釋門歸敬儀 2
English (machine translation) 2
- Language
- English
2.1
Chapter 8: Dignified Demeanor and Deportment (Refers to restraining bodily deportment, venerating the Way and complying with worldly customs, internally nurturing faith, and externally giving rise to goodness in beings.)
2.2
The Preface states: The sages establish ritual forms so that by treating phenomena as identical they may be contemplated as equal. Although the schools of the Way differ, physical reverence thoroughly applies to all. It is fully set forth in the various sūtras, and in no case should it not be practiced. If one violates the regulations and throws the proper order into confusion, one brings calamity and blame upon oneself; intentionally disobeying these clear proclamations incurs profound transgressions that are difficult to pardon. Living now in this decadent age, a world described as turbid and defiled, afflictions and delusions increase daily; when will they ever be purged away? If one is not earnest in training, through what could one achieve deliverance? Therefore, we avail ourselves of this bodily frame to purify and train the disposition and consciousness; by bending it and rendering it supple, pride and selfhood will be crushed. If one instead acts with laxity, arrogance, and haughtiness, one will only further increase past habits. Words about this are voluminous, but alas, the affliction is deep; attacking it in vain, one cannot reach what has sunk into the vitals. If one does not believe these words, one may try reading this text and examining one's own mental conduct. If one remains immovably rigid, one can be called either the highest sage or the lowest fool; for the ordinary person in between, their principles incline one way or the other. Thus a sūtra states: "Only by using a certain number of harsh and piercing words can one lead people into the Vinaya. Such a person truly uses practice to make offerings to the Buddha." A sūtra states: "Following my words is called making offerings to the Buddha." The Classic of Documents states: "Hearing admonition like flowing water"—these words are worthy of record. The obstinate and unfaithful are like vicious horses that are difficult to tame. When life ends and plans are exhausted, one will surely reflect on these admonitions; beating one's breast with great shame, one should constantly use them to admonish oneself. I hope there are like-minded companions who will take this preface to heart.
2.3
Now, explaining the features and bodily forms of dignified deportment described in the various sūtras: the customs of the central region and peripheral lands have their distinct rites; one practices according to the country, taking reverence as the foundation. This is for initial aspirations; unless one studies it, one cannot understand it. Therefore, one must record them sequentially to enlighten those who have not heard them; this is certainly not meant for veteran practitioners of eminent virtue. Now, pious veneration in central India and that in China are not the same. There, bows are few and circumambulations are many; here, they do not circumambulate but bow abundantly. There, baring the flesh and exposing the feet constitute deference; here, keeping cap and shoes fully orderly is termed reverence. This is truly the differing appearance between the monastic and the secular, and the differing customs of regions and lands. Moreover, when one comprehensively examines the points of etiquette, matters depend on circumstance. In unhurried audiences, the three karmas are devoted and diligent; when time is pressing, the four limbs curtail the forms. Both acting and concealing lie in the essentials, and wisdom arises beyond deliberate thought; it suffices that one adds reverence to exhaust sincerity and that both sides communicate their intent. Thus the Udānavarga states: "There is the dignified deportment of faithful laymen, the dignified deportment of those who have left the household, and the dignified deportment of great persons of the Way. Because these good deeds are the foundation for proceeding along the Path, one is born in good realms." Using this passage as proof, we clearly know that the dignified deportment of taking refuge in faith is the beginning of entering the Path and cannot be concealed or omitted; hence, I explain and present them.
2.4
In secular customs, the Rites of Zhou has nine grades of bows, originating from the "Office of the Grand Supplicator." These are not the inner teachings, but propriety values according with secular custom.
2.5
The first is called bowing the head to the ground (jisou), which refers to the bow of a minister to a ruler. Ji is glossed as "to delay" (phonetic gloss: ji-xi), meaning to stay and linger for a long time, with the head touching the ground for a short while.
2.6
The second is called kowtow (dunsou), which refers to equals, such as feudal lords bowing to each other. It means knocking the head toward the ground, shaking in empty air without touching the ground.
2.7
The third is called the empty-head bow (kongshou), which is the single bow by which a ruler responds to his ministers; that is, bringing the head to the hands, what is called "bowing to the hands."
2.8
The fourth is called the vibrating bow (zhendong), which refers to a bow of trembling and agitation out of profound veneration.
2.9
The fifth is called the auspicious bow (jibai), which means bowing and then pressing the forehead to the ground (ji sang); it refers to mourning attire of trimmed hemp or without staff and below. It is called "auspicious" because this was an inauspicious bow in the Yin dynasty. The Zhou considered it close to the auspicious bow and the kowtow, so they called it an auspicious bow; that is, first making the bow of placing the head on the ground, and afterward pressing the forehead to the ground. Sang means the forehead. Touching the ground with the forehead has no dignified deportment.
2.10
The sixth is called the inauspicious bow (xiongbai), pressing the forehead to the ground and then making the kowtow, which refers to the bow of those wearing mourning for three years.
2.11
The seventh is called the single-knee bow (qibai), which means first bending one knee; this is what is now called the elegant bow. Another explanation says the single bow is just a single bow used to respond to the bow of a minister.
2.12
The eighth is called the return bow (baobai); bao is read as bao (reciprocate). A reciprocating bow is bowing twice. It is also said: the baobai is the bow of holding the tally in current times, which is bowing twice to the spirit and the ancestral impersonator.
