法苑珠林 20

English (machine translation) 20

Language: English

20.1

Compiled by Shi Daoshi, śramaṇa of Ximing Temple

20.2

Chapter 9: Paying Homage (This has six sections)

20.3

Section on Stating the Intent
Section on Efficacy and Merit
Section on Universal Homage
Section on Names and Titles
Section on Comprehensive Understanding
Section on Rituals and Observances

Examining the ultimate sages' bestowal of compassion and the consummate beings' benefiting of creatures: their intention is to guide the four types of born beings to the jewel repository and convey the three realms of existence into the Great Cart. Master and disciple follow different tracks yet reach the same return; the Dharma and the secular tread separate paths yet attain the same goal. Therefore, statues are erected to manifest the true, and constant models are instituted for ordinary customs; pointing fingers serve as traps to reveal the moon, showing the constant regularities of transcendence. Yet, because of delusions and grasping at self and person, beings fall into negligence and drift along with the flow, tossed about and submerged in accordance with karma without any thought of reform. This is truly because across accumulated kalpas of delusion they do not recognize the Three Jewels, and in their folly and stubborn clinging they rarely encounter the ten stages of sages. Therefore, life is like a candle in the wind, hard to arrest; form is identical to a spark from a flint, how could it endure for long? How much more so as the five turbidities mutually encroach and the four serpents constantly menace, yet they are able to bear complacency and dally with these empty illusions! Therefore, the Great Sage, with compassion and sympathy, appropriately transformed, educated, and guided them; among practices, none is more essential and urgent than paying homage, repenting, and walking the Way. Hence Nāgārjuna's Daśabhūmika-vibhāṣā states: “A bodhisattva has three periods each during the day and night; in these six periods, they pay homage to the Buddhas of the ten directions, repent, entreat, rejoice, and dedicate merit. When a bodhisattva reaches the stage of avaivartika, relying on this practice they will quickly achieve non-retrogression.” Just as in mindfully recollecting the Buddha Guṇaprabha of the eastern direction and the others, it is due to the power of the original vows of the Buddhas of the ten directions. If there are sentient beings who have planted roots of goodness in the presence of past Buddhas, upon hearing these Buddhas' names they will immediately be able to believe and accept them, and will attain an irreversible mind of bodhi. It is also because foolish consciousness constantly hears evil sounds; now, upon suddenly hearing the call of the name “Namo Buddha,” they are abruptly startled and rejoiced, their feelings and thoughts become delighted and peaceful, their sins are eliminated, and blessings are generated. Therefore, the sutra says: “Paying reverent homage to this Buddha can eradicate the heavy sins of one million births and deaths.” Another says: “It can eradicate the heavy sins of a thousand kalpas of birth and death.” If one does not rely on these gradual stages to move the ordinary mind, then those burdened with sins will suffer disasters for accumulated kalpas. Yet upon hearing the Buddha's name, none fails to leap with joy: “What sin do I possess that I cannot see his true countenance?” Shedding a torrent of tears, with single-mindedness they join their palms. “What good do I possess that I hear the Buddha's name?” Joyful and increasing in reverence, they gaze up at the holy visage, loving and longing without satiety. Through this sorrow and celebration, their roots of faith increase daily. With feelings comprehending and the mind without burdens like this, they constantly increase their taking of refuge in paying homage. Recently, I have observed clergy and laity hearing the Buddha's name chanted: though their bodies follow in paying homage, their minds are conditioned by external objects; stumbling and blundering halfway through, they do not reflect or repent at all. Lack of faith and lack of shame are found here! Or there are clergy and laity who pay homage in secluded places: now rising, now sinking, with body and mind negligent, without the slightest apprehension; their sins of disrespect thus increasingly multiply. Or there are clergy and laity who pay homage before assemblies: thousands of monks and myriad laypeople chant in harmony with loud voices, paying homage with hasty speed; their bodies do not keep up with the bowing, and their minds do not think with reverence. They resemble soldiers answering roll call, merely registering empty names; like a pestle going up and down, it entails much toil to no benefit. The brief account above is not without such faults: they merely seek fame and profit and harbor neither loyalty nor reverence. Relying on faith, one is able to enter and generate wisdom and consciousness; if faith is not practiced, where can the capacity to enter rely? Below, I briefly set forth five principles, all relying on the holy teachings to show what is genuine and what is false, entreating all to eliminate falsehood and return to truth so that their merit may be accomplished to the ultimate.

