法苑珠林 20.55

20.55

述曰。敬尋經律無敷坐具之文。但云脫屣禮足。今據事用理須坐具。故四分律云。為護身護衣護僧臥具故制畜坐具。既為身衣。明知須設。又坐具之用。本是坐時之具。所以禮拜之中無其敷之。故如來將坐。如常敷之。准此比丘自敷而坐。不合餘人為敷。今見西僧來至佛前禮者。必褰裙以膝拄地合掌長跪。口讚於佛然後頂禮。此乃遺風猶在。恭相可準行之。今時僧尼至於佛前。並令侍者為敷坐具。此益憍慢未是致敬之恭。又至佛前貯立待席方始禮者。此亦不可。又在床上而設禮者。此亦不敬。如見尊長即須急拜。安得覓席。如見君王即須敬拜。何得在床。人王凡尊尚恭不高。何況法王輒相倫擬。雖有餘救終成慢墮。故三千威儀經云。不得在座上禮也。

I comment: In respectfully examining the sūtras and vinayas, there is no text on spreading a sitting mat; they only speak of taking off sandals and paying homage to the feet. Now, based on practical use, reason requires a sitting mat. Therefore, the Sifen lü says that in order to protect the body, protect the robes, and protect the Saṃgha's bedding, the keeping of a sitting mat was instituted. Since it is for the body and robes, it is clear that it must be laid out. Moreover, the function of a sitting mat was originally an implement for sitting; therefore, in paying homage, there is no spreading of it. Thus, when the Tathāgata was about to sit, he spread it as usual. Based on this, a bhikṣu spreads it himself and sits; it is not fitting for another person to spread it for him. Now we see Western monks who, when coming before the Buddha to pay homage, always lift their lower robes, place their knees on the ground, join their palms, kneel upright, verbally praise the Buddha, and only then make full prostrations with their heads. This legacy still remains; their reverent manner can be taken as a standard to follow. Nowadays, monks and nuns, when arriving before the Buddha, all have their attendants spread the sitting mats for them. This increases arrogance and is not the reverence of paying respect. Furthermore, standing before the Buddha waiting for the mat before beginning to bow is also impermissible. Moreover, paying homage while remaining on a bed is also disrespectful. When seeing an elder, one must immediately bow; how can one search for a mat? When seeing a king, one must immediately bow respectfully; how can one stay on a bed? Human kings are mundane dignitaries, yet one is respectful and does not remain elevated before them; how much less should one presumptuously compare oneself to the King of the Dharma! Even if there are other excuses, it ultimately amounts to arrogance and laxity. Therefore, the Sanqian weiyi jing says: 'One must not pay homage while on a seat.'