T46n1942_法華三昧行事運想補助儀

大正藏第 46 冊 No. 1942 法華三昧行事運想補助儀

No. 1942 [cf. Nos. 1941, 1943, 1944]

法華三昧行事運想補助儀

唐國清沙門湛然撰

夫禮懺法世雖同效。事儀運想多不周旋。或粗讀懺文半不通利。或推力前拒理觀。一無效精進之風。闕入門之緒。故言勤修苦行非涅槃因。但禮念軌儀文非不委。以散情昏重想運難成。予因天臺再有詳補。撮覽樞總使隨言作念隨念成想。一一瞻視如對目前。庶時刻不虛事法成辦。依本文總歷十法。結要事理。

初嚴凈道場(如無別屋亦可同間絕無己物方可外求)。二凈身(新衣舊衣新染並得。若無此二浣舊勝者)。三三業供養(若總禮三寶。未須一一隨方想念。但想己身及十方諸佛。實相理體本無能所故。無能禮所禮想。此無能所名法界海。愿諸眾生同見此理。名為同入)。次運香(唱至受用作佛事竟。次生想念不起此心。能運到十方。故云一念。想曰。愿此香華遍十方。以為微妙光明臺。諸天音樂天寶香。諸天肴膳天寶衣。不可思議妙法塵。一一塵出一切塵。一一塵出一切法。旋轉無閡互莊嚴。遍至一切三寶前。十方法界三寶前。皆有我身修供養。一一皆悉遍法界。彼彼無雜無障

閡。盡未來際作佛事普熏法界。諸眾生蒙熏皆發菩提心。同入無生證佛智)。請佛(我三業性如虛空。釋迦牟尼亦如是。不起真際為眾生。與眾俱來受供養)。次請佛菩薩(但改牟尼及形相來處)。五嘆佛(偈前一一別想。己身在三寶前立。次口宣偈隨聲運想。我之身心本無生滅。故雖稱歎如影如響)。六禮佛(當唱一心時。先專至敬禮。為事一心。次想能所為理一心。應想曰。能禮所禮性空寂。感應道交難思議。我此道場如帝珠。釋迦牟尼影現中。我身影現如來前。頭面接足歸命禮)。多寶佛(多寶如來影現中。我身影現多寶前。余同上想)。分身(分身諸佛亦同上想。)東方諸佛(東方諸佛影現中。我皆影現諸佛前。乃至十方一一皆爾)。三世諸佛(乃至過現未來並同上想)。舍利形像等(諸佛法身如虛空。化事住世難思議。我皆影現化事前。一一皆悉歸命禮)。妙法(真空法界如虛空。常住法寶難思議。我皆影現法寶前。莫不皆悉歸命禮)。諸菩薩(彼一一菩薩影現中。乃至下方亦如是)舍利弗等(先想聲聞皆是本來諸佛。今從初說故云聲聞)。普賢菩薩(為滅障故接足禮余同上)。普為(我及眾生無始常為三業六根重罪所障。不見諸佛。不知出要。但順生死不知妙理。我今雖知猶與一切眾生同爲一切重罪所障

