請觀世音菩薩消伏毒害陀羅尼三昧儀 1

English (machine translation) 1

Language: English

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Initially compiled at Guoqing on Tiantai, and revised again at the hermitage on Mount Dalei in Siming, by the śramaṇa Zunshi of Dongshan during the Song.

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First: Explaining the Origin and Conditions

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.

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Second: Clarifying the Correct Intent

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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?

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Question: 'If strictly purifying the bodhimaṇḍa is only just being arranged, it may be granted that it universally possesses phenomena and principle. How can one immediately speak of stimulus and response, up to converging with virtues?' Answer: 'The ten intentions, viewed specifically, are not without the difference between expedient means and primary cultivation. Now speaking universally, since they are granted to possess phenomena and principle, why doubt stimulus and response and the rest? Furthermore, whenever one speaks of invoking the noble ones, it is always in terms of three meanings: first, setting the mind; second, practice; third, realization. Now, in arranging the bodhimaṇḍa, touching upon various matters to set the mind, what matter does one intend to seek? When the practice of the three karmas is pure, even ordinary times bring about stimulus—how much more so the bodhimaṇḍa! Contemplating principle through engagement with phenomena is identical in meaning to realization; when the intent of the three invocations is complete, could there be no response? If it is so even for the bodhimaṇḍa, the remaining nine may be understood accordingly. Furthermore, citing the sūtra to universally verify the ten intentions, regarding stimulus, response, and so forth: The sūtra says: "You should now cast the five limbs to the ground, burn incense, scatter flowers, fasten mindfulness and count breaths. For the sake of sentient beings, you should invoke that Buddha and the two Bodhisattvas." When these words were spoken, the Buddha and Bodhisattvas all arrived in this country.' This was Śākyamuni merely demonstrating the method of setting up the invocation, when cultivation had not yet been performed at all; merely stating 'when these words were spoken', the Buddha and the others had already descended. If not for the power of the three invocations, how could this have been brought about? 'Casting to the ground' verifies the two rounds of 'making obeisance'; the rest verifies the three intentions of 'invoking' and so forth. Furthermore, 'the people of the country personally offering willow branches and pure water' verifies the 'bodhimaṇḍa' and the sixth intention. The three dhāraṇīs all say 'seeing the Buddha manifest before oneself', which verifies the intention of 'reciting the dhāraṇī', destroying obstacles at every point. The text on seeing the Buddha verifies the intention of 'disclosure and confession'. Hearing this sūtra, upholding, reading, and reciting it transcends the offenses of birth and death for immeasurable, incalculable asaṃkhyeya kalpas, which verifies the intention of 'chanting and recitation'. When the ten intentions are fully complete, stimulus and response are clearly manifest; let practitioners reflect on this! From beginning to end, since the ten intentions fatigue the three karmas, do not let them be wasted in vain. The shedding of blood by Sadāprarudita and the knocking of the head by Vaidehī are also clear verifications of the stimulus and response of the first two intentions here; the rest may be known by analogy. Why is this? Whenever setting up a bodhimaṇḍa, if it is vulgarly equated with worldly affairs, it will instead incur guilt and burden, and eradicating obstacles will be truly difficult; this is as rebuked in the Fuxing ji. As for the primary cultivation, the mind must reach broadly and far, with phenomena and principle understood clearly; if one has not yet penetrated it oneself, one should consult those who understand. The Book of Documents says: 'He who relies only on himself becomes small; what is not consulted should not be employed.' The ten intentions shall now be explained:

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First: Adorning the Bodhimaṇḍa

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The Bailu says: 'One should strictly adorn the bodhimaṇḍa, smear the ground with fragrant mud, hang various banners and canopies, install an image of the Buddha facing south, and separately install an image of Avalokiteśvara facing east.' The Zhiguan says: 'In a clean bodhimaṇḍa, invoke images of Amida, Avalokiteśvara, and Mahāsthāmaprāpta, installing them in the west. (The bodhimaṇḍa properly requires installing an image of Avalokiteśvara facing east, installing Mahāsthāmaprāpta by Avalokiteśvara's right shoulder, and installing an image of the Buddha facing south by his left shoulder; there is no harm in further installing Śākyamuni in the center; the adornments must be fully complete, and only then should the images be installed.) Set out willow branches and pure water. For defecation and urination, smear the body with ash to the left and right, bathe cleanly, and put on new, clean robes.' The Bailu says: 'Practitioners, ten persons or fewer, should sit on mats facing west; if the ground is low and damp, set low-legged couches. One should make offerings with all one's might day by day; if one cannot manage it, there must not be an absence of offerings on the first day.' The Fuxing says: 'Although body and speech are sincere, they must be aided by merit. Doing so day by day is ever more superior; fearing that one's strength may not suffice, it is permitted to follow [this rule] on the first day. One must first appraise one's own wealth and extend it to total exhaustion.' The Bailu, according to the Great Compassion Sūtra, specifies three weeks (twenty-one days), and drawing upon this sūtra specifies seven weeks (forty-nine days), all initiating the practice on a fast day.

