請觀世音菩薩消伏毒害陀羅尼三昧儀(金光明最勝懺儀同)
Rite of Invoking Guanyin Bodhisattva to Dispel Poison and Harm Dharani Samadhi (Same as the Golden Light Supreme Repentance Rite)
宋東山沙門遵式始於天台國清集於四明大靁山蘭若再治
Song Dongshan Monk Zunshi, beginning at Tiantai Guoqing, compiled at Siming Dalei Mountain Hermitage, revised again.
敘緣起第一
Chapter 1: Origins
此文再治凡四因緣。一者為國清始集之日。正欲於靈墟自修。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。命用經題以異眾製及所治本。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。俾後之人增長正信。三者近得國清所集。晚學狂簡於懺願文後。更添法華懺文中四悔并音切梵字。又見一本刪去諸儀及觀慧等文。直寫佛位并懺願而已。題云觀音禮文。又一本應是耄年書寫。全行脫落麁注不分。却於行間私安注字。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。夫禮懺法。世雖同斆事儀。運想多不周旋。或粗讀懺文半不通利。或推力前拒理觀一。無斆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。
This text has been revised for four reasons. First, when the national anthology was first compiled, the intention was to cultivate personally at Lingxu. But because of time constraints, it was hastily completed. As a result, the principles and expressions within are mixed together, with the detailed and the brief not properly balanced, making it difficult to understand at first reading. This refers to the ritual of Guanyin repentance as recorded in the Hundred Records. The present revision has a specific purpose: to use scripture titles to distinguish it from other compositions and from the earlier version.
Second, the national anthology contained many rhetorical embellishments, all of which have been removed. Instead, words from the scriptures, commentaries, and the works on Calming and Contemplation have been used. Since these have proper sources, later readers will grow in right faith.
Third, a recently acquired copy of the national anthology was found to have been carelessly expanded by a junior student. After the repentance and vow section, four additional confessions from the Lotus Repentance text were appended, along with phonetic notations for Sanskrit characters. Another copy was found to have deleted the various rituals and the contemplative wisdom sections, retaining only the part on buddha positions and the repentance vows, titled "Guanyin Worship Text." Yet another copy, likely written by an elderly person, was full of missing passages and unclear annotations, with private notes squeezed between the lines. Those responsible tried to distinguish things but ended up harming the text, indulging in preferences without proper study. To destroy the gate of nectar brings no small harm. The present revision is meant to ward off such faults.
Fourth, all the contemplative wisdom passages have been placed after the rituals, so that the practitioner's mental cultivation is complete and no time is wasted during practice. It should be known that in the threefold repentance of the Mahayana, contemplative insight must be the foundation. The Calming and Contemplation says that the foundation of contemplative wisdom cannot be omitted. The commentary explains that without contemplative wisdom, practice becomes a useless austerity. The Meditation Perfection states that all repentance methods taught in Mahayana scriptures take this contemplation as their core. Apart from this contemplation, they cannot be called Mahayana or Vaipulya repentance. The Supplementary Ritual says that in the practice of repentance, though people in the world may imitate the external forms, their mental cultivation often falls short. Some barely read the repentance text and cannot even recite it fluently. Some push away both effort and contemplation, lacking any basis for vigorous practice. Thus it is said that diligent asceticism alone is not the cause of nirvana. Such is the clear warning from our ancestral great physician. These four points correspond to the four types of guidance. With that, the explanation of the reasons is complete.