【現代漢語翻譯】現代漢語譯本閡（hé）：直至未來無盡之時，行作佛事，普遍薰染整個法界。所有眾生受到薰染，都發起菩提心，一同進入不生不滅的境界，證得佛的智慧）。請佛（我的身、口、意三業的體性如同虛空。釋迦牟尼（Shakyamuni，佛教創始人）也是如此。不從真如實際出發，爲了眾生，與大眾一同前來接受供養）。其次請佛菩薩（只是改變釋迦牟尼的名號以及形相來處）。五嘆佛（在贊偈之前，一一分別觀想。自己身處在三寶（Buddha, Dharma, Sangha）之前站立。然後口中宣唱贊偈，隨著聲音運轉觀想。我的身心本來沒有生滅，所以即使稱揚讚歎，也如同影子和迴響）。六禮佛（當唱『一心』時，先專注至誠地禮拜，這是事一心。其次觀想能禮拜的主體和所禮拜的客體，這是理一心。應當觀想說：『能禮的主體和所禮的客體，其體性都是空寂的，感應道交，不可思議。我這個道場如同帝釋天的寶珠，釋迦牟尼的影像顯現在其中。我的身影顯現在如來（Tathagata，佛的稱號）面前，頭面接足，歸命禮敬』）。多寶佛（Prabhutaratna Buddha，過去佛名）（多寶如來的影像顯現在其中，我的身影顯現在多寶佛面前，其餘的觀想與上面相同）。分身（化身諸佛也與上面相同的觀想）。東方諸佛（東方諸佛的影像顯現在其中，我皆身影顯現在諸佛面前，乃至十方世界，一一都是如此）。三世諸佛（乃至過去、現在、未來諸佛，都與上面相同的觀想）。舍利（Sarira，佛陀火化后的遺物）形像等（諸佛的法身如同虛空，化現的事蹟住世，難以思議。我皆身影顯現在化現的事蹟之前，一一都歸命禮敬）。妙法（殊勝的佛法）（真空法界如同虛空，常住的法寶，難以思議。我皆身影顯現在法寶之前，沒有不歸命禮敬的）。諸菩薩（Bodhisattva，立志成佛的修行者）（那一一菩薩的影像顯現在其中，乃至下方世界也是如此）。舍利弗（Sariputra，佛陀十大弟子之一）等（先觀想聲聞（Sravaka，聽聞佛法而證悟者）都是本來諸佛，現在從最初開始宣說，所以稱為聲聞）。普賢菩薩（Samantabhadra Bodhisattva，象徵菩薩行愿）（爲了滅除業障，接足禮拜，其餘的與上面相同）。普為（普遍地爲了）（我及眾生，從無始以來，常常被身、口、意三業和六根的深重罪業所障礙，看不見諸佛，不知道解脫的要道，只是順著生死流轉，不知道微妙的道理。我今雖然知道，仍然與一切眾生一同被一切深重罪業所障礙）。

【English Translation】 English version 'He (閡)': Until the endless future, performing Buddha deeds, universally perfuming the entire Dharma realm. All sentient beings, influenced by this perfuming, generate Bodhicitta (the aspiration for enlightenment), and together enter the realm of non-birth and non-death, attaining the wisdom of the Buddha. Inviting the Buddha: 'The nature of my three karmas (body, speech, and mind) is like space. Shakyamuni (Shakyamuni, the founder of Buddhism) is also like this. Not arising from true reality, for the sake of sentient beings, coming together with the assembly to receive offerings.' Next, inviting Buddhas and Bodhisattvas: (Only changing the name of Shakyamuni and the source of the form). Five Praises of the Buddha: (Before the verses, contemplate each one separately. Imagine yourself standing before the Three Jewels (Buddha, Dharma, Sangha). Then, recite the verses aloud, visualizing along with the sound. My body and mind are originally without birth or death, so even though I praise, it is like a shadow and an echo). Six Prostrations to the Buddha: (When chanting 'One Mind,' first prostrate with utmost sincerity, this is 'One Mind in Action.' Next, contemplate the subject who prostrates and the object being prostrated to, this is 'One Mind in Principle.' One should contemplate: 'The subject who prostrates and the object being prostrated to, their nature is empty and still, the interaction of response and path is inconceivable. This Bodhimanda (place of enlightenment) is like Indra's jewel, the image of Shakyamuni appears within it. My image appears before the Tathagata (Tathagata, title of a Buddha), head and face touching the feet, taking refuge and paying homage.' Prabhutaratna Buddha (Prabhutaratna Buddha, name of a past Buddha): (The image of Prabhutaratna Buddha appears within it, my image appears before Prabhutaratna Buddha, the rest of the contemplation is the same as above). Emanations: (The emanation Buddhas also have the same contemplation as above). Eastern Buddhas: (The images of the Eastern Buddhas appear within it, my image appears before all the Buddhas, and so on for each of the ten directions). Buddhas of the Three Times: (And so on for the Buddhas of the past, present, and future, all have the same contemplation as above). Sarira (Sarira, relics of the Buddha after cremation) Images, etc.: (The Dharmakaya (Dharma body) of the Buddhas is like space, the manifested deeds abide in the world, difficult to conceive. My image appears before the manifested deeds, each and every one taking refuge and paying homage). Wonderful Dharma: (The true empty Dharma realm is like space, the eternally abiding Dharma Jewel, difficult to conceive. My image appears before the Dharma Jewel, without exception taking refuge and paying homage). All Bodhisattvas (Bodhisattva, one who aspires to become a Buddha): (The image of each Bodhisattva appears within it, and so on for the lower directions as well). Sariputra (Sariputra, one of the ten great disciples of the Buddha), etc.: (First contemplate that the Sravakas (Sravaka, one who attains enlightenment by hearing the Dharma) are all originally Buddhas, now starting from the beginning to explain, therefore they are called Sravakas). Samantabhadra Bodhisattva (Samantabhadra Bodhisattva, symbolizing the vows and practices of a Bodhisattva): (In order to eliminate karmic obstacles, prostrating and touching the feet, the rest is the same as above). Universally for: (Myself and sentient beings, from beginningless time, have always been obstructed by the heavy sins of the three karmas (body, speech, and mind) and the six senses, unable to see the Buddhas, not knowing the essential path to liberation, only following the cycle of birth and death, not knowing the wonderful principle. Although I know now, I am still obstructed by all the heavy sins together with all sentient beings).

