Chinese
大正藏第 46 册 No. 1949 请观世音菩萨消伏毒害陀罗尼三昧仪 No. 1949 请观世音菩萨消伏毒害陀罗尼三昧仪(金光明最胜忏仪同) 宋东山沙门遵式始于天台国清集于四明大雷山兰若再治 叙缘起第一 此文再治凡四因缘。一者为国清始集之日。正欲于灵墟自修。既迫所期遽取成就。其间事理文句错杂。广略未允一往难晓。依百录题请观音忏法是也。今之再治务本有在。命用经题以异众制及所治本。二者为国清集。多润色之语并削去之。悉用经疏止观等言。既援据有在。俾后之人增长正信。三者近得国清所集。晚学狂简于忏愿文后。更添法华忏文中四悔并音切梵字。又见一本删去诸仪及观慧等文。直写佛位并忏愿而已。题云观音礼文。又一本应是耄年书写。全行脱落粗注不分。却于行间私安注字。意欲区别伤此等人。好而不习辄便去取。毁甘露门殃累非浅。今用再治为远诸过。四者尽取观慧诸文安于事后。令运念周备。免使行人时有虚掷。应知大乘三种忏悔必以理观为主。止观云。观慧之本不可阙也。辅行释云。若无观慧乃成无益苦行故也。禅波罗蜜云。一切大乘经中明忏悔法。悉以此观为主。若离此观。则不得名大乘方等忏也。补助仪云。夫礼忏 现代汉语译本 《请观世音菩萨消伏毒害陀罗尼三昧仪》(与《金光明最胜忏仪》相同) 宋代东山沙门遵式最初在天台山国清寺编辑，后在四明大雷山兰若寺再次整理。 叙述缘起 第一 本文的再次整理有四个因缘。一是国清寺最初编辑时，正打算在灵墟独自修行。由于时间紧迫，急于完成，其中事理和文句错杂，内容详略不当，难以理解。依据百录的题目，称为《请观音忏法》。现在重新整理，务求依据原本，采用经题，以区别于其他仪轨和所整理的版本。二是国清寺的编辑，其中许多润饰之语，现在全部删除，全部采用经疏和《止观》等书中的语言。既然有依据，就能使后人增长正信。三是最近得到国清寺所编辑的版本，晚辈学人狂妄简略，在忏愿文后，又添加了《法华忏》中的四悔，并加上音切梵字。又看到一个版本删去了各种仪轨和观慧等文，直接抄写佛位和忏愿而已，题目是《观音礼文》。还有一个版本应该是老年人书写，整行脱落，粗略地标注，却在行间私自添加注释，想要区别。伤害了这些人，喜欢而不学习，就随意取舍，毁坏甘露之门，罪过不浅。现在重新整理，是为了避免各种过失。四是全部取用观慧等文，放在事相之后，使运心念诵周全完备，避免修行人有时虚度光阴。应当知道大乘的三种忏悔，必须以理观为主。《止观》说：‘观慧的根本不可缺少。’《辅行释》解释说：‘如果没有观慧，就成了无益的苦行。’《禅波罗蜜》说：‘一切大乘经中说明忏悔法，都以这种观想为主。如果离开这种观想，就不能称为大乘方等忏。’《补助仪》说：‘礼忏’
English
English version The Samadhi Ritual for Inviting Avalokiteśvara Bodhisattva to Subdue and Eliminate Poisons and Harm (Same as the Golden Light Sutra's Supreme Confession Ritual) Compiled by the Śramaṇa Zunshi of Dongshan in the Song Dynasty, initially at Guoqing Temple on Mount Tiantai, and revised at the Lánruò Monastery on Mount Dalei in Siming. Narrating the Origins - First This text was revised for four reasons. First, when Guoqing Temple initially compiled it, it was intended for solitary practice in Lingxu. Due to the urgency of the deadline, it was hastily completed, resulting in confused reasoning and wording, with inconsistent levels of detail, making it difficult to understand. According to the title in the catalog, it was called 'The Avalokiteśvara Confession Method'. Now, the revision aims to be based on the original, using the sutra title to distinguish it from other rituals and the revised version. Second, the Guoqing Temple compilation contained many embellished phrases, which have now been removed, and only the language of sutra commentaries and the 'Śamatha-Vipassanā' (止观) etc., are used. Since there is a basis for this, it will enable future generations to increase their correct faith. Third, a copy of the Guoqing Temple compilation was recently obtained, in which later students presumptuously and carelessly added the Four Repentances from the 'Lotus Confession' after the confession and aspiration verses, along with phonetic transcriptions of Sanskrit. Another version was seen that deleted all the rituals and contemplation instructions, directly copying only the Buddha's position and confession and aspiration, titled 'Avalokiteśvara Liturgy'. Yet another version appeared to be written by an elderly person, with entire lines missing and rough