2.13
The ninth is called the solemn bow (subai), merely lowering the hands, which is the bow of cupped hands (yi) in current times; it also refers to a woman's bow. Furthermore, su can sometimes be performed up to three times; the empty-head and single-knee bows are performed only once, while the rest are performed twice.
2.14
The above are all standard texts of secular propriety, interpreted according to status by Zheng Xuan in this manner. Now, based on the inner teachings, taking reverent propriety as the beginning, it is roughly divided into two: namely, body and mind. The Buddhadharma takes mind as the root and body as the branches. Therefore, when Subhūti quietly contemplated in his room, the Tathāgata praised it as bowing to and seeing the dharmakāya; when Utpalavarṇā was the first to arrive at the jeweled staircase, the Tathāgata disparaged it as bowing to a transformation Buddha. Thus we know that when one contemplates subtleties in a quiet place, thought by thought one proceeds toward the Path; when one observes physical shapes and scrutinizes forms, again and again one remains in the secular. If subject and object are not yet relinquished, conceptual thoughts arise together, and when the inversion of a self appears before one, it constitutes an obstruction to the Path. Therefore, with reference to this, the Buddha distinguished bodily and mental reverence. If one can grasp form as condition for emptiness and contemplate that the objective realm is created by mind, then even though thoughts arise in profusion, not without purity and defilement, one knows that consciousness's false thoughts cannot yet become clear and serene; when conceptual inversions are emptied, conditioned thinking is severed. Dwelling now at the stage of ordinary beings, one's power can only exert control to this extent; when thought by thought occurs naturally, one gradually becomes able to be pure and clean, constantly generating the two contemplations, which must not be practiced in isolation. Knowing that there are no objective realms is gradually turning toward the ultimate; knowing consciousness-only is gradually turning away from the conventional. If one spurs one's cultivation like this unceasingly for a long time, then part by part clarity increases, and only after three asaṃkhyeya kalpas is it completed. This has already been explained above and must be known repeatedly. In the sūtras, the explanation of reverence has many ranks and distinctions; therefore, I first list the table of contents and subsequently explain them in detail according to it (meaning, one first knows the rites of reverent practice, and afterward accords with them and applies them in succession):
2.15
Namo; bowing the head to the ground; spreading the niṣīdana; removing the leather shoes; baring the right shoulder; five points touching the ground; bowing the head and face at the feet; placing the right knee on the ground; kneeling on both knees; single-mindedly joining the palms; circumambulating to the right; bending the body in gazing upward with reverence.
2.16
First, as for "namo": In the sūtras, forms such as namo or po-nan are corrupt transmissions of Sanskrit; the correct sound is vanda, which in Chinese means "I bow." Some say "taking refuge and bowing"; "taking refuge" is also my original sentiment, and "bowing" is the fundamental expression of reverence. Some say "taking refuge with one's life," which is an equivalent established in meaning for "namo." Phenomena and principle coincide, and the expression of sentiment is fully realized.
2.17
In the secular world, some value namo but slight respectful bowing, because they are not familiar with the mutual translations between Chinese and Sanskrit. How much more so when vandana is added: the Buddhas would laugh all the more at sentient beings' confusion. When they say "vandana," they take it to mean "deliver me." Drowning now in the river of birth and death, one mindful of relying on salvation seeks to escape. Arguing according to this, does not vandana first pertain to venerated teachers, its meaning extending to the supreme sages, as mindfulness of rescue? Therefore, when one arrives at the Buddha's place in the sūtras, saying, "Namo to the unattached, truly attained, fully and correctly enlightened one," this is termed praising the Tathāgata's virtues with vocal karma.
2.18
Furthermore, the noble and the lowly are not the same, and the expression of respect differs. When reverence is performed in India, one first bows with the body and afterward praises with verses. For example, in the Amitārtha Sūtra, eighty thousand bodhisattvas came to the Buddha's place, bowed their heads and faces at his feet, circumambulated him hundreds of thousands of times, scattered flowers, burned incense, and brought clothing, jewels, necklaces, along with bowls filled to overflowing with the hundred flavors, complete in color and fragrance. They also set up banners, pennants, and canopies, along with various wondrous musical entertainments, arranging them everywhere and playing various instruments to make offerings to the Buddha; then, kneeling before him, single-mindedly joining their palms, with one voice they spoke verses in praise, saying: "Great is the Greatly Awakened, Great Holy Master, / Free of defilement, unstained, and unattached, / Tamer of Men, of gods, humans, elephants, and horses, / The breeze of whose Path and fragrance of whose virtue perfume all." There are over thirty stanzas of such verses. In all the great sūtras, there are similarly praises and verses. In the Chinese realm, from the Son of Heaven on down, praising eminent virtue is extremely widespread; either they praise with voice or eulogize in writing; secular customs respect and esteem this, and its influence extends far. Therefore, the monk with a fragrant mouth obtained his retribution through praising the Buddha; induced by correct karma, he was named by people accordingly. Considering the sequence of actions, it should be after bowing; taking occasion of this praise, one thereby proceeds to laudation.