。今對普賢十方諸佛前。普為眾生歸命懺悔。惟愿加護令障消滅)。七懺悔應運逆順十心云(我與眾生無始來。今由愛見故。內計我人外加惡友不隨喜他一毫之善。唯遍三業廣作眾罪。事雖不廣噁心遍佈。晝夜相續無有間斷。覆諱過失不欲人知。不畏惡道無慚無愧。撥無因果。故於今日對十方佛普賢大師。深信因果生重慚愧。生大怖畏。發露懺悔斷相續心。發菩提心斷惡修善。勤策三業翻昔重過。隨喜凡聖一毫之善。念十方佛有大福慧。能救拔我及諸眾生從二死海置三德岸。從無始來不知諸法本性空寂。廣造眾惡。今知空寂為求菩提。為眾生故。廣修諸善遍斷眾惡。惟愿普賢慈悲攝受)。次懺六根(至文並須略知。文相含于逆順十種心相縱有闕略。在四悔中於菩提中見不清凈等。是橫計我人。毗盧遮那是觀罪性空。一切世尊是念十方佛。后四悔中有發隨喜心。以是因緣令畢竟清凈。是斷相續心歸向普賢及一切世尊。是為眾生髮菩提心。一一悔文皆具三業。是修功補過等說過等。是發露過失。當墮惡道生大怖畏等。是怖畏惡道及生慚愧。信因果等。凡宣悔詞須加事想破于愛心。至觀罪性空總想事理悔于見心。若欲更略眼耳鼻三根。亦可或時用。若舌身意三根是業故不得。全略前三根縱略。並使不失。逆順十心大意即得)