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(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.')

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Second: The Method of Making Obeisance

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The Bailu says: 'Each holding an incense burner, with single-minded focus, cast the five limbs to the ground toward the west. Have one with a clear and distinct voice chant.' The Fuxing says: 'In casting the five limbs to the ground, principle requires that both knees first touch down, both elbows follow in succession, and only then is the forehead knocked, entrusting one's liver and gall to the earth; visualize holding the Buddha's feet with hands placed beneath them, as if facing him directly.' The Commentary says: 'The Great Sage always desires to rescue and deliver; yet for one without a wound, poison cannot enter, hence he causes the three karmas to serve as the capacity.'

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(As for the understanding in principle, the Commentary says: "The ground is the ground of the single true mark. If the mind that accords with sarvajña (all-knowledge) unites [with it], this is called 'throwing oneself to the ground'. If one gives rise to the five skandhas apart from sarvajña, this is remaining flat and leaning, wherein poison and harm are not eliminated, and one sinks in saṃsāra. Now, it is explained that the five limbs represent the five skandhas: the left foot is form, the right foot is sensation, the left hand is formations, the right hand is perception, and the head is consciousness. Why is this so? Precepts are the dharma of form, non-active and hidden, like yin, representing the left foot. Concentration is sensation: concentration is a mental and spiritual dharma, which is yang, representing the right foot. Perception is discerning the objects before one, like yang, representing the right hand. Formations are the mental factor of volition, like yin, representing the left hand. The five consciousnesses are in the head and can discern, so consciousness corresponds to the head. If one relies on the ground of sarvajña, one attains the fivefold dharmakāya: Precepts protect the seven actions, hence they are the form skandha. Concentration is the correct sensation of samādhi, hence it is the sensation skandha. Wisdom is the intellect realizing emptiness, which is the perception skandha. Liberation is formations; formations can incur burdens, whereas liberation is free of burdens, hence it corresponds to the formations skandha. Liberation-knowledge-and-vision is the consciousness skandha, because it is capable of discerning. Subduing the five skandhas of saṃsāra by means of the fivefold dharmakāya, the sūtra says: 'By extinguishing this form, one attains eternal form; sensation, perception, formations, and consciousness are also like this.' Therefore, it is called throwing the five limbs to the ground, causing poison and harm to be eliminated and subdued; one then departs saṃsāra, completely detached beyond burdens.")

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With single mind, I bow my head in reverence to the Fundamental Teacher, Śākyamuni, the World-Honoured One.

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With single mind, I bow my head in reverence to the Western World-Honoured One of Immeasurable Life (Amitāyus).

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With single mind, I bow my head in reverence to the World-Honoured Ones, the seven Buddhas of the past.

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With single mind, I bow my head in reverence to all the Buddha World-Honoured Ones of the ten directions.

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With single mind, I bow my head in reverence to the Dhāraṇī for Eliminating Poison and Harm, the Dhāraṇī for Destroying Evil Karmic Obstacles, and the Six-Syllable Sentence Dhāraṇī.

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With single mind, I bow my head in reverence to all the revered Dharma of the ten directions.

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With single mind, I bow my head in reverence to Avalokiteśvara Bodhisattva-Mahāsattva.

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With single mind, I bow my head in reverence to Mahāsthāmaprāpta Bodhisattva-Mahāsattva.

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With single mind, I bow my head in reverence to all the Bodhisattva-Mahāsattvas of the ten directions.

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With single mind, I bow my head in reverence to the Sangha of worthy and noble ones, Śāriputra and the other śrāvakas and pratyekabuddhas.

