大乘法苑義林章 4.4

4.4

一諸教不同者，有唯身敬非語、意。《俱舍論》云「稽首接足，故言敬禮。」以已頭首至於地中而接彼足，故名敬禮，虔仰深故。以身比語，身重語輕，舉重投誠明輕可發，身由意起不說自成，故唯身敬。或唯語敬非身、意。《說無垢稱經》云「長者寶性以頌讚曰：『久積無邊清淨業，獲得廣大勝名聞，故我稽首大沙門，開導希夷寂路者。』」初雖身禮，後但以言，故名語敬，非身意攝。無唯意敬非身語文，但標令他知，必形聲、色故。亦有解云：《法華經》言「以深心念佛，修持淨戒故。」即是意敬。或唯身語非意敬，《雜集．敘》云「敬禮如是大覺尊，無等妙法真聖眾。」彼論釋言「今此頌中無倒稱讚最勝功德，敬申頂禮。其意業者即能發思，不說自成，但舉身語。」或唯身、意，非語敬。《雜心》云「起善心轉愛果，舉體敬禮也。」舉重身業本由意轉，其語業者影亦為敬。有唯語、意非身敬，《勝鬘經》云「咸以清淨心，嘆佛實功德，如來妙色身。」乃至「敬禮難思議。」雖前已身禮，今讚歎時唯語意故。或三業俱敬，天親《攝論．序》云「故我至誠身、語、思，頻修無倒歸命禮。」《顯揚》亦云「我今至誠先讚禮」，至誡意業，語讚身禮，故通三業。

First, differences among the teachings: There are those that are solely bodily homage and not vocal or mental. The Abhidharmakośa-bhāṣya states: 'Kowtowing and touching the feet, hence it is called paying homage.' Bringing one's own head to the ground to touch the other's feet is therefore called paying homage, because of the depth of reverent devotion. Comparing body to speech, the body is weighty and speech is light; by raising the weighty to express sincerity, it is made clear that the light can be emitted; and since the body arises from the mind, it is established without being stated; thus it is solely bodily homage. Or there is that which is solely vocal homage and not bodily or mental. The Vimalakīrtinirdeśa-sūtra states: 'The elder Ratnākara praised [the Buddha] in verse, saying: "Having long accumulated boundless pure deeds, / You have attained vast and superior renown; / Therefore I bow my head to the Great Śramaṇa, / The Guide who reveals the subtle path of tranquility."' Although initially there was bodily salutation, subsequently there was only speech; hence it is called vocal homage and is not subsumed under body or mind. There is no passage stating solely mental homage and not bodily or vocal, for to signify and cause others to know, it must be formed in sound and form. There is also an explanation saying: The Lotus Sūtra says, 'Because with a deep mind they are mindful of the Buddha and cultivate the pure precepts,' which is precisely mental homage. Or there is bodily and vocal homage, but not mental. The introduction to the Abhidharmasamuccaya-vyākhyā says: 'I pay homage to such Greatly Awakened Honored Ones, / The peerless marvelous Dharma, and the assembly of true āryas.' That treatise explains: 'Now in this verse, praising the supreme virtues without distortion, I reverently offer salutation with my head. The mental action is precisely that which can produce volition; it is established without being stated, mentioning only body and speech.' Or there is bodily and mental homage, but not vocal. The Saṃyuktābhidharmahṛdaya states: 'Arising a good mind produces agreeable fruit; paying homage with the whole body.' Raising the weighty bodily action is fundamentally set in motion by the mind; vocal action is implicitly also homage. There is vocal and mental homage, but not bodily. The Śrīmālā-sūtra states: 'All with a pure mind / Praise the Buddha's true virtues: / The Tathāgata's marvelous physical body...' up to '...Paying homage to the Inconceivable.' Although bodily salutation occurred previously, now when praising it is solely vocal and mental. Or all three karmas are homage together. Vasubandhu's preface to the Mahāyānasaṃgraha-bhāṣya states: 'Therefore, with utmost sincerity in body, speech, and thought, / I repeatedly cultivate undistorted salutation of taking refuge.' The Xianyang shengjiao lun also states: 'I now, with utmost sincerity, first praise and pay homage.' Utmost sincerity is mental action, praise is vocal, and paying homage is bodily; hence it pervades all three karmas.