No. 1481-A天溪准提三昧行法序
Preface to the Tianxi Zhunti Samādhi Practice Method
准提懺儀從無善本者何也。世尊言。此大毗盧遮那如來瑜伽大教。三摩耶灌頂道場如來秘密法門。成佛心要。而世師以淺智測量。止順初機。不知直接上根。超凡入聖。則體會宗趣之難也。根本微妙字輪。雖說文字。皆是善文字義。離一切相。自性虗空。亦復不生虗空之心。世尊教外別傳之指。而世師以文字求之。變觀行為名言。翻神宗為音韻。則離名離相之難也。龍樹菩薩。於持明藏。略出大明。成就儀軌。凡戒行發心。布字結印。持誦懺摩。入三摩觀智。各有規式。而世師株守。別懺遺文。槩從疎略。則遵奉儀軌之難也。經呪自地婆訶羅譯而外。有金剛智不空崛多玄奘天息灾法賢金剛幢諸譯。句引不同。轉讀有注。音含長短。字有重輕。世師漫作聲勢。多乖梵韻。則指決字聲之難也。經說念誦觀行供養次第。先須受持禁戒。堅固不退。心不散亂。方許入此法門。今俗流帶妻挾子。飲酒噉肉。緇素不分。混濫壇席。則嚴持戒律之難也。天溪老人。戒行精嚴。深入觀智。窮理而無理障。證空而不墮空。一義差別則遍考群經。一字參差則研窮經歲。十章明法。三密加持。觀其頓超地位。速離纏疴。則一行禪師之研通神變也。顯教密宗。該性含相。則法幢[(厂@((既-旡)-日+口))*殳]公之圓通心要也。一字說千門之妙。多言總五部之歸。則金剛幢之密呪圓因也。無相三昧。形如滿月。佛性之義。廓然虗明。則龍樹尊者之顯密圓宗也。以茲行法。方彼諸家。則妙高之落眾峰。靈燿之掩羣照。豈虗言哉。往予奉教天溪。歸述舊聞十八章。面求指摘老人。往返酬答。動輒數千言。轉綜密部。深思觀旨。參之以般若理趣。準之於瑜伽教王。兩人見處。或有抵捂。罔不平心較量。可起改者起改之。可仍襲者仍襲之。予年耄學荒。交遊星散。同好中有亦鑒無姑息者。非天溪吾誰自歸歟。行法善本成。老人索予數言前之。因述予平時歸嚮之誠如此。若夫樹高招風。門庭黨伐。此非吾兩人之所知也。
Why has there never been a good version of the Cundi Repentance Ritual? The World-Honored One said, "This is the great yoga teaching of Mahāvairocana Buddha, the initiation mandala of the samaya, the secret Dharma gate of the Tathāgata, and the essential mind for attaining Buddhahood." Yet worldly teachers, with their shallow understanding, only accommodate beginners, unaware that it directly guides those of superior faculties to transcend the ordinary and enter the sagehood—this is the difficulty of grasping its true meaning and purpose.
The fundamental subtle wheel of letters, though expressed in words, consists entirely of good words and meanings, free from all characteristics, inherently empty like space, without even giving rise to a mind of emptiness. This is the World-Honored One’s special transmission beyond the teachings. Yet worldly teachers seek it through words, turning contemplation into mere terminology and transforming the spiritual essence into phonetics—this is the difficulty of transcending names and forms.
Bodhisattva Nāgārjuna, from the Vidyādhara-piṭaka, briefly extracted the Great Illumination and the accomplishment rituals. Every aspect—from precepts and arousing the mind, arranging syllables and forming mudrās, reciting and repenting, to entering samādhi and contemplative wisdom—has its proper form. Yet worldly teachers rigidly cling to separate repentance texts, generally neglecting these details—this is the difficulty of faithfully following the rituals.
Apart from the translation by Divākara, there are translations by Vajrabodhi, Amoghavajra, Guṇabhadra, Xuanzang, Devaśāntika, Dharmabhadra, Vajraketu, and others. The phrasing differs, the readings have annotations, the sounds contain long and short tones, and the words carry varying emphasis. Yet worldly teachers casually recite with exaggerated intonation, often straying from the Sanskrit rhythm—this is the difficulty of mastering the pronunciation and tones.
The sutras explain the sequence of recitation, contemplation, and offering, stating that one must first receive and uphold the precepts, remain steadfast and unwavering, with a mind free from distraction, before being permitted to enter this Dharma gate. Nowadays, ordinary people bring their wives and children, drink alcohol, eat meat, without distinguishing between monastics and laypeople, mixing indiscriminately in the ritual assembly—this is the difficulty of strictly maintaining the precepts.
The elder Tianxi was pure and strict in his precepts, deeply immersed in contemplative wisdom. He exhaustively investigated principles without being obstructed by them, realized emptiness without falling into nihilism. If a single meaning varied, he would extensively consult all the sutras; if a single character differed, he would research it for years. The ten chapters clarifying the Dharma, the three mysteries empowerment—observing his sudden transcendence of stages and swift liberation from afflictions, he resembles the meditation master Yixing in his profound mastery and spiritual transformations. Embracing both exoteric teachings and esoteric traditions, encompassing nature and characteristics, he is like Dharma Master Fazhang in his comprehensive understanding of the mind’s essence. Expounding the wonders of a single syllable through a thousand gates, gathering the essence of the five sections with many words, he is like Vajraketu in the perfect cause of secret mantras. The formless samādhi, shaped like a full moon, the meaning of Buddha-nature, vast and luminous—this is the Venerable Nāgārjuna’s perfect school of exoteric and esoteric teachings.
Comparing this practice method with others is like Mount Sumeru towering above all peaks, or a brilliant light outshining all other illuminations. How could these be empty words? In the past, I received teachings from Tianxi and compiled eighteen chapters based on old knowledge, personally seeking his corrections. The elder and I exchanged responses, often spanning thousands of words. We delved into the esoteric texts, contemplated their profound meanings, referenced the Prajñāpāramitā principles, and aligned them with the Yoga teachings. Where our views conflicted, we impartially compared and deliberated. What could be revised was revised; what could be preserved was preserved.
Now, in my old age with fading learning and scattered companions, among those who share this interest, there is no one as discerning yet uncompromising as Tianxi. To whom else could I turn? As this good version of the practice method is completed, the elder asked me to write a few words as a preface. Thus, I have expressed my sincere devotion as always. As for the storms that tall trees attract or the sectarian disputes that arise—these are not concerns for the two of us.
康熈八年己酉秋八月行純范驤拜書
In the autumn of the eighth year of the Kangxi reign, in the eighth month, Xingchun Fanxiang respectfully wrote this.