T46n1941_法華三昧懺儀

大正藏第 46 冊 No. 1941 法華三昧懺儀

No. 1941 [cf. Nos. 1942-1944]

法華三昧懺儀勘定元本序

宋天竺寺傳天臺教觀沙門遵式述

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。天臺大師瓦官親筆。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。有于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只但至四。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于彼(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。濫回粗注錯其篇內。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。

法華三昧懺儀(法華

【現代漢語翻譯】 現代漢語譯本 大正藏第 46 冊 No. 1941 法華三昧懺儀

No. 1941 [cf. Nos. 1942-1944]

法華三昧懺儀勘定元本序

宋天竺寺傳天臺教觀沙門遵式述

聖教流傳日久，文字語句出現訛誤差錯，這是由於傳抄者理解膚淺造成的。如果不校對它們的相同和差異之處，明確指出其得失，那麼（錯誤）就會日益加重，最終喪失佛法的真義。這部《法華三昧儀》是天臺大師在瓦官寺親筆所著，大概是《止觀》中第三種三昧所指的特別修行方法，就是其中的文字。至於說它啓發後學，被當時的人們所尊崇，能夠破除障礙，摧毀魔難，進入佛的境界，與文殊(Manjusri，智慧的象徵)普賢(Samantabhadra，大行力的象徵)菩薩並駕齊驅，乘坐寶車遊歷四方，達到極高的境界，實際上就是這部著作逐漸發揮的作用。我擔心有人稍微改動舊的篇章，或者遺漏了其中的精要。而且十科行軌以理觀為主，如果一個環節出錯，那麼其他九種修行方法都會白費。有人在坐禪觀法中增加了五句。現在將它列出來加以說明。原文說：『爲了因心而有心，爲了不因心而有心，爲了既因心又不因心而有心，爲了非因心非不因心而有心（原文），爲了非非因心非非不因心而有心（近來增加的）。』況且山家通常按照句法用觀，只用到第四句。不知道第五句出自哪部經典。又應當在推究檢查的時候，第五句以下以什麼作為觀的對象，如何運用觀法？《輔行》自己說：『那部別行文只推究四句。』所以現在文中廣泛地修習形象觀，以擴充套件那部著作（《輔行》正文）。況且那形象觀仍然是經歷各種事情，而正觀這一門完全是四句。怎麼能懷疑和誤解那部著作的總體呢？卻又擅自引用經文，繫在書卷的末尾，胡亂地新增粗略的註釋，錯亂地放在篇章的內部。細小的錯誤無法一一列舉。所以現在直接校對原本，刻板印刷發行，希望儲存先賢的著作。從今以後，求三昧的人想要傳抄這部著作，請務必儲存這篇序言，用以區分。

法華三昧懺儀(法華

【English Translation】 English version T46 No. 1941 The Repentance Ritual of the Lotus Samadhi

No. 1941 [cf. Nos. 1942-1944]

Preface to the Collated and Fixed Original Edition of the Repentance Ritual of the Lotus Samadhi

By Zunshi, a Shramana of the Tiantai Teachings and Contemplation from Tianzhu Temple of the Song Dynasty

As the sacred teachings are transmitted further and further, errors and discrepancies arise in the texts and phrases. This is due to the superficial understanding of those who transmit them. If their similarities and differences are not collated and their merits and demerits are not clearly pointed out, the errors will increase day by day, month by month, and eventually the true meaning of the Buddha's teachings will be lost. This 'Repentance Ritual of the Lotus Samadhi' was personally written by the Tiantai Master at Waguan Temple. It is probably the special practice method referred to by the third Samadhi in 'Stopping and Observing', which is the text itself. As for its ability to enlighten later learners, to be revered by the people of that time, to break through obstacles, to destroy demonic hindrances, to enter the realm of the Buddha, to ride alongside Manjusri (symbol of wisdom) and Samantabhadra (symbol of great practice), and to travel in a precious carriage to the ultimate realm, it is indeed the gradual effect of this work. I am concerned that someone might slightly alter the old chapters or omit the essential points. Moreover, the ten categories of practice are based on theoretical contemplation. If one link goes wrong, then the other nine methods of practice will be in vain. Someone has added five sentences to the meditation contemplation method. Now I will list it for explanation. The original text says: 'Is the mind caused by the mind? Is the mind not caused by the mind? Is the mind caused by both the mind and not the mind? Is the mind caused by neither the mind nor not the mind (original text)? Is the mind caused by neither non-mind nor non-non-mind (recently added)?' Moreover, the Mountain School usually uses contemplation according to the sentence structure, only using up to the fourth sentence. I do not know which scripture the fifth sentence comes from. Also, when investigating and examining, what should be taken as the object of contemplation below the fifth sentence, and how should the contemplation method be applied? 'Auxiliary Conduct' itself says: 'That separate practice text only investigates the four sentences.' Therefore, the image contemplation is now widely practiced in the text to expand that work ('Auxiliary Conduct' main text). Moreover, that image contemplation is still experiencing various things, and the correct contemplation is entirely four sentences. How can one doubt and misunderstand the overall nature of that work? Yet, they arbitrarily quote scriptures and attach them to the end of the book, randomly add rough annotations, and place them disorderly inside the chapters. The minor errors cannot be listed one by one. Therefore, I am now directly collating the original edition, printing and distributing it, hoping to preserve the works of the sages. From now on, those who seek Samadhi and want to transmit this work, please be sure to preserve this preface to distinguish it.

The Repentance Ritual of the Lotus Samadhi (Lotus

---

三昧行事運想補助儀禮法華經儀式)

(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)。

明三七日行法華懺法勸修第一

如來滅后。后五百歲濁惡世中。比丘比丘尼優婆塞優婆夷。誦大乘經者。欲修大乘行者。發大乘意者。欲見普賢菩薩色身者。欲見釋迦牟尼佛多寶佛塔分身諸佛及十方佛者。欲得六根清凈入佛境界通達無閡者。欲得聞十方諸佛所說。一念之中悉能受持通達不忘。解釋演說無障閡者。欲得與文殊師利普賢等諸大菩薩共為等侶者。欲得普現色身一念之中不起滅定遍至十方一切佛土供養一切諸佛者。欲得一念之中遍到十方一切佛剎。現種種色身作種種神變。放大光明說法度脫一切眾生。入不思議一乘者。欲得破四魔。凈一切煩惱。滅一切障道罪。現身入菩薩正位。具一切諸佛自在功德者。先當於空閑處。三七日一心精進入法華三昧。若有現身犯五逆四重失比丘法。欲得清凈還具沙門律儀。得如上所說種種勝妙功德者。亦當於三七日中。一心精進修法華三昧。所以者何。此法華經是諸如來秘密之藏。于諸經中最在其上。行大直道無留難故。如轉輪王髻中明珠不妄與人。若有得者隨意所須種種珍寶悉皆具足。法華三昧亦復如是。能與一切眾生佛法珍寶。

【現代漢語翻譯】 現代漢語譯本： （隋朝瓦官寺的沙門釋智顗，採擷《法華經》、《普賢觀經》以及諸部大乘經的要義，撰寫了這部法門，希望流傳後世。）

明示三七日修習法華懺法，勸勉修行的第一部分

如來滅度之後，在後五百年的濁惡世中，無論是比丘（bhiksu，出家男子）、比丘尼（bhiksuni，出家女子）、優婆塞（upasaka，在家男居士）還是優婆夷（upasika，在家女居士），凡是誦讀大乘經典的，想要修習大乘行的，發起大乘意願的，想要見到普賢菩薩（Samantabhadra）色身的，想要見到釋迦牟尼佛（Sakyamuni Buddha）、多寶佛塔（Prabhutaratna Stupa）、分身諸佛以及十方諸佛的，想要得到六根清凈，進入佛的境界，通達無礙的，想要聽聞十方諸佛所說，在一念之間全部能夠受持、通達而不忘記，解釋演說沒有障礙的，想要與文殊師利（Manjusri）、普賢等諸大菩薩共同成為同伴的，想要普遍顯現色身，在一念之間不起滅定，遍至十方一切佛土供養一切諸佛的，想要在一念之間遍到十方一切佛剎（Buddha-ksetra，佛土），顯現種種色身，作出種種神變，放大光明，說法度脫一切眾生，進入不可思議的一乘的，想要破除四魔，清凈一切煩惱，滅除一切障道罪，現身進入菩薩正位，具足一切諸佛自在功德的，首先應當在空閑之處，用三七日的時間一心精進地進入法華三昧。 如果有人現身犯了五逆罪、四重罪，失去了比丘的資格，想要得到清凈，恢復沙門的律儀，得到如上所說的種種殊勝美妙功德，也應當在三七日中，一心精進地修習法華三昧。為什麼呢？因為這部《法華經》是諸如來秘密的寶藏，在所有的經典中最為殊勝，行於大直道，沒有阻礙和困難。如同轉輪聖王的髻中明珠，不會輕易給予他人，如果有人得到它，隨意所需要的種種珍寶都能夠具足。《法華三昧》也是這樣，能夠給予一切眾生佛法的珍寶。

【English Translation】 English version: (Monk Shi Zhiyi of Waguan Temple in the Sui Dynasty, extracted the essence of the Lotus Sutra, the Samantabhadra Contemplation Sutra, and various Mahayana sutras to compile this Dharma gate, hoping it would be circulated to later generations.)

Part 1: Explaining the 21-Day Practice of the Lotus Repentance Dharma and Encouraging Cultivation

After the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) Parinirvana (Parinirvana, complete nirvana), in the turbid and evil world of the latter five hundred years, whether they are Bhikshus (bhiksu, ordained monks), Bhikshunis (bhiksuni, ordained nuns), Upasakas (upasaka, lay male devotees), or Upasikas (upasika, lay female devotees), all who recite the Mahayana sutras, who wish to cultivate the Mahayana practice, who generate the Mahayana intention, who wish to see the physical form of Bodhisattva Samantabhadra (Samantabhadra, 'Universal Virtue'), who wish to see Sakyamuni Buddha (Sakyamuni Buddha, the historical Buddha), the Prabhutaratna Stupa (Prabhutaratna Stupa, the Stupa of Many Jewels Buddha), the manifested Buddhas, and the Buddhas of the ten directions, who wish to attain purity of the six senses, enter the realm of the Buddha, and have unobstructed understanding, who wish to hear what the Buddhas of the ten directions say, and be able to receive, uphold, understand, and not forget it all in a single thought, and explain and expound it without obstruction, who wish to be companions with Bodhisattvas such as Manjusri (Manjusri, 'Gentle Glory') and Samantabhadra, who wish to universally manifest physical forms, and in a single thought, without arising from the extinction samadhi, reach all Buddha lands in the ten directions to make offerings to all Buddhas, who wish to reach all Buddha-ksetras (Buddha-ksetra, Buddha-field) in the ten directions in a single thought, manifest various physical forms, perform various miraculous transformations, emit great light, preach the Dharma to liberate all sentient beings, and enter the inconceivable One Vehicle, who wish to break the four maras (mara, demon), purify all afflictions, extinguish all obstructing karmic sins, manifest their bodies and enter the Bodhisattva's right position, and possess all the self-mastery virtues of all Buddhas, should first, in a quiet place, wholeheartedly and diligently enter the Lotus Samadhi for twenty-one days. If someone has committed the five rebellious acts or the four grave offenses, and has lost the status of a Bhikshu, and wishes to attain purity, restore the monastic rules of a Shramana (Shramana, ascetic), and obtain the various supreme and wonderful merits mentioned above, they should also wholeheartedly and diligently cultivate the Lotus Samadhi for twenty-one days. Why? Because this Lotus Sutra is the secret treasury of all the Tathagatas, and is the most supreme among all the sutras, proceeding on the great straight path without obstacles or difficulties. It is like the bright pearl in the topknot of a Chakravartin King (Chakravartin, Wheel-turning King), which is not given to others lightly. If someone obtains it, all kinds of treasures they desire will be fulfilled. The Lotus Samadhi is also like this, able to give all sentient beings the treasures of the Buddha Dharma.

---

是故菩薩行者應當不計身命。盡未來際修行此經。況三七日耶。問曰。佛道長遠。三七日修行當有何益。答有三種益。在下當說。

明三七日行法前方便第二

(修行有二種。一者初行。二者久行。教初行者當用此法。教久修者依安樂行品)。

夫一切懺悔行法。悉須作前方便。所以者何。若不先嚴凈身心卒入道場。則道心不發行不如法。無所感降。是故當于正懺之前。一七日中先自調伏其心息諸緣事。供養三寶嚴飾道場。凈諸衣服一心繫念。自憶此身已來及過去世所有惡業。生重慚愧禮佛懺悔。行道誦經坐禪觀行。發願專精。為令正行三昧身心清凈無障閡故。心所愿求悉克果故(亦須誦下諸懺悔文。悉令通利)。

明正入道場三七日修行一心精進方法第三

(正入道場用六齋日。此日太子四天王使者等。諸天善神下來人間。檢校善惡。見修善者。即注善簿。安慰守護。為現瑞相。令行者心生歡喜。增益善根故)。

行者初欲入道場之時應自安心。我於今時乃至滿三七日。于其中間當如佛教一心精進。所以者何。若心異念即雜諸煩惱。名不清凈。心不凈故。豈得與三昧正道相應。是故自要其心不惜身命。一心精進。滿三七日。問曰。眾生心相隨事異緣。云何能得一心精進。答

【現代漢語翻譯】 是故菩薩行者應當不計身命，盡未來際修行此經，何況三七日呢？問：佛道長遠，三七日修行當有什麼益處？答：有三種益處，在下文將會說明。

明三七日行法前方便第二

（修行有兩種，一是初行，二是久行。教導初行者應當用此法，教導久修者依安樂行品）。

一切懺悔行法，都必須先做前方便。為什麼呢？如果事先不嚴凈身心就貿然進入道場，那麼道心就不會發起，不如法，也不會有什麼感應。因此，應當在正式懺悔之前，用一個七天的時間先調伏自己的心，停止各種俗事，供養三寶，嚴飾道場，清潔衣服，一心繫念。回憶自己此生以來以及過去世的所有惡業，產生深深的慚愧，禮佛懺悔，行道誦經，坐禪觀行，發願專精，爲了使正式修行的三昧（Samadhi，定）身心清凈沒有障礙，爲了使心中所愿都能實現（也需要誦讀下文的各種懺悔文，全部都要通利）。

明正入道場三七日修行一心精進方法第三

（正式進入道場要選擇六齋日。這一天太子、四天王使者等諸天善神會下到人間，檢查善惡。見到修行善事的人，就會在善簿上記錄，安慰守護，為他顯現瑞相，使修行者心生歡喜，增益善根）。

修行者最初想要進入道場的時候，應當自己安心。我從現在開始，乃至圓滿三個七天，在這期間應當按照佛教的教導，一心精進。為什麼呢？如果心有其他念頭，就會夾雜各種煩惱，就不能稱為清凈。心不清凈，怎麼能與三昧（Samadhi，定）正道相應呢？所以要約束自己的心，不吝惜身命，一心精進，圓滿三個七天。問：眾生的心隨著事情和因緣而變化，怎麼能夠做到一心精進呢？答：

【English Translation】 Therefore, a Bodhisattva practitioner should not be concerned about their body or life, and should cultivate this Sutra for the rest of their future. How much more so for three seven-day periods? Question: The path to Buddhahood is long and far-reaching. What benefit can be gained from cultivating for three seven-day periods? Answer: There are three kinds of benefits, which will be explained below.

Explanation of the Preliminary Practices for the Three Seven-Day Practice - Section Two

(There are two kinds of practice: the initial practice and the long-term practice. This method should be used to teach those who are beginning their practice, and the 'Peaceful and Joyful Conduct' chapter should be followed to teach those who have been practicing for a long time.)

All repentance practices require preliminary preparations. Why? If one does not first purify one's body and mind and abruptly enters the Bodhimanda (Bodhimanda, 道場), the mind of the Way will not arise, it will not be in accordance with the Dharma, and there will be no response. Therefore, before the formal repentance, one should spend one seven-day period first subduing one's mind, ceasing all worldly affairs, making offerings to the Triple Gem (Triple Gem, 三寶), adorning the Bodhimanda (Bodhimanda, 道場), purifying one's clothes, and focusing one's mind. Recalling all the evil deeds from this life and past lives, generating deep shame, bowing to the Buddha and repenting, practicing walking meditation, reciting scriptures, practicing seated meditation and contemplation, and making vows with focused attention, in order to purify the body and mind and remove obstacles for the formal Samadhi (Samadhi, 定) practice, and in order to ensure that all wishes in the heart are fulfilled (it is also necessary to recite all the repentance texts below, making sure they are all fluent).

Explanation of the Method for Entering the Bodhimanda (Bodhimanda, 道場) for Three Seven-Day Periods of Practice with Single-Minded Diligence - Section Three

(One should formally enter the Bodhimanda (Bodhimanda, 道場) on the six fast days. On this day, the Crown Prince, the messengers of the Four Heavenly Kings, and other heavenly deities and virtuous spirits descend to the human world to examine good and evil. When they see those who cultivate good deeds, they record them in the book of good deeds, comfort and protect them, and manifest auspicious signs for them, causing practitioners to rejoice and increase their roots of goodness.)

