大乘法苑義林章 4.7

4.7

四明敬意者，瞿波論師《二十唯識釋》云「欲顯大師有天眼故，以身業禮；有天耳故，以語業禮；有他心故，以意業禮。如律中說：若在明處以身業禮，以可見故；在闇去近以語業禮，以可聞故；在闇復遠以意業禮，不可見聞故。又顯敬禮者，三輪因故。身業禮者，神變輪因；語業禮者，記說輪因；意業禮者，教誡輪因。又亦即是神境、他心、漏盡通因。又顯發生三業滿善。善三業者，總攝一切業道盡故。又須憑力假大威神，若敬不圓，憑威不盡。」

Fourth, clarifying the intention of paying homage: Master Gopa states in his Commentary on the Viṃśikā: "In order to show that the Great Master possesses the divine eye, one pays homage through bodily karma; because he possesses the divine ear, one pays homage through vocal karma; because he possesses the knowledge of others' minds, one pays homage through mental karma. As stated in the Vinaya: if one is in a bright place, one pays homage through bodily karma, because one can be seen; if one is in the dark but nearby, one pays homage through vocal karma, because one can be heard; if one is in the dark and far away, one pays homage through mental karma, because one can be neither seen nor heard. Furthermore, this shows that paying homage is the cause of the three wheels: homage through bodily karma is the cause of the wheel of supernormal transformations; homage through vocal karma is the cause of the wheel of discerning speech; homage through mental karma is the cause of the wheel of instruction. Moreover, they are also the causes of the supernormal faculties of psychic power, knowledge of others' minds, and the destruction of the outflows. Furthermore, it shows the generation of complete goodness in the three karmas, because wholesome three karmas fully subsume all courses of karma. In addition, one must rely on power and avail oneself of great spiritual majesty; if one's veneration is not complete, one will not fully access this majesty."