《請觀音經》=Invoking Guanyin Sutra; 非行非坐三昧=The Samādhi thorough Neither Walking Nor Sitting, Xingfa; 行法=Tiantai sect; 觀行=Guanxing; 破障=Getting rid of obstacle
摘要
《請觀音經》為天台重要之行法經典。智顗將之列於《摩訶止觀》中的「非行非坐三昧」的經典依據，為之著疏（《請觀音疏》）以及立懺法（「請觀世音懺法」）。智顗在《摩訶止觀》的四種三昧中，花費最大篇幅介紹此非行非坐三昧，可知其對於此三昧的重視。考察智顗《請觀音經》相關著作的修法，行法方面，其以《請觀音經疏》所列之十法為主，各著作之內容唯有詳略之別；觀行方面，是以五蘊、十二因緣為主要內容，觀法則以四句的方式（有、無、亦有亦無、非有非無）說明，以達到實相之理；破障的修法是《請觀音經》相較於其它經典修法特殊之處，其以三種障配合三種陀羅尼，以達清淨三毒根並成佛道為目的。此外，智顗於《摩訶止觀》以六觀音說明破三障的功能，以及修持二十五三昧的表徵，其以觀音結合修行而為究竟旨歸，此為智顗詮釋《請觀音經》修法的特殊處，後代祖師均不見六觀音的說明。 湛然於《傳弘決》依《請觀音經疏》的十種行法作解說，其說明此十種行法須具備事修和理觀，並強調理觀的重要。對於此經之修法，湛然勸修之。遵式將十種行法的第十「坐禪」改為「誦經」，並將經論出現的「首楞嚴三昧」巧妙地轉化為「念佛三昧」，遵式此種修法之改變，似有將其自身主修法門配合之意。智圓《闡義鈔》在懺法方法的說明，以作法、取相、無生分別說明之，並與前代祖師所說有所不同。 The Invoking Guanyin (Avalokiteśvara) Sutra is a very important practicing sutra in Tiantai sect. Zhiyi (智顗) regarded it as the basis for Mohe zhiguan (摩訶止觀) , a Samādhi practicing method thorough “Neither Walking Nor Sitting. (非行非坐)” He also made the explanatory notes (Invoking Guanyin commentary) and built the Repentance Ritual (Qing Guanyin Repentance Ritual) for it. Zhiyi used the largest space to introduce this “Neither Walking Nor Sitting Samādhi” in the four kinds of Samādhi of the Mohe zhiguan, that we can see how he values the sutra. Studying the disciplines in Zhiyi’s commentaries of the Invoking Guanyin Sutra, in the aspect of Guanxing (觀行), one can find that he used the ten methods illustrated in the Invoking Guanyin Commentary; there is only some differences in details respectively in his works of the content. In the aspect of Guanxing, the contemplation of the five cumulations and twelve Pratītyasamutpāda are the subject matter. The methods of contemplation uses four terms (existence, non-existence, existence and non-existence, non-existence and non-non-existence) to explain the accomplishment of ultimate true. The practice of getting rid of obstacle is a special discipline in Invoking Guanyin Sutra comparing to other sutras. It uses the three obstacles practicing, coordinating with three kinds of Dhāraṇī, to achieve the purpose of clearing the three poisons to become Buddha. Besides, Zhiyi used the six kinds of Guanyin to interpret the function of eradicating three obstacles in the Mohe zhiguan and the features of practicing the twenty five kinds of Samādhi. He craftily weaves six kinds of Guanyin into the practice as an ultimate discipline. This is Zhiyi’s exceptional way in interpreting the practice method in the Invoking Guanyin Sutra. However, we did not see any other interpretation of the six kinds of Guanyin after Zhiyi. Zhanran interpreted the ten kinds of Guanxing with the Invoking Guanyin Commentary in the Zhiguan fuxing chuanhongjue (止觀輔行傳弘決). He explained that the ten kinds of Guanxing should involve Shixiu (事修) and Liguan (理觀) and stressed the importance of Liguan. Zhanran encourages to practice the sutra. Zunshi replaces the tenth Guanxing “meditation” to “reciting sutra,” and “Śūrajgama-samādhi” expounded in the sutra with the “Samādhi of Buddha Recitation.” Zunshi seems want to coordinate his own main practice of the Buddha’s teaching into it. Zhiyuan explained repentance ritual methods in Chanyi chao (闡義鈔). He introduces perform ceremony, state of holding and not born to interpret them separately, which is different from other Tiantai masters.