When a practitioner initially wishes to enter the Bodhimanda (Bodhimanda, 道場), they should reassure themselves: 'From this moment until the completion of three seven-day periods, I shall, in accordance with the Buddha's teachings, be single-mindedly diligent.' Why? If the mind has other thoughts, it will be mixed with various afflictions, and it cannot be called pure. If the mind is not pure, how can it be in accordance with the Samadhi (Samadhi, 定) and the right path? Therefore, one must restrain one's mind, not be stingy with one's body or life, and be single-mindedly diligent for the full three seven-day periods. Question: The minds of sentient beings change with events and circumstances. How can one achieve single-minded diligence? Answer:

---

曰。有二種修一心。一者事中修一心。二者理中修一心。事中修一心者。如行者。初入道場時即作是念。我於三七日中。若禮佛時當一心禮佛。心不異緣。乃至懺悔行道誦經坐禪。悉皆一心。在行法中無分散意。如是經三七日。是名事中修一心精進。二者理中修一心精進。行者。初入道場時應作是念。我從今時乃至三七日滿。于其中間諸有所作常自照了。所作之心心性不二。所以者何。如禮佛時心性不生不滅。當知一切所作種種之事。心性悉不生不滅。如是觀時見一切心悉是一心。以心性從本已來常一相故。行者能如是反觀心源心心相續。滿三七日不得心相。是名理中修一心精進法。

明初入道場正修行方法第四

行者初入道場。當具足十法。一者嚴凈道場。二者凈身。三者三業供養。四者奉請三寶。五者讚歎三寶。六者禮佛。七者懺悔。八者行道旋繞。九者誦法華經。十者思惟一實境界。行者於三七日中日夜六時。初入道場一時之中當具足修此十法。於後六時一一時中。當略去請佛一法。餘九法悉行無異(明此十法之中。有但說施為方法。有教運心作念。有教誦文章句口自宣說。行者當好善取意而用。未必並須誦此文也)。

第一明行者嚴凈道場法

當於閑靜之處。嚴治一室以為道場。別

【現代漢語翻譯】 現代漢語譯本： 問：有兩種修習一心的方法。第一種是在事相上修習一心，第二種是在理體上修習一心。

在事相上修習一心是指，修行者剛進入道場時，就應當這樣想：『我在這三七（二十一）天中，如果禮佛時，就應當一心禮佛，心不攀緣其他事物。』乃至懺悔、行道、誦經、坐禪，都一心不亂，在行法中沒有分散的念頭。像這樣經過三七天，就叫做在事相上修習一心的精進。

在理體上修習一心精進是指，修行者剛進入道場時，就應當這樣想：『我從現在開始，乃至三七天圓滿，在這期間所做的一切，都要常常自我觀照，所作的心與心性不是二。』為什麼呢？比如禮佛時，心性是不生不滅的，應當知道一切所作的種種事情，心性都是不生不滅的。像這樣觀照時，見到一切心都是一心，因為心性從本來就是常一的緣故。修行者如果能夠這樣反觀心源，心心相續，滿三七天而得不到心相，這就叫做在理體中修習一心精進的方法。

說明初入道場正確的修行方法第四

修行者初入道場，應當具足十種方法：

第一，嚴凈道場；第二，清凈自身；第三，以身口意三業供養；第四，奉請三寶（佛、法、僧）；第五，讚歎三寶；第六，禮佛；第七，懺悔；第八，行道旋繞；第九，誦《法華經》；第十，思惟一實境界。

修行者在三七天中，日夜六時，初入道場一時之中，應當具足修習這十種方法。在之後的六時中，每一時都應當略去請佛這一法，其餘九法都照常修行（說明這十種方法中，有的只是說明施行的具體方法，有的教導如何用心作念，有的教導誦讀文章語句，用口宣說。修行者應當好好領會其中的意思而運用，不一定必須誦讀這些文字）。

第一，說明修行者嚴凈道場的方法

應當在閑靜的地方，整理出一個房間作為道場，另外... English version: He said: There are two ways to cultivate one mind. The first is to cultivate one mind in phenomena (事相, shìxiàng), and the second is to cultivate one mind in principle (理體, lǐtǐ).

Cultivating one mind in phenomena means that when a practitioner first enters the Dharma hall, they should think: 'During these three weeks (三七日, sānqīrì), when I am bowing to the Buddha, I should bow with one mind, and my mind should not wander to other things.' Even when repenting, practicing the Way, reciting scriptures, or meditating, they should be single-minded and without distraction in their practice. After three weeks in this way, it is called diligent cultivation of one mind in phenomena.

Cultivating one mind in principle means that when a practitioner first enters the Dharma hall, they should think: 'From now until the end of the three weeks, I should constantly observe myself in everything I do, and the mind and mind-nature (心性, xīnxìng) are not two.' Why? For example, when bowing to the Buddha, the mind-nature is neither born nor dies. It should be known that in all kinds of things that are done, the mind-nature is neither born nor dies. When observing in this way, one sees that all minds are one mind, because the mind-nature has always been one from the beginning. If a practitioner can reflect on the source of the mind in this way, with mind following mind continuously, and does not obtain the appearance of the mind after three weeks, it is called the method of diligently cultivating one mind in principle.

Explaining the Correct Method of Practice When First Entering the Dharma Hall, Fourth

When a practitioner first enters the Dharma hall, they should fully practice ten methods:

First, purify the Dharma hall; second, purify the body; third, make offerings with the three karmas (三業, sānyè) [body, speech, and mind]; fourth, invite the Three Jewels (三寶, sānbǎo) [Buddha, Dharma, and Sangha]; fifth, praise the Three Jewels; sixth, bow to the Buddha; seventh, repent; eighth, practice the Way by circumambulating; ninth, recite the Lotus Sutra (法華經, Fǎhuá Jīng); tenth, contemplate the one true realm (一實境界, yīshí jìngjiè).

During the three weeks, day and night, six times a day, when first entering the Dharma hall, the practitioner should fully practice these ten methods. In the subsequent six times, the method of inviting the Buddha should be omitted, and the remaining nine methods should be practiced as usual (This explains that among these ten methods, some only explain the specific methods of practice, some teach how to use the mind to contemplate, and some teach how to recite passages and sentences, speaking them aloud. Practitioners should understand the meaning well and apply it, and it is not necessary to recite these words verbatim).

First, Explaining the Method for Practitioners to Purify the Dharma Hall

One should prepare a quiet place and arrange a room as a Dharma hall, separately...

【English Translation】 He said: There are two ways to cultivate one mind. The first is to cultivate one mind in phenomena (shìxiàng), and the second is to cultivate one mind in principle (lǐtǐ).

Cultivating one mind in phenomena means that when a practitioner first enters the Dharma hall, they should think: 'During these three weeks, when I am bowing to the Buddha, I should bow with one mind, and my mind should not wander to other things.' Even when repenting, practicing the Way, reciting scriptures, or meditating, they should be single-minded and without distraction in their practice. After three weeks in this way, it is called diligent cultivation of one mind in phenomena.

Cultivating one mind in principle means that when a practitioner first enters the Dharma hall, they should think: 'From now until the end of the three weeks, I should constantly observe myself in everything I do, and the mind and mind-nature are not two.' Why? For example, when bowing to the Buddha, the mind-nature is neither born nor dies. It should be known that in all kinds of things that are done, the mind-nature is neither born nor dies. When observing in this way, one sees that all minds are one mind, because the mind-nature has always been one from the beginning. If a practitioner can reflect on the source of the mind in this way, with mind following mind continuously, and does not obtain the appearance of the mind after three weeks, it is called the method of diligently cultivating one mind in principle.

Explaining the Correct Method of Practice When First Entering the Dharma Hall, Fourth

When a practitioner first enters the Dharma hall, they should fully practice ten methods:

First, purify the Dharma hall; second, purify the body; third, make offerings with the three karmas [body, speech, and mind]; fourth, invite the Three Jewels [Buddha, Dharma, and Sangha]; fifth, praise the Three Jewels; sixth, bow to the Buddha; seventh, repent; eighth, practice the Way by circumambulating; ninth, recite the Lotus Sutra; tenth, contemplate the one true realm.

During the three weeks, day and night, six times a day, when first entering the Dharma hall, the practitioner should fully practice these ten methods. In the subsequent six times, the method of inviting the Buddha should be omitted, and the remaining nine methods should be practiced as usual (This explains that among these ten methods, some only explain the specific methods of practice, some teach how to use the mind to contemplate, and some teach how to recite passages and sentences, speaking them aloud. Practitioners should understand the meaning well and apply it, and it is not necessary to recite these words verbatim).

First, Explaining the Method for Practitioners to Purify the Dharma Hall

One should prepare a quiet place and arrange a room as a Dharma hall, separately...

---

安自坐之處。令與道場有隔。于道場中敷好高座。安置法華經一部。亦未必須安形像舍利並余經典。唯置法華經。安施幡蓋種種供養具。于入道場日。清旦之時當凈掃地。香湯灌灑香泥塗地。然種種諸香油燈。散種種華及諸末香燒眾名香。供養三寶。備於己力所辦。傾心盡意極令嚴凈。所以者何。行者內心敬重三寶超過三界。今欲奉請供養。豈可輕心。若不能拔己資財供養大乘。則終不能招賢感聖重罪不滅。三昧何由可發。

第二明行者凈身方法

初入道場。當以香湯沐浴著凈潔衣。若大衣及諸新染衣。若無當取己衣勝者。以為入道場衣。於後若出道場。至不凈處。當脫去凈衣著故衣。所為事竟。當更洗浴著本凈衣。入道場行事也。

第三明行者修三業供養法(初入道場。至法座前先敷尼師壇正身倚立。應先慈念一切眾生欲興救度。次當起殷重心慚愧懇惻存想如來。三寶畟塞十方虛空。影現道場。是時手執香爐燒眾名香。散種種華供養三寶。即尋五體投地。口自唱言)

一切恭敬一心敬禮十方常住佛(心隨身口一心頂禮。無分散意了知此身如影不實。于能禮所禮心無所得。一切眾生。亦同入此禮佛法界海中。總禮十方佛。一拜已次。當正身威儀。口自唱言)。

一心敬禮十方常住法(

禮一拜已。次當正身威儀。口自唱言)。

一心敬禮十方常住僧(禮一拜已。用心方法。不異上禮佛中說禮三寶竟。即當胡跪。右膝著地。正身威儀。一心燒香散華。端身正意次當口自唱言)。

嚴持香華如法供養。愿此香華云遍滿十方界。供養佛經法。並菩薩聲聞緣覺眾。及一切天仙。受用作佛事(次當運心想。此香華于唸唸中。遍至十方一切佛土。作種種眾寶。莊嚴諸臺樓觀。上妙諸色作種種妓樂。上妙音聲歌唄讚嘆。作種種栴檀沉水上妙諸香。作種種肴膳湯藥。上妙眾味。作種種衣服瓔珞。流泉浴池上妙諸觸。作眾禪定智慧清凈實相無量。上妙法門。悉皆充滿法界。以為佛事供養十方三世諸佛一切三寶。愿三寶攝受。亦熏一切眾生。發菩提心。於一一佛前悉見己身。如此供養等無有異。又愿六道四生。悉入我供養法界海中。了知如是供養。悉從心生無有自性。心不取著。此念成已。即五體投地。口自唱言)供養已一切恭敬。

第四明行者請三寶方法(行者已修三業供養已。次應更燒香散華。一心正念。回前供養之心奉請三寶。請三寶法當運心正對所請。口稱名字。一一如法奉請。不得散亂輕心)

一心奉請南無釋迦牟尼佛(即知法身猶如虛空。無去來相。餘一切佛亦復如是。隨心想念

【現代漢語翻譯】 現代漢語譯本： 禮拜一次完畢。接下來應當端正身姿，具足威儀，口中唱唸道：

『一心敬禮十方常住僧』（禮拜一次完畢。用心的法門，與前面禮佛時所說的並無不同。禮敬三寶完畢后，就應當胡跪，右膝著地，端正身姿，具足威儀，一心燒香散花，端身正意，接下來應當口中唱唸道：）

『嚴持香花如法供養。愿此香花云遍滿十方界。供養佛、經、法，並菩薩、聲聞、緣覺眾，及一切天仙，受用作佛事』（接下來應當用心觀想，此香花在念念之中，遍至十方一切佛土，化作種種眾寶，莊嚴諸臺樓觀，化作上妙諸色，化作種種妓樂，上妙音聲歌唄讚嘆，化作種種栴檀（Chandana，一種香木）、沉水上妙諸香，化作種種肴膳湯藥，上妙眾味，化作種種衣服瓔珞，流泉浴池上妙諸觸，化作眾禪定智慧清凈實相無量上妙法門，全部充滿法界，用來作為佛事供養十方三世諸佛一切三寶。愿三寶攝受，也熏習一切眾生，發起菩提心，在每一尊佛前都見到自己的身形，如此供養沒有差別。又愿六道四生，全部進入我的供養法界海中，了知如此供養，全部從心而生，沒有自性，心不執取。此念成就后，就五體投地，口中唱唸道：）供養完畢，一切恭敬。

第四，說明修行者請三寶的方法（修行者已經修習身、口、意三業供養完畢后，接下來應當再次燒香散花，一心正念，迴向之前的供養之心，奉請三寶。請三寶的方法應當用心正對所請的對象，口稱名字，一一如法奉請，不得散亂輕心）。

『一心奉請南無釋迦牟尼佛（Śākyamuni Buddha，釋迦牟尼佛）』（須知法身猶如虛空，沒有來去之相，其餘一切佛也都是如此，隨心想念）

【English Translation】 English version: After completing one prostration, one should then straighten the body with proper deportment and recite:

'With one mind, I reverently pay homage to the Sangha (community) abiding in the ten directions.' (After completing one prostration, the method of focusing the mind is no different from what was said earlier during the prostration to the Buddha. After completing the prostration to the Three Jewels, one should kneel with the right knee on the ground, straighten the body with proper deportment, and with one mind burn incense and scatter flowers. With upright body and correct intention, one should then recite:)

'Holding incense and flowers, I offer them according to the Dharma. May this cloud of incense and flowers pervade the ten directions, offering to the Buddha, the Dharma, and the Sangha, as well as Bodhisattvas, Śrāvakas (voice-hearers), Pratyekabuddhas (solitary realizers), and all celestial beings, for their use in Buddhist activities.' (Next, one should contemplate that this incense and flowers, in every moment, pervade all Buddha lands in the ten directions, transforming into various precious treasures, adorning all terraces and pavilions, transforming into supreme colors, transforming into various musical performances, supreme sounds of singing and praise, transforming into various supreme incenses of Chandana (sandalwood) and agalloch eaglewood, transforming into various delicacies, soups, and medicines, supreme flavors, transforming into various clothes and necklaces, flowing springs and bathing pools, supreme sensations, transforming into various Samādhi (meditative absorption), wisdom, pure reality, and immeasurable supreme Dharma doors, all completely filling the Dharma realm, to be used as Buddhist activities to offer to all Buddhas and all the Three Jewels of the ten directions and three times. May the Three Jewels accept and also influence all sentient beings, arousing the Bodhicitta (mind of enlightenment), seeing one's own form before each Buddha, offering in this way without difference. Also, may the six realms and four kinds of birth all enter my ocean of Dharma realm of offering, understanding that such offerings all arise from the mind without self-nature, and the mind does not cling. After this thought is accomplished, one prostrates with the five limbs touching the ground and recites:) Having completed the offering, with utmost reverence.

Fourth, explaining the method for practitioners to invite the Three Jewels (After the practitioner has cultivated the three karmas of body, speech, and mind and completed the offering, one should then burn incense and scatter flowers again, with one-pointed mindfulness, dedicating the previous offering to invite the Three Jewels. The method of inviting the Three Jewels should be done with the mind focused on the object being invited, reciting the name, inviting each one according to the Dharma, without distraction or a frivolous mind).

'With one mind, I invite Namo Śākyamuni Buddha (Śākyamuni Buddha, the historical Buddha)' (One should know that the Dharmakāya (Dharma body) is like empty space, without coming or going, and all other Buddhas are also like this, according to one's thoughts).

