請觀世音菩薩消伏毒害陀羅尼三昧儀 1.5

1.5

《請觀音疏》依舊人，約十意明方法：一、嚴淨道場；二、作禮；三、燒香散華；四、繫念數息；五、具楊枝淨水；六、請三寶；七、誦呪；八、披陳；九、禮拜；十、坐禪。疏但釋經，不暇細出方法，故且依舊列而已。《百錄》既正明事儀，其意少別。舊家「五、具楊枝」、「六、始請聖」，《百錄》依經，「請」後「楊枝」。舊家「十、坐禪」，《百錄》移為「誦經」，便將第四「數息」為禪，舊「坐」則重，而闕「唱誦」。故今數雖十，專依《百錄》為準。然此十意，各具事理，皆通感應，俱遍三業，悉淨三障，咸會三德，解脫要道，一何坦然！故約事，即今十科事行。約理惟二：一、順陀羅尼中道正觀；二、歷事修觀。此之事理必藉三業，三業成機，理無不應，應即業淨，業淨即障除，障除即會德，會德即無事理，亦無感應。一切寂然，誰論十意？

The Commentary on the Invocation of Avalokiteśvara, following former masters, clarifies the procedure in terms of ten intentions: first, strictly purifying the bodhimaṇḍa; second, making obeisance; third, burning incense and scattering flowers; fourth, fastening mindfulness and counting breaths; fifth, preparing willow branches and pure water; sixth, invoking the Three Jewels; seventh, reciting the dhāraṇī; eighth, disclosure and confession; ninth, bowing in homage; tenth, sitting meditation. The Commentary merely explains the sūtra and had no leisure to set forth the procedure in detail, so it temporarily followed the former enumeration. Since the Bailu properly clarifies the phenomenal rituals, its intention is slightly different. The former masters placed 'fifth, preparing willow branches' and 'sixth, beginning to invoke the noble ones'; the Bailu, following the sūtra, places the 'willow branch' after the 'invocation'. The former masters had 'tenth, sitting meditation'; the Bailu shifted this to 'reciting the sūtra', and took the fourth, 'counting breaths', to be meditation; the former 'sitting' was redundant while lacking 'chanting and recitation'. Therefore, although the number is ten here, it is based exclusively on the Bailu as the standard. However, these ten intentions each possess both phenomena and principle; all communicate with stimulus and response, all pervade the three karmas, all purify the three obstacles, and all converge in the three virtues. What a level and clear path of liberation! Thus, in terms of phenomena, they are the present ten categories of phenomenal practices. In terms of principle, there are only two: first, following the correct contemplation of the Middle Way of the dhāraṇī; second, cultivating contemplation through engagement with phenomena. These phenomena and principle must rely on the three karmas; when the three karmas constitute the capacity, in principle there is nothing that does not respond; when there is a response, karma is purified; when karma is purified, obstacles are eliminated; when obstacles are eliminated, virtues are converged with; and when virtues are converged with, there are neither phenomena nor principle, nor is there stimulus and response. Everything is tranquil—who could speak of ten intentions?