法苑珠林 20.48

20.48

The commentary states: Now, in first giving rise to all-inclusive reverence: 'all' (yi) means comprehensive; 'inclusive' (qie) means reaching to the utmost boundary. 'Homage' (gong) means restraining the body and looking upward; 'reverence' (jing) means having no extraneous thoughts in the mind. If one does not chant this, one fears the mind will run scattered; therefore, with diligent devotion and reverence, the correct contemplation appears before oneself. Reverently worshipping the eternally abiding Three Jewels: as the Mahāparinirvāṇa-sūtra says, if anyone hears the two words 'eternally abiding,' that person will not fall into evil destinies in life after life. Because the dharmakāya is motionless and unchanging, it is eternal; because the saṃbhogakāya continues unbroken, it is eternal; because the nirmāṇakāya acts without ceasing, it does not change. Furthermore, the Buddha's body is one, yet according to meaning, three are spoken of; therefore Śākyamuni said, 'This present body of mine is itself the dharmakāya.' Because the dharmakāya is what is relied upon and maintained, just as miraculous images of clay or wood are made to represent something, reverent and sincere, earnest prostrations obtain immeasurable merit, whereas slighting thoughts and slander invite sin and heavy calamity. Thereafter, in making offerings, one solemnly holds incense and flowers, sending the mind out universally to perform the Buddha-work. Whether present or not present, one must always universally offer incense, flowers, and all manners of clothing, food, drink, and music, making offerings with an equal mind together with sentient beings, never letting them cease. Therefore, in the Avataṃsaka-sūtra, the offerings performed by all the bodhisattvas accord with the mind and point to characteristics: as when seeing a great mountain, a great cloud, great water, or a great fire, they immediately take them to be incense mountains, incense clouds, water of eight virtues, and seven pure, wondrous flowers; sending the mind out and directing the intention, there is nothing that does not become an offering; and so forth, taking flowering groves and fruit trees as parallel examples to practice. Worshipping the Buddha means worshipping according to the Buddhas of the ten directions, the twenty-five Buddhas, the thirty-five Buddhas, the fifty-three Buddhas, the thousand Buddhas of the Bhadrakalpa, the fifteen thousand Buddhas, and so forth; reciting their names and directing the intention is fully as stated before. As for deśanā, whether light or heavy, done by oneself or causing others to do it, or rejoicing upon seeing it done, its significance must be laid bare and analyzed, regretting what was previously committed with shame, anguish, and eyes full of tears. If one does not receive instruction and guidance, one will abide in death and endure perpetual suffering; its method and application are fully explained in the chapter on deśanā below. As for requesting [the Buddhas to stay], with utmost sincerity one seeks and vows; the Buddhas view all sentient beings without distinction of great or small, hoping that according to their vows they will not abandon their lifespan, vowing that they will remain for many kalpas to deliver sentient beings. As for rejoicing, it means giving rise to joy in one's mind when others create merit. As for dedication, it means dedicating all merit and virtue toward the unexcelled path. As for giving rise to vows, vows are what lead, and practice is what initiates action. If there are vows without practice, the vows are empty; if there is practice without vows, the practice is isolated. Because there is practice, vows are not empty; when vows and practice support each other, the realization of the fruit is not empty. Therefore, within the repentance of sins there are also vows: vowing to repay it in this present body and not receive it in the evil destinies—this is the comprehensive meaning. Anything beyond this may be reflected upon and applied according to the occasion.