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(When revering the Buddhas, one visualizes: "The one who reveres and the one revered are by nature empty and tranquil; the spiritual resonance of the stimulus and response is inconceivable. This bodhimaṇḍa of mine is like Indra's jewel net; Śākyamuni's reflection appears within it. The reflection of my body appears before Śākyamuni; with head and face touching his feet, I take refuge and bow in reverence." When coming to revering the Buddha of Immeasurable Life, one says: "The reflection of the Buddha of Immeasurable Life appears within it," and so forth. When revering the Dharma, one visualizes: "The true-emptiness Dharma-nature is like empty space; the constantly abiding Dharma Jewel is inconceivable. The reflection of my body appears before the Dharma Jewel; there are none to whom I do not take refuge and bow in reverence." When revering the Sangha, one visualizes following the revering of the Buddha above, only changing to bodhisattvas and so forth. Only when revering Avalokiteśvara does one say: "Seeking the destruction of obstacles, I touch his feet and bow in reverence." As this is the master of repentance, three separate reverences are specifically required, to represent the destruction of the three obstacles and on account of earnest diligence.)

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Third: Burning Incense and Scattering Flowers

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The Śamatha and Vipaśyanā says: "Burning incense and moving mindfulness, making offerings with the three karmas." The Fuxing says: "Offerings with the three karmas means the body kneeling upright, the mouth chanting aloud, and the mind operating visualizations." The Bailu says: "When the reverences are completed, burn incense and scatter flowers, and speak these words:

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" 'May this entire assembly, each kneeling on both knees, strictly holding incense and flowers, make offerings according to the Dharma, offering to the Three Jewels of the dharmadhātu of the ten directions.' "

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(At this point, holding the incense and flowers, one visualizes: "May these incense and flowers fill the ten directions, forming a platform of sublime radiance, heavenly music and celestial precious incense, heavenly delicacies and celestial precious robes, inconceivable sublime Dharma-dust; each single dust particle producing all dust particles, each single dust particle producing all dharmas, revolving without obstruction and mutually adorning, reaching everywhere before the Three Jewels of the ten directions; before the Three Jewels of the dharmadhātu of the ten directions, may my body be present everywhere practicing offerings, each entirely filling the dharmadhātu, mutually unmixed and unobstructed, performing Buddha-work to the end of future time, universally perfuming all sentient beings of the dharmadhātu, so that by receiving this perfuming they all arouse the bodhicitta and enter together into non-arising to realize the Buddha's wisdom." Having visualized, scatter the flowers, once again take hold of the hand-censer, and let the mouth utter sincere words, saying:)

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"May this cloud of incense and flowers / fill the worlds of the ten directions, / offering to all the Buddhas, / the revered Dharma and the bodhisattvas, / and the immeasurable assemblies of śrāvakas; / rising into platforms of radiance, / transcending boundless realms, / within boundless Buddha-lands / being enjoyed and performing Buddha-work, / universally perfuming all sentient beings, / causing them all to arouse the bodhicitta."

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(Having stood up, make one prostration, collect the sitting mat, and proceed to the place for sitting meditation. As for the understanding in principle, the Commentary says: "Incense perfumes fragrantly and covers foul impurities, representing wisdom cutting off the fetters; incense is wisdom, also called the good of cessation. Flowers can adorn, representing concentration; concentration is the adornment of merit, also called the good of practice. Furthermore, flowers represent wisdom, for flowers are visible dharmas; corresponding to wisdom, they have the meaning of illuminating and seeing principle. Incense represents concentration, for incense invisibly perfumes; corresponding to concentration, it has the meaning of tranquility. Making these mutual correspondences generally clarifies that concentration exists within wisdom and wisdom within concentration; specifically, it clarifies that each possesses both concentration and wisdom. Furthermore, incense corresponds to the non-active: the non-active of active good is aroused by action, yet requires further action, arising spontaneously and constantly; as when burning incense, using fire as a condition, the incense smoke then spontaneously fills everywhere. Flowers correspond to active good; if good is not performed, it does not arise; as with flowers scattered by hand, if one does not move, the flowers will not scatter. Using this, one combines the ten classes of practitioners to clarify the meaning of eliminating and subduing.")

