請觀音經疏闡義鈔 3.29

3.29

「懺悔方法」者，夫懺法有三，謂作法、取相、無生。前二是事，後一是理。今經燒香散華五體投地等，即作法也。於現身見佛授手及疾疾得見觀音等，即取相也。皆悉入於如實之際，無生也。此之十意皆是作法，無生理觀不可暫忘，取相一種任運自現。今時行人都昧心源、專求好相，據此希求恐落魔境。故《禪門》云「夫見相者，忽然而覩，尚邪正難知。逐文作心求之，多著魔也。問：若爾，不應觀相懺悔。答：觀相者，但用心行道，功成相現。取此判之，便知罪滅。非謂行道之時，心存相事而生取著。若如此用心，必定多成魔事（已上《禪門》文）。」

"Methods of repentance": In repentance methods there are three kinds, namely, ritual enactment, taking signs, and non-arising. The first two are phenomenal; the latter one is of principle. In the present sūtra, burning incense, scattering flowers, throwing the five limbs to the ground, and so forth, are ritual enactment. Seeing in one's present body the Buddha reaching out his hand, swiftly beholding Avalokiteśvara, and so forth, are taking signs. Entering completely into the boundary of true reality is non-arising. These ten points are all ritual enactment; the contemplation on the principle of non-arising must not be forgotten for a single instant, and the one type—taking signs—manifests spontaneously. Practitioners of the present age all obscure the source of the mind and exclusively seek auspicious signs; seeking based upon this, it is feared, falls into the realm of Māra. Therefore the Chanmen says: "Now as for seeing signs: when they appear suddenly, it is still difficult to know whether they are heterodox or correct. If one follows the text to generate the intention to seek them, one mostly becomes possessed by Māra. Question: If so, should one not contemplate signs to repent? Answer: In contemplating signs, one merely focuses one's mind on practicing the path; when one's work succeeds, the signs manifest. One takes this to determine [the result], and thereby knows that the sins have been eliminated. It does not mean that at the time of practicing the path, one's mind dwells on the matter of the signs and gives rise to grasping and attachment. If one focuses the mind like this, it will certainly mostly turn into the work of Māra (the above is the text of the Chanmen)."