20.6

Section 2: Efficacy and Merit

20.7

Respectfully contemplating: the compassion of the Greatly Awakened and the holiness of the Utmost Culmination, with past blessings and fortunate destinies, secretly resonate in accordance with the time. Hearing the names and paying homage, superior karma is initiated in an instant; relying on the mind to transform one another, the marvelous fruit is achieved across vast kalpas. Thus, the sounds of the fifty-three Buddhas benefited [beings] before the dust motes; the light of the three thousand consummate realities shone resplendently behind the sands of the Gaṅgā. The efficacy of the twenty-five Buddhas rescues from the distress of suffering; the seven treasures of the Sahā world do not equal the blessing of a single homage. Although the cause of joining one's palms seems remote, the retribution of the tree king gradually approaches. Therefore, we know that paying homage and singing praises never waste merit; sincerely presenting respect secretly yields welfare and benefit. Hence the Mahāprajñāpāramitā-śāstra states: “If a bodhisattva has not yet entered the stage of the Dharma, being far removed from the Buddha-Dharma destroys roots of goodness; if dwelling in defilements, they cannot even save themselves, how could they save others? Therefore, they should not be far removed from the Buddhas. Just as an infant does not leave its mother, a traveler on the road does not leave provisions, during heat one does not leave the cool breeze, during cold one does not leave a warm fire, crossing water one does not leave a sturdy boat, and suffering from illness one does not leave an excellent physician, so too a bodhisattva never leaves the Buddhas. Why is this? Parents, relatives, friends, gods, human kings, and the like cannot benefit me in crossing the sea of suffering; only the Buddha, the World-Honoured One, causes me to escape suffering. Therefore, one should constantly be mindful never to leave the Buddhas.”

20.8

Furthermore, the Bhaiṣajyarāja-bhaiṣajyasamudgata-sūtra states: Śākyamuni Buddha addressed the great assembly, saying: “In the past, countless kalpas ago, during the semblance Dharma of the Buddha Prabhāsvaraprabha, I left household life to study the Way. I heard the names of fifty-three Buddhas; having heard them, I joined my palms and rejoiced in my heart. Furthermore, I taught others, enabling them to hear and uphold them; others, having heard them, taught one another in turn, up to three thousand people. These three thousand people, with different mouths but the same voice, proclaimed the names of the Buddhas and paid homage with single-minded reverence. Due to the power of these causal conditions and merit, they immediately transcended the sins of birth and death of countless billions of kalpas. The first thousand people, beginning with Prabhāketu Buddha as the foremost down to Vipaśyin Buddha, attained Buddhahood in the Vyūhakalpa; these are the thousand Buddhas of the past. The middle thousand people, beginning with Krakucchanda Buddha as the foremost down to Ruci Buddha, attain Buddhahood in succession during the Bhadrakalpa. The latter thousand people, beginning with Sūryaprabha Buddha as the foremost down to Sumeruketu Buddha, will attain Buddhahood during the Nakṣatrakalpa. The present Buddhas of the ten directions, such as the Tathāgata Guṇaprabha, also heard the names of these fifty-three Buddhas, and therefore each attained Buddhahood in the worlds of the ten directions. If there are good men, good women, or any other living beings who hear the names of these fifty-three Buddhas, such persons will not fall into evil destinies for hundreds of thousands of myriads of koṭis of asaṃkhyeya kalpas. If there are further people who are able to hear the names of these fifty-three Buddhas, wherever they are born, they will constantly encounter the Buddhas of the ten directions. If there are further people who can pay reverent homage to the names of the fifty-three Buddhas with a sincere mind, except for the four grave offenses, the five heinous deeds, and slandering the Vaipulya sutras, all will be purified. Because of the original vows of these Buddhas, in thought after thought, the above sins will be eradicated.” (The names of the three thousand Buddhas are in the Zhufuji jie jing; their titles, clans, and buddha-lands are in the Bhadrakalpika-sūtra. Among the thousand Buddhas, Śākyamuni is the fourth to attain Buddhahood.)

20.9

Furthermore, the Viniścayavinaya-sūtra states: “If one is able to pay reverent homage to the thirty-five Buddhas with a sincere mind, that person's merit is immeasurable and boundless.”

20.10

Furthermore, the Sūtra on the Names of the Buddhas says: 'If a good man or good woman hears the names of these twenty-five Buddhas, and with a sincere mind upholds, reads, recites, reverently honours, and prostrates to them, they will be freed from the sufferings of the three evil destinies—hell, hungry ghosts, and animals; they will eliminate hatred and delusion; they will extinguish grave transgressions of a hundred kalpas; and they will constantly be reborn in the pure Buddha lands of the ten directions. Suppose there were another person who filled a great trichiliocosm with the seven jewels and constantly used them for dāna over a hundred years: this still would not equal the merit of reciting, upholding, and prostrating to the names of the twenty-five Buddhas—it does not equal even one part in a thousand, nor can it be known by any calculation or metaphor. Why is this? Because sentient beings whose roots of goodness are slight and faint cannot get to hear these Buddha names. If a good man or good woman gets to hear these twenty-five Buddhas, they have planted roots of goodness not merely with one Buddha or ten Buddhas: this person has planted roots of goodness with hundreds of thousands of Buddhas, and only then gets to hear these Buddha names. This person will surpass forty-eight kalpas and attain Buddhahood beforehand. If, furthermore, there is someone who does not believe that these names of the twenty-five Buddhas obtain such merit, this person will fall into the Avīci Hell for a full hundred kalpas. Śāriputra, if a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā wishes to repent of various sins, they should wash and bathe purely, put on fresh, clean clothes, clean the interior of the room, spread a fine high seat, set up the venerable image, hang twenty-five banners, make offerings of various flowers and incenses, recite these names of the twenty-five Buddhas, and perform deśanā during the six periods of the day and night for a full twenty-five days. This will extinguish sins such as the four pārājikas and eight pārājikas. The same also applies to śikṣamāṇās, śrāmaṇeras, and śrāmaṇerikās.' Furthermore, the verses praising the Buddha in the Sūtra of Mañjuśrī's Questions say:

