金光明經文句記 3.160

3.160

二、明大，三：初、作法；二、取相；三、無生。行者應知三種懺法，無生是主、二為助緣。故前疏云「灰汁皂莢助於清水，若闕妙觀不名大乘，便同外道無益苦行。須近善師學懺悔處及懺悔法，方可行於道場事儀，故於諸事皆用妙觀照而導之，使作法等皆順實理悉為佛因。」有謂道場所修行法而而事治，須於十乘先修六法後方助開，而不思前六在道場中用。如今明懺，具談三種，豈捨事行？又有一卷《法華三昧》別行於世，大師制立，正為初心懺障道罪，方可造修諸禪三昧。又諸苦行精進之門各隨宜樂，初心可修，但須皆用圓無生觀為主為導，使一一行即修是性、無修無得，則成圓行也。豈諸事行妙觀、妙境妙修，發大心、安心等法皆妙修耶？若其然者，隨自意中歷彼三性全無十乘，何名三昧？若自未諳，當依善友開導策修，乃成深益。又須了知，大乘三懺後一雖可獨修，不進則須假前二，前二不可暫離無生。得此意已，方可說行三種懺法。

Second, explaining the Great [Vehicle], in three: first, ritual action; second, obtaining signs; third, non-arising. Practitioners should know that among the three kinds of repentance methods, non-arising is the master, and the [other] two are auxiliary conditions. Therefore the earlier commentary says: "Lye and soap-pods assist pure water; if lacking wondrous contemplation, it is not called the Great Vehicle, and is identical to the useless asceticism of non-Buddhists. One must approach a good master to learn the basis of repentance and the methods of repentance, and only then can one practice the phenomenal rituals in the bodhimanda; thus in all phenomenal matters one uses wondrous contemplation to illuminate and guide them, causing ritual actions and the rest to conform to true reality and all become causes of buddhahood." Some claim that the methods cultivated in the bodhimanda are phenomenal remedies, that one must first cultivate the six dharmas among the ten vehicles before assisting and opening, not considering that the former six are used precisely within the bodhimanda. As repentance is explained now, completely discussing all three kinds, how could it discard phenomenal practices? Furthermore, there is a one-fascicle *Lotus Samādhi* circulating separately in the world, established by the Great Master precisely for beginners to repent of offenses that obstruct the path, after which they can cultivate the various dhyānas and samādhis. Furthermore, the gates of various ascetic practices and vigorous efforts each accord with what is appropriate and delighted in, and can be cultivated by beginners; yet one must always take the complete contemplation of non-arising as the master and guide, so that each and every practice is cultivated in accord with nature, without cultivation and without attainment, thereby becoming complete practice. How could it be that phenomenal practices, wondrous contemplation, wondrous objects, wondrous cultivation, generating the great mind, settling the mind, and other dharmas are all wondrous cultivation? If that were so, when coursing through those three natures in self-willed [samādhi], there would be no ten vehicles at all—how could that be called samādhi? If one has not understood this oneself, one should rely on a good friend to guide and stimulate cultivation, and only then will it yield deep benefit. Furthermore, one must realize that among the three repentances of the Great Vehicle, although the last one can be cultivated alone, if one does not advance, one must rely on the former two; and the former two cannot be separated from non-arising for even a moment. Having grasped this meaning, one can only then speak of practicing the three kinds of repentance methods.