推衍儀軌 林鈺堂 法理圓攝成儀軌，精勤熟習漸融通； 跋 佛法之儀軌將基本原理攝集融入一系列的行持程序中，以便行者經由熟習此模式而融會貫通佛法之真諦。若僅偏重上座之修鍊，而輕忽將此等原理應用於日常行止之修習，則難以打成一片，徹底證悟。若能推衍其義理於座餘，則行解漸趨一致，修行與生活契合，而得以早日成證。 以余所編之阿彌陀佛（或白觀音）證契儀軌為例，行者在日常生活中，行止宜先檢討「發心」是否合乎無常與菩提心。對世俗之考慮宜先「觀空」，以減輕其愚昧之束縛及雜染。選擇行止當依計及「整體」之眼光及考量。遇到世法及出世法之衝突處，宜堅定「皈依」佛法之做法及想法。一切享用常思「供奉」三寶及佈施眾生。見聞善事，常加「讚頌」隨喜。恆以「成就」佛道者應如是之想法策勵自己的行持；常為一切眾生祈禱離苦得樂、早證圓覺，並隨緣使之轉為法緣。日常發言，猶如「轉咒」，恆思利益有情，唯出和柔善語。了解與眾生「一氣」，而在呼吸間常願攝苦代受，施樂助安。了悟與一切聖眾及眾生在法界中本來「相即」，無分無隔，無始無終，而全心獻身於佛法之修證、服務及弘傳。 行者若能如此推衍所修之儀軌於日常生活中，更進而反省細思如何依之改進心態及做法，使之更加契合佛法之教示及眾生之根性及需求，則整體契入、徹證圓覺之日不遠矣！
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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