T46n1949_請觀世音菩薩消伏毒害陀羅尼三昧儀

大正藏第 46 冊 No. 1949 請觀世音菩薩消伏毒害陀羅尼三昧儀

No. 1949

請觀世音菩薩消伏毒害陀羅尼三昧儀(金光明最勝懺儀同)

宋東山沙門遵式始於天臺國清集於四明大雷山蘭若再治

敘緣起第一

此文再治凡四因緣。一者為國清始集之日。正欲于靈墟自修。既迫所期遽取成就。其間事理文句錯雜。廣略未允一往難曉。依百錄題請觀音懺法是也。今之再治務本有在。命用經題以異眾制及所治本。二者為國清集。多潤色之語並削去之。悉用經疏止觀等言。既援據有在。俾后之人增長正信。三者近得國清所集。晚學狂簡于懺愿文后。更添法華懺文中四悔並音切梵字。又見一本刪去諸儀及觀慧等文。直寫佛位並懺愿而已。題云觀音禮文。又一本應是耄年書寫。全行脫落粗注不分。卻於行間私安注字。意欲區別傷此等人。好而不習輒便去取。毀甘露門殃累非淺。今用再治為遠諸過。四者盡取觀慧諸文安於事後。令運念周備。免使行人時有虛擲。應知大乘三種懺悔必以理觀為主。止觀云。觀慧之本不可闕也。輔行釋云。若無觀慧乃成無益苦行故也。禪波羅蜜云。一切大乘經中明懺悔法。悉以此觀為主。若離此觀。則不得名大乘方等懺也。補助儀云。夫禮懺

【現代漢語翻譯】 現代漢語譯本 《請觀世音菩薩消伏毒害陀羅尼三昧儀》(與《金光明最勝懺儀》相同)

宋代東山沙門遵式最初在天臺山國清寺編輯，后在四明大雷山蘭若寺再次整理。

敘述緣起 第一

本文的再次整理有四個因緣。一是國清寺最初編輯時，正打算在靈墟獨自修行。由於時間緊迫，急於完成，其中事理和文句錯雜，內容詳略不當，難以理解。依據百錄的題目，稱為《請觀音懺法》。現在重新整理，務求依據原本，採用經題，以區別于其他儀軌和所整理的版本。二是國清寺的編輯，其中許多潤飾之語，現在全部刪除，全部採用經疏和《止觀》等書中的語言。既然有依據，就能使後人增長正信。三是最近得到國清寺所編輯的版本，晚輩學人狂妄簡略，在懺愿文后，又新增了《法華懺》中的四悔，並加上音切梵字。又看到一個版本刪去了各種儀軌和觀慧等文，直接抄寫佛位和懺愿而已，題目是《觀音禮文》。還有一個版本應該是老年人書寫，整行脫落，粗略地標註，卻在行間私自新增註釋，想要區別。傷害了這些人，喜歡而不學習，就隨意取捨，毀壞甘露之門，罪過不淺。現在重新整理，是爲了避免各種過失。四是全部取用觀慧等文，放在事相之後，使運心念誦周全完備，避免修行人有時虛度光陰。應當知道大乘的三種懺悔，必須以理觀為主。《止觀》說：『觀慧的根本不可缺少。』《輔行釋》解釋說：『如果沒有觀慧，就成了無益的苦行。』《禪波羅蜜》說：『一切大乘經中說明懺悔法，都以這種觀想為主。如果離開這種觀想，就不能稱為大乘方等懺。』《補助儀》說：『禮懺』

【English Translation】 English version The Samadhi Ritual for Inviting Avalokiteśvara Bodhisattva to Subdue and Eliminate Poisons and Harm (Same as the Golden Light Sutra's Supreme Confession Ritual)

Compiled by the Śramaṇa Zunshi of Dongshan in the Song Dynasty, initially at Guoqing Temple on Mount Tiantai, and revised at the Lánruò Monastery on Mount Dalei in Siming.

Narrating the Origins - First

This text was revised for four reasons. First, when Guoqing Temple initially compiled it, it was intended for solitary practice in Lingxu. Due to the urgency of the deadline, it was hastily completed, resulting in confused reasoning and wording, with inconsistent levels of detail, making it difficult to understand. According to the title in the catalog, it was called 'The Avalokiteśvara Confession Method'. Now, the revision aims to be based on the original, using the sutra title to distinguish it from other rituals and the revised version. Second, the Guoqing Temple compilation contained many embellished phrases, which have now been removed, and only the language of sutra commentaries and the 'Śamatha-Vipassanā' (止觀) etc., are used. Since there is a basis for this, it will enable future generations to increase their correct faith. Third, a copy of the Guoqing Temple compilation was recently obtained, in which later students presumptuously and carelessly added the Four Repentances from the 'Lotus Confession' after the confession and aspiration verses, along with phonetic transcriptions of Sanskrit. Another version was seen that deleted all the rituals and contemplation instructions, directly copying only the Buddha's position and confession and aspiration, titled 'Avalokiteśvara Liturgy'. Yet another version appeared to be written by an elderly person, with entire lines missing and rough annotations, privately adding notes between the lines, intending to differentiate. This harms those who like it but do not study it, arbitrarily taking and discarding, destroying the gate of nectar, resulting in no small amount of sin. Now, the revision is intended to avoid these faults. Fourth, all the contemplation instructions have been placed after the practical aspects, so that the mind's activity is complete and thorough, avoiding practitioners wasting time. It should be known that the three types of repentance in Mahayana must be based on rational contemplation. The 'Śamatha-Vipassanā' says: 'The root of contemplation and wisdom cannot be lacking.' The 'Supplementary Explanation' explains: 'If there is no contemplation and wisdom, it becomes useless ascetic practice.' The 'Zen Paramita' says: 'All Mahayana sutras that explain the method of repentance are based on this contemplation. If one departs from this contemplation, it cannot be called a Mahayana Vaipulya repentance.' The 'Supplementary Ritual' says: 'The ritual of repentance'

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法。世雖同敩事儀。運想多不周旋。或粗讀懺文半不通利。或推力前拒理觀一。無敩精進之風闕入門之緒。故言勤修苦行非涅槃因。吾祖大醫明誡斯在。上四意擬四悉檀。敘因緣竟。

明正意第二

請觀音疏。依舊人約十意明方法。一嚴凈道場二作禮。三燒香散華四繫念數息。五具楊枝凈水六請三寶。七誦咒八披陳。九禮拜十坐禪。疏但釋經不暇細出方法。故且依舊列而已。百錄既正明事儀。其意少別舊家。五具楊枝六始請聖。百錄依經請后楊枝。舊家十坐禪。百錄移為誦經。便將第四數息為禪。舊坐則重而闕唱誦。故今數雖十專依百錄為準。然此十意。各具事理皆通感應。俱遍三業。悉凈三障咸會三德。解脫要道一何坦然。故約事即今十科事行。約理惟二。一順陀羅尼中道正觀。二歷事修觀。此之事理必藉三業。三業成機理無不應。應即業凈業凈即障除。障除即會德。會德即無事理亦無感應。一切寂然誰論十意。問嚴凈道場始能置辦。通具事理可爾。云何便論感應乃至會德。答十意約別。不無方便正修之異。今約通論。既許具事理。何疑感應等耶。況復凡云請聖。皆約三義。一標心二行三證。且置辦道場觸類標心擬求何事。三業行凈非時尚感況道場乎。歷事觀理義同於證。三請意足豈無應耶。道場尚爾

【現代漢語翻譯】 現代漢語譯本： 法。世人雖然一同學習（敩）儀式（事儀），但用心思量（運想）大多不周全。有的人粗略地讀懺悔文，一半都不通順流暢；有的人勉強（推力）排斥（前拒）道理，只觀察一個方面（理觀一）。沒有學習精進的風氣，缺少入門的頭緒。所以說勤奮修行苦行不是涅槃的原因。我們祖師（吾祖）大醫王的明確告誡就在這裡。以上四種意思對應四悉檀（四悉檀，指佛陀說法的四種目的或方法）。敘述因緣完畢。

明正意第二

請觀音疏，依舊按照舊人的約定，用十種方法闡明方法。一是嚴凈道場，二是作禮，三是燒香散花，四是繫念數息，五是準備楊枝凈水，六是請三寶，七是誦咒，八是披陳（披陳，坦誠地表達），九是禮拜，十是坐禪。疏文只是解釋經文，沒有詳細闡述方法，所以暫且按照舊例列出。百錄（百錄，指《釋門章服儀》）既然正確地闡明了儀式，其意義稍微不同於舊的說法。五是準備楊枝，六是開始請聖。百錄依據經文，請聖之後才用楊枝。舊的說法是十是坐禪，百錄將其改為誦經，然後將第四項數息作為禪。舊的坐禪過於注重形式而缺少唱誦，所以現在雖然是十種方法，但完全依據百錄為準。然而這十種方法，各自具備事相和道理，都能夠通達感應，普遍地作用於身口意三業，完全清凈身口意三障，全部彙集法身、般若、解脫三種功德（三德）。解脫的要道是多麼平坦啊！所以從事相上來說，就是現在的十種修行方法；從道理上來說，只有兩種：一是順應陀羅尼（陀羅尼，總持之意，指咒語）的中道正觀，二是經歷各種事物來修觀。這些事相和道理必須依靠身口意三業。三業形成機緣，道理沒有不應驗的。應驗就是業障清凈，業障清凈就是障礙消除。障礙消除就是彙集功德，彙集功德就是沒有事相和道理，也沒有感應。一切寂靜，誰還討論這十種方法呢？問：只有嚴凈道場才能開始置辦，普遍具備事相和道理還可以理解，為什麼就能談論感應乃至彙集功德呢？答：這十種方法從分別的角度來說，不免有方便和正式修行的不同。現在從普遍的角度來說，既然允許具備事相和道理，為什麼懷疑感應等等呢？更何況凡是說請聖，都是從三個方面來說：一是標明心意，二是實行，三是證悟。且說置辦道場，觸類旁通地表明心意，想要尋求什麼事情。身口意三業的清凈行為，如果不是時機成熟，尚且能夠有所感應，更何況是道場呢？經歷各種事物來觀察道理，其意義等同於證悟。請聖的三種意義都具備了，難道沒有感應嗎？道場尚且如此。

【English Translation】 English version: The Dharma. Although people today similarly learn (敩) rituals (事儀), their contemplation (運想) is often incomplete. Some read repentance texts roughly, barely understanding half of them; others reluctantly (推力) reject (前拒) reason, observing only one aspect (理觀一). There is a lack of the spirit of diligent practice, and a deficiency in the initial steps. Therefore, it is said that diligent practice and asceticism are not the cause of Nirvana. Our ancestral teacher (吾祖), the great physician, clearly warns against this. The above four meanings correspond to the Four Siddhanthas (四悉檀, the four purposes or methods of the Buddha's teachings). The narration of causes and conditions is complete.

Clarifying the Correct Meaning, Part Two

The petition to Avalokiteśvara (觀音疏) still follows the old agreement, using ten methods to clarify the approach. First, purify the Mandala (道場); second, perform prostrations; third, burn incense and scatter flowers; fourth, focus the mind and count breaths; fifth, prepare willow branches and pure water; sixth, invite the Three Jewels (三寶); seventh, recite mantras; eighth, make confessions (披陳, to express oneself sincerely); ninth, perform obeisances; and tenth, practice seated meditation. The commentary only explains the sutra and does not elaborate on the methods, so it is temporarily listed according to the old example. The 'Hundred Records' (百錄, referring to 'Shimen Zhangfu Yi') correctly clarifies the rituals, and its meaning is slightly different from the old explanations. Fifth, prepare willow branches; sixth, begin the invitation of the sages. The 'Hundred Records' follows the sutra, using willow branches after inviting the sages. The old explanation is that the tenth is seated meditation; the 'Hundred Records' changes it to reciting sutras, and then takes the fourth item, counting breaths, as meditation. The old seated meditation focused too much on form and lacked chanting, so now, although there are ten methods, they are entirely based on the 'Hundred Records'. However, each of these ten methods possesses both phenomena and principle, and all can achieve response, universally acting on the three karmas of body, speech, and mind, completely purifying the three obstacles of body, speech, and mind, and entirely converging the three virtues of Dharmakaya, Prajna, and liberation (三德). The essential path to liberation is so smooth! Therefore, from the perspective of phenomena, it is the current ten practices; from the perspective of principle, there are only two: first, to accord with the Middle Way Correct Contemplation of the Dharani (陀羅尼, meaning 'total retention', referring to mantras), and second, to cultivate contemplation through experiencing various phenomena. These phenomena and principles must rely on the three karmas of body, speech, and mind. When the three karmas form an opportunity, the principle cannot fail to respond. Response is the purification of karma, and the purification of karma is the elimination of obstacles. The elimination of obstacles is the convergence of virtues, and the convergence of virtues is the absence of phenomena and principles, and the absence of response. Everything is silent; who would still discuss these ten methods? Question: Only by purifying the Mandala can one begin to prepare. It is understandable that it universally possesses phenomena and principle, but why can one discuss response and even the convergence of virtues? Answer: These ten methods, from a separate perspective, inevitably have differences in expedient means and formal practice. Now, from a universal perspective, since it is allowed to possess phenomena and principle, why doubt response, etc.? Moreover, whenever it is said to invite the sages, it is from three aspects: first, to express the intention; second, to practice; and third, to realize. Let's say that preparing the Mandala, by analogy, expresses the intention, wanting to seek what matter. The pure actions of the three karmas of body, speech, and mind, if the time is not ripe, can still have a response, let alone the Mandala? Experiencing various phenomena to observe the principle, its meaning is equivalent to realization. The three meanings of inviting the sages are all present; how can there be no response? The Mandala is still like this.

