集沙門不應拜俗等事 5.21

5.21

First, we respectfully examine the Daodejing of Laozi, which says: "Within the realm there are four greats, and the king occupies one of them." We also examine the Humane Kings Prajñā Sūtra, which says: "Bodhisattvas at the position of the three kinds of worthies prior to the stages serve as the lords of the four continents." An inner scripture also says: "Even if a bhikṣu attains the fruit of srotāpanna, only after eighty thousand kalpas will he first see [a bodhisattva] prior to the stages." Now, ordering Daoist priests and priestesses to bow in reverence to the Great One within the realm, and monks and nuns to bow in reverence to bodhisattvas prior to the stages, does not contravene the original teachings; it is precisely appropriate. (Critique: The reason the Buddhist scriptures do not allow monks to revere laypeople is truly that their stations of renunciation and mundane life are different. Even though bodhisattvas of the three kinds of worthies are lords of the four continents, they still display the appearance of possessing wives and children and do not abandon their domestic status. While [scriptures] express deep faith in them in this manner, there is no explicit statement that one should pay homage to them. Hence, the Nirvāṇa Sūtra says: "Renunciants, when inquiring about and receiving what they have not yet heard from laypeople, should not make prostrations." According to this, it profoundly contravenes the original teaching; how could one say it is "precisely appropriate"?) The Empress and Crown Prince share equal honor with the Sovereign; by principle, it is appropriate to pay homage to them. (Critique: The Humane Kings Sūtra says: "The rule for renunciants is not to bow to kings." When bowing even to kings is not permitted, it can be clearly known regarding those below them.) Furthermore, we examine the Daoist scriptures, which state: "When a single Daoist priest attains the Way, posthumous glory extends to parents of seven generations." This means that establishing oneself and achieving the Way values glorifying earlier generations posthumously. Those of the present day who have not yet attained the Way should, by principle, bow in reverence to their living parents. Moreover, we examine the inner scriptures, which state that the Western Land of Wonderful Joy was originally established by the power of the vows of the bhikṣu Dharmākara; thus we know that the place of Wonderful Joy is the realm to which bhikṣus vow to be reborn. We also examine the Contemplation of the Buddha of Immeasurable Life Sūtra, which says: "Those who vow to be reborn in the Land of Wonderful Joy must first be filial and support their parents," and later states, "and fully observe the rules of monastic conduct." Now, not seeing one's parents overnight requires kneeling and inquiring after them; this is the etiquette of filial piety. If one does not bow to parents, how can that constitute filial support? Now, requiring monks, nuns, Daoist priests, and priestesses to bow in reverence to their parents also does not violate the original teachings. (Critique: What the sūtra refers to regarding rebirth in the Western land covers both monastics and laity. Mentioning "filial support of parents" clarifies the cause for rebirth while dwelling in secular life; mentioning "fully observing the rules of monastic conduct" clarifies the cause for rebirth through renunciation. These represent a vast distance between the monastic and the secular, with two entirely distinct tracks of practice. How can one conflate those two causes and apply them both to the monastic assembly? Furthermore, filial support takes different forms according to station; how could it be limited to the rite of kneeling? Making one's name renowned in subsequent generations is also its ultimate reach. Thus, the Mahīśāsaka Vinaya states: "If śramaṇas were to carry their parents on their left and right shoulders, letting them defecate and urinate upon their bodies, even for an entire kalpa, they still could not repay a moment of their kindness. If they teach their parents to recognize the Three Jewels and the Four Noble Truths, receive and observe the five precepts, and practice the ten virtuous paths, in a single thought-moment they have repaid the kindness of their parents. Why is this? Carrying them and such things are merely mundane good deeds and cannot cause them to be born in heaven or realize sagely attainments. If they teach their parents to recognize the Noble Truths, the Jewels, and cause and effect, and to observe the upavāsa and keep the precepts, through these conditions they will be able to realize sagely attainments." The Dharmaguptaka Vinaya also states: "The Buddha said that a bhikṣu should not pay homage to any layperson." Although parents are said to occupy a revered place, they ultimately belong to the ranks of laypeople. The Buddha's teaching does not permit bowing to them; if one bows, one traps one's living parents in the posture of receiving reverence, bringing upon them immeasurable severe transgressions upon death. Could unfiliality at its extreme exceed this?) Respectfully examining the Rites of Zhou, there are nine types of prostrations; the first is called the "grounding-head bow" (qishou), about which the commentary states: "The head touches the ground." Examining the Book of Documents, the prostrations before Yu, Yi, and others are all described as the "grounding-head bow." This is the reverence of bowing to the ruler, universal throughout antiquity and the present. Now, the prostrations performed by monks and nuns precisely accord with the method of the grounding-head bow. Therefore, the Vimalakīrti Sūtra says: "Guiding the multitude through quietude, hence they bow with grounded heads." However, if nuns are now ordered to perform the kneeling and prostrations of secular women, it is feared that because their robes are unsuited, this would violate conventional sentiment. The Sage has no fixed mind; he takes the minds of the hundred surnames as his own. When secular customs have long been practiced, one does not seek to alter them. Now, in requiring nuns and the like to bow in reverence, we request that they be permitted the grounding-head bow. This will not contravene the rituals of antiquity and the present, and will accord with the praise of the common people. (Critique: He who aspires to Yan Hui belongs to Yan's kind; the team of horses that emulates the swift steed belongs to the steed's category. Now, the nuns have relinquished worldly splendor alike and entered the Way without distinction; why should one solely worry about violating conventional sentiment and therefore wish to have them use the grounding-head bow? If one does not seek alteration, the grounding-head bow is not yet following the ordinary; since conventional sentiment is not followed, how could it accord with the praise of the common people?) We respectfully submit our deliberation.