2.19
Second, explaining bowing the head to the ground (jisou): In ancient script it was written 稽 (ji), but now it is written 稽. It is commonly practiced in secular custom and does not necessarily follow the ancient form. The Baihu Tong says: "Ji means to reach; sou means the head." It means bowing down in front with the head reaching the ground. The Shuowen Jiezi says: "Lowering the head is called ji." The Sancang says: "Bowing the head to the ground is kowtowing (dunsou)"; that is, placing the head down to the ground. However, in current practice, kowtow is lighter, meaning standing tall and nodding the head in empty air. Therefore, when Shi Huiyuan of the Jin wrote letters to secular gentlemen, he only wrote "kowtow" and did not make a cupped-hand bow (yi), meaning he did not bend his body but merely stood. Thus, making a deep cupped-hand bow to the Minister of Works does not necessarily require bending the body. However, kowtow (dunsou) and pressing the forehead (dunsang) are standard practices in secular custom; sou is the general name for the head, and sang is the specific name for the forehead. In ancient rites, there were "bowing the head to the ground, bowing the head to the ground" and "pressing the forehead, pressing the forehead," which expressed profound solemnity in venerating the Son of Heaven, hence repeated twice. According to this, pressing the forehead is bowing with the forehead touching the ground.
2.20
Third, explaining spreading the niṣīdana, and fourth, explaining removing the leather shoes: In central India extreme reverence is observed; in the rites of audience for the ministers in this land, all take place in the palace courtyard, so shoes are not removed. Sometimes when ascending the palace hall, both sword and shoes are discarded; this is the ancient rule. In the land of India, the ground is mostly humid and hot; shoes are made of leather and ordained to be worn, but if one sees a superior and venerated person, one is ordered to remove them. In other cold countries, one wears them as appropriate. When performing rites, after one has bare feet, can one tread upon the bare earth? It should be upon a niṣīdana. Searching through the sūtras and Vinaya, there is no text mentioning spreading the niṣīdana; they only say, "Removing shoes and bowing at the feet." Now, based on practical use, in principle a niṣīdana is required; therefore, the origin of establishing the niṣīdana states: "For the sake of the body, for the sake of clothing, and for the sake of the Saṅgha's bedding." Since it is for the body and clothing, we clearly know it was laid out beforehand. Furthermore, the name "sitting cloth" (niṣīdana) was originally an implement for when sitting; therefore, in bowing and veneration, there is no text on spreading it. Thus, when the Tathāgata was about to sit, as usual he spread it himself. According to this, a monk spreads it himself and sits; it is improper for others to spread it for him. Now we see that when Indian monks come before the Buddha to bow, they must first tuck up their robes, touch their knees to the ground, join their palms, kneel upright, praise the Buddha orally, and then bow their heads. This legacy still remains and can be taken as a model; that there was no niṣīdana is clear. Recently, when some perform reverence before the Buddha or the Saṅgha, they still order their attendants to spread the niṣīdana for them. This is acting out of arrogance and is not yet the offering of respect. There are also those who must wait for a mat to be laid before they begin to bow; this is also improper. If one sees a venerated elder, one must immediately bow down; how could one wait to look for a mat? Evaluating the matter, one should offer rites according to the moment and cannot wait for a mat: if there is one, accord with the mat; if not, accord with the ground, and that will do. As in the ancestral temple, the palace courtyard, or official yamens, where would a mat be set out? Using this as a comparison, reverence and negligence are clearly divided.
2.21
Fifth, explaining baring the right shoulder. This is also called partially exposing the right shoulder, or partially baring one shoulder. What is termed "baring" means baring the flesh. It indicates following and relying upon learning, having duties of manual service, just as in secular customs shortening the right sleeve is convenient for work. Nowadays, all monks generally wear robes and jackets, and few bare the three robes; consequently, they cut open their jackets into two pieces and call this "jacket-baring." In this case, both the name and its underlying meaning are lost, and it cannot be traced to tradition. When conducting rites, they bare one shoulder while still having the jacket and robe underneath; this is not the method of baring and exposing [the flesh]. Therefore, the Mahālaṃkāra-śāstra states: "The sons of the Śākya who are śramaṇas have black right shoulders," which refers to this. Non-Buddhists are entirely black [from the sun], whereas śramaṇas expose only the right [shoulder]; hence there is a difference. In the Vinaya there are only the three robes, covering both shoulders when worn; when meeting an elder, one bares the right shoulder. How lamentable is it that they cover it with clothing and yet call it baring the right shoulder! Thus we know that baring the flesh and exposing the shoulder is indeed the utmost expression of respect.
2.22
Sixth, explaining the five points touching the ground. This is also called casting the five limbs to the ground. The Bodhisattvabhūmi Sūtra also says: "One should pay homage with the five points touching the ground." The Āgamas say: "The two elbows, the two knees, and the crown of the head are called the five points." A point [wheel] is a round form; all five places are round. Nowadays, when Indian monks pay homage, most tuck up their robes to expose their knees and touch the ground with them first, and then press their elbows to the ground with both palms turned upward, showing the form of receiving the feet. In practicing this rite at the present time, one should observe the situation and advance or retreat accordingly. If a Buddha image or a venerable master sits back with feet hanging down, only then can one receive the feet with the five points as described above; if they sit cross-legged, one simply adapts to the occasion. We have also seen people who, having heard of the form of taking the feet to the crown of one's head, approached the seat, pulled out the other person's feet, and said: "I wish to place them on the crown of my head." How offensive and clumsy this is! Thus we know that bending, turning, bowing, and looking upward are all intended to express reverence; other cases should be understood by analogy.
