--- title: "圓覺經道場修證儀 · 四　禮敬三寶" description: "《圆觉经道场修证仪》是唐代高僧宗密所著的一部佛教修证仪轨，以《圆觉经》为核心，系统阐述修行方法。宗密为华严宗五祖，兼通禅宗，其著作融合华严与禅思想。本书详细规定了圆觉道场的设立、礼拜、忏悔等仪轨，并阐释圆觉境界的修证次第，强调顿悟与渐修的结合。作为唐代佛教仪轨的重要文献，它体现了宗密对圆觉思想的实践性诠释，对后世禅修与华严修行影响深远，是研究中国佛教修行体系的关键典籍之一。" url: "https://rushiwowen.co/en/r/cmcwecmg60984jx04i5rhe4dx" --- ### 四　禮敬三寶 > Chapter 4: Paying Homage to the Three Jewels 既讚歎竟應當一心正身威儀。次第禮佛。禮佛之法。當須所禮之佛。至心憶念此佛真身。猶如虗空。應物見形。如水中月。分明了了。如對目前。受戒禮拜。於一一佛前。皆如是用心。以名召體而禮之。不得散亂。又須自知身心空寂。無有禮相。隨緣影見法界。一一佛前。悉有此身。頭面禮敬。准勒那三藏禮佛觀門。優劣有七。一我慢禮。二唱和禮。此二非儀。三恭敬禮。從心發。運於身口。五輪著地。四無相禮。深入法性。離能所相。五起用禮。觀身與佛。皆從緣起。如幻如影。普運身心。徧禮一切。六內觀禮。但禮身門法身真佛。不緣他佛。七實相禮。若內若外。若凡若佛。同一實相。見佛可禮。亦是邪見。觀身實相。觀佛亦然。名平等禮。故文殊云。不生不滅故。敬禮無所觀等。然復四禮皆屬觀行。謂第四空觀禮真諦佛。入法之性故。五假觀禮俗諦佛。從體起用故。六中觀禮第一義諦佛。不計空也。直見來覺真性故。七則三觀一心。禮三諦一境佛。不〔所〕真棄假。泯絕無寄故。然今七禮經文。既是隨相門中。且當第三第五也。心心恭敬故。念念觀身觀佛〔後〕性隨緣。如幻影故。餘無相禮等。是下離相攝念之義。然則雖三觀圓明。只於身口恭敬禮時。作此觀智。非為身口都不禮讚。但將觀無相等。以當禮佛。善須思之。若以觀智便名禮佛。不須身禮。第三中亦應但以恭敬便為禮拜。不合運於身口。義例如此。豈不悞焉。問大乘宗以意地起犯。即名破戒。可〔妨〕例此心禮即成功德。答意中作念。的擬運身口。行殺盜等。心念成就。竟無悔意故。即名破戒。今但的擬運身業禮口業讚等。心志決定。竟無猶預。縱未遂嚴淨道場。作禮之間。灼然已生功德。若無意擬運身口。元無功德。如本無意擬殺等。亦元無罪也。然觀智既成。觀境常見。行住坐臥。禮不間斷。但不退觀心智。自然流注。如受惡律儀之人。殺等之心念念流注。不必正殺正盜也。受惡律儀者。作屠獵劫賊等業也。問。第五禮中云。能所皆如影象。影象無意。如何得成禮儀。答。即此念恭敬之心。亦如影也。世間鏡之類。但見色影。不能見聲香味觸及心之影。而此大圓鏡智。等虛空界。見色聲等及心心所等也。作此觀時。先觀己身心。是無明勢分。從染緣而起。今以正知觀空無自性。令時即是一真法界。然後觀此法界。不守自性。常能緣而起。遂禮拜恭敬。一心歸投。託諸佛及法義。淨緣引起身心及佛。隨此淨緣起為身心及佛。如影從鏡見。既我身心無性。合於法界。法界無不徧。故我身心隨所依法界。亦無所不徧。無所不禮。故云徧禮一切也。第六中云。身內真佛者。如塵中有大經卷。如幣布〔布〕裹真金。如焦模中佛像。如器中鍠之聲音也。此既有真假內外相對。非一向泯相。則亦當此隨念中也。准華嚴宗。復有自他融攝之禮。具足四句。一者。一身禮多佛。彼經云。一一身徧禮不可說不可說佛剎微塵數佛。又云。菩薩應知自心念念〔常〕佛成正覺。一切眾生亦復如是。念念悉有佛成正覺。二者。多身禮一佛。經云。一一佛所現不可說不可說〔以〕剎微塵數身。又云。如來成正覺時。於其中普見一切眾生成正覺。三者。一身禮一佛。四者多身禮多佛。彼經云。如來成正覺時。入善覺智三昧。見一切眾生數等身住於身中。乃至一毛孔中。有一切眾生數等身徧法界。一切毛孔悉亦如是。無有少許處空無佛身。釋曰。但以隨舉一心對佛。隨舉一佛對身。及對文說義。結為四句。然實身數等皆無盡。問。何以修行之人身。如是一一同佛無盡耶。答因緣備故。彼經云。我以普賢行願力故。此是法力即緣也。又云。起深信解。如對目前。此是自力即因也。深勝即是勝解。勝解者。決定印持也。謂以普賢法力。見一切境皆是佛境。於心依智不依識。則心心是見佛之心。故經云。一切法無生。一切法無滅。若能如是解。諸佛常現前。故彼經結禮佛云。虗空界盡。眾生界盡。眾生業盡。眾生煩惱盡。我禮乃至以虗空界眾生界等不可盡故。我此禮敬無有窮盡。念念相續無有間斷。身語意業無有疲厭。供養稱讚。十種稱讚行願。一一如此。結之即知。若不以普賢觀行之力。如何得念念不斷邪。智者審思。此文無以生滅之心。取相之禮。而為禮讚供養等也。 > After offering this praise, you should single-mindedly gather yourself, straighten your posture with dignity, and proceed to bow to the Buddhas in proper order. The method of bowing to the Buddha is this: you must focus your mind on the Buddha you are bowing to, and sincerely recollect that Buddha's true body. It is like space, appearing in response to beings, like the moon reflected on water—clear and distinct, as if right before your eyes. When receiving the precepts and bowing, you should use this same mind before each and every Buddha, calling upon the name to invoke the body, and bow with that awareness. Do not be scattered. Furthermore, you must know that your own body and mind are inherently empty and still, with no fixed "bowing" form. As conditions arise, they appear and are seen throughout the Dharma realm. Before each and every Buddha, this very body is present, bowing with head and face to the ground in reverence. According to Master Lénà's \*Gate of Contemplation for Bowing to the Buddha\*, there are seven levels of quality: 1. \*\*Arrogant Bowing\*\* – Bowing with pride. 