請觀世音菩薩消伏毒害陀羅尼三昧儀 1.47

1.47

（三說，然此四偈，初二正請，次二結集。初中有二：初偈總請；次偈別請。初偈又二：初一句，唯自請；次三句，通自、他。言「苦厄」者，六根患也。「覆一切」者，通於十界也。「普放」者，請大智光除癡瞑也。次別請，別標三障也。「毒害苦」，業障也。二障如文。「大樂」即涅槃，涅槃即三德，三德破三障。次二行結請如文。「慈悲父」等，義更須尋。疏為善誦此四偈者，為轉障之緣，亦為入觀相應之本，故須略識，仍一一須約十種行人。此下經文，歎呪體、用。誦時，作白佛想。）

(Recite three times. These four gāthās are divided thus: the first two are the primary invocation, and the next two conclude and gather it together. In the first part there are two: the first gāthā is a general invocation; the next gāthā is a specific invocation. The first gāthā also has two: the first line is solely invoking for oneself; the next three lines apply to both oneself and others. Saying 'suffering and adversity' refers to the afflictions of the six sense faculties. 'Covers all' applies to the ten realms. 'Universally emit' asks for the great light of wisdom to destroy the darkness of ignorance. Next, the specific invocation specifically indicates the three obstacles. 'Suffering of poison and harm' is the karmic obstacle. The two obstacles are as in the text. 'Great joy' is nirvāṇa, and nirvāṇa is the three virtues; the three virtues destroy the three obstacles. The next two lines conclude the invocation as in the text. Terms like 'compassionate Father' must be investigated further in meaning. For one who is skilled in reciting these four gāthās, the Commentary regards this as a condition for transforming obstacles and also as the foundation for entering contemplative resonance; therefore, one must briefly recognize them, still applying each to the ten classes of practitioners. Below this, the sūtra text praises the substance and function of the mantra. When reciting, make the visualization of addressing the Buddha.)