2.23
Seventh, explaining bowing the head and face at the feet. This is the precise and correct rite of bowing the head. Sūtras and Vinaya texts mostly say "bowing the head and face at the feet," or say "bowing the crown of one's head at the Buddha's feet." What is highest on oneself is the crown of the head; what is lowest on the other is the feet. Using what is most revered of oneself to respect what is lowest of the other is the utmost expression of etiquette. Just as in secular customs, when one honors and respects a friend, one does not speak their personal name directly but addresses them as "beneath your feet" (zuxia)—the underlying principle is identical. Furthermore, in the case of the Son of Heaven or the Crown Prince, when addressing them, one does not dare refer directly to their person, but says "Imperial Chariot" or "Imperial Carriage," or says "Beneath the Steps" (bixia) or "Beneath the Palace" (dianxia); these are all of the same ritual of respect.
2.24
However, in practicing respect between the Central Land [India] and this peripheral land [China], the customs are different: in offering respect in this land, bowing from afar is considered weighty; in offering respect in India, drawing near the body, receiving the feet, and bowing is the utmost. Therefore, in the sūtras, when Kauṇḍinya had not seen the Buddha for a long time, he came and, after paying homage to the Buddha, covered the Buddha's feet with his face; this is fully possessing the mark of bowing the head and face at the feet. The Samantapāsādikā says that in the rite of taking leave of the Buddha, after circumambulating the Buddha three times, one bows to the four directions and departs, joining the ten finger-claws into palms, clasping the hands above the crown of the head, and walking backward until the Buddha is no longer visible, whereupon one bows once more, turns forward, and departs. The Mahāprajñāpāramitopadeśa states that there are three kinds of bowing: first, verbal bowing; second, bending the knees without the head touching the ground; third, the head touching the ground, which is the superior bowing. If one hears of the merits of the Buddhas, one's mind respects, values, reveres, and praises them. Knowing that among all sentient beings their virtue has none superior, they are called "honored"; one's mind of awe and reverence exceeds that toward parents, teachers, elders, and rulers, because the benefit is profound, hence they are called "weighty"; being humble and standing in awe of difficulty is called "reverence"; acknowledging their supreme virtue is called "respect." Extolling their merits is "praise"; when praising is not enough, proclaiming them further is "laudation." When one approaches the Buddha through any single act, its merit cannot be exhausted.
2.25
Eighth, explaining placing the right knee on the ground. In the sūtras, "kneeling on both knees," "alternating kneeling," and "kneeling upright" are often explained; these are all Indian rites of respect, marks of bending the knees to support oneself on the ground. Just as the sūtras explain that secular people mostly follow the left-hand path and all their actions incline to the left, the Buddha therefore pressed the ground with his right hand to subdue the heavenly Māra, and instructed all disciples to place the right knee on the ground. As for what is called "alternating kneeling," this means alternating the left and right knees in kneeling on the ground; this is the rite for making requests, repenting transgressions, and conferring and receiving. The Buddha-Dharma accords with the right: one supports oneself on the ground with the right knee, the right heel is suspended in the air, and the right toes support oneself on the ground; moreover, the left knee is raised upward and the left toes support oneself on the ground, so that the three places are lifted up and the body bends forward. Thus the mind attains single-minded resolve, and requests and repentance reach their utmost; this means the mind follows the body, and arrogant behavior is discarded.
2.26
Nowadays, practitioners give no thought or deliberation at all, but go straight before the Buddha and sit cross-legged on the ground, or sit with their right heel on the ground, or sit on both knees—this is called "camel sitting" in the sūtras. In all these cases, since the body is arrogant and lazy, the mind follows suit; coming to seek blessings, they instead incur the guilt of arrogance. Not only do they contravene the spirit of etiquette, but they also increase their habit of arrogance. Once this becomes a painful karma, its retribution will be received among beasts; can one not reflect on this? Therefore, in the Vinaya, when making requests and repenting, one either squats or kneels; the text itself explains: "Kneeling means the buttocks do not touch the ground." This is the correct standard.
2.27
Monks are virile men, strong and able to establish undertakings; therefore, alternating kneeling is prescribed for them. Nuns are delicate women, easily fatigued by the hardship of suspension; therefore, kneeling upright is enjoined upon them. That is, supporting both knees on the ground, raising both shins in the air, with the toes of both feet pointing to the ground, and standing the torso upright. In the sūtras, because rituals took a long time and weariness accumulated in the body, they knelt alternating the left and right knees. In the sūtras, there are also cases where monks touched the ground with both knees to address the Buddha. As for what is called "barbarian kneeling" (hū-kneeling), this is a respectful gesture of the barbarian people (Hū), which did not exist in this land; preserving its original context, it is called "Hū." It is also written as "barbarian bending" (huji); examining various dictionaries, *ji* is the mark of bending the knees in the land of India. The secular Book of Rites says: "When presenting something, stand and do not bend the knees (qi)." *Qi* means bending the knees, which is tabooed in secular custom: whenever presenting something, one's knees must rise and stand.