2. \*\*Chanting-in-Unison Bowing\*\* – Bowing only in outward coordination. These two are not proper forms. 3. \*\*Respectful Bowing\*\* – Arising from the mind, engaging the body and speech, with the five points (knees, elbows, and forehead) touching the ground. 4. \*\*Signless Bowing\*\* – Penetrating deeply into the nature of reality, free from the duality of subject and object. 5. \*\*Functional Bowing\*\* – Contemplating that both oneself and the Buddha arise from conditions, like illusions and shadows. Pervading body and mind, one bows to all. 6. \*\*Inner-Contemplation Bowing\*\* – Bowing only to the Dharmakaya, the true Buddha within one's own nature, without focusing on external Buddhas. 7. \*\*Reality-Mark Bowing\*\* – Whether inner or outer, ordinary or Buddha, all share one reality-mark. To see a Buddha as an object to bow to is still a wrong view. Contemplating the reality-mark of your own body is the same as contemplating the Buddha. This is called \*Equal Bowing\*. Thus, Mañjuśrī said, "Because there is neither birth nor death, respectful bowing has no object to observe." Among these seven, the last four belong to contemplative practice: - The fourth, \*Emptiness Contemplation\*, bows to the Buddha of Ultimate Truth, entering the nature of reality. - The fifth, \*Illusory Existence Contemplation\*, bows to the Buddha of Conventional Truth, extending functionality from the essence. - The sixth, \*Middle Way Contemplation\*, bows to the Buddha of the Supreme Meaning, not clinging to emptiness, directly seeing the true awakened nature. - The seventh unifies the three contemplations in one mind, bowing to the Buddha of the Three Truths as one domain, neither grasping truth nor rejecting illusion, totally still and without attachment. Now, the scriptural text on these seven bows falls within the gate of following forms, so it uses the third and fifth types. In each thought, be reverent; in every moment, contemplate the body and the Buddha as arising from conditions, like magical illusions and shadows. Other forms, like the signless bow, belong to the later teachings on abandoning forms and gathering the mind. Still, even though the three contemplations may be perfectly clear, one only applies this contemplative wisdom \*while\* performing the respectful bow with body and speech. This does not mean that body and speech stop bowing and praising. You must