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餘九可知。更為引經通證十意。感應等者。經云汝今應當五體投地。燒香散華繫念數息。為眾生故當請彼佛及二菩薩。說是語時。佛及菩薩俱到此國。此乃牟尼才示設請之法。都未修行。但云說此語時佛等早降。自非三請之力安致於斯。投地證二番作禮。余證請等三意。又國人面授楊枝凈水。此證道場及第六意。三咒皆云現前見佛。證誦咒意。處處破障見佛文。證披陳意。得聞此經受持讀誦等。即超越無量無數阿僧祇劫生死之罪。證唱誦意。十意整足感應炳然。行者思之。首尾十意既勞三業。勿使唐喪。常悲灑血韋提扣頭。此亦今初二意感應之明證。余可例知。云何凡置道場猥同俗務。反招罪累滅障良難。此如輔行記所訶。至於正修。須心通廣遠事理明白。自或未達當詢解者。書云自用者小弗詢勿庸。十意今當說。

第一莊嚴道場

百錄云。當嚴飾道場。香泥塗地。懸諸幡蓋。安置佛像南向觀音像別東向。止觀云。于凈處道場。請彌陀像觀音勢至像。安於西方(道場正須安觀音像東向。于觀音右肩安勢至。於左肩南向安佛像。當中更安釋迦無妨。須莊嚴畢備然後安像)設楊杖凈水。若便利左右以灰涂身。澡浴清凈著新凈衣。百錄云行者十人已還。當西向席地。地若卑濕置低腳床。當日日盡力供養。若不能

辦初日不可無施。輔行雲。雖身口精誠須假以福助。日日為者彌為增上。恐力不逮聽從初日。必先課已資財利伸傾竭。百錄按大悲經三七日。控此經七七日。悉用齋日建首(理觀者。輔行雲。歷事修觀約尊容道具。止觀云。道場即清凈境界也。治五住糠顯實相米。亦是定慧用莊嚴法身也。輔行雲。場是所嚴。能嚴雖多不出定慧。供養雖眾不出動與不動。止觀云。香泥者即無上尸羅也。輔行雲。究竟戒香遍涂實理。幡蓋者。止觀云。幡即翻也。翻法界上迷生動出之解。蓋者。觀五陰免子縛。起大慈悲覆法界也。輔行雲觀陰本空如免子縛。無緣慈陰故遍法界。又靜處者。止觀云遠離二邊稱之為靜。處者。諦理是處也。中道之法幽遠深𨗉故也。彌陀像等。疏雲表如來法身實相之境。觀音表中道正觀之智。大勢表福德神力熏修。西方者。對五行西即是金。主決斷剛直之義對四諦即是道諦。道名能通。用智慧見理故。大智觀音能消伏毒害。左右出入者。左表定出是散。以定止散故須左出。右表權入表實。即以權入實故須右入。澡浴者。止觀以修實觀蕩障凈智。輔行雲。所除如惑能洗日觀。身無垢故能所俱凈。又助道如灰涂。正觀如清水。凈究身上垢也。新凈衣者。百錄表寂滅忍。覆二邊醜陋。輔行雲。寂忍稱體如衣在身。問便利

【現代漢語翻譯】 現代漢語譯本：開始做法事的那天，不能沒有佈施。輔行中說，即使身口意都很精誠，也需要藉助福報的幫助。每天都做，會越來越好。如果力量不夠，可以聽從開始那天的做法。一定要先儘自己的財力，盡力佈施。百錄中記載《大悲經》是二十一天，對照此經是四十九天，都用齋戒的日子開始。（關於理觀，輔行中說，根據所經歷的事情來修觀，要依據佛像和法器。止觀中說，道場就是清凈的境界。治理五住地的糠秕，顯現實相的米，也是用定慧來莊嚴法身。輔行中說，道場是所莊嚴的地方，能莊嚴的雖然很多，但不超出定慧。供養雖然眾多，但不超出動與不動。止觀中說，香泥就是無上的戒律。輔行中說，究竟的戒香遍涂實在的道理。幡蓋，止觀中說，幡就是翻轉的意思，翻轉法界上迷惑產生的動亂之解。蓋，是觀察五陰，免除像兔子一樣的束縛，生起大慈悲覆蓋法界。輔行中說，觀察五陰本空，就像兔子被束縛一樣。無緣慈的陰影因此遍佈法界。還有靜處，止觀中說，遠離二邊就稱為靜。處，是真諦的道理所在。中道的法幽遠深邃。彌陀像等，疏中說，表示如來法身實相的境界。觀音表示中道正觀的智慧。大勢至表示福德神力熏修。西方，對應五行，西方就是金，主決斷剛直之義。對應四諦就是道諦。道名為能通。用智慧見理的緣故。大智觀音能消伏毒害。左右出入，左邊表示定出是散，用定來止散，所以需要從左邊出。右邊表示權入表實，就是用權巧方便進入真實。澡浴，止觀用修習實觀來盪滌障礙，清凈智慧。輔行中說，所要去除的像迷惑，能洗滌的像日光。身體沒有污垢，所以能洗滌的與所洗滌的都清凈。又助道像灰涂，正觀像清水，徹底清除身上的污垢。新凈衣，百錄表示寂滅忍，覆蓋二邊的醜陋。輔行中說，寂忍稱體，就像衣服在身上。問，大小便

【English Translation】 English version: On the first day of the ceremony, one must not be without giving. Fu Xing (Commentary on the Practice) says, 'Even if the body, speech, and mind are sincere, one still needs the help of blessings. Doing it every day will increasingly enhance it. If the strength is insufficient, one can follow the practice of the first day. One must first exhaust one's financial resources and give generously.' Bai Lu (Collection of Records) records that the Great Compassion Sutra is for twenty-one days, while this sutra is for forty-nine days, both starting on days of fasting. (Regarding the contemplation of principle, Fu Xing says, 'Based on the experienced events, cultivate contemplation according to the Buddha image and ritual implements.' Zhi Guan (Ceasing and Contemplation) says, 'The Daochang (place of enlightenment) is the pure realm. Governing the chaff of the five dwellings and manifesting the rice of true reality is also using Dhyana (meditation) and Prajna (wisdom) to adorn the Dharmakaya (Dharma body).' Fu Xing says, 'The Daochang is the place to be adorned, and although there are many that can adorn, they do not exceed Dhyana and Prajna. Although there are many offerings, they do not exceed movement and non-movement.' Zhi Guan says, 'Fragrant mud is the supreme Sila (precepts).' Fu Xing says, 'The ultimate fragrance of precepts thoroughly covers the true principle.' Banners and canopies, Zhi Guan says, 'The banner means to overturn, overturning the delusion and arising of disturbances in the Dharmadhatu (Dharma realm). The canopy is to observe the five Skandhas (aggregates), avoid the bondage like a rabbit, and generate great compassion to cover the Dharmadhatu.' Fu Xing says, 'Observing that the five Skandhas are inherently empty is like a rabbit being bound. The shadow of unconditional compassion therefore pervades the Dharmadhatu.' Also, a quiet place, Zhi Guan says, 'Being away from the two extremes is called quiet. The place is where the truth of reality resides. The Madhyamaka (Middle Way) is profound and deep.' Amitabha image, etc., the commentary says, 'Represents the realm of the Tathagata's (Thus Come One) Dharmakaya and true reality. Avalokiteshvara represents the wisdom of the correct contemplation of the Middle Way. Mahasthamaprapta represents the cultivation of blessings, virtues, and spiritual power. The West, corresponding to the five elements, the West is metal, which governs decisiveness and uprightness. Corresponding to the four noble truths, it is the Marga (path) truth. The path is named as that which can penetrate. Because one uses wisdom to see the principle. Mahaprajna Avalokiteshvara can subdue poisons and harms. Entering and exiting from the left and right, the left represents Samadhi (concentration) exiting is scattering, using Samadhi to stop scattering, so one needs to exit from the left. The right represents skillful means entering represents reality, that is, using skillful means to enter reality. Bathing, Zhi Guan uses the cultivation of true contemplation to wash away obstacles and purify wisdom. Fu Xing says, 'What needs to be removed is like delusion, what can be washed away is like sunlight. The body has no defilement, so what can be washed away and what is washed away are both pure. Also, assisting the path is like applying ash, true contemplation is like clear water, thoroughly removing the dirt on the body.' New clean clothes, Bai Lu represents the Ksanti (patience) of Nirvana (cessation), covering the ugliness of the two extremes. Fu Xing says, 'Ksanti of Nirvana is like clothes on the body. Question, bowel movements

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何無觀解。然但便利飲食非三昧行義所制。故文無解。若作觀何妨。如華嚴凈行品文。又便利時順經作想。蕩除糞穢還得清凈。余文既非常制。悉可隨意作觀。但令順圓正助。雅合法相向後備書)。

第二作禮法

百錄云。各執香爐一心一意。向彼西方五體投地。使明瞭音聲者唱。輔行雲。五體投地。理須雙膝前詣雙肘續施。後方額扣肝膽委地。想佛足下施手承足如對目前。疏云大聖常欲濟拔為無瘡之者。毒不能入故令三業為機(理解者。疏云地是一實相地。若與薩婆若相應心合。名為投地。若離薩婆若而起五陰。此是平倚。毒害不消沉淪生死。今明五體表五陰。左腳是色。右腳是受。左手是行。右手是想。頭是識。何故爾。戒是色法。無作冥密如陰。表左腳也。定是受者。定是心神之法為陽。表右腳也。想是推晝前境如陽。表右手也。行是思數如陰。表左手也。五識在頭能了別。故識對頭也。若依薩婆若地者。得五分法身戒。是防護七支故。是色陰定是三昧正受故。是受陰慧。是悟虛智即想陰。解脫是行。行能招累。解脫無累故對行陰。解脫知見是識陰。能了別故。以五分法身伐生死五陰。經云。因滅是色獲得常色。受想行識亦復如是。是以名五體投地。令毒害消伏。則出生死翛然累表也)。

【現代漢語翻譯】 現代漢語譯本： 關於『何無觀解』（為什麼沒有關於如何觀想的解釋）的問題。然而，僅僅是關於便利飲食的描述並非三昧（Samadhi，專注）修行的核心要義所規定的內容，因此文中沒有解釋。如果要做觀想，又有什麼妨礙呢？可以參考《華嚴經·凈行品》中的相關內容。另外，在便利（大小便）時，可以按照經文的指示進行觀想，想像盪滌糞穢，從而獲得清凈。其餘經文沒有強制規定，都可以隨意進行觀想，但要符合圓融、正向的輔助原則，與法相相合（具體內容將在後面詳細說明）。

第二，作禮法（禮拜的方法）

《百錄》中說：『各自手持香爐，一心一意，面向西方，五體投地。』要讓聲音洪亮清晰的人來唱誦。《輔行記》中說：『五體投地，理應先雙膝跪地，然後雙肘著地，最後額頭觸地，彷彿肝膽都貼在地上。』想像佛陀的腳下，伸出手掌承接佛足，如同佛陀就在眼前。疏文中說：『大聖（偉大的聖人，指佛陀）常想救濟眾生脫離苦難，對於沒有瘡口的人，毒藥無法侵入，所以讓身、口、意三業作為契機。』（對於理解的人來說，）疏文中說：『地是一實相地（真實的、不變的本體）。如果與薩婆若（Sarvajna，一切智）相應，心與之相合，就叫做投地。如果脫離薩婆若而生起五陰（色、受、想、行、識），這就是平庸的依靠，毒害無法消除，將會沉淪於生死輪迴。』現在說明五體代表五陰：左腳代表色陰，右腳代表受陰，左手代表行陰，右手代表想陰，頭代表識陰。為什麼這樣說呢？戒是色法，無作（無形的業力）隱秘如陰，所以代表左腳。定是受者，定是心神之法，屬於陽，所以代表右腳。想是推度先前之境，屬於陽，所以代表右手。行是思慮計算，屬於陰，所以代表左手。五識在頭部，能夠了別，所以識對應頭部。如果依靠薩婆若地，就能獲得五分法身（戒、定、慧、解脫、解脫知見）。戒是防護七支（眼、耳、鼻、舌、身、意、末那識）的，是色陰。定是三昧正受，是受陰。慧是領悟虛妄之智，即想陰。解脫是行，行能招致牽累，解脫沒有牽累，所以對應行陰。解脫知見是識陰，能夠了別。用五分法身來攻伐生死的五陰。經中說：『因滅是色，獲得常色，受、想、行、識也是這樣。』因此叫做五體投地，使毒害消伏，從而脫離生死，超越累贅。

【English Translation】 English version: Regarding the question of 'He wu guan jie' (Why is there no explanation on how to contemplate?). However, the description of convenient eating and drinking is not governed by the core meaning of Samadhi (concentration) practice, so there is no explanation in the text. If one wants to contemplate, what harm is there? Refer to the relevant content in the 'Pure Conduct Chapter' of the Avatamsaka Sutra (Huayan Jing·Jingxing Pin). In addition, when using the toilet (convenience), one can contemplate according to the instructions in the scriptures, imagining the washing away of excrement and obtaining purity. The remaining scriptures do not have mandatory regulations, and one can contemplate at will, but it must conform to the principles of roundness, positivity, and assistance, and be in accordance with the Dharma characteristics (the specifics will be detailed later).

Second, the method of prostration (Zuo li fa)

The Bailu says: 'Each person holds an incense burner, with one mind and one intention, facing west, prostrating with the five limbs touching the ground.' Let those with clear and loud voices chant. The Fuxing Ji says: 'When prostrating with the five limbs touching the ground, one should first kneel on both knees, then place both elbows on the ground, and finally touch the forehead to the ground, as if the liver and gallbladder are touching the ground.' Imagine the Buddha's feet, extending the palms to receive the Buddha's feet, as if the Buddha is right in front of you. The commentary says: 'The Great Sage (Dasheng, referring to the Buddha) always wants to save sentient beings from suffering. For those without wounds, poison cannot enter, so the three karmas of body, speech, and mind are used as a means.' (For those who understand,) the commentary says: 'The ground is the ground of true reality (zhenshi de, bubian de bentai). If it corresponds to Sarvajna (Sarvajna, all-knowing wisdom), and the mind is in harmony with it, it is called touching the ground. If one departs from Sarvajna and arises the five skandhas (se, shou, xiang, xing, shi - form, feeling, perception, volition, consciousness), this is ordinary reliance, the poison cannot be eliminated, and one will sink into the cycle of birth and death.' Now, it is explained that the five limbs represent the five skandhas: the left foot represents the form skandha (se yin), the right foot represents the feeling skandha (shou yin), the left hand represents the volition skandha (xing yin), the right hand represents the perception skandha (xiang yin), and the head represents the consciousness skandha (shi yin). Why is this so? Precepts are form dharma, the uncreated (wu xing de yeli) is hidden like yin, so it represents the left foot. Samadhi is the receiver, Samadhi is the dharma of the mind and spirit, belonging to yang, so it represents the right foot. Perception is the inference of the previous state, belonging to yang, so it represents the right hand. Volition is thinking and calculating, belonging to yin, so it represents the left hand. The five consciousnesses are in the head, able to distinguish, so consciousness corresponds to the head. If one relies on the ground of Sarvajna, one can obtain the fivefold Dharmakaya (jie, ding, hui, jietuo, jietuo zhijian - precepts, samadhi, wisdom, liberation, knowledge and vision of liberation). Precepts are to protect the seven branches (yan, er, bi, she, shen, yi, monashi - eye, ear, nose, tongue, body, mind, manas), it is the form skandha. Samadhi is the right reception of Samadhi, it is the feeling skandha. Wisdom is the realization of illusory wisdom, which is the perception skandha. Liberation is volition, volition can lead to entanglement, liberation has no entanglement, so it corresponds to the volition skandha. The knowledge and vision of liberation is the consciousness skandha, able to distinguish. Use the fivefold Dharmakaya to attack the five skandhas of birth and death. The sutra says: 'The cause of the cessation is form, obtaining constant form, feeling, perception, volition, and consciousness are also like this.' Therefore, it is called prostration with the five limbs touching the ground, so that the poison is subdued, thereby escaping from birth and death, and transcending burdens.

