dug up, and the words 'without virtue' were written on it. Soon after, he was annexed by the Northern Wei Dynasty and was ridiculed by the world.
Emperor Wu of the Qi Dynasty (a person's name) commented on the matter of Sramanas (monks) not paying respects to the emperor.
一首
齊武帝。大明中敕定林上寺僧法獻。長干寺僧玄暢。於三吳沙簡僧尼。時暢獻二僧皆少習律檢。不競當世。與武帝共語。每稱名而不坐。后中興僧鐘于乾和殿見帝。帝問。鐘如宜鐘。答貧道比苦氣。帝嫌之。乃問尚書王儉。北地沙門與王共語。何所稱又正殿坐不。儉答。漢魏佛法未是大興。不見記傳。自偽國稍盛皆稱貧道亦預坐。及晉初亦然。中代有庾冰桓玄等。欲使沙門盡敬。朝議紛紜事皆休寢。宋之中朝亦頗令致禮。而尋竟不行。自爾迄今。多預坐而稱貧道。帝曰。暢獻二僧道業如此。尚自稱名。況復餘者。挹拜則太甚稱名亦無嫌。自爾沙門皆稱名于帝王。自暢獻始也。
隋煬帝敕沙門致拜事一首(並興善寺沙門明贍答)
隋煬帝。大業中改革前政。令沙門拜帝及諸官長等。懸之雜令。至五年南郊謁帝。大張文物廣位群僚。於時佛道二眾依前跱立。有敕云。條式久行。何因不拜。黃老士女聞便致禮。唯僧尼儼然。時興善寺沙門明贍答帝曰。僧等據佛戒。不合禮俗。帝曰。宋武之時僧何致拜。贍曰。宋武狂勃。不拜便有嚴誅。陛下有道。不拜不懼顯戮。帝令問對。僧尼遂散。贍明旦至闕重參有司。募敢死者對詔謝過。內史為通昨不拜之罪。帝夷然不述。乃盡京僧尼設齋。人別施錢帛。后帝
【現代漢語翻譯】 現代漢語譯本 一首
齊武帝在大明年間敕令定林寺的僧人法獻和長干寺的僧人玄暢，在三吳地區選拔僧尼。當時玄暢和法獻兩位僧人都年輕時就學習戒律，不與世俗爭名逐利。他們與武帝交談時，總是直呼其名而不落座。後來中興寺的僧人鐘在乾和殿覲見皇帝，皇帝問：『鐘，你覺得怎麼樣？』鐘回答：『貧道（指僧人自稱）感到很苦悶。』皇帝對此不滿。於是問尚書王儉：『北方的沙門（指僧人）與你交談時，如何稱呼？是否在正殿落座？』王儉回答：『漢魏時期佛法尚未大興，沒有相關記載。自偽國時期開始稍盛，都自稱貧道，也參與落座。晉朝初期也是如此。中古時期有庾冰、桓玄等人，想要讓沙門盡禮參拜，朝廷議論紛紛，此事最終作罷。宋朝中期也曾試圖讓僧人行禮，但最終沒有實行。自那時以來，大多參與落座並自稱貧道。』皇帝說：『玄暢、法獻兩位僧人道業如此精進，尚且直呼其名，更何況其他人呢？如果行大禮參拜就太過分了，直呼其名也沒有什麼不妥。』自此以後，沙門都直呼皇帝的名字。這是從玄暢、法獻開始的。
隋煬帝敕令沙門致拜事一首（並興善寺沙門明贍答）
隋煬帝在大業年間改革舊政，命令沙門參拜皇帝及各位官員等，並將此規定列入雜令。到大業五年，在南郊謁見皇帝時，大擺儀仗，廣設群僚之位。當時佛道兩教的人依舊站立不動。皇帝下令說：『這項條令已經實行很久了，為何不參拜？』黃老之道的信徒們聽了便行禮參拜，只有僧尼依然肅立。當時興善寺的沙門明贍回答皇帝說：『僧人依據佛戒，不應行世俗之禮。』皇帝說：『宋武帝時期僧人為何參拜？』明贍說：『宋武帝狂暴，不參拜就要受到嚴厲的誅殺。陛下英明有道，不參拜也不用害怕被處死。』皇帝令其對答，僧尼於是散去。明贍第二天到皇宮再次拜見有關官員，招募敢於犧牲的人來對皇帝謝罪。內史轉達了昨天不參拜的罪過，皇帝神色平靜，沒有提及此事。於是為京城的僧尼們設齋，每人佈施錢帛。後來皇帝
【English Translation】 English version One Section
Emperor Wu of Qi, during the Daming era, decreed that the monks Faxian of Dinglin Temple and Xuanchang of Changgan Temple should select monks and nuns in the Sanwu region. At that time, both monks Xuanchang and Faxian had studied the precepts since they were young and did not compete for fame and fortune. When they spoke with Emperor Wu, they always addressed him by his name without sitting down. Later, the monk Zhong of Zhongxing Temple met the emperor in Qianhe Hall. The emperor asked, 'Zhong, how do you feel?' Zhong replied, 'This poor monk (a self-reference used by monks) feels very distressed.' The emperor was displeased with this. So he asked the Minister Wang Jian, 'How do the northern shamen (monks) address you when they speak with you? Do they sit in the main hall?' Wang Jian replied, 'During the Han and Wei dynasties, Buddhism was not yet flourishing, and there are no relevant records. It became slightly more prevalent from the time of the pseudo-states, and they all referred to themselves as poor monks and participated in seating. This was also the case in the early Jin dynasty. During the middle period, there were Yu Bing, Huan Xuan, and others who wanted to make the shamen pay their respects, but the court debated endlessly, and the matter was eventually dropped. In the middle of the Song dynasty, there were also attempts to make the monks perform rituals, but they were never implemented. Since then, most have participated in seating and referred to themselves as poor monks.' The emperor said, 'The two monks Xuanchang and Faxian are so advanced in their practice, yet they still call me by my name, let alone others? If they were to prostrate themselves, it would be too much; calling me by my name is not inappropriate.' From then on, the shamen all called the emperor by his name. This began with Xuanchang and Faxian.
Emperor Yang of Sui's Edict on Shamen Paying Respects (with the Response from Monk Mingzhan of Xingshan Temple)
Emperor Yang of Sui, during the Daye era, reformed the old policies and ordered the shamen to pay respects to the emperor and all officials, and included this regulation in the miscellaneous decrees. In the fifth year of Daye, when he visited the emperor in the southern suburbs, he displayed great pomp and circumstance and set up positions for many officials. At that time, the Buddhist and Taoist communities still stood still. The emperor ordered, 'This regulation has been in effect for a long time, why do you not pay respects?' The followers of Huang-Lao (Taoism) paid their respects upon hearing this, but only the monks and nuns remained standing. At that time, the shamen Mingzhan of Xingshan Temple replied to the emperor, 'According to the Buddhist precepts, monks should not perform secular rituals.' The emperor said, 'Why did the monks pay respects during the time of Emperor Wu of Song?' Mingzhan said, 'Emperor Wu of Song was tyrannical; if they did not pay respects, they would be severely punished. Your Majesty is wise and virtuous; even if we do not pay respects, we do not have to fear being executed.' The emperor ordered them to answer, and the monks and nuns then dispersed. The next day, Mingzhan went to the palace again to meet with the relevant officials and recruited those who dared to sacrifice themselves to apologize to the emperor. The palace secretary conveyed the crime of not paying respects yesterday, but the emperor remained calm and did not mention it. So he held a vegetarian feast for the monks and nuns of the capital, and gave money and silk to each person. Later, the emperor
至西郊。顧謂蘇威曰。朕謂京師無僧。昨南郊中亦有人焉。拜事因寢。
洛濱翻經館沙門釋彥琮福田論一首(並序)
昔在東晉太尉桓玄議。令沙門敬于王者。廬山法師高名碩德。傷智幢之慾屈。憂戒寶之將沈。乃作沙門不敬王者論。論不設敬之儀。當時遂寢。然以緝詞隱密援例杳深。後學披覽難見文意。聊因暇日輒復申敘。更號福田論云。
忽有嘉客來自遠方。遙附桓氏重述前議。主人正念久之。抗聲應曰。客似未聞福田之要。吾今相為論之。夫云福田者何也。三寶之謂也。功成妙智道登圓覺。佛也。玄理幽寂正教精誠。法也。禁戒守真威儀出俗。僧也。皆是四生導首六趣舟航。高越天人重逾金石。譬乎珍寶劣相擬議。佛以法主標尊。法以佛師居本。僧為弟子崇是佛法。可謂尊卑同位本末共門。語事三種論體一致。處五十之載。弘八萬之典。所說指歸唯此至極。寢聲滅影。盡雙林之運。刻檀書葉。留一化之軌。聖賢間起稟學相承。和合為群住持是寄。金人照于漢殿。像法通於洛浦。並宗先覺俱襲舊章。圖方外以發心。棄世間而立德。官榮無以動其意。親屬莫能累其報。衣則裁于壞色。發則落於毀容。不戴冠而作儀。豈束帶而為飾。上天之帝猶恒設禮。下土之王固當致敬。有經有律斯法未殊。若古
【現代漢語翻譯】 現代漢語譯本：到達西郊后，隋文帝對蘇威說：『朕以為京城沒有僧人。昨天在南郊的祭祀中也有僧人出現，因此祭祀之事就停止了。』
洛濱翻經館的沙門釋彥琮所著《福田論》一篇（附序）
過去東晉太尉桓玄提議，要讓沙門禮敬君王。廬山法師慧遠，以其高尚的名望和卓越的德行，痛心於佛法的智慧之幢將要屈服，憂慮清凈戒律的珍寶將要沉沒，於是寫了《沙門不敬王者論》。此論闡述了沙門不應禮敬君王的道理，當時桓玄的提議就此作罷。然而因為慧遠的文辭隱晦深奧，援引的例證遙遠而難以理解，後來的學者閱讀時難以明白其中的含義。我趁著空閑，重新加以闡述，改名為《福田論》。
忽然有位尊貴的客人從遠方而來，再次援引桓玄的提議。主人（指釋彥琮）認真思考了很久，提高聲音回答說：『客人您似乎沒有聽說過福田的重要性。我現在為您論述一下。所謂福田，指的是什麼呢？指的是三寶（Triratna）啊。功德圓滿，成就妙智，證得圓滿覺悟，這是佛（Buddha）。玄妙的真理，幽深寂靜，純正的教義，精誠不二，這是法（Dharma）。嚴守禁戒，保持真性，威儀莊重，超脫世俗，這是僧（Sangha）。三寶都是四生（四大類生命形式：卵生、胎生、濕生、化生）的引導者，六趣（六道輪迴：天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）的舟船，其地位高於天人，其價值重於金石。好比珍貴的寶物，難以用低劣的事物來比擬。佛以法主的身份而尊貴，法以佛的老師的身份為根本，僧作為弟子而尊崇佛法。可以說是尊卑同位，本末共門。所說的事情雖然有三種，但其理論體系是一致的。佛法經歷了五十年的發展，弘揚了八萬四千法門，所說的宗旨都指向這個至高的境界。佛陀涅槃，聲音和身影都消失了，結束了雙林（Salavana）的教化。將佛經刻在檀木上，書寫在樹葉上，留下一世的教化軌跡。聖賢相繼出現，稟承學習，代代相傳。和合在一起成為僧團，住持佛法是他們的責任。漢朝宮殿里出現了金人（Golden Man），佛教的教義傳到了洛陽。都遵循先覺者的教誨，繼承舊有的章法。爲了追求方外之境而發心，爲了建立德行而拋棄世俗。官場的榮華富貴無法動搖他們的意志，親屬的牽掛也不能束縛他們的報恩之心。他們的衣服是用褪色的布料縫製的，他們的頭髮是被剃除的。他們不戴帽子而行禮，難道要束著腰帶才算是裝飾嗎？上天的帝釋天（Indra）尚且經常設禮敬拜，下土的君王本來就應當致以敬意。有經書有戒律，佛法並沒有改變。如果像古代
【English Translation】 English version: Reaching the western suburbs, Emperor Wen of Sui said to Su Wei: 'I thought there were no monks in the capital. Yet, there were monks present during yesterday's southern suburban sacrifice, which caused the ceremony to be suspended.'
A treatise on the Field of Merit (Fukuden Ron), written by the Shramana (monk) Shi Yancong of the Luobin Sutra Translation Hall (located near Luoyang) (with a preface)
In the past, during the Eastern Jin Dynasty, Grand Commandant Huan Xuan proposed that Shramanas (monks) should pay respect to the ruler. The Venerable Master Huiyuan of Mount Lu, renowned for his high reputation and eminent virtue, lamented the impending subjugation of the banner of wisdom and worried about the submergence of the treasure of precepts. Therefore, he wrote 'A Treatise on Why Shramanas Do Not Respect Kings (Shramana bu jing wangzhe lun)'. This treatise elucidated the principle that Shramanas should not pay respect to the ruler, and Huan Xuan's proposal was thus abandoned. However, because Huiyuan's writing was obscure and profound, and the examples he cited were distant and difficult to understand, later scholars found it difficult to grasp its meaning. Taking advantage of my leisure, I have re-elaborated on it and renamed it 'A Treatise on the Field of Merit (Fukuden Ron)'.
Suddenly, a distinguished guest arrived from afar, reiterating Huan Xuan's previous proposal. The host (referring to Shi Yancong) pondered deeply for a long time and replied in a raised voice: 'It seems that you have not heard of the importance of the Field of Merit (Fukuden). Let me now discuss it with you. What is meant by the Field of Merit (Fukuden)? It refers to the Three Jewels (Triratna). The completion of merit, the attainment of wondrous wisdom, and the realization of perfect enlightenment, this is the Buddha (Buddha). The profound truth, the deep tranquility, the pure doctrine, and unwavering sincerity, this is the Dharma (Dharma). Strict adherence to precepts, maintaining true nature, dignified conduct, and transcendence of the mundane, this is the Sangha (Sangha). The Three Jewels are the guides of the four types of beings (four major life forms: oviparous, viviparous, moisture-born, and metamorphic), and the boats of the six realms (six paths of reincarnation: Deva realm, human realm, Asura realm, animal realm, hungry ghost realm, and hell realm), their status is higher than that of gods and humans, and their value is greater than gold and stone. Like precious treasures, they cannot be compared to inferior things. The Buddha is honored as the Lord of the Dharma, the Dharma is fundamental as the teacher of the Buddha, and the Sangha, as disciples, reveres the Buddha's teachings. It can be said that the noble and the humble share the same position, and the root and the branch share the same gate. Although there are three aspects to what is being discussed, their theoretical system is consistent. Buddhism has undergone fifty years of development and has propagated eighty-four thousand Dharma gates, all of which point to this supreme state. The Buddha entered Nirvana, and his voice and image disappeared, ending the teachings of the Salavana (grove of Sala trees). Engraving the Buddhist scriptures on sandalwood and writing them on leaves, leaving behind the trajectory of a lifetime of teachings. Sages and worthies appear one after another, inheriting and learning, passing it down from generation to generation. They come together to form the Sangha, and it is their responsibility to uphold the Dharma. Golden Men (Golden Man) appeared in the Han Dynasty palace, and the teachings of Buddhism spread to Luoyang. All follow the teachings of the enlightened ones and inherit the old ways. They aspire to the realm beyond the mundane and abandon the world to establish virtue. Official glory and wealth cannot shake their will, and the concerns of relatives cannot bind their gratitude. Their clothes are sewn from faded fabrics, and their hair is shaved off. They do not wear hats to perform rituals, so must they wear belts to be considered adorned? Even Indra (Indra), the emperor of the heavens, constantly performs rituals of respect, so the kings of the lower realms should naturally pay homage. With scriptures and precepts, the Dharma has not changed. If, like in ancient times,
若今其道無滯。推帝王之重。亞神祇之大。八荒欽德四海歸仁。僧尼朝拜非所聞也。如懷異旨請陳雅見。
客曰。周易云。天地之大德曰生。聖人之大寶曰位。老子云。域中有四大。王居一焉。竊以。莫非王土。建之以國。莫非王臣。系之以主。則天法地覆載兆民。方春比夏生長萬物。照以日月之光。潤以雲雨之氣。六合則咸宗如海。百姓則共仰如辰。戎夷革面馬牛回首。蛇尚荷于隋侯。魚猶感於漢帝。豈有免其編戶假其法門忘度脫之寬仁。遺供養之弘造。高大自許卑恭頓廢。譬諸禽獸將何別乎。必若能獲神通得成聖果。道被天下理在言外。然今空事剔除尚增三毒。虛改服飾猶染六塵。戒忍弗修定智無取。有乖明誨不異凡俗。詎應恃宣讀之勞而抗禮萬乘。藉形容之別而闕敬一人。昔比丘接足於居士。菩薩稽首于慢眾。斯文復彰其趣。安在如以權道難沿佛性可尊。況是君論云。非神降伯陽開萬齡之范。仲尼敷百王之則。至於謁拜必遵朝典。猶有沙門敢為凌慢。此而可忍。孰可容乎。弊風難革惡流易久。不遇明皇誰能刊正。忽起非常之變。多招無信之譏。至言有憑。幸垂詳覽。
主人曰。吾所立者內也。子所難者外也。內則通於法理。外則局於人事。相望懸絕詎可同年。斯謂學而未該聞而不洽。子之所惑吾當
【現代漢語翻譯】 現代漢語譯本：如果現在佛法暢通無阻，推崇帝王的尊貴，甚至超過神祇的偉大，四面八方的荒遠之地都欽佩其德行，天下百姓都歸順其仁義，那麼僧尼朝拜帝王就是聞所未聞的事情。如果你們懷有不同的想法，請坦誠地提出高明的見解。
客人說：《周易》說：『天地最大的德行在於化育生命。』聖人最珍貴的在於他的地位。老子說：『在區域之中有四大，王佔據其一。』我認為，天下沒有哪片土地不是屬於君王的，建立國家是爲了擁戴君王；天下沒有哪個臣民不是屬於君王的，臣民依附於君主。君王傚法天地的覆蓋承載，養育百姓，像春天和夏天一樣生長萬物，用日月的光輝照耀，用雲雨的氣息滋潤。四面八方都敬奉君王如大海，百姓都仰望君王如星辰。邊遠的戎狄改變面貌，牲畜也回頭歸順。蛇尚且感念隋侯的恩德，魚也感念漢朝皇帝的恩情。難道可以免除他們的戶籍，假借佛法之門，忘記君王寬仁的救度，拋棄供養的宏大事業，高傲自大，卑微恭敬全部廢棄，這和禽獸有什麼區別呢？如果他們能夠獲得神通，修成聖果，他們的道理傳遍天下，意義自在言外。然而現在只是空洞地剃除鬚髮，反而增加了貪嗔癡三毒；只是虛假地改變服飾，仍然沾染色聲香味觸法六塵。戒律和忍辱不修習，禪定和智慧沒有獲得。這違背了佛陀的明確教誨，和凡夫俗子沒有什麼不同。怎麼能夠依仗宣讀佛經的勞苦，就敢於和擁有萬輛兵車的君王分庭抗禮？憑藉外表服飾的差異，就敢於對君王缺少尊敬？過去比丘要觸控居士的腳，菩薩要向傲慢的眾人叩頭。這些文獻再次彰顯了這個道理。怎麼能用權宜之道的難以推行，來強調佛性的尊貴呢？況且按照君王的理論，不是神降臨，伯陽（老子）怎麼能開創萬世的典範？仲尼（孔子）怎麼能闡述百王的法則？即使是謁見拜訪，也必須遵守朝廷的典章制度。竟然還有沙門敢於凌辱怠慢君王，這種行為如果可以容忍，還有什麼不可以容忍的呢？不良的風氣難以革除，惡劣的潮流容易長久。如果沒有英明的君王，誰能夠匡正這些錯誤呢？一旦發生非常變故，就會招來很多不信任的譏諷。這些話語都有憑據，希望您能詳細地考慮。』
主人說：『我所堅持的是內在的修養，你所責難的是外在的禮儀。內在的修養通達佛法的真理，外在的禮儀侷限於人世間的事務。兩者相差懸殊，怎麼能夠相提並論呢？這可以說是學習不夠全面，聽聞不夠廣泛。』你的疑惑，我應當為你解答。
【English Translation】 English version: If now the Dharma is unobstructed, exalting the importance of emperors, even surpassing the greatness of deities, with all the remote regions admiring their virtue and the people of the world submitting to their benevolence, then monks and nuns paying homage to emperors would be unheard of. If you harbor different opinions, please frankly present your insightful views.
The guest said: 'The Zhou Yi (Book of Changes) says: 'The greatest virtue of Heaven and Earth lies in nurturing life.' The most precious thing for a sage is his position. Laozi said: 'Within the realm, there are four great things, and the king occupies one of them.' I believe that there is no land under heaven that does not belong to the king, and the establishment of a state is to support the king; there is no subject under heaven that does not belong to the king, and subjects are attached to the ruler. The king emulates the covering and bearing of Heaven and Earth, nurturing the people, growing all things like spring and summer, illuminating with the light of the sun and moon, and nourishing with the breath of clouds and rain. All directions revere the king like the sea, and the people look up to the king like the stars. The distant Rong and Di barbarians change their faces, and even livestock turn their heads in submission. Snakes still appreciate the kindness of Marquis Sui, and fish still feel the grace of the Han emperor. How can they be exempted from their household registration, borrow the gate of Dharma, forget the king's benevolent salvation, abandon the great cause of offerings, be arrogant and self-important, and abandon all humility and respect? What difference is there between this and beasts? If they can attain supernatural powers and achieve the fruit of sainthood, their principles will spread throughout the world, and the meaning will be beyond words. However, now they only empty shave their heads, but increase the three poisons of greed, anger, and delusion; they only falsely change their clothes, but still are stained by the six dusts of form, sound, smell, taste, touch, and dharma. They do not cultivate precepts and forbearance, and do not obtain meditation and wisdom. This violates the Buddha's clear teachings and is no different from ordinary people. How can they rely on the labor of reciting scriptures to dare to stand on equal footing with a king who possesses ten thousand chariots? Relying on the difference in appearance and clothing, how can they dare to lack respect for the king? In the past, a Bhikkhu would touch the feet of a layman, and a Bodhisattva would bow to an arrogant crowd. These documents once again demonstrate this principle. How can the difficulty of implementing expedient means be used to emphasize the nobility of Buddha-nature? Moreover, according to the king's theory, if it were not for the descent of a deity, how could Boyang (Laozi) have created a model for all ages? How could Zhongni (Confucius) have expounded the laws of a hundred kings? Even when visiting and paying respects, they must abide by the court's regulations. Yet there are still Shramanas who dare to insult and neglect the king. If this behavior can be tolerated, what else cannot be tolerated? Bad habits are difficult to eradicate, and evil currents easily last for a long time. If there is no wise king, who can correct these mistakes? Once an extraordinary change occurs, it will invite many untrustworthy criticisms. These words have evidence, and I hope you will consider them in detail.'
The host said: 'What I uphold is inner cultivation, and what you criticize is external etiquette. Inner cultivation leads to the truth of the Dharma, while external etiquette is limited to worldly affairs. The two are vastly different, how can they be compared? This can be said to be learning that is not comprehensive and hearing that is not extensive.' Your doubts, I should answer for you.
為辯。試舉其要總有七條。無德不報一也。無善不攝二也。方便無礙三也。寂滅無榮四也。儀不可越五也。服不可亂六也。因不可忘七也。初之四條對酬難意。后之三條引出成式。吾聞天不言而四時行。王不言而萬國治。帝有何力民無能名。成而不居為而不恃。斯乃先王之盡善。大人之至德。同沾庶類齋預率賓。幸殊草木差非蟲鳥。戴圓履方俯仰懷惠。食粟飲水飽滿銜澤。況復矜許出家慈聽入道。斷粗業于已往。祈妙果於將來。既蒙重恩還思厚答。方憑萬善之益。豈在一身之敬。追以善答稱報乃深。微以身敬收利蓋淺。良由僧失軌儀俗減餘慶。僧不拜俗佛已明言。若知可信理當遵立。如謂難依事應除廢。何容崇之慾求其福。卑之復責其禮。即令從禮便同其俗。猶云請福未見其潤。此則存而似棄僧而類民。非白非黑無所名也。是謂第一無德不報。法既漸衰人亦稍末。罕有其聖。誠如所言。雖處凡流仍持忍鎧。縱虧戒學尚談智典。如塔之貴似佛之尊。歸之則善生。毀之則罪積。猛心始發。割愛難而能捨。弘願終期。成覺迥而能趣。斯故剔發之辰天魔遙懾。染衣之日帝釋遠歡。妓女聊披無漏遂滿。醉人暫剪有緣即結。龍子賴而息驚。像王見而止怖。威靈斯在儀服是因。幼未受具對揚佛旨。小不可輕光顯僧力。波離既度釋子伏
【現代漢語翻譯】 現代漢語譯本： 爲了辯論，我嘗試列舉其要點總共有七條：第一，沒有恩德不報答；第二，沒有善行不接納；第三，方便法門沒有阻礙；第四，寂滅境界沒有榮耀；第五，禮儀不可逾越；第六，服裝不可混亂；第七，因果不可遺忘。最初的四條是用來應對詰難的，後面的三條是引出固定的模式。我聽說天不說話而四季執行，君王不說話而萬國得到治理。帝王的功力是什麼？百姓無法用言語來形容。成就萬物而不居功，有所作為而不自恃。這正是先王的盡善盡美，大人的至高德行。一同受到恩澤的各類眾生，齋戒準備，率領賓客，有幸不同於草木，稍微區別于蟲鳥。頭頂著天，腳踩著地，俯仰之間都懷著恩惠。吃著糧食，喝著水，飽滿地懷著感恩。更何況是允許、讚許出家，慈悲地允許入道。斷絕過去的粗惡行為，祈求將來的美妙結果。既然蒙受了深重的恩情，就應該想著厚重地報答。應該憑藉萬般善行的利益，哪裡在於一身的尊敬？用善行來報答，才能稱得上是深厚的報答；僅僅用身體的尊敬來回報，所獲得的利益是很淺薄的。實在是由於僧人失去了應有的儀軌，世俗之人減少了剩餘的福慶。僧人不禮拜世俗之人，佛陀已經明確說過。如果知道這是可以相信的道理，就應當遵照執行。如果認為難以遵循，就應該廢除。怎麼能一方面崇敬僧人，想要從中求得福報，另一方面又輕視僧人，責怪他們不守禮節呢？即使讓他們遵循禮節，也就等同於世俗之人了，就像說要祈求福報，卻沒有看到實際的利益。這就是表面上存在卻好像拋棄了，是僧人卻類似於百姓，非僧非俗，無法定義。這就是第一條，沒有恩德不報答。佛法已經逐漸衰落，人們的根器也逐漸低劣，很少有聖人出現。確實像您所說的，即使身處凡夫俗子的行列，仍然持有忍辱的鎧甲。即使戒律有所虧缺，仍然談論智慧的經典。就像佛塔一樣尊貴，如同佛陀一樣受人尊敬。歸依他，就能產生善果；譭謗他，就會積累罪業。猛烈的發心剛剛發起，割捨所愛雖然困難卻能夠捨棄；弘大的誓願最終期望達成，成就覺悟雖然遙遠卻能夠趨向。因此，在剃髮的那一刻，天魔遙遠地感到恐懼；在穿上袈裟的那一天，帝釋天遠遠地感到歡喜。稍微地顯露出無漏的功德，就能圓滿願望；醉酒的人暫時地剪下頭髮，也能結下殊勝的因緣。龍子依靠僧人而停止了驚恐，像王見到僧人而停止了怖畏。威德靈驗就在於此，儀容服飾是其原因。年幼時還沒有受具足戒，就敢於宣揚佛陀的旨意。僧人的力量不可輕視，能夠光顯佛法。波離（Upali, 持戒第一的弟子）已經得度，釋迦牟尼的弟子們都信服。
【English Translation】 English version: For the sake of debate, I will try to list the main points, totaling seven: First, no kindness should go unrequited; second, no good deeds should go unaccepted; third, expedient means should be without hindrance; fourth, Nirvana should be without glory; fifth, etiquette should not be transgressed; sixth, clothing should not be disordered; seventh, causality should not be forgotten. The first four points are to address challenges, and the last three points are to introduce fixed patterns. I have heard that Heaven does not speak, yet the four seasons proceed; the king does not speak, yet all nations are governed. What is the power of the emperor? The people cannot describe it in words. He accomplishes without claiming credit, acts without relying on it. This is precisely the perfection of the former kings, the supreme virtue of the great men. All beings who share in the grace, fast and prepare, leading the guests, are fortunate to be different from plants and trees, slightly different from insects and birds. Wearing the sky on their heads and treading on the earth, they cherish kindness in their every movement. Eating grains and drinking water, they are filled with gratitude. Moreover, they allow and approve of renunciation, compassionately allowing entry into the path. They cut off past coarse deeds and pray for future wonderful results. Since they have received deep grace, they should think of repaying it generously. They should rely on the benefits of all good deeds; what does the respect of one's own body matter? Repaying with good deeds is a deep repayment; repaying with mere bodily respect yields shallow benefits. It is truly because monks have lost their proper conduct that the laity has reduced remaining blessings. The Buddha has clearly stated that monks do not bow to the laity. If one knows that this is a credible principle, one should follow it. If one thinks it is difficult to follow, one should abolish it. How can one respect monks, wanting to seek blessings from them, and at the same time despise monks, blaming them for not observing etiquette? Even if they follow etiquette, they would be the same as the laity, like saying one wants to seek blessings but does not see the actual benefits. This is existing in name but seeming to be abandoned, being a monk but resembling a layman, neither monk nor layman, indefinable. This is the first point: no kindness should go unrequited. The Dharma is gradually declining, and people's faculties are also gradually deteriorating; there are few saints appearing. Indeed, as you said, even if one is in the ranks of ordinary people, one still holds the armor of patience. Even if one's precepts are deficient, one still discusses the classics of wisdom. Like a pagoda, one is noble; like the Buddha, one is respected. Returning to him brings forth good results; slandering him accumulates sins. The fierce aspiration has just arisen; although it is difficult to give up what one loves, one can give it up. The great vow ultimately hopes to be achieved; although achieving enlightenment is distant, one can move towards it. Therefore, at the moment of shaving the head, the heavenly demons feel fear from afar; on the day of wearing the robe, the Deva Indra rejoices from afar. Slightly revealing the undefiled merit can fulfill wishes; a drunkard temporarily cutting his hair can also form a special connection. The dragon son relies on the monk and stops being frightened; the elephant king sees the monk and stops being afraid. The majestic power lies in this; the appearance and clothing are the cause. Even before receiving full ordination at a young age, one dares to proclaim the Buddha's teachings. The power of the monks should not be underestimated; it can glorify the Dharma. Upali (Upali, the foremost disciple in upholding the precepts) has already been liberated, and the disciples of Shakyamuni are all convinced.
心。尼陀亦歸匿王屈意。乃知若老若少可師者法。無賤無豪所存者道。然賢愚之際默語之間。生熟相似去取非易。肉眼分別恐不逢實。信心平等或有值真。才滿四人即成一眾。僧既弘納佛亦通在。食看沸水之異。方遣施僧。衣見織金之奇。乃令奉眾。僧之威德不亦大矣。足可以號良田之最為聖教之宗。是謂第二無善不攝。若論凈名之功早升云地。臥疾之意本超世境。久行神足咸嘆辯才。新學頂禮誠謝法施。事是權宜式非常準。隨時暫變其例乃多。別有空藏弗恭如來無責。沙彌志願和上推奉。一往直觀悉可驚怪。再尋釋典莫匪通涂。不輕大士獨興高跡。驚彼上慢之流。設茲下心之拜。偏行一道直用至誠。既非三慧詎是恒式。因機作法足為希有。假弘教化難著律儀。大聖發二智之明。制五篇之約。廢其爵齒存其戒夏。始終通訓利鈍齊仰。耆幼有序先後無雜。未以一士別業。而令七眾普行。不然之理分明可見。昔妻死歌而鼓盆。身葬瀛而[打-丁+親]土。此亦匹夫之節。豈概明王之制乎。況復覺典沖邃聖言幽密。局執一邊殊乖四辯。是謂第三方便無礎。且復周之柱史久牽王役。魯之司冠已居國宰。宗歸道德始曰無名。訓在詩書終云不作。祖述堯舜憲章文武。鞠躬恭敬非此而誰。巢許之風望古仍邁。夷齊之操擬今尚迫焉似高
【現代漢語翻譯】 現代漢語譯本：心（指意識）。尼陀亦歸匿王屈意（尼陀：人名；匿王：國王名；屈意：委屈自己的意思），才知道無論是年老還是年輕，都可以向他們學習佛法。無論地位卑賤還是尊貴，所遵循的都是真理。然而，賢明和愚笨之間，沉默和言語之間，生疏和熟悉相似，選擇和捨棄不容易。用肉眼分別恐怕不能遇到真實，用信心平等對待或許能遇到真理。只要有四個人就組成一個僧團。僧團既然弘揚佛法，佛也就存在其中。觀察供養僧眾的食物和沸水的不同，才派遣人去佈施給僧眾。看到織金袈裟的奇特，才命令人去奉獻給僧團。僧團的威德難道不大嗎？完全可以稱得上是良田中最聖潔的，是佛教的根本。這就是所謂的第二種『沒有不攝取的善』。如果談論維摩詰（Vimalakirti）的功德，早已升到云地菩薩的境界。他臥病在床的用意，本來就超越了世俗的境界。長期修行神足通，大家都讚歎他的辯才。新學的弟子頂禮膜拜，誠心感謝他的佛法施捨。這些事情是權宜之計，不是一成不變的標準。隨著時間的變化，其中的例子有很多。另外還有空藏菩薩（Akasagarbha），不恭敬如來也沒有罪責。沙彌（Sramanera）發願，和尚（Upadhyaya）推舉奉行。乍一看，一切都令人驚怪。再次查閱佛經，沒有不是通用的道理。不輕視大士，獨自興起高尚的行為，震驚那些傲慢的人，設定這種謙卑的拜禮。偏行一道，直接使用至誠之心。既然不是三慧，又怎麼是恒常的模式呢？根據時機來制定方法，足以成為稀有。假借弘揚教化，難以拘泥於律儀。大聖（指佛陀）發二智之光明，制定五篇之戒律。廢除其爵位年齡，保留其戒臘。始終普遍教導，無論根器利鈍都一起仰慕。年長和年幼有秩序，先後沒有混雜。不因為一個人的特殊行為，而讓七眾都普遍遵行。不然的道理，分明可見。過去有人妻子死了唱歌敲盆，有人埋葬自身在海島上用泥土塗抹身體。這只是普通人的節操，怎麼能概括英明君王的制度呢？更何況佛法精深，聖人的言語幽微隱秘，侷限於一邊，就特別違背四辯。這就是所謂的第三種『方便沒有基礎』。而且周朝的柱下史（老子）長期被王室役使，魯國的司寇（孔子）已經擔任國相。宗旨在道德，開始叫做無名，訓誡在詩書，最終說是不作為。傚法堯舜，傚法文王武王，鞠躬恭敬，不是他們又是誰呢？巢父許由的風範，希望古代仍然能夠超越。伯夷叔齊的操守，比擬現在仍然很緊迫，似乎很高尚。
【English Translation】 English version: Mind (referring to consciousness). Nidha also submitted to King Anonymous (Nidha: a person's name; Anonymous King: a king's name; submitted: to humble oneself), and then knew that whether old or young, one could learn the Dharma from them. Whether of lowly or noble status, what is followed is the truth. However, between the wise and the foolish, between silence and speech, the unfamiliar and the familiar are similar, and choosing and abandoning are not easy. Discriminating with the physical eye may not encounter the truth, but treating with equal faith may encounter the truth. As long as there are four people, a Sangha is formed. Since the Sangha promotes the Dharma, the Buddha is also present within it. Observing the difference between the food offered to the Sangha and boiling water, one then sends people to give alms to the Sangha. Seeing the uniqueness of the brocade kasaya, one then orders people to dedicate it to the Sangha. Is the majesty and virtue of the Sangha not great? It can be fully called the most sacred among good fields, and is the foundation of Buddhism. This is what is called the second 'no good is not included'. If one talks about the merits of Vimalakirti, he has long ascended to the realm of the Cloud Land Bodhisattva. His intention of lying sick in bed originally transcended the worldly realm. Having practiced the supernatural powers for a long time, everyone praised his eloquence. Newly learned disciples prostrate and sincerely thank him for his Dharma giving. These matters are expedient measures, not fixed standards. With the change of time, there are many examples of them. In addition, there is Akasagarbha Bodhisattva, who is not respectful to the Tathagata and has no fault. The Sramanera makes a vow, and the Upadhyaya recommends and carries it out. At first glance, everything is astonishing and strange. Upon further examination of the Buddhist scriptures, there is no principle that is not universal. Not looking down on the great beings, uniquely initiating noble actions, shocking those arrogant people, and setting up this humble bowing. Persistently practicing one path, directly using utmost sincerity. Since it is not the three wisdoms, how can it be a constant pattern? Creating methods according to the occasion is rare enough. Borrowing the promotion of teachings, it is difficult to adhere to the precepts. The Great Sage (referring to the Buddha) emits the light of two wisdoms and establishes the precepts of the five sections. Abolishing their rank and age, retaining their monastic age. Teaching universally from beginning to end, both those of sharp and dull faculties admire together. The old and young have order, and the order is not mixed up. Not because of one person's special behavior, but to make the seven assemblies universally follow. The reason for not doing so is clearly visible. In the past, someone sang and beat a basin when his wife died, and someone buried himself on an island and smeared his body with mud. This is just the integrity of ordinary people, how can it encompass the system of enlightened kings? Moreover, the Buddhist teachings are profound, and the words of the sages are subtle and hidden. Being limited to one side is particularly contrary to the four kinds of eloquence. This is what is called the third 'expedient means have no foundation'. Moreover, the Pillar Historian of Zhou (Lao Tzu) was long employed by the royal family, and the Minister of Justice of Lu (Confucius) had already served as the prime minister of the state. The purpose lies in morality, and it is initially called nameless, the teachings are in the Book of Poetry, and ultimately it is said to be non-action. Emulating Yao and Shun, emulating King Wen and King Wu, bowing respectfully, who else could it be but them? The style of Chao Fu and Xu You, hoping that ancient times can still surpass. The integrity of Bo Yi and Shu Qi, comparing to the present is still pressing, seems very noble.
攀十力遠度四流。厭斯有為之苦。欣彼無餘之滅。不繫慮于公庭。未流情于王事。自然解脫。固異儒老之儔矣。是謂第四寂滅無榮。至如祭祀鬼神望秩川岳。國容盛典書契美談。神輩為王所敬。僧猶莫致於禮。僧眾為神所禮。王寧反受于敬。上下參差翻違正法。衣裳顛倒何足相方。令神擁護之來。在僧祈請之至。會關咒力竟無拜理。是謂第五儀不可越。本皇王之奮起。必真人之託生。上德雖秘于凈心。外像仍標于俗狀。是以道彰緇服則情勤宜猛業隱玄門則形恭應絕。求之故實備有前聞。國主頻婆父王凈飯。昔之斯等咸已克聖。專修信順每事歸依。縱見凡僧還想崇佛。不以跪親為孝。許非不孝之罪。不以拜君為敬。豈是不敬之愆。所法自殊所篤已別。體無混雜制從於此。是謂第六服不可亂。謹案多羅妙典釋迦真說。乃云。居剎利而稱尊。藉般若而為護。四信不壞十善無虧。奉佛事僧積功累德。然後日精月像之降。赤光白氣之感。金輪既轉珠寶復懸。膺天順民御圖握鏡。始開五常之術。終弘八政之道。亦宜覆觀宿命追憶本因。敬佛教而崇僧寶。益戒香而增慧力。自可天基轉高。比梵宮之遠大。聖壽恒固。同劫石之長久。然則雷霆勢極龍虎威隆。慶必賴兼赫便怒及。出言布令風行草偃。既抑僧禮誰敢鱗張。但恐有損冥功無資
【現代漢語翻譯】 現代漢語譯本： 攀登十地之力，遠離四種生死之流（指欲流、有流、見流、無明流）。厭惡這有為之苦，欣慕那無餘涅槃之滅。不把心思繫於官府之事，不把情感流於王室之事。自然解脫，這確實不同於儒家和道家的同類。這叫做第四種寂滅無榮。 至於祭祀鬼神，期望山川的秩序，國家的盛大典禮，書契的美好談論。神靈之輩為國王所尊敬，僧侶卻不能得到禮遇。僧眾為神靈所禮敬，國王難道反而接受他們的尊敬嗎？上下參差，翻轉違背正法。衣裳顛倒，哪裡值得互相效仿？使神靈擁護的到來，在於僧侶祈請的至誠。即使有關咒力，最終也沒有拜的道理。這叫做第五種儀軌不可逾越。 原本皇王的奮起，必定是真人的託生。上德雖然隱藏於清凈的心中，外在形象仍然標示於世俗的形態。因此，道在僧侶的服裝上彰顯，那麼情意上的勤奮就應該猛烈；事業隱藏在玄妙的佛門中，那麼形體上的恭敬就應該斷絕。尋求它的故實，完全有前代的傳聞。國主頻婆（Bimbisara，古印度摩揭陀國王）父王凈飯（Śuddhodana，釋迦牟尼佛的父親）。從前的這些人，都已經能夠證得聖果。專心修習信順，每件事都歸依佛法。即使見到凡夫僧侶，還想著崇敬佛陀。不以跪拜親人為孝順，允許不孝順的罪過。不以拜見君王為尊敬，難道是不尊敬的過失嗎？所遵循的法不同，所篤信的已經有區別。本體沒有混雜，制度從此而來。這叫做第六種服裝不可紊亂。 謹按多羅（Tara，觀音菩薩的化身）妙典，釋迦（Śākya，釋迦牟尼佛）的真實說法，乃是說：『居住在剎帝利（Kshatriya，古印度社會第二等級，武士和統治者）的地位而稱尊，憑藉般若（Prajna，智慧）而作為護佑。四種信心不壞，十種善行沒有虧損。奉事佛陀，供養僧侶，積累功德。然後才有日精月像的降臨，赤光白氣的感應。金輪已經轉動，珠寶又懸掛起來。承受天命，順應民意，治理國家，掌握權力。開始推行五常的倫理，最終弘揚八正道的真理。』也應該回顧觀察宿命，追憶根本的原因。尊敬佛教而崇敬僧寶，增加戒香而增長慧力。自然可以使天基更加高聳，比梵天宮殿更加遠大。聖上的壽命恒久穩固，如同劫石一樣長久。如此，雷霆的聲勢達到頂點，龍虎的威嚴達到隆盛。喜慶必定依賴兼併，憤怒也涉及。說出的話，發佈的命令，如同風吹過草地一樣。既然壓制僧侶的禮儀，誰敢違抗？只是恐怕有損於冥冥中的功德，沒有資助。
【English Translation】 English version: Climbing the power of the ten grounds (Daśa-bhūmi), far from the four streams of birth and death (Ogha, referring to the streams of desire, existence, views, and ignorance).厭惡this suffering of conditioned existence, rejoicing in the extinction of Nirvana without remainder. Not attaching thoughts to public affairs, not flowing emotions to royal matters. Naturally liberated, truly different from the likes of Confucianism and Taoism. This is called the fourth, 'Silent extinction without glory.' As for sacrifices to ghosts and spirits, expecting the order of mountains and rivers, the grand ceremonies of the state, the beautiful talks of documents and contracts. The deities are respected by the king, but monks cannot receive courtesy. The Sangha is revered by the deities, how can the king instead receive their respect? The disparity between superiors and inferiors reverses and violates the true Dharma. Clothes are inverted, how can they be worthy of emulation? Causing the protection of deities to arrive lies in the sincerity of monks' prayers. Even with the power of mantras, there is ultimately no reason to bow. This is called the fifth, 'Rituals cannot be transgressed.' Originally, the rise of emperors and kings must be the reincarnation of true persons. Although the supreme virtue is hidden in the pure mind, the external appearance still marks the worldly form. Therefore, when the Dao manifests in the monastic robes, diligence in intention should be vigorous; when the career is hidden in the profound Buddhist gate, reverence in form should be absolute. Seeking its historical facts, there are complete previous accounts. King Bimbisara (Bimbisāra, King of Magadha in ancient India), and King Śuddhodana (Śuddhodana, father of Śākyamuni Buddha). These people of the past were already able to attain sainthood. Focusing on cultivating faith and obedience, relying on the Dharma in everything. Even when seeing ordinary monks, they still think of revering the Buddha. Not considering kneeling to relatives as filial piety, allowing the sin of unfilial piety. Not considering bowing to the ruler as respect, how can it be a fault of disrespect? The Dharma followed is different, what is believed in is already distinct. The essence is not mixed, the system comes from this. This is called the sixth, 'Robes cannot be disordered.' Carefully examining the wonderful scriptures of Tara (Tara, a manifestation of Avalokiteśvara Bodhisattva), the true words of Śākya (Śākya, Śākyamuni Buddha), it is said: 'Residing in the position of a Kshatriya (Kshatriya, the second caste in ancient Indian society, warriors and rulers) and being honored, relying on Prajna (Prajna, wisdom) as protection. The four faiths are not broken, the ten good deeds are without deficiency. Serving the Buddha, offering to the Sangha, accumulating merit and virtue. Then there will be the descent of the essence of the sun and the image of the moon, the response of red light and white energy. The golden wheel has already turned, and the jewels are suspended again. Receiving the mandate of heaven, complying with the will of the people, governing the country, and holding power. Beginning to promote the ethics of the five constants, and ultimately promoting the truth of the eightfold path.' One should also review and observe past lives, and recall the fundamental cause. Respecting Buddhism and revering the Sangha, increasing the fragrance of precepts and increasing the power of wisdom. Naturally, the foundation of heaven can be raised higher, more distant than the Brahma palace. The longevity of the sage is eternally firm, as long as the kalpa stone. Thus, the momentum of thunder reaches its peak, and the majesty of dragons and tigers reaches its prosperity. Celebration must rely on annexation, and anger also involves. Words spoken, orders issued, are like the wind blowing over the grass. Since suppressing the etiquette of monks, who dares to disobey? It is only feared that it will damage the merits in the dark and have no assistance.
盛業。竭誠盡命如斯而已。是謂第七因不可忘。略宣吾志粗除子惑。欲得博聞宜尋大典。
客曰。主人向之所引理例寔繁自雖庸闇頗亦承覽。文總幽明辯包內外。所謂祭典尚有餘惑。周易云。一陰一陽之謂道。陰陽不測之謂神。竊以。昧隱神路隔絕人境。欲行祠法要藉禮官。本置奉常專司太祝。縱知鬼事終入臣伍。真佛已潛聖僧又滅。空信冥道全涉幽神。季葉凡夫薄言迴向。共視閑逸相學剃剪。職掌壇會。所以加其法衣。主守塔坊。所以蠲其俗役。才觸王網即墜民貫。既同典禮詎合稱寶。朝敬天子固是恒儀。苦執強梁定非通識。宋氏舊制其風不遠。唯應相襲。更欲何辭。
主人曰。客但知其一。未曉其二。請息攀緣少加聽采。吾聞鬼者歸也。死之所入。神者靈也。形之所宗。鬼劣於人唯祇惡趣。神勝於色普該情道。心有靈智。稱之曰神。隱而難知。謂為不測。銓其體用或動或靜。品其性慾有陰有陽。周易之旨。蓋此之故。殊涂類於一氣。微言闕於六識。設教之漸斷可知焉。鬼報冥通潛來密去。標以神號特用茲耳。嘗試言之。受父母之遺。稟乾坤之分。可以存乎氣。可以立乎形。至若已之神道。必是我之心業。未曾感之於乾坤得之於父母。識含胎藏彌亙虛空。意帶熏習漫盈世界。去而復生。如火焰之連出。
【現代漢語翻譯】 現代漢語譯本： 主人說：『好了。竭盡誠意和生命去做這些事罷了。這就是第七因不可忘記的原因。我簡略地闡述我的志向，粗略地消除你的疑惑。想要獲得廣博的知識，應該去尋找偉大的經典。』
客人說：『主人您剛才引用的道理和事例確實很多，我雖然平庸愚昧，但也大致理解了。文章總括了幽冥和顯明，辯論涵蓋了內外。但關於祭祀典禮，我還有些疑惑。《周易》說：「一陰一陽叫做道，陰陽變化莫測叫做神。」我認為，幽暗的神道與人間相隔絕，要舉行祭祀的儀式必須依靠禮官。朝廷設定奉常的官職，專門管理太祝的事務。即使瞭解鬼神之事，最終也只是臣子的行列。真正的佛已經隱沒，聖僧也已經去世。只是空相信冥道，完全涉及幽冥的神靈。末世的凡夫，淺薄地談論迴向，共同視出家為閒適安逸，互相學習剃髮。他們掌管壇場法會，所以才給他們穿上法衣；他們主管寺廟，所以才免除他們的俗世勞役。一旦觸犯王法，立刻就會被列入百姓的戶籍。既然和典禮相同，怎麼能稱之為寶呢？朝拜天子，本來就是恒常的禮儀。執著於強硬的說法，一定不是通達的見識。宋朝的舊制度，風氣還沒有遠去，只應該互相沿襲，還有什麼可說的呢？』
主人說：『客人你只知道其中一方面，不瞭解另一方面。請你停止攀緣，稍微聽我解釋。我聽說，鬼的意思是「歸」，是人死後所歸之處；神的意思是「靈」，是形體的根本。鬼不如人，只能歸於惡趣；神勝過形色，普遍涵蓋有情之道。心中有靈智，就稱之為神；隱秘而難以知曉，就叫做莫測。考察它的本體和作用，有時動有時靜；品評它的性質，有陰有陽。《周易》的旨意，大概就是這樣。不同的途徑歸於同一氣，精妙的語言超越了六識。設立教化的漸進方式是可以知道的。鬼的報應，冥冥之中相通，悄悄地來，秘密地去，用「神」的稱號來標示，只是爲了這個緣故。我嘗試著說一說，我們接受父母的遺體，稟賦天地乾坤的分配，可以存在於氣中，可以建立於形體中。至於我們自身的神道，必定是我們的心和業力所造成的。它不曾從天地乾坤那裡感受，也不曾從父母那裡獲得，它的意識包含著胎藏，瀰漫著虛空，它的意念帶著熏習，充滿著世界。離去又再生，就像火焰的連續燃起。』
【English Translation】 English version: The host said: 'Enough. To exert one's sincerity and life to do these things is all there is to it. This is why the seventh cause should not be forgotten. I briefly expound my aspirations and roughly dispel your doubts. If you wish to gain extensive knowledge, you should seek out the great classics.'
The guest said: 'The principles and examples you have cited, host, are indeed numerous. Although I am mediocre and ignorant, I have generally understood them. The discourse encompasses both the hidden and the manifest, and the arguments cover both the internal and the external. However, regarding the sacrificial rites, I still have some doubts. The Zhou Yi (Book of Changes) says: 'One yin (陰, the negative/passive principle) and one yang (陽, the positive/active principle) are called the Dao (道, the Way); the unpredictability of yin and yang is called shen (神, spirit/god).' I believe that the obscure path of the spirits is separated from the human realm, and to perform sacrificial rites, one must rely on the ritual officers. The court establishes the position of Fengchang (奉常, official in charge of rituals), who specifically manages the affairs of the Taizhu (太祝, chief prayer official). Even if one understands the affairs of ghosts and spirits, one is ultimately just a member of the court. The true Buddha has already disappeared, and the holy monks have also passed away. We merely believe in the path of the underworld and are completely involved with the spirits of the netherworld. The ordinary people of the degenerate age superficially talk about Paravartana (迴向, dedication of merit), commonly view monasticism as leisure and ease, and learn to shave their heads. They are in charge of altars and assemblies, which is why they are given monastic robes; they manage temples, which is why they are exempt from secular labor. Once they violate the laws of the king, they are immediately registered as commoners. Since they are the same as ritual officials, how can they be called treasures? Paying homage to the Son of Heaven is originally a constant ritual. Insisting on forceful arguments is certainly not a sign of comprehensive understanding. The old system of the Song dynasty is not far removed, and we should only follow it. What else is there to say?'
The host said: 'Guest, you only know one aspect of it and do not understand the other. Please cease your clinging and listen to my explanation. I have heard that the meaning of gui (鬼, ghost) is 'to return,' which is where people go after death; the meaning of shen (神, spirit/god) is 'spiritual,' which is the root of form. Ghosts are inferior to humans and can only return to evil realms; spirits surpass form and universally encompass sentient beings. When the mind has intelligence, it is called shen; when it is hidden and difficult to know, it is called unpredictable. Examining its substance and function, it is sometimes active and sometimes still; evaluating its nature, it has yin and yang. The meaning of the Zhou Yi is probably like this. Different paths lead to the same qi (氣, vital energy), and subtle words transcend the six consciousnesses. The gradual method of establishing teachings can be known. The retribution of ghosts is connected in the dark, coming quietly and leaving secretly. The title of shen is used to designate them, only for this reason. Let me try to explain it. We receive the legacy of our parents and inherit the distribution of Qiankun (乾坤, Heaven and Earth), we can exist in qi and can be established in form. As for our own spiritual path, it must be created by our own mind and karma. It has never been felt from Qiankun or obtained from our parents; its consciousness contains the Garbhadhatu (胎藏, womb-matrix), pervading the void; its intention carries the Vasana (熏習, habitual energy), filling the world. Leaving and being reborn is like the continuous burning of a flame.'
來而更逝。若水波之續轉。根之莫見其始。究之豈覿其終。濁之則為凡。澄之則為聖。神理幽細固難詳矣。神之最高謂之大覺。思議所弗得名相孰能窮。真身本無遷謝。生盲自不瞻睹。托想追于舊蹤。傾心玩于遺法。若欲荷傳持之任。啟要妙之門。賴此僧徒膺茲佛付。假慈雲為內影。憑帝威為外力。玄風遠及。至於是乎。教通三世眾別四部。二從於道二守于俗。從道則服像尊儀。守俗則務典供事。像尊謂比丘比丘尼也。典供謂優婆塞優婆夷也。所像者尊則未參神位。所典者供則下預臣班。原典供之人。同主祭之役。吾非當職子何錯引。由子切言發吾深趣。理既明矣。勿復惑諸在宋之季。暫行此抑彼亦乖真不煩涉論。邊鄙風俗未見其美忽遣同之可怪之極。
客曰。有旨哉斯論也。蒙告善道。請從退歸 論曰。桓庾二君之威權。可謂迴天轉日矣。而何王執理終竟不屈。向使佛教有妖妄。二公不體悟。孰能若此逆鱗耶。仲尼云。歲寒而後知松柏之後凋。誠哉遠法師。骨梗罕輩望重當年。向無雅論理舉。曷以傾桓楚之心乎。觀其遺文。足知若人之命代必死而可作余歸眾為之。宋孝武晚年。鳳德既衰百姓失望。受臣下扇動。抑高尚之跡渙汗設而不行者。何豈非悖理而然乎。偽夏政虐淫刑愈于商紂。皇天降罰不亦宜哉。王儉
【現代漢語翻譯】 現代漢語譯本： 來而又逝去，就像水波相續流轉，探尋它的根源卻無法找到開始，追究它的終點又怎能看到終結。混濁它就成為凡俗，澄清它就成為聖賢。精神的道理幽深細微，確實難以詳盡瞭解。精神的最高境界稱為大覺（Buddha，指佛陀的覺悟）。思慮和言語都無法達到，名相又怎能窮盡？真身本來沒有遷變謝落，天生的盲人自己不能看見。只能寄託想像追尋以往的軌跡，傾注心意玩味遺留下來的佛法。如果想要承擔傳持佛法的重任，開啟精妙的法門，就要依靠這些僧侶來擔當佛陀的囑託。藉助慈悲的祥雲作為內在的庇護，憑藉帝王的威嚴作為外在的力量，玄妙的佛法才能傳播到遠方，達到這樣的境地。教義貫通過去、現在、未來三世，信眾分為比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾）四部。兩種人遵從佛道，兩種人遵守世俗。遵從佛道的人，穿著僧服，尊敬佛的儀軌；遵守世俗的人，致力於典籍和供養事務。『像尊』指的是比丘和比丘尼，『典供』指的是優婆塞和優婆夷。所尊敬的『像尊』還沒有參與神的位置，所從事的『典供』則在下面預備臣子的班列。原本『典供』的人，共同承擔祭祀的職責，我不是當職的人，你為何錯誤地引用？因為你懇切的言語引發了我深刻的興趣，道理既然已經明白了，不要再迷惑了。在宋朝末年，暫時施行這種抑制，那也違背了真理，不值得深入討論。邊遠地區的風俗，沒有看到它的美好，忽然派遣人去效仿，真是奇怪到了極點。 客人說：『說得太好了！這些言論真是至理名言。我蒙受教誨，明白了善道，請允許我告退。』論者說：桓玄（Huan Xuan）和庾悅（Yu Yue）二人的威權，可以說是能夠扭轉乾坤、顛倒日月了。然而慧遠（Huiyuan）大師堅持真理，始終沒有屈服。如果佛教有妖妄之處，這二位公卿難道不能體察領悟嗎？誰又能像這樣觸犯他們的逆鱗呢？孔子說：『到了寒冷的季節，才知道松柏是最後凋謝的。』這話真是說得太對了！慧遠法師的剛正不阿，很少有人能比得上，當年他的聲望非常高。如果沒有他高雅的言論和精闢的論證，怎麼能夠傾覆桓玄和殷仲堪（Yin Zhongkan）的心呢？觀看他遺留下來的文章，足以知道像他這樣的人，即使在時代衰敗的時候，也必定能夠有所作為。宋孝武帝晚年，福德已經衰退，百姓感到失望，受到臣下的煽動，壓制高尚的行為，那些頒佈的法令，只是說說而已，並沒有實行，這難道不是違背道理造成的嗎？偽夏政權殘暴淫亂，刑罰比商紂王還要厲害，上天降下懲罰，不也是應該的嗎？王儉（Wang Jian）
【English Translation】 English version: Coming and then departing, like the continuous turning of water waves, its root cannot be found at the beginning, and its end cannot be seen when investigated. Turbid, it becomes mundane; clear, it becomes sacred. The principles of the spirit are profound and subtle, indeed difficult to fully understand. The highest state of the spirit is called the Great Enlightenment (Mahabodhi, referring to the Buddha's enlightenment). Thoughts and words cannot reach it, and names and forms cannot exhaust it. The true body originally has no change or decay; those born blind cannot see it themselves. One can only entrust imagination to trace past paths, and pour one's heart into savoring the remaining Dharma. If one wishes to undertake the responsibility of transmitting and upholding the Dharma, and to open the gate of profound teachings, one must rely on these monks and nuns to bear the Buddha's entrustment. Relying on the compassionate clouds as inner protection, and depending on the emperor's authority as external force, the profound Dharma can spread far and reach this state. The teachings penetrate the three times (past, present, and future), and the followers are divided into four groups: Bhikkhus (ordained monks), Bhikkhunis (ordained nuns), Upasakas (lay male followers), and Upasikas (lay female followers). Two follow the path of the Dharma, and two adhere to worldly customs. Those who follow the Dharma wear monastic robes and respect the Buddha's rituals; those who adhere to worldly customs devote themselves to scriptures and offerings. 'Image veneration' refers to Bhikkhus and Bhikkhunis, and 'scriptural offerings' refers to Upasakas and Upasikas. Those who venerate the 'image' have not yet participated in the position of gods, and those who engage in 'scriptural offerings' are preparing for the ranks of ministers below. Originally, those who engage in 'scriptural offerings' jointly bear the responsibility of sacrifices. I am not an official in charge, so why do you quote me incorrectly? Because your earnest words have aroused my deep interest. Since the principle is already clear, do not be confused anymore. In the late Song Dynasty, temporarily implementing this suppression also violates the truth and is not worth discussing in depth. The customs of remote areas have not been seen as beautiful, and suddenly sending people to imitate them is extremely strange. The guest said, 'Excellent! These words are truly profound principles. I have received your teachings and understood the path of goodness. Please allow me to take my leave.' The debater said, 'The authority of Huan Xuan and Yu Yue can be said to be able to reverse heaven and earth and turn the sun and moon. However, Master Huiyuan adhered to the truth and never yielded. If Buddhism had any falsehoods, could these two dukes not have perceived and understood them? Who could have offended their wrath like this? Confucius said, 'Only after the cold season do we know that the pine and cypress are the last to wither.' These words are indeed very true! Master Huiyuan's integrity and uprightness are rarely matched, and his reputation was very high in those years. Without his elegant words and insightful arguments, how could he have overturned the hearts of Huan Xuan and Yin Zhongkan? Looking at his remaining writings, it is enough to know that a person like him will surely accomplish something even in times of decline. In his later years, Emperor Xiaowu of the Song Dynasty, his blessings had declined, and the people were disappointed. Incited by his subordinates, he suppressed noble actions, and the decrees that were promulgated were merely words and were not implemented. Was this not caused by violating the principles of reason? The tyrannical and licentious rule of the pseudo-Xia regime was more severe than that of King Zhou of Shang. It is fitting that Heaven sent down punishment, isn't it? Wang Jian.'
獻讜言于齊君。明贍陳切對於隋后。竟全方外之節。諒道藉人弘者歟。琮上人福田論。理例宏博恢張教義美矣。
余綿鏡前哲垂文。足為后賢準的。望古追慨。因而編錄焉。
贊曰。猗歟何君。拔萃出羣。危言輔政。克著元勛。美哉王令歸心至極。不憚威權確乎秉直。遠公孤潔不澀在涅。書論既陳桓楚屈節。孝武縱慾赫連肆暴。拒諫淫刑詳諸雅誥。王儉獻可齊后是思。贍僧切對隋君納之。洛濱高士飛文擅美。見重當今良有以矣。
集沙門不應拜俗等事卷第二(故事下) 大正藏第 52 冊 No. 2108 集沙門不應拜俗等事
集沙門不應拜俗等事卷第三
弘福寺沙門釋彥悰纂錄
聖朝議不拜篇第二(上)
議不拜者。明沙門不應拜俗也 聖上情敦名教令拜君親。慮爽通途許開朝議。致有謇諤之士人百獻籌。社稷之臣爭陳顯論焉。
敕今上制沙門等致拜君親敕一首
表大莊嚴寺僧威秀等上沙門不合拜俗表一首
啟西明寺僧道宣等上雍州牧沛王賢論沙門不應拜俗事啟一首上榮國夫人楊氏請論沙門不合拜俗事啟一首
狀通簡群官明沙門不合致拜狀一首(並啟)
議不拜中臺司禮太常伯隴西郡王博叉大夫孔志約等議狀一首
右驍衛 右監門 右奉宸
【現代漢語翻譯】 現代漢語譯本：向齊國君主進獻正直的諫言，在隋朝皇后面前明智而懇切地陳述意見，最終保全了出家人的節操。想來，弘揚佛道確實要依靠有德之人啊！琮上人的《福田論》，其理論體系宏大廣博，弘揚教義非常精妙。
我收集前人的文章，足以作為後人的準則。遙想古代，感慨萬千，因此編錄這些內容。
讚頌說：多麼美好的何君，才華出衆，輔佐朝政，建立了卓越的功勛。王令歸心，美好至極，不畏懼權勢，堅定秉持正直。遠公（慧遠大師）孤高純潔，不被世俗玷污，他的書論一出，桓玄、楚王都為之折服。孝武帝（司馬曜）縱情享樂，赫連勃勃（十六國時期胡夏的建立者）肆意暴虐，他們拒絕諫言、施行淫亂的刑罰，這些都詳細記載在《詩經》、《尚書》等典籍中。王儉（南朝齊大臣）進獻可行的建議，齊后（王寶明）能夠採納。贍僧（隋代僧人）懇切地向隋文帝陳述意見，隋文帝也聽從了。洛陽一帶的高士，文章華美，名揚天下，受到當今皇帝的器重，確實是有原因的。
《集沙門不應拜俗等事》卷第二（故事下） 大正藏第52冊 No. 2108 《集沙門不應拜俗等事》
《集沙門不應拜俗等事》卷第三
弘福寺沙門釋彥悰（唐代僧人）纂錄
聖朝議不拜篇第二（上）
議論不拜，是爲了闡明沙門（出家僧人）不應該向世俗之人行跪拜禮。聖上（皇帝）重視名教，下令僧人向君主和父母行跪拜禮，考慮到各方情況，允許朝廷進行討論。因此，有敢於直言的士人紛紛獻計，朝廷大臣也爭相陳述自己的觀點。
敕令當今皇上制定沙門等向君親致拜的敕令一份
大莊嚴寺僧人威秀（唐代僧人）等上呈沙門不應拜俗表一份
西明寺僧人道宣（唐代律宗高僧）等上呈給雍州牧沛王賢（唐高祖李淵的第八子）關於沙門不應拜俗事的啟一份，上呈給榮國夫人楊氏（隋文帝楊堅之女）請求討論沙門不合拜俗事的啟一份
通告各級官員，闡明沙門不應致拜的公文一份（附帶啟文）
議論不拜的，中臺司禮太常伯隴西郡王博叉大夫孔志約（隋朝官員）等的議狀一份
右驍衛，右監門，右奉宸
【English Translation】 English version: He offered honest advice to the ruler of Qi, and presented wise and earnest opinions to the Empress of Sui, ultimately preserving the integrity of a monastic. It is indeed true that the propagation of the Dharma relies on virtuous individuals! The 'Treatise on the Field of Merit' by Upādhyāya Cong is vast and profound in its theoretical system, and its propagation of the teachings is exquisite.
