四分律刪繁補闕行事鈔 3.360

3.360

四共行同法。所謂誦持未必須多，道貴得要。而神用莫準，互有強弱。有人聞誦極多，於義不了，此則入道遲鈍；故《涅槃》云：寧以少聞，多解義味；《十住》云：佛法貴如說行，不貴多讀多誦。既知如此，請依古德所示云，誦《勝鬘》一卷，攝一切佛法根本盡（如來藏一卷亦同，趣得便誦）；戒本一卷，攝一切止持行盡（出家人初受是已，佛制即誦之）；羯磨一卷，攝一切作持法盡（五歲已上不誦，終身不離依止）。由道有根本，行別止作也；誦此三卷，統攝佛法綱要。諸餘大部經藏，必須博讀，有廣見之長；亦匡輔心行，助於道業得無罷散。俗中，有《要覽》一卷十篇，並論為人志行之法，亦可披讀；雖不依文生見，而以俗方道，固免於愆犯也。已外長時，則坐禪問義、請解求異等；若多聞多義，則非此所論，則生而知之者上矣。《三千》云：沙門業者，誦經坐禪，勸化眾事；若不行者，徒生徒死，或有受苦之困。《十誦》：將來恐怖者，說法無慈愍心，受持不通利，樂世法故，莊嚴章句等。

Fourth, common practices of companions in the Dharma. What is recited and maintained does not necessarily have to be voluminous; what is valued in the Way is grasping the essentials. Yet spiritual function cannot be standardized; there are reciprocal strengths and weaknesses. Some people hear and recite extremely much, but do not comprehend the meaning; this results in slow and dull entry into the Way. Therefore the Nirvāṇa Sūtra says: 'Better to hear little and understand much of the meaning and flavor.' The *Daśabhūmika Sūtra* says: 'In the Buddha's Dharma, what is valued is practicing as taught, not reading and reciting much.' Knowing this to be so, please rely on what the ancient worthies indicated: reciting one fascicle of the *Śrīmālādevī Sūtra* completely encompasses all the roots of the Buddha's Dharma (the one fascicle of the *Tathāgatagarbha Sūtra* is also the same; take whichever is convenient and recite it); the one fascicle of the Prātimokṣa completely encompasses all practices of observance by cessation (when one who has left household life first receives these, the Buddha instituted that he should immediately recite it); the one fascicle of karman completely encompasses all rules of observance by performance (if one of more than five years [standing] does not recite it, he may never leave tutelage for the rest of his life). Because the Way has its foundation, and practice is divided into cessation and performance; reciting these three fascicles gathers together the essential framework of the Buddha's Dharma. Other large pitakas of sūtras must be read widely, which has the advantage of broad vision; it also supports and aids the mental practice, helping one's pursuit of the Way from becoming weary or dissipated. In secular literature, there is the *Yaolan* in one fascicle and ten chapters, all discussing the principles of conduct and aspiration for a person, which may also be perused; although one does not form views by clinging to words, using the secular to compare with the Way will firmly prevent faults and transgressions. Beyond this, during long hours, one sits in dhyāna, questions the meanings, requests explanations, and seeks out differing views; if one has vast learning and numerous meanings, that is not within the scope discussed here, for those born with knowledge are superior. The *Three Thousand [Rules of Demeanor]* says: The vocations of a śramaṇa are reciting sūtras, sitting in dhyāna, and encouraging and converting the multitudes; if one does not practice these, one is born in vain and dies in vain, or may suffer the distress of hardship. The Daśādhyāya-vinaya says: Those who cause fear in the future preach the Dharma without a compassionate mind, are not fluent in receiving and maintaining it, and because of delighting in worldly ways, adorn words and sentences, and so forth.