金光明懺法補助儀
Supplemental Ritual for the Golden Light Repentance
宋天台東掖山沙門遵式集
Collection by Venerable Zunshi of Dongye Mountain, Tiantai, Song Dynasty
緣起第一(若見於正修前。無緣起等五意者。並非正本)
Chapter 1: Dependent Arising
問曰。事儀已載百錄。觀慧復指餘文。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。四誦呪時節似未次第。準淨師新譯。唯闕今第三明散食處。餘甚分曉。新云。亦以香華及諸飲食供養我像。復持飲食散擲餘方施諸神等。誦呪之語亦復別出。先令禮佛後即誦呪。而云召請不云於散灑時誦。觀此新文有補舊式。若爾百錄令別飣一盤擬散諸方。此與新經宛如符契。何謂亦無別立。答初雖似分。後至散灑。復依經文便令誦呪。又成難了。何者呪本召喚天女。秖可兼於徒黨。若令散食處誦。則成但召徒屬。縱云同時誦者復闕明處。若道場內布散飲食大有不便。若異處散同時誦呪又成不可。況復誦呪時節亦應不爾。必先持呪。通召主伴令至道場。後奉飲食必須異處。又今時行事多將此法準同法華方等。初日已後廢請三寶。直爾誦呪。甚闕次第。又百錄不出五悔。後人濫用。今並補助非徒然也。
**Question:** The ritual procedures have already been recorded in the "One Hundred Records." As for the meditative insight, it refers to other scriptures. So what is the purpose of these two approaches—what do they add?
**Answer:** Now we see that the ritual procedures come from the older sutras. Master Tan's instructions are concise, and the "One Hundred Records" follow them without establishing anything separate. However, when putting them into practice, hesitation and difficulties often crop up. For instance, consider the method of scattering offerings. The sutra says: "Separately offer various kinds of fine food to me, scattering it in all directions. At that time, recite these verses." This passage is difficult to understand for four reasons: First, it does not clearly distinguish offering food to the Heavenly Maiden. Second, it does not specify scattering offerings to other deities. Third, it does not state where to scatter the food. Fourth, the timing for reciting the mantra seems out of order.
According to Master Jing's new translation, only the third point—where to scatter the food—is missing. The rest is quite clear. The new version says: "Also, with incense, flowers, and various foods, make offerings to my image. Then take food and scatter it in other directions to offer to the deities and others." The mantra recitation is also given separately. It says to first bow to the Buddha and then recite the mantra, stating that it is an invitation, not that it should be recited while scattering. Seeing this new text, it complements the old method.
If that is the case, the "One Hundred Records" instructs to set aside one plate of food to be scattered in all directions. This matches the new sutra perfectly. So why say it does not establish anything separate?
**Answer:** Although it initially seems to match, later—when it comes to scattering—it again instructs reciting the mantra according to the sutra, which creates confusion again. Why? The mantra is originally meant to summon the Heavenly Maiden, and can only be used for her and her attendants. If it is recited while scattering offerings, it becomes a summoning only for the attendants. Even if someone says to recite it simultaneously, it still lacks clear instruction on where to do it. Scattering food within the ritual space is highly inconvenient. If you scatter in a different place while reciting the mantra at the same time, that is also not feasible. Moreover, the timing for reciting the mantra probably should not be like this. One must first hold the mantra, summon the main deity and her attendants to the ritual space, and then offer food, which must be done in a different place.
Furthermore, in current practice, many people equate this method with the Lotus and Vaipulya rituals. After the first day, they stop inviting the Three Jewels and directly recite the mantra, which greatly disrupts the proper sequence. Also, the "One Hundred Records" does not include the Five Repentances, so later people use them improperly. Now, all of these are being supplemented, not without reason.