---

。從耆阇崛山。與大眾圍繞來到道場。受我奉請慇勤供養)。

一心奉請南無過去多寶世尊(即應心想。多寶佛塔。從地涌出。影現道場。受我供養)。

一心奉請南無釋迦牟尼十方分身諸佛(即應心想。分身諸佛。悉皆雲集。在寶樹下受我供養)。

一心奉請南無妙法蓮華經中一切諸佛(即應心想。過去日月燈明佛等。現在凈華宿王智佛等。未來華光佛等。悉皆現前受我供養)。

一心奉請南無十方一切常住佛(即應運心想。東方諸佛身黃金色。相好具足放大光明。與諸大眾前後圍繞。來到道場畟塞虛空受我供養。南西北方四維上下。亦復如是)。

一心奉請南無大乘妙法蓮華經(心想甚深。秘密法藏。悉現在前。受我供養)。

一心奉請南無十方一切常住法(即應運心想。十方一切諸佛。所有法藏。悉現道場中受我供養)。

一心奉請南無文殊師利菩薩摩訶薩(運心想念。與無量菩薩圍繞受我供養)。

一心奉請南無彌勒菩薩摩訶薩(亦如前運心想)。

一心奉請南無藥王菩薩藥上菩薩摩訶薩。

一心奉請南無觀世音菩薩無盡意菩薩摩訶薩。

一心奉請南無妙音菩薩華德菩薩摩訶薩。

一心奉請南無常精進菩薩得大勢菩薩摩訶薩。

【現代漢語翻譯】 現代漢語譯本： 從耆阇崛山（Grdhrakuta，又名靈鷲山），與大眾圍繞來到道場，接受我的奉請和慇勤供養。 一心奉請南無過去多寶世尊（Prabhutaratna）（即應心想，多寶佛塔從地涌出，顯現在道場，接受我的供養）。 一心奉請南無釋迦牟尼（Sakyamuni）十方分身諸佛（即應心想，分身諸佛全部雲集，在寶樹下接受我的供養）。 一心奉請南無妙法蓮華經中一切諸佛（即應心想，過去日月燈明佛等，現在凈華宿王智佛等，未來華光佛等，全部顯現在前，接受我的供養）。 一心奉請南無十方一切常住佛（即應運心想，東方諸佛身黃金色，相好具足，放大光明，與諸大眾前後圍繞，來到道場，充滿虛空，接受我的供養。南西北方四維上下，也同樣如此）。 一心奉請南無大乘妙法蓮華經（心想甚深秘密法藏，全部現在眼前，接受我的供養）。 一心奉請南無十方一切常住法（即應運心想，十方一切諸佛所有法藏，全部顯現在道場中，接受我的供養）。 一心奉請南無文殊師利（Manjusri）菩薩摩訶薩（運心想念，與無量菩薩圍繞，接受我的供養）。 一心奉請南無彌勒（Maitreya）菩薩摩訶薩（也如前面一樣運心想）。 一心奉請南無藥王（Bhaisajyaraja）菩薩、藥上（Bhaisajyasamudgata）菩薩摩訶薩。 一心奉請南無觀世音（Avalokitesvara）菩薩、無盡意（Aksayamati）菩薩摩訶薩。 一心奉請南無妙音（Gadgadasvara）菩薩、華德（Varadatta）菩薩摩訶薩。 一心奉請南無常精進（Sadaparibhuta）菩薩、得大勢（Mahasthamaprapta）菩薩摩訶薩。

【English Translation】 English version: From Grdhrakuta Mountain (Vulture Peak Mountain), surrounded by the great assembly, we arrive at the Bodhimanda (place of enlightenment), receiving my respectful invitation and diligent offerings. Wholeheartedly I invite Namo (homage to) the past Prabhutaratna Tathagata (Abundant Treasures Buddha) (Immediately visualize the Stupa of Prabhutaratna emerging from the earth, appearing in the Bodhimanda, receiving my offerings). Wholeheartedly I invite Namo Sakyamuni Buddha and all the manifested Buddhas in the ten directions (Immediately visualize all the manifested Buddhas gathering together, under the Bodhi tree, receiving my offerings). Wholeheartedly I invite Namo all the Buddhas within the Wonderful Dharma Lotus Flower Sutra (Immediately visualize the past Buddhas such as Sun Moon Light Buddha, the present Buddhas such as Pure Flower Constellation King Wisdom Buddha, and the future Buddhas such as Flower Light Buddha, all appearing before me, receiving my offerings). Wholeheartedly I invite Namo all the eternally dwelling Buddhas in the ten directions (Immediately visualize the Buddhas in the Eastern direction with golden bodies, complete with excellent marks and radiating great light, surrounded by the great assembly, arriving at the Bodhimanda, filling the void, receiving my offerings. The same applies to the South, North, West, four intermediate directions, above and below). Wholeheartedly I invite Namo the Great Vehicle Wonderful Dharma Lotus Flower Sutra (Visualize the profound and secret Dharma treasury, all appearing before me, receiving my offerings). Wholeheartedly I invite Namo all the eternally dwelling Dharma in the ten directions (Immediately visualize all the Dharma treasuries possessed by all the Buddhas in the ten directions, all appearing in the Bodhimanda, receiving my offerings). Wholeheartedly I invite Namo Manjusri Bodhisattva Mahasattva (Visualize and contemplate, surrounded by immeasurable Bodhisattvas, receiving my offerings). Wholeheartedly I invite Namo Maitreya Bodhisattva Mahasattva (Also visualize and contemplate as before). Wholeheartedly I invite Namo Bhaisajyaraja Bodhisattva and Bhaisajyasamudgata Bodhisattva Mahasattva. Wholeheartedly I invite Namo Avalokitesvara Bodhisattva and Aksayamati Bodhisattva Mahasattva. Wholeheartedly I invite Namo Gadgadasvara Bodhisattva and Varadatta Bodhisattva Mahasattva. Wholeheartedly I invite Namo Sadaparibhuta Bodhisattva and Mahasthamaprapta Bodhisattva Mahasattva.

---

一心奉請南無大樂說菩薩智積菩薩摩訶薩。

一心奉請南無宿王華菩薩勇施菩薩持地菩薩摩訶薩。

一心奉請南無下方上行等無邊阿僧祇菩薩摩訶薩。

一心奉請南無妙法蓮華經中普賢菩薩等一切諸大菩薩摩訶薩(心念。普賢菩薩乘六牙白象王。以一切眾生所喜見身與無量眷屬。來入道場受我供養)。

一心奉請南無妙法蓮華經中舍利弗等一切諸大聲聞眾。

一心奉請南無十方一切常住僧(運心想。一切十方諸大菩薩聲聞緣覺眾放大光明。與諸大眷屬圍繞。來到道場受我供養)。

一心奉請妙法蓮華經中一切天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等。一切冥空各及眷屬(如是次第一遍奉請竟。即五體投地。復更胡跪燒香散華。從初次第稱名奉請。如是奉請滿三遍已。即當口自宣言)。

唯愿本師釋迦牟尼世尊多寶如來分身諸佛。大慈大悲。受我奉請來到道場。

大乘妙法蓮華經真凈法門哀憫覆護。受我奉請來到道場。

文殊師利菩薩彌勒菩薩下方上行等菩薩。

普賢菩薩等妙法蓮華經中一切諸大菩薩摩訶薩。大慈大悲受我奉請。來到道場。

舍利弗等一切諸大聲聞。悉皆慈悲受我奉請。來到道場。

一切十方三寶憐憫

【現代漢語翻譯】 現代漢語譯本： 一心恭敬地禮請南無大樂說菩薩（Mahāratnakūṭa Bodhisattva），智積菩薩摩訶薩（Jñānākara Bodhisattva Mahāsattva）。 一心恭敬地禮請南無宿王華菩薩（Nakṣatrarāja-saṃkusumita-abijñā Bodhisattva），勇施菩薩（Śūradatta Bodhisattva），持地菩薩摩訶薩（Dhāraṇīṃdhara Bodhisattva Mahāsattva）。 一心恭敬地禮請南無下方上行等無邊阿僧祇菩薩摩訶薩（Anantakṣetra asaṃkhyeya Bodhisattva Mahāsattva，從下方涌出的上行菩薩等無量無數的菩薩摩訶薩）。 一心恭敬地禮請南無《妙法蓮華經》中的普賢菩薩（Samantabhadra Bodhisattva）等一切諸大菩薩摩訶薩（心中默唸：普賢菩薩乘坐六牙白象王，以一切眾生喜聞樂見的身相，與無量的眷屬，來到道場接受我的供養）。 一心恭敬地禮請南無《妙法蓮華經》中的舍利弗（Śāriputra）等一切諸大聲聞眾。 一心恭敬地禮請南無十方一切常住僧（心中觀想：一切十方諸大菩薩、聲聞、緣覺眾放大光明，與諸大眷屬圍繞，來到道場接受我的供養）。 一心恭敬地禮請《妙法蓮華經》中的一切天龍（deva-nāga）、夜叉（yakṣa）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuḍa）、緊那羅（kiṃnara）、摩睺羅伽（mahoraga）、人非人等，一切冥空各及其眷屬（如此按順序一遍禮請完畢，即五體投地，再次胡跪燒香散花，從最初的順序稱名禮請，如此禮請滿三遍后，就應當口中親自宣言）。 唯愿本師釋迦牟尼世尊（Śākyamuni Buddha），多寶如來（Prabhūtaratna Tathāgata），分身諸佛，大慈大悲，接受我的禮請來到道場。 大乘《妙法蓮華經》真凈法門，哀憫覆護，接受我的禮請來到道場。 文殊師利菩薩（Mañjuśrī Bodhisattva），彌勒菩薩（Maitreya Bodhisattva），下方上行等菩薩。 普賢菩薩等《妙法蓮華經》中一切諸大菩薩摩訶薩，大慈大悲接受我的禮請，來到道場。 舍利弗等一切諸大聲聞，悉皆慈悲接受我的禮請，來到道場。 一切十方三寶憐憫。

【English Translation】 English version: With one heart, I reverently invite Namo Mahāratnakūṭa Bodhisattva, Jñānākara Bodhisattva Mahāsattva. With one heart, I reverently invite Namo Nakṣatrarāja-saṃkusumita-abijñā Bodhisattva, Śūradatta Bodhisattva, Dhāraṇīṃdhara Bodhisattva Mahāsattva. With one heart, I reverently invite Namo Anantakṣetra asaṃkhyeya Bodhisattva Mahāsattva (the Bodhisattvas emerging from below, such as Superior Practice, and countless Bodhisattva Mahāsattvas). With one heart, I reverently invite Namo Samantabhadra Bodhisattva and all the great Bodhisattva Mahāsattvas in the 'Lotus Sūtra' (Silently contemplate: Samantabhadra Bodhisattva rides a white elephant king with six tusks, appearing in a form pleasing to all beings, and with countless attendants, comes to the Bodhimaṇḍa to receive my offerings). With one heart, I reverently invite Namo Śāriputra and all the great Śrāvakas in the 'Lotus Sūtra'. With one heart, I reverently invite Namo all the eternally dwelling Saṃgha of the ten directions (Visualize in your mind: all the great Bodhisattvas, Śrāvakas, and Pratyekabuddhas of the ten directions emit great light, surrounded by their great retinues, and come to the Bodhimaṇḍa to receive my offerings). With one heart, I reverently invite all the Deva-nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kiṃnaras, Mahoragas, humans and non-humans, etc., and all the beings in the dark void, each with their retinues, in the 'Lotus Sūtra' (Having completed this invocation once in order, prostrate with the five limbs touching the ground, then kneel again, burn incense, and scatter flowers. Invoke by reciting their names in the initial order. After completing the invocation three times, declare with your own mouth). I pray that the original teacher, Śākyamuni Buddha, Prabhūtaratna Tathāgata, and all the manifested Buddhas, with great compassion, accept my invitation and come to the Bodhimaṇḍa. The true and pure Dharma gate of the Mahāyāna 'Lotus Sūtra', with compassion and protection, accept my invitation and come to the Bodhimaṇḍa. Mañjuśrī Bodhisattva, Maitreya Bodhisattva, the Bodhisattvas such as Superior Practice from below. Samantabhadra Bodhisattva and all the great Bodhisattva Mahāsattvas in the 'Lotus Sūtra', with great compassion, accept my invitation and come to the Bodhimaṇḍa. Śāriputra and all the great Śrāvakas, with compassion, accept my invitation and come to the Bodhimaṇḍa. May all the Three Jewels of the ten directions have compassion.

---

覆護。受我奉請來到道場。

一切天龍八部等悉生哀憫。受我奉請來到道場。是諸聖眾愿悉證明。我於今日欲為十方一切六道眾生。修行大乘無上菩提。破一切障道重罪。愿得法華三昧普現色身。於一念中供養一切十方三寶。於一念中普度一切十方六道一切眾生。令入一乘平等大慧故。於三七日一心精進。如經所說修行。愿一切諸佛菩薩普賢大師本願力故受我懺悔。令我所行決定破諸罪障。法門現前如經所說(行者當自以智力陳說請佛所為之意)。

第五明讚歎三寶方法(行者既奉請三寶已。即當五體投地。正身威儀一心倚立。而面向法座燒香散華。心念三寶微妙功德。口自宣偈讚歎並及咒愿)

容顏甚奇妙　　光明照十方 　我適曾供養　　今復還親覲 　聖主天中王　　迦陵頻伽聲 　哀憫眾生者　　我等今敬禮

以此嘆佛功德修行大乘無上善根。奉福上界天龍八部。大梵天王三十三天。閻羅五道六齋八王。行病鬼王各及眷屬。此土神祇僧伽藍內護正法者。又為國王帝主土境萬民。師僧父母善惡知識。造寺檀越十方信施。廣及法界眾生。愿藉此善根。平等熏修功德智慧二種莊嚴。同會無產生種智道(即當了知。身口意業充滿法界。讚歎三寶。無生無滅無有自性)。

第六明禮佛方法

【現代漢語翻譯】 現代漢語譯本： 覆護（請諸佛菩薩覆庇護佑）。受我奉請來到道場。 一切天龍八部等悉生哀憫。受我奉請來到道場。是諸聖眾愿悉證明。我於今日欲為十方一切六道眾生。修行大乘無上菩提。破一切障道重罪。愿得《法華經》三昧普現色身。於一念中供養一切十方三寶。於一念中普度一切十方六道一切眾生。令入一乘平等大慧故。於三七日一心精進。如經所說修行。愿一切諸佛菩薩普賢大師本願力故受我懺悔。令我所行決定破諸罪障。法門現前如經所說（行者當自以智力陳說請佛所為之意）。 第五明讚歎三寶方法（行者既奉請三寶已。即當五體投地。正身威儀一心倚立。而面向法座燒香散華。心念三寶微妙功德。口自宣偈讚歎並及咒愿） 容顏甚奇妙 光明照十方 我適曾供養 今復還親覲 聖主天中王 迦陵頻伽聲 哀憫眾生者 我等今敬禮 以此嘆佛功德修行大乘無上善根。奉福上界天龍八部。大梵天王三十三天。閻羅五道六齋八王。行病鬼王各及眷屬。此土神祇僧伽藍內護正法者。又為國王帝主土境萬民。師僧父母善惡知識。造寺檀越十方信施。廣及法界眾生。愿藉此善根。平等熏修功德智慧二種莊嚴。同會無產生種智道（即當了知。身口意業充滿法界。讚歎三寶。無生無滅無有自性）。 第六明禮佛方法

【English Translation】 English version: Cover and protect (May all Buddhas and Bodhisattvas cover and protect me). Accept my invitation and come to this sacred place. May all the Devas (heavenly beings), Nagas (dragons), and the Eight Classes of beings (天龍八部) feel compassion. Accept my invitation and come to this sacred place. May all the holy assembly bear witness. Today, I wish to cultivate the unsurpassed Bodhi (覺悟) of the Mahayana (大乘) for all sentient beings in the ten directions and the six realms. May I break through all obstacles and heavy sins. May I attain the Samadhi (三昧) of the Lotus Sutra (《法華經》) and manifest my physical body everywhere. In a single thought, may I make offerings to all the Three Jewels (三寶) in the ten directions. In a single thought, may I universally liberate all sentient beings in the ten directions and the six realms, leading them into the One Vehicle (一乘) of equal and great wisdom. Therefore, for twenty-one days, I will diligently cultivate with one mind, as described in the scriptures. May all Buddhas, Bodhisattvas, and Great Master Samantabhadra (普賢) accept my repentance through the power of their original vows. May my actions decisively break through all sins and obstacles, and may the Dharma (法) appear before me as described in the scriptures (The practitioner should use their wisdom to explain the purpose of inviting the Buddhas). Fifth, explaining the method of praising the Three Jewels (三寶) (After the practitioner has invited the Three Jewels, they should prostrate with five limbs touching the ground, straighten their body with dignified posture, and stand with one mind. Facing the Dharma seat, they should burn incense and scatter flowers, contemplating the subtle merits and virtues of the Three Jewels. They should recite verses of praise and make vows). 『Your countenance is exceedingly wondrous, Your light illuminates the ten directions. I have offered to you before, Now I return to pay homage in person. Holy Lord, King among the heavens, With the voice of a Kalavinka (迦陵頻伽, a mythical bird with a beautiful voice), Have compassion on all beings, We now respectfully bow to you.』 With this praise of the Buddha's merits and virtues, I cultivate the unsurpassed roots of goodness of the Mahayana. I dedicate this merit to the Devas (天龍八部) and Nagas (龍), the Great Brahma King (大梵天王), the Thirty-three Heavens (三十三天), Yama (閻羅), the Five Paths, the Six Fast Days, the Eight Kings, the Disease-Spreading Ghost Kings and their retinues, the local deities of this land, and those who protect the Dharma (法) within the Sangharama (僧伽藍). Also, for the sake of the kings, emperors, the people of the land, teachers, parents, virtuous and unvirtuous friends, donors who build temples, all benefactors in the ten directions, and all sentient beings in the Dharma realm. May we, through this root of goodness, equally cultivate the two adornments of merit and wisdom, and together attain the Unborn and the Path of Omniscience (即當了知。身口意業充滿法界。讚歎三寶。無生無滅無有自性). Sixth, explaining the method of paying homage to the Buddhas

---

(行者既讚歎竟。應當一心正身威儀。次第禮佛。禮佛之法當隨所禮佛志心憶念。此佛法身猶如虛空。應物現形如對目前。受我禮拜。餘一一佛亦復如是。用心不得散亂。複次行者。禮佛之時。自知身心空寂。無有禮相。亦知此身。雖如幻不實而非不影現。法界一一佛前。悉有此身。頭面頂禮。三七日六時禮佛方法。如下所列無異)

