大乘起信論義疏 1.9

1.9

言敬意者，有六種意：一者作論所依荷思致敬；二者請承加護；三者為生物信；四者敬事之宜；五者為表勝相；六者為開眾生佛法僧念。初言作論所依荷思敬者，若無佛說經，今無所說；若無其法，論無所依；若無僧傳，已則不聞。由藉此三，今論得興，故須皆禮。二言請護者，若無加力，何能勘說如此深理？要佛加力，能說此法。如金剛藏菩薩欲說十地法門時，加四勘知、四十無礙辯才。故末法惡時傳化不易，若無三寶威力加護無由自通，故須致敬以請助。三言為信者，論主自是不足之人，造論釋經人多不信，要須歸禮，示有宗承、有所制立，人方取信，是故頂禮。四言敬儀者，如似世間孝子、忠臣，凡所為作必造啟白君父。菩薩如是，重敬三寶過父及君，今欲造論解釋經時，寧不致敬啟白造論？故須歸禮。五言表勝者，如《成實》說「三寶是其吉祥境界，樹之論首以題論勝，故先致敬。」六言開眾生三寶念者，如《雜心》說「為令眾生於三寶中，發心趣求、信解觀察、供養歸命，故頂禮之。」

Regarding the intent of veneration, there are six kinds of intent: first, acknowledging [one's] indebtedness to that upon which the composition of the treatise relies and paying homage; second, requesting and receiving empowerment and protection; third, generating faith in sentient beings; fourth, observing the propriety of respectful conduct; fifth, indicating supreme excellence; sixth, inspiring sentient beings' mindfulness of the Buddha, Dharma, and Saṅgha. First, regarding acknowledging indebtedness to that upon which the composition of the treatise relies and paying homage: if the Buddha had not preached the sūtras, there would now be nothing to preach; if that Dharma did not exist, the treatise would have nothing upon which to rely; if the Saṅgha had not transmitted it, one would not have heard it oneself. It is through relying on these three that the present treatise can arise, and therefore one must pay homage to them all. Second, regarding requesting protection: without the power of empowerment, how could one be capable of expounding such profound principles? It is essential to have the Buddha's empowerment to be able to expound this Dharma. Just as when the Bodhisattva Vajragarbha wished to expound the Dharma-gate of the ten stages, he was empowered with the four types of competent knowledge and the forty unimpeded eloquence talents. Thus, in the evil time of the final Dharma age, transmitting and transforming is not easy; without the empowering protection of the awe-inspiring power of the Three Jewels, there would be no way to be unobstructed of oneself, and therefore one must pay homage in order to request assistance. Third, regarding generating faith: the treatise author is by nature an inadequate person; when he composes a treatise to explain sūtras, many people would not believe it. He must take refuge and pay homage to show that there is a tradition followed and an authority established, only after which people will place their trust; therefore, he bows his head in homage. Fourth, regarding the propriety of respectful conduct: just as in worldly life a filial child or a loyal minister will certainly report to his sovereign or father whenever he undertakes anything. The bodhisattva is like this, revering the Three Jewels more than father and sovereign; now, when wishing to compose a treatise to explain the sūtras, how could he not pay homage and report the composition of the treatise? Therefore, he must take refuge and pay homage. Fifth, regarding indicating supreme excellence: as the Tattvasiddhi-śāstra says, 'The Three Jewels are an auspicious realm; placing them at the head of the treatise brings out the excellence of the treatise, and therefore one first pays homage.' Sixth, regarding inspiring sentient beings' mindfulness of the Three Jewels: as the Saṃyuktābhidharmahṛdaya says, 'In order to cause sentient beings to generate the resolve to seek after, understand with faith, contemplate, make offerings to, and take refuge in the Three Jewels, one bows the head in homage to them.'