釋門歸敬儀 2.14

2.14

上竝俗禮正文，鄭康成依位釋之如此。今據內教，以禮敬為初，大略為二，即身、心也。佛法以心為其本，身為其末。故須菩提靜觀室內，如來歎為禮見法身；華色初至寶階，如來毀為拜於化佛。故知靜處思微，念念趣道；觀形鑒貌，新新在俗。能所未免，想見齊生，我倒現前，即為障道。故佛約此而分身、心敬也。如能即色緣空，觀境心造，紛紛集起，不無染淨，知識妄念，未可清澄，想倒空時，緣念斯絕。今居凡地，力極制御，止得如斯，念念自然，漸能清淨，常起兩觀，不得單行。謂知無境，是漸向真；謂知唯識，是漸背俗。如此策修，長時不已，分分增明，三祇方就。前已明訖，數數須知。《經》中明敬，有眾位之差，故先目錄，後依具解（謂初識敬事之儀，然後依之而隨接）。

The above are all standard texts of secular propriety, interpreted according to status by Zheng Xuan in this manner. Now, based on the inner teachings, taking reverent propriety as the beginning, it is roughly divided into two: namely, body and mind. The Buddhadharma takes mind as the root and body as the branches. Therefore, when Subhūti quietly contemplated in his room, the Tathāgata praised it as bowing to and seeing the dharmakāya; when Utpalavarṇā was the first to arrive at the jeweled staircase, the Tathāgata disparaged it as bowing to a transformation Buddha. Thus we know that when one contemplates subtleties in a quiet place, thought by thought one proceeds toward the Path; when one observes physical shapes and scrutinizes forms, again and again one remains in the secular. If subject and object are not yet relinquished, conceptual thoughts arise together, and when the inversion of a self appears before one, it constitutes an obstruction to the Path. Therefore, with reference to this, the Buddha distinguished bodily and mental reverence. If one can grasp form as condition for emptiness and contemplate that the objective realm is created by mind, then even though thoughts arise in profusion, not without purity and defilement, one knows that consciousness's false thoughts cannot yet become clear and serene; when conceptual inversions are emptied, conditioned thinking is severed. Dwelling now at the stage of ordinary beings, one's power can only exert control to this extent; when thought by thought occurs naturally, one gradually becomes able to be pure and clean, constantly generating the two contemplations, which must not be practiced in isolation. Knowing that there are no objective realms is gradually turning toward the ultimate; knowing consciousness-only is gradually turning away from the conventional. If one spurs one's cultivation like this unceasingly for a long time, then part by part clarity increases, and only after three asaṃkhyeya kalpas is it completed. This has already been explained above and must be known repeatedly. In the sūtras, the explanation of reverence has many ranks and distinctions; therefore, I first list the table of contents and subsequently explain them in detail according to it (meaning, one first knows the rites of reverent practice, and afterward accords with them and applies them in succession):