起信論疏筆削記 17.14

17.14

論　供養者，然有三種：財、法、觀行。禮拜者，勒摩三藏說有七種：一我慢禮、二唱和禮，此二非儀。三恭敬禮，敬從心發，運於身口，五輪著地。四無相禮，深入法性，離能所相。五起用禮，觀身與佛同一緣起，如幻如影，普運身心遍禮一切。六內觀禮，但禮身內法身真佛，不緣他佛。七實相禮，若內若外、若凡若佛，同一實相，見佛可禮，亦是邪見。觀身實相，觀佛亦然，名平等禮敬。故文殊偈云：不生不滅故，敬禮無所觀。準《離垢慧所問禮佛法經》，總有八重：一供養、二讚歎、三禮佛、四懺悔、五勸請、六隨喜、七迴向、八發願。八中正意禮佛，餘七皆是禮佛緣由，謂供、讚是禮佛流類，懺、勸、隨喜是禮佛之意，七是都迴禮等功德向於三處，八是敘陳意所希望。然此八重各能除障，供養除慳貪障，感大財富；讚歎除惡口，得無礙辯才；禮佛除我慢，得尊貴身；懺悔除三四障，得依正具足；勸請除謗法，得多聞智慧；隨喜除嫉妬，得大眷屬；迴向除狹劣，成廣大善；發願除退屈，總持諸行。今此文中具有五法，前文有懺悔，後文有發願，然闕迴向，影在文中也。約緣修行者，約三寶勝緣，修入住正行。

Regarding the Treatise's "Making offerings": there are three kinds: material goods, Dharma, and meditative practice.
Regarding "Bowing in reverence": the Tripiṭaka master Lekemo explained seven kinds: 1. bowing out of arrogance; 2. bowing in unison—these two are not proper etiquette; 3. bowing with respect, where reverence arises from the mind, moves through body and speech, and the five points touch the ground; 4. signless bowing, deeply penetrating dharmatā and free from the marks of subject and object; 5. bowing by initiating function, contemplating one's own body and the Buddha as sharing the same dependent origination, like an illusion or a shadow, universally moving body and mind to bow to all everywhere; 6. internal contemplation bowing, bowing only to the true Buddha of the dharmakāya within one's own body, not directing [the mind] to other Buddhas; 7. real-mark bowing, whether inner or outer, whether ordinary person or Buddha, being of the same real mark—to see a Buddha as something that can be bowed to is also a wrong view; contemplating the real mark of one's body, one contemplates the Buddha likewise—this is called equal reverent bowing. Thus Mañjuśrī's verse states: "Because of non-arising and non-ceasing, / I reverently bow without anything to be contemplated."
According to the *Sūtra on the Method of Bowing to the Buddha Spoken to the Inquirer Vimalamati*, there are eight stages in all: 1. making offerings, 2. singing praises, 3. bowing to the Buddha, 4. repenting, 5. entreating [the Buddha to turn the wheel of Dharma], 6. rejoicing [in others' merits], 7. dedicating [merit], 8. making vows. Among the eight, the primary intention is bowing to the Buddha; the other seven are all the conditions and causes for bowing to the Buddha. That is, offering and praising are categories akin to bowing to the Buddha; repentance, entreaty, and rejoicing are the intention behind bowing to the Buddha; the seventh is wholly dedicating the merits of bowing and so forth toward the three places; the eighth is stating the wishes in one's mind. Each of these eight stages can eliminate obstacles: making offerings eliminates the obstacle of stinginess and greed, bringing about great wealth; singing praises eliminates harsh speech, bringing about unhindered eloquence; bowing to the Buddha eliminates arrogance, bringing about a noble body; repenting eliminates the three and four obstacles, bringing about the perfection of primary and secondary retributions; entreating eliminates slandering the Dharma, bringing about vast learning and wisdom; rejoicing eliminates jealousy, bringing about a great retinue; dedicating merit eliminates pettiness and inferiority, accomplishing vast goodness; making vows eliminates retreating and giving up, holding together (dhāraṇī) all practices. The present text contains five of these dharmas: earlier in the text was repentance, later in the text is making vows, but it lacks dedication of merit, which is implicitly mirrored in the text.
Regarding "Practicing in reliance on conditions": in reliance on the supreme conditions of the Three Jewels, one cultivates the correct practices of entering the stages of abiding.