請觀世音菩薩消伏毒害陀羅尼三昧儀 1.75

1.75

《止觀》：「問曰：『上三三昧，皆有勸修，此何獨無？』答：『六蔽非道，為解脫道。若更勸修，失旨逾甚。』」今何特違《止觀》，而立勸修也？然隨自意，凡約四法，論修何妨勸善乎！彼不勸之旨，已在答文。今別約依經方法，經中佛自勸修，豈關人情？經云：「此陀羅尼名灌頂章句，無上梵行，必定吉祥，大功德海。」眾生聞者，獲大善利，應當闇誦（疏指此為勸修也）。一經備揚大悲施無畏者，念佛三昧，功德寶幢。欲得現身見觀世音，欲見釋迦無比色像，欲於毛端見無數佛，欲於現身見八十億諸佛皆來授手，為得大悲無畏功德，乃至現身發無忘旋陀羅尼，一切善願皆得成就，後生佛前，長與苦別，如是稱善。令受持此呪滅三障者——毘舍離人，六根重病，即得平復；饑饉王難，惡獸盜賊，牢獄枷杻，羅剎毒藥，刀劍生難，四百四病，一時不起（報也）。破梵行人，作十惡業，聞此呪時，蕩除糞穢，還得清淨；過去業緣，現造眾惡，惡業惡行，不善惡聚，極重惡業，斯那比丘，往昔惡行，殺生無量，皆得消滅（業也）。斷除三毒根，成佛道無疑！大火從四面來，焚燒己身，龍王降雨。設火焚身，節節疼痛，三誦此呪，即得除愈，不被繫縛，長貪欲、瞋恚、愚癡三毒等畏，譬如猛風吹去重雲，即得消伏（煩惱也）。失國亡妻，冤憎會苦，三塗八難，皆得解脫，稱歎無盡！又偈云：「一切惡人惡口者，違逆此呪起不善，現身白癩膿血流，後墮地獄長夜苦。是故應當慈心護，受持讀誦灌頂句，地獄清淨如蓮華，餓鬼破碎無八難。……蓮華化生為父母，心淨柔軟無塵垢。」嗚呼！諸佛慈音如此，稱讚誠實不虛，願再讀再思，勇發道意，少切大報。當須一一約十種行人，乃至等覺，生善滅惡，明經力用，廣如經說。略勸修竟。

The Zhiguan asks: "'The three samādhis above all have an exhortation to practice; why does this one alone lack it?' It answers: 'The six obscurations are non-paths, which are [taken as] the path to liberation. If one were to further exhort practice, one would miss the purport even more.'" Now why especially contravene the Zhiguan and establish an exhortation to practice? However, following one's own thought generally relies on four dharmas; in discussing practice, what harm is there in exhorting good? The purport of its not exhorting is already in the answer text. Now, specifically relying on the methods based on the sūtra, the Buddha himself exhorts practice in the sūtra; how could this pertain to human sentiments? The sūtra says: "This dhāraṇī is called Consecration Phrases, Unsurpassed Brahmacarya, Definite Auspiciousness, and Great Ocean of Merit." Sentient beings who hear it obtain great beneficial advantages, and should recite it by heart (the Commentary indicates that this is the exhortation to practice). The entire sūtra fully extols the bestower of fearlessness of great compassion, the buddhānusmṛti-samādhi, and the jewel banner of merit. If one wishes to see Avalokiteśvara in this present body, wishes to see the peerless bodily form of Śākyamuni, wishes to see countless Buddhas on the tip of a hair, wishes to see eighty billion Buddhas all coming to extend their hands in this present body, in order to obtain the merit of great compassion and fearlessness, and even in this present body give rise to the non-forgetting revolving dhāraṇī, so that all good vows may be fulfilled, and in the next life be born before the Buddhas, forever parting from suffering—such is praised as good. Causing those who uphold this dhāraṇī to extinguish the three obstacles: for the people of Vaiśālī, grave illnesses of the six sense faculties were immediately cured; famines, royal perils, fierce beasts, thieves, prisons, cangues and gyves, rākṣasas, poisons, hardships caused by swords and blades, and the four hundred and four diseases all at once did not arise (this is retribution). For those who violate brahmacarya and commit the ten evil deeds, when they hear this dhāraṇī, filth and impurities are washed away and they become pure once again; past karmic conditions, present commission of myriad evils, evil karma and evil actions, bad and evil aggregates, extremely heavy evil karma, the monk Sena's past evil deeds of killing countless living beings, are all eliminated (this is karma). Severing the roots of the three poisons, the realization of the Buddha path is without doubt! When a great fire comes from the four directions to burn one's body, the dragon kings send down rain. Supposing fire burns the body and every joint aches, reciting this dhāraṇī three times will immediately heal it without being bound; the terrors of cultivating the three poisons of greed, anger, and delusion are, like a fierce wind blowing away heavy clouds, immediately eliminated (this is affliction). Losing one's country and losing one's wife, the suffering of meeting the hated, the three wretched destinies, and the eight difficulties are all liberated from—the praises are endless! Furthermore, a verse says: "All evil people and those with evil speech / who contravene this dhāraṇī and give rise to what is unwholesome, / will in this present body suffer white leprosy with pus and blood flowing, / and afterwards fall into the hells to suffer during the long night. / Therefore one should protect it with a benevolent heart, / upholding, reading, and reciting the consecration phrases; / the hells become pure like lotus flowers, / and the hungry ghosts are relieved of the eight difficulties. … / Taking lotus flowers as parents in apparitional birth, / the mind is pure and gentle, without dust or defilement." Alas! Such is the compassionate voice of the Buddhas, sincere and true in praise, not false. May you read again and reflect again, courageously generating the intention for the path, striving a little for a great reward. One must, in each case, relying on the ten classes of practitioners up to equal enlightenment, generate good and eliminate evil, making clear the power and function of the sūtra, in full as spoken in the sūtra. The brief exhortation to practice is finished.