佛祖統紀 46.36

46.36

述曰。自昔議右遶（遶圍也作繞者纏也非）如因草菴之立言有二句。自佛之右。自我之右。盡矣。然草菴誤執自我之右。謂右袒（便於執作）右脇（是吉祥臥。涅槃經頭北足南面西背東）右回詮善（文句記云。左回偏僻以表惡。右回便易以表善。左回如考。右回如老）聖𩬊右旋（凡人左旋唯佛𩬊右旋）皆是自我義。遂於涅槃金棺右遶自東而南。謂是譯人之誤。而不知其自誤也。夫自我之右。自用也。自佛之右。遶佛也。今所立義。是遶佛而戀慕也。何關自我之用耶。大經右遶拘尸。正是此義。今人右遶多用自佛。其事已定。尚恐惑於草菴之言。故不得不辯。金總持自北至東。正自佛之右也。若南山東回北轉。自是說戒集眾之義。此自我之右也。毋惑。崖州惠洪得旨自便。

The author remarks: In ancient debates regarding circumambulation to the right (the character for *rao* [遶] means to encircle, whereas *rao* [繞] means to entangle and is incorrect), as in the formulations of [Fazhi of] Caoxi, there are two positions: circumambulation relative to the Buddha's right, and circumambulation relative to one's own right. That exhausts it. However, Caoxi mistakenly adhered to one's own right, claiming that baring the right shoulder (for convenience in manual work), lying on the right side (the auspicious posture; according to the *Mahāparinirvāṇa-sūtra*, the head faces north, feet south, facing west with the back to the east), turning to the right to express goodness (the commentary on the *Fahua wenju* states: 'Turning left is crooked and represents evil; turning right is upright and represents good. Turning left is like *kao* [考]; turning right is like *lao* [老]'), and the holy hair spiraling to the right (ordinary people's curls turn to the left, while only the Buddha's curls turn to the right)—that all of these signify one's own right. Consequently, concerning the right circumambulation of the golden coffin in the *Mahāparinirvāṇa-sūtra* from east to south, he claimed it was the translator's error, failing to realize that he himself was mistaken. For circumambulation relative to one's own right is for one's own utility, whereas circumambulation relative to the Buddha's right is for encircling the Buddha. The principle established here is encircling the Buddha out of adoration and longing; what does it have to do with one's personal convenience? When the Great Sūtra describes circumambulating Kuśi[nagara] to the right, it is precisely this meaning. Today, when people circumambulate to the right, most do so relative to the Buddha's right, and this matter is already settled; yet fearing that people might still be misled by Caoxi's words, I could not but clarify it. Tripiṭaka Master Jin Zongchi's path from north to east is precisely relative to the Buddha's right. As for Nanshan's turning east and pivoting north, that is of course the meaning for reciting the precepts and assembling the congregation, which is relative to one's own right. Do not be confused! In Yazhou, Huihong grasped the intention and conducted himself with ease.