I have collected the writings of previous sages, which are sufficient to serve as a standard for later generations. Recalling the past with deep emotion, I have compiled these contents.
A eulogy says: How admirable is He Jun, outstanding in talent, assisting the government, and establishing remarkable achievements. The return of the king's command is supremely wonderful, unafraid of power, and firmly upholding integrity. Yuan Gong (Venerable Huiyuan) was noble and pure, unsoiled by the world. Once his writings were presented, Huan Xuan and the King of Chu were subdued. Emperor Xiaowu (Sima Yao) indulged in pleasure, and Helian Bobo (founder of the Xia dynasty during the Sixteen Kingdoms period) was wantonly tyrannical. They rejected advice and implemented licentious punishments, which are detailed in the 'Odes' and 'Documents'. Wang Jian (a minister of the Southern Qi dynasty) offered feasible suggestions, which the Empress of Qi (Wang Baoming) was able to adopt. The eminent scholars around Luoyang, with their beautiful writings, were famous throughout the world and were valued by the current emperor for good reason.
Collection of Matters Concerning Śramaṇas Not Bowing to the Laity, Volume 2 (Stories, Part 2) Taishō Tripiṭaka, Volume 52, No. 2108: Collection of Matters Concerning Śramaṇas Not Bowing to the Laity
Collection of Matters Concerning Śramaṇas Not Bowing to the Laity, Volume 3
Compiled and recorded by Śramaṇa Shi Yanzong (a Tang dynasty monk) of Hongfu Monastery
Chapter 2 of the Imperial Court's Deliberation on Not Bowing (Part 1)
The deliberation on not bowing is to clarify that śramaṇas (ordained monks) should not prostrate themselves before laypeople. The Holy Emperor (the Emperor) valued the teachings of morality and ordered monks to prostrate themselves before the ruler and their parents. Considering all aspects, he allowed the court to discuss the matter. Therefore, courageous and outspoken scholars offered their advice, and court officials vied to present their views.
An imperial edict from the current Emperor ordering śramaṇas to pay respects to the ruler and parents: one copy
A memorial presented by the monks Wei Xiu (a Tang dynasty monk) and others of Dazhuangyan Monastery, stating that śramaṇas should not bow to the laity: one copy
A petition presented by the monks Daoxuan (a prominent Tang dynasty Vinaya master) and others of Ximing Monastery to Pei Wang Xian (the eighth son of Emperor Gaozu of Tang) the Governor of Yongzhou, regarding the matter of śramaṇas not bowing to the laity: one copy. A petition presented to Lady Yang of Rong State (daughter of Emperor Wen of Sui) requesting a discussion on the matter of śramaṇas not bowing to the laity: one copy
A document circulated to all officials, clarifying that śramaṇas should not prostrate themselves (with an accompanying petition): one copy
A memorial from Kong Zhiyue (an official of the Sui dynasty), the Grand Master of Ceremonies of the Central Platform and the Earl of Longxi Commandery, and others, deliberating on not bowing: one copy
Right Xiao Wei, Right Jian Men, Right Feng Chen
官府寺
右四司請同司禮議狀司元大常伯竇德玄少常伯張山壽等議狀一首 司戎少常伯議軍鄭欽泰員外郎秦懷恪等議狀一首司刑太常伯城陽縣開國侯劉祥道等議狀一首
司宗寺 右一司請同司刑議狀
今上制沙門等致拜君親敕一首
敕旨。君親之義。在三之訓為重。愛敬之道。凡百之行收先。然釋老二門雖理絕常境。恭孝之躅事葉儒津。遂于尊極之地。不行跪拜之禮。因循自久迄乎茲辰。宋朝暫革此風。少選還遵舊貫。朕稟天經以揚孝。資地義而宣禮。獎以名教被茲真俗。而瀨鄉之基克成。天構連河之化。付以國王裁製之由。諒歸斯矣。今欲令道士女官僧尼。于君皇后及皇太子其父母所致拜。或恐爽其恒情。宜付有司詳議奏聞。
龍朔二年四月十五日光祿大夫右相太子賓客上柱國高陽郡開國公臣許敬宗宣
大莊嚴寺僧威秀等上沙門不合拜俗表一首
僧威秀等言。伏奉 明詔。令僧拜跪君父。義當依行理無抗 旨。但以儒釋明教。咸陳正諫之文。列化恢張。俱進芻蕘之道。僧等荷國重恩。開以方外之禮。安居率土。得弘出俗之心。所以自古帝王齊遵其度。敬其變俗之儀。全其抗禮之跡。遂使經教斯廣代代漸多。宗匠攸遠時時間發。自漢及隋行人重阻。靈岫之風猶郁。仙苑
【現代漢語翻譯】 現代漢語譯本 官府寺
右四司請同司禮議狀：司元大常伯竇德玄、少常伯張山壽等議狀一首；司戎少常伯議軍鄭欽泰、員外郎秦懷恪等議狀一首；司刑太常伯、城陽縣開國侯劉祥道等議狀一首。
司宗寺：右一司請同司刑議狀。
今上制沙門等致拜君親敕一首
敕旨：君親之義，在三之訓為重。愛敬之道，凡百之行收先。然釋老二門雖理絕常境，恭孝之躅事葉儒津。遂于尊極之地，不行跪拜之禮。因循自久，迄乎茲辰。宋朝暫革此風，少選還遵舊貫。朕稟天經以揚孝，資地義而宣禮。獎以名教被茲真俗，而瀨鄉之基克成，天構連河之化。付以國王裁製之由，諒歸斯矣。今欲令道士、女官、僧尼，于君、皇后及皇太子、其父母所致拜。或恐爽其恒情，宜付有司詳議奏聞。
龍朔二年四月十五日光祿大夫、右相、太子賓客、上柱國、高陽郡開國公臣許敬宗宣
大莊嚴寺僧威秀等上沙門不合拜俗表一首
僧威秀等言：伏奉 明詔，令僧拜跪君父。義當依行，理無抗 旨。但以儒釋明教，咸陳正諫之文。列化恢張，俱進芻蕘之道。僧等荷國重恩，開以方外之禮。安居率土，得弘出俗之心。所以自古帝王齊遵其度，敬其變俗之儀，全其抗禮之跡。遂使經教斯廣，代代漸多。宗匠攸遠，時時間發。自漢及隋，行人重阻。靈岫之風猶郁，仙苑
【English Translation】 English version Guanfu Temple (Government Temple)
The Right Four Offices request to consult with the Sili (Directorate of Ceremonial) on memorials: Memorial from Dou Dexuan (Dou Dexuan), Grand Master of the Court of Imperial Sacrifices, Zhang Shanshou (Zhang Shanshou), Junior Master of the Court of Imperial Sacrifices, and others; Memorial from Zheng Qintai (Zheng Qintai), Junior Master of the Court of Military Affairs, Qin Huaike (Qin Huaike), Assistant Secretary, and others; Memorial from Liu Xiangdao (Liu Xiangdao), Grand Master of the Court of Justice, and Marquis of Chengyang County.
Sizong Temple (Court of Imperial Clan Affairs): The Right One Office requests to consult with the Court of Justice on memorials.
An edict from the current Emperor ordering Shamen (Buddhist monks) and others to pay respects to the ruler and parents.
Edict: The righteousness of ruler and parents is paramount in the Three Bonds. The way of love and respect should be prioritized in all actions. Although the principles of Buddhism and Taoism transcend ordinary realms, their practices of reverence and filial piety align with Confucian virtues. Therefore, in the most honorable places, the custom of not performing kneeling salutations has persisted for a long time. The Song Dynasty temporarily reformed this custom, but soon reverted to the old ways. I, inheriting the heavenly principles to promote filial piety and drawing upon earthly righteousness to proclaim propriety, encourage both the ordained and the laity with moral teachings, so that the foundation of the 'Lai Township' can be established and the transformative influence can reach the rivers. The power to regulate this matter is entrusted to the kings. Now, I intend to order Taoist priests, female officials, monks, and nuns to pay respects to the ruler, empress, crown prince, and their parents. Fearing that this might disrupt their established practices, I order the relevant authorities to deliberate on this matter in detail and report back.
Declared by Xu Jingzong (Xu Jingzong), Grand Master of the Palace, Right Chancellor, Guest of the Crown Prince, Pillar of the State, and Duke of Gaoyang County, on the 15th day of the fourth month of the second year of Longshuo (662 AD).
A memorial from the monk Wei Xiu (Wei Xiu) of the Dazhuangyan Temple (Great Majestic Monastery) and others, stating that Shamen (Buddhist monks) should not bow to the laity.
The monks Wei Xiu and others state: We respectfully receive the clear edict, ordering monks to bow and kneel to the ruler and parents. It is right to comply with the edict, and there is no reason to resist it. However, both Confucianism and Buddhism, as clear teachings, present words of righteous remonstrance. The propagation of teachings and the expansion of influence both involve offering humble opinions. Monks are deeply grateful for the country's great kindness, which allows them to practice the rites of those beyond the mundane world. Residing peacefully within the realm, they are able to promote the mind of transcending the world. Therefore, emperors of the past have all respected their standards, revered their customs of transforming the mundane, and preserved their practices of not bowing. This has allowed the scriptures to spread widely and the number of followers to increase generation after generation. Eminent masters have emerged from afar, appearing from time to time. From the Han to the Sui dynasties, travelers faced many obstacles. The spirit of the sacred peaks still lingers, and the immortal gardens...
之化尚疏。未若 皇運肇興堤封海外。五竺與五嶽同鎮。神州將大夏齊文。皇華之命載隆。輶軒之涂接軫。莫不欽斯聖蹟興樹遺蹤。固得梵侶來儀相從不絕。今若返拜 君父乖異群經。便發驚俗之譽。或陳輕毀之望。昔晉成幼沖庾冰矯詔。桓楚飾詐王謐抗言。及宋武晚年將隆虐政。制僧拜主尋還停息。良由事非經國之典。理越天常之儀。雖曰流言終纏顯議。況乃夏勃敕拜。納上天之怒。魏燾行誅。肆下癘之責。斯途久列備舉見聞。僧等奉佩慞惶投庇失厝。恐絲綸一發萬國通行。必使環海望風。方弘失禮之譽。悠哉後代。或接傚尤之傳。伏惟 陛下。中興三寶慈攝四生。親承付囑之旨。用勵學徒之寄。僧等內遵正教。固絕跪拜之容。外奉 明詔。令從儒禮之敬。俯仰惟咎慚懼實深。如不陳請。有乖臣子之喻。或掩佛化。便陷惘君之罪。謹列眾經不拜俗文輕用上簡。伏願 天慈賜垂照覽。則朝議斯穆。終遵途于晉臣。委略常談。畢歸度于齊后。塵黷 威嚴惟深戰戢。謹言 龍朔二年四月二十一日上。
時京邑僧等二百餘人。往蓬萊宮申表。上請左右相云 敕令詳議拜不未定可待後集。僧等乃退。於是大集西明相與謀議。共陳啟狀聞諸僚采云。
西明寺僧道宣等上雍州牧沛王論沙門不應拜俗啟一首
僧道
【現代漢語翻譯】 現代漢語譯本： 教化的普及尚且稀疏，比不上皇朝興盛之初，疆域擴充套件到海外，印度（五竺）與中國的五嶽一樣受到重視，神州大地與華夏文明同樣輝煌。朝廷使者的使命得以發揚，使節的車隊絡繹不絕。無不敬佩這些聖蹟，興建佛寺遺址，因此有很多僧侶前來朝拜，絡繹不絕。現在如果反過來要求僧人跪拜君父，這與佛經的教義相悖。一定會引發世俗的驚訝和批評，甚至會招致輕視和詆譭。從前晉成帝年幼，庾冰假傳聖旨，桓楚偽裝篡位，王謐據理力爭。以及宋武帝晚年將要推行暴政，下令僧人跪拜君主，不久又停止了。這都是因為這件事不符合治理國家的常理，超越了天道的規範。即使是流言蜚語，最終也會演變成公開的議論。更何況夏朝的夏桀（夏勃）下令僧人跪拜，招致上天的憤怒，北魏的拓跋燾（魏燾）推行誅殺，遭受地獄的災禍。這些事例早已被列舉出來，我們都親眼所見，親耳所聞。僧眾們奉命后惶恐不安，不知所措。擔心一旦皇帝的命令頒佈，全國通行，一定會讓海外各國都效仿，從而助長了不合禮儀的風氣。長久以後，後代或許會繼續效仿。我等懇請陛下，中興佛法（三寶），慈悲攝受一切眾生（四生），親自繼承佛的囑託，以此來勉勵學佛之人。僧眾們內心遵守佛陀的正教，堅決不跪拜，對外遵從陛下的明詔，以儒家的禮儀來表達敬意。我們既感到慚愧又感到恐懼。如果不陳述請求，就違背了作為臣子的本分；如果掩蓋佛法，就犯下了欺騙君主的罪過。因此，我們列舉眾經，不敢輕易使用不拜的理由來冒犯聖旨。懇請陛下慈悲，明察秋毫，那麼朝廷的議論就會平息，最終遵循晉朝大臣不拜的先例，採納齊國太后寬容的建議。冒犯了陛下的威嚴，我們深感戰慄和恐懼。謹呈上奏章，時間是龍朔二年四月二十一日。
當時京城的二百多名僧人，前往蓬萊宮上表。皇上請左右大臣商議，說：『關於敕令僧人跪拜的命令，尚未決定，可以等待下次朝會再議。』僧人們於是退下。之後，大家聚集在西明寺，共同商議，一起上書給各位官員，內容如下：
西明寺僧人道宣等，上書給雍州牧、沛王，論述沙門不應跪拜世俗的理由。
僧人道宣等
【English Translation】 English version: The spread of enlightenment is still sparse, not comparable to the early days of the dynasty's prosperity, when its territory extended overseas, and India (Five Indias/Pañcāla) was as valued as China's Five Sacred Mountains (Wǔyuè), and the land of China (Shenzhou) was as glorious as the Xia civilization. The mission of the imperial envoys was carried forward, and the caravans of envoys came and went. All admired these sacred sites, building Buddhist temples and relics, so many monks came to pay homage, one after another. Now, if we turn around and ask monks to prostrate to rulers and parents, this is contrary to the teachings of the Buddhist scriptures. It will surely cause surprise and criticism from the secular world, and may even lead to contempt and slander. In the past, when Emperor Cheng of Jin was young, Yu Bing falsely conveyed the imperial decree, Huan Chu pretended to usurp the throne, and Wang Mi argued with reason. And when Emperor Wu of Song was about to carry out tyranny in his later years, he ordered monks to prostrate to the ruler, but soon stopped it. This is because this matter does not conform to the common sense of governing the country, and exceeds the norms of heaven. Even if it is just rumors, it will eventually turn into public discussion. Moreover, Xia Jie (Xia Bo) of the Xia Dynasty ordered monks to prostrate, incurring the wrath of heaven, and Tuoba Tao (Wei Tao) of the Northern Wei Dynasty carried out executions, suffering the blame from the lower realms. These examples have long been listed, and we have all seen and heard them. The monks were terrified and at a loss after receiving the order. They worried that once the emperor's order was issued and implemented throughout the country, it would surely be imitated by overseas countries, thereby fostering an atmosphere of impropriety. In the long run, future generations may continue to imitate it. We implore Your Majesty to revive the Dharma (Three Jewels/Triratna), compassionately embrace all sentient beings (Four Births/Caturyonih), personally inherit the Buddha's entrustment, and use this to encourage those who study Buddhism. The monks inwardly abide by the Buddha's true teachings, resolutely refusing to prostrate, and outwardly follow Your Majesty's clear decree, expressing respect with Confucian etiquette. We feel both ashamed and fearful. If we do not state our request, we will violate our duty as subjects; if we conceal the Dharma, we will commit the crime of deceiving the ruler. Therefore, we list the scriptures, not daring to lightly use the reason of not prostrating to offend the imperial decree. We implore Your Majesty to be merciful and discerning, so that the court's discussions will be calmed, and ultimately follow the precedent of the Jin Dynasty ministers not prostrating, and adopt the tolerant advice of the Empress Dowager of Qi. Offending Your Majesty's dignity, we feel deeply trembling and fearful. We respectfully submit this memorial, dated April 21st of the second year of Longshuo.
At that time, more than two hundred monks in the capital went to Penglai Palace to submit a memorial. The Emperor asked the ministers on the left and right to discuss it, saying: 'The order regarding the monks prostrating has not yet been decided, and can be discussed at the next court meeting.' The monks then withdrew. Afterwards, everyone gathered at Ximing Temple, discussed together, and jointly submitted a letter to the officials, as follows:
The monks of Ximing Temple, Dao Xuan and others, submitted a letter to the Governor of Yongzhou, Prince Pei, discussing the reasons why Shramanas should not prostrate to the laity.
Monk Dao Xuan and others
宣等啟。自金河徙轍玉關揚化。歷經英聖載隆良輔。莫不拜首請道歸向知津。故得列剎相望仁祠棋佈。天人仰福田之路。幽明懷正道之儀。清信之士林蒸。高尚之賓云結。是使教分三法。垂萬載之羽儀。位開四部。布五乘之清范。頃以法海宏曠類聚難分。過犯滋彰冒塵 御覽。下非常之 詔。令拜君親。垂惻隱之懷。顯疏朝議。僧等荷斯明命。感悼涕零。良由行缺光時。遂令上沾憂被。且自法教東漸亟涉窊隆。三被屏除五遭拜伏。俱非休明之代。並是暴虐之君。故使布令非經國之謨。乖常致良史之誚。事理難返還襲舊津。伏惟 大王。統維京甸攝御機衡。道俗來蘇繁務攸靜。今法門擁閉聲教莫傳。據此靜障拔難之秋。拯溺扶危之日。僧等叫閽難及徒鶴。望於九重天陛罕登。終棲遑于百慮。所以千冒陳款披露。冀得俯被鴻私載垂提洽。是則遵崇付囑。清風被於九垓。正像更興。景福光於四海。不任窮塞之甚。具以啟聞。塵擾之深惟知慚惕。謹啟 四月二十五日。
西明寺僧道宣等上榮國夫人楊氏請論沙門不合拜俗啟一首(夫人帝后之母也。敬崇正化大建福門。造像書經。架筑相續入出宮禁。榮問草知僧等詣門致書云爾)
僧道宣等啟。自三寶東漸六百餘年。四俗立歸戒之因。五眾開福田之務。百王承至道之
化萬載扇惟聖之風。故得環海知歸生靈迴向。然以慧日既隱千載有餘。正行難登嚴科易犯。遂有稊稗涉青田之穢。少壯懷白首之徴。備列前經聞于視聽。且聖人在隱凡僧程器。後代住持非斯誰顯。故金石泥素。表真像之容。法衣剔發。擬全僧之相。衣而信毀報果兩分。背此繕修俱非正道。又僧之真偽生熟難知。行德淺深愚智齊惑。故經陳通供。如海之無窮。律制別科。若涯之有際。宗途既列名教是依。設出俗之威議。登趣真之圓德。固使天龍致敬幽顯歸心。弘護在懷流功不絕。比以時經濁染人涉凋訛。竊服飾詐之徒。叨幸憑虛之侶。行無動于塵俗。道有翳于憲章 上聞 御覽。布 君親之拜。乃回 天眷。垂朝議之 敕。僧等內省慚懼如灼如焚。相顧失守莫知投厝。仰惟佛教通囑四部幽明敢懷竊議 夫人當斯遺寄。況復體茲正善崇建為心。垂範 宮闈成明道俗。今三寶淪溺成濟在緣。輒用咨陳希垂救濟。如蒙拯拔依舊住持。則付囑是歸弘護斯在。輕以聞簡追深悚息。謹啟 四月二十七日。
西明寺僧道宣等序佛教隆替事簡諸宰輔等狀一首
列子云。周穆王時。西極有化人。來反山川移城邑。千變萬化不可窮極。穆王敬之若神。重之若聖。此則佛化之初及也。
朱士行釋道安經錄云。秦始皇時。西域
沙門十八人。來化始皇。始皇弗從禁之。夜有金剛丈六人。破獄出之。始皇稽首謝焉。
漢書云。武帝元狩中。關西域獲金人。率長丈餘。列之甘泉宮。帝以為大神燒香禮拜。后遣張騫往大夏尋之云有身毒國。即天竺也。彼謂浮圖。即佛陀也。此初知佛名相也。
成帝都水使者劉向云。向檢藏書。往往見有佛經。此則周秦已行。始皇焚之不盡也。哀帝元壽中。使景憲往大月氏國。因誦浮圖經還。於時漢境稍行齋戒。據此曾聞佛法。中途潛隱重此中興也。
後漢明帝水平中。上夢金人飛行殿前。乃使秦景等往西域尋佛法。遂獲三寶東傳。洛陽畫釋迦立像。是佛寶也。翻四十二章經。是法寶也。迦竺來儀。是僧寶也。立寺于洛城西門度人開化。自近之遠展轉住持。終於漢祚。魏氏一代五主四十五年。隆敬漸深不聞拜毀。吳氏江表四主五十九年。孫權創開佛法感瑞立寺。名為建初。其後孫皓虐政將事除屏。諸臣諫之乃止。召僧而受五戒。
蜀中二主四十三年。於時軍國謀猷佛教。無聞信毀。
晉司馬氏東西立政。一十二主一百五十六年。中朝四帝崇信之極。不聞異議。唯東晉成帝。咸康六年。丞相王導太尉庾亮薨。后庾冰輔政帝在幼沖。為帝出詔。令僧致拜。時尚書令何充尚書謝廣等建議不
【現代漢語翻譯】 現代漢語譯本：有十八個沙門（佛教修行者）來到秦朝，想要教化秦始皇。秦始皇不聽從，並將他們囚禁。夜裡有六丈高的金剛神，打破監獄救他們出來。秦始皇於是叩頭謝罪。
《漢書》記載，漢武帝元狩年間，在關西地區得到一個金人（佛像），高一丈多。陳列在甘泉宮，漢武帝認為是大神，焚香禮拜。後來派遣張騫前往大夏尋找，得知有身毒國（印度），也就是天竺。他們稱佛為浮圖（Buddha），也就是佛陀（Buddha）。這是中國最初知道佛的名號和形象。
成帝時的都水使者劉向說，他檢查藏書時，常常看到佛經。由此可見，早在周朝和秦朝，佛教就已經流傳，秦始皇焚書沒有焚燒乾凈。哀帝元壽年間，派遣景憲前往大月氏國，因此帶回了浮圖經。當時漢朝境內逐漸開始流行齋戒。由此看來，漢朝曾經聽說過佛法，只是中途衰落，現在又重新興盛起來。
後漢明帝永平年間，皇帝夢見金人（佛像）在宮殿前飛行。於是派遣秦景等人前往西域尋找佛法，最終獲得三寶（佛、法、僧）並將其傳入中國。在洛陽繪製了釋迦（Sakyamuni）的立像，這是佛寶。翻譯了《四十二章經》，這是法寶。迦葉摩騰（Kasyapa Matanga）和竺法蘭（Dharmaratna）前來朝拜，這是僧寶。在洛陽西門建立寺廟，度化百姓，從近到遠逐漸傳播，一直延續到漢朝滅亡。魏朝一代，經歷了五位君主，共四十五年，對佛教的尊崇逐漸加深，沒有聽說過毀壞佛像的事情。吳國在長江以南，經歷了四位君主，共五十九年，孫權開始弘揚佛法，感應到祥瑞而建立寺廟，名為建初寺。後來孫皓實行暴政，想要廢除佛教，大臣們勸諫才停止。孫皓召見僧人並受了五戒。
蜀國經歷了兩位君主，共四十三年。當時軍國大事的謀劃，佛教方面，沒有聽說過信仰或譭謗的事情。
晉朝司馬氏分東西兩晉，共經歷了十二位君主，一百五十六年。中朝的四位皇帝都非常崇信佛教，沒有聽說過不同的意見。只有東晉成帝咸康六年，丞相王導和太尉庾亮去世后，庾冰輔佐朝政，皇帝年幼，為皇帝頒佈詔令，命令僧人向皇帝致敬。當時尚書令何充、尚書謝廣等人建議不要這樣做。
【English Translation】 English version: Eighteen Sramanas (Buddhist practitioners) came to the Qin Dynasty, wanting to teach and convert Emperor Qin Shi Huang. Qin Shi Huang did not listen and imprisoned them. At night, Vajra gods, each sixteen feet tall, broke the prison and rescued them. Emperor Qin Shi Huang then bowed his head and apologized.
The Book of Han records that during the Yuanshou era of Emperor Wu of the Han Dynasty, a golden man (Buddha statue), over ten feet tall, was obtained in the Guanshan region. It was placed in the Ganquan Palace, and Emperor Wu considered it a great deity, burning incense and worshiping it. Later, Zhang Qian was sent to Daxia to inquire, and it was learned that there was a country called Shendu (India), which is also known as Tianzhu. They called the Buddha 'Futu' (Buddha), which is also 'Buddha' (Buddha). This was the first time China knew the name and image of the Buddha.
Liu Xiang, the Director of Waterways during the reign of Emperor Cheng, said that when he examined the collection of books, he often saw Buddhist scriptures. From this, it can be seen that Buddhism had already spread during the Zhou and Qin dynasties, and Qin Shi Huang did not burn all of them during the burning of books. During the Yuanshou era of Emperor Ai, Jing Xian was sent to the Great Yuezhi Kingdom, and as a result, he brought back the Futu Sutra. At that time, fasting and abstinence gradually became popular within the Han territory. From this, it seems that the Han Dynasty had heard of Buddhism, but it declined midway and is now reviving.
During the Yongping era of Emperor Ming of the Later Han Dynasty, the emperor dreamed of a golden man (Buddha statue) flying in front of the palace. Therefore, Qin Jing and others were sent to the Western Regions to seek Buddhist teachings, and they finally obtained the Three Jewels (Buddha, Dharma, Sangha) and brought them to China. A standing image of Sakyamuni (Sakyamuni) was painted in Luoyang, which is the Buddha Jewel. The Sutra of Forty-Two Chapters was translated, which is the Dharma Jewel. Kasyapa Matanga (Kasyapa Matanga) and Dharmaratna (Dharmaratna) came to pay homage, which is the Sangha Jewel. Temples were established in the west gate of Luoyang to convert the people, spreading gradually from near to far, and continuing until the fall of the Han Dynasty. During the Wei Dynasty, through five rulers and forty-five years, the respect for Buddhism gradually deepened, and there was no mention of destroying Buddhist images. The Wu Dynasty in the Jiangnan region, through four rulers and fifty-nine years, Sun Quan began to promote Buddhism, sensed auspicious omens, and established a temple called Jianchu Temple. Later, Sun Hao implemented tyrannical policies and wanted to abolish Buddhism, but the ministers advised him to stop. Sun Hao summoned monks and received the Five Precepts.
The Shu Kingdom experienced two rulers for a total of forty-three years. At that time, in the planning of military and national affairs, regarding Buddhism, there was no mention of belief or slander.
The Sima clan of the Jin Dynasty established both the Eastern and Western Jin Dynasties, through twelve rulers for a total of one hundred and fifty-six years. The four emperors of the Central Dynasty were very devoted to Buddhism, and there was no mention of dissenting opinions. Only during the sixth year of the Xiankang era of Emperor Cheng of the Eastern Jin Dynasty, after the deaths of Chancellor Wang Dao and Grand Commandant Yu Liang, Yu Bing assisted in the government. The emperor was young, and an edict was issued in the emperor's name, ordering monks to pay respects to the emperor. At that time, Shangshu Ling He Chong, Shangshu Xie Guang and others suggested not to do so.
合拜。往返三議。當時遂寢。爾後六十二年。安帝元初中。太尉桓玄以震主之威。下書令拜尚書令桓謙中書王謐等抗諫曰。今沙門雖意深於敬。不以形屈為禮。跡充率土而趣超方內。是以外國之君莫不降禮(如育王等禮比丘事)良以道在則貴。不以人為輕重(如魏文之軾干木漢光之遇子陵等)尋大法東流。為日諒久。雖風移政易。而弘之不異。豈不以獨絕之化。有日用於陶漸。清約之風。無害於隆平者乎。玄又致書盧山遠法師。序老子均王侯於三大。遠答以方外之儀。不隸諸華之禮。乃著沙門不敬王者論五篇。其事由息。及安帝返政還崇信奉。終於恭帝。
有宋劉氏八君五紀雖孝武太明六年暫制拜君尋依先政。
齊梁陳氏三代。一百一十餘年。隆敬盡一信重逾深。
中原魏氏十有餘君。一百五十五年。佛法大行備見魏牧良史。唯大武真君七年聽讒滅法。經於五載感癘而崩。還興佛法。終於靜帝。自晉失御中原江表稱帝國分十六(謂五涼四燕三秦二趙夏蜀是也)斯諸偽政信法不虧。唯赫連弗弗據有夏州兇暴無厭以殺為樂。佩像背上令僧體之。后為震死。尋為北代所吞。妻子形刻具如蕭子顯齊書。
高齊在鄴。六帝二十八年。信重逾前國無兩事。宇文周氏五帝二十五年。初武帝信重佛法。后納張
【現代漢語翻譯】 現代漢語譯本： 合拜（合掌禮拜）。往返討論三次，當時就此作罷。此後六十二年，安帝元初年間，太尉桓玄憑藉震懾朝廷的威勢，下令讓（僧人）禮拜。尚書令桓謙、中書王謐等人抗議進諫說：『如今沙門（出家修道的人）雖然內心深懷敬意，但不以形體上的屈服作為禮節。他們的足跡遍佈天下，而志趣卻超越世俗之外。因此外國的君王沒有不降低身份來禮敬他們的（例如育王禮敬比丘的事蹟），實在是因為道存在於他們身上，所以才顯得尊貴，不能因為人的身份而輕視他們（例如魏文帝軾禮干木，漢光武帝禮遇嚴子陵等）。』 追溯大法東傳，時間已經很久了。雖然世風變遷，政權更迭，但弘揚佛法卻沒有改變。這難道不是因為這獨特絕妙的教化，每天都在發揮著陶冶漸染的作用，清靜節約的風尚，對國家的興盛太平沒有妨害嗎？』桓玄又致書給廬山遠法師（慧遠大師），敘述老子將君王與天、地並列為三大。慧遠大師回答說，方外之人的禮儀，不隸屬於中原的禮法。於是撰寫了《沙門不敬王者論》五篇，此事才得以平息。等到安帝重掌政權，又重新崇信佛法，直到恭帝時期都是如此。 南朝宋劉氏經歷了八位君主，五個朝代。雖然孝武帝、太明帝六年曾短暫制定僧人禮拜君主的制度，不久又恢復了先前的政策。 齊、梁、陳三代，共一百一十多年，對佛教的尊崇敬重始終如一，信任器重超過以往。 中原的北魏經歷了十多位君主，共一百五十五年。佛法大為盛行，這些都可以在北魏的史書中看到。只有太武帝拓跋燾在位第七年，聽信讒言而滅佛，經過五年時間，因身染惡疾而死。之後又重新興盛佛法，直到靜帝時期。 自從晉朝失去對中原的統治，江南一帶自稱為帝國的有十六個（指五涼、四燕、三秦、二趙、夏、蜀）。這些偽政權對佛法的信仰都沒有衰減。只有赫連勃勃佔據夏州，兇殘暴虐，以殺人為樂。他讓人把佛像佩戴在背上，讓僧人踩踏。後來被雷震而死。不久就被北魏所吞併。他的妻子兒女的下場，詳細記載在蕭子顯的《齊書》中。 北齊在鄴城，經歷了六位皇帝，共二十八年。對佛教的信奉和器重超過以往，國家沒有兩件不同的事情（指政教合一）。宇文氏的北周經歷了五位皇帝，共二十五年。起初武帝宇文邕信奉佛法，後來聽信張賓的讒言。
【English Translation】 English version: He bowed with joined palms. After three rounds of discussion, the matter was dropped at that time. Sixty-two years later, during the Yuanchu era of Emperor An of the Han Dynasty, the Grand Commandant Huan Xuan, with his authority that shook the court, issued an order requiring (monks) to bow. The Minister of the Imperial Secretariat Huan Qian and the Secretary Wang Mi protested and remonstrated, saying, 'Although the shramanas (沙門) [ascetics, monks] deeply harbor respect in their hearts, they do not consider physical submission as proper etiquette. Their footprints cover the land, yet their aspirations transcend the mundane world. Therefore, foreign monarchs all lower themselves to pay respects to them (such as King Ashoka's respect for bhikkhus [比丘] monks), truly because the dharma [法] (teachings) resides in them, so they are esteemed, and they should not be belittled based on their personal status (such as Emperor Wen of Wei's respect for Gan Mu, and Emperor Guangwu of Han's treatment of Yan Ziling).' Tracing back to the eastward transmission of the Great Dharma [大法], the time has been long. Although customs have changed and regimes have shifted, the propagation of the Dharma [法] has not altered. Is this not because this unique and profound teaching exerts a subtle and gradual influence daily, and the pure and frugal customs do not harm the prosperity and peace of the nation?' Huan Xuan then wrote to Dharma Master Yuan of Mount Lu (Huiyuan), describing how Laozi equated the monarch with Heaven and Earth as the three great entities. Huiyuan replied that the etiquette of those beyond the mundane world does not belong to the rituals of the Central Plains. Thereupon, he wrote five essays on 'A Shramana's [沙門] Non-Reverence for Kings,' and the matter was thus resolved. When Emperor An regained power, he once again revered and believed in Buddhism, and this continued until the time of Emperor Gong. The Liu Song dynasty of the Southern Dynasties experienced eight rulers and five eras. Although Emperor Xiaowu and Emperor Tai Ming briefly established a system requiring monks to bow to the monarch in the sixth year of their reign, they soon reverted to the previous policy. The Qi, Liang, and Chen dynasties, spanning over one hundred and ten years, consistently revered and respected Buddhism, with trust and importance exceeding the past. The Northern Wei dynasty of the Central Plains experienced more than ten rulers, spanning one hundred and fifty-five years. Buddhism flourished greatly, as can be seen in the historical records of the Northern Wei. Only Emperor Taiwu Tuoba Tao, in the seventh year of his reign, listened to slander and suppressed Buddhism. After five years, he died from a severe illness. Afterwards, Buddhism was revived, until the time of Emperor Jing. Since the Jin dynasty lost control of the Central Plains, sixteen regimes in the Jiangnan area claimed to be empires (referring to the Five Liang, Four Yan, Three Qin, Two Zhao, Xia, and Shu). The faith in Buddhism of these pseudo-regimes did not diminish. Only Helian Bobo, who occupied Xia Prefecture, was cruel and tyrannical, taking pleasure in killing. He ordered people to wear Buddha images on their backs and had monks trample on them. Later, he was struck by lightning and died. Soon after, he was annexed by the Northern Wei. The fate of his wife and children is recorded in detail in Xiao Zixian's 'Book of Qi.' The Northern Qi, in Ye City, experienced six emperors, spanning twenty-eight years. The faith in and importance of Buddhism exceeded the past, and the state had no two separate affairs (referring to the unity of politics and religion). The Yuwen Zhou dynasty experienced five emperors, spanning twenty-five years. Initially, Emperor Wu Yuwen Yong believed in Buddhism, but later listened to the slander of Zhang Bin.
賓之議。便受道法將除佛教。有安法師。著二教論以抗之。論云。九流之教。教止其身。名為外教。三乘之教。教靜心惑。名為內教。老非教主易謙所攝。帝聞之。存廢理乖遂雙除屏。不盈五載身歿政移。
隋氏承運。二帝三十七年。文帝崇信載興佛法。海內建塔百有餘州。皆發休瑞具如圖傳。煬帝嗣錄改革前朝。雖令致敬僧竟不屈。自大化東漸六百餘年。三被誅除五令致拜。既乖經國之典。又非休明之政。刳斫之虐被于亂朝。抑挫之儀揚于絕代。故使事理乖常尋依舊轍。良以三寶為歸戒之宗。五眾居福田之位。雖信毀交質殃咎推移。斯自人有窊隆。據道曾無興廢。所以十餘大聖。出賢劫之大期。壽六萬年。住釋門之正法。況乃十六尊者作化於三洲。九億應供護持於四部。據斯以述歷數未終焉得情斷。同符儒典。且易之蠱爻不事王侯。禮之儒行不臣天子。在俗四位。尚有不屈之人。況棄俗從道。而更責同臣妾之禮。又昊天上帝岳瀆靈祇。君人之主莫不祭饗而下拜。今僧受佛戒形具佛儀。天龍八部奉其道而伏其容。莫不拜伏于僧者也。故得冥祜顯徴祥瑞雜沓。聞之前傳。豈復同符老氏均王侯於三大者哉。故沙門之宅生也。財色弗顧榮祿弗縻。觀時俗若浮雲。達形命如陽焰。是故號為出家人也。故出家不存家人之禮
。出俗無沾處俗之儀。其道顯然。百代不易之令典者也。其流極廣。故略述之。
今列佛經論。明沙門不敬俗者 梵網經下捲雲。出家法不禮拜國王父母六親。亦不敬事鬼神。
涅槃經第六卷云。出家人不禮敬在家人。四分律云。佛令諸比丘長幼相次禮拜。不應禮拜一切白衣。
佛本行經第五十三卷云。輸頭檀王與諸眷屬百官次第禮佛已。佛言。王今可禮優波離等諸比丘。王聞佛教即從座起。頂禮五百比丘新出家者。次第而禮 薩遮尼干經云。若謗聲聞辟支佛法。及大乘法。毀呰留難者。犯根本罪(今僧依大小乘經不拜君親。是奉佛教。今乃全違佛教拜跪俗人即不信佛語犯根本罪也)又謗無善惡業報不畏後代。自作教人堅住不捨。是名根本重罪。大王若犯此罪不自悔者。燒滅善根受無間苦。以王行此不善重業。故焚行羅漢諸仙聖人。出國而去。諸天悲泣諸善鬼神不護其國。大臣輔相諍競相害四方賊起。天王不下龍王隱伏。水旱不調死亡無數。時人不知是過而怨諸天。訴諸鬼神。是故行法行王。為救此苦不行此過。廣如經說。更有諸論文。多不載。
僧道宣等白朝宰群公。伏見 詔書。令僧致敬君父。事理深遠。非淺情能測。夫以出家之跡列聖齊規。真俗之科百王同軌。干木在魏高抗而謁文侯
【現代漢語翻譯】 現代漢語譯本：
出家之人不應沾染世俗之儀，其道理顯而易見，是歷經百代也不會改變的法令。其影響極其廣泛，故在此略作陳述。 現在列舉佛經論，以闡明沙門不敬拜世俗之人的依據：《梵網經》下卷說：『出家之法，不禮拜國王、父母、六親，也不敬事鬼神。』（梵網經：梵語Brahmajāla Sūtra，大乘佛教戒律經典） 《涅槃經》第六卷說：『出家人不禮敬在家人。』（涅槃經：梵語Nirvana Sutra，又稱大般涅槃經，闡述佛陀涅槃前後之教誨）《四分律》說：『佛陀教導眾比丘按年齡大小依次禮拜，不應禮拜一切在家人。』（四分律：佛教戒律，屬於小乘佛教） 《佛本行經》第五十三卷說：『凈飯王（輸頭檀王）與諸眷屬百官依次禮佛后，佛陀說：『大王現在可以禮拜優波離（Upali）等諸比丘。』大王聽聞佛陀的教誨，立即從座位上起身，頂禮五百位新出家的比丘。』（佛本行經：講述佛陀生平事蹟的經典；輸頭檀王：Śuddhodana，釋迦牟尼佛的父親；優波離：佛陀十大弟子之一，持戒第一）《薩遮尼干經》說：『若有人誹謗聲聞、辟支佛法，以及大乘佛法，加以譭謗阻撓，就犯了根本罪。』（薩遮尼干經：內容不詳；聲聞：Śrāvaka，聽聞佛陀教誨而修行的弟子；辟支佛：Pratyekabuddha，又稱獨覺佛，不依師教而獨自悟道的修行者）現在僧人依據大小乘經典而不拜君親，這是奉行佛教。如今卻完全違背佛教而拜跪世俗之人，就是不相信佛語，犯了根本罪。又誹謗沒有善惡業報，不畏懼後世，自己這樣做還教唆他人，堅決不改變，這就是根本重罪。大王如果犯了此罪而不懺悔，就會燒燬善根，遭受無間地獄之苦。因為大王做了這種不善的重業，所以焚燒修行羅漢、諸仙聖人，使他們出國而去。諸天悲泣，諸善鬼神不護佑國家，大臣輔相爭鬥相害，四方盜賊蜂擁而起，天王不下雨，龍王隱伏不出，水旱災害不調和，死亡人數無數。當時的人們不知道這是過錯，反而怨恨諸天，訴求于鬼神。所以行法的國王，爲了救治這種苦難，不應做這種過錯之事。』詳細內容如經文所說。還有很多經文論述，在此不再一一列舉。 僧人道宣等人稟告朝廷宰相和各位官員：『我們看到詔書，命令僧人尊敬君王和父母，這件事理深遠，不是淺薄的見識所能理解的。出家人的行為，歷代聖賢都遵循同樣的規範；真俗之間的界限，歷代君王都遵循同樣的準則。』干木在魏國，高尚正直，不肯拜見魏文侯（干木：人名；魏文侯：戰國時期魏國君主）
【English Translation】 English version:
Monastics should not be tainted by worldly customs. The principle is clear and is a decree that will not change for hundreds of generations. Its influence is extremely broad, so I will briefly describe it here. Now, I will list Buddhist scriptures and treatises to clarify the basis for śrāmaṇas (沙門) not venerating laypeople: The lower volume of the Brahmajāla Sūtra (梵網經) states: 'The Dharma of leaving home does not include bowing to kings, parents, or the six kinds of relatives, nor does it include venerating ghosts and spirits.' (Brahmajāla Sūtra: meaning 'Brahma's Net Sutra', a Mahayana Buddhist text on precepts) The sixth volume of the Nirvana Sutra (涅槃經) states: 'Those who have left home do not venerate those who remain at home.' (Nirvana Sutra: also known as the Mahaparinirvana Sutra, which expounds the teachings before and after the Buddha's Nirvana) The Four-Part Vinaya (四分律) states: 'The Buddha instructed the bhikshus (比丘) to bow to each other in order of seniority and should not bow to any laypeople.' (Four-Part Vinaya: a set of Buddhist precepts belonging to the Theravada school) The fifty-third volume of the Buddha's Acts Sutra (佛本行經) states: 'After King Śuddhodana (輸頭檀王) and his family and officials had bowed to the Buddha in order, the Buddha said: 'Great King, you may now bow to the bhikshus such as Upali (優波離).' Upon hearing the Buddha's teaching, the Great King immediately rose from his seat and prostrated himself before the five hundred newly ordained bhikshus.' (Buddha's Acts Sutra: a scripture that narrates the life of the Buddha; Śuddhodana: the father of Shakyamuni Buddha; Upali: one of the ten great disciples of the Buddha, foremost in upholding the precepts) The Satyaka Nigantha Sutra (薩遮尼干經) states: 'If someone slanders the Dharma of the Śrāvakas (聲聞), Pratyekabuddhas (辟支佛), and the Mahayana (大乘), and obstructs them with slander, they have committed a fundamental offense.' (Satyaka Nigantha Sutra: details unknown; Śrāvaka: disciples who practice by listening to the Buddha's teachings; Pratyekabuddha: also known as a solitary Buddha, a practitioner who attains enlightenment independently without a teacher) Now, monks rely on the Mahayana and Theravada scriptures and do not bow to rulers and parents, which is to follow Buddhism. Now, they completely violate Buddhism and bow down to laypeople, which is to disbelieve the Buddha's words and commit a fundamental offense. Furthermore, slandering that there is no karmic retribution for good and evil, not fearing the afterlife, doing this themselves and teaching others to do so, and firmly adhering to it without changing, this is a fundamental grave offense. If the Great King commits this offense and does not repent, he will burn his roots of goodness and suffer the pain of Avici Hell. Because the Great King has committed this inauspicious grave karma, he burned the Arhats (羅漢), immortals, and sages who were practicing, causing them to leave the country. The devas (天) wept, and the benevolent spirits did not protect the country. The ministers and advisors fought and harmed each other, and thieves rose up from all directions. The Heavenly King did not send rain, and the Dragon Kings hid themselves. Droughts and floods were not regulated, and countless people died. The people at that time did not know that this was a mistake, but instead resented the devas and appealed to the ghosts and spirits. Therefore, a king who practices the Dharma should not commit this mistake in order to save this suffering.' The details are as described in the scriptures. There are many more scriptural discussions, which will not be listed here one by one. The monks Daoxuan (道宣) and others reported to the chancellors and officials of the court: 'We have seen the imperial edict ordering monks to respect the ruler and parents. The matter is profound and cannot be understood by shallow minds. The conduct of those who have left home follows the same norms as the sages of the past; the boundaries between the true and the secular follow the same principles as the rulers of the past.' Gan Mu (干木) in the state of Wei (魏) was noble and upright and refused to meet with Marquis Wen of Wei (魏文侯). (Gan Mu: a person's name; Marquis Wen of Wei: the ruler of the state of Wei during the Warring States period)
。子陵居漢長揖而尋光武。彼稱小道尚懷高蹈之門。豈此沙門不乘閑放之美。但以三寶向位。用敷歸敬之儀。五眾陳誠。載啟福田之道。今削同儒禮。則佛非出俗之人。下拜 君父。則僧非可敬之色。是則三寶通廢。歸戒絕於人倫。儒道是師。孔經尊于釋典。在昔晉宋備有前規。八座詳議足為龜鏡。僧等荷國重寄開放出家。奉法行道仰承聖則。忽令致拜有累深經。俯仰棲遑罔知投庇。謹列內經及以故事。具舉如前。用簡朝議。請垂詳采。敬白。
至五月十五日。大集文武官寮九品以上。并州縣官等千有餘人。總坐中臺都堂將議其事。時京邑西明寺沙門道宣。大莊嚴寺沙門威秀。大慈恩寺沙門靈會。弘福寺沙門會隱等三百餘人。並將經文及以前狀。陳其故事以申厥理。時司禮太常伯。隴西郡王博叉。謂諸沙門曰 敕令俗官詳議。師等可退。時群議紛紜不能畫一。隴西王曰。佛法傳通帝代既遠。下 敕令拜 君親。又許朝議。今眾人立理未可通遵。司禮既曰。職司可先建議。同者署名不同則止。時司禮大夫孔志約。執筆述狀如后令。主事大讀訖。遂依位署人將大半。左肅機崔餘慶曰 敕令司別立議。未可輒承司禮請散。可各隨別狀送臺。時所送議文抑揚駁雜。今謹依所司上下區以別之。先列不拜之文。次陳兼拜之狀
【現代漢語翻譯】 現代漢語譯本：子陵（嚴光，字子陵）隱居而不做漢朝的官，仍然以平等的禮節對待光武帝（劉秀）。他們認為儒家的小道還推崇隱居的高尚行為。難道這些沙門（出家人）不應該享受閑暇自在的美好嗎？只是因為三寶（佛、法、僧）具有至高的地位，才用以表達歸順和尊敬的禮儀。五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）虔誠地陳述，是爲了開啟修福積德的途徑。現在如果削減僧人不同於儒家的禮儀，那麼就等於說佛不是出世之人。如果讓僧人向君父下拜，那麼僧人就失去了值得尊敬的形象。這樣一來，三寶的地位就會完全被廢除，歸依佛法的戒律也會斷絕於人倫。儒家的道義成為人們的老師，孔子的經典比佛教的經典更受尊重。過去晉朝和宋朝都有先例可循，八座（指尚書八座）的詳細討論足以作為借鑑。僧人們肩負著國家重要的使命，被允許出家修行。奉行佛法，仰仗聖上的法則。如果突然下令讓僧人行跪拜之禮，就會深深地損害佛經的教義。僧人們進退兩難，不知道該如何是好。因此，謹將佛教經典以及相關的歷史故事，全部列舉在前面，用以簡化朝廷的討論，懇請皇上詳細採納。敬稟。
到了五月十五日，朝廷召集了文武官員，包括九品以上的官員，以及各州縣的官員等一千多人，全部聚集在中臺都堂，商議這件事。當時京城西明寺的沙門道宣，大莊嚴寺的沙門威秀，大慈恩寺的沙門靈會，弘福寺的沙門會隱等三百多人，都帶著經文以及之前的陳述，陳述歷史故事，來闡明其中的道理。當時司禮太常伯，隴西郡王博叉，對眾沙門說：『皇上的敕令是讓俗家官員詳細討論，各位法師可以先退下。』當時眾人的議論紛紛，不能達成一致。隴西王說：『佛法傳到中原已經很久了，皇上下令要拜君親，又允許朝廷議論。現在大家提出的理由還不能被普遍接受。』司禮說：『我的職責是先提出建議，同意的人署名，不同意的人就停止。』當時司禮大夫孔志約，執筆寫下了如下的命令。主事大聲讀完后，於是按照官位署名的人佔了大多數。左肅機崔餘慶說：『皇上的敕令是讓司禮另外提出建議，不能隨便接受司禮的請求，可以各自將不同的意見送到臺省。』當時送來的議論文褒貶不一，現在謹按照所司的上下關係來區分。先列出不拜的理由，再陳述兼拜的情況。
【English Translation】 English version: Ziling (Yan Guang, styled Ziling) remained in seclusion and did not serve as an official in the Han Dynasty, yet he treated Emperor Guangwu (Liu Xiu) with equal courtesy. They believed that the minor path of Confucianism still esteemed the noble act of reclusion. Shouldn't these Shramanas (monastics) enjoy the beauty of leisure and freedom? It is only because the Three Jewels (Buddha, Dharma, Sangha) hold the highest position that they are used to express the rites of submission and respect. The Five Assemblies (Bhikshus, Bhikshunis, Shramaneras, Shramanerikas, Shikshamanas) sincerely state that it is to open the path of cultivating merit and virtue. Now, if we diminish the rituals of the Sangha that are different from those of the Confucians, it would be equivalent to saying that the Buddha is not a person who has renounced the world. If we make the Sangha bow down to the ruler and father, then the Sangha would lose its respectable image. In this way, the status of the Three Jewels would be completely abolished, and the precepts of taking refuge in the Dharma would be cut off from human relations. Confucian morality would become the teacher of the people, and the Confucian classics would be more respected than the Buddhist scriptures. In the past, the Jin and Song dynasties had precedents to follow, and the detailed discussions of the Eight Seats (referring to the Eight Ministers of the Shangshu) are sufficient to serve as a reference. The Sangha bears the important mission of the country and is allowed to leave home to practice. Upholding the Dharma and relying on the laws of the Holy Emperor. If a decree is suddenly issued to make the Sangha perform prostrations, it would deeply damage the teachings of the Buddhist scriptures. The Sangha is in a dilemma, not knowing what to do. Therefore, we respectfully list all the Buddhist scriptures and related historical stories in front, in order to simplify the court's discussion, and earnestly request the Emperor to adopt them in detail. Respectfully reported.
On the fifteenth day of May, the court summoned civil and military officials, including officials of the ninth rank and above, as well as officials from various prefectures and counties, totaling more than a thousand people, all gathered in the Central Terrace Hall to discuss this matter. At that time, the Shramana Daoxuan of Ximing Temple in the capital, the Shramana Weixiu of Dazhuangyan Temple, the Shramana Linghui of Daci'en Temple, and the Shramana Huiyin of Hongfu Temple, and more than three hundred others, all brought scriptures and previous statements, stating historical stories, to clarify the reasons. At that time, the Minister of Rites and Grand Master of Ceremonies, Prince Bocha of Longxi, said to the monks: 'The Emperor's decree is to let secular officials discuss in detail, and the Dharma Masters can withdraw first.' At that time, the opinions of the people were divided and could not reach a consensus. Prince Longxi said: 'Buddhism has been transmitted to the Central Plains for a long time, and the Emperor has ordered to bow to the ruler and parents, and has also allowed the court to discuss it. Now the reasons put forward by everyone cannot be universally accepted.' The Minister of Rites said: 'My duty is to put forward suggestions first, those who agree sign their names, and those who disagree stop.' At that time, Kong Zhiyue, the Grand Master of Ceremonies, wrote down the following order. After the person in charge read it aloud, the people who signed their names according to their official positions accounted for the majority. Cui Yuqing, the Left Suji, said: 'The Emperor's decree is to let the Minister of Rites put forward another suggestion, and the request of the Minister of Rites cannot be accepted casually. You can send different opinions to the Taiwan Province separately.' At that time, the argumentative papers sent were mixed with praise and criticism, and now we respectfully distinguish them according to the upper and lower relations of the office. First, list the reasons for not bowing, and then state the situation of bowing at the same time.
。後述致拜之議。善惡咸錄。件之如左焉。
議沙門不應拜俗狀合三十二首
中臺司禮太常伯隴西王博叉大夫孔志約等議狀一首
竊以凡百在位。雖存敬上之道。當其為師。尚有不臣之義。況佛之垂法事超俗表。剔發同於毀傷。擁錫異乎簪紱。出家非色養之境。離塵豈榮名之地。功深濟度道極崇高。何必破彼玄門牽斯儒轍。披釋服而為孔拜。處俗涂而當法禮。存其教而毀其道。求其福而屈其身。再三研核謂乖通理。又道之為教。雖全髮膚出家超俗其歸一揆。加以遠標天構大啟皇基。義籍尊嚴式符高尚。並仍舊貫無點彝章。如必改作恐非稽古。雖君親崇敬用軫宸衷。道法難虧還留 睿想既奉詢芻之詔 敢罄塵岳之誠。懼不愜允追深戰惕。謹議。
司元太常伯竇德玄少常伯張仙壽等議狀一首
肖形二氣。嚴父稱莫大之尊。資用五材。元后標則天之貴。至於擎跪曲拳之禮。陶化之侶同遵。服勤就養之方。懷生之倫共紀。凡在君父理絕名言。而老釋二門出塵遺俗。虛無一旨離有會空。瑞見毗耶。闡慈悲之偈。氣浮函谷。開道德之篇。處木雁之間。養生在慮。罷色聲之相。寂滅為心。執禮蹈儀者。靡窮其要妙。懷忠履孝者。未酌其波瀾。理存太極之先。事出生靈之表。故尊其道則異其服。重其教
【現代漢語翻譯】 現代漢語譯本： 以下是關於是否應該向世俗之人致敬的討論記錄。無論善惡，都記錄在案，詳情如下。
關於沙門（Śrāmaṇa，佛教出家修行者）不應向世俗之人致敬的議狀，共三十二份
中臺司禮太常伯隴西王博叉大夫孔志約等人的議狀，共一份
我們認為，凡是在位之人，雖然有尊敬君上的道理，但作為老師，還有不臣服的道義。更何況佛陀所垂示的佛法，超越世俗的表象。剃髮等同於毀傷身體，手持錫杖不同於佩戴官帽。出家不是爲了追求物質享受，離開塵世也不是爲了追求榮華名利。功德深厚可以普濟眾生，道行至高可以達到崇高的境界。何必打破玄妙的佛門，牽扯到儒家的禮節呢？穿著僧人的服裝卻行孔子的拜禮，身處世俗的道路卻行使佛法的禮儀，儲存佛教的教義卻毀壞佛教的修行，追求福報卻屈辱自己的身體。我們再三研究，認為這不符合常理。而且道教的教義，雖然保留頭髮和面板，出家修行超越世俗，但其歸宿與佛教是一致的。再加上道教的興盛，是上天所賦予的，大大開啟了皇朝的基礎，其道義的尊嚴與佛教的高尚相符。應該沿用舊的制度，不要改動原有的章程。如果一定要改動，恐怕不是傚法古制。雖然君王和親屬的崇敬之心，令人感動，但道法難以改變，還請保留您的睿智想法。既然奉了諮詢意見的詔令，我們敢於竭盡微薄的誠意。唯恐不能讓您滿意，內心深感戰慄。謹上議狀。
司元太常伯竇德玄、少常伯張仙壽等人的議狀，共一份
天地陰陽二氣交合，父親被稱為最偉大最尊貴的人。利用金木水火土五種材料，皇后被認為是傚法天道的典範。至於下跪彎腰的禮節，教化百姓的人都共同遵守。服侍供養父母的方法，所有有生命的人都共同遵循。凡是君王和父親，其道理超越了言語所能表達的範圍。而佛教和道教，是超脫塵世遺棄世俗的。虛無是其根本宗旨，離開有而領會空性。維摩詰（Vimalakirti）居士在毗耶離城（Vaiśālī）顯現瑞相，闡述慈悲的偈語。老子在函谷關（Hanguguan）飄然離去，開創了道德的篇章。他們身處俗世之中，養生在於考慮。摒棄聲色的誘惑，寂滅作為內心追求。執著于禮儀的人，無法窮盡其中的奧妙。懷有忠誠和孝道的人，也未能領略其中的波瀾。其道理存在於太極之前，其事業超越了眾生的表象。所以要尊重他們的道，就要區別於他們的服裝。重視他們的教義
【English Translation】 English version: The following is a record of discussions regarding whether or not to pay respects to secular people. Both good and bad are recorded, as follows.
Thirty-two memorials on why Śrāmaṇas (Buddhist monks) should not bow to laypeople.
Memorial from Kong Zhiyue, Grand Master of the Palace, Vice President of the Court of Imperial Sacrifices, Prince of Longxi, Bocha, and others: one memorial.
We believe that all those in positions of authority, while respecting their superiors, still have a duty not to submit as teachers. Moreover, the Dharma taught by the Buddha transcends worldly appearances. Shaving the head is akin to self-harm, and carrying a staff is different from wearing official headwear. Leaving home is not for seeking material comforts, and leaving the world is not for seeking fame and fortune. Profound merit can universally benefit sentient beings, and supreme virtue can reach a state of sublime transcendence. Why break the profound Buddhist path and involve Confucian rituals? Wearing monastic robes while performing Confucian bows, being in the secular world while practicing Buddhist rituals, preserving Buddhist teachings while destroying Buddhist practice, seeking blessings while humiliating oneself? After repeated examination, we believe this is contrary to common sense. Furthermore, the teachings of Daoism, although retaining hair and skin, and transcending the world through monasticism, share the same ultimate goal as Buddhism. In addition, the prosperity of Daoism is bestowed by Heaven, greatly opening up the foundation of the dynasty, and its moral dignity is in accordance with the nobility of Buddhism. The old system should be continued, and the original regulations should not be changed. If changes are necessary, it is feared that it would not be emulating the ancient ways. Although the respect of the ruler and relatives is touching, the Dharma is difficult to change, and we ask that you retain your wise thoughts. Since we have received the decree to seek advice, we dare to exhaust our meager sincerity. Fearing that we may not satisfy you, we feel deeply apprehensive. We respectfully submit this memorial.
Memorial from Dou Dexuan, Grand Master of the Court of Imperial Sacrifices, Zhang Xianshou, Vice President of the Court of Imperial Sacrifices, and others: one memorial.
