大宋僧史略 1.48

1.48

西域之法禮有多種。如傳所明。禮拜者屈己也。旋遶者戀慕也。偏袒者亦肉袒也。脫革屣者不敢安也。和南者先意問訊也。避路者尚齒也。諸例常聞不煩多述。若尼禮於僧。自傳八法。比丘奉上接足至三莫不盡恭。如事令長也。近以開坐具。便為禮者。得以論之。昔梵僧到此。皆展舒尼師壇。就上作禮。後世避煩。尊者方見開尼師壇。即止之。便通敘暄涼。又展猶再拜也。尊者還止之。由此只將展尼師壇擬禮。為禮之數。所謂蓌拜也。如此設恭無乃大簡乎。然隨方為清淨者。不得不行也。又如比丘相見。曲躬合掌口云不審者何。此三業歸仰也（曲躬合掌身也。發言不審口也。心若不生崇重。豈能動身口乎）謂之問訊。其或卑問尊。則不審少病少惱。起居輕利不。上慰不。則不審無病惱。乞食易得。住處無惡伴。水陸無細蟲不。後人省其辭。止云不審也。大如歇後語乎。又臨去辭云珍重者何。此則相見既畢。情意已通。囑云珍重。猶言善加保重。請加自愛。好將息宜保惜同也。若西域相見則合掌云和南。或云盤茶味。久不見乃設禮。若尊嚴師匠。則一見一禮。今出家者以華情學梵事耳。所謂半華半梵。亦是亦非。尋其所起。皆道安之遺法是。則住既與俗不同。律行條然自別也。或云。僧上表疏。宜去頓首。以其涉祝宗之九拜者。余觀廬山遠公太山朗公答王臣之作。皆名下稱頓首。遠公講禮。講賢釆義。豈濫用哉。且頓首者。頭委頓而拜也。今文云頓首。而身不躬折。何為拜乎。又道流相見。交手叩頭而云稽首亦同也。然秉筆者避之為敏矣。

In the methods of the Western Regions, there are many kinds of rites. As explained in the records: bowing prostrate is humbling oneself; circumambulation is longing and yearning; baring one shoulder is also baring the flesh; removing leather shoes is not daring to be at ease; henan (vandanā) is inquiring with prior intent; yielding the road is revering seniority. Such examples are commonly heard, so there is no need to recount them at length. As for nuns bowing to monks, this naturally descends from the eight dharmas (aṣṭau gurudharmāḥ). When bhikṣus honour their seniors, they touch their feet up to three times, never failing to show utter reverence, just like serving a magistrate. Recently, spreading the sitting mat (niṣīdana) has come to be taken as a bow, which warrants discussion. Formerly, when Indian monks arrived here, they would all unfold the niṣīdana and perform the bow upon it. In later generations, to avoid trouble, as soon as a venerated elder saw one opening the niṣīdana, he would stop him, and they would immediately exchange pleasantries about the weather. Unfolding it again was like bowing a second time, and the venerated elder would again stop him. From this, people simply used the unfolding of the niṣīdana as a simulation of a bow, making it the form of paying homage—the so-called "curt bow." Is not such an expression of respect overly simplified? Yet because it is deemed pure according to local custom, it cannot but be practiced. Furthermore, when bhikṣus meet, why do they bend their bodies, join their palms, and say "[I wonder] without knowing" (bùshěn)? This is the refuge and devotion of the three karmas (bending the body and joining the palms are of the body; uttering "[I wonder] without knowing" is of speech; if the mind did not generate reverence, how could it move body and speech?), and it is called "inquiring." If an inferior inquires after a superior, he says: "I wonder without knowing whether you have few illnesses and few afflictions, and whether your daily rising and resting are light and comfortable?" When a superior comforts an inferior, he says: "I wonder without knowing whether you are free from illness and affliction, whether almsfood is easy to obtain, whether your dwelling has no bad companions, and whether the water and land are free of tiny insects?" Later people abbreviated these words, stopping merely at saying bùshěn. Is it not very much like an elliptical phrase? Moreover, upon parting, why does one say zhenzhong? When the meeting is finished and feelings have been conveyed, one enjoins, saying zhenzhong, which is like saying "take good care of yourself," "please cherish yourself," and is identical to "rest well and take care." In the Western Regions, when they meet, they join their palms and say "henan" (vandanā), or say "bàncháwèi" (pañcavārṣika?); only after not seeing each other for a long time do they perform a formal bow. If it is a venerable teacher, then they bow every time they see him. Nowadays, those who have left home simply study Indian affairs with Chinese sensibilities. The so-called "half Chinese and half Indian" is both right and wrong. Tracing its origin, all stems from the legacy of Dao'an. Thus, their dwelling is already different from the secular, and their vinaya practice is distinctly apart. Some say that when monks submit memorials and documents, they should omit the phrase "knock one's head" (dunshou), because it pertains to the nine kinds of bows of the invocation officials. I observe that in the writings of Master Huiyuan of Mount Lu and Master Lang of Mount Tai answering kings and ministers, both appended dunshou below their names. Master Yuan lectured on ritual and discussed the virtuous to select proper meaning; how could he have used it carelessly? Furthermore, dunshou means bowing with one's head bent low to the ground. Today, the text says dunshou, yet the body does not bend; how can that be called a bow? Moreover, when Daoists meet, they clasp their hands and knock their heads, calling it qishou (koutow), which is the same. However, it is clever for those who wield the brush to avoid it.