2.28
Ninth, explaining single-mindedly joining the palms. In the Vinaya texts, it is sometimes said: "joining the ten finger-claws into palms to make offerings to the Lion of the Śākyas," and sometimes said: "clasping the hands to address the Buddha"; both mean carrying out the practice according to the circumstances at hand. None fail to restrain the mind and prevent it from running wild and scattering. However, the mental impulses are difficult to guard against; therefore, joining the palms is prescribed so that the mind becomes unified. Nowadays, practitioners cannot join their palms properly; evaluating the matter, their minds are hardened and distracted. If one wishes to return to the source and start anew, one must apply effort: one should spread the fingers and join the palms to cultivate good deeds; one must not join the fingers and open the palms to follow bad habits. Furthermore, planting both feet on the ground often violates ritual propriety: even secular respect is not established thereby, let alone practicing the Way! One must also make ten times the effort as mentioned before: one should draw the fingers together and separate the heels, as when paying respect according to secular ways; one must not draw the heels together and separate the toes, standing in the shape of the character *ba* (八), which makes ignorant people laugh. These words are harsh, yet these matters are practiced at present; ten thousand errors go unnoticed without any distortion or excess. When practitioners with a mind for the Dharma see this text and lay their hands on their chests to question their hearts, how excessively loose have they been? One should indeed adjust and measure according to the above, gradually practicing in accordance with it; only when the mind-nature is tempered and gentle can one discuss the Way. The Way lies in pure penetration, without attachment and without self. How can one harbor attachments and instead establish the root of arrogance? To spend one's days living like this is deeply contrary to that upon which life depends; pointing out each point plainly, it may perhaps be worth observing.
2.29
Tenth, explaining circumambulating in reverence. In the sūtras and Vinaya, it is prescribed to circumambulate to the right. Therefore, walking to the left to circumambulate a stūpa was rebuked by spirits, and circumambulating a wheat stack to the left was blamed by common people. Many such followers exist, so let this be stated so that they may know it. Nowadays, practitioners accord with celestial time, facing west and turning north, keeping the bared right shoulder facing [the object of veneration] to show respect. Lately I have seen monks who reject this rule, facing east and turning north, considering that to be circumambulating to the right. Indian monks fill the capital city; watching their footsteps during walking meditation and circumambulation, they all turn from the west, calling it turning to the right, in order to accord with the heavenly Way, like the sun and moon. However, examining the sūtras, the number of circumambulations is not fixed: some say "one circumambulation, three circumambulations, seven circumambulations, a hundred circumambulations, a thousand circumambulations, or countless circumambulations." What is the reason for this? It is simply that depending on the urgency or leisure of the task, differences arise. In all cases, one bends the body and joins the palms, pacing back and forth and gazing upward, unable to bring oneself to stop, turning round in reverence and expressing one's mind of faith and gravity. Therefore, both internal and external pure believers, upon coming before the Buddha, bow and then circumambulate, and having circumambulated, bow again; repeatedly heaping up reverence, there is no fixed rule. In sum, taking respect as fundamental, the Analects says: "In ceremonies, it is better to be sparing than extravagant." Hence we know that in rites, it is better to be grave than simply respectful. Being grave accords with the mind; though revealed or hidden in ten thousand ways, their ultimate purpose is one. Therefore, the disciples of Confucius praised the Uncrowned King, saying: "Looking up to it, it is ever higher; drilling into it, it is ever firmer; I look at it in front, and suddenly it is behind"—this is just so.
2.30
The above has briefly laid out ten items according to external forms. As for others, such as bending the body, lowering the head, and fixing the gaze in upward reverence, which are employed according to the mind's inclinations, how could they all be recorded? Yet when unified by a single thread, most fall within the preceding ranks; as for the Vinaya prescriptions, they are also quite distinct in category. Therefore, the etiquette of a junior seat first comprises five methods: first, baring the right shoulder; second, removing the shoes; third, bowing at the feet; fourth, alternating kneeling; and fifth, joining the palms. When a senior seat repents before a junior seat, there are four methods, omitting bowing at the feet; hence we know that the other four apply to both high and low. Bowing at the feet alone is not practiced toward a lower position; these four rites are established for repenting transgressions. At all other ordinary times, all four methods are eliminated. (The alternating kneeling of a junior seat is also based on the rite of making requests and repenting; in ordinary cultivation and reception, it is not logically practiced.)
2.31
The above has generally clarified the forms of bowing, urging the examination of mind and conduct; the textual explanation is complete, and the expedient means are established. Once the ritual etiquette is prepared and one is led before the image: the body does not rise rashly, and upon rising must add reverence; the eyes do not gaze rashly, and looking must be to behold the countenance; the mouth does not speak rashly, and words must praise virtue. As shown above, this is very easy to understand. When one approaches the battlefield, one often bears heavy blame; therefore, the treatise says: "Before the Buddha, the World-Honoured One, there are no aberrant words." Can one not reflect on this? Can one not reflect on this! This section aims at those of initial aspiration who have never before borne this in mind and have had no way to understand it clearly. Do not blame its detailed elaboration, for the matter and its meaning require it. The proverb says: "Teach a child from infancy; teach a bride upon her arrival." Though the words are shallow and mundane, the metaphor is profound and far-reaching. Therefore, when Ānanda had white hair, Kāśyapa still called him a youth; this did not mean that accumulation of years made one old—because he had not been well trained, he was not considered old. The principle is certainly subtle and profound; how will you observe and practice it?