20.11

I prostrate to all Buddhas,
The peerless Tamers,
To the sixteen-foot true Dharma-body,
And also prostrate to the stūpas of the Buddha;
To the place of birth, the place of attaining the Way,
The place of the wheel of Dharma, and the place of nirvāṇa;
To the places of walking, standing, sitting, and lying down—
I prostrate to them all.
The Buddhas are inconceivable,
And the wondrous Dharma is likewise so;
Those who can believe, and their retribution,
Are also inconceivable.
One who can, with these geyas,
Praise the Tathāgata,
For thousands of myriads of koṭis of kalpas
Will not fall into the evil destinies.

20.12

Furthermore, the Sūtra on the Bodhisattva's Past Practices says: 'Even if one were to transform countless koṭis of people so that they became pratyekabuddhas, and someone provided them with the four requisites of offerings for a hundred years, their merit would be exceedingly great; yet it would not equal someone who, with a joyful mind, praises the Tathāgata with a single four-line verse, whose merit is immeasurable.'

20.13

Furthermore, the Sujāta Sūtra says: 'To make offerings to the Buddha with the jewels of the four continents, and to praise the Tathāgata with profound reverence—these two merits are equal and without distinction.'

20.14

Furthermore, the Mahākaruṇā Sūtra says: 'If one invokes the Buddha's name even once, saying "Homage to the Buddha," by virtue of this root of goodness their entry into the realm of nirvāṇa can never be exhausted.'

20.15

The commentary states: Since we know that the holy teaching says the merit of prostrating to the Buddha is inconceivable, practitioners must constantly apply their minds and must not allow themselves to fall into laxity. One should fear that impermanence will arrive suddenly, leaving no place to gaze upon and pay homage [to the Buddha]—just as when a rat enters a horn, the path comes to an end, and where can it turn? For this reason, the World-Honoured One spoke a verse in a sūtra, saying:

20.16

Life is like a lamp in the wind:
One knows not the season of its extinction.
Today, and again tomorrow,
Unaware, death swiftly arrives;
Darkly following karmic conditions,
One knows not into which destiny one will be born.

20.17

Furthermore, the Sūtra on the Upward Rebirth [of Maitreya] says: 'If anyone pays homage and reverence to Maitreya Buddha, they will eliminate the sins of birth and death of ten billion kalpas, and in a future life beneath the dragon-flower tree they will also get to see the Buddha.' It also says: 'After my extinction, if the four assemblies and eight classes of beings hear his name and prostrate to him, when their lives end they will be reborn in Tuṣita Heaven. If there are men or women who have violated the prohibitive precepts and committed various evil karmas, upon hearing the name of this Bodhisattva of Great Compassion, if they cast the five limbs to the ground and repent with sincere mind, all evil karmas will quickly become pure. If anyone takes refuge in Maitreya Bodhisattva, you should know that this person will attain non-retrogression. When Maitreya attains Buddhahood, seeing the Buddha's light, they will immediately receive a prophecy.'

20.18

Furthermore, the Ekottarika-āgama says: 'Prostrating to the Buddha has five merits: first, being upright and handsome (because of giving rise to reverence upon seeing the major marks and minor signs); second, obtaining a fine voice (because upon seeing the Buddha, one thrice proclaims oneself, "Homage to the Tathāgata, the Arhat, the Samyaksaṃbuddha"); third, possessing abundant wealth (because of fully offering flowers, incense, and lamps according to one's capacity); fourth, being born in high and noble places (because upon seeing the Buddha, one's mind has no defiled attachment, and one can touch the right knee to the ground, kneel, join the palms, and prostrate); fifth, being reborn in heaven (because mindfulness of the Buddha's merit is naturally so).'

20.19

Furthermore, the Vajrasamādhi Sūtra says: 'If someone briefly hears of the Buddha's superior wisdom and rejoices with a deep mind without giving rise to slander, for hundreds of thousands of kalpas they will not fall into the evil destinies; wherever they are born they will meet the Buddha; and furthermore, the merit of mindfulness of the Buddha's Dharma-body is boundless.'

20.20

Furthermore, the Sūtra on the Contemplation of Samantabhadra says: 'If someone prostrates to the Buddhas of the ten directions during the six periods of the day and night, recites the Mahāyāna sūtras, and contemplates the supreme meaning, the profound empty Dharma, for the space of a finger-snap, they will eliminate the sins of birth and death of a hundred thousand myriads of nayutas of Ganges-sands of kalpas. One who practices this method is a true disciple of the Buddha, born from the Buddhas. The Buddhas and bodhisattvas of the ten directions serve as their upādhyāyas. This is called one who is fully endowed with the bodhisattva precepts; without needing a karmavācanā, they are naturally accomplished, and should receive the offerings of all humans and devas.'

