[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) › 1.3 # 請觀世音菩薩消伏毒害陀羅尼三昧儀 1.3 請觀世音菩薩消伏毒害陀羅尼三昧儀 1.3 - **Language:** Classical Chinese ### [1.3](https://indike.org/pramana/in.bauddha.taisho.1949.1.3) 此文再治，凡四因緣：一者、為國清始集之日，正欲於靈墟自修，既迫所期，遽取成就，其間事理、文句錯雜，廣略未允，一往難曉。依《百錄》，題〈請觀音懺法〉是也。今之再治，務本有在，命用經題，以異眾製及所治本。二者，為國清集多潤色之語，並削去之，悉用經、疏、《止觀》等言，既援據有在，俾後之人增長正信。三者、近得國清所集，晚學狂簡，於懺願文後，更添《法華》懺文中四悔，并音切梵字。又見一本，刪去諸儀及觀慧等文，直寫佛位并懺願而已，題云《觀音禮文》。又一本，應是耄年書寫，全行脫落，麁注不分，却於行間，私安注字，意欲區別。傷此等人，好而不習，輒便去取，毀甘露門，殃累非淺。今用再治，為遠諸過。四者、盡取觀慧諸文安於事後，令運念周備，免使行人時有虛擲，應知大乘三種懺悔必以理觀為主。《止觀》云：「觀慧之本，不可闕也！」《輔行釋》云：「若無觀慧，乃成無益苦行故也。」《禪波羅蜜》云：「一切大乘經中明懺悔法，悉以此觀為主。若離此觀，則不得名大乘方等懺也」。《補助儀》云：「夫禮懺法，世雖同斆事儀，運想多不周旋。或粗讀懺文，半不通利，或推力前，拒理觀一，無斆精進之風，闕入門之緒。故言勤修苦行，非涅槃因。」吾祖大醫，明誡斯在，上四意擬四悉檀。敘因緣竟。 > There are four causes and conditions for revising this text: First, when it was initially compiled at Guoqing, I was just about to engage in personal practice at Lingxu. Being pressed by the deadline, it was hurriedly brought to completion; within it, phenomena and principle as well as sentences and phrases were mixed and disorderly, and the expansions and abridgments were not appropriate, making it difficult to comprehend at a glance. Following the Bailu, it was entitled 'The Repentance Method of Invoking Avalokiteśvara'. For this present revision, I strive to base it upon what is fundamental, designating it with the sūtra title in order to distinguish it from various \[other\] compositions and from the text originally revised. Second, because the Guoqing compilation contained many embellished expressions, I have deleted them all, entirely employing words from the sūtra, the commentary, the Zhiguan, and so forth; since citations are well-founded, this will cause later persons to increase their correct faith. Third, recently I obtained a copy compiled at Guoqing where later students, wild and unrestrained, added to the text of the repentance vows the four repentances from the Lotus Repentance text, together with phonetic transcriptions and Sanskrit characters. Furthermore, I saw another copy in which all the ritual forms, contemplative wisdom, and other passages were excised, merely copying out the names of the buddhas and the repentance vows, entitling it 'Ritual Text for Reverencing Avalokiteśvara'. Yet another copy was presumably transcribed by someone in old age: entire lines were omitted, and small annotations were not distinguished from the main text, with private annotation characters inserted between the lines with the intention of distinguishing them. I lament that such people, having a fondness \[for the practice\] without study, arbitrarily delete and select, thereby ruining the gate of nectar and bringing about no small accumulation of calamities. This present revision is undertaken to keep far from these faults. Fourth, taking all the passages on contemplative wisdom, I have placed them after the phenomenal \[actions\], so that the mobilization of mindfulness may be comprehensive and practitioners may be prevented from wasting their time fruitlessly. One should know that the three kinds of repentance in the Mahāyāna must take the contemplation of principle as primary. The Zhiguan states: 'The foundation of contemplative wisdom must not be lacking!' The Fuxing explains: 'Because if there is no contemplative wisdom, it merely becomes useless ascetic practice.' The Chan boluomi states: 'All the repentance methods explained in the Mahāyāna sūtras take this contemplation as primary. If one departs from this contemplation, it cannot be called a Mahāyāna vaipulya repentance.' The Buzhu yi states: 'In the ritual method of prostrating in repentance, although worldly people commonly imitate the phenomenal rituals, the mobilization of visualization is mostly not thorough. Either they read the repentance text roughly, half of it not fluent, or they push ahead with physical effort while rejecting the contemplation of principle, lacking the ethos of learning diligence and missing the entry clue. Therefore it is said: diligently practicing asceticism is not the cause of nirvāṇa.' The clear admonitions of our ancestral Great Physician are right here. The above four intentions correspond to the four siddhāntas. The explanation of the causes and conditions is finished. > — English (machine translation) (machine translation) - [Previous: 1.2](https://indike.org/pramana/in.bauddha.taisho.1949.1.2) - [Next: 1.4](https://indike.org/pramana/in.bauddha.taisho.1949.1.4) - [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.1.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1949.1.3](https://indike.org/pramana/in.bauddha.taisho.1949.1.3) · Pramāṇa