釋門歸敬儀 1.13

1.13

序曰：自法王之利見也，必以靜見為先。故《論》云：「何處、何時、誰起此見？一切諸見，佛悉斷故。」文良證也。然則習熏日久，取會無由。事須立敬設儀，開其信首之法；附情約相，顯於成化之功。然後肝膽塗地，形骸摧折，知宇宙之極尊，則敬逾天屬；（以父母生身也，報施在於一生；佛起法身也，醻遠終於累劫。或功高難賞，德深不謝，慧深益厚，非醻所及也。）曉教義之遠大，則道越常迷。（以七略被時，立身立國之政，淪歷於三有也。八藏所宗，亡空絕有之法，畢超於九居也。）

The preface states: Ever since the beneficial manifestation of the Dharma King, quiet contemplation has necessarily come first. Thus a treatise says: “In what place, at what time, and by whom was this view aroused? Because the Buddha completely severed all views.” This text serves as fine evidence. However, when habitual perfuming has lasted long, there is no way to realize an accord. One must establish reverence and institute rites to open the method of the foremost principle of faith; accommodating sentiments and regulating outward marks, one reveals the efficacy of successful transformation. Only then, with uttermost devotion and broken bones, knowing the supreme veneration of the universe, one's reverence exceeds that toward blood relatives; (For parents give birth to the physical body, whose repayment of kindness lies in a single lifetime; the Buddha arouses the dharmakāya, whose distant compensation extends through repeated eons. Either his merit is so exalted that it is difficult to reward, his virtue so deep that it cannot be adequately thanked, or his wisdom is so profound and his benefit so generous that it is beyond any compensation.) and understanding the far-reaching greatness of the teachings and their meaning, the Way surpasses ordinary delusion. (For the Seven Summaries cover the contemporary age with policies for establishing one's person and state, yet one remains submerged within the three realms of existence; whereas the principle upheld by the eight treasuries, the Dharma that eradicates emptiness and severs existence, utterly transcends the nine abodes.)