T46n1945_金光明懺法補助儀
大正藏第 46 冊 No. 1945 金光明懺法補助儀
No. 1945 [cf. No. 1946]
金光明懺法補助儀
宋天臺東掖山沙門遵式集
緣起第一(若見於正修前。無緣起等五意者。並非正本)
問曰。事儀已載百錄。觀慧復指余文。於是二途。更何所補。答今觀事儀既出舊經。讖師語約百錄一準亦無別立。行用之際遲迴之事不免數四。且散灑一法。經云。別以種種美味。供施於我散灑諸方。爾時當誦如是章句。尋此一文難曉者四。一闕別明奉飲食供施天女。二闕分灑散別施諸神。三闕明散食處所。四誦咒時節似未次第。準凈師新譯。唯闕今第三明散食處。余甚分曉。新云。亦以香華及諸飲食供養我像。復持飲食散擲余方施諸神等。誦咒之語亦復別出。先令禮佛后即誦咒。而云召請不云于散灑時誦。觀此新文有補舊式。若爾百錄令別饤一盤擬散諸方。此與新經宛如符契。何謂亦無別立。答初雖似分。后至散灑。復依經文便令誦咒。又成難了。何者咒本召喚天女。只可兼于徒黨。若令散食處誦。則成但召徒屬。縱云同時誦者復闕明處。若道場內佈散飲食大有不便。若異處散同時誦咒又成不可。況複誦咒時節亦應不爾。必先持咒。通召主伴令至道場。后奉
【現代漢語翻譯】 現代漢語譯本
大正藏第 46 冊 No. 1945 金光明懺法補助儀
No. 1945 [cf. No. 1946]
金光明懺法補助儀
宋天臺東掖山沙門遵式集
緣起第一(若見於正修前。無緣起等五意者。並非正本)
問：事儀已經記載在百錄之中，觀慧也已在其他文章中有所指明。那麼在這兩條途徑之外，還有什麼需要補充的呢？
答：現在看來，事儀出自舊經，《讖師語》簡略，百錄也大致相同，沒有特別的設立。在實際應用時，難免會多次遲疑。比如散灑這一法，經中說：『另外用各種美味，供養我，散灑各方。』那時應當誦讀這樣的章句。尋找這一段文字，有四處難以理解。一是缺少明確奉獻飲食供養天女；二是缺少分灑散別施給諸神；三是缺少說明散食的處所；四是誦咒的時節似乎沒有次第。參照凈師的新譯，只缺少現在的第三點，即說明散食處所，其餘都非常清楚。新譯說：『也用香花以及各種飲食供養我的像，再拿著飲食散擲到其他地方施給諸神等。』誦咒的語句也另外列出，先讓禮佛，然後就誦咒，而說是召請，不是在散灑時誦。看這新譯，可以補充舊式。如果這樣，百錄中另備一盤，準備散給各方，這與新經完全相符，為什麼說也沒有特別的設立呢？
答：開始雖然似乎有分別，但到了散灑時，又依據經文便讓人誦咒，又變得難以理解。為什麼呢？咒語本是召喚天女，只可以兼顧徒黨。如果讓人在散食處誦咒，那就變成只召喚徒屬。縱然說同時誦咒，又缺少說明處所。如果在道場內佈散飲食，大有不便。如果在其他地方散，同時誦咒，又變得不可能。況且誦咒的時節也應該不是這樣。必須先持咒，普遍召喚主伴來到道場，然後奉獻。 English version T46 No. 1945 金光明懺法補助儀 (Golden Light Sutra Repentance Ritual Supplementary Manual)
No. 1945 [cf. No. 1946]
Golden Light Sutra Repentance Ritual Supplementary Manual
Compiled by Śramaṇa Zunshi of Tiantai Dongye Mountain, Song Dynasty
Section 1: Introduction (If it appears before the main practice and lacks the five intentions of introduction, it is not the original version)
Question: The ritual procedures have already been recorded in the 'Hundred Records' (百錄, a collection of ritual texts), and the contemplative insights have also been pointed out in other texts. So, besides these two paths, what else needs to be supplemented?
Answer: Now it seems that the ritual procedures are from the old sutras, the 'Prophetic Master's Words' (讖師語, likely refers to a commentary or guide by a prophetic master) are brief, and the 'Hundred Records' are roughly the same, without any special establishment. In practical application, hesitation is inevitable several times. For example, in the method of scattering and sprinkling, the sutra says: 'Separately use various delicacies to offer to me and scatter and sprinkle in all directions.' At that time, one should recite such verses. Searching for this passage, there are four places that are difficult to understand. First, there is a lack of clear instruction on offering food to the heavenly maidens (天女, devis). Second, there is a lack of separate scattering and distribution to the various deities (諸神, various deities). Third, there is a lack of explanation of the place for scattering food. Fourth, the timing of reciting the mantra (咒, mantra) does not seem to be in order. According to the new translation by Master Jing (凈師, likely a translator), only the current third point is missing, that is, explaining the place for scattering food; the rest is very clear. The new translation says: 'Also use incense, flowers, and various foods to offer to my image, and then take the food and scatter it in other directions to give to the deities, etc.' The words for reciting the mantra are also listed separately, first having people prostrate to the Buddha (佛, Buddha), and then reciting the mantra, and saying it is an invocation, not reciting it during the scattering and sprinkling. Looking at this new translation, it can supplement the old style. If so, in the 'Hundred Records', prepare another plate to be scattered in all directions. This is completely in line with the new sutra. Why say that there is no special establishment?
Answer: Although it seems separate at the beginning, when it comes to scattering and sprinkling, one is again instructed to recite the mantra according to the sutra, which again becomes difficult to understand. Why? The mantra is originally for invoking the heavenly maidens, and can only include the retinue. If one is instructed to recite the mantra at the place of scattering food, then it becomes only invoking the retinue. Even if one says to recite the mantra at the same time, there is still a lack of explanation of the place. If the food is scattered within the Dharma assembly (道場, Dharma assembly), it is very inconvenient. If it is scattered in another place and the mantra is recited at the same time, it becomes impossible. Moreover, the timing of reciting the mantra should not be like this. One must first hold the mantra, universally summoning the main deities and their companions to come to the Dharma assembly, and then offer.
【English Translation】 English version T46 No. 1945 金光明懺法補助儀 (Golden Light Sutra Repentance Ritual Supplementary Manual)
No. 1945 [cf. No. 1946]
Golden Light Sutra Repentance Ritual Supplementary Manual
Compiled by Śramaṇa Zunshi of Tiantai Dongye Mountain, Song Dynasty
Section 1: Introduction (If it appears before the main practice and lacks the five intentions of introduction, it is not the original version)
Question: The ritual procedures have already been recorded in the 'Hundred Records' (百錄, a collection of ritual texts), and the contemplative insights have also been pointed out in other texts. So, besides these two paths, what else needs to be supplemented?
Answer: Now it seems that the ritual procedures are from the old sutras, the 'Prophetic Master's Words' (讖師語, likely refers to a commentary or guide by a prophetic master) are brief, and the 'Hundred Records' are roughly the same, without any special establishment. In practical application, hesitation is inevitable several times. For example, in the method of scattering and sprinkling, the sutra says: 'Separately use various delicacies to offer to me and scatter and sprinkle in all directions.' At that time, one should recite such verses. Searching for this passage, there are four places that are difficult to understand. First, there is a lack of clear instruction on offering food to the heavenly maidens (天女, devis). Second, there is a lack of separate scattering and distribution to the various deities (諸神, various deities). Third, there is a lack of explanation of the place for scattering food. Fourth, the timing of reciting the mantra (咒, mantra) does not seem to be in order. According to the new translation by Master Jing (凈師, likely a translator), only the current third point is missing, that is, explaining the place for scattering food; the rest is very clear. The new translation says: 'Also use incense, flowers, and various foods to offer to my image, and then take the food and scatter it in other directions to give to the deities, etc.' The words for reciting the mantra are also listed separately, first having people prostrate to the Buddha (佛, Buddha), and then reciting the mantra, and saying it is an invocation, not reciting it during the scattering and sprinkling. Looking at this new translation, it can supplement the old style. If so, in the 'Hundred Records', prepare another plate to be scattered in all directions. This is completely in line with the new sutra. Why say that there is no special establishment?
Answer: Although it seems separate at the beginning, when it comes to scattering and sprinkling, one is again instructed to recite the mantra according to the sutra, which again becomes difficult to understand. Why? The mantra is originally for invoking the heavenly maidens, and can only include the retinue. If one is instructed to recite the mantra at the place of scattering food, then it becomes only invoking the retinue. Even if one says to recite the mantra at the same time, there is still a lack of explanation of the place. If the food is scattered within the Dharma assembly (道場, Dharma assembly), it is very inconvenient. If it is scattered in another place and the mantra is recited at the same time, it becomes impossible. Moreover, the timing of reciting the mantra should not be like this. One must first hold the mantra, universally summoning the main deities and their companions to come to the Dharma assembly, and then offer.
飲食必須異處。又今時行事多將此法準同法華方等。初日已后廢請三寶。直爾誦咒。甚闕次第。又百錄不出五悔。後人濫用。今並補助非徒然也。
按文開章以定銓次第二
百錄事儀文雖甚約。細尋其意開為十科。但闕五悔一爾。云何為十。一者嚴治凈室。二者清凈三業。三者香華供養。四者召請持咒。五者讚歎述意。六者稱名奉供。七者禮敬三寶。八者修行五悔。九者旋繞自歸。十者唱誦經典。與百錄開合銓次略異對尋可了。但五悔今依滅業障品安之。但云述建懺意略無讚歎。今準余行法。用新經四王贊安之。方等法華皆有坐禪。此文但令唱誦。信有深意弗敢移易。若爾不安五悔亦有意耶。答此應不例但是文略。或云。專誦至懺悔品便為悔者。亦應不爾。合部滅障品。一一悔前皆具敬儀。然後陳露。知須別安也。
別明禮請灑散二法第三
應知此法同請觀音以請為行。七日六時須番番禮請。百錄方等儀。及法華三昧。皆結云於後六時略去請佛。餘九法悉行無異。唯請觀音及金光明文(無此結明可準知也)又尋新經大辯堅牢散脂等咒法之儀。皆專以請召為門。況天女品云。為我每日三時稱三寶名。實言邀請大吉祥天。乃至誦持神咒請召我時。我聞神咒請召。我已即至其所。日三既爾夜三準知
【現代漢語翻譯】 現代漢語譯本： 飲食必須在不同的地方準備。而且現在很多人將這種方法與《法華經》（Lotus Sutra）和《方等經》（Vaipulya Sutra）等同看待，初日之後就停止了對三寶（Buddha, Dharma, Sangha）的祈請，只是誦咒，非常缺乏次第。而且《百錄》中沒有五悔（懺悔文），後人隨意濫用。現在一併補充，並非徒勞。
按照經文分章節，以確定排列順序。
《百錄》的事儀文雖然非常簡略，但仔細尋其意，可以分為十科，只是缺少五悔。哪十科呢？一是嚴治凈室（認真整理乾淨的房間），二是清凈三業（身、口、意），三是香華供養（用香和花供養），四是召請持咒（召請並持咒），五是讚歎述意（讚美並陳述意願），六是稱名奉供（稱念名號並供奉），七是禮敬三寶（禮敬佛法僧三寶），八是修行五悔（修行五種懺悔），九是旋繞自歸（繞行並皈依），十是唱誦經典（唱誦經典）。與《百錄》的開合排列略有不同，對照尋找即可明白。只是五悔現在依據《滅業障品》安置。只是說陳述建立懺悔的意願，略微沒有讚歎，現在參照其他行法，用新經中的《四王贊》安置。 《方等經》和《法華經》都有坐禪，此文只是讓人唱誦，相信有深意，不敢隨意改動。如果這樣，不安置五悔也有用意嗎？回答說，這應該不是慣例，只是經文簡略。或者說，專門誦讀到懺悔品就作為懺悔，也不應該這樣。整部《滅障品》，每一次懺悔之前都具備敬儀，然後才陳述，知道需要另外安置五悔。
分別說明禮請、灑散兩種方法。
應該知道此法如同請觀音菩薩一樣，以祈請為修行。七日六時必須輪番禮請。《百錄》、《方等儀》以及《法華三昧》都總結說在之後的六時略去請佛，其餘九法全部照常進行。只有請觀音和《金光明經》的經文（沒有這樣的總結說明，可以參照得知）。又尋新經《大辯才天女》、《堅牢地神》、《散脂大將》等咒法的儀軌，都專門以請召為入門。況且《天女品》說：『爲了我每日三時稱念三寶名號，用真實的語言邀請大吉祥天女，乃至誦持神咒請召我時，我聽到神咒請召，我已經立即到達那裡。』每日三次既然如此，夜晚三次可以參照得知。 English version: Food must be prepared in a separate place. Moreover, nowadays many people equate this method with the Lotus Sutra and the Vaipulya Sutra, etc., stopping the invocation of the Three Jewels (Buddha, Dharma, Sangha) after the first day, and only reciting mantras, which is very lacking in order. Furthermore, the 'Hundred Records' does not contain the Five Repentances (confession texts), which later generations have misused arbitrarily. Now they are supplemented together, which is not in vain.
Divide the chapters according to the text to determine the order of arrangement.