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Fourth: Fastening Mindfulness and Counting Breaths

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The Bailu says: "One should face the west, sit in the full-lotus posture, fasten mindfulness and count the breaths, causing the mind not to scatter; do not count the wind, panting, or vapor, for the sake of sentient beings, for the duration of ten mindfulnesses." The Commentary says: "Ten breaths constitute one mindfulness; a total of one hundred breaths makes ten mindfulnesses." The Dhyāna-Pāramitā says: "When first arriving at the rope bed, make the seat comfortable and stable. If half-lotus, place the left foot on the right thigh, pulling it close to the body so that the toes are aligned with the left and right thighs; if full-lotus, then alternately place the right foot on the left thigh. Next, place the left palm upon the right palm, resting them directly on the left thigh close to the body, settling them level with the heart. Straighten the body upright, aligning the nose with the navel, sitting level and straight. Close the mouth, with lips and teeth just touching each other, and raise the tongue toward the palate. Close the eyes, just enough to block out external light. As for the breath: that with sound is called wind; that which is sluggish and obstructed is called panting; that which is not obstructed is called vapor; that which has no sound, is not obstructed, is neither coarse nor rough, nor slippery, entering and exiting continuously, as if present and as if absent, supporting the spirit in peace and stability, is called breath. Holding to the wind causes scattering; panting causes obstruction; vapor causes restlessness; breath brings concentration." The Bailu says: "Having completed ten mindfulnesses, next be mindful of the Buddhas of the ten directions and the seven Buddha World-Honoured Ones, whose physical bodies and sublime bodies of true mark are like empty space. One should also compassionately be mindful of all sentient beings. When engaging in this mindfulness, it is like a period of meditation; after having sustained the mindfulness for a long time, awaken calmly and slowly."

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(The Commentary says: "Fastening mindfulness is an invocation that admonishes the mental karma and silently contemplates. ... Those of lower capacity immediately attain concentration of mind and cessation of distraction; those of middling capacity immediately attain fine abiding; those of upper capacity immediately attain dhyāna of the unarrived stage. This is the joyful arising of the dhyānas and the undefiled. Seeing the Buddhas of the ten directions, the buddhānusmṛti-samādhi, and all dhyānas. These ten mindfulnesses differ in how breath is counted and where the mind is lodged according to the ten classes of practitioners. If breath-counting is regulated and harmonized, body and mind become peaceful, and the four great elements are balanced, then the poison and harm upon the karmic retribution are eliminated and subdued. If, when counting breaths, the wholesome mind is developed, evil karma is stilled, and mundane goodness is perfected, this is the breath-counting of humans and devas. If one contemplates the breath as wind-vapor, wind is form; the contemplating king of the mind is consciousness; receiving this breath is sensation; directing thought to this breath is perception; the remainder is the breath of formations. Perfecting the five skandhas is the four applications of mindfulness, called the śrāvaka breath. If one contemplates the breath as past causes and conditions of ignorance producing the breath of present karmic retribution, the causes and conditions of the three periods of time, this is the pratyekabuddha breath. If one contemplates the breath without clinging or attachment, it is called dāna; not giving rise to unwholesomeness is called śīla; enduring this counting is called kṣānti; mindfulness succeeding mindfulness continuously is called vīrya; knowing the count without confusion is called dhyāna; illuminating wind and panting, wrong and right, is prajñā. This is the breath of the phenomenal six pāramitās. If one contemplates the breath to achieve markless wisdom, it is called the breath of the Shared Teaching. If one contemplates the breath as neither empty nor conventional, the Buddha-nature of the Middle Way, contemplating them sequentially, it is called the breath of the Distinct Teaching. If one contemplates this breath perfectly, the three truths in one mind, without sequence or before and after, it is called the breath of the Perfect Teaching." As for mindfulness of the Buddhas, the sūtra text instructs one to be mindful of the seven Buddhas and so forth. The Fuxing quotes the Vibhāṣā as saying: "All dharmas are originally without arising and without ceasing. Because the bodhisattva faithfully delights in the two bodies of form and Dharma as being like empty space, he attains unobstructedness in all places. The so-called obstructions are Mount Sumeru and the like. This person has not yet attained the divine eye; by contemplating Buddhas of other realms and attaining the dharma of dhyāna-concentration, he sees the Buddhas according to his wish." One should also examine this in detail according to the ten modes of practice; the Commentary says: "The Buddhas of the ten directions are the ten dharmadhātus, all having Buddha-nature. The seven Buddhas are the seven limbs of enlightenment." As for being mindful of sentient beings, one should take the realm of the four noble truths as condition and arouse benevolence and compassion as expedient. Because the text is extensive it is not quoted here, but can be inferred through contemplation. One should know that in fastening mindfulness one must not take it lightly, treating it merely as collecting thoughts. One must know that the capacities of practitioners vary; within three seven-day periods, or seven seven-day periods, profound realizations will emerge. Therefore, the Commentary extensively clarifies their characteristics according to the three capacities and ten classes of practitioners, making the profound intent far-reaching; let the practitioner reflect deeply! Breath-counting being such, all other categories follow this pattern, clarifying the meaning of eliminating and subduing according to each of the ten classes of practitioners.)

