---
title: "請觀世音菩薩消伏毒害陀羅尼三昧儀 · 5 召請"
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/cme5gnz0n0053kz04tpnryhuf"
---

### 第五召請

> Chapter 5: Invocation

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。得意者三秖是一。欲使自身戒定慧明淨。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。或自為正餘為傍。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。祈即發口干求即口業。如四行偈是也。願即要心處所。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。輔行云。互跪之儀。三處翹聳。曲身合掌。目注金容。近代澆醨。都無跪相。慢幢未折。業海難傾。尚縱穢軀。安期大道。視斯明誡。切在勤拳。請云。

> Commentary says: "Asking" has three meanings. First, asking on one's own behalf. Second, asking on behalf of others. Third, asking to protect the true Dharma. Asking on one's own behalf is like Sena. On behalf of others, like Moon Canopy. Protecting the Dharma, as in the seven-line verse. Asking for oneself is the precept of fostering good Dharma. Asking for others is the precept of guiding living beings. Protecting the Dharma is the precept of upholding true Dharma. Those who grasp the meaning know the three are essentially one. Wanting one's own body, speech, and mind to be clear and pure—that is fostering good Dharma. Using what benefits oneself to benefit others—that is guiding living beings. Mind, Buddha, and living beings are without difference. Now, following the practitioner, the focus may be primary or secondary. Sometimes oneself is primary, others secondary. Likewise for protecting the Dharma. Asking for oneself also has three aspects: inviting, praying, and vowing. Asking for others and protecting the Dharma also follow these three. "Inviting" means bowing, prostrating, and extending an invitation—this relates to bodily action, like prostrating with five limbs touching the ground. "Praying" means opening the mouth and earnestly requesting—this relates to speech, as in the four-line verse. "Vowing" means directing the mind toward a goal—this is single-minded mindfulness. Although the specifics differ, in practice all three are essential. Harmonizing the three actions together depends on understanding the meaning. Here, the meaning is best aligned with "inviting." The Hundred Records says: "Have one person arrange incense and flame. Each should kneel and invite." The Auxiliary Commentary says: "The kneeling posture has three points raised high. Bowing the body with palms together, eyes fixed on the golden visage." In these later times of decline, there is no true kneeling posture. The banner of arrogance is not broken, and the sea of karma is hard to overturn. Still indulging the impure body—how can one reach the great path? Seeing these clear admonitions, one must be earnest and diligent. The asking goes:

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　請法云　法性如空不可見。常住法寶難思議　我今三業如法請　唯願顯現受供養　請僧同前請佛。但改名字為異耳。

> With single-minded reverence, I sincerely invite the World-Honored One, our fundamental teacher, Shakyamuni Buddha. <note> (When making this invitation three times, before the Three Jewels already honored, visualize the Buddha: "My three actions—body, speech, and mind—are by nature like space; Likewise, Shakyamuni Tathagata is also like space, Yet without leaving the ultimate reality, he appears for the sake of all beings, Coming together with all beings to receive our offerings. To invite the Dharma: "The nature of Dharma is like space, invisible; The eternal Dharma Jewel is beyond thought and words; With my three actions, I now sincerely invite, May it appear and receive our offerings. To invite the Sangha, use the same as the Buddha invitation, only changing the names accordingly.) </note>

諸本懺法。於奉請後說偈讚佛。惟此懺無讚歎文。今依三請觀音經。錄偈就刊于此。

> In all versions of the Repentance Liturgy, after the invocation, verses are recited in praise of the Buddha. Only this version lacks such verses of praise. Now, following the Three Invocations of Guanyin Sutra, we record those verses here for publication.

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

> Great Compassion, Great Name— A blessing of peace and joy for all. Always speaking words of good fortune, Rescuing those in deepest suffering. When beings hear this name, They leave suffering behind and find release. In the realms of hell, the Compassionate One plays, Taking on pain to free others from harm. In the animal world, taking animal form, Teaching great wisdom, inspiring the highest aspiration. Among the titans, speaking gentle words, Calming their pride, guiding them swiftly to the shore of stillness. Appearing among hungry ghosts, From the hand flows milk of fragrant hue— For those consumed by hunger and thirst, Giving freely until they are filled. With a heart of great kindness and compassion, Moving through all five realms of existence, Always using skillful means and wisdom, The unsurpassed, supreme methods. Teaching all beings universally, To leave the suffering of birth and death, To dwell always in peace and joy, And reach the far shore of Great Nirvana.

讚歎已隨意陳情。