金光明懺法補助儀 1.15

1.15

今文正依《百錄》及新、舊兩經，傍採《法華三昧》中文，以成十科事儀。但正修之前，略無方便，廣在《止觀》及諸懺法所明。欲修行著，當尋〈懺悔品〉疏，應先諦了，識懺悔處（及懺悔法，法有正助），一一細知。若尊容道，具歷事觀慧，當尋《止觀》、《方等》懺文。若十科始終，事儀之後，一一觀想，應尋《法華補助儀》，并須熟誦，令運念無滯。若經呪、佛名、五悔等文，並須預誦，悉令通利，不應道場之內，猶自讀文。復須尋疏，明識作法、取相、無生三種懺法，若通、若別，事理節級，對障次第，淺深之相，不得不了，慎勿容易。又囑後學，凡欲傳寫，並須首尾全寫，對勘分明，勿令脫誤。多見《法華》、《觀音》等懺文，多削前後，及觀慧之文，但抄佛位及懺悔文，單題禮文，深可悲痛。若不能者，寧可莫寫，免得毀散行法全文。一事不周，便虧行相，深誡！深誡！

The present text directly relies on the Bailu and both the new and old sūtras, while also drawing from the text of the Lotus Samādhi (Fahua sanmei) to establish the ritual practices of the ten categories. However, prior to the actual practice, preparatory expedients are briefly omitted here; they are explained in detail in the Zhiguan and various repentance rituals. Those who wish to practice should consult the commentary on the 'Chapter on Repentance'; they should first understand thoroughly and recognize the locus of repentance (and the methods of repentance, which have primary and auxiliary methods), knowing each one in detail. If one [wishes to practice] the path of the venerated forms and comprehensively engage in the contemplative wisdom applied to phenomena, one should consult the repentance texts of the Zhiguan and the Vaipulya. If one [wishes to understand] each of the visualizations following the ritual practices from beginning to end across the ten categories, one should consult the Fahua buzhu yi and must recite it fluently so that the operation of mindfulness is unobstructed. The sūtra texts, dhāraṇīs, Buddha names, five repentances, and other texts must all be recited beforehand so that they become thoroughly fluent; one should not still be reading the text inside the bodhimaṇḍa. Furthermore, one must consult the commentaries to clearly recognize the three kinds of repentance methods—ritual practice, taking the signs, and non-arising—whether general or distinct, their grades of phenomena and principle, their sequence in confronting obstacles, and their aspects of shallowness and depth. One must understand these and take care not to treat them lightly. I also instruct future students that whenever they copy this text, they must copy it completely from beginning to end, collating it clearly so that there are no omissions or errors. I have often seen that in the repentance texts for the Lotus, Avalokiteśvara, and others, the beginnings, endings, and texts on contemplative wisdom are mostly deleted, copying only the Buddha seats and repentance texts, merely entitling them as homage texts; this is deeply lamentable! If one cannot do so, it would be better not to copy them at all, so as to avoid destroying and scattering the complete text of the practice. If a single matter is incomplete, the aspect of practice will be diminished. Take heed! Take heed!