20.21

Furthermore, the Nirvāṇa Sūtra says: 'If one makes an offering to the Buddha or the Dharma of a single stick of incense or lamp, or even presents a single flower, one will be reborn in the Akṣobhya land. If one guards well the property of the Buddha and the Saṃgha, sweeps and plasters the ground of the Buddha and the Saṃgha, or makes an image or stūpa as small as a thumb, constantly giving rise to a joyful mind, one will also be reborn in the Akṣobhya land.' This means that the pure land is perpetually adorned and is not shaken by the three calamities.

20.22

Section Three: Universal Reverence

20.23

We respectfully reflect: The Dharma-body is without form, yet it responds and manifests across the ten directions—meaning the four cardinal directions, the four intermediate directions, above, and below. What secular Confucians speak of relies solely on this continent; that there are continents outside of this continent has never been spoken of from ancient times to the present. If we rely on the internal scriptures, they comprehensively fathom the boundless, extending horizontally across the ten directions and flanking different realms. Now in the Buddhist teachings, the Sahā world of endurance, with its myriad koṭis of suns and moons and fourfold encircling rings comprising a great trichiliocosm, is called one Buddha land. This still relies on the domain ruled over by the transformation Buddha, Śākyamuni Tathāgata. Therefore, the Avataṃsaka Sūtra says that the land ruled over by the reward-body Tathāgata Rocana Buddha exceeds even this number; exhausting the realms of the ten directions, it is beyond ordinary comprehension. Therefore, a verse in the Brahmajāla Sūtra says:

20.24

I am now Rocana,
Just sitting upon the lotus pedestal;
Surrounding it on a thousand petals,
There appear again a thousand Śākyas.
One petal holds a hundred koṭis of lands;
In one land is one Śākya,
Each sitting beneath the bodhi tree,
Simultaneously attaining the Buddha Way.

20.25

As the sūtra states, the thousand petals and thousand Buddhas take a single petal as a flower; hence, on a single flower of a thousand petals, a thousand Buddhas appear in the world. Furthermore, as the Sūtra on the Contemplation of Samantabhadra says, the domain ruled over by the Dharma-Buddha Tathāgata Vairocana pervades all places, and the dwelling place of that Buddha is called the Ever Silent Light. Based on this, it clarifies the dwelling of non-dwelling, guiding the empty minds of ordinary mortals to make them venerate it; yet, to speak in terms of the ultimate truth, how could there be a dwelling place? In this way, across the boundless worlds of the ten directions, the Buddhas and Tathāgatas never cease their conversion for an instant. Past, present, and future are spoken of according to the arising and cessation of ordinary mortals and based on transformation. If we rely on the true teaching, the holy conversion is ever pervasive, its efficacy equal to the dharmadhātu; it cannot be limited to a single realm, nor can it be confined to the three times. Now, we temporarily speak on the basis of Śākyamuni's manifestations and conversions during his single lifetime. Therefore, he provisionally entered the womb, accomplished the Way through the eight aspects, benefited those of shallow capacities, and gradually opened up the great teaching; even his parents, relatives, and worldly superiors paid reverence to the Tathāgata—how much more should lowly ordinary mortals not be reverent and devout!

20.26

Furthermore, the Sūtra Spoken by the Buddha on the Dhāraṇī of the Names of the Twelve Buddhas for Eliminating Obstacles and Eradicating Sins says: 'At that time, the World-Honoured One said to Maitreya Bodhisattva: "Maitreya, to the east, departing from this Buddha field by ten inexpressible hundreds of thousands of koṭis of dust motes of Buddha fields, passing beyond that many fields, there is a Buddha land named Realm of the Lord of Liberation. In that realm there is a Buddha named Tathāgata King of Space-Merit Pure-as-Motes Eyes Upright-Merit-Signs Light-Flower-Padma Vaidūrya-Light Jewel-Body-Fragrance Supreme-Incense Completely-Offered Diverse-Adornments Uṣṇīṣa Boundless-Suns-and-Moons Light Vow-Power-Adornment Transformation-Adornment Dharmadhātu-Arising Unhindered. If a good man or good woman commits the four pārājikas, the five heinous sins, slanders the Three Jewels, and commits the four pārājika offenses, this person's sins are heavy: even if the ground trodden in Jambudvīpa were turned to dust motes, and each dust mote were to become a kalpa, and this person had that many kalpas of sins, if they invoke the name of this one Buddha and make a single prostration, all will be extinguished. How much more so if they uphold, read, recite, and keep it in mind without forgetting day and night! The merit of this person is inconceivable. In that Buddha realm there is a bodhisattva named King Incomparable and Unhindered. The Tathāgata conferred a prophecy upon that bodhisattva that he will attain Buddhahood, with the title Tathāgata King of Marks Whose Ūrṇā-Mark Sun-and-Moon Light Flame-Jewel Lotus-Flower Is Firm as Vajra, Whose Body Is Like Vairocana, Whose Unhindered Eyes Are Perfect in the Ten Directions, Emitting Light Illuminating All Buddha Fields."'

20.27

In that eastern direction there is another Buddha, named Tathāgata All-Adorned Stainless Light.

20.28

In the southern direction there is a Buddha, named Tathāgata Eloquence-Necklace Contemplation.

20.29

In the western direction there is a Buddha, named Tathāgata Stainless Moon-Mark King Renown.

20.30

In the northern direction there is a Buddha, named Tathāgata Flower Adornment Making Light.