annotations, privately adding notes between the lines, intending to differentiate. This harms those who like it but do not study it, arbitrarily taking and discarding, destroying the gate of nectar, resulting in no small amount of sin. Now, the revision is intended to avoid these faults. Fourth, all the contemplation instructions have been placed after the practical aspects, so that the mind's activity is complete and thorough, avoiding practitioners wasting time. It should be known that the three types of repentance in Mahayana must be based on rational contemplation. The 'Śamatha-Vipassanā' says: 'The root of contemplation and wisdom cannot be lacking.' The 'Supplementary Explanation' explains: 'If there is no contemplation and wisdom, it becomes useless ascetic practice.' The 'Zen Paramita' says: 'All Mahayana sutras that explain the method of repentance are based on this contemplation. If one departs from this contemplation, it cannot be called a Mahayana Vaipulya repentance.' The 'Supplementary Ritual' says: 'The ritual of repentance' --------------------------------------------------------------------------------
Chinese
法。世虽同敩事仪。运想多不周旋。或粗读忏文半不通利。或推力前拒理观一。无敩精进之风阙入门之绪。故言勤修苦行非涅槃因。吾祖大医明诫斯在。上四意拟四悉檀。叙因缘竟。 明正意第二 请观音疏。依旧人约十意明方法。一严净道场二作礼。三烧香散华四系念数息。五具杨枝净水六请三宝。七诵咒八披陈。九礼拜十坐禅。疏但释经不暇细出方法。故且依旧列而已。百录既正明事仪。其意少别旧家。五具杨枝六始请圣。百录依经请后杨枝。旧家十坐禅。百录移为诵经。便将第四数息为禅。旧坐则重而阙唱诵。故今数虽十专依百录为准。然此十意。各具事理皆通感应。俱遍三业。悉净三障咸会三德。解脱要道一何坦然。故约事即今十科事行。约理惟二。一顺陀罗尼中道正观。二历事修观。此之事理必藉三业。三业成机理无不应。应即业净业净即障除。障除即会德。会德即无事理亦无感应。一切寂然谁论十意。问严净道场始能置办。通具事理可尔。云何便论感应乃至会德。答十意约别。不无方便正修之异。今约通论。既许具事理。何疑感应等耶。况复凡云请圣。皆约三义。一标心二行三证。且置办道场触类标心拟求何事。三业行净非时尚感况道场乎。历事观理义同于证。三请意足岂无应耶。道场尚尔 现代汉语译本： 法。世人虽然一同学习（敩）仪式（事仪），但用心思量（运想）大多不周全。有的人粗略地读忏悔文，一半都不通顺流畅；有的人勉强（推力）排斥（前拒）道理，只观察一个方面（理观一）。没有学习精进的风气，缺少入门的头绪。所以说勤奋修行苦行不是涅槃的原因。我们祖师（吾祖）大医王的明确告诫就在这里。以上四种意思对应四悉檀（四悉檀，指佛陀说法的四种目的或方法）。叙述因缘完毕。 明正意第二 请观音疏，依旧按照旧人的约定，用十种方法阐明方法。一是严净道场，二是作礼，三是烧香散花，四是系念数息，五是准备杨枝净水，六是请三宝，七是诵咒，八是披陈（披陈，坦诚地表达），九是礼拜，十是坐禅。疏文只是解释经文，没有详细阐述方法，所以暂且按照旧例列出。百录（百录，指《释门章服仪》）既然正确地阐明了仪式，其意义稍微不同于旧的说法。五是准备杨枝，六是开始请圣。百录依据经文，请圣之后才用杨枝。旧的说法是十是坐禅，百录将其改为诵经，然后将第四项数息作为禅。旧的坐禅过于注重形式而缺少唱诵，所以现在虽然是十种方法，但完全依据百录为准。然而这十种方法，各自具备事相和道理，都能够通达感应，普遍地作用于身口意三业，完全清净身口意三障，全部汇集法身、般若、解脱三种功德（三德）。解脱的要道是多么平坦啊！所以从事相上来说，就是现在的十种修行方法；从道理上来说，只有两种：一是顺应陀罗尼（陀罗尼，总持之意，指咒语）的中道正观，二是经历各种事物来修观。这些事相和道理必须依靠身口意三业。三业形成机缘，道理没有不应验的。应验就是业障清净，业障清净就是障碍消除。障碍消除就是汇集功德，汇集功德就是没有事相和道理，也没有感应。一切寂静，谁还讨论这十种方法呢？问：只有严净道场才能开始置办，普遍具备事相和道理还可以理解，为什么就能谈论感应乃至汇集功德呢？答：这十种方法从分别的角度来说，不免有方便和正式修行的不同。现在从普遍的角度来说，既然允许具备事相和道理，为什么怀疑感应等等呢？更何况凡是说请圣，都是从三个方面来说：一是标明心意，二是实行，三是证悟。且说置办道场，触类旁通地表明心意，想要寻求什么事情。身口意三业的清净行为，如果不是时机成熟，尚且能够有所感应，更何况是道场呢？经历各种事物来观察道理，其意义等同于证悟。请圣的三种意义都具备了，难道没有感应吗？道场尚且如此。
English