Although the ritual text of the 'Hundred Records' is very brief, carefully examining its meaning, it can be divided into ten categories, only lacking the Five Repentances. What are the ten categories? First, carefully arrange a clean room (earnestly tidy up a clean room), second, purify the three karmas (body, speech, and mind), third, offer incense and flowers (offering with incense and flowers), fourth, summon and hold mantras (summoning and holding mantras), fifth, praise and state intentions (praising and stating intentions), sixth, recite names and offer (reciting names and offering), seventh, pay homage to the Three Jewels (paying homage to the Buddha, Dharma, and Sangha), eighth, practice the Five Repentances (practicing the five kinds of repentance), ninth, circumambulate and return (circumambulating and taking refuge), tenth, chant scriptures (chanting scriptures). The opening and closing arrangement of the 'Hundred Records' is slightly different, you can understand by comparing and searching. Only the Five Repentances are now placed according to the 'Chapter on Eradicating Karmic Obstacles'. It only says to state the intention of establishing repentance, slightly without praise, now referring to other practices, use the 'Praise of the Four Heavenly Kings' from the new scripture to place it. The Vaipulya Sutra and the Lotus Sutra both have Zazen (seated meditation), this text only asks people to chant, believing that there is a deep meaning, and dare not change it arbitrarily. If so, is there also a purpose in not placing the Five Repentances? The answer is, this should not be a routine, but the scripture is brief. Or, to specifically recite to the chapter on repentance is to regard it as repentance, which should not be the case either. The entire 'Chapter on Eradicating Obstacles', before each repentance, has respectful rituals, and then states, knowing that the Five Repentances need to be placed separately.
Separately explain the two methods of prostration and invocation, and sprinkling.
It should be known that this method is like inviting Avalokitesvara Bodhisattva, with invocation as practice. For seven days and six periods, one must take turns to prostrate and invoke. The 'Hundred Records', the Vaipulya Ritual, and the Lotus Samadhi all conclude that in the following six periods, the invocation of the Buddha is omitted, and all the remaining nine methods are carried out as usual. Only the texts of inviting Avalokitesvara and the Golden Light Sutra (there is no such concluding explanation, which can be known by reference). Also, searching for the rituals of the mantras of the new scriptures Great Eloquence Heavenly Woman (Mahapratisara), Firm Earth Goddess (Dharani), and General Samjaya (Sanjaya), etc., all specifically take invocation as the entry. Moreover, the 'Chapter of the Heavenly Woman' says: 'For me, recite the names of the Three Jewels three times a day, and invite the Great Auspicious Heavenly Woman with truthful words, and even when reciting and holding the divine mantra to summon me, I hear the divine mantra summoning, and I have immediately arrived there.' Since three times a day is like this, three times at night can be known by reference.
【English Translation】 Food must be prepared in a separate place. Moreover, nowadays many people equate this method with the 'Lotus Sutra' (法華經) and the 'Vaipulya Sutra' (方等經), etc., stopping the invocation of the 'Three Jewels' (三寶 - Buddha, Dharma, Sangha) after the first day, and only reciting mantras, which is very lacking in order. Furthermore, the 'Hundred Records' does not contain the 'Five Repentances' (五悔 - confession texts), which later generations have misused arbitrarily. Now they are supplemented together, which is not in vain. Divide the chapters according to the text to determine the order of arrangement. Although the ritual text of the 'Hundred Records' is very brief, carefully examining its meaning, it can be divided into ten categories, only lacking the 'Five Repentances'. What are the ten categories? First, carefully arrange a clean room (嚴治凈室), second, purify the 'three karmas' (三業 - body, speech, and mind), third, offer incense and flowers (香華供養), fourth, summon and hold mantras (召請持咒), fifth, praise and state intentions (讚歎述意), sixth, recite names and offer (稱名奉供), seventh, pay homage to the 'Three Jewels' (禮敬三寶), eighth, practice the 'Five Repentances' (修行五悔), ninth, circumambulate and return (旋繞自歸), tenth, chant scriptures (唱誦經典). The opening and closing arrangement of the 'Hundred Records' is slightly different, you can understand by comparing and searching. Only the 'Five Repentances' are now placed according to the 'Chapter on Eradicating Karmic Obstacles' (滅業障品). It only says to state the intention of establishing repentance, slightly without praise, now referring to other practices, use the 'Praise of the Four Heavenly Kings' (四王贊) from the new scripture to place it. The 'Vaipulya Sutra' and the 'Lotus Sutra' both have Zazen (坐禪 - seated meditation), this text only asks people to chant, believing that there is a deep meaning, and dare not change it arbitrarily. If so, is there also a purpose in not placing the 'Five Repentances'? The answer is, this should not be a routine, but the scripture is brief. Or, to specifically recite to the chapter on repentance is to regard it as repentance, which should not be the case either. The entire 'Chapter on Eradicating Obstacles', before each repentance, has respectful rituals, and then states, knowing that the 'Five Repentances' need to be placed separately. Separately explain the two methods of prostration and invocation, and sprinkling. It should be known that this method is like inviting 'Avalokitesvara Bodhisattva' (觀音菩薩), with invocation as practice. For seven days and six periods, one must take turns to prostrate and invoke. The 'Hundred Records', the 'Vaipulya Ritual' (方等儀), and the 'Lotus Samadhi' (法華三昧) all conclude that in the following six periods, the invocation of the Buddha is omitted, and all the remaining nine methods are carried out as usual. Only the texts of inviting 'Avalokitesvara' and the 'Golden Light Sutra' (金光明經) (there is no such concluding explanation, which can be known by reference). Also, searching for the rituals of the mantras of the new scriptures 'Great Eloquence Heavenly Woman' (大辯才天女 - Mahapratisara), 'Firm Earth Goddess' (堅牢地神 - Dharani), and 'General Samjaya' (散脂大將 - Sanjaya), etc., all specifically take invocation as the entry. Moreover, the 'Chapter of the Heavenly Woman' (天女品) says: 'For me, recite the names of the 'Three Jewels' three times a day, and invite the 'Great Auspicious Heavenly Woman' (大吉祥天女) with truthful words, and even when reciting and holding the divine mantra to summon me, I hear the divine mantra summoning, and I have immediately arrived there.' Since three times a day is like this, three times at night can be known by reference.
。況後文云。及於晡后誦持前咒。希望我至請義明矣。往往觀音行儀無識之者。亦欲廢請。此大不知所以也。今此但束略百錄請文。都為五位。只是開合。故非刪削所以合者。為朝營飲食易。及過中余時廣請。亦應無在。請觀音無此不應輒略。二明灑散者。理須道場外別置凈地。或作小壇香汁遍灑。務令嚴潔以物承足。身立於中旋轉。四散食盡為度。問此出何文。答百錄兩經皆不云耳。此以意裁務在生善。諒亦無咎。俟見他文即依改貫非晚也。
略明能請及所求離過第四
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。當爲己身及諸眾生。即自他也。廣令流佈是妙經典。即護法也。皆本品文耳。又新本云。汝能流佈是經自他俱益。此明文也。自請復三。一延請。二祈請。三愿請。此配三業成機。品云。洗浴其身禮拜供養。身業延請也。誦咒召我。即口業祈請也。至誠發願。即意業愿請也。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。實言邀請發所求愿。約行者謂雖不標心其人三業淳凈。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。即于
【現代漢語翻譯】 況且後文說，『等到下午誦持之前的咒語，希望我來到』，請的意思很明顯了。往往觀音行儀中不認識的人，也想廢除『請』這個環節，這是非常不明智的。現在這裡只是概括百錄中的請文，總共分為五類，只是開合而已，所以不是刪減。之所以合併，是爲了早上準備飲食方便，以及過了中午有空餘時間可以廣泛地『請』，也應該沒有問題。『請觀音』這個環節不應該隨意省略。第二點是關於灑散，理應在道場外另外設定乾淨的地方，或者做一個小壇，遍灑香汁，務必使其莊嚴潔凈，用東西墊著腳，身體站立在中間旋轉，四散食物直到完畢。問：這出自哪部經文？答：百錄和兩部經都沒有提到。這是根據意思裁定的，務必使其產生善，諒解也不會有罪過。等到見到其他經文就按照它來修改貫穿，也不算晚。
簡要說明能『請』以及所求的離過第四
根據『請觀音』的三種意義：一是為自己而『請』，二是為他人而『請』，三是為護持正法而『請』。現在這一品根據意思主要在於護法，即天王護經。第三種是用福報資助『請』的說法，以及聽者。總的來說，也應該具備這三種意義。經文說：『應當為自身以及諸眾生』，這就是自他也。廣泛流佈這部妙經典，這就是護法。都是本品經文的內容。另外，新本說：『你能夠流佈這部經，自己和他人都能受益』，這是明確的說明。為自己『請』又分為三種：一是延請，二是祈請，三是愿請。這配合身口意三業成就機緣。品中說：『洗浴身體，禮拜供養』，這是身業延請。『誦咒召喚我』，這是口業祈請。『至誠發願』，這是意業愿請。為他人護法，身口意三業也是如此。延請又分為三種：標心、約行、證請。標心是指用意念祈求，專心誠意就能感應。新本說：『用真誠的語言邀請，發出所求的願望』。約行是指即使不標心，這個人身口意三業淳樸清凈，大聖自然會應允。品中說：『我將終身不遠離這個人』。證請，《鬼神品》中說：『如果進入這部經，就進入了法性』，即于
【English Translation】 Moreover, the following text says, 'Wait until after dusk to recite the previous mantra, hoping that I will come,' the meaning of 'invitation' is clear. Often, those who are ignorant of the practices of Avalokiteśvara (Guanyin, 觀音 - Bodhisattva of Compassion) want to abolish the 'invitation' step, which is very unwise. Now, this is just a summary of the invitation texts from the 'Hundred Records', divided into five categories, simply opening and closing, so it is not a deletion. The reason for merging is for the convenience of preparing food in the morning, and for having ample time to widely 'invite' after noon, which should also be fine. The 'invitation of Avalokiteśvara' should not be omitted casually. The second point is about scattering. It is reasonable to set up a separate clean place outside the Dharma assembly, or make a small altar, and sprinkle fragrant juice all over it, making sure it is solemn and clean. Support the feet with something, stand in the middle and rotate, scattering food until it is finished. Question: Which scripture does this come from? Answer: Neither the 'Hundred Records' nor the two scriptures mention it. This is based on the meaning, aiming to generate goodness, and it is understandable that there will be no fault. When other texts are seen, it is not too late to modify and connect them accordingly.
Briefly explaining the fourth point: being able to 'invite' and avoiding faults in what is sought
According to the three meanings of 'inviting Avalokiteśvara': first, inviting for oneself; second, inviting for others; third, inviting for the protection of the Dharma. Now, this chapter mainly focuses on protecting the Dharma, that is, the Heavenly Kings (Deva Kings) protecting the scripture. The third is using the merit to support the saying of 'invitation', as well as the listeners. Generally speaking, these three meanings should also be present. The scripture says, 'One should do it for oneself and for all sentient beings,' which is both self and others. Widely spreading this wonderful scripture is protecting the Dharma. These are all contents of this chapter. In addition, the new version says, 'If you can spread this scripture, both yourself and others will benefit,' which is a clear explanation. Inviting for oneself is further divided into three types: first, extending the invitation; second, praying for the invitation; third, vowing for the invitation. This matches the three karmas of body, speech, and mind to achieve the opportunity. The chapter says, 'Bathing the body, bowing and making offerings,' this is the bodily karma of extending the invitation. 'Reciting the mantra to summon me,' this is the verbal karma of praying for the invitation. 'Sincerely making vows,' this is the mental karma of vowing for the invitation. For protecting the Dharma for others, the three karmas of body, speech, and mind are also the same. Extending the invitation is further divided into three types: marking the mind, restraining actions, and verifying the invitation. Marking the mind refers to praying with intention, and sincerity will bring response. The new version says, 'Inviting with sincere words, expressing the desired vows.' Restraining actions refers to even if one does not mark the mind, if the three karmas of that person are pure and clean, the Great Sage (Mahasattva) will naturally respond. The chapter says, 'I will not be far from this person for the rest of my life.' Verifying the invitation, the 'Ghosts and Spirits Chapter' says, 'If one enters this scripture, one enters the Dharma nature,' that is, in
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。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。一者若直懺凈心不餘圖。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。余非能感也。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
【現代漢語翻譯】 現代漢語譯本：這是出自《金光明經》中的內容，使我們能夠見到釋迦牟尼佛。（釋迦牟尼：佛教的創始人）既然已經延請，祈願也是如此。這身、口、意三業的機緣，十法界的眾生，二種莊嚴尚未圓滿，爲了替他人護持正法，都必須懇切地祈請。 第二點是說明所求之事要遠離過失。有人問：『百錄』中說，《金光明懺法》只應專注于誠心懺悔罪過，為何還要有所求呢？回答是：道理確實如此。但因為行法之事出自此品，以吉祥為主，所以此品的意義在於以福德資助說法和聽法。品中的文字，多是闡明財寶，很少說到懺悔。只有新譯本說：『供養諸佛，自己陳述罪過，迴向發願等等。』然而此品又闡明增長財物，因此容易招致諂媚依附。爲了避免這種過失，所以才說明有所求。現在說明兩種意義：一是如果只是爲了懺悔清凈內心，沒有其他圖謀，專心依靠事理，一心精進，無論是取相還是觀空，意在滅除罪過，這都不在此討論範圍之內。二是如果爲了護持正法以及請法說法的因緣而標明心意有所求，修行者必須精細地認識其中的過失。 其中又有兩種意義：一是根據三請來揭示產生過失的地方。所謂行證之請，必定沒有諂媚虛詐，諂媚就不是真正的修行，自然不能產生感應。只有標明心意作法的人，事情有真有假，過失就會產生。二是直接根據標明心意來選擇過失。又分為兩點：首先，概括地根據三種意義來顯明正道；其次，反過來指出過失，說明什麼是正道。 第三點是根據能請的根基。所謂真正想要通達經義，無論是請法者、說法者還是聽法者，只要有所欠缺，法流就會因此阻塞。標明心意，指明事情，七日虔誠祈禱，想要藉助天力，當然應該遠離過失。請法必須真實，說法必須明瞭，聽法必須勤奮，否則就不能產生感應。第二點是根據能感應的聖者，即吉祥天女。（吉祥大天：佛教中的護法神）天心不會欺騙，果報有真實的依據。即使沒有預先商議，也能應驗，而且毫釐不差。真誠的機緣一旦觸動，奇妙的感應就會隨之而來。 第三點是根據給予財物的意義。意義在於滋潤說法之處而促成請法，補充說法者的不足而有益於說法，供給聽法者的資用而使聽法持久。經中說：『對於說法的人，我應當供給，使他內心安住，日夜歡樂，以正念思維，分別深刻的意義。』請法者和聽法者也應以此為準則。
【English Translation】 English version: This is from the 'Golden Light Sutra', which allows us to see Shakyamuni Buddha. (Shakyamuni: The founder of Buddhism) Since the invitation has been extended, the aspiration should be the same. This opportunity of body, speech, and mind, for sentient beings in the ten realms whose two kinds of adornments are not yet complete, it is necessary to earnestly request for the sake of protecting the Dharma for others. The second point is to explain that what is sought should be free from faults. Someone asks: 'The 'Hundred Records' says that the 'Golden Light Confession Ritual' should only focus on sincerely repenting of sins, why should there be any requests?' The answer is: The principle is indeed so. However, because the act of practicing the Dharma comes from this chapter, with auspiciousness as the main focus, the meaning of this chapter lies in using merit to support the teaching and listening of the Dharma. The text in the chapter mostly elucidates wealth and treasures, and rarely speaks of repentance. Only the new translation says: 'Making offerings to all Buddhas, confessing one's own sins, dedicating merit and making vows, etc.' However, this chapter also elucidates increasing wealth, which easily leads to flattery and attachment. In order to avoid this fault, it is explained that there are requests. Now, two meanings are explained: First, if it is only for the sake of repenting and purifying the mind, without other intentions, focusing on relying on principles and diligently progressing with one mind, whether it is grasping at appearances or contemplating emptiness, with the intention of eliminating sins, this is not within the scope of this discussion. Second, if it is for the sake of protecting the Dharma and the causes and conditions of requesting the Dharma to be taught, and the intention is to make requests, the practitioner must carefully recognize the faults in it. Among them, there are two meanings: One is to reveal the places where faults arise based on the three requests. The so-called request of practice and realization must be free from flattery and falsehood. Flattery is not true practice, and naturally cannot produce a response. Only those who mark their intentions and perform the Dharma, the matter is true or false, and faults will arise. The second is to directly select faults based on marking intentions. It is further divided into two points: First, generally reveal the right path based on three meanings; second, conversely point out the faults and explain what is the right path. The third point is based on the foundation of the one who can request. The so-called true desire to understand the meaning of the sutras, whether it is the one who requests the Dharma, the one who teaches the Dharma, or the one who listens to the Dharma, as long as there is a lack, the flow of the Dharma will be blocked. Mark the intention, point out the matter, and sincerely pray for seven days. If you want to borrow the power of heaven, you should of course stay away from faults. Requesting the Dharma must be true, teaching the Dharma must be clear, and listening to the Dharma must be diligent, otherwise it will not produce a response. The second point is based on the holy one who can respond, namely the Goddess of Auspiciousness. (Goddess of Auspiciousness: A Dharma protector in Buddhism) The heart of the goddess will not deceive, and the retribution has a real basis. Even without prior consultation, it can be fulfilled, and there is no difference. Once the sincere opportunity is touched, the wonderful response will follow. The third point is based on the meaning of giving wealth. The meaning lies in nourishing the place of teaching the Dharma to promote the request for the Dharma, supplementing the shortcomings of the teacher of the Dharma to benefit the teaching of the Dharma, and supplying the resources of the listener of the Dharma to make the listening of the Dharma lasting. The sutra says: 'For the one who teaches the Dharma, I should supply him, so that his heart is at peace, joyful day and night, thinking with right mindfulness, and distinguishing profound meanings.' The one who requests the Dharma and the one who listens should also follow this as a criterion.