20.31

In the south-eastern direction there is a Buddha, named Tathāgata Maker of Lamp Light.

20.32

In the south-western direction there is a Buddha, named Tathāgata Jewel Superior Mark Renown.

20.33

In the north-western direction there is a Buddha, named Tathāgata Fearless Contemplation.

20.34

In the north-eastern direction there is a Buddha, named Tathāgata Fearless, Undaunted, Whose Pores Do Not Stand on End, Renown.

20.35

In the nadir there is a Buddha, named Tathāgata Lion-like Vigorous Faculties.

20.36

In the zenith there is a Buddha, named Tathāgata Resembling the Majestic King of Golden Light.

20.37

'At that time, the Buddha told Maitreya: "If there is a good man or good woman of correct faith who, when reciting the names of these twelve Buddhas, over the course of ten days cultivates repentance of all sins, rejoices in all the merits of all sentient beings, entreats all Buddhas to remain long in the world, and dedicates all roots of goodness to the dharmadhātu, at that time they will immediately eliminate all sins and purify all karmic obstacles. They will immediately become fully endowed with the adornment of all Buddha lands; fully endowed with fearlessness; fully endowed with physical marks; fully endowed with an entourage of bodhisattvas; fully endowed with immeasurable samādhis; fully endowed with the wish-fulfilling adornments of Buddha lands; and practicing anuttarasamyaksaṃbodhi, they will attain upright and pleasing retribution." At that time, the World-Honoured One spoke a verse, saying:

20.38

If there is a good man,
Or if there is a good woman,
Who upholds the names of these Buddhas,
In life after life
They will be loved and revered by others;
Their light and majestic power will be great;
Wherever they are born they will be honoured among men,
And afterwards will attain Buddhahood.

20.39

Furthermore, the Sūtra on the Six Directions of Worship Spoken to Singāla says: When the Buddha was in the world, there was a householder's son named Singāla. Rising early, he bathed, dressed, and bowed four times toward each of the six directions. The Buddha entered the city of Rājagṛha, and Singāla saw him from afar. The Buddha arrived at his house and asked him, "Why do you bow toward the six directions? What practice is this supposed to correspond to?" Singāla said, "When my father was alive, he taught me to do so; I do not know what it corresponds to." The Buddha said, "What your father taught you was not to worship with physical bows." Singāla then knelt down and said, "I pray that the Buddha will explain these six meanings for me." The Buddha said, "Listen to this: If there is an elder or wise person who can uphold the four precepts without violation, in this life they will be revered by others, and in a future life will be born in heaven: first, do not kill living beings; second, do not steal; third, do not lust after the women of others; fourth, do not speak falsely or with a double tongue. If greed, hatred, and delusion prevent one from controlling these four intentions, it is called the dark moon: just as when the moon wanes, its light gradually dims. One who can control evil intentions is like the newly born moon: its light gradually brightens, until on the fifteenth day it is at its fullest."

20.40

The Buddha said: "Worshipping toward the east means that there are five duties in a child serving their parents. First, they must attend to making a livelihood. Second, they must rise early and direct the servants to prepare meals on time. Third, they must not add to their parents' worries and grief. Fourth, they must be mindful of the weight of their parents' kindness. Fifth, when their parents fall ill, they must be anxious and seek medical treatment for them. Parents caring for their child also have five duties. First, they must think of leading them away from evil and toward good. Second, they must teach them reckoning and writing. Third, they must teach them to uphold the scriptures and precepts. Fourth, they must take a wife for them. Fifth, they must provide them with whatever is in the household."

20.41

"Worshipping toward the south means that there are five duties in a disciple serving their teacher. First, they must revere and praise them. Second, they must be mindful of their kindness. Third, they must comply with what they are taught. Fourth, they must reflect on it without weariness. Fifth, they must praise them behind their back. A teacher instructing a disciple also has five duties. First, they must enable them to learn quickly and not forget. Second, they must make them surpass the disciples of others. Third, they must ensure that once learned, it is not forgotten. Fourth, when there are doubts and difficulties, they must explain them all. Fifth, they must desire that the disciple's wisdom surpasses that of the teacher."

20.42

"Worshipping toward the west means that there are five duties in a wife serving her husband. First, when her husband arrives from outside, she must rise to welcome him. Second, when her husband goes out and is away, she must cook, sweep, and await him. Third, she must not have lustful thoughts toward outsiders; if her husband scolds her, she must not scold back or make an angry face. Fourth, she must follow her husband's admonitions; she must not conceal any household utensils. Fifth, when her husband retires to sleep, she covers him up and only then lies down. A husband caring for his wife also has five duties. First, when entering and leaving, he must respect his wife. Second, he must provide her with food and clothing in a timely manner. Third, he must give her gold, silver, pearls, and jewels. Fourth, he must entrust her with whatever is in the household, whether much or little. Fifth, he must not indulge in keeping maidservants outside."