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一心頂禮本師釋迦牟尼世尊。

一心頂禮西方無量壽世尊。

一心頂禮過去七佛世尊。

一心頂禮十方一切諸佛世尊。

一心頂禮消伏毒害陀羅尼破惡業障陀羅尼六字章句陀羅尼。

一心頂禮十方一切尊法。

一心頂禮觀世音菩薩摩訶薩。

一心頂禮大勢至菩薩摩訶薩。

一心頂禮十方一切菩薩摩訶薩。

一心頂禮舍利弗等聲聞緣覺賢聖僧。

(禮佛想云　能禮所禮性空寂　感應道交難思議　我此道場如帝珠　釋迦牟尼影現中　我身影現釋迦前頭面接足歸命禮　至禮無量壽佛即云無量壽佛影現中雲云禮法想云　真空法性如虛空　常住法寶難思議我身影現法寶前　莫不皆悉歸命禮　禮僧準上禮佛作想但改為菩薩等　惟禮觀音云爲求滅障接足禮此是懺悔之主別須三禮表破三障及勤重故耳)。

第三燒香散華

止觀云燒香運念三業供養。輔行雲三業供養者。身翹跪口宣唱意運想。百錄云禮竟燒香散華而作是言。

是諸眾等。各各胡跪。嚴持香華。如法供養。供養十方。法界三寶。

(至此捧香華想云　愿此香華遍十方　以為微妙光明臺　諸天音樂天寶香　諸天肴膳天寶衣　不可思議妙法塵　一一塵出一切塵　一一塵出一切法　

【現代漢語翻譯】 現代漢語譯本：一心頂禮本師釋迦牟尼世尊（Shakyamuni，佛教創始人）。 一心頂禮西方無量壽世尊（Amitabha，阿彌陀佛）。 一心頂禮過去七佛世尊（過去七位佛陀）。 一心頂禮十方一切諸佛世尊（所有方向的一切佛陀）。 一心頂禮消伏毒害陀羅尼（消除毒害的咒語）、破惡業障陀羅尼（破除惡業障礙的咒語）、六字章句陀羅尼（六字真言的咒語）。 一心頂禮十方一切尊法（所有方向的一切尊貴的佛法）。 一心頂禮觀世音菩薩摩訶薩（Avalokiteśvara，大慈大悲的菩薩）。 一心頂禮大勢至菩薩摩訶薩（Mahāsthāmaprāpta，代表智慧之光的菩薩）。 一心頂禮十方一切菩薩摩訶薩（所有方向的一切大菩薩）。 一心頂禮舍利弗（Śāriputra，智慧第一的佛陀弟子）等聲聞緣覺賢聖僧（阿羅漢、辟支佛等賢聖僧眾）。 （禮佛時觀想：能禮拜的我與所禮拜的佛，其自性皆是空寂的，感應道交，不可思議。我此道場如同帝釋天的寶珠，釋迦牟尼佛的影像顯現其中。我的身影顯現在釋迦牟尼佛前，頭面接足，歸命禮敬。至禮拜無量壽佛時，即觀想無量壽佛的影像顯現其中。禮法時觀想：真空法性如同虛空，常住的佛法珍寶，不可思議。我的身影顯現在佛法珍寶前，無不皆悉歸命禮敬。禮僧時，準照上述禮佛的觀想，但將佛改為菩薩等。唯獨禮拜觀世音菩薩時，觀想為求滅除業障而接足禮拜，這是懺悔的主尊，特別需要三禮，以表示破除三障及勤懇重視之意）。 第三，燒香散華 《止觀》中說，燒香時要運心念想，以身口意三業供養。輔行中說，三業供養，即身體恭敬跪拜，口中宣唱讚頌，意念中運心觀想。《百錄》中說，禮拜完畢后，燒香散華，並作如下之言： 是諸大眾等，各各胡跪，嚴持香華，如法供養，供養十方，法界三寶。 （此時捧著香華，觀想：愿此香華遍滿十方，化為微妙的光明臺，化為諸天的音樂、天上的寶香，化為諸天的肴膳、天上的寶衣，化為不可思議的妙法塵，一一微塵中顯現一切微塵，一一微塵中顯現一切佛法。

【English Translation】 English version: I wholeheartedly prostrate before the World-Honored One, Śākyamuni (the founder of Buddhism), our original teacher. I wholeheartedly prostrate before the World-Honored One, Amitābha (the Buddha of Infinite Life) of the Western Pure Land. I wholeheartedly prostrate before the World-Honored Ones, the Seven Buddhas of the Past (the seven Buddhas who appeared in the past). I wholeheartedly prostrate before all the World-Honored Ones, the Buddhas of the ten directions (all Buddhas in every direction). I wholeheartedly prostrate before the Dhāraṇī (a type of mantra) for Subduing and Eradicating Poisons, the Dhāraṇī for Destroying the Hindrance of Evil Karma, and the Six-Syllable Chapter and Verse Dhāraṇī (referring to the mantra of six syllables). I wholeheartedly prostrate before all the venerable Dharma (teachings) of the ten directions. I wholeheartedly prostrate before the Bodhisattva Mahāsattva Avalokiteśvara (the Bodhisattva of Great Compassion). I wholeheartedly prostrate before the Bodhisattva Mahāsattva Mahāsthāmaprāpta (the Bodhisattva who represents the light of wisdom). I wholeheartedly prostrate before all the Bodhisattva Mahāsattvas of the ten directions. I wholeheartedly prostrate before Śāriputra (the foremost disciple of the Buddha in wisdom), and all the Śrāvakas (arhats), Pratyekabuddhas (solitary Buddhas), virtuous and noble Sangha (community of monks). (When prostrating, contemplate: The nature of both the one who prostrates and the one who is prostrated to is empty and still. The interaction of response and connection is inconceivable. This sacred space of mine is like the jewel of Indra, in which the image of Śākyamuni Buddha appears. My form appears before Śākyamuni, head and face touching his feet, taking refuge and paying homage. When prostrating to Amitābha Buddha, contemplate the image of Amitābha Buddha appearing within. When prostrating to the Dharma, contemplate: The true emptiness of Dharma nature is like space, the eternally abiding Dharma treasure is inconceivable. My form appears before the Dharma treasure, without exception, taking refuge and paying homage. When prostrating to the Sangha, follow the same contemplation as prostrating to the Buddha, but change the object to Bodhisattvas, etc. Only when prostrating to Avalokiteśvara, contemplate seeking the eradication of karmic obstacles by touching his feet in reverence. This is the principal deity of repentance, requiring three prostrations to signify the breaking of the three obstacles and diligent emphasis.) Third, burning incense and scattering flowers. The 'Śamatha-Vipassanā' states that when burning incense, one should use the mind to contemplate and offer with the three karmas of body, speech, and mind. The 'Supplementary Conduct' states that the three karmas of offering are: the body respectfully kneeling, the mouth proclaiming praises, and the mind contemplating. The 'Hundred Records' states that after prostrating, one should burn incense and scatter flowers, and say the following: May all of you, the assembly, each kneel respectfully, holding incense and flowers solemnly, making offerings according to the Dharma, offering to the Triple Gem (Buddha, Dharma, Sangha) of the ten directions and the Dharma realm. (At this time, holding the incense and flowers, contemplate: May this incense and these flowers pervade the ten directions, transforming into a subtle and radiant platform, transforming into the music of the heavens, the celestial precious incense, transforming into the celestial delicacies and the celestial precious garments, transforming into inconceivable wonderful Dharma dust, in each and every dust particle appearing all dust particles, in each and every dust particle appearing all Dharmas.)

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旋轉無礙互莊嚴　遍至十方三寶前　十方法界三寶前　悉有我身修供養　一一皆悉遍法界　彼彼無雜無障礙　盡未來際作佛事　普熏法界諸眾生　蒙熏皆發菩提心　同入無生證佛智　想已散華更執手爐口發誠言云)。

愿此香華云。遍滿十方界。供養一切佛。尊法諸菩薩。無量聲聞眾。以起光明臺。過於無邊界。無邊佛土中。受用作佛事。普熏諸眾生。皆發菩提心。

(起已一禮收坐具。至坐禪處。理解者。疏云。香即熏馨遮掩臭穢。表智慧斷結。香即智慧也。亦名止善。華能嚴飾表定。定是福德莊嚴。亦名行善。複次華以表慧。華是可見之法對慧。是照了見理之義。香以表定。香以冥熏對定。寂靜之義。作此互對者。通明慧中有定定中有慧。別明各具定慧。複次香對無作行善。無作因作而發。而須更作任運常起。如燒香時用火為緣。即便香菸任運遍滿。華對作善。不作善則不生。如華以手散香。若不運華則不散。用此合十種行人。明消伏意)。

第四繫念數息

百錄云。當向西方結跏趺坐。繫念數息令心不散。勿數風喘氣。為眾生故經十念頃。疏云十息為一念。凡百息為十念。禪波羅蜜云。初至繩床令坐安穩。若半加以左腳置右髀上。牽來近身。令腳指與左右髀齊。若全加即上下右腳置左

【現代漢語翻譯】 旋轉無礙互莊嚴，遍至十方三寶前，十方法界三寶前，悉有我身修供養，一一皆悉遍法界，彼彼無雜無障礙，盡未來際作佛事，普熏法界諸眾生，蒙熏皆發菩提心，同入無生證佛智，想已散華更執手爐口發誠言云： 愿此香華云，遍滿十方界，供養一切佛（Buddha，覺悟者），尊法諸菩薩（Bodhisattva，為普渡眾生而修行者），無量聲聞眾，以起光明臺，過於無邊界，無邊佛土中，受用作佛事，普熏諸眾生，皆發菩提心。 (起已一禮收坐具，至坐禪處。理解者，疏云：香即熏馨遮掩臭穢，表智慧斷結。香即智慧也，亦名止善。華能嚴飾表定，定是福德莊嚴，亦名行善。複次華以表慧，華是可見之法對慧，是照了見理之義。香以表定，香以冥熏對定，寂靜之義。作此互對者，通明慧中有定定中有慧，別明各具定慧。複次香對無作行善，無作因作而發，而須更作任運常起，如燒香時用火為緣，即便香菸任運遍滿。華對作善，不作善則不生，如華以手散香，若不運華則不散。用此合十種行人，明消伏意)。 第四繫念數息 百錄云：當向西方結跏趺坐，繫念數息令心不散，勿數風喘氣，為眾生故經十念頃。疏云：十息為一念，凡百息為十念。禪波羅蜜云：初至繩床令坐安穩，若半加以左腳置右髀上，牽來近身，令腳指與左右髀齊。若全加即上下右腳置左

【English Translation】 Rotating without obstruction, mutually adorning, reaching the Three Jewels (Buddha, Dharma, Sangha) of the ten directions, before the Three Jewels of the ten directions and realms, may my body be present to make offerings, each and every one pervading the entire Dharma realm, each without mixture or obstruction, performing the deeds of a Buddha throughout the endless future, universally perfuming all sentient beings in the Dharma realm, may all who are perfumed awaken the Bodhi mind (the mind of enlightenment), and together enter non-birth to realize the wisdom of the Buddha, after visualizing, scatter flowers and holding the hand censer, sincerely say: 'May this cloud of incense and flowers, pervade the ten directions, making offerings to all Buddhas (Buddha, the awakened one), revered Dharma, all Bodhisattvas (Bodhisattva, one who seeks enlightenment for the benefit of all beings), countless Shravakas (Disciples), thus raising a platform of light, surpassing boundless realms, in the boundless Buddha lands, may they be received and used to perform the deeds of a Buddha, universally perfuming all sentient beings, may all awaken the Bodhi mind.' (After rising, bow once and put away the sitting mat, go to the place for seated meditation. For those who understand, the commentary says: Incense is fragrant, concealing foulness, representing wisdom that severs afflictions. Incense is wisdom, also called stopping evil. Flowers adorn and represent Samadhi (concentration), Samadhi is the adornment of merit and virtue, also called practicing good. Furthermore, flowers represent wisdom, flowers are visible dharmas corresponding to wisdom, which is the meaning of illuminating and seeing the truth. Incense represents Samadhi, incense subtly perfumes corresponding to Samadhi, the meaning of stillness. Making this mutual comparison clarifies that within wisdom there is Samadhi, and within Samadhi there is wisdom, separately clarifying that each possesses both Samadhi and wisdom. Furthermore, incense corresponds to non-action and practicing good, non-action arises from action, and requires further action to spontaneously and constantly arise, like when burning incense, using fire as a condition, the incense smoke spontaneously pervades everywhere. Flowers correspond to performing good, if good is not performed, it will not arise, like scattering flowers by hand, if the flowers are not moved, they will not scatter. Using this to combine with the ten types of practitioners, clarifying the subduing of intention). Fourth, focusing the mind on counting breaths The Hundred Records says: One should sit in full lotus posture facing west, focusing the mind on counting breaths so that the mind does not scatter, do not count the wind or gasping breaths, for the sake of sentient beings, pass through ten thoughts. The commentary says: Ten breaths are one thought, a hundred breaths are ten thoughts. The Samadhi Paramita (Perfection of Meditation) says: Upon first reaching the rope bed, sit securely, if half lotus, place the left foot on the right thigh, pull it close to the body, so that the toes are aligned with the left and right thighs. If full lotus, then place both the upper and lower right feet on the left

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髀。次左掌置右掌上。頓置左髀近身當心而安。正身端直令鼻與臍相對。平面正住閉口。唇齒才相拄著舉舌向腭。閉眼才令斷外光而已。息者。有聲曰風。結滯曰喘。不結曰結。不聲不結不粗不澀不滑。出入綿綿若存若亡。資神安隱曰息。守風散喘滯氣勢息定。百錄云。成十念已次念十方佛。七佛世尊色身。實相妙身猶如虛空。又當慈念一切眾生。作此念時如一上禪。久運念已安詳徐覺(疏云。繫念是勸意業默唸之請。下根即得心定亂止。中根即得細住。上根即得未到地定。此是喜發諸禪無漏。見十方佛唸佛三昧一切諸禪。即此十念約十種行人。數息域意不同若數息調適。身心安靜四大調和。即消伏果報上毒害。若數息時開發善心。惡業俱息具世善。即人天數息。若觀息是風氣風即色。能觀心王是識。領受此息。緣想此息其餘是行。息具五陰即四念處。名聲聞息。若觀息過去無明因緣。成今果報之息三世因緣。是緣覺息。若觀息不保不著名檀。不起不善名尸。安耐此數名忍。唸唸相續名進。知數不亂名定。照了風喘邪正是智。成事六度息。若觀息成無相慧。名通教息。若觀息不空不俗中道佛性。前後觀之名別教息。若圓觀此息一心三諦。無次第前後。名圓教息。唸佛者。經文令念七佛等也。輔行引婆沙云。諸法本來無

【現代漢語翻譯】 現代漢語譯本 髀（大腿）。然後將左手掌放在右手掌上，輕輕地放在靠近身體的左大腿上，對準胸口並安放好。身體端正筆直，使鼻子與肚臍相對。平視前方，閉上嘴巴。嘴唇和牙齒輕輕相觸，抬起舌頭抵住上顎。閉上眼睛，只要能阻斷外面的光線即可。關於氣息，有聲音的叫做『風』，阻塞不通暢的叫做『喘』，不阻塞的叫做『結』。好的氣息是不發出聲音，不阻塞，不粗重，不澀滯，不滑膩，呼出吸入連綿不斷，若有若無，能滋養精神，使身心安穩的叫做『息』。守護『風』，驅散『喘』，滯澀的氣息自然平定。百錄中說，完成十念之后，接著唸誦十方佛，七佛世尊的色身（由物質構成的身體），實相妙身（證悟真理后的微妙之身）猶如虛空。又應當以慈悲之心念一切眾生。在作這種念頭的時候，就像進入了一種上禪定的狀態。長時間地運用這種念頭后，安詳緩慢地從禪定中醒來（疏中說，繫念是勸請意業默默唸誦，下根器的人立即可以得到心定，止息雜亂。中根器的人立即可以得到細住。上根器的人立即可以得到未到地定。這是喜悅引發諸禪無漏，見到十方佛唸佛三昧一切諸禪。這十念是針對十種修行人，數息和域意不同，如果數息調適，身心安靜，四大調和，就能消伏果報上的毒害。如果數息時開發善心，惡業全部止息，具備世間善，這就是人天數息。如果觀察氣息是風氣，風就是色（物質），能觀察的心王是識（意識），領受這個氣息，緣想這個氣息，其餘的是行（行為）。氣息具備五陰（色、受、想、行、識），就是四念處（身、受、心、法），名為聲聞息。如果觀察氣息過去是無明因緣，成就今天的果報之息，三世因緣，是緣覺息。如果觀察氣息不保留，不著名，不佈施，不起不善，名為尸（戒）。安於忍耐這種數息，名為忍（忍辱）。唸唸相續，名為進（精進）。知道數息不亂，名為定（禪定）。照了風喘的邪正，是智（智慧）。成就息的六度（佈施、持戒、忍辱、精進、禪定、智慧）。如果觀察氣息成就無相慧，名為通教息。如果觀察氣息不空不俗，中道佛性，前後觀察它，名為別教息。如果圓滿地觀察這個氣息，一心三諦（空、假、中），沒有次第前後，名為圓教息。唸佛，經文要求念七佛等。輔行引用婆沙說，諸法本來是無自性的。