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。更復略說。且出家之子。尚不應求事戒世禪。及二乘智慧。豈容全不資道。專為養軀。諂附行儀竊規財利。設遂多畜自犯嚴科。不凈八財招苦三惡。供養既無福應(五百問云。尚不免地獄。何況得福)施設竟自空。為擬欲感天恐應無日。二則天佐有德。不祐無道。畜財毀戒天舍人譏。徒欲虔祈逾近逾遠。尚今大鬼掃跡。寧得尊天衛身。天乎無親唯德是輔。豈茍徇庸鄙。而言終身不遠是人耶。三則既反天意。與財何為。意為通經不專濟命。尚令散積豈使益貪。且沙門染法猶訶。畜財誰賞。世有不達徒欲要求。天網恢恢疏而不漏。問曰。觀上所說恐不全爾。何者人情自隔天理本通。菩薩慈稱無緣。大士施元博濟。賊稱佛號尚獲金頭。僧奉天靈寧慳玉帛。答汝此問深不達也。譬如國之法。臣非法虞罪。去官奪祿而反責君曰。天子仁慈不應偏黨。尚恩覃草木惠及孤貧。何故於臣而慳爵祿。觀此所責是智臣乎。經稱能持一句及以首題。以財以護者。此攝俗子及顯持功。工商仕農求財是分。王臣長者濟國盈家。尚令必聽是經要求同行。地神品云。好行惠施心常堅固。深信三寶積而能散。素聞廉士之風。知足節量。夙仰道人之范。未見跡參。穢俗志混凡
【現代漢語翻譯】 現代漢語譯本：由此可知，所以不是那些平庸愚昧之輩，吃飽了整天無所事事，上天會把財富給他們。其次是指出過失的人，從反面就可以知道。再稍微說一下，而且出家之人，尚且不應該追求世俗的戒律、禪定，以及二乘（聲聞、緣覺）的智慧，怎麼能完全不依靠道業，專門爲了養活身體，諂媚奉承，做出種種行為來暗中謀取財利呢？如果最終積蓄了很多財富，自己就觸犯了嚴重的戒律，不清凈的八種財富會招來三惡道的痛苦。供養既然沒有福報，（《五百問經》說：『尚且不能免於地獄，更何況得到福報』），佈施最終也是空無所得。想要感動上天恐怕沒有那一天。其次，上天會幫助有德之人，不會庇佑沒有道義的人。積蓄財富，毀壞戒律，上天會捨棄，人們會譏諷。只是想要虔誠祈禱，只會越來越遠。現在連大鬼都躲避，怎麼能得到天神的護衛呢？上天沒有偏私，只會輔助有德之人，難道會隨便順從庸俗鄙陋之人，說永遠不會遠離這個人呢？第三，既然違背了天意，給他們財富做什麼呢？如果是爲了通經，不專門用來救濟生命，尚且要讓他們散去積蓄，怎麼能讓他們更加貪婪呢？而且沙門觸犯了戒律尚且要呵斥，積蓄財富誰會讚賞呢？世上有不明白的人，只是想要要求得到（庇佑），天網恢恢，疏而不漏。問：看上面所說恐怕不完全是這樣吧？為什麼呢？人情雖然和天理隔絕，但天理本來是相通的。菩薩慈悲，被稱為無緣大慈，大士佈施，原本就是廣泛救濟。強盜稱念佛號尚且能得到金頭，僧人供奉天神，難道會吝惜玉帛嗎？答：你這個問題很不通達。比如國家的法律，臣子違法就要受到懲罰，被剝奪官職和俸祿，反而責問君王說：『天子仁慈，不應該偏袒，尚且恩澤草木，惠及孤兒寡婦，為什麼對我卻吝嗇爵位俸祿呢？』看這種責問是明智的臣子嗎？經中說能受持一句經文以及經題，用財物來護持的，這是針對在家俗人和彰顯護持的功德。工商業者、士人、農民求取財富是他們的本分，國王大臣、長者用來救濟國家、充實家庭。尚且要讓他們必須聽聞這部經，要求他們一起修行。地神品中說，『喜歡行佈施，心常堅固，深信三寶，積蓄財富又能散去。』（你們）平時聽說廉潔之士的風範，知足節制，一直仰慕修行之人的榜樣，沒有看到（你們的）行為符合，（你們的）志向混同于凡俗。
【English Translation】 English version: From this, it can be known. Therefore, it is not for those mediocre and foolish people who eat their fill all day and do nothing that Heaven bestows wealth. Secondly, pointing out the faults, it can be known from the opposite. Let me explain a little further, and that a renunciate should not even seek worldly precepts, meditation, and the wisdom of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), how can they not rely on the path of practice at all, but only to nourish the body, flatter and fawn, and secretly seek wealth and profit through various behaviors? If they eventually accumulate a lot of wealth, they themselves will violate the serious precepts, and the impure eight possessions will bring the suffering of the three evil realms. Since offerings have no merit (the Five Hundred Questions Sutra says: 'They will not even be spared from hell, let alone gain merit'), giving is ultimately empty and fruitless. Wanting to move Heaven, I am afraid there will be no such day. Secondly, Heaven helps those with virtue and does not protect those without morality. Accumulating wealth and destroying precepts, Heaven will abandon and people will ridicule. Merely wanting to pray sincerely will only become more and more distant. Now even the great ghosts avoid them, how can they obtain the protection of the heavenly gods? Heaven has no favoritism, only assisting those with virtue, how could it casually follow the mediocre and vulgar, and say that they will never be far from this person? Thirdly, since they go against the will of Heaven, what is the point of giving them wealth? If it is for understanding the scriptures, not specifically for saving lives, they should be made to scatter their accumulations, how can they be allowed to become more greedy? Moreover, even a Śrāmaṇa who violates the precepts is rebuked, who would praise the accumulation of wealth? There are ignorant people in the world who only want to demand (protection), the net of Heaven is vast, sparse but not leaking. Question: Looking at what you said above, I am afraid it is not entirely so, right? Why? Although human feelings are separated from heavenly principles, heavenly principles are originally connected. The compassion of Bodhisattvas is called unconditioned compassion, and the giving of great beings is originally for broad relief. Even a robber who recites the Buddha's name can obtain a golden head, would monks who offer to the heavenly gods be stingy with jade and silk? Answer: Your question is very ignorant. For example, in the laws of a country, if a minister violates the law, they will be punished, stripped of their official position and salary, and instead blame the ruler, saying: 'The Emperor is benevolent and should not be biased, even bestowing grace on plants and trees, and benefiting orphans and widows, why are you stingy with rank and salary towards me?' Is this kind of blame a wise minister? The sutra says that being able to uphold a single verse of scripture and the title of the sutra, and using wealth to protect it, this is directed towards laypeople and to highlight the merit of protection. It is the duty of industrialists, merchants, scholars, and farmers to seek wealth, and it is the duty of kings, ministers, and elders to relieve the country and enrich their families. They should be made to listen to this sutra and asked to practice together. The Earth Goddess chapter says, 'They like to give alms, their hearts are always firm, they deeply believe in the Three Jewels, and they can accumulate wealth and scatter it.' (You) usually hear about the demeanor of upright scholars, being content and frugal, and have always admired the example of practitioners, but have not seen (your) actions conform, (your) aspirations are mixed with the mundane.
夫。而人歸天護者也。
總示事理觀慧所依第五
今文正依百錄及新舊兩經。傍采法華三昧中文。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。並須熟誦。令運念無滯。若經咒佛名五悔等文。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。
補助正修十科事儀第六(理觀如上所指)
第一嚴凈道場方法
若自住處。若阿蘭若處。嚴治一室以為道場。別安唱經座。令與道場有陋。道場內須安釋迦像。于像前安金光明經。于佛左邊安功德天座。準新經。應畫吉祥天像。道場若寬。更于右邊。安大辯四天王座。準毗沙門咒法中。于佛左畫吉祥天。于佛右作我多聞天像。今道場更窄。亦須安
【現代漢語翻譯】 現代漢語譯本：
夫，人是歸屬於天並受其庇護的。
總示事理觀慧所依第五
本文主要依據《百錄》以及新舊兩版《金光明經》，同時參考《法華三昧》中的內容，整理成十個方面的修行儀軌。但正式修行之前，缺少方便之法。更廣泛的內容在《止觀》及各種懺法中有所闡述。想要修行的學者，應當研讀《懺悔品疏》，首先要詳細瞭解懺悔之處（以及懺悔之法，包括正行和助行），一一細緻地瞭解。如果涉及尊容、道具、歷事觀慧，應當參考《止觀》、《方等懺》等文獻。如果在十科始終事儀之後進行觀想，應當參考《法華補助儀》，並且必須熟練背誦，使意念運轉流暢無阻。至於經文、咒語、佛名、五悔等內容，也必須預先背誦，全部通曉流暢，不應該在道場之內還在讀誦經文。還需要研讀疏文，明白作法懺、取相懺、無生懺這三種懺法。無論是通途還是別修，事理的層級，對治障礙的次第深淺，都必須明瞭，切勿輕率對待。再次囑咐後來的學習者，凡是想要傳抄，必須完整地抄寫首尾，仔細校對，不要遺漏錯誤。常見《法華》、《觀音》等懺文，大多刪減前後內容以及觀慧之文，只抄寫佛位以及懺悔文，單獨題寫禮文，實在令人悲痛。如果不能做到，寧可不寫，以免毀壞散失完整的修行方法。一件事情不周全，就會虧損修行的儀相。務必告誡，務必告誡。
補助正修十科事儀第六（理觀如上所指）
第一 嚴凈道場方法
無論在自己居住的地方，還是在阿蘭若（Aranya，寂靜處），都要整理出一個房間作為道場。另外安置誦經的座位，使其與道場相稱。道場內必須安放釋迦牟尼佛像（Sakyamuni，佛教創始人）。在佛像前安放《金光明經》。在佛像的左邊安置功德天（Lakshmi，帶來財富、繁榮和幸運的女神）的座位。按照新經的說法，應該繪製吉祥天（Sri Mahadevi，象徵財富、幸運和繁榮的女神）的畫像。如果道場寬敞，可以在右邊安置大辯才天（Sarasvati，智慧、音樂和藝術的女神）和四大天王（Four Heavenly Kings，佛教的護法神）的座位。按照毗沙門天（Vaisravana，四大天王之一，北方守護神，財富之神）的咒法中記載，在佛像左邊繪製吉祥天，在佛像右邊繪製多聞天（Vaisravana的別稱）的畫像。現在道場比較狹窄，也必須安置。
【English Translation】 English version:
Indeed, humans are those who belong to and are protected by the heavens.