2.32
However, the Three Jewels are the venerable objects of reverent audience, and therefore their forms and attributes are elucidated. (An ancient master's bequeathed teaching states:) 'How does a practitioner whole-heartedly take refuge with his life in the eternal dharmakāya? That is to say, the Tathāgata has perfected the ten powers, the four fearlessnesses, the five eyes, the six supernormal knowledges, the eighteen unshared dharmas, great loving-kindness and great compassion, the three foundations of mindfulness, and so forth; he possesses the knowledge of all modes, is the unsurpassed Tamer of Men, and his merits and wisdom are wondrous and pure, vast as the Dharma realm, ultimate as empty space, comforting the world, pervading and covering all, unobstructed and unhindered, without any discrimination. He cannot be known through [ordinary] cognition, nor recognized through consciousness; yet he is capable of manifesting the thirty-two major marks and the eighty secondary signs, constantly raising his right hand to console and welcome sentient beings, releasing great light to dispel the darkness of ignorance. Adorned with a hundred blessings and perfected in ten thousand virtues, he rains down the rain of ambrosia and turns the wheel of the correct Dharma, saving and benefiting sentient beings and bringing them out of the ocean of birth and death. For this reason he is called the Buddha, the most venerable among all the noble ones, the unsurpassed Dharma King; I now take refuge with my life.'
2.33
'Next, I take refuge with my life in the twelvefold canon of sūtras, good in the beginning, the middle, and the end, pure in their meaning and flavour, spontaneously complete, opening and revealing the most supreme and foremost brahma-conduct, crossing over to the other shore, of profound true reality, of equal and great wisdom, innately pure, where the operations of the mind cease and the path of words is cut off. Moreover, this correct Dharma has unobstructed spheres of reality; it is spoken for the sake of sentient beings without contravening the true meaning. Because it is the unsurpassed good medicine for transcending the world, eradicating the beginningless afflictions of sentient beings, I now reverently prostrate with my whole heart.'
2.34
'Next, I take refuge with my life in the pure Saṅgha of the three vehicles: the three wisdoms they practice are the bodhisattva path. Donning the armor of the great vows, spurring the horse of vigor, grasping the bow of forbearance, and shooting the arrows of wisdom, they slay the thieves of afflictions; with a straightforward mind and a deep mind, they resolutely and correctly proceed toward the unsurpassed, foremost, and equal correct path. They are never apart from mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Saṅgha, receiving and practicing all the spoken teachings of all Buddhas. They constantly cross sentient beings over with the six perfections and constantly gather in all conscious beings with the four means of embracing, serving as venerable ones and guides, as reliances and saviors, firmly placing sentient beings on the path to Buddha-awakening; for this reason they are called the Saṅgha. Companions in the Dharma and good friends, they constantly benefit the world through expedient means; they are good fields of merit and true recipients of offerings; therefore, I prostrate to the ocean of the pure Saṅgha.'
2.35
What is now compiled here is for beginners: if it were not explicitly presented, the minds that arise would have nowhere to anchor. If one merely tells them to be mindful of the Buddha, they will become listless and entangled; therefore, I meticulously display the forms, directing the arising of their minds and pointing out their focus, so that with such concentrated attention they may forever sever hesitation and doubt, their mental nature may awaken, and the karma they produce will be pure and white. Were it not so, they would follow old habits in foolish, dull ignorance; though one applied needles and moxa, their sickness would run so deep they would not perceive it.
2.36
There was a person who, upon hearing this counsel of mine, chuckled and disparaged it. I said: 'You must not be negligent in holding and gathering your mind; hearing the name, you should immediately bow, exercising deliberate intention to rein yourself in—only then can you measure up. You clearly see laypeople bowing to the Buddha without skimping on a single prostration, while religious people in the monastic path who keep pace with their prostrations are rare indeed.'
2.37
When that person heard this, he still did not believe it; but when it came to bowing to the fifty-three Buddhas, his feelings betrayed arrogance and laxity, and he did not listen to anything. Only when the matter was finished did he awaken, and only then did he begin to feel shame. I further told him: 'You can only examine yourself and vigorously prune [your faults]; when hardship comes, what will you do? What will you do then!' If anyone questions these words, they will find them confirmed only when facing the battle line.
2.38
Tripiṭaka Master Ratnamati, seeing such base ordinary beings, was filled with inner compassion and set forth seven kinds of methods of bowing. His text was extremely detailed, and I have extracted an abridged version here.
2.39
The first is called bowing out of self-conceit. This means that, according to one's turn in rank, one's mind lacks reverent respect; exalting oneself and one's own virtue, one has no intent of looking up to a master. Ashamed to ask those below, one has nowhere to seek counsel; with no basis in the Dharma in one's mind, one merely bobs up and down like a pestle. What one performs in this lifetime has no object upon which the mind rests; treating life lightly and taking the Path cheaply, one labors in vain without benefit. Outwardly it appears like bowing, but inwardly arrogance and delusion increase; like a wooden mannequin, one's feelings lack earnest gravity: the hands do not reach the ground, and the five points [of the body] are not complete. This is the karma of arrogance, and is called bowing out of self-conceit.