【English Translation】 English version Bhi (thigh). Next, place the left palm on top of the right palm. Gently place them on the left thigh near the body, aligning with the chest and securing them. Keep the body upright and straight, aligning the nose with the navel. Look straight ahead and keep the mouth closed. The lips and teeth should barely touch, and the tongue should be raised towards the palate. Close the eyes just enough to block out external light. Regarding breath, a breath with sound is called 'wind', a blocked and stagnant breath is called 'wheezing', and an unobstructed breath is called 'knot'. A good breath is one that is silent, unobstructed, not coarse, not astringent, not slippery, with continuous inhalation and exhalation, seemingly present and absent, nourishing the spirit and bringing peace to the body and mind, and is called 'rest'. Guarding the 'wind', dispelling 'wheezing', the stagnant breath naturally settles. The Bailu says, after completing the Ten Recollections, then recite the Buddhas of the ten directions, the Rupakaya (form body) of the Seven Buddhas, the True Nature Wonderful Body (the subtle body after realizing the truth) is like empty space. Also, one should contemplate all sentient beings with compassion. When making this thought, it is like entering a state of upper Dhyana (meditation). After using this thought for a long time, awaken from the meditation peacefully and slowly (The commentary says, 'Sustained mindfulness is to encourage the mind to silently recite. People with lower faculties can immediately attain mental stability and stop distractions. People with middle faculties can immediately attain subtle abiding. People with higher faculties can immediately attain the Unarrived-at-the-Earth Samadhi. This is the joy that triggers all the undefiled Dhyanas, seeing the Buddhas of the ten directions, Buddha Recitation Samadhi, and all the Dhyanas. These Ten Recollections are for ten kinds of practitioners. Counting breaths and focusing the mind are different. If counting breaths is adjusted, the body and mind are peaceful, and the four elements are harmonized, then the poison of karmic retribution can be eliminated. If good thoughts are developed while counting breaths, all evil karma ceases, and worldly goodness is possessed, this is the counting of breaths for humans and devas. If observing that breath is wind, and wind is Rupa (matter), the mind-king that can observe is Vijnana (consciousness), receiving this breath, contemplating this breath, the rest is Samskara (volition). Breath possesses the five Skandhas (form, feeling, perception, volition, consciousness), which are the Four Foundations of Mindfulness (body, feeling, mind, dharma), called Sravaka breath. If observing that breath in the past was the cause of ignorance, achieving today's breath of karmic retribution, the causes and conditions of the three times, is Pratyekabuddha breath. If observing that breath is not retained, not named, not given, not arising unwholesomely, it is called a corpse (sila). Being at peace with enduring this counting is called Ksanti (patience). Thoughts continuing one after another is called Virya (diligence). Knowing that counting is not disordered is called Dhyana (meditation). Illuminating the right and wrong of wind and wheezing is Prajna (wisdom). Accomplishing the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) of breath. If observing that breath achieves Anatta wisdom, it is called Tong Teaching breath. If observing that breath is neither empty nor vulgar, the Middle Way Buddha-nature, observing it before and after, is called Separate Teaching breath. If fully observing this breath, the One Mind Three Truths (emptiness, provisionality, the Middle Way), without sequence before and after, is called Perfect Teaching breath. Buddha Recitation, the sutra requires reciting the Seven Buddhas, etc. Fuhang quotes the Vibhasa saying, all dharmas are originally without self-nature.)

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生無滅。菩薩信樂色法二身如虛空故。於一切處得無障礙。言障礙者。謂須彌山等。是人未得天眼。念他方佛。得禪定法隨意見佛。亦應細約十種行相。疏云。十方佛即十法界。皆有佛性。七佛七覺分也。念生生者應緣四諦境起慈悲為便。文繁不引可以意思。應知繫念勿得輕心。但為斂念而已須知行人根性不同。於三七日若七七日深有所發。故疏中廣約三根及十種行人。明其相貌令旨趣在遠。行者深思。數息既爾諸門例然。一一約十種行人。明消伏意)。

第五召請

疏云。請有三義。一為自請。二為他請。三護正法請。自請如斯那。為他如月蓋。護法如七言偈。自請是攝善法戒。為他是攝眾生戒。護法是攝正法戒。得意者三隻是一。欲使自身戒定慧明凈。即是攝善法。以己利他即攝眾生。心佛及眾生是三無差別。今逐行者傍正。或自為正余為傍。乃至護法亦爾。自請復有三。延請祈請願請。為他護法亦此三也。延即屈伸俯仰延致之義對身業。如五體投地是也。祈即發口乾求即口業。如四行偈是也。愿即要心處所。即繫念是也。然別對雖爾通則必具。三業合行宜在得意。今義當延請。百錄云。令一人裝香火。各各互跪召請。輔行雲。互跪之儀。三處翹聳。曲身合掌。目注金容。近代澆醨。都無跪相。慢幢

【現代漢語翻譯】 現代漢語譯本：生無滅（沒有生起就沒有滅亡）。菩薩信樂於色法二身如同虛空一樣，所以在一切處都能得到無障礙。所說的障礙，是指須彌山等等。如果有人沒有得到天眼，但想念他方佛，通過禪定之法，隨自己的意願就能見到佛。也應該詳細地按照十種行相來理解。疏中說，十方佛就是十法界，都具有佛性，七佛代表七覺分。念生生的人，應該緣四諦之境，生起慈悲之心。經文內容繁多，這裡不一一引用，可以領會其意思。應該知道繫念時不要輕心，只是爲了收斂心念而已。要知道修行人的根性不同，在三七日或七七日內，如果能深入修行，就會有所領悟。所以疏中廣泛地根據三種根性和十種修行人，說明他們的相貌，使旨趣深遠。修行人應該深入思考。數息是這樣，其他法門也是如此，都要根據十種修行人，說明其消除煩惱的意義。 第五，召請 疏中說，召請有三種意義：一是為自己召請，二是為他人召請，三是為守護正法召請。為自己召請，如斯那（Sina，人名）；為他人召請，如月蓋（Yuegai，菩薩名）；守護正法召請，如七言偈。為自己召請是攝善法戒，為他人召請是攝眾生戒，守護正法是攝正法戒。領會其意義的人會明白，這三者實際上是一回事。想要使自身的戒定慧明凈，就是攝善法；以自己的利益去利益他人，就是攝眾生；心、佛及眾生，這三者是沒有差別的。現在根據修行人的情況，或以自利為正，其餘為傍，乃至守護正法也是如此。為自己召請又有三種：延請、祈請、愿請。為他人和守護正法也是這三種。延，就是屈伸俯仰，延請之義，對應身業，如五體投地就是。祈，就是發口乾求，即口業，如四行偈就是。愿，就是心之所向，即繫念。雖然分別對應是這樣，但通常都具備這三種。三業合一，應該在領會其意義上下功夫。現在的意義是延請。《百錄》中說，讓一個人裝香火，各各互跪召請。《輔行》中說，互跪的儀式，三處翹起，曲身合掌，眼睛注視佛像。近代澆薄，都沒有跪拜的樣子，傲慢輕忽。

【English Translation】 English version: 'Birth without cessation.' Bodhisattvas believe and delight in the two bodies of form (色法) as being like empty space, therefore they attain unobstructedness in all places. What is meant by obstructions are things like Mount Sumeru (須彌山). If someone has not attained the heavenly eye (天眼), but contemplates the Buddhas of other realms, they can see the Buddhas according to their will through the practice of meditative concentration (禪定). One should also understand in detail the ten aspects of practice. The commentary (疏) says that the Buddhas of the ten directions are the ten dharma realms (十法界), all possessing Buddha-nature (佛性), with the Seven Buddhas representing the seven factors of enlightenment (七覺分). Those who contemplate birth after birth (念生生) should cultivate compassion (慈悲) by focusing on the realm of the Four Noble Truths (四諦). The text is extensive, so it is not quoted in detail here, but its meaning can be understood. One should know that one should not take the practice of mindfulness (繫念) lightly, it is only for collecting the mind. One should know that the capacities of practitioners differ, and if one can deeply cultivate for three seven-day periods or seven seven-day periods, one will have some realization. Therefore, the commentary extensively explains the appearances of the three types of practitioners and the ten types of practitioners, so that the meaning is far-reaching. Practitioners should contemplate deeply. Just as it is with counting breaths (數息), so it is with other practices, each explained according to the ten types of practitioners, clarifying the meaning of subduing afflictions. Fifth, Invocation (召請) The commentary (疏) says that there are three meanings of invocation: first, invocation for oneself; second, invocation for others; and third, invocation for protecting the Dharma (正法). Invocation for oneself is like Sina (斯那, a person's name); invocation for others is like Moon Canopy (月蓋, a Bodhisattva's name); protecting the Dharma is like the seven-word verse (七言偈). Invocation for oneself is the precept of gathering good dharmas (攝善法戒), invocation for others is the precept of gathering sentient beings (攝眾生戒), and protecting the Dharma is the precept of gathering the correct Dharma (攝正法戒). Those who understand its meaning will realize that these three are actually the same thing. Wanting to purify one's own precepts, concentration, and wisdom (戒定慧) is gathering good dharmas; benefiting others with one's own benefit is gathering sentient beings; the mind, the Buddha, and sentient beings are not different. Now, according to the practitioner's situation, one may take self-benefit as primary and the rest as secondary, and so on, even with protecting the Dharma. Invocation for oneself also has three types: extending an invitation (延請), praying (祈請), and vowing (愿請). It is the same for others and for protecting the Dharma. 'Extending' means bending and stretching, extending the invitation, corresponding to bodily karma (身業), such as prostrating with the five limbs touching the ground (五體投地). 'Praying' means uttering a request, which is verbal karma (口業), such as the four-line verse (四行偈). 'Vowing' means the place where the mind is directed, which is mindfulness (繫念). Although the separate correspondences are like this, usually all three are present. The three karmas should be combined, and effort should be put into understanding its meaning. The current meaning is extending an invitation. The 'Hundred Records' (百錄) says to have one person prepare incense and candles, and each person should kneel and invoke. The 'Supporting Conduct' (輔行) says that the ritual of kneeling involves raising three points, bending the body, joining the palms, and focusing the eyes on the golden image of the Buddha. Modern times are decadent, and there is no appearance of kneeling, but arrogance and negligence.

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未折。業海難傾。尚縱穢軀。安期大道。視斯明誡。切在勤拳。請云。

一心奉請南無本師釋迦牟尼世尊(三遍奉請前所禮三寶　請佛想云　我三業性如虛空　釋迦如來亦如是　不起真際為眾生　與眾俱來受供養　請法雲　法性如空不可見。常住法寶難思議　我今三業如法請　唯愿顯現受供養　請僧同前請佛。但改名字為異耳)。

諸本懺法。于奉請后說偈贊佛。惟此懺無讚歎文。今依三請觀音經。錄偈就刊於此。

大悲大名稱　　吉祥安樂人 　常說吉祥句　　救濟極苦者 　眾生若聞名　　離苦得解脫 　亦遊戲地獄　　大悲代受苦 　或處畜生中　　化作畜生形 　教以大智慧　　令發無上心 　或處阿修羅　　軟言調伏心 　令除憍慢習　　疾至無為岸 　現身作餓鬼　　手出香色乳 　飢渴逼切者　　施令得飽滿 　大慈大悲心　　遊戲於五道 　常以善習慧　　無上勝方便 　普教一切眾　　令離生死苦 　常得安樂處　　到大涅槃岸

(讚歎已隨意陳情)。

第六具楊枝凈水

經云。爾時毗舍離人即具楊枝凈水。授與觀世音菩薩。止觀但云設楊枝等不言授與。今依經令行人跪授。唱云。

我今已具　楊枝凈水　唯愿大悲　哀憐攝受(三說。輔行事解云。以觀

【現代漢語翻譯】 現代漢語譯本： 尚未結束。業力的海洋難以傾覆。仍然放縱這污穢的身體。安期的長生大道，就在這明確的告誡中。關鍵在於勤奮努力。請（佛、法、僧）降臨。

一心奉請南無本師釋迦牟尼世尊（Namo Shakyamuni Buddha）（三遍奉請前所禮三寶。請佛時觀想：我的身、口、意三業的本性如同虛空，釋迦如來也是如此。不離開真如實際而爲了眾生，與大眾一同前來接受供養。請法時說：法的本性如同虛空，不可見。常住的法寶難以思議。我今天以身、口、意三業如法地祈請，唯愿顯現接受供養。請僧與請佛相同，只是改變名字為僧即可）。

各種懺法，在奉請之後都有偈頌讚嘆佛。只有這個懺法沒有讚歎文。現在依照《三請觀音經》，記錄偈頌並刊印在此。

大悲大名稱，吉祥安樂人， 常說吉祥句，救濟極苦者， 眾生若聞名，離苦得解脫， 亦遊戲地獄，大悲代受苦， 或處畜生中，化作畜生形， 教以大智慧，令發無上心， 或處阿修羅（Asura），軟言調伏心， 令除憍慢習，疾至無為岸， 現身作餓鬼（Preta），手出香色乳， 飢渴逼切者，施令得飽滿， 大慈大悲心，遊戲於五道， 常以善習慧，無上勝方便， 普教一切眾，令離生死苦， 常得安樂處，到大涅槃（Nirvana）岸。

（讚歎完畢后，隨意陳述自己的心願）。

第六，準備楊枝凈水。

經中說：當時毗舍離（Vaishali）人就準備了楊枝凈水，授予觀世音菩薩（Avalokiteśvara）。《止觀》只說設定楊枝等，沒有說授予。現在依照經文，讓修行人跪著授予，唱誦：

我今已具，楊枝凈水，唯愿大悲，哀憐攝受。（三說。《輔行事解》中說：以觀……）

【English Translation】 English version: Not yet ended. The ocean of karma is difficult to overturn. Still indulging this defiled body. The great Dao of Anqi is in this clear admonition. The key lies in diligence and effort. Please (Buddha, Dharma, Sangha) descend.

Wholeheartedly invite Namo Shakyamuni Buddha (three times, inviting the Three Jewels previously venerated. When inviting the Buddha, visualize: The nature of my body, speech, and mind karma is like empty space, and so is Shakyamuni Tathagata. Without leaving true reality, for the sake of sentient beings, come with the assembly to receive offerings. When inviting the Dharma, say: The nature of Dharma is like empty space, invisible. The ever-abiding Dharma Jewel is inconceivable. Today, I invite with my body, speech, and mind karma according to the Dharma, may it manifest and receive offerings. Inviting the Sangha is the same as inviting the Buddha, only changing the name to Sangha).

Various repentance methods have verses praising the Buddha after the invitation. Only this repentance method does not have praise verses. Now, according to the 'Three Invocations of Avalokiteshvara Sutra', the verses are recorded and printed here.

Great compassion, great name, auspicious and peaceful person, Always speaks auspicious words, saving those in extreme suffering, If sentient beings hear the name, they will be liberated from suffering, Also plays in hell, with great compassion bearing suffering on behalf, Or dwells among animals, transforming into animal forms, Teaches with great wisdom, causing the arising of unsurpassed mind, Or dwells among Asuras, gently subduing the mind, Causing the removal of arrogance and pride, quickly reaching the shore of non-action, Manifests as a hungry ghost, hands emitting fragrant milk, For those oppressed by hunger and thirst, bestowing to be filled, Great loving-kindness, great compassion, playing in the five paths, Always with good habits and wisdom, unsurpassed skillful means, Universally teaches all beings, causing them to leave the suffering of birth and death, Always attaining peaceful and joyful places, reaching the shore of great Nirvana.

(After praising, freely express your wishes).

Sixth, prepare the willow branch and pure water.

The sutra says: At that time, the people of Vaishali immediately prepared the willow branch and pure water, and gave it to Avalokiteshvara Bodhisattva. 'Zhi Guan' only says to set up the willow branch, etc., without saying to give it. Now, according to the sutra, let the practitioner kneel and give it, chanting:

I have now prepared the willow branch and pure water, may great compassion, have pity and accept it. (Say three times. 'Fu Xing Shi Jie' says: With contemplation...)