Fifth: General Instruction on the Basis for Contemplation of Principles and Phenomena
This text primarily relies on the 'Hundred Records' and both the old and new versions of the 'Golden Light Sutra' (Suvarnaprabhasa Sutra), while also referencing content from the 'Lotus Samadhi' (Lotus Sutra Samadhi) to compile ten aspects of practice rituals. However, before formal practice, there is a lack of expedient methods. More extensive content is elaborated in 'Stopping and Contemplation' (止觀 Zhi Guan) and various repentance methods. Scholars who wish to practice should study the 'Commentary on the Chapter of Repentance' (懺悔品疏), and first understand in detail the place of repentance (as well as the methods of repentance, including principal and auxiliary practices), understanding each one meticulously. If it involves dignified appearances, implements, and contemplation of events, one should refer to texts such as 'Stopping and Contemplation' and the 'Fang Deng Repentance' (方等懺). If one is to contemplate after the ten aspects of the beginning-to-end rituals, one should refer to the 'Supplementary Ritual of the Lotus Sutra' (法華補助儀), and must recite it proficiently, so that the mind operates smoothly and without obstruction. As for the sutras, mantras, names of Buddhas, the Five Repentances, and other content, one must also recite them in advance, understanding them all fluently, and should not still be reading the text within the Dharma hall. One also needs to study the commentaries, understanding the three types of repentance: the repentance of performing rituals, the repentance of taking signs, and the repentance of no-birth. Whether general or specific, the levels of principles and phenomena, the order of counteracting obstacles from shallow to deep, must be understood, and one must not treat them lightly. Again, I instruct later learners that whenever you wish to transcribe, you must transcribe the beginning and end completely, carefully proofreading to avoid omissions and errors. It is often seen that repentance texts such as the 'Lotus Sutra' (法華 Fa Hua) and 'Avalokitesvara' (觀音 Guan Yin) often have their beginning and end content and the text of contemplation reduced, only copying the Buddha's position and the repentance text, and only titling the text of prostration, which is truly lamentable. If you cannot do this, it is better not to write, so as to avoid destroying and scattering the complete method of practice. If one thing is not complete, it will impair the appearance of practice. I deeply warn, I deeply warn.
Sixth: Supplementary Ten Aspects of Practice Rituals for Correct Practice (Contemplation of Principles as indicated above)
First: Methods for Purifying and Adorning the Dharma Hall
Whether in one's own residence or in an Aranya (阿蘭若, a quiet place), one should arrange a room as a Dharma hall. Separately place a seat for chanting sutras, making it suitable for the Dharma hall. Within the Dharma hall, one must place an image of Sakyamuni Buddha (釋迦像, the founder of Buddhism). Place the 'Golden Light Sutra' (金光明經) in front of the Buddha image. Place a seat for the Goddess of Merit (功德天) on the left side of the Buddha. According to the new sutra, one should paint an image of the Auspicious Goddess (吉祥天). If the Dharma hall is spacious, one can further place seats for the Great Eloquent Goddess (大辯才天) and the Four Heavenly Kings (四大天王) on the right side. According to the mantra method of Vaisravana (毗沙門天, one of the Four Heavenly Kings, guardian of the north, god of wealth), draw the Auspicious Goddess on the left side of the Buddha image, and draw an image of Vaisravana (多聞天, another name for Vaisravana) on the right side of the Buddha. Now that the Dharma hall is relatively narrow, it must also be placed.
多聞天座為善。以天女居彼勝園。及表權實便故懸繒幡蓋。安施供具嚴好諸座。凈掃其地。香汁灌灑香泥塗治。然種種諸香油燈。于諸座散種種妙華。及諸末香燒眾名香供養三寶。備於己力所辦。傾心盡意極于嚴凈。所以者何。行者內心敬重三寶。超過三界。今欲奉請供養。豈可輕心。若不能拔己資財供養大乘。終不招賢感聖。重罪不滅。善根何由得生也。
第二清凈三業方法
行人從初日終竟一期。日日以香湯沐浴。若至穢處事訖即浴。縱一日都不至穢。亦須一浴。著凈潔衣若大衣。諸新染等服。若無新當取己衣勝者。重凈洗染以為入道場衣。出入脫著此可意知。行人終竟七日。專莫雜語及一切接對問訊。如索所須但直語其事。不得因事牽發余說。行人終竟七日。專秉一心念所修法。不得剎那念世雜事。宜在密防勿令萌動。如上三業。若飲食若便利。一心護失。不得託事延緩。當直如事作爾。
第三香華供養方法(行者初入道場。至法座前。敷尼師壇。正身合掌倚立。應先慈念一切眾生。誓興救拔。次起殷重心。慚愧懇惻。存想三寶。畟塞虛空。應現道場。如是想已。五體投地。禮一切三寶。亦使影現一切佛前。作是禮已音聲者首唱)
一切恭敬。一心頂禮。十方常住三寶(心隨身口。一
【現代漢語翻譯】 現代漢語譯本：多聞天（Vaiśravaṇa，四大天王之一，掌管北方）安座完畢，爲了讓天女居住在那美麗的園林中，並且爲了表明權法和實法，所以懸掛繒幡和寶蓋，安置各種供養器具，莊嚴美好地佈置各個座位，清掃乾淨地面，用香汁灑地，用香泥塗抹墻壁，點燃各種香和油燈，在各個座位上散佈各種美妙的鮮花，以及各種末香，焚燒各種名貴的香，供養佛法僧三寶。儘自己能力所能辦到的，傾注心意，做到極其莊嚴和潔凈。這是為什麼呢？因為修行者內心敬重三寶，超過了對三界的貪戀。現在想要奉請供養，怎麼可以輕率呢？如果不能拿出自己的資財供養大乘佛法，終究不能招來賢聖，重罪不能消滅，善根又怎麼能夠產生呢？
第二，清凈身口意三業的方法：
修行人從第一天開始到整個修法期間，每天都用香湯沐浴。如果到了污穢的地方，事情完畢后立即沐浴。即使一天都沒有到過污穢的地方，也必須沐浴一次。穿著乾淨的衣服，如果是大衣，最好是新染的等服飾。如果沒有新的，就應該選取自己最好的衣服，重新清洗染色，作為進入道場的衣服。出入脫穿這些衣服，應該注意保持清潔。修行人整個七天，專心致志，不要雜語，以及一切接待問訊。如果需要什麼東西，就直接說出事情，不得因為事情牽扯出其他話題。修行人整個七天，專心秉持一心，唸誦所修的法門，不得剎那間念及世俗雜事。應該在隱秘處防守，不要讓雜念萌動。如上所說身口意三業，無論是飲食還是大小便，都要一心守護，不要因為事情而拖延。應當直接按照事情去做。
第三，香華供養的方法：（修行人初入道場，到法座前，鋪設尼師壇（niṣīdana，坐具），端正身體，合掌倚立。應該先慈悲地想著一切眾生，發誓要救拔他們。然後升起殷重的心，慚愧懇切，存想佛法僧三寶，充滿整個虛空，應現在道場。這樣想完后，五體投地，禮拜一切三寶，也使自己的身影顯現在一切佛前。做完這個禮拜后，用聲音開始唱誦）
一切恭敬，一心頂禮，十方常住三寶（身隨心口，一致行動）
【English Translation】 English version: The seat of Vaiśravaṇa (guardian of the North, one of the Four Heavenly Kings) is prepared well. In order for the heavenly maidens to reside in that beautiful garden, and to signify both expedient and ultimate teachings, silken banners and canopies are hung. Various offerings are arranged, and the seats are adorned beautifully. The ground is swept clean, sprinkled with fragrant water, and plastered with fragrant mud. Various incenses and oil lamps are lit. Various exquisite flowers and powdered incense are scattered on the seats. Various precious incenses are burned to make offerings to the Triple Gem (Triratna). One should do one's best, dedicating one's heart and mind to achieve utmost solemnity and purity. Why is this so? Because the practitioner's inner respect for the Triple Gem surpasses attachment to the Three Realms (Trailokya). Now, intending to invite and make offerings, how can one be careless? If one cannot offer one's own resources to support the Great Vehicle (Mahāyāna), one will ultimately fail to attract the wise and the holy, heavy sins will not be eradicated, and how can good roots arise?
Second, the method of purifying the three karmas (body, speech, and mind):
From the first day to the end of the practice period, the practitioner should bathe in fragrant water every day. If one goes to an impure place, one should bathe immediately after finishing the matter. Even if one does not go to an impure place for a whole day, one must still bathe once. Wear clean clothes, preferably newly dyed robes. If there are no new ones, one should choose one's best clothes, wash and dye them again, to be used as clothes for entering the Dharma hall. One should be mindful of putting on and taking off these clothes. Throughout the seven days, the practitioner should be focused and avoid idle chatter, greetings, and inquiries. If something is needed, one should state the matter directly, without digressing into other topics. Throughout the seven days, the practitioner should single-mindedly focus on the practice, without thinking about worldly matters even for a moment. One should guard oneself secretly, preventing any distractions from arising. Regarding the three karmas mentioned above, whether it is eating or using the restroom, one should protect oneself with utmost care, without delaying due to other matters. One should act directly as needed.
Third, the method of offering incense and flowers: (When the practitioner first enters the Dharma hall, they should go to the Dharma seat, spread the niṣīdana (sitting cloth), straighten their body, and stand with palms together. One should first think compassionately of all sentient beings, vowing to save them. Then, with a deep and earnest heart, one should contemplate the Triple Gem (Triratna), filling the entire space, appearing in the Dharma hall. After contemplating in this way, one should prostrate with five limbs to the ground, paying homage to all the Triple Gem, also making one's shadow appear before all the Buddhas. After making this prostration, one should begin chanting aloud)
With utmost reverence, I wholeheartedly prostrate to the eternally abiding Triple Gem (Triratna) of the ten directions (body, speech, and mind acting in unison).