一心敬禮本師釋迦牟尼佛。

一心敬禮過去多寶佛。

一心敬禮十方分身釋迦牟尼佛。

一心敬禮東方善德佛盡東方法界一切諸佛。

一心敬禮東南方無憂德佛盡東南方法界一切諸佛。

一心敬禮南方栴檀德佛盡南方法界一切諸佛。

一心敬禮西南方寶施佛盡西南方法界一切諸佛。

一心敬禮西方無量明佛盡西方法界一切諸佛。

一心敬禮西北方華德佛。盡西北方法界一切諸佛。

一心敬禮北方相德佛。盡北方法界一切諸佛。

一心敬禮東北方三乘行佛。盡東北方法界一切諸佛。

一心敬禮上方廣眾德佛。盡上方法界一切諸佛。

一心敬禮下方明德佛。盡下方法界一切諸佛。

一心敬禮往古來今三世諸佛。七佛世尊。賢劫千佛。

一心敬禮法華經中過去二萬億日月燈明佛。大通智勝佛。十

【現代漢語翻譯】 現代漢語譯本： （行者讚歎完畢后，應當一心端正身姿，莊嚴威儀，依次禮拜諸佛。禮拜諸佛的方法應當是，隨著所禮拜的佛，以至誠之心憶念：此佛的法身猶如虛空，應物而顯現各種形象，如同就在眼前，接受我的禮拜。其餘每一尊佛也都是如此。用心不得散亂。再次，行者在禮佛之時，要自覺身心空寂，沒有禮拜的相狀。也要知道此身雖然如幻不實，但並非不影現。在法界中每一尊佛前，都有此身以頭面頂禮。三七日（二十一天）六時（晝夜六個時段）禮佛的方法，如下所列，沒有不同。） 一心敬禮本師釋迦牟尼佛（Śākyamuni Buddha，佛教的創始人）。 一心敬禮過去多寶佛（Prabhūtaratna Buddha，過去佛）。 一心敬禮十方分身釋迦牟尼佛（Śākyamuni Buddha，在十方世界示現化身的釋迦牟尼佛）。 一心敬禮東方善德佛（Śubhaguna Buddha）及東方一切法界諸佛。 一心敬禮東南方無憂德佛（Aśokaguna Buddha）及東南方一切法界諸佛。 一心敬禮南方栴檀德佛（Candana-guna Buddha）及南方一切法界諸佛。 一心敬禮西南方寶施佛（Ratnadāna Buddha）及西南方一切法界諸佛。 一心敬禮西方無量明佛（Amitābha Buddha）及西方一切法界諸佛。 一心敬禮西北方華德佛（Puṣpaguna Buddha）及西北方一切法界諸佛。 一心敬禮北方相德佛（Lakṣanaguna Buddha）及北方一切法界諸佛。 一心敬禮東北方三乘行佛（Triyānacāra Buddha）及東北方一切法界諸佛。 一心敬禮上方廣眾德佛（Vipulagunaugha Buddha）及上方一切法界諸佛。 一心敬禮下方明德佛（Tejoguna Buddha）及下方一切法界諸佛。 一心敬禮往古來今三世諸佛、過去七佛世尊、賢劫千佛。 一心敬禮《法華經》中過去二萬億日月燈明佛（Candrasūryapradīpa Buddha）、大通智勝佛（Mahābhijñājñānābhibhū Buddha）。

【English Translation】 English version: (After the practitioner has finished praising, they should single-mindedly straighten their body, maintain dignified deportment, and prostrate to the Buddhas in order. The method of prostrating to the Buddhas should be that, along with the Buddha being prostrated to, one should recollect with a sincere mind: This Buddha's Dharmakāya (法身, Dharma body) is like empty space, manifesting forms in response to beings, as if right before one's eyes, receiving my prostration. Every other Buddha is also like this. The mind must not be scattered. Furthermore, when the practitioner prostrates to the Buddhas, they should be aware that their body and mind are empty and still, without the appearance of prostration. They should also know that although this body is like an illusion and unreal, it is not that it does not appear. Before each and every Buddha in the Dharma Realm (法界), there is this body bowing with head and face to the ground. The method of prostrating to the Buddhas for three seven-day periods (twenty-one days), six times (six periods day and night), is as listed below, without any difference.) With one mind, I reverently prostrate to the original teacher, Śākyamuni Buddha (釋迦牟尼佛, the founder of Buddhism). With one mind, I reverently prostrate to the past Prabhūtaratna Buddha (多寶佛, Buddha of the past). With one mind, I reverently prostrate to the Śākyamuni Buddha (釋迦牟尼佛) who manifests incarnations in the ten directions. With one mind, I reverently prostrate to the Śubhaguna Buddha (善德佛) of the Eastern direction and all the Buddhas throughout the Dharma Realm of the Eastern direction. With one mind, I reverently prostrate to the Aśokaguna Buddha (無憂德佛) of the Southeastern direction and all the Buddhas throughout the Dharma Realm of the Southeastern direction. With one mind, I reverently prostrate to the Candana-guna Buddha (栴檀德佛) of the Southern direction and all the Buddhas throughout the Dharma Realm of the Southern direction. With one mind, I reverently prostrate to the Ratnadāna Buddha (寶施佛) of the Southwestern direction and all the Buddhas throughout the Dharma Realm of the Southwestern direction. With one mind, I reverently prostrate to the Amitābha Buddha (無量明佛) of the Western direction and all the Buddhas throughout the Dharma Realm of the Western direction. With one mind, I reverently prostrate to the Puṣpaguna Buddha (華德佛) of the Northwestern direction and all the Buddhas throughout the Dharma Realm of the Northwestern direction. With one mind, I reverently prostrate to the Lakṣanaguna Buddha (相德佛) of the Northern direction and all the Buddhas throughout the Dharma Realm of the Northern direction. With one mind, I reverently prostrate to the Triyānacāra Buddha (三乘行佛) of the Northeastern direction and all the Buddhas throughout the Dharma Realm of the Northeastern direction. With one mind, I reverently prostrate to the Vipulagunaugha Buddha (廣眾德佛) of the Upper direction and all the Buddhas throughout the Dharma Realm of the Upper direction. With one mind, I reverently prostrate to the Tejoguna Buddha (明德佛) of the Lower direction and all the Buddhas throughout the Dharma Realm of the Lower direction. With one mind, I reverently prostrate to all the Buddhas of the past, present, and future, the Seven Buddhas of the past, and the Thousand Buddhas of the Bhadrakalpa (賢劫). With one mind, I reverently prostrate to the past Candrasūryapradīpa Buddha (日月燈明佛) and Mahābhijñājñānābhibhū Buddha (大通智勝佛) in the Lotus Sutra (法華經).

---

六王子佛等一切過去諸佛。

一心敬禮法華經中現在凈華宿王智佛。寶威德上王佛等一切現在諸佛。

一心敬禮法華經中未來華光佛。具足千萬光相佛等一切未來諸佛。

一心敬禮十方世界舍利尊像支提妙塔。多寶如來全身寶塔。

一心敬禮大乘妙法蓮華經。十方一切尊經。十二部真凈法寶。

一心敬禮文殊師利菩薩彌勒菩薩摩訶薩。

一心敬禮藥王菩薩。藥上菩薩摩訶薩。

一心敬禮觀世音菩薩。無盡意菩薩摩訶薩。

一心敬禮妙音菩薩。華德菩薩摩訶薩。

一心敬禮常精進菩薩。得大勢菩薩摩訶薩。

一心敬禮大樂說菩薩。智積菩薩摩訶薩。

一心敬禮宿王華菩薩。持地菩薩。勇施菩薩摩訶薩。

一心敬禮法華經中下方上行等無邊阿僧祇菩薩摩訶薩。

一心敬禮法華經中舍利弗等一切諸大聲聞眾。

一心敬禮十方一切諸尊大權菩薩。及聲聞緣覺得道賢聖僧。

一心敬禮普賢菩薩摩訶薩(三唱此菩薩。是法華懺悔主。行者當自作心。的對此菩薩胡跪說罪懺悔併發愿等。其餘諸佛菩薩悉作證明。三七日中皆悉如是)。

普為四恩三有及法界眾生悉愿斷除三障歸命懺悔。

第七明懺悔六根及勸請隨喜迴向發

【現代漢語翻譯】 現代漢語譯本 一心敬禮過去諸佛，如六王子佛等一切過去諸佛。

一心敬禮《法華經》中現在的凈華宿王智佛（Pure Flower Constellation King Wisdom Buddha）。寶威德上王佛（Jewel Majesty Virtue King Buddha）等一切現在諸佛。

一心敬禮《法華經》中未來的華光佛（Flower Light Buddha）。具足千萬光相佛（Possessing a Million Light Marks Buddha）等一切未來諸佛。

一心敬禮十方世界舍利尊像支提妙塔。多寶如來（Prabhutaratna Tathagata）全身寶塔。

一心敬禮大乘妙法蓮華經。《法華經》十方一切尊經。十二部真凈法寶。

一心敬禮文殊師利菩薩（Manjushri Bodhisattva）彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）。

一心敬禮藥王菩薩（Bhaisajyaraja Bodhisattva）。藥上菩薩摩訶薩（Bhaisajyasamudgata Bodhisattva Mahasattva）。

一心敬禮觀世音菩薩（Avalokiteshvara Bodhisattva）。無盡意菩薩摩訶薩（Akshayamati Bodhisattva Mahasattva）。

一心敬禮妙音菩薩（Gadgadasvara Bodhisattva）。華德菩薩摩訶薩（Varaprabha Bodhisattva Mahasattva）。

一心敬禮常精進菩薩（Sadaparibhuta Bodhisattva）。得大勢菩薩摩訶薩（Mahasthamaprapta Bodhisattva Mahasattva）。

一心敬禮大樂說菩薩（Mahapratibhana Bodhisattva）。智積菩薩摩訶薩（Jnanasagara Bodhisattva Mahasattva）。

一心敬禮宿王華菩薩（Nakshatraraja-kusuma Bodhisattva）。持地菩薩（Dharanimdhara Bodhisattva）。勇施菩薩摩訶薩（Nityapradana Bodhisattva Mahasattva）。

一心敬禮《法華經》中下方上行等無邊阿僧祇菩薩摩訶薩。

一心敬禮《法華經》中舍利弗（Sariputra）等一切諸大聲聞眾。

一心敬禮十方一切諸尊大權菩薩。及聲聞緣覺（Pratyekabuddha）得道賢聖僧。

一心敬禮普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahasattva）（三唱此菩薩。是法華懺悔主。行者當自作心。的對此菩薩胡跪說罪懺悔併發愿等。其餘諸佛菩薩悉作證明。三七日中皆悉如是）。

普為四恩三有及法界眾生悉愿斷除三障歸命懺悔。

第七明懺悔六根及勸請隨喜迴向發願。

【English Translation】 English version With one-pointed devotion, I pay homage to all Buddhas of the past, such as the Six Royal Sons Buddhas and all other Buddhas of the past.

With one-pointed devotion, I pay homage to the Pure Flower Constellation King Wisdom Buddha (Jing Hua Su Wang Zhi Fo) currently present in the 'Lotus Sutra'. Jewel Majesty Virtue King Buddha (Bao Wei De Shang Wang Fo) and all other Buddhas of the present.

With one-pointed devotion, I pay homage to the Flower Light Buddha (Hua Guang Fo) of the future mentioned in the 'Lotus Sutra'. Possessing a Million Light Marks Buddha (Ju Zu Qian Wan Guang Xiang Fo) and all other Buddhas of the future.

With one-pointed devotion, I pay homage to the stupas and wonderful pagodas containing the relics and honored images throughout the ten directions. The complete body jeweled pagoda of Prabhutaratna Tathagata (Duo Bao Ru Lai).

With one-pointed devotion, I pay homage to the Wonderful Dharma Lotus Flower Sutra of the Mahayana. All honored sutras throughout the ten directions. The twelve divisions of the true and pure Dharma jewels.

With one-pointed devotion, I pay homage to Manjushri Bodhisattva (Wen Shu Shi Li Pusa) and Maitreya Bodhisattva Mahasattva (Mi Le Pusa Mohesa).

With one-pointed devotion, I pay homage to Bhaisajyaraja Bodhisattva (Yao Wang Pusa). Bhaisajyasamudgata Bodhisattva Mahasattva (Yao Shang Pusa Mohesa).

With one-pointed devotion, I pay homage to Avalokiteshvara Bodhisattva (Guan Shi Yin Pusa). Akshayamati Bodhisattva Mahasattva (Wu Jin Yi Pusa Mohesa).

With one-pointed devotion, I pay homage to Gadgadasvara Bodhisattva (Miao Yin Pusa). Varaprabha Bodhisattva Mahasattva (Hua De Pusa Mohesa).

With one-pointed devotion, I pay homage to Sadaparibhuta Bodhisattva (Chang Jing Jin Pusa). Mahasthamaprapta Bodhisattva Mahasattva (De Da Shi Pusa Mohesa).

With one-pointed devotion, I pay homage to Mahapratibhana Bodhisattva (Da Le Shuo Pusa). Jnanasagara Bodhisattva Mahasattva (Zhi Ji Pusa Mohesa).

With one-pointed devotion, I pay homage to Nakshatraraja-kusuma Bodhisattva (Su Wang Hua Pusa). Dharanimdhara Bodhisattva (Chi Di Pusa). Nityapradana Bodhisattva Mahasattva (Yong Shi Pusa Mohesa).

With one-pointed devotion, I pay homage to the countless asamkhya Bodhisattva Mahasattvas, such as Superior Practice, who arise from below, mentioned in the 'Lotus Sutra'.

With one-pointed devotion, I pay homage to Sariputra (She Li Fu) and all the great Shravakas in the 'Lotus Sutra'.

With one-pointed devotion, I pay homage to all honored and greatly powerful Bodhisattvas throughout the ten directions, as well as the Shravakas, Pratyekabuddhas (Yuan Jue), and virtuous Sangha who have attained the Way.

With one-pointed devotion, I pay homage to Samantabhadra Bodhisattva Mahasattva (Pu Xian Pusa Mohesa) (Chant this Bodhisattva three times. He is the master of repentance in the 'Lotus Sutra'. The practitioner should focus their mind, kneel before this Bodhisattva, confess their sins, repent, and make vows, etc. All other Buddhas and Bodhisattvas bear witness. Do this for three weeks).

Universally, for the sake of the four kinds of kindness, the three realms of existence, and all sentient beings in the Dharma realm, may we all cut off the three obstacles, take refuge, and repent.

Seventhly, clarifying the repentance of the six senses, as well as exhortation, rejoicing, dedication, and making vows.

---

愿方法

(行者既禮佛竟。即於法座前正身威儀。燒香散華存想三寶。畟塞虛空。普賢菩薩乘六牙白象。無量莊嚴眷屬圍繞。如對目前。一心一意。為一切眾生行懺悔法。生重慚愧發露無量劫來及至此生。與一切眾生。六根所造。一切惡業斷相續心。從於今時乃至盡未來際。終不更造一切惡業。所以者何。業性雖空果報不失。知空之人尚不作善。況復作罪。若造惡不止。悉是顛倒因緣。則受妄果。是故行者以知空故生大慚愧。燒香散華髮露懺悔。下所說懺悔章句。多用普賢觀經意若欲廣知懺悔方法。讀經自見。若不能廣尋。今取意略說以成行法)。

最初懺悔眼根法(行者一心胡跪正身威儀。燒香散華。心念改悔。我與眾生。眼根從昔已來。性常空寂。顛倒因緣起諸重罪。流淚悲泣。口宣懺悔。下五根懺悔威儀方法。例如今說。口即自言)

至心懺悔。比丘(某甲)與一切法界眾生。從無量世來。眼根因緣貪著諸色。以著色故貪愛諸塵。以愛塵故受女人身。世世生處惑著諸色。色壞我眼為恩愛奴。故色使我經歷三界。為此弊使盲無所見。眼根不善傷害我多。十方諸佛常在不滅。我濁惡眼障故不見。今誦大乘方等經典。歸向普賢菩薩及一切世尊。燒香散華。說眼過罪不敢覆藏。諸佛菩薩慧眼法水愿與

【現代漢語翻譯】 愿方法

（行者禮佛完畢后，在法座前端正身姿，莊嚴肅穆。焚香、散花，心中觀想佛、法、僧三寶遍滿虛空。普賢菩薩（Samantabhadra）乘坐六牙白象，無量莊嚴的眷屬圍繞，如同親臨眼前。一心一意，為一切眾生行懺悔之法。生起深重的慚愧心，發露無量劫以來乃至此生，與一切眾生，因六根所造的一切惡業，斷絕相續之心。從今時起乃至盡未來際，終不再造一切惡業。為什麼呢？業的自性雖然是空，但果報不會消失。明白空性的人尚且不做惡事，更何況是犯罪呢？如果造惡不止，都是顛倒的因緣，就會承受虛妄的果報。因此，修行者因為明白空性而生起大慚愧心，焚香散花，發露懺悔。（下面所說的懺悔章句，多采用《普賢觀經》的意旨，如果想詳細瞭解懺悔的方法，可以閱讀該經。如果不能廣泛尋閱，現在取其意略說，以成就修行之法）。

最初懺悔眼根之法（修行者一心胡跪，端正身姿，莊嚴肅穆。焚香散花，心中唸誦改悔。我與眾生，眼根從過去以來，自性常常是空寂的，因為顛倒的因緣而生起各種重罪。流淚悲泣，口中宣說懺悔。（下面五根懺悔的威儀方法，例如現在所說，口中自己說））

至誠懺悔。比丘（某甲）與一切法界眾生，從無量世以來，眼根因緣貪著各種顏色。因為貪著顏色，所以貪愛各種塵境。因為愛塵境，所以受女人身。世世代代生處迷惑于各種情慾。情慾敗壞我的眼睛，使我成為恩愛的奴隸。所以，色使我經歷三界。為此弊使，盲無所見。眼根不善，傷害我太多。十方諸佛常常存在而不滅，我因為濁惡的眼睛障礙而不能看見。現在誦讀大乘方等經典，歸向普賢菩薩（Samantabhadra）及一切世尊，焚香散花，說出眼睛的過罪，不敢隱瞞。諸佛菩薩的慧眼法水，愿與

【English Translation】 The Method of Vows

(After the practitioner finishes paying homage to the Buddha, they straighten their body with dignified deportment before the Dharma seat. They burn incense, scatter flowers, and contemplate the Three Jewels (Buddha, Dharma, Sangha) filling the entire space. Samantabhadra Bodhisattva (普賢菩薩) rides a six-tusked white elephant, surrounded by countless adorned attendants, as if present before their eyes. With one mind and one intention, they perform the repentance Dharma for all sentient beings. They generate deep remorse, revealing the immeasurable kalpas (劫) since the past until this life, and with all sentient beings, sever the continuous mind of all evil karmas created by the six senses. From this moment until the end of the future, they will never again create any evil karma. Why? Although the nature of karma is empty, the consequences are not lost. Those who understand emptiness do not even do good, let alone commit sins. If the creation of evil does not stop, it is all due to inverted causes and conditions, and they will receive false consequences. Therefore, the practitioner generates great remorse because they understand emptiness, burning incense, scattering flowers, and revealing repentance. (The repentance verses below mostly use the meaning of the Samantabhadra Contemplation Sutra; if you want to know more about the method of repentance, read the sutra yourself. If you cannot widely seek it, now take its meaning and briefly explain it to accomplish the practice).

