請觀世音菩薩消伏毒害陀羅尼三昧儀 1.9

1.9

（理觀者，《輔行》云：「歷事修觀，約尊容道具。」《止觀》云：「道場即清淨境界也，治五住糠，顯實相米；亦是定慧，用莊嚴法身也。」《輔行》云：「場是所嚴，能嚴雖多，不出定慧；供養雖眾，不出動與不動。」《止觀》云：「香泥者，即無上尸羅也。」《輔行》云：「究竟戒香，遍塗實理。」旛蓋者，《止觀》云：「旛即翻也，翻法界上迷，生動出之解。蓋者，觀五陰，免子縛，起大慈悲，覆法界也。」《輔行》云：「觀陰本空，如免子縛，無緣慈陰，故遍法界。」又靜處者，《止觀》云：「遠離二邊，稱之為靜；處者，諦理是處也；中道之法，幽遠深𨗉故也。」彌陀像等，疏云：「表如來法身實相之境，觀音表中道正觀之智，大勢表福德神力熏修。西方者，對五行，西即是金，主決斷剛直之義；對四諦，即是道諦，道名能通。用智慧見理故，大智觀音能消伏毒害。」左右出入者，左表定，出是散，以定止散，故須左出；右表權，入表實，即以權入實，故須右入。澡浴者，《止觀》以修實觀，蕩障，淨智。《輔行》云：「所除如惑，能洗日觀。身無垢故，能所俱淨。」又助道如灰塗，正觀如清水，淨究身上垢也。新淨衣者，《百錄》：「表寂滅忍，覆二邊醜陋。」《輔行》云：「寂忍稱體，如衣在身。」問：「便利何無觀？」解：「然但便利、飲食，非三昧行義所制，故文無解。若作觀何妨？如《華嚴．淨行品》文，又便利時，順經作想，蕩除糞穢，還得清淨。餘文既非常制，悉可隨意作觀，但令順圓正助，雅合法相，向後備書。」）

(Regarding contemplation of principle, the Fuxing says: 'Cultivating contemplation through engagement with phenomena in terms of the sacred images and ritual implements.' The Zhiguan says: 'The bodhimaṇḍa is the realm of purity, threshing the chaff of the five entrenchments to reveal the rice of the true mark; it is also concentration and wisdom used to adorn the dharmakāya.' The Fuxing says: 'The bodhimaṇḍa is that which is adorned; though what adorns it is manifold, it does not go beyond concentration and wisdom; though offerings are numerous, they do not go beyond the active and the inactive.' The Zhiguan says: 'Fragrant mud is unexcelled śīla.' The Fuxing says: 'The incense of ultimate precepts smeared universally over true principle.' Regarding banners and canopies, the Zhiguan says: 'A banner (fan) means overturning (fan), overturning delusion regarding the dharmadhātu and giving rise to the understanding that stirs and emerges. A canopy means contemplating the five aggregates, escaping the bondage of children, and giving rise to great benevolence and compassion to cover the dharmadhātu.' The Fuxing says: 'Contemplating the aggregates as fundamentally empty is like escaping the bondage of children; unconditioned compassion provides shade, hence it pervades the dharmadhātu.' Furthermore, regarding a quiet place, the Zhiguan says: 'Being far removed from the two extremes is called quiet; place means that the principle of truth is the place; because the Dharma of the Middle Way is profound, distant, and deep.' Regarding the image of Amida and the others, the Commentary says: 'It represents the realm of the Tathāgata's dharmakāya and true mark; Avalokiteśvara represents the wisdom of the correct contemplation of the Middle Way; Mahāsthāmaprāpta represents the perfuming cultivation of merit and spiritual power. The west: corresponding to the five elements, west is metal, governing the meaning of decisive resolution and fortitude; corresponding to the four truths, it is the truth of the path, the path being named for its ability to lead through. Because wisdom is used to perceive principle, the Avalokiteśvara of Great Wisdom is able to eliminate poison and harm.' Regarding going out and entering to the left and right: left represents concentration, going out is distraction, using concentration to stop distraction, hence one must go out to the left; right represents expedience, entering represents reality, entering reality by means of expedience, hence one must enter to the right. Bathing: the Zhiguan takes it as cultivating the contemplation of reality, washing away obstacles, and purifying wisdom. The Fuxing says: 'What is eliminated is like delusion; that which cleanses is contemplation. Because the body has no defilement, both the subject and the object are pure.' Furthermore, the auxiliary paths are like smearing with ash, and the correct contemplation is like pure water, thoroughly purifying the defilement on the body. New, clean robes: the Bailu says: 'They represent the forbearance of cessation, covering the ugliness of the two extremes.' The Fuxing says: 'The forbearance of cessation accords with the essence, like clothing on the body.' Question: 'Why is there no contemplation for defecation and urination?' Explanation: 'However, defecation, urination, and eating are not prescribed by the principles of samādhi practice, so the text contains no explanation. What harm is there if one forms a contemplation? As in the text of the "Pure Conduct Chapter" of the Avataṃsaka Sūtra; furthermore, at the time of defecation and urination, forming visualizations in accordance with the sūtra to wash away excrement and filth, one regains purity. Since the remaining passages are not fixed rules, one may form contemplations according to one's intent throughout, so long as they accord with the round and correct, auxiliary and primary, and elegantly harmonize with the characteristics of dharmas; this is fully written out below.')