心頂禮無分散意。了知此身如影不實。能禮所禮心無所得。一切眾生亦皆同入禮三寶海中。總禮三寶。一拜已互跪。手執香爐。口復唱云)。
是諸眾等各各胡跪。嚴持香華如法供養(至比停唱。以手擎華默唸供養。運想之辭出法華補助儀。須檢彼文熟誦用之。運念已唱云)。
愿此香華云。遍滿十方界。供養一切佛。尊法諸菩薩。聲聞緣覺眾。及一切天仙。受用作佛事(供養已一切恭敬)。
第四召請誦咒方法(次當胡跪手執香爐燒眾名香。一心召請三寶及功德天等。起殷重心涕淚悲泣。一一想至道場。其辭出補助儀。應檢閱。口作是言)
一心奉請。南無本師釋迦文佛。東方阿閦四佛世尊。寶華琉璃寶勝佛等。盡金光明經中及十方三世一切諸佛(三請已一禮。下去準知)。
一心奉請。南無大乘金光明海十二部經。
一心奉請。南無信相菩薩。金光明菩薩。金藏菩薩。常悲法上盡金光明經內。及十方三世一切菩薩。聲聞緣覺賢聖僧。
一心奉請。南無大梵尊天。三十三天。護世四王。金剛密跡。散脂大將。大辯天神。訶梨帝喃鬼子母等。五百眷屬。一切皆是大菩薩等。及此國內名山大川一切靈廟。某州地分屬內鬼神。此所住處護伽藍神守正法者一切聖眾(從大梵下但
【現代漢語翻譯】 現代漢語譯本： 心懷恭敬，至誠頂禮，不起任何雜念。了知這身體如同幻影，並非真實存在。能禮拜的『我』和所禮拜的佛，在心中都不應有所執著。一切眾生也都同樣進入禮敬三寶的無邊大海之中。總攝一切，禮敬三寶。（一拜之後，互跪，手持香爐，口中繼續唱誦：） 『是諸位大眾，請各自右膝著地，恭敬地手持香、花等供品，如法供養。』（唱到『比停唱』時，停止唱誦，用手托著花，心中默唸供養，關於如何用心觀想的辭句，出自《法華補助儀》，需要查閱那篇文章，熟練背誦並運用。觀想完畢后，唱誦：） 『愿這香、花化為祥雲，遍佈十方世界，供養一切佛、至尊的佛法、諸位菩薩、聲聞、緣覺眾，以及一切天仙，愿他們接受享用，成就佛事。』（供養完畢，一切恭敬。） 第四，召請和誦咒的方法。（接下來應當右膝著地，手持香爐，焚燒各種名貴的香，一心一意地召請三寶以及功德天等，生起深切的恭敬心，甚至涕淚交流，悲傷哭泣，一一觀想他們來到道場。這些辭句出自《補助儀》，應當查閱。口中這樣說：） 『一心奉請，南無本師釋迦牟尼佛（Our original teacher, Shakyamuni Buddha）。東方阿閦佛（Akshobhya Buddha）等四佛世尊。寶華琉璃寶勝佛（Ratnakusumavairochana Buddha）等。盡《金光明經》中及十方三世一切諸佛。（三請之後，一禮。下面的內容依此類推。）』 『一心奉請，南無大乘金光明海十二部經。』 『一心奉請，南無信相菩薩（Vishvasena Bodhisattva）。金光明菩薩（Suvarnaprabhasa Bodhisattva）。金藏菩薩（Suvarnagarbha Bodhisattva）。常悲法上，盡《金光明經》內，及十方三世一切菩薩、聲聞、緣覺、賢聖僧。』 『一心奉請，南無大梵尊天（Mahabrahma）。三十三天（Trayastrimsa）。護世四王（Four Guardian Kings）。金剛密跡（Vajrapani）。散脂大將（Samjaya General）。大辯天神（Mahasarasvati）。訶梨帝喃（Hariti）鬼子母等，五百眷屬，一切皆是大菩薩等。以及這個國內的名山大川，一切靈廟，某州地界內所管轄的鬼神，這個住所的護伽藍神（guardian deity of the monastery），守護正法者，一切聖眾。（從大梵天以下，但』
【English Translation】 English version: With a respectful heart and undivided attention, I prostrate myself. I understand that this body is like an illusion, not truly existent. The 'I' who prostrates and the Buddha who is being prostrated to should not be clung to in the mind. All sentient beings also enter together into the boundless ocean of reverence for the Three Jewels. Comprehensively, I pay homage to the Three Jewels. (After one bow, kneel on one knee, holding the incense burner, and continue chanting:) 'May all of you, the assembly, each kneel on your right knee, respectfully holding incense, flowers, and other offerings, making offerings according to the Dharma.' (When chanting '比停唱' (bi ting chang), stop chanting, hold the flowers in your hands, and silently contemplate the offerings in your mind. The phrases for contemplation come from the 'Subsidiary Ritual of the Lotus Sutra' (法華補助儀), which needs to be consulted, memorized, and applied. After contemplation, chant:) 'May this cloud of incense and flowers pervade the ten directions, offering to all Buddhas, the supreme Dharma, all Bodhisattvas, Sravakas (聲聞), Pratyekabuddhas (緣覺), and all celestial beings. May they receive and enjoy these offerings, accomplishing the deeds of the Buddha.' (After the offering, all are respectful.) Fourth, the method of summoning and chanting mantras. (Next, one should kneel on the right knee, holding the incense burner, burning various precious incenses, and wholeheartedly summon the Three Jewels and the Goddess of Merit (功德天), etc., with deep reverence, even to the point of tears and sorrow, visualizing them coming to the Dharma assembly. These phrases come from the 'Subsidiary Ritual' (補助儀), which should be consulted. Say these words aloud:) 'Wholeheartedly I invite, Namo (皈依) our original teacher Shakyamuni Buddha (釋迦牟尼佛). The World-Honored Ones, the four Buddhas of the East, such as Akshobhya Buddha (阿閦佛). Ratnakusumavairochana Buddha (寶華琉璃寶勝佛), etc. All the Buddhas in the 'Golden Light Sutra' (金光明經) and in the ten directions and three times. (After three invitations, one bow. The following is done similarly.)' 'Wholeheartedly I invite, Namo the twelve divisions of the Great Vehicle 'Golden Light Sea Sutra' (大乘金光明海十二部經).' 'Wholeheartedly I invite, Namo Vishvasena Bodhisattva (信相菩薩). Suvarnaprabhasa Bodhisattva (金光明菩薩). Suvarnagarbha Bodhisattva (金藏菩薩). Constantly compassionate Dharma masters, all within the 'Golden Light Sutra' (金光明經), and all Bodhisattvas, Sravakas (聲聞), Pratyekabuddhas (緣覺), virtuous Sangha (賢聖僧) in the ten directions and three times.' 'Wholeheartedly I invite, Namo Mahabrahma (大梵尊天). Trayastrimsa (三十三天). The Four Guardian Kings (護世四王). Vajrapani (金剛密跡). Samjaya General (散脂大將). Mahasarasvati (大辯天神). Hariti (訶梨帝喃), the Mother of Demon Children, and her five hundred attendants, all of whom are great Bodhisattvas, etc. And the famous mountains and great rivers within this country, all the sacred temples, the ghosts and spirits under the jurisdiction of a certain state, the guardian deity of the monastery (護伽藍神) of this residence, those who protect the true Dharma, all the holy assembly. (From Mahabrahma (大梵天) down, but'
三請。不應禮拜。白衣無妨)。
一心奉請。南無第一威德成就眾事大功德天(行者應念此菩薩。即是道場法門之主。當慇勤三請。希望來至。請已各放香爐。即便合掌胡跪。誦持本咒。若七遍若多遍。此咒正是召命天女及其徒屬。切在精專一心致請。必望下降。果克所求。令不虛爾)。
南無佛陀南無達摩南無僧伽南無室利摩訶提鼻耶怛你也他波利富樓那遮利 三曼陀達舍尼
摩訶毗訶羅伽帝 三曼陀毗尼伽帝 摩訶迦利野 波禰波羅波禰 薩利嚩栗他 三曼陀修缽梨帝 富隸那阿夜那達摩帝 摩訶毗鼓畢帝 摩訶彌勒帝 婁簸僧祇帝 醯帝簁 僧祇醯帝 三曼陀 阿咃 阿㝹婆羅尼(遍數訖起一禮)
第五讚歎述意方法(行者既咨請竟。決定想一切三寶及諸天仙。悉集道場如對目前。即自了知身口意業充滿法界。面對法座稱讚三寶微妙功德。口自宣偈。而讚歎曰)
佛面猶如凈滿月 亦如千日放光明 目凈修廣若青蓮 齒白齊密猶珂雪 佛德無邊如大海 無限妙寶積其中 智慧德水鎮常盈 百千勝定咸充滿 足下輪相皆嚴飾 轂網千輻悉齊平 手足縵網遍莊嚴 猶如鵝王相具足 佛身光耀等金山 清凈殊特無倫匹 亦如妙高功德滿 故我稽首佛山王
【現代漢語翻譯】 現代漢語譯本： 三請之後，如果對方不應允，則不應禮拜（在家居士沒有妨礙）。
一心奉請：南無第一威德成就眾事大功德天（Namo Prathama-tejas Sampanna Sarva-karya Maha-guna-devata）（行者應唸誦這位菩薩的名號，因為祂是道場法門之主。應當慇勤地三請，希望祂能降臨。請畢，各自放下香爐，然後合掌胡跪，誦持本咒，或七遍或多遍。此咒正是召命天女及其眷屬。務必精誠專一地祈請，必望其下降，果能克遂所求，不致徒勞）。
南無佛陀（Namo Buddhaya），南無達摩（Namo Dharmaya），南無僧伽（Namo Sanghaya），南無室利摩訶提鼻耶（Namo Shri Maha-deviye），怛你也他（Tadyatha）：波利富樓那遮利（Paripurnachalai），三曼陀達舍尼（Samantadarshani），
摩訶毗訶羅伽帝（Maha-viharagate），三曼陀毗尼伽帝（Samanta-vinigate），摩訶迦利野（Maha-kariye），波禰波羅波禰（Pane Parapane），薩利嚩栗他（Sarva-artha），三曼陀修缽梨帝（Samanta-suparite），富隸那阿夜那達摩帝（Purina-ayanadhamate），摩訶毗鼓畢帝（Maha-vikubite），摩訶彌勒帝（Maha-mailite），婁簸僧祇帝（Lopa-sanghite），醯帝簁（Hite-shi），僧祇醯帝（Sanghi-hite），三曼陀（Samanta），阿咃（Atha），阿㝹婆羅尼（Anu-varani）。（誦滿遍數后，起立一禮）
第五，讚歎並陳述意願的方法（行者既然諮詢祈請完畢，就應確定觀想一切三寶及諸天仙，都聚集在道場，如同在眼前一般。然後自覺身口意業充滿法界，面對法座稱讚三寶微妙功德，口中宣說偈頌，讚歎道）：
佛面猶如凈滿月，亦如千日放光明， 目凈修廣若青蓮，齒白齊密猶珂雪。 佛德無邊如大海，無限妙寶積其中， 智慧德水鎮常盈，百千勝定咸充滿。 足下輪相皆嚴飾，轂網千輻悉齊平， 手足縵網遍莊嚴，猶如鵝王相具足。 佛身光耀等金山，清凈殊特無倫匹， 亦如妙高功德滿，故我稽首佛山王。
【English Translation】 English version: After three invitations, if there is no response, one should not prostrate (lay practitioners are not restricted).
Wholeheartedly I invite: Namo Prathama-tejas Sampanna Sarva-karya Maha-guna-devata (The practitioner should recite the name of this Bodhisattva, as She is the master of the Dharma method of the Mandala. One should earnestly invite three times, hoping for Her arrival. After the invitation, each should place down their incense burner, then join palms and kneel, reciting this mantra, either seven times or more. This mantra is precisely for summoning the heavenly maiden and her retinue. Be sure to be sincere and focused in your request, hoping for their descent, so that your wishes may be fulfilled and not in vain).
Namo Buddhaya, Namo Dharmaya, Namo Sanghaya, Namo Shri Maha-deviye, Tadyatha: Paripurnachalai, Samantadarshani,
Maha-viharagate, Samanta-vinigate, Maha-kariye, Pane Parapane, Sarva-artha, Samanta-suparite, Purina-ayanadhamate, Maha-vikubite, Maha-mailite, Lopa-sanghite, Hite-shi, Sanghi-hite, Samanta, Atha, Anu-varani. (After completing the recitation, stand up and bow once)
Fifth, the method of praising and stating intentions (Once the practitioner has completed the consultation and request, they should firmly visualize all the Three Jewels and all the heavenly beings and immortals gathered in the Mandala, as if right before their eyes. Then, be aware that one's body, speech, and mind are filling the Dharma realm, and facing the Dharma seat, praise the subtle merits and virtues of the Three Jewels, reciting the verses and praising):
The Buddha's face is like a pure full moon, also like a thousand suns emitting light, Eyes pure and wide like blue lotuses, teeth white, even, and close like conch shells. The Buddha's virtue is boundless like the great ocean, infinite wonderful treasures accumulated within, The water of wisdom and virtue is always full, hundreds of thousands of superior samadhis completely filled. The wheel marks on the soles of the feet are all adorned, the hub, net, and thousand spokes are all even and level, The webbed hands and feet are completely adorned, like the king of geese, possessing all the marks. The Buddha's body shines like a golden mountain, pure, unique, and unparalleled, Also like Mount Meru, full of merits and virtues, therefore I bow my head to the Buddha, the king of mountains.
相好如空不可測 逾于千日放光明 皆如焰幻不思議 故我稽首心無著
(贊已當述建懺之意。任自智力所陳雲云)。
第六稱三寶及散灑方法(此散灑應通名奉供。則攝三寶諸天。若直雲散灑。則局施諸神。于理不便。略如前說。行者欲稱三寶。當合掌低頭鞠躬平聲三稱云)
南無寶華琉璃佛。南無金光明經。南無第一威德成就眾事大功德天(如是三稱已。次虔奉供養專想面對。后陳辭句。余時須除去飲食並凈潔如法。復持散擲等語。但云香華至同圓種智而止。便即禮佛)。
今我道場敷設供養。然種種燈。燒種種香。奉種種飲食。凈潔如法。恭持奉供諸佛世尊大乘經典菩薩賢聖一切三寶。又復別具香華飲食。奉獻功德大天大辯四王梵釋天龍八部聖眾。復持飲食散擲余方。施諸神等。唯愿三寶天仙。憐愍於我及諸眾生受此供養。以金光明力及諸佛威神。於一念間顯現十方一切佛剎。如雲遍滿。如雨溥洽。廣作佛事等熏眾生。發菩提心同圓種智(此亦應隨意所陳。未必專誦此語。作是語已。當持飲食至道場外凈處佈散四方。先作是言)我今依教供養大乘三寶及吉祥大天。持此種種飲食。散灑諸方遍施諸神。愿諸神明威權自在。一念普集各受法食。充足無乏身力勇銳。守護堅強知我
【現代漢語翻譯】 現代漢語譯本： 佛的莊嚴相好如同虛空般不可測量，勝過千個太陽所發出的光明。 一切都如火焰和幻象般不可思議，所以我稽首禮拜，心中沒有任何執著。
（讚歎完畢后，應當陳述建立懺悔道場的意義，根據自己的智慧能力來陳述。）
第六，稱念三寶以及散灑供養的方法（這裡的散灑應當統稱為奉供，這樣就包含了三寶和諸天。如果只說是散灑，就侷限於施給諸神，在道理上有所不便，大致如前面所說。修行者想要稱念三寶，應當合掌低頭鞠躬，用平緩的聲音三次稱念）：
南無寶華琉璃佛（Namo Ratna-rocana-buddha，寶華琉璃佛）。南無金光明經（Namo Suvarnaprabhasa Sutra，金光明經）。南無第一威德成就眾事大功德天（Namo Prathama-tejas-siddha-sarva-karya-maha-guna-devi，第一威德成就眾事大功德天）。（這樣三次稱念完畢后，接著虔誠地奉獻供養，專心觀想面對著三寶，然後陳述辭句。其餘時候需要除去飲食，保持清凈如法。再持散擲等語，但說到香華至同圓種智而止，便立即禮佛。）
現在我在道場中鋪設供養，點燃各種燈，焚燒各種香，奉獻各種飲食，清凈如法。恭敬地奉獻供養諸佛世尊、大乘經典、菩薩賢聖一切三寶。又另外準備香華飲食，奉獻給功德大天（Mahadevi，功德大天）、大辯才天（Sarasvati，大辯才天）、四大天王（Four Heavenly Kings，四大天王）、梵天（Brahma，梵天）、帝釋天（Indra，帝釋天）、天龍八部（Naga and other deities，天龍八部）等聖眾。再拿飲食散擲到其他地方，施給諸神等。唯愿三寶、天仙，憐憫我和一切眾生，接受這些供養。憑藉《金光明經》的力量以及諸佛的威神，在一念之間顯現十方一切佛剎，如雲般遍滿，如雨般普降，廣泛地進行佛事，熏習眾生，發起菩提心，共同圓滿一切智慧（這裡也應當隨意陳述，不必專門誦讀這些話。說完這些話后，應當拿著飲食到道場外清凈的地方，佈散到四方，先說這些話）：我現在依照教法供養大乘三寶以及吉祥大天（Sri Mahadevi，吉祥大天），拿著這些各種飲食，散灑到各方，普遍施給諸神。愿諸神明威權自在，一念之間普遍聚集，各自接受法食，充足無缺，身力勇猛銳利，守護堅強，知道我的心意。
【English Translation】 English version: The auspicious marks and characteristics [of the Buddha] are immeasurable like the void, surpassing the light emitted by a thousand suns. All are inconceivable like flames and illusions, therefore I bow my head in reverence, with no attachment in my heart.