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Fifth: Summoning and Inviting

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The Commentary says: "Inviting has three meanings: first, inviting for oneself; second, inviting for others; third, inviting to protect the true Dharma. Inviting for oneself is like Sena; inviting for others is like Candracchatra; protecting the Dharma is like the seven-character verse. Inviting for oneself is the precept of embracing good dharmas; inviting for others is the precept of embracing sentient beings; protecting the Dharma is the precept of embracing the true Dharma. For one who grasps the intent, the three are just one. Wishing to make one's own precepts, concentration, and wisdom bright and pure is embracing good dharmas; benefiting others with one's own self is embracing sentient beings; mind, Buddha, and sentient beings—these three are without difference. Now, according to the practitioner's primary and secondary focus, either self is primary and the rest secondary, or even protecting the Dharma is likewise. Inviting for oneself also has three aspects: extending invitation, praying invitation, and aspiring invitation. Inviting for others and protecting the Dharma also have these three. Extending means bending, stretching, bowing, and looking up, having the sense of welcoming and inviting, which corresponds to physical karma, like throwing the five limbs to the ground. Praying means opening the mouth to seek earnestly, which is verbal karma, like the four-line verse. Aspiring means fixing the mind upon an object, which is fastening mindfulness." However, although specific correspondences are such, generally they are all possessed; the three karmas practiced together should be based on grasping the inner intent. In the present context, it corresponds to extending invitation. The Bailu says: "Order one person to prepare the incense and fire, and each, kneeling with one knee raised, summons and invites." The Fuxing says: "As for the ritual of kneeling with one knee raised, three places are held upright, the body is bent with palms joined, and the eyes gaze upon the golden countenance. In recent times, customs are frivolous; there is no posture of kneeling at all. The banner of pride is not yet broken, the ocean of karma is difficult to overturn, yet they still indulge their defiled bodies—how can they anticipate the Great Way?" Observing this clear admonition, one should be earnest and diligent. The invitation says:

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"With wholehearted devotion I invoke and take refuge in our Fundamental Teacher, the World-Honoured One Śākyamuni." (Invoke the Three Jewels venerated previously three times. When invoking the Buddha, visualize thus: "The nature of my three karmas is like empty space, and the Tathāgata Śākyamuni is also like this. Without rising from the true limit, for the sake of sentient beings, he comes together with the assembly to receive offerings." When invoking the Dharma, say: "The Dharma-nature is like empty space, invisible; the eternally abiding Dharma Jewel is inconceivable. Now, in accordance with the Dharma, I invoke it with my three karmas; I pray only that it will manifest and receive offerings." When invoking the Saṅgha, it is the same as the previous invocation of the Buddha, merely changing the name.)

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In the various texts of repentance rituals, gāthās praising the Buddha are spoken after the invocation; only this repentance [ritual] lacks a text of praise. Now, relying on the three [fascicle] Qing Guanyin jing, I record the gāthās and place them here:

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Great Compassionate One of great renown,
Person of auspiciousness and peace,
You constantly speak auspicious phrases,
Rescuing those who suffer the utmost.
If sentient beings hear your name,
They leave suffering and attain liberation;
You also disport in the hells,
Taking on suffering in their place out of great compassion.
Or, dwelling among beasts,
You transform into the form of a beast,
Teaching them with great wisdom,
Causing them to give rise to the unsurpassable mind.
Or, dwelling among the asuras,
With gentle words you tame their minds,
Causing them to eliminate habitual arrogance,
Swiftly reaching the shore of the unconditioned.
Manifesting as hungry ghosts,
Your hands yield fragrant, coloured milk;
To those pressed hard by hunger and thirst,
You give, causing them to be fully satisfied.
With a mind of great benevolence and great compassion,
You disport in the five destinies,
Constantly through wisdom well practiced,
And unsurpassable, supreme expedient means.
Universally teaching all beings,
Causing them to leave the suffering of birth and death,
Ever attaining the place of peace and joy,
Reaching the shore of great nirvāṇa.

