金光明懺法補助儀 1.11

1.11

二、明所求離過者。問曰：「《百錄》云〈金光明懺法〉，但應折意悔罪，那忽有求？」答：「其理實然。但由行法事出此品，以〈吉祥〉為主，故品意復是福資說聽。品內之文，多明財寶，少說懺悔，唯新本云『供養諸佛，自陳其罪，迴向發願』等，然復品明增長財物，因是之故，多招諂附。欲免斯過，故示所求也。今作二意：一者、若直懺淨，心不餘圖，專依事理，一心精進。若取相，若觀空，意期滅罪，此非所論也。二者、若為護法及請說因緣，標心所求，行者須精識其過。復有二意：一者、約三請示起過處，謂行、證二請，必無諂詐，諂則非行，自不成感；唯標心作法者，事有真偽，過則生焉。二者、正約標心，揀過復二：初略約三義顯正；次反此出過。言正三者：一、約能請之機，謂真欲通經，若請者、若說者、若聽者，隨有所乏，法流斯壅，標心指事，七日虔祈。欲假天資，固宜遠過，請必須實，說必須了，聽必須勤，餘非能感也。二、約能應之聖，即吉祥大天。天心不欺，果有實語，雖不謀而應，而毫釐不濫，真機一扣，妙應遂通爾。三、約與財之意，意在潤其處而致請，充其乏而益說，給其資而久聽。經云：『是說法者，我當供給，令心安住，晝夜歡樂，正念思惟，分別深義。』請者及聽，準此可知。故非庸昏之徒，飽食終日，無所用心，天與其財也。次出過者，反前可知。」

Second, clarifying freedom from faults in that which is sought. Question: "The Bailu says that for the Golden Light Repentance, one should only subdue the mind and repent transgressions; how can there suddenly be seeking?"
Answer: "Its principle is indeed so. However, because the ritual procedures originate from this chapter, taking Mahāśrī as principal, the chapter's intention is furthermore to assist those who explain and listen with blessings. The text within the chapter mostly clarifies wealth and treasures, and rarely discusses repentance; only the new edition says 'make offerings to all Buddhas, confess one's transgressions, dedicate merit, and make vows,' and so on. Yet the chapter clarifies increasing wealth and goods; because of this, it often attracts fawning and attachment. Wishing to avoid this fault, I therefore explain what is sought.

Now I set forth two perspectives: First, if one simply repents and purifies, with a mind seeking nothing else, exclusively relying on phenomena and principle, single-mindedly exerting vigor—whether grasping signs or contemplating emptiness, with the aim of eradicating transgressions—this is not what is under discussion here. Second, if for the sake of protecting the Dharma and the conditions of requesting explanation, one focuses the mind on what is sought, the practitioner must thoroughly recognize its faults.

There are again two perspectives: First, showing where faults arise according to the three invocations: invocation through practice and invocation through realization must have no fawning deceit; if there is deceit, it is not [genuine] practice, and naturally no resonance is accomplished. Only when focusing the mind to perform the ritual may the matter be genuine or false, and faults will arise. Second, properly according to focusing the mind, sorting out faults also has two parts: first, briefly demonstrating what is correct according to three meanings; next, reversing this to bring out the faults.

Regarding the three correct points: First, according to the capacity of the one who can invoke: that is, genuinely wishing to circulate the sūtra—whether the requester, the explainer, or the listener—whenever there is a deficiency, the flow of the Dharma is blocked thereby; one focuses the mind and points to the matter, praying devoutly for seven days. Wishing to borrow the heavenly assistance, one should certainly distance oneself from faults: the request must be true, the explanation must be thorough, and the listening must be diligent; anything else cannot elicit a response. Second, according to the sage who can respond: that is, the Great Devī Mahāśrī. The heavenly mind does not deceive; she certainly has true words. Although she responds without deliberation, she is not indiscriminate in the slightest; once the true capacity knocks, the wondrous response thereupon connects. Third, according to the intent of giving wealth: the intent lies in enriching their place to bring about invocation, supplying their lack to benefit explanation, and providing their resources for long listening. The sūtra says: 'To this Dharma-explainer I will make provisions, causing the mind to abide in peace, rejoicing day and night, contemplating with right mindfulness, and discerning the profound meaning.' Requesters and listeners can be understood by analogy with this. Therefore, it is not to foolish and ignorant folk who eat their fill all day long and exert their minds on nothing that heaven grants wealth. Next, bringing out the faults can be understood by reversing the above."