四分律行事鈔資持記 3.651

3.651

三中，初引三禮。口即言相審問，名下禮；屈膝即跪，為中禮；頭至地，即稽首也。地下，示五輪。《地持》語通，故引《阿含》續釋。五處皆圓，故名五輪；四支及首，名為五體；輪則別指五處，體則通目一身。先下，正示禮儀。正立者，攝身儀也。合掌者，定心想也；兩掌相抵，指掌齊合，今人但合指耳。屈則先下後上，起則先上後下，故注云不相亂也。手承足者，舒手仰承，表敬之極；今人有結印者，不知法也。世衰法喪，不識禮儀；或覽此文，宜須依準。

In the third [section], it first cites the three kinds of bowing. The mouth asking and inquiring in words is called the inferior bow; bending the knees and kneeling is the intermediate bow; the head reaching the ground is the prostration (*koutou*). From 'ground' onward, it indicates the five wheels. The language of the *Bodhisattvabhūmi-dhāraṇī-sūtra* (*Dichi*) is general, so it subsequently cites the *Āgama* to explain it. Because the five places are all round, they are called the 'five wheels'; the four limbs and the head are called the 'five members'. The 'wheels' specifically designate the five locations, while the 'members' generally denote the entire body. From 'first' onward, it directly shows the ritual of bowing. Standing upright gathers the bodily comportment. Joining the palms concentrates mental thought; the two palms press together, and the fingers and palms are evenly joined; nowadays people only join the fingertips. In bowing down, one moves from bottom to top; in rising, one moves from top to bottom; therefore the note says 'not confusing one another'. Supporting the feet with the hands means stretching out the hands facing upward to receive them, expressing the utmost reverence; nowadays there are those who form hand gestures (mudrās), which shows ignorance of the Dharma. The world has declined and the Dharma has perished, so people do not know the rites and comportment; if one reads this text, one ought to rely upon and follow it.