(Having praised, one should then state the intention of establishing the repentance ceremony, expressing it according to one's own wisdom and ability.)
Sixth, reciting the Three Jewels and the method of scattering offerings (this scattering should be generally termed 'offering,' thus encompassing the Three Jewels and all the devas. If it is simply called 'scattering,' it is limited to giving to the various deities, which is not convenient in principle, roughly as mentioned before. When the practitioner wishes to recite the Three Jewels, they should join their palms, lower their head, bow, and recite three times in a level tone):
Namo Ratna-rocana-buddha (寶華琉璃佛). Namo Suvarnaprabhasa Sutra (金光明經). Namo Prathama-tejas-siddha-sarva-karya-maha-guna-devi (第一威德成就眾事大功德天). (After reciting these three times, then sincerely offer the offerings, focusing intently on facing the Three Jewels, and then state the phrases. At other times, it is necessary to remove food and drink and maintain cleanliness according to the Dharma. Then hold the scattering, etc., but only say 'incense and flowers to the same perfect wisdom,' and then immediately prostrate to the Buddha.)
Now I am setting up offerings in the mandala, lighting various lamps, burning various incense, offering various foods and drinks, clean and according to the Dharma. Respectfully offering to all the Buddhas, World Honored Ones, the Great Vehicle Sutras, Bodhisattvas, Sages, and all the Three Jewels. Furthermore, I separately prepare incense, flowers, food, and drink, offering them to Mahadevi (功德大天), Sarasvati (大辯才天), the Four Heavenly Kings (四大天王), Brahma (梵天), Indra (帝釋天), the Naga and other deities (天龍八部), and other holy beings. Again, I take food and drink and scatter it in other directions, giving it to the various deities, etc. May the Three Jewels and the celestial beings have compassion on me and all sentient beings, and accept these offerings. By the power of the Suvarnaprabhasa Sutra and the majestic power of all the Buddhas, may all Buddha-lands in the ten directions manifest in a single thought, filling them like clouds, spreading like rain, extensively performing Buddha-deeds, perfuming sentient beings, arousing the Bodhi-mind, and together perfecting all wisdom (This should also be stated at will, and it is not necessary to recite these words specifically. After saying these words, one should take the food and drink to a clean place outside the mandala, and scatter it in all directions, first saying these words): Now I am offering according to the teachings to the Great Vehicle Three Jewels and Sri Mahadevi (吉祥大天), holding these various foods and drinks, scattering them in all directions, universally giving them to the various deities. May the various deities have majestic power and freedom, universally gather in a single thought, each receiving the Dharma-food, being fully satisfied without lack, with vigorous and sharp bodily strength, protecting strongly, and knowing my mind.
所求。愿當相與回此福利普潤含生。果報自然常受勝樂(作是咒愿竟。即便以食散擲四方。想無量鬼神悉來受食。爾時或誦前咒。或但云南無室利摩訶提鼻耶。以食盡為度)。
第七禮敬三寶方法(灑散既竟。還至道場。應當一心正身威儀禮敬諸佛。禮佛之法隨所禮佛志心憶念。此佛法身猶如虛空。應物現形如對目前受我禮拜。餘一一佛亦然。應專一心不得散亂。爾時自知身心空寂無能禮所禮。雖無有實非不影現。一一佛前頭面頂禮。法僧亦然。當熟誦補助儀中。禮三寶各有辭句)
一心頂禮本師釋迦牟尼佛。
一心頂禮東方阿閦佛。
一心頂禮南方寶相佛。
一心頂禮西方無量壽佛。
一心頂禮北方微妙聲佛。
一心頂禮寶華琉璃佛。
一心頂禮寶勝佛。
一心頂禮無垢熾寶光明王相佛。
一心頂禮金焰光明佛。
一心頂禮金百光明照藏佛。
一心頂禮金山寶蓋佛。
一心頂禮金華焰光相佛。
一心頂禮大炬佛。
一心頂禮寶相佛。
一心頂禮盡金光明經中及十方三世一切諸佛。
一心頂禮大乘金光明海十二部經(三禮)。
一心頂禮信相菩薩摩訶薩。
一心頂禮金光明菩薩摩訶薩。
【現代漢語翻譯】 現代漢語譯本：所求。愿我們一起將此福利迴向，普遍滋潤一切眾生，使他們果報自然，常受殊勝之樂（作完這個咒愿后，就將食物散擲四方，觀想無量鬼神都來接受食物。這時或者誦唸前面的咒語，或者只念『南無室利摩訶提鼻耶』，以食物散盡為度）。
第七，禮敬三寶的方法（灑散完畢后，回到道場。應當一心端正身姿威儀，禮敬諸佛。禮佛的方法是，隨著所禮拜的佛，至心憶念。此佛的法身猶如虛空，應物現形，好像就在眼前接受我的禮拜。其餘每一尊佛也是這樣。應當專心一致，不得散亂。這時自知身心空寂，沒有能禮拜和所禮拜。雖然沒有實體，卻並非不顯現影像。在每一尊佛前頭面頂禮。法和僧也是這樣。應當熟讀補助儀中的內容，禮三寶各有辭句）。
一心頂禮本師釋迦牟尼佛（Sakyamuni Buddha）。
一心頂禮東方阿閦佛（Akshobhya Buddha）。
一心頂禮南方寶相佛（Ratnasambhava Buddha）。
一心頂禮西方無量壽佛（Amitabha Buddha）。
一心頂禮北方微妙聲佛（Amoghasiddhi Buddha）。
一心頂禮寶華琉璃佛（Bhaisajyaguru Buddha）。
一心頂禮寶勝佛（Ratnaketu Buddha）。
一心頂禮無垢熾寶光明王相佛。
一心頂禮金焰光明佛。
一心頂禮金百光明照藏佛。
一心頂禮金山寶蓋佛。
一心頂禮金華焰光相佛。
一心頂禮大炬佛。
一心頂禮寶相佛。
一心頂禮《金光明經》中及十方三世一切諸佛。
一心頂禮大乘《金光明海》十二部經（三禮）。
一心頂禮信相菩薩摩訶薩（Sadaksara Bodhisattva Mahasattva）。
一心頂禮金光明菩薩摩訶薩（Suvarnaprabhasa Bodhisattva Mahasattva）。
【English Translation】 English version: May we together dedicate this merit, universally benefiting all sentient beings, so that their karmic rewards are natural and they constantly experience supreme bliss (After making this aspiration, scatter the food in all directions, visualizing countless ghosts and spirits coming to receive it. At this time, either recite the preceding mantra or simply say 'Namo Srī Mahādevīye', continuing until all the food is scattered).
Seventh, the method of paying homage to the Three Jewels (After scattering, return to the altar. One should single-mindedly straighten one's body and demeanor, and pay homage to all the Buddhas. The method of paying homage to the Buddhas is to sincerely remember the Buddha being worshipped. The Dharmakaya (body of the Dharma) of this Buddha is like empty space, manifesting forms in response to beings, as if receiving my homage right before my eyes. Each of the other Buddhas is the same. One should be focused and not distracted. At this time, one should realize that one's body and mind are empty and still, without a 'worshipper' or 'worshipped'. Although there is no substance, it is not that images do not appear. Prostrate with head and face to the ground before each Buddha. The same goes for the Dharma and the Sangha. One should be familiar with the supplementary rituals, as there are specific phrases for paying homage to each of the Three Jewels).
With one mind, I prostrate to the original teacher, Sakyamuni Buddha (Sakyamuni Buddha).
With one mind, I prostrate to the Eastern Akshobhya Buddha (Akshobhya Buddha).
With one mind, I prostrate to the Southern Ratnasambhava Buddha (Ratnasambhava Buddha).
With one mind, I prostrate to the Western Amitabha Buddha (Amitabha Buddha).
With one mind, I prostrate to the Northern Amoghasiddhi Buddha (Amoghasiddhi Buddha).
With one mind, I prostrate to Bhaisajyaguru Buddha (Bhaisajyaguru Buddha).
With one mind, I prostrate to Ratnaketu Buddha (Ratnaketu Buddha).
With one mind, I prostrate to the Immaculate Blazing Jewel Light King Buddha.
With one mind, I prostrate to the Golden Flame Light Buddha.
With one mind, I prostrate to the Golden Hundred Light Illumination Treasury Buddha.
With one mind, I prostrate to the Golden Mountain Jeweled Canopy Buddha.
With one mind, I prostrate to the Golden Flower Flame Light Appearance Buddha.
With one mind, I prostrate to the Great Torch Buddha.
With one mind, I prostrate to the Jewel Appearance Buddha.
With one mind, I prostrate to all the Buddhas in the Suvarnaprabhasa Sutra and in the ten directions and three times.
With one mind, I prostrate to the twelve divisions of the Mahayana Suvarnaprabhasa Sutra (three prostrations).
With one mind, I prostrate to the Bodhisattva Mahasattva Sadaksara (Sadaksara Bodhisattva Mahasattva).
With one mind, I prostrate to the Bodhisattva Mahasattva Suvarnaprabhasa (Suvarnaprabhasa Bodhisattva Mahasattva).
一心頂禮金藏菩薩摩訶薩。
一心頂禮常悲菩薩摩訶薩。
一心頂禮法上菩薩摩訶薩。
一心頂禮盡金光明經內。及十方三世一切菩薩摩訶薩。
一心頂禮舍利弗等。一切聲聞緣覺賢聖僧。
第八修行五悔方法(行者當自想。身對三寶法座。一心一意。為一切眾生修行懺悔。自憶先罪及今生所造。若不懺悔。當入阿鼻受極大苦。若有此罪尚不得剎那覆藏。何況經久。滅障品云。有四種業難可滅除。一者于菩薩律儀犯極重罪。二者于大乘經心生誹謗。三者于自善根不能增長。四者貪著三有無出離心。有四對治能滅四罪。一者於十方佛至心親近說一切罪。二者為一切眾生勸請諸佛究深妙法。三者隨喜一切眾生所有功德。四者所有善根悉皆迴向無上菩提。文但有四悔于理亦足。若開五悔者。但于迴向開出發願。上雖能迴向。更須加愿樂。要制之法對治心無決定喜退之障。既知此已起大慚愧。實有此罪一心求滅。雖加苫到不惜身命慚愧等心廣如懺悔品疏。普為之前辭。偈出補助儀。應熟誦使心念不滯。運想令成。默唸已唱云)
普為法界一切眾生 悉愿斷除三障。歸命懺悔(起已一禮。當運逆順十心。具如補助儀。運十心已。專想對十方佛前涕淚悲泣。燒眾名香。而作是言)。
【現代漢語翻譯】 現代漢語譯本： 一心頂禮金藏菩薩摩訶薩（Mahāsattva，偉大的菩薩）。 一心頂禮常悲菩薩摩訶薩（Mahāsattva，偉大的菩薩）。 一心頂禮法上菩薩摩訶薩（Mahāsattva，偉大的菩薩）。 一心頂禮《金光明經》內，及十方三世一切菩薩摩訶薩（Mahāsattva，偉大的菩薩）。 一心頂禮舍利弗（Śāriputra）等，一切聲聞（Śrāvaka）、緣覺（Pratyekabuddha）賢聖僧。 第八，修行五悔的方法（修行者應當觀想，自身面對三寶法座，一心一意，為一切眾生修行懺悔。自己回憶先前的罪過以及今生所造的罪業。如果不懺悔，將墮入阿鼻地獄（Avīci）承受極大的痛苦。如果犯有這些罪過，尚且不能片刻隱藏，更何況是長久呢。《滅障品》中說，有四種業難以滅除：一是對於菩薩律儀犯下極重的罪過；二是對大乘經典心生誹謗；三是對於自身的善根不能增長；四是貪著三有（欲有、色有、無色有），沒有出離之心。有四種對治方法能夠滅除這四種罪過：一是對十方佛至誠親近，說出一切罪過；二是為一切眾生勸請諸佛宣說甚深微妙的佛法；三是隨喜一切眾生所有的功德；四是將所有善根全部迴向無上菩提。經文雖然只有四悔，但從道理上來說也足夠了。如果展開為五悔，只是從迴向中開出發願。上面雖然能夠迴向，更需要加上發願。要制定對治之法，對治內心沒有決定的喜悅和退轉的障礙。既然知道了這些，就生起大慚愧心，確實有這些罪過，一心求滅。即使加上草墊也不吝惜身命，慚愧等心廣大如《懺悔品疏》所說。『普為』是之前的辭，偈頌出自《補助儀》，應該熟讀背誦，使心念不滯留，運用觀想使其成就。默唸之後唱誦說：） 普為法界一切眾生，悉愿斷除三障。歸命懺悔（起身後一拜。應當運用逆順十心，具體如《補助儀》所說。運用十心之後，專心觀想面對十方佛前，涕淚悲泣，焚燒各種名香，而說這些話）。
【English Translation】 English version: With one heart, I prostrate myself before the Bodhisattva Mahāsattva (Great Being) of Golden Treasury. With one heart, I prostrate myself before the Bodhisattva Mahāsattva (Great Being) of Constant Compassion. With one heart, I prostrate myself before the Bodhisattva Mahāsattva (Great Being) of Dharma. With one heart, I prostrate myself before all the Bodhisattva Mahāsattvas (Great Beings) within the Suvarṇaprabhāsa Sūtra (Golden Light Sutra) and in the ten directions and three times. With one heart, I prostrate myself before Śāriputra (Sariputta) and all the Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), virtuous and noble Sangha. Eighth, the method of practicing the Five Repentances (The practitioner should visualize themselves facing the Dharma seat of the Triple Gem, with one mind and one intention, practicing repentance for all sentient beings. They should recall their past transgressions and the sins committed in this life. If they do not repent, they will fall into Avīci (the hell of incessant suffering) and endure immense pain. If one has these sins, they cannot be concealed even for a moment, let alone for a long time. The chapter on 『Eliminating Obstacles』 says that there are four types of karma that are difficult to eradicate: first, committing extremely serious offenses against the Bodhisattva precepts; second, harboring slanderous thoughts towards the Mahayana sutras; third, failing to increase one's own roots of goodness; and fourth, being attached to the three realms of existence (desire realm, form realm, formless realm) without a mind to seek liberation. There are four antidotes that can eradicate these four sins: first, sincerely approaching the Buddhas of the ten directions and confessing all sins; second, encouraging the Buddhas to expound the profound and wonderful Dharma for all sentient beings; third, rejoicing in all the merits of all sentient beings; and fourth, dedicating all roots of goodness to unsurpassed Bodhi (enlightenment). Although the text only mentions four repentances, it is sufficient in principle. If expanded into five repentances, it is simply separating the making of vows from the dedication of merit. Although one can dedicate merit above, it is necessary to add the making of vows. It is necessary to establish methods of counteraction to treat the lack of resolute joy and the hindrance of regression in the mind. Having understood this, one should generate great shame and remorse, acknowledging that these sins truly exist and seeking their eradication with all one's heart. Even adding a straw mat, one should not spare one's life. Shame, remorse, and other such thoughts should be as vast as described in the commentary on the 『Repentance Chapter.』 『Universally for』 is the preceding phrase, and the verses come from the 『Supplementary Ritual.』 One should recite them fluently so that the mind does not become stagnant, and one should use visualization to bring them to fruition. After reciting silently, one should chant:) Universally for all sentient beings in the Dharma realm, may all be freed from the three obstacles. Taking refuge, I repent. (After rising, one should apply the ten minds in direct and reverse order, as described in the 『Supplementary Ritual.』 After applying the ten minds, one should focus on visualizing oneself before the Buddhas of the ten directions, weeping with sorrow, burning various precious incenses, and saying these words).