1.38

(Having finished the praise, express feelings as one wishes.)

1.39

Sixth: Providing Willow Branch and Pure Water

1.40

The sūtra says: "At that time, the people of Vaiśālī immediately provided willow branches and pure water, offering them to Avalokiteśvara Bodhisattva." The Zhiguan only says "set out willow branches" and so forth, without mentioning offering them. Now, following the sūtra, have the practitioner kneel and offer them, chanting:

1.41

"I have now provided willow branches and pure water; I pray only that the Great Compassionate One, with pity and compassion, will receive them." (Recite three times. The Fuxing explains in terms of phenomena: "Because Avalokiteśvara holds a willow branch in the left hand and a water jar in the right hand, the invoker must prepare these two objects." The Commentary says: "This is the essential cause for exhorting provision, precisely for the sake of the capacity and the response. The waving of the willow branch signifies wisdom; the settling of the pure water signifies concentration. Furthermore, the willow branch has two meanings: first, brushing away, corresponding to the meaning of 'eliminating'; second, striking, corresponding to the meaning of 'subduing'. Again, brushing away corresponds to eliminating and extinguishing; second, subduing corresponds to eliminating. The pure water also has two meanings: first, washing away, corresponding to the meaning of 'eliminating'; second, awakening, corresponding to the meaning of 'subduing'. Furthermore, it has four meanings: first, washing; second, moistening; third, awakening; fourth, peace and joy. Washing corresponds to the 'eliminating' of eliminating and extinguishing; moistening corresponds to eliminating; awakening corresponds to the 'subduing' of bringing into submission; peace and joy corresponds to the 'subduing' of calming into submission. Again, washing away corresponds to eliminating and subduing poison and harm, wherein great compassion pulls out suffering, which is the meaning of wisdom; moistening is great benevolence bestowing joy, which is the meaning of concentration; awakening is the meaning of wisdom; peace and joy is the meaning of concentration. In terms of the ten classes of practitioners, each performs bestowing and pulling out..." and so forth.)

1.42

Seventh: Reciting the Three Mantras

1.43

Practitioners should first know: what is the meaning of mantra? The Commentary says: "Mantra (zhou) means 'to wish' (zhouyuan), like the method of the digger wasp; it is also called 'mantric art'. These methods fully accord with the poison and harm of the ten classes of practitioners, secretly capable of eliminating and subduing them." (Regarding the ten classes of practitioners, in the mortal realm of fragmented [births and deaths] there are eight: first, those experiencing suffering; second, those practicing worldly goodness; third, those practicing the śrāvaka [path]; fourth, those practicing the pratyekabuddha [path]; fifth, those practicing the six perfections; [sixth,] those practicing the [bodhisattva] path; seventh, those practicing the separate [teaching]; eighth, those practicing the complete [teaching]. In the [realm of] inconceivable transformation [birth and death] there are two: people of the thirty mental states of the separate [teaching]; and those from the first abode of the complete [teaching] on up. Each has suffering, karma, love and views, and poison and harm, fully as explained in the Commentary.)

