[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 20.53 # 法苑珠林 20.53 法苑珠林 20.53 - **Language:** Classical Chinese ### [20.53](https://indike.org/pramana/in.bauddha.taisho.2122.20.53) 又十誦律。佛語優波離稱和南者是口語。若曲身者。是名心淨。若比丘禮時。從座起偏袒右肩。脫革屣右膝著地。以兩手接上座足禮。述曰。依經云。和南者梵語也。或云那謨婆南等。此猶非正。依本正云槃淡（唐言）我禮。或云歸禮。歸亦我之本情。禮是敬之宗致也。或云。歸命者。義立代於南無也。理事符同表情得盡。俗人重南無而輕敬禮者。不委唐梵之交譯也。況復加以和南諸佛迷之。彌復大笑。又南無者。善見論翻為歸命覺。亦云禮大壽。又和南者。出要律儀。翻為恭敬。善見論。翻為度我。準此而言。恭敬度我義通凡聖。豈和南偏在尊師。亦通上聖念救生也。故經中來至佛所。云南無無所著至真等正覺。是名口業稱歎如來德也。 > Furthermore, the Shisong lü states: The Buddha told Upāli, 'Uttering vandana is verbal speech. Bending the body is called purity of mind. When a bhikṣu pays homage, he rises from his seat, bares his right shoulder, takes off his leather sandals, places his right knee on the ground, and receives the elder's feet with both hands in homage.' I comment: According to the sūtras, henan is Sanskrit; some render it namovana, but this is still not correct. According to the original, the correct form is bandan, which means in Chinese 'I pay homage' or 'taking refuge in homage'. Taking refuge is also one's fundamental sentiment, and homage is the ultimate expression of respect. Some say that 'dedicating one's life' (guiming) was established in meaning as a substitute for namo. Principle and practice correspond, fully expressing the sentiment. When secular people value namo while disparaging respectful homage, it is because they do not understand the mutual translation between Chinese and Sanskrit. How much more so when they add henan to all the Buddhas and get confused about it, which is all the more laughable! Furthermore, the Shanjian lun translates namo as 'dedicating one's life to the Awakened One', and also calls it 'paying homage to the Great Longevity'. Furthermore, the Chuyao lüyi translates henan as 'reverence', while the Shanjian lun translates it as 'save me'. Based on this, reverence and saving me apply in meaning to both ordinary and holy beings. How could henan pertain exclusively to the venerable master? It also extends to the supreme noble ones' mindful rescuing of living beings. Therefore, when coming to the Buddha's presence in the sūtras, one says: 'Namo to the One Without Attachment, the Perfectly True, the Completely and Perfectly Awakened One.' This is called praising and eulogizing the virtues of the Tathāgata through verbal action. > — English (machine translation) (machine translation) - [Previous: 20.52](https://indike.org/pramana/in.bauddha.taisho.2122.20.52) - [Next: 20.54](https://indike.org/pramana/in.bauddha.taisho.2122.20.54) - [Up: 20](https://indike.org/pramana/in.bauddha.taisho.2122.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.20.53) — English, machine translation ## Linked texts (1) - [釋門歸敬儀](https://indike.org/pramana/in.bauddha.taisho.1896.2.17) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.20.53](https://indike.org/pramana/in.bauddha.taisho.2122.20.53) · Pramāṇa