翻譯名義集 4.106

4.106

【槃那寐】名出聲論，或名槃談，訛云和南，皆翻我禮。或云那謨悉羯羅，此云禮拜。今謂禮之與拜，名有通局長短。經曰：「禮者，履也。進退有度，尊卑有分，謂之禮。」《禮記》云：「禮也者，猶體也。體不備君子，謂之不成人。」故孔子云：「非禮勿視，非禮勿聽，非禮勿言，非禮勿動。」是則凡所施為，皆須合禮，此顯禮名通也。《白虎通》云：「人之相拜者何？所以表情見意，屈節卑禮尊事者也。」拜之言服也，故《周禮》明九拜，此顯拜名局也。若依釋氏，如南山云：「四儀若無法潤，乃名枯槁眾生。」故天台明四種三昧之法，是知四儀法則名禮，身業恭敬名拜，此亦禮通拜局。今此翻譯，禮即是拜。故《大論》云：「禮有三種：一者口禮；二者屈膝，頭不至地；三者頭至地，是為上禮。」一、口禮者，如合掌問訊也。《觀音義疏》云：「此方以拱手為恭，外國以合掌為敬。手本二邊，今合為一，表不散誕，專至一心。」《僧祇律》云：「禮拜不得如瘂羊，當相問訊。」爾雅云：「訊，言也。」《地持論》云：「當安慰舒顏，先語平視，和色正念，在前問訊。」《善見論》云：「比丘到佛所，問訊云：『少病少惱，安樂行不？』」二、屈膝者，即互跪也。《音義指歸》云：「不合云胡跪。蓋梵世遺種，居五竺間，葱嶺之北，諸戎羌胡。今經律多翻互跪，以三處翹聳，故名互跪，即右膝著地也。」《涅槃疏》明三義：一、右膝有力，跪能安久；二、右膝有力，起止便易；三、右膝躁動，著地令安。若兩膝著地，則名長跪。《毘奈耶》云：「尼女體弱，互跪要倒，佛聽長跪。」三、頭至地者，即五體投地。故《大論》云：「人之一身，頭最為上，足最為下。以頭禮足，恭敬之至。」《輔行》云：「準《地持》、《阿含》，皆以雙膝、雙肘及頂至地，名五體投地，亦名五輪，五處圓故。」又勒那三藏，明七種禮：一、我慢禮，謂依位次，無恭敬心；二、唱和禮，高聲喧雜，詞句混亂；三、恭敬禮，五輪著地，捧足殷勤；四、無相禮，深入法性，離能所相（空觀）；五、起用禮，雖無能所，普運身心，如影普遍，禮不可禮（假觀）；六、內觀禮，但禮身內法身真佛，不向外求（中觀）；七、實相禮，若內若外，同一實相（三諦一境）。《西域記》云：「致敬之式，其儀九等：一、發言慰問，二、俯首示敬，三、舉手高揖，四、合掌平拱，五、屈膝，六、長跪，七、手膝踞地，八、五輪俱屈，九、五體投地。凡斯九等，極唯一拜，跪而讚德，謂之盡敬。」《舍利弗問經》「佛言：『作供養，應須偏袒，以便作事。福田時，應覆兩肩，現田紋相。』」《不拜王論》：「有五戒信士，見神不禮。王曰：『何為不禮？』曰：『恐損神故。』王曰：『但禮。』信士乃禮，其神形儀粉碎。又迦昵色迦王，受佛五戒，曾神祠中禮，神像自倒。後守神者，作佛形像，在神冠中。王禮不倒，怪而問之。曰：『冠中有佛像。』王大喜，知佛最勝而恕之。」又《感通錄》云：「唐蜀川釋寶瓊，出家齋素，讀誦《大品》，本邑連比什邡，並是米族，初不奉佛，沙門不入其鄉，故老女婦，不識者眾。瓊思拔濟，待其會眾，便往赴之，不禮而坐。道黨咸曰：『不禮天尊，非沙門也。』瓊曰：『邪正道殊，所奉各異，天尚禮我，我何得禮老君乎？』眾議紛紜，瓊曰：『吾若下禮，必貽辱也。』即禮一拜，道像連座動搖不安。又禮一拜，反倒狼籍在地。遂合眾禮瓊，一時回信。」《梵網經》云：「出家人法，不向國王禮拜，不向父母禮拜，六親不敬，鬼神不禮。」《西域記》云：「昔有德光論師，天軍接見慈氏，謂非出家之形，長揖不禮。」問：「何緣不輕比丘，普禮四眾？」荊溪釋曰：「菩薩化緣，法無一準，唯利是務，故設斯儀，見眾生理，與果理等。故禮生禮佛，其源不殊，欲令眾生，生慕果願。果願者何？我等但理，彼尚故禮，況證果理，而不尊高？」又云：「汝等皆行菩薩道，當得作佛，豈非擊我令修圓因？此約現在順從者也。」問：「內懷不輕之解，外敬不輕之境，安棄飛禽之真性，而忽走獸之本源乎？」答：「人識義方，可以擊發，異類無知，徒勞勸信。不禮之旨，其在茲歟，不輕禮俗，謹聞命矣！何故方丈僧拜維摩？故彼經曰：『維摩居士即入三昧，令此比丘自識宿命，發菩提心。於是諸比丘稽首禮維摩詰足。』」天台問曰：「出家何以禮俗？」答：「入道恩深，碎身莫報，此諸比丘，方行大道，豈存小儀？」又《涅槃》云：「有知法者，若老若少，故應供養恭敬禮拜。」《入大乘論》云：「被法服菩薩，方便隨順，得禮白衣，敬之如佛。」是則法非一概，可否在人，有益須禮，當亡身以奉法；有損宜止，應逆命以利君。何哉？赫連㪍㪍，據有夏州，兇暴無厭，以殺為樂。繪像服身，抑僧令拜，遂為上天雷震而死。斯乃暴虐之主，誠非聖明之君。不遵付囑之言，故違委寄之道。寧知千聖立法，萬古同風，安以朝覲之禮，而責山林之士。恐後進以未知，遂濡毫而錄示。

[Praṇāma]—this name comes from the treatise on phonology (śabdavidyā); it is also called vandana, erroneously called henan; all are translated as 'I bow.' Or it is called namaskāra, translated here as salutation and prostration. Now we consider that 'propriety' (li) and 'prostration' (bai) have names that are broad and restricted, long and short. The Classic says: 'Propriety (li) means stepping (lu). Having measure in advance and retreat, and having distinction between the noble and the humble, is called propriety.' The Book of Rites says: 'Propriety is like the body. An exemplary person whose body is incomplete is called not a complete person.' Therefore Confucius said: 'Do not look at what is contrary to propriety; do not listen to what is contrary to propriety; do not speak what is contrary to propriety; do not act on what is contrary to propriety.' Thus in whatever one undertakes, it must all accord with propriety; this reveals that the name 'propriety' is broad. The Bohu tong says: 'Why do people bow to one another? It is by which they express emotion and manifest intent, bending their joints to humble themselves in propriety and serve the noble.' 