20.43

"Worshipping toward the north means that there are five duties in a person caring for relatives and friends. First, seeing them do evil, one goes privately to a secluded place to remonstrate with them and stop them. Second, if there is a slight emergency, one must hasten to rescue and protect them. Third, any private talk must not be told to others. Fourth, they must revere and praise one another. Fifth, of whatever fine goods one has, one must share a portion with them. Worshipping toward the earth means that a man caring for his male and female servants also has five duties. First, he must give them clothing and food in a timely manner. Second, when they are sick and emaciated, he must call a physician to treat them. Third, he must not beat them recklessly. Fourth, if they have personal property, he must not seize it. Fifth, what is apportioned must be given to them equitably. Servants serving their master also have five duties. First, they must rise early and not make the master call them. Second, whatever tasks are to be done, they must apply their minds to do them in order. Third, they must cherish the master's property and not discard it or give it away to beggars. Fourth, when the master enters or leaves, they must see him off and welcome him. Fifth, they must praise the master's good qualities and not speak of his faults."

20.44

"Worshipping toward heaven means that there are five duties in a person serving śramaṇas and practitioners of the Way. First, they must face them with a good heart. Second, they must choose fine words when speaking with them. Third, they must respect them with their body. Fourth, they must yearn for them with affection. Fifth, as śramaṇas and practitioners of the Way are heroes among men, one must respectfully attend upon them and inquire about the Dharma that transcends the world. Śramaṇas and practitioners of the Way must regard the common people with six intentions. First, they teach them dāna and not to be stingy themselves. Second, they teach them to keep the precepts and not to violate them themselves. Third, they teach them kṣānti and not to become enraged. Fourth, they teach them diligence and not to be indolent or neglectful. Fifth, they teach them single-minded concentration and not to be heedless. Sixth, they teach people clever wisdom and not to be ignorant. Practising in this way is the teaching of worshipping the six directions given when your father was alive. Why worry about not becoming wealthy?" Having heard this, Śṛgāla immediately received the five precepts, made prostrations, and departed.

20.45

Section 4: Names and Epithets

20.46

Now, the sacred path is opposed to worldly convention, and names are contrary to reality. Those who grasp its import meet profoundly with the occult principle. Why is this so? As for worldly matters, when examinations are made, one is not permitted to utter personal names. But if one speaks of the names and epithets of the Buddhas in the inner canon, extolling, revering, and worshipping them yields immeasurable merit. This is truly because the Buddhas, the Tathāgatas, with great compassion pity sentient beings; descending in spirit into the mundane world, their priority is rescue and deliverance. Whoever has a mind that looks up to them in hope never fails to receive benefit. One may praise them with the mouth, contemplate them with the mind, or revere them with the body: when the trividhadvāra are applied in reverence, the three poisons become cool and pure, gradually uprooting the roots of existence and leaving the bondage of the realms behind. Because there is such great virtue, reciting [their names] brings merit. Those of common custom are contrary to the above, merely following a single lifetime's hidden taboos. Remote ancestors and later descendants are beyond the reach of taboos; Confucius's mother Zheng Zai may serve as a reflection of this. Now, based on the names and epithets of the Buddhas in the treatises, I set forth the categories of meaning, each having its superior efficacy, and thus briefly explain them to serve as a model for all names. For instance, in the West they say Śākya, which is translated here as Nengren ('Capable of Benevolence')—could there be any Buddha who is not capable of benevolence? In the West they say Amitābha, which is translated here as Wuliangshou ('Measureless Life')—could there be any Buddha who is not long-lived? Take the Buddha Bhadraśrī of the east, down to the Buddha Vipulagaṇaśrī of the nadir—could there be any Buddha who is not of good virtue, or not of extensive virtue? One may only distinguish identity and difference in their appellations; based on their functions, powers, and operations, they are completely equal. If one only contemplates the Buddha's names and epithets in the mind and gazes upon the golden countenance with the eyes, reverently and faithfully making prostrations, one obtains immeasurable merit. Therefore, a verse in praise of the Buddha in the Daśabhūmika-vibhāṣā says:

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"If anyone hears
These names of the Buddhas being spoken,
They will immediately gain immeasurable merit,
Just as was spoken for Ratnacandra.
I revere these Buddhas
Now existing in the ten directions;
Whoever recites their names
Immediately attains non-retrogression."

