釋門歸敬儀 1.78

1.78

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.