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音左手把楊枝。右手持澡瓶。是故請者須備二物。疏云。此是勸具要因正為機感也。楊枝拂動以表慧。凈水澄停以表定。楊枝又二義。一拂除對消義。二拂打對伏義。又拂除對消滅。二折伏即對消除。凈水亦二義。一洗除對消義。二醒悟對伏義。又四義。一洗二潤漬三醒悟四安樂。洗對消滅之消。潤對消除。醒悟對降伏之伏。安樂對平伏之伏。又洗除對消伏毒害。大悲拔苦是慧義。潤漬是大慈與樂是定義。醒悟是慧義。安樂是定義。約十種行人。各作與拔等云云)

第七誦三咒

行人先知云何咒義。疏云。咒名咒愿如螟蛉法。亦名咒術。此術法盡與十種行人。毒害相應密能消伏(十種行人者。分段有八。一受苦人二修世善。三修聲聞四修緣覺。五修六度　修道。七修別八修圓。變易有二。別三十心人。圓初住。已上各有苦業愛見毒害。具如疏釋)。

又云。此咒即實相正觀為體。非空非有遮二邊惡業。持中道正善具足三德。不縱不橫諸佛秘要不可思議。又云。靈智寂照法身為體。感應為宗。救厄拔苦為用。歷四教十法界消除三障。當知此咒神用廣遠。止觀云。消伏毒害陀羅尼能破報障。毗舍離人平復如本。破惡業陀羅尼能破業障。破梵行人蕩除糞穢令得清凈。六字章句陀羅尼能破煩惱障。凈於三毒

【現代漢語翻譯】 現代漢語譯本：音左手拿著楊枝（一種用於灑水的樹枝），右手拿著澡瓶（一種裝水的瓶子）。因此，請人做法事需要準備這兩樣東西。《疏》中說，這是勸請準備好主要因緣，正是爲了感應。《楊枝》拂動，象徵智慧；《凈水》澄澈平靜，象徵禪定。《楊枝》又有兩種含義：一是拂除、對消；二是拂打、對伏。又，拂除是對消滅，折伏即是對消除。《凈水》也有兩種含義：一是洗除、對消；二是醒悟、對伏。又有四種含義：一洗，二潤澤，三醒悟，四安樂。洗是對消滅之消，潤是對消除，醒悟是對降伏之伏，安樂是對平伏之伏。又，洗除是對消伏毒害，大悲拔苦是慧的含義，潤澤是大慈與樂是定的含義，醒悟是慧的含義，安樂是定的含義。（根據十種行人，分別進行給予和拔除等等）。

第七，誦持三種咒語。

修行人首先要知道什麼是咒語的含義。《疏》中說，咒語名為咒愿，如同螟蛉（一種昆蟲）的法術。也叫咒術。這種術法全部與十種行人的毒害相應，秘密地能夠消除和降伏（十種行人，分為分段生死和變易生死兩種。分段生死有八種：一、受苦人；二、修世間善法；三、修聲聞乘；四、修緣覺乘；五、修六度；六、修道；七、修別教；八、修圓教。變易生死有兩種：別教三十心人，圓教初住以上。各自有苦業、愛見等毒害，具體如《疏》中所解釋）。

又說，此咒以實相正觀為體，非空非有，遮止二邊的惡業。持守中道正善，具足三德。不縱不橫，是諸佛的秘密要訣，不可思議。又說，靈智寂照是法身的本體，感應為宗旨，救厄拔苦為作用。經歷四教十法界，消除三障。應當知道此咒的神用廣遠。《止觀》中說，消伏毒害陀羅尼能破報障，毗舍離（古印度城市）人恢復如初。破惡業陀羅尼能破業障，破梵行人蕩除糞穢，令得清凈。六字章句陀羅尼能破煩惱障，清凈於三毒（貪嗔癡）。

【English Translation】 English version: The sound, the left hand holds the Yang branch (a branch used for sprinkling water), and the right hand holds the bathing bottle (a bottle for holding water). Therefore, those who request the ritual must prepare these two items. The commentary says, 'This is to encourage the preparation of the main causes and conditions, precisely for the sake of resonance.' The swaying of the Yang branch symbolizes wisdom; the clarity and stillness of the pure water symbolize concentration. The Yang branch also has two meanings: first, to sweep away and counteract; second, to strike and subdue. Furthermore, sweeping away is to counteract annihilation, and subduing is to counteract elimination. The pure water also has two meanings: first, to wash away and counteract; second, to awaken and subdue. It also has four meanings: first, washing; second, moistening; third, awakening; and fourth, peace and happiness. Washing is to counteract the annihilation of suffering, moistening is to counteract elimination, awakening is to subdue, and peace and happiness are to subdue. Furthermore, washing away is to counteract and subdue poisons and harms. Great compassion that pulls out suffering is the meaning of wisdom, and moistening with great loving-kindness that gives joy is the meaning of concentration, awakening is the meaning of wisdom, and peace and happiness are the meaning of concentration. (According to the ten types of practitioners, giving and removing are performed accordingly).

Seventh, reciting the three mantras.

The practitioner must first know the meaning of the mantra. The commentary says, 'The mantra is called a vow, like the magic of the mud dauber wasp (an insect). It is also called a spell. This spell is entirely in accordance with the poisons and harms of the ten types of practitioners, and secretly able to eliminate and subdue them (the ten types of practitioners are divided into two types of birth and death: segmented birth and death and transformational birth and death. Segmented birth and death has eight types: first, those who suffer; second, those who cultivate worldly good deeds; third, those who cultivate the Sravaka vehicle; fourth, those who cultivate the Pratyekabuddha vehicle; fifth, those who cultivate the six perfections; sixth, those who cultivate the path; seventh, those who cultivate the separate teaching; eighth, those who cultivate the perfect teaching. Transformational birth and death has two types: those who are at the thirty minds of the separate teaching, and those who are above the initial dwelling of the perfect teaching. Each has suffering karma, love, views, and other poisons and harms, as explained in detail in the commentary).'

It is also said that this mantra takes the correct contemplation of reality as its essence, neither empty nor existent, blocking the evil karma of the two extremes. Upholding the correct goodness of the Middle Way, it is complete with the three virtues. Neither vertical nor horizontal, it is the secret key of all Buddhas, inconceivable. It is also said that spiritual wisdom and silent illumination are the essence of the Dharmakaya, resonance is the purpose, and saving from distress and pulling out suffering is the function. Experiencing the four teachings and the ten dharma realms, it eliminates the three obstacles. It should be known that the divine use of this mantra is vast and far-reaching. The 'Stopping and Contemplation' says that the Dharani for eliminating and subduing poisons and harms can break the retribution obstacle, and the people of Vaishali (an ancient Indian city) are restored to their original state. The Dharani for breaking evil karma can break the karma obstacle, and breaking the Brahma practitioners sweeps away filth and makes them pure. The six-syllable phrase Dharani can break the affliction obstacle, purifying the three poisons (greed, hatred, and delusion).

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根成佛道無疑。疏以初咒破煩惱。六字破報。各有經證。蓋三咒各能破於三障故。互論皆得。既略知梗概。當自籌計。於十種人中投心何位。欲消何障欲期何事。又消障應從重者對治。重者若滅輕者隨去。決起精進不得自疑。三世諸佛真實法印豈虛也哉。將欲誦咒。先互跪合掌一心一意。三稱三寶及觀世音名(疏云。三稱三寶表除三障。應令眾聲起伏同時。勿使喧亂惑心)。

南無佛南無法南無僧。南無觀世音菩薩摩訶薩。大慈大名稱救護苦厄者(三稱竟復唱云)。

愿救我苦厄　　大悲覆一切 　普放凈光明　　滅除癡闇瞑 　為免毒害苦　　煩惱及眾病 　必來至我所　　施我大安樂 　我今稽首禮　　聞名救厄者 　我今自歸依　　世間慈悲父 　唯愿必定來　　免我三毒苦 　施我今世樂　　及與大涅槃

(三說。然此四偈初二正請。次二結集。初中有二。初偈總請。次偈別請。初偈又二。初一句唯自請。次三句通自他。言苦厄者六根患也。覆一切者通於十界也。普放者請大智光除癡瞑也。次別請別標三障也。毒害苦業障也。二障如文。大樂即涅槃。涅槃即三德。三德破三障。次二行結請如文。慈悲父等義更須尋。疏為善誦此四偈者。為轉障之緣。亦為入觀相應之本。故須略識。仍一一須約

【現代漢語翻譯】 現代漢語譯本 依靠根本成就佛道是毫無疑問的。經疏中說，最初的咒語能破除煩惱障，六字大明咒能破除業報障，這些都有經典可以證明。因為這三種咒語各自能夠破除三種業障的緣故，互相討論都是可以的。既然已經大致瞭解了梗概，就應當自己籌劃衡量，在十種根器的人中，自己的心屬於哪一種，想要消除哪一種業障，想要期望達到什麼事情。並且，消除業障應當從最嚴重的開始對治，最嚴重的業障如果滅除了，輕微的業障也會隨之消失。一定要發起精進之心，不要自我懷疑。三世諸佛的真實法印，難道是虛假的嗎？將要誦咒的時候，先互相右膝著地合掌，一心一意，三次稱念三寶以及觀世音菩薩的名號（經疏中說，三次稱念三寶，表示能夠消除三種業障，應當讓大眾的聲音一起一伏，同時進行，不要發出喧鬧雜亂的聲音，擾亂心神）。

南無佛（皈依佛） 南無法（皈依法） 南無僧（皈依僧）。南無觀世音菩薩摩訶薩（皈依觀世音菩薩，偉大的菩薩）。大慈大名稱救護苦厄者（以大慈悲心和大名稱，救護眾生脫離苦難的人）（三次稱念完畢后，再次唱誦說）：

愿救我苦厄，大悲覆一切，普放凈光明，滅除癡闇瞑，為免毒害苦，煩惱及眾病，必來至我所，施我大安樂，我今稽首禮，聞名救厄者，我今自歸依，世間慈悲父，唯愿必定來，免我三毒苦，施我今世樂，及與大涅槃。

（唸誦三次。然而這四句偈頌，前兩句是正式的祈請，后兩句是總結。在祈請中又分為兩部分，第一句是總的祈請，第二句是分別的祈請。第一句又分為兩部分，第一小句只是為自己祈請，後面的三小句是普遍為自己和他人祈請。所說的『苦厄』，指的是六根的患病。『覆一切』，指的是覆蓋十法界。『普放』，是祈請放出大智慧的光芒，消除愚癡的黑暗。接下來是分別祈請，分別標明三種業障。『毒害苦』指的是業障。兩種業障就像經文所說的那樣。『大樂』就是涅槃，涅槃就是三德。三德能夠破除三種業障。接下來的兩行是總結祈請，就像經文所說的那樣。『慈悲父』等等的含義，還需要進一步探尋。經疏中說，好好唸誦這四句偈頌的人，能夠成為轉變業障的因緣，也是進入觀想相應的根本。所以需要略微瞭解，仍然需要一一按照經疏的含義來理解。

【English Translation】 English version There is no doubt that one can achieve Buddhahood by relying on the root. The commentary explains that the initial mantra breaks the afflictions, and the six-syllable mantra breaks the karmic retribution. Each has scriptural proof. Because these three mantras can each break the three obstacles, they can be discussed interchangeably. Now that you have a general understanding, you should consider and plan for yourself. Among the ten types of people, to which position does your mind belong? Which obstacle do you want to eliminate? What do you hope to achieve? Furthermore, eliminating obstacles should start with the most severe. If the most severe obstacle is eliminated, the lighter ones will disappear along with it. Resolve to be diligent and do not doubt yourself. Are the true Dharma seals of the Buddhas of the three worlds false? When about to recite the mantra, first kneel facing each other, join palms, and with one mind and one intention, recite the names of the Three Jewels (Buddha, Dharma, Sangha) and Avalokiteśvara (Guanshiyin) three times (the commentary says that reciting the Three Jewels three times represents the elimination of the three obstacles, and the voices of the assembly should rise and fall together at the same time, without causing noisy confusion that disturbs the mind).

Namo Buddha (Homage to the Buddha), Namo Dharma (Homage to the Dharma), Namo Sangha (Homage to the Sangha). Namo Avalokiteśvara Bodhisattva Mahasattva (Homage to Avalokiteśvara Bodhisattva, the great Bodhisattva). The Greatly Compassionate and Renowned One who Saves from Suffering and Calamities (after reciting three times, recite again):

'May you save me from suffering and calamities, may your great compassion cover all, may you universally emit pure and bright light, may you eliminate the darkness of ignorance, in order to avoid the suffering of poison and harm, afflictions and all diseases, may you surely come to my place, bestow upon me great peace and happiness, I now bow my head and pay homage to the one who saves from calamities upon hearing their name, I now take refuge in the compassionate father of the world, may you surely come and free me from the suffering of the three poisons, bestow upon me happiness in this life, and great Nirvana.'

(Recite three times. However, these four verses, the first two are the formal request, and the last two are the conclusion. Within the request, there are two parts: the first verse is the general request, and the second verse is the specific request. The first verse is further divided into two parts: the first phrase is only a request for oneself, and the following three phrases are universally for oneself and others. The 'suffering and calamities' refer to the ailments of the six senses. 'Cover all' refers to covering the ten realms. 'Universally emit' is a request to emit the light of great wisdom to eliminate the darkness of ignorance. Next is the specific request, specifically marking the three obstacles. 'Suffering of poison and harm' refers to karmic obstacles. The two obstacles are as described in the text. 'Great happiness' is Nirvana, and Nirvana is the three virtues. The three virtues can break the three obstacles. The next two lines are the concluding request, as described in the text. The meaning of 'compassionate father' and so on needs further exploration. The commentary says that those who recite these four verses well can become the cause for transforming obstacles, and also the foundation for entering into corresponding contemplation. Therefore, it is necessary to have a slight understanding, and it is still necessary to understand each one according to the meaning of the commentary.

