推衍仪轨 林钰堂 法理圆摄成仪轨，精勤熟习渐融通； 跋 佛法之仪轨将基本原理摄集融入一系列的行持程序中，以便行者经由熟习此模式而融会贯通佛法之真谛。若仅偏重上座之修炼，而轻忽将此等原理应用于日常行止之修习，则难以打成一片，彻底证悟。若能推衍其义理于座余，则行解渐趋一致，修行与生活契合，而得以早日成证。 以余所编之阿弥陀佛（或白观音）证契仪轨为例，行者在日常生活中，行止宜先检讨“发心”是否合乎无常与菩提心。对世俗之考虑宜先“观空”，以减轻其愚昧之束缚及杂染。选择行止当依计及“整体”之眼光及考量。遇到世法及出世法之冲突处，宜坚定“皈依”佛法之做法及想法。一切享用常思“供奉”三宝及布施众生。见闻善事，常加“赞颂”随喜。恒以“成就”佛道者应如是之想法策励自己的行持；常为一切众生祈祷离苦得乐、早证圆觉，并随缘使之转为法缘。日常发言，犹如“转咒”，恒思利益有情，唯出和柔善语。了解与众生“一气”，而在呼吸间常愿摄苦代受，施乐助安。了悟与一切圣众及众生在法界中本来“相即”，无分无隔，无始无终，而全心献身于佛法之修证、服务及弘传。 行者若能如此推衍所修之仪轨于日常生活中，更进而反省细思如何依之改进心态及做法，使之更加契合佛法之教示及众生之根性及需求，则整体契入、彻证圆觉之日不远矣！
Applying Rituals to Daily Life Yutang Lin Principles of Dharma gathered into a unified ritual; Comment: Buddhist rituals gather fundamental principles into a sequence of unified practices so that practitioners may attain full comprehension and mastery of the essences of Dharma through familiarization with such a model process. If emphasis is placed only on practice sessions of such rituals (Sadhanas) and application of such fundamental principles in daily activities is overlooked, then it would be difficult to achieve a total conversion and full attainment. If the implications of such principles are extended to activities in-between the sessions, then action and comprehension will gradually become unified and harmonized, and Dharma practices and daily activities will be in concordance, and consequently full realization will be attained sooner. Citing the Amitabha (or White Chenrezi) Unification Sadhana that I compiled as an example, a practitioner can proceed as follows: In daily life reflect on one's "motivation" prior to taking actions so as to make sure that it is in agreement with impermanence and Bodhicitta. Be mindful of "original purity" so as to reduce the bondage and pollution of worldly considerations that are rooted in ignorance. In choosing actions or inaction one should rely on the insight and considerations of "totality." Whenever there are conflicts of worldly and Dharma ways, one should remain steadfast with attitudes and approaches that are in line with "taking refuge" in the Dharma. Constantly think of "offering" all one's enjoyments and belongings to the Triple Gems (Buddha, Dharma and Sangha) or of engaging in charitable almsgiving. Upon seeing or hearing about good deeds one should readily "praise" and take delight in them, and offer help. Constantly guide and encourage one's endeavors by the view that a practitioner of "accomplishment" should or would do so; constantly pray for all beings to be free from suffering, full of enjoyment, and enlightened soon, and upon any occasion try to use it as an opportunity for building Dharma connections. One's verbal expressions should resemble "spinning" of mantras in that the intention is only to benefit all beings and the words used are all gentle, kind and harmonious. Understood that all sentient beings share "one breath" and therefore, often think of taking in others' suffering during inhaling and spreading happiness during exhaling. Comprehended the original "identification" of all holy beings and sentient beings in the limitless-oneness of the Dharmadhatu, that is without division nor separation, and without beginning nor ending, and therefore, whole-heartedly devote one's life to the practice, service and propagation of Dharma. If a practitioner can apply the implications of the rituals that he has adopted for regular practice into all aspects of daily life as described above, and further, can reflect carefully on how to improve attitude, manners and approaches in such a light so as to become more in accordance with Dharma teachings and the propensities and needs of particular sentient beings, then the day of full enlightenment would not be far away.
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