[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912) › 2.23 # 止觀輔行傳弘決 2.23 止觀輔行傳弘決 2.23 - **Language:** Classical Chinese ### [2.23](https://indike.org/pramana/in.bauddha.taisho.1912.2.23) 此四偈中，初二正請、次二結請。初又二：初一總請、次一別請。初行又二：初句唯自請、次三通自他。苦厄者，謂六根患。覆一切者，不獨舍離，通於十界。次二句請治癡。次別請中請除三障，毒即是業，煩惱如文。眾病是報，樂是涅槃。涅槃即三德，三德破三障。結如文。誦此四偈為轉障緣，亦為入觀相應之本，故須略識。「又誦三篇呪」者，呪文在《請觀音經》，若修行者往彼尋之。「發露洗浣」者，如有垢衣，應須洗浣，發露如示人。事儀如灰汁，理觀如清水，理體如淨衣。藏垢不悔，永入惡道。「午前」等者，方猶法也。日夜二時各取初分，故曰午前及初夜也。「餘」謂四時，必依常儀，不可廢也。 > Among these four verses, the first two are the formal invocation, and the latter two conclude the invocation. The first also has two parts: the first single \[verse\] is a general invocation, and the next single \[verse\] is a particular invocation. The first line also has two parts: the first phrase is an invocation only for oneself; the next three extend to both oneself and others. "Hardships and distress" refers to ailments of the six sense faculties. "Covers all" does not mean only Vaiśālī, but extends throughout the ten realms. The next two phrases pray to cure ignorance. Next, in the particular invocation, one prays to eliminate the three obstacles: poison is karma; afflictions are as in the text; various illnesses are retribution; joy is nirvāṇa. Nirvāṇa is the three virtues, and the three virtues destroy the three obstacles. The conclusion is as in the text. Reciting these four verses serves as the condition for transforming obstacles and also as the basis for aligning with entry into contemplation; hence one must briefly understand them. Regarding "reciting the three spells": the text of the spells is in the Sūtra on Invoking Avalokiteśvara; if practitioners \[wish to use them\], they should search there. Regarding "confessing and washing": just as when clothes are soiled, they must be washed; confessing is like showing them to others. The phenomenal ritual is like lye; noumenal contemplation is like pure water; the noumenal substance is like clean clothes. If one conceals defilements without repenting, one will enter the evil destinies forever. Regarding "before noon" and so forth: "fang" (direction/method) is like method. Taking the initial portions of the two periods of day and night respectively, it is therefore called before noon and the early night. "The remainder" refers to the four periods, which must follow the regular ritual and cannot be abandoned. > — English (machine translation) (machine translation) - [Previous: 2.22](https://indike.org/pramana/in.bauddha.taisho.1912.2.22) - [Next: 2.24](https://indike.org/pramana/in.bauddha.taisho.1912.2.24) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1912.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.2.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.2.23](https://indike.org/pramana/in.bauddha.taisho.1912.2.23) · Pramāṇa