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十種行人。此下經文嘆咒體用。誦時作白佛想)。

白佛言世尊。如是神咒必定吉祥。乃是過去現在未來十方諸佛。大慈大悲陀羅尼印。聞此咒者眾苦永盡。常得安樂遠離八難。得唸佛定現前見佛。我今當說十方諸佛救護眾生神咒。

多耶他　嗚呼膩　摸呼膩　斗婆膩　耽婆膩　安荼詈　盤荼詈　首埤帝　般般荼啰啰　婆私膩　多绖他　伊梨　寐梨　鞮首梨　迦婆梨　佉鞮端耆　旃陀梨摩蹬耆　勒叉勒叉　薩婆薩埵　薩婆婆　耶啤娑訶　多荼咃　伽帝伽帝　膩伽帝　修留毗　修留毗　勒叉勒叉　薩婆薩埵　薩婆婆耶啤　娑訶(或三或七遍結經云)

白佛言世尊。如此神咒。乃是十方三世無量諸佛之所宣說。誦持此咒者。常為諸佛諸大菩薩之所護持。免離怖畏刀杖毒害。及與疾病令得無患。說是語時。毗舍離人平復如本(起　拜已復跪下去例然)。

次誦破惡業障陀羅尼。

爾時世尊憐愍眾生覆護一切。重請觀世音菩薩。說消伏毒害咒。爾時觀世音菩薩。大悲熏心承佛神力。而說破惡業消伏毒害陀羅尼咒。

南無佛陀南無達摩南無僧伽。南無觀世音菩提薩埵摩訶薩埵大慈大悲。唯愿愍我救護苦惱。亦救一切怖畏眾生令得大護。

怛绖他　陀呼膩　摸呼膩　斗婆膩　耽婆膩　

【現代漢語翻譯】 現代漢語譯本： 十種修行之人。（以下經文讚歎神咒的體性和作用，誦讀時觀想自己在向佛稟告）。

稟告佛說：『世尊，這樣的神咒必定吉祥，是過去、現在、未來十方諸佛大慈大悲的陀羅尼印。聽聞此咒的人，所有痛苦永遠止息，常常得到安樂，遠離八種災難，得到唸佛三昧，現前見到佛。我現在應當宣說十方諸佛救護眾生的神咒。』

『多耶他，嗚呼膩，摸呼膩，斗婆膩，耽婆膩，安荼詈，盤荼詈，首埤帝，般般荼啰啰，婆私膩，多绖他，伊梨，寐梨，鞮首梨，迦婆梨，佉鞮端耆，旃陀梨摩蹬耆，勒叉勒叉，薩婆薩埵（一切眾生），薩婆婆耶啤娑訶（愿一切恐懼消除）。』（唸誦三遍或七遍，然後結經云）

稟告佛說：『世尊，如此神咒，是十方三世無量諸佛所宣說的。誦持此咒的人，常為諸佛、諸大菩薩所護持，免離怖畏、刀杖、毒害，以及各種疾病，令得無患。』說完這些話時，毗舍離（Vaishali）的人們恢復如初。（起身，拜謝后復跪下，照例如此）。

接著誦破惡業障陀羅尼（Dharani）。

這時，世尊憐憫眾生，覆護一切，再次請求觀世音菩薩（Avalokiteśvara Bodhisattva）宣說消伏毒害咒。當時，觀世音菩薩大悲心生起，承佛神力，而說破惡業消伏毒害陀羅尼咒。

『南無佛陀（Namo Buddhaya，皈依佛），南無達摩（Namo Dharmaya，皈依法），南無僧伽（Namo Sanghaya，皈依僧）。南無觀世音菩提薩埵摩訶薩埵（Namo Avalokiteśvaraya Bodhisattva Mahasattvaya，皈依觀世音菩薩摩訶薩），大慈大悲。唯愿憐憫我，救護我的苦惱，也救護一切怖畏的眾生，令他們得到大護。』

『怛绖他，陀呼膩，摸呼膩，斗婆膩，耽婆膩。』

【English Translation】 English version: Ten kinds of practitioners. (The following scriptures praise the substance and function of the mantra. When reciting, visualize offering to the Buddha).

Reporting to the Buddha: 'World Honored One, such a divine mantra is certainly auspicious. It is the Dharani seal of great compassion of all Buddhas of the past, present, and future in the ten directions. Those who hear this mantra will have all suffering cease forever, constantly attain peace and happiness, stay away from the eight difficulties, attain the Samadhi of Buddha-Recitation, and see the Buddha appear before them. I shall now speak of the divine mantra of the Buddhas of the ten directions who rescue and protect sentient beings.'

'Tad-yata, wu hu ni, mo hu ni, dou po ni, dan po ni, an tu li, pan tu li, shou pi di, ban ban tu la la, po si ni, ta die ta, yi li, mei li, ti shou li, jia po li, qie ti duan qi, zhan tuo li mo deng qi, laksha laksha, sarva sattva (all sentient beings), sarva bhaya bhi svaha (may all fears be eliminated).' (Recite three or seven times, then conclude the sutra)

Reporting to the Buddha: 'World Honored One, such a divine mantra is proclaimed by the countless Buddhas of the ten directions and the three periods of time. Those who recite and uphold this mantra will always be protected by all Buddhas and great Bodhisattvas, be freed from fear, weapons, poisons, and all kinds of diseases, and be free from suffering.' When these words were spoken, the people of Vaishali (Vaishali) recovered as before. (Rise, bow, and kneel again as usual).

Next, recite the Dharani (Dharani) for breaking evil karmic obstacles.

At this time, the World Honored One, out of compassion for sentient beings and to protect all, again requested Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva) to speak the mantra for subduing and eliminating poisons. At that time, Avalokiteśvara Bodhisattva, with great compassion in his heart, relying on the Buddha's divine power, spoke the Dharani mantra for breaking evil karma and subduing and eliminating poisons.

'Namo Buddhaya (Namo Buddhaya, Homage to the Buddha), Namo Dharmaya (Namo Dharmaya, Homage to the Dharma), Namo Sanghaya (Namo Sanghaya, Homage to the Sangha). Namo Avalokiteśvaraya Bodhisattva Mahasattvaya (Namo Avalokiteśvaraya Bodhisattva Mahasattvaya, Homage to Avalokiteśvara Bodhisattva Mahasattva), with great compassion. May you have compassion on me, rescue me from suffering, and also rescue all fearful sentient beings, so that they may obtain great protection.'

'Tad-yata, tuo hu ni, mo hu ni, dou po ni, dan po ni.'

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阿婆熙　摸呼脂　分荼梨　槃荼梨　輸鞞帝　般荼啰　婆私膩　休樓休樓　分荼利　兜樓　兜樓　般荼梨　周樓周樓　膩般荼梨　豆富豆富　般荼啰婆私膩　矧墀　躎墀　膩躎墀　薩婆阿婆耶羯多　薩婆咺婆　娑陀伽　阿婆耶卑　離陀　閉殿　娑訶

一切怖畏一切毒害。一切惡鬼虎狼師子。聞此咒時。口即閉塞不能為害。破梵行人作十惡業。聞此咒時。蕩除糞穢還得清凈。設有業障濁惡不善。稱觀世音菩薩誦持此咒。即破業障現前見佛。

次誦六字章句陀羅尼　南無佛　南無法　南無僧　南無釋迦牟尼佛　南無觀世音菩薩摩訶薩　我今當誦大吉祥六字章句救苦神咒

多绖他　安陀詈　般陀詈　枳由詈　檀陀詈　膻陀詈　底耶婆陀　耶賒婆陀　頗羅膩祇毗質雌　難多詈　婆伽詈　阿盧禰　薄鳩詈　摸鳩隸　兜毗隸　娑訶

爾時世尊說是神咒已。告阿難言。若善男子善女人四部弟子。得聞觀世音菩薩名號。並受持讀誦六字章句。若行曠野。迷失道徑。誦此咒故。觀世音菩薩大悲熏心化為人像。示其道路令得安隱。乃至獲大善利消伏毒害。今世後世不吉祥事。永盡無餘。持戒精進念定總持皆悉足具。

第八披陳懺悔

咒竟。當自憶念先罪起大怖畏。未有惡業不招苦報。禪門云。行者思

【現代漢語翻譯】 現代漢語譯本 阿婆熙（Apahe）：意義不明 摸呼脂（Muhu Zhi）：意義不明 分荼梨（Fen Tu Li）：白蓮花 槃荼梨（Pan Tu Li）：白蓮花 輸鞞帝（Shu Bi Di）：意義不明 般荼啰（Pan Tu Luo）：白色 婆私膩（Po Si Ni）：意義不明 休樓休樓（Xiu Lou Xiu Lou）：意義不明 分荼利（Fen Tu Li）：白蓮花 兜樓（Dou Lou）：意義不明 兜樓（Dou Lou）：意義不明 般荼梨（Pan Tu Li）：白蓮花 周樓周樓（Zhou Lou Zhou Lou）：意義不明 膩般荼梨（Ni Pan Tu Li）：意義不明 豆富豆富（Dou Fu Dou Fu）：意義不明 般荼啰婆私膩（Pan Tu Luo Po Si Ni）：白色，意義不明 矧墀（Shen Chi）：意義不明 躎墀（Nian Chi）：意義不明 膩躎墀（Ni Nian Chi）：意義不明 薩婆阿婆耶羯多（Sa Po A Po Ye Jie Duo）：一切無畏 薩婆咺婆（Sa Po Xuan Po）：一切恐怖 娑陀伽（Suo Tuo Qie）：意義不明 阿婆耶卑（A Po Ye Bei）：無畏 離陀（Li Tuo）：意義不明 閉殿（Bi Dian）：意義不明 娑訶（Suo He）：成就

一切怖畏，一切毒害，一切惡鬼虎狼師子，聞此咒時，口即閉塞不能為害。破梵行人作十惡業，聞此咒時，蕩除糞穢還得清凈。設有業障濁惡不善，稱觀世音菩薩（Guan Shi Yin Pu Sa）誦持此咒，即破業障現前見佛。

次誦六字章句陀羅尼：南無佛（Na Mo Fo），南無法（Na Mo Fa），南無僧（Na Mo Seng），南無釋迦牟尼佛（Na Mo Shi Jia Mou Ni Fo），南無觀世音菩薩摩訶薩（Na Mo Guan Shi Yin Pu Sa Mo He Sa），我今當誦大吉祥六字章句救苦神咒

多绖他（Duo Die Ta）：即說咒曰 安陀詈（An Tuo Li）：意義不明 般陀詈（Pan Tuo Li）：意義不明 枳由詈（Zhi You Li）：意義不明 檀陀詈（Tan Tuo Li）：意義不明 膻陀詈（Shan Tuo Li）：意義不明 底耶婆陀（Di Ye Po Tuo）：意義不明 耶賒婆陀（Ye She Po Tuo）：意義不明 頗羅膩祇毗質雌（Po Luo Ni Qi Pi Zhi Ci）：意義不明 難多詈（Nan Duo Li）：意義不明 婆伽詈（Po Qie Li）：意義不明 阿盧禰（A Lu Ni）：意義不明 薄鳩詈（Bo Jiu Li）：意義不明 摸鳩隸（Mo Jiu Li）：意義不明 兜毗隸（Dou Pi Li）：意義不明 娑訶（Suo He）：成就

爾時世尊說是神咒已，告阿難（A Nan）言：若善男子善女人四部弟子，得聞觀世音菩薩（Guan Shi Yin Pu Sa）名號，並受持讀誦六字章句，若行曠野，迷失道徑，誦此咒故，觀世音菩薩（Guan Shi Yin Pu Sa）大悲熏心化為人像，示其道路令得安隱，乃至獲大善利消伏毒害，今世後世不吉祥事，永盡無餘，持戒精進念定總持皆悉足具。

第八披陳懺悔

咒竟，當自憶念先罪起大怖畏，未有惡業不招苦報。禪門云：行者思

【English Translation】 English version Apahe: Meaning unknown Muhu Zhi: Meaning unknown Fen Tu Li: White lotus Pan Tu Li: White lotus Shu Bi Di: Meaning unknown Pan Tu Luo: White Po Si Ni: Meaning unknown Xiu Lou Xiu Lou: Meaning unknown Fen Tu Li: White lotus Dou Lou: Meaning unknown Dou Lou: Meaning unknown Pan Tu Li: White lotus Zhou Lou Zhou Lou: Meaning unknown Ni Pan Tu Li: Meaning unknown Dou Fu Dou Fu: Meaning unknown Pan Tu Luo Po Si Ni: White, meaning unknown Shen Chi: Meaning unknown Nian Chi: Meaning unknown Ni Nian Chi: Meaning unknown Sa Po A Po Ye Jie Duo: All fearlessness Sa Po Xuan Po: All terror Suo Tuo Qie: Meaning unknown A Po Ye Bei: Fearlessness Li Tuo: Meaning unknown Bi Dian: Meaning unknown Suo He: Accomplishment

All fears, all poisons, all evil ghosts, tigers, wolves, and lions, when they hear this mantra, their mouths will be closed and they cannot cause harm. Those who violate pure conduct and commit the ten evil deeds, when they hear this mantra, their filth will be washed away and they will regain purity. If there are karmic obstacles, turbidity, evil, and unwholesomeness, by reciting the name of Avalokiteśvara Bodhisattva (Guan Shi Yin Pu Sa) and upholding this mantra, the karmic obstacles will be broken and one will see the Buddha in the present moment.

Next, recite the six-syllable chapter and verse dharani: Homage to the Buddha (Na Mo Fo), Homage to the Dharma (Na Mo Fa), Homage to the Sangha (Na Mo Seng), Homage to Shakyamuni Buddha (Na Mo Shi Jia Mou Ni Fo), Homage to Avalokiteśvara Bodhisattva Mahasattva (Na Mo Guan Shi Yin Pu Sa Mo He Sa). I will now recite the Great Auspicious Six-Syllable Chapter and Verse Mantra for Saving from Suffering.

Duo Die Ta: Thus it is said An Tuo Li: Meaning unknown Pan Tuo Li: Meaning unknown Zhi You Li: Meaning unknown Tan Tuo Li: Meaning unknown Shan Tuo Li: Meaning unknown Di Ye Po Tuo: Meaning unknown Ye She Po Tuo: Meaning unknown Po Luo Ni Qi Pi Zhi Ci: Meaning unknown Nan Duo Li: Meaning unknown Po Qie Li: Meaning unknown A Lu Ni: Meaning unknown Bo Jiu Li: Meaning unknown Mo Jiu Li: Meaning unknown Dou Pi Li: Meaning unknown Suo He: Accomplishment

At that time, the World Honored One, having spoken this divine mantra, said to Ananda (A Nan): If good men, good women, and the fourfold assembly of disciples hear the name of Avalokiteśvara Bodhisattva (Guan Shi Yin Pu Sa), and receive, uphold, read, and recite the six-syllable chapter and verse, if they are walking in the wilderness and lose their way, by reciting this mantra, Avalokiteśvara Bodhisattva (Guan Shi Yin Pu Sa) will be moved by great compassion and transform into a human form, showing them the way to safety, and even obtaining great benefits, eliminating poisons and harms. In this life and future lives, inauspicious events will be completely eradicated, and the upholding of precepts, diligent progress, mindfulness, concentration, and total retention will all be fully attained.