【現代漢語翻譯】現代漢語譯本：現在面對普賢菩薩和十方諸佛，我普為一切眾生歸依、懺悔，只願得到加持，使罪障消滅。（七、懺悔應運用逆順十心，即：我與眾生從無始以來，因為愛和邪見，內心算計自我和他人，對外不隨喜他人哪怕一絲一毫的善行，只是通過身口意三業廣泛地造作各種罪惡。事情雖然做得不多，但惡念卻遍佈，日夜相續沒有間斷。掩蓋過失，不希望別人知道，不畏懼惡道，沒有慚愧之心。否定因果報應。所以在今天，面對十方諸佛和普賢大師，我深信因果，生起深深的慚愧心，生起巨大的恐懼心，發露懺悔，斷絕相續不斷的惡念，發起菩提心，斷除惡行，修習善行，勤勉地策勵身口意三業，翻轉過去所犯的嚴重過錯，隨喜凡夫和聖人哪怕一絲一毫的善行。唸誦十方諸佛具有廣大的福德和智慧，能夠救拔我和一切眾生，從二死（分段生死和變易生死）的苦海中，安置到三德（法身德、般若德、解脫德）的彼岸。從無始以來，因為不知道諸法本性是空寂的，所以廣泛地造作各種罪惡。現在知道諸法是空寂的，爲了求得菩提，爲了眾生的緣故，廣泛地修習各種善行，普遍地斷除各種惡行。只願普賢菩薩慈悲攝受。）其次是懺悔六根（對於經文的內容必須略微瞭解。經文的含義包含在逆順十種心相中，即使有所缺失，在四種懺悔中，對於菩提的見解不清凈等等，這是橫向地算計自我和他人。毗盧遮那佛（Vairocana）是觀罪性空（observing the emptiness of the nature of sin）。一切世尊（All World-Honored Ones）是念誦十方諸佛。後面的四種懺悔中有發起隨喜心。因為這個因緣，使得最終清凈，這是斷絕相續不斷的惡念，歸向普賢菩薩和一切世尊，這是爲了眾生髮起菩提心。每一種懺悔的經文都具備身口意三業，這是修習功德彌補過錯等等，這是發露過失。應當墮入惡道，生起巨大的恐懼等等，這是畏懼惡道並且生起慚愧心，相信因果等等。凡是宣讀懺悔的詞句，必須加上事想，破除愛心，直到觀罪性空，總括地觀想事和理，懺悔邪見。如果想要更加簡略，眼耳鼻三根，也可以有時使用。如果舌身意三根是業，所以不能完全省略。前面的三根即使省略，也要不失去逆順十心的主要意思就可以。）

【English Translation】 English version: Now, before Samantabhadra (Universal Worthy Bodhisattva) and all the Buddhas of the ten directions, I take refuge and repent on behalf of all sentient beings, only wishing to receive blessings so that karmic obstacles may be eliminated. (Seven, repentance should employ the ten minds in direct and reverse order, namely: I and all sentient beings, from beginningless time, due to love and wrong views, inwardly calculating self and others, outwardly not rejoicing in even a hair's breadth of goodness in others, but extensively creating all kinds of sins through the three karmas of body, speech, and mind. Although not many deeds are done, evil thoughts pervade, continuing day and night without interruption. Concealing faults, not wanting others to know, not fearing evil paths, without shame or remorse. Denying cause and effect. Therefore, today, before all the Buddhas of the ten directions and Great Master Samantabhadra, I deeply believe in cause and effect, giving rise to deep shame, giving rise to great fear, revealing repentance, cutting off the continuous stream of evil thoughts, generating Bodhicitta (the mind of enlightenment), cutting off evil deeds, cultivating good deeds, diligently encouraging the three karmas, reversing the serious mistakes of the past, rejoicing in even a hair's breadth of goodness in ordinary people and sages. Reciting that the Buddhas of the ten directions possess vast merit and wisdom, capable of rescuing me and all sentient beings from the sea of two deaths (death by segments and death by transformation), placing us on the shore of the three virtues (Dharmakaya virtue, Prajna virtue, and liberation virtue). From beginningless time, because of not knowing that the nature of all dharmas is empty and still, extensively creating all kinds of sins. Now knowing that all dharmas are empty and still, for the sake of seeking Bodhi, for the sake of sentient beings, extensively cultivating all kinds of good deeds, universally cutting off all kinds of evil deeds. Only wishing that Samantabhadra Bodhisattva compassionately accepts.) Secondly, repent the six roots (the content of the scriptures must be slightly understood. The meaning of the scriptures is contained in the ten mind aspects in direct and reverse order, even if there are omissions, in the four repentances, the unclear understanding of Bodhi, etc., this is horizontally calculating self and others. Vairocana (The Illuminator) is observing the emptiness of the nature of sin. All World-Honored Ones are reciting the Buddhas of the ten directions. The latter four repentances include generating a mind of rejoicing. Because of this cause, it makes the final purity, this is cutting off the continuous stream of evil thoughts, returning to Samantabhadra Bodhisattva and all World-Honored Ones, this is generating Bodhicitta for the sake of sentient beings. Each repentance text has the three karmas of body, speech, and mind, this is cultivating merit to make up for faults, etc., this is revealing faults. Should fall into evil paths, giving rise to great fear, etc., this is fearing evil paths and giving rise to shame, believing in cause and effect, etc. Whenever reciting the words of repentance, you must add the thought of events, breaking the mind of love, until observing the emptiness of the nature of sin, comprehensively contemplating events and principles, repenting of wrong views. If you want to be more concise, the three roots of eye, ear, and nose can also be used sometimes. If the three roots of tongue, body, and mind are karma, so they cannot be completely omitted. Even if the previous three roots are omitted, they should not lose the main meaning of the ten minds in direct and reverse order.)

