[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) › [請觀世音菩薩消伏毒害陀羅尼三昧儀](https://indike.org/pramana/in.bauddha.taisho.1949) › 1.34 # 請觀世音菩薩消伏毒害陀羅尼三昧儀 1.34 請觀世音菩薩消伏毒害陀羅尼三昧儀 1.34 - **Language:** Classical Chinese ### [1.34](https://indike.org/pramana/in.bauddha.taisho.1949.1.34) 疏云：「請有三義：一、為自請，二、為他請，三、護正法請。自請如斯那，為他如月蓋，護法如七言偈。自請是攝善法戒，為他是攝眾生戒，護法是攝正法戒。得意者，三秖是一。欲使自身戒、定、慧明淨，即是攝善法：以己利他，即攝眾生；心、佛及眾生，是三無差別。今逐行者傍、正，或自為正，餘為傍，乃至護法亦爾。自請復有三：延請、祈請、願請。為他、護法，亦此三也。延，即屈伸俯仰，延致之義，對身業，如五體投地是也。祈，即發口干求，即口業，如四行偈是也。願，即要心處所，即繫念是也。」然別對雖爾，通則必具，三業合行，宜在得意。今義當延請，《百錄》云：「令一人裝香火，各各互跪召請。」《輔行》云：「互跪之儀，三處翹聳，曲身合掌，目注金容。近代澆醨，都無跪相，慢幢未折，業海難傾，尚縱穢軀，安期大道？」視斯明誡，切在勤拳。請云： > The Commentary says: "Inviting has three meanings: first, inviting for oneself; second, inviting for others; third, inviting to protect the true Dharma. Inviting for oneself is like Sena; inviting for others is like Candracchatra; protecting the Dharma is like the seven-character verse. Inviting for oneself is the precept of embracing good dharmas; inviting for others is the precept of embracing sentient beings; protecting the Dharma is the precept of embracing the true Dharma. For one who grasps the intent, the three are just one. Wishing to make one's own precepts, concentration, and wisdom bright and pure is embracing good dharmas; benefiting others with one's own self is embracing sentient beings; mind, Buddha, and sentient beings—these three are without difference. Now, according to the practitioner's primary and secondary focus, either self is primary and the rest secondary, or even protecting the Dharma is likewise. Inviting for oneself also has three aspects: extending invitation, praying invitation, and aspiring invitation. Inviting for others and protecting the Dharma also have these three. Extending means bending, stretching, bowing, and looking up, having the sense of welcoming and inviting, which corresponds to physical karma, like throwing the five limbs to the ground. Praying means opening the mouth to seek earnestly, which is verbal karma, like the four-line verse. Aspiring means fixing the mind upon an object, which is fastening mindfulness." However, although specific correspondences are such, generally they are all possessed; the three karmas practiced together should be based on grasping the inner intent. In the present context, it corresponds to extending invitation. The Bailu says: "Order one person to prepare the incense and fire, and each, kneeling with one knee raised, summons and invites." The Fuxing says: "As for the ritual of kneeling with one knee raised, three places are held upright, the body is bent with palms joined, and the eyes gaze upon the golden countenance. In recent times, customs are frivolous; there is no posture of kneeling at all. The banner of pride is not yet broken, the ocean of karma is difficult to overturn, yet they still indulge their defiled bodies—how can they anticipate the Great Way?" Observing this clear admonition, one should be earnest and diligent. The invitation says: > — English (machine translation) (machine translation) - [Previous: 1.33](https://indike.org/pramana/in.bauddha.taisho.1949.1.33) - [Next: 1.35](https://indike.org/pramana/in.bauddha.taisho.1949.1.35) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1949.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1949~en-mt.1.34) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1949.1.34](https://indike.org/pramana/in.bauddha.taisho.1949.1.34) · Pramāṇa