釋氏要覽 2.288

2.288

大方廣寶篋經。智燈聲聞問文殊言。云何禮佛。文殊言。若見法淨。名見佛淨。若身若心。不低不昂。正直而住。不動不搖。其心寂靜。行寂靜行。是名禮佛○法苑。齋有天竺三藏勒那。譯出七種禮法。一我慢禮。謂依位次。心無恭敬。心馳外境。五輪不具。如碓上下。二唱和禮。謂粗正威儀。心無淨想。見人則身輕急禮人去則身墮心疲。蓋心散而口唱也。三身心恭敬禮。謂聞唱佛名。便念佛相。身心恭敬。情無厭怠。四發智清淨禮。謂達佛境界。隨心現量。禮一佛則禮一切佛。禮一拜則禮法界。以佛法身融通故。五遍入法界禮。謂自觀身心等法。從本以來。不離法界。佛我平等。今禮一佛。即是遍禮。法界諸佛。六正觀禮。謂禮自佛。不緣他佛。何以故。一切眾生各有佛性。平等正覺。七實相平等禮。謂前猶有禮有觀自他兩異。今此一禮。無自無他。凡聖一如。體用如如。平等故。文殊云。能禮所禮性空寂（此七禮。前三約事。後四就理）○凡禮佛須自展尼師壇。不得令他人展。或至塔殿上。先有地蓆。便就上禮。先無。不得立佇布席。不得於低床上禮須脫屣履勿以無儀。自招深罪矣。

The Dafangguang baoqie jing states: The śrāvaka Jñānadīpa asked Mañjuśrī, "How does one prostrate to the Buddha?" Mañjuśrī said, "If one sees phenomena as pure, this is called seeing the Buddha as pure. If the body and mind are neither lowered nor raised, abide upright, motionless and unshaken, and if one's mind is tranquil and practices tranquil deeds, this is called prostrating to the Buddha."\n\nThe Fayuan states: Under the Qi dynasty, the Indian Tripiṭaka master Ratnamati translated seven kinds of prostration methods: First is the prostration of arrogance, meaning that according to one's rank and position, with a mind devoid of reverence, with the mind racing toward external objects, and with the five wheels [the limbs and head] incomplete, one goes up and down like a pestle. Second is the chanting along prostration, meaning that one roughly straightens one's deportment, but the mind lacks pure contemplation; seeing others, one's body prostrates briskly, but when others leave, one's body slackens and one's mind tires—for the mind is distracted while the mouth only chants. Third is the prostration of reverence of body and mind, meaning that upon hearing the Buddha's name chanted, one immediately contemplates the Buddha's physical marks, with body and mind reverent, and the sentiment knows no weariness or sloth. Fourth is the prostration of pure intelligence arising, meaning that one understands the Buddha's realm, and according to the mind's direct perception, prostrating to one Buddha is prostrating to all Buddhas, and making one prostration is prostrating to the entire realm of phenomena (dharmadhātu), because the Buddha's Dharma-body is interfused. Fifth is the prostration of universal entry into the realm of phenomena, meaning that one contemplates one's own body, mind, and other dharmas as fundamentally never separated from the realm of phenomena; the Buddha and myself are equal, so now prostrating to one Buddha is universally prostrating to all Buddhas of the realm of phenomena. Sixth is the prostration of correct contemplation, meaning that one prostrates to one's own Buddha and does not focus on another Buddha; why is this? Because all sentient beings each possess Buddha-nature and equal, correct awakening. Seventh is the prostration of equal real mark, meaning that previously there were still prostration and contemplation with self and other being two different things; now this single prostration has neither self nor other, ordinary and sacred are one suchness, and substance and function are thusness because they are equal. Mañjuśrī said, "He who prostrates and that which is prostrated to are empty and quiescent in nature." (Among these seven prostrations, the first three concern phenomena [shì], and the latter four pertain to principle [lǐ].)\n\nWhenever one prostrates to the Buddha, one must spread one's own niṣīdāna and must not let another person spread it. Or, upon arriving at a stupa hall where floor mats already exist, one should immediately prostrate upon them; if there were none previously, one must not stand waiting for a mat to be spread. One must not prostrate on a low couch; one must remove one's shoes and slippers and not incur grave sin through a lack of deportment.