華嚴經內章門等雜孔目章 1.18

1.18

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.