The interaction of Yin and Yang gives rise to all things, and the father is called the greatest and most honorable. Utilizing the five elements of metal, wood, water, fire, and earth, the empress is considered a model of emulating the Way of Heaven. As for the rituals of kneeling and bowing, those who educate the people all follow them together. The methods of serving and supporting parents are followed by all living beings. All rulers and fathers, their principles transcend the scope of what words can express. Buddhism and Daoism, on the other hand, transcend the world and abandon secularity. Emptiness is their fundamental principle, leaving existence and comprehending emptiness. Vimalakirti manifested auspicious signs in Vaiśālī, expounding verses of compassion. Lao Tzu departed from Hanguguan, creating the chapters of morality. They are in the world, and nurturing life lies in consideration. Abandoning the temptations of sound and color, extinction is the pursuit of the heart. Those who are attached to rituals cannot exhaust the mysteries within them. Those who cherish loyalty and filial piety have not yet appreciated the ripples within them. Their principles exist before the Taiji, and their undertakings transcend the appearances of sentient beings. Therefore, to respect their Dao, one must distinguish their clothing. To value their teachings
則變其禮。爰自近古迄乎末葉。雖沿革暫乖。而斯道無墜。洎哀纏雙樹慟結三號。防後進之虧風。約儒宗以控法。故當輔成舊教。豈應裁製新儀。誠宜屈宸扆之嚴。申方外之旨。委尊親之重。縱環中之遊。愚管斟量尊故為允。謹議。
司戎少常伯護軍鄭欽泰員外郎秦懷恪等議狀一首
臣聞。三災變火六度逾凝。二字為經百代攸緬。是以白毫著相。闡一乘于萬劫。紫氣浮影。混萬殊於一致。爰有儒津復軔殊軫。秀天地陰陽之稟。禮君臣父子之穆。故知循名責實矩跡端形。則教先於闕里。齋心力行修來悔往。則化漸于連河。釋為內防。雅有制於魏闕。儒為外檢。不能括其靈臺。別有玄宗素范振盪風物。翾鵬逸鷃促椿遼菌。無為無事何得何失。然則道佛二教俱為三寶。佛以佛法僧為旨。道以道經師為義。豈直攝生有托陶性通資。信亦為政是基裨聲濃化。而比丘未喻先生多僻。恃出俗而浮逸。以矜傲為夸誕。處匹夫之賤。直形骸于萬乘。忘子育之恩。不降屈於三大。固君父所宜革。乃臣子所知。非遂降綸璽是改其弊。雖履孝居忠昌言改轍。而稽古愛道參酌群情。懷響者谷不銷聲。撫塵者山無隔細。必備輿人之頌。以貢芻蕘之說。何則柱史西浮千有餘祀。法流東漸六百許年。雖歷變市朝而事無損益。唯庾冰責沙門之
【現代漢語翻譯】 現代漢語譯本： 於是改變了他們的禮儀。從近古到末世，雖然沿革有時不合，但這種道義沒有衰落。等到哀痛籠罩娑羅雙樹（Śāla trees，佛陀涅槃之地），悲慟凝結成三聲嘆息，爲了防止後輩喪失風範，用儒家的準則來約束佛門。所以應當輔助和成就舊有的教義，怎麼能隨意裁製新的儀軌呢？實在應該降低皇帝的威嚴，申明方外之旨，放下尊貴的親情，放縱僧侶們雲遊四方。我認為衡量之後，尊重舊制是穩妥的。我謹提出以上建議。 司戎少常伯（官名）護軍鄭欽泰、員外郎（官名）秦懷恪等人的奏議： 臣聽說，三災（three calamities）變火，六度（six perfections）超越凝滯，『二』字作為經典，百代都遵循它。因此，佛陀的白毫相（ūrṇā-keśa，佛陀眉間白毫）顯現，闡釋一乘（ekayāna，唯一解脫之道）于萬劫之中；紫氣浮動，將萬殊歸於一致。於是有儒家的渡口重新啟動，開闢不同的道路，稟賦天地陰陽之氣，遵循君臣父子的倫理。所以知道循名責實，端正行為，那麼教化就始於孔子的故鄉；齋戒身心，努力實踐，修身改過，那麼教化就逐漸影響到連河一帶。佛教是內心的防範，雅正的制度存在於朝廷；儒家是外在的約束，不能完全包括人的靈臺。另外還有玄妙的宗旨和樸素的規範，震盪社會風氣。像大鵬和麻雀，壽命長的椿樹和壽命短的菌類，無為無事，哪裡有得到和失去呢？既然道教和佛教都是三寶（triratna，佛、法、僧）的一部分，佛教以佛、法、僧為宗旨，道教以道、經、師為要義，難道僅僅是養生有寄託，陶冶性情有幫助嗎？相信它們也是為政的基礎，有助於聲教的弘揚。但是，比丘（bhikṣu，出家男眾）不理解儒家的道理，儒生大多偏頗，憑藉出世而放蕩，以矜持傲慢為誇耀，身處平民的地位，卻對萬乘之君不敬，忘記了父母養育的恩情，不向君父屈服，這實在是君父應該改變的，也是臣子所知道的。並非一定要頒佈詔書來改變這些弊端，即使履行孝道，堅守忠義，大聲疾呼改變方向，也要考察古代的制度，熱愛道義，參考眾人的意見。心中有迴響的山谷不會消失聲音，拂去塵土的山不會阻隔細微的東西。一定要聽取百姓的讚歌，進獻微薄的建議。為什麼呢？老子向西而去已經一千多年，佛法向東傳播也有六百多年。雖然經歷了朝代的更替，但佛法的事業沒有受到損害。只有庾冰指責沙門（śrāmaṇa，出家修行者）的……
【English Translation】 English version: Therefore, they changed their rituals. From ancient times to the final age, although the reforms were sometimes inconsistent, this path has not declined. When sorrow enveloped the Śāla trees (the place of Buddha's Parinirvana), and grief solidified into three sighs, in order to prevent later generations from losing their virtue, they used Confucian principles to restrain Buddhism. Therefore, they should assist and accomplish the old teachings, how can they arbitrarily create new rituals? It is truly appropriate to lower the Emperor's dignity, to declare the purpose of those beyond the mundane world, to put aside the importance of close relatives, and to allow monks to travel freely. I believe that after weighing the options, respecting the old system is prudent. I respectfully submit the above suggestion. A memorial from Zheng Qintai, Junior Vice Minister of the Ministry of War and Military Protector, and Qin Huaike, an official of the Ministry of Personnel: 'I have heard that the three calamities (three destructions) transform into fire, and the six perfections (six pāramitās) transcend stagnation. The character 'two' serves as a classic, followed by hundreds of generations. Therefore, the Buddha's ūrṇā-keśa (white hair between the eyebrows of the Buddha) manifests, expounding the one vehicle (ekayāna, the only path to liberation) in countless kalpas; the purple aura floats, unifying all differences into one. Thus, the Confucian ferry restarts, opening up different paths, endowed with the qi of heaven and earth, yin and yang, following the ethics of ruler and subject, father and son. Therefore, knowing to follow names and demand reality, to correct behavior, then education began in Confucius' hometown; fasting the mind and body, striving to practice, cultivating oneself and repenting of past mistakes, then education gradually influenced the Lian River area. Buddhism is internal defense, and the elegant system exists in the court; Confucianism is external restraint, unable to fully encompass the human spirit. In addition, there are profound principles and simple norms that shake social customs. Like the Peng bird and the sparrow, the long-lived Tsubaki tree and the short-lived mushroom, without action and without affairs, where is there gain and loss? Since Taoism and Buddhism are both part of the three jewels (triratna, Buddha, Dharma, Sangha), Buddhism takes the Buddha, Dharma, and Sangha as its purpose, and Taoism takes the Tao, the scriptures, and the teacher as its essence, is it merely that nourishing life has a place to rely on, and cultivating temperament has help? Believe that they are also the foundation of governance, which helps to promote sound education. However, bhikṣus (ordained monks) do not understand Confucian principles, and Confucian scholars are mostly biased, relying on being detached from the world and being dissolute, taking pride and arrogance as boasting, being in the position of commoners, but disrespecting the Emperor, forgetting the kindness of parents, and not submitting to the ruler and father, which is what the ruler and father should change, and what the subjects know. It is not necessary to issue an edict to change these abuses, even if one practices filial piety, adheres to loyalty, and loudly calls for a change of direction, one must also examine the ancient system, love morality, and refer to the opinions of the people. The valley with echoes will not disappear, and the mountain that wipes away dust will not block the subtle things. It is necessary to listen to the praises of the people and offer meager suggestions. Why? Lao Tzu went west more than a thousand years ago, and Buddhism has spread east for more than six hundred years. Although it has experienced changes in dynasties, the cause of Buddhism has not been damaged. Only Yu Bing criticized the śrāmaṇas (Buddhist practitioners) for...'
拜。桓玄議比丘之禮。幸有何充進奏慧遠陳書。事竟不行道終不墜。是以大易經綸三聖。蠱象不事王侯。大禮充仞兩儀。儒行不臣天子。亦有嚴陵踞謁光武。亞夫長揖漢文。介冑豈曰觸鱗。故人不為嬰網。惟舊詎先師道。法侶何后戒照。上則九天真皇十地菩薩。下則南山四皓淮南八公。或順風而禮謁。或御氣而游處。一以貫之。靡得而屈。十室忠信亦豈無其人哉。五刑之設關。三木者不拜。豈五德之具居三服者拜之。罪之不責恭肅德之。誠足容養。然則含識之類懷生之流。莫不致身以輸忠。彼則不臣王者。莫不竭力而遵孝。彼則不敬其親。雖約弛三章律輕三尺。有一於此三千其大。而不被以嚴誅置於巨責者。豈不以道釋與堯孔殊制。傷毀與禮教正乖。蓮華非結綬之色。貝葉異削圭之旨。人以束帶為彝章。道則冠而不帶。人以束髮為華飾。釋則落而不容。去國不為不忠。出家不為不孝。出塵滓割愛于君親。奪嗜慾棄情于妻子。理乃區分於物類。不可涯檢于常涂。生莫重於父母。子則不謝。施莫厚于天地。物則不答。君親之恩事絕名象。豈稽首拜首可酬萬分之一者歟。出家之於君父。豈曰全無輸報。一念必以人王為愿首。四諦則于父母為弘益。方祛塵劫永離死生。豈與夫屈膝為盡忠。色養為純孝而已矣。必包之俗境處之儒
【現代漢語翻譯】 拜。桓玄討論比丘（bhiksu，佛教出家男眾）應有的禮儀。幸好有何充上奏，慧遠（Huiyuan，東晉時期著名僧侶）陳述上書，此事最終沒有實行，佛道也終究沒有衰落。因此，《大易》闡述了三聖（伏羲、文王、孔子）的道理，『蠱』卦的卦象是不侍奉王侯；大禮充盈于天地之間，儒者的行為是不臣服天子。也有嚴陵（Yanling，即嚴光，東漢初年隱士）不願以臣子的禮儀拜見光武帝（Emperor Guangwu of Han），周亞夫（Zhou Yafu，西漢名將）只是長揖漢文帝（Emperor Wen of Han）。身披鎧甲難道說是爲了觸犯龍鱗，老朋友不應該被世俗的羅網束縛。難道舊交情誼比師道更重要嗎？佛門同修難道會違背先前的告誡？上至九天真皇、十地菩薩，下至南山四皓（the Four Whiteheads of Mount Nan）、淮南八公（the Eight Immortals of Huainan），或者順應風向而禮節性拜謁，或者憑藉氣息而自由遊歷，都用『一』這個根本原則貫穿始終，沒有什麼能夠使他們屈服。即使是十戶人家的小村莊，難道就沒有忠誠守信的人嗎？五刑的設定，針對的是那些身受枷鎖刑具的人，他們不拜。難道具備五德、身穿官服的人，就要去拜那些受刑之人嗎？罪責不要求恭敬順從，德行才足以包容涵養。既然如此，那麼所有有意識的生命，所有有生機的物類，沒有不獻出自身來表達忠誠的。那些不臣服王者的人，沒有不竭盡全力來遵從孝道的。那些不尊敬自己父母的人，即使法令寬鬆，刑罰輕微，只要有其中一項，即使是三千條大罪，也不會被嚴厲懲罰，置於重責之下，難道不是因為佛道與堯舜孔子的制度不同，毀壞身體與禮教正相違背嗎？蓮花不是系官印的顏色，貝葉不同於雕琢玉圭的旨意。人們用束帶作為禮儀的標誌，佛道則是戴帽子而不束帶；人們用束髮作為華麗的裝飾，佛教則是剃髮而不留。離開國家不代表不忠誠，出家不代表不孝順。擺脫世俗的塵埃，割捨對君親的愛戀；拋棄嗜好慾望，捨棄對妻子的情感。道理在於區分于不同的事物類別，不能用常規的途徑來約束。生命沒有比父母更重要的，但出家的子女不向父母致謝；恩德沒有比天地更深厚的，但萬物不會迴應天地。君親的恩情，在事情上已經斷絕了名義上的表象，難道是稽首拜首就可以報答萬分之一的嗎？出家對於君父，難道說是完全沒有回報嗎？每一個念頭都必定以人王為首要的祝願，用四諦的道理來為父母帶來弘大的利益，從而擺脫塵世的劫難，永遠脫離生死輪迴，難道是屈膝下跪就可以算是盡忠，供養父母的物質生活就可以算是純孝了嗎？必定要包容於世俗的環境，處於儒家的境地。
【English Translation】 Bowing. Huan Xuan discussed the proper etiquette for bhikshus (Buddhist monks). Fortunately, He Chong submitted a memorial, and Huiyuan (a famous monk during the Eastern Jin Dynasty) presented a written statement. This matter was ultimately not implemented, and the Buddhist path did not decline. Therefore, the 'Great Yi' (Book of Changes) elucidates the principles of the Three Sages (Fu Xi, King Wen, and Confucius), and the 'Gu' hexagram signifies not serving kings and lords; great propriety fills the space between heaven and earth, and the conduct of Confucian scholars is not to be subservient to the emperor. There were also Yanling (Yan Guang, a recluse in the early Eastern Han Dynasty) who refused to greet Emperor Guangwu of Han with the etiquette of a subject, and Zhou Yafu (a famous general of the Western Han Dynasty) who merely bowed to Emperor Wen of Han. Wearing armor, how could one be said to be offending the dragon scales? Old friends should not be ensnared by worldly nets. Is old friendship more important than the teachings of the master? Would fellow practitioners of the Dharma violate previous admonitions? Above are the True Sovereigns of the Nine Heavens and the Bodhisattvas of the Ten Grounds, and below are the Four Whiteheads of Mount Nan and the Eight Immortals of Huainan, either paying respects according to the wind or traveling freely by means of their qi (vital energy), all guided by the fundamental principle of 'one,' and nothing can subdue them. Even in a small village of ten households, are there not loyal and trustworthy people? The establishment of the five punishments is directed at those who are subjected to shackles and instruments of torture; they do not bow. Should those who possess the five virtues and wear official robes bow to those who are being punished? Guilt does not demand reverence and obedience; virtue is sufficient to accommodate and nurture. Since this is the case, then all conscious beings, all living creatures, without exception, offer themselves to express loyalty. Those who do not submit to kings do not fail to exert all their strength to follow filial piety. Those who do not respect their parents, even if the laws are lenient and the punishments are light, if there is one of these, even if it is one of the three thousand great crimes, will not be severely punished or placed under heavy responsibility, is it not because the Buddhist path differs from the systems of Yao, Shun, and Confucius, and harming the body is directly contrary to ritual and teachings? The lotus flower is not the color of the ribbon for official seals, and the palm leaf is different from the meaning of carving jade tablets. People use belts as a symbol of etiquette, while the Buddhist path wears a hat but does not wear a belt; people use tied hair as a gorgeous decoration, while Buddhism shaves the head and does not keep hair. Leaving the country does not mean disloyalty, and leaving home does not mean unfilial piety. Getting rid of worldly dust, giving up love for rulers and parents; abandoning desires and passions, forsaking feelings for wives and children. The principle lies in distinguishing between different categories of things and cannot be constrained by conventional means. Nothing is more important than parents, but children who have left home do not thank their parents; no kindness is greater than heaven and earth, but all things do not respond to heaven and earth. The kindness of rulers and parents, in terms of affairs, has already severed nominal appearances. How can bowing and prostrating repay even one ten-thousandth of it? Does leaving home for the sake of the ruler and father mean that there is no repayment at all? Every thought must take the human king as the primary wish, and use the principles of the Four Noble Truths to bring great benefits to parents, thereby escaping the calamities of the world and forever leaving the cycle of birth and death. Is kneeling and kowtowing enough to be considered loyalty, and providing for parents' material needs enough to be considered pure filial piety? It must be inclusive of the secular environment and situated in the realm of Confucianism.
肆。屈其容降其禮。則不孝莫過於絕嗣。何不制以婚姻。不忠莫大於不臣。何不令稱臣妾。以袈裟為朝服稱貧道而趨拜。儀範兩失名稱兼舛。深恐一跪之益。不加萬乘之尊。一拜之勞。式彰三服之墜。則所不可而豈然乎。王者無父事三老。無兄事五經。君人之尊亦有所敬。法服之敬不敬其人。若屈其數則卑其道。數而可卑道則云缺矣。豈若存敬於己存道於物。敬存則己適。道在則物尊。尊道所以敬於物。敬於物所以尊於己也。況復形猶身也。道若影焉。身既如聲。道亦如響。形動則影隨。聲揚則響應。道崇則身寵。身替則道息。豈可使居身之道屈于道外之身。豈可使方外之人存於身中之敬。又彼守一居道不雜塵俗。若可拜之是謂俗道而可俗。俗又參道則一當有二。而道不專行矣。安可以區道俗之常域。保專一之至誠哉。據僧祇律。敬袈裟如敬佛塔。謂袈裟為福田衣。衣名銷瘦。取能銷瘦煩惱。鎧名忍辱。取能降伏魔軍。亦喻蓮花不染泥滓。亦為諸佛之所幢相。則袈裟之為義其至矣。
夫若損茲佛塔壞彼幢相。將輕忍辱更貶福田。甚用危疑終迷去取。解服而拜。則越俗非章甫之儀。整服而趨。則緇衣異朝宗之典。故禪幽舍衛之境。步屏高門之地。理絕朝請。事乖榮謁。豈不謂我崇其道。所以彼請其來。請而卑之復
何為者。廬山為道德所居。不在搜簡之例。甘棠為聽訟所息。式致勿翦之恩。山與樹之無心。且以德而存物。法與道之有裕。豈崇道而遺人。語曰。人能弘道。則道亦須人而行也。王人雖微。位在諸侯之上。行道之輩。焉復可卑其禮。若謂兩為欺詭。則可一而寢之。寢之之道。則芟剃之之謂。是則所奪者多。何止降屈而已。若謂兩為濃助則宜崇之。崇之之道。則尊貴之之謂。豈可尊貴其道而使其恭敬哉。假以金翠為真儀。不以金翠而增肅。假以芻狗而尊像。不以芻狗而加輕。肅敬終寄於道。輕重不繫於物。物之不能遷道。亦猶道之恒隨於物矣。沙門橫服於已資法服而為貴。莫不敬其法服。而豈繫於人乎。不拜之典義高經律。法付國王事資持護法。為常也。常行不易一隅可革千門。或爽通有護法之資。塞有墜法之慮。與其墜之。曷若護之。何必屈折于僧容。盤辟於法服。使萬國歸依者。居蒂芬于其間哉。語曰。因人所利而利之。則利之之術。亦可因其精詣而為利矣。洎乎日光上照皇運攸宗。海接天潢枝連寶構。籍無上之道。闡無疆之業。別氏他族敬猶崇往。神基靈派道豈撝今。此為甚不可一也。月氏東國寶祚斯俟。定水玄波法雲彩潤。高解脫之慶。演常住之福。王前帝昔尚或攸遵。主聖臣忠胡寧此變。臣愚千慮萬不一得
【現代漢語翻譯】 現代漢語譯本： 這是什麼意思呢？廬山（Mount Lu）因為有道德高尚的人居住，所以不在搜查簡略的例子之列。甘棠樹（Sweet pear tree）因為召公（Duke Zhao）在此休息聽訟，所以受到不砍伐的恩惠。山和樹本無心，尚且因為道德而得以儲存。佛法和真理是寬裕的，難道會因為崇尚佛道而遺棄人嗎？俗話說，人能夠弘揚佛道，那麼佛道也需要人來推行。使者雖然地位卑微，但代表的是諸侯之上的國王。對於弘揚佛道的人，怎麼可以輕視他們的禮節呢？如果認為兩者都是虛偽欺詐，那麼可以一起廢除。廢除的方法，就是全部剷除。如果是這樣，那麼所剝奪的就太多了，不僅僅是降低禮遇而已。如果認為兩者都能互相幫助，那麼就應該推崇。推崇的方法，就是尊貴他們。難道可以只尊貴佛道，卻讓弘揚佛道的人恭敬國王嗎？即使用金翠裝飾佛像，也不會因此增加佛像的莊嚴。即使是用草扎的狗來祭祀，也不會因此增加祭祀的輕慢。莊嚴和恭敬最終是寄託于佛道，輕慢和尊重與外物無關。外物不能改變佛道，也就像佛道始終伴隨著外物一樣。出家人穿著袈裟，是因為袈裟是修道的象徵，所以才顯得尊貴。人們尊敬的是袈裟所代表的佛法，難道是因為穿袈裟的人嗎？不禮拜國王的典章，其意義高於經律。佛法交付給國王，是爲了依靠國王的護持，這是常理。經常實行的制度，不容易改變，即使改變一處，也可能影響全域性。或許通達的人有護持佛法的才能，堵塞的人有使佛法衰落的顧慮。與其讓佛法衰落，不如護持佛法。為什麼一定要讓僧人屈服，讓袈裟讓路呢？使得萬國歸順的人，反而因此產生疑慮。俗話說，因為別人所喜歡的而使他得到利益，那麼利益的方法，也可以因為他的精通而使他得到利益。自從陽光照耀，皇運昌盛，四海歸宗，血脈相連，依靠無上的佛道，開創無疆的功業。其他民族尚且敬重過去，神聖的基業和靈驗的流派，難道要今天拋棄嗎？這是非常不可取的。月氏（Yuezhi）東方的國家，王位繼承有望，定水（定水，不確定專指）玄波（玄波，不確定專指），佛法如雲彩般滋潤。宣揚高深的解脫之慶，闡述常住的福報。過去的帝王尚且遵循，聖明的君主和忠誠的臣子，怎麼能改變呢？我愚笨，考慮再多也難免有考慮不周的地方。
【English Translation】 English version: What does this mean? Mount Lu (Mount Lu, a famous mountain in China) is where virtuous people reside, so it is not included in the examples of simplified searches. The sweet pear tree (Sweet pear tree) is where Duke Zhao (Duke Zhao, a historical figure) rested and listened to lawsuits, so it received the grace of not being cut down. Mountains and trees are inherently without intention, yet they are preserved because of virtue. The Dharma and the Truth are abundant, so how could we abandon people because of advocating the Dharma? As the saying goes, if people can promote the Dharma, then the Dharma also needs people to practice it. Although the envoy's position is humble, he represents the king above the dukes. How can we despise the etiquette of those who promote the Dharma? If you think both are false and deceptive, then you can abolish them together. The way to abolish them is to eradicate them all. If that's the case, then what is taken away is too much, not just lowering the etiquette. If you think both can help each other, then you should promote them. The way to promote them is to honor them. Can we only honor the Dharma and make those who promote the Dharma respect the king? Even if we decorate the Buddha statue with gold and jade, it will not increase the solemnity of the Buddha statue. Even if we use straw dogs for sacrifice, it will not increase the lightness of the sacrifice. Solemnity and respect are ultimately entrusted to the Dharma, and lightness and respect are not related to external objects. External objects cannot change the Dharma, just as the Dharma always accompanies external objects. Monks wear kasayas (Kasaya, a robe worn by Buddhist monks) because kasayas are a symbol of cultivation, so they appear noble. People respect the Dharma represented by the kasaya, not because of the person wearing the kasaya. The code of not bowing to the king is higher than the scriptures and laws. The Dharma is entrusted to the king to rely on the king's protection, which is common sense. The system that is often implemented is not easy to change, and even changing one place may affect the overall situation. Perhaps those who are knowledgeable have the talent to protect the Dharma, and those who are blocked have concerns about the decline of the Dharma. Rather than letting the Dharma decline, it is better to protect the Dharma. Why must monks be forced to submit and kasayas give way? Those who make all nations submit, but because of this, doubts arise. As the saying goes, because others like it and make him benefit, then the method of benefiting can also be benefited because of his expertise. Since the sun shines, the imperial fortune is prosperous, the four seas return to the sect, the blood is connected, relying on the supreme Dharma, creating boundless achievements. Other nations still respect the past, the sacred foundation and the spiritual lineage, do you want to abandon them today? This is very undesirable. The eastern country of Yuezhi (Yuezhi, an ancient people in Central Asia), the throne is expected to be inherited, Ding Shui (Ding Shui, uncertain specific reference) Xuanbo (Xuanbo, uncertain specific reference), the Dharma is like clouds and colors. Promote the celebration of profound liberation, and expound the blessings of permanence. Past emperors still followed, how can the wise monarch and loyal ministers change this? I am foolish, and no matter how much I consider, I will inevitably have shortcomings.
。儻緣斯創造無益將來。于恒河沙劫。有毫釐之累。雖率土碎首群生粉骨。何以塞有隱之責。蠲不忠之罪。此為甚不可二也。臣所以汲汲其事區區其誠。搔首捫心隳肝瀝膽。伏願 聖朝重興至教恒春。奈苑永轉法輪心歡钑其人百祚遠光于帝萬。則雖死猶生朝夕可矣。竊惟 詔旨微婉義難適莫。天情晝一則可使由之 睿想傍求則誰不竭慮。臣以庸昧何足寓言。以兩教為無。則崇于聖運 聖而崇之則非無矣。以兩教為有。則筆削 明時。時而削之恐非有矣。斯所以岐路徘徊兩端交戰。道宜存跡理未厭心。管豈窺天蛙焉測海。理絕庶幾之外。事超智識之表。自懷鉛閣筆扣寂銷聲。而欲鳥處程言竿中竊吹。將聾聽而齊俗。與瞽視而均叟。雖有罄於心靈。終不詣于聞見也。直以八風迥扇。萬籟咸貢其音。兩曜升暉。千形不匿其影。茲焉企景是庶轉規。就日心葵輸涓驛露。而靦顏漿夏履薄冰春。兢惕已甚𧹞畏交集。謹議。
司刑太常伯城陽縣開國侯劉祥道等議狀一首
竊以。朝庭之敘肅敬為先。生育之恩色養為重。釋老二教今悉反之。抗禮于帝王。受敬于父母。而優容自昔迄乎今代。源其深致蓋有以然。諒由剔發有異於冠冕。袈裟無取于章服。出家之人敬法舍俗。豈拘朝庭之禮。至於玄教清虛道風遐曠。高尚其事不屈
【現代漢語翻譯】 現代漢語譯本：如果因為這件事的創造對將來沒有益處，即使在恒河沙劫（極長的時間單位）中只有毫釐的壞處，即使把全國的土地都粉碎，所有生物的骨頭都磨成粉末，又怎麼能彌補隱瞞的責任，免除不忠的罪過呢？這是非常不可取的第二點。這就是我如此急切地處理這件事，如此真誠的原因。我搔頭捫心，竭盡心力，只希望聖朝能夠重振佛教，使至高的教義永遠長存，使佛的園林永遠轉動法輪（佛法的傳播），使人心歡喜，使國家得到長久的福祉。這樣，即使死了也像活著一樣，早晚都可以安心了。我私下認為，詔書的旨意微妙婉轉，難以捉摸。如果皇上的心意始終如一，就可以按照旨意行事；如果皇上廣泛徵求意見，那麼誰不會竭盡全力呢？以我平庸愚昧的身份，又有什麼資格發表意見呢？如果認為佛教和道教沒有用處，那麼就是崇尚聖明的國運；如果聖明地崇尚它們，那麼就不能說它們沒有用處。如果認為佛教和道教有用處，那麼就要在明時進行修改刪減。如果時常進行刪減，恐怕就不能說它們有用處了。這就是我徘徊在岔路口，兩端交戰的原因。道義上應該保留佛教和道教的痕跡，道理上還沒有使我心滿意足。管子怎麼能窺視整個天空，青蛙怎麼能測量整個大海呢？道理超出了我所能期望的範圍，事情超出了我的智識範圍。我自從放下筆，沉默不語以來，想要像鳥一樣在樹上築巢，像用竿子偷吹一樣。這將使聾子聽到的聲音和普通人一樣，使瞎子看到的東西和普通人一樣。即使我傾盡心力，最終也無法達到聞見的效果。我只是因為四面八方的風都在吹動，各種聲音都在發出自己的聲音；太陽和月亮都在升起，各種形狀都無法隱藏自己的影子。因此，我仰慕光明，希望能夠改變自己的行為，向太陽葵花一樣，輸送微薄的力量。但我還是感到羞愧，像在夏天喝熱湯，像在春天踩薄冰一樣，感到非常恐懼和害怕。我謹議。 司刑太常伯、城陽縣開國侯劉祥道等人的議狀： 我認為，朝廷的禮儀以肅敬為先，生育的恩情以贍養為重。現在佛教和道教都顛倒了這些原則，對帝王不敬，接受父母的尊敬。但是，朝廷一直以來都寬容他們，這是有深刻原因的。大概是因為剃髮與戴帽子不同，袈裟與穿官服不同。出家之人敬重佛法，捨棄世俗，不應該拘泥於朝廷的禮儀。至於道教，清靜虛無，道風曠遠，崇尚高尚的行為，不屈服於世俗。
【English Translation】 English version: If creating this matter brings no benefit to the future, and even a hair's breadth of harm in countless kalpas (an extremely long unit of time) of the Ganges' sands, even if the entire land were crushed and the bones of all living beings ground to powder, how could we compensate for the responsibility of concealment and absolve the crime of disloyalty? This is the second thing that is absolutely unacceptable. This is why I am so eager to handle this matter and so sincere. I scratch my head and examine my heart, exhausting my efforts, hoping that the sacred dynasty can revive Buddhism, that the supreme teachings will last forever, that the garden of the Buddha will forever turn the Dharma wheel (the propagation of Buddhist teachings), that people's hearts will be joyful, and that the country will receive lasting blessings. In this way, even in death, it would be as if I were alive, and I could be at peace morning and night. I privately believe that the imperial edict is subtle and difficult to grasp. If the emperor's intentions are consistent, we can act according to the edict; if the emperor seeks opinions widely, who would not exhaust their efforts? With my mediocre and ignorant status, what qualifications do I have to express my opinions? If we consider Buddhism and Taoism to be useless, then we are revering the sacred destiny of the nation; if we revere them in a sacred way, then we cannot say that they are useless. If we consider Buddhism and Taoism to be useful, then we must revise and reduce them in this enlightened era. If we constantly revise and reduce them, I fear that we cannot say that they are useful. This is why I hesitate at the crossroads, with both sides in conflict. Morally, we should preserve the traces of Buddhism and Taoism; rationally, I am not yet satisfied. How can a tube spy on the entire sky, or a frog measure the entire ocean? Reason exceeds what I can expect, and the matter exceeds the scope of my knowledge. Since I put down my pen and remained silent, I have wanted to build a nest like a bird in a tree, like stealing a blow with a pole. This would make the sounds heard by the deaf the same as those of ordinary people, and the things seen by the blind the same as those of ordinary people. Even if I exhaust my efforts, I will ultimately not be able to achieve the effect of hearing and seeing. I am only because the winds from all directions are blowing, and all kinds of sounds are making their own sounds; the sun and moon are rising, and all kinds of shapes cannot hide their shadows. Therefore, I admire the light and hope to change my behavior, like a sunflower facing the sun, conveying my meager strength. But I still feel ashamed, like drinking hot soup in the summer, like stepping on thin ice in the spring, feeling very fearful and afraid. I respectfully submit my opinion. A memorial from Liu Xiangdao, the Grand Master of Ceremonies and Earl of Chengyang County: I believe that the court's etiquette places reverence first, and the kindness of procreation places filial piety first. Now, Buddhism and Taoism have reversed these principles, showing disrespect to the emperor and receiving respect from parents. However, the court has always been tolerant of them, and there are profound reasons for this. It is probably because shaving the head is different from wearing a hat, and the kasaya (Buddhist robe) is different from wearing official attire. Those who have left home respect the Dharma and abandon worldly customs, and should not be bound by the court's etiquette. As for Taoism, it is pure and empty, its way is vast and distant, it values noble conduct, and does not yield to worldly customs.
王侯。帝王有所不臣。蓋此之謂。國家既存其道。所以不屈其身。望準前章無違舊貫。謹議。
集沙門不應拜俗等事卷第三(議不拜上) 大正藏第 52 冊 No. 2108 集沙門不應拜俗等事
集沙門不應拜俗等事卷第四
弘福寺沙門釋彥悰纂錄
聖朝議不拜篇第二(下)
議中御府少監護軍高藥尚等議狀一首內侍監給事王泉博士胡玄亮等議狀一首奉常寺丞劉慶道主簿郝處杰等議狀一首詳刑寺承王千石張道遜等議狀一首司稼寺卿梁孝仁太倉署令趙行本等議狀一首外府寺卿韋思齊主簿賈舉等議狀一首繕工監大監劉審禮監作上官突厥等議狀一首司成館大司成令狐德棻等議狀一首司成守宣業范義頵等議狀一首左衛大將軍張延師等議狀一首右衛長史崔修業等議狀一首左驍衛長史王玄策騎曹蕭灌等議狀一首右武衛長史孝昌縣公徐慶等議狀一首右威衛將軍李晦等議狀一首左戎衛大將軍懷寧縣公杜君綽等議狀一首左金吾衛將軍上柱國開國侯權善才等議狀一首右奉宸衛將軍辛弘亮等議狀一首右春坊主事謝壽等議狀一首馭仆寺大夫王思泰丞牛玄璋等議狀一首萬年縣令源誠心等議狀一首長安縣承王方則崔道默等議狀一首沛王府長史皇甫公義文學陳至德等議狀一首周王府長史源直心參軍元思敬等議狀
【現代漢語翻譯】 現代漢語譯本：
王侯和帝王也有不臣服的對象，說的就是這種情況。國家如果能夠保持正道，那麼就不應該屈身於世俗。希望參照之前的章節，不要違背舊有的規矩。我們謹此商議。 《集沙門不應拜俗等事》卷第三（關於不拜的討論 上） 《大正藏》第52冊 No. 2108 《集沙門不應拜俗等事》 《集沙門不應拜俗等事》卷第四 弘福寺沙門釋彥悰 纂錄 聖朝議不拜篇 第二（下） 議中御府少監護軍高藥尚等議狀一首，內侍監給事王泉博士胡玄亮等議狀一首，奉常寺丞劉慶道主簿郝處杰等議狀一首，詳刑寺承王千石張道遜等議狀一首，司稼寺卿梁孝仁太倉署令趙行本等議狀一首，外府寺卿韋思齊主簿賈舉等議狀一首，繕工監大監劉審禮監作上官突厥等議狀一首，司成館大司成令狐德棻等議狀一首，司成守宣業范義頵等議狀一首，左衛大將軍張延師等議狀一首，右衛長史崔修業等議狀一首，左驍衛長史王玄策騎曹蕭灌等議狀一首，右武衛長史孝昌縣公徐慶等議狀一首，右威衛將軍李晦等議狀一首，左戎衛大將軍懷寧縣公杜君綽等議狀一首，左金吾衛將軍上柱國開國侯權善才等議狀一首，右奉宸衛將軍辛弘亮等議狀一首，右春坊主事謝壽等議狀一首，馭仆寺大夫王思泰丞牛玄璋等議狀一首，萬年縣令源誠心等議狀一首，長安縣承王方則崔道默等議狀一首，沛王府長史皇甫公義文學陳至德等議狀一首，周王府長史源直心參軍元思敬等議狀
【English Translation】 English version:
Even kings and emperors have those to whom they do not submit. This refers to such a situation. If the state can maintain the right path, then it should not demean itself to worldly customs. It is hoped that previous chapters will be followed and old practices will not be violated. We respectfully submit this discussion. 'Collected Matters Concerning Monks Not Bowing to the Laity' Volume 3 (Discussion on Not Bowing, Part 1) Taisho Tripitaka Volume 52, No. 2108 'Collected Matters Concerning Monks Not Bowing to the Laity' 'Collected Matters Concerning Monks Not Bowing to the Laity' Volume 4 Compiled and Recorded by Monk Shi Yancong of Hongfu Monastery Chapter 2 of the Holy Dynasty's Discussion on Not Bowing (Part 2) Memorials from Gao Yaoshang, Deputy Director of the Imperial Household and Military Protector, et al., one memorial; Memorials from Wang Quan, Attendant of the Palace Secretariat, and Doctor Hu Xuanliang, et al., one memorial; Memorials from Liu Qingdao, Vice Director of the Court of Imperial Sacrifices, and Hao Chujie, Registrar, et al., one memorial; Memorials from Wang Qianshi and Zhang Daoxun, Officials of the Court of Judicial Review, et al., one memorial; Memorials from Liang Xiaoren, Minister of the Court of Agriculture, and Zhao Xingben, Director of the Grand Granary, et al., one memorial; Memorials from Wei Siqi, Minister of the Outer Palace Court, and Jia Ju, Registrar, et al., one memorial; Memorials from Liu Shenli, Director of the Directorate of Works, and Shangguan Tuque, Supervisor, et al., one memorial; Memorials from Linghu Defen, Grand Director of the Directorate of Education, et al., one memorial; Memorials from Fan Yi, Guardian of the Directorate of Education in Xuan Ye, et al., one memorial; Memorials from Zhang Yanshi, General of the Left Guard, et al., one memorial; Memorials from Cui Xiuye, Chief Clerk of the Right Guard, et al., one memorial; Memorials from Wang Xuanze, Chief Clerk of the Left Agile Guard, and Xiao Guan, Cavalry Officer, et al., one memorial; Memorials from Xu Qing, Duke of Xiaochang County and Chief Clerk of the Right Martial Guard, et al., one memorial; Memorials from Li Hui, General of the Right Majestic Guard, et al., one memorial; Memorials from Du Junchuo, Duke of Huaining County and General of the Left Garrison Guard, et al., one memorial; Memorials from Quan Shancai, General of the Left Golden Wu Guard, Pillar of the State, and Founding Marquis, et al., one memorial; Memorials from Xin Hongliang, General of the Right Fengchen Guard, et al., one memorial; Memorials from Xie Shou, Principal of the Right Spring Palace, et al., one memorial; Memorials from Wang Sitai, Grand Master of the Court of the Imperial Stud, and Niu Xuanzhang, Vice Master, et al., one memorial; Memorials from Yuan Chengxin, Magistrate of Wannian County, et al., one memorial; Memorials from Wang Fangze and Cui Daomo, Officials of Chang'an County, et al., one memorial; Memorials from Huangfu Gongyi, Chief Clerk of the Prince of Pei's Palace, and Chen Zhide, Literary Scholar, et al., one memorial; Memorials from Yuan Zhixin, Chief Clerk of the Prince of Zhou's Palace, and Yuan Sijing, Military Advisor, et al.
一首
中御府少監高藥尚等議狀一首
法本沖寂非有名言。至道希夷故無聲教。三千大千之境。小智未能揆其原。恍兮惚兮之中。巨賢無以究其理。但釋老二氏。挺大聖之姿。慧光塵外超然物表。短三衣之拂石。促四海之傾毛。談寂滅之宗。說有無之教。門開方便。演十二之因緣。導誘多途。述五千之廣說。敬順則逍遙六度。忽怠則苦海長流。故去髭發而就桑門。釋素衣而紐緇服。冀登彼岸出此愛津。父母貴其容。王侯重其戒。此即君親道隔去俗絕塵。三百之禮不拘。五侯之位無羨。未可敦茲俗訓勵以風儀。拜首私庭稽顙公室。請循舊貫。于愚為允。謹議。
內侍監給事王泉博士胡玄亮等議狀一首
竊以。耆山闡化。泛幽津而鼓楫。碧落垂訓。趣真境而揚言。德總四天。挺教殊乎俗檢。義均一指。資敬異乎常倫。故致禮堅林。至理與恒情別統。屈身河上。玄功共即事已乖。是知緇服黃冠。非闕庭之飾。禪林洞府。豈臣子之榮。至於功深利益道備弘誘。列三乘之旨則理極四生。示五千之文則言包萬象。執慧刀而割煩惱。棄有欲而習無為。存歿仰其舟航。動植資其含養。性相非研機所盡。希夷豈探賾所窮。況乃轉法輪以翼帝功。則功濟塵劫。浮真氣而基聖道。則道冠混元。蕩乎大乎。固無得而稱
矣。今欲將同名教令依俗禮。綸言既降。誰不曰宜。竊恐高尚之風因斯遂往。玄妙之理流宕忘歸。伏惟 陛下。愛敬隆于百王。德教敷於四海。凝神體物弘道為心。何必約此二門。混同真俗之路。限茲兩教。亂彼默語之途。戒律既異於恒科。跪拜豈通於常禮。因循之跡。請依恒軌。謹議。
奉常寺承劉慶道主簿郝處杰等議狀一首
夫孝養所以事親。髮膚為立孝之始。敬忠所以奉上。跪拜申資敬之容。此固仰究天經俯窮人理。至夫真如寂滅言行俱盡。玄妙希夷窅冥難測 陛下恢弘正道闡辟妙門。興彼法徒膺茲冥祐。然而教非域中之政。形乃方外之儀。衣異國容。身無首飾。何以參搢紳于下拜。廁笄總而長跪。愚謂紹法象賢。可以朝不屈節。毀形自絕。可以家無降禮。且同巢許之流。有益勛華之盛。付囑之託。因循為善。既奉明敕。敢陳正議。謹議。
詳刑寺丞王千石司直張道遜等議狀一首
竊惟。君臣契重。忠孝之義本隆。父子恩深。愛敬之情攸切。存日用之理。荷產生之大。受其蔭者。豈有忘其德。餐其惠者。寧有闕其禮。斯固在三隆訓畫一垂範。乃理葉 神衷義符 聖詔。然而域內之法與老釋殊制。方外之軌共堯孔異轍。筌蹄不能喻。性相兩亡。小大所不拘。天地齊一。不以色養為孝。不
【現代漢語翻譯】 現代漢語譯本：
……完畢。現在想把僧侶的教令按照世俗的禮儀來做，皇上的命令既然已經下達，誰不說合適呢？我私下擔心高尚的風氣會因此而消失，玄妙的道理會流失而忘記迴歸。希望陛下您，愛戴和尊敬超過歷代君王，德行教化普及四海，專心致志地體會萬物，弘揚正道作為心願，何必限制這兩個宗門，混同真俗的道路，限制這兩個教派，擾亂他們默然不語的修行方式呢？僧侶的戒律既然與通常的科舉制度不同，跪拜禮儀又怎麼能適用於日常的禮節呢？沿襲舊的慣例，請按照原有的規矩。我謹慎地提出建議。 奉常寺承劉慶道主簿郝處杰等議狀一份 孝順父母是爲了侍奉雙親，保護頭髮和面板是孝道的開始。尊敬君上是爲了奉事君主，跪拜是爲了表達尊敬的容貌。這本來就是仰望上天探究天道，俯身研究人倫的道理。至於真如寂滅的境界，言語和行為都已窮盡，玄妙而又深奧，難以測度。陛下您弘揚正道，開闢玄妙的法門，興盛僧侶，承受上天的庇佑。然而佛教的教義不是世俗的政治，僧侶的儀容是方外之士的儀容。穿著異國的服裝，身上沒有首飾，怎麼能讓他們參與士大夫的下拜之禮，混在戴著髮簪的婦女中長跪呢？我認為傚法佛法，可以早朝時不屈膝；毀壞容貌，斷絕塵世，可以在家中不行跪拜之禮。而且像巢父、許由那樣的人，對國家的功業有益。佛祖付囑的重託，沿襲舊的慣例是最好的。既然已經奉了皇上的命令，我斗膽陳述正確的意見。我謹慎地提出建議。 詳刑寺丞王千石司直張道遜等議狀一份 我私下認為，君臣之間的關係很重要，忠孝的道義本來就很重要；父子之間的恩情很深厚，愛戴和尊敬的情感非常懇切。在世的時候享用父母給予的道理，承受父母養育的大恩。受到父母庇護的人，怎麼能忘記父母的恩德？吃著父母給予的恩惠的人，怎麼能缺少對父母的禮節？這本來就是在三皇五帝時就隆重提倡的訓誡，是統一的標準。這道理符合皇上的心意，道義符合聖上的詔令。然而世俗的法律與佛教和道教的制度不同，方外之士的規範與堯舜和孔子的準則不同。語言文字不能完全表達，事物的本性和表象都消失了。大小的區分不受約束，天地萬物都是一樣的。不把用物質供養父母當作孝順，不……
【English Translation】 English version:
...finished. Now I want to apply the monastic precepts according to secular etiquette. Since the imperial decree has been issued, who would say it's not appropriate? I secretly worry that the noble customs will disappear because of this, and the profound principles will be lost and forgotten. I hope that Your Majesty, whose love and respect surpass all previous kings, and whose virtue and teachings spread throughout the four seas, will concentrate on understanding all things and make it your wish to promote the right path. Why limit these two sects, mix the paths of truth and falsehood, restrict these two religions, and disturb their silent practice? Since the monastic precepts are different from the usual examination system, how can kneeling be applied to daily etiquette? Following the old practice, please follow the original rules. I respectfully offer my suggestion. A memorial from Hao Chujie, the registrar of the Court of Imperial Sacrifices, and others, following Liu Qingdao's lead. Filial piety is for serving parents, and protecting hair and skin is the beginning of filial piety. Respecting the ruler is for serving the sovereign, and kneeling is for expressing respect. This is originally about looking up to the heavens to explore the way of heaven, and bowing down to study the principles of human relations. As for the realm of True Suchness and Nirvana, words and deeds are exhausted, profound and mysterious, and difficult to fathom. Your Majesty promotes the right path, opens up the mysterious Dharma gate, prospers the monks, and receives the blessings of heaven. However, the teachings of Buddhism are not secular politics, and the appearance of monks is that of people outside the world. Wearing foreign clothes and without ornaments, how can they participate in the bowing ceremony of the scholar-officials and kneel among the women wearing hairpins? I believe that emulating the Buddha's Dharma allows one not to kneel in the morning court; destroying one's appearance and severing worldly ties allows one not to perform kneeling ceremonies at home. Moreover, people like Chao Fu and Xu You are beneficial to the country's achievements. The Buddha's entrustment is best followed by adhering to the old practices. Since I have received the imperial decree, I dare to state my correct opinion. I respectfully offer my suggestion. A memorial from Wang Qianshi, the vice minister of the Court of Judicial Review, Zhang Daoxun, the judicial officer, and others. I secretly believe that the relationship between ruler and minister is very important, and the righteousness of loyalty and filial piety is originally very important; the kindness between father and son is very deep, and the feelings of love and respect are very sincere. While alive, we enjoy the principles given by our parents and receive the great kindness of raising us. How can those who are sheltered by their parents forget their parents' kindness? How can those who eat the benefits given by their parents lack etiquette towards their parents? This was originally a teaching that was greatly promoted during the time of the Three Sovereigns and Five Emperors, and it is a unified standard. This principle is in accordance with the Emperor's heart, and the righteousness is in accordance with the Holy Decree. However, secular laws are different from the systems of Buddhism and Taoism, and the norms of people outside the world are different from the principles of Yao, Shun, and Confucius. Language and writing cannot fully express it, and the nature and appearance of things disappear. The distinction between large and small is not restricted, and heaven and earth are the same. Not regarding material offerings to parents as filial piety, not...
以棄親為疑。神道經久。此而莫止。尋其要旨。亦有助化。故詭服無點彝章。毀形不傷教義。超爾出塵之表。分然不羈之賓。沖而無替。嶷爾圓湛。雖因果難了。至理窅冥。若存若亡。因循自昔。往者釋遠著論晉庾息談。興其慢也。寧崇其敬。今若尊其道而毀其法。要其福而屈其身。是使鳴錫趨劍珮之容。捧爐端簪笏之禮。緇素並列。敬施雙。行斯則袈裟忸金翅之威。缽盂慚咒龍之術。其為教也。安所施乎。遜等預忝芻蕘。言非可擇。輒申愚管。伏深戰懼。謹議。
司稼寺卿梁孝仁等議狀一首
佛道之興其來尚矣。自白光東照紫氣西浮。莫不遵彼五千崇茲二教。無為寂滅同樹勝因。而僧尼道士女官趍承訓典。其為教也。裨濟實多。歷覽前修非無去取。所以同遵不拜良或可觀。至如道之為宗皇基由漸。尊嚴之切有異恒倫。豈可改作別儀俯隨常俗。因循不拜理謂為允。謹議。
外府寺卿韋思齊主簿賈舉等議狀一首
竊以。臣子跪拜固是常規。爰在禮經兼有權制。母拜其子。以禮成人。不臣其君。以尊道德。況方外之教。為善不同。道有凌虛。佛無生滅。修心練行。因果是憑。名曰出家。明超俗表咸言勝業。歷代俱尊盛立道場。皆求常樂。獻君親以廣福。濟含識于冥涂。久大而論高於俗教。若同儒
【現代漢語翻譯】 現代漢語譯本： 以拋棄親情作為疑慮。神道歷經長久。如果這種情況沒有停止。探尋其中的要旨。也有助於教化。所以改變服裝，沒有固定的章法。毀壞形體，但不損害教義。超越你脫離塵世的表象。成為一個自由不羈的客人。達到空虛而沒有衰退。高峻而圓滿清澈。即使因果難以瞭解。至理深遠而幽暗。好像存在又好像消失。一直沿襲自古以來。過去釋遠（姓名）著書立論，晉朝庾息（姓名）談論。興起了對佛教的輕慢。不如崇尚對佛教的尊敬。現在如果尊敬它的道而毀壞它的法。想要它的福報而屈辱自己的身體。這是要讓拿著錫杖的僧人，做出趨附劍珮的姿態。讓捧著香爐的人，行使端著笏板的禮儀。僧人和俗人並列。尊敬和施捨並重。如果這樣做，那麼袈裟就會羞於金翅鳥的威猛。缽盂也會慚愧於咒龍的法術。這樣的佛教，又在哪裡施行呢？我等謙卑地擔任小官。言語不值得選擇。冒昧地陳述我的淺見。內心深感戰慄和恐懼。謹此議論。 司稼寺卿梁孝仁（官名）等議狀一首 佛教的興盛由來已久。自從白光東照，紫氣西浮。沒有誰不遵從老子的五千言，崇尚佛教的二教。無為和寂滅共同樹立殊勝的因緣。而僧尼道士女官都遵循訓典。佛教的教化，裨益和濟助確實很多。縱觀前代的做法，並非沒有取捨。所以共同遵從但不跪拜，或許有可取之處。至於道教作為宗，皇基是由道教逐漸奠定的。道教的尊嚴非常重要，與一般的倫常不同。怎麼可以改變道教的禮儀，俯身順從世俗的禮節。沿襲不跪拜的禮節，我認為是允許的。謹此議論。 外府寺卿韋思齊（官名），主簿賈舉（官名）等議狀一首 我認為，臣子跪拜本來就是常規。禮經中既有常規，也有權宜之制。母親拜兒子，是因為兒子已經成年。不以臣子的禮節對待君主，是爲了尊重道德。況且方外之教，行善的方式不同。道教有凌虛之術。佛教沒有生滅之說。修心練行，因果是依據。名稱叫做『出家』，表明超越世俗的表象。大家都說這是殊勝的功業。歷代都非常尊重，盛大地建立道場。都是爲了求得常樂。向君主和親人獻上福報，救濟沉溺於黑暗中的眾生。長久以來，佛教的理論高於世俗的教義。如果和儒教相同
【English Translation】 English version: Taking abandoning relatives as a concern. The way of the gods has lasted for a long time. If this does not stop. Seeking its main points. It also helps in edification. Therefore, changing clothes, without fixed rules. Destroying the form, but not harming the doctrine. Surpassing your appearance of being detached from the world. Becoming a free and unrestrained guest. Reaching emptiness without decline. Lofty and perfectly clear. Even if cause and effect are difficult to understand. The ultimate truth is profound and obscure. As if existing and as if disappearing. It has been followed since ancient times. In the past, Shi Yuan (name) wrote books and established theories, and Yu Xi (name) of the Jin Dynasty discussed. It aroused contempt for Buddhism. It is better to respect Buddhism. Now, if you respect its Tao and destroy its Dharma. Wanting its blessings and humiliating your body. This is to make the monks holding tin staffs, make gestures of clinging to swords and jade pendants. Let the person holding the incense burner perform the etiquette of holding a tablet. Monks and lay people are juxtaposed. Respect and almsgiving are equally important. If you do this, then the kasaya will be ashamed of the power of the Garuda. The alms bowl will also be ashamed of the magic of cursing dragons. Where can such Buddhism be practiced? We humbly serve as minor officials. Words are not worth choosing. I venture to state my humble opinion. I feel deeply trembling and fear in my heart. This is my opinion. A memorial from Liang Xiaoren (official title), Secretary of the Court of Agriculture, and others The rise of Buddhism has been around for a long time. Since the white light shines eastward and the purple air floats westward. No one does not follow Lao Tzu's five thousand words and admire the two religions of Buddhism. Non-action and extinction jointly establish supreme causes. And monks, nuns, Taoists, and female officials all follow the precepts. The teachings of Buddhism, the benefits and assistance are indeed many. Looking at the practices of previous generations, it is not without choices. Therefore, following together but not kneeling, may be commendable. As for Taoism as the sect, the foundation of the imperial family was gradually laid by Taoism. The dignity of Taoism is very important, and it is different from ordinary ethics. How can we change the etiquette of Taoism and bow down to follow secular etiquette. Continuing the etiquette of not kneeling, I think it is permissible. This is my opinion. A memorial from Wei Siqi (official title), Secretary of the Outer Court, Jia Ju (official title), Registrar, and others I believe that kneeling and bowing by subjects is originally the norm. There are both norms and expedient measures in the Book of Rites. A mother bows to her son because her son has come of age. Not treating the monarch with the etiquette of a subject is to respect morality. Moreover, the teachings outside the world have different ways of doing good. Taoism has the art of soaring in the void. Buddhism has no saying of birth and death. Cultivating the mind and practicing conduct, cause and effect are the basis. The name is called 'leaving home', indicating transcendence of worldly appearances. Everyone says this is a supreme achievement. All dynasties have been very respectful and have grandly established monasteries. All are seeking constant happiness. Offering blessings to the monarch and relatives, and saving sentient beings who are drowning in darkness. For a long time, the theory of Buddhism has been higher than secular doctrines. If it is the same as Confucianism
例還入俗流。不尚學徒無由顯道。賴有崇護道獲常存。不拜之儀以彰深護。尊道之本取益為宗。今據經文云。拜非利人益國。實所宜言。非益之文何容敢進。循法仍舊無闕彝章。體妙窮深非下能及。幸沾芻議。敢竭愚誠。懼不合宜。追深戰灼。謹議。
繕工監大監劉審禮監作上官突厥等議狀一首
僧尼
一竊見王者尊敬神祇。神祇之類尊佛弟子。是以明其遠敬。尊其所尊抑從拜禮。愚謂未可。
一比見官人承 詔不拜王師非是師賤下人乃以敬其王教出家僧眾染衣除發異俗標形承佛綸言為國崇福君父致敬不禮其身僧為法衣不拜君父。
一竊見神像所立。因人作形。形已作成人還返敬。豈以因人所立則不致尊。若不致尊立之何用。佛以遺教付囑國王。王之所立王還尊敬。如王不敬立之何益。
道士 女道士
竊見承先代之後者。立居百王之上。道士等身披老君之法服。口傳老君之法言。同俗致拜。恐乖其禮。謹議。
司成館大司成令狐德棻等議狀一首
竊以釋老二教慈敬弘深。有國因循遂開崇尚。既久其法須從其道。竊謂拜伏理恐未通。何者削髮異冠帶之儀。持缽豈俎豆之禮。申恩方祈定慧無勞。拜跪嚴親報德有冀。真如何必屈腰慈后。山林既往。非復廊廟之
【現代漢語翻譯】 現代漢語譯本：仍然會陷入世俗的潮流。不崇尚學習，就沒有途徑來彰顯佛道。幸虧有崇尚和護持佛道，佛法才能長存。不跪拜的禮儀是爲了彰顯對佛法的深切護持。尊重佛道的根本在於獲取利益作為宗旨。現在根據經文上所說，跪拜並非對人有利、對國家有益的行為，這確實是應該說的。如果不是有益的條文，怎麼敢進獻呢？遵循舊有的法規，不缺少應有的章程。佛法的精妙深奧，不是下層人士所能達到的。有幸能發表一些粗淺的意見，我願意竭盡我的愚笨和真誠。擔心這些意見不合適，所以內心深感戰慄和不安。謹此議論。
繕工監大監劉審禮、監作上官突厥等人的議狀一份
僧尼
我認為，君王尊敬神祇（shén qí，神靈），而神祇之類又尊敬佛的弟子。因此，要表明對神祇的遠敬，就要尊重他們所尊重的人，所以應該遵循跪拜的禮儀。我認為這是不妥當的。
我看到官員們奉承皇上的詔令，卻不跪拜王師（wáng shī，帝王的老師），這不是因為老師卑賤，而是爲了尊敬皇上的教誨。出家的僧眾，身穿袈裟，剃除頭髮，以奇異的風俗和裝束來標榜自己，秉承佛陀的教誨，為國家崇尚福祉。君王和父親都對他們致敬，卻不對他們行跪拜之禮。僧人為佛法而出家，所以不跪拜君王和父親。
我認為，神像的設立，是因為人創造了形象。形象已經創造完成，人反而要反過來尊敬它。難道是因為人創造了它，就不應該尊敬它嗎？如果不應該尊敬它，那設立它有什麼用呢？佛陀將遺教（yí jiào，遺囑和教誨）託付給國王。國王所設立的佛像，國王反而要尊敬。如果國王不尊敬它，那設立它又有什麼用呢？
道士 女道士
我認為，繼承先代君王之後的人，地位在百王之上。道士等人身披老君（Lǎo jūn，道教對老子的尊稱）的法服，口中傳誦老君的法言。如果和普通人一樣行跪拜之禮，恐怕會違背禮儀。謹此議論。
司成館大司成令狐德棻（Lìnghú Défēn）等人的議狀一份
我認為，佛教和道教的慈悲和敬意都非常深遠。國家沿襲舊例，於是開始崇尚它們。既然已經很久了，就應該遵循它們的法則。我認為跪拜的禮儀恐怕是不合適的。為什麼呢？因為僧人剃髮，改變了冠帶的禮儀；手持缽盂，難道是祭祀用的禮器嗎？申張恩德，是爲了祈求定力和智慧，不需要勞煩跪拜。對父母長輩行跪拜之禮，是爲了報答恩德，還有所期望。真正的佛法，何必屈身於慈悲的太后？既然已經隱居山林，就不再是朝廷中的人了。
【English Translation】 English version: Still falls into the mundane stream. Without valuing learning, there is no way to manifest the Dao (dào, the Way or Dharma). Fortunately, there is reverence and protection of the Dao, so the Dharma can endure. The ritual of not prostrating is to demonstrate deep protection of the Dharma. The essence of respecting the Dao is to take benefit as its principle. Now, according to the scriptures, prostration is not beneficial to people or the country, which is indeed what should be said. If it were not a beneficial article, how dare we present it? Following the old regulations, there is no lack of due order. The subtlety and profundity of the Dharma are beyond the reach of the lower classes. Fortunately, we can offer some humble opinions, and I am willing to exhaust my foolishness and sincerity. Fearing that these opinions are inappropriate, I feel deeply apprehensive and uneasy. This is my humble discussion.
A memorial from Liu Shenli (Liú Shěnlǐ), the Grand Supervisor of the Construction Supervision, Shangguan Tuque (Shàngguān Tuquē), the Supervisor of Works, and others.
Monks and Nuns
I believe that the king respects the deities (shén qí, gods), and the deities in turn respect the disciples of the Buddha. Therefore, to show distant respect to the deities, one should respect those whom they respect, so the ritual of prostration should be followed. I think this is inappropriate.
I see that officials follow the emperor's edicts but do not prostrate to the Wang Shi (wáng shī, the emperor's teacher). This is not because the teacher is lowly, but to respect the emperor's teachings. Monks who have left home, wear robes, shave their heads, and distinguish themselves with strange customs and attire, uphold the Buddha's teachings, and promote blessings for the country. The king and father pay respect to them, but they do not prostrate to them. Monks leave home for the Dharma, so they do not prostrate to the king and father.
I believe that the images of deities are established because people create the forms. Once the forms are created, people turn around and respect them. Is it because people created them that they should not be respected? If they should not be respected, what is the use of establishing them? The Buddha entrusted his final teachings (yí jiào, last words and teachings) to the king. The king establishes the Buddha's image, and the king should respect it. If the king does not respect it, what is the use of establishing it?
Taoist Priests and Priestesses
I believe that those who inherit the legacy of previous kings are above hundreds of kings. Taoist priests and others wear the robes of Lao Jun (Lǎo Jūn, the Taoist honorific for Lao Tzu) and recite the teachings of Lao Jun. If they prostrate like ordinary people, I fear it would violate the proper etiquette. This is my humble discussion.
A memorial from Linghu Defen (Lìnghú Défēn), the Grand Director of the Directorate of Education, and others.
I believe that the compassion and reverence of Buddhism and Taoism are very profound. The country has followed the old practices, so it began to revere them. Since it has been a long time, their rules should be followed. I think the ritual of prostration is probably inappropriate. Why? Because monks shave their heads, changing the ritual of hats and belts; holding a bowl, is it a ritual vessel for sacrifice? Extending grace is to seek concentration and wisdom, without the need for prostration. Prostrating to parents and elders is to repay kindness, with expectation. Why must true Dharma bend to the compassionate Empress Dowager? Since they have retreated to the mountains and forests, they are no longer people of the court.
賓。朝野裁殊。理宜高尚其事。今使責以名教有虧其旨。臣等愚闇。請從不拜為宜。謹議。
司成館守宣業范義頵等議狀一首
臣聞。至道沖虛。般若玄寂。在人則人尊。在處則處貴。故河上仙老降劉后之高。雞岫名僧屈輪王之重。是知斯風久扇千載同遵。謹案梵網等經。出家人法。不向國王父母禮拜。至如傳儒業者。尚與君王分庭抗禮。孫為祖尸嫡胤冠祚父母猶拜其子。為傳重也。當今聖主法唐虞之揖讓。任巢許之不臣。超漢帝之寬仁。縱四皓于方外。豈況受付弘宣闡揚玄教。既許出家理宜隔俗。忽遣朝拜誠所驚疑。用人廢法。愚為未可。且禮云。介者不拜。為其失容節也。去俗之人身被忍鎧。今同俗跪翻貶朝儀。忝職上庠謬參賢館。沐 恩既重。敢罄諛聞。謹議。
左衛大將軍張延師等議狀一首
竊以。老氏玄奧。發揮眾妙之門。釋教凝寂。瀟灑出塵之境。自夫金容東度真氣西遊。挹道希風綿區浹域 聖朝撫運茲道彌隆。仁祠法宇麗充都邑。寶幢金剎彩絢路衢。凡此憑奉庶為資益兼存其教。竊謂可通。謹議。
右衛長史崔修業等議狀一首
李釋二教旨趣幽深。理絕名言功超意表。道以清凈為主。佛以拯物為宗。然含生者以為津樑。有形者將為彼岸。故河上屈文帝之貴。鷲嶺
【現代漢語翻譯】 現代漢語譯本 賓客和朝廷官員的意見各不相同，按道理應該推崇這件事。現在如果因為名教方面有所虧損而加以責備，就違背了聖上的旨意。我們這些臣子愚昧無知，認為不拜為宜。謹此議奏。
司成館的館守宣業和范義頵等人的議狀一份
臣等聽說，至高的道是空虛寂靜的，般若智慧是玄妙寂滅的。在人，則人因此而尊貴；在處所，則處所因此而顯貴。所以河上的仙人老子才降臨到劉后的高位，雞籠山的著名僧侶才屈尊于輪王的尊重。由此可知這種風尚已經盛行千年，大家都共同遵守。我們查閱《梵網經》等經典，出家人的規矩是不向國王和父母禮拜的。至於傳授儒家學業的人，尚且可以和君王分庭抗禮。孫子為祖父的屍體主祭，嫡系子孫繼承王位，父母還要拜他們的兒子，這是因為尊重所傳授的道統。當今聖明的君主傚法唐堯虞舜的揖讓之禮，任用像巢父許由這樣不願做官的人，超越漢朝皇帝的寬仁，放縱四皓這些方外之士。更何況是接受和弘揚玄妙的佛教呢？既然允許出家，按道理就應該和世俗隔絕。突然下令朝拜，實在令人驚疑。因為用人而廢棄法度，我們認為是不可以的。而且《禮記》上說，做媒的人不拜，因為他們失去了容貌和節操。出家之人身披忍辱的鎧甲，現在卻和世俗之人一樣跪拜，反而貶低了朝廷的禮儀。臣等忝居上庠的職位，謬列于賢士之館。沐浴皇恩已經很深重了，所以敢於竭盡愚忠上奏。謹此議奏。
左衛大將軍張延師等人的議狀一份
臣等私下認為，老子的學說玄妙深奧，闡發了眾多精妙的法門。佛教凝練寂靜，是瀟灑脫離塵世的境界。自從佛像東傳，真氣西遊，仰慕道義的風尚傳遍了全國。聖明的朝廷治理天下，這種道義更加興盛。寺廟和佛塔遍佈都城，寶幢和金剎在道路上絢麗多彩。這些都是憑藉佛法的庇佑，希望能夠資助和增益，兼顧並存各種教義。我們認為這是可以通融的。謹此議奏。
右衛長史崔修業等人的議狀一份
李耳（老子）和釋迦牟尼的兩種教義，旨趣幽深，道理超越了名言，功德超越了意想。道教以清靜為主旨，佛教以拯救眾生為宗旨。因此，眾生將它們作為渡河的橋樑，有形之物將它們作為到達彼岸的工具。所以河上的老子屈尊于文帝的尊貴，鷲嶺（靈鷲山，釋迦牟尼說法之地）...