Eighth, Laying Bare and Repenting

After the mantra is finished, one should recall one's past sins and generate great fear, for there is no evil deed that does not bring suffering. The Zen school says: Practitioners think

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惟。若戒不清凈決須懺悔。是故經云。佛法之中有二健兒。一性不作惡。二作已能悔。今造過知悔名健人也。夫懺名懺謝三寶及一切眾生。悔名慚愧改過求哀。我今此罪若得滅者。于將來時寧失身命終不更犯。如比丘白佛。我寧抱是熾然大火。終不敢毀犯凈戒(此下語出法華三昧)復憶無始所造乃至今生業性雖空果報不失。顛倒因緣起諸重罪。流淚悲泣口宣懺悔(應心念言。我及眾生無始常為三業六根重罪所障。不見諸佛不知出要。低順生死不知妙理。我今雖知猶與眾生同。為一切重罪所障。今對觀音十方佛前。普與眾生歸命懺悔。唯愿加護令障消滅。念已唱云)。

普為法界眾生悉愿。斷除三障歸命懺悔(唱已五體投地心復念云。我與眾生無始來今。由愛見故內計我人外加惡友。不隨喜他一毫之善。唯遍三業廣造眾罪。事雖不廣噁心遍佈。晝夜相續無有間斷。覆覆過失不欲人知。不畏惡道無慚無愧。撥無因果故於今日深信因果。生重慚愧生大怖畏。發露懺悔斷相續心。發菩提心斷惡修善。勤策三業翻昔重過。隨喜凡聖一毫之善。念十方佛有大福慧。能救拔我及諸眾生。從二死海置三德岸。從無始來不知諸法。本性空寂廣造眾惡。今知空寂為求菩提。為眾生故廣修諸善遍斷眾惡。唯愿觀音慈悲攝受)。

【現代漢語翻譯】 現代漢語譯本： 如果戒律不清凈，就必須懺悔。所以經中說：『佛法中有兩種健兒，一是天性不作惡，二是作惡后能悔改。』如今犯錯後知道悔改，就稱為健人。所謂『懺』，就是向三寶及一切眾生懺謝；所謂『悔』，就是慚愧、改過、求哀。我如今所造的罪業，如果能夠滅除，那麼在將來，寧可失去生命，也終不再犯。如同比丘對佛說：『我寧願擁抱熾燃的大火，也終不敢毀犯清凈的戒律。』（以下出自《法華三昧》）又憶念無始以來所造，乃至如今生所造的業，業性雖然是空，但果報不會消失。由於顛倒的因緣，生起各種重罪。流淚悲泣，口中宣說懺悔。（應在心中默唸：我及眾生，無始以來，常被三業六根的重罪所障礙，不見諸佛，不知解脫的要道，沉溺生死，不知妙理。我如今雖然知道，仍然與眾生一樣，被一切重罪所障礙。如今在觀音菩薩、十方諸佛面前，普遍與眾生一起歸命懺悔。唯愿加持護佑，令罪障消滅。唸完后唱誦：）

普遍爲了法界眾生，都希望斷除三障，歸命懺悔。（唱誦完畢后，五體投地，心中再次默唸：我與眾生，從無始以來直到如今，由於愛和邪見，內心算計自我和他人，外在結交惡友，不隨喜他人一毫之善，只是通過身口意三業廣泛造作各種罪惡。事情雖然不大，但噁心遍佈，晝夜相續，沒有間斷，掩蓋過失，不希望別人知道，不畏懼惡道，沒有慚愧之心。否定因果，所以今天深深相信因果，生起深深的慚愧，生起巨大的恐懼。發露懺悔，斷絕相續的惡念，發起菩提心，斷惡修善，勤勉策勵身口意三業，翻轉過去所造的重罪，隨喜凡夫和聖人的一毫之善。憶念十方諸佛有大福德和大智慧，能夠救拔我和一切眾生，從二死（分段生死和變易生死）之海，安置到三德（法身德、般若德、解脫德）的彼岸。從無始以來，不知道諸法的本性是空寂，廣泛造作各種惡業。如今知道空寂，爲了求得菩提，爲了眾生的緣故，廣泛修習各種善業，普遍斷除各種惡業。唯愿觀音菩薩慈悲攝受。）

【English Translation】 English version: If the precepts are not pure, one must repent. Therefore, the sutra says: 'In the Buddha-dharma, there are two brave people: one is by nature not to do evil, and the other is to repent after doing evil.' Now, knowing to repent after committing a mistake is called a brave person. 'Repentance' (懺, Chàn) means to confess and thank the Three Jewels (三寶, Sānbǎo) and all sentient beings; 'Remorse' (悔, Huǐ) means to be ashamed, to correct mistakes, and to beg for forgiveness. If the sins I have committed now can be eradicated, then in the future, I would rather lose my life than commit them again. It is like the Bhikshu (比丘, Bǐqiū) saying to the Buddha: 'I would rather embrace the blazing fire than dare to violate the pure precepts.' (The following is from the Samadhi of the Lotus Flower Sutra《法華三昧》, Fǎhuá Sānmèi) And remembering the karma created from beginningless time until this life, although the nature of karma is empty, the retribution will not disappear. Due to inverted causes and conditions, various serious sins arise. Shedding tears and weeping, verbally confessing repentance. (One should silently recite in one's heart: I and all sentient beings, from beginningless time, have always been obstructed by the serious sins of the three karmas (三業, Sānyè) and the six senses (六根, Liùgēn), not seeing the Buddhas, not knowing the essential path to liberation, sinking into birth and death, not knowing the wonderful truth. Although I know now, I am still the same as sentient beings, obstructed by all serious sins. Now, before Avalokiteśvara (觀音, Guānyīn) and the Buddhas of the ten directions, I universally repent with all sentient beings. May they bless and protect us, so that the obstacles may be eliminated. After reciting, chant:)

Universally for all sentient beings in the Dharma realm, may they all eliminate the three obstacles (三障, Sānzhàng) and take refuge in repentance. (After chanting, prostrate with the five limbs touching the ground, and silently recite in the heart again: I and all sentient beings, from beginningless time until now, due to love and wrong views, internally calculating self and others, externally associating with evil friends, not rejoicing in even a hair's breadth of goodness in others, but only widely creating various sins through the three karmas of body, speech, and mind. Although the matters are not great, the evil mind pervades, continuing day and night without interruption, covering up faults, not wanting others to know, not fearing evil paths, without shame or remorse. Denying cause and effect, therefore today I deeply believe in cause and effect, giving rise to deep shame, giving rise to great fear. Revealing repentance, cutting off the continuous evil thoughts, generating Bodhicitta (菩提心, Pútíxīn), cutting off evil and cultivating goodness, diligently encouraging the three karmas, reversing the heavy sins of the past, rejoicing in even a hair's breadth of goodness in ordinary people and sages. Remembering that the Buddhas of the ten directions have great merit and great wisdom, able to save me and all sentient beings, from the sea of the two deaths (分段生死, fēn duàn shēngsǐ and 變易生死, biànyì shēngsǐ), placing us on the shore of the three virtues (三德, sāndé) (Dharmakaya (法身, Fǎshēn), Prajna (般若, Bōrě), and Liberation (解脫, Jiětuō)). From beginningless time, not knowing that the inherent nature of all dharmas is emptiness and stillness, widely creating various evil deeds. Now knowing emptiness and stillness, for the sake of seeking Bodhi (菩提, Pútí), for the sake of sentient beings, widely cultivating various good deeds, universally cutting off various evil deeds. May Avalokiteśvara (觀音, Guānyīn) compassionately receive us.)

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至心懺悔比丘(某甲)稽首。歸命十方三世三寶。本師釋迦牟尼佛等。上所奉請諸佛賢聖。大悲觀世音菩薩。憐愍覆護受我奉請。顯現道場受我懺悔。比丘(某甲)等。為法界沉淪苦趣一切眾生。發菩提心行菩薩道。但以三業六根多諸罪累三障厚重。菩提行愿不得現前。不能自利利人深自克責。今日奉請諸佛賢聖。大悲觀世音菩薩摩訶薩等。懺悔過去今生及未來世。一切惡業三業六根。三障三毒自有身來。流浪六道處處受形。內無慧眼外近惡人。開放逸門造生死業。枝條華葉遍滿三界。二十五有無不受生。輪環無際相續無窮。偶得人身犯諸重戒。一切諸犯輕重篇聚。多有毀犯違逆十方。三世諸佛清凈妙戒。若不懺悔當墮阿鼻大地獄中。畜生餓鬼阿修羅道。天上人間受無量苦。輪迴六道無解脫期。今日嚴凈道場。誠心懺悔不敢覆藏。唯愿尊者觀世音菩薩摩訶薩。顯現道場放勝光明。照觸身心令得清凈。一一戒根還得如故。興隆三寶起護法心起護戒心起四攝心。起慈忍心心如金剛。愿不更犯已犯之罪。與法界眾生俱同懺悔。盡未來際常得修習菩提行愿。生生常處凈佛國土。三障永除絕三惡道。永離眾苦成無上道。虛空有盡我願無窮。法性有邊願心無極。盡入如來愿性海中(懺悔發願已歸命禮三寶)。

第九禮拜

【現代漢語翻譯】 現代漢語譯本： 至心懺悔，比丘（某甲）稽首（叩頭）。歸命十方三世一切佛、法、僧三寶。歸命本師釋迦牟尼佛等。向上奉請的諸佛賢聖。歸命大悲觀世音菩薩。祈願您憐憫覆護，接受我的奉請。顯現於此道場，接受我的懺悔。比丘（某甲）等，爲了法界沉淪於苦難中的一切眾生，發菩提心，行菩薩道。但因為身、口、意三業和眼、耳、鼻、舌、身、意六根，累積了諸多罪業，三障（煩惱障、業障、報障）深重，菩提行愿無法顯現於前，不能夠自利利他，我深深地自我責備。今日奉請諸佛賢聖，大悲觀世音菩薩摩訶薩等，懺悔過去、今生以及未來世的一切惡業，懺悔三業和六根所造的罪業，懺悔三障和貪、嗔、癡三毒。自從我有了身軀以來，流浪於六道之中，處處受生。內在沒有智慧之眼，外在親近惡人，開放放逸之門，造作生死之業。罪業的枝條華葉遍滿三界，二十五有（三界中的二十五種有情存在的處所）沒有不受生的。生死輪迴無邊無際，相續無窮。偶然得到人身，卻觸犯了各種重戒。一切諸種違犯，無論是輕是重，篇聚所列，多有毀犯，違逆了十方三世諸佛的清凈妙戒。如果我不懺悔，當墮入阿鼻大地獄中，以及畜生、餓鬼、阿修羅道。即使生於天上人間，也要承受無量的痛苦。輪迴於六道之中，沒有解脫之期。今日我嚴凈道場，誠心懺悔，不敢有絲毫隱瞞。唯愿尊者觀世音菩薩摩訶薩，顯現於此道場，放出殊勝光明，照觸我的身心，令我得到清凈。使我每一條戒根都恢復如初。興隆三寶，發起護法之心，發起護戒之心，發起四攝（佈施、愛語、利行、同事）之心，發起慈忍之心，使我的心如同金剛一般堅定。愿我不再重犯已經犯下的罪過，與法界眾生一同懺悔。盡未來際，常常能夠修習菩提行愿，生生世世常處於清凈的佛國土。三障永遠消除，斷絕三惡道，永遠脫離一切痛苦，成就無上佛道。虛空有窮盡之時，我的願力沒有窮盡之時。法性有邊際，我的願心沒有邊際。愿我完全進入如來的愿性海中。（懺悔發願完畢，歸命頂禮三寶）。 第九禮拜

【English Translation】 English version: With utmost sincerity, the Bhiksu (so-and-so) bows his head. I take refuge in the Triple Gem (Buddha, Dharma, Sangha) of the ten directions and three times (past, present, and future). I take refuge in my original teacher, Sakyamuni Buddha (the founder of Buddhism), and all the Buddhas and sages who have been invited above. I take refuge in the Great Compassionate Avalokitesvara Bodhisattva (the Bodhisattva of compassion). May you have compassion and protect me, accept my invitation, manifest in this sacred place, and accept my repentance. The Bhiksu (so-and-so) and others, for the sake of all sentient beings in the Dharma realm who are sinking in suffering, generate the Bodhi mind (the mind of enlightenment) and practice the Bodhisattva path. However, due to the accumulation of numerous sins through the three karmas (body, speech, and mind) and the six senses (eye, ear, nose, tongue, body, and mind), and the heavy burden of the three obstacles (afflictions, karma, and retribution), the Bodhi practice and vows cannot manifest before me, and I am unable to benefit myself and others. I deeply reproach myself. Today, I invite all the Buddhas and sages, the Great Compassionate Avalokitesvara Bodhisattva Mahasattva (a great being), and others, to repent for all the evil karma of the past, present, and future lives, to repent for the sins committed by the three karmas and the six senses, and to repent for the three obstacles and the three poisons (greed, hatred, and delusion). Since I have had this body, I have wandered in the six realms (hell, hungry ghosts, animals, asuras, humans, and devas), and have been reborn everywhere. Internally, I lack the eye of wisdom; externally, I am close to evil people. I have opened the gate of indulgence and created the karma of birth and death. The branches, flowers, and leaves of my sins fill the three realms (desire realm, form realm, formless realm), and there is no existence among the twenty-five existences (various realms of existence in the three realms) where I have not been born. The cycle of birth and death is boundless and endless. By chance, I obtained a human body, but I have violated various major precepts. All kinds of violations, whether light or heavy, listed in the categories, have been committed, violating the pure and wonderful precepts of the Buddhas of the ten directions and three times. If I do not repent, I will fall into the Avici Great Hell (the lowest level of hell), and into the realms of animals, hungry ghosts, and asuras. Even if I am born in the heavens or the human realm, I will suffer immeasurable pain. I will be trapped in the cycle of the six realms without any hope of liberation. Today, I purify this sacred place, repent sincerely, and dare not conceal anything. I only wish that the Venerable Avalokitesvara Bodhisattva Mahasattva would manifest in this sacred place, emit supreme light, illuminate my body and mind, and purify me. May every root of my precepts be restored to its original state. May I promote the Triple Gem, generate the mind of protecting the Dharma, generate the mind of protecting the precepts, generate the four embracing qualities (giving, kind speech, beneficial action, and cooperation), and generate the mind of loving-kindness and forbearance. May my mind be as firm as a diamond. I vow not to repeat the sins I have already committed, and to repent together with all sentient beings in the Dharma realm. For the rest of my future lives, may I always be able to practice the Bodhi path and vows, and may I always be in the pure Buddha lands in every life. May the three obstacles be forever eliminated, may the three evil paths be cut off, may I be forever free from all suffering, and may I attain the supreme enlightenment. The void may have an end, but my vows have no end. The Dharma nature may have a boundary, but my vow mind has no boundary. May I completely enter the Tathagata's (Buddha's) ocean of vow nature. (Having completed the repentance and vows, I take refuge and prostrate to the Triple Gem). Ninth prostration

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百錄云。一心禮上所請三寶(禮拜事儀理觀。並運念偈等並如前)禮竟如法行道。或三或七旋繞時口稱。

南無佛　南無法　南無僧　南無本師釋迦牟尼佛　南無無量壽佛　南無過去七佛　南無十方諸佛　南無觀世音菩薩　南無大勢至菩薩　南無十方一切菩薩摩訶薩

(或七稱或三稱當隨意。補助儀云。欲行道時更須正立。想此道場猶如法界。十方三寶畟塞虛空。以次回身旋繞法座。十方三寶心性寂滅。影現十方心想如夢。梵聲如響勿令心散。旋竟三自歸依)。

自歸於佛當愿眾生。體解大道發無上心(說竟作禮復言)。

自歸於法當愿眾生。深入經藏智慧如海(說竟作禮復言)。

自歸於僧當愿眾生。統理大眾一切無礙和南聖眾(作禮)。

第十誦經

百錄云。令一人登高座。唱誦請觀音經(法華三昧云。夫誦經之法。當使文句分明音聲辯了。不寬不急。系緣經中文句。如對文不異。不得謬誤。次當靜心了。音聲性空猶如谷響。雖不得音聲而心歷歷照諸句義。言辭辯了。運此法音充滿法界。供養三寶普施眾生。令入大乘一實境界。順此經意應令十種行人。各得消伏毒害。悉入大涅槃海)百錄云。午前初夜施上方法。余坐禪禮佛依常法。是為一日一夜規矩。至第二乃

【現代漢語翻譯】 現代漢語譯本 百錄中說，一心禮拜以上所請的三寶（禮拜的儀軌和理觀，以及運念偈等都和前面一樣）。禮拜完畢后，如法地進行行道，或者繞佛三圈或者七圈，口中稱念： 南無佛（皈依佛） 南無法（皈依法） 南無僧（皈依僧） 南無本師釋迦牟尼佛（皈依本師釋迦牟尼佛） 南無無量壽佛（皈依無量壽佛） 南無過去七佛（皈依過去七佛） 南無十方諸佛（皈依十方諸佛） 南無觀世音菩薩（皈依觀世音菩薩） 南無大勢至菩薩（皈依大勢至菩薩） 南無十方一切菩薩摩訶薩（皈依十方一切菩薩摩訶薩） （或者稱念七遍，或者稱念三遍，應當隨自己的意願。補助儀中說，想要行道的時候，更需要端正站立，觀想此道場猶如法界，十方三寶充滿虛空。依次轉身圍繞法座，十方三寶的心性寂滅，影像顯現在十方，心想如同夢幻。梵音如同迴響，不要讓心散亂。繞行完畢后，進行三自皈依）。 自皈依佛，當愿眾生，體解大道，發無上心（說完後作禮，再次說）： 自皈依法，當愿眾生，深入經藏，智慧如海（說完後作禮，再次說）： 自皈依僧，當愿眾生，統理大眾，一切無礙，和南聖眾（作禮）。 第十，誦經 百錄中說，讓一個人登上高座，唱誦請觀音經（《法華三昧》中說，誦經的方法，應當使文句分明，音聲清楚明白，不快不慢，專注于經文中的文句，如同面對經文一樣，不得有謬誤。其次應當靜心了知，音聲的本性是空性的，如同山谷的迴響。雖然不執著于音聲，但是心中歷歷分明地照見各個句子的含義，言辭清楚明白。運用這種法音充滿法界，供養三寶，普遍施予眾生，使他們進入大乘一實境界。順應這部經的意義，應當使十種行人，各自消除毒害，全部進入大涅槃海）。百錄中說，上午和初夜施行以上方法，其餘時間坐禪禮佛，依照通常的方法。這就是一日一夜的規矩。到第二天...

