釋門歸敬儀 2.44

2.44

The sixth is to elucidate correctly observing and bowing to the Buddha within one's own body, without externally directing conditions toward another Buddha or another's body. Why is this? All sentient beings inherently possess the Buddha-nature, equally fulfilled, according with the Dharma realm, with dependent origination blazingly active. It is only because they are deluded about this understanding that they believe there is an external [object] to be observed; consequently, in delusion and inversion, they constantly sink in birth and death. If one can reflect back inwardly, liberation is in sight; if one turns toward external objects, believing there is something to be observed, these are perverse people with perverse practices, disallowed by the sūtras and teachings. Hence it is said: 'Do not observe the Buddha, do not observe the Dharma, do not observe the Saṅgha,' because one sees the correct Dharma-nature of oneself. It is also said: 'Those who see me by form or sound practice a perverse path.' Therefore, practitioners constantly perform prostrations, but merely seeing body and mind having bowing and having reverence, they have not yet thoroughly understood; they are constantly weary yet constantly practice. When they later achieve full penetration and know that the mind has no exterior, only then do they recognize the innately pure nature of their own mind. This is the Buddha-nature residing in its own nature. Cultivating and illuminating it according to one's power brings forth the Buddha-nature. When the fruit is perfected after three asaṃkhyeya kalpas and the ultimate stage of the ten grounds is reached, one attains the Buddha-nature of the fruit. This understanding is subtle and wondrous, penetrated only by sages; when one's position is among base ordinary beings, it is not proper to remain without understanding and without practicing it.