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The commentary states: Now, in first giving rise to all-inclusive reverence: 'all' (yi) means comprehensive; 'inclusive' (qie) means reaching to the utmost boundary. 'Homage' (gong) means restraining the body and looking upward; 'reverence' (jing) means having no extraneous thoughts in the mind. If one does not chant this, one fears the mind will run scattered; therefore, with diligent devotion and reverence, the correct contemplation appears before oneself. Reverently worshipping the eternally abiding Three Jewels: as the Mahāparinirvāṇa-sūtra says, if anyone hears the two words 'eternally abiding,' that person will not fall into evil destinies in life after life. Because the dharmakāya is motionless and unchanging, it is eternal; because the saṃbhogakāya continues unbroken, it is eternal; because the nirmāṇakāya acts without ceasing, it does not change. Furthermore, the Buddha's body is one, yet according to meaning, three are spoken of; therefore Śākyamuni said, 'This present body of mine is itself the dharmakāya.' Because the dharmakāya is what is relied upon and maintained, just as miraculous images of clay or wood are made to represent something, reverent and sincere, earnest prostrations obtain immeasurable merit, whereas slighting thoughts and slander invite sin and heavy calamity. Thereafter, in making offerings, one solemnly holds incense and flowers, sending the mind out universally to perform the Buddha-work. Whether present or not present, one must always universally offer incense, flowers, and all manners of clothing, food, drink, and music, making offerings with an equal mind together with sentient beings, never letting them cease. Therefore, in the Avataṃsaka-sūtra, the offerings performed by all the bodhisattvas accord with the mind and point to characteristics: as when seeing a great mountain, a great cloud, great water, or a great fire, they immediately take them to be incense mountains, incense clouds, water of eight virtues, and seven pure, wondrous flowers; sending the mind out and directing the intention, there is nothing that does not become an offering; and so forth, taking flowering groves and fruit trees as parallel examples to practice. Worshipping the Buddha means worshipping according to the Buddhas of the ten directions, the twenty-five Buddhas, the thirty-five Buddhas, the fifty-three Buddhas, the thousand Buddhas of the Bhadrakalpa, the fifteen thousand Buddhas, and so forth; reciting their names and directing the intention is fully as stated before. As for deśanā, whether light or heavy, done by oneself or causing others to do it, or rejoicing upon seeing it done, its significance must be laid bare and analyzed, regretting what was previously committed with shame, anguish, and eyes full of tears. If one does not receive instruction and guidance, one will abide in death and endure perpetual suffering; its method and application are fully explained in the chapter on deśanā below. As for requesting [the Buddhas to stay], with utmost sincerity one seeks and vows; the Buddhas view all sentient beings without distinction of great or small, hoping that according to their vows they will not abandon their lifespan, vowing that they will remain for many kalpas to deliver sentient beings. As for rejoicing, it means giving rise to joy in one's mind when others create merit. As for dedication, it means dedicating all merit and virtue toward the unexcelled path. As for giving rise to vows, vows are what lead, and practice is what initiates action. If there are vows without practice, the vows are empty; if there is practice without vows, the practice is isolated. Because there is practice, vows are not empty; when vows and practice support each other, the realization of the fruit is not empty. Therefore, within the repentance of sins there are also vows: vowing to repay it in this present body and not receive it in the evil destinies—this is the comprehensive meaning. Anything beyond this may be reflected upon and applied according to the occasion.

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Section 5: Comprehensive Integration

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The commentary states: In what is described here regarding deportment, appearances, central and peripheral lands, and seasonal customs, each has its distinct etiquette. One practices according to the country, taking reverence as the basis. This pertains to the initial resolve; without study, it cannot be understood. Therefore, it is necessary to go through them in detail to instruct those who have not yet heard. Of long-practising, eminent worthies, this is certainly not what is expected. However, the reverent manners of Madhyadeśa and those of Cīnasthāna are not the same: there, prostrations are few and circumambulations many, whereas here, prostrations are many and circumambulations few; there, baring the shoulder and exposing the feet constitutes respect, whereas here, properly arranging the cap and shoes is termed reverence. These are truly different appearances of the sacred and the mundane, different categories of regional lands. One must only examine the etiquette carefully according to the leisure or urgency of the occasion: if there is ample time for audience, the trividhadvāra are applied earnestly; if time is pressing and urgent, the four limbs are abbreviated. These are all essentials of action and withdrawal, wisdom arising without prior thought, sufficient to increase reverence, exhaust grief, and communicate intention between self and other. Therefore, the Avadāna-sūtra says: there is the deportment of a faithful layman, the deportment of one who has gone forth, the deportment of a great practitioner of the Way, and the deportment of a lesser practitioner of the Way. Because these are the foundation of good conduct leading toward the Way, one is born in good realms. From this textual evidence, it is clearly known that the deportment of taking refuge in faith is the beginning of entering the Way and must not be concealed or omitted. Therefore, this preface is composed to designate it.