'To bow' (bai) speaks of submission; hence the Rites of Zhou explains nine bows; this reveals that the name 'bow' is restricted. If we rely on the Śākya clan, as Nanshan said: 'If the four deportments lack the moisture of the Dharma, they are called desiccated sentient beings.' Hence Tiantai explained the methods of the four kinds of samādhi; from this we know that the rules of the four deportments are called 'propriety' (li), while the physical reverence of bodily action is called 'prostration' (bai); this too is propriety being broad and prostration being restricted. Now in this translation, propriety is prostration. Thus the Zhilun says: 'There are three kinds of salutation: first is verbal salutation; second is bending the knees with the head not reaching the ground; third is the head reaching the ground, which is the supreme salutation.' First, verbal salutation is like joining the palms and greeting with inquiries. The Guanyin yishu says: 'In this land, folding the hands is reverence; in foreign countries, joining the palms is respect. Hands originally have two sides; now joining them into one signifies not being scattered and lazy, but single-minded and utmost.' The Mahāsāṃghika-vinaya says: 'In prostrating, do not be like a mute sheep; one must greet and inquire of one another.' The Erya says: 'Xun (to inquire) means speech.' The Bodhisattvabhūmi says: 'One should comfort with a relaxed countenance, speak first with an even gaze, and with harmonious expression and correct mindfulness, go before them to greet and inquire.' The Samantapāsādikā says: 'When a bhikṣu arrives at the Buddha's place, he inquires: "Are you with little illness and little vexation, walking in peace and joy?"' Second, bending the knees is the kneeling on one knee (huguai). The Yinyi zhigui says: 'It should not be called "Hu kneeling". For the descendants of the Brahman world dwell across the five Indias; north of the Congling are the various Rong, Qiang, and Hu. Now sūtras and vinayas mostly translate it as alternating kneeling (huguai), because with three places raised and elevated, it is called alternating kneeling; that is, the right knee touches the ground.' The Nirvāṇa Commentary explains three meanings: first, the right knee is strong, so kneeling can be sustained long; second, the right knee is strong, so rising and stopping are easy; third, the right knee is restless and active, so touching the ground brings it to rest. If both knees touch the ground, it is called long kneeling (changguai). The Vinaya says: 'Nuns are weak in body; kneeling on one knee, they invariably fall; the Buddha permitted long kneeling.' Third, the head reaching the ground is the five-point prostration (throwing the five limbs to the ground). Thus the Zhilun says: 'In a person's body, the head is the highest and the feet are the lowest. Saluting the feet with the head is the utmost in reverence.' The Fuxing says: 'According to the Bodhisattvabhūmi and the Āgamas, both knees, both elbows, and the crown reaching the ground is called throwing the five limbs to the ground, and is also called the five wheels, because the five places are round.' Furthermore, Tripiṭaka Master Ratnamati explained seven kinds of salutation: first, the salutation of pride, meaning following rank without a reverent heart; second, the salutation of singing in chorus, with high voices and noise, phrases and sentences disordered; third, the salutation of reverence, with the five wheels touching the ground, earnestly grasping the feet; fourth, the salutation of formlessness, deeply entering the dharmatā and leaving behind the aspects of subject and object (the contemplation of emptiness); fifth, the salutation of arising function, where