2.40
The second is called bowing in choral response. Although it is not arrogant or haughty, one's mind lacks pure thoughts; one roughly corrects one's dignified deportment, and body and mind are reverently attentive, rising and prostrating in unison, slightly supporting each other; its merit is slight and meager, not being a true offering.
2.41
The third is called bowing with reverence of body and mind. Upon hearing the Buddha's name chanted, one immediately visualizes the Buddha's body as if present before one's eyes, complete with the marks and signs, radiant and splendid; with the mental image perfected, one genuinely confronts the three bodies, extending their hands to rub one's crown and eradicate one's sinful karma. Thus, with reverence in body and mind, free from disparate thoughts, offering and showing respect without satiety, this is called bowing to the sphere of objects. The Buddha's mind and eyes manifest before one, focused and without obscurity: 'This person guides and benefits gods and humans, being the foremost and supreme.' Although the merit is great, it is not yet a mind of wisdom, and later one mostly regresses and falls away.
2.42
The fourth is called bowing to the Buddha by generating wisdom that is pure and thoroughly penetrating the Buddha's realm. The practitioner's mind of wisdom is clear and sharp; he profoundly knows that the Dharma realm is fundamentally unobstructed. Because from beginningless time I have conformed to the worldly and ordinary, I have conceived thoughts of existence where there is none, and thoughts of obstruction where there is none. Now, penetrating one's own mind as empty, open, and unobstructed, one accordingly practices bowing to the Buddha in accordance with the mind's immediate perception. Bowing to one Buddha is bowing to all Buddhas, and all Buddhas are one Buddha; because the Buddha's dharmakāya is universally identical and unobstructed, bowing to one Buddha pervades all. Various offerings of incense and flowers like these follow the same rule. Increasing respect toward the Dharma and the Saṅgha has the same meaning: because the Three Jewels are of identical nature, their principle is without difference; the three vehicles have different names, but their seat of liberation is identical. Therefore, one knows that one bow is all bows, and all bows are one bow. Since one can thus thoroughly penetrate the Three Jewels, one conceives the thought of the Buddha toward all within the three realms, the six destinies, and the four modes of birth, making offerings and prostrating, purifying one's own body and mind; vast and unhindered, as one contemplates the Buddha's realm, the mental image becomes increasingly clear: each bow and each rising is most venerable and supreme. This is called the real, and its retribution is extraordinarily great. Because the mind is limitless, it causes pure karma to be inexhaustible.
2.43
The fifth is to elucidate revering and making offerings by universally entering the Dharma realm. The practitioner visualizes that the phenomena of his own body and mind have from the very beginning never been outside the Buddha's dharmakāya of the Dharma realm, and also knows that the phenomena of the Buddhas' bodies and minds are not outside one's own body; he generates an understanding that crowns and penetrates, realizing that his own body and all bodies pervade the Dharma realm: this is called the pure Dharma gate of neither increasing nor decreasing in the Dharma realm. With such understanding, he therefore knows that as I now bow to one Buddha, the body of one Buddha pervades the Dharma realm, and within the Dharma realm, all the stages and unoutflow dharmakāyas of the three realms all contain the Buddha's body. Since the Buddha's body pervades all, my body, following the Buddha, likewise pervades all; therefore, in reverently bowing and making offerings, it is fully adorned in all bodies. Yet this Dharma realm is in its nature constantly tranquil, pervading all in accordance with conditions, even through walking, standing, sitting, and lying down; causes and conditions, fruits and retributions, are not separate from the Dharma realm. As the body follows the mind, the understanding is therefore unobstructed. Through the dependent origination of the Dharma realm, all affairs are accomplished; just as when hundreds of thousands of mirrors are hung in a single room, a person standing alone sees images appearing in every mirror. The Buddha's body is pure, its brightness surpassing those mirrors, and the entire Dharma realm manifests within his body; therefore I make offerings. All ordinary beings and noble ones, and the bodies of ordinary beings and noble ones, are all equally offered to; those with eyes see it, while the blind do not behold it. To practice and study the Dharma gate of the Dharma realm like this brings great benefit; one will ultimately reach this understanding, but without studying one will never know it. Therefore, practitioners must constantly focus on this visualization; the merit obtained is beyond measure. Since I already know that my body is within the Buddha's body, how could I upside-downly create false karma?
2.44
The sixth is to elucidate correctly observing and bowing to the Buddha within one's own body, without externally directing conditions toward another Buddha or another's body. Why is this? All sentient beings inherently possess the Buddha-nature, equally fulfilled, according with the Dharma realm, with dependent origination blazingly active. It is only because they are deluded about this understanding that they believe there is an external [object] to be observed; consequently, in delusion and inversion, they constantly sink in birth and death. If one can reflect back inwardly, liberation is in sight; if one turns toward external objects, believing there is something to be observed, these are perverse people with perverse practices, disallowed by the sūtras and teachings. Hence it is said: 'Do not observe the Buddha, do not observe the Dharma, do not observe the Saṅgha,' because one sees the correct Dharma-nature of oneself. It is also said: 'Those who see me by form or sound practice a perverse path.' Therefore, practitioners constantly perform prostrations, but merely seeing body and mind having bowing and having reverence, they have not yet thoroughly understood; they are constantly weary yet constantly practice. When they later achieve full penetration and know that the mind has no exterior, only then do they recognize the innately pure nature of their own mind. This is the Buddha-nature residing in its own nature. Cultivating and illuminating it according to one's power brings forth the Buddha-nature. When the fruit is perfected after three asaṃkhyeya kalpas and the ultimate stage of the ten grounds is reached, one attains the Buddha-nature of the fruit. This understanding is subtle and wondrous, penetrated only by sages; when one's position is among base ordinary beings, it is not proper to remain without understanding and without practicing it.
