釋門歸敬儀 1.67

1.67

I replied: “The sūtras and teachings guide the mind with the intention of cherishing what is far-reaching; one should grasp their general import and must not adhere solely to the letter. Thus a sūtra states: ‘Even if one recites a thousand passages, if one does not understand the meaning, what benefit is there?’ From this we know that there is a deep purpose; how could you not yet fully understand its import? The import is the pointing finger; when one sees the moon, the finger is naturally forgotten. Worldly people often chant ‘grasp the meaning and forget the words’; how could one expect that the gate of the Dao would still practice clinging and stagnation? However, the fruition of faith with the four firm [aspects] and the completion of practice begin with the inferior ordinary person; if not practiced while an ordinary person, holy faith has no way to be attained. The principle is truly like this, so one must question and examine thought after thought, and investigate the guidelines step by step; even so, delusions and fictions still arise in thickets—how could this be like having no discernment at all? If one does not discern, one is not a person who practices the path. Thus a sūtra states: ‘Even if one recites a thousand principles, if one does not practice, what benefit is there?’ The text is truly evidence. Now, in establishing the correct deportment for practicing veneration, one must base it on the teaching's doctrine; the teachings differ between the provisional and the real, and practices also differ in obscurity and clarity. One must first penetrate that on which it is fundamentally established, and only then, adhering to the root, give rise to one's thoughts; this is permissible. The sūtras speak of the four reliances, distinguishing three stages; they are fully a mirror for later generations, and truly the ancestral master of the myriad practices. The words spoken by the Great Sage are never established in vain; if one conducts phenomena conforming to the teachings, it will be entirely correct and devoid of error. First, the four reliances of persons refer to those from the initial worthy up to the ultimate sage. These persons are endowed with undefiled [wisdom], and the nature of dharmas is inherently empty; relying on them according to this, the principle is free from error and inversion. However, with a Buddha devoid of major and minor marks, one might still mistake a demon's form, so how could a discerning ordinary person be free from falling into confusion? Therefore, the reliance on Dharma is established to clearly determine the standard.