金光明經文句記 3.160

3.160

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.