although there is neither subject nor object, universally mobilizing body and mind like a shadow pervading everywhere, one salutes the insalutable (the contemplation of provisionality); sixth, the salutation of internal contemplation, merely saluting the true Buddha of the dharmakāya within one's own body without seeking outward (the contemplation of the middle); seventh, the salutation of true reality, where internal and external are identical in the one true reality (the three truths in a single object). The Xiyu ji says: 'In the ceremonies of paying respect, its deportments have nine grades: first, uttering words of greeting; second, bowing the head to show respect; third, raising the hands in a high salute; fourth, joining the palms in an even fold; fifth, bending the knees; sixth, kneeling long; seventh, placing hands and knees on the ground; eighth, bending all five wheels; ninth, throwing the five limbs to the ground. In all these nine grades, the extreme is just one prostration; kneeling and praising virtue is called exhausting respect.' The Śāriputra-paripṛcchā Sūtra says: 'The Buddha said: "When making offerings, one should bare the right shoulder to facilitate work. When at the field of merit, one should cover both shoulders to display the pattern of the field."' The Treatise on Not Bowing to Kings says: 'There was a layperson of the five precepts who saw a deity and did not salute. The king said: "Why do you not salute?" He said: "For fear of harming the deity." The king said: "Just salute." The layperson then saluted, and the deity's physical form was shattered into dust. Furthermore, King Kaniṣka received the Buddha's five precepts; once he saluted in a shrine to a deity, and the deity's image collapsed on its own. Later, the keeper of the deity made an image of the Buddha inside the deity's crown. When the king saluted, it did not collapse; wondering, he asked about it. [The keeper] said: "Inside the crown is an image of the Buddha." The king was greatly pleased, knew the Buddha was supreme, and pardoned him.' Furthermore, the Gantong lu says: 'In Tang Shuchuan, Śramaṇa Baoqiong left home, fasted on pure food, and recited the Larger Prajñāpāramitā Sūtra. His home subprefecture was adjacent to Shifang, all belonging to the Mi [Daoist] sect; originally they did not revere the Buddha, and śramaṇas did not enter their villages, so among the old women and wives, many did not know [Buddhism]. Qiong thought to rescue them; waiting until their gathering, he went to it, and sat without saluting. The Daoist partisans all said: "Not saluting the Heavenly Worthy—you are not a śramaṇa!" Qiong said: "Heterodox and orthodox paths are distinct, and what we revere is different; heaven still salutes me, so how could I salute Laozi?" The assembly's discussions were in confusion. Qiong said: "If I salute, it will surely bring disgrace!" He then made one salutation, and the Daoist image together with its seat shook unstably. He made another salutation, and it overturned, lying in ruins on the ground. Thereupon the whole assembly saluted Qiong and instantly turned to faith.' The Brahma Net Sūtra says: 'The rule for home-leavers is not to prostrate to kings, not to prostrate to parents; they do not revere the six relations, and do not salute ghosts and spirits.' The Xiyu ji says: 'Formerly there was the treatise master Guṇaprabha; Tianjun brought him to