金光明經文句 3.6

3.6

次明懺悔法者，法為二種：一正法、二助法。正法者，即是觀法性之慧也。法性常故，是觀亦常；法性樂我淨故，觀慧亦爾；法性不可思議、至深至妙、無上無等等者，觀慧亦爾。境智相冥無二之法如如不異者，境如智、智如境，故言如如不異也。經言「說智及智處，皆名為般若。說智及智處，皆名為實相。」說如不說、不說如說，說不說無二無別。以此觀慧歷一切法亦復如是，故云毘盧遮那遍一切處，若行若住、若明若闇皆得不離見佛世尊，六根所對無非佛法。耆婆攬草無非藥者，普能愈病。釋摩男所執一切砂礫皆變為寶，阿那律空器悉滿甘露，若如是者，所觀之罪非復是罪，罪即實相；所觀之福福即非福，福即實相。純是實相，是名大懺悔也。助道懺悔者，若純用正懺，亦不須助；若正道闇昧不明了者，修助以助之，所謂灰汁澡豆、皂莢木槵以助清水爾。略言勤用身口意而為助也，身謂旋禮、口謂讀誦、心謂策觀，而助開門，如順流順風助之以篙棹，去則疾也。如是略論正助也。

Next, explaining the method of confession: the method is of two kinds: first, the primary method; second, the auxiliary method. The primary method is precisely the wisdom that contemplates dharmatā. Because dharmatā is permanent, this contemplation is also permanent; because dharmatā is bliss, self, and purity, the contemplative wisdom is also like this; because dharmatā is inconceivable, supremely deep, supremely wondrous, unsurpassable, and unequalled, the contemplative wisdom is also like this. The dharma wherein object and wisdom merge seamlessly and are non-dual, being suchness without differentiation: object is like wisdom, and wisdom is like object; hence it is said that suchness is without differentiation. The sūtra says: "Speaking of wisdom and the locus of wisdom, both are called prajñā. Speaking of wisdom and the locus of wisdom, both are called the true mark." Speaking is like not speaking, not speaking is like speaking; speaking and not speaking are non-dual and without distinction. Applying this contemplative wisdom across all dharmas is also like this; hence it is said that Vairocana pervades all places. Whether walking or staying, whether in light or in darkness, one can never be apart from seeing the Buddha, the World-Honoured One; what confronts the six sense faculties is nothing that is not the Buddha Dharma. Jīvaka gathering grasses found nothing that was not medicine, capable of healing all diseases. Whatever sand and gravel Mahānāma grasped all turned to jewels. Aniruddha's empty vessel became completely filled with sweet dew (amṛta). If it is like this, the sin contemplated is no longer sin: sin is the true mark. The blessing contemplated is that blessing is non-blessing: blessing is the true mark. Being purely the true mark, this is called the great confession. As for auxiliary confession: if one purely uses the primary confession, auxiliaries are not needed; if the primary path is dark and unclear, one cultivates auxiliaries to assist it, just like using lye water, cleansing powder, Chinese honey locust, or soapberries to assist clear water. In brief, it is diligently employing body, speech, and mind as auxiliaries: body refers to circumambulation and bowing; speech refers to chanting and reciting; mind refers to stimulating contemplation. These assist in opening the gate, just as going with the current and the wind is assisted by poles and oars—then passage is swift. Thus is the brief discussion of the primary and auxiliary.