我某甲歸命頂禮一切諸佛。現在十方已得道者。轉妙法輪誘接一切。為令眾生得清凈故。得安樂故。是諸世尊以真實慧以真實眼。真實證明真實平等。悉知悉見一切眾生善惡之業。我從無始。隨生死流。與一切眾生已造業障。為貪瞋癡之所纏縛。未識佛時。未識法時。未識僧時。不了善惡。為身口意得無量罪。以噁心故。出佛身血。誹謗正法。破和合僧。殺阿羅漢。殺害父母。十不善法。自作教他。見作隨喜。于諸眾生橫生毀呰。斗稱欺誑以偽為真。不凈飲食施與眾生。生死六道所有父母。更相觸惱。塔物僧物四方僧物。心生偷奪自在而用。諸佛法律不樂奉持。師長教示不相隨順。三乘行人喜生罵辱。令其退恨。見有勝己便懷嫉妒。法施財施而生障礙。無明所覆。邪見惑心使惡增長。于諸佛所而起惡言。法說非法。非法說法。如是眾罪齊如諸佛。真實慧眼真實見知。奉對懺悔不敢覆藏。愿我此生所有業障皆得消除。所有惡報未來不受。亦如過去諸大菩薩修菩提行。所有業障悉已懺悔。我之業障今亦懺悔。亦如現在未來諸大菩薩修菩提行。所有業障皆悉懺悔。我之業障今亦懺悔。已作之罪愿乞消除。未起之惡更不敢造(懺悔已。歸命禮三寶)複次修勸請方法(行者應知。勸請能滅魔障。及謗方等之罪。所得功德。如
人以滿殑伽沙三千大千世界七寶。供養一切諸佛功德。既知是已。起殷重心。五體投地。口作是言)。
我(某甲)歸命頂禮十方一切諸佛世尊。初成正覺未轉法輪。欲舍應身入涅槃者。我皆頂禮。是諸世尊勸轉法輪。請久住世。度脫安樂一切眾生(勸請已。歸命禮三寶)。
複次修隨喜方法(行者應知。隨喜能破嫉妒之障。增長自己無量善法。若人供養殑伽沙三千大千世界。滿中阿羅漢。盡其形壽。以上妙四事而供養之。如是功德。千分不及隨喜一分功德。既如是已。起殷重心。五體投地。燒眾名香。而作是言)。
我(某甲)歸命頂禮十方一切諸佛世尊。我今隨喜一切眾生三業所修施戒心慧。二乘菩薩賢聖善根。十方諸佛證妙菩提。法施一切。所有功德我皆至誠隨喜讚歎(隨喜已。歸命禮三寶)。
複次修迴向方法(行者應知。修迴向行。能破著有及慳吝心。迴向少善。遍入三際。如滴水投海。如聲投角。則能遠遍。既知是已。起殷重心。五體投地。而作是言)。
我(某甲)歸命頂禮十方一切諸佛世尊。愿作證知。我從無始至於今日。三業所修一切諸善施戒禪慧。乃至懺悔。勸請隨喜。攝取現前。回施法界。一切眾生同證菩提。如諸佛等(迴向已。歸命禮三寶)。
複次
【現代漢語翻譯】 現代漢語譯本：有人用充滿恒河沙數三千大千世界的七寶，供養一切諸佛，（你）已經知道這件事了，就應該生起深厚的恭敬心，五體投地，口中這樣說： 我（某甲）歸命頂禮十方一切諸佛世尊，對於那些初成正覺，尚未轉法輪，想要捨棄應化之身進入涅槃的佛，我都頂禮。懇請這些世尊能夠轉動法輪，請（諸佛）長久住世，救度安樂一切眾生。（勸請完畢，歸命禮敬三寶）。 再次修習隨喜的方法（修行者應當知道，隨喜能夠破除嫉妒的障礙，增長自己無量的善法。如果有人供養恒河沙數三千大千世界，其中充滿阿羅漢，盡其一生，用上妙的飲食、衣服、臥具、醫藥四事供養他們，這樣的功德，千分之一也不及隨喜一分功德。既然知道了這些，就應該生起深厚的恭敬心，五體投地，焚燒各種名貴的香，然後這樣說： 我（某甲）歸命頂禮十方一切諸佛世尊，我現在隨喜一切眾生身口意三業所修的佈施、持戒、禪定、智慧，以及聲聞、緣覺、菩薩的賢聖善根，十方諸佛證得微妙菩提，以佛法佈施一切眾生，所有這些功德，我都至誠地隨喜讚歎。（隨喜完畢，歸命禮敬三寶）。 再次修習迴向的方法（修行者應當知道，修習迴向之行，能夠破除執著有為法以及慳吝之心。將少許的善根迴向，就能遍及過去、現在、未來三世，如同將一滴水投入大海，如同聲音傳向空曠之處，就能傳播得很遠很廣。既然知道了這些，就應該生起深厚的恭敬心，五體投地，然後這樣說： 我（某甲）歸命頂禮十方一切諸佛世尊，愿諸佛作為我的見證。我從無始以來直到今天，身口意三業所修的一切諸善，包括佈施、持戒、禪定、智慧，乃至懺悔、勸請、隨喜，全部攝取到眼前，回施給法界一切眾生，愿他們都能和我一同證得菩提，如同諸佛一樣。（迴向完畢，歸命禮敬三寶）。 再次
【English Translation】 English version: If someone were to use the seven treasures filling countless 'Ganges River sands' ('殑伽沙' - Ganges River sands) of three thousand great thousand worlds to make offerings to all the Buddhas, knowing this, one should arise with deep reverence, prostrate with the five limbs touching the ground, and say: I (name) take refuge and prostrate to all the Buddhas, World Honored Ones, in the ten directions. To those who have newly attained perfect enlightenment, have not yet turned the wheel of Dharma, and desire to relinquish their manifested bodies and enter Nirvana, I prostrate to all of them. I beseech these World Honored Ones to turn the wheel of Dharma, to remain in the world for a long time, and to deliver and bring peace and happiness to all sentient beings. (Having made the request, take refuge and pay homage to the Three Jewels). Furthermore, cultivate the method of rejoicing ('隨喜' - rejoice in others' merits) (Practitioners should know that rejoicing can break the obstacle of jealousy and increase one's own immeasurable good deeds. If someone were to offer countless 'Ganges River sands' of three thousand great thousand worlds, filled with Arhats, throughout their entire lives, providing them with the four supreme necessities of food, clothing, bedding, and medicine, the merit of such an offering would not equal even one-thousandth of the merit of rejoicing. Knowing this, one should arise with deep reverence, prostrate with the five limbs touching the ground, burn various precious incenses, and say: I (name) take refuge and prostrate to all the Buddhas, World Honored Ones, in the ten directions. I now rejoice in all the merits of all sentient beings, in the generosity, morality, concentration, and wisdom cultivated by their three karmas (body, speech, and mind), as well as the virtuous roots of the 'Two Vehicles' ('二乘' - Śrāvakas and Pratyekabuddhas) and Bodhisattvas, and the attainment of wondrous Bodhi by the Buddhas of the ten directions, and the Dharma teachings given to all. I sincerely rejoice in and praise all these merits. (Having rejoiced, take refuge and pay homage to the Three Jewels). Furthermore, cultivate the method of dedication ('迴向' - dedicating merit) (Practitioners should know that cultivating the practice of dedication can break attachment to existence and miserliness. Dedicating even a small amount of merit can pervade the three times (past, present, and future), like a drop of water entering the ocean, or a sound echoing in a vast space, it can spread far and wide. Knowing this, one should arise with deep reverence, prostrate with the five limbs touching the ground, and say: I (name) take refuge and prostrate to all the Buddhas, World Honored Ones, in the ten directions. May the Buddhas be my witness. From beginningless time until today, all the virtues I have cultivated through my three karmas, including generosity, morality, concentration, and wisdom, as well as repentance, requests, and rejoicing, I gather them all before me and dedicate them to all sentient beings in the Dharma realm, so that they may all attain Bodhi together, just like the Buddhas. (Having dedicated, take refuge and pay homage to the Three Jewels). Furthermore
修發願方法(行者應知。發願要期應以菩提涅槃二種果報而為所歸。能滅漏欲及退轉障。既知是已。當整威儀。起殷重心。五體投地。燒眾名香。而作是言)。
我(某甲)歸命頂禮十方一切諸佛世尊。證我微誠現前所愿。愿諸天八部增長威神。常來護持我此國土。風祥雨順谷果豐成。聖帝仁王慈臨無際。群臣官屬常守尊榮。萬姓四民永安富樂。佛法檀越父母師僧。歷代冤親法界含識。咸生正信發菩提心。六度齊修二嚴等備。復愿我等眾聖冥加。常值大乘及善知識。開我佛慧願行現前。荷負流通三世佛法。誘化一切然無盡燈。普會眾生同歸秘藏(發願已。歸命禮三寶)。
第九明旋繞自歸方法(行者行五悔已。當一心正身威儀。右繞法座安詳除步。心念口稱三寶名字。如是三遍。爾時當了。音聲如響。身心性空。舉足下足心無依倚。不住行相而復瞭如影現。十方聲聞法界遍於法座。如是知已唱云)
南無佛。南無法。南無僧。南無本師釋迦牟尼佛。南無四方四佛。南無寶華琉璃佛。南無大乘金光明經。南無信相菩薩。南無金光明菩薩。南無金藏菩薩。南無常悲菩薩。南無法上菩薩。南無第一威德成就眾事大功德天(如是三反旋繞唱。既竟當至佛前。一心正念。回上所作。不離三寶。愿同眾生。入三
【現代漢語翻譯】 現代漢語譯本： 修發願方法（修行者應當知曉。發願的目標應當以菩提（覺悟）和涅槃（寂滅）這兩種果報作為歸宿。能夠滅除煩惱和慾望，以及退轉的障礙。既然知道了這些，就應當整理好儀容，生起殷切恭敬的心，五體投地，焚燒各種名貴的香，然後這樣說）：
我（某甲）歸命頂禮十方一切諸佛世尊。請您們證明我這微薄的誠意，以及現在所發的願望。愿諸天八部（天龍八部，佛教的護法神）增長威德神力，常常來護持我的這個國土，風調雨順，五穀和果實豐收。愿聖明的帝王以仁慈之心普施恩澤，沒有窮盡。愿群臣官屬常常保持尊貴的地位和榮耀。愿萬姓四民永遠安寧富足快樂。愿佛法護持者、父母、師長、僧侶，以及歷代的冤親債主，法界一切有情眾生，都能夠生起正信，發起菩提心，六度（佈施、持戒、忍辱、精進、禪定、智慧）一起修習，福德和智慧兩種莊嚴都圓滿具備。又愿我等蒙受眾多聖賢的暗中加持，常常遇到大乘佛法以及善知識，開啟我的佛的智慧，願力與行動顯現在眼前，承擔起流通三世佛法的重任，引導教化一切眾生，點燃無盡的明燈，普遍地使眾生共同歸向秘密的寶藏（發願完畢，歸命頂禮三寶）。
第九，說明旋繞自歸的方法（修行者行五悔（懺悔）完畢，應當一心端正身姿儀容，右繞法座，安詳地邁步，心中默唸口中稱念三寶的名字。像這樣三遍。這時應當明白，聲音如同迴響，身心和自性都是空性的，抬腳和落腳時心中沒有依靠，不住著於行走的表象，但又清楚地知道如同影子顯現。十方聲聞（聽聞佛法而覺悟的人）和法界遍佈於法座。像這樣知道后，唱誦道）：
南無佛（皈依佛）。南無法（皈依法）。南無僧（皈依僧）。南無本師釋迦牟尼佛（皈依本師釋迦牟尼佛）。南無四方四佛（皈依四方四佛）。南無寶華琉璃佛（皈依寶華琉璃佛）。南無大乘金光明經（皈依大乘金光明經）。南無信相菩薩（皈依信相菩薩）。南無金光明菩薩（皈依金光明菩薩）。南無金藏菩薩（皈依金藏菩薩）。南無常悲菩薩（皈依常悲菩薩）。南無法上菩薩（皈依法上菩薩）。南無第一威德成就眾事大功德天（皈依第一威德成就眾事大功德天）（像這樣三次旋繞唱誦。完畢后應當來到佛前，一心正念，迴向以上所做的一切功德，不離開三寶，愿與眾生一同進入三...
