金光明懺法補助儀 1.79

1.79

行者上已禮、旋竟，當就別座，唱誦是經。《百錄》令唯專唱誦，不明坐禪者，少異餘法，應如《法華》有相安樂行，不入三昧，但誦持故，亦見上妙色像。《三昧儀》云：「若人本不習坐，但欲誦經懺悔，當於行坐之中，久誦經文，疲則暫息，息竟便誦，亦不乖行法。」彼則通坐、通誦，兩無所乖。今□彼誦，而不開坐，而亦於「是典《金光明》中，而得見我釋迦牟尼」。問：「可通坐不？」答：「亦應無妨。品云『令心安住，正念思惟』，是經深義，思惟通坐，是義明矣。」且依《百錄》，當誦經時，一心正念，使文句分明，音聲辯了，不寬不急，繫緣文句，如對文不異，不得謬誤。次應了知，音聲性空，如空谷響，雖知空寂，而心歷歷，照諸句義，言辭辯了。運此法音，充遍法界，供養三寶，普熏眾生，令得同入金光明法性海中。但誦經準《法華儀》，有二種人：一、具足誦；二、不具足誦。具足者，行人先曾通誦一部。不具足者，行人本不曾誦，今欲修行法，但令誦〈安樂行〉一品，極令精熟。今亦如是，不具足者，宜誦〈空品〉，於行懺時，唯專誦之。若禮佛竟，正當誦時，不拘遍數，隨意堪任。問：「《法華》誦〈安樂行品〉，所行三昧與品相應。今亦應誦〈功德天〉行法本品，而今誦〈空品〉者何？」答：「《法華》亦未必爾，故《三昧儀》云：『若兼誦餘品亦得，但不得誦餘經典籍。』今誦〈空品〉，亦無乖也。但正取意為論，豈不行人上懺悔滅惡，讚歎、供養、禮敬生善，須空導成。經云：『一切種智，而為根本。』既不別令坐禪觀慧，故誦此品，擬觀最便，宜可思之。」

Having finished paying homage and circumambulating as above, the practitioner should proceed to a separate seat and chant and recite this sūtra. The Bailu instructs one solely to chant and recite without explaining seated meditation, which differs slightly from other methods; this should be like the Peaceful Practices with Characteristics of the Saddharmapuṇḍarīka, where, without entering samādhi, merely by reciting and upholding, one likewise sees supreme and wondrous forms and images. The Samādhi Ritual states: 'If someone has not originally practiced sitting, but only wishes to recite sūtras and repent, they should recite the sūtra text for a long time while walking or sitting; when fatigued, let them rest briefly, and having rested, recite at once; this also does not contravene the method of practice.' That allows for both sitting and reciting, contravening neither. Here, […] their recitation without allowing sitting, yet also 'in this scripture of the Golden Light, one comes to see our Śākyamuni.' Question: 'May it allow for sitting?' Answer: 'There should also be no obstacle. The chapter says, "Cause the mind to dwell securely, contemplating with right mindfulness." These are the profound meanings of the sūtra; contemplating applies to sitting, and this meaning is clear.' For now, relying on the Bailu, when reciting the sūtra, with single-minded right mindfulness, make the sentences and phrases distinct and the sound articulate and clear, neither loose nor hurried, binding awareness to the sentences and phrases as if directly facing the written text without difference, permitting no errors. Next, one should clearly understand that the nature of sound is empty, like an echo in an empty valley; although knowing it is empty and quiescent, the mind is vividly distinct, illuminating all phrases and meanings, with words articulate and clear. Transporting this Dharma-sound so that it fills the Dharma realm, one makes offerings to the Three Jewels and universally perfumes sentient beings, causing them all to enter together into the ocean of the dharmatā of golden light. However, reciting the sūtra according to the Saddharmapuṇḍarīka Ritual involves two kinds of persons: first, complete recitation; second, incomplete recitation. Complete refers to a practitioner who has previously recited the entire work from memory. Incomplete refers to a practitioner who has not originally recited it, but now wishes to practice the ritual method; let them only recite the single 'Peaceful Practices' chapter, making it thoroughly proficient. Here it is also like this: for the incomplete, it is suitable to recite the 'Chapter on Emptiness', reciting it exclusively when practicing the repentance. Having finished paying homage to the Buddha, when it is time to recite, one is not restricted to a fixed number of times, but follows one's capacity. Question: 'In the Saddharmapuṇḍarīka one recites the "Chapter on Peaceful Practices", and the samādhi practiced accords with that chapter. Here one should also recite the original chapter for Guṇadevī's practice; why then recite the "Chapter on Emptiness"?' Answer: 'In the Saddharmapuṇḍarīka it is also not necessarily so; hence the Samādhi Ritual states: "If one also recites other chapters, that is fine, but one must not recite other scriptures or texts." Now reciting the "Chapter on Emptiness" is likewise not contrary. But taking the underlying intent as our discussion: does not the practitioner's eradication of evil above through repentance, and their production of good through praise, offerings, and reverence, require emptiness to guide and accomplish them? The sūtra states: "Sarvākārajñatā serves as the root." Since seated meditation and contemplating wisdom are not separately enjoined, reciting this chapter is most convenient for intending contemplation. One should consider this.'