【English Translation】 English version The opinions of the guests and court officials differed. It was appropriate to highly regard this matter. Now, if blame is assigned due to perceived deficiencies in 'Mingjiao' (名教, Confucian moral teachings), it would contradict the Emperor's intention. We, your humble servants, are ignorant and believe that not bowing is appropriate. We respectfully submit this proposal.
A memorial from 'Si Cheng Guan' (司成館, an official post) 'Guan Shou' (館守, title of the official) Xuan Ye (宣業) and Fan Yi Yun (范義頵) and others:
We have heard that the ultimate 'Dao' (道, the Way) is empty and tranquil, and 'Prajna' (般若, wisdom) is profound and silent. In a person, it makes the person honorable; in a place, it makes the place noble. Therefore, the immortal 'Laozi' (老子, founder of Taoism) descended to the high position of Empress Liu, and the famous monk of 'Jiulong Mountain' (雞籠山) condescended to the respect of 'Wheel-Turning King' (輪王, Chakravartin). This shows that this custom has been prevalent for thousands of years and is followed by all. We have examined the 'Brahmajala Sutra' (梵網經) and other scriptures, and the rules for monks and nuns are that they do not bow to the king or parents. As for those who transmit Confucian teachings, they can even stand on equal footing with the monarch. When a grandson presides over the ancestral sacrifice, and the嫡系子孫 (díxì zǐsūn, the primary lineage descendants) inherit the throne, parents still bow to their sons, because they respect the tradition being passed down. The current wise ruler emulates the abdication of 'Tang Yao' (唐堯) and 'Yu Shun' (虞舜, legendary sage kings), employs those who refuse to be officials like 'Chao Fu' (巢父) and 'Xu You' (許由, hermits), surpasses the benevolence of the Han emperors, and indulges the 'Four Whiteheads of Mount Shang' (四皓, hermits) who live outside the realm of society. How much more so should he accept and promote the profound Buddhist teachings? Since he has allowed people to become monks and nuns, they should be separated from the secular world. To suddenly order them to pay homage is truly alarming and doubtful. To abandon the law for the sake of employing people, we believe, is not permissible. Moreover, the 'Book of Rites' says that the matchmaker does not bow, because they have lost their appearance and integrity. Those who have renounced the world wear the armor of forbearance, but now they are kneeling like ordinary people, which demeans the court's etiquette. We hold humble positions in the 'Shang Xiang' (上庠, the highest school in ancient China) and are mistakenly listed among the halls of the virtuous. We have received great imperial grace, so we dare to exhaust our loyalty and report our views. We respectfully submit this proposal.
A memorial from General Zhang Yanshi (張延師) of the Left Guard and others:
We humbly believe that 'Laozi's' (老子) teachings are profound and mysterious, expounding the gates of numerous wonders. Buddhism is condensed and tranquil, a realm of carefree detachment from the world. Since the Buddhist images traveled east and the true energy traveled west, the admiration for the 'Dao' (道) has spread throughout the country. The wise court governs the world, and this 'Dao' (道) is even more prosperous. Temples and pagodas are all over the capital, and precious banners and golden 'Chaitya' (剎, Buddhist shrine) are colorful and dazzling on the roads. All of this relies on the protection of the 'Dharma' (法, Buddhist law), hoping to assist and benefit, and to coexist with various teachings. We believe that this is permissible. We respectfully submit this proposal.
A memorial from Cui Xiuye (崔修業), the Chief Secretary of the Right Guard, and others:
The teachings of 'Li Er' (李耳, Laozi) and 'Shakyamuni' (釋迦牟尼) are profound and subtle, their principles beyond words, and their merits beyond imagination. Taoism focuses on purity and tranquility, while Buddhism focuses on saving sentient beings. Therefore, sentient beings regard them as bridges to cross the river, and tangible things regard them as tools to reach the other shore. Therefore, 'Laozi' (老子) of the river condescended to the nobility of Emperor Wen, and 'Vulture Peak' (鷲嶺, where Shakyamuni preached)...
感明皇之尊。自茲以降其道彌廣。止如柱下妙理迦衛神蹤。仰其道者。莫識于指歸。挹其波者。無詳於終始。方審駕鶴游五嶺。分形遍三千。直是托跡應身方便誘接。但憑其化者。俱希輕舉之功。資其業者。亦救濟于塵劫。是故黃冠既變緇服才沾。人主不屈而臣。父母不子而畜。此乃尊于佛道。非是虧于禮儀。拜揖者何損於身。但恐虧于聖教。必也形神雙遣拜揖兩忘。均然同彼天。真無煩貌屈。既未窮於性相。便是若存若亡。理須成此勝因遂其高尚。況今 聖上欽明孝臨天下。尤遵二教資助福田。所以道士道人許其不拜。且遣拜甚易不拜甚難。足使襄野幼童。不獨善於軒帝。河上老叟。無專美於漢皇。千慮一得不拜為允。謹議。
右驍衛長史王玄策騎曹蕭灌等議狀一首
自佛教之興始於天竺。臣經三使頗有見聞。臣聞輸頭檀王是佛之父。摩訶摩耶是佛之母。僧優波離者本王家僕隸。王親遍禮敬同于佛。臣又見彼國僧尼法。不拜諸天神祠。亦不拜君王父母。君王父母皆禮僧尼及諸道眾。臣經難彼僧曰。此之仆隸始落髮披緇。殊無所識。即令君父致敬。大不近人情。僧對曰。雖初剃髮形已同佛。復能震動魔宮。雖曰無知豈不如泥木。泥木一立為主像。縱博通貴勝得不致敬。僧不拜俗亦已明矣。
一臣又
【現代漢語翻譯】 現代漢語譯本： 感念明皇（唐玄宗）的尊崇，自此以後，道教的傳播更加廣泛。例如柱下史（老子）的玄妙哲理和迦衛國（釋迦牟尼的故鄉）的神聖足跡，仰慕道教的人，沒有人能完全理解其最終歸宿；想要了解道教的人，沒有人能詳細知曉其起始和終結。可以確信的是，道教可以像仙鶴一樣遊歷五嶺，分化身形遍佈三千世界。這實在是道教爲了應世顯跡，方便引導接引眾生。只要依靠道教的教化，都能希望獲得輕身飛舉的功德；資助道教事業的人，也能從塵世的劫難中得到救濟。因此，原本頭戴黃巾的道士，一旦換上黑色僧袍，即使是人間的君主，也會不屈尊而以臣子的禮節對待；即使是父母，也不會把他們當作子女來養育。這實在是道教比佛教更加尊貴，而不是虧損了禮儀。拜見道士有什麼損害呢？只是恐怕會虧損了聖教。一定要做到形神俱忘，拜與不拜都忘記，才能像天真一樣，不用費心屈身行禮。既然還沒有窮盡對性相的理解，那麼就好像存在又好像不存在一樣。必須成就這種殊勝的因緣，才能成就他們的高尚品德。更何況當今聖上（皇帝）英明，以孝道治理天下，尤其遵奉佛道二教，資助福田。所以允許道士和道人不拜君王父母。而且讓他們拜很容易，讓他們不拜卻很難。足以讓襄野的孩童，不僅僅讚美軒轅黃帝；讓河上的老翁，不再只讚美漢朝的皇帝。經過千百次的考慮，認為不拜是合適的。謹此議。
右驍衛長史王玄策、騎曹蕭灌等人的議狀一份
自從佛教興起，開始於天竺（印度）。我（王玄策）曾經三次出使天竺，頗有一些見聞。我聽說輸頭檀王（凈飯王）是佛陀的父親，摩訶摩耶（摩耶夫人）是佛陀的母親。僧人優波離原本是國王家的僕人，國王親自遍禮敬他，如同禮敬佛陀一樣。我又看到那個國家的僧尼的規矩，不拜諸天神祠，也不拜君王父母。君王父母都禮敬僧尼以及各位道眾。我曾經質問那些僧人說：『這個僕人剛剛剃髮披上袈裟，沒有什麼見識，就讓君王父母向他致敬，這太不合人情了吧？』僧人回答說：『雖然他剛剛剃髮，但他的形體已經和佛陀一樣了，而且能夠震動魔宮。雖然說他沒有知識，難道還不如泥塑木雕的偶像嗎？泥塑木雕一旦被立為主像，即使是博學通達、地位尊貴的人，也不得不向它致敬。』僧人不拜世俗之人，道理已經很明顯了。
我（王玄策）又
【English Translation】 English version: Grateful for the reverence of Emperor Ming (Emperor Xuanzong of Tang), from then on, the Daoist path spread even wider. Consider, for example, the profound principles of the Keeper of the Archives (Lao Tzu) and the sacred traces of Kapilavastu (the birthplace of Shakyamuni). Those who admire the Daoist path cannot fully grasp its ultimate destination; those who wish to understand it cannot know its beginning and end in detail. It is certain that Daoism can travel the Five Ridges like a crane and manifest its forms throughout the three thousand worlds. This is truly Daoism manifesting in the world to conveniently guide and receive sentient beings. As long as one relies on the teachings of Daoism, one can hope to attain the merit of light and effortless ascension; those who support the cause of Daoism can also be saved from the tribulations of the mortal realm. Therefore, when a Daoist who originally wears a yellow turban changes into black monastic robes, even the ruler of men will treat them with the respect of a subject without feeling demeaned; even parents will not treat them as children to be raised. This is truly Daoism being more revered than Buddhism, and not a loss of etiquette. What harm is there in bowing to a Daoist? It is only feared that it will diminish the Holy Teachings. One must reach the point where both form and spirit are forgotten, and bowing or not bowing is forgotten, in order to be like the natural state, without the need to exert oneself to bow. Since one has not yet exhausted the understanding of nature and appearance, it is as if one exists and does not exist. One must achieve this supreme cause and thus fulfill their noble virtues. Moreover, the current Holy Emperor (the Emperor) is wise and governs the world with filial piety, especially revering both Buddhism and Daoism, and supporting the fields of merit. Therefore, Daoist priests and Daoist practitioners are permitted not to bow to the ruler and parents. And it is very easy to make them bow, but very difficult to make them not bow. It is enough to make the children of Xiangye not only praise the Yellow Emperor; to make the old men of the river not only praise the Emperor of Han. After a thousand considerations, it is deemed appropriate not to bow. This is my humble opinion.
A memorial from Wang Xuanze, the Right Xiao Wei Chang Shi (Director of the Right Xiao Wei Guard), Xiao Guan, the Qi Cao (Cavalry Officer), and others.
Since the rise of Buddhism, it began in Tianzhu (India). I (Wang Xuanze) have been to Tianzhu three times and have some knowledge. I have heard that King Suddhodana (Śuddhodana) was the Buddha's father, and Mahamaya (Māyā) was the Buddha's mother. The monk Upali was originally a servant in the king's household, and the king personally paid him homage, just as he would pay homage to the Buddha. I have also seen the rules of monks and nuns in that country, who do not bow to the gods of the heavens, nor do they bow to the ruler and parents. The ruler and parents all pay homage to the monks and nuns and all the Daoist practitioners. I once questioned those monks, saying, 'This servant has just shaved his head and donned the robes, and has no knowledge, yet you have the ruler and parents pay him homage, is this not unreasonable?' The monks replied, 'Although he has just shaved his head, his form is already the same as the Buddha, and he can shake the demon palace. Although he is said to be without knowledge, is he not better than clay and wooden idols? Once clay and wooden idols are established as the main image, even the learned and noble must pay homage to them.' The principle that monks do not bow to secular people is already clear.
I (Wang Xuanze) also
親難彼僧曰。維摩經。比丘亦禮維摩詰足。法華經。僧行普敬。此二經文。拜俗明矣。何因比丘得不拜尊者。僧曰。佛制律經乃是僧尼常軌。其維摩經比丘荷法。暫行曲禮。法花經大士一時別行。何得以權時別行亂茲恒典。臣深然之。臣聞妻死鼓盆環尸而歌。此亦一時別行。豈得預于喪服之制。
一臣于天竺。經禮天像。彼王乃笑而問曰。使等並是優婆塞。何因禮天。臣問所由。答曰。此優婆塞法不禮天。昔迦膩色迦王受佛五戒。亦禮天像。像皆倒地。后至日天。祠事天者恐王至禮天像倒。遂將佛像密置天頂。王三禮不倒。王怪令檢。于天冠內得一佛像。王甚大喜嘆佛神德。嘉其智慧大賞封邑。至今見在。又云。有外道受佛五戒。但供養天祠而不頂禮。王責不禮之罪。白王曰。小子豈敢辭禮。禮恐損天。王曰。天損不關爾事。彼即禮拜天像遂碎。五戒優婆塞尚不得禮天。況具戒僧尼而令拜俗。
臣玄策言。臣聞。百王布軌。但禮制于寰中。大覺垂教。乃津樑于域外。莫不資真人以易俗。賴高僧而移風。遂得謐四海之波濤。脫三界之塵累。故漢帝不屈于河上。輪王遍禮于沙彌。此則道俗殊涂。豈得內外同貫。教許黃冠之輩。游一道于寰中。緇衣之徒。駕五乘于方外。因循既久助化益深。草偃風行其來尚矣。
【現代漢語翻譯】 現代漢語譯本： 一位大臣質問那位僧人說：『《維摩經》（Vimalakirti Sutra）中，比丘也向維摩詰（Vimalakirti）的腳致敬。《法華經》（Lotus Sutra）中，僧人普遍受到尊敬。這兩部經文都明確說明了可以向在家人致敬。為什麼比丘可以不向尊者致敬呢？』僧人回答說：『佛制定的戒律是僧尼的常規。而《維摩經》中比丘肩負佛法，暫時行使變通的禮節。《法華經》中大菩薩一時特別的行為。怎麼能用權宜之計來擾亂這恒常的典制呢？』我深以為然。我聽說妻子去世后敲擊瓦盆，圍繞屍體唱歌，這也是一時的特殊行為，怎麼能把它納入喪服的制度呢？
一位大臣在天竺（India），經過時禮拜天神像。那裡的國王笑著問道：『使者們都是優婆塞（upasaka，在家男居士），為什麼禮拜天神？』我問他原因。他回答說：『按照優婆塞的戒律是不禮拜天神的。』過去迦膩色迦王（Kanishka）受了佛的五戒，也禮拜天神像，結果神像都倒在地上。後來到了日天神（Surya）那裡，負責祭祀天神的人擔心國王來禮拜天神像時也會倒塌，於是就把佛像秘密地放在天神的頭頂上。國王三次禮拜，神像都沒有倒塌。國王感到奇怪，讓人檢查，在天神的頭冠里發現了一尊佛像。國王非常高興，讚歎佛的神德，嘉獎他的智慧，並給予豐厚的賞賜和封地，至今還在。』又有人說：『有外道受了佛的五戒，只是供養天祠而不頂禮。國王責備他不頂禮的罪過。』他稟告國王說：『小子豈敢不禮拜，只是擔心禮拜會損壞天神。』國王說：『天神損壞不關你的事。』那人就禮拜天神像，結果天神像就碎裂了。五戒優婆塞尚且不能禮拜天神，更何況是具足戒的僧尼，怎麼能讓他們禮拜在家人呢？』
我玄策（Xuan Ce）說：『我聽說，歷代帝王制定法度，只是在世俗社會中建立規範。偉大的佛陀垂示教誨，是爲了在世俗之外提供解脫的橋樑。沒有真人就無法改變習俗，沒有高僧就無法移風易俗。這樣才能平息四海的波濤，擺脫三界的塵埃。所以漢朝的皇帝不屈服於河神，轉輪王（Chakravartin）普遍禮敬沙彌（sramanera，小沙彌）。這說明了道俗的道路不同，怎麼能把內外混為一談呢？教義允許道士之流，在世俗社會中游歷。僧侶之輩，駕馭五乘佛法在世俗之外修行。這種做法由來已久，對教化的幫助也越來越深。如同風吹過草地，草隨風倒一樣，這種影響由來已久了。』
【English Translation】 English version: A minister questioned the monk, saying, 'In the Vimalakirti Sutra, even bhikshus (monks) pay respects to Vimalakirti's feet. In the Lotus Sutra, monks are universally respected. These two sutras clearly show that it is permissible to pay respects to laypeople. Why is it that bhikshus are not required to pay respects to elders?' The monk replied, 'The precepts established by the Buddha are the standard for monks and nuns. In the Vimalakirti Sutra, the bhikshu carries the Dharma and temporarily performs a flexible form of etiquette. In the Lotus Sutra, the great bodhisattvas (bodhisattva) engage in special conduct at times. How can we disrupt the constant rules with temporary expedients?' I deeply agree with this. I have heard of someone drumming on a pot and singing around a corpse after his wife's death. This is also a temporary, special act. How can it be included in the rules of mourning?
A minister in India, when passing by, paid respects to the statues of the gods. The king there laughed and asked, 'Are the envoys all upasakas (lay male followers)? Why are they paying respects to the gods?' I asked him the reason. He replied, 'According to the precepts of upasakas, they do not pay respects to the gods.' In the past, King Kanishka, after receiving the five precepts of the Buddha, also paid respects to the statues of the gods, and as a result, the statues all fell to the ground. Later, when he arrived at the temple of Surya (the sun god), those in charge of the temple feared that the statues would also fall if the king paid respects to them. So, they secretly placed a Buddha statue on top of the god's head. The king paid respects three times, but the statue did not fall. The king was surprised and ordered an inspection. They found a Buddha statue inside the god's crown. The king was very pleased, praised the Buddha's divine power, commended his wisdom, and bestowed generous rewards and fiefdoms, which still exist today.' It is also said, 'There was a heretic who received the five precepts of the Buddha but only made offerings to the temples of the gods without bowing. The king rebuked him for not bowing.' He reported to the king, 'How dare this humble one refuse to bow? I fear that bowing would damage the gods.' The king said, 'The damage to the gods is none of your concern.' The man then bowed to the statue of the god, and the statue shattered. Even an upasaka who has taken the five precepts is not allowed to pay respects to the gods, let alone fully ordained monks and nuns. How can we make them pay respects to laypeople?'
I, Xuan Ce, say, 'I have heard that the emperors of the past established laws and regulations only to create norms within the secular world. The great Buddha imparted teachings to provide a bridge to liberation outside the secular world. Without true men, it is impossible to change customs; without eminent monks, it is impossible to transform traditions. Only in this way can the waves of the four seas be calmed and the dust of the three realms be shed. Therefore, the Han emperor did not submit to the river god, and the Chakravartin universally paid respects to sramaneras (novice monks). This shows that the paths of the ordained and the laity are different. How can we confuse the internal and external? The teachings allow Taoists to travel within the secular world. Monks and nuns practice the five vehicles of Buddhism outside the secular world. This practice has been long-standing, and its contribution to edification has become increasingly profound. Like grass bending in the wind, this influence has been long-standing.'
臣聞。聖人無常師。以主善者為師。聖人無常心。以百姓心為心。兆庶曩昔敬信歸依。今議令拜君父。寔乖主善百姓之心。況袈裟異華俗之服。髡削非章甫之儀。崇之則福生。卑之則罪積。共知拜君無益於國。拜父不利於親。臣如寢默不言。豈得為忠為孝。臣望隨舊軌請不改張同 太宗文皇帝故事。依前不拜。謹議。
右武衛長史孝昌縣公徐慶等議狀一首
竊以。三綱之重義極君親。百行之先寔資敬愛。而黃冠緇服。咸均亭育之恩。謁 帝奉親。頓虧臣子之敬。本乎教義頗紊彝倫。解而更張抑為通允。然則道樞邃賾。出乎名言之外。慧輪廣運。超乎心行之表。經行之侶。庇白馬而棲禪。繕性之流。佇青牛而警契。雖跡羈有待而利涉無涯。誠宜重其道而崇其教。尊其人而異其禮。是以河上真人。親紆漢后之蹕。廬山慧遠。竟絕晉臣之議。況復出處殊致顯昧異涂。羽帶田衣。既匪朝宗之服。乘杯負局。寧同就養之方。致敬之儀未為盡善。若以道雖可尚而處非其人。則宜峻彼堤防甄其律行。不可以人屈道。誠可以道勵人。伏以皇家發慶。肇自猶龍之德 宸居體寂。每崇靈鷲之風。不革前規。彌光尊祖之義。儻違舊制。便曠師臣之禮。天渙下覃俯令群議。竊懷管見輒肆芻詞。用舍之宜非敢取衷。謹議。
右
【現代漢語翻譯】 現代漢語譯本： 我聽說，聖人沒有固定的老師，而是以能夠弘揚善道的人為師；聖人沒有固定的心意，而是以百姓的心意為心意。現在，讓百姓改變過去對佛法的敬信和歸依，改為禮拜君王和父親，這實在違背了以弘揚善道和體恤百姓為本的心意。況且，僧人的袈裟不同於華夏的服飾，僧人的剃髮也不同於士大夫的禮儀。尊崇佛法就會帶來福報，輕視佛法就會積累罪過。大家都知道，禮拜君王對國家沒有益處，禮拜父親對親人沒有好處。如果我沉默不言，怎麼能算是忠臣孝子呢？我希望維持舊制，不要改變，如同唐太宗文皇帝時期的做法，依舊不禮拜君王和父親。我謹提出以上建議。
右武衛長史孝昌縣公徐慶等人的建議。
我認為，君臣、父子這三綱的意義極為重要，百種德行的首要在於敬愛。而僧人和道士，都同樣享受著國家的恩澤。如果讓他們朝見皇帝、侍奉父母，就會大大減損臣子和子女的尊敬。從教義上來說，這會擾亂人倫。如果能夠解釋清楚並加以改變，也算是通情達理。然而，佛道的玄妙深奧，超出了言語的表達；佛法的廣泛傳播，超出了心念的範圍。修行佛法的人，依靠白馬寺而安禪；修養身性的人，憑藉老子的青牛而領悟。雖然他們的行為受到一些限制，但利益卻是無窮無盡的。確實應該尊重他們的道，崇尚他們的教義，尊敬他們的人，並給予他們特殊的禮遇。因此，河上真人（指傳說中的仙人，曾傳授黃老之術），曾讓漢朝的皇后親自屈尊拜訪；廬山慧遠（東晉高僧），最終謝絕了晉朝大臣讓他還俗的建議。更何況，出世和入世的道路不同，顯揚和隱晦的方式各異。僧人的羽衣和田衣，本來就不是朝廷的服飾；僧人的乘杯和負局，也不同於侍奉父母的方式。讓他們行禮致敬，可能並不完全妥當。如果認為佛道雖然值得推崇，但修行的人卻不合格，那麼就應該嚴格管理，考察他們的行為。不能因為人的問題而貶低佛道，而應該用佛道來勉勵人。我認為，皇家興盛，源於猶如龍一樣的德行；皇宮清靜，常常推崇靈鷲山的風範。不改變以前的規矩，是爲了發揚尊敬祖先的意義；如果違背舊制，就會廢棄師臣之禮。現在皇帝廣泛徵求意見，我懷著淺薄的見解，冒昧地提出這些建議。是否採納，不敢自專。我謹提出以上建議。
右
【English Translation】 English version: I have heard that a sage has no constant teacher, but takes as his teacher whoever excels in goodness. A sage has no constant mind, but takes the minds of the people as his mind. Now, to order the populace to change their past reverence, faith, and reliance on Buddhism to instead worship the ruler and father is truly contrary to the heart of prioritizing goodness and the people. Moreover, the kasaya (robe) of monks is different from the clothing of the Han Chinese, and the tonsure (shaved head) is not the attire of officials. Honoring Buddhism brings blessings, while belittling it accumulates sins. Everyone knows that worshiping the ruler does not benefit the country, and worshiping the father does not benefit the family. If I were to remain silent, how could I be considered loyal or filial? I hope to maintain the old system and not change it, as was done during the time of Emperor Taizong of the Tang Dynasty, and continue not to bow to the ruler and father. I respectfully submit this proposal.
A proposal from Xu Qing, Right Wuwei Changshi (Right Military Guard Commander) and Duke of Xiaochang County, and others.
I believe that the importance of the Three Bonds (ruler-subject, father-son, husband-wife) is paramount, and the priority of all virtues lies in respect and love. Yet, both Daoist priests and Buddhist monks equally enjoy the grace of the state. If they were to attend upon the emperor and serve their parents, it would greatly diminish the respect of subjects and children. From a doctrinal perspective, this would disrupt the proper order of human relationships. If it can be explained clearly and changed, it would be considered reasonable. However, the profundity and subtlety of Daoism and Buddhism transcend verbal expression; the widespread propagation of Buddhist teachings surpasses the realm of thought. Those who practice Buddhism rely on the White Horse Temple for meditation; those who cultivate their nature rely on Laozi's (老子) blue ox for enlightenment. Although their actions are subject to some limitations, the benefits are boundless. It is indeed appropriate to respect their Dao, honor their teachings, revere their people, and grant them special treatment. Therefore, the Riverbank Master (河上真人, refers to a legendary immortal who transmitted Huang-Lao teachings) once caused the Han empress to personally pay him respects; Huiyuan of Mount Lu (廬山慧遠, a prominent Eastern Jin Dynasty monk) ultimately declined the Jin ministers' suggestion that he return to secular life. Moreover, the paths of being in the world and out of the world are different, and the ways of manifesting and concealing are distinct. The feathered robes and field clothes of monks are not the attire of the court; the carrying of cups and boards is not the same as serving parents. The ritual of paying respects may not be entirely appropriate. If it is thought that although Daoism and Buddhism are worthy of respect, the practitioners are not qualified, then strict management should be implemented to examine their conduct. One should not denigrate Daoism and Buddhism because of the people, but should use Daoism and Buddhism to encourage people. I believe that the prosperity of the imperial family originates from dragon-like virtue; the tranquility of the imperial palace often reveres the spirit of Vulture Peak (靈鷲山, also known as Grdhrakuta, the place where Buddha preached). Not changing the previous rules is to promote the meaning of respecting ancestors; if the old system is violated, the rituals of teacher and subject will be abandoned. Now that the emperor is widely soliciting opinions, I humbly offer these suggestions with my limited understanding. Whether to adopt them is not for me to decide. I respectfully submit this proposal.
Right
威衛將軍李晦等議狀一首
原夫指樹摛祥。警龍德于皇胄。蹈花標瑞。抗輪寶于 宸儀。創跡毗城。包紫宙而開宇。疏基勵壤。貫青曦而闡耀。故能抑揚庶類控引群靈。十地閑安。趨紺殿而希果。九天凝夐。佩玄珠而問津。由是著美 皇猷馳芬帝載。緇服齊裾于上輦。黃冠接武于中州。宴坐經行。道不參于廊廟。登壇執簡。跡未齒于朝宗。今欲約以儒門牽于王制。儀背纓冠法符簪笏。便是貴其道而賤其人。申其教而屈其禮。禮隨教顯人由道尊。固可以道廢人。不應以禮虧教。誠宜疇咨故實軌範舊章。俾夫高尚之風昭明易象。隨時之義允洽甿心。但燭燎螢翻。豈增華于日月。塵霏露委。希締美於山河。冒進芻言輕陳輿頌。詞疏理懵汗驚神悚。謹議。
左戎衛大將軍懷寧縣公杜君綽等議狀一首
竊以。至道沖虛釋教凝寂。津樑庶品道引群生。銷鄙行於未萌。發慈心於已悟。然而後身濟物雖假于名言。勸善懲非無資于賞罰。信乃善開方便冥助政道 伏惟 皇帝陛下。德合乾坤 恩沾動植。含靈稟氣俱荷曲成。僧尼之屬誠宜拜跪。但不拜君父著在經文。臣以為道或可存則言不可廢。且君父尊極事絕擬倫。在於臣子敬非緣拜。既殊道俗無嫌傲誕以臣愚見。不拜為宜。謹議。
左金吾衛將軍上柱國開國侯
【現代漢語翻譯】 現代漢語譯本 威衛將軍李晦等人提出的議狀：
追溯往昔，（佛陀）指樹顯祥瑞，其龍德之姿警醒于皇室後裔；蹈花呈瑞兆，其輪寶之相輝映于皇家的威儀。開創毗城（Visha City，佛教傳說中的城市），其功德包容廣闊的宇宙而開闢新的世界；疏通地基，整治土壤，其光輝貫穿青天而彰顯耀眼。因此能夠抑揚各種事物，控制引導各種生靈。十地（Dashabhumika，菩薩修行的十個階段）的聖者悠閑安適，趨向紺殿（Buddhist temple，佛教寺廟）而希求證得佛果；九天（highest heaven，最高的境界）的修行者凝神靜寂，佩戴玄珠（profound truth，深奧的真理）而探尋津樑（ferry，解脫的途徑）。由此，美名彰顯于皇家的謀略，芬芳傳揚于帝王的功業。身著緇衣（Buddhist robes，僧侶的服裝）的人們整齊地排列在上輦（imperial carriage，皇帝的車駕）之前，頭戴黃冠（Taoist headdress，道士的帽子）的人們緊隨於中州（central region，中原地區）。宴坐（meditation，禪坐）經行（walking meditation，行禪），他們的道義不參與朝廷的廊廟之事；登壇說法，執簡記錄，他們的事蹟不被朝廷所重視。如今想要用儒家的禮儀來約束他們，用王室的制度來牽制他們，讓他們改變僧侶的服裝，遵循官吏的禮儀，這便是重視他們的道義而輕賤他們的人格，申明儒家的教化而屈辱佛教的禮儀。禮儀隨著教化而顯揚，人格因為道義而尊貴，固然可以因為道義而廢棄人格，但不應該因為禮儀而虧損教化。實在應該廣泛諮詢過去的史實，遵循舊有的章程，使高尚的風氣彰明易象（Book of Changes，周易），隨時變通的意義符合百姓的心意。但是螢火蟲的光芒，怎能增添日月的光輝？塵土和露水，怎能成就山河的美麗？我冒昧地進獻淺薄的言辭，輕率地陳述粗陋的見解，文辭疏漏，義理懵懂，內心驚恐，精神戰慄。謹議。
左戎衛大將軍、懷寧縣公杜君綽等人提出的議狀：
我認為，至高的道義是虛空寂靜的，佛教的教義是凝練沉寂的。佛教是普度眾生的津樑，引導各種生靈。它能消除鄙陋的行為于萌芽之時，啓發慈悲之心於覺悟之後。然而，後世救濟萬物，雖然藉助於名言（words and concepts，語言和概念），勸善懲惡，也離不開賞罰的輔助。相信佛教能夠開啟方便之門，默默地輔助政治的治理。恭敬地稟告皇帝陛下，您的德行與天地相合，恩澤遍及一切動植物。一切有生命、有氣息的眾生都蒙受您的恩澤。僧尼之輩，誠然應該拜跪。但是不拜君父，是記載在經文之中的。我認為，道義或許可以儲存，但言語不可廢棄。況且君父的地位至尊至極，事奉君父的禮儀不能與其他的倫理相比。作為臣子，恭敬之心並非只在于拜跪。既然僧俗有別，就沒有傲慢放肆的嫌疑。以我愚鈍的見解，認為不拜為宜。謹議。
左金吾衛將軍、上柱國、開國侯
【English Translation】 English version Memorial presented by General Li Hui of the Weiwu Army and others:
Tracing back to the origins, (the Buddha) pointing to the tree manifested auspiciousness, his dragon-like virtue alerted the imperial descendants; treading on the flower displayed a propitious sign, his wheel-like treasure shone upon the imperial majesty. Establishing Visha City (毗城, a city in Buddhist legends), its merits encompassed the vast universe and opened up a new world; dredging the foundation and cultivating the soil, its brilliance penetrated the blue sky and shone brightly. Therefore, it was able to regulate all things and control and guide all beings. The saints of the Ten Grounds (十地, Dashabhumika, the ten stages of a Bodhisattva's practice) were leisurely and comfortable, heading towards the Buddhist temple (紺殿) and hoping to attain Buddhahood; the practitioners of the Nine Heavens (九天, the highest heaven) were focused and tranquil, wearing the profound truth (玄珠) and seeking the ferry (津樑, the path to liberation). Thus, the good name was manifested in the imperial strategies, and the fragrance spread in the emperor's achievements. Those wearing Buddhist robes (緇衣) were neatly arranged before the imperial carriage (上輦), and those wearing Taoist headdresses (黃冠) followed closely in the central region (中州). Sitting in meditation (宴坐) and walking in meditation (經行), their principles did not participate in the affairs of the court; ascending the altar to preach and holding the bamboo slips to record, their deeds were not valued by the court. Now, wanting to restrain them with Confucian rituals and control them with royal systems, making them change their monastic attire and follow the etiquette of officials, this is to value their principles but despise their persons, to promote Confucian teachings but humiliate Buddhist rituals. Rituals are manifested with teachings, and persons are respected because of principles. It is certainly possible to abandon persons because of principles, but one should not impair teachings because of rituals. It is truly appropriate to widely consult past historical facts and follow the old regulations, so that the noble customs will illuminate the Book of Changes (易象), and the meaning of adapting to the times will conform to the hearts of the people. But how can the light of fireflies add to the brilliance of the sun and moon? How can dust and dew achieve the beauty of mountains and rivers? I presumptuously offer shallow words and rashly present crude opinions. The words are sparse, the meaning is ignorant, the heart is frightened, and the spirit trembles. Respectfully submitted.
Memorial presented by Du Junchuo, Grand General of the Left Rongwei Army and Duke of Huaining County, and others:
I believe that the supreme principle is emptiness and stillness, and the Buddhist teachings are condensed and tranquil. Buddhism is the ferry for all beings, guiding all kinds of creatures. It can eliminate base behavior in its infancy and inspire compassion after enlightenment. However, later generations saving all things, although relying on words and concepts (名言), encouraging good and punishing evil, cannot be separated from the assistance of rewards and punishments. Believing that Buddhism can open the door of convenience and silently assist the governance of politics. Respectfully reporting to His Majesty the Emperor, your virtue is in harmony with heaven and earth, and your grace extends to all animals and plants. All living and breathing beings are blessed by your grace. Monks and nuns should indeed bow and kneel. However, not bowing to the ruler and father is recorded in the scriptures. I believe that the principle may be preserved, but the words cannot be abandoned. Moreover, the position of the ruler and father is supreme, and the etiquette of serving the ruler and father cannot be compared with other ethics. As a subject, respect is not only in bowing and kneeling. Since monks and laity are different, there is no suspicion of arrogance and rudeness. In my humble opinion, it is appropriate not to bow. Respectfully submitted.
General of the Left Jinwu Army, Pillar of the State, Founding Marquis
權善才等議狀一首
竊以。釋道二門津流自遠。求諸典實崇敬斯弘。至若 皇系所宗。寔光華于萬祀。漢室惟啟。亦紛郁于千載。且君親在三。儒有不臣之禮。玄寂居二。制無揖拜之儀。義不師古。請循惟舊。謹議。
右奉宸將軍辛弘亮等議狀一首
釋老二門教週四海。源流自久弘益已深。敢申愚見。仍舊為允。謹議。
右春坊主事謝壽等議狀一首
一敕云。君親之義。在三之訓為重。愛敬之道。凡百之行攸先者。此實先王之要道也。今請申其理。竊尋教有外教內教之別。人有在家出家之異。在家則依乎外教。服先王之法服。順先王之法言。上有敬親事君之禮。下有妻子官榮之戀。此則恭孝之躅。理葉儒津。出家則依乎內教。服諸佛之法服。行諸佛之法行。上舍君親愛敬之重。下割妻子官榮之戀。以禮誦之善自資父母。行道之福以報國恩。既許不以毀形易服為過。豈宜責以敬親事君之禮。異乎孔老之教。所以理絕常境。不抑其拜禮。無損於國也。
一敕云。宋朝暫革此風。少選還依舊貫者。自佛法東流六百餘載。帝代相次。向有百王。莫不敬崇佛法樹福僧田者。故以染衣剃髮。同諸佛之容儀。割親辭榮。異眾人之愛戀。天龍敬重號為福田。故佛告憍曇彌。莫供養我。當供養僧。
【現代漢語翻譯】 現代漢語譯本： 權善才等人議論的奏狀：
私下認為，佛教和道教這兩大宗派，其源頭和流傳都非常久遠。考察典籍和史實，對它們的崇敬由來已久且非常弘大。至於我皇室所尊奉的，確實能為萬世帶來光輝。漢朝開啟佛教之門，也使得佛教文化繁榮興盛了上千年。而且君主和父母是人倫中最重要的，儒家有不臣服昏庸君主的禮儀。玄妙寂靜的出家人，在禮制上沒有向君主揖拜的規定。如果認為不應該傚法古代的做法，那麼請遵循舊有的規矩。我們謹慎地提出如下建議。
右奉宸將軍辛弘亮等人議論的奏狀：
佛教和道教這兩大宗派的教義遍及四海，其源頭和流傳都非常久遠，對社會的弘揚和益處已經非常深厚。我斗膽陳述我的愚見，仍然按照舊有的規矩來執行是穩妥的。我們謹慎地提出如下建議。
右春坊主事謝壽等人議論的奏狀：
一道敕令中說，君主和父母的道義，在三綱五常的教誨中最為重要。愛戴和尊敬的道理，是所有行為中應該首先考慮的。這實際上是古代聖王的根本原則。現在請讓我進一步闡述這個道理。我私下認為，宗教有外教和內教的區別，人有在家和出家的不同。在家的人遵循外教的規範，穿著先王的法服，遵循先王的教誨。對上有尊敬父母和侍奉君主的禮儀，對下有妻子兒女和官位俸祿的眷戀。這正是恭敬孝順的行為，在道理上符合儒家的思想。出家的人則遵循內教的規範，穿著諸佛的法服，修行諸佛的法行。對上舍棄了對君主和父母的愛敬之情，對下割斷了對妻子兒女和官位俸祿的眷戀。用誦經唸佛的功德來為父母祈福，用修行佛法的福報來報答國家的恩情。既然已經允許他們不以改變外形和服飾為過錯，怎麼能再要求他們遵守尊敬父母和侍奉君主的禮儀呢？這與孔子和老子的教義有所不同，所以在道理上超越了世俗的常理。不強求他們行拜禮，對國家也沒有什麼損害。
一道敕令中說，宋朝曾經短暫地改變過這種做法，不久之後又恢復了舊制。自從佛法傳入中國六百多年以來，歷經各個朝代，先後有一百多位君王，沒有不敬重佛法、廣種僧人福田的。所以出家人剃髮染衣，是爲了傚法諸佛的容貌和儀態；割捨親情和辭別榮華，是爲了區別於世俗眾人的愛戀。天龍八部都敬重他們，稱他們為福田。所以佛陀告訴憍曇彌（Mahaprajapati，佛陀的姨母）：不要供養我，應當供養僧眾。
【English Translation】 English version: Memorials by Quan Shancai and Others
We humbly submit that the streams of Buddhism and Daoism have flowed from afar. Seeking through classics and realities, reverence for them has been vast and profound. As for what the imperial family reveres, it truly illuminates for ten thousand generations. The Han dynasty opened the door, and it flourished for a thousand years. Moreover, the ruler and parents are paramount. Confucianism has the principle of not serving a tyrannical ruler. The reclusive and tranquil monastics, in terms of ritual, have no custom of bowing to the ruler. If it is deemed inappropriate to emulate ancient practices, then please adhere to the old regulations. We respectfully propose the following.
Memorial by Xin Hongliang, General of the Fengchen Army, and Others
The teachings of Buddhism and Daoism encompass the four seas. Their origins are ancient, and their propagation has been deeply beneficial. We dare to express our humble opinion that adhering to the old regulations is appropriate. We respectfully propose the following.
Memorial by Xie Shou, Principal of the Chunfang, and Others
An imperial edict states: 'The righteousness of ruler and parents is paramount, and the teachings of the Three Bonds and Five Constants are of utmost importance. The principle of love and respect should be prioritized in all actions.' This is indeed the fundamental principle of the ancient sage kings. Now, allow me to further elaborate on this principle. I humbly submit that religions have distinctions between external and internal teachings, and people have differences between being at home and being a renunciate. Those at home follow the norms of external teachings, wearing the attire of the former kings and adhering to their teachings. Above, they have the rituals of respecting parents and serving the ruler; below, they have the attachments to wives, children, and official positions. This is precisely the conduct of filial piety and respect, which aligns with Confucian thought. Renunciates, on the other hand, follow the norms of internal teachings, wearing the robes of the Buddhas and practicing the conduct of the Buddhas. Above, they relinquish the importance of love and respect for the ruler and parents; below, they sever the attachments to wives, children, and official positions. They use the merit of reciting scriptures and chanting Buddha's name to pray for the well-being of their parents, and they repay the nation's kindness with the blessings of practicing the Dharma. Since they have already been permitted not to be faulted for changing their appearance and attire, how can they be further required to adhere to the rituals of respecting parents and serving the ruler? This differs from the teachings of Confucius and Laozi, so it transcends worldly norms in principle. Not forcing them to perform bowing rituals does not harm the nation.
An imperial edict states: 'The Song dynasty briefly changed this practice, but soon reverted to the old system.' Since Buddhism entered China more than six hundred years ago, through successive dynasties, there have been more than a hundred kings who have all revered Buddhism and cultivated fields of merit for the Sangha. Therefore, renunciates shave their heads and dye their robes to emulate the appearance and demeanor of the Buddhas; they sever family ties and renounce glory to distinguish themselves from the attachments of ordinary people. Devas and nagas respect them, calling them fields of merit. Therefore, the Buddha told Mahaprajapati (Buddha's aunt): 'Do not make offerings to me; you should make offerings to the Sangha.'
此則大聖誠言。理不可棄。如其佛語可棄。請總除廢。豈容存之慾求其福。辱之而責其拜禮也。伏惟太宗文皇帝。聖智則無所不達 神威則無所不伏。於時僧眾。豈不易令跪拜故以佛法可敬長其容善又恥好異。亂常之跡故不為也。但願近依先朝 聖化之道。遠棄晉宋邊鄙之法。則萬古不怪。道俗心安矣。
一敕云。朕稟天經以揚孝。資地義而宣禮者。比見普天之下俱行孝道。親在則盡心色養。親沒則追思遺蹟者。皆稟 陛下至孝之道也。今忽改棄先 朝正淳之軌。遠慕晉宋矯異之風。今僧等雖復闇昧。竊為 陛下不取也。伏願追思先跡。還依貞觀之法。此則至孝之道。不化而自行矣。
一敕云。連河之化付以國王。裁製之由諒歸斯矣者。竊尋付囑之意。恐不如此。何者。佛以像法末年淳心漸薄。邪見增長正法衰替。四部之眾無力弘宣。是以付囑國王令王擁護如其王者不護。法當衰沒自壞。豈勞付囑令王毀壞。今僧徒雖復凡鄙而容儀似佛。使之跪拜。還如佛拜。一至於此則存之無益。且夫去好異順大同者。君子之道也。故 先朝雲。以人從欲亂于大道。君子所恥。此風未遠。伏願依行。人或問曰。經中既說。新學比丘禮維摩詰足。不輕菩薩亦致敬于慢眾。況今 聖主示為白衣。神德則不謝于維摩。立行則不
【現代漢語翻譯】 現代漢語譯本： 這段話是大聖賢懇切的言論，其中的道理不可拋棄。如果佛說的話可以拋棄，請全部廢除，怎麼能一方面保留它，想從中求得福報，另一方面又侮辱它，責令僧人跪拜呢？希望太宗文皇帝，以您的聖明智慧，沒有什麼不通達的；以您的神聖威嚴，沒有什麼不降服的。當時的僧眾，難道不容易讓他們跪拜嗎？只是因為佛法可敬，要弘揚善行，又以追求怪異、擾亂常理為恥，所以才不這樣做啊。只希望您能傚法先朝聖明的教化之道，遠離晉宋時期那些偏頗怪異的做法，這樣就能萬古無怪，道俗之心都能安定了。
一道敕令說：『朕秉承天道來發揚孝道，憑藉地義來宣揚禮儀。』如今看到普天之下都在奉行孝道，父母在世就盡心奉養，父母去世就追思遺蹟，這都是稟承陛下至孝的道義啊。現在忽然改變拋棄先朝純正的規範，遠遠地效仿晉宋那些矯揉造作的異端風氣。如今僧人雖然愚昧，私下裡也認為陛下這樣做是不對的。希望您能追思先朝的遺蹟，恢復貞觀年間的做法，這才是至孝之道，不用教化也能自行推行了。
一道敕令說：『連河地區的教化交給國王負責，裁決的權力想來也歸於國王了。』私下揣測這番囑託的用意，恐怕不是這樣。為什麼呢？因為佛認為，在像法末年，人們的純真心念會逐漸淡薄，邪見會增長，正法會衰退，四部弟子沒有能力弘揚佛法，所以才把佛法囑託給國王，讓國王來擁護。如果國王不護持，佛法自然會衰敗滅亡，何必囑託國王來毀壞佛法呢？如今僧徒雖然平庸鄙陋，但他們的容貌儀態卻像佛。讓他們跪拜，就如同讓佛跪拜。事情到了這種地步，那麼保留他們也就沒有什麼益處了。而且，去除怪異，順應大同，這是君子的處世之道。所以先朝說：『因為人們放縱慾望而擾亂大道，這是君子所恥辱的。』這種風氣並沒有過去多久，希望您能遵循實行。有人或許會問：經中不是說，新學的比丘可以禮拜維摩詰（Vimalakirti，一位在家菩薩）的腳，不輕菩薩（Sadāparibhūta, 常不輕菩薩）也會對輕慢大眾的人表示敬意嗎？更何況如今聖主您以白衣的身份示現，您的神聖功德並不亞於維摩詰，您的行為...
【English Translation】 English version: These are the sincere words of a great sage, and the principles within them should not be abandoned. If the words of the Buddha can be discarded, then please abolish them entirely. How can one both preserve them, seeking blessings from them, and at the same time insult them by demanding that monks prostrate themselves? I hope that Emperor Taizong Wen, with your sagacious wisdom, there is nothing you do not understand; with your divine authority, there is nothing you cannot subdue. Would it have been difficult to make the monks prostrate themselves at that time? It is only because the Buddha's teachings are venerable, and one should promote goodness, and because one is ashamed of pursuing eccentricity and disrupting the norm, that this was not done. I only hope that you will emulate the enlightened ways of the previous dynasty and distance yourself from the biased and eccentric practices of the Jin and Song dynasties, so that there will be no strangeness for all time, and the minds of both the religious and the laity will be at peace.
An edict states: 'I uphold the way of Heaven to promote filial piety, and rely on the principles of Earth to proclaim ritual.' Now, seeing that all under Heaven are practicing filial piety, caring for their parents while they are alive and remembering their deeds after they have passed away, all of this is in accordance with Your Majesty's supreme filial piety. Now, suddenly changing and abandoning the pure standards of the previous dynasty, and imitating the artificial and eccentric customs of the Jin and Song dynasties from afar. Although the monks are ignorant, they privately believe that Your Majesty is not doing the right thing. I hope that you will recall the deeds of the previous dynasty and restore the practices of the Zhenguan era. This is the way of supreme filial piety, which will be practiced without the need for instruction.
An edict states: 'The teaching of the Lian River region is entrusted to the king, and the power of judgment surely belongs to him.' I privately speculate that the intention of this entrustment is probably not like this. Why? Because the Buddha believed that in the Dharma-ending Age (Mofa, 末法), people's pure hearts would gradually fade, wrong views would increase, and the true Dharma would decline. The fourfold assembly (monks, nuns, laymen, laywomen) would not have the ability to propagate the Dharma, so he entrusted the Dharma to the king, so that the king could protect it. If the king does not protect it, the Dharma will naturally decline and perish. Why would he entrust the king to destroy the Dharma? Now, although the monks are ordinary and lowly, their appearance and demeanor resemble the Buddha. Making them prostrate is like making the Buddha prostrate. If things have reached this point, then there is no benefit in preserving them. Moreover, removing eccentricity and conforming to the great harmony is the way of the gentleman. Therefore, the previous dynasty said: 'Because people indulge their desires and disrupt the great way, this is what the gentleman is ashamed of.' This trend has not been gone for long, and I hope that you will follow it. Someone might ask: Isn't it said in the scriptures that newly learned bhikshus (monks) may bow at the feet of Vimalakirti (Vimalakirti, 維摩詰, a lay bodhisattva), and Sadāparibhūta (Sadāparibhūta, 常不輕菩薩, Never Disparaging Bodhisattva) also shows respect to those who are arrogant towards the masses? Moreover, now that Your Majesty appears as a layman, your divine merit is no less than that of Vimalakirti, and your actions...
同於慢眾。今使僧拜正合其宜。更有何辭敢不從順。答不可以一人別行而亂于大教。若以比丘頂禮于居士。則令五眾設拜于君親。俗人有居母喪而不哀。豈使天下喪親而不哭。至如莊周對婦尸而歌樂。知存歿如四時。孟孫居母喪而不戚。達死生乎一貫。此皆體道勝軌。何不令天下俱行。若以體道之情。不可施於國法者。彼亦證理之行。豈得施於大化之議風也 夫議者蓋欲取其大理。以成畫一之法。三教之法即國王法。其法既成終天不易。若不行用則須除廢。若行用之必須述其教跡。昔聞帝王禮佛。未見佛禮帝王。所以帝王敬法服者。以先聖國王受佛付囑。歷代遵承佛教故也。父母敬其袈裟。不可屈其佛衣。招父母之過。自古帝王度人出家。去其鬚髮與其佛衣。不拘常俗。令作導師。敷演法教而作福田。若令其禮拜則屈其尊服。付囑之義安在。今欲改變。恐昧理之流心有疑惑。因生其過。譬由敬泥龕木像以其圖寫佛容。若不睹相欽承。泥木一何可貴。泥木尚假佛儀。僧尼還托法服。無假無托釁伐誰代。如愚所見。望請循舊不拜為定。謹議。
馭仆寺大夫王思泰丞牛玄璋等議狀一首
竊以。瀨鄉垂範。實東國之至人。祇園演法。乃西方之上聖。皆能割慈忍愛絕塵離俗。禮者忠信之薄。超道德而上馳。色為真相
【現代漢語翻譯】 現代漢語譯本 與傲慢的大眾一樣。現在讓僧人禮拜，完全符合情理。還有什麼話敢不遵從？回答說：『不可以因為一個人而擾亂佛教的大教規。如果讓比丘（bhiksu，佛教出家男眾）頂禮居士（在家信徒），就會讓五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）向君王和父母行禮。』世俗之人有居喪而不悲哀的，難道要讓天下喪親的人都不哭泣嗎？至於莊周對著妻子的屍體唱歌奏樂，是知道生死存亡如同四季變化。孟孫居母喪而不悲慼，是通達了生死的一貫道理。這些都是體悟大道超越常規的行為，為什麼不讓天下人都這樣做呢？如果說體悟大道的情懷，不可以施用於國家法律，那麼他們證悟真理的行為，又怎麼能施用於教化風俗的討論呢？ 討論的人大概是想選取最大的道理，來形成統一的法則。三教（儒釋道）的法則就是國王的法則，法則一旦形成，終身都不會改變。如果不實行，就必須廢除。如果實行，就必須陳述它的教義和事蹟。過去只聽說帝王禮敬佛陀，沒見過佛陀禮敬帝王的。帝王之所以尊敬僧人的法服，是因為過去的聖賢國王接受了佛陀的囑託，歷代都遵從佛教的緣故。父母尊敬袈裟（kasaya，僧侶所穿的法衣），不可屈辱佛的法衣，招致父母的過失。自古以來，帝王允許人們出家，剃去他們的鬚髮，授予他們佛的法衣，不拘泥於世俗的常規，讓他們作為導師，宣揚佛法教義，成為眾生的福田。如果讓他們禮拜帝王，就是屈辱了他們的尊貴法服，佛陀的囑託之義又在哪裡呢？現在想要改變，恐怕不明事理的人心中會有疑惑，因此產生過失。譬如尊敬泥塑木雕的佛像，是因為它們描繪了佛陀的容貌。如果不看佛像而恭敬，泥土木頭又有什麼可貴的呢？泥土木頭尚且憑藉佛的儀容，僧尼還要依託法服。沒有憑藉，沒有依託，爭端由誰來平息？如我所見，希望能夠遵循舊例，不禮拜為好。謹議。 馭仆寺大夫王思泰、丞牛玄璋等人的議狀： 我認為，瀨鄉（地名）垂範，實在是東國（指中國）的至人。祇園（Jetavana，佛陀在世時常居住的精舍）演法，乃是西方（指印度）的上聖。他們都能割捨慈愛，忍受世俗之情，斷絕塵世的慾望，超越道德的約束。禮節是忠信衰薄的表現，他們超越道德而向上飛馳。色相是虛假的表象。
【English Translation】 English version Similar to the arrogant masses. Now, making monks bow is entirely appropriate. What further words dare to disobey? The response is: 'It is not permissible to disrupt the great teachings of Buddhism for the sake of one person. If a bhiksu (Buddhist monk) bows to a layman, it would cause the five assemblies (bhiksus, bhiksunis, sramaneras, sramanerikas, siksamana) to bow to rulers and parents.' Secular people may not grieve when mourning, but should all those who lose loved ones not weep? As for Zhuang Zhou singing and playing music before his wife's corpse, he understood that life and death are like the changing seasons. Meng Sun did not grieve at his mother's funeral, understanding the consistent principle of life and death. These are all actions of embodying the Dao, surpassing ordinary rules. Why not have everyone in the world do the same? If the sentiment of embodying the Dao cannot be applied to national laws, then how can their actions of realizing truth be applied to discussions of transforming customs? Those who deliberate probably wish to select the greatest principle to form a unified law. The laws of the three teachings (Confucianism, Buddhism, and Taoism) are the laws of the king. Once a law is established, it will not change for life. If it is not implemented, it must be abolished. If it is implemented, its teachings and deeds must be stated. In the past, it was only heard that emperors revered the Buddha; it has never been seen that the Buddha revered emperors. The reason why emperors respect the robes of monks is that the wise kings of the past received the Buddha's entrustment and have followed Buddhism through the ages. Parents respect the kasaya (monk's robe), and the Buddha's robe should not be humiliated, lest it bring fault to the parents. Since ancient times, emperors have allowed people to become monks, shaving their heads and giving them the Buddha's robe, not adhering to worldly customs, allowing them to be teachers, expounding the Dharma and becoming fields of merit for sentient beings. If they are made to bow, it would humiliate their honored robes. Where is the meaning of the Buddha's entrustment? Now, wanting to change this, I fear that those who do not understand the principles will have doubts in their hearts, thus creating faults. It is like respecting clay and wooden Buddha statues because they depict the Buddha's appearance. If one does not see the image and revere it, what value would clay and wood have? Clay and wood still rely on the Buddha's image, and monks and nuns still rely on the Dharma robes. Without reliance, who will settle disputes? As I see it, I hope that the old practice can be followed, and bowing should not be required. Respectfully submitted. Memorial from Wang Sitai, Grand Master of the Court of Imperial Carriages, Niu Xuanzhang, Assistant Minister, and others: I believe that Lai Xiang (place name), setting an example, was truly a perfect man of the Eastern country (China). Jeta Vana (monastery where the Buddha often stayed) expounding the Dharma, was a supreme sage of the West (India). They were both able to relinquish compassion and endure worldly emotions, severing worldly desires and transcending the constraints of morality. Ritual is a manifestation of the decline of loyalty and trust; they transcend morality and soar upwards. Form is a false appearance.
之空。遺形骸而幽賾。故前王待之方外。后帝許以不臣。習見生常其來自久。頓為改創恐乖聽矚且復。緇衣非揖拜之徒。黃冠異折旋之侶。縱使人非精感不能式景玄風。本立道生。庶以漸持真教。若浮沉類俗俯仰隨時。恐鷲嶺之業將虧茨山之風行替。變道從儒。未見其可。因循勿改。竊用為宜。謹議。
萬年縣令源誠心等議狀一首
竊以。老釋之教雖曰沖玄。君父之尊終資嚴敬。況所行化不出寰中。義屬在三須遵孔禮。但為發落不可加冠。法衣不可加帶。無冠無帶拜伏失儀。如愚管窺。依舊為允。謹議。
長安縣尉崔道默等議狀一首
竊惟。在三之禮罔極于君親。不二之門獨遺于資事。豈不以真俗兩隔孔釋雙分。臨之寵辱既不驚。受之髮膚則已毀。玄冕與緇裳詭飾。振錫與鏘金殊義。足使弱喪知歸行迷識反。今若降其塵外之跡。嬰其俗中之事。一乘紊典三歸弛法。尚其道而黷其儀。挹其流而汩其本。義非稽古。宋不足徴。求之愚衷。有所未陜。且道之為道。玄之又玄。眾妙所歸。啟 聖辭屬。入關之業。可大而不可小。居河之訓。可尊而不可卑。隆纏 睿想方弘損益。冒進芻詞伏增戰汗。謹議。
沛王府長史皇甫公義文學陳至德等議狀一首
臣聞。三教同歸漸頓雖別。俱為助化
【現代漢語翻譯】 現代漢語譯本：
空虛寂靜。遺棄形骸而探究幽深玄妙的道理。因此前朝的君王以對待方外之士的禮儀對待他們，後來的帝王也允許他們不行臣子的禮節。人們已經習慣了僧侶們的生活方式，由來已久，如果突然改變創新，恐怕會使聽眾感到驚訝和不適應。僧侶們穿著緇衣，不是那種需要揖拜的俗人，道士們戴著黃冠，也不同於那些需要按規矩進退的世俗之輩。即使人們沒有精誠的感悟，也不能傚法玄妙的風尚。根本確立了，道自然產生。或許可以逐漸保持真正的教義。如果像浮萍一樣隨波逐流，隨著世俗而俯仰，恐怕靈鷲山的基業將會衰敗，茨山的風範也將衰落。改變佛道而遵從儒教，我沒有看到它的可行性。沿用舊規不要改變，我私下認為這是適宜的。謹此建議。
萬年縣縣令源誠心等人的建議書：
私下認為，老子和釋迦牟尼的教義雖然說是沖虛玄妙，但是君王和父親的尊嚴最終還是需要嚴肅恭敬對待的。況且他們所推行的教化沒有超出天下之中，從道義上講，他們屬於『在三』之列，必須遵守孔子的禮儀。但是因為他們已經剃髮，所以不可以戴帽子，因為他們穿著法衣，所以不可以繫腰帶。沒有帽子和腰帶，拜見時就會失去禮儀。這是我淺薄的看法，仍然認為按照舊規執行是穩妥的。謹此建議。
長安縣縣尉崔道默等人的建議書：
私下認為，『在三』之禮，對於君王和父母的尊敬是最高的。不二法門，唯獨遺漏了對資助者的禮敬。這難道不是因為真俗兩界隔絕，孔教和佛教分野不同嗎？面對榮辱已經不會感到驚訝，接受剃髮毀壞身體。玄妙的帽子和僧侶的緇衣裝飾不同，禪杖和世俗的樂器意義不同。足以使體弱多病的人知道歸宿，使行為迷途的人認識到返回。現在如果降低他們塵世之外的軌跡，使他們陷入世俗之中的事務，那麼一乘佛法就會紊亂典章，三歸依的法則就會鬆弛。崇尚他們的道義卻褻瀆他們的禮儀，汲取他們的支流卻擾亂他們的根本。道義上不符合稽考古代的禮制，宋朝的例子不足以作為憑證。從我愚昧的內心來尋求答案，我對此感到不安。況且道之所以為道，是玄妙又玄妙的。是眾妙所歸之處，這是啟聖的言辭所歸屬的。進入關中的事業，可以做得很大，不可以做得小。居住在黃河邊上的教訓，可以尊崇，不可以卑微。希望皇上能夠弘揚佛法，有所損益。冒昧地進獻淺薄的建議，內心感到戰戰兢兢。謹此建議。
沛王府長史皇甫公義、文學陳至德等人的建議書：
臣聽說，儒釋道三教最終歸宿相同，漸悟和頓悟雖然有所區別，但都是爲了輔助教化。
【English Translation】 English version:
Emptiness and tranquility. Abandoning physical forms to explore profound and subtle principles. Therefore, former kings treated them with the etiquette reserved for those outside the mundane world, and later emperors allowed them to be exempt from the rituals of subjects. People have become accustomed to the lifestyle of monks for a long time, and sudden changes and innovations may surprise and disorient the audience. Monks wearing black robes are not the kind of ordinary people who need to bow and greet, and Taoists wearing yellow crowns are also different from those secular people who need to advance and retreat according to rules. Even if people do not have sincere feelings, they cannot emulate the profound style. When the foundation is established, the Dao naturally arises. Perhaps we can gradually maintain the true teachings. If we drift along with the tide like duckweed, and follow the secular world, I am afraid that the foundation of Vulture Peak (Grdhrakuta, the mountain where Buddha preached) will decline, and the style of Ci Mountain will also wane. Changing Buddhism and Taoism to follow Confucianism, I do not see its feasibility. Following the old rules and not changing, I privately think this is appropriate. This is my humble suggestion.
A memorial from Yuan Chengxin, Magistrate of Wannian County, and others:
I humbly believe that although the teachings of Lao Tzu and Shakyamuni are said to be ethereal and profound, the dignity of the ruler and father must ultimately be treated with solemn respect. Moreover, the teachings they promote do not go beyond the realm of the world, and in terms of morality, they belong to the category of 'in three', and must abide by the etiquette of Confucius. However, because they have shaved their heads, they cannot wear hats, and because they wear Dharma robes, they cannot wear belts. Without hats and belts, they will lose their etiquette when paying respects. This is my shallow view, and I still believe that it is prudent to follow the old rules. This is my humble suggestion.
A memorial from Cui Daomo, County Lieutenant of Chang'an County, and others:
I humbly believe that in the 'three' rites, respect for the ruler and parents is the highest. The non-dual Dharma gate uniquely omits reverence for benefactors. Is this not because the realms of truth and the mundane are separated, and Confucianism and Buddhism have different fields? Facing honor and disgrace, they are no longer surprised, and accepting shaving destroys the body. The mysterious hat and the monk's black robe have different decorations, and the Zen staff and secular musical instruments have different meanings. It is enough to make the weak and sick know where to return, and make those who are lost in behavior realize that they should return. Now, if we lower their traces outside the mundane world and involve them in secular affairs, then the One Vehicle Dharma will disrupt the code, and the laws of the Three Refuges will be relaxed. To admire their morality but desecrate their etiquette, to draw from their tributaries but disturb their roots. Morally, it does not conform to examining ancient rituals, and the example of the Song Dynasty is not enough to serve as evidence. Seeking answers from my ignorant heart, I feel uneasy about this. Moreover, the Dao that is the Dao is mysterious and even more mysterious. It is the place where all mysteries return, and this is where the words of the enlightened sage belong. The undertaking of entering Guanzhong (a historical region in China) can be done greatly, not small. The lessons of living by the Yellow River can be respected, not belittled. I hope that Your Majesty can promote Buddhism and make additions and subtractions. I presumptuously offer shallow suggestions, and my heart feels apprehensive. This is my humble suggestion.
