釋門歸敬儀 2.45

2.45

七、明實相三寶自他平等禮者，大意同前。前猶有禮有觀，自他兩異，今此無自無他，佛凡一如，古今無別，見佛可禮，大邪見人。《經》云：「觀身實相，觀佛亦然。」以實相離念，不可以心取，不可以相求，不可以禮敬，不可不禮敬。禮不禮等，供不供等，安心寂滅，名平等禮。故《文殊十禮》云：「不生不滅故，敬禮無所觀。」

The seventh is to elucidate the bowing of the true-mark Three Jewels where self and other are equal; its general purport is the same as the preceding. The preceding still had bowing and visualizing, with self and other being two different things; here, there is neither self nor other, Buddha and ordinary being are of one suchness, and ancient and present are without distinction. To see a Buddha that can be bowed to makes one a person of great wrong views. The Sūtra says: 'Observing the true mark of the body, one observes the Buddha likewise.' Because the true mark is free from thought, it cannot be grasped with the mind, cannot be sought through marks, cannot be bowed to with reverence, and cannot not be bowed to with reverence. Bowing and non-bowing are equal, offering and non-offering are equal; setting the mind at ease in tranquil extinction is called the equal bow. Therefore, the Ten Bows of Mañjuśrī states: 'Because there is neither arising nor ceasing, reverently I bow without anything to observe.'