法華三昧懺儀勘定元本序
Preface to the Collated Original Text of the Lotus Samadhi Repentance Ritual
宋天竺寺傳天台教觀沙門遵式述
Compiled by the Tiantai Master Zunshi of Song Dynasty's Tianzhu Temple
聖教浸遠文句舛錯。由傳者浮昧。若不校其同異。明示得失日增月甚遐喪真味。法華三昧儀者。天台大師瓦官親筆。蓋止觀第三三昧所指別行。即其文也。若夫啟迪後學為時所宗。破障壞魔入佛境界。與夫文殊普賢並驅寶輅。遊方至極者。實惟斯漸矣。患其稍易舊章或亡精要。且十科行軌理觀為主。儻一以誤九法徒施。有於坐禪觀法加成五句者。今列示之。文云。為因心故心。為不因心故心。為亦因心亦不因心故心。為非因心非不因心故心(元文)為非非因心非非不因心故心(近加)且山家凡約句法用觀秖但至四。未知五句出自何文。又當推檢之際。第五句下準何為境。如何用觀。輔行自云。彼別行文但推四句。故今文中廣修象觀以廣於彼(輔行正文)況彼象觀猶是歷事。而正觀一門全今四句。豈應疑誤彼之大體哉。而復輒引經文繫乎卷末。濫回麁注錯其篇內。細碎之失莫得而舉也。故今直勘元本刻板印行。庶存先制。而今而後。求三昧者欲傳斯文。請固存此序用以區別。
The sacred teachings have spread far and wide, yet errors have crept into the texts over time. This is due to the negligence of those who transmitted them. If we do not compare the different versions and clarify what is correct and what is mistaken, these errors will only grow with each passing day and month, gradually obscuring the true meaning. The *Fahua Sanmei Yi* (Lotus Samādhi Ritual) was personally written by the Great Master of Tiantai at the Waguan Temple. It is precisely the text referred to as the "separate practice" in the third section on samādhi in the *Mohe Zhiguan* (Great Calming and Contemplation). As for enlightening later learners, being revered by the times, breaking through obstacles and defeating demons to enter the Buddha's realm, and journeying alongside Mañjuśrī and Samantabhadra in the jeweled chariot to the ultimate destination—this text truly serves as the gradual path.
However, there is concern that the original chapters have been slightly altered or that the essential points have been lost. Moreover, among the ten categories of practice, the principle of contemplation is paramount. If one part is mistaken, the other nine methods become futile. Some have added five phrases to the sitting meditation and contemplation method. Let me list them here:
The text states: "Is the mind because of the mind? Is the mind not because of the mind? Is the mind both because of the mind and not because of the mind? Is the mind neither because of the mind nor not because of the mind?" (Original text) "Is the mind not not because of the mind and not not not because of the mind?" (Recently added)
In the Tiantai tradition, when using phrases for contemplation, it has always been limited to four. It is unclear from which text this fifth phrase originates. Furthermore, during the practice of investigation, what should serve as the object of contemplation under the fifth phrase? How should one apply the contemplation? The *Fuxing* (Auxiliary Practice) itself states: "That separate practice text only investigates four phrases. Therefore, in this text, we extensively cultivate elephant contemplation to expand upon it." (Main text of *Fuxing*) Moreover, that elephant contemplation is still a sequential practice, while the proper contemplation method is entirely based on these four phrases. How could one doubt and misinterpret the essence of that great teaching?
Additionally, some have recklessly appended scriptural passages at the end of the volume, mixing coarse annotations and disrupting the chapters. The minor errors are too numerous to list. Therefore, I have now directly collated the original version and had it carved for printing, hoping to preserve the earlier system. From now on, for those seeking samādhi and wishing to transmit this text, I urge you to firmly keep this preface to distinguish it from others.
法華三昧懺儀(法華三昧行事運想補助儀禮法華經儀式)
Lotus Samadhi Repentance Ritual
(隋瓦官寺沙門釋智顗輒采法華普賢觀經及諸大乘經意撰此法門流行後代)。
The monk Zhiyi of the Sui Dynasty's Waguan Temple, drawing from the teachings of the Lotus Sutra, the Samantabhadra Meditation Sutra, and other Mahayana scriptures, compiled this practice method for the benefit of future generations.