釋門歸敬儀 2.42

2.42

The fourth is called bowing to the Buddha by generating wisdom that is pure and thoroughly penetrating the Buddha's realm. The practitioner's mind of wisdom is clear and sharp; he profoundly knows that the Dharma realm is fundamentally unobstructed. Because from beginningless time I have conformed to the worldly and ordinary, I have conceived thoughts of existence where there is none, and thoughts of obstruction where there is none. Now, penetrating one's own mind as empty, open, and unobstructed, one accordingly practices bowing to the Buddha in accordance with the mind's immediate perception. Bowing to one Buddha is bowing to all Buddhas, and all Buddhas are one Buddha; because the Buddha's dharmakāya is universally identical and unobstructed, bowing to one Buddha pervades all. Various offerings of incense and flowers like these follow the same rule. Increasing respect toward the Dharma and the Saṅgha has the same meaning: because the Three Jewels are of identical nature, their principle is without difference; the three vehicles have different names, but their seat of liberation is identical. Therefore, one knows that one bow is all bows, and all bows are one bow. Since one can thus thoroughly penetrate the Three Jewels, one conceives the thought of the Buddha toward all within the three realms, the six destinies, and the four modes of birth, making offerings and prostrating, purifying one's own body and mind; vast and unhindered, as one contemplates the Buddha's realm, the mental image becomes increasingly clear: each bow and each rising is most venerable and supreme. This is called the real, and its retribution is extraordinarily great. Because the mind is limitless, it causes pure karma to be inexhaustible.