The Initial Method of Repenting the Eye Sense (The practitioner kneels on one knee with one mind, straightens their body with dignified deportment. They burn incense, scatter flowers, and recite repentance in their mind. I and sentient beings, the eye sense from the past, its nature is always empty and still, due to inverted causes and conditions, arising various heavy sins. Shedding tears and weeping, they verbally proclaim repentance. (The dignified deportment methods of repenting the five senses below, for example, are now spoken, the mouth speaks itself))

With utmost sincerity, I repent. Bhikshu (某甲) and all sentient beings in the Dharma realm, from countless lifetimes, the eye sense is conditioned to greedily cling to various colors. Because of clinging to colors, they greedily love various dusts. Because of loving dusts, they receive the body of a woman. In life after life, they are deluded by various desires. Desires ruin my eyes, making me a slave to love and affection. Therefore, color causes me to experience the three realms. Because of this evil messenger, I am blind and cannot see. The eye sense is not good, harming me too much. The Buddhas of the ten directions are always present and do not perish, but I cannot see them because of the obstruction of my turbid and evil eyes. Now I recite the Mahayana Vaipulya Sutras, returning to Samantabhadra Bodhisattva (普賢菩薩) and all World Honored Ones, burning incense, scattering flowers, speaking of the faults of the eyes, daring not to conceal them. May the wisdom eye Dharma water of all Buddhas and Bodhisattvas be with

---

洗除。以是因緣令我與一切眾生眼根一切重罪畢竟清凈(懺悔已禮三寶。說是語已。五體投地。普賢觀經中。明懺六根。悉須三說。若時久難行。一說亦得但作是言。第二第三亦如是說。行者當自思憶經。於此身眼根所起重罪。對普賢發露懺悔。下五根皆有此意)。

懺悔耳根法

至心懺悔。比丘(某甲)與一切法界眾生從多劫來。耳根因緣隨逐外聲。聞妙音時心生惑著。聞惡聲時起百八種煩惱賊害。如此惡耳報得惡事。恒聞惡聲生諸攀緣。顛倒聽故當墮惡道邊地。邪見不聞正法。處處惑著無暫停時。坐此竅聲。勞我神識墜墮三塗。十方諸佛常在說法。我濁惡耳障故不聞。今始覺悟。誦持大乘功德海藏。歸向普賢菩薩及一切世尊。燒香散華。說耳過罪不敢覆藏。以是因緣令我與法界眾生。耳根所起一切重罪畢竟清凈(懺悔已禮三寶)。

懺悔鼻根法

至心懺悔。比丘(某甲)與一切法界眾生。從無量劫來坐此鼻根。聞諸香氣。若男女身香肴膳之香。及種種香迷惑不了。動諸結使諸煩惱賊臥者。皆起無量罪業。因此增長。以貪香故。分別諸識處處染著。墮落生死受諸苦報。十方諸佛功德妙香充滿法界。我濁惡鼻障故不聞。今誦大乘清凈妙典。歸向普賢菩薩及一切世尊燒香散華　說鼻過罪不敢覆

【現代漢語翻譯】 洗除。因此因緣，使我與一切眾生的眼根所造的一切重罪徹底清凈。（懺悔完畢，禮敬三寶。說完這些話后，五體投地。《普賢觀經》中，闡明懺悔六根，都需要重複三次。如果時間緊迫難以做到，一次也可以，但要這樣說：『第二、第三次也像這樣說。』修行者應當自己回憶經文，對於此身眼根所造的重罪，向普賢菩薩發露懺悔。下面五根都有這個意思）。

懺悔耳根法

至誠懺悔。比丘（某甲）與一切法界眾生，從多劫以來，因耳根的緣故，追逐外在的聲音。聽到美妙的聲音時，心中產生迷惑執著；聽到惡劣的聲音時，生起一百零八種煩惱賊害。如此惡耳招致惡報，總是聽到惡聲，產生各種攀緣。因為顛倒聽聞的緣故，應當墮入惡道邊地，產生邪見，聽不到正法，處處迷惑執著，沒有片刻停歇。因為這個聽覺的孔竅，勞累我的神識，墜落到三惡道中。十方諸佛經常在說法，我因污濁惡劣的耳朵的障礙而聽不到。現在開始覺悟，誦持大乘功德海藏，歸向普賢菩薩及一切世尊，燒香散花，說出耳朵的過錯，不敢隱瞞。因此因緣，使我與法界眾生的耳根所造的一切重罪徹底清凈。（懺悔完畢，禮敬三寶）。

懺悔鼻根法

至誠懺悔。比丘（某甲）與一切法界眾生，從無量劫以來，因為這個鼻根，聞到各種香氣，無論是男女身體的香氣，還是佳餚膳食的香氣，以及種種香氣，都迷惑不了。動搖各種結使，各種煩惱賊臥者，都生起無量罪業，因此增長。因為貪戀香氣的緣故，分別各種識，處處染著，墮落生死，遭受各種苦報。十方諸佛的功德妙香充滿法界，我因污濁惡劣的鼻子障礙而聞不到。現在誦持大乘清凈妙典，歸向普賢菩薩及一切世尊，燒香散花，說出鼻子的過錯，不敢隱瞞。

【English Translation】 Washing away. Because of this cause and condition, may my eye-faculty and all the heavy offenses of all sentient beings be completely purified. (After repentance, prostrate to the Three Jewels. After saying these words, prostrate with the five limbs touching the ground. In the Universal Worthy Contemplation Sutra, it is stated that the repentance of the six faculties must be repeated three times. If time is limited and it is difficult to do so, it can be done once, but say: 'The second and third times are also said in this way.' The practitioner should recall the sutra and, regarding the heavy offenses arising from the eye-faculty of this body, confess and repent to Universal Worthy (Puxian). The following five faculties all have this meaning).

The Method of Repenting the Ear-Faculty

Sincerely repent. Bhikshu (name) and all sentient beings in the Dharma Realm, from many kalpas ago, due to the ear-faculty, follow external sounds. When hearing wonderful sounds, the mind becomes deluded and attached. When hearing evil sounds, a hundred and eight kinds of afflictions and thieves arise to harm. Such evil ears bring about evil retributions, constantly hearing evil sounds, giving rise to various attachments. Because of distorted hearing, one should fall into evil paths and borderlands, develop wrong views, and not hear the correct Dharma, being deluded and attached everywhere, without a moment's rest. Because of this auditory orifice, my spirit is exhausted and falls into the three evil realms. The Buddhas of the ten directions are constantly teaching the Dharma, but I cannot hear because of the obstruction of my turbid and evil ears. Now I begin to awaken, reciting and upholding the Great Vehicle's Sea of Merit and Virtue, returning to Universal Worthy Bodhisattva (Puxian Pusa) and all World Honored Ones, burning incense and scattering flowers, speaking of the faults of the ears, daring not to conceal them. Because of this cause and condition, may my ear-faculty and all the heavy offenses arising from it, as well as those of all sentient beings in the Dharma Realm, be completely purified. (After repentance, prostrate to the Three Jewels).

The Method of Repenting the Nose-Faculty

Sincerely repent. Bhikshu (name) and all sentient beings in the Dharma Realm, from countless kalpas ago, because of this nose-faculty, smell various fragrances, whether the fragrance of male or female bodies, the fragrance of delicacies, or various other fragrances, and are unable to understand and are deluded. Stirring up various bonds and afflictions, all the dormant thieves of affliction arise, creating limitless offenses, thereby increasing them. Because of greed for fragrance, one discriminates various consciousnesses, becoming attached everywhere, falling into birth and death, and suffering various retributions. The wonderful fragrance of the merits and virtues of the Buddhas of the ten directions fills the Dharma Realm, but I cannot smell it because of the obstruction of my turbid and evil nose. Now I recite and uphold the pure and wonderful scriptures of the Great Vehicle, returning to Universal Worthy Bodhisattva (Puxian Pusa) and all World Honored Ones, burning incense and scattering flowers, speaking of the faults of the nose, daring not to conceal them.

---

藏。以是因緣令我與一切眾生。鼻根一切過罪畢竟清凈(懺悔已禮三寶)。

懺悔舌根法

至心懺悔。比丘(某甲)與一切法界眾生從無數劫來。舌根所作不善惡業。貪諸美味損害眾生。破諸禁戒開放逸門。無量罪業從舌根生。又以舌根起口過罪。妄言綺語惡口兩舌。誹謗三寶贊說邪見。說無益語。斗構壞亂法說非法。諸惡業刺從舌根出。斷正法輪從舌根起。如此惡舌斷功德種。于非義中多端強說讚歎邪見。如火益薪。舌根罪過無量無邊。以是因緣當墮惡道。百劫千劫永無出期。諸佛法味彌滿法界。舌根罪故不能別了。今誦大乘諸佛秘藏。歸向普賢菩薩及一切世尊燒香散華。說舌過罪不敢覆藏。以是因緣令我與法界眾生。舌根一切重罪畢竟清凈(懺悔已禮三寶)。

懺悔身根法

至心懺悔。比丘(某甲)與一切法界眾生從久遠來。身根不善貪著諸觸。所謂男女身份柔軟細滑。如是等種種諸觸顛倒不了。煩惱熾然。造作身業起三不善。謂殺盜淫。與諸眾生作大冤結。造逆破戒乃至焚燒塔寺。用三寶物無有羞恥。如是等罪無量無邊。從身業起說不可盡。罪垢因緣未來世中當墮地獄。猛火焰熾焚燒我身。無量億劫受大苦惱。十方諸佛常放凈光。照觸我等。身根重罪障故不覺。但知貪著粗弊惡觸。現

【現代漢語翻譯】 現代漢語譯本：因此，愿這個因緣能使我和一切眾生的鼻根所造的一切過錯罪業徹底清凈（懺悔完畢，禮拜三寶）。

懺悔舌根法

至誠懺悔。比丘（某甲）與一切法界眾生，從無數劫以來，舌根所造的不善惡業。貪圖各種美味，損害眾生。破壞各種禁戒，放縱逸樂之門。無量罪業從舌根產生。又以舌根造作口過罪業，妄語、綺語、惡口、兩舌。誹謗三寶，讚揚邪見。說無益之語，挑撥離間，擾亂佛法，說法不正。各種惡業之刺從舌根發出，斷絕正法之輪也從舌根而起。如此惡劣的舌頭，斷絕了功德的種子。在不合義理的事情中，多方強辯，讚歎邪見，如同火上澆油。舌根的罪過無量無邊。因為這個因緣，應當墮入惡道，百劫千劫也永無出期。諸佛的法味充滿法界，因為舌根的罪過而不能分辨明了。現在誦讀大乘諸佛的秘密藏經，歸向普賢菩薩（Samantabhadra）及一切世尊，焚香散花，坦白舌根的過錯罪業，不敢隱瞞。因此，愿這個因緣能使我和法界眾生的舌根所造的一切重罪徹底清凈（懺悔完畢，禮拜三寶）。

懺悔身根法

至誠懺悔。比丘（某甲）與一切法界眾生，從久遠以來，身根不善，貪戀各種觸覺。例如男女身體的柔軟細滑等。像這樣種種的觸覺，顛倒迷惑，不能明瞭。煩惱熾盛，造作身業，產生三種不善的行為，即殺生、偷盜、邪淫。與各種眾生結下大的冤仇。造作違逆之罪，破壞戒律，甚至焚燒佛塔寺廟。使用三寶（Triratna）之物，毫無羞恥之心。像這樣的罪過無量無邊，從身業而起，說也說不盡。罪惡的因緣，在未來世中應當墮入地獄。猛烈的火焰熾燒我的身體，無量億劫遭受巨大的苦惱。十方諸佛常常放出清凈的光芒，照耀觸及我們，因為身根的重罪障礙，所以不能覺察。只知道貪戀粗劣惡劣的觸覺，現在

【English Translation】 English version: Therefore, may this cause and condition purify all the transgressions and sins committed by my nose organ and those of all sentient beings (after repentance, prostrate to the Three Jewels).

Method of Repenting for the Tongue Organ

With utmost sincerity, I, Bhiksu (so-and-so), repent with all sentient beings in the Dharma realm for the unwholesome and evil deeds committed by the tongue organ since countless kalpas. Craving various delicious flavors, harming sentient beings. Breaking various precepts, opening the gates of indulgence. Limitless sins arise from the tongue organ. Furthermore, using the tongue organ to commit verbal transgressions: false speech, embellished speech, harsh speech, divisive speech. Slandering the Three Jewels (Triratna), praising wrong views. Speaking useless words, inciting discord, disrupting the Dharma, speaking of non-Dharma. Various thorns of evil deeds emerge from the tongue organ, and the cutting off of the wheel of the true Dharma also arises from the tongue organ. Such an evil tongue cuts off the seeds of merit. In matters that are not righteous, forcefully arguing and praising wrong views, like adding fuel to a fire. The transgressions of the tongue organ are limitless and boundless. Because of this cause and condition, one should fall into evil realms, with no hope of escape for hundreds of thousands of kalpas. The Dharma flavor of all Buddhas fills the Dharma realm, but due to the transgressions of the tongue organ, one cannot distinguish it clearly. Now, reciting the secret treasury of the Great Vehicle (Mahayana) Buddhas, I take refuge in Samantabhadra Bodhisattva and all World Honored Ones, burning incense and scattering flowers, confessing the transgressions and sins of the tongue organ, daring not to conceal them. Therefore, may this cause and condition purify all the grave sins committed by my tongue organ and those of all sentient beings in the Dharma realm (after repentance, prostrate to the Three Jewels).

Method of Repenting for the Body Organ

With utmost sincerity, I, Bhiksu (so-and-so), repent with all sentient beings in the Dharma realm for the unwholesome deeds of the body organ since a long time ago, being greedy for various touches. Such as the softness and smoothness of male and female bodies. Like this, various touches are inverted and confusing, unable to be understood clearly. Afflictions are blazing, creating bodily karma, giving rise to three unwholesome actions, namely killing, stealing, and sexual misconduct. Creating great enmity with various sentient beings. Committing rebellious sins, breaking precepts, even burning pagodas and temples. Using the property of the Three Jewels (Triratna) without any sense of shame. Such sins are limitless and boundless, arising from bodily karma, impossible to fully describe. Due to the cause and condition of sinful defilements, in future lives, one should fall into hell. Fierce flames blaze and burn my body, suffering great torment for countless billions of kalpas. The Buddhas of the ten directions constantly emit pure light, illuminating and touching us, but due to the heavy sins obstructing the body organ, one is not aware. One only knows to crave coarse and evil touches, now

---

受眾苦。后受地獄餓鬼畜生等苦。如是種種眾苦。沒在其中不覺不知。今日慚愧。誦持大乘真實法藏。歸向普賢菩薩及一切世尊燒香散華。說身過罪不敢覆藏。以是因緣令我與法界眾生。身根一切重罪畢竟清凈(懺悔已禮三寶)。

懺悔意根法

至心懺悔。比丘(某甲)與一切法界眾生從無始已來。意根不善貪著諸法狂愚不了。隨所緣境起貪瞋癡。如是邪念能生一切雜業。所謂十惡五逆。猶如猿猴。亦如黐膠。處處貪著。遍至一切六情根中。此六根業枝條華葉。悉滿三界二十五有一切生處。亦能增長無明老死十二苦事。八邪八難無不經歷。無量無邊惡不善報。從意根生。如是意根即是一切生死根本。眾苦之源。如經中說。釋迦牟尼名毗盧遮那遍一切處。當知一切諸法悉是佛法。妄想分別受諸熱惱。是則于菩提中見不清凈。于解脫中而起纏縛。今始覺悟。生重慚愧生重怖畏。誦持大乘如說修行。歸向普賢菩薩及一切世尊燒香散華說意過罪。發露懺悔不敢覆藏。以是因緣令我與法界眾生意根一切重罪。乃至六根所起一切惡業。已起今起未來應起。洗浣懺悔畢竟清凈(懺悔已禮三寶。六時長用。若謂語多當取其意。自減略之)。

明勸請法(一心胡跪正身威儀。燒香散華一心作念。請佛菩薩。說法度眾生

【現代漢語翻譯】 現代漢語譯本 遭受各種痛苦。之後還要遭受地獄、餓鬼、畜生等惡道的痛苦。像這樣種種的苦難，沉沒在其中，不覺察也不知曉。今日我心懷慚愧，誦持大乘真實法藏，歸向普賢菩薩以及一切世尊，焚香散花，坦白自身所犯的過錯，不敢有絲毫隱瞞。以此因緣，愿我和法界一切眾生，身根所造的一切深重罪業，都能徹底清凈。（懺悔完畢，禮敬三寶）

