請觀世音菩薩消伏毒害陀羅尼三昧儀 1.9

1.9

(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.')