釋氏要覽 1.250

1.250

南山鈔十二卷。法苑二十二卷。皆云。剃髮了。禮遶三寶。拜謝大眾。及二師已。然後在末座坐。父母諸親。皆為作禮拜。賀悅其道意。此亦如儒禮冠義曰。冠者。禮之始也。凡冠日。見母母拜。見兄兄拜之。注云。以其成人而為禮。今人子出家事佛剃髮為禮之始也。父母設拜。以其出世而為禮。抑又拜其法服戒體故也。亦是遠襲我佛之家風也。謹按根本毘柰耶律云。佛父淨飯王聞太子已成佛。在室羅伐城竹林精舍。王乃裁書遣使。往請歸國許之。王勅群臣曰。一切義成將歸鄉。可修飾城隍。莊嚴道路。於屈路陀林。造一精舍。爾時世尊作是念。若我徒行入城。諸釋必起慢心。應以神變入城。即共諸聲聞。涌在虛空。現諸神變。將近城攝諸神通。唯佛去地一人許。凌虛而行。民庶馳觀。各相謂言。為父禮子耶。為子禮父耶。時淨飯王見太子儀相非世。乃頭面禮足。時諸臣民情。俱不忍共言。云何尊父禮子之足耶。王曰。汝等不應作是念。當初太子生時。無人扶持。四方各行七步。於爾時我便禮其足。後於剡部樹下坐。日已過午。諸樹影東。唯剡部樹影不移。蔭太子身。我又禮其足。今當第三禮也。爾時世尊就座坐。父王復禮佛足。對面而坐。告大眾曰。此是第四禮子足也。自後日來即禮○本起經云。父王頭面禮佛足者。一者敬道。二者愛子故（今剃髮後。父母拜賀。亦此二緣也）○摩耶經云。爾時摩耶夫人（即佛母也）長跪佛前。五體投地。說偈云。稽首頭面禮。無上大法王（此父母拜緣略引為證今國家有制。慎勿違之。五分律。佛言非我所制。餘方為清淨者不得不行。此謂王法不得不依也。○薩婆多論云。比丘違王制者犯突吉羅罪）。

The twelfth fascicle of the Nanshan chao and the twenty-second fascicle of the Fayuan [zhulin] both state: 'After the tonsure is completed, one bows to and circumambulates the Three Jewels, expresses gratitude and bows to the Saṃgha assembly and the two masters, and then sits in the lowest seat. Parents and various relatives all perform prostrations to him, rejoicing in his determination for the Way.' This is also like the Confucian Liji's Guan yi ('Meaning of the Capping Ceremony'), which says: 'Capping is the beginning of ritual. On the day of capping, when meeting his mother, the mother bows; when meeting his elder brother, the elder brother bows.' The commentary says: 'It is a ritual performed because he has become an adult.' Now when a son leaves home to serve the Buddha, shaving the hair is the beginning of ritual. The parents offer prostrations as a ritual because he has transcended the world, and moreover because they revere his Dharma robes and precept-substance. It also distantly follows our Buddha's family tradition. Respectfully checking the Mūlasarvāstivāda-vinaya: 'King Śuddhodana, the Buddha's father, heard that the crown prince had already become a buddha and was dwelling at the Bamboo Grove monastery in the city of Śrāvastī. The king composed a letter and sent an envoy to invite him to return to his homeland, to which he agreed. The king commanded his ministers: "Sarvārthasiddha is about to return home; you may repair the city walls and moat, adorn the roads, and build a monastery in the Nyagrodha Grove." At that time, the World-Honoured One thought: "If I enter the city on foot, the Śākyas will surely give rise to pride. I should enter the city with supernatural transformations." He then rose into the sky together with the śrāvakas and manifested various supernatural transformations. Drawing near the city, he withdrew the supernatural powers, walking through empty space only about the height of a person above the ground. The common people rushed to watch, saying to one another: "Will the father bow to the son, or will the son bow to the father?" At that time, King Śuddhodana saw the crown prince's demeanour and physical marks were not of this world, whereupon he bowed his head to his feet. At that time, the ministers and people could not bear it, and said together: "How can an honourable father bow to his son's feet?" The king said: "You should not think like this. Formerly, when the crown prince was born, without anyone supporting him, he walked seven steps in each of the four directions; at that time I bowed to his feet. Later, when he sat beneath the jambu tree and the sun had passed noon, the shadows of the other trees moved east, but only the shadow of the jambu tree did not move, shading the crown prince's body; I again bowed to his feet. Now this is my third bow." At that time, the World-Honoured One took his seat, and the father king again bowed to the Buddha's feet, sat facing him, and told the assembly: "This is the fourth time I have bowed to my son's feet." From then on, whenever he came each day, he bowed.' / The Benqi jing states: 'That the father king bowed his head to the Buddha's feet was, first, out of respect for the Way, and second, out of love for his son' (nowadays, parents bowing in congratulations after the tonsure also stems from these two causes). / The Maya-sūtra states: 'At that time, Queen Māyā (the Buddha's mother) knelt long before the Buddha, cast her five limbs to the ground, and spoke a verse: / "I bow my head and prostrate / To the unsurpassable great Dharma King."' (These causes for parents bowing are briefly cited as proof. Currently the state has regulations; take care not to transgress them. In the Mahīśāsaka-vinaya, the Buddha said: 'What is not prohibited by me, but considered pure in other regions, must be practiced.' This means one must comply with the king's law. / The Sarvāstivāda-śāstra states: 'A monk who violates a king's regulation commits a duṣkṛta offence').