千手眼大悲心呪行法 1.2

1.2

此大陀羅尼，忝自髫年便能口誦，且罔諳持法，後習天台教觀，尋其經文，觀慧事儀，足可行用，故略出之，誠堪自軌。然智者所立行儀，總有四種。何等為四？一曰常坐，即《文殊問經》一行三昧也。二曰常行，即《般舟經》佛立三昧也。三曰半行半坐，即《方等》、《法華》二經，袒持、普賢二三昧也。四曰非行非坐，即有依諸經行法，及歷善惡無記修觀，總名隨自意三昧也。若據此經，不制專坐、唯行，及以相半，亦非縱任三性，於中覺察而令三七日依法誦持，蓋隨自意中依經行法也。今於本經出十意：一、嚴道場，二、淨三業，三、結界，四、修供養，五、請三寶諸天，六、讚歎申誠，七、作禮，八、發願持呪，九、懺悔，十、修觀行，仍以法華三昧補助觀想，注於事儀之下，俾其修者免檢他文。

As for this Great Dhāraṇī, ever since my childhood I was fortunate to be able to recite it orally, yet without understanding the method for its practice. Later, having studied the Tiantai doctrine and contemplation, I examined its sūtra text and found its contemplative wisdom and phenomenal rituals entirely sufficient for practical application; I have therefore briefly set them forth, so that it truly may serve as a guide for myself. Now, the ritual procedures established by Zhizhe comprise four kinds in all. What are the four? The first is called Constant Sitting, which is the One-Practice Samādhi of the *Sūtra of Mañjuśrī's Questions*. The second is called Constant Walking, which is the Buddha-Standing Samādhi of the *Pratyutpanna Sūtra*. The third is called Half-Walking and Half-Sitting, which are the two samādhis of the Bare-Shouldered Practice and Samantabhadra from the two sūtras *Vaipulya* and *Lotus*. The fourth is called Neither-Walking-nor-Sitting, which includes ritual procedures relying on various sūtras as well as the cultivation of contemplation across good, evil, and indeterminate [states], collectively called the Samādhi at One's Own Will. According to the present sūtra, it does not restrict one exclusively to sitting, solely to walking, or to alternating them equally, nor does it allow one to give free rein to the three natures while observing within them; rather, it enjoins recitation and maintenance in accordance with the Dharma for twenty-one days, which falls under the category of ritual procedures based on sūtras within the Samādhi at One's Own Will. Now, based on the fundamental sūtra, I present ten points: first, adorning the bodhimaṇḍa; second, purifying the three karmas; third, the sīmābandha; fourth, performing the pūjā; fifth, inviting the triratna and devas; sixth, praising and expressing sincerity; seventh, making prostrations; eighth, making praṇidhānas and maintaining the mantra; ninth, kṣamā; tenth, practicing contemplative practice. Furthermore, utilizing the Lotus Samādhi to supplement the visualization, I have annotated beneath the phenomenal rituals, so that practitioners need not consult other texts.