---
title: "金光明懺法補助儀 · 5 總示事理觀慧所依"
description: "宋代天台宗高僧遵式大师集录的金光明懺法補助儀，是天台宗重要懺法文献之一。该典籍成书于北宋，旨在补充和完善《金光明经》的懺悔修行仪轨，为修行者提供具体实践指南。内容包含礼敬、供养、忏悔、发愿等仪程，强调通过懺悔消除业障、获得吉祥光明。其在佛教中地位崇高，被视为汉传佛教懺法的重要经典，对后世佛教仪轨及修行实践影响深远。"
url: "https://rushiwowen.co/en/r/cme5gnp5m000rkz04zyw5t54t"
---

### 總示事理觀慧所依第五

> Chapter 5: General Presentation of the Basis for Contemplative Wisdom Regarding Phenomena and Principle

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。

> This text is properly established based upon the \*Bai Lu\* and both the old and new scriptures. It additionally draws upon texts from the \*Fahua Sanmei\* to form a ten-part ritual procedure. However, it contains no preliminary expedient methods before the main practice. These are explained in detail in the \*Zhiguan\* and various repentance texts. Practitioners should first consult the commentary on the Repentance Chapter to thoroughly understand the object of repentance and the methods of repentance, which include primary and auxiliary practices, knowing each one in detail. For matters concerning revered images, ritual implements, the progression of activities, and contemplative wisdom, one should consult the \*Zhiguan\* and the \*Fangdeng Chan\* texts. For the contemplative reflections corresponding to each stage of the ten-part ritual procedure, one should consult the \*Fahua Buzhu Yi\*. All these must be thoroughly memorized so that the flow of contemplation is unimpeded. Texts such as sutras, mantras, Buddha names, and the Fivefold Repentance must also be recited in advance until one is completely fluent. One should not be reading texts during the ritual assembly itself. Furthermore, one must consult the commentaries to clearly understand the three types of repentance methods: ritual action, sign-perception, and non-arising; their general and specific applications; the sequential gradations of phenomenal practice and principle; the correspondence to obstructions; and the progression from shallow to deep aspects. These must not be left unclear. Be extremely careful not to treat this lightly. A further instruction for later students: when wishing to make copies, one must transcribe the entire text from beginning to end. Proofread clearly to ensure there are no omissions or errors. I have often seen texts of the \*Fahua\* and Guanyin repentances where the beginning and end sections, along with the contemplative wisdom passages, are heavily abridged, copying only the Buddha's titles and the repentance verses, or merely listing the liturgy for bowing. This is profoundly lamentable. If one cannot copy the full text, it is better not to copy it at all, to avoid destroying and scattering the complete practice method. If even one aspect is incomplete, the form of the practice is damaged. This is a profound admonition. A profound admonition.