華嚴經內章門等雜孔目章 1.18

1.18

禮佛有三種，所謂身、口、意。謂身業禮佛者，大分有三：一隨方儀禮、二佛制教禮、三成極禮。此三禮法，分別有三：一成過禮。身儀不正，與慢相相應，如碓上下，佛制有過，名成過禮。二相似禮。相雖順正，與雜覺相應，或與倚緣合，名相似禮。三順實禮。禮相順儀，與正無分別智相應，或與實性相應，謂如如性也，名順實禮。口業禮義，準前可知。意業有七：一成過禮。謂對尊境，與雜覺相應，名成過禮。二相似禮。與求名利樂有相應，亦與惡欲等合，經文判入一闡提道；今雖似善，當得大苦，名相似禮。三敬德禮。敬上如來無量功德相如金山，得順如實，名敬德禮。四滅過禮。自省者無知造過無邊，情無羞恥；今逢聖境，投欲洗之，名滅過禮。五迴向眾生禮。自惟無始不了體同，遂加惡於他，流轉無始；今知即體無二，收過從己，欲度眾生歸於本性，唯我一人能成此事，今所作業是眾生物。何以故？乘眾生性成故。名迴向眾生禮。六迴向菩提禮。自惟本性與諸佛果究竟覺同一體無二，今乃則而不覺，流轉生死；今息相還原，運心所造，更不別有，從如實來，是如實法故，是迴向菩提禮。言迴向者，乃合不迴向。何以故？是彼本法無別迴向故。七迴向實際禮。自惟所修則是實際，所有心智則無我故，無二無別，名迴向實際禮。上之五禮，並各有二：一起心迴向，三乘所訶；二一實迴向，謂則如如性，無二無別，不可別修、無別起求，為則一故；本來無動，是實際義、是迴向義。上之五禮，一一準知。上言隨方禮者，隨方儀式發恭跪搏頰叩頭擎拳等，各隨方儀，名隨方儀禮。二佛制教禮者，佛初成道，為給孤獨長者制其禮義，五輪著地庠審取正，名制教禮。佛目七眾，若違此儀得違教罪，七眾以外不依此儀無違教罪，但有依方敬儀之福。三成極禮。成極禮者，五體投地，良久乃起；或其心普遍，與法界等；或身普遍，與因陀羅及微細等；或身心經時三世九世等，名成極禮。一乘之禮，具前諸禮。何以故？為皆通見聞故。三乘諸禮佛所訶者，止佛不訶者應為上件。諸禮佛儀並準前條，仍一乘局見聞。

There are three kinds of bowing to the Buddha: namely, body, speech, and mind. Regarding bowing to the Buddha through bodily action, broadly speaking there are three: first, bowing according to regional customs; second, bowing according to the Buddha's prescribed instruction; third, bowing that attains the ultimate. These three methods of bowing are distinguished into three: First, bowing that constitutes a fault: the bodily posture is improper and accords with the marks of arrogance, moving up and down like a pestle; this is faulted by the Buddha's precepts, and is called bowing that constitutes a fault. Second, apparent bowing: although the outward marks accord with correctness, it is associated with discursive thoughts, or combined with clinging to conditions; it is called apparent bowing. Third, bowing in accordance with reality: the outward marks of the bow accord with proper decorum, and are associated with correct non-conceptual wisdom, or associated with real nature—meaning the nature of suchness; it is called bowing in accordance with reality. The meaning of bowing through vocal action may be understood by analogy with the preceding. Mental action has seven [types]: First, bowing that constitutes a fault: facing the venerable object, it is associated with discursive thoughts; it is called bowing that constitutes a fault. Second, apparent bowing: associated with seeking fame, gain, and the pleasures of existence, and also combined with evil desires and the like; the sutra texts categorize this as falling into the path of an icchantika. Though it now resembles good, it will incur great suffering; it is called apparent bowing. Third, bowing out of respect for virtue: respecting the Tathāgata's immeasurable marks of merit above, like a golden mountain, and attaining accordance with reality; it is called bowing out of respect for virtue. Fourth, bowing to eradicate faults: reflecting on oneself having created boundless faults through ignorance, without shame in one's heart, now encountering the sacred object, one casts oneself down desiring to wash them away; it is called bowing to eradicate faults. Fifth, bowing with dedication to sentient beings: reflecting that from the beginningless past one failed to realize that essence is identical, and thus inflicted evil on others, wandering through beginningless transmigration; now knowing that the essence is non-dual, one takes the faults onto oneself, wishing to deliver sentient beings so they return to their original nature, thinking, 'Only I alone can accomplish this task; the karma now performed belongs to sentient beings.' Why? Because it is accomplished by riding upon the nature of sentient beings. It is called bowing with dedication to sentient beings. Sixth, bowing with dedication to bodhi: reflecting that one's original nature is identical and non-dual with the ultimate awakening of all Buddhas' fruition, yet now one is conditioned and unawakened, wandering through birth and death; now ceasing marks and returning to the source, what is produced by moving the mind has no separate existence, but comes from reality, being a dharma of reality; this is bowing with dedication to bodhi. Speaking of dedication, it is in fact non-dedication. Why? Because it is that original dharma, and there is no separate dedication. Seventh, bowing with dedication to the limit of reality (bhūtakoṭi): reflecting that what one cultivates is itself the limit of reality, and whatever mind and wisdom there are, are selfless; thus non-dual and without distinction, it is called bowing with dedication to the limit of reality. The above five [types of] bowing each have two aspects: first, producing a mind of dedication, which is reproached by the Triyāna; second, single-reality dedication, which means being identical with the nature of suchness, non-dual and without distinction, impossible to cultivate separately and without a separate arising of seeking, because it is identical with the One; originally unmoving, this is the meaning of the limit of reality, this is the meaning of dedication. The above five bows should be understood individually by analogy. Regarding 'bowing according to regional customs' mentioned above: according to the etiquette of each region, generating respect by kneeling, slapping the cheeks, knocking the head on the ground, raising the fists, and so forth, each according to regional etiquette, is called bowing according to regional customs. Second, regarding 'bowing according to the Buddha's prescribed instruction': when the Buddha first attained enlightenment, he established the protocol of bowing for the elder Anāthapiṇḍada: the five wheels (forehead, elbows, knees) touching the ground, being calm, deliberate, and correct; this is called bowing according to prescribed instruction. The Buddha designated the seven groups of disciples: if they violate this ritual, they commit the offense of violating the instruction; those outside the seven groups who do not follow this ritual commit no offense of violating the instruction, but merely possess the merit of respecting etiquette according to their region. Third, regarding 'bowing that attains the ultimate': in bowing that attains the ultimate, the five limbs are cast to the ground, rising only after a long while; or one's mind is all-pervading, equal to the dharmadhātu; or one's body is all-pervading, equal to Indra and the subtle; or body and mind pass through time across the three periods, nine periods, and so forth; this is called bowing that attains the ultimate. Bowing in the Ekayāna possesses all the preceding bows. Why? Because they all extend through hearing and seeing. Those among the Triyāna bows that are reproached by the Buddha are set aside; those not reproached by the Buddha should be practiced as the aforementioned. The rituals of bowing to the Buddha are all by analogy with the previous clauses; nevertheless, the Ekayāna is restricted to hearing and seeing.