【English Translation】 English version The Bailu says: With one mind, prostrate to the Three Jewels requested above (the rituals and rational contemplation of prostration, as well as the verses of mindful recitation, are all as before). After prostration, practice the Way according to the Dharma, either circling three or seven times, reciting: 'Namo Buddha (Homage to the Buddha), Namo Dharma (Homage to the Dharma), Namo Sangha (Homage to the Sangha), Namo Fundamental Teacher Shakyamuni Buddha (Homage to Fundamental Teacher Shakyamuni Buddha), Namo Amitabha Buddha (Homage to Amitabha Buddha), Namo Past Seven Buddhas (Homage to the Past Seven Buddhas), Namo Buddhas of the Ten Directions (Homage to the Buddhas of the Ten Directions), Namo Avalokiteshvara Bodhisattva (Homage to Avalokiteshvara Bodhisattva), Namo Mahasthamaprapta Bodhisattva (Homage to Mahasthamaprapta Bodhisattva), Namo All Bodhisattvas Mahasattvas of the Ten Directions (Homage to All Bodhisattvas Mahasattvas of the Ten Directions).' (Recite either seven times or three times, according to your own will. The supplementary ritual says: When about to practice the Way, one must stand upright, visualizing this Bodhimanda as the Dharmadhatu, the Three Jewels of the ten directions filling the void. In turn, turn around the Dharma seat. The mind-nature of the Three Jewels of the ten directions is quiescent and extinct, the images appearing in the ten directions, the mind thinking like a dream. The Brahma sound is like an echo, do not let the mind be scattered. After circling, take the Three Refuges). 'I take refuge in the Buddha, may all sentient beings understand the Great Way and generate the unsurpassed mind (after saying this, make a prostration and say again):' 'I take refuge in the Dharma, may all sentient beings deeply enter the Sutra Treasury and have wisdom like the sea (after saying this, make a prostration and say again):' 'I take refuge in the Sangha, may all sentient beings lead the great assembly, be free from all obstacles, and pay homage to the Holy Assembly (make a prostration).' Tenth, Reciting Sutras The Bailu says: Have one person ascend the high seat and chant the 'Please Guan Yin Sutra' (The 'Lotus Samadhi' says: The method of reciting sutras should be such that the sentences are clear, the voice is distinct and articulate, neither too fast nor too slow, focusing on the sentences in the sutra, as if facing the text itself, without any errors. Next, one should quietly understand that the nature of sound is empty, like an echo in a valley. Although not attached to the sound, the mind clearly illuminates the meaning of each sentence, the words are clear and articulate. Use this Dharma sound to fill the Dharmadhatu, make offerings to the Three Jewels, and universally bestow it upon sentient beings, enabling them to enter the Great Vehicle's Realm of True Reality. In accordance with the meaning of this sutra, it should enable the ten types of practitioners to each eliminate poisons and enter the Great Nirvana Sea). The Bailu says: In the morning and early evening, apply the above methods. At other times, practice meditation and prostration to the Buddha according to the usual methods. This is the rule for one day and one night. Until the second day...

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至七七日亦復如是。輔行雲。余謂四時。必依常儀不可廢也。正意竟。

勸修第三

止觀問曰。上三三昧皆有勸修。此何獨無。答六蔽非道為解脫道。若更勸修失旨逾甚。今何特違止觀而立勸修也。然隨自意凡約四法論修。何妨勸善乎。彼不勸之旨已在答文。今別約依經方法。經中佛自勸修。豈關人情。經云。此陀羅尼名灌頂章句。無上梵行必定吉祥大功德海。眾生聞者獲大善利。應當闇誦(疏指此為勸修也)。一經備揚大悲施無畏者。唸佛三昧功德寶幢。欲得現身見觀世音。欲見釋迦無比色像。欲于毛端見無數佛。欲于現身見八十億諸佛皆來授手。為得大悲無畏功德。乃至現身發無忘旋陀羅尼。一切善愿皆得成就。後生佛前長與苦別。如是稱善令受持此咒。滅三障者。毗舍離人六根重病即得平復。饑饉王難惡獸盜賊。牢獄枷杻羅剎毒藥。刀劍生難四百四病。一時不起(報也)破梵行人作十惡業。聞此咒時蕩除糞穢還得清凈。過去業緣現造眾惡。惡業惡行不善惡聚。極重惡業斯那比丘。往昔惡行殺生無量。皆得消滅(業也)斷除三毒根成佛道無疑。大火從四面來焚燒己身。龍王降雨。設火焚身節節疼痛。三誦此咒即得除愈。不被繫縛。長貪慾瞋恚愚癡三毒等畏。譬如猛風吹去重云。即得消伏(煩惱也)失

【現代漢語翻譯】 現代漢語譯本： 至七七日（指第七個七天，即四十九天）也同樣如此。《輔行記》中說：『我認為四季（指春夏秋冬）必須依照常規，不可廢棄。』這是對『正意』的完整解釋。

勸修第三

止觀問道：『以上的三種三昧（指三種禪定）都有勸人修習的內容，為什麼唯獨這個沒有？』回答說：『六蔽（指貪、嗔、癡、慢、疑、不正見）並非通往解脫的道路，如果再勸人修習，就更加偏離了宗旨。』現在為什麼要特別違背止觀的原則而設立勸修呢？然而，隨順自己的意願，大致用四種方法來談論修習，勸人行善又有什麼妨礙呢？不勸人修習的宗旨已經在回答中說明了。現在另外依據經典的方法。經典中佛陀親自勸人修習，這與人情世故無關。經典上說：『這個陀羅尼（Dharani，總持、咒語）名叫灌頂章句，是無上的梵行（Brahma-caryā，清凈行），必定吉祥，是大功德海。眾生聽聞者能獲得巨大的善利，應當暗中背誦（疏鈔認為這是勸修）。』一部經中全面讚揚了大悲施無畏者（指觀世音菩薩）。唸佛三昧是功德寶幢。想要現身見到觀世音菩薩，想要見到釋迦牟尼佛無比的色身形象，想要在一根毫毛的末端見到無數的佛，想要在現世見到八十億諸佛都來授手，爲了獲得大悲無畏的功德，乃至現身發起無忘旋陀羅尼，一切善愿都能成就，後世生在佛前，永遠與痛苦告別。這樣稱讚善事，令人受持這個咒語，能滅除三障（指業障、報障、煩惱障）。毗舍離（Vaisali，古印度城市）的人們，六根（指眼、耳、鼻、舌、身、意）患有重病，立刻就能痊癒。饑荒、王難、惡獸、盜賊、牢獄、枷鎖、羅剎（Rakshasa，惡鬼）、毒藥、刀劍等災難，以及四百零四種疾病，一時都不會發生（這是果報）。破壞梵行的人，造作十惡業（指殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），聽聞這個咒語時，能盪滌清除糞穢，重新獲得清凈。過去世的業緣，現在造作各種惡事，惡業、惡行、不善的惡行聚集，極重的惡業，斯那（Sina）比丘，往昔的惡行是殺生無數，都能消滅（這是業障）。斷除貪、嗔、癡三種毒根，成就佛道無疑。大火從四面八方來焚燒自身，龍王（Nāga，護法神）降雨，即使火焚燒身體，每一節都疼痛，三次誦持這個咒語，就能立即痊癒，不被束縛。長久的貪慾、瞋恚、愚癡等三種毒的畏懼，譬如猛烈的風吹去厚重的云，立即就能消散平息（這是煩惱障）。失去……

【English Translation】 English version: It is the same until the seventh seventh day (referring to the forty-ninth day). Fu Xing Ji says: 'I believe that the four seasons (referring to spring, summer, autumn, and winter) must follow the usual rituals and cannot be abandoned.' This is a complete explanation of 'correct intention'.

Encouragement to Practice, Chapter Three

Zhi Guan asks: 'The above three samadhis (referring to three types of meditation) all have encouragements to practice. Why is this one the only one without it?' The answer is: 'The six obscurations (referring to greed, hatred, ignorance, pride, doubt, and wrong views) are not the path to liberation. If one further encourages practice, it deviates even more from the purpose.' Why is encouragement to practice established now in particular, violating the principles of Zhi Guan? However, following one's own intention, generally discussing practice using four methods, what harm is there in encouraging good deeds? The purpose of not encouraging practice has already been explained in the answer. Now, it is based on the method of the scriptures. In the scriptures, the Buddha personally encourages practice, which has nothing to do with human affairs. The scripture says: 'This Dharani (mantra) is called the Crown-Anointing Verse, the supreme Brahma-caryā (pure conduct), certainly auspicious, and a great ocean of merit. Sentient beings who hear it will obtain great benefits and should recite it secretly (the commentary points to this as encouragement to practice).' One scripture fully praises the Great Compassionate Giver of Fearlessness (referring to Avalokiteśvara Bodhisattva). Recitation of the Buddha Samadhi is a treasure banner of merit. Those who wish to see Avalokiteśvara Bodhisattva manifest in person, who wish to see the unparalleled form of Shakyamuni Buddha, who wish to see countless Buddhas on the tip of a hair, who wish to see eighty billion Buddhas come to bestow their hands in this life, in order to obtain the merit of great compassion and fearlessness, and even to generate the Unforgettable Revolving Dharani in this life, all good wishes can be fulfilled, and in future lives, they will be born before the Buddha and forever be separated from suffering. Praising good deeds in this way, causing people to uphold this mantra, can eliminate the three obstacles (referring to karmic obstacles, retributive obstacles, and afflictive obstacles). The people of Vaisali (an ancient Indian city) who suffer from severe illnesses in their six senses (referring to eyes, ears, nose, tongue, body, and mind) will immediately be healed. Famine, royal calamities, evil beasts, thieves, prisons, shackles, Rakshasas (evil spirits), poisons, swords, and other disasters, as well as the four hundred and four diseases, will not arise at all (this is retribution). Those who violate Brahma-caryā and commit the ten evil deeds (referring to killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views), when they hear this mantra, can wash away the filth and regain purity. Past karmic conditions, present creation of various evil deeds, evil karma, evil conduct, and accumulations of unwholesome evil, extremely heavy evil karma, the bhikshu (monk) Sina, whose past evil conduct was countless killings, can all be eliminated (this is karmic obstacle). Cutting off the three poisons of greed, hatred, and ignorance, there is no doubt that one will achieve Buddhahood. If a great fire comes from all directions to burn one's body, and the Nāga (dragon king, protector deity) sends down rain, even if the fire burns the body and every joint is painful, reciting this mantra three times will immediately be healed and not be bound. The fear of prolonged greed, hatred, ignorance, and other three poisons, like a strong wind blowing away heavy clouds, will immediately be dissipated and subdued (this is afflictive obstacle). Losing...

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國亡妻冤憎會苦。三塗八難皆得解脫。稱歎無盡。又偈云。一切惡人惡口者。違逆此咒起不善。現身白癩膿血流。后墮地獄長夜苦。是故應當慈心護。受持讀誦灌頂句。地獄清凈如蓮華。餓鬼破碎無八難。蓮華化生為父母。心凈柔軟無塵垢。嗚呼諸佛慈音如此。稱讚誠實不虛。愿再讀再思勇發道意。少切大報。當須一一約十種行人乃至等覺。生善滅惡明經力用。廣如經說。略勸修竟。已上擬經三分。歸向流佈偈。

十方大悲海　　佛法賢聖僧 　護世觀世音　　能施無畏者 　我集吉祥句　　利益初心人 　唯愿賜所加　　在所常流佈

請觀世音菩薩消伏毒害陀羅尼三昧儀

【現代漢語翻譯】 現代漢語譯本：國家覆滅、妻子受冤、怨憎相會之苦，三塗（地獄、餓鬼、畜生）八難（八種難以見佛聞法的障礙）皆得解脫。稱揚讚歎，無有窮盡。又有偈語說：『一切惡人、惡語傷人者，違背此咒語而生起不善之心，現世就會身生白癩，膿血流淌，死後墮入地獄，遭受長夜之苦。』因此，應當以慈悲之心守護此咒，受持讀誦這灌頂之句。地獄也會變得清凈如蓮花，餓鬼道的痛苦也會破碎，不再有八難。蓮花化生作為父母，心凈柔軟，沒有塵垢。嗚呼！諸佛慈悲的聲音就是如此，稱揚讚歎真實不虛。愿再三讀誦，再三思索，勇猛地發起菩提之心。稍作努力，就能得到巨大的回報。應當一一對應十種修行之人，乃至等覺菩薩，生起善念，滅除惡業，彰顯經文的力量和作用，詳細內容如經文所說。簡略地勸勉修行完畢。以上內容擬作經文的三分（序分、正宗分、流通分），以下是歸向和流通的偈語。

十方大慈大悲的佛、法、賢聖僧， 護佑世間的觀世音菩薩，能施予眾生無畏的救度者。 我彙集這些吉祥的語句，爲了利益初發心的修行人。 唯愿您們賜予加持，使此經文在各處都能廣為流佈。

《請觀世音菩薩消伏毒害陀羅尼三昧儀》

【English Translation】 English version: The suffering of national demise, unjust treatment of one's wife, and the pain of encountering those one hates will all be liberated from the three evil paths (地獄, dìyù - hell; 餓鬼, èguǐ - hungry ghost; 畜生, chùshēng - animal) and the eight difficulties (八難, bānán - eight unfavorable conditions for encountering the Dharma). Praises and exclamations are endless. Furthermore, a gatha (偈語, jìyǔ - verse) says: 'All wicked people and those who speak evil, who oppose this mantra (咒語, zhòuyǔ - mantra) and generate unwholesome thoughts, will in this very life suffer from white leprosy and flowing pus and blood, and after death will fall into hell and endure long nights of suffering.' Therefore, one should protect this mantra with a compassionate heart, uphold, recite, and chant this verse of empowerment. Even hell will become pure like a lotus flower, the suffering of the hungry ghost realm will be shattered, and there will be no more eight difficulties. One will be born from a lotus flower as one's parents, with a pure and soft heart, free from defilement. Alas! The compassionate voice of all Buddhas is thus, praising and extolling the truth without falsehood. May we read and contemplate again and again, and courageously generate the aspiration for enlightenment. With a little effort, one can receive great rewards. One should correspond each point to the ten types of practitioners, up to the Equal Enlightenment Bodhisattva (等覺菩薩, děngjué púsà), generating good thoughts, eliminating evil karma, and manifesting the power and function of the scripture, as detailed in the scripture. A brief exhortation to practice is completed. The above content is intended to represent the three parts of the scripture (序分, xùfēn - introduction; 正宗分, zhèngzōngfēn - main body; 流通分, liútōngfēn - conclusion), and the following are verses of dedication and dissemination.

To the Buddhas, Dharma, Sangha (賢聖僧, xiánshèng sēng - virtuous and noble Sangha) of great compassion in the ten directions, To Avalokiteśvara Bodhisattva (觀世音菩薩, Guānshìyīn Púsà), who protects the world, the one who bestows fearlessness upon beings. I gather these auspicious verses for the benefit of practitioners with initial aspirations. May you grant your blessings, so that this scripture may be widely disseminated everywhere.

The Samadhi Ritual for Inviting Avalokiteśvara Bodhisattva to Subdue and Eliminate Poisonous Harm Dharani (陀羅尼, tuóluóní - Dharani)

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