釋門歸敬儀 1.45

1.45

此之三寶，體是有為，具足漏染，不足陳敬。然是理寶之所依持，有能遵重，相從出有，如俗王使，巡歷方隅，不以形徵，故敬齊一。《經》云：「如世有銀，金為上寶，無銀有鍮，亦稱無價。」故末三寶，敬亦齊真。今不加敬，更無尊重之方，投心何所，起歸何寄？故當形敬靈儀，心存真理，導緣設化，義極於斯。《經》云：「造像如麥，獲福無窮。」以是法身之器也。《論》云：「金木土石，體是非情，以造像故，敬毀之人，自獲罪福。」莫不表顯法身，致令功用無極。故使有心行者，對此靈儀，莫不涕泣橫流，不覺加敬。

The substance of these Three Jewels is conditioned, replete with taints and defilements, and insufficient to present veneration. Yet they are that upon which the Jewel of principle relies and is sustained; if there are those who can honor and respect them, they will follow these forms to transcend existence. Just as an envoy of a secular king patrols the regions, one does not interrogate his physical person, hence veneration is uniform. A sūtra says: 'As in the world where there is silver, gold is the superior jewel; where there is no silver and there is brass, it is also called priceless.' Therefore, for the final Three Jewels, veneration is likewise equal to that for the true. If one does not render veneration now, there is no other way to show esteem; where could one cast one's heart, and upon what could one base the arousal of refuge? Therefore one must physically revere the spiritual images and inwardly hold the true principle; guiding conditions and establishing transformation, the meaning culminates in this. A sūtra says: 'Making an image the size of a barley grain reaps boundless blessings.' This is because it is a vessel of the dharmakāya. A treatise says: 'Metal, wood, earth, and stone are insentient in substance, but because an image was made, those who revere or defame it naturally reap sins or blessings.' In every case they express and manifest the dharmakāya, causing its function to be limitless. Therefore, when practitioners with mind face these spiritual images, none fail to let tears flow freely, unconsciously adding veneration.