。勸請(十方諸佛以道眼力故知我見我。勸請諸佛。唯愿久住轉正法輪。所在生處常能勸請)。隨喜(十方凡聖一毫之善。我皆隨喜。福德能令見者生喜。是故我喜)。迴向(無始來時乃至今日盡未來際一毫之善。及以懺悔勸請隨喜。皆同法界與諸眾生共成佛道)。發願(大體須存滅罪除障開顯法門滿四弘誓。餘者皆須順於菩提)。行道(欲行時更須正立想。此道場猶如法界。十方三寶畟塞虛空。以次回身旋繞法座想十方三寶心性寂滅。影現十方經聲如響。心想如夢梵聲亦然)。三歸(一一各想三處三寶與頂禮俱運。初文雖即直云十方。意亦兼於三處。若從懺悔已下凡云禮三寶者。皆須一一別起三想。頭三叩地。一十方三寶。二法華經中一切三寶。三普賢大師。對此三處求懺悔等。又凡散華皆于言前散華之時。想三寶及普賢上想已。次宣懺悔等詞。至後文中雲。散華等者心指前所散之華。若焚香者送法座爐。亦應想身各送爐。遍至十方一一法華經前乃至普熏一切三寶。若焚手爐但先添香。次執爐已隨事起想。然後口宣詞句)。

坐禪文略。應如止觀十法成乘等。行法華懺黃昏五更。時促則此略文。我(某甲)及法界眾生從無始世來。無明所覆顛倒迷惑。而由六根三業不善廣造十惡四重五逆。乃至十重四十八輕。

【現代漢語翻譯】現代漢語譯本：勸請（懇請十方諸佛以其道眼之力，知曉我、看見我。勸請諸佛，唯愿長久住世，轉動正法輪。無論我身在何處，都能勸請諸佛）。隨喜（對於十方凡夫聖賢哪怕是一毫之善，我都隨喜讚歎。福德能夠讓見到的人心生歡喜，所以我隨喜）。迴向（從無始以來直到今日，乃至盡未來際，我所做的一毫之善，以及懺悔、勸請、隨喜的功德，都與法界一切眾生共同成就佛道）。發願（大體上必須包含滅罪、消除業障、開顯佛法、圓滿四弘誓願。其餘的發願內容都必須順應菩提之心）。行道（準備行走時，更要端正站立，觀想此道場猶如法界，十方三寶充滿虛空。然後依次轉身圍繞法座，觀想十方三寶心性寂滅，影像顯現在十方，經聲如同迴響，心中所想如同夢境，梵唄之聲也是如此）。三歸（每一次都要觀想三處的三寶，與頂禮同時進行。最初的經文雖然直接說十方，意思也兼顧三處。如果從懺悔以下，凡是說到禮三寶，都必須一一分別生起三種觀想。頭部三次叩地，一是禮敬十方三寶，二是禮敬《法華經》中的一切三寶，三是禮敬普賢大師。對於這三處，祈求懺悔等等。又凡是散花，都在說出『散花』之前，觀想三寶以及普賢菩薩，觀想完畢后，再說出懺悔等詞。到後面的經文中說到『散花等』，心中指的是之前所散的花。如果焚香，將香爐送到法座前，也應該觀想自身各自將香爐送到十方，一一送到《法華經》前，乃至普遍薰染一切三寶。如果焚手爐，只需先添香，然後拿著香爐，隨著事情的發生而生起觀想，然後口中宣說詞句）。坐禪的方法在此省略。應該按照《止觀十法成乘》等方法進行。修行《法華懺》在黃昏和五更時分。如果時間緊迫，就用這個簡略的文字。我（某甲）以及法界眾生，從無始以來，被無明所覆蓋，顛倒迷惑，由於六根和三業的不善，廣泛造作十惡、四重罪、五逆罪，乃至十重罪、四十八輕罪。