懺悔意根法

至誠懺悔。比丘（某甲）與一切法界眾生，從無始以來，意根不善，貪著各種法，狂妄愚癡，不明事理。隨著所緣的境界，生起貪、嗔、癡。像這樣的邪念，能產生一切雜染的業。也就是所謂的十惡、五逆。意根就像猿猴一樣，又像黏膠一樣，處處貪著，遍及一切六情根中。這六根的業，如同枝條、花葉，遍滿三界二十五有的一切生處。也能增長無明、老死這十二種苦事。八邪、八難，沒有不經歷的。無量無邊的惡不善報，都是從意根產生的。像這樣的意根，就是一切生死的根本，眾苦的根源。正如經中所說：『釋迦牟尼（Śākyamuni）』名為『毗盧遮那（Vairocana，意為光明遍照）』，遍一切處。應當知道一切諸法都是佛法，因為妄想分別才感受各種熱惱。這就是在菩提中見到不清凈，在解脫中反而生起纏縛。』現在我開始覺悟，生起深深的慚愧，生起深深的畏懼。誦持大乘經典，如所說般修行。歸向普賢菩薩以及一切世尊，焚香散花，坦白意根所犯的過錯，發露懺悔，不敢有絲毫隱瞞。以此因緣，愿我和法界一切眾生，意根所造的一切深重罪業，乃至六根所生起的一切惡業，無論是已經發生的、現在正在發生的、還是未來將要發生的，都能洗滌乾淨，懺悔清凈。（懺悔完畢，禮敬三寶。六個時辰都可以用，如果覺得話多，可以選取其中的意思，自己刪減。）

說明勸請法（一心胡跪，端正身姿，威儀莊重。焚香散花，一心作念。請佛菩薩，說法度眾生）

【English Translation】 English version Suffering all kinds of afflictions. Afterwards, one will suffer the pains of hell, hungry ghosts, animals, and other evil realms. Like this, all kinds of suffering, submerged within, without awareness or knowledge. Today, with shame and remorse, I recite and uphold the Great Vehicle's (Mahāyāna) true Dharma treasury, taking refuge in Samantabhadra Bodhisattva (普賢菩薩, Universal Worthy Bodhisattva) and all World-Honored Ones (世尊), burning incense and scattering flowers, confessing the transgressions of my body, daring not to conceal anything. By this cause and condition, may I and all sentient beings in the Dharma realm (法界), have all the heavy sins of our body-organs completely purified. (After repentance, prostrate to the Three Jewels)

Method of Repenting the Mind-Organ

With utmost sincerity, I repent. Bhikshu (Namer) and all sentient beings in the Dharma realm (法界), from beginningless time, our mind-organ has been unkind, clinging to all dharmas (法), being mad and foolish, without understanding. Following the objects of our senses, we arise greed, anger, and delusion. Such evil thoughts can generate all kinds of mixed karma. Namely, the so-called ten evils and five rebellious acts. The mind-organ is like a monkey, and also like sticky glue, clinging everywhere, pervading all six sense-organs. The karma of these six organs, like branches, flowers, and leaves, fills all realms of the Three Realms (三界) and the twenty-five existences, and all places of birth. It can also increase ignorance, old age, death, and the twelve sufferings. The eight evils and eight difficulties are all experienced. Limitless and boundless evil and unwholesome retributions arise from the mind-organ. Such a mind-organ is the root of all birth and death, the source of all suffering. As it is said in the sutras: 'Śākyamuni (釋迦牟尼) is named Vairocana (毗盧遮那, meaning 'shining everywhere'), pervading all places. One should know that all dharmas are Buddha-dharma, but due to delusional thoughts and discriminations, one experiences all kinds of torments. This is seeing impurity in Bodhi (菩提, enlightenment), and arising entanglements in liberation.' Now I begin to awaken, generating deep shame and deep fear. Reciting and upholding the Great Vehicle (Mahāyāna) sutras, practicing as it is said. Taking refuge in Samantabhadra Bodhisattva (普賢菩薩, Universal Worthy Bodhisattva) and all World-Honored Ones (世尊), burning incense and scattering flowers, confessing the transgressions of my mind, revealing and repenting, daring not to conceal anything. By this cause and condition, may I and all sentient beings in the Dharma realm (法界), have all the heavy sins of our mind-organ, and all the evil karma arising from the six organs, whether already arisen, arising now, or will arise in the future, be washed clean, repented, and completely purified. (After repentance, prostrate to the Three Jewels. Use this for all six periods of the day. If you think the words are too many, take the meaning and shorten it yourself.)

Explaining the Method of Encouraging and Inviting (With one mind, kneel on one knee, straighten the body with dignified deportment. Burn incense and scatter flowers, with one mind, contemplate. Invite the Buddhas and Bodhisattvas to expound the Dharma and liberate sentient beings.)

---

。心念口宣。下三法亦如是。當作是言)

我比丘(某甲)至心勸請十方法界無量佛。唯愿久住轉法輪。含靈抱識還本凈。然後如來歸常住(勸請已禮三寶。說是語已。五體投地。行者若欲自出。意說多少。隨心自說。下三法亦如是)。

明隨喜法

我比丘(某甲)至心隨喜。諸佛菩薩諸功德。凡夫靜亂有相善。漏與無漏一切業。比丘(某甲)咸隨喜(隨喜已禮三寶)。

明迴向法

我比丘(某甲)至心迴向。三業所修一切善。供養十方恒沙佛。虛空法界盡未來愿回此福求佛道(迴向已禮三寶)。

明發愿法

我比丘(某甲)至心發願。愿命終時神不亂。正念直往生安養。面奉彌陀值眾聖。修行十地勝常樂(發願已禮三寶。發願之法行者當於普賢菩薩一切世尊前。心念口言。心中所有諸愿。所謂於此身行道無障。四魔不起。得深三昧。入諸法門。弘通正法度脫眾生。捨命之時正念成就。乃至未來世中。常值三寶正信家生出家修道。供養三寶受持大乘。諸波羅蜜悉皆見前。與一切眾產生等正覺。如是種種隨心中所有諸愿。悉當隨心自說。此逐行者之情。不可一一備敘)。

第八明行道法(行者既禮佛竟。當一心正身威儀。右繞法座燒香散華。安庠徐步。心念三寶。次

【現代漢語翻譯】 現代漢語譯本： （心中默唸，口中宣說。下面的三種方法也像這樣。應當這樣說：）

我比丘（某甲）至誠勸請十方世界無量的佛。唯愿諸佛長久住世，轉動法輪，使一切有情眾生恢復本來的清凈。然後如來再歸於常住（勸請完畢后禮拜三寶。說完這些話后，五體投地。修行者如果想自己說，心中想多少就說多少，隨自己的心意說。下面的三種方法也像這樣）。

闡明隨喜法

我比丘（某甲）至誠隨喜諸佛菩薩的一切功德，凡夫的禪定和散亂中的有相善業，有漏和無漏的一切業。比丘（某甲）都隨喜（隨喜完畢后禮拜三寶）。

闡明迴向法

我比丘（某甲）至誠迴向，用身口意三業所修的一切善，供養十方恒河沙數般的佛，遍及虛空法界直到未來，愿將此福德迴向，以求證得佛道（迴向完畢后禮拜三寶）。

闡明發願法

我比丘（某甲）至誠發願，愿臨命終時神識不昏亂，以正念直接往生安養（極樂世界），親面見到阿彌陀佛（Amitabha）和諸位聖眾，修行十地（Dasabhumika）的殊勝常樂（發願完畢后禮拜三寶。發願的方法是修行者應當在普賢菩薩（Samantabhadra）和一切世尊面前，心中默唸，口中宣說。心中所有的願望，比如在此身修行佛道沒有障礙，四魔（Mara）不生起，獲得甚深的三昧（Samadhi），進入各種法門，弘揚傳播正法，度脫眾生，捨棄生命之時正念成就，乃至未來世中，常能遇到三寶，出生在具有正信的家庭，出家修行佛道，供養三寶，受持大乘佛法，各種波羅蜜（Paramita）都能顯現在眼前，與一切眾生共同成就等正覺。像這樣種種心中所有的願望，都應當隨自己的心意說。這裡是順應修行者的心意，不可能一一詳細敘述）。

第八 闡明行道法（修行者禮佛完畢后，應當一心端正身姿和威儀，右繞法座，燒香散花，安詳緩慢地行走，心中憶念三寶，然後

【English Translation】 English version: (Mentally contemplate and verbally proclaim. The following three methods are also like this. One should say:)

I, Bhiksu (name), sincerely exhort the immeasurable Buddhas in the ten directions. May the Buddhas abide long in the world and turn the Dharma wheel, so that all sentient beings with consciousness may return to their original purity. Then may the Tathagatas return to the state of permanence. (After exhortation, prostrate to the Three Jewels. After saying these words, prostrate with the five limbs touching the ground. If the practitioner wishes to speak on their own, they may say as much as they wish, according to their heart. The following three methods are also like this.)

Explaining the Method of Rejoicing

I, Bhiksu (name), sincerely rejoice in all the merits of the Buddhas and Bodhisattvas, the conditioned good deeds in the samadhi and distracted states of ordinary beings, and all karmas, both with outflows and without outflows. Bhiksu (name) rejoices in them all. (After rejoicing, prostrate to the Three Jewels.)

Explaining the Method of Dedication

I, Bhiksu (name), sincerely dedicate all the good deeds cultivated by my three karmas (body, speech, and mind) to the Buddhas as numerous as the sands of the Ganges in the ten directions, throughout the Dharma realm of empty space and into the infinite future. May I dedicate this merit to seek the Buddha path. (After dedication, prostrate to the Three Jewels.)

Explaining the Method of Making Vows

I, Bhiksu (name), sincerely make vows. May my spirit not be confused at the time of death, and with right mindfulness, may I be reborn directly in Sukhavati (the Pure Land of Amitabha), to personally attend to Amitabha (Amitabha) and the assembly of sages, and cultivate the supreme and constant bliss of the Ten Bhumis (Dasabhumika). (After making vows, prostrate to the Three Jewels. The method of making vows is that the practitioner should, in front of Samantabhadra (Samantabhadra) Bodhisattva and all the World Honored Ones, contemplate mentally and proclaim verbally. All the vows in one's heart, such as having no obstacles in practicing the path in this life, the four Maras (Mara) not arising, attaining deep Samadhi (Samadhi), entering all Dharma gates, propagating and spreading the Dharma, liberating sentient beings, achieving right mindfulness at the time of death, and even in future lives, constantly encountering the Three Jewels, being born into families with right faith, renouncing the world to cultivate the path, making offerings to the Three Jewels, upholding the Mahayana teachings, and all the Paramitas (Paramita) appearing before one, and together with all sentient beings, attaining perfect enlightenment. All such vows in one's heart should be spoken according to one's own mind. This follows the practitioner's feelings, and it is impossible to list them all in detail.)

Eighth: Explaining the Method of Practice (After the practitioner has prostrated to the Buddha, they should focus their mind, straighten their body and maintain proper decorum, circumambulate the Dharma seat to the right, burn incense, scatter flowers, walk calmly and slowly, and contemplate the Three Jewels in their mind, then

---

第三遍稱)

南無十方佛。南無十方法。南無十方僧。

南無釋迦牟尼佛　南無多寶佛　南無釋迦牟尼分身佛　南無妙法蓮華經　南無文殊師利菩薩　南無普賢菩薩(如是稱諸佛菩薩摩訶薩名字。即當誦經誦經之法在下廣明。行者非但覺了誦經音聲性空。亦當知身心如雲如影。舉足下足心無所得。不住行相。亦知此身影現十方充滿法界。無不普現。圍繞諸佛。如是旋繞三匝乃至七匝三七匝七七匝百匝。無有定數。當自斟量。若行道欲竟。當還如前稱三寶名字。燒香正念作契唄。唄竟至本禮佛處。歸依三寶一心正念。當口自唱言)。

自歸依佛。當愿眾生體解大道發無上心(說竟作禮。復言)。

自歸依法。當愿眾生深入經藏智慧如海(說竟作禮復言)。

自歸依僧。當愿眾生統理大眾一切無閡。和南聖眾(作禮)。

第九重明誦經方法

行者即於前行道中。稱諸佛菩薩名字竟。一心正念誦法華經。但誦有二種人。一具足誦。二不具足誦。具足誦者。行者先已誦妙經一部通利令入道場。可從第一而誦一品二品。或至一卷。行道欲竟即止誦經。如前稱諸佛菩薩名。三自歸依竟。還本坐處。若意猶未欲坐禪。更端坐誦經。亦得多少隨心斟酌。但四時坐禪不得全廢。事須久坐。若

【現代漢語翻譯】 現代漢語譯本 （重複三次稱念）

南無十方佛（向十方一切佛陀致敬）。南無十方法（向十方一切佛法致敬）。南無十方僧（向十方一切僧侶致敬）。

南無釋迦牟尼佛（向釋迦牟尼佛致敬） 南無多寶佛（向多寶佛致敬） 南無釋迦牟尼分身佛（向釋迦牟尼佛的分身佛致敬） 南無妙法蓮華經（向妙法蓮華經致敬） 南無文殊師利菩薩（向文殊師利菩薩致敬） 南無普賢菩薩（向普賢菩薩致敬）（如此稱念諸佛菩薩摩訶薩的名字。接下來將詳細說明誦經的方法。修行者不僅要覺悟到誦經的聲音本性是空，也要知道身心如雲如影。舉足下足，心中無所得，不住於行走的表象。也要知道這身影顯現於十方，充滿法界，無處不普遍顯現，圍繞著諸佛。如此旋轉繞行三圈，乃至七圈、二十一圈、四十九圈、一百圈。沒有固定的數量，應當自己衡量。如果繞行將要結束，應當返回像之前那樣稱念三寶的名字，燒香，以正念製作契唄（梵唄），唄唱完畢后回到原來的禮佛之處，歸依三寶，一心正念。應當口中自己唱唸：）

自歸依佛（自己歸依佛），當愿眾生體解大道發無上心（愿所有眾生都能理解大道，發起無上菩提心）（說完後作禮。再次說：）

自歸依法（自己歸依法），當愿眾生深入經藏智慧如海（愿所有眾生都能深入經藏，智慧如海）（說完後作禮，再次說：）

自歸依僧（自己歸依僧），當愿眾生統理大眾一切無閡（愿所有眾生都能統領大眾，一切沒有障礙）。和南聖眾（向聖眾致敬）（作禮）。

第九重說明誦經方法

修行者就在之前繞行的地方，稱念諸佛菩薩名字完畢后，一心正念誦《法華經》。但誦經有兩種人：一是具足誦，二是不具足誦。具足誦的人，修行者先前已經誦讀《妙法蓮華經》一部，通透流暢，進入道場后，可以從第一品開始誦讀一品、兩品，或者直到一卷。繞行將要結束時就停止誦經，像之前那樣稱念諸佛菩薩的名字，三次自歸依完畢后，回到原來的座位。如果意猶未盡，還想坐禪，可以繼續端坐誦經，多少可以隨心斟酌。但四季坐禪不能完全廢棄，必須長時間靜坐。如果

【English Translation】 English version (Chanting three times)

Namo all Buddhas of the ten directions. Namo all Dharmas of the ten directions. Namo all Sanghas of the ten directions.

Namo Shakyamuni Buddha (Homage to Shakyamuni Buddha). Namo Prabhutaratna Buddha (Homage to Prabhutaratna Buddha). Namo Shakyamuni Buddha's manifested Buddhas (Homage to the manifested Buddhas of Shakyamuni Buddha). Namo Saddharma Pundarika Sutra (Homage to the Lotus Sutra). Namo Manjushri Bodhisattva (Homage to Manjushri Bodhisattva). Namo Samantabhadra Bodhisattva (Homage to Samantabhadra Bodhisattva). (Thus, recite the names of all Buddhas, Bodhisattvas, and Mahasattvas. The method of reciting the sutra will be explained in detail below. The practitioner should not only realize that the nature of the sound of reciting the sutra is empty, but also know that the body and mind are like clouds and shadows. Lifting the foot and placing it down, the mind has nothing to grasp, not dwelling on the appearance of walking. Also know that this shadow appears in the ten directions, filling the Dharma realm, universally appearing everywhere, surrounding all the Buddhas. Thus, circumambulate three times, or even seven times, twenty-one times, forty-nine times, or a hundred times. There is no fixed number; one should measure it oneself. If the circumambulation is about to end, one should return to chanting the names of the Three Jewels as before, burn incense, and create 'kitsa-bhaisajya' (梵唄, a type of Buddhist chant) with right mindfulness. After the chant is finished, return to the original place of prostration to the Buddhas, take refuge in the Three Jewels, and with one-pointed mindfulness, one should chant aloud:)

'I take refuge in the Buddha (自歸依佛), may all sentient beings understand the Great Path and generate the unsurpassed mind (當願眾生體解大道發無上心).' (After saying this, bow. Then say again:)

'I take refuge in the Dharma (自歸依法), may all sentient beings deeply enter the sutra treasury and have wisdom like the sea (當願眾生深入經藏智慧如海).' (After saying this, bow. Then say again:)

'I take refuge in the Sangha (自歸依僧), may all sentient beings lead the masses without any hindrance (當願眾生統理大眾一切無閡). Homage to the Holy Assembly (和南聖眾).' (Bow).