【English Translation】 English version: The Method of Cultivating Vows (Practitioners should know that the aim of making vows should be to attain the two fruits of Bodhi (enlightenment) and Nirvana (liberation). This can eliminate defilements, desires, and obstacles to regression. Knowing this, one should arrange one's attire, generate a sincere and respectful heart, prostrate with the five limbs touching the ground, burn various precious incenses, and say the following):
'I, (name), take refuge and prostrate before all Buddhas, World Honored Ones, in the ten directions. May they witness my humble sincerity and the vows I now make. May the Devas (gods) and the Eight Divisions (Naga, Yaksha, etc., protectors of Buddhism) increase their majestic power and always protect this land of mine. May the winds be favorable, the rains timely, and the grains and fruits abundant. May the wise emperor bestow boundless compassion. May the ministers and officials always maintain their honorable positions and glory. May the myriad people and the four classes of citizens forever live in peace, prosperity, and happiness. May the supporters of the Buddha Dharma, parents, teachers, Sangha (monastic community), past karmic creditors, and all sentient beings in the Dharma Realm generate right faith and arouse the Bodhi mind, cultivate the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom) together, and equally perfect the two adornments of merit and wisdom. Furthermore, may we be secretly blessed by the many sages, always encounter the Mahayana (Great Vehicle) teachings and virtuous teachers, open my Buddha wisdom, and may vows and actions manifest before me, shouldering the responsibility of propagating the Buddha Dharma of the three times, guiding and transforming all beings, lighting endless lamps, and universally leading all beings to return to the secret treasury (Having made the vows, take refuge and prostrate before the Three Jewels).'
Ninth, Explaining the Method of Circumambulation and Self-Return (After the practitioner has performed the Five Repentances, they should single-mindedly straighten their body and attire, circumambulate the Dharma seat to the right, walking calmly and deliberately, mentally reciting and verbally chanting the names of the Three Jewels. Do this three times. At this time, one should understand that the sound is like an echo, the body and mind and nature are empty, and when lifting and lowering the feet, the mind has no reliance, not dwelling on the appearance of walking, yet clearly knowing it is like a shadow appearing. The Sravakas (listeners of the Dharma) of the ten directions and the Dharma Realm pervade the Dharma seat. Knowing this, chant):
'Namo Buddha (Homage to the Buddha). Namo Dharma (Homage to the Dharma). Namo Sangha (Homage to the Sangha). Namo Shakyamuni Buddha (Homage to Shakyamuni Buddha, our original teacher). Namo the Four Buddhas of the Four Directions (Homage to the Four Buddhas of the Four Directions). Namo Bhaisajya-guru-vaidurya-prabha-rajaya (Homage to Bhaisajya-guru-vaidurya-prabha-rajaya, the Medicine Buddha). Namo the Mahayana Suvarnaprabhasa Sutra (Homage to the Mahayana Suvarnaprabhasa Sutra, the Golden Light Sutra). Namo the Bodhisattva of Faith (Homage to the Bodhisattva of Faith). Namo the Golden Light Bodhisattva (Homage to the Golden Light Bodhisattva). Namo the Golden Treasury Bodhisattva (Homage to the Golden Treasury Bodhisattva). Namo the Constantly Compassionate Bodhisattva (Homage to the Constantly Compassionate Bodhisattva). Namo the Dharma Supreme Bodhisattva (Homage to the Dharma Supreme Bodhisattva). Namo the Great Auspicious Goddess of the First Majestic Virtue Who Accomplishes All Matters (Homage to the Great Auspicious Goddess of the First Majestic Virtue Who Accomplishes All Matters)' (Circumambulate and chant like this three times. After finishing, one should come before the Buddha, with single-minded right mindfulness, dedicate the merits of all that has been done, not departing from the Three Jewels, wishing to enter the Three... with all beings.
寶海。當唱云)。
自歸於佛。當愿眾生體解大道發無上心(一拜)。
自歸於法。當愿眾生深入經藏智慧如海(一拜)自歸於僧。當愿眾生統理大眾一切無礙。和南聖眾(一拜)。
第十明唱誦金光明典方法
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。少異余法。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。系緣文句。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
【現代漢語翻譯】 寶海（Bao Hai，人名）。當唱云：
『自歸於佛。當愿眾生體解大道發無上心』（一拜）。
『自歸於法。當愿眾生深入經藏智慧如海』（一拜）。『自歸於僧。當愿眾生統理大眾一切無礙。』和南聖眾（He Nan Sheng Zhong，對聖眾的敬稱）（一拜）。
第十，闡明唱誦《金光明經》（Jin Guang Ming Jing）的方法：
修行者禮拜完畢后，應當到另一座位唱誦此經。按照《百錄》（Bai Lu）的要求，應當專注于唱誦。不擅長坐禪的人，方法稍有不同。應當像《法華經》（Fa Hua Jing）中的有相安樂行一樣，不進入三昧（San Mei，禪定），只是誦持，也能見到上妙色像。《三昧儀》（San Mei Yi）中說：『如果有人本來不習慣坐禪，只想誦經懺悔，應當在行走坐臥之中長時間誦經。疲倦了就暫時休息，休息完畢就繼續誦經，這也不違背修行的方法。』那裡是既可以坐禪也可以誦經，兩者都不耽誤。現在這裡只是誦經而不進行坐禪，也能從這部《金光明經》中見到我的釋迦牟尼（Shi Jia Mou Ni）。問：可以同時坐禪嗎？答：應該也沒有妨礙。《品》（Pin，章節）中說：『令心安住正念思惟。』是經深義思惟通坐，這個意思很明顯。暫且按照《百錄》的要求，在誦經時一心正念，使文句分明，音聲清晰流暢，不快不慢，專注于經文，如同面對經文一樣，不得有謬誤。其次，應當了知音聲的本性是空，如同空谷迴響。雖然知道是空寂的，但心中清清楚楚地照見各個句子的意義和言辭，清晰明瞭。運用這種法音充滿法界，供養三寶（San Bao，佛、法、僧），普遍薰染眾生，使他們一同進入金光明法性海中。只是誦經的方法參照《法華經》的儀軌，有兩種人：一種是具足誦，一種是不具足誦。具足誦的人，是修行人先前曾經完整地誦過一部經。不具足誦的人，是修行人本來沒有誦過，現在想要修行，只誦《安樂行品》（An Le Xing Pin）一品，務必使其精熟。現在也像這樣，不具足誦的人，適宜誦《空品》（Kong Pin），在進行懺悔時只專注于誦這一品。如果禮佛完畢，正式開始誦經時，不拘泥於遍數。
【English Translation】 Bao Hai (name of a person). Should chant:
'I take refuge in the Buddha. I vow that all sentient beings understand the Great Path and generate unsurpassed Bodhicitta (one bow).'
'I take refuge in the Dharma. I vow that all sentient beings deeply enter the Sutra Treasury and attain wisdom like the ocean (one bow).』 'I take refuge in the Sangha. I vow that all sentient beings harmoniously lead the masses without any obstacles.' Homage to the Holy Assembly (He Nan Sheng Zhong, a respectful term for the holy assembly) (one bow).
Tenth, explaining the method of chanting the Golden Light Sutra (Jin Guang Ming Jing):
After the practitioner finishes bowing, they should go to another seat to chant this sutra. According to the Hundred Records (Bai Lu), one should focus solely on chanting. For those who are not skilled in meditation, the method is slightly different. It should be like the Peaceful and Joyful Conduct with Form in the Lotus Sutra (Fa Hua Jing), not entering Samadhi (San Mei, meditative absorption), but simply reciting, one can also see the supreme and wonderful forms. The Samadhi Ritual (San Mei Yi) says: 'If someone is not accustomed to sitting meditation but only wants to chant sutras for repentance, they should chant the sutra for a long time while walking, sitting, lying down. If tired, they should rest temporarily, and then continue chanting after resting. This does not violate the practice method.' There, one can both meditate and chant without hindering either. Here, one only chants without engaging in sitting meditation, and yet one can see my Shakyamuni (Shi Jia Mou Ni) in this Golden Light Sutra. Question: Can one meditate at the same time? Answer: It should not be a hindrance. The Chapter (Pin, section) says: 'Let the mind dwell in right mindfulness and contemplate.' The profound meaning of this sutra is that contemplation includes sitting meditation; this meaning is clear. For now, according to the Hundred Records, when chanting the sutra, one should be single-mindedly mindful, making the sentences clear, the voice clear and fluent, neither too fast nor too slow, focusing on the text as if facing the text itself, without any errors. Secondly, one should understand that the nature of sound is empty, like an echo in an empty valley. Although one knows it is empty and still, the mind clearly illuminates the meaning and words of each sentence, clear and distinct. Use this Dharma sound to fill the Dharma Realm, make offerings to the Three Jewels (San Bao, Buddha, Dharma, Sangha), and universally perfume sentient beings, so that they may all enter the Ocean of the Dharma-nature of the Golden Light Sutra. The method of chanting sutras follows the ritual of the Lotus Sutra. There are two types of people: those who chant completely and those who do not chant completely. Those who chant completely are practitioners who have previously chanted an entire sutra. Those who do not chant completely are practitioners who have not chanted before and now want to practice, only chanting the Chapter on Peaceful and Joyful Conduct (An Le Xing Pin), making sure to be proficient in it. It is the same now. Those who do not chant completely should chant the Chapter on Emptiness (Kong Pin), focusing solely on chanting this chapter when performing repentance. If one has finished bowing to the Buddha and is about to begin chanting, one does not need to adhere to a specific number of recitations.
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。若兼誦余品亦得。但不得誦余經典籍。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。十科竟。
金光明懺法補助儀
【現代漢語翻譯】 現代漢語譯本：
隨意採用即可。問：修習《法華經·安樂行品》時，所修的三昧與該品相應。現在也應該誦讀《功德天行法本品》。但現在誦讀《空品》，這是為什麼呢？
答：修習《法華經》也未必一定如此。《三昧儀》中說：『如果兼誦其他品也可以，但不得誦讀其他經典。』現在誦讀《空品》也沒有什麼不妥。只要正確理解其意即可。難道修行人不是先懺悔滅除惡業，然後讚歎、供養、禮敬以生善嗎？這都需要以『空』來引導成就。《經》中說：『一切種智（sarva-jñāna，指佛陀所證悟的一切智慧）而為根本。』既然沒有特別要求坐禪觀慧，所以誦讀此品（《空品》）來輔助觀想最為方便。應該仔細思考。
十科（指懺悔儀軌的十個部分）結束。
《金光明懺法補助儀》 English version:
It can be adopted freely. Question: When practicing the Samadhi (samādhi, a state of meditative consciousness) in accordance with the 『Chapter on Peaceful Practices』 (Anle Xing Pin) of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), the Samadhi practiced corresponds to that chapter. Now, one should also recite the chapter on the 『Merit Goddess』s Practices』 (Gongde Tian Xing Fa Ben Pin). But why is the 『Chapter on Emptiness』 (Kong Pin) recited now?
Answer: It is not necessarily so even when practicing the Lotus Sutra. The Samadhi Ritual says: 『If one also recites other chapters, it is permissible, but one must not recite other scriptures.』 There is nothing wrong with reciting the 『Chapter on Emptiness』 now. One should just correctly grasp its meaning. Isn』t it the case that practitioners first repent and eliminate evil deeds, and then praise, make offerings, and pay homage to generate goodness? All of this requires guidance and accomplishment through 『emptiness』 (śūnyatā). The Sutra says: 『All-knowing wisdom (sarva-jñāna) is the root.』 Since there is no specific requirement for seated meditation and contemplation, reciting this chapter (the 『Chapter on Emptiness』) is most convenient for assisting contemplation. It should be carefully considered.
The ten sections (referring to the ten parts of the repentance ritual) are completed.
Supplementary Ritual for the Golden Light Repentance Method (Suvarṇaprabhāsa Sūtra)
【English Translation】 It can be adopted freely. Question: When practicing the Samadhi in accordance with the 『Chapter on Peaceful Practices』 of the Lotus Sutra, the Samadhi practiced corresponds to that chapter. Now, one should also recite the chapter on the 『Merit Goddess』s Practices』. But why is the 『Chapter on Emptiness』 recited now? Answer: It is not necessarily so even when practicing the Lotus Sutra. The Samadhi Ritual says: 『If one also recites other chapters, it is permissible, but one must not recite other scriptures.』 There is nothing wrong with reciting the 『Chapter on Emptiness』 now. One should just correctly grasp its meaning. Isn』t it the case that practitioners first repent and eliminate evil deeds, and then praise, make offerings, and pay homage to generate goodness? All of this requires guidance and accomplishment through 『emptiness』. The Sutra says: 『All-knowing wisdom is the root.』 Since there is no specific requirement for seated meditation and contemplation, reciting this chapter (the 『Chapter on Emptiness』) is most convenient for assisting contemplation. It should be carefully considered. The ten sections are completed. Supplementary Ritual for the Golden Light Repentance Method