A memorial from Huangfu Gongyi, Chief Secretary of the Prince of Pei's Mansion, Chen Zhide, and others:
I have heard that the three teachings of Confucianism, Buddhism, and Taoism ultimately have the same destination, and although gradual enlightenment and sudden enlightenment are different, they are all to assist in teaching.
咸稱勸善。宣尼作訓。不拘方外之流。大師垂範。全舍寰中之累。虛室生白一粒余資。並駕康衢唯道是務。自玄風載偃法雲收族。黃冠緇服心跡不俱 皇上愍其忘反式令僉議。但絕胤髡頂形之重也。擎跪拜伏禮之末也。今若舍其重而檢其末。申其道而屈其人。恐習俗生常。頓改非易。伏望嚴告有司。詳加誘進。如更因心靡厝。方可置之刑禮。輕陳芻管伏深戰懼。謹議。
周王府長史源直心參軍元思敬等議狀一首
釋旨希微。理暢有形之表。玄宗罔象。義軼無名之外。括三才而體要。包萬類而窮神。真氣麗關。佇猶龍之西舉。法雲彩野。馴巨象之東歸。玉洞仙經沖玄羽化。金容懿範演聖龍宮。至道難名神功不揣。爰自周漢咸著丹青。典午當塗因循下替。是知趣玄門者千古。崇釋典者百王。剪髮緇裳忽輕肥之美。變冠黃服蔑簪紱之榮。莫不志越寰中心遊方外。去揖讓之節。就戒律之儀。弛禮樂之規。游虛白之室。是以如來秘說絕敬君親。綿古洎今無朽茲教。教如可廢法亦可刊。教舍法存法將安措。且甲士不拜。豈伍卒之自尊。天顏咫尺。非一介之雲貴。並以銜威稟命。所以禮棄謙恭。況乎延思煙霞。解塵俗于羈網。警情法界。釋怨會於樊籠。而使降出俗之容。展入家之禮。考古恐乖通理。論今懼爽彝章。議建
【現代漢語翻譯】 現代漢語譯本： 普遍提倡勸人向善。宣尼（孔子）制定訓誡。不侷限於方外之人（僧侶道士）。大師樹立典範。完全捨棄世俗的牽累。虛靜的室內自然生出光明，即使只有一粒糧食的剩餘，也要並肩走在通達的大道上，一心專注于道。自從玄學之風衰落，佛法教義也逐漸衰微。道士和僧人的言行不一致。皇上憐憫他們忘記了本性，於是下令共同商議。但是剃髮為僧或為道，只是外在形式上的懲罰。下跪拜伏，只是禮儀上的末節。現在如果捨棄根本的（內心歸正）而只檢查末節（外在形式），強調佛道教義卻壓制修行之人，恐怕會使習俗變成常態，突然改變並非易事。希望皇上嚴厲告誡有關部門，詳細地加以引導勸勉。如果仍然執迷不悟，才可以按照刑法處置。我陳述的這些淺薄的意見，內心深感戰戰兢兢。謹議。
周王府長史源直心、參軍元思敬等人的議狀一份
佛法的旨意深奧微妙，道理闡明了有形之外的真理。玄學的宗旨虛無縹緲，意義超越了無名之境。它概括了天、地、人三才的要義，包容了萬物，窮盡了神妙之處。真正的氣韻顯現於函谷關，似乎老子騎著青牛向西而去。佛法的祥雲籠罩原野，馴服了巨大的白象向東歸來。玉洞的仙經闡述了沖虛玄妙的羽化之道，金色的佛像莊嚴美好，在聖龍宮中宣揚教化。至高的道難以用言語來形容，神妙的功用無法揣測。自從周朝和漢朝以來，佛道的事蹟就被畫在丹青之上。東晉時期，當權者因循守舊，使得佛道衰落。由此可知，追求玄妙之道的，歷經千古而不衰；崇尚佛家經典的，受到歷代君王的推崇。他們剪去頭髮，穿上僧衣，輕視榮華富貴；改變頭上的帽子，穿上道袍，輕視高官厚祿。他們無不立志超越世俗，心遊于方外，捨棄世俗的禮節，遵循戒律的儀軌，放鬆禮樂的規範，游心於虛靜清白之境。因此，如來（Tathagata）的秘密教義，斷絕了對君王的尊敬和對父母的孝順，從古至今，這個教義都沒有衰敗。如果教義可以廢除，那麼法律也可以廢除。如果捨棄教義而保留法律，那麼法律將如何安置呢？況且士兵不拜，難道是普通士兵的自我尊重嗎？天子的容顏近在咫尺，也不是一個普通人所能輕易見到的。他們都是接受命令，所以才捨棄了謙恭的禮節。更何況那些寄情于山水煙霞，從世俗的羈絆中解脫出來，警醒於法界，從怨恨聚集中解脫出來的人呢？卻要讓他們降低超脫世俗的容貌，展現進入家庭的禮節。考察古代，恐怕會違背通達的道理；評論現在，恐怕會違背常理。因此建議……
【English Translation】 English version: They universally advocate encouraging goodness. Xuan Ni (Confucius) established precepts. It's not limited to those outside the mundane world (monks and Taoists). Great masters set examples. They completely abandon the burdens of the world. In a vacant room, light is born; even with a single grain of surplus, they walk side by side on the broad road, focusing solely on the Way. Since the decline of metaphysics and the waning of Buddhist teachings, the hearts and actions of Taoist priests and monks are not aligned. His Majesty, pitying their forgetfulness of their original intentions, ordered a joint discussion. However, shaving the head to become a monk or Taoist is merely a superficial punishment. Kneeling and prostrating are just minor aspects of etiquette. Now, if we abandon the fundamental (inner rectification) and only examine the superficial (external forms), emphasizing Buddhist and Taoist doctrines while suppressing practitioners, I fear that customs will become the norm, and sudden change will not be easy. I hope His Majesty sternly instructs the relevant departments to guide and encourage them in detail. If they still remain deluded, then they can be dealt with according to criminal law. I present these shallow opinions with deep trepidation. Respectfully submitted.
A memorial from Yuan Zhixin, Chief Secretary of the Zhou Prince's Palace, Yuan Sijing, Military Advisor, and others.
The meaning of Buddhism is profound and subtle, the principles explain the truth beyond the tangible. The essence of metaphysics is ethereal and elusive, its significance transcends the realm of the nameless. It encompasses the essentials of the three realms (heaven, earth, and man), embraces all things, and exhausts the mysteries of the divine. True qi appears at Hangu Pass, as if Lao Tzu is riding a green ox westward. The auspicious clouds of Dharma cover the fields, taming the giant white elephant to return eastward. The immortal scriptures of the jade cave expound the ethereal and mysterious path of feather transformation. The golden Buddha image is solemn and beautiful, propagating teachings in the sacred Dragon Palace. The supreme Way is difficult to describe, and its miraculous functions cannot be fathomed. Since the Zhou and Han dynasties, the deeds of Buddhism and Taoism have been painted in danqing (traditional Chinese painting). During the Eastern Jin Dynasty, the rulers followed the old ways, causing Buddhism and Taoism to decline. From this, we know that those who pursue the path of metaphysics have endured for thousands of years; those who revere Buddhist scriptures have been respected by generations of monarchs. They cut their hair and wear monastic robes, despising wealth and luxury; they change their hats and wear Taoist robes, despising high office and generous salaries. They all aspire to transcend the mundane world, their hearts wandering beyond the secular realm, abandoning worldly etiquette, following the precepts and rituals, relaxing the norms of rites and music, and dwelling in the realm of emptiness and purity. Therefore, the secret teachings of the Tathagata (如來) sever respect for the ruler and filial piety towards parents. From ancient times to the present, this teaching has not decayed. If the teachings can be abolished, then the law can also be abolished. If the teachings are abandoned and the law is retained, then where will the law be placed? Moreover, soldiers do not bow, is it because of the self-respect of ordinary soldiers? The face of the Emperor is close at hand, but it is not something that an ordinary person can easily see. They all receive orders, so they abandon the etiquette of humility. How much more so those who indulge in landscapes and mists, freeing themselves from the shackles of the world, awakening to the Dharma realm, and freeing themselves from the gatherings of resentment? Yet, they are asked to lower their transcendent appearance and display the etiquette of entering a family. Examining the past, I fear it would violate universal principles; commenting on the present, I fear it would violate common sense. Therefore, I suggest...
芻微。敢申管見。瞻對疏謬。悚懼交懷。謹議。
論曰。玄教廢興理鐘期運。而盛衰之寄抑亦人謀 皇上御辯乘時允膺付託。所以 降非常之 詔勵釋侶于 明時者也。春秋傳曰。君所謂可而有否焉。臣獻其否以成其可。君所謂否而有可焉。臣獻其可以去其否。余聞其語矣。今見其人焉。觀秀上肆力釋君昌言 帝闕詞志款款勤則勤矣。而宣公之啟狀詳切該博。吾無間然。方今以大法為己任。思正其傾危。能負重道遠者。此其人也歟。仲尼云。顛而不扶。危而不持。則將焉用彼相矣。若此真可謂至覺元首。良哉。股肱中臺周府等議。雖文質有乖而鹹得事要。然樞細經典疇咨故實。理例鋒穎詞韻膏腴。則司戎之稱鴻筆麗藻矣。若標以顯議約以正。詞其文辯潔其事明核。則左驍衛舉其綱領矣。將來達鑒斯焉取斯。
贊曰。正法既隱。像季斯微。不有 明哲。慧日誰暉。獻可替否。飛英萃實。詳諸昔賢。驗乎茲日。卓卓英秀。是振隤綱。謇謇宣公。𡉏運斯匡。眾議詵詵。宏謨諤諤。蘭菊殊美。絲桐間作。秦君鴻筆。王生顯議。文質舛途。忠貞齊懿。惟茲盛德。謀無不臧。一時風素。千載流芳。
集沙門不應拜俗等事卷第四 大正藏第 52 冊 No. 2108 集沙門不應拜俗等事
集沙門不
【現代漢語翻譯】 現代漢語譯本：
芻微（謙稱，表示自己見識淺薄）。冒昧地陳述我個人的看法。瞻仰聖上的詔令，深感其中可能有疏漏謬誤，內心既敬畏又惶恐。謹此議論。
論曰：佛教的興衰，理應遵循天時和命運的規律，但其盛衰的走向，也與人為的努力息息相關。當今皇上明察事理，順應時勢，堪當重任。因此，頒佈不同尋常的詔令，在開明的時代勉勵僧侶。正如《春秋傳》所說：『君主認為可以的，其中可能有不對的地方，臣子獻上自己的不同意見，是爲了成就君主的正確；君主認為不行的，其中可能有可取之處，臣子獻上自己的可行之策，是爲了去除君主的錯誤。』我早就聽過這些話了，今天終於見到這樣的人了。秀上竭盡全力闡釋君主的昌明之言，帝闕（指朝廷）的詞志懇切勤勉，確實非常用心。而宣公（人名，指奏議的作者）的奏議，內容詳盡周到，博大精深，我沒有什麼可以挑剔的。如今他以弘揚大法為己任，思考如何匡正佛教的傾頹之勢，能夠承擔重任並有遠大抱負的人，大概就是他了吧。仲尼（孔子）說：『遇到要跌倒的人不去扶持，遇到危險的情況不去匡正，那又何必要用輔佐之人呢？』像這樣的人，真可謂是至高覺悟的領袖。太好了！股肱（比喻大臣）、中臺（官署名）、周府（官署名）等人的議論，雖然文采和內容各有側重，但都抓住了事情的要點。然而，如果論及精微的經典、廣泛的諮詢、歷史的典故、推理的條理、文辭的鋒芒和韻味，那就要數司戎（官職名）的奏章，文筆華麗，辭藻豐富了。如果說用顯明的議題來標示，用正當的原則來約束，使文辭辯證，使事情明白準確，那就要數左驍衛（官署名）提出的綱領了。將來要達到明智的鑑察，就要從中選取這些內容。
贊曰：正法已經隱沒，末法時代衰微。如果沒有明智的人，誰來照亮智慧的陽光？獻上可行的建議，去除不可行的建議，提取精華，捨棄糟粕。考察古代的賢人，驗證今日的情況。卓越的英秀之士，正是振興衰敗綱紀的人。直言敢諫的宣公，匡正時運。眾人的議論紛紛，宏大的謀略正直坦蕩。如同蘭花和菊花各有其美，琴瑟和編鐘交替演奏。秦君（人名）的奏章文筆華麗，王生（人名）的建議顯明扼要。雖然文采和內容各有不同，但忠誠正直的心意卻是一致的。只有這種盛大的美德，才能使謀劃沒有不好的地方。一時的風尚，將流芳千古。
集沙門不應拜俗等事卷第四 大正藏第 52 冊 No. 2108 集沙門不應拜俗等事
集沙門不
【English Translation】 English version:
Chuwe (a humble expression, indicating one's shallow knowledge). I venture to express my personal views. Looking up to the imperial edict, I feel that there may be omissions and errors, and my heart is filled with both reverence and trepidation. I hereby offer my comments.
Discussion: The rise and fall of Buddhism should follow the laws of time and destiny, but the direction of its prosperity and decline is also closely related to human efforts. Today's emperor is wise and adapts to the times, worthy of the important task. Therefore, he issued extraordinary edicts to encourage monks in an enlightened era. As the 'Spring and Autumn Annals' says: 'What the ruler thinks is right may have wrong aspects, and the minister offers his different opinions to achieve the ruler's correctness; what the ruler thinks is wrong may have merits, and the minister offers his feasible plans to remove the ruler's errors.' I have heard these words for a long time, and today I finally see such a person. Xiushang (person's name) has done his best to explain the ruler's enlightened words, and the words and aspirations of Di Que (referring to the court) are sincere and diligent, which is indeed very attentive. And Xuan Gong's (person's name, referring to the author of the memorial) memorial is detailed, comprehensive, and profound, and I have nothing to criticize. Now he takes it as his responsibility to promote the great Dharma, thinking about how to correct the declining trend of Buddhism. He is probably the one who can shoulder the heavy responsibility and have great ambitions. Zhongni (Confucius) said: 'If you don't help someone who is about to fall, and you don't correct a dangerous situation, then why use assistants?' Such a person can be called the leader of supreme enlightenment. Great! The discussions of Gugong (metaphor for ministers), Zhongtai (name of an official agency), Zhoufu (name of an official agency), etc., although the writing style and content have different focuses, they all grasp the essentials of the matter. However, if we talk about subtle classics, extensive consultations, historical allusions, reasoning principles, and the sharpness and charm of words, then it is the memorial of Sirong (name of an official position) that has gorgeous writing and rich rhetoric. If we use clear topics to mark, and use proper principles to restrain, so that the words are dialectical and the things are clear and accurate, then it is the outline put forward by Zuo Xiaowei (name of an official agency). In the future, to achieve wise discernment, we must select these contents from it.
Praise: The right Dharma has been hidden, and the Dharma-ending Age is declining. If there is no wise person, who will illuminate the sunlight of wisdom? Offer feasible suggestions, remove infeasible suggestions, extract the essence, and discard the dross. Examine the ancient sages and verify the situation today. The outstanding and excellent people are the ones who revitalize the declining discipline. The outspoken Xuan Gong is correcting the times. The opinions of the people are numerous, and the grand strategies are upright and frank. Like orchids and chrysanthemums, each has its own beauty, and zithers and chimes play alternately. Qin Jun's (person's name) memorial has gorgeous writing, and Wang Sheng's (person's name) suggestions are clear and concise. Although the writing style and content are different, the intentions of loyalty and integrity are the same. Only this great virtue can make the plans have no bad points. The fashion of the time will be passed down for thousands of years.
Collected Matters of Monks Not Bowing to the Laity, Volume 4 Taisho Tripitaka Volume 52, No. 2108 Collected Matters of Monks Not Bowing to the Laity
Collected Matters of Monks Not
應拜俗等事卷第五
弘福寺沙門釋彥悰纂錄
聖朝議拜篇第三(上)
議拜者。明沙門應致拜也。昔皇覺御㝢。尚開信毀之源。豈惟像末不流弘約之議。頃以法海宏曠類聚難分。有穢玄猷頗聞朝聽。致使拘文之士廢道。從人較而言之。未曰通方之巨唱也。余所以考諸故實。隨而彈焉。庶崇佛君子。或能詳覽。
議兼拜左威衛長史崔安都錄事沈玄明等議狀一首右清道衛長史李洽等議狀一首長安縣令張松壽等議狀一首
議令拜中臺司列少常伯楊思玄司績大夫楊守拙等議狀一首司平太常伯閻立本等議狀一首蘭臺秘閣局郎中李淳風等議狀一首太常寺博士呂才等議狀一首司宰寺丞豆盧暕等議狀一首司衛寺卿楊思儉等議狀一首司馭寺丞韓處玄等議狀一首詳刑寺少卿元大士等議狀一首同文寺丞謝祐等議狀一首內府監丞柳元貞等議狀一首司津監李仁方等議狀一首右武衛兵曹參軍趙崇素等議狀一首右戎衛長史李義范等議狀一首右金吾衛將軍薛孤吳仁長史劉文琮等議狀一首右監門衛中郎將能玄逸等議狀一首端尹府端尹李寬等議狀一首左春坊中護賀蘭敏之贊善楊令節等議狀一首右春坊中護郝處俊贊善楊思正等議狀一首司更寺丞張約等議狀一首左典戎衛倉曹王九思等議狀一首右典戎衛將軍斛斯敬則等議狀一首左司御衛長
【現代漢語翻譯】 現代漢語譯本 《應拜俗等事》卷第五
弘福寺沙門釋彥悰 纂錄
聖朝議拜篇第三(上)
『議拜』，闡明沙門應當行拜禮。昔日皇覺（指皇帝）治理天下，尚且開啟了信奉和譭謗佛法的源頭。豈止是末法時期才出現不弘揚佛法、約束僧侶的議論。近來因為佛法如大海般廣闊，僧侶良莠不齊難以區分，一些玷污玄妙佛理的行為傳到了朝廷。導致拘泥於文字的人廢棄了修道，從人情世故的角度來看，這算不上是通達事理的高論。所以我考證了過去的史實，並對此進行駁斥，希望崇尚佛法的君子能夠詳細審閱。
議兼拜左威衛長史崔安都、錄事沈玄明等議狀一首，右清道衛長史李洽等議狀一首，長安縣令張松壽等議狀一首。
議令拜中臺司列少常伯楊思玄、司績大夫楊守拙等議狀一首，司平太常伯閻立本等議狀一首，蘭臺秘閣局郎中李淳風等議狀一首，太常寺博士呂才等議狀一首，司宰寺丞豆盧暕等議狀一首，司衛寺卿楊思儉等議狀一首，司馭寺丞韓處玄等議狀一首，詳刑寺少卿元大士等議狀一首，同文寺丞謝祐等議狀一首，內府監丞柳元貞等議狀一首，司津監李仁方等議狀一首，右武衛兵曹參軍趙崇素等議狀一首，右戎衛長史李義范等議狀一首，右金吾衛將軍薛孤吳仁、長史劉文琮等議狀一首，右監門衛中郎將能玄逸等議狀一首，端尹府端尹李寬等議狀一首，左春坊中護賀蘭敏之、贊善楊令節等議狀一首，右春坊中護郝處俊、贊善楊思正等議狀一首，司更寺丞張約等議狀一首，左典戎衛倉曹王九思等議狀一首，右典戎衛將軍斛斯敬則等議狀一首，左司御衛長
【English Translation】 English version Volume 5 of Matters Concerning Required Secular Bows
Compiled and recorded by Śramaṇa Shi Yancong of Hongfu Temple
Chapter 3 of the Holy Dynasty's Deliberations on Bowing (Part 1)
'Deliberations on Bowing' clarifies that Śramaṇas should perform the act of bowing. In the past, when the Imperial Awakened One (referring to the emperor) governed the world, he initiated the sources of both belief and slander of the Dharma. It's not just in the degenerate age that discussions arise about not promoting the Dharma and restricting monks. Recently, because the Dharma is as vast as the ocean, and monks are difficult to distinguish between good and bad, some actions that defile the profound principles of Buddhism have reached the court. This has led those who are attached to the letter of the law to abandon the path of cultivation. From the perspective of human affairs, this cannot be considered a profound and comprehensive argument. Therefore, I have examined past historical facts and refuted them, hoping that gentlemen who revere the Buddha will be able to examine them in detail.
Memorials from Cui Andu, the Chief Scribe of the Left Valiant Guard, Shen Xuanming, the Recorder, and others, regarding the combined bowing; Memorials from Li Qia, the Chief Scribe of the Right Clearing Road Guard, and others; Memorials from Zhang Songshou, the Magistrate of Chang'an County, and others.
Memorials from Yang Sixuan, the Junior Vice Minister of the Central Platform's Department of Appointments, Yang Shouzhuo, the Grand Master of Merit, and others, regarding the order to bow; Memorials from Yan Liben, the Grand Master of the Court of Peaceful Governance; Memorials from Li Chunfeng, the Gentleman of the Bureau of the Orchid Terrace Secret Archives; Memorials from Lü Cai, the Doctor of the Court of Imperial Sacrifices; Memorials from Doulu Jian, the Vice Minister of the Court of Provisions; Memorials from Yang Sijian, the Minister of the Court of Guards; Memorials from Han Chuxuan, the Vice Minister of the Court of Equipage; Memorials from Yuan Dashi, the Junior Minister of the Court of Detailed Punishments; Memorials from Xie You, the Vice Minister of the Court of Translators; Memorials from Liu Yuanzhen, the Vice Minister of the Internal Affairs Directorate; Memorials from Li Renfang, the Director of the Ford Crossing Directorate; Memorials from Zhao Chongsu, the Military Staff Officer of the Right Martial Guard; Memorials from Li Yifan, the Chief Scribe of the Right Military Guard; Memorials from Xue Gu Wuren, the General of the Right Golden Crow Guard, Liu Wenzong, the Chief Scribe, and others; Memorials from Neng Xuanyi, the Lieutenant General of the Right Gate Guard; Memorials from Li Kuan, the Prince of Duan Yin Prefecture; Memorials from Helan Minzhi, the Protector of the Left Spring Palace, Yang Lingjie, the Advisor, and others; Memorials from Hao Chujun, the Protector of the Right Spring Palace, Yang Sizheng, the Advisor, and others; Memorials from Zhang Yue, the Vice Minister of the Court of Timekeeping; Memorials from Wang Jiusi, the Granary Officer of the Left Palace Guard; Memorials from Husi Jingze, the General of the Right Palace Guard; Memorials from the Chief
史馬大師等議狀一首右司御衛長史崔崇業等議狀一首左清道衛長史蔣真胄等議狀一首左崇掖衛長史竇尚義等議狀一首右崇掖衛長史李行敏等議狀一首左奉裕衛長史丘神靜等議狀一首右奉裕衛率韋懷敬等議狀一首雍州司功劉仁睿等議狀一首
議沙門兼拜狀合三首
左威衛長史崔安都錄事沈玄明等議狀一首
竊以。紫氣騰真。玄牝之風西被。白虹沈化。涅槃之蘊東流。轡羽驤霞。影玉京而凝眾妙。津慈照寂。啟金園而融至道。義冠空有理洞希夷。祛濟塵蒙熏滌因累 神道裨教茲焉有徴。坦躅業已遵從。流弊義資懲革(彈曰。守法高尚稱為流弊。違經拜俗謂之懲革。即事不可其如理何)原夫在三之敬。六位峻尊卑之象。百行之本。四始旌罔極之談。本立然後道生。敬形於焉禮穆寔王化之始。乃天地之經。佛以法為師。帝以天為則。域中有四大。王者居一焉。王道既其齊衡。夫法固乃同貫。身為法器法惟道本。黃冠慕道緇裳奉佛。致敬君父眇契玄波(彈曰。佛法乃寰外之尊。帝天為域中之大。教存而令屈折不羈還類編人。此乃法水壅而不流。何玄波之眇契耶)且夫戒錄才高。猶盡肅于膜拜。況乎貴賤懸邈。頓遺恭于屈膝(彈曰王謐云。沙門所以上下相敬而抗禮宸居者。良以宗致既同。則長幼成序津途有隔。
【現代漢語翻譯】 現代漢語譯本： 史馬大師等人關於（沙門）兼拜的議狀一份，右司御衛長史崔崇業等人關於（沙門）兼拜的議狀一份，左清道衛長史蔣真胄等人關於（沙門）兼拜的議狀一份，左崇掖衛長史竇尚義等人關於（沙門）兼拜的議狀一份，右崇掖衛長史李行敏等人關於（沙門）兼拜的議狀一份，左奉裕衛長史丘神靜等人關於（沙門）兼拜的議狀一份，右奉裕衛率韋懷敬等人關於（沙門）兼拜的議狀一份，雍州司功劉仁睿等人關於（沙門）兼拜的議狀一份。
關於沙門兼拜的議狀共三份
左威衛長史崔安都、錄事沈玄明等人關於（沙門）兼拜的議狀一份
我們認為，紫氣升騰，象徵著玄妙的道家之風向西傳播；白虹消逝，象徵著涅槃（Nirvana，佛教用語，指解脫）的奧義向東流傳。駕馭祥雲，身影映照在玉京（傳說中的神仙都城），凝聚著各種玄妙；慈悲的光芒照亮寂靜，開啟金園（佛教用語，指佛的居所），融合至高的道理。義理超越空與有，道理洞徹虛無與實在。去除塵世的矇蔽，洗滌業力的積累。神道輔助教化，這方面是有徵兆的。平坦的道路已經遵循，流弊的現象應該加以懲戒革新（彈駁說：遵守佛法的高尚行為被稱為流弊，違背經義去拜世俗之人，這叫做革新。就事論事，這合乎道理嗎？）。原本在三種尊敬之中，六個等級區分尊卑的現象，是百行之根本，四始（指天道、地道、人道、聖道）彰顯著無窮無盡的談論。根本確立然後道義產生，尊敬表現出來然後禮儀莊嚴，這實在是王道教化的開端，是天地間的常理。佛以佛法為老師，帝王以天道為法則。天地之間有四大，王者佔據其一。王道既然已經齊一均衡，那麼佛法自然應該相同貫通。身體是佛法的器皿，佛法是道義的根本。黃冠（道士）仰慕道義，緇裳（僧人）信奉佛法，向君父致敬，微妙地契合玄妙的真理（彈駁說：佛法是寰宇之外的尊崇，帝王和天道是世俗之內的偉大。教義存在而法令屈從，不受約束還像是編戶齊民。這就像法水被堵塞而不能流動，怎麼能微妙地契合玄妙的真理呢？）。況且那些戒律高超的人，尚且要恭敬地行跪拜之禮，更何況地位貴賤懸殊，怎麼能輕易地放棄屈膝的禮節呢？（彈駁說：王謐說，沙門之所以上下互相尊敬，卻不向帝王行禮，是因為他們的宗旨相同，長幼有序，道路不同。）
【English Translation】 English version: Memorials from Grand Master Shi Ma and others regarding monks performing obeisance, a memorial from Cui Chongye, Chief Scribe of the Right Imperial Guard, and others regarding monks performing obeisance, a memorial from Jiang Zhenzhou, Chief Scribe of the Left Qingdao Guard, and others regarding monks performing obeisance, a memorial from Dou Shangyi, Chief Scribe of the Left Chongye Guard, and others regarding monks performing obeisance, a memorial from Li Xingmin, Chief Scribe of the Right Chongye Guard, and others regarding monks performing obeisance, a memorial from Qiu Shenjing, Chief Scribe of the Left Fengyu Guard, and others regarding monks performing obeisance, a memorial from Wei Huaijing, Commandant of the Right Fengyu Guard, and others regarding monks performing obeisance, a memorial from Liu Renrui, Registrar of Yong Prefecture, and others regarding monks performing obeisance.
A total of three memorials regarding monks performing obeisance.
A memorial from Cui Andu, Chief Scribe of the Left Wei Guard, Shen Xuanming, Registrar, and others regarding monks performing obeisance.
We believe that the purple aura ascends, symbolizing the profound Daoist wind spreading westward; the white rainbow disappears, symbolizing the essence of Nirvana (Buddhist term, referring to liberation) flowing eastward. Riding on auspicious clouds, their figures reflect in Yujing (legendary capital of the immortals), condensing all mysteries; the light of compassion illuminates stillness, opening the Golden Garden (Buddhist term, referring to the Buddha's abode), merging the supreme truth. Righteousness transcends emptiness and existence, reason penetrates nothingness and reality. Removing the obscurations of the world, cleansing the accumulation of karma. The divine way assists in edification, and there are signs of this. The smooth path has already been followed, and the abuses should be punished and reformed (The rebuttal says: The noble act of abiding by the Dharma is called an abuse, and violating the scriptures to worship secular people is called reform. Judging the matter as it stands, is this reasonable?). Originally, within the three respects, the six ranks distinguish the phenomena of superiority and inferiority, which are the foundation of all actions, and the four beginnings (referring to the Way of Heaven, the Way of Earth, the Way of Man, and the Way of the Sage) manifest endless discussions. The foundation is established and then righteousness arises, respect is expressed and then etiquette is solemn, which is truly the beginning of the kingly way of edification, and the constant principle between heaven and earth. The Buddha takes the Dharma as his teacher, and the emperor takes the Way of Heaven as his rule. There are four great things in the universe, and the king occupies one of them. Since the kingly way has been unified and balanced, then the Dharma should naturally be the same and consistent. The body is a vessel of the Dharma, and the Dharma is the root of the Way. Yellow crowns (Daoists) admire the Dao, and black robes (monks) believe in the Buddha, paying respect to the ruler and father, subtly conforming to the profound truth (The rebuttal says: The Buddha Dharma is the supreme beyond the universe, and the emperor and the Way of Heaven are the greatness within the secular world. The doctrine exists and the laws are subordinate, and being unrestrained is still like being registered as a commoner. This is like the water of the Dharma being blocked and unable to flow, how can it subtly conform to the profound truth?). Moreover, those who are highly disciplined still respectfully perform the act of kneeling, let alone the disparity in status between the noble and the lowly, how can they easily abandon the etiquette of kneeling? (The rebuttal says: Wang Mi said that the reason why monks respect each other regardless of rank, but do not salute the emperor, is because their purpose is the same, there is an order of seniority, and the paths are different.)
則義無降屈。誠哉是言。可為龜鏡矣)必以山林獨往物我兼忘。混親疏齊寵辱。惠我不為是。損己詎稱非。自當泯若無情。湛然恒寂安假。仰迦維而頓顙。覿天尊而雅拜。塵容不異俗。致敬未乖真(彈曰。沙門落彩披緇。道俗懸隔。拜違佛教具顯經文。而言敬未乖真容不異俗此乃指南為北。反白成玄)且伯陽緒訓于和光。不輕演教於常禮。妙葉謙尊之德。遠符鄰照之規(彈曰。伯陽誕自姬週身充柱史。為官則王朝之一職。言道乃儒宗之一流。拜伏君親固其宜矣。至若不輕之禮四眾。乃據理以行之。理則無簡于怨親。通貴賤而俱禮。敕乃約其尊極不制禮于卑微涇渭兩殊。無宜一貫矣)又三極之中。師居其末。末猶展敬。本何疑哉(彈曰。釋眾所以師資相敬。正以教義不殊故耳。非是約本末而言。何孟浪之甚也)若以袈裟異乎龍黼。縠巾殊于鷩弁服既戎矣。拜何必華。各循其本無爽彝式。其有素履貞遁清規振俗。神化[月*(夸-大+八)]響戒行精勤。藻掞桐鸞梵清霄鶴。錦旌徴獸瓊符御靈。德秀年耆蠲其拜禮。自余初學後進聲塵寂寥。並令盡敬君父。請即編之恒憲(彈曰。若以不拜為非。則德秀年耆詎宜蠲免。若以不拜為是。則後進初學無宜令拜。進退矛楯去取自乖。請即編之恒憲何所見之短乎)如此則進德修業。出
【現代漢語翻譯】 則義無降屈，誠哉是言，可為龜鏡矣！)必以山林獨往，物我兼忘，混親疏，齊寵辱。惠我不為是，損己詎稱非。自當泯若無情，湛然恒寂，安假仰迦維（釋迦牟尼佛的姓）而頓顙，覿天尊而雅拜。塵容不異俗，致敬未乖真(彈曰：沙門落彩披緇，道俗懸隔，拜違佛教，具顯經文，而言敬未乖真，容不異俗，此乃指南為北，反白成玄)。且伯陽（老子，字伯陽）緒訓于和光，不輕演教於常禮，妙葉謙尊之德，遠符鄰照之規(彈曰：伯陽誕自姬周，身充柱史，為官則王朝之一職，言道乃儒宗之一流，拜伏君親固其宜矣。至若不輕之禮四眾，乃據理以行之，理則無簡于怨親，通貴賤而俱禮，敕乃約其尊極，不制禮于卑微，涇渭兩殊，無宜一貫矣)。又三極之中，師居其末，末猶展敬，本何疑哉(彈曰：釋眾所以師資相敬，正以教義不殊故耳，非是約本末而言，何孟浪之甚也)。若以袈裟異乎龍黼，縠巾殊于鷩弁，服既戎矣，拜何必華。各循其本，無爽彝式。其有素履貞遁，清規振俗，神化[月*(夸-大+八)]響，戒行精勤，藻掞桐鸞，梵清霄鶴，錦旌徴獸，瓊符御靈，德秀年耆，蠲其拜禮。自余初學後進，聲塵寂寥，並令盡敬君父，請即編之恒憲(彈曰：若以不拜為非，則德秀年耆詎宜蠲免。若以不拜為是，則後進初學無宜令拜。進退矛楯，去取自乖，請即編之恒憲，何所見之短乎)。如此則進德修業，出 現代漢語譯本：那麼道義上就沒有降低屈服。確實是這樣說的，可以作為借鑑。一定要在山林中獨自前往，物我兩忘，混同親疏，齊同寵辱。施恩於我，不認為是正確的；損害自己，難道就不能說是不對的嗎？自然應當像沒有情感一樣，清澈而恒久寂靜，哪裡需要仰望釋迦牟尼佛的姓氏（迦維）而叩頭，見到天尊而文雅地拜見。塵俗的容貌與世俗沒有不同，表達敬意也沒有違背真理（彈駁說：沙門穿著彩色袈裟，道士和俗人界限分明，跪拜違背佛教，經典經文都已顯明，卻說表達敬意沒有違背真理，容貌與世俗沒有不同，這是指鹿為馬，顛倒黑白）。況且老子（伯陽）傳授的教誨在於和光同塵，不輕易在日常禮節中演說教義，巧妙地體現了謙遜尊重的品德，遠遠符合鄰里互相照應的規範（彈駁說：老子出生于姬周，身居柱下史之職，做官是王朝的職位，所說的道是儒家的一支，拜見君親本來就是應該的。至於不輕易以禮對待四眾弟子，那是根據道理來行事的，道理上不分怨恨和親近，對尊貴和卑賤都一樣以禮相待，敕令是約束那些地位極其尊貴的人，不為地位卑微的人制定禮儀，涇河和渭河截然不同，不應該混為一談）。而且在天、地、人三者之中，老師處於末位，末位尚且要表達敬意，根本又有什麼可懷疑的呢（彈駁說：僧眾之所以師生互相尊敬，正是因為教義沒有不同，不是根據本末來說的，多麼輕率啊）。如果因為袈裟不同於龍黼，縠巾不同於鷩弁，服裝已經簡化了，跪拜又何必華麗。各自遵循根本，沒有違背常理。那些一向品行端正、隱居避世，清規戒律能夠匡正世風，神妙的教化能夠像空谷迴音一樣應和，戒律精嚴勤奮修行，文采像桐樹和鸞鳥一樣美好，梵音清澈如鶴鳴響徹雲霄，用錦旗來徵召禽獸，用美玉雕琢的符節來駕馭神靈，品德高尚、年老德劭的人，可以免除跪拜的禮節。其餘那些初學後進，聲名寂寥的人，都要讓他們盡到對君父的尊敬，請立刻將這些編入永久的法令之中（彈駁說：如果認為不跪拜是不對的，那麼品德高尚、年老德劭的人就不應該免除跪拜。如果認為不跪拜是對的，那麼後進初學的人就不應該讓他們跪拜。進退矛盾，取捨混亂，請立刻將這些編入永久的法令之中，您的見識多麼短淺啊）。這樣才能增進品德，修養學業，出
【English Translation】 Then there is no lowering or yielding in righteousness. Truly, these words are worthy of being a mirror for reflection!) One must go alone into the mountains and forests, forgetting both self and others, blending intimacy and estrangement, treating favor and disgrace equally. Benefiting me is not considered right; harming oneself, how can it not be called wrong? One should naturally be as if without emotion, clear and eternally tranquil, why need one look up to Kāvi (Śākyamuni Buddha's clan name) and touch the forehead to the ground, or meet the Heavenly Honored One and bow gracefully? The dusty appearance is no different from the common, expressing respect does not deviate from the truth (The rebuttal says: 'The Śramaṇa wears colorful robes, the distinction between the religious and the laity is clear, bowing violates Buddhist teachings, the scriptures are fully manifest, yet it is said that expressing respect does not deviate from the truth, and the appearance is no different from the common, this is calling a deer a horse, turning black into white'). Moreover, Bo Yang's (Lao Tzu, styled Bo Yang) teachings emphasize harmonizing with the world, not lightly expounding doctrines in ordinary rituals, subtly embodying the virtue of humility and respect, far conforming to the principle of neighboring illumination (The rebuttal says: 'Bo Yang was born in the Ji Zhou dynasty, serving as the historian of the pillar, as an official it was a position in the dynasty, the Dao he spoke of is a branch of Confucianism, bowing to the ruler and parents is naturally appropriate. As for not lightly treating the four assemblies with ritual, it is based on reason, reason does not distinguish between resentment and affection, treating the noble and the lowly with equal respect, the edict is to restrain those of extreme status, not to create rituals for the humble, the Jing and Wei rivers are distinct, it is not appropriate to equate them'). Furthermore, among the three extremes (heaven, earth, and man), the teacher is at the end, even the end shows respect, what doubt is there about the root? (The rebuttal says: 'The reason why the Sangha respect each other as teacher and disciple is precisely because the teachings are not different, it is not based on the root and the end, how reckless'). If the Kāṣāya is different from the dragon-embroidered robe, the silk turban is different from the pheasant-feathered cap, the clothing is already simplified, why must the bowing be elaborate? Each follows its root, without violating the norms. Those who have always been virtuous and reclusive, whose pure precepts can rectify customs, whose divine transformation can resonate like an echo in a valley, whose precepts are strict and diligent in practice, whose literary talent is as beautiful as the phoenix on the paulownia tree, whose Brahma sounds are as clear as the crane's cry resounding through the sky, who use brocade banners to summon birds and beasts, who use jade talismans to control spirits, who are virtuous and old, can be exempted from the bowing ceremony. The rest, those who are beginners and latecomers, whose voices are silent, should all be made to show respect to their rulers and fathers, please immediately incorporate these into the permanent laws (The rebuttal says: 'If not bowing is considered wrong, then the virtuous and old should not be exempted from bowing. If not bowing is considered right, then the latecomers and beginners should not be made to bow. Advancing and retreating are contradictory, taking and giving are inconsistent, please immediately incorporate these into the permanent laws, how short-sighted your views are'). In this way, one can advance in virtue, cultivate learning, and go forth
塵之軌彌隆。苦節棲壇。入道之心逾勵。玄風斯遠國章惟緝。庶可以詳示景。則靜一訛弊(彈曰。以乖宗為景。則謂守法為訛弊。約斯以驗余何可觀)自我作故奚舊之拘。夫鏡非常之理。必藉非常之照。天鑒玄覽體睿甄微。探象外之遺宗。極寰中之幽致。雖則暫駭常聽。抑亦終冥大道。謹議。
右清道衛長史李洽等議狀一首
竊以。道教沖虛釋門秘寂。至於照仁濟物崇義為心。乃眷儒風。理將無異(彈曰。儒教所明不逾寰域釋宗所辯高出見聞。故魏東陽王丕曰。佛法沖洽非儒墨者所知今言不異。何多謬耶)至若宿德耄齒戒律無虧。棲林遁谷高尚其事。若斯儔輩可致尊崇。其有弱齔蒙求熏修靡譽。背真混俗心行多違。以此不拜。義難通允(彈曰。夫稱沙門者何也。謂紹法象賢發矇啟化。儀異搢紳之飾教殊廊廟之規。求宗故所以直骸。孰可分其德業。矯俗故由茲抗禮。寧容隔以尊卑)但在家在國事君事親。不拜之儀。何可以訓(彈曰。誠哉奉君親者。無宜不拜沙門不事王侯背思天屬以拜為訓似未之思)望請勒拜。垂憲於後。謹議。
長安縣令張松壽議狀一首
竊惟。佛道二門虛寂一致。縱不能練心方外擯影人間。猶須跡與俗分。事與時隔。然今出家之輩多雜塵伍。外以不屈自高。內以私謁為務。
【現代漢語翻譯】 現代漢語譯本： 塵之軌彌隆（具體含義不詳）。苦行之士在棲壇修行。入道的決心更加堅定。玄妙的風範傳遍遙遠的國度，彰顯著精深的義理。或許可以詳細地闡明真理。如果認為靜默和統一是謬誤（反駁：以違背宗旨為真理，那麼認為遵守法規是謬誤。用這個標準來衡量，還有什麼值得稱道的呢？），那麼自我創新又何必拘泥於舊俗呢？要洞察非同尋常的道理，必須憑藉非同尋常的智慧。上天明鑒，深刻洞察，體現了聖明的智慧，能夠辨別細微之處。探尋表象之外的宗旨，窮盡天地間的幽深意境。即使暫時使人震驚，最終也會符合大道。謹此建議。
右清道衛長史李洽等人的建議書一份
我私下認為，道教崇尚虛無，佛教崇尚寂靜。至於倡導仁愛，救濟萬物，以崇尚道義為核心，這與儒家的風尚相近，道理上應該沒有不同（反駁：儒教所闡明的道理不超過世俗的範圍，佛教所辯論的道理遠超見聞。所以魏東陽王丕說，佛法深奧廣博，不是儒家和墨家所能理解的。現在說沒有不同，錯謬之處太多了）。至於那些年老有德，持守戒律沒有缺失，隱居山林，品德高尚的人，這樣的同伴可以給予尊重和崇敬。那些年幼無知，剛剛開始學習，修行沒有名聲，背離真理，混同世俗，心行多有違背的人，因此不向他們行禮，道義上難以允許（反駁：稱呼沙門是什麼意思呢？是指繼承佛法，傚法先賢，啓發矇昧，開化眾生。他們的儀容不同於士大夫的服飾，他們的教義不同於朝廷的規範。追求宗旨，所以能夠正直自身；匡正世俗，所以由此抗禮。怎麼能因為尊卑而有所隔閡呢？）。但是，在家之人，在國之人，侍奉君主，孝敬父母，不拜沙門的禮儀，怎麼可以用來教導呢？（反駁：確實，侍奉君主，孝敬父母的人，不應該不拜。沙門不侍奉王侯，背離對天性的思念，用不拜作為教導，似乎沒有經過思考）。希望下令讓他們行禮，為後世樹立典範。謹此建議。
長安縣令張松壽的建議書一份
我私下認為，佛道兩門都崇尚虛無和寂靜，本質上是一致的。即使不能修煉心性於世外，拋棄人間的俗事，也應該在行為上與世俗有所區別，在事務上與世俗有所隔離。然而，現在出家之人大多混雜於世俗之中，表面上以不屈服於世俗自命清高，暗地裡卻以私下請託為事務。
【English Translation】 English version: The track of dust, Mi Long (specific meaning unknown). Ascetics dwell in Qixi Altar. The heart of entering the path becomes more determined. The profound demeanor spreads throughout distant lands, showcasing profound principles. Perhaps the truth can be explained in detail. If one considers silence and unity as errors (rebuttal: taking deviation from the principle as truth, then considering adherence to the law as an error. Judging by this standard, what else is worth praising?), then why bother adhering to old customs when innovating? To perceive extraordinary principles, one must rely on extraordinary wisdom. Heaven discerns, deeply observes, embodies sagacious wisdom, and can distinguish subtle details. Explore the purpose beyond appearances, exhaust the profound meaning within the universe. Even if it temporarily shocks people, it will ultimately conform to the Great Way. Respectfully submitted.
A memorial from Li Qia, Chief Scribe of Qingdao Guard, and others.
I privately believe that Taoism values emptiness, and Buddhism values tranquility. As for advocating benevolence, saving all beings, and taking the promotion of righteousness as the core, this is similar to the style of Confucianism, and the principles should be no different (rebuttal: the principles elucidated by Confucianism do not exceed the scope of the secular world, and the principles debated by Buddhism far exceed what is seen and heard. Therefore, Wang Pi of Dongyang in the Wei Dynasty said that the Buddha-dharma is profound and broad, and cannot be understood by Confucianists and Mohists. Now to say that there is no difference is too erroneous). As for those who are old and virtuous, uphold the precepts without fault, live in seclusion in the mountains and forests, and have noble character, such companions can be given respect and reverence. Those who are young and ignorant, just beginning to learn, have no reputation for cultivation, deviate from the truth, mix with the secular world, and whose actions are often contrary, it is difficult to allow not bowing to them in terms of righteousness (rebuttal: what does it mean to call a Shramana? It refers to inheriting the Buddha-dharma, emulating the sages, enlightening the ignorant, and enlightening all beings. Their appearance is different from the attire of scholar-officials, and their teachings are different from the norms of the court. Pursuing the purpose, so they can be upright themselves; rectifying the world, so they resist rituals. How can they be separated by rank?). However, for those who are at home, in the country, serving the ruler, and being filial to their parents, how can the etiquette of not bowing to Shramanas be used to teach? (rebuttal: indeed, those who serve the ruler and are filial to their parents should not not bow. Shramanas do not serve kings and lords, and deviate from the thoughts of nature, using not bowing as teaching, it seems that they have not thought about it). I hope to order them to bow, setting an example for future generations. Respectfully submitted.
A memorial from Zhang Songshou, Magistrate of Chang'an County.
I privately believe that the two schools of Buddhism and Taoism both value emptiness and tranquility, and are essentially the same. Even if one cannot cultivate one's mind outside the world and abandon worldly affairs, one should still be different from the secular world in behavior and separated from the secular world in affairs. However, most of the people who have become monks now are mixed in the secular world, outwardly claiming to be noble by not submitting to the secular world, but secretly taking private requests as their business.
徒有入道之名。竟無離俗之實(彈曰。不屈者奉法而然。私謁者誠違教義只可峻其科簡懲彼不逞之流寧容縱火昆崗而欲俱焚玉石耶)。至若君親之地禮兼臣子。孝敬所宗義深家國。不有制度何以經綸。望請僧尼道士女官等。道為時。須事因法會者。雖在君后聽依舊式。舍此以往並請令拜。若歸覲父母子道宜申。如在觀寺任遵釋。典(彈曰。夫僧尼合拜則無宜不拜不合豈簡時方何得剃髮同是一人約處便開。異禮法服始終無二。據事遂制殊經此乃首鼠兩端。茍要時譽。未曰志隆家國獻奉忠貞)庶其以卑屈為恥。稍屏浮競。以道德自尊。漸弘教法。輒進愚管。伏增慚戰謹議。
議沙門致拜狀合二十九首
中臺司列少常伯楊思玄司績大夫楊守拙等議狀一首
竊以。佛道二教本尚虛玄。演方便於三乘。契忘言於一指。唯寂唯寞。何寂寞之不包。非有非無。何有無之不鑒。今之法侶寔繁有徒。久損拜跪之儀(彈曰。請問何處令拜而言損耶)自處高上之地。約有為之戒律。揖無上之君親(彈曰。剃削既奉釋宗。守戒無宜設禮)推之人情。情涉縱誕。求之至理。理所未通(彈曰。推之人情。巢許無雲縱誕。求之至理。沙門寧曰不通)令致敬于君親。庶垂範于來葉。謹議。
司平太常伯閻立本等議狀一首
【現代漢語翻譯】 現代漢語譯本：僅僅有名義上入了佛道，實際上卻沒有脫離世俗。（有人反駁說：『不屈服的人是奉行佛法才這樣的，私下拜見則是真正違背了教義，只能嚴厲地懲罰那些不守規矩的人，難道能容忍縱火燒山，想要把玉和石頭都燒光嗎？』）至於君主和父母的地位，禮節上兼顧了臣子和子女的身份。孝敬所尊崇的，道義深刻地關係到國家。沒有規章制度，怎麼治理天下？希望僧尼、道士、女官等，以道為時，必須因法會而做的事情，即使在君主之後，也聽任依舊的規矩。除了這些以外，都請讓他們行拜禮。如果回去拜見父母，做子女的道理應該申明。如果在寺觀里，就任憑他們遵守佛教的經典。（有人反駁說：『僧尼應該拜就拜，不應該拜就不拜，難道可以簡化時間地點嗎？怎麼能因為剃了頭髮就變成另一個人，約定的地方就開啟不同的禮儀？法服始終沒有兩樣。根據事情制定特殊的規矩，這乃是首鼠兩端。如果想要博取一時的名譽，不能說是志向遠大，為國家獻上忠貞。』）希望他們以卑躬屈膝為恥辱，稍微摒棄浮華的競爭，以道德自尊，逐漸弘揚教法。我冒昧地進獻愚笨的建議，非常慚愧和戰慄，謹慎地提出建議。
關於沙門致拜的議狀，共二十九首
中臺司列少常伯楊思玄、司績大夫楊守拙等人的議狀一首
私下認為，佛道二教本來崇尚虛無玄妙，用方便法門來演說三乘佛法，用不立文字來契合真如實相。唯有寂靜，沒有什麼寂靜不能包容；非有非無，沒有什麼有無不能照見。現在的僧侶確實人數眾多，長期以來廢除了拜跪的禮儀（有人反駁說：『請問在哪裡命令他們拜，說他們廢除了禮儀呢？』），自己處於高高在上的地位。遵守有為的戒律，卻不向至高無上的君主和父母行禮（有人反駁說：『既然剃髮奉行佛教，遵守戒律，就不應該設立禮儀。』）。從人情上來說，人情涉及放縱；從至理上來說，道理上說不通（有人反駁說：『從人情上來說，巢父、許由沒有說過放縱；從至理上來說，沙門難道說不通嗎？』）。讓他們對君主和父母表示敬意，希望給後世留下榜樣。謹慎地提出建議。
司平太常伯閻立本等人的議狀一首
【English Translation】 English version: They merely have the name of entering the path, but in reality, they have not separated from worldly customs. (Someone retorted: 'Those who do not submit do so because they uphold the Dharma; private audiences truly violate the teachings. We should only severely punish those unruly elements. How can we tolerate setting fire to the mountains, wanting to burn both jade and stone?') As for the positions of the ruler and parents, etiquette encompasses both subjects and children. Filial piety is what is revered, and righteousness is deeply connected to the nation. Without regulations and systems, how can we govern the world? I hope that monks, nuns, Daoists, and female officials, etc., will act according to the times and only perform actions required by Dharma assemblies, even after the ruler, following the old customs. Apart from these, please order them to perform obeisance. If they return to visit their parents, the duty of a child should be expressed. If they are in temples and monasteries, let them follow the Buddhist scriptures. (Someone retorted: 'Monks and nuns should bow when they should bow, and not bow when they should not bow. Can we simplify the time and place? How can shaving one's head turn them into a different person, and different rituals be initiated at the agreed-upon place? The Dharma robes are always the same. Making special rules based on events is duplicity. If you want to gain temporary fame, you cannot say that you have great ambitions and dedicate loyalty to the country.') I hope they will be ashamed of being humble and submissive, slightly abandon frivolous competition, respect themselves with morality, and gradually promote the Dharma. I presumptuously offer my foolish advice, feeling very ashamed and trembling, and cautiously propose my suggestions.
A total of twenty-nine memorials regarding the obeisance of Shramanas (Buddhist monks).
A memorial from Yang Sixuan (Deputy Director of the Central Secretariat), Yang Shouzhuo (Grand Master of Remonstrance), and others.
I humbly believe that the two teachings of Buddhism and Daoism originally revered emptiness and mystery, using expedient means to expound the Three Vehicles (Triyana), and aligning with the unutterable to accord with Suchness (Tathata). Only in stillness, there is nothing that stillness cannot encompass; neither existent nor non-existent, there is nothing that existence and non-existence cannot illuminate. The current Sangha (Buddhist community) is indeed numerous, and for a long time, they have abolished the etiquette of bowing and kneeling (Someone retorted: 'Please tell me where they were ordered to bow, and say that they abolished the etiquette?'), placing themselves in a high and superior position. They observe the precepts of conditioned existence, but do not pay respects to the supreme ruler and parents (Someone retorted: 'Since they shave their heads and practice Buddhism, observing the precepts, they should not establish etiquette.'). From the perspective of human sentiment, sentiment involves indulgence; from the perspective of ultimate truth, the principle is incomprehensible (Someone retorted: 'From the perspective of human sentiment, Chao Fu and Xu You did not say indulgence; from the perspective of ultimate truth, can Shramanas say it is incomprehensible?'). Let them show respect to the ruler and parents, hoping to leave an example for future generations. I cautiously propose my suggestions.
A memorial from Yan Liben (Grand Master of the Court of Imperial Sacrifices) and others.
竊以。寂滅垂軌。猶弘孝敬之議。無為闡化。終葉虔恭之禮。雖道超可道。道尚繫於三尊。法空諸法。法猶包於四大。況皇猷遠暢。衍地義以宣風 聖澤遐沾。浹天經而灑潤。至德所被。理不隔于幽明。大道傍通。故無分于真俗。而違方之士空迷相物之心。淪俗之徒尚嬰自我之累(彈曰。今諸僧等莫不聖朝以來為國所度。將以資奉陵廟津樑品庶。而言違方淪俗者。豈不傷皇家之福乎)莫識九重之貴。不知得一之尊。絕忠孝于君親。棄敬愛于母后。求諸至理。竊謂不通。俱拜君親。未乖舊典。謹議。
蘭臺秘閣局郎中李淳風議狀一首
竊以。三辟之重。要君者無上(彈曰。沙門承恩入道。非曰要君)五刑之極。非孝者無親(彈曰。親放出家。詎為非孝耶)是以悖德悖禮。為大亂之本源(彈曰。僧等動依經教。非悖德禮也)唯敬唯忠。乃經邦之正軌(彈曰。僧等雖形闕奉親。而內懷其孝敬也。禮乖事主。而心戢其恩忠也)至於老教虛靜。資柔弱以曲全。釋典沖和。常不輕為普敬(事如左威衛議中彈)未聞傲慢君親矜誇眾庶(彈白。沙門身具佛戒形具佛儀。人天自仰。寧是矜傲)可以淳風勵俗。安國寧家者也。今令道士女官僧尼恭拜君親。于道佛無虧(彈曰。經云。拜君損君拜親損親行敬違教。孰曰無虧)復
【現代漢語翻譯】 現代漢語譯本： 我認為，寂滅之道雖然已經垂範於世，但仍然弘揚孝敬的議題；無為之教雖然闡明變化之理，最終還是遵循虔誠恭敬的禮儀。即使道超越了可以言說的範疇，道的尊崇仍然維繫于佛、法、僧三寶；即使法空無所有諸法，法仍然包含于地、水、火、風四大元素之中。更何況皇家的功業遠播，用地道的義理來宣揚風化；聖上的恩澤廣佈，像天經一樣滋潤萬物。至高的德行所覆蓋的地方，道理上不會隔絕幽冥與光明；大道的執行是普遍相通的，所以沒有真與俗的分別。然而，違背正道的人空自迷惑于外在表象，沉淪於世俗的人仍然被自我的牽累所困擾。（彈劾說：如今的僧侶都是聖朝以來由國家度化的，本應資助陵廟，作為百姓的津樑，但如果說他們違背正道，沉淪世俗，豈不是損害了皇家的福祉嗎？）他們不認識九重宮闕的尊貴，不知道得一的至尊地位，斷絕了對君親的忠孝，拋棄了對母后的敬愛。如果想從他們那裡尋求至理，我認為是行不通的。如果讓他們都拜君親，並沒有違背舊有的典章制度。我謹提出以上建議。
蘭臺秘閣局郎中李淳風的議狀一份
我認為，三辟之刑的加重，是要讓君主的地位至高無上（彈劾說：沙門承受恩惠入道，並非爲了要挾君主）；五刑的極刑，是因為不孝的人沒有親情（彈劾說：親人允許他們出家，怎麼能說是不孝呢？）。因此，違背道德和禮儀，是天下大亂的根源（彈劾說：僧侶們的一切行動都依據經書教義，並非違背道德禮儀）；只有敬和忠，才是治理國家的正道（彈劾說：僧侶們雖然在形式上缺少對父母的奉養，但內心懷有孝敬之心；雖然在禮節上不侍奉君主，但內心卻懷有感恩忠誠之心）。至於老子的教義虛靜無為，憑藉柔弱來保全自身；佛教的經典沖和，常常以不輕慢的態度來普遍尊敬一切（事情就像左威衛議論中所彈劾的那樣）。沒有聽說過傲慢君親，矜誇大眾，就可以用淳厚的風俗來激勵世人，安定國家，使百姓安居樂業的。現在命令道士、女官、僧尼恭敬地拜見君親，對於道教和佛教來說並沒有什麼損害（彈劾說：經書上說，拜君會損害君，拜親會損害親，行敬會違背教義，怎麼能說沒有損害呢？）。
【English Translation】 English version: I believe that although the path of Nirvana has been set as an example for the world, it still promotes the discussion of filial piety and respect; although the teaching of non-action elucidates the principle of change, it ultimately follows the rituals of piety and reverence. Even though the Dao transcends what can be spoken, the reverence for the Dao is still tied to the Three Jewels (Buddha, Dharma, Sangha); even though the Dharma is empty of all dharmas, it still encompasses the Four Great Elements (earth, water, fire, wind). Moreover, the imperial achievements spread far and wide, using the proper principles to propagate customs; the Emperor's grace spreads widely, nourishing all things like the celestial scriptures. Where the supreme virtue covers, in principle, there is no separation between the dark and the light; the operation of the Great Dao is universally connected, so there is no distinction between the true and the mundane. However, those who deviate from the right path are deluded by external appearances, and those who are immersed in the secular world are still troubled by the burden of self. (The impeachment says: The monks of today are all ordained by the state since the holy dynasty, and should support the imperial tombs and serve as a bridge for the people. But if it is said that they violate the right path and are immersed in the secular world, wouldn't that harm the imperial blessings?) They do not recognize the nobility of the nine-layered palace, nor do they know the supreme status of attaining oneness, severing loyalty and filial piety to the ruler and parents, and abandoning respect and love for the empress. If you want to seek the ultimate truth from them, I think it is impossible. If they are all made to bow to the ruler and parents, it does not violate the old codes and systems. I respectfully submit the above suggestions.
A memorial from Li Chunfeng, the Director of the Bureau of Secret Archives of the Imperial Library:
I believe that the severity of the three types of punishment is to make the position of the ruler supreme (the impeachment says: the Shramanas (monks) enter the path by receiving grace, not to coerce the ruler); the extreme punishment of the five types of punishment is because the unfilial have no kinship (the impeachment says: relatives allow them to become monks, how can it be said that they are unfilial?). Therefore, violating morality and etiquette is the root of great chaos in the world (the impeachment says: all actions of the monks are based on scriptures and teachings, not violating morality and etiquette); only respect and loyalty are the right way to govern the country (the impeachment says: although the monks lack the formal support of their parents, they have filial piety in their hearts; although they do not serve the ruler in etiquette, they have gratitude and loyalty in their hearts). As for Laozi's teachings of emptiness and inaction, relying on weakness to preserve oneself; the Buddhist scriptures are harmonious, and often universally respect everything with an attitude of not being contemptuous (the matter is like the impeachment in the discussion of the Left Guard). I have not heard that arrogance towards the ruler and parents, and boasting to the masses, can be used to inspire the world with pure customs, stabilize the country, and make the people live in peace and contentment. Now, ordering Taoists, female officials, monks, and nuns to respectfully pay respects to the ruler and parents does not harm Taoism and Buddhism (the impeachment says: the scriptures say that bowing to the ruler will harm the ruler, bowing to parents will harm the parents, and showing respect will violate the teachings, how can it be said that there is no harm?).
從國王正法。大革前弊深廢澆訛(彈曰。以順法為訛弊。用違教為廢革。可謂首冥適越背道逾多)使其永識隨順之方。更知天性之重。謹議。
泰常寺博士呂才等議狀一首
一謹按老子道德經云。域中四大王居一焉。又案仁王般若經云。地前三賢菩薩位。當四天下主。內經又云。假令比丘得須陀洹果。經八萬劫始見於地前。今令道士女官拜敬域中之大僧之及尼。拜敬地前菩薩。此乃不乖本教。正合其宜(彈曰佛經所以不令僧敬俗者良以出處不同故也。縱使三賢菩薩。為四天下主。而猶現有妻子相不捨家位。厚信曰如然。致敬則無誠說故涅槃經云。諸出家人從諸白衣咨受未聞。不應禮拜。據此則殊乖本教。何謂正合其宜耶)皇后皇大子。尊同於君。理合敬拜(彈曰。仁王經云。出家人法不拜國王。國王尚不許拜。自下斷焉可知)一又案道經云。道士一人得道乃追榮七葉父母。此則立身成道。貴于追顯前葉。今時未得道者見生父母。理合拜敬。又案內經云。西方妙樂國土。本為法藏比丘願力所成。是知妙樂之所。乃是比丘愿往生處也。又案無量壽觀經云。愿生妙樂國土者。先須孝養父母。后云具足戒行。然經宿不見即須跪問孝之儀也。不拜父母何成孝養。今令僧尼道士女官拜敬父母。亦是不違本教(彈曰。如
【現代漢語翻譯】 從國王的正法開始。徹底革除以前的弊端，深刻廢除浮誇虛假的習俗（彈劾說：把順應佛法的行為說成是弊端，把違背佛教教義的行為說成是改革，這可以說是從一開始就完全背離了方向，離道越來越遠）。使他們永遠認識到隨順正法的方向，更加明白天性的重要。謹慎地討論。
泰常寺博士呂才等人的奏議一份
一、 謹按老子《道德經》說，『區域中有四大，而國王居其一焉。』又按《仁王般若經》說，『地前三賢菩薩的地位，相當於四天下的君主。』內經又說，『假使比丘證得須陀洹果，也要經過八萬劫才能見到地前菩薩。』現在讓道士、女官拜敬區域中的大僧以及尼姑，拜敬地前菩薩，這並沒有違背道教的根本教義，正是符合實際情況的（彈劾說：佛經之所以不讓僧人尊敬世俗之人，是因為出家和在家不同。即使三賢菩薩作為四天下的君主，仍然有妻子，沒有捨棄家庭的地位。厚信說如果這樣，那麼致敬就沒有誠意，所以《涅槃經》說，『出家人向在家人請教未曾聽聞的佛法，不應該禮拜。』根據這些，就特別違背佛教的根本教義，怎麼能說是符合實際情況呢？）。皇后、皇太子，地位等同於君王，理應敬拜（彈劾說：《仁王經》說，『出家人的規矩是不拜國王的。』國王尚且不允許拜，從下往上推斷就可以知道了）。又按道經說，『道士一人得道，就能追封七代父母的榮耀。』這說明立身成道，比追顯前代更加重要。現在沒有得道的人，見到在世的父母，理應拜敬。又按內經說，『西方妙樂國土，本來是法藏比丘的願力所成就的。』由此可知，妙樂國土是比丘發願往生的地方。又按《無量壽觀經》說，『愿生妙樂國土的人，首先要孝養父母，然後要具足戒行。』如果一天不見父母，就應該跪著問候，這是孝道的禮儀。不拜父母怎麼能算是孝養呢？現在讓僧尼、道士、女官拜敬父母，也是不違背佛教的根本教義（彈劾說：如果
【English Translation】 Starting from the King's righteous Dharma. Thoroughly eradicate previous malpractices, and deeply abolish the extravagant and false customs (the impeachment states: to call compliance with the Dharma a malpractice, and to call violating the teachings a reform, can be said to be completely deviating from the direction from the beginning, and moving further and further away from the path). Make them forever recognize the direction of complying with the righteous Dharma, and understand the importance of nature even more. Discuss cautiously.
