---
title: "大乘法苑義林章 · 1 諸教不同"
description: "窥基，唐代高僧，唯识宗实际创始人玄奘的嫡传弟子，撰写了《大乘法苑义林章》。此书创作于佛教鼎盛的唐朝，是唯识宗的重要论著。全书系统阐述唯识教义，分章辨析法相、唯识、三性等核心义理，组织严密，义理精深。它被誉为大乘佛教的教理百科全书，是研究唯识学不可或缺的权威典籍，对汉传佛教思想发展影响深远。"
url: "https://rushiwowen.co/en/r/cmcz6dp1t006yl104294ecp15"
---

一諸教不同者。有唯身敬非語．意。俱舍論云。稽首接足故言敬禮。以已頭首至於地中而接彼足。故名敬禮。虔仰深故。以身比語身重語輕。舉重投誠明輕可發。身由意起不說自成。故唯身敬。或唯語敬非身．意。說無垢稱經云。長者寶性。以頌讚曰。久積無邊清淨業。獲得廣大勝名聞。故我稽首大沙門。開導希夷寂路者。初雖身禮後但以言。故名語敬。非身意攝。無唯意敬非身語文。但標令他知。必形聲．色故。亦有解云。法華經言。以深心念佛修持淨戒故。即是意敬。或唯身語非意敬。雜集敘云。敬禮如是大覺尊。無等妙法真聖眾。彼論釋言。今此頌中。無倒稱讚最勝功德敬申頂禮。其意業者即能發思。不說自成。但舉身語。或唯身．意非語敬。雜心云。起善心轉愛果。舉體敬禮也。舉重身業本由意轉。其語業者影亦為敬。有唯語．意非身敬。勝鬘經云。咸以清淨心嘆佛實功德。如來妙色身。乃至。敬禮難思議。雖前已身禮。今讚歎時唯語意故。或三業俱敬。天親攝論序云。故我至誠身．語．思。頻修無倒歸命禮。顯揚亦云。我今至誠先讚禮。至誡意業語讚身禮。故通三業。

> Buddhist scriptures describe different forms of reverence. Some traditions emphasize physical prostration without spoken words or mental focus. According to the \*Abhidharmakośa\*, "To bow and touch the feet" means placing one's head on the ground to touch the recipient's feet. This is called \*prostration\*. The body is considered "heavier" than speech, so expressing sincerity through the body—which is impelled by the mind but emerges naturally without verbal prompting—is seen as more profound. Thus, some practices involve only physical reverence. Other traditions focus solely on verbal praise, without physical or mental effort. For example, the \*Vimalakīrti Sūtra\* describes Elder Ratna reciting a verse in praise: "Long accumulated boundless pure deeds, / Gained vast and excellent renown. / Therefore I bow to the Great Śramaṇa, / Who reveals the tranquil and subtle path." Here, after an initial physical bow, only speech is used, so it is called \*verbal reverence\*. There is no textual basis for \*mental reverence\* alone, without physical or verbal expression. While the mind initiates intention, this must be conveyed through voice or action for others to perceive it. However, some scholars interpret the \*Lotus Sūtra\* statement "with deep mind mindfully reciting the Buddha and upholding pure precepts" as \*mental reverence\*. Alternatively, reverence may involve only body and speech, not the mind. The \*Saṃyuktābhidharmaśāstra\* states: "Reverence to these great Enlightened Ones, the peerless wondrous Dharma and true saintly community." Its commentary explains that this verse offers correct praise and prostration, while mental activity is merely the initiating impulse—not explicitly mentioned. Some practices involve both body and mind, but not speech. The \*Saṃyuktābhidharmahṛdaya\* says, "Arising a wholesome mind, turning toward auspicious results, one makes full-body prostration." Here, the heavy physical act is impelled by the mind, with speech occurring only incidentally as respect. Others embrace both speech and mind, excluding physical action. The \*Śrīmālādevī Sūtra\* states, "With pure minds, they praised the Buddha's real virtues and his wondrous form, saying 'Reverence to the Inconceivable One.'" Although a physical bow may precede it, the act of praise is purely verbal and mental. Finally, some traditions honor with all three—body, speech, and mind. As the \*Summary of the Mahāyānaśataka\* says, "Thus I sincerely with body, speech, and thought / Constantly offer infallible homage and refuge." \*The Discourse on the Manifestation of Truth\* also declares, "I now sincerely praise and bow first—sincere mental intention, verbal praise, and physical prostration." Therefore, reverence can be a complete expression of all three forms.