2.45
The seventh is to elucidate the bowing of the true-mark Three Jewels where self and other are equal; its general purport is the same as the preceding. The preceding still had bowing and visualizing, with self and other being two different things; here, there is neither self nor other, Buddha and ordinary being are of one suchness, and ancient and present are without distinction. To see a Buddha that can be bowed to makes one a person of great wrong views. The Sūtra says: 'Observing the true mark of the body, one observes the Buddha likewise.' Because the true mark is free from thought, it cannot be grasped with the mind, cannot be sought through marks, cannot be bowed to with reverence, and cannot not be bowed to with reverence. Bowing and non-bowing are equal, offering and non-offering are equal; setting the mind at ease in tranquil extinction is called the equal bow. Therefore, the Ten Bows of Mañjuśrī states: 'Because there is neither arising nor ceasing, reverently I bow without anything to observe.'
2.46
These last two bows are tranquil yet able to penetrate, meritorious yet walking the Path, thereby causing cessation and contemplation to travel together, and the ultimate and conventional to operate side by side. The mind is thus empty and vast, while the body indeed accumulates conditions; for practice and study while in the ordinary stage, its aspects reach up to this. Beyond this, one does not go; the deluded practices of base fools are not worth inquiring into. However, because those who follow marks mostly can only understand for themselves, the text says: 'To ordinary beings of shallow understanding, who are deeply attached to the five desires and cling to the view of self, do not speak this sūtra.' For if they hear it and do not understand, they will doubly increase their slander; it would be better if they did not hear it and merely practiced ordinary, mundane merits.
2.47
Chapter 9: Manifesting the Traces of Functional Application (Although diligence and indolence differ, neither is other than functional application: diligence is noble and beautiful, while indolence is base and wrong.)
2.48
Above, diligence and indolence have been fully clarified, and their marks are complete. Confused ordinary beings in this lower defiled realm mostly harbor twisted views; before they can put things into practice, they first give rise to slander and doubt. Therefore, I have set forth the various sūtras to block rigid attachments. May those practitioners with aspiration know that my intention lies here. Thus we know that beginners and latecomers must rely on masters and good friends. Now, taking refuge in the Three Jewels, one should constantly delight in drawing near to them. Therefore, the Da zhidu lun states: 'If a bodhisattva has not yet entered the stage of the Dharma and remains distant from the Buddhas, he will destroy his roots of goodness and sink into afflictions; being unable to cross himself over, how could he cross others over? Therefore, he should not be distant from the Buddhas. Just as an infant does not leave its mother, a traveler on the road does not leave provisions, in hot weather one does not leave a cool breeze, in cold weather one does not wish to leave fire, crossing water one does not leave a good boat, and when sick and suffering one does not leave a good physician, so a bodhisattva constantly does not leave the Buddha. Why? Parents, relatives and friends, kings of humans and gods, and the like, cannot benefit me by crossing me over the oceans of suffering; only the Buddha, the World-Honoured One, can cause me to escape suffering. For this reason, one should constantly be mindful of not leaving the Buddhas.'
2.49
Now, wishing to personally behold the Buddhas and hear the supramundane Dharma, what skillful means should one use to practice the correct practice? Because ordinary persons have cultivated merit based on marks since beginningless time, they must likewise rely on marks to practice the Dharma of detachment. A treatise states that from before reaching the stages until the great purification, there is ultimately nowhere to abide. Therefore, one first sets up a sanctuary, installs revered images, and makes offerings of banners, canopies, flowers, and incense according to one's ability. There are ten marks of good roots for seeing the Buddha: first, bowing; second, praising; third, making vows and dedicating [merit]; fourth, contemplating the Buddha's physical marks and minor signs; fifth, exclusively recollecting [the Buddha] and cultivating benevolence; sixth, the three refuges and the ten virtues; seventh, giving rise to the bodhicitta; eighth, reading and reciting the sūtras and precepts; ninth, making offerings to relics and creating Buddha images; tenth, cultivating correct contemplation. (Although the myriad practices are different, according to the principle they are one.) Now, those who practice what has been bequeathed by Śākyamuni are all entrusted to the Benevolent Buddha (Maitreya) to enable them to awaken to the noble fruition. Since the textual marks are vast and the principle is truly hard to contravene, if one vows to be born in a pure land, by parity of reasoning there is likewise no obstruction. Because the meaning of correct enlightenment is identical, the intent to rescue is one, and liberation is the cessation [of suffering], what contradiction could there be? Thus, taking Maitreya as exemplifying the main principle, the rest [of the Buddhas] in the ten directions follow this standard.
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Linked texts (1)
- 釋門歸敬儀 — Classical Chinese