A memorial from Lu Cai (Doctor of the Taichang Temple) and others:
- I respectfully note that Lao Tzu's Tao Te Ching says, 'Within the realm, there are four great things, and the king dwells as one of them.' Also, according to the Benevolent Kings Prajna Sutra (Renwang Banruo Jing), 'The position of the Three Sages Bodhisattvas (Diqian Sanxian Pusa) before the ground is equivalent to the lords of the four continents.' The inner scripture also says, 'Suppose a Bhikshu (Biqiu) attains the Srotaapanna fruit (Xutuo Huan Guo), it will still take eighty thousand kalpas to see the Bodhisattva before the ground.' Now, to have Taoists (Daoshi) and female officials pay respect to the great Sangha (Daseng) and nuns (Ni) in the realm, and to pay respect to the Bodhisattvas before the ground, this does not violate the fundamental teachings of Taoism, and is precisely in accordance with the actual situation (the impeachment states: The reason why the Buddhist scriptures do not allow monks to respect secular people is because the monastic and lay life are different. Even if the Three Sages Bodhisattvas are the lords of the four continents, they still have wives and have not abandoned their family status. Hou Xin says that if this is the case, then the respect is not sincere, so the Nirvana Sutra says, 'Monks who ask lay people for Dharma they have not heard should not prostrate.' According to these, it is particularly contrary to the fundamental teachings of Buddhism, how can it be said to be in accordance with the actual situation?). The Empress and the Crown Prince have the same status as the King and should be respected (the impeachment states: The Benevolent Kings Sutra says, 'The rule for monks is not to bow to the King.' The King is not allowed to be bowed to, which can be inferred from the bottom up). Furthermore, according to the Taoist scriptures, 'If one Taoist attains the Tao, he can posthumously honor the glory of seven generations of parents.' This shows that establishing oneself and attaining the Tao is more important than posthumously honoring previous generations. Now, those who have not attained the Tao should pay respect to their living parents. Also, according to the inner scripture, 'The Western Land of Utmost Bliss (Xifang Miaole Guotu) was originally achieved by the vows of the Bhikshu Dharmakara (Fazan Biqiu).' From this, it can be known that the Land of Utmost Bliss is the place where Bhikshus vow to be reborn. Also, according to the Contemplation Sutra of Immeasurable Life (Wuliangshou Guan Jing), 'Those who wish to be reborn in the Land of Utmost Bliss must first be filial to their parents and then fulfill the precepts.' If one does not see their parents for a day, they should kneel and inquire, this is the etiquette of filial piety. How can one be considered filial if they do not bow to their parents? Now, to have monks, nuns, Taoists, and female officials pay respect to their parents is also not violating the fundamental teachings of Buddhism (the impeachment states: If
經所云生西方者該通道俗言孝養父母者。此明處俗往生因也。言具足戒行者。此明出家往生因也。此則道俗懸隔修行兩殊。安得混彼二因。俱言釋侶且孝養異宜。寧唯跪禮揚名後代亦其至也。故五分律云。若諸沙門左右二肩荷擔父母。親于身上便利不凈縱使一劫。猶不能報須臾之恩。若教父母識三寶四諦。受持五戒行十善道於一念頃即為以報父母之恩。何以故荷擔等事是人中善。不能令彼生天證聖。若教父母識諦寶因果受齋持戒。由此因緣即能證聖。又四分律云。佛言比丘不應禮敬一切白衣。父母雖曰居尊。終同白衣之列。佛教不令禮拜。若拜乃陷於親生有致敬之容。死招無量重罪。不孝之。極甯越是乎)一謹案周禮有九拜之儀。一曰稽首。注云。首至地也。又案尚書言。于禹益等拜。皆言稽首。此為拜君之敬。通於古今也。然今之僧尼禮拜。正當稽首之法。是以維摩經云。導眾以寂故稽首。然今若令尼作婦女跪拜。但為衣服不稱。恐爽于常情。聖人無心。以百姓心為心。俗行已久不求改變。今令尼等拜敬。望請許其稽首。此則不乖古今之儀。順於輿人之頌(彈曰。夫希顏之士亦顏之儔。慕驥之乘亦驥之類。今尼等辭榮是一入道不殊。何獨慮爽常情則欲令其稽首。若也不求改變稽首。未是循常常情既也不循。豈順輿人
【現代漢語翻譯】 現代漢語譯本 經文所說的往生西方凈土的人，包括在家修行孝養父母的人。這說明了在家修行往生的因緣。經文所說的具足戒行的人，這說明了出家修行往生的因緣。這說明了出家和在家修行的方式不同，修行的方法也不同，怎麼能把這兩種不同的因緣混為一談呢？都說出家僧侶也應該孝養父母，但兩者適宜的方式不同。難道僅僅是跪拜，為後代揚名嗎？《五分律》中說：『如果各位沙門用左右兩個肩膀扛著父母，親自在身上處理父母的大小便，即使這樣持續一個劫的時間，也不能報答父母須臾的恩情。如果教導父母認識三寶（佛、法、僧），四諦（苦、集、滅、道），受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），奉行十善道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），在一念之間就報答了父母的恩情。』為什麼呢？因為扛著父母等事情是人間的善行，不能讓父母生天證聖。如果教導父母認識四諦的道理，三寶的因果，受齋持戒，通過這些因緣就能證聖果。《四分律》中又說：『佛說比丘不應該禮敬一切在家人，父母雖然地位尊貴，最終還是和在家人一樣。佛教不允許禮拜。如果禮拜，就陷入了對親生父母有致敬的容貌，死後招致無量的重罪。這是不孝到了極點，難道還有比這更過分的嗎？』 我仔細查閱《周禮》，有九拜的禮儀。第一種叫做稽首。註釋說：『頭至地。』又查閱《尚書》，說到禹、益等人拜見，都說是稽首。這是拜見君王的敬意，古今通用。現在僧尼的禮拜，正是稽首的方法。因此《維摩經》說：『引導大眾進入寂靜的境界，所以稽首。』現在如果讓尼姑像婦女一樣跪拜，只是因為衣服不合適，恐怕會違背常情。聖人沒有自己的私心，以百姓的心為心。世俗的習慣已經很久了，不求改變。現在讓尼姑等拜敬，希望允許她們稽首。這樣就不違背古今的禮儀，順應大眾的意願。（彈駁說：傚法顏回的人，就是顏回的同類；羨慕良馬的人，就是良馬的同類。現在尼姑等辭別榮華，進入佛道，並沒有什麼不同。為什麼唯獨擔心違背常情，就想讓她們稽首呢？如果也不求改變稽首，就不是遵循常情；常情既然不遵循，怎麼能順應大眾的意願呢？）
【English Translation】 English version The sutra says that those who are born in the Western Pure Land include lay practitioners who are filial to their parents. This explains the causes and conditions for rebirth for lay practitioners. The sutra says that those who are complete in precepts and conduct refer to those who have left home and cultivate. This explains the causes and conditions for rebirth for those who have left home. This illustrates that the ways of cultivation for those who have left home and those who are lay practitioners are different, and the methods of cultivation are also different. How can these two different causes and conditions be confused? It is said that monks and nuns should also be filial to their parents, but the appropriate ways for the two are different. Is it just kneeling and prostrating, and making a name for future generations? The 'Five-Part Vinaya' says: 'If all the Shramanas carry their parents on their left and right shoulders, and personally handle their parents' excrement and urine on their bodies, even if it lasts for a kalpa, they still cannot repay the parents' kindness for a moment. If they teach their parents to recognize the Three Jewels (Buddha, Dharma, Sangha), the Four Noble Truths (suffering, accumulation, cessation, path), uphold the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not drinking alcohol), and practice the Ten Virtuous Deeds (not killing, not stealing, not committing sexual misconduct, not lying, not speaking harshly, not speaking divisively, not speaking abusively, not being greedy, not being angry, not holding wrong views), in a single thought they will repay their parents' kindness.' Why? Because carrying parents and other things are good deeds in the human realm, but they cannot enable parents to be born in heaven and attain sainthood. If they teach their parents to recognize the principles of the Four Noble Truths, the causes and effects of the Three Jewels, observe vegetarianism and uphold the precepts, through these causes and conditions they can attain sainthood. The 'Four-Part Vinaya' also says: 'The Buddha said that Bhikshus should not pay homage to all laypeople. Although parents are of noble status, they are ultimately the same as laypeople. Buddhism does not allow prostration. If they prostrate, they fall into having a respectful appearance towards their own parents, and after death they incur immeasurable heavy sins. This is the extreme of unfilial piety, is there anything more excessive than this?' I carefully examined the 'Rites of Zhou', which has the etiquette of the Nine Bows. The first is called 'Kowtow' (稽首, qī shǒu). The commentary says: 'The head touches the ground.' Also, examining the 'Book of Documents', when mentioning Yu, Yi, and others paying respects, they all say 'Kowtow'. This is the respect for paying respects to the ruler, which is common in ancient and modern times. The prostration of monks and nuns today is precisely the method of kowtow. Therefore, the 'Vimalakirti Sutra' says: 'Guiding the masses into a state of tranquility, therefore kowtow.' Now, if nuns are made to kneel and prostrate like women, it is only because the clothes are not suitable, and it is feared that it will violate common sense. Sages have no selfish intentions, and take the hearts of the people as their own. Secular customs have been around for a long time, and there is no need to change them. Now, let the nuns and others pay respects, and it is hoped that they will be allowed to kowtow. In this way, it will not violate the etiquette of ancient and modern times, and it will conform to the wishes of the people. (The rebuttal says: Those who emulate Yan Hui are of the same kind as Yan Hui; those who admire fine horses are of the same kind as fine horses. Now, nuns and others bid farewell to glory and enter the Buddhist path, there is no difference. Why only worry about violating common sense, and want them to kowtow? If you don't seek to change kowtow, it is not following common sense; since common sense is not followed, how can it conform to the wishes of the people?)
之頌)謹議。
司宰寺丞豆盧暕等議狀一首
竊以。釋門垂範。義在沖虛。道家立言。理歸損挹。豈自矜尚。然後為高(事如秘閣局議中彈)若乃君臣父子之儀。尊卑貴賤之序。與夫儒教分路同趨。但緇服黃冠未通正法。真言凈戒莫能堅受。唯憑衣缽以自尊崇(彈曰。經稱袈裟者。諸佛幢相。又言同於佛塔缽盂應法之器。自古諸佛皆同此器。故十輪經云。像王見獵師著袈裟。敬故自拔其牙與此獵師。又四分律云。大德娑伽陀伏毒龍于缽中。是知應器法衣其功不小。服之自貴何事深疑。且負板冕衣仲尼猶敬。矧茲器服而不尊乎)。謙撝之道既虧。熏修之行彌失。然則尊嚴之極本屬君親。資敬所歸道俗何別。上動皇鑒下擇芻詞。改而更張。請遵拜禮。謹議。
司衛寺卿楊思儉等議狀一首
剛折柔存。扇玄風之妙旨。苦形甘辱。騰釋路之微言。故能開善下之源。弘不輕之行(事如秘合議中彈)是以聲聞降禮于居士(彈曰。經云。凈名居士示疾毗耶。見有妻子常修梵行。見有眷屬常樂遠離。雖為白衣奉持沙門清凈律行。既同僧伍拜跪故是常儀。況示彼宿心得法寧容不荷。引斯為例竊恐非宜)柱史委質于周王。此乃成緇服之表綴。立黃冠之龜鏡。自茲已降喪其宗軌。歷代溺其真理。習俗守其迷途(彈曰
【現代漢語翻譯】 現代漢語譯本： （之頌）謹議。
司宰寺丞豆盧暕（人名）等議狀一首
竊以為，釋迦牟尼佛門垂範，其義在於沖虛（佛教教義，指空虛寂靜）。道家立言，其理歸於損挹（道家思想，減少私慾，增益道德）。豈能自我矜持，然後才顯得高尚（此事如秘閣局議中彈劾的內容）。至於君臣父子之禮儀，尊卑貴賤之秩序，與儒教分路而同歸。只是僧侶的緇服（黑色僧衣）和道士的黃冠（黃色道冠）尚未通達真正的佛法，真正的戒律也未能堅守，唯獨憑藉衣缽（僧人的袈裟和食器）來自我尊崇（彈劾說，經書中稱袈裟是諸佛的幢相，又說等同於佛塔和缽盂這些應法的器物。自古以來的諸佛都使用這些器物。所以《十輪經》中說，像王見到獵人穿著袈裟，因為尊敬而拔下自己的牙齒獻給獵人。又《四分律》中說，大德娑伽陀（人名）用缽降伏毒龍。由此可知，應器的法衣功德不小，穿著它而自我尊重有什麼可懷疑的呢？即使是穿著板冕的仲尼（孔子），人們尚且尊敬，更何況是這些器物和服裝而不尊敬呢）。謙虛退讓的道理已經虧損，熏修（佛教修行）的行為更加缺失。如此說來，尊嚴的極致本來就屬於君王和父母，資助和尊敬所歸屬的對象，道士和僧侶又有什麼區別呢？上驚動了皇帝的聖鑒，下采納了臣子的建議，進行改革和變更，請允許僧道遵從拜禮。謹此議。
司衛寺卿楊思儉（人名）等議狀一首
剛強折斷，柔弱儲存，這是宣揚玄風（道教）的妙旨。以苦為樂，以辱為榮，這是闡述佛道的精微之言。所以能夠開創向善的源頭，弘揚不輕視他人的行為（此事如秘合議中彈劾的內容）。因此，聲聞（小乘佛教徒）向居士（在家信徒）降禮（彈劾說，經書中說，凈名居士（維摩詰）在毗耶離城示現疾病，他有妻子，卻常常修行梵行（清凈的行為），他有眷屬，卻常常樂於遠離。雖然是白衣（在家之人），卻奉持沙門的清凈律行。既然與僧侶同列，拜跪就是常理。況且他示現了過去世的功德，怎麼能不接受呢？引用這個例子，恐怕不合適）。柱史（官名）向周王委身。這乃是成就緇服的表率，樹立黃冠的典範。自此以後，喪失了他們的宗旨，歷代都沉溺於他們的真理，習俗都墨守他們的迷途（彈劾說
【English Translation】 English version: Respectfully submitted (a eulogy).
Memorial from Sizaicheng (official title) Doulu Jian (person's name) and others:
We humbly submit that the teachings of Shakyamuni's (Buddha's name) school set an example, with its essence lying in emptiness and tranquility (Buddhist doctrine, referring to emptiness and stillness). The words of the Daoists establish their principles, returning to reduction and augmentation (Daoist thought, reducing desires and increasing morality). How can one be self-important and then be considered noble (as in the impeachment in the Secretarial Bureau's discussion)? As for the etiquette between ruler and subject, father and son, and the order of the honorable and the lowly, the noble and the base, it is the same path and destination as Confucianism, though they diverge in their paths. It is just that the black robes (緇服) of monks and the yellow crowns (黃冠) of Daoists have not yet attained the true Dharma, and they cannot firmly uphold the true precepts. They only rely on their robes and bowls (衣缽, a monk's kasaya and alms bowl) to exalt themselves (the impeachment states that the scriptures say the kasaya is the banner of all Buddhas, and it is also said to be equivalent to pagodas and alms bowls, which are appropriate vessels. Since ancient times, all Buddhas have used these vessels. Therefore, the Ten Wheels Sutra says that the elephant king saw a hunter wearing a kasaya and, out of respect, pulled out his tusks and offered them to the hunter. Also, the Four-Part Vinaya says that the virtuous Sagata (娑伽陀, person's name) subdued a poisonous dragon in his bowl. From this, it can be seen that the merit of the appropriate vessel and Dharma robe is not small. What is there to doubt about respecting oneself by wearing it? Even Zhongni (仲尼, Confucius), wearing a ceremonial cap and robe, is still respected. How much more should these vessels and garments be respected?). The principle of humility and concession has been lost, and the practice of cultivation (熏修, Buddhist practice) is even more lacking. In this case, the ultimate source of dignity belongs to the ruler and parents, and what difference is there between Daoists and monks in terms of support and respect? The Emperor's sagely judgment has been moved, and the suggestions of the ministers have been adopted. Reforms and changes are to be made, and we request that monks and Daoists follow the rites of bowing. This is our humble submission.
Memorial from Siwei Siqing (official title) Yang Sijian (楊思儉, person's name) and others:
The strong are broken, and the weak are preserved; this is to promote the wonderful essence of Xuanfeng (玄風, Daoism). Taking bitterness as pleasure and shame as honor is to expound the subtle words of Buddhism. Therefore, it can open up the source of goodness and promote the practice of not looking down on others (as in the impeachment in the Secret Joint Discussion). Therefore, the Sravakas (聲聞, Hinayana Buddhists) bow to the laymen (居士, lay practitioners) (the impeachment states that the scriptures say that the layman Jingming (凈名, Vimalakirti) manifested illness in the city of Viyali, and although he had a wife, he often practiced Brahmacharya (梵行, pure conduct), and although he had family, he often enjoyed being apart from them. Although he was a layman, he upheld the pure precepts of the Sramanas (沙門, monks). Since he was in the same rank as the monks, bowing is the norm. Moreover, he manifested the merits of his past lives, so how could he not accept it? Citing this example is probably inappropriate). The Zhushi (柱史, official title) committed himself to the King of Zhou. This is to achieve the model of the black robes and establish the model of the yellow crowns. Since then, they have lost their purpose, and generations have been immersed in their truth, and customs have adhered to their delusions (the impeachment states
。佛教入華歷經英聖。五遭拜伏。三被摒除。咸以事理難違。還遵舊轍今言守迷溺理。似傷迂誕)一人有作萬物斯睹。紐維天地駢駕百王。轉金輪于勝境。構玉京于玄域。遂使違真道士。追柱史之遐風。矯釋沙門。緝聲聞之絕典(彈曰。佛教所明人有二種。一聲聞。二菩薩。菩薩形無定質。應隨類以為。議聲聞剃髮染衣。守高蹈而成則教制聲聞之伍。不令禮彼白衣。順以奉行何名矯釋)況太陽垂耀。在天標無二之明。大帝稱尊。御宇極通三之貴。且二教裁范雖絕塵容。事止出家未能逃國(彈曰。沙門所以不拜俗者。正以絕於塵容。非為逃國者也。至如嚴光干木之流。穎涘商山之伍。或踞謁長揖。至之而不居洗耳辭榮。聘之而不至。此亦高蹈而爾。寧逃國乎)。
同賦形於姒鏡。皆仰化于姚風。豈有抗禮宸居獨高真軌。然輕尊傲長在人為悖。臣君敬父。于道無嫌考詳其義跪拜為允。謹議。
司馭寺丞韓處玄等議狀一首
禮無不敬名教是先。君父同資彝倫所尚。況真人善下妙在和光。菩薩不輕義摧我慢(事如司衛議中彈)斯則舛慮齊致分波共源。所以綱紀百王財成萬品者也。而緇黃之侶沿習為常。銷愛敬于君親。行貢高於尊極。茍殉私慾(彈曰。沙門棄鬚髮去華競守道不屈豈殉私耶。易稱言語君子樞機
【現代漢語翻譯】 現代漢語譯本：佛教傳入中國，歷經許多賢聖之人，曾五次遭受拜伏，三次被摒除。總是因為事理難以違背，最終還是遵循舊的軌跡。（現在說佛教是守迷溺理，似乎有傷迂腐誕妄之嫌。）一人有所作為，萬物都能看見；（佛教）紐帶維繫天地，與歷代君王並駕齊驅；在殊勝的境界中轉動金輪，在玄妙的區域構建玉京。於是使得違背真理的道士，追慕老子（柱史）的隱逸之風；指責佛教沙門，抄襲聲聞乘的殘缺經典。（彈劾說：佛教所闡明的人有兩種，一是聲聞，二是菩薩。菩薩的形象沒有固定的形態，應該隨著不同的類別而變化。議論聲聞剃髮染衣，墨守高蹈的成規。教令聲聞僧眾，不向在家的俗人禮拜，順從奉行，這怎麼能說是抄襲呢？）況且太陽垂耀，在天上標示著獨一無二的光明；大帝稱尊，統治天下達到通達三才的尊貴。而且佛道二教的規範，雖然超脫塵世的容貌，但事情僅止於出家，未能逃離國家。（彈劾說：沙門之所以不拜在家人，正是因為要斷絕塵世的容貌，而不是爲了逃離國家。至於像嚴光、干木之流，穎水之濱、商山隱士之輩，有的只是拜見時稍微欠身，或者長揖不拜，被聘請也不出來做官，洗耳不聽世俗的榮華，聘請他們也不來。這也是高蹈的行為罷了，難道是逃離國家嗎？） 同樣稟賦形體于姒鏡（比喻），都仰慕姚舜的教化之風。難道會有抗拒君王的禮儀，獨自高尚于真理的軌道？然而輕視尊長，傲慢長輩，這是人為的悖逆。臣子尊敬君王，兒子尊敬父親，在道義上沒有嫌隙。考量詳細的意義，跪拜才是合適的。謹此議奏。 司馭寺丞韓處玄等人的議狀一份： 禮儀沒有不敬的，名教是首要的。君王和父親同樣是倫常所尊崇的。況且真人善於謙下，妙處在於和光同塵。菩薩不輕視他人，用道義摧毀我的傲慢。（事情如同司衛的議論中所彈劾的）這就是不同的思考最終達成一致，不同的支流共同匯入同一源頭。這就是維繫百代君王，成就萬物的原因。而僧侶們沿襲舊習，消減對君親的愛敬，所行的貢高我慢超過了尊貴的極致。如果只是爲了徇私慾（彈劾說：沙門剃去鬚髮，去除華麗的服飾，專心守道不屈服，難道是徇私嗎？《易經》說：言語是君子的樞機。）
【English Translation】 English version: Buddhism entered China, experiencing many sages and worthies, undergoing prostrations five times and being rejected three times. It was always because the principles were difficult to violate, and ultimately the old path was followed. (Now to say that Buddhism is clinging to delusion and drowning in principles seems to be somewhat pedantic and absurd.) When one person acts, all things can see it; (Buddhism) connects and maintains heaven and earth, and parallels hundreds of kings; turning the golden wheel in the victorious realm, constructing the jade capital in the mysterious domain. Thus, it causes Taoists who violate the truth to pursue the reclusive style of Lao Tzu (the historian); and accuses Buddhist monks of plagiarizing the incomplete classics of the Sravakas. (The impeachment says: Buddhism clarifies that there are two types of people, one is Sravaka, and the other is Bodhisattva. The image of the Bodhisattva has no fixed form and should change according to different categories. Discussing Sravakas shaving their heads and dyeing their robes, adhering to the established rules of high-mindedness. Instructing the Sravaka monks not to bow to lay people, obeying and following, how can this be said to be plagiarism?) Moreover, the sun shines down, marking the unique brightness in the sky; the great emperor is honored, ruling the world to reach the noble status of penetrating the three realms. Furthermore, although the norms of Buddhism and Taoism transcend the appearance of the world, the matter is only limited to becoming a monk, failing to escape the country. (The impeachment says: The reason why monks do not bow to lay people is precisely to sever the appearance of the world, not to escape the country. As for the likes of Yan Guang and Gan Mu, the people of the Ying River and the Shang Mountains, some only slightly bow when meeting, or bow with a long bow, and do not accept official positions when invited, washing their ears and not listening to worldly glory, and do not come when invited. This is also a high-minded behavior, is it escaping the country?) Similarly endowed with form in the Si mirror (metaphor), all admire the transformative influence of Yao and Shun. How can there be resistance to the etiquette of the emperor, and be uniquely noble in the path of truth? However, despising superiors and being arrogant to elders is a human rebellion. Subjects respect the emperor, and sons respect their fathers, there is no suspicion in righteousness. Considering the detailed meaning, kneeling and bowing is appropriate. This is the memorial. A memorial from Han Chuxuan and others, officials of the Siyu Temple: There is no disrespect in etiquette, and the teachings of names are paramount. The emperor and father are equally respected by the ethical norms. Moreover, the true man is good at humility, and the wonderful thing lies in harmonizing with the light. The Bodhisattva does not despise others, and uses righteousness to destroy my arrogance. (The matter is as impeached in the discussion of the Siwei) This is that different thoughts ultimately reach agreement, and different branches flow together into the same source. This is the reason for maintaining hundreds of generations of emperors and achieving all things. However, the monks follow old habits, reducing love and respect for the emperor and parents, and the arrogance they practice exceeds the extreme of nobility. If it is only for pursuing selfish desires (The impeachment says: Monks shave their beards and hair, remove gorgeous clothes, and concentrate on guarding the Tao without yielding, is it pursuing selfish desires? The Book of Changes says: Words are the pivot of a gentleman.)
。榮辱在焉何可不慎)坐紊天經。點瀨鄉之清塵。負連河之妙旨(彈曰連河通教皆云。令沙門拜有損君親。謨誥顯然何云負旨)靜言永念。良可寒心(彈曰。梵網經云。出家人法不禮拜國王父母。又薩遮尼干經云。若人謗聲聞辟支佛法毀呰留難者諸善神王不護其國。四方賊起水旱不調。死亡無數。今不信佛教抑令跪拜。此則謗法。此則留難。若佛語有徴則粉首碎身無以塞責。豈寒心靜念而可免之哉)如愚管見。致拜為允。謹議。
詳刑寺少卿元大士等議狀一首
竊以。白馬東歸寺剎爰建。青牛西上觀座方興。莫不照燭昏迷導引騰化。然敬君子范簡略闕言。不拜之儀因循往有。非直情乖物義。抑亦理爽聖經(事如中臺司列議中彈)且法服制儀。表絕凡流之恒敬。蓮花寶座。豈說不拜于君親(彈曰。銅自石生。珠因水育取者方委傳者故迷。況佛教幽微理難窺涉。不知而作。其斯謂乎)君有天地之尊。敬君遠符經教。親著生育之惠。拜親遐會法源。撫事有益於經。捫理未虧於法。牽率愚管設敬為宜。謹議。
同文寺丞謝祐等議狀一首
竊以。君親之重。事極昊天。恭恪之儀。理貫名教。至如凝心玄路投跡法門。莫不肅敬神明不輕品物(事如司馭議中彈)豈有弛傲所生不屈君父。既違恭順之禮。恐累
【現代漢語翻譯】 現代漢語譯本： 榮辱就在於此，怎能不謹慎呢？（指跪拜一事）這簡直是擾亂天理常綱。玷污了瀨鄉的清凈，辜負了連河的精妙旨意（有人反駁說，連河通教都說，命令沙門跪拜有損君親。聖上的詔書如此明顯，怎麼能說辜負旨意呢？）。靜下心來仔細想想，實在令人寒心（有人反駁說，《梵網經》說，出家人依法不禮拜國王父母。又《薩遮尼干經》說，如果有人誹謗聲聞、辟支佛法，毀壞阻撓，那麼諸善神王不會守護他的國家，四方盜賊蜂起，水旱災害不調，死亡無數。現在不相信佛教，強令跪拜，這就是誹謗佛法，這就是阻撓。如果佛說的話應驗了，那麼粉身碎骨也無法彌補罪責。難道是寒心靜念就可以免除的嗎？）。我等見識淺陋，認為行跪拜禮是合適的。謹議。
詳刑寺少卿元大士等議狀一首
私下認為，白馬馱經東歸，寺廟才得以建立；青牛載著老子西去，道觀才開始興盛。無不照亮昏昧，引導人們昇華。然而，敬君之道在於簡約，所以才會有不拜之儀，並沿襲至今。這不僅在情理上不合乎事物的道理，而且在義理上也有悖于聖人的經典（事情如同中臺司列的議論中所反駁的）。況且法服的制度和儀式，是爲了表明出家人已經超越了凡俗之人的恒常之敬。蓮花寶座，難道是用來表示不拜君親的嗎？（有人反駁說，銅是從石頭裡產生的，珍珠是因為水的滋養而形成的，只有懂得的人才能明白，而傳達的人卻迷惑了。更何況佛教幽深微妙，道理難以窺探涉及。不瞭解就妄加評論，說的就是這種情況吧。）君有天地般的尊貴，敬君是符合經教的。親有生育的恩惠，拜親是符合佛法的。撫慰事情有益於經義，仔細推敲道理也沒有違背佛法。因此，我們認為設定跪拜之禮是合適的。謹議。
同文寺丞謝祐等議狀一首
私下認為，君親的恩情，重如昊天。恭敬的禮儀，貫穿于名教之中。至於凝心於玄妙的道路，投身於佛法的門徑，無不肅敬神明，不敢輕視任何事物（事情如同司馭的議論中所反駁的）。怎麼會有怠慢生養自己的人，不向君父屈膝的呢？這既違背了恭順的禮儀，恐怕會連累...
【English Translation】 English version: Whether honor or disgrace lies in this matter, how can we not be cautious? (referring to the matter of kneeling) This is simply disrupting the natural order of things. It sullies the purity of Lai Township and betrays the profound meaning of Lian River (someone retorted, saying that Lian River Tongjiao all say that ordering monks to kneel is detrimental to the ruler and parents. The imperial edict is so clear, how can it be said to betray the meaning?). Calming down and thinking carefully, it is truly chilling (someone retorted, saying that the Brahma Net Sutra says that according to the Dharma, monks do not bow to the king and parents. Also, the Satchakanirgrantha Sutra says that if someone slanders the Shravakas, Pratyekabuddhas, and the Dharma, destroys and obstructs them, then the benevolent divine kings will not protect their country, thieves will rise in all directions, droughts and floods will be uncoordinated, and countless deaths will occur. Now, not believing in Buddhism and forcing kneeling is slandering the Dharma, and it is obstructing it. If the Buddha's words come true, then crushing the body to pieces will not be enough to atone for the crime. Can it be avoided by calming down and thinking quietly?). My humble opinion is that performing the kneeling ceremony is appropriate. Respectfully submitted.
Memorial from Yuan Dashi, Vice Minister of the Court of Judicial Review, and others
Privately, we believe that the white horse carried the scriptures eastward, and temples were established; the green ox carried Laozi westward, and Taoist temples began to flourish. All illuminate the darkness and guide people to sublimation. However, the way to respect the ruler lies in simplicity, so there is a tradition of not bowing, which has been followed to this day. This not only does not conform to the principles of things in terms of emotion and reason, but also goes against the classics of the sages in terms of righteousness (the matter is as refuted in the discussion of the Central Secretariat). Moreover, the system and ceremony of Dharma robes are to show that monks have transcended the constant respect of ordinary people. Is the lotus throne meant to indicate that one does not bow to the ruler and parents? (Someone retorted, saying that copper is produced from stone, and pearls are formed because of the nourishment of water. Only those who understand can understand, but those who convey it are confused. Moreover, Buddhism is profound and subtle, and the principles are difficult to explore and involve. To comment rashly without understanding is what this refers to.) The ruler has the dignity of heaven and earth, and respecting the ruler is in accordance with the scriptures. Parents have the grace of giving birth, and bowing to parents is in accordance with the Dharma. Appeasing matters is beneficial to the meaning of the scriptures, and careful consideration of the principles does not violate the Dharma. Therefore, we believe that setting up a kneeling ceremony is appropriate. Respectfully submitted.
Memorial from Xie You, Vice Director of the Court of State Ceremonial, and others
Privately, we believe that the kindness of the ruler and parents is as heavy as the vast sky. The etiquette of respect permeates the teachings of Confucianism. As for concentrating on the mysterious path and devoting oneself to the path of Buddhism, all are respectful of the gods and dare not despise anything (the matter is as refuted in the discussion of the Siyu). How can there be those who neglect those who gave birth to them and do not kneel to the ruler and father? This violates the etiquette of respect and obedience, and I am afraid it will implicate...
求道之因(彈曰。誠因不累其如陷君親何)請革舊風準敕申拜。謹議。
內府監丞柳元貞等議狀一首
竊以。禮無不敬名教是先。君父同資彝倫所尚。且佛滅度后法付國王。舒捲之規理鐘明聖(彈曰。右春坊議云夫付囑者。佛以像法末年。淳心漸薄邪見增長正法衰替。四部之眾無力弘宣。是以付囑國王令王擁護。如其不護法當自壞。豈勞付囑令王毀壞。誠哉得付囑之旨也)但非常之制黔首恒。驚雷同之心君子為恥。自我作故。方懸日月之典。可使由之。寧拘風雨之好。如愚管窺。致拜為允。謹議。
司津監李仁方等議狀一首
愛敬之道。義極于君親。恭和之德。事昭乎釋老。豈有生因覆載。將抗禮於人天。質稟髮膚。遂齊尊于父母。眷言方外。未離天地之間。顧惟俗表。尚處閻浮之域(事如司衛寺議中彈)而為不拜天子。類嚴遵之不臣。長揖至親。似宋人之名母。何以津樑品彙導引凡庶。聖智之教豈至於斯(彈曰。易稱籍用白茅。又云。巽在床下紛若之吉乃為無咎。未有抑令致拜。復曰。津樑尊而辱之何以去取)奉 敕議聞。伏請令拜。謹議。
右武衛兵曹參軍趙崇素等議狀一首
竊以。三教爰興俱敦勸獎。派流雖別趣善同歸。緇黃之躅稍殊。君親之儀詎隔。豈有才捐俗服遂傲
【現代漢語翻譯】 現代漢語譯本 求道之因（彈劾者說：如果真的因為求道而不跪拜，那如何對待君主和父母呢？）請革除舊的風俗，按照敕令進行跪拜。謹此建議。
內府監丞柳元貞等人的建議書：
我認為，禮儀中沒有不敬的，名教是最重要的。君主和父母是倫理道德的基礎。而且佛陀涅槃后，佛法託付給國王。佛法舒捲的道理在於英明的聖人（彈劾者說：右春坊的意見說，所謂的付囑，是佛陀考慮到末法時代，人們的淳樸之心逐漸淡薄，邪見增長，正法衰退，四部弟子沒有能力弘揚佛法，所以才託付給國王，讓國王來擁護。如果國王不擁護，佛法自然會衰敗，哪裡需要託付給國王來毀壞呢？這才是真正理解了佛陀付囑的旨意）。但是，不同尋常的制度會讓百姓感到驚慌，隨聲附和是君子所恥辱的。如果自我創新，就要遵循日月般永恒的典範，寧可遵循古老的制度，也不要拘泥於一時的喜好。像我這樣見識淺薄的人認為，跪拜是合適的。謹此建議。
司津監李仁方等人的建議書：
愛敬的道理，對君主和父母的尊敬是最重要的。恭敬和睦的德行，在釋迦牟尼和老子那裡也很明顯。難道有人因為受到天地覆載的恩情，就要與人天抗禮嗎？難道有人因為身體髮膚來自於父母，就要與父母平起平坐嗎？即使是方外之人，也沒有離開天地之間。即使是超脫世俗的人，仍然身處閻浮提（彈劾者說：事情就像司衛寺的建議中所彈劾的那樣）。如果不跪拜天子，就像嚴遵不臣服君主一樣。只是長揖而不跪拜至親，就像宋朝那位著名的母親一樣。這樣如何引導百姓，如何引導凡夫俗子？聖人的教誨難道是這樣的嗎？（彈劾者說：《易經》說，用白茅草來祭祀，又說，謙遜地在床下，紛亂而吉祥，這樣才能沒有過錯。沒有強迫別人跪拜的道理。又說，津樑如果既被尊重又被侮辱，如何取捨？）奉皇帝的敕令進行討論。懇請下令讓他們跪拜。謹此建議。
右武衛兵曹參軍趙崇素等人的建議書：
我認為，儒釋道三教興起，都提倡勸勉和獎勵。流派雖然不同，但追求善良的目的是一樣的。僧侶的行跡雖然與衆不同，但君臣父子的禮儀不能隔絕。難道有人因為剃度出家，就傲慢
【English Translation】 English version The Reason for Seeking the Way (The impeacher said: If it is truly because of seeking the Way that one does not kneel, then how should one treat the ruler and parents?) Please abolish the old customs and follow the imperial decree to kneel and prostrate. Respectfully submitted.
Memorial from Liu Yuanzhen, Supervisor of the Inner Palace, and others:
I believe that in etiquette, there is nothing that is not respectful, and moral teachings are paramount. The ruler and parents are the foundation of ethical morality. Moreover, after the Buddha's Nirvana, the Dharma was entrusted to the king. The principle of the Dharma's unfolding and contraction lies in the enlightened sage (The impeacher said: The opinion of the Right Spring Palace states that the so-called entrustment is because the Buddha foresaw that in the Dharma-ending Age, people's pure hearts would gradually fade, wrong views would increase, and the True Dharma would decline. The fourfold assembly would not have the power to propagate the Dharma, so it was entrusted to the king to protect it. If the king does not protect it, the Dharma will naturally decline. Where is the need to entrust it to the king to destroy it? This is the true understanding of the Buddha's intention of entrustment). However, unusual systems will cause the people to panic, and echoing others is a disgrace to gentlemen. If we innovate, we must follow the eternal model of the sun and moon, and we would rather follow the ancient system than be bound by temporary preferences. As a person with limited knowledge like myself, I believe that kneeling and prostrating is appropriate. Respectfully submitted.
Memorial from Li Renfang, Supervisor of the Ferry, and others:
The principle of love and respect is that respect for the ruler and parents is the most important. The virtue of reverence and harmony is also evident in Shakyamuni and Lao Tzu. How can someone, because of the grace of being covered and supported by heaven and earth, dare to contend with humans and gods? How can someone, because their body and hair come from their parents, be equal to their parents? Even those who are outside the world have not left the realm of heaven and earth. Even those who transcend the mundane are still in Jambudvipa (The impeacher said: The matter is as impeached in the memorial from the Siwei Temple). If one does not kneel to the Son of Heaven, it is like Yan Zun not submitting to the ruler. Only bowing without kneeling to close relatives is like the famous mother of the Song Dynasty. How can this guide the people, how can this guide ordinary people? Is this what the teachings of the sages are about? (The impeacher said: The Book of Changes says to use white茅 grass for sacrifice, and also says that being humble under the bed, being confused but auspicious, is how to be without fault. There is no reason to force others to kneel. It also says that if the ferry is both respected and insulted, how can one choose?) We have received the imperial decree to discuss this matter. We humbly request that they be ordered to kneel and prostrate. Respectfully submitted.
Memorial from Zhao Chongsu, Military Adjutant of the Right Wuwei Army, and others:
I believe that the three teachings of Confucianism, Buddhism, and Taoism have arisen, all advocating exhortation and reward. Although the schools are different, the goal of pursuing goodness is the same. Although the actions of monks are different, the etiquette of ruler and minister, father and son, cannot be separated. How can someone become arrogant just because they have shaved their heads and left the world?
禮容。高揖乘輿不拜嚴父。資敬之道不足。忠孝之跡頓虧。李釋斯風。未為盡善(彈曰。內將外反真與俗乖何得輕弄筆端高略玄極孔子曰。非聖人者無法誠哉)方今垂範立制道德齊禮。經典乖失詳議改張。據理論情。拜實為允。謹議。
右戎衛長史李義范等議狀一首
父慈子孝起自天經。君義臣忠資于地禮。三尊之重君最為先。五教所崇父居其首。人倫之綱紀。臣子之歸宗。佛道興隆之前。緇俗異貫。陵遲之後同藉國王。連河制之於主君瀨鄉盡編為天戶。況釋迦滅度付囑國王(事如內府監議中彈)李老裔孫克成宏構。緇黃代俗。握寶鏡以君臨。縱使佛道尊嚴天位彌重。帝王國母無上最尊。稽首虔誠無妨悟道(事如同文議中彈)至真之理猶日勤修。禮佛拜天彌成正覺。謹議。
右金吾衛將軍薛孤吳仁長史劉文琮等議狀一首
道家立旨。取貴于柔謙。釋教為宗。有存於汲引。雖復邁九仙而飛跡。標緻弗爽于同塵。超十地而游神。修行豈乖于忍辱。且君親尊重。比干嚴而有裕。臣子忠肅。申拜伏而無違。斯乃萬國之大經。千葉之常軌。居造次而必踐。處少選而難廢。至若緇黃二教頓損茲禮。唯擅貢高之法。莫修資敬之儀(事如司馭寺議中彈)虛啟弊風實差彝典(事如右武衛中彈)但勸誘之規雖則多
【現代漢語翻譯】 現代漢語譯本： 禮儀容止。高傲地作揖，面對皇帝的車駕也不下拜，對父親也不行跪拜之禮。這是對尊敬之道的缺失，忠孝的行為也因此虧損。李老和釋迦的風範，還未達到盡善盡美的地步。（有人反駁說：內心想要叛逆，外表又與世俗不合，真與俗相悖，怎麼能輕率地舞文弄墨，高談玄妙的道理呢？孔子說：不是聖人，就沒有法則。這話真是沒錯啊！）如今樹立典範，建立制度，道德與禮儀並重。經典出現偏差缺失，應該詳細商議修改。根據道理和人情，跪拜才是合適的。我等謹議。
右戎衛長史李義范等議狀一首
父慈子孝，是天經地義。君義臣忠，是地道的禮儀。三重之中，君主最為尊貴。五教所崇尚的，父親排在首位。這是人倫的綱紀，臣子歸附的根本。佛教興隆之前，僧人和俗人有不同的規範。衰落之後，都要依靠國王。連河縣的百姓被置於主君的管轄之下，瀨鄉的百姓都被編為天子的戶籍。更何況釋迦牟尼涅槃之後，將佛法囑託給國王。（這件事如同內府監議中的彈劾）李老和釋迦的後代能夠完成宏偉的構建。僧人和道士代替了世俗之人。掌握著寶鏡來君臨天下。縱然佛道尊嚴，天子的地位更加重要。帝王、國王的母親，是無上最尊貴的。稽首虔誠，不妨礙領悟佛道。（這件事如同同文館議中的彈劾）即使是至真至理，仍然要每日勤奮修行。禮佛拜天，更能成就正覺。我等謹議。
右金吾衛將軍薛孤吳仁長史劉文琮等議狀一首
道家立教的宗旨，在於柔和謙遜。佛教作為宗派，存在著汲取引導的作用。即使超越九仙而飛昇，其標緻也不會脫離於世俗。即使超越十地而遊歷神界，修行又怎麼會違背忍辱呢？況且君親的尊重，比干嚴厲而有寬裕。臣子的忠誠肅敬，申生跪拜而沒有違背。這是萬國的大法，千秋的常理。即使在倉促之間也必須踐行，即使在短暫的時間裡也難以廢除。至於僧人和道士這兩教，大大地損害了這種禮儀。只擅長貢高我慢的方法，不修習尊敬的禮儀。（這件事如同司馭寺議中的彈劾）虛假地開啟了不良的風氣，實在偏離了常理。（這件事如同右武衛中的彈劾）只是勸導誘導的規矩雖然很多
【English Translation】 English version: Ceremonial demeanor. Haughtily bowing, not dismounting before the imperial carriage, nor performing obeisance to one's father. This is a deficiency in the way of respect, and the actions of loyalty and filial piety are thereby diminished. The style of Laozi (李老) and Shakyamuni (釋迦) has not yet reached perfection. (Someone retorted: The heart desires rebellion, while the appearance is incompatible with the secular world, truly contradicting both truth and custom. How can one rashly engage in literary pursuits and speak loftily of profound principles? Confucius said: Those who are not sages have no laws. How true this is!) Now, setting an example and establishing a system, morality and etiquette are equally important. If there are discrepancies or omissions in the classics, they should be discussed and revised in detail. Based on reason and human sentiment, kneeling is appropriate. We respectfully propose.
Right: Memorial from Li Yifan (李義范), Chief Scribe of the Right Imperial Guard, and others.
Filial piety from father to son is a heavenly principle. Righteousness from ruler to subject is earthly etiquette. Among the three venerations, the ruler is the most esteemed. Among the five teachings, the father is ranked first. This is the framework of human relations, the foundation to which subjects return. Before the flourishing of Buddhism, monks and laypeople had different norms. After its decline, both rely on the king. The people of Lianhe County (連河縣) are placed under the jurisdiction of the sovereign, and the people of Sesang (瀨鄉) are all registered as subjects of the emperor. Moreover, after Shakyamuni (釋迦牟尼) entered Nirvana, he entrusted the Dharma to the king. (This matter is like the impeachment in the Internal Affairs Supervisory Council's discussion.) The descendants of Laozi (李老) and Shakyamuni (釋迦) are able to complete magnificent constructions. Monks and Daoists replace secular people. Holding the precious mirror to rule the world. Even if Buddhism and Daoism are venerable, the position of the emperor is even more important. The emperor and the queen mother are the most supreme and honorable. Kowtowing sincerely does not hinder the understanding of the Buddhist path. (This matter is like the impeachment in the Tongwen Hall's discussion.) Even the truest principles still require diligent daily practice. Paying homage to the Buddha and worshipping Heaven further perfects enlightenment. We respectfully propose.
Right: Memorial from Xue Gu Wuren (薛孤吳仁), General of the Golden Wu Guard, Liu Wenzong (劉文琮), Chief Scribe, and others.
The doctrine of Daoism emphasizes gentleness and humility. Buddhism, as a sect, has the function of drawing in and guiding. Even if one transcends the Nine Immortals and ascends, their demeanor will not deviate from the secular world. Even if one transcends the Ten Grounds and travels in the divine realm, how could cultivation violate forbearance? Moreover, the respect for ruler and parent is like Bigan (比干), strict yet generous. The loyalty and reverence of a subject is like Shen Sheng (申生), kneeling without disobedience. This is the great law of all nations, the constant principle of a thousand ages. It must be practiced even in haste, and it is difficult to abandon even in a short time. As for the two religions of monks and Daoists, they greatly damage this etiquette. They only excel in the methods of arrogance and pride, and do not cultivate the rituals of respect. (This matter is like the impeachment in the Court of the Imperial Stud's discussion.) They falsely initiate bad customs and truly deviate from the norm. (This matter is like the impeachment in the Right Wuwei Guard's discussion.) The rules of persuasion and guidance are numerous
躅。等歸利物。寧履義方。何必驕倨為容。便躋眾妙之域。虔恭表節。遂隔真如之境(事如左戎衛議中彈)緬尋旨趣深謂不然。致拜君親寔為通理。謹竭愚識庶會宏謨。深懼不當。退用慚惕謹議。
右監門衛中郎將能玄逸等議狀一首
竊以。親生膝下鞠養之愛惟深。一人至尊嚴敬之儀斯重。豈以身披緇服而不拜于君親(彈曰誠固以此而佛不令拜俗也)首掛黃冠。遂替子臣之禮。謹議。
端尹府端尹李寬等議狀一首
夫出家之徒名曰離俗。教誡之法謙下是先。既達苦空理捐人我(彈曰。不敬之來自持真教豈緣存我而不拜乎)況君父尊重敬比于天。拜伏之儀事無疑惑。但以因循往代。敬其衣誡使然(事如司宰寺議中彈)止可君父不受其拜。何得自為尊重。且像法末教委以國王(事如內府監議中彈)國王示以尊卑。未爽一乘之道。謹議。
左春坊中護賀蘭敏之贊善楊令節等議狀一首
竊以。犧皇至賾。金人靡兆于龜文。軒后韞靈。紫氣未敷于鳥跡。洎劉莊精感。托神想于東流。尹喜翹誠。睹物色于西邁。由是龍宮梵化。灑慈潤于大千。澹泊凝真。沖寂弘于㝢內。雖復遠標天構氣淑無為。體均具相功深濟度。莫不稟宸極以存其法(事如端尹府議中彈)資遺體以受其靈。豈有超俗涂而輕法
主。潔其己而忽所生。忠孝一虧二教何寄。今若資忠貞以凝道。移孝行而修誡。則福足以顯玄門。忠孝用光臣子。假或恭敬被于群品。據理尚有可通。況唯拜伏君親。未審於何不可(事如秘閣局議中彈)請準明詔。致拜為允。謹議。
右春坊中護郝處俊贊善楊思止等議狀一首
竊聞。道跡希微。立言資于輔帝。釋教虛寂。垂法依於國王(事如左春坊議中彈)是以紫氣真容玄猷西被。黃金圖相妙旨東流。仙侶莘莘。藉天基而遂重。法徒濟濟憑聖政而彌隆。況今德冠陰陽道包真俗。恩沾動植。尚荷亭育之慈。澤被生靈。猶懷仁壽之施。唯釋老二門由來迂誕(事如右金吾衛議中彈)既捐真典便虧四大。偏信化人不遵三有。主上崇孝敬之儀。敦跪拜之禮。爰發綸誥令拜君皇后太子及父母者。非直庶寮允愜(彈曰議不拜人殆將太半今云庶寮允狹何其謬歟)抑亦垂範將來。謹議。
司更寺丞張約等議狀一首
釋教開俗儒風範化。即途雖言異軫。證理誠則同歸(事如右清道衛議中彈)莫不粉澤仁義舟輿恭儉。然後克闡徽猷以隆遠大。何則忠為令德孝實天經。惟君惟父同取其敬。借使行超物表道備人師。豈可長抬于顧復之親。抗手于宸扆之貴。事須適變。未可膠弦(彈曰。正以君親容養。開以方外。抗手長揖
【現代漢語翻譯】 現代漢語譯本： 臣認為，如果只注重自身的潔凈而忽略了所生養自己的父母，那麼忠和孝都虧缺了，佛道二教又將寄託於何處呢？現在如果能夠憑藉忠貞來凝聚道心，將孝行轉化為修行戒律，那麼福報就足以光顯玄門（道教），忠孝也能彰顯臣子的美德。假設恭敬之心施加於眾人，依據道理尚且可以通融，更何況只是拜見君王和父母呢？我不知道這有什麼不可以的。（此事如同在秘閣局的議論中被彈劾）請允許按照皇帝的詔令，允許僧人拜見君親，這是合適的。我謹此進議。
右春坊中護郝處俊、贊善楊思止等人的議狀一份。
我私下聽說，道的軌跡是隱微的，立言需要依靠輔佐帝王；佛教是虛靜的，傳播教義要依仗國王。（此事如同左春坊的議論中被彈劾）因此，老子的紫氣和真容，以及玄妙的理論向西傳播；佛陀的黃金色身和微妙的旨意向東流傳。修仙的道侶眾多，憑藉著天子的基業而更加興盛；修佛的僧侶濟濟一堂，依靠著聖明的政治而更加隆盛。更何況當今皇上的德行超越了天地陰陽，道行包容了真俗，恩澤沾溉了動植物，尚且承受著天地生育的慈愛；恩澤普及了所有生靈，還懷有仁愛長壽的恩施。只是佛教和道教，自古以來就迂腐荒誕（此事如同右金吾衛的議論中被彈劾），既然拋棄了真正的經典，就虧損了地水火風四大元素；偏信度化世人，不遵循三有（欲有、色有、無色有）。皇上崇尚孝敬的禮儀，重視跪拜的禮節，於是頒佈詔令，要求僧人拜見君王、皇后、太子以及父母，這不僅僅是普通官員感到滿意（彈劾說：議論不拜見君王的人大概佔了一大半，現在說普通官員感到滿意，這是多麼荒謬啊），也是為將來垂範。
司更寺丞張約等人的議狀一份。
佛教的開化風俗和儒家的風範教化，途徑雖然不同，但證悟的道理確實相同。（此事如同右清道衛的議論中被彈劾）無不是用仁義來修飾，用恭敬節儉來比作舟車，然後才能發揚美好的品德，從而使國家興盛強大。為什麼呢？因為忠是美好的品德，孝是天經地義。對待君王和父親，都應該同樣地尊敬。即使修行超越了世俗，道行具備了爲人師表的資格，怎麼可以長期地抬高自己，不顧念父母的養育之恩？又怎麼可以對抗君王的尊貴呢？事情需要適應變化，不可以固執不變。（彈劾說：正因為君王和父母的包容養育，才允許方外之人存在。對抗君王）
【English Translation】 English version: I believe that if one only focuses on one's own purity while neglecting the parents who gave birth to and raised them, then both loyalty and filial piety are deficient. Where then will the Buddhist and Daoist teachings be placed? Now, if we can use loyalty and integrity to solidify the mind of the Dao, and transform filial conduct into the practice of precepts, then the blessings will be sufficient to glorify the Xuanmen (Daoism), and loyalty and filial piety will also demonstrate the virtues of a subject. Suppose respect is extended to all people, it can still be justified according to reason, let alone just bowing to the ruler and parents? I do not know what is unacceptable about this. (This matter is like being impeached in the discussions of the Secretariat Bureau) Please allow, according to the Emperor's decree, monks to bow to the ruler and parents, which is appropriate. I respectfully submit this proposal.
A memorial from Hao Chujun, Zhonghu of the Spring Palace, Yang Sizhi, Zanshan, and others.
I have privately heard that the traces of the Dao are subtle, and establishing words requires relying on assisting the emperor; Buddhism is tranquil and silent, and spreading the teachings relies on the king. (This matter is like being impeached in the discussions of the Left Spring Palace) Therefore, Lao Tzu's purple aura and true form, as well as profound theories, spread westward; the Buddha's golden body and subtle meanings flowed eastward. Numerous Daoist companions thrive, relying on the foundation of the Son of Heaven; Buddhist monks gather in large numbers, relying on the enlightened governance to flourish. Moreover, the current Emperor's virtue surpasses heaven and earth, and his Dao encompasses both truth and falsehood. His grace extends to plants and animals, and he still receives the loving care of heaven and earth; his grace extends to all living beings, and he still cherishes the benevolence of longevity. However, Buddhism and Daoism have been, since ancient times, pedantic and absurd (This matter is like being impeached in the discussions of the Right Jinwu Guard). Since they abandon the true scriptures, they lose the four great elements (earth, water, fire, and wind); they believe only in converting people and do not follow the three realms of existence (the realm of desire, the realm of form, and the formless realm). The Emperor advocates the etiquette of filial piety and respect, and values the ritual of kneeling and bowing. Therefore, he issued an edict requiring monks to bow to the ruler, empress, crown prince, and parents. This is not only satisfying to ordinary officials (the impeachment says: the discussion of not bowing to the ruler accounts for the majority, now saying that ordinary officials are satisfied, how absurd!), but also sets an example for the future.
A memorial from Zhang Yue, Vice Minister of the Sigen Temple, and others.
The enlightenment of customs in Buddhism and the exemplary teachings of Confucianism, although the paths are different, the principles of enlightenment are indeed the same. (This matter is like being impeached in the discussions of the Right Qingdao Guard) Both use benevolence and righteousness to adorn, and use respect and frugality as vehicles, and then can promote good virtues, so that the country prospers and becomes strong. Why? Because loyalty is a good virtue, and filial piety is a natural law. Both the ruler and the father should be equally respected. Even if one's practice transcends the mundane and one's Dao is qualified to be a teacher, how can one elevate oneself for a long time, disregarding the nurturing grace of parents? And how can one resist the dignity of the ruler? Things need to adapt to change, and cannot be stubbornly fixed. (The impeachment says: Precisely because of the tolerance and nurturing of the ruler and parents, the existence of those outside the world is allowed. Resisting the ruler)
。豈自為乎)君父尊嚴。申拜為允。謹議。
左典戎衛倉曹王九思等議狀一首
竊以。川瀆細流。竟朝宗于溟海。螢燭末光。終歸耀于日月。故知物有深厚。猶取貴于總名。況在君親莫大而有棄于嚴肅。洎乎關浮紫氣塔照金容。老釋二門俱隆法教。但法教流佈事由君后。出家離俗命在尊親。遂使覆載之恩棄而不答(事如奉常議中彈)。貴賤之禮捐而靡修。既虧人事有傷禮律(彈曰外內既殊奚可拘於禮律)。爰軫聖慮詢及芻蕘。輕陳管見從拜為允。謹議。
右典戎衛將軍斛斯敬則等議狀一首
竊以。三教殊涂。俱極尊崇之道。五儀齊致。寔隆嚴敬之規。而釋老二門本求虛寂。周孔兩法歸於教義。若乃君臣之禮。固無易於緇黃(事如司更寺議中彈)父子之容。豈有隔于賢智。崇樹既久積習相沿。損益惟宜允歸明聖。臣等詢議。請從拜禮。謹議。
左司御衛長史馬大師等議狀一首
竊以。光分兩曜。是顯尊卑之容。位辯三才。爰彰父子之性。明乎愛敬之禮。與天地而齊生。君臣之義。將造化而俱立。至若金人啟夢慧日初開。紫氣浮關玄風肇扇。此乃興于中古教始漸移。雖復各設法門津樑庶品。究其所指終會儒宗(事如司更寺議中彈)庇俗既是同方。遵敬何煩異路。必將道體為別。有犯
【現代漢語翻譯】 現代漢語譯本：難道是為自己嗎？君父的尊嚴，贊同申拜的禮儀。謹此議。
左典戎衛倉曹王九思等議狀一首
竊以為，江河細流，最終都匯入大海；螢火蟲的微光，最終也歸於日月的光輝。所以知道事物有深厚的根基，就應該重視它的總名。更何況君親是最大的，怎麼能拋棄嚴肅的禮儀呢？自從關令尹喜看到紫氣東來，佛塔照耀著金色的容顏，佛教和道教都興隆了法教。但是法教的流佈，是由君王和后妃決定的；出家離開世俗，性命卻在於尊親。於是使得覆載的恩情被拋棄而不報答（事情如同奉常寺的議論中彈劾的那樣），貴賤的禮儀被拋棄而不修習。既然虧損了人事，就傷害了禮律（彈劾說內外既然不同，怎麼能拘泥於禮律）。因此皇上憂慮，詢問我們這些地位低下的人。我們淺薄的見解贊同申拜的禮儀。謹此議。
右典戎衛將軍斛斯敬則等議狀一首
竊以為，儒釋道三教道路不同，都追求極高的尊崇之道；五種禮儀一齊施行，實在是爲了隆重嚴敬的規範。而佛教和道教本來追求虛無寂靜，周公和孔子的學說歸於教化和義理。至於君臣的禮儀，本來就不能改變出家人的身份（事情如同司更寺的議論中彈劾的那樣）；父子的情誼，難道會因為賢能和智慧而有所隔閡嗎？崇尚和樹立已經很久了，積累的習慣也沿襲下來了，損益的措施應該歸於英明的聖上決定。我們詢問討論，請贊同申拜的禮儀。謹此議。
左司御衛長史馬大師等議狀一首
竊以為，太陽和月亮的光芒有分別，這是顯示尊卑的容貌；天地人三才的地位有區別，這是彰顯父子的天性。明白了愛敬的禮儀，就與天地一樣長久；君臣的道義，將與造化一同存在。至於金人啟夢，慧日初開；紫氣浮關，玄風開始盛行。這是興起于中古時期，教化才開始逐漸轉移。雖然各自設立法門，用來引導大眾，但追究其所指，最終都會歸於儒家的根本（事情如同司更寺的議論中彈劾的那樣）。庇護百姓既然是相同的方向，遵循和敬重又何必分不同的道路呢？如果一定要說道體有所區別，就會冒犯
【English Translation】 English version: Is it for oneself? The dignity of the sovereign and father, approving the ceremony of Shenbai (申拜, a respectful bow). Respectfully submitted.
Memorial from Wang Jiusi (王九思), and others, of the Left Dianrong Guard's Grain Depot:
We humbly submit that just as rivers and streams eventually flow into the vast sea, and the faint light of fireflies ultimately returns to the brilliance of the sun and moon, so too should things with deep roots be valued for their overall significance. How much more so when it comes to the greatest of relationships, that of sovereign and parent, should we not abandon solemn rites? Ever since Yin Xi (尹喜, a gatekeeper) saw the purple aura at the pass, and the pagoda illuminated the golden countenance, both Buddhism and Daoism have flourished in their teachings. However, the propagation of these teachings depends on the sovereign and the empress; leaving home and renouncing the world still places one's life in the hands of one's parents. Thus, the kindness of heaven and earth is abandoned and not repaid (as criticized in the memorial from the Fengchang Temple 奉常寺, the Court of Imperial Sacrifices), and the rites of noble and humble are discarded and not practiced. Since human affairs are neglected, the laws of propriety are violated (the criticism states that since inner and outer are different, how can one be bound by the laws of propriety?). Therefore, His Majesty is concerned and seeks advice from us, the lowly. Our humble opinion is to approve the ceremony of Shenbai (申拜, a respectful bow). Respectfully submitted.
Memorial from General Husi Jingze (斛斯敬則), and others, of the Right Dianrong Guard:
We humbly submit that although the three teachings (Confucianism, Buddhism, and Daoism) follow different paths, they all strive for the highest form of reverence; and that the five rites (吉, 兇, 軍, 賓, 嘉) should be performed together to emphasize the importance of solemn respect. Buddhism and Daoism originally seek emptiness and tranquility, while the teachings of Zhou Gong (周公, Duke of Zhou) and Confucius (孔子) focus on education and righteousness. As for the rites between sovereign and subject, they should not be altered for monks (as criticized in the memorial from the Sigeng Temple 司更寺, the Court of Clocks); and the affection between father and son should not be separated by wisdom and virtue. Since veneration and establishment have been long-standing, and accumulated customs have been passed down, the decision to add or subtract should be left to the wise and sagacious ruler. After our inquiry and discussion, we request approval for the ceremony of Shenbai (申拜, a respectful bow). Respectfully submitted.