Ninth Section: Explaining the Method of Reciting Sutras

The practitioner, in the previous circumambulation, after reciting the names of all Buddhas and Bodhisattvas, with one-pointed mindfulness, recites the Lotus Sutra. But there are two types of people who recite the sutra: one who recites completely, and one who does not recite completely. The one who recites completely, the practitioner has previously recited the entire Lotus Sutra, fluently and thoroughly, and upon entering the Dharma hall, can recite from the first chapter, one chapter, two chapters, or up to one scroll. When the circumambulation is about to end, stop reciting the sutra, and like before, recite the names of all Buddhas and Bodhisattvas, and after taking refuge in the Three Jewels three times, return to the original seat. If the mind is still not ready to sit in meditation, one can continue to sit upright and recite the sutra, as much or as little as one wishes. But the meditation in the four seasons should not be completely abandoned; it is necessary to sit for a long time. If

---

人本不習坐。但欲誦經懺悔。當於行坐之中久誦經疲極可暫斂念。訊息竟便即誦經。亦不乖行法故云不入三昧。但誦持故見上妙色。二不具足誦者。所謂行者本未曾誦法華經。今為行三昧故。當誦安樂行一品。極令通利。若旋繞時。誦此品若一遍二三遍。隨意多少。若兼誦法華余品亦得。但不得誦余經典籍。夫誦經之法當使文句分明。音聲辯了不寬不急。系緣經中文句。如對文不異。不得謬誤。當次靜心了音聲性。如空谷向。雖不得音聲。而心歷歷照諸句義。言詞辯了。運此法音充滿法界供養三寶。普施眾生令入大乘一實境界。

第十明坐禪實相正觀方法

行者行道誦經竟。當就坐處。入繩床中齊整衣服端身正坐。閉眼合口調和氣息。寬放身心。一一如坐禪前方便中說。然後斂念正觀破壞罪業。云何明正觀。如菩薩法不斷結使不住使海。觀一切法空如實相。是名正觀。云何名觀一切法空。行者當諦觀現在一念妄心隨所緣境。如此之心為因心故心。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。為在三世。為在內外兩中間。有何足跡在何方所。如是等種種因緣中求心畢竟不可得。心如夢幻不實。寂然如虛空無名無相不可分別。爾時行者尚不見心是生死。豈見心是涅槃。既不得所觀。亦不存

【現代漢語翻譯】 現代漢語譯本：人們本來不習慣於坐禪。如果想要誦經懺悔，應當在行走或坐臥之中長久地誦經，如果疲憊到了極點，可以暫時收攝心念，休息一下。休息完畢后，立即繼續誦經。這樣做並不違背行法，所以說不算是進入三昧（Samadhi，定）。只是因為誦持的緣故，才能見到殊勝美妙的景象。二、不具足誦者，指的是修行者原本沒有誦過《法華經》。現在爲了修習三昧的緣故，應當誦《安樂行品》，務必使其通暢流利。如果旋繞時，誦此品一遍、兩遍或三遍，隨意多少。如果兼誦《法華經》的其他品也可以，但不得誦其他的經典。誦經的方法應當使文句分明，音聲清晰明瞭，不快不慢。心念專注于經文的字句，如同面對經文一樣，不得有謬誤。應當依次靜下心來，了達音聲的本性，如同空谷的迴響。雖然聽不到聲音，但內心清清楚楚地照見各個句子的含義。言辭清晰明瞭，運用這種法音充滿法界，供養三寶（Buddha, Dharma, Sangha），普遍施予眾生，使他們進入大乘（Mahayana）一實境界。

第十、闡明坐禪實相正觀的方法

修行者在行道誦經完畢后，應當到坐禪的地方，進入繩床中，整理好衣服，端正身體，閉上眼睛，合上嘴巴，調和氣息，放鬆身心，一一按照坐禪前方便中所說的那樣去做。然後收攝心念，正確地觀想，破除罪業。如何才是正確的觀想呢？如同菩薩（Bodhisattva）的法則，不斷除煩惱，也不停留在煩惱的海洋中，觀一切法空，如實相，這叫做正觀。什麼叫做觀一切法空呢？修行者應當仔細地觀察現在這一念妄心，隨著所緣的境界而生起。這樣的心，是因為心而生心呢？還是不因為心而生心呢？還是既因為心又不因為心而生心呢？還是非因為心非不因為心而生心呢？是在過去、現在、未來三世之中呢？還是在內外兩中間呢？有什麼足跡？在什麼地方？像這樣在種種因緣中尋求心，最終是不可得的。心如夢幻，不真實，寂靜如同虛空，沒有名稱，沒有相狀，不可分別。這時，修行者尚且不見心是生死（Samsara），哪裡會見心是涅槃（Nirvana）呢？既然得不到所觀的對象，也不存留能觀的心。

【English Translation】 English version: People are not inherently accustomed to sitting meditation. If one wishes to recite scriptures and repent, one should recite scriptures for a long time while walking, sitting, or lying down. If one becomes extremely tired, one may temporarily collect one's thoughts and rest. After resting, one should immediately continue reciting scriptures. Doing so does not violate the practice, so it is not considered entering Samadhi (定, concentration). It is only because of reciting that one can see sublime and wonderful sights. Secondly, 'incomplete recitation' refers to a practitioner who has never recited the Lotus Sutra (法華經). Now, for the sake of practicing Samadhi, one should recite the 'Chapter on Peaceful Practices' (安樂行品), ensuring it is fluent and clear. If circumambulating, recite this chapter once, twice, or three times, as much as one wishes. If one also recites other chapters of the Lotus Sutra, that is also acceptable, but one must not recite other scriptures. The method of reciting scriptures should be such that the sentences are clear, the sound is distinct and clear, neither too fast nor too slow. Focus the mind on the words and phrases of the scripture, as if facing the text itself, without any errors. One should then quiet the mind and understand the nature of sound, like an echo in an empty valley. Although one does not hear the sound, the mind clearly illuminates the meaning of each sentence. The words are clear and distinct, and one uses this Dharma sound to fill the Dharma realm, making offerings to the Three Jewels (三寶, Buddha, Dharma, Sangha), and universally bestowing it upon sentient beings, enabling them to enter the One Reality Realm of the Mahayana (大乘, Great Vehicle).

Tenth, Explaining the Method of Correct Contemplation of the True Aspect of Seated Meditation

After the practitioner has finished walking and reciting scriptures, one should go to the place for seated meditation, enter the rope bed, arrange one's clothes neatly, sit upright, close the eyes, close the mouth, harmonize the breath, and relax the body and mind, doing everything as described in the preliminary practices for seated meditation. Then, collect one's thoughts and correctly contemplate, destroying sinful karma. What is correct contemplation? Like the Dharma of a Bodhisattva (菩薩, enlightenment being), one neither cuts off afflictions nor dwells in the ocean of afflictions, but contemplates that all dharmas are empty, the true aspect, which is called correct contemplation. What is called contemplating that all dharmas are empty? The practitioner should carefully observe the present moment of deluded mind, arising according to the object of its focus. Is this mind caused by mind, or not caused by mind? Or is it both caused by mind and not caused by mind? Or is it neither caused by mind nor not caused by mind? Is it in the past, present, or future three times? Or is it inside, outside, or in between? What are its footprints? Where is it located? Seeking the mind in such various conditions, it is ultimately unattainable. The mind is like a dream, unreal, silent like empty space, without name, without form, and cannot be distinguished. At this time, the practitioner does not even see that the mind is Samsara (生死, cycle of rebirth), how could one see that the mind is Nirvana (涅槃, liberation)? Since one cannot obtain the object of contemplation, one does not retain the mind that contemplates.

---

能觀。不取不捨不倚不著。一切念想不起心常寂然。亦不住寂然。言語道斷不可宣說。雖不得心非心相。而了了通達一切心非心法。一切皆如幻化。是名觀心無心法不住法。諸法解脫滅諦寂靜。作是懺悔名大懺悔。名莊嚴懺悔。名無罪相懺悔。名破壞心識懺悔。行此懺悔心如流水不住法中。所以者何。一切妄想顛倒所作罪福諸法皆從心起。離心之外則無罪福及一切法。若觀心無心則罪福無主。知罪福性空。則一切諸法皆空。如是觀時能破一切生死顛倒。三毒妄想極重惡業。亦無所破。身心清凈。唸唸之中照了諸法。不受不著細微陰界。以是因緣。得與三昧相應。三昧力故。即見普賢及十方佛摩頂說法。一切法門悉現一念心中。非一非異無有障閡。譬如如意寶珠具足一切珍寶。如是寶性非內非外。行者善觀心性猶如虛空。於畢竟凈心中見一切法門通達無閡。亦復如是。是名行者觀心實相懺悔。六根不斷五欲。得凈諸根見障外事。廣說如法華經普賢觀經中所明。複次行人初入道場。一時之中當具足修此十法。如是於六時中悉用是法。唯除召請三寶。於三七日中修於九法。行一一法時皆修此觀。六時之中一一時中。不得於事理有闕。是名三七日中一心精進。複次行者於三七日中修懺悔時。若行若坐若住若出入。大小便利掃灑

洗浣。運為舉動視眗俯仰。應當心心存念三寶。觀心性空。不得於剎那頃。憶念五欲世事。生邪念心。及與外人言語論議。放逸眠臥戲笑視色聽聲。著諸塵境起不善無記煩惱雜念。乖四安樂行中說。若能如是心心相續。不離實相不惜身命。為一切眾生行懺悔法。是名三七日中真實一心精進修也(行法相貌多出普賢觀經中。及四安樂行中。行者若欲精進修三昧。令行無過失。當熟看二處經文)。

略明修證相第五

行者若能如是。於三七日一心精進。修三昧時於三七日。中間或滿三七日已有三種。行者證相不同。今當略分別之。一者下根行者證相。二者中根行者證相。三者上根行者證相。下根證相者。所謂三七日中間或三七日滿。獲得戒根清凈。云何當知。就中亦有三品。一者下品行者。若得種種諸靈異好夢。或覺諸根明凈。四大輕利顏色鮮潔。身有氣力威德巍巍。道心勇發。是名下品知戒根漸凈相也。中品戒根凈相者。於三七日中若三七日滿。於行道時。若坐禪中。忽見種種靈瑞。所謂光華凈色異妙香氣。及善聲稱讚。諸如梵網經菩薩戒中說。見如是一一靈瑞相已。身心慶悅得法喜樂。無諸惡相。是名中品知戒根凈相也。上品戒根凈相者。於三七日中若三七日滿。於行道及坐禪中。雖不證種種法門。而身

【現代漢語翻譯】 現代漢語譯本 洗浣（洗滌）。運為舉動視眗俯仰（行動舉止、觀看、斜視、抬頭低頭）。應當心心存念三寶（佛、法、僧）。觀心性空（觀察心的本性是空性的）。不得於剎那頃（片刻之間），憶念五欲世事（色、聲、香、味、觸五種慾望和世俗之事），生邪念心（產生邪惡的念頭），及與外人言語論議（和外人交談議論），放逸眠臥戲笑視色聽聲（放縱自己，睡眠、躺臥、嬉戲、歡笑、觀看美色、聽取聲音），著諸塵境起不善無記煩惱雜念（執著于各種塵世的境界，產生不善、無記的煩惱和雜念），乖四安樂行中說（違背了《法華經》四安樂行中所說的內容）。若能如是心心相續（如果能夠這樣唸唸相續），不離實相（不離開真實的本性），不惜身命（不吝惜自己的身體和生命），為一切眾生行懺悔法（為一切眾生修行懺悔之法），是名三七日中真實一心精進修也（這就是在二十一天中真正一心精進地修行）。（行法相貌多出普賢觀經中。及四安樂行中。行者若欲精進修三昧。令行無過失。當熟看二處經文） 略明修證相第五 行者若能如是（修行者如果能夠這樣），於三七日一心精進（在二十一天里一心精進），修三昧時於三七日（修習三昧的時候，在這二十一天里），中間或滿三七日已有三種（中間或者滿了二十一天，有三種），行者證相不同（修行者證悟的境界不同）。今當略分別之（現在應當簡略地分別說明）。一者下根行者證相（第一種是下根修行者證悟的境界）。二者中根行者證相（第二種是中根修行者證悟的境界）。三者上根行者證相（第三種是上根修行者證悟的境界）。下根證相者（下根修行者證悟的境界是），所謂三七日中間或三七日滿（在二十一天中間或者二十一天圓滿的時候），獲得戒根清凈（獲得戒根清凈）。云何當知（如何得知呢）？就中亦有三品（其中也有三種品級）。一者下品行者（第一種是下品修行者），若得種種諸靈異好夢（如果得到種種靈異的好夢），或覺諸根明凈（或者感覺各種感官變得明凈），四大輕利顏色鮮潔（身體輕盈，容顏鮮亮），身有氣力威德巍巍（身體充滿力量，威嚴莊重），道心勇發（修道的決心勇猛生起），是名下品知戒根漸凈相也（這就是下品修行者得知戒根逐漸清凈的徵兆）。中品戒根凈相者（中品戒根清凈的徵兆是），於三七日中若三七日滿（在二十一天中或者二十一天圓滿的時候），於行道時（在經行的時候），若坐禪中（或者在坐禪的時候），忽見種種靈瑞（忽然看見種種靈驗的祥瑞），所謂光華凈色異妙香氣（比如光芒、潔凈的色彩、奇異美妙的香氣），及善聲稱讚（以及美好的聲音讚歎），諸如梵網經菩薩戒中說（如同《梵網經》菩薩戒中所說）。見如是一一靈瑞相已（見到這樣一個個靈驗的祥瑞之後），身心慶悅得法喜樂（身心歡慶喜悅，獲得佛法的喜樂），無諸惡相（沒有各種惡相），是名中品知戒根凈相也（這就是中品修行者得知戒根清凈的徵兆）。上品戒根凈相者（上品戒根清凈的徵兆是），於三七日中若三七日滿（在二十一天中或者二十一天圓滿的時候），於行道及坐禪中（在經行和坐禪中），雖不證種種法門（雖然沒有證得種種法門），而身

【English Translation】 English version Washing and cleansing. Movements such as walking, looking askance, gazing, looking up and down. One should constantly keep the Three Jewels (Buddha, Dharma, Sangha) in mind. Observe the emptiness of the mind's nature. One must not, even for a moment, recall the five desires (form, sound, smell, taste, and touch) and worldly affairs, give rise to evil thoughts, engage in speech and discussions with outsiders, indulge in idleness, sleep, play, laughter, watching colors, and listening to sounds, clinging to various worldly realms, giving rise to unwholesome, neutral, afflictive, and miscellaneous thoughts, which contradict the teachings in the Four Practices of Peaceful Dwelling. If one can maintain this continuity of thought, not departing from the true reality, not sparing one's body and life, and practice repentance for all sentient beings, this is called truly wholeheartedly and diligently cultivating during the twenty-one days. (The aspects of practice are mostly found in the Universal Worthy Contemplation Sutra and the Four Practices of Peaceful Dwelling. If a practitioner wishes to diligently cultivate samadhi without error, they should carefully study the scriptures in these two places.) Brief Explanation of the Signs of Cultivation and Realization, Fifth If a practitioner can do as described above, diligently cultivating samadhi wholeheartedly for twenty-one days, during or after the completion of the twenty-one days, there are three different signs of realization. Now, I will briefly distinguish them. First, the signs of realization for practitioners of lower faculties. Second, the signs of realization for practitioners of middle faculties. Third, the signs of realization for practitioners of higher faculties. The signs of realization for practitioners of lower faculties are that, during or after the completion of the twenty-one days, they attain purity of the root of precepts. How can one know this? Within this, there are also three grades. First, for practitioners of the lower grade, if they have various spiritual and auspicious dreams, or feel that their senses are clear and bright, the four elements (earth, water, fire, and wind) of their body are light and comfortable, their complexion is fresh and radiant, their body has strength, their majestic presence is awe-inspiring, and their aspiration for the path arises courageously, this is called the sign of gradually purifying the root of precepts for the lower grade. The signs of purity of the root of precepts for the middle grade are that, during or after the completion of the twenty-one days, while walking or sitting in meditation, they suddenly see various spiritual auspicious signs, such as radiant light, pure colors, extraordinary and wonderful fragrances, and praise from virtuous sounds, as described in the Bodhisattva Precepts of the Brahma Net Sutra. Having seen each of these spiritual auspicious signs, their body and mind rejoice, they attain the joy of Dharma, and there are no evil signs. This is called the sign of purity of the root of precepts for the middle grade. The signs of purity of the root of precepts for the upper grade are that, during or after the completion of the twenty-one days, while walking or sitting in meditation, although they do not realize various Dharma gates, their body

---

心安樂寂靜。于靜心中自見其身戒清凈相。所謂見身著凈法服。威儀齊整身相端嚴。在清凈眾中自見善業之相。了了分明。三篇戒相次第而現。信心開發心得法喜。安隱快樂無有怖畏。于定心中見如是等一一諸善業相。是名上品戒根凈相。以是三品相貌。驗知戒根漸得清凈也。其相眾多不可廣說。若罪重難滅而能用心。苦到懺悔不止。或時見諸罪相。所謂見無頭手。及深坑濁水猛火臭穢。種種諸惡境界。見已心生恐畏。當重懺悔。懺悔不止於后亦得戒清凈也。

云何當知。中根行者得證凈相。所謂得定根清凈。就中亦有三品。下品行者若於坐禪時。忽覺身心澄靜發諸禪定。所謂欲界住及未到地定身心空寂。身中諸觸次第而發。覺觀分明。喜樂一心默然寂靜。或緣眾生證慈悲喜捨。或復緣佛相好。善心開發入諸三昧。如是等種種諸定。是名下品定根清凈相也。中品知定根清凈相者。有諸行者于坐禪時身心安定。覺出入息長短細微。遍身毛孔出入無閡。因是見身三十六物了了分明。發諸喜樂入種種禪定。或見內外身諸不凈白骨狼籍。或見白骨皎潔分明厭離世間。因是發諸禪定。身心快樂寂然正受。或緣諸法而生慈悲喜捨。或緣諸佛微妙智慧種種功德而生三昧。如是等種種諸定開發。是名中品定根清凈相也。上品定根

【現代漢語翻譯】 現代漢語譯本：心安樂寂靜。于靜心中自見其身戒清凈相。所謂見身著凈法服，威儀齊整身相端嚴。在清凈眾中自見善業之相，了了分明。三篇戒相次第而現，信心開發心得法喜，安隱快樂無有怖畏。于定心中見如是等一一諸善業相，是名上品戒根凈相。以是三品相貌，驗知戒根漸得清凈也。其相眾多不可廣說。若罪重難滅而能用心，苦到懺悔不止，或時見諸罪相。所謂見無頭手，及深坑濁水猛火臭穢，種種諸惡境界，見已心生恐畏，當重懺悔。懺悔不止於后亦得戒清凈也。

云何當知，中根行者得證凈相。所謂得定根清凈，就中亦有三品。下品行者若於坐禪時，忽覺身心澄靜發諸禪定。所謂欲界住及未到地定身心空寂，身中諸觸次第而發，覺觀分明，喜樂一心默然寂靜。或緣眾生證慈悲喜捨，或復緣佛相好，善心開發入諸三昧。如是等種種諸定，是名下品定根清凈相也。中品知定根清凈相者，有諸行者于坐禪時身心安定，覺出入息長短細微，遍身毛孔出入無閡。因是見身三十六物了了分明，發諸喜樂入種種禪定。或見內外身諸不凈白骨狼籍，或見白骨皎潔分明厭離世間。因是發諸禪定，身心快樂寂然正受。或緣諸法而生慈悲喜捨，或緣諸佛微妙智慧種種功德而生三昧。如是等種種諸定開發，是名中品定根清凈相也。上品定根

【English Translation】 English version: The mind is peaceful, joyful, and tranquil. In this tranquil mind, one sees the pure aspect of one's own precepts. This means seeing oneself wearing pure Dharma robes, with dignified deportment and a solemn appearance. In the pure assembly, one clearly sees the aspects of good karma. The three sections of precepts appear in order, faith develops, the mind experiences Dharma joy, and one feels secure, happy, and without fear. Seeing all these good karma aspects in the state of Samadhi (定, meditative concentration) is called the pure aspect of the superior root of precepts. By these three kinds of appearances, one can verify that the root of precepts is gradually becoming pure. There are many such appearances, which cannot be fully described. If one's sins are heavy and difficult to eradicate, but one can diligently and persistently repent with suffering, one may sometimes see aspects of sins. This means seeing oneself without a head or hands, or seeing deep pits, turbid water, fierce fire, or foul odors, and various evil realms. Having seen these, one's mind generates fear, and one should repent again and again. If one repents without ceasing, one can eventually attain purity of precepts.