1.44

It also says: "This mantra takes true mark and correct contemplation as its substance; being neither empty nor existent, it stops the evil karma of the two extremes and maintains the correct goodness of the Middle Way, fully possessing the three virtues, neither sequential nor simultaneous... the secret essentials of all buddhas, inconceivable!" It also says: "Its numinous wisdom is quiescent and illuminating, taking the dharmakāya as substance, stimulus and response as essence, and rescuing from adversity and pulling out suffering as function... Passing through the four teachings and the ten dharmadhātus, it eliminates the three obstacles... One should know that this mantra's divine function is broad and far-reaching." The Zhiguan says: "The 'Dhāraṇī for Eliminating Poison and Harm' can destroy the retribution obstacle; the people of Vaiśālī were restored as before. The 'Dhāraṇī for Destroying Evil Karma' can destroy the karmic obstacle; for those who have violated brahmacarya, it sweeps away the dung and filth, enabling them to attain purity. The 'Six-Syllable Sentence Dhāraṇī' can destroy the afflictive obstacle; it purifies the roots of the three poisons, so that their attainment of the Buddha Path is without doubt." The Commentary takes the first mantra as destroying afflictions and the six syllables as destroying retribution, each with sūtra evidence; since the three mantras can each destroy the three obstacles, treating them interchangeably is permissible. Having thus known the general outline, one should deliberate for oneself: among the ten classes of people, in which position do I cast my mind? Which obstacle do I wish to eliminate? What matter do I wish to realize? Furthermore, eliminating obstacles should be redressed starting with the heavy ones: if the heavy ones are destroyed, the light ones will follow and depart. Resolutely give rise to vigorous effort; do not doubt yourself. How could the true Dharma-seal of the buddhas of the three periods of time be false! When about to recite the mantras, first kneel upright with palms joined, with single-minded devotion, reciting the names of the Three Jewels and Avalokiteśvara three times. (The Commentary says: "Reciting the Three Jewels three times signifies eliminating the three obstacles. One should cause the assembly's voices to rise and fall simultaneously, not letting them become noisy and disordered, confusing the mind.")

1.45

"Homage to the Buddha, homage to the Dharma, homage to the Saṅgha, homage to Avalokiteśvara Bodhisattva Mahāsattva, of great benevolence and great renown, who rescues and protects those in suffering and adversity." (Having finished reciting three times, chant again:)

1.46

May you rescue my suffering and adversity;
Your great compassion covers all;
Universally emit pure, bright light,
Destroying the darkness of ignorance.
In order to avoid the suffering of poison and harm,
Afflictions, and many illnesses,
You will certainly come to my place,
Bestowing great peace and joy upon me.
I now bow my head in worship
To the one who hears names and rescues from adversity;
I now take refuge in
The benevolent and compassionate Father of the world.
May you certainly come
To free me from the suffering of the three poisons,
Bestow upon me the joy of this present life,
And give me great nirvāṇa.

1.47

(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.)

1.48

"Address the Buddha, saying: 'World-Honoured One! Such a divine mantra is definitely auspicious; it is the dhāraṇī seal of great benevolence and great compassion of all the buddhas of the past, present, and future in the ten directions. Those who hear this mantra will have all sufferings forever exhausted, constantly attain peace and joy, stay far away from the eight difficulties, attain the concentration of buddhānusmṛti, and see the Buddha face to face. I shall now speak the divine mantra of the buddhas of the ten directions for rescuing and protecting sentient beings:

1.50

"Address the Buddha, saying: 'World-Honoured One! Such a divine mantra was spoken by immeasurable buddhas of the ten directions and the three periods of time. Those who recite and uphold this mantra will constantly be protected and sustained by all buddhas and all great bodhisattvas, freed from fears, knives and clubs, poison and harm, and illnesses, being caused to be free from affliction.' When these words were spoken, the people of Vaiśālī were restored as before."'" (Having risen and bowed, kneel again. From here on, follow this pattern.)

1.51

Next, recite the Dhāraṇī for Destroying Karmic Obstacles.

1.52

At that time, the World-Honoured One, taking pity on sentient beings and covering and protecting all, again requested Avalokiteśvara Bodhisattva to speak the mantra for eliminating and subduing poison and harm. At that time, Avalokiteśvara Bodhisattva, his mind perfumed by great compassion, received the Buddha's divine power and spoke the dhāraṇī mantra for destroying evil karma and eliminating and subduing poison and harm:

1.53

"Namo buddhāya, namo dharmāya, namo saṅghāya, namo 'ryāvalokiteśvarāya bodhisattvāya mahāsattvāya, of great benevolence and great compassion, we pray only that you pity us, rescue and protect those in suffering and distress, and also rescue all frightened sentient beings, enabling them to attain great protection.

1.55

"Whenever all terrors, all poisons and harms, all evil ghosts, tigers, wolves, and lions hear this mantra, their mouths are immediately sealed and they cannot cause harm. When those who have violated brahmacarya and committed the ten evil deeds hear this mantra, their dung and filth will be swept away and they will regain purity. If there are karmic obstacles, turbid, evil, and unwholesome, by calling upon Avalokiteśvara Bodhisattva and reciting and upholding this mantra, those karmic obstacles will immediately be destroyed, and they will see the Buddha face to face."