Memorial from Ma Dashi (馬大師), and others, Chief Scribe of the Left Siyu Guard:
We humbly submit that the distinction between the sun and the moon reveals the appearance of rank and status; and that the distinction between heaven, earth, and man manifests the nature of father and son. Understanding the rites of love and respect is as enduring as heaven and earth; and the righteousness between sovereign and subject will exist together with creation. As for the golden man appearing in a dream, and the sun of wisdom first dawning; the purple aura floating over the pass, and the mysterious wind beginning to prevail, these arose in the medieval period, and the teachings gradually shifted. Although each establishes its own Dharma gate to guide the masses, ultimately, their essence converges on the foundation of Confucianism (as criticized in the memorial from the Sigeng Temple 司更寺, the Court of Clocks). Since protecting the people is the same goal, why bother with different paths for following and respecting? If one insists that the essence of the Dao is different, then one will offend
未合繩違(彈曰。有犯非僧繩違事寧不可無愆。守道設禮有累君親)遺教制在國王。設禮寧容不可(事如左春坊議中彈)況三乘之典。無聞傲誕之經。五千之教。詎載矜誇之義。敬親何妨重道。拜主豈廢尋真(事如右戎衛議中彈)且割股舍頭猶無訴苦。尊君愛父詎即辭勞(彈曰。割股舍頭必益。無宜訴苦。敬君拜父慮損。豈敢辭勞)參練是非。拜誠為得。謹議。
右司御衛長史崔崇業等議狀一首
竊惟。藏史立言。靡替君臣之義。能仁闡教。先崇孝敬之風。縱道致乘鳧。尚委身而降禮。業成捧馬。猶負櫬以追恩(彈曰負櫬教有成文拜伏經無此說)況共踐俗涂同餐聖化。豈有盜名黃服。遂忘亭毒之功。托跡緇門。便遺顧復之德。傲物行己高視王侯。我慢為心長揖父母(事如中臺司列議中彈)求之前代久滯迷方皇家。戶牖百王澄汰千古。事非害政容或可沿。時有虧風理宜革弊(事如秘閣局議中彈)且四大齊德。豈使遵道而不遵王。三教均名(事如左司御議中彈)何獨崇釋而不崇孔。今若正其儀而教毀。設敬須疑(彈曰。誠哉何煩致惑耶)屈其身而道存。加拜何惑。重以不輕攝行。更符真諦之規(事如同文寺議中彈)持下御情。彌合沖虛之軌式遵璽誥。輕獻芻言。致拜之禮。實諧僉議。謹議。
左清道衛
【現代漢語翻譯】 現代漢語譯本 未合繩違（彈劾說：即使沒有僧人違背戒律的事情，難道就可以沒有過失嗎？遵守佛道、設立禮儀，會連累君主和父母。）遺教的制度在於國王。設立禮儀難道可以不行嗎？（事情如同左春坊議中彈劾所說）況且三乘佛法的經典中，沒有聽說過傲慢放誕的經文。五千卷的教義中，哪裡記載了矜持誇耀的道理？尊敬父母有什麼妨礙重視佛道？拜見君主哪裡會廢棄尋求真理？（事情如同右戎衛議中彈劾所說）況且割下自己的大腿肉、捨棄自己的頭顱，尚且沒有訴說痛苦。尊敬君主、愛戴父親，難道就可以推辭勞苦嗎？（彈劾說：割股舍頭必定有益，不應該訴說痛苦。尊敬君主、拜見父親恐怕有損，怎麼敢推辭勞苦？）參詳練習是非，拜見是誠心的表現，認為是合適的。謹此議論。
右司御衛長史崔崇業等議狀一首
私下認為，史官立言，沒有廢棄君臣的道義。能仁（釋迦牟尼佛的稱號）闡揚教義，首先崇尚孝敬的風尚。即使是道家致使乘鳧（野鴨）飛行，尚且委身而降禮。事業有成捧著馬，仍然揹負著父母的棺木以追念恩情（彈劾說：揹負棺木的教義有成文記載，拜伏的經典沒有這種說法）。何況共同踐行世俗的道路，一同享受聖人的教化。哪裡有盜用黃色的僧服的名義，就忘記了亭育（養育）的功勞；依託于僧侶的身份，就遺忘了顧復（照顧）的恩德。傲慢對待事物，高傲地看待王侯，以我慢為心，長揖（拱手作揖）父母（事情如同中臺司列議中彈劾所說）。向前代尋求，長期停留在迷惑的方向，皇家，是百王的楷模，澄汰千古。事情如果不是危害政事，或許可以沿用舊例；時俗如果有虧損風氣，理應革除弊端（事情如同秘閣局議中彈劾所說）。況且四大（地、水、火、風）齊備德行，怎麼能只遵從佛道而不遵從君王？三教（儒、釋、道）均等有名（事情如同左司御議中彈劾所說），為何唯獨崇尚佛教而不崇尚儒教？現在如果端正他們的禮儀而教義被毀壞，設立敬意就須要懷疑（彈劾說：誠心誠意，何必導致疑惑呢？）。屈服他們的身體而佛道得以儲存，增加拜見又有什麼疑惑？更加以不輕率地攝取行為，更加符合真諦的規範（事情如同同文寺議中彈劾所說）。持下情以御上意，更加符合沖虛（道家）的軌則。遵循皇帝的詔令，輕率地獻上淺薄的言論。行致拜之禮，實在符合大家的意見。謹此議論。
左清道衛
【English Translation】 English version 『Not conforming to the rules』 (The impeachment states: 『Even if there are no instances of monks violating the precepts, can there be no faults? Upholding the Dharma and establishing rituals will burden the ruler and parents.』) The system of the bequeathed teachings lies with the king. Is it permissible not to establish rituals? (The matter is as stated in the impeachment by the Left Spring Palace Council) Moreover, in the scriptures of the Three Vehicles (Triyāna), there is no mention of arrogant and extravagant texts. In the five thousand teachings, where is the principle of being conceited and boastful recorded? How does respecting parents hinder valuing the Dharma? How does paying homage to the ruler abandon the search for truth? (The matter is as stated in the impeachment by the Right Imperial Guard Council) Furthermore, even cutting off one's own thigh flesh and sacrificing one's head, one would not complain of suffering. How can one refuse labor in honoring the ruler and loving one's father? (The impeachment states: 『Cutting off one's thigh flesh and sacrificing one's head will surely benefit, and one should not complain of suffering. Respecting the ruler and paying homage to the father are feared to be detrimental, so how dare one refuse labor?』) Deliberating and practicing right and wrong, paying homage sincerely is considered appropriate. Respectfully submitted for deliberation.
A memorial from Cui Chongye, et al., Chief Recorder of the Right Imperial Guard Council
I humbly believe that historians, in establishing their words, do not abandon the righteousness of ruler and subject. Śākyamuni (the capable and benevolent one) expounding the teachings, first and foremost, venerates the virtue of filial piety and respect. Even when Daoists cause wild ducks to fly, they still humble themselves and perform rituals. Even when one's career is successful and one holds the reins of a horse, one still carries one's parents' coffin to commemorate their kindness (The impeachment states: 『The teaching of carrying a coffin has textual records, but the scriptures of prostration do not have such a saying.』). How can those who jointly tread the path of the mundane world and together enjoy the teachings of the sages, forget the merit of nurturing and raising simply by stealing the name of wearing yellow robes; or abandon the virtue of care and consideration simply by relying on the status of a monk? Being arrogant towards things and regarding oneself highly, looking down upon kings and nobles, with arrogance in their hearts, they bow perfunctorily to their parents (The matter is as stated in the impeachment by the Central Terrace Secretariat Council). Seeking from previous generations, they have long lingered in a state of confusion. The imperial court is a model for all kings, clarifying and purifying throughout the ages. If the matter does not harm governance, it may perhaps be followed as before; if the customs are deficient in morality, the abuses should be reformed (The matter is as stated in the Secretarial Pavilion Bureau Council). Moreover, the Four Great Elements (earth, water, fire, and wind) are all endowed with virtue, how can one only follow the Dharma and not follow the king? The Three Teachings (Confucianism, Buddhism, and Taoism) are equally renowned (The matter is as stated in the Left Secretariat Council), why only venerate Buddhism and not venerate Confucianism? Now, if their rituals are corrected and the teachings are destroyed, establishing respect must be doubted (The impeachment states: 『With sincerity, why cause doubt?』). If their bodies are humbled and the Dharma is preserved, what doubt is there in adding obeisance? Furthermore, by not rashly taking action, it is even more in accordance with the norms of the true essence (The matter is as stated in the Tongwen Temple Council). Holding the sentiments of the lower to guide the intentions of the higher, it is even more in accordance with the principles of emptiness and tranquility (Taoism). Following the imperial edict, I presumptuously offer shallow words. The ritual of paying homage truly accords with everyone's opinion. Respectfully submitted for deliberation.
Left Clearing Road Guard
長史蔣真胄等議狀一首
竊以。釋道二門俱承玄化。雖復緇黃有別。虔恭之志不殊。宜令拜跪。以申臣子之敬(彈曰。沙門跡超方外津樑家國。稱謂異於臣子拜敬。何預率賓)謹議。
左崇掖衛長史竇尚義等議狀一首
瀨井微言。二篇極于為谷。崛園幽旨。萬物存乎不輕(事如右司御議中彈)況乃君親兼極跪拜猶簡。豈非絕棄于內敬而矯修于外跡乎(彈曰。行道以答四恩。豈矯修于外跡育德以資三有豈絕棄于內敬乎幸子思之無多言也)如見所量。望令加禮。謹議。
右崇掖衛長史李行敏等議狀一首
竊以。釋老兩教語跡雖殊。恭順之理。雅同儒轍(事如右司御議中彈)豈有尊極之處。抗揖等於平交。師僧之前。拜伏過於輿皂(事如左威衛議中彈)既驚物議且斁彝章。革此舊風咸謂為允(事如右司御衛議中彈)況黃冠荷天基之慶。緇衣承付託之重(事如左司御衛議中彈)劬勞盡生育之恩。欲報申昊天之義。二門之法𠐻倨乖于恒典。五敬之所投拜允合常儀。謹議。
左奉裕衛長史丘神靜等議狀一首
若夫二儀始辟。君臣之道即隆。三才創分。父子之情斯在。莫不皆竭股肱俱遵愛敬。故知君臣父子稟自天然。極尊極親無可為間。止如釋老之教近日始崇。釋則興于漢朝。老則置於
【現代漢語翻譯】 現代漢語譯本 長史蔣真胄等人議論的奏狀一份
私下認為，釋教和道教兩門都秉承玄妙的教化。雖然僧人和道士的服裝顏色不同，但虔誠恭敬的心意沒有差別。應該讓他們行拜跪之禮，以表達臣子的敬意。（駁斥：沙門（Śrāmaṇa）的足跡超越世俗之外，是國家百姓的津樑，他們的稱謂不同於臣子，拜敬之事，與普遍的禮儀有何關係？）謹此議論。
左崇掖衛長史竇尚義等人議論的奏狀一份
老子的《道德經》兩篇，極其推崇虛靜退守的處世之道。佛教的精深旨意，在於萬物存在於不輕視。（事情如同右司御的議論中被駁斥的內容）更何況君主和父母兼具最高的地位，跪拜之禮尚且被簡化，這難道不是在內心拋棄敬意，而在外表上虛假地修飾嗎？（駁斥：修行佛道是爲了報答四重恩情，怎麼能說是虛假地修飾外表？培養德行是爲了資助三界眾生，怎麼能說是拋棄內心的敬意？幸好子思沒有說太多這樣的話。）如果按照所看到的來衡量，希望讓他們增加禮節。謹此議論。
右崇掖衛長史李行敏等人議論的奏狀一份
私下認為，釋教和道教兩教，言語和行為雖然不同，但恭敬順從的道理，與儒家的規範相同。（事情如同右司御的議論中被駁斥的內容）怎麼會有尊貴到極點的人，作揖如同平等的交往？在師父和僧人面前，拜倒還不如對待車伕和僕役？（事情如同左威衛的議論中被駁斥的內容）這既讓人們感到驚訝，又敗壞了倫常法度。改變這種舊的風俗，大家都認為是合適的。（事情如同右司御衛的議論中被駁斥的內容）更何況道士承受著上天庇佑的福慶，僧人承擔著佛祖交付的重任。（事情如同左司御衛的議論中被駁斥的內容）竭盡辛勞來報答生育的恩情，想要報答廣闊無垠的恩義。釋道二門的禮法，傲慢不合乎常規，五種敬禮應該行拜禮，才符合通常的禮儀。謹此議論。
左奉裕衛長史丘神靜等人議論的奏狀一份
如果說天地開始開闢，君臣之道就已興盛；天、地、人三才開始劃分，父子之情就已存在。沒有誰不竭盡全力，都遵從愛戴和敬重。所以知道君臣父子是天生的，極其尊貴極其親近，沒有什麼可以離間的。只是像釋教和道教，是近日才開始興盛的。佛教興起于漢朝，道教則設立於...
【English Translation】 English version Memorials of Discussion by Chief Recorder Jiang Zhenzhou and Others
I humbly submit that both the Śrāmaṇa (釋教) and Daoist (道教) schools receive profound transformation. Although there are differences in the robes of monks (緇) and Daoists (黃), their sincere and respectful intentions are the same. They should be required to perform obeisance (拜跪) to show the respect of subjects. (Rebuttal: Śrāmaṇas (沙門) transcend the mundane world and are the bridge for the nation and its people. Their titles differ from those of subjects, so how does obeisance relate to universal etiquette?) I respectfully submit this discussion.
Memorials of Discussion by Dou Shangyi, Chief Recorder of the Left Chongye Guard, and Others
Laozi's (瀨井) subtle words in the two chapters of the Dao De Jing (道德經) emphasize the virtue of valleys (為谷). The profound meaning of the Jetavana Monastery (崛園) lies in the existence of all things in non-negligence. (The matter is as rebutted in the discussion of the Right Secretariat.) Moreover, even for rulers and parents, who combine the highest positions, kneeling is simplified. Isn't this abandoning inner respect and falsely cultivating outward appearances? (Rebuttal: Practicing the Dharma (行道) is to repay the four kinds of kindness (四恩), how can it be said to be falsely cultivating outward appearances? Cultivating virtue (育德) is to support the beings of the three realms (三有), how can it be said to be abandoning inner respect? Fortunately, Zisi (子思) did not say much of this kind of thing.) According to what we have seen, we hope that they will be made to increase their etiquette. I respectfully submit this discussion.
Memorials of Discussion by Li Xingmin, Chief Recorder of the Right Chongye Guard, and Others
I humbly submit that although the words and actions of the Śrāmaṇa (釋老) and Daoist (道教) teachings differ, the principles of reverence and obedience are the same as those of Confucianism (儒轍). (The matter is as rebutted in the discussion of the Right Secretariat.) How can there be those in the most honored positions who greet others with a mere bow, as if they were equals? Before teachers and monks, prostration is less than that shown to cart drivers and servants? (The matter is as rebutted in the discussion of the Left Wei Guard.) This not only startles public opinion but also corrupts ethical norms. Changing this old custom is considered appropriate by all. (The matter is as rebutted in the discussion of the Right Secretariat Guard.) Moreover, Daoists (黃冠) bear the blessings of Heaven's foundation, and monks (緇衣) bear the weight of the Buddha's entrustment. (The matter is as rebutted in the discussion of the Left Secretariat Guard.) They exhaust their efforts to repay the kindness of birth and want to repay the boundless righteousness of Heaven. The rituals of the Śrāmaṇa and Daoist schools are arrogant and do not conform to the constant norms. The five kinds of reverence (五敬) should involve prostration, which is in accordance with common etiquette. I respectfully submit this discussion.
Memorials of Discussion by Qiu Shenjing, Chief Recorder of the Left Fengyu Guard, and Others
If we say that when the two elements (二儀) first opened up, the way of rulers and subjects was already flourishing; when the three powers (三才) of Heaven, Earth, and Humanity were first divided, the affection between father and son already existed. There is no one who does not exhaust their strength and all follow love and respect. Therefore, we know that rulers and subjects, fathers and sons, are born naturally, extremely noble and extremely close, and there is nothing that can separate them. It is only that the Śrāmaṇa and Daoist teachings have only recently begun to flourish. Buddhism (釋) arose in the Han Dynasty (漢朝), and Daoism (老) was established in...
宋代。皆緣時君有旨父母承恩。方染緇衣然稱入道。如無所稟不得離俗。離俗雖言絕境習道。仍居宇內(事如司津議中彈)率土皆曰王臣。不聞限已緇素(事如左清道衛議中彈)父生母鞠罔極。難酬於法。雖曰絕塵在身。須敦仁義。豈容為臣未曾效節。為子未展溫清。承恩乃變素衣。去發言真入道。乘茲傲誕慢君懱親。高挹帝王不拜父母。為臣貽寬怠之咎為子招不敬之辜(事如左清道衛議中彈)庸流自謂合然。往代恕其無識(彈曰昔漢帝降禮于摩騰。吳主屈節于康會趙邦澄上寵懋錦衣。秦日道安榮參共輦。斯並德回萬乘。道降極尊。況乎十室難誣。而曰庸流無識)因循自久行之不改。聖上重纘皇極欲革前非孝理蒼生思遵名教。爰降綸旨飾光彝典。恐爽恒情。特令詳議。謹尋釋老二教。見在遺文。我慢矜高是人難度(彈曰。守道不屈寧是矜高耶)庶事謙約無失沖撝。靜思此言其義見矣。入道已成凌虛控鶴。深修禪定得五神通如此輩流猶愿卑屈。況庸僧尼見居王土。衣緇異俗餘事罕知(彈曰。曼倩云談何容易談何容易。惜哉夫沙門之內功業寔繁。聖朝以來蓋亦不少。且帝京僧伍盛德如林。略舉十科田開未喻。至若譯經則波頗玄奘。義解則僧辯法常。習禪則曇遷慧因。護法則法琳明贍。明律則玄琬智首。感通則通達轉明。遺
【現代漢語翻譯】 現代漢語譯本 宋代。皆因當今皇上有旨，父母蒙受恩澤，才得以剃度為僧尼，並聲稱入道修行。如果沒有稟告，則不得擅自離家出俗。即使離家出俗，口頭上說是要斷絕塵世，實際仍然居住在世俗之內（此事如同司津議中彈劾的那樣）。普天之下都說自己是皇上的臣民，沒聽說過限制已經剃度為僧尼的人（此事如同左清道衛議中彈劾的那樣）。父母養育之恩深重，難以用世俗的法律來報答。即使說是要斷絕塵世，身在世俗之中，也必須注重仁義道德。怎麼能身為臣子卻未曾為國家效力，身為子女卻未曾對父母盡到孝道，僅僅因為蒙受皇恩就改變了身份，聲稱自己真正入道修行，從而變得傲慢自大，輕視君王，不尊敬父母呢？身為臣子，這是給朝廷帶來寬縱懈怠的過錯；身為子女，這是招致不孝的罪過（此事如同左清道衛議中彈劾的那樣）。平庸之輩自認為理所當然，過去朝代也寬恕他們的無知（彈劾說：『過去漢明帝以禮相待 Kasyapa Matanga (迦葉摩騰)，吳主孫權對 Kang Senghui (康僧會) 屈尊禮遇，趙邦的 Cheng (澄) 受到皇帝的寵愛，賜予華麗的衣服，秦朝的 Dao An (道安) 榮幸地與皇帝同乘一車。這些人都是以德行來匡正君王，以道行來降低自己的身份。更何況十戶人家都難以欺騙，怎麼能說平庸之輩無知呢？』）。 因循守舊，長期以來沒有改變。當今聖上繼承皇位，想要革除過去的弊端，以孝道治理天下，遵循儒家的倫理綱常，於是頒佈聖旨，整頓法度，恐怕違背常情，特意下令詳細討論。仔細查閱佛教和道教的典籍，發現『我慢』、『矜高』之人難以教化（彈劾說：『堅守道義而不屈服，難道是矜高嗎？』）。凡事謙虛謹慎，沒有失去謙讓的美德。仔細思考這些話，其中的道理就明白了。已經修成高深道行，能夠駕馭仙鶴，深入禪定，獲得五神通的人，尚且願意謙卑退讓，更何況那些居住在王土之上，穿著僧衣，行為怪異，對其他事情知之甚少的平庸僧尼呢？（彈劾說：『東方朔的談論何等容易啊！可惜的是，沙門之內的功業確實繁多，自聖朝以來也不在少數。而且帝都的僧侶們盛德如林，略舉十科，田開尚未明白。至於翻譯佛經，有波頗和 Xuanzang (玄奘)；解釋義理，有 Sengbian (僧辯) 和 Fachang (法常)；修習禪定，有 Tanqian (曇遷) 和 Huiyin (慧因)；護持佛法，有 Falin (法琳) 和 Mingshan (明贍)；精通戒律，有 Xuanwan (玄琬) 和 Zhishou (智首)；感應神通，有 Tongda (通達) 和 Zhuanming (轉明)。』）
【English Translation】 English version Song Dynasty. All because the current emperor had an edict, and parents received grace, were they allowed to be tonsured as monks and nuns, and claim to have entered the path of cultivation. If there was no report, then they were not allowed to leave their homes and become secular. Even if they left their homes and became secular, verbally saying they were severing ties with the world, they still lived within the secular world (this matter is like the impeachment in the Sijin discussion). Everyone under heaven says they are subjects of the emperor, but it has not been heard of limiting those who have already been tonsured as monks and nuns (this matter is like the impeachment in the Zuoqingdao Guard discussion). The kindness of parents in raising children is profound and difficult to repay with secular laws. Even if it is said that one wants to sever ties with the world, while still in the world, one must pay attention to benevolence and righteousness. How can one be a subject who has never served the country, a child who has never fulfilled filial piety to parents, and merely because of receiving imperial grace, change one's identity, claim to have truly entered the path of cultivation, and thus become arrogant and conceited, despise the monarch, and disrespect parents? As a subject, this brings the fault of leniency and negligence to the court; as a child, this invites the sin of impiety (this matter is like the impeachment in the Zuoqingdao Guard discussion). Mediocre people think it is natural, and past dynasties have also forgiven their ignorance (the impeachment said: 'In the past, Emperor Ming of the Han Dynasty treated Kasyapa Matanga (迦葉摩騰) with courtesy, Sun Quan, the ruler of Wu, condescended to treat Kang Senghui (康僧會) with respect, Cheng (澄) of Zhao received the emperor's favor and was given gorgeous clothes, and Dao An (道安) of the Qin Dynasty was honored to ride in the same carriage with the emperor. These people all rectified the monarch with virtue and lowered their status with the path. Moreover, it is difficult to deceive ten households, how can it be said that mediocre people are ignorant?'). Following old ways and customs, there has been no change for a long time. The current sage emperor inherited the throne, wanting to eliminate the malpractices of the past, govern the world with filial piety, and follow Confucian ethics, so he issued a sacred decree to rectify the laws, fearing to violate the normal feelings, and specially ordered a detailed discussion. Carefully examining the Buddhist and Taoist scriptures, it is found that those who are 'arrogant' and 'conceited' are difficult to teach (the impeachment said: 'Is it arrogance to adhere to the path and not yield?'). In everything, be humble and cautious, without losing the virtue of humility. Thinking carefully about these words, the truth is seen. Those who have cultivated profound Taoism, can ride cranes, deeply meditate, and obtain the five supernatural powers, are still willing to be humble and modest, let alone those mediocre monks and nuns who live on the king's land, wear monastic robes, behave strangely, and know little about other things? (The impeachment said: 'How easy is Dongfang Shuo's talk! It is a pity that the merits and achievements within the Sangha are indeed numerous, and there have been many since the holy dynasty. Moreover, the monks in the capital are like a forest of great virtue, and to list ten subjects briefly, Tian Kai has not yet understood. As for translating Buddhist scriptures, there are Bopo and Xuanzang (玄奘); explaining the meaning, there are Sengbian (僧辯) and Fachang (法常); practicing meditation, there are Tanqian (曇遷) and Huiyin (慧因); protecting the Dharma, there are Falin (法琳) and Mingshan (明贍); mastering the precepts, there are Xuanwan (玄琬) and Zhishou (智首); responding to supernatural powers, there are Tongda (通達) and Zhuanming (轉明).')
身則玄覽法曠讀誦則慧詮空藏德聲則智凱法琰。弘福則德美智興。若此之流具如僧史所列。而言罕知餘事。何雷同之甚乎)唯自矜高愿居人上。求之釋教。其義蔑聞。凡曰是人準經致敬。況在極尊並之父母。欲令拜伏義無不可。其僧尼道士女道士。于君皇后皇太子及其父母所。並請準敕令跪。庶使光二教之謙撝隆萬代之名教。謹議。
右奉裕衛率韋懷敬等議狀一首
竊以。三教五儀咸窮睿想。殊塗一致必俟尊嚴。釋老戒時尊崇是務。周孔訓俗嚴敬為先。遂使緇衣之酋抽簪奉教。青襟之伍映雪傳芳。為百代之楷模。作千齡之準的。且誕靈舍衛道自尸毗。既有母子之恩(事如右司御衛議中彈)豈隔君臣之禮。緇黃雖異賢智寧殊。拜伏君親誠乖昔典(彈曰。據教令拜。有益乎。有損乎。有益也。豈以乖昔典而不拜乎。有損也豈以順昔典而令拜乎。今只可約損益以昌。言無宜據乖順而申議)無聖即仍舊。有聖則典移。法既俟聖方興。亦冀緣興改法。曹司僉議。請從拜禮。謹議。
雍州司功劉仁睿等議狀一首
竊以。玄風肇扇莫先於伯陽。總眾妙而謙卑。高棲物表。致群生於道德。像帝之先聿宣為子之方贈言尼父載揚事君之禮從政周行。神功用而無名。至化流而不測。人能弘道。其在茲乎。況乎道異崆
【現代漢語翻譯】 現代漢語譯本：
自身則以玄覽之法廣博閱讀，誦經則以智慧詮釋空藏之德，名聲則如智凱、法琰般響亮。弘揚福祉則德行美好，智慧興盛。像這樣的人，都詳細地記載在僧侶的史書中，但很少有人知道他們的其他事蹟。這是多麼雷同啊！只是自負高傲，希望居於人上，在佛教的教義中，這種行為是聞所未聞的。凡是說這個人符合經典，就應該尊敬他，更何況是極尊貴的君主和父母。想要讓他們拜伏，在道義上沒有什麼不可以。那些僧尼、道士、女道士，在面對君后、皇太子以及他們的父母時，都請按照敕令跪拜。這樣或許可以使佛道兩教的謙遜美德發揚光大，使萬代的倫理綱常得以隆盛。謹此議。
右邊是裕衛率韋懷敬等人的議狀一份。
私下認為，儒釋道三教和五常倫理都窮盡了聖人的思想。不同的途徑最終會達到同一個目標，這必然要依靠尊崇的禮儀。佛教和道教在受戒時，都以尊崇為要務。周公和孔子的教誨，也以嚴肅恭敬為先。於是，才使得身穿緇衣的僧侶們，辭去官職來奉行佛教的教義；身穿青衫的學子們，映著雪光來傳揚美名。他們為百代樹立楷模，為千秋萬代確立準則。況且，佛陀在舍衛國誕生，老子在尸毗國傳道。既然有母親和兒子的恩情（事情就像右司御衛的議狀中所彈劾的那樣），難道可以隔絕君臣之禮嗎？僧侶和俗人雖然不同，賢能和智慧難道有區別嗎？拜見君主和親人，確實違背了過去的典籍（彈劾說：按照教令來拜見，是有益處呢，還是有損害呢？如果是有益處，難道因為違背了過去的典籍就不拜見了嗎？如果是有損害，難道因為順應了過去的典籍就一定要拜見嗎？現在只能根據是否有益處或有損害來決定。不應該根據是否違背或順應過去的典籍來提出建議）。沒有聖人的時候就沿用舊的制度，有了聖人的時候就改變典章制度。佛法既然要等待聖人才能興盛，也希望能夠藉著興盛的機會來改變舊的制度。曹司的官員們一致認為，應該遵從拜見的禮儀。謹此議。
雍州司功劉仁睿等人的議狀一份。
私下認為，玄妙的風氣開始盛行，沒有比老子更早的了。他總括了各種玄妙的道理，謙虛卑下，高居於萬物之上，使眾生歸於道德。傚法天帝之前，首先宣揚做兒子的道理；贈言于孔子，記載了侍奉君主的禮儀，從政周遊列國。他的神妙功用是無形的，他的至高教化是深不可測的。人能夠弘揚道，大概就在於此吧。更何況道教與佛教不同於空
【English Translation】 English version:
'His person embodies the profound contemplation of the Dharma, his extensive reading; his recitation illuminates the emptiness of the Dharma treasury with wisdom; his reputation resonates like the wisdom of Zhikai (智凱, a Buddhist monk) and the Dharma of Fayen (法琰, a Buddhist monk). Promoting blessings results in virtuous beauty and the flourishing of wisdom. Such individuals are thoroughly documented in the monastic histories, yet their other deeds are rarely known. How utterly uniform! They merely pride themselves on their loftiness, desiring to be above others. Seeking this within Buddhist teachings, such a notion is unheard of. If it is said that a person conforms to the scriptures, then respect should be shown to them, all the more so to the most honored sovereign and parents. To have them prostrate is entirely justifiable in terms of righteousness. Monks, nuns, Daoist priests, and Daoist priestesses should all kneel before the emperor, empress, crown prince, and their parents, in accordance with the imperial edict. This would perhaps allow the virtue of humility in both Buddhism and Daoism to be magnified, and the moral teachings of myriad generations to be elevated. This is our humble proposal.'
'The above is a memorial from Yu Wei's (裕衛) commander Wei Huaijing (韋懷敬) and others.'
'We humbly submit that the Three Teachings (Confucianism, Buddhism, and Daoism) and the Five Constant Virtues (仁, 義, 禮, 智, 信) all exhaust the sagacious thoughts. Different paths ultimately lead to the same destination, which necessarily relies on solemnity. When receiving precepts in Buddhism and Daoism, reverence is the primary concern. The teachings of the Duke of Zhou and Confucius prioritize seriousness and respect. Thus, those clad in black robes (monks) relinquish their official positions to devote themselves to Buddhist teachings; those clad in blue robes (scholars) reflect the snow to transmit their fragrant reputations. They serve as models for hundreds of generations and establish standards for thousands of years. Moreover, the Buddha was born in Shravasti (舍衛, an ancient city in India), and Laozi (老子, founder of Daoism) taught the Dao in Shibi (尸毗, a kingdom mentioned in Buddhist scriptures). Since there is the kindness between mother and son (as impeached in the memorial from the Right Secretary of the Imperial Guards), how can the propriety between ruler and subject be disregarded? Although monks and laity differ, are there distinctions between virtue and wisdom? Prostrating before the ruler and parents indeed violates past precedents (the impeachment states: According to the edict, is prostration beneficial or detrimental? If it is beneficial, should we not prostrate simply because it violates past precedents? If it is detrimental, should we necessarily prostrate simply because it conforms to past precedents? Now, we can only decide based on whether it is beneficial or detrimental. We should not base our arguments on whether it violates or conforms to past precedents). Without a sage, we should maintain the old system; with a sage, we should change the institutions. Since the Dharma awaits a sage to flourish, we also hope to take advantage of this flourishing to change the law. The officials of the various departments unanimously agree that we should follow the rites of prostration. This is our humble proposal.'
'A memorial from Liu Renrui (劉仁睿), the Sima (司功) of Yongzhou (雍州).'
'We humbly submit that the mysterious wind began to flourish with Bo Yang (伯陽, another name for Laozi). He summarized all the subtle principles, was humble and lowly, resided high above all things, and led all beings to morality. Emulating the Emperor of Heaven, he first proclaimed the principles of being a son; he gave words of advice to Confucius, recording the rites of serving the ruler, and traveled around the states while engaging in politics. His divine function is invisible, and his supreme transformation is unfathomable. Man can promote the Dao, and it is probably in this that it lies. Moreover, Daoism and Buddhism differ from emptiness.'
峒人非姑射。竊比河上之德。不遵柱下之規虛談捕影之書。自取順風之禮。矜傲誕於家國。絕忠孝于君親。有靦之容曾無愧怍。及至青牛西邁。涉流砂而化胡(彈曰。魏略西域傳云。臨猊國有神人。名曰沙律。年老發白狀如老子。常教人為浮圖。人有災禍及無子者。勸行浮圖齋戒令舍財贖愆。時臨猊王久無太子。因祀浮圖。其妃莫耶夢白象而有娠。及太子生從右脅而出。自然有髻墮地能行七步。其形似佛。以祀浮圖得兒。故名太子為佛圖也。前漢哀帝元狩中 秦景使月氏。國王令太子口授于景。所以浮圖經教前漢早行。后六十三年明帝方感瑞夢也。秦景傳經不云老子化胡作佛經是老說。晉代雜錄云。道士王浮每與沙門帛遠抗論。王屢屈焉。遂改換西域傳為明威化胡經。題彼沙律以為老子。曲能安隱誑惑人間言喜與聃化胡作佛。佛起於此。裴子野高僧傳云。晉惠帝時沙門帛遠字法祖每與祭酒王浮一云道士基公。求共諍邪正。浮屢屈焉。既瞋不自忍。乃托西域傳為化胡經。以誣佛法。遂行於代。人無知者。殃有所歸。致患累載。幽明錄云。[廿/補]城李通死。來云見沙門法祖。為閻羅王講首楞嚴經。又見道士王浮。身被鎖械求祖懺悔。祖不背赴。孤負聖人死方思悔。又案袁宏後漢紀皇甫謐高士傳等。並無老子化胡作佛之
文。即日朝庭君子博識者多。豈得塞耳偷鈴。指鹿為馬。信可謂虛無之談徒聒人耳)爰有白馬東來。越蔥山而夢漢。弘通貝葉比妙蓮華。行以普敬為先。教以不輕為本(事如左崇掖議中彈)服貌雖異同趣無為。率土之濱。未聞無父之子。溥天之下。未見無君之臣。貞觀年中已定先後。盡禮致敬斷焉可知(彈曰。貞觀中詔本以皇系所宗殊無使拜之文。但有先後之語。今乃例茲遣敬。斯則比附敕文。失旨之愆孰重於此)歷代滋多。曾莫先覺(彈曰。自佛教入漢年逾六百。其中晉代庾冰偽楚桓玄赫連宋武蕭齊有隋等諸君。皆抑僧拜咸以事非。通允俱尋舊跡而云。歷代滋多曾莫先覺者。豈不面欺聖旨誣誷群英乎)陸下乘干御辯減五登三。振千古之隤網。維萬國之絕紐。豈徒革貍音之詠。資父事君。方且變天竺之風。自家刑國。謹議。
集沙門不應拜俗等事卷第五(議拜上) 大正藏第 52 冊 No. 2108 集沙門不應拜俗等事
集沙門不應拜俗等事卷第六
弘福寺沙門釋彥悰纂錄
聖朝議拜篇第三(下)
狀普光寺沙門玄范質議拜狀一首
奏中臺司禮太常伯隴西王博叉等議奏狀一首
詔今上停沙門拜君詔一首
表京邑老人程士颙等上請出家子女不拜親表一首直東臺憑神德上請依
【現代漢語翻譯】 現代漢語譯本：
文章說，當今朝廷的君子和博學之士眾多，怎麼能像掩耳盜鈴一樣，指鹿為馬呢？（如果）相信那些虛無的談論，只會徒勞地擾亂人們的聽覺。從前有白馬從東方而來，（它）越過蔥嶺（Pamir Mountains）而來，彷彿在夢中來到了漢朝。弘揚和傳播佛教經典，（其精妙）堪比妙蓮華。以普遍的尊敬為先，以不輕慢為根本。（這件事就像當初左崇掖議中彈劾的那樣）雖然服飾和外貌不同，但最終追求的都是『無為』的境界。普天之下，沒有無父之子；整個天下，也沒有無君之臣。在貞觀年間就已經確定了（僧人在禮儀上的）先後順序，（對君主）盡禮致敬是理所當然的。（彈劾說：貞觀年間的詔書原本是因為皇室所尊崇的（對像）不同，所以沒有讓僧人跪拜的條文，只有先後順序的說法。現在卻援引這個（詔書）來要求（僧人）行敬拜之禮，這難道不是曲解敕令，罪過比這更嚴重的嗎？）歷代以來，這種情況越來越多，卻沒有人先覺悟到這一點。（彈劾說：自從佛教傳入漢朝以來，已經超過六百年了。其中晉代的庾冰、偽楚的桓玄、赫連、宋武帝、蕭齊以及隋朝等君主，都曾壓制僧人跪拜，都認為這件事不合禮儀。現在卻尋找舊例，說『歷代以來，沒有人先覺悟到這一點』，這難道不是當面欺騙聖上，欺騙群臣嗎？）陛下您英明果斷，減少賦稅，振興衰敗已久的綱常，維繫著即將斷絕的萬國關係。這難道僅僅是改變了（佛教）那如同貍貓叫聲一樣的吟唱嗎？侍奉父親和君主，正要改變天竺（India）的風俗，從治理家庭到治理國家，（我們）謹此提出建議。
《集沙門不應拜俗等事》卷第五（討論跪拜之事） 《大正藏》第52冊 No. 2108 《集沙門不應拜俗等事》
《集沙門不應拜俗等事》卷第六
弘福寺的沙門釋彥悰編輯記錄
聖朝討論跪拜篇第三（下）
普光寺沙門玄范關於跪拜的奏狀一份
中臺司禮太常伯隴西王博叉等人議奏的奏狀一份
當今皇上停止沙門跪拜君主的詔書一份
京城的老人程士颙等人上表，請求出家的子女不跪拜父母的表文一份，直接送往東臺，憑藉神德上表，請求依照……
【English Translation】 English version:
The text states that there are many gentlemen and erudite scholars in the current court. How can they cover their ears and steal a bell, or call a deer a horse? Believing in those empty talks will only disturb people's hearing in vain. Once, a white horse came from the east, crossing the Pamir Mountains as if in a dream to the Han Dynasty. Promoting and spreading Buddhist scriptures is comparable to the wonderful lotus flower. Universal respect comes first, and non-negligence is fundamental. (This matter is like the impeachment in the Zuo Chongye's discussion.) Although the clothes and appearances are different, the ultimate pursuit is the realm of 'Wuwei' (non-action). Under the whole world, there is no son without a father; throughout the entire world, there is no subject without a ruler. The order of precedence (in etiquette) was already determined during the Zhenguan era, and it is only right to pay full respect to the monarch. (The impeachment says: The edict in the Zhenguan era originally did not have the clause of monks kneeling because the imperial family revered different (objects), only the order of precedence was mentioned. Now, citing this (edict) to demand (monks) to perform the ritual of reverence, isn't this distorting the imperial decree, and what sin is more serious than this?) Over the generations, this situation has become more and more common, but no one has realized this before. (The impeachment says: Since Buddhism was introduced into the Han Dynasty, it has been more than six hundred years. Among them, monarchs such as Yu Bing of the Jin Dynasty, Huan Xuan of the pseudo-Chu, Helian, Emperor Wu of the Song Dynasty, Xiao Qi, and the Sui Dynasty, all suppressed monks from kneeling, and all believed that this matter was not in accordance with etiquette. Now, they are looking for old examples and saying 'No one has realized this before over the generations.' Isn't this deceiving the emperor and deceiving the ministers in person?) Your Majesty, you are wise and decisive, reducing taxes, revitalizing the long-declined ethics, and maintaining the relationship of the nations that are about to be severed. Is this merely changing the chanting of (Buddhism) that sounds like a civet cat's cry? Serving the father and the monarch, (we) are about to change the customs of India, from governing the family to governing the country, (we) hereby submit this proposal.
《Collection of Matters Concerning Monks Not Bowing to the Laity》 Volume 5 (Discussion of Kneeling) 《Taisho Tripitaka》 Volume 52 No. 2108 《Collection of Matters Concerning Monks Not Bowing to the Laity》
《Collection of Matters Concerning Monks Not Bowing to the Laity》 Volume 6
Compiled and recorded by the monk Shi Yanzong of Hongfu Temple
Chapter 3 of the Holy Dynasty's Discussion on Kneeling (Part 2)
A memorial from the monk Xuanfan of Puguang Temple regarding kneeling
A memorial from Zhongtai Sili Taichangbo Longxi Wang Boxia and others
An edict from the current emperor stopping monks from bowing to the monarch
A memorial from the elders of the capital, Cheng Shiyong and others, requesting that ordained children not bow to their parents, sent directly to Dongtai, relying on the divine virtue to submit the memorial, requesting to follow...
舊僧尼等不拜親表一首(並上佛道先後事)
啟西明寺僧道宣等重上榮國夫人楊氏請論不合拜親啟一首
表大莊嚴寺僧威秀等上請依內教不拜父母表一首玉華宮寺譯經僧靜邁等上僧尼拜親有損表一首襄州禪居寺僧崇拔上請僧尼父母同君上不受出家男女拜表一首
普光寺沙門玄范質議拜狀一首
沙門玄范。敢致狀于中臺王公侯伯群寮等。但范雖不班預議例。而竊有所聞。前古大德廬山法師遭時數運。遂造沙門不敬王者論五篇。理致幽微問答玄妙。將欲簡白乍尋難曉。今略述內外典記。明證不敬之理。謹以狀上。請懲應拜之議也。夫天雖至玄。必著日月之明。地雖至寂。必固山川之化。聖者雖通聲冥運。亦必假賢俊蕃輔子于百姓者也。君既使臣以禮。臣須事君以忠。若不庭爭于未然。則恐機發於己矣。但佛法是區域之外。逾四大之尊。超寰㝢之表。越在三之義。唱無緣之慈。弘不言之化。冥功潛運。故曰沐而悠漸。但中庸之人以為無益者。良不悟其所舍也。故先朝聖教序云。陰陽之妙難窮者。以其無形也。佛道崇虛乘幽控寂。弘濟萬品典御十方者乎。今既慧日潛暉像教冥運。秉法和敬非僧而誰。故佛告信相菩薩曰。我說三寶唯是一體。無有別相。斯像法傳持當於是矣。若阿恕伽之禮小僧諭邪臣以貿眾首豈
【現代漢語翻譯】 現代漢語譯本 舊僧尼等不拜親表一首(並上佛道先後事)
啟西明寺僧道宣等重上榮國夫人楊氏請論不合拜親啟一首
表大莊嚴寺僧威秀等上請依內教不拜父母表一首，玉華宮寺譯經僧靜邁等上僧尼拜親有損表一首，襄州禪居寺僧崇拔上請僧尼父母同君上不受出家男女拜表一首
普光寺沙門玄范質議拜狀一首
沙門玄范。敢向中臺王公侯伯各位大人陳述。雖然我玄范沒有參與議事的資格，但我聽到了一些事情。前代高僧廬山法師在那個動盪的時代，寫了《沙門不敬王者論》五篇。其中的道理深奧微妙，問答玄妙精深。想要簡單明白地理解，一時難以領會。現在我簡略地引用內外典籍的記載，來明確證明不敬的道理。謹以此狀呈上，懇請停止僧尼應向親屬跪拜的提議。天雖然至高至玄，也必須有日月的光明來彰顯；地雖然至靜至寂，也必須有山川的變化來鞏固。聖人雖然通達幽冥的執行規律，也必須藉助賢能俊傑來輔佐，治理百姓。君王既然以禮來對待臣子，臣子就應該以忠來侍奉君王。如果在事情還沒有發生的時候就進諫爭辯，恐怕等到事情發生了就來不及了。但是佛法是超越世俗區域之外的，超越四大（地、水、火、風）的尊貴，超越寰宇的表象，超越君、親、師這三者的意義。它宣揚無緣大慈，弘揚不言之教化。功德在暗中執行，所以說像沐浴一樣慢慢地滲透。但是中庸之人認為佛法沒有用處，是因為他們不明白佛法所捨棄的是什麼。所以先朝的《聖教序》說：『陰陽的奧妙難以窮盡，因為它沒有形體。』佛道崇尚虛無，駕馭幽深，控制寂靜，弘揚救濟萬物，掌管統御十方。現在慧日已經隱沒光輝，佛像教法在暗中執行，秉持佛法，和睦恭敬，不是僧人又是誰呢？所以佛告訴信相菩薩說：『我說三寶（佛、法、僧）唯是一體，沒有分別的相狀。』這佛像教法的傳承，應當就在這裡了。如果像阿恕伽王那樣以禮對待小僧，難道要像邪臣一樣用欺騙的手段來換取眾人的首級嗎？
【English Translation】 English version A Memorial on Old Monks and Nuns Not Bowing to Relatives (and Matters Concerning the Order of Buddhism and Taoism)
A Memorial from Monk Daoxuan of Ximing Temple and Others, Re-submitting to Lady Yang, the Lady of Rong State, a Request to Discuss the Inappropriateness of Bowing to Relatives
A Memorial from Monk Weixiu of Dazhuangyan Temple and Others, Requesting to Follow the Inner Teachings and Not Bow to Parents; A Memorial from Monk Jingmai, a Translator of Sutras at Yuhua Palace Temple, and Others, on the Detriment of Monks and Nuns Bowing to Relatives; A Memorial from Monk Chongba of Xiangzhou Chanju Temple, Requesting That Monks and Nuns' Parents, Like the Ruler, Not Receive Bows from Ordained Men and Women
A Memorial from the Shramana Xuanfan of Puguang Temple, Questioning the Practice of Bowing
Shramana Xuanfan dares to address this memorial to the lords, dukes, marquises, earls, and all officials of the Central Platform. Although I, Xuanfan, am not among those who participate in deliberations, I have heard certain things. In the past, the great virtuous master, Dharma Master Lushan, encountered times of great upheaval and composed five essays on 'Shramanas Not Respecting Kings.' The principles within are profound and subtle, the questions and answers are mysterious and wonderful. To understand them simply and clearly is initially difficult. Now, I will briefly cite records from both internal and external scriptures to clearly demonstrate the principle of non-reverence. I respectfully submit this memorial, requesting that the proposal to require bowing be rescinded. Heaven, though supremely profound, must manifest the brightness of the sun and moon. Earth, though supremely still and silent, must solidify the transformations of mountains and rivers. Sages, though understanding the workings of the unseen, must also rely on virtuous and talented individuals to assist in governing the people. Since the ruler treats his subjects with propriety, the subjects must serve the ruler with loyalty. If one does not argue and contend before things happen, then one fears that the opportunity will be lost. However, the Buddha-dharma is beyond the realm of worldly regions, surpassing the dignity of the Four Great Elements (earth, water, fire, and wind), transcending the appearance of the universe, and exceeding the meaning of the three (ruler, parent, teacher). It proclaims causeless compassion and propagates the teaching of non-speaking transformation. Its merit operates in secret, so it is said to be like bathing, gradually permeating. But those of mediocre understanding think it is useless because they do not understand what it relinquishes. Therefore, the 'Preface to the Sacred Teachings' of the previous dynasty says: 'The mysteries of yin and yang are difficult to fathom because they have no form.' The Buddha-dharma reveres emptiness, governs the profound, controls stillness, promotes the salvation of all beings, and manages and governs the ten directions. Now that the sun of wisdom has hidden its light and the teachings of the Buddha are operating in secret, who but the monks uphold the Dharma, harmony, and reverence? Therefore, the Buddha told the Bodhisattva Xinxiang: 'I say that the Three Jewels (Buddha, Dharma, Sangha) are only one entity, without separate forms.' The transmission of the Buddha's teachings should be here. If one treats the small monks with propriety like King Ashoka, would one use deceitful means like wicked ministers to exchange for the heads of the people?
非體道之可尚乎。今欲令僧尼鞠躬于禮儀。劬勞于拜揖。是致佛以拜人。非人者以奉法。如弁舄翻加於首足。寔回換惑亂之甚矣。且王有常不臣者三。暫不臣者五。不名者四。不臣者一。尚書曰。虞賓在位舜不臣朱。詩云。有客有客。亦白其馬。此承二王之後。帝者尚所不臣。況僧當大聖之胤。奚足致敬君主國之賓序胡預失儀。而以不輕禮於四眾。用配敬於一人。此蓋菩薩比丘情亡物我。況今尊卑位別殊非媲偶。又舉凈名而取稽首。引知法而招恭敬。昔函丈于新學不觀機而授藥。以中忘此意。宗半字焉。既宴寂于正念。發宿生而示悟。還得本心。崇滿字矣。於是以亡相稽首無想接足。乃混緇素於一時。泯性相於萬古。斯並大士權誠。未可小機普準。故涅槃經云。我為菩薩說如此偈。今以聲聞持戒臘之至。執威儀之切。非以重傲慢悖君親。良欲崇國家利臣人者也。又順正理論云。諸天神眾不敢悕求受五戒者禮。如國君主亦不求比丘禮拜。以懼損功德及壽命故。受欲行之以周孔之教。抑之以從俗之禮。竊為仁者不取也。又僧尼族非蕃類性簡戎蠻。稟中國而法四夷。承剔割而紹三寶。據其教則有拜君親為損。修其法以資家國有益。恐匿聖言禍鐘自犯。四分律云。使恭敬耆年。不應禮拜白衣者。正以弗縻于爵祿。異俗網于典誨
【現代漢語翻譯】 現代漢語譯本：難道體悟佛道還不值得推崇嗎？現在想要讓僧尼對禮儀鞠躬，勤勞于拜見作揖，這是讓佛去拜人，而不是讓不通佛法的人來侍奉佛法。如同把帽子和鞋子顛倒地戴在頭和腳上，實在是顛倒錯亂到了極點。況且，天子有三種永遠不臣服的人，五種暫時不臣服的人，四種不稱臣的人，一種不臣服的人。《尚書》上說，虞舜讓有虞氏的賓客坐在朝廷上，（因為他是先王的後代）舜不把他當臣子看待。詩經上說，來了客人，來了客人，還牽來了白色的馬。這是繼承了虞舜和夏禹之後，帝王尚且有不臣服的人。更何況僧人是偉大聖人的後代，哪裡值得讓他們去尊敬君主呢？僧人是國家的賓客，為什麼預先就讓他們失去禮儀，用不輕易向四眾（比丘、比丘尼、沙彌、沙彌尼）行禮，來匹配對一個人的尊敬呢？這大概是菩薩比丘情空物空，沒有分別。況且現在尊卑地位有別，本來就不是匹配的。又引用《維摩詰經》來要求稽首，引用知法比丘來要求恭敬。過去在講堂里對新學者不觀察根機而傳授佛法，因為心中忘記了這個道理，只學到了『半字』的禪宗。既然在正念中入滅，啓發了宿世的智慧，顯示了覺悟，才算得到了本心，崇尚『滿字』的禪宗。因此用亡相的稽首，無想的接足，乃至於混淆了僧俗，泯滅了性相，這都是大士的權宜之計，不可以小乘的根機普遍遵循。所以《涅槃經》說，『我為菩薩說如此偈』。現在用聲聞持戒的精嚴，執著威儀的懇切，不是爲了加重傲慢，違背君親，實在是想要尊崇國家，有利於臣民。又《順正理論》說，諸天神眾都不敢希望接受五戒的人向自己禮拜，如同國君也不要求比丘禮拜，因為害怕損減功德和壽命。想要用周孔的儒家倫理來約束僧人，用世俗的禮儀來壓制他們，我私下認為仁者不應該這樣做。而且僧尼的族群不是邊疆少數民族，他們的天性淳樸，不野蠻。他們接受中國的文化，傚法四夷的佛法，承受剃度的儀式，繼承三寶的傳承。根據他們的教義，向君親禮拜是有損的；修持他們的佛法，對國家是有益的。恐怕隱藏聖人的教誨，災禍會自己降臨。《四分律》說，要恭敬年長的僧人，不應該禮拜在家的俗人。正是爲了不被爵位俸祿所束縛，不被世俗的教誨所迷惑。 English version: Is it not worth valuing the realization of the Buddhist path? Now, to make monks and nuns bow to etiquette and diligently perform obeisances is to make the Buddha bow to people, rather than having those who do not understand the Dharma serve the Dharma. It is like putting a hat and shoes on the head and feet in reverse, which is extremely confusing and chaotic. Moreover, the Son of Heaven has three types of people who never submit, five types who temporarily do not submit, four types who do not claim to be subjects, and one type who does not submit. The Book of Documents says, 'When Yu Shun had guests from the Yu clan in court, Shun did not treat him as a subject.' The Book of Odes says, 'Guests are coming, guests are coming, and they are leading white horses.' This is because, inheriting after Yu Shun and Xia Yu, emperors still had those who did not submit. How much more so should monks, who are descendants of the great sage, not be made to respect the monarch? Monks are guests of the state, why should they be made to lose their etiquette in advance, using the fact that they do not easily pay respects to the four assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas) to match their respect for one person? This is probably because Bodhisattva bhikshus have emptied their emotions and objects, and have no distinctions. Moreover, now that there are differences in status between the honored and the lowly, they are not matched. Furthermore, citing the Vimalakirti Sutra to demand prostration, and citing knowledgeable bhikshus to demand reverence. In the past, in the lecture hall, one did not observe the capacity of new learners and impart the Dharma, because one forgot this principle in one's heart, and only learned the 'half-word' of Zen. Since one enters extinction in right mindfulness, inspires wisdom from past lives, and shows enlightenment, one has attained the original mind and reveres the 'full-word' of Zen. Therefore, using prostration without form, and touching the feet without thought, even to the point of confusing the monastic and the laity, and obliterating the nature and characteristics, these are all expedient means of great beings, and cannot be universally followed by those of small capacity. Therefore, the Nirvana Sutra says, 'I speak this verse for Bodhisattvas.' Now, using the strict adherence to precepts of the Shravakas, and the earnest adherence to demeanor, is not to increase arrogance and violate rulers and parents, but truly to honor the country and benefit the people. Furthermore, the Nyayanusara-sastra says that the gods and spirits do not dare to hope that those who have received the five precepts will bow to them, just as the monarch does not ask the bhikshus to bow, because they fear diminishing their merit and lifespan. Wanting to restrain monks with the Confucian ethics of Zhou and Kong, and suppress them with secular etiquette, I privately believe that the benevolent should not do this. Moreover, the monastic community is not a frontier minority, their nature is simple and not barbaric. They accept Chinese culture and emulate the Buddhist Dharma of the four regions, receiving the tonsure ceremony and inheriting the transmission of the Three Jewels. According to their teachings, bowing to rulers and parents is detrimental; cultivating their Dharma is beneficial to the country. I fear that hiding the teachings of the sages will bring disaster upon oneself. The Vinaya in Four Parts says that one should respect elderly monks and should not bow to laypeople. It is precisely in order not to be bound by titles and emoluments, and not to be confused by secular teachings.
【English Translation】 Modern Chinese translation: Is it not worth valuing the realization of the Buddhist path? Now, to make monks and nuns bow to etiquette and diligently perform obeisances is to make the Buddha bow to people, rather than having those who do not understand the Dharma serve the Dharma. It is like putting a hat and shoes on the head and feet in reverse, which is extremely confusing and chaotic. Moreover, the Son of Heaven has three types of people who never submit, five types who temporarily do not submit, four types who do not claim to be subjects, and one type who does not submit. The Book of Documents says, 'When Yu Shun had guests from the Yu clan in court, (because he was a descendant of the former king) Shun did not treat him as a subject.' The Book of Odes says, 'Guests are coming, guests are coming, and they are leading white horses.' This is because, inheriting after Yu Shun and Xia Yu, emperors still had those who did not submit. How much more so should monks, who are descendants of the great sage, not be made to respect the monarch? Monks are guests of the state, why should they be made to lose their etiquette in advance, using the fact that they do not easily pay respects to the four assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas) to match their respect for one person? This is probably because Bodhisattva bhikshus have emptied their emotions and objects, and have no distinctions. Moreover, now that there are differences in status between the honored and the lowly, they are not matched. Furthermore, citing the Vimalakirti Sutra to demand prostration, and citing knowledgeable bhikshus to demand reverence. In the past, in the lecture hall, one did not observe the capacity of new learners and impart the Dharma, because one forgot this principle in one's heart, and only learned the 'half-word' of Zen. Since one enters extinction in right mindfulness, inspires wisdom from past lives, and shows enlightenment, one has attained the original mind and reveres the 'full-word' of Zen. Therefore, using prostration without form, and touching the feet without thought, even to the point of confusing the monastic and the laity, and obliterating the nature and characteristics, these are all expedient means of great beings, and cannot be universally followed by those of small capacity. Therefore, the Nirvana Sutra says, 'I speak this verse for Bodhisattvas.' Now, using the strict adherence to precepts of the Shravakas, and the earnest adherence to demeanor, is not to increase arrogance and violate rulers and parents, but truly to honor the country and benefit the people. Furthermore, the Nyayanusara-sastra says that the gods and spirits do not dare to hope that those who have received the five precepts will bow to them, just as the monarch does not ask the bhikshus to bow, because they fear diminishing their merit and lifespan. Wanting to restrain monks with the Confucian ethics of Zhou and Kong, and suppress them with secular etiquette, I privately believe that the benevolent should not do this. Moreover, the monastic community is not a frontier minority, their nature is simple and not barbaric. They accept Chinese culture and emulate the Buddhist Dharma of the four regions, receiving the tonsure ceremony and inheriting the transmission of the Three Jewels. According to their teachings, bowing to rulers and parents is detrimental; cultivating their Dharma is beneficial to the country. I fear that hiding the teachings of the sages will bring disaster upon oneself. The Vinaya in Four Parts says that one should respect elderly monks and should not bow to laypeople. It is precisely in order not to be bound by titles and emoluments, and not to be confused by secular teachings. English version: Is it not worth valuing the realization of the Buddhist path? Now, to make monks and nuns bow to etiquette and diligently perform obeisances is to make the Buddha bow to people, rather than having those who do not understand the Dharma serve the Dharma. It is like putting a hat and shoes on the head and feet in reverse, which is extremely confusing and chaotic. Moreover, the Son of Heaven has three types of people who never submit, five types who temporarily do not submit, four types who do not claim to be subjects, and one type who does not submit. The Book of Documents says, 'When Yu Shun had guests from the Yu clan in court, Shun did not treat him as a subject.' The Book of Odes says, 'Guests are coming, guests are coming, and they are leading white horses.' This is because, inheriting after Yu Shun and Xia Yu, emperors still had those who did not submit. How much more so should monks, who are descendants of the great sage, not be made to respect the monarch? Monks are guests of the state, why should they be made to lose their etiquette in advance, using the fact that they do not easily pay respects to the four assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas) to match their respect for one person? This is probably because Bodhisattva bhikshus have emptied their emotions and objects, and have no distinctions. Moreover, now that there are differences in status between the honored and the lowly, they are not matched. Furthermore, citing the Vimalakirti Sutra to demand prostration, and citing knowledgeable bhikshus to demand reverence. In the past, in the lecture hall, one did not observe the capacity of new learners and impart the Dharma, because one forgot this principle in one's heart, and only learned the 'half-word' of Zen. Since one enters extinction in right mindfulness, inspires wisdom from past lives, and shows enlightenment, one has attained the original mind and reveres the 'full-word' of Zen. Therefore, using prostration without form, and touching the feet without thought, even to the point of confusing the monastic and the laity, and obliterating the nature and characteristics, these are all expedient means of great beings, and cannot be universally followed by those of small capacity. Therefore, the Nirvana Sutra says, 'I speak this verse for Bodhisattvas.' Now, using the strict adherence to precepts of the Shravakas, and the earnest adherence to demeanor, is not to increase arrogance and violate rulers and parents, but truly to honor the country and benefit the people. Furthermore, the Nyayanusara-sastra says that the gods and spirits do not dare to hope that those who have received the five precepts will bow to them, just as the monarch does not ask the bhikshus to bow, because they fear diminishing their merit and lifespan. Wanting to restrain monks with the Confucian ethics of Zhou and Kong, and suppress them with secular etiquette, I privately believe that the benevolent should not do this. Moreover, the monastic community is not a frontier minority, their nature is simple and not barbaric. They accept Chinese culture and emulate the Buddhist Dharma of the four regions, receiving the tonsure ceremony and inheriting the transmission of the Three Jewels. According to their teachings, bowing to rulers and parents is detrimental; cultivating their Dharma is beneficial to the country. I fear that hiding the teachings of the sages will bring disaster upon oneself. The Vinaya in Four Parts says that one should respect elderly monks and should not bow to laypeople. It is precisely in order not to be bound by titles and emoluments, and not to be confused by secular teachings.