English version: The Dharma. Although people today similarly learn (敩) rituals (事仪), their contemplation (运想) is often incomplete. Some read repentance texts roughly, barely understanding half of them; others reluctantly (推力) reject (前拒) reason, observing only one aspect (理观一). There is a lack of the spirit of diligent practice, and a deficiency in the initial steps. Therefore, it is said that diligent practice and asceticism are not the cause of Nirvana. Our ancestral teacher (吾祖), the great physician, clearly warns against this. The above four meanings correspond to the Four Siddhanthas (四悉檀, the four purposes or methods of the Buddha's teachings). The narration of causes and conditions is complete. Clarifying the Correct Meaning, Part Two The petition to Avalokiteśvara (观音疏) still follows the old agreement, using ten methods to clarify the approach. First, purify the Mandala (道场); second, perform prostrations; third, burn incense and scatter flowers; fourth, focus the mind and count breaths; fifth, prepare willow branches and pure water; sixth, invite the Three Jewels (三宝); seventh, recite mantras; eighth, make confessions (披陈, to express oneself sincerely); ninth, perform obeisances; and tenth, practice seated meditation. The commentary only explains the sutra and does not elaborate on the methods, so it is temporarily listed according to the old example. The 'Hundred Records' (百录, referring to 'Shimen Zhangfu Yi') correctly clarifies the rituals, and its meaning is slightly different from the old explanations. Fifth, prepare willow branches; sixth, begin the invitation of the sages. The 'Hundred Records' follows the sutra, using willow branches after inviting the sages. The old explanation is that the tenth is seated meditation; the 'Hundred Records' changes it to reciting sutras, and then takes the fourth item, counting breaths, as meditation. The old seated meditation focused too much on form and lacked chanting, so now, although there are ten methods, they are entirely based on the 'Hundred Records'. However, each of these ten methods possesses both phenomena and principle, and all can achieve response, universally acting on the three karmas of body, speech, and mind, completely purifying the three obstacles of body, speech, and mind, and entirely converging the three virtues of Dharmakaya, Prajna, and liberation (三德). The essential path to liberation is so smooth! Therefore, from the perspective of phenomena, it is the current ten practices; from the perspective of principle, there are only two: first, to accord with the Middle Way Correct Contemplation of the Dharani (陀罗尼, meaning 'total retention', referring to mantras), and second, to cultivate contemplation through experiencing various phenomena. These phenomena and principles must rely on the three karmas of body, speech, and mind. When the three karmas form an opportunity, the principle cannot fail to respond. Response is the purification of karma, and the purification of karma is the elimination of obstacles. The elimination of obstacles is the convergence of virtues, and the convergence of virtues is the absence of phenomena and principles, and the absence of response. Everything