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In secular tradition, for instance, the Rites of Zhou lists nine classes of bows, which originate from the office of the Grand Invocator. These are not internal [Buddhist] teachings; however, ritual values conforming to custom. The first is called the bow of knocking the head (jishou), which refers to a minister bowing to his ruler. The word ji (pronounced ji) means to linger: the head remains bowed to the ground for a short while. The second is called the bow of lowering the head (dunshou), which is for equals, like feudal lords bowing to each other; one merely nods the head downward into the air without touching the ground. The third is called the empty-head bow (kongshou), which is the ruler's single bow responding to a minister; the head is brought down to the hands, which is called 'bowing to the hands'. The fourth is called the vibrating bow (zhendong), which refers to trembling and shaking out of solemn veneration. The fifth is called the auspicious bow (jibai), in which one bows with the forehead to the ground afterwards, used by those mourning in untrimmed sackcloth without a cane or below. It is called 'auspicious' because it was the Yin dynasty's inauspicious bow; the Zhou dynasty considered it close to the auspicious bow of dunshou, so they called it an auspicious bow. That is, one first makes a jishou bow and then a tisang bow, which means knocking the forehead to the ground without formal composure. The sixth is called the inauspicious bow (xiongbai), which means knocking the forehead and then performing the dunshou bow, used by those observing three years of mourning. The seventh is called the singular bow (qibai), which means bending one knee first, what is now called the elegant bow (yabai); another explanation says the singular bow is just a single bow to respond to a minister's bow. The eighth is called the requiting bow (baobai); bao means to repay, and a requiting bow is bowing twice; it is also said that the baobai is what is now the bow made when holding an imperial tally, namely bowing twice to spirits and the impersonator of the dead. The ninth is called the solemn bow (subai), which means merely bowing down the hands, what is now called bowing with clasped hands (yi); it also refers to women's bowing, and the subai may sometimes be performed up to three times. The empty-head bow and singular bow are performed only once, while the others are performed twice. The above are all the orthodox texts of secular rites, which Zheng Kangcheng explained according to social ranks in this manner. Now, based on the internal [Buddhist] teaching, ritual veneration is the very beginning. Roughly speaking, there are two kinds: bodily and mental. The Buddhadharma takes the mind as its root and the body as its branch. Therefore, when Subhūti was meditating quietly in his room, the Tathāgata praised him for venerating and seeing the Dharmakāya. When the nun Utpalavarṇā was the first to arrive at the jeweled staircase, the Tathāgata criticized her for bowing to a transformation Buddha. Thus we know that contemplating subtlety in a quiet place directs the mind toward the Way from thought to thought, whereas gazing at forms and inspecting appearances keeps one moment by moment in the secular realm. When subject and object cannot be avoided, perception of signs arises simultaneously, and erroneous selfhood appears before one, which then obstructs the Way. For this reason, the Buddha divided veneration into bodily and mental based on this distinction. If one can recognize that form itself is empty, and contemplate that objects are created by the mind, then even though they arise in confusion and are not without defilement and purity, when one realizes that false thoughts cannot yet be settled and made clear, and when conceptual distortions are emptied, discursive thoughts will be cut off. Living as we do now on the ordinary plane, even with the utmost self-control, one can only achieve this much. If thought by thought one naturally becomes gradually capable of purity, one must always cultivate the two contemplations and not practice them in isolation: knowing that dust has no objective reality gradually turns one away from the worldly; knowing that consciousness itself has no mind gradually directs one toward the real. By exerting oneself in practice in this way for a long time without ceasing, brightness will increase step by step, and only after three asaṃkhyeya [kalpas] will it be accomplished.

20.52

Furthermore, the Daci jing says: The Buddha told Ānanda, '“Namo Buddhāya” is the sound of the definite name and title of all the Buddhas, the World-Honoured Ones; hence one says “Namo to all Buddhas”. In the past, there was a great caravan leader leading many merchants when a great makara fish was about to swallow their boat. Because they called out the name “Namo Buddhāya” three times, they all escaped disaster. Hearing the Buddha's name, the fish, out of wholesome intention, abandoned its body, went forth into the monastic life in a future life, and attained the Way. How much more so when a person hears the Buddha's name, listens to the saddharma, and personally plants roots of goodness in the presence of the Buddha—how could they fail to obtain definitive benefit?'

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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.

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Section 6: Spreading the Mat

20.55

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.'

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Section 7: Ritual Forms

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I comment: This section distinguishes five ritual forms. The first explains removing footwear. This is the ritual expressing the utmost respect. In the court etiquette of ministers in this land, they all remain in the palace courtyard without removing their footwear; on occasions when they ascend the hall, both sword and shoes are discarded. This is an ancient rule, not a recent etiquette. In India, the ground is mostly hot and humid, so sandals of leather were prescribed to be worn. When seeing a superior venerable one, they are immediately ordered to take them off. In other, colder lands, shoes are worn according to availability; when performing ritual acts, uncovering the feet is an act of respect. For white-robed laypeople, wearing boots and shoes is mostly an expression of respect. When first entering a monastery, one does not need to uncover the feet; if entering a Buddha hall, taking them off is foremost.

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The second explains baring the shoulder. According to the vinaya, one bares the right shoulder, or bares one shoulder, or bares one arm. What is called baring refers to baring the flesh. It indicates following along to learn and having manual work to perform; in secular life, tucking up the right sleeve to make work convenient is the same idea. Nowadays, many śramaṇas merely expose one shoulder while still wearing a tunic or jacket; this is not the rule of baring and exposing. As the Dazhuangyan lun says, 'The shoulder of a śramaṇa, a son of the Śākya, is black'; non-Buddhists have both shoulders black, while śramaṇas expose the right, so there is a difference. In the vinaya, the three robes cover both shoulders; only when seeing an elder does one bare the shoulder. To call it baring the shoulder while covering it with clothes—how laughable! Thus we know that baring the flesh and exposing the shoulder is the height of establishing respect. However, when performing ritual matters, one bares the shoulder according to the occasion: when in front of the Buddha or before masters and monks for repentance and homage, one must follow the precedent of baring the right shoulder as an act of respect. If walking on streets and thoroughfares outside the monastery, one must cover the shoulders with robes and not expose the flesh. In the Western lands, it is hot and humid, so everyone does it together without thinking it strange; here in this cold land, many people would ridicule it. Therefore, the Wufen lü says: 'Even though it was spoken by me, if it is not pure in other regions, there is no fault in not practicing it.'

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法苑珠林 — 道世, Classical Chinese