請觀世音菩薩消伏毒害陀羅尼三昧儀 1.6

1.6

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: