法苑珠林 20.61

20.61

第四明禮儀者。聲論云。槃那寐者。此云禮也。智度論云。禮法有三。一是口禮（謂口云和南是名下禮也）二屈膝頭不至地（此名中禮）三頭頂至地（是名上禮）下者挹。中者跪。上者稽首。菩薩禮佛有三。一者悔過品。二者隨喜迴向品。三者請佛品。問禮唯身業。亦通三業耶。答禮通三業。五輪至地。為除身業不善。稱揚名字歌讚佛德。為除口業不善。心常緣念若鏡目前。為除意業不善。為對佛眼故須身禮。為對天耳故須口唱。為對他心故須意念。由口業唱故聞慧得成。由意業念故思慧得成。由身業禮故修慧得成。由身業禮故戒學得成。由意業念故定學得成。由口業唱故慧學得成。上來所述且綺互明之。若據通門。三業之中三學並攝也。

The fourth explains the ritual of homage. A grammatical treatise says: 'Bandaname means homage here.' The Zhidu lun says: 'There are three methods of homage: first is verbal homage (saying henan with the mouth, which is called inferior homage); second is bending the knees with the head not touching the ground (this is called middling homage); third is bringing the crown of the head to the ground (this is called superior homage).' The inferior is bowing with hands clasped; the middling is kneeling; the superior is knocking the head to the ground. A bodhisattva's homage to the Buddha has three aspects: first, the chapter on repenting transgressions; second, the chapter on rejoicing and dedication; third, the chapter on requesting the Buddhas. Question: Is homage only a physical action, or does it also pertain to all three actions? Answer: Homage pertains to all three actions. The five wheels touching the ground is to eliminate the unwholesomeness of physical action. Praising the name and chanting eulogies to the Buddha's virtues is to eliminate the unwholesomeness of verbal action. The mind constantly contemplating as if mirroring [the Buddha] before one's eyes is to eliminate the unwholesomeness of mental action. Facing the Buddha's eyes, physical homage is required. Facing the divine ears, verbal chanting is required. Facing another's mind, mental contemplation is required. Through verbal chanting, wisdom through hearing is accomplished. Through mental contemplation, wisdom through reflection is accomplished. Through physical homage, wisdom through cultivation is accomplished. Through physical homage, the training in morality is accomplished. Through mental contemplation, the training in concentration is accomplished. Through verbal chanting, the training in wisdom is accomplished. What has been explained above clarifies them in alternating correspondence; if taken in an all-encompassing sense, the three trainings are fully subsumed within the three actions.