not consider the mere contemplation of signlessness as bowing itself. Think carefully: If you called contemplating wisdom "bowing to the Buddha" without needing physical bowing, then by the same logic, the third type would require only a respectful mind as bowing, without need for body or speech. If the principle parallels that, would that not be a mistake? \*\*Question:\*\* In Mahayana, a mental intention to break a precept counts as breaking it. By that reasoning, should a mental intention to bow also count as the merit of bowing? \*\*Answer:\*\* When someone forms an intention to commit killing, stealing, etc., and that thought settles without regret, it is called breaking the precept. But when one sincerely intends to bow with body and praise with speech—a firm, unwavering resolve—then even if the actual act in a pure ritual space hasn't yet occurred, the merit of bowing is already clearly produced. If there is no intention to act - 南無大慈大悲入神通大光明藏現諸淨土以應圓機我本尊毗盧遮那佛我今稽首禮。願住如來平等法會。自例知 - 南無大方廣圓覺經中大光明藏於諸眾生覺地光嚴住持一切諸佛云云 - 南無身相融通言音無礙同說圓覺經者百千萬億恒河沙諸佛云云 - 南無具大慈悲有大誓願盡於本來守護圓覺者三世諸佛云云 - 南無大慈大悲娑婆世界隨機赴感全體應現千百億化身釋迦牟尼佛云云 - 南無妙法蓮華經中過去久遠滅度多寶如來云云 - 南無東方滿月世界十二上願藥師瑠璃光佛云云 - 南無西方極樂世界四十八願阿彌陀佛云云 - 南無覩史多天當來下生彌勒尊佛云云 - 南無毗婆尸如來七祖佛等一切諸佛云云 - 南無善德如來十方佛等一切諸佛云云 - 南無寶集如來二十五佛等一切諸佛云云 - 南無釋迦牟尼如來三十五佛等一切諸佛云云 - 南無普光如來五十三佛一切諸佛云云 - 南無拘那提如來賢劫千佛等一切諸佛云云 - 南無阿閦如來一萬五千佛等一切諸佛云云 - 南無徧十方盡虗空界微塵剎土中徹三世長短劫內廣大智願主伴互融不可說佛剎微塵數一切諸佛云云 - 南無徧十方盡虗空界微塵剎土中盡過際一切佛身諸般涅槃者分身舍利及諸靈像浮圖寶塔云云 - 南無大方廣圓覺修多羅了義經亦名秘密王三昧如來決定境界如來藏自性差別頓教大乘甚深法藏云云 - 南無徧十方盡虗空界微塵剎土中徹三世長短劫內大方廣佛華嚴修多羅無盡教海。及彼世界一切頓漸大乘十二部經深廣法藏 - 南無大方廣圓覺經中大光明藏本尊所現淨土平等會中主於信解證智文殊師利菩薩云云 - 南無大方廣圓覺經中大光明藏本尊所現淨土平等會中主於行願真理普賢菩薩云云 - 南無大光明藏淨土會中悉見諸法清淨普眼菩薩云云 - 南無大光明藏淨土會中通決甚深疑念金剛藏菩薩云云 - 南無大光明藏淨土會中深究輪𢌞根本彌勒菩薩云云 - 南無大光明藏淨土會中洞明修證位地清淨慧菩薩云云 - 南無大光明藏淨土會中發明三種妙觀威德自在菩薩云云 - 南無大光明藏淨土會中顯性二十五輪辨音菩薩云云 - 南無大光明藏淨土會中徵起覺心因除四相淨諸業障菩薩云云 - 南無大光明藏淨土會中請問求師去病去離四般普覺菩薩云云 - 南無大光明藏淨土會中發道場加行證入真理圓覺菩薩云云 - 南無大光明藏淨土會中流通經文傳於末世賢善首菩薩云云 - 南無大光明藏本尊所現淨土平等會中十方菩薩云云 - 南無大慈大悲千手千眼種種應現救菩眾生觀世音菩薩云云 - 南無大慈大悲常處𦦨摩羅界隨緣方便救拔其途地藏菩薩云云 - 南無三世十方盡虗空界微塵剎土中等覺菩薩云云 - 南無三世十方盡虗空界微塵剎土中十地菩薩云云 - 南無三世十方盡虗空界微塵剎土中十𢌞向菩薩云云 - 南無三世十方盡虗空界微塵剎土中十行菩薩云云 - 南無三世十方盡虗空界微塵剎土中十住菩薩云云 - 南無三世十方盡虗空界微塵剎土中十信菩薩云云 - 南無大方廣佛華嚴末會中圓器上根百城求法一生之內菩薩行圓為末世頓門修證軌範善財菩薩云云 - 南無三世十方盡虗空界微塵剎土中有學無學四向三果及阿羅漢辟支迦佛一切賢聖僧 約十所為禮常住三寶。此十禮不定一。上臨時看眾心不倦即禮。或時倦即不用禮。 > These ten bows are offered to the eternal Three Jewels. However, these ten bows are not fixed in number. When leading the practice, observe the assembly's state of mind: if they are not tired, continue with the bows. If they become weary, you may stop bowing. - 為二十八天釋梵王等敬禮常住三寶 - 為四大天王龍神八部敬禮常住三寶 - 為皇帝陛下聖化無窮敬禮常住三寶 - 為皇太后貴姬公主太子諸王福延萬葉敬禮常住三寶 - 為文武官寮常居祿位敬禮常住三寶 - 為師僧父母及善知識敬禮常住三實 - 為國界安寧法輪常轉敬禮常住三寶 - 為佛前發願護持圓覺經者八萬執金剛神十方鬼王不違本願守護道場敬禮常住三寶 - 為當所土地靈祇圭峰神王紫閣山神護法神王主道場神山神地神主水火風主空主藥諸神靈等擁護道場敬禮常住三寶 - 為十方施主六度行圓八難三途離苦解脫敬禮常住三寶