熾盛光道場念誦儀 1.12

1.12

經云「一切災難悉皆消滅」，「一切」之言包乎三障，而業障經分明，然由煩惱故有業，業必招報也。又內身、外報災難等事，是報障也；專明內心，是煩惱障也；若起決定心，動發身、口，必牽來報者，是業障也。若爾，惡星、災星異都不關心。云何是業障？答：「此乃外相表業將起，是業責報之相，業障感報，故其相現前。業障外彰，報對不久，若無方法，何以禳之？所以第二，有能消方法：若一日、二日、三日，乃至七日，誦此陀羅尼一百八遍，表破一百八煩惱，成就百八三昧；或一千遍，成就千種法門。故約三業持呪，作三德方法，以事表理。但於清淨處，置立道場處，清淨身須沐浴，以外明內，表作法身；念此陀羅尼，欲知智在說，表作般若；至心受持，信力故受，念力故持，擬作解脫。作法若成，必惡滅善生，故第三，明於力用：夫人身本於不淨，蓮華本於淤泥，今近因三業規矩，遠成三德妙義。身業成，能禳報障；口業成，能禳煩惱障；至心，能禳業障。三業既消，即成三德，故第四，顯陀羅尼體：三障既其以轉，理數成於三德。報障轉成法身德，煩惱障轉成般若德，業障轉成解脫德。如此三法，即陀羅尼三德妙體，非空而空，慧光熾盛，非寂而寂，具大威德，遮九界惡，持佛界善，遮持不二，舉一具三，言三即一。苟非三德祕呪，安能成就八萬種吉祥事，能除滅八萬種不吉祥事耶？略示如此，委陳行相，如《摩訶止觀》具明。」

The sūtra says 'all calamities are completely eliminated'. The word 'all' encompasses the three obstacles, and the karmic obstacle is clear from the sūtra; however, because of afflictions there is karma, and karma inevitably incurs retribution. Furthermore, calamities and occurrences of the internal body and external retribution are the retribution obstacle; that which focuses specifically on the internal mind is the affliction obstacle; and if one gives rise to a determined mind, activating body and speech that inevitably draws future retribution, that is the karmic obstacle. If so, evil stars and ominous stellar anomalies do not pertain to the mind at all. How can they be the karmic obstacle? The answer: 'These are external signs indicating that karma is about to arise; they are the signs of karma exacting retribution. Because the karmic obstacle stimulates retribution, its signs manifest before us. When the karmic obstacle is displayed externally, the retaliatory retribution is not far off; if there is no method, how could one ward it off? Therefore, second, there is the method capable of eliminating it: whether for one day, two days, three days, up to seven days, recite this dhāraṇī one hundred and eight times, symbolizing the crushing of the one hundred and eight afflictions and the accomplishment of one hundred and eight samādhis; or one thousand times, accomplishing one thousand kinds of Dharma gates. Therefore, reciting the mantra based on the three karmas makes the method of the three virtues, using phenomena to represent principle. Merely in a clean place establish the bodhimaṇḍa—the place is clean and the body must bathe, using the external to clarify the internal, symbolizing the dharma-body; reciting this dhāraṇī, wishing to know that wisdom lies in speaking, symbolizes prajñā; upholding it with a sincere mind, receiving through the power of faith and upholding through the power of mindfulness, intends liberation. If the practice succeeds, evil will certainly be extinguished and good will arise. Therefore, third, explaining the power and function: human bodies are rooted in impurity, and lotus flowers are rooted in mire; now, proximate causes through the rules of the three karmas distantly accomplish the wondrous meaning of the three virtues. With bodily karma perfected, one can ward off the retribution obstacle; with verbal karma perfected, one can ward off the affliction obstacle; with a sincere mind, one can ward off the karmic obstacle. Once the three karmas are extinguished, they immediately become the three virtues. Therefore, fourth, revealing the essence of the dhāraṇī: once the three obstacles are transformed, the principles and categories are accomplished as the three virtues. The retribution obstacle transforms into the virtue of the dharma-body; the affliction obstacle transforms into the virtue of prajñā; the karmic obstacle transforms into the virtue of liberation. These three dharmas are the wondrous essence of the three virtues of the dhāraṇī: not empty yet empty, the light of wisdom is blazing; not tranquil yet tranquil, it possesses great majestic virtue. It wards off the evil of the nine realms and upholds the good of the Buddha realm. Warding off and upholding are non-dual; mentioning one entails all three; speaking of three, they are just one. If it were not the secret mantra of the three virtues, how could it accomplish eighty thousand kinds of auspicious matters and eliminate eighty thousand kinds of inauspicious matters? It is briefly shown like this; as for the detailed presentation of the forms of practice, it is explained fully as in the Mohe zhiguan.'