金光明懺法補助儀 1.10

1.10

準《請觀音》三義：「一、為自故請；二、為他故請；三、護正法故請。」今品準意，正在護法，即「天王護經第三，以福資請說及以聽者」，通論亦應具三。經云「當為己身及諸眾生」，即自他也；「廣令流布是妙經典」，即護法也，皆本品文耳。又新本云：「汝能流布是經，自、他俱益。」此明文也。自請復三：一、延請，二、祈請，三、願請。此配三業成機，品云「洗浴其身，禮拜、供養」，身業延請也；「誦呪召我」，即口業祈請也；「至誠發願」，即意業願請也。為他、護法，三業亦爾。延請復三：標心、約行、證請。標心，謂域意祈求，專誠則感，新本云「實言邀請，發所求願」。約行者，謂雖不標心，其人三業淳淨，大聖自然應之，品云「我當終身，不遠是人」。證請者，〈鬼神品〉云：「若入是經，即入法性。……即於是典，《金光明》中，而得見我，釋迦牟尼。」延請既爾，祈、願亦然。此三業之機，十界眾生，二嚴未滿，為他、護法，咸須致請。

According to the three meanings in the Qing Guanyin: 'First, invoking for one's own sake; second, invoking for the sake of others; third, invoking to protect the True Dharma.' The present chapter, according to its intention, is precisely aimed at protecting the Dharma—that is, 'the third [aspect], in which the Heavenly Kings protect the sūtra by using blessings to assist those who request, explain, and listen.' Speaking generally, it should also possess all three. The sūtra says, 'You should, for your own body and for all sentient beings'—which refers to oneself and others; 'extensively cause this wondrous classic to spread'—which refers to protecting the Dharma; these are all texts from the original chapter. Furthermore, the new edition says: 'If you are able to spread this sūtra, both self and others will benefit.' This is explicit text.

Personal invocation also has three [aspects]: first, inviting invocation; second, supplicating invocation; third, aspiring invocation. These match the three karmas to constitute the capacity: the chapter says, 'bathe the body, bow, and make offerings'—this is inviting invocation through bodily karma; 'recite the dhāraṇī to summon me'—this is supplicating invocation through verbal karma; 'with utmost sincerity make a vow'—this is aspiring invocation through mental karma. For the sake of others and for protecting the Dharma, the three karmas are also like this.

Inviting invocation also has three [aspects]: focusing the mind, conforming to practice, and realization-invocation. 'Focusing the mind' means setting one's intention to supplicate; when one is single-minded and sincere, there is a response. The new edition says: 'Speak true words to invite, and give rise to what is sought and vowed.' 'Conforming to practice' means that although one does not intentionally focus the mind, the person's three karmas are pure and unadulterated, and the Great Sage naturally responds to them. The chapter says: 'To the end of my life, I will not be far from this person.' 'Realization-invocation' is as the Chapter on Ghosts and Spirits says: 'If one enters this sūtra, one enters dharmatā. ... In this scripture, within the Suvarṇaprabhāsa, one will be able to see me, Śākyamuni.' Inviting invocation being so, supplicating and aspiring are also thus. Regarding these capacities of the three karmas, sentient beings of the ten realms whose two adornments are not yet complete must all make invocations for the sake of others and to protect the Dharma.