How does one know that a practitioner of middling capacity has attained the pure aspect? This means attaining purity of the root of Samadhi (定, meditative concentration), which also has three grades. A practitioner of the inferior grade, when meditating, may suddenly feel the body and mind becoming clear and serene, and develop various Samadhis (三昧, meditative absorption). This means dwelling in the desire realm and the state of 'not-yet-arrived' Samadhi (未到地定, a state of concentration just before entering the first dhyana), where the body and mind are empty and still, and various sensations in the body arise in order. Awareness and observation are clear, joy and happiness are unified in the mind, and one is silently tranquil. Or, one may contemplate sentient beings and realize loving-kindness, compassion, joy, and equanimity (慈悲喜捨, the four immeasurables), or contemplate the auspicious marks of the Buddha (佛相好, the physical characteristics of a Buddha). Good thoughts develop and one enters various Samadhis (三昧, meditative absorption). All these various Samadhis (三昧, meditative absorption) are called the pure aspect of the inferior root of Samadhi (定, meditative concentration). One who knows the pure aspect of the middling grade of the root of Samadhi (定, meditative concentration) is one who, when meditating, finds the body and mind stable, and perceives the breath going in and out, long, short, subtle, and fine, entering and exiting through all the pores of the body without obstruction. Because of this, one clearly sees the thirty-six impure substances of the body (三十六物, the 36 substances that make up the body), and develops various joys and enters various Samadhis (三昧, meditative absorption). Or, one may see the impure white bones scattered inside and outside the body, or see the white bones clearly and distinctly, and become disgusted with the world. Because of this, one develops various Samadhis (三昧, meditative absorption), and the body and mind are joyful, silently and rightly receiving. Or, one may contemplate all Dharmas (法, teachings) and generate loving-kindness, compassion, joy, and equanimity (慈悲喜捨, the four immeasurables), or contemplate the Buddha's (佛) subtle wisdom and various merits and virtues, and generate Samadhi (三昧, meditative absorption). All these various Samadhis (三昧, meditative absorption) that develop are called the pure aspect of the middling grade of the root of Samadhi (定, meditative concentration). The superior grade of the root of Samadhi (定, meditative concentration)

---

清凈相者。行者于坐禪中身心安靜。心緣世間陰入界法。即覺無常苦空身受心法。悉皆不實。十二因緣虛假無主。一切諸法不生不滅。猶如虛空身心寂然。與空無相無愿相應。而生種種諸深禪定。微妙快樂寂靜無為。厭離世間憫念一切。無覆蓋覆及諸惡法。是名上品定根凈相。此則略說中根行者得定根清凈相也。云何當知。上根行者得證之相。所謂慧根清凈故。就中亦有三品。下品慧根凈相者。若於三七日中若三七日滿。若於行坐之中入諸禪定。忽覺身心如雲如影夢幻不實。因是覺心內發。智慧分明了達諸法。方便巧說無有障閡。通達十二部經隨義解釋難問無滯。說法無盡。是名下品慧根凈相也。中品慧根凈相者。所謂行者於行坐誦唸之中。身心寂然猶如虛空。入諸寂定。于正慧中面見普賢菩薩乘六牙白象。與無量菩薩眾而自圍繞。以一切眾生所喜見身現其人前。是人以見普賢菩薩故。即得三昧及陀羅尼。其名曰旋陀羅尼。百千萬億旋陀羅尼。法音方便陀羅尼。陀羅尼者。即是大智慧也。得是大智慧故。諸佛所說一聞不忘通達無閡。於一句中通達一切義說無窮盡。如虛空中風。得如是種種諸智慧門。是名中品慧根凈相也。上品慧根凈相者。行者亦於行坐誦唸之中。身心豁然清凈入深禪定。覺慧分明心不動搖。于禪定中

【現代漢語翻譯】 現代漢語譯本： 清凈相：修行者在坐禪中身心安靜，如果心念及世間的五陰（色、受、想、行、識，構成人身的五種要素）、十二入（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵）、十八界（六根、六塵、六識），立刻覺悟到無常、苦、空，明白身、受、心、法都虛幻不實，十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）虛假沒有主宰，一切諸法不生不滅，猶如虛空，身心寂然，與空、無相、無愿相應，從而生出種種甚深的禪定，體驗到微妙的快樂、寂靜、無為，厭離世間，憐憫一切眾生，沒有煩惱的覆蓋和各種惡法，這稱為上品定根清凈相。以上是簡略地說明中等根器的修行者獲得定根清凈相。 怎樣才能知道上等根器的修行者獲得證悟的相狀呢？這是因為慧根清凈的緣故。其中也有三品。下品慧根清凈相：如果在二十一天中，或者二十一天期滿時，在行走或坐禪中進入各種禪定，忽然覺得身心像云、像影子、像夢幻一樣不真實。因此覺悟，內心生髮智慧，清楚明白地通達諸法，善於方便巧妙地說法，沒有障礙阻礙，通達十二部經（佛教經典的不同分類），能夠根據經義解釋各種難題，說法沒有窮盡。這稱為下品慧根清凈相。 中品慧根清凈相：修行者在行走、坐禪、誦唸之中，身心寂然，猶如虛空，進入各種寂靜的禪定。在正慧之中，親眼見到普賢菩薩（象徵菩薩的行愿）乘坐六牙白象，與無量菩薩大眾圍繞著自己，以一切眾生喜見的形象顯現在他面前。這個人因為見到普賢菩薩的緣故，立刻獲得三昧（禪定）和陀羅尼（總持，記憶和理解能力）。名稱是旋陀羅尼、百千萬億旋陀羅尼、法音方便陀羅尼。陀羅尼就是大智慧。獲得大智慧的緣故，諸佛所說的話一聽不忘，通達沒有障礙，從一句中通達一切義理，說法無窮無盡，如同虛空中的風。獲得像這樣的種種智慧之門，這稱為中品慧根清凈相。 上品慧根清凈相：修行者也在行走、坐禪、誦唸之中，身心豁然開朗，清凈，進入甚深的禪定，覺悟和智慧分明，心不動搖。在禪定中

【English Translation】 English version: The aspect of purity: When a practitioner is in a state of tranquility of body and mind during meditation, if the mind contemplates the worldly five skandhas (form, feeling, perception, mental formations, consciousness - the five aggregates that constitute a person), twelve entrances (the six sense organs: eye, ear, nose, tongue, body, mind; and the six sense objects: form, sound, smell, taste, touch, dharma), and eighteen realms (six sense organs, six sense objects, six consciousnesses), they immediately realize impermanence, suffering, and emptiness, understanding that body, feeling, mind, and dharma are all unreal. The twelve links of dependent origination (ignorance, volitional action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death) are false and without a master. All dharmas are neither produced nor destroyed, like empty space. The body and mind are still, corresponding to emptiness, signlessness, and wishlessness, thereby giving rise to various profound samadhis (meditative states), experiencing subtle joy, tranquility, and non-action, renouncing the world, and having compassion for all beings, without the covering of afflictions and various evil dharmas. This is called the pure aspect of the superior root of concentration. The above is a brief explanation of the pure aspect of the root of concentration attained by practitioners of medium capacity. How can one know the signs of attainment of enlightenment by practitioners of superior capacity? This is because of the purity of the root of wisdom. Among them, there are also three grades. The pure aspect of the inferior root of wisdom: If within twenty-one days, or at the completion of twenty-one days, while walking or sitting in meditation, one enters various samadhis, suddenly feeling that the body and mind are like clouds, like shadows, like dreams, unreal. Because of this realization, wisdom arises from within, clearly and distinctly understanding all dharmas, being skilled in expedient and skillful speech, without obstacles or hindrances, comprehending the twelve divisions of scriptures (different classifications of Buddhist scriptures), and being able to explain various difficult questions according to the meaning of the scriptures, with inexhaustible speech. This is called the pure aspect of the inferior root of wisdom. The pure aspect of the medium root of wisdom: When a practitioner is walking, sitting in meditation, or reciting, the body and mind are still, like empty space, entering various tranquil samadhis. In right wisdom, one personally sees Samantabhadra Bodhisattva (symbolizing the vows and practices of a Bodhisattva) riding a six-tusked white elephant, surrounded by countless Bodhisattva assemblies, appearing before them in a form pleasing to all beings. Because this person sees Samantabhadra Bodhisattva, they immediately attain samadhi (meditative absorption) and dharani (retention, the ability to remember and understand). The names are Revolving Dharani, Hundreds of Thousands of Millions of Revolving Dharanis, Dharma Sound Expedient Dharani. Dharani is great wisdom. Because of attaining great wisdom, one never forgets what the Buddhas say, comprehending without obstacles, understanding all meanings from one sentence, with inexhaustible speech, like the wind in empty space. Attaining such various gates of wisdom, this is called the pure aspect of the medium root of wisdom. The pure aspect of the superior root of wisdom: When a practitioner is also walking, sitting in meditation, or reciting, the body and mind suddenly become open and clear, pure, entering deep samadhi, with clear awareness and wisdom, and the mind unmoving. In samadhi

---

得見普賢菩薩。釋迦多寶分身世尊。及十方佛。得無閡大陀羅尼獲六根清凈。普現色身開佛知見。入菩薩位。廣說如普賢觀經中。是名上品慧根凈相。此則略說三根行者得證之相。差別不同。是三種正相中或有魔事相似。若證此法應善分別。不得即生等心也。是故行者若欲得此大功德利者。應當三七日中。一心精進修前方法。若三七日不得當復加功。勿得懈息。若得障道罪漸滅。而三昧諸深法門未現在前。欲常行三昧。未必悉依上十法。但取安樂行品中所說之意。一心修習即自得六根清凈。見十方佛獲普現色身。開佛知見入菩薩位也。當知三七日為期。作如上所說。六時而行者為教新學菩薩。未能入深三昧。先以事法調伏其心。破重障道罪。因此身心清凈得法喜味。若欲一心常寂入深三昧。即須廢前所行。直依安樂行常好坐禪。觀一切法空如實相。不起內外諸過。大悲憐憫一切眾生心無間念。即是修三昧也。若依前法則事煩為妨。是故行者既得此意。當自以智力斟酌。一期所說不可全用。初學之者未能善巧。且依今文用前方法修三昧也。

法華三昧懺儀

【現代漢語翻譯】 現代漢語譯本 得見普賢菩薩（Samantabhadra，象徵菩薩的行愿）。得見釋迦牟尼佛（Sakyamuni Buddha）、多寶如來（Prabhutaratna Buddha）的分身世尊，以及十方諸佛。獲得無礙大陀羅尼（mahā-dhāraṇī，總持一切法門），獲得六根清凈（眼、耳、鼻、舌、身、意六種感官的清凈）。能夠普遍顯現色身，開啟佛的知見，進入菩薩的位次。這些內容在《普賢觀經》中有詳細的闡述。這被稱為上品慧根的清凈之相。以上是簡略地說明了上、中、下三根的修行者所能獲得的證悟之相，各有差別。這三種正相中，有時會有魔事相似的情況出現。如果證得了這些法，應當善於分辨，不要立刻產生輕慢之心。因此，修行者如果想要獲得這樣的大功德利益，應當在二十一天（三七日）中，一心精進地修習前面的方法。如果二十一天沒有效果，應當繼續努力，不要懈怠。如果障礙修道的罪業逐漸消滅，而三昧（samādhi，禪定）等深奧的法門還沒有顯現，想要經常修習三昧，不必完全依照前面所說的十種方法，只要採取《安樂行品》中所說的要義，一心修習，自然就能獲得六根清凈，見到十方諸佛，獲得普遍顯現色身的能力，開啟佛的知見，進入菩薩的位次。應當知道以二十一天為期限，按照上面所說的方法，在六個時辰中進行修行，這是教導新學的菩薩。他們尚未能進入深層的三昧，所以先用事相上的方法來調伏他們的心，破除嚴重的障礙修道的罪業。因此，身心清凈，獲得法喜的滋味。如果想要一心常寂，進入深層三昧，就必須放棄之前所修的方法，直接依靠安樂行，經常靜坐禪修，觀一切法空，如實觀察諸法的實相，不起內外各種過失，以大悲心憐憫一切眾生，心中沒有間斷的念頭，這就是修習三昧。如果依照前面的方法，就會因為事務繁雜而妨礙修行。因此，修行者既然明白了這些道理，應當憑藉自己的智慧來斟酌。之前所說的一切方法，不可全部照搬。初學者還不能善巧運用，可以先依照本文，用前面的方法來修習三昧。

《法華三昧懺儀》

【English Translation】 English version Having the vision of Samantabhadra (普賢菩薩, symbolizing the vows and practices of a Bodhisattva). Seeing the manifested bodies of Sakyamuni Buddha (釋迦牟尼佛), Prabhutaratna Buddha (多寶如來), and the Buddhas of the ten directions. Obtaining the unobstructed great dharani (大陀羅尼, a mnemonic device encompassing all teachings), achieving purity of the six senses (六根清凈, the purity of the six sense organs: eyes, ears, nose, tongue, body, and mind). Being able to universally manifest physical forms, opening the Buddha's knowledge and vision, and entering the position of a Bodhisattva. These are extensively described in the Samantabhadra Contemplation Sutra. This is called the pure sign of superior wisdom roots. The above is a brief explanation of the signs of enlightenment that practitioners of superior, intermediate, and inferior faculties can attain, each with their differences. Among these three correct signs, there may be instances resembling demonic events. If one attains these dharmas, one should be skilled in discerning them and not immediately give rise to contempt. Therefore, if practitioners wish to obtain such great merit and benefits, they should diligently cultivate the aforementioned methods with a focused mind for twenty-one days (three seven-day periods). If results are not obtained in twenty-one days, one should continue to exert effort without懈怠. If the sins that obstruct the path gradually diminish, and profound dharma gates such as samadhi (三昧, meditative absorption) have not yet manifested, and one wishes to constantly practice samadhi, it is not necessary to fully follow the ten methods mentioned earlier. Simply adopt the essence of what is said in the Chapter on Peaceful Practices, cultivate with a focused mind, and one will naturally attain purity of the six senses, see the Buddhas of the ten directions, gain the ability to universally manifest physical forms, open the Buddha's knowledge and vision, and enter the position of a Bodhisattva. One should know that taking twenty-one days as a period, practicing according to the methods described above, during the six periods of the day, is for teaching newly learning Bodhisattvas. They have not yet been able to enter deep samadhi, so first use methods of phenomena to subdue their minds and break through the heavy sins that obstruct the path. Therefore, the body and mind become pure, and one obtains the taste of dharma joy. If one wishes to constantly abide in stillness and enter deep samadhi, one must abandon the methods previously practiced and directly rely on peaceful practices, constantly sitting in meditation, contemplating the emptiness of all dharmas, observing the true nature of phenomena as they are, without giving rise to internal or external faults, and with great compassion, pitying all sentient beings with uninterrupted thoughts. This is cultivating samadhi. If one follows the previous methods, one will be hindered by the complexity of affairs. Therefore, since practitioners understand these principles, they should use their own wisdom to deliberate. Not all of the methods previously mentioned can be fully applied. Beginners who are not yet skilled can first follow this text and use the previous methods to cultivate samadhi.

The Repentance Ritual of the Lotus Samadhi

---