釋門歸敬儀 2.3

2.3

Now, explaining the features and bodily forms of dignified deportment described in the various sūtras: the customs of the central region and peripheral lands have their distinct rites; one practices according to the country, taking reverence as the foundation. This is for initial aspirations; unless one studies it, one cannot understand it. Therefore, one must record them sequentially to enlighten those who have not heard them; this is certainly not meant for veteran practitioners of eminent virtue. Now, pious veneration in central India and that in China are not the same. There, bows are few and circumambulations are many; here, they do not circumambulate but bow abundantly. There, baring the flesh and exposing the feet constitute deference; here, keeping cap and shoes fully orderly is termed reverence. This is truly the differing appearance between the monastic and the secular, and the differing customs of regions and lands. Moreover, when one comprehensively examines the points of etiquette, matters depend on circumstance. In unhurried audiences, the three karmas are devoted and diligent; when time is pressing, the four limbs curtail the forms. Both acting and concealing lie in the essentials, and wisdom arises beyond deliberate thought; it suffices that one adds reverence to exhaust sincerity and that both sides communicate their intent. Thus the Udānavarga states: "There is the dignified deportment of faithful laymen, the dignified deportment of those who have left the household, and the dignified deportment of great persons of the Way. Because these good deeds are the foundation for proceeding along the Path, one is born in good realms." Using this passage as proof, we clearly know that the dignified deportment of taking refuge in faith is the beginning of entering the Path and cannot be concealed or omitted; hence, I explain and present them.