釋門歸敬儀 1.78

1.78

然今隨習，各有生心：或樂禪靜，則以禮拜為麁疎；樂禮拜者，又以禪思為坐睡；讀誦講解，偏誚默念之徒；苦節獨住，特忿清談之叟。是則相從奔競，莫委其情。朋騰任情，不可比擬。夫以大聖立教，卓出恒倫，序其指歸，終為離著。至於隨境流觀，陶甄性靈，廣張聲教，都惟可學。學在三位，以攝教源，祖而修奉，不越斯位。乃至分時督課，前修舊行，日夕三時，禮悔相續，可謂儀形有據，不墜彝倫。外攝群小，開俗信於未然；內斂恒情，增天龍之護助。若此行之，不徒設也。且禮念之法，自有威儀，三學言歸，俗多分異。元立三學，同傾一惑為宗；以三征之，不可分為三別。如《論》所云：「戒如捉賊，定如縛賊，慧如殺賊。」明喻即目，何用深思？尋喻乃三，約賊唯一，事分三義，宗成一滅。故重張之，意存通領。旦如禮敬一法，用息慢高，如不屈躬，斯名犯戒；常念在心，斯學定也；常知無我，斯名慧也。一敬如此，餘行同然。是則萬行殊途，三學攝盡。

However, nowadays, following their habits, each gives rise to a different mind: those who delight in dhyāna stillness regard bowing as crude and lax; those who delight in bowing regard dhyāna reflection as sitting asleep; those who read, recite, and explain solely mock those who practice silent mindfulness; those of bitter austerity living alone especially resent elders of pure conversation. Thus, following one another in rivalry, none understand the real situation. Grouping together and indulging sentiments, it cannot be compared. The Great Sage established the teachings to stand far beyond ordinary norms; surveying their ultimate aim, it is finally to abandon attachment. As for flowing contemplation according to sensory objects, molding the nature and spirit, and broadly laying out verbal instructions, all are worthy of learning. Learning lies in the three trainings to subsume the source of the teachings; modeling after and cultivating them, one does not exceed these three positions. Even down to dividing the periods and supervising tasks, the past practices of previous cultivators, during the three periods of day and evening, continuing bowing and repentance in succession—it can be said that their deportment has foundation and does not fall away from the standard norms. Externally, it guides the masses, opening worldly faith before it arises; internally, it restrains ordinary sentiments, increasing the protective assistance of devas and nāgas. If practiced like this, it is not established in vain. Furthermore, the method of bowing and mindfulness has its own dignified deportment; when returning to the three trainings, the world mostly differentiates them. Originally, the three trainings were established with the common aim of overturning a single delusion; examining them through the three, they cannot be divided into three distinct entities. As a treatise states: 'Precepts are like catching a thief, concentration is like binding a thief, and wisdom is like killing a thief.' When a clear metaphor is right before one's eyes, what need is there for deep pondering? Seeking the metaphor, there are three; considering the thief, there is only one; phenomena divide into three meanings, but the principle achieves a single cessation. Therefore, I set it forth again, intending a comprehensive grasp. For example, the single practice of reverent bowing is used to rest arrogance and pride; if one does not bend the body, this is called breaking the precepts; constantly being mindful of it in the mind, this is training in concentration; constantly knowing non-self, this is called wisdom. A single act of reverence is like this; other practices are the same. Thus the ten thousand practices take different paths, but the three trainings subsume them completely.