釋門歸敬儀 1.52

1.52

序曰：上已顯其機緣，心行備矣，識真俗之交務，鑒理事之相由。文明祖習之經，義曉疎通之理。至於附相行事，故習難傾，三賢猶染其塵，四果尚迷斯旨。是以迦葉起舞，舍利作瞋，難陀悅於練色，陵伽興於慢相。斯竝正使雖盡，餘習未亡，猶增惱於六塵，自網弊於三受。況乃下凡煩惑，無始習熏，今生道種正論，倫而不忍，以斯昏濁，徒生徒死，甚可惜哉！良以界稱忍土，《經》云：「強識念力」，義當以正信而鞭後，以正解而導前。解則見理朗然，求邪倒而難獲（俗云：「夫志士有所之，當口興心誓。行人所不能行，謂仁義也；割人所不能割，謂情欲也；忍人所不能忍，謂苦樂也。」彼沈俗士，心無法澄，尚有斯致，況出道者正教滿目，不能行之；臨終方悔，自取沈溺）；信則識真仰止，知窳惰之易亡。如此栖神，可謂乘心行事；如此整慮，可謂無蟥稻梁焉。有他食在腹而業繫無知，他衣覆形而行增愚惑，誠不可也。

The preface states: Above, the capacities and conditions have already been made manifest, and the mental practices are complete; one knows the intersecting tasks of the ultimate and the conventional, and perceives the mutual interdependence of phenomena and principle. The text illuminates the classic scriptures of ancestral practice, and the meaning clarifies the principle of open comprehension. As for practicing phenomena while clinging to marks, old habits are hard to overturn: those of the three stages of worthiness are still tainted by their dust, and those of the four fruits are still confused about this purport. Thus Kāśyapa began to dance, Śāriputra gave rise to anger, Nanda delighted in fine colors, and Piṅgala aroused signs of arrogance. These [worthies], although their primary defilements were exhausted, still had remaining habits that had not vanished; they still increased afflictions toward the six sense objects and entangled themselves within the three feelings. How much more so for lowly, ordinary beings with defilements and delusions, perfumed by habits from beginningless time! Now in this life, when the correct discourse on the seed of the Way is treated as ordinary and cannot be endured, through such dim confusion they are born in vain and die in vain—how deeply regrettable! Since this realm is called the Sahā World, the sūtra speaks of "the power of strong mindfulness and recollection." In principle, one should use correct faith to spur from behind and correct understanding to guide in front. With understanding, one sees the principle clearly, and seeking the deviant and inverted, it is difficult to find (The secular world says: "When a person of resolve sets out somewhere, he should make an oath in speech and mind: to practice what ordinary people cannot practice, namely benevolence and righteousness; to sever what ordinary people cannot sever, namely passion and desire; to endure what ordinary people cannot endure, namely suffering and pleasure." If those submerged secular people, whose minds have no Dharma to purify them, still attain this, how much more so for those who have left the world, with the correct teaching filling their eyes, yet cannot practice it; only to regret at the point of death, bringing drowning upon themselves!). With faith, one recognizes the truth and looks up to it with reverence, knowing that indolence and laxity easily bring ruin. Resting the spirit in this way can be called carrying out phenomena in accord with the mind; regulating thought in this way can be called having no weevils in the rice and grain. To have another's food in one's belly while blindly bound by karma, and to have another's clothing covering one's form while one's conduct increases folly and delusion—truly this must not be!