---
title: "請觀世音菩薩消伏毒害陀羅尼三昧儀 · 2 明正意"
description: "北宋天台宗高僧遵式大师集录的《請觀世音菩薩消伏毒害陀羅尼三昧儀》，是一部重要的观音忏法仪轨。该仪轨以《请观音经》为核心，结合密咒与天台观想法，详细规定了礼拜、供养、持咒、忏悔等修行次第，旨在通过观世音菩萨的慈悲愿力消除业障、祛除病厄与灾祸。此仪轨体现了宋代天台宗显密圆融的特色，是汉传佛教观音信仰的重要实践指南，至今仍在佛教修持中具有深远影响。"
url: "https://rushiwowen.co/en/r/cme5gnz0n004ykz049ujzhkaf"
---

### 明正意第二

> Clarifying the True Meaning, Chapter 2

請觀音疏。依舊人約十意明方法。一嚴淨道場二作禮。三燒香散華四繫念數息。五具楊枝淨水六請三寶。七誦呪八披陳。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。百錄依經請後楊枝。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。悉淨三障咸會三德。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。應即業淨業淨即障除。障除即會德。會德即無事理亦無感應。一切寂然誰論十意。問嚴淨道場始能置辦。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。三業行淨非時尚感況道場乎。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。此乃牟尼纔示設請之法。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。餘證請等三意。又國人面授楊枝淨水。此證道場及第六意。三呪皆云現前見佛。證誦呪意。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。餘可例知。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。

> A Commentary on the Guanyin Sutra: Following the established tradition, the practice is organized according to ten key points. First, purify and sanctify the ritual space. Second, perform prostrations. Third, burn incense and scatter flowers. Fourth, focus the mind on breath counting. Fifth, prepare willow twigs and pure water. Sixth, invite the Three Jewels. Seventh, recite the mantra. Eighth, confess your transgressions. Ninth, perform prostrations again. Tenth, practice sitting meditation. The original commentary only explains the sutra and doesn't elaborate on the detailed method, so it merely lists these ten points in the old order. The "Hundred Records," however, focuses correctly on the ritual procedures. Its sequence differs slightly from the old tradition. In \[this system\], the fifth item is preparing willow twigs and water, and the sixth is inviting the sacred beings. The "Hundred Records" follows the sutra by placing the invitation \*after\* the willow twigs. Also, the old tradition has sitting meditation as the tenth item, but the "Hundred Records" moves this to be sitting for chanting, and treats the fourth item (mindfulness and breath counting) as sitting meditation itself. The old order thus has a redundant "sitting" item and lacks a specific chanting practice. Therefore, although I keep ten items, I strictly follow the "Hundred Records" as the standard. However, each of these ten practices encompasses both the practical method (\*shi\*) and the underlying principle (\*li\*). They all connect with responsive interaction (\*ganying\*), engage the three actions (body, speech, mind), purify the three obstacles (anger, greed, ignorance), and lead to unity with the three virtues (liberation, wisdom, the Dharmakaya). The path to liberation is truly this clear! Explaining in terms of \*practice\*, these are ten practical steps. In terms of \*principle\*, there are just two: first, aligning with the Dharani, the correct median view; second, cultivating insight while performing each practice. This practice and principle must rely on the three actions. When these actions become pure receptivity, reality naturally responds. This response purifies actions, eliminates obstacles, and unites one with the virtues. Once that unity is achieved, there is no "practice and principle," nor "receptivity and response." Everything becomes still and silent—so what need of these ten items? \*\*Question:\*\* Purifying the ritual space involves some preparation. It's understandable that this could encompass both practice and principle. But how can you immediately discuss responsiveness and unity with virtues? \*\*Answer:\*\* When examining the ten items \*individually\*, there's no denying a distinction between preliminary preparations and the actual practice. But discussing them \*holistically\*, since we've granted that they contain practice and principle, what doubt is there about responsiveness and the rest? Besides, whenever we speak of "inviting the holy beings," it implies three aspects: intention, practice, and realization. In setting up the ritual space, everything you do focuses your intention—what are you seeking? The purity of body, speech, and mind in the three actions can evoke a response even in ordinary times, let alone in a ritual space! Performing the practices and contemplating the principles is akin to realization. With these three ways of inviting fulfilled, how could there be no response? If the ritual space is like this, the other nine items can be understood accordingly. Let me further quote the sutra to universally prove that these ten items involve responsiveness and the rest. The sutra says: "You should now prostrate with your whole body, burn incense, scatter flowers, focus your mind, and count your breath. For the sake of sentient beings, you should invite that Buddha and the two Bodhisattvas." When these words were spoken, the Buddha and the Bodhisattvas all arrived in that country. Here, Shakyamuni has barely taught the method of invitation; no practice has yet been undertaken. Yet it says, "When this was said," the Buddhas had already descended. Unless it were due to the power of the triple invitation, how could this be? The "prostration" confirms the second item (prostrations), and the "burning incense, scattering flowers" confirms the third. The other items confirm the "inviting" and other aspects. Again, the people \[in the sutra\] personally bestowed willow twigs and pure water. This confirms the first item (purifying the space) and the sixth item \[the preparation of willow twigs\]. All three mantras say "See the Buddha before you," confirming the seventh item (reciting mantra). The text that repeatedly speaks of "breaking through obstacles and seeing the Buddha" confirms the eighth item (confession). "Hearing this sutra, accepting and upholding it, reciting it..." which immediately surpasses countless, boundless kalpas of the offense of birth and death, confirms the tenth item (reciting). Thus, the ten items are complete, and responsiveness is brilliantly clear. Let the practitioner contemplate this. Since these ten items require the effort of body, speech, and mind from beginning to end, do not let them go to waste. The constant weeping and blood-shedding \[of the practitioner\], and Vaidehi's head-knocking \[request\], are clear evidence of the responsiveness of the first two items. The other items can be understood by analogy. Why do common people set up a ritual space in such a vulgar manner, treating it like a mundane affair? Not only do they fail to purify obstacles, they actually incur karmic retribution. It is truly difficult to eliminate obstacles this way. This is exactly what the "Fuyang Ji" criticizes. As for the actual practice, one's mind must be broad and penetrating, and both practice and principle must be clear. If you don't yet understand this yourself, you should consult someone who does. The classic says, "Self-reliance is small-minded; do nothing without inquiry." I will now explain the ten items.