is silent; who would still discuss these ten methods? Question: Only by purifying the Mandala can one begin to prepare. It is understandable that it universally possesses phenomena and principle, but why can one discuss response and even the convergence of virtues? Answer: These ten methods, from a separate perspective, inevitably have differences in expedient means and formal practice. Now, from a universal perspective, since it is allowed to possess phenomena and principle, why doubt response, etc.? Moreover, whenever it is said to invite the sages, it is from three aspects: first, to express the intention; second, to practice; and third, to realize. Let's say that preparing the Mandala, by analogy, expresses the intention, wanting to seek what matter. The pure actions of the three karmas of body, speech, and mind, if the time is not ripe, can still have a response, let alone the Mandala? Experiencing various phenomena to observe the principle, its meaning is equivalent to realization. The three meanings of inviting the sages are all present; how can there be no response? The Mandala is still like this. --------------------------------------------------------------------------------
Chinese
余九可知。更为引经通证十意。感应等者。经云汝今应当五体投地。烧香散华系念数息。为众生故当请彼佛及二菩萨。说是语时。佛及菩萨俱到此国。此乃牟尼才示设请之法。都未修行。但云说此语时佛等早降。自非三请之力安致于斯。投地证二番作礼。余证请等三意。又国人面授杨枝净水。此证道场及第六意。三咒皆云现前见佛。证诵咒意。处处破障见佛文。证披陈意。得闻此经受持读诵等。即超越无量无数阿僧祇劫生死之罪。证唱诵意。十意整足感应炳然。行者思之。首尾十意既劳三业。勿使唐丧。常悲洒血韦提扣头。此亦今初二意感应之明证。余可例知。云何凡置道场猥同俗务。反招罪累灭障良难。此如辅行记所诃。至于正修。须心通广远事理明白。自或未达当询解者。书云自用者小弗询勿庸。十意今当说。 第一庄严道场 百录云。当严饰道场。香泥涂地。悬诸幡盖。安置佛像南向观音像别东向。止观云。于净处道场。请弥陀像观音势至像。安于西方(道场正须安观音像东向。于观音右肩安势至。于左肩南向安佛像。当中更安释迦无妨。须庄严毕备然后安像)设杨杖净水。若便利左右以灰涂身。澡浴清净着新净衣。百录云行者十人已还。当西向席地。地若卑湿置低脚床。当日日尽力供养。若不能 办初日不可无施。辅行云。虽身口精诚须假以福助。日日为者弥为增上。恐力不逮听从初日。必先课已资财利伸倾竭。百录按大悲经三七日。控此经七七日。悉用斋日建首(理观者。辅行云。历事修观约尊容道具。止观云。道场即清净境界也。治五住糠显实相米。亦是定慧用庄严法身也。辅行云。场是所严。能严虽多不出定慧。供养虽众不出动与不动。止观云。香泥者即无上尸罗也。辅行云。究竟戒香遍涂实理。幡盖者。止观云。幡即翻也。翻法界上迷生动出之解。盖者。观五阴免子缚。起大慈悲覆法界也。辅行云观阴本空如免子缚。无缘慈阴故遍法界。又静处者。止观云远离二边称之为静。处者。谛理是处也。中道之法幽远深𨗉故也。弥陀像等。疏云表如来法身实相之境。观音表中道正观之智。大势表福德神力熏修。西方者。对五行西即是金。主决断刚直之义对四谛即是道谛。道名能通。用智慧见理故。大智观音能消伏毒害。左右出入者。左表定出是散。以定止散故须左出。右表权入表实。即以权入实故须右入。澡浴者。止观以修实观荡障净智。辅行云。所除如惑能洗日观。身无垢故能所俱净。又助道如灰涂。正观如清水。净究身上垢也。新净衣者。百录表寂灭忍。覆二边丑陋。辅行云。寂忍称体如衣在身。问便利 现代汉语译本：开始做法事的那天，不能没有布施。辅行中说，即使身口意都很精诚，也需要借助福报的帮助。每天都做，会越来越好。如果力量不够，可以听从开始那天的做法。一定要先尽自己的财力，尽力布施。百录中记载《大悲经》是二十一天，对照此经是四十九天，都用斋戒的日子开始。（关于理观，辅行中说，根据所经历的事情来修观，要依据佛像和法器。止观中说，道场就是清净的境界。治理五住地的糠秕，显现实相的米，也是用定慧来庄严法身。辅行中说，道场是所庄严的地方，能庄严的虽然很多，但不超出定慧。供养虽然众多，但不超出动与不动。止观中说，香泥就是无上的戒律。辅行中说，究竟的戒香遍涂实在的道理。幡盖，止观中说，幡就是翻转的意思，翻转法界上迷惑产生的动乱之解。盖，是观察五阴，免除像兔子一样的束缚，生起大慈悲覆盖法界。辅行中说，观察五阴本空，就像兔子被束缚一样。无缘慈的阴影因此遍布法界。还有静处，止观中说，远离二边就称为静。处，是真谛的道理所在。中道的法幽远深邃。弥陀像等，疏中说，表示如来法身实相的境界。观音表示中道正观的智慧。大势至表示福德神力熏修。西方，对应五行，西方就是金，主决断刚直之义。对应四谛就是道谛。道名为能通。用智慧见理的缘故。大智观音能消伏毒害。左右出入，左边表示定出是散，用定来止散，所以需要从左边出。右边表示权入表实，就是用权巧方便进入真实。澡浴，止观用修习实观来荡涤障碍，清净智慧。辅行中说，所要去除的像迷惑，能洗涤的像日光。身体没有污垢，所以能洗涤的与所洗涤的都清净。又助道像灰涂，正观像清水，彻底清除身上的污垢。新净衣，百录表示寂灭忍，覆盖二边的丑陋。辅行中说，寂忍称体，就像衣服在身上。问，大小便