釋門歸敬儀 2.31

2.31

上總明禮相，策撿心行，文事備矣，方便成矣。禮儀既具，引至像前，身不妄起，起必加敬；目不妄禮，視必瞻顏；口不妄語，語必歎德。如前所顯，甚易可知。若至臨陣，多負重責，故《論》云：「佛世尊前，無異言也。」可不思哉，可不思哉！今此之目，目彼初心，素未經懷，無由鏡曉，勿怪覼縷，事義須之。諺云：「教兒嬰孩，教婦初來。」言雖淺俗，其喻深遠。故阿難白首而迦葉呼為少年，非謂歲積而為老也，以不善教誨而非老也。理固隱審，觀行如何？

The above has generally clarified the forms of bowing, urging the examination of mind and conduct; the textual explanation is complete, and the expedient means are established. Once the ritual etiquette is prepared and one is led before the image: the body does not rise rashly, and upon rising must add reverence; the eyes do not gaze rashly, and looking must be to behold the countenance; the mouth does not speak rashly, and words must praise virtue. As shown above, this is very easy to understand. When one approaches the battlefield, one often bears heavy blame; therefore, the treatise says: "Before the Buddha, the World-Honoured One, there are no aberrant words." Can one not reflect on this? Can one not reflect on this! This section aims at those of initial aspiration who have never before borne this in mind and have had no way to understand it clearly. Do not blame its detailed elaboration, for the matter and its meaning require it. The proverb says: "Teach a child from infancy; teach a bride upon her arrival." Though the words are shallow and mundane, the metaphor is profound and far-reaching. Therefore, when Ānanda had white hair, Kāśyapa still called him a youth; this did not mean that accumulation of years made one old—because he had not been well trained, he was not considered old. The principle is certainly subtle and profound; how will you observe and practice it?