1.56

Next, recite the Six-Syllable Sentence Dhāraṇī.

1.57

"Homage to the Buddha, homage to the Dharma, homage to the Saṅgha, homage to Śākyamuni Buddha, homage to Avalokiteśvara Bodhisattva Mahāsattva. I shall now recite the great auspicious six-syllable sentence divine mantra for rescuing from suffering:

1.59

At that time, after the World-Honoured One had spoken this divine mantra, he addressed Ānanda, saying: "If good men, good women, or disciples of the four assemblies hear the name of Avalokiteśvara Bodhisattva and accept, uphold, read, and recite the six-syllable sentence; if they travel in the wilderness and lose their way, because of reciting this mantra, Avalokiteśvara Bodhisattva, his mind perfumed by great compassion, will transform into a human form, show them the road, and make them safe and secure... even attaining great wholesome benefit, eliminating and subduing poison and harm, so that inauspicious matters in this life and future lives are forever exhausted without remainder, and keeping precepts, vigorous effort, mindfulness, concentration, and dhāraṇī are all fully perfected."

1.60

Eighth: Disclosure and Repentance

1.61

When the dhāraṇī is finished, one should recall one's previous transgressions and give rise to great dread, for no evil karma fails to incur a painful retribution. The Chanmen says: "The practitioner reflects that if their precepts are not pure, they must definitely repent. Therefore, a sūtra says: 'Within the Buddha-dharma there are two kinds of strong people: first, those whose nature does not commit evil; second, those who, having committed [it], are able to repent.' Now, knowing to repent after committing faults is to be called a strong person. Repentance (chan) means to confess and apologize to the Three Jewels and all sentient beings; contrition (hui) means to feel shame and remorse, to correct one's faults and beseech mercy. If these sins of mine can be extinguished, in the future I would rather lose bodily life and never violate them again. As a monk said to the Buddha: "I would rather embrace this blazing fire and never dare to violate the pure precepts."'" (The words below are from the Lotus Samādhi:) "Again, recall what has been committed from the beginningless [past] down to the present life. Although the nature of karma is empty, the karmic retribution is never lost. Due to inverted causes and conditions, all kinds of grave sins have been generated; shed tears and weep bitterly, and proclaim repentance orally." (Mentally, one should reflect: "I and all sentient beings have from the beginningless [past] constantly been obstructed by the grave sins of the three karmas and six sense faculties, not seeing the Buddhas, not knowing the essentials for deliverance, humbly complying with saṃsāra, not knowing the wondrous principle. Though I now know this, I am still, together with sentient beings, equally obstructed by all grave sins. Now, before Avalokiteśvara and the Buddhas of the ten directions, I take refuge and repent universally together with sentient beings. We pray only for your protection, that our obstacles may be eliminated." Having so reflected, chant:)

1.62

Universally on behalf of sentient beings of the dharmadhātu, we fully vow to eradicate the three obstacles, take refuge, and repent. (Having chanted this, throw the five limbs to the ground, and again reflect in mind: "From the beginningless [past] until now, I and sentient beings, because of craving and views, internally calculated self and other; externally associated with evil friends; did not rejoice in the slightest good of others; exclusively pervaded the three karmas in widely committing myriad sins; though the acts were not vast, the evil mind was ubiquitous; continuing day and night without interruption; concealing faults and not wanting others to know; not fearing the evil destinies; lacking shame and lacking remorse; denying cause and effect. Therefore today I deeply believe in cause and effect, generate profound shame and remorse, generate great dread, openly disclose and repent, sever the continuous mind, generate the bodhicitta, sever evil and cultivate good, diligently spur the three karmas, overturn previous grave faults, rejoice in the slightest good of ordinary people and sages, and be mindful that the Buddhas of the ten directions possess great blessings and wisdom and are able to rescue me and all sentient beings, placing us from the sea of the two types of death onto the shore of the three virtues. From the beginningless [past], not knowing that all dharmas are by original nature empty and quiescent, we widely committed myriad evils. Now knowing emptiness and quiescence, for the sake of seeking bodhi and for the sake of sentient beings, we widely cultivate myriad goods and completely sever myriad evils." May Avalokiteśvara compassionately gather us in.)

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請觀世音菩薩消伏毒害陀羅尼三昧儀 — Classical Chinese