【English Translation】 English version: Invocation (I implore all Buddhas of the ten directions to know me and see me with their power of the Dharma Eye. I implore all Buddhas, wishing them to abide long in the world and turn the Wheel of the Dharma. Wherever I am born, may I always be able to invoke the Buddhas). Rejoicing (I rejoice in even a hair's breadth of goodness of all ordinary and noble beings in the ten directions. Merit and virtue can bring joy to those who see it, therefore I rejoice). Dedication (From beginningless time until today, and even into the endless future, all the goodness I have done, even a hair's breadth, as well as the merit of repentance, invocation, and rejoicing, I dedicate it all to the Dharma Realm and to all sentient beings, to together achieve Buddhahood). Aspiration (In general, it is necessary to include the eradication of offenses, the removal of obstacles, the revelation of the Dharma, and the fulfillment of the Four Great Vows. The rest of the aspirations must be in accordance with Bodhi). Practice (When about to walk, one must stand upright and visualize this practice place as the Dharma Realm, with the Three Jewels of the ten directions filling the void. Then, in turn, turn around the Dharma seat, visualizing the mind-nature of the Three Jewels of the ten directions as being in tranquil extinction, with images appearing in the ten directions, the sound of the scriptures like an echo, the thoughts in the mind like a dream, and the sound of Brahma likewise). Three Refuges (Each time, one must visualize the Three Jewels in the three places, and perform the prostration at the same time. Although the initial text directly says the ten directions, it also includes the three places. If, from repentance onwards, whenever it says to prostrate to the Three Jewels, one must separately generate three visualizations. The head touches the ground three times: first, to the Three Jewels of the ten directions; second, to all the Three Jewels in the Lotus Sutra; third, to the Great Master Samantabhadra. To these three places, one seeks repentance, etc. Also, whenever scattering flowers, before saying 'scattering flowers', visualize the Three Jewels and Samantabhadra, and after visualizing, then recite the words of repentance, etc. When the text later says 'scattering flowers, etc.', the mind refers to the flowers that were scattered earlier. If burning incense, sending the incense burner to the Dharma seat, one should also visualize oneself sending the incense burner to the ten directions, one by one to the front of each Lotus Sutra, and even universally perfuming all the Three Jewels. If burning a hand-held incense burner, simply add incense first, then hold the burner and generate visualizations according to the event, and then verbally recite the phrases). The method of seated meditation is omitted here. It should be done according to the Ten Methods of Accomplishing the Vehicle of Cessation and Contemplation, etc. Practice the Lotus Repentance at dusk and at the fifth watch of the night. If time is short, use this abbreviated text. I (name), and all sentient beings in the Dharma Realm, from beginningless time, have been covered by ignorance, confused and deluded, and due to the unwholesomeness of the six senses and three karmas, have widely created the ten evils, the four heavy offenses, the five rebellious acts, and even the ten heavy offenses and the forty-eight light offenses.

無量無邊說不可盡。十方諸佛常在世間法音不絕。妙香充塞法味盈空。放凈光明照觸一切。常住妙理遍滿虛空。我無始來六根內盲三業昏暗。不見不聞不覺不知。以是因緣長流生死。經歷惡道百千萬劫。永無出期。經云。釋迦如來名毗盧遮那遍一切處。是故當知。一切諸法無非佛法。而我不了隨無明流。是則于菩提中見不清凈。于解脫中而起纏縛。今始覺悟今始改悔。生大慚愧生大怖畏。誦持大乘三業供養。歸向普賢菩薩及一切世尊。燒香散華髮露懺悔。六根三業所作永斷。相續不復更造。以是因緣今我與法界眾生三業六根無始所作。現作當作自作教他見聞隨喜。若憶不憶若識不識。若疑不疑若覆若露。畢竟清凈(懺悔已歸命禮三寶)。

