翻譯名義集 4.106

4.106

[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.