矣。王制曰。宗廟有不順者絀以爵。山川有神祇而不舉者削以地。況僧尼索鬼神之敬。反父母之禮。若使正教淪湑於是污鄙。恐神明所不交泰。福慶所不流潤。災害機生。禍亂幾作。而含靈廢成俗之化。胄子闕啓蒙之訓。率土臣人順風載靡。不可自新于師戒。有助國於教化者也。梵網經云。不拜君親鬼神明矣。且濡沾不拜。為容節之失。矧乃割截非束帶之儀。髡削無稽首之飾。于庠序之風範朝采之變怪也。佛是絕域異俗之化。靡中和順動之氣。存亡之際實寄於人矣。大傳曰。正朔所不加。即君子所不臣。未若福其所訓利其所稟。便其勞動而用之。乘其利安而事之。故得百姓之歡心。即一人有慶者也。又介冑不拜慮折其威。師帝不臣恐損其道。況衣忍鎧擐組甲。伏龍怖以袈裟。懾魔威于抖擻。逃隸出家王親降禮波離入道父王致拜。故知道在則貴。不以人為輕重。是以道頗弘人。人蓋弘道者信矣。今遺法所以付于王者。委護持仗流通也。以四眾之微弱。恐三寶之廢壞。藉王者以威伏。假王者以勞逼。今使攝衣屈膝握拳稽顙。則連河之化于茲缺矣。詩云。王赫斯怒。爰整其旅。僧等戰戰兢兢誠惶誠恐。懼虧遺教之本意。辱同功之法服。一拜之勞不必加眾僧之損。一拜之敬不必加 萬乘之尊。頃僧等孜孜而不安其業者。非所以
茍為庸庸之軀。深存靡靡之化矣。恐煥乎之美無潤色于盛代。異國之求豈聞于當今者歟。必以經像為蕪穢。不足以崇仰。僧尼為臭腐。不足為福田。睹教籍者目焦。修揖拜者攣傴。襲緇服則轉筋。談典禮而齒齲。於是嫌而棄之。變天竺之風。暢中華之禮。以萬物為更始。策三大而自新。則取善之基。徒使修立。不若隔教網于區外。放容儀於物表。臣而子之。足盡忠孝之節也。即而史傳不必為長夜。經子未必為太陽。司成雖學而無倦。猶將闕焉于大訓。況助國之美無聞亂矣。不繁禁而獲安。不革情而得志。雖文王至聖也。猶學于虢叔。孔子至明也。尚師于郯子。王者至尊也。猶父事三老兄事五更。及其釋奠。躬執爵而跪之曰。穆穆焉恂恂焉。雖至孝之事。嚴親罔以加也。是以大易蠱爻不事王侯。大禮儒行不臣天子。故知道以貴之為貴。不以輕貶為輕。伏想僚采談誚正士為之蠹害將生螟螣而議為拜者。非朝廷之上策也。原夫正法西基。迄于茲日已過千載有太半焉。自大教東流方七百歲。雖歷變市朝隆之莫替。其中聖主賢臣計余可數。未嘗拘檢意。況銑削僧尼。信知闊達之資為日久矣。閑者有執權少主謨篡微君。私佞自媚陷墜家國。又一二蕃小雄雌互舉。雖暫誅除尋革前弊。夫若此者可以攘袂鼓肘怒目切齒大視而叱之。豈不
忠烈之壯觀也。今我大唐應九五之期。四三皇之位。八纮共軌四海同文。百辟守法度于有司。三寶暢微言于汲引。則道俗資勛家國延祚。可不盛歟。可不盛歟。敕以宋朝暫革此風少選還遵舊貫。良為爽其恒情。議在不失常理。幸儼而思之弘而護之。家國之政若隆。忠孝之誠必著。冥功潛潤根條盤蔚。好爵自縻祿祑優竉。花萼繼胤蘭菊緒芳。感福慶之內資。思弘益而外護。豈不居生勿墜常保勝期者歟。今謹疏內外典禮。請循照察。沙門釋范敬白。
龍朔二年五月五日上中臺司禮太常伯隴西王博叉等執議奏狀一首
司禋議僧尼道士女官等拜君親等事。
一 五百三十九人議請不拜
右大司成令狐德棻等議稱。竊以。凡百在位。咸隆奉上之道。當其為師。尚有不臣之義。況佛之垂法事越常規。剔發同於毀傷。振錫異乎簪紱。出家非色養之境。離塵豈榮名之地。功深濟度道極崇高。何必破彼玄門牽斯儒轍。披釋服而為俗拜。踐孔門而行釋禮。存其教而毀其道。求其福而屈其身。詳稽理要恐有未愜。又道之為范雖全髮膚。出家超俗其歸一揆。加以遠標天構大啟 皇基。義藉尊嚴式符高尚。惟此二教相沿自久。爰暨我唐徽風益扇。雖王猷遐暢實賴天功。而聖輪常轉式資冥助。今儻一朝改舊無益將來。于恒
【現代漢語翻譯】 現代漢語譯本： 這是何等忠誠和壯麗的景象啊！如今我大唐正應九五之期（指帝王之位），繼承三皇五帝的偉業。天下統一，四海歸心，百官遵守法度，各司其職。佛法廣佈，以精妙的教義引導眾生。這樣，道俗兩界都能積累功德，國家也能長久安寧。這難道不是一件盛事嗎？這難道不是一件盛事嗎？ 朝廷下令，暫時革除宋朝的舊制，稍作調整后仍恢復舊規。這實在是顧及了僧侶們長久以來的習慣，所議之事也沒有違背常理。希望各位認真思考，大力維護。如果國家政治昌隆，忠孝的美德必然彰顯。無形的功德潛移默化地滋養著國家的根基，美好的爵位自然會到來，豐厚的俸祿也會得到恩賜。希望後代子孫能夠像花萼一樣繁榮昌盛，像蘭菊一樣延續芬芳。感念上天賜予的福慶，思慮如何弘揚佛法，護佑國家。這樣，才能在有生之年不墜落，永遠保持興盛的局面。 現在我謹呈上關於內外典禮的奏疏，請朝廷明察。 沙門釋范敬上。 龍朔二年五月五日，上中臺司禮太常伯隴西王博叉（官名）等執議奏狀一份： 關於祭祀時僧尼、道士、女官等是否應該向君主和親屬行拜禮的議題。 一 五百三十九人議請不拜 右大司成令狐德棻（官名）等議論說：我認為，凡是在位之人，都應該尊奉君上的道理。但是，當他們作為僧侶的老師時，尚且有不臣服的道理。更何況佛陀所垂示的佛法，超越了常規。剃髮等同於毀傷身體，手持錫杖不同於佩戴官帽。出家之人不追求物質上的供養，遠離塵世不追求榮華富貴。他們的功德在於普度眾生，他們的道行達到了崇高的境界。何必強迫他們打破玄門（指佛教），牽涉到儒家的禮節呢？讓他們穿著僧侶的服裝行世俗的拜禮，踐踏孔子的門庭而行佛教的禮儀，這是儲存了他們的教義卻毀壞了他們的道行，追求他們的福報卻屈辱了他們的身體。詳細考察其中的道理，恐怕有所不妥。而且，道教的規範雖然保全了頭髮和面板，但出家之人超越世俗，其歸宿與佛教是一樣的。再加上道教高遠的目標和宏大的架構，開啟了皇朝的基業。道教的意義在於尊崇和莊嚴，形式上符合高尚的品格。佛教和道教這兩種宗教，相沿已久。到了我大唐，美好的風尚更加盛行。雖然國家的昌盛依賴於君王的英明領導，但也實在依賴於上天的庇佑。聖輪（指佛法）常轉，也依賴於冥冥之中的幫助。如果現在貿然改變舊制，對將來並沒有好處，對於長久的傳統來說，也是不利的。
【English Translation】 English version: What a magnificent and awe-inspiring sight of loyalty! Now, our Great Tang Dynasty is responding to the auspicious time of the 'Nine-Five' (referring to the emperor's position), inheriting the great achievements of the Three Sovereigns and Five Emperors. The world is unified, and all within the four seas are of one mind. Officials abide by the laws and regulations, each fulfilling their duties. The Buddha's teachings are widely spread, guiding sentient beings with profound doctrines. In this way, both the religious and secular realms can accumulate merits, and the nation can enjoy lasting peace. Isn't this a grand and prosperous occasion? Isn't this a grand and prosperous occasion? The imperial court has ordered a temporary reform of the old system of the Song Dynasty, with adjustments to be made before restoring the old rules. This truly takes into consideration the long-standing customs of the monks and nuns, and the matters discussed do not violate common sense. It is hoped that everyone will think carefully and vigorously protect it. If the nation's politics are prosperous, the virtues of loyalty and filial piety will surely be manifested. Invisible merits subtly nourish the foundation of the country, and good titles will naturally come, and generous salaries will be bestowed. It is hoped that future generations can prosper like the calyx of flowers and continue the fragrance like orchids and chrysanthemums. Grateful for the blessings bestowed by Heaven, and thinking about how to promote Buddhism and protect the country. In this way, one can avoid falling in life and always maintain a prosperous situation. Now, I respectfully present the memorial regarding internal and external ceremonies, and I ask the court to examine it carefully. The Shramana (Buddhist monk) Shi Fan respectfully reports. On the fifth day of the fifth month of the second year of Longshuo, Wang Bocha (official title), the Grand Master of Ceremonies of the Shangzhongtai, and others submitted a memorial: Regarding the issue of whether monks, nuns, Taoists, and female officials should perform obeisance to the monarch and relatives during sacrifices. One: 539 people proposed not to bow. Linghu Defen (official title), the Grand Master of Education on the right, and others commented: I believe that all those in positions should respect the principles of honoring the sovereign. However, when they are teachers of monks, there is still the principle of not being subservient. Moreover, the Dharma taught by the Buddha transcends the norm. Shaving the head is equivalent to damaging the body, and holding a tin staff is different from wearing an official hat. Those who leave home do not pursue material offerings, and those who leave the world do not pursue fame and fortune. Their merit lies in saving all sentient beings, and their practice has reached a sublime state. Why force them to break the Xuanmen (referring to Buddhism) and involve the etiquette of Confucianism? To have them wear monastic robes and perform secular bows, to trample on Confucius's court and perform Buddhist rituals, this is to preserve their teachings but destroy their practice, to seek their blessings but humiliate their bodies. After a detailed examination of the principles, I am afraid there is something inappropriate. Moreover, although the norms of Taoism preserve hair and skin, those who leave home transcend the secular, and their destination is the same as Buddhism. In addition, the lofty goals and grand structure of Taoism have opened up the foundation of the dynasty. The meaning of Taoism lies in reverence and solemnity, and the form conforms to noble character. These two religions, Buddhism and Taoism, have been around for a long time. In our Great Tang Dynasty, the beautiful customs are even more prevalent. Although the prosperity of the country depends on the wise leadership of the monarch, it also relies on the blessings of Heaven. The Holy Wheel (referring to the Dharma) is constantly turning, and it also relies on the help in the dark. If we rashly change the old system now, it will not benefit the future, and it will be detrimental to the long-standing tradition.
沙之劫。起毫塵之累。則普天率土灰身粉骨。何以塞有隱之責。蠲不忠之罪。與其失於改創。不若謬于修文。孔子曰。因人所利而利之。老子曰。聖人無常心。以百姓心為心。二教所利弘益多矣。百姓之心歸信眾矣。革其所利非因利之道。乖其本心非無心之謂。請遵故實不拜為允。伏惟 陛下德掩上皇業光下問。君親崇敬。雖啟神衷道法難虧。還留睿想。既奉詢芻之旨。敢罄塵岳之誠。懼不折衷。追深戰惕。
一 三百五十四人議請拜
右兼司平太常伯閻立本等議稱。臣聞剛折柔存。扇玄風之妙旨。苦形甘辱。騰釋路之微言。故能開善下之源。弘不輕之義。以是聲聞降禮于居士。柱史委質于周王。此乃成緇服之表綴。立黃冠之龜鏡。自茲已降喪其宗軌。歷代溺其真理。習俗守其迷途。一人有作萬物斯睹。紐維天地驅駕皇王。轉金輪于勝境。橫玉京于玄域。遂使尋真道士追守藏之遐風落彩沙門弘禮足之綿典。況太陽垂曜在天。標無二之明。大帝稱尊御宇。極通三之貴。且二教裁范雖絕塵容。事上出家未能逃國。同賦形於姒鏡。皆仰化于姚風。豈有抗禮宸居獨高真軌。然輕尊傲長在人為悖。臣君敬父于道無嫌。考詳其議跪拜為允。前奉四月十六日 敕旨。欲令僧尼道士女官于君親致拜。恐爽于恒情。宜付有司
【現代漢語翻譯】 現代漢語譯本： 沙粒般的劫難，都源於細微塵土的累積。如果天下百姓因此灰飛煙滅，粉身碎骨，又如何承擔隱瞞不報的責任，洗脫不忠之罪呢？與其貿然改動創新，不如遵循舊制，略作修飾。孔子說：『利用對人民有利的條件來使他們得利。』老子說：『聖人沒有固定的心，以百姓的心為心。』兩種教義所帶來的利益和弘揚已經很多了，百姓的歸順和信仰也很深厚了。改變他們所獲得的利益，不是利用利益的正確方法；違揹他們的本心，也不是無心的本意。請允許我們遵從舊例，不進行跪拜，這樣才是穩妥的。我懇請陛下您，您的德行超越了上古的聖皇，您的功業光輝照耀天下，並且虛心向下詢問。君主和親人的地位崇高而值得尊敬，即使開啟了神聖的心意，但道法的原則難以違背，還請您保留您的英明想法。既然已經接受了我們進獻淺薄意見的旨意，我們敢於竭盡我們微薄的誠意。唯恐我們的建議不符合中庸之道，因此內心深感戰慄和恐懼。 兼司平太常伯閻立本（官名）閻立本等人議論說：臣聽說剛強者容易折斷，柔弱者反而能夠生存，這是宣揚玄妙道風的精髓；忍受痛苦和恥辱，是闡述釋迦牟尼教義的精微之言。因此能夠開創行善的源頭，弘揚不輕視任何人的意義。因此聲聞菩薩（佛教修行者）接受國王的禮敬，柱史（官名）向周王稱臣。這成爲了僧侶服裝的標誌，樹立了道士頭巾的典範。自此以後，逐漸喪失了其根本原則，歷代都沉溺於對真理的錯誤理解，世俗之人也墨守著錯誤的道路。只要有一個人有所作為，萬物都會效仿。維繫天地，驅使皇王，在殊勝的境界中轉動金輪（佛教用語，比喻佛法傳播），在玄妙的領域中橫置玉京（道教用語，指神仙居住的地方）。於是使得尋求真理的道士們追隨隱居山林的習俗，出家的沙門（佛教用語，指僧侶）們弘揚禮儀周全的經典。況且太陽在天上照耀，標誌著獨一無二的光明；偉大的帝王被稱為至尊，統治天下，達到了溝通天、地、人的三重尊貴。而且佛教和道教的規範雖然超脫世俗，但出家之人仍然未能脫離國家，同樣稟賦形體于大地，都仰仗君王的教化。哪裡有抗拒君王的禮儀，獨自抬高自身地位的道理呢？然而輕視尊長，傲慢無禮，在人倫道德上是違背常理的。臣子尊敬君主，兒子尊敬父親，在道義上是沒有嫌隙的。經過詳細考量，跪拜是合適的。之前奉四月十六日的皇帝的旨意，想要讓僧尼道士女官向君主和親人行跪拜之禮，恐怕會違揹他們一貫的情感，應該交給有關部門去處理。
【English Translation】 English version: The calamities like grains of sand originate from the accumulation of fine dust. If all the people under heaven are reduced to ashes and their bones crushed because of this, how can we bear the responsibility of concealing the truth and absolve ourselves of the crime of disloyalty? Rather than rashly innovating and creating, it is better to follow the old system and make slight modifications. Confucius said, 'Benefit the people by using what is beneficial to them.' Lao Tzu said, 'The sage has no constant mind; he takes the mind of the people as his mind.' The benefits and promotion brought by the two teachings are already numerous, and the people's allegiance and faith are also profound. Changing what they have gained is not the right way to use benefits; going against their original intention is not what is meant by having no mind. Please allow us to follow the old practice and not perform kneeling worship, as this would be prudent. I earnestly request Your Majesty, your virtue surpasses the ancient sage emperors, your achievements shine upon the world, and you humbly inquire downwards. The positions of the monarch and relatives are noble and worthy of respect, even if the sacred intention is initiated, the principles of the Dharma are difficult to violate, and I ask that you retain your wise thoughts. Now that we have accepted the decree to offer our shallow opinions, we dare to exhaust our meager sincerity. Fearing that our suggestions do not conform to the doctrine of the Mean, we feel deeply apprehensive and fearful. Yan Liben (official title), the concurrently serving Siping Taichang Bo (official title), and others discussed and said: Your servant has heard that the strong are easily broken, while the weak can survive, which is the essence of promoting the profound Taoist spirit; enduring suffering and humiliation is the subtle expression of Sakyamuni's teachings. Therefore, it can create the source of doing good and promote the meaning of not despising anyone. Therefore, Sravakas (Buddhist practitioners) accept the respect of kings, and Zhushi (official title) becomes a subject of the Zhou king. This has become the symbol of monastic clothing and established the model of Taoist headgear. Since then, its fundamental principles have gradually been lost, and generations have indulged in the wrong understanding of the truth, and secular people have adhered to the wrong path. As long as one person acts, all things will follow suit. Maintaining heaven and earth, driving emperors and kings, turning the Dharma wheel (Buddhist term, a metaphor for the spread of Buddhism) in the supreme realm, and placing Yujing (Taoist term, referring to the place where immortals live) horizontally in the mysterious realm. Thus, the Taoists who seek the truth follow the custom of living in seclusion in the mountains, and the Shamen (Buddhist term, referring to monks) who have left home promote the comprehensive etiquette classics. Moreover, the sun shines in the sky, marking the unique light; the great emperor is called the supreme, ruling the world, and reaching the triple nobility of communicating with heaven, earth, and man. Moreover, although the norms of Buddhism and Taoism transcend the world, those who have left home have still failed to escape the country, and they are equally endowed with forms on the earth, and they all rely on the king's education. Where is the reason to resist the king's etiquette and raise one's own position alone? However, despising elders and being arrogant and rude is contrary to human ethics. Subjects respect the monarch, and sons respect their fathers, and there is no gap in morality. After detailed consideration, kneeling is appropriate. Previously, the imperial decree of April 16th wanted to order monks, nuns, Taoists, and female officials to kneel to the monarch and relatives, which I am afraid would violate their consistent feelings and should be handed over to the relevant departments for handling.
詳議。奏聞者件狀如前。謹錄奏聞。伏聽 敕旨 龍朔二年六月五日狀。
今上停沙門拜君詔一首
東臺。若夫華裔列聖。異軫而齊驅。中外裁風。百慮而同致。自周霄隕照漢夢延輝。妙化西移慧流東被。至於玄牝邃旨碧落希聲。具開六順之基。偕葉五常之本。而於愛敬之地。忘乎跪拜之儀。其來永久罔革茲弊朕席圖登政崇真導俗。凝襟解脫之津。陶思常名之境。正以尊親之道禮經之格言。孝友之義詩人之明準。豈可以絕塵峻范。而忘恃怙之敬。拔累貞規。乃遺溫清之序。前欲令道士女官僧尼等致拜。將恐振駭恒心爰俾詳定。有司咸引典據兼陳情理。沿革二塗粉綸相半。朕商搉群議沉研幽賾。然箕穎之風高尚其事遐想前載。故亦有之。今于君處勿須致拜。其父母之所慈育彌深。祇伏斯曠更將安設自今已后即宜跪拜。主者施行。
龍朔二年六月八日。西臺侍郎弘文館學士輕車都尉臣上官儀宣。
京邑老人程士颙等上請。出家子女不拜親表一首
臣言。臣聞佛化所資在物斯貴。良由拔沉冥於六道。濟蒙識於三乘。其德既弘其功亦大。所以佛為法主。幽顯之所歸依。法為良藥。煩惑由之清蕩。僧為佛種弘演被于來際。遂使歷代英主。重道德而護持。清信賢明。度子女而承繼。固得僧尼遍於區
【現代漢語翻譯】 現代漢語譯本： 詳細議論的情況。奏聞的內容和之前的文書一樣。恭敬地記錄奏聞。恭候皇上的旨意。龍朔二年六月五日的文書。
當今皇上停止沙門（Śrāmaṇa，佛教出家眾）向君主跪拜的詔書一份
東臺（指尚書省）。那些華夏的歷代聖賢，雖然途徑不同卻都達到了相同的目標；治理國家，考慮的事情雖多卻都趨於一致。自從周朝的隕落和漢朝的興盛，佛教的玄妙教化向西傳播，智慧的河流向東流淌。玄妙深奧的旨意和碧落（道教術語，指天空）中稀有的聲音，都開啟了遵循六順的基礎，共同符合五常的根本。但是在愛敬的場合，卻忘記了跪拜的禮儀。這種弊端由來已久，沒有改變。我繼承皇位，希望推崇真正的道德來引導百姓，專心研究解脫的途徑，陶冶思想達到常名的境界。正是因為尊重親人的道理是禮經的格言，孝順友愛的意義是詩人的明確準則。怎麼可以因為出家修行的高尚典範，就忘記了對父母的敬愛？擺脫世俗的束縛，也不能遺忘對父母的溫情和侍奉。之前想要讓道士、女官、僧尼等都行跪拜之禮，又擔心會驚擾他們平靜的心境，所以讓他們詳細審定。有關官員都引用典籍，陳述情理。沿襲舊制和革除舊制兩種意見，贊成和反對的意見各佔一半。我仔細衡量了大家的意見，深入研究了其中的奧妙。箕山、穎水的隱士之風雖然高尚，但那只是對前朝往事的遙遠懷念，所以也有不跪拜君主的例子。現在對於君主可以不行跪拜之禮。但是父母對他們的慈愛養育非常深厚，如果對父母也曠廢跪拜之禮，又該如何安排呢？從今以後，對父母就應該行跪拜之禮。主管官員執行。
龍朔二年六月八日，西臺侍郎、弘文館學士、輕車都尉臣上官儀宣讀。
京城的老人程士颙等人上書請求：出家的子女可以不拜親屬長輩一份
臣稟告：臣聽說佛法的弘揚在於對萬物的資助，而這種資助又以拔出六道輪迴的沉淪，救濟三乘佛法的矇昧最為可貴。佛法的恩德既然廣大，它的功用也很大。所以佛是法主，是幽冥和顯明世界所共同歸依的對象；佛法是良藥，煩惱和迷惑因此得以清除；僧是佛種，他們的弘揚佛法會延續到未來。因此歷代的英明君主，都重視道德而加以保護和支援；清凈信仰的賢明人士，讓自己的子女出家來繼承佛法。因此僧尼遍佈全國各地。
【English Translation】 English version: Detailed discussion. The memorial is the same as the previous document. Respectfully recorded and reported. Awaiting the imperial edict. Document dated the fifth day of the sixth month of the second year of Longshuo.
A decree from the current emperor to stop Śrāmaṇas (Buddhist monks) from bowing to the ruler.
The East Terrace (referring to the Department of State Affairs). Those virtuous sages of China, though their paths differed, all reached the same goal; in governing the country, though their considerations were many, they all tended towards the same end. Since the decline of the Zhou dynasty and the rise of the Han dynasty, the profound teachings of Buddhism spread westward, and the river of wisdom flowed eastward. The subtle and profound meanings and the rare sounds in the Azure Heavens (Daoist term for the sky) have all opened up the foundation of following the Six Harmonies and jointly conform to the root of the Five Constants. However, in the context of love and respect, the etiquette of kneeling and bowing has been forgotten. This drawback has existed for a long time without change. I have inherited the throne, hoping to promote true morality to guide the people, focusing on studying the path to liberation, and cultivating thoughts to reach the realm of eternal fame. It is precisely because the principle of respecting relatives is the maxim of the Book of Rites, and the meaning of filial piety and fraternity is the clear standard of the Book of Poetry. How can one forget the respect for parents because of the noble example of monastic practice? Getting rid of worldly constraints should not lead to forgetting the warmth and service to parents. Previously, I wanted to have Daoist priests, female officials, monks, and nuns all perform the act of kneeling and bowing, but I was worried that it would disturb their peaceful state of mind, so I asked them to deliberate in detail. Relevant officials cited classics and stated reasons. Opinions on following the old system and abolishing the old system were divided, with half in favor and half against. I carefully weighed everyone's opinions and deeply studied the mysteries within. Although the hermit style of Mount Ji and the Ying River is noble, it is only a distant memory of past events, so there are also examples of not bowing to the ruler. Now, one does not need to bow to the ruler. However, parents' love and nurturing for them are very deep. If the act of kneeling and bowing is also neglected towards parents, how should it be arranged? From now on, one should kneel and bow to parents. The responsible officials shall implement this.
Read by Shangguan Yi, Attendant of the West Terrace, Scholar of the Hongwen Pavilion, and Lieutenant General of Light Chariots, on the eighth day of the sixth month of the second year of Longshuo.
A petition from Cheng Shirong and other elders in the capital: Children who have left home should not bow to relatives and elders.
Your subject reports: I have heard that the propagation of Buddhism lies in the assistance to all things, and this assistance is most valuable in extracting beings from the cycle of the Six Realms and saving the ignorant in the Three Vehicles of Buddhism. Since the grace of Buddhism is vast, its function is also great. Therefore, the Buddha is the Lord of the Dharma, the object of common refuge for both the hidden and manifest worlds; the Dharma is good medicine, and troubles and delusions can be cleared away by it; the Sangha (Buddhist monastic community) is the seed of the Buddha, and their propagation of the Dharma will continue into the future. Therefore, the enlightened rulers of past dynasties have valued morality and protected and supported it; virtuous people of pure faith have allowed their children to leave home to inherit the Dharma. Therefore, monks and nuns are all over the country.
㝢。垂範道于無窮。伏惟 陛下。慈濟九有開暢一乘。愛敬之道克隆。成務之途逾遠。近奉 明詔。令僧跪拜父母。斯則崇揚孝始布范敬源。但佛有成教。出家不拜其親。欲使道俗殊津。歸戒以之投附。出處兩異。真俗由之致乖。莫非心受佛戒形具佛儀。法網懸殊敬相全別。且自高尚之風。人主猶存抗禮。豈惟臣下返受跪拜之儀。俯仰撫循無由啟處。意願國無兩敬。大開方外之跡。僧奉內教。便得立身行道。不任私懷之至。謹奉表以聞塵黷
威嚴。伏增戰越。謹言 六月二十一日上。
直東臺憑神德上請依舊僧尼等不拜親表一首(並上佛道先後事)
道士僧尼請依舊僧尼在前(此一條在貞觀十一年因今合上)
僧尼請依舊不拜父母
臣聞秘教東流。因明後而闡化。玄風西運憑至。識以開宗故知。弘濟千門義。宣于雅道。提誘萬品。理塞于邪津。只可隨聖教以抑揚。豈得逐人事而興替。沙門者求未來之勝果。道士者信有生之自然。自然者貴取性真。絕其近偽之跡。勝果者意存杜漸。遠開趣道之心。誘濟源雖不同。從善終歸一致。伏惟 皇帝陛下。包元建極御一飛貞。乘大道以流謙。順無為而下濟。因心會物教不肅成。今乃定道佛之尊卑。抑沙門之拜伏。拜伏有同常禮。未是出俗之因。尊
【現代漢語翻譯】 現代漢語譯本： 我懷著敬畏之心稟告。您的垂範之道是無窮無盡的。恭敬地希望陛下，慈悲地普濟天下，開創通暢的佛法。愛敬之道得以發揚光大，成就事業的道路更加長遠。近日奉到您的聖旨，命令僧人跪拜父母。這本是崇尚孝道，廣佈敬意的開端。但是佛有成規，出家人不拜父母，是爲了使僧俗有別，使歸依佛法的人有所依附。出家與在家是兩種不同的生活方式，僧人和俗人由此而區分。僧人內心接受佛的戒律，外在具有僧人的儀容。佛法戒律與世俗禮法截然不同，尊敬的方式也完全不同。況且自古以來，高尚之士，人主尚且以平等的禮節相待。豈能讓臣下反而接受跪拜的禮儀。我反覆思量，不知如何是好。我希望國家沒有兩種不同的敬拜方式，大開方便之門，允許僧人在佛法中立身修行。我懷著至誠的私心，謹呈上此表，冒犯您的威嚴。 我懷著敬畏之心，更加感到惶恐不安。謹言。六月二十一日上。 直東臺憑神德上奏，請求依舊僧尼等不拜親屬的表文一篇（並上奏佛道先後之事）。 道士僧尼請依舊僧尼在前（此一條在貞觀十一年因今合上）。 僧尼請依舊不拜父母。 臣聽說佛教秘法東傳，憑藉英明的君主而發揚光大。玄妙的道風西行，憑藉精深的見識而開創宗派。因此知道，弘揚濟世的千門萬戶，其義理宣揚于高雅的道理之中；引導勸化萬物，其道理堵塞于邪門歪道。只能順應聖明的教誨加以提倡或抑制，豈能隨著人事的變遷而興盛或衰落。沙門追求未來殊勝的果報，道士相信自然而生的道理。自然之道貴在求取真性，斷絕虛偽的痕跡。殊勝的果報意在防微杜漸，長遠地開啟趣向真理的道路。引導和救濟的源頭雖然不同，但從善的最終歸宿是一致的。恭敬地希望皇帝陛下，包容天地，建立法則，以純正之心治理天下。秉承大道而謙虛退讓，順應無為而向下施恩。因心而會物，教化自然成功。如今卻要確定道教和佛教的尊卑，抑制沙門的跪拜。跪拜是通常的禮節，不是出世俗的原因。尊重
【English Translation】 English version: I report with reverence. Your exemplary way is infinite. I respectfully hope that Your Majesty, with compassion, universally benefits all under heaven and opens up the path to enlightenment. The way of love and respect is promoted, and the path to accomplishing tasks becomes even more distant. Recently, I received Your Majesty's decree, ordering monks to kneel before their parents. This is to promote filial piety and spread the source of respect. However, the Buddha has established teachings that ordained monks do not bow to their parents, in order to distinguish between the ordained and the laity, so that those who take refuge in the precepts have something to rely on. Ordination and lay life are two different ways of life, and monks and laypeople are distinguished by this. Monks internally accept the Buddha's precepts and externally possess the appearance of a monk. The Buddhist precepts and secular etiquette are completely different, and the ways of showing respect are also completely different. Moreover, since ancient times, noble people, even rulers, have treated others with equal courtesy. How can subjects instead be made to receive the ritual of kneeling? I have pondered this repeatedly and do not know what to do. I hope that the country does not have two different ways of showing respect, and that a convenient path is opened up, allowing monks to establish themselves and practice the Dharma. With sincere personal feelings, I respectfully submit this memorial, offending Your Majesty's dignity. I am filled with reverence and even more anxiety. Respectfully submitted on the twenty-first day of the sixth month. Zhi Dongtai, relying on Shen De, submitted a memorial requesting that monks and nuns not bow to relatives as before (and also submitted matters concerning the order of Buddhism and Taoism). Taoist priests and monks and nuns please keep the monks and nuns in front as before (this article was submitted together in the eleventh year of Zhenguan). Monks and nuns please do not bow to their parents as before. I have heard that the secret teachings of Buddhism spread eastward, flourishing through the enlightened ruler. The profound Taoist spirit traveled westward, establishing schools through profound knowledge. Therefore, I know that promoting the thousands of gates of salvation, its meaning is proclaimed in elegant principles; guiding and persuading all things, its principles block evil paths. One can only follow the sage's teachings to promote or suppress them, how can they rise or fall with the changes of human affairs? Shramanas (monks) seek the superior fruits of the future, Taoists believe in the naturalness of life. The way of nature values seeking true nature, cutting off traces of falsehood. Superior fruits intend to prevent problems before they arise, and to open the path to truth in the long term. Although the sources of guidance and salvation are different, the ultimate destination of doing good is the same. I respectfully hope that Your Majesty, embraces heaven and earth, establishes laws, and governs the world with a pure heart. Upholding the Great Way with humility and yielding, bestowing grace downwards in accordance with non-action. Meeting things with the mind, teaching naturally succeeds. Now, however, you want to determine the superiority and inferiority of Taoism and Buddhism, and suppress the kneeling of shramanas. Kneeling is a common etiquette, not a reason for leaving the world. Respect
卑是物我之情。豈曰無為之妙 陛下道風攸闡釋教載陳。每至齋日皆令祈福。祈福一依經教。二者何獨乖違 陛下者造化之神宗。父母者人子之慈稱 陛下以至極之重。猶停拜敬之儀。所生既曰人臣。何得曲申情禮。舍尊就愛棄重違經。緣情猶尚不通。據教若為行用 陛下統天光道順物流形。形物尚不許違。凈教何宜改作。愿 陛下因天人之志。順萬物之心。停拜伏之新儀。遵尊卑之舊貫。庶望金光東曜。不雜塵俗之悲。紫氣西暉。無驚物我之貴。即大道不昧而得相於明時。福業永貞庶重彰于聖日。謹言 七月十日上。
西明寺僧道宣等重上榮國 夫人楊氏請論不合拜親啟一首
僧道宣等啟。竊聞。紹隆法任必歸明哲。崇護真詮良資寵望。伏惟 夫人。宿著熏修。啟無疆之福。早標信慧。建不朽之因。至於佛教威儀法門軌式。實望特垂恩庇不使陵夷。自 敕被。僧徒許隔朝拜。誠當付囑之意。寔深荷戴之情。然于父母猶令跪拜。私懷徒愜佛教甚違。若不早有申聞。恐遂同於俗法。僧等翹注莫敢披陳情用回惶輒此投訴。伏乞慈覆特為上聞。儻遂恩光彌深福慶。不勝懇切之甚。謹奉啟以聞。塵擾之深唯知悚息。謹啟 八月十三日上。
大莊嚴寺僧威秀等上僧尼請依內教不拜父母表一首
謹錄佛經
【現代漢語翻譯】 現代漢語譯本： 『卑是物我之情。豈曰無為之妙』，陛下道風遠揚，闡釋佛教教義，記載陳述。每到齋戒之日，都下令祈福。祈福完全依照佛教經典教義。這兩者為何如此背離？陛下是造化之神的主宰，父母是人子慈愛的稱謂。陛下以至高無上的尊貴，尚且停止拜敬的禮儀。所生之人既然是人臣，為何要曲意表達情感禮儀？捨棄尊貴而遷就愛，拋棄重要而違背經典。順從情感尚且行不通，依據教義又如何實行？陛下統領天下，光耀道德，順應萬物而形成形態。有形態的物體尚且不允許違背，清凈的佛教教義為何適宜更改？愿陛下順應天人的意志，順應萬物的心願，停止拜伏的新禮儀，遵循尊卑的舊規矩。希望金色的光芒向東照耀，不摻雜世俗的悲哀。紫色的祥雲向西輝映，沒有驚擾物我的尊貴。那麼大道就不會被矇蔽，而能夠在光明時代得以顯現。福德事業永遠貞正，希望能夠在聖明的日子裡再次彰顯。謹言。七月十日上奏。
西明寺僧人道宣等人再次上奏榮國夫人楊氏，請求論述不應該拜見父母的啟事一首：
僧人道宣等人啟奏：私下聽說，繼承和發揚佛法重任必定歸於明智的人，崇尚和護衛真正的佛法依靠受寵和期望的人。恭敬地希望夫人，宿世積累修行，開啟無邊的福報。早早地樹立信奉和智慧，建立不朽的功德。至於佛教的威儀和法門的軌範模式，實在希望您特別施加恩惠庇護，不要使它衰落。自從敕令頒佈，僧徒允許隔著朝廷拜見。確實是付託囑咐的用意，實在深深地感謝和愛戴。然而對於父母仍然下令跪拜，私下認為只是爲了滿足心意，與佛教非常違背。如果不早點上報陳述，恐怕就會與世俗的法律相同。僧人們翹首期盼不敢公開陳述，心情迴旋惶恐，因此上訴。懇請您慈悲地回覆，特別為我們向上稟告。如果能夠得到恩惠的光芒，就更加深厚地增加福報和喜慶。非常懇切。謹奉上啟事以稟告。深深地打擾，只知道恐懼和不安。謹啟。八月十三日上奏。
大莊嚴寺僧人威秀等人上奏僧尼，請求依照佛教教義不拜父母的表章一首：
謹錄佛經 English version: 'Baseness is the emotion of self and others. How can it be said to be the subtlety of non-action?' Your Majesty's virtuous influence is widely spread, expounding Buddhist doctrines and recording statements. Every time on fasting days, orders are given to pray for blessings. Praying for blessings is entirely in accordance with Buddhist scriptures and teachings. Why are these two so contradictory? Your Majesty is the master of the gods of creation, and parents are the affectionate title of a child. Your Majesty, with the utmost nobility, still stops the ceremony of bowing and respect. Since the offspring are called subjects, why should they bend their will to express emotional etiquette? Abandoning nobility to accommodate love, abandoning importance to violate the scriptures. Following emotions is still not feasible, according to the teachings, how can it be implemented? Your Majesty governs the world, shines with morality, and conforms to all things to form shapes. Things with shapes are not allowed to violate, why is it appropriate to change the pure Buddhist teachings? May Your Majesty follow the will of heaven and man, follow the wishes of all things, stop the new ceremony of bowing down, and follow the old rules of respect and inferiority. Hoping that the golden light shines eastward, without mixing the sorrow of the world. The purple auspicious clouds shine westward, without disturbing the nobility of self and others. Then the Great Dao will not be obscured, but can be manifested in a bright era. The cause of blessings will be eternally upright, hoping to be manifested again on the holy day. Respectfully said. Presented on the tenth day of July.
Monk Daoxuan and others from Ximing Temple re-presented to Lady Yang of Rong State, requesting a discussion on why it is inappropriate to bow to parents, one memorial:
Monks Daoxuan and others report: I have heard that the responsibility of inheriting and promoting the Dharma must belong to the wise, and the respect and protection of the true Dharma rely on the favored and expected. Respectfully hoping that Your Ladyship, accumulating cultivation in previous lives, opens up boundless blessings. Establishing faith and wisdom early, building immortal merits. As for the Buddhist demeanor and the model of Dharma practices, it is sincerely hoped that you will bestow special grace and protection, so as not to let it decline. Since the edict was issued, monks are allowed to pay respects across the court. It is indeed the intention of entrusting and entrusting, and I am deeply grateful and appreciative. However, for parents, kneeling is still ordered, privately thinking it is only to satisfy the mind, which is very contrary to Buddhism. If it is not reported and stated early, I am afraid it will be the same as secular law. The monks look forward to it and dare not openly state it, feeling hesitant and fearful, so they appeal. I beg you to reply with compassion, and especially report to the emperor for us. If we can get the light of grace, we will increase blessings and joy more deeply. Very earnestly. I respectfully present this memorial to report. Deeply disturbed, I only know fear and unease. Respectfully reported. Presented on the thirteenth day of August.
Monk Weixiu and others from Dazhuangyan Temple presented a memorial on behalf of monks and nuns, requesting not to bow to parents according to Buddhist teachings, one memorial:
Respectfully recorded Buddhist scriptures
【English Translation】 'Baseness is the emotion of self and others. How can it be said to be the subtlety of non-action?' Your Majesty's virtuous influence is widely spread, expounding Buddhist doctrines and recording statements. Every time on fasting days, orders are given to pray for blessings. Praying for blessings is entirely in accordance with Buddhist scriptures and teachings. Why are these two so contradictory? Your Majesty is the master of the gods of creation, and parents are the affectionate title of a child. Your Majesty, with the utmost nobility, still stops the ceremony of bowing and respect. Since the offspring are called subjects, why should they bend their will to express emotional etiquette? Abandoning nobility to accommodate love, abandoning importance to violate the scriptures. Following emotions is still not feasible, according to the teachings, how can it be implemented? Your Majesty governs the world, shines with morality, and conforms to all things to form shapes. Things with shapes are not allowed to violate, why is it appropriate to change the pure Buddhist teachings? May Your Majesty follow the will of heaven and man, follow the wishes of all things, stop the new ceremony of bowing down, and follow the old rules of respect and inferiority. Hoping that the golden light shines eastward, without mixing the sorrow of the world. The purple auspicious clouds shine westward, without disturbing the nobility of self and others. Then the Great Dao will not be obscured, but can be manifested in a bright era. The cause of blessings will be eternally upright, hoping to be manifested again on the holy day. Respectfully said. Presented on the tenth day of July. Monk Daoxuan (name of a monk) and others from Ximing Temple (name of a temple) re-presented to Lady Yang (family name) of Rong State (ancient state name), requesting a discussion on why it is inappropriate to bow to parents, one memorial: Monks Daoxuan (name of a monk) and others report: I have heard that the responsibility of inheriting and promoting the Dharma (Buddhist teachings) must belong to the wise, and the respect and protection of the true Dharma (Buddhist teachings) rely on the favored and expected. Respectfully hoping that Your Ladyship, accumulating cultivation in previous lives, opens up boundless blessings. Establishing faith and wisdom early, building immortal merits. As for the Buddhist demeanor and the model of Dharma (Buddhist teachings) practices, it is sincerely hoped that you will bestow special grace and protection, so as not to let it decline. Since the edict was issued, monks are allowed to pay respects across the court. It is indeed the intention of entrusting and entrusting, and I am deeply grateful and appreciative. However, for parents, kneeling is still ordered, privately thinking it is only to satisfy the mind, which is very contrary to Buddhism. If it is not reported and stated early, I am afraid it will be the same as secular law. The monks look forward to it and dare not openly state it, feeling hesitant and fearful, so they appeal. I beg you to reply with compassion, and especially report to the emperor for us. If we can get the light of grace, we will increase blessings and joy more deeply. Very earnestly. I respectfully present this memorial to report. Deeply disturbed, I only know fear and unease. Respectfully reported. Presented on the thirteenth day of August. Monk Weixiu (name of a monk) and others from Dazhuangyan Temple (name of a temple) presented a memorial on behalf of monks and nuns, requesting not to bow to parents according to Buddhist teachings, one memorial: Respectfully recorded Buddhist scriptures
出家沙門不合跪拜父母有損無益文如左。
梵網經云。出家人不向國王父母禮拜。
順正理論云。國君父母不求比丘禮拜。
玄教東漸六百餘年。上代皇王無不咸皆敬仰。洎乎 聖帝遵奉成教彌隆。故得列剎相望精廬峙接。人知慕善家曉思愆。僧等忝在生靈詎忘忠孝。明詔頒下率土咸遵。恐直筆史臣書乖佛教。萬代之後蕪穢皇風。
僧威秀等言。竊聞。真俗異區桑門割有生之戀。幽顯殊服田衣無拜首之容。理固越情道仍舛物。況埏形戒律镕念津樑。酬恩不以形骸致養。期于福善而令儀不改釋拜必同儒。在僧有越戒之愆。居親有損福之累。臣子之慮敢不盡言。伏惟 陛下。匡振遠猷提獎幽概。既已崇之於國。亦乞正之於家。足使舍俗無習俗之儀。出家絕家人之敬。護法斯在。植福莫先自然。教有所甄人知自勉。不勝誠懇之至。謹奉表以聞。塵黷扆旒。伏增戰越。謹言。
八月二十一日上
玉華宮寺譯經沙門靜邁等上僧尼拜父母有損表一首
沙門靜邁言。竊以策系告先。尊父屈體于其子刑章攸革。介士不拜于君親。伏惟。僧等揚言紹佛嗣尊之義是同。故愛敬降高。乃折節于其氣。容服異俗。刑章之革不殊。致使沙門亦不支屈于君父。窮茲內外。雖復繼形變則而心敬君親。敢有
【現代漢語翻譯】 現代漢語譯本：出家的沙門不應該跪拜父母，這樣做有損而無益，理由如下：
《梵網經》中說：『出家人不向國王父母禮拜。』（說明出家人有別於世俗的身份，不應行世俗的跪拜禮）
《順正理論》中說：『國君父母不要求比丘禮拜。』（進一步強調出家人不應接受世俗的跪拜禮）
佛教傳入中國已經六百多年了，之前的歷代皇王沒有不敬仰佛法的。到了當今聖明的皇帝陛下，更加遵奉佛教，使得寺廟林立，精舍相連，人們都知道崇尚善良，家家戶戶都懂得反思過錯。我們僧人身在紅塵，不敢忘記忠孝。如今皇帝頒佈詔令，天下都遵從。但我們擔心史官如果如實記載，會與佛教的教義相悖，以至於萬代之後，玷污了皇家的風範。
僧人威秀等人上書說：『我們私下聽說，真俗兩界有別，出家人割捨了世俗的愛戀。出家人的服飾與世俗不同，身披袈裟沒有跪拜的禮儀。這道理超越了世俗的情感，佛道也與世俗的禮儀不同。何況我們以戒律來約束身形，以佛法來引導思想，報答恩情不靠外在的形體，而是期望通過行善來報答。如果改變了僧人的禮儀，讓僧人跪拜，那就和儒家的禮儀一樣了。對於僧人來說，這是違背戒律的過錯；對於父母來說，這是折損福報的壞事。作為臣子，我們不敢不盡言。』 懇請陛下匡正長遠的謀劃，提倡深遠的思想。既然已經在國家層面推崇佛教，也請在家庭層面匡正禮儀，使得出家之人沒有世俗的禮儀，捨棄家庭之人斷絕家庭的敬拜。護持佛法就在於此，植福沒有比這更重要的了。自然能夠使佛教的教義得到彰顯，人們知道自我勉勵。我們懷著無比誠懇的心情，謹呈上奏表，冒犯了您的聖顏，更加感到戰戰兢兢。謹奏。
八月二十一日
玉華宮寺譯經沙門靜邁等人敬上僧尼拜父母有損表一份
沙門靜邁說：『我私下認為，按照策書的記載，告誡在先，父親要向兒子彎腰，這是刑法條文的改變。有節操的人不向君親跪拜。』 懇請陛下明鑑，僧人宣揚繼承佛陀，尊崇佛法的意義是一樣的。所以要降低愛敬之情，折損世俗的氣節。僧人的服飾與世俗不同，刑法條文的改變也沒有什麼不同。以至於沙門也不向君父彎腰。窮究這些內外之別，即使改變了外在的形體，內心仍然尊敬君親。難道有
【English Translation】 English version: Monks who have left home should not kneel and bow to their parents, as it is more harmful than beneficial. The reasons are as follows:
The Brahma Net Sutra (Fanwang Jing) states: 'Those who have left home do not bow to the king or their parents.' (This explains that monks have a different status from laypeople and should not perform secular kneeling rituals.)
The Nyāyānusāra-śāstra (Shun Zheng Li Lun) states: 'The king and parents do not request monks to bow.' (This further emphasizes that monks should not accept secular kneeling rituals.)
Buddhism has been introduced to China for more than six hundred years, and previous emperors have all revered Buddhism. Now, His Majesty the wise Emperor even more reveres Buddhism, so that temples stand in rows and monasteries are connected. People all know to admire goodness, and every family knows to reflect on their faults. We monks, living in this world, dare not forget loyalty and filial piety. Now the Emperor has issued an edict, and the whole world follows it. But we are worried that if the historians record it as it is, it will contradict the teachings of Buddhism, so that after ten thousand generations, it will tarnish the imperial style.
The monks Wei Xiu and others wrote: 'We have privately heard that the realms of truth and falsehood are different, and those who have left home have severed secular love. The clothing of those who have left home is different from that of the secular world, and those who wear the kāṣāya (field robe) do not have the etiquette of kneeling. This principle transcends secular emotions, and the Buddhist path is also different from secular etiquette. Moreover, we use precepts to restrain our bodies and use the Dharma to guide our thoughts. We repay kindness not through external forms, but by hoping to repay through doing good deeds. If we change the etiquette of monks and make them kneel, then it will be the same as Confucian etiquette. For monks, this is a mistake that violates the precepts; for parents, this is a bad thing that diminishes blessings.' As subjects, we dare not fail to speak our minds. We earnestly request Your Majesty to correct long-term plans and promote profound thoughts. Since Buddhism has already been promoted at the national level, we also ask that you correct etiquette at the family level, so that those who have left home do not have secular etiquette, and those who have abandoned their families sever family worship. Protecting the Dharma lies in this, and there is nothing more important than planting blessings. Naturally, the teachings of Buddhism can be manifested, and people will know to encourage themselves. With utmost sincerity, we respectfully present this memorial, offending your sacred countenance, and we feel even more apprehensive. We respectfully report.
August 21st
The śrāmaṇa (monk) Jing Mai and others from the Yuhua Palace Temple, who translate scriptures, respectfully present a memorial stating that monks and nuns bowing to their parents is detrimental.
The śrāmaṇa Jing Mai said: 'I privately believe that according to the records of the policy, the warning comes first, and the father must bow to the son, which is a change in the penal code. People of integrity do not kneel to their rulers or parents.' We earnestly request Your Majesty's wise judgment. The monks proclaim that inheriting the Buddha and honoring the Dharma have the same meaning. Therefore, it is necessary to lower the feelings of love and respect and diminish secular integrity. The clothing of monks is different from that of the secular world, and the changes in the penal code are no different. So that śrāmaṇa do not bow to their rulers or fathers. Exhausting these internal and external differences, even if the external form is changed, the heart still respects the rulers and parents. Could there be
怠哉。至如臣服薨君以日易月。形雖從吉而心喪三年。是知遏密八音其於三載修於心敬。其來尚矣。若令反拜父母則道俗俱違佛戒。顛沒枉坑輪迴未已。況動天地感鬼神者。豈在於跪伏耶。但公家之利。知無不為。恐因今創改萬有一累則負聖上放習法之洪恩彌劫粉身奚以塞責。伏惟 陛下。廣開獻書之路。通納芻言之辯。輕塵聽覽。伏增戰汗。謹言 八月二十五日上。
襄州禪居寺僧崇拔上請僧尼父母同君上不受出家男女致拜表一首
沙門崇拔言。拔聞。道俗憲章形心異革。形則不拜君父用顯出家之儀。心則敬通三大。以遵資養之重。近奉。
恩敕令僧不拜君王而令拜其父母。斯則隆于敬愛之禮。闕于經典之教。僧寶存而見輕。歸戒沒而長隱。豈有君開高尚之跡。不勃佛言。臣取下拜之儀。面違聖旨。可謂放子。為求其福受拜。仍獲其辜。一化致疑。二理矛楯。伏願。請從君敬之禮。以通臣下之儀。塵黷扆旒。彌增隕越。謹言。
十月二十五日上
論曰。威衛司列等狀詞則美矣。其如理何咸不惟。故實昧於大義。茍以屈膝為敬。不悟亡唇之禍。內經稱。沙門拜俗損君父功德及以壽命。而抑令俯伏者。胡言之不認輕發樞機哉。雖復各言其志。亦何傷之太甚。而威衛等狀通塞兩兼。司列等
【現代漢語翻譯】 現代漢語譯本：
唉！至於臣服已故的君主，以日代月（指居喪期間以一日當一月計算）。外表上雖然遵循吉禮，但內心服喪三年。由此可知，遏制音樂的演奏，在於三年內心修持恭敬。這種做法由來已久。如果命令僧人反過來跪拜父母，那麼道俗兩方面都違背了佛教的戒律，顛倒沉沒于枉死坑中，輪迴沒有止境。更何況能感動天地、感應鬼神的，難道在於跪拜嗎？只是爲了公家的利益，知道沒有不做的。但恐怕因為今天的創新和改變，萬一有任何累贅，那就辜負了聖上放任學習佛法的洪恩，即使粉身碎骨也難以謝罪。恭敬地希望陛下，廣開進獻書信的道路，採納百姓的諫言。我的輕微意見能被陛下聽取，更加感到戰慄和慚愧。謹呈上，八月二十五日。
襄州禪居寺僧人崇拔上書，請求僧尼對父母和君主一樣，不接受出家的男女的跪拜。
沙門崇拔說：我聽說，道俗（指出家和在家）在形式和內心上應該有所區別。形式上不跪拜君父，是爲了彰顯出家人的儀軌；內心則普遍恭敬三大（指佛、法、僧），以遵循資養的重大意義。最近奉到，
恩旨，命令僧人不跪拜君王，卻要跪拜自己的父母。這雖然隆重了敬愛之禮，卻缺失了經典之教。僧寶因此受到輕視，歸戒因此沒落而長久隱沒。難道有君王開啟高尚的舉動，卻違背佛的教言？我採取下拜的禮儀，表面上違背了聖旨，可以說是放肆之舉。爲了求得他們的福報而接受跪拜，反而會招致罪過。一次教化產生疑惑，兩種道理相互矛盾。希望陛下，允許僧人遵循對君王的恭敬之禮，以通行臣下的禮儀。我的奏章玷污了陛下的視聽，更加感到惶恐不安。謹呈上，
十月二十五日。
評論說：威衛司列等人的陳述雖然美好，但他們的道理如何呢？他們都不思考。所以對事實的理解是昧於大義。如果認為屈膝就是恭敬，那就不明白失去嘴唇的災禍（指言語不當會招致災禍）。《內經》中說，沙門跪拜世俗之人，會損害君父的功德以及壽命。而強行命令僧人俯伏，這是不認識胡言亂語，輕率地發動樞機（指重要的政令）啊。即使各自陳述自己的意見，又有什麼太大的損害呢？而威衛等人的陳述，兼顧了通達和阻塞兩方面，司列等人的陳述...
【English Translation】 English version:
Alas! As for serving a deceased ruler, calculating mourning by days instead of months (referring to shortening the mourning period by counting each day as a month). Though outwardly following auspicious rites, inwardly mourning for three years. From this, it is known that suppressing musical instruments is about cultivating reverence in the heart for three years. This practice has a long history. If monks are ordered to prostrate to their parents, both the religious and secular realms would violate Buddhist precepts, leading to being overturned and submerged in the pit of wrongful death, with endless cycles of reincarnation. Moreover, can those who move heaven and earth and resonate with spirits be found in kneeling and prostration? It is only for the benefit of the public that everything possible is done. But I fear that because of today's innovations and changes, if there is any burden, it would betray the great kindness of the Emperor in allowing the study of Buddhism, and even if I were to be ground to dust, how could I atone for it? I respectfully hope that Your Majesty will broadly open the path for submitting memorials and accept the arguments of the common people. My humble opinion, if it can be heard by Your Majesty, will only increase my trembling and shame. Respectfully submitted, August 25th.
The monk Chongba of Xiangzhou Chanju Temple submits a memorial requesting that monks and nuns, like the ruler, not accept prostrations from ordained men and women.
Shramana (Buddhist monk) Chongba says: I have heard that the religious and secular (referring to ordained and lay people) should differ in form and mind. In form, not prostrating to the ruler and father is to manifest the etiquette of a renunciant; in mind, universally respecting the Three Jewels (Buddha, Dharma, Sangha) is to follow the great significance of providing sustenance. Recently, I received,
an imperial edict ordering monks not to prostrate to the king but to prostrate to their parents. This elevates the rites of respect and love but lacks the teachings of the scriptures. The Sangha Jewel is thereby belittled, and the precepts of refuge are obscured and hidden for a long time. How can a ruler initiate noble actions yet contradict the Buddha's teachings? If I adopt the rite of prostration, I would outwardly disobey the imperial decree, which can be considered presumptuous. To accept prostrations in order to seek their blessings would instead incur blame. One teaching creates doubt, and two principles contradict each other. I hope that Your Majesty will allow monks to follow the rites of respect for the ruler, so as to practice the etiquette of subjects. My memorial defiles Your Majesty's sight and hearing, and I feel even more apprehensive. Respectfully submitted,
October 25th.
Commentary: The statements of the Weiwei Si Lie (officials in charge of guards and ranks) and others are beautiful, but what about their reasoning? They do not contemplate. Therefore, their understanding of the facts is ignorant of the greater meaning. If they believe that kneeling is respect, then they do not understand the disaster of losing one's lips (referring to the disaster that inappropriate speech can bring). The Inner Classic says that shramanas prostrating to secular people harms the merits and lifespan of the ruler and father. To forcibly order monks to prostrate is to not recognize nonsense and rashly initiate the pivot (referring to important decrees). Even if each states their own opinion, what great harm is there? But the statements of the Weiwei and others consider both accessibility and obstruction, and the statements of the Si Lie and others...
狀一途永執。或訪二議優劣。余以為楚則失矣。齊亦未為得也。然兩兼則膚腠。永執乃膏肓。故升威衛于乙科。退司列于景第。至若范公質議則旨贍文華。隴西執奏言約理舉。既而人庶斯穆龜筮葉從。故得天渙下覃載隆高尚之美慈育之地。更弘拜伏之仁。時法侶名僧都鄙耆耋。僉曰。葉私志矣。違教如何。於是具顯經文廣陳表啟。匪朝伊夕連訴庭闕。但天門邃遠申請靡由。奉 詔求宗難為去取。易曰。羝羊觸蕃。羸其角方之釋。侶豈不然歟。贊曰。
威衛之流。議雖通塞。以人廢道。誠未為得。司列等狀。抑釋從儒。拜傷。
君父。詎曰忠謀。質議遒華。敷陳簡要。天人葉允。爰垂璽誥。恭承 明命。式抃且歌顧瞻玄籍有累如何。法俗疇咨。咸申啟表。披瀝丹款。未紆黃道。進退惟谷。投措靡由。仰悕神禹。疏茲法流。
沙門不應拜俗總論
釋彥悰曰。夫沙門不拜俗者何。蓋出處異流內外殊分。居宗體極息慮忘身。不汲汲以求生。不區區以順化。情超㝢內跡寄寰中。斯所以抗禮 宸居背 恩天屬。化物不能遷其化。生生無以累其生。長揖君親。斯其大旨也。若推之人事稽諸訓詁。則所不應拜其例十焉。至如望秩山川郊祀天地。欲其利物君罄乃誠。今三寶住持歸戒弘益。幽明翼化可略言焉。斯
神祇之流也。為祭之尸必葉昭穆。割牲薦熟時為不臣。今三寶一體敬僧如佛。備乎內典無俟繁言。斯祭主之流也。杞宋之君二王之後。王者所重敬為國賓。今僧為法王之胤。王者受佛付囑。勸勵四部進修三行。斯國賓之流也。重道尊師則弗臣矣。雖詔天子無北面焉。今沙門傳佛至教。導凡誘物嚴師敬學。其在茲乎。斯儒行之流也。禮云。介者不拜。為其失於容節。故周亞夫長揖漢文也。今沙門身被忍鎧戡剪欲軍。掌握慧刀志摧心惑。斯介冑之流也。蓍代筮賓尊先冠阼。母兄致拜以禮成人。今沙門以大法為己任。拯群生於塗炭。敬遵遺躅祖承嫡胤。斯傳重之流也。堯稱則天。不屈穎陽之高。武盡美矣。終全孤竹之潔。今沙門高尚其事不事王侯。蟬蛻囂埃之中。自致寰區之外。斯逸人之流也。犯五刑關三木被捶楚嬰金鐵者。不責其具禮。今沙門剔毛髮絕胤嗣毀形貌易衣服。斯甚刑之流也。又詔使雖微承天則貴沙門縱賤稟命宜尊。況德動幽明化沾龍鬼。靜人天之苦浪。清品庶之災氛。功既廣焉。澤亦弘矣。豈使絕塵之伍拜累君親。閑放之流削同名教而已。余幼耽斯務長頗搜尋。采遺烈于青編。纂前芳于汗簡。重以感淪暉于佛日。罄爝火以興詞。庶永將來傳之好事。又古今書論。皆云不敬。據斯一字。愚竊惑焉。何者敬乃通心
【現代漢語翻譯】 現代漢語譯本：
這是神祇之流。古代祭祀時，主持祭祀的屍體必須按照昭穆制度排列。獻祭牲畜時，表示不臣服於君王。現在三寶（佛、法、僧）一體，尊敬僧人如同尊敬佛。這些都詳備于佛教經典之中，無需多言。這是祭主的流派。
杞國和宋國的君主，是夏朝和商朝的後代。君王重視他們，尊敬他們為國賓。現在僧人是法王的後裔。君王接受佛的囑託，勸勉四部弟子精進修行三行（無貪、無嗔、無癡）。這是國賓的流派。
尊重道義和老師，就不臣服於君王。即使是天子的詔令，也可以不北面朝拜。現在沙門（shamen，出家修道的人）傳授佛陀的至高教義，引導凡人，教化萬物，嚴於律己，尊敬師長，大概就是這樣吧。這是儒家行為的流派。
《禮記》說：『身穿盔甲的人不拜，因為他們不方便行禮。』所以周亞夫只是向漢文帝作了個長揖。現在沙門身披忍辱之鎧甲，征服慾望之軍隊，手握智慧之刀，立志摧毀心中的迷惑。這是介冑之士的流派。
古時用蓍草占卜，賓客受到尊重，先戴上帽子，在東邊的臺階上舉行儀式。母親和兄長向成年人行禮，以示尊重。現在沙門以弘揚佛法為己任，拯救眾生於水深火熱之中，恭敬地遵循佛陀的遺蹟，繼承佛法的正統。這是傳承重任的流派。
堯帝被稱為傚法天道，不屈服於穎陽的高位。周武王盡善盡美，最終保全了孤竹君的清白。現在沙門崇尚高潔的品行，不為王侯服務，從喧囂的塵世中脫身而出，自在地生活在世俗之外。這是隱逸之人的流派。
觸犯五刑，被關在牢獄裡，戴上枷鎖，遭受鞭打，身上帶著金屬刑具的人，不要求他們具備禮儀。現在沙門剃除頭髮，斷絕後嗣，毀壞容貌，更換衣服。這是受重刑之人的流派。
而且，即使是地位卑微的詔令使者，因為奉天子的命令，也應該受到尊重。沙門即使地位低下，但稟承佛的教命，也應該受到尊重。更何況他們的德行感動天地，教化普及龍神鬼怪，平息人天的苦難波濤，清除百姓的災禍。他們的功德如此廣大，恩澤如此深厚。怎麼能讓這些超脫塵世的人向世俗的君王和父母跪拜，讓這些閑散之人與普通人一樣被削髮呢？我從小就沉迷於佛法，長大后也頗為搜尋研究。從史書中搜集前人的事蹟，從簡牘中整理前人的芳香。更因為感嘆佛日西沉，所以竭盡微薄的力量來寫作這篇文章，希望能夠流傳給後世的好事者。而且，古今的書論，都說僧人不敬君王。根據『不敬』這兩個字，我私下感到疑惑。為什麼呢？因為敬是發自內心的。
【English Translation】 English version:
These are like the deities. In ancient sacrifices, the representative of the deceased must be arranged according to the Zhaomu system (ancestral order). Offering livestock implies not being a subject to the ruler. Now, the Three Jewels (Buddha, Dharma, Sangha) are one, and respecting monks is like respecting the Buddha. These are all detailed in the inner scriptures, so there's no need for further elaboration. This is the lineage of the sacrificial host.
The rulers of Qi and Song were descendants of the Xia and Shang dynasties. The king valued them and respected them as state guests. Now, monks are descendants of the Dharma King. The king receives the Buddha's entrustment, exhorting the fourfold assembly to diligently practice the three conducts (non-greed, non-hatred, non-delusion). This is the lineage of state guests.
Respecting the Way and the teacher means not being a subject. Even the emperor's edict can be refused with no northern-facing obeisance. Now, the Shamen (shamen, renunciates) transmit the Buddha's supreme teachings, guiding ordinary people, educating all beings, being strict with themselves, and respecting teachers and learning. This is probably it. This is the lineage of Confucian conduct.
The Book of Rites says: 'Those wearing armor do not bow because they are inconvenienced in performing the rituals.' Therefore, Zhou Yafu only made a long bow to Emperor Wen of Han. Now, Shamen wear the armor of forbearance, conquer the army of desires, hold the sword of wisdom, and are determined to destroy the delusions in their minds. This is the lineage of armored warriors.
In ancient times, divination was done with yarrow stalks, guests were respected, hats were put on first, and ceremonies were held on the eastern steps. Mothers and elder brothers bowed to adults to show respect. Now, Shamen take the promotion of the Dharma as their responsibility, saving sentient beings from suffering, respectfully following the Buddha's legacy, and inheriting the Dharma lineage. This is the lineage of transmitting important responsibilities.
Yao was called to follow the way of heaven, not succumbing to the high position of Yingyang. King Wu of Zhou was perfect, ultimately preserving the purity of the ruler of Guzhu. Now, Shamen admire noble conduct, do not serve kings and lords, escape from the noisy world, and live freely outside of worldly affairs. This is the lineage of hermits.
Those who commit the five punishments, are imprisoned, wear shackles, are whipped, and have metal instruments on their bodies are not required to observe the rituals. Now, Shamen shave their hair, cut off descendants, destroy their appearance, and change their clothes. This is the lineage of those who have suffered severe punishments.
Moreover, even a lowly envoy should be respected because they carry the emperor's command. Shamen, even if their status is low, should be respected because they receive the Buddha's command. Furthermore, their virtue moves heaven and earth, and their teachings spread to dragons, gods, and ghosts, calming the waves of suffering in the human and heavenly realms, and clearing away the disasters of the people. Their merits are so vast, and their grace is so profound. How can we make these people who have transcended the world kneel to worldly kings and parents, and let these free people be shaved like ordinary people? I have been fascinated by Buddhism since I was a child, and I have done a lot of research as I grew up. I collected the deeds of the predecessors from the historical books, and sorted out the fragrance of the predecessors from the bamboo slips. Furthermore, because I lamented the decline of Buddhism, I exhausted my meager strength to write this article, hoping that it can be passed on to future generations of good people. Moreover, ancient and modern books all say that monks do not respect the king. Based on the word 'disrespect,' I am privately confused. Why? Because respect comes from the heart.
。曲禮稱無不敬。拜唯身屈。周陳九拜之儀。且君父尊嚴心敬無容不可法律。崇重身拜有爽通經。以拜代敬用將為允。故其書曰。不拜為文。遠公有言曰。淵壑豈待晨露哉。蓋自申其罔極也。此書之作。亦猶是焉。達鑒通賢儻無譏矣。
集沙門不應拜俗等事卷第六(議拜下)
【現代漢語翻譯】 現代漢語譯本： 《曲禮》中說，沒有不恭敬的。行拜禮時，身體要屈下。周朝陳列了九拜的禮儀。而且君父的尊嚴，內心的尊敬是不能用法令來約束的。崇尚重視身體的拜禮，與通達經義有所違背。用拜禮代替尊敬，恐怕是不恰當的。所以那本書上說：『不拜是一種文飾。』遠公（慧遠大師）曾說過：『深淵又怎麼會等待早晨的露水呢？』大概是自己申明其無邊無際的心意吧。這本書的寫作，也就像這樣。希望明達事理、通曉賢德的人不要譏笑。
《集沙門不應拜俗等事卷第六》（議拜下）
【English Translation】 English version: The Quli (Book of Rites) states that there is nothing that should not be treated with reverence. When performing a bow, the body must bend. The Zhou dynasty displayed the nine forms of bowing. Moreover, the dignity of the ruler and father, and the respect from the heart, cannot be constrained by laws. To revere and emphasize physical bowing is contrary to understanding the scriptures. To use bowing as a substitute for respect is probably inappropriate. Therefore, that book says: 'Not bowing is a form of embellishment.' Master Yuan (Huiyuan) once said: 'How can a deep ravine wait for the morning dew?' It is probably to declare one's boundless intentions. The writing of this book is also like this. I hope that those who are discerning and understand virtue will not ridicule it.
Collected Essays on Why Monks Should Not Bow to Laypeople, Volume 6 (Continued Discussion on Bowing)