釋氏要覽 2.292

2.292

凡禮佛。首唱此言者。收攝眾心。不馳散故。一者普及為言。切者盡際為語。恭者束身翹仰。信者心無異心（信本為敬避廟諦也）○智度論云。一切有二。一名字一切。二實一切。今以名字歸實理也。或問禮拜三業何攝。答。通三業。若五輪著地。是身業。稱佛名號。是口業。緣想聖境。專注不散。是意業。

Whenever prostrating to the Buddha, the reason for first chanting these words is to collect the minds of the assembly so that they do not wander. "Yi" (one) speaks of universality; "qie" (all) speaks of exhausting all bounds; "gong" (reverent) is to compose the body and look up in yearning; "xin" (faith) is that the mind has no deviating mind. (Faith [信] was originally respect [敬], written so as to avoid the temple name [of Emperor Gaozu of Han, Liu Bang]).\n\nThe Mahāprajñāpāramitōpadeśa says: "Everything" has two aspects: first, the nominal everything; second, the real everything. Here, nominal forms return to the real principle. Someone asked: Under which of the three karmas is prostration subsumed? The answer is: It pertains to all three karmas. When the five wheels touch the ground, that is bodily karma. Praising the Buddha's name is verbal karma. Reflecting on and visualizing the sacred realm with focused attention without distraction is mental karma.