meet Maitreya, and considering that Maitreya did not have the appearance of a home-leaver, he gave a deep bow and did not prostrate.' Question: 'For what reason did the Bodhisattva Never-Disparaging bow universally to the fourfold assembly?' Jingxi explained: 'In the Bodhisattva's conditions for conversion, the methods have no single standard; working solely for benefit, he therefore instituted this deportment, seeing that the principle of sentient beings is equal to the principle of fruition. Therefore saluting sentient beings and saluting the Buddha do not differ in their origin; he wished to cause sentient beings to give rise to the aspiration to admire the fruit. What is the aspiration for the fruit? When we are only in principle, he still salutes us; how much more when one has realized the principle of fruition, would one not be honored and lofty?' He also said: '"You are all practicing the bodhisattva path and shall become Buddhas"—is this not prodding me to cultivate the perfect cause? This is said with respect to those of the present who comply.' Question: 'Internally harboring the understanding of Never-Disparaging and externally respecting the realm of Never-Disparaging, how could one discard the true nature of flying birds and neglect the fundamental origin of running beasts?' Answer: 'Humans recognize moral direction and can be stimulated; other species are without knowledge, and encouraging faith in them would be in vain. The intent of not saluting them lies in this! "As for Never-Disparaging saluting the worldly, I have respectfully heard your instruction! Why then did the monks of the square-zhang room bow to Vimalakīrti?" Hence that sūtra says: "The layman Vimalakīrti then entered samādhi, causing these bhikṣus to recognize their past lives and give rise to the bodhicitta. Thereupon the bhikṣus touched their heads to the ground and saluted Vimalakīrti's feet."' Tiantai asked: 'Why do home-leavers salute the worldly?' Answer: 'The favor of entering the Way is deep; crushing the body cannot repay it. These bhikṣus were just practicing the Great Way—how could they dwell on minor deportment?' Furthermore, the Nirvāṇa [Sūtra] says: 'Toward one who knows the Dharma, whether old or young, one should make offerings, revere, and salute with prostrations.' The Entering the Mahāyāna Treatise says: 'A bodhisattva clad in the Dharma robe, adapting skillfully, may salute one in white robes, respecting him like a Buddha.' Thus the Dharma is not uniform; whether acceptable or not depends on the person. Where there is benefit, one must salute, sacrificing the body to uphold the Dharma; where there is harm, one should desist, defying orders to benefit the ruler. Why so? Helian Bobo occupied Xia Prefecture; he was insatiably cruel and violent, taking delight in killing. He painted [the Buddha's] image on his clothes and forced monks to bow to him; subsequently he was struck by thunder from heaven and died. Such a one was a tyrannical ruler, truly not a sagacious monarch. Failing to follow the words of entrustment, he deliberately violated the way of commission. How could they know that the thousand sages established the Dharma with the same custom through myriad ages—how could one use the ceremonies of court audience to reproach the scholars of the mountain forests? Fearing that later students do not yet know this, I have wet my brush to record and show it.