俱舍論疏 1.44

1.44

論「敬禮如是至名如理師」，牒頌釋也。「稽首接足故稱敬禮」者，釋頌敬禮二字。稽之言至。首之謂頭。以己之首至佛之足，表敬禮敬。禮通三業，故《攝論》云「我以身、口、意，頂禮世尊足。」世親菩薩敬雖偏說身，必具三業，頌讚是語業、稽首是身業、起二是意業。「諸有具前自他利德，故云如是」者，釋頌第三二字如是，即是指前有德人也。「如實無倒教授誡勗，名如理師」，釋頌下三字也。言必契理，名為如實。法應時機，名為無倒。勸行有益，名為教授。遮行無益，名為誡勗。故《婆沙》十六云「遮無利益故名教誡，與有利益故名教授。」言無倒者，倒有三種：一法倒、二人倒、三時倒。法倒則識機不識法，如知此人多貪，為說慈悲觀。人倒則識法不識機，如知不淨觀能治多貪，不識機故教多嗔者。時倒雖識機法，而說失時，或根未熟而說、或根已熟不說，逆時即無智慧、過時是無慈悲。如來說法離此三倒，故名如理師。

The Śāstra states: "'I pay reverent homage to such […] is called the Master of Truth,'" which cites the verse and explains it. "'Bowing one's head and touching [his] feet, it is therefore called paying reverent homage'" explains the two words "reverent homage" (*jingli*) in the verse. *Qi* means to reach; *shou* means the head. Touching the Buddha's feet with one's own head expresses reverence and paying homage. Homage pertains to the three karmas, which is why the *Mahāyānasaṃgraha* states: "With body, speech, and mind, I bow my head to the feet of the World-Honoured One." Although Bodhisattva Vasubandhu speaks specifically of the body when paying reverence, it necessarily encompasses the three karmas: praising in verse is bodily speech karma, bowing the head is bodily karma, and generating the two is mental karma. "'All who possess the aforementioned virtues of self-benefit and other-benefit are therefore called "such"'" explains the third two words of the verse, "such" (*rushi*), which refers to the aforementioned virtuous person. "'Instruction and admonition that is in accord with reality and non-erroneous is called the Master of Truth'" explains the final three words of the verse. Words that necessarily accord with reality are called "in accord with reality" (*yathābhūta*). Teaching suited to the time and capacity is called "non-erroneous" (*aviparīta*). Exhorting what is beneficial to practice is called "instruction" (*avavāda*). Prohibiting what is unbeneficial to practice is called "admonition" (*anuśāsanī*). Therefore fascicle 16 of the *Vibhāṣā* states: "Prohibiting what lacks benefit is called admonition; conferring what possesses benefit is called instruction." Regarding "non-erroneous": there are three kinds of inversion—first, inversion regarding the Dharma; second, inversion regarding the person; third, inversion regarding the time. Inversion regarding the Dharma means knowing the capacity but not the Dharma, such as knowing that a person has much greed and teaching them the contemplation of loving-kindness. Inversion regarding the person means knowing the Dharma but not the capacity, such as knowing that the contemplation of impurity remedies much greed, yet teaching it to one with much anger due to not knowing their capacity. Inversion regarding the time means that although knowing both capacity and Dharma, one speaks out of season, either speaking when the faculties are not yet mature or not speaking when the faculties are already mature; acting contrary to the time lacks wisdom, and letting the time pass lacks compassion. The Tathāgata's teaching of the Dharma is free from these three inversions; therefore he is called the Master of Truth (*yathārtha-śāstṛ*).