法華三昧行事運想補助儀

【現代漢語翻譯】現代漢語譯本：無量無邊，言說也無法窮盡。十方諸佛常住在世間，佛法的聲音不絕於耳。美妙的香氣充滿，佛法的滋味盈滿虛空。釋放清凈的光明，照耀觸及一切。常住不變的妙理，遍滿整個虛空。我從無始以來，六根向內盲昧，身口意三業昏暗不明。不能看見，不能聽見，不能覺察，不能知曉。因為這樣的因緣，長久地在生死輪迴中流轉，經歷惡道百千萬劫，永遠沒有脫離的期限。《經》中說，釋迦如來（Śākyamuni，能仁寂默）名為毗盧遮那（Vairocana，光明遍照），遍一切處。因此應當知道，一切諸法沒有不是佛法的。而我不能明瞭，隨著無明的潮流漂流。這就是在菩提（bodhi，覺悟）之中見到不清凈，在解脫（moksha，脫離束縛）之中反而生起纏縛。現在開始覺悟，現在開始悔改。生起大慚愧心，生起大怖畏心。誦持大乘經典，以身口意三業供養。歸向普賢菩薩（Samantabhadra，普賢）以及一切世尊。燒香散花，發露懺悔。六根三業所造作的罪業永遠斷除，相續不斷地不再造作。因為這樣的因緣，現在我與法界一切眾生，身口意三業和六根，從無始以來所造作的，現在正在造作的，將來要造作的，自己造作的，教他人造作的，見聞之後隨喜的，無論是記得的還是不記得的，無論是認識的還是不認識的，無論是懷疑的還是不懷疑的，無論是覆蓋隱藏的還是顯露的，都能夠畢竟清凈。（懺悔完畢，歸命禮敬三寶）。《法華三昧行事運想補助儀》

【English Translation】 English version: Immeasurable and boundless, it is inexhaustible in words. The Buddhas of the ten directions constantly abide in the world, and the sound of the Dharma never ceases. Wonderful fragrance fills everything, and the taste of the Dharma pervades the void. Pure light is emitted, illuminating and touching everything. The constantly abiding and wonderful principle pervades the entire void. From beginningless time, my six senses have been inwardly blind, and my three karmas of body, speech, and mind have been obscured. I cannot see, cannot hear, cannot perceive, cannot know. Because of this cause and condition, I have long flowed in the cycle of birth and death, experiencing evil paths for hundreds of thousands of kalpas, with no end in sight. The Sutra says, 'Śākyamuni Tathagata (Śākyamuni, the capable and silent one) is named Vairocana (Vairocana, the all-illuminating), pervading all places.' Therefore, it should be known that all dharmas are none other than the Buddha-dharma. But I am unable to understand, drifting along with the flow of ignorance. This is to see impurity in bodhi (bodhi, enlightenment), and to create entanglements in moksha (moksha, liberation). Now I begin to awaken, now I begin to repent. I generate great shame and great fear. I recite and uphold the Mahayana sutras, and make offerings with the three karmas of body, speech, and mind. I take refuge in Samantabhadra Bodhisattva (Samantabhadra, Universal Worthy) and all the World Honored Ones. I burn incense, scatter flowers, and openly confess and repent. The sins committed by the six senses and three karmas are forever cut off, and I will no longer create them continuously. Because of this cause and condition, now I and all sentient beings in the Dharma realm, with our three karmas of body, speech, and mind, and our six senses, all that has been done from beginningless time, what is being done now, what will be done in the future, what is done by oneself, what is taught to others to do, what is rejoiced in after seeing or hearing, whether remembered or not remembered, whether known or not known, whether doubted or not doubted, whether covered or revealed, may all be ultimately purified. (Having repented, I take refuge in the Triple Gem). The Supplementary Ritual for the Practice and Contemplation of the Lotus Samadhi