釋門歸敬儀 1.61

1.61

今明真俗行敬，事理相由。良以凡習寄緣，憑心舟濟，形假澡沐，心便清遠。是須莊嚴道場，位置尊像，斯即開神明之正路，亦乃通聖道之明津。初舉三身之方土（《普賢觀》云：法身毘盧遮那，遍一切處。其佛住處，名常寂光。餘應化身，以類標列也），次顯十佛之光化（如《龍樹十住論》中具列善德等相狀），稱揚相量，各有戒儀，懺悔勸請，甄別位置（亦如彼《論》解其除罪，方法大明，廣如彼說）。斯竝性絕色心，形非識有。故《經》云：「色聲見求，名行邪道。」

Now, explaining the practice of veneration according to the ultimate and the conventional, phenomena and principle rely on each other. Truly, because ordinary habits depend on conditions and rely on the boat of the mind for salvation, when the body borrows bathing, the mind becomes clear and distant. Therefore, one must adorn the place of practice and arrange the venerable images; this indeed opens the correct path of the spirit's illumination, and also provides a clear ford leading to the holy way. First, present the lands of the three bodies (the Meditation on Samantabhadra says: “The dharmakāya Vairocana pervades all places; the dwelling place of that Buddha is called Eternal Quiescent Light.” The other response and transformation bodies are classified and listed accordingly). Next, display the luminous transformations of the ten Buddhas (as in Nāgārjuna's Daśabhūmikā-vibhāṣā, where the bodily marks of Guṇaprabha and the others are fully listed). Praising their marks and measures, each has its precept rituals; repenting and entreating, their arrangements are distinguished (also as in that treatise, where the methods for eliminating transgressions are clearly elucidated, extensively as stated there). All these are inherently beyond form and mind, and their shapes do not belong to consciousness. Thus a sūtra states: “To seek to see [the Buddha] through form and sound is called walking a heterodox path.”