Chinese
大正藏第 46 册 No. 1942 法华三昧行事运想补助仪 No. 1942 [cf. Nos. 1941, 1943, 1944] 法华三昧行事运想补助仪 唐国清沙门湛然撰 夫礼忏法世虽同效。事仪运想多不周旋。或粗读忏文半不通利。或推力前拒理观。一无效精进之风。阙入门之绪。故言勤修苦行非涅槃因。但礼念轨仪文非不委。以散情昏重想运难成。予因天台再有详补。撮览枢总使随言作念随念成想。一一瞻视如对目前。庶时刻不虚事法成办。依本文总历十法。结要事理。 初严净道场(如无别屋亦可同间绝无己物方可外求)。二净身(新衣旧衣新染并得。若无此二浣旧胜者)。三三业供养(若总礼三宝。未须一一随方想念。但想己身及十方诸佛。实相理体本无能所故。无能礼所礼想。此无能所名法界海。愿诸众生同见此理。名为同入)。次运香(唱至受用作佛事竟。次生想念不起此心。能运到十方。故云一念。想曰。愿此香华遍十方。以为微妙光明台。诸天音乐天宝香。诸天肴膳天宝衣。不可思议妙法尘。一一尘出一切尘。一一尘出一切法。旋转无阂互庄严。遍至一切三宝前。十方法界三宝前。皆有我身修供养。一一皆悉遍法界。彼彼无杂无障 阂。尽未来际作佛事普熏法界。诸众生蒙熏皆发菩提心。同入无生证佛智)。请佛(我三业性如虚空。释迦牟尼亦如是。不起真际为众生。与众俱来受供养)。次请佛菩萨(但改牟尼及形相来处)。五叹佛(偈前一一别想。己身在三宝前立。次口宣偈随声运想。我之身心本无生灭。故虽称叹如影如响)。六礼佛(当唱一心时。先专至敬礼。为事一心。次想能所为理一心。应想曰。能礼所礼性空寂。感应道交难思议。我此道场如帝珠。释迦牟尼影现中。我身影现如来前。头面接足归命礼)。多宝佛(多宝如来影现中。我身影现多宝前。余同上想)。分身(分身诸佛亦同上想。)东方诸佛(东方诸佛影现中。我皆影现诸佛前。乃至十方一一皆尔)。三世诸佛(乃至过现未来并同上想)。舍利形像等(诸佛法身如虚空。化事住世难思议。我皆影现化事前。一一皆悉归命礼)。妙法(真空法界如虚空。常住法宝难思议。我皆影现法宝前。莫不皆悉归命礼)。诸菩萨(彼一一菩萨影现中。乃至下方亦如是)舍利弗等(先想声闻皆是本来诸佛。今从初说故云声闻)。普贤菩萨(为灭障故接足礼余同上)。普为(我及众生无始常为三业六根重罪所障。不见诸佛。不知出要。但顺生死不知妙理。我今虽知犹与一切众生同为一切重罪所障 现代汉语译本 阂（hé）：直至未来无尽之时，行作佛事，普遍熏染整个法界。所有众生受到熏染，都发起菩提心，一同进入不生不灭的境界，证得佛的智慧）。 请佛（我的身、口、意三业的体性如同虚空。释迦牟尼（Shakyamuni，佛教创始人）也是如此。不从真如实际出发，为了众生，与大众一同前来接受供养）。 其次请佛菩萨（只是改变释迦牟尼的名号以及形相来处）。 五叹佛（在赞偈之前，一一分别观想。自己身处在三宝（Buddha, Dharma, Sangha）之前站立。然后口中宣唱赞偈，随着声音运转观想。我的身心本来没有生灭，所以即使称扬赞叹，也如同影子和回响）。 六礼佛（当唱‘一心’时，先专注至诚地礼拜，这是事一心。其次观想能礼拜的主体和所礼拜的客体，这是理一心。应当观想说：‘能礼的主体和所礼的客体，其体性都是空寂的，感应道交，不可思议。我这个道场如同帝释天的宝珠，释迦牟尼的影像显现在其中。我的身影显现在如来（Tathagata，佛的称号）面前，头面接足，归命礼敬’）。 多宝佛（Prabhutaratna Buddha，过去佛名）（多宝如来的影像显现在其中，我的身影显现在多宝佛面前，其余的观想与上面相同）。 分身（化身诸佛也与上面相同的观想）。 东方诸佛（东方诸佛的影像显现在其中，我皆身影显现在诸佛面前，乃至十方世界，一一都是如此）。 三世诸佛（乃至过去、现在、未来诸佛，都与上面相同的观想）。 舍利（Sarira，佛陀火化后的遗物）形像等（诸佛的法身如同虚空，化现的事迹住世，难以思议。我皆身影显现在化现的事迹之前，一一都归命礼敬）。 妙法（殊胜的佛法）（真空法界如同虚空，常住的法宝，难以思议。我皆身影显现在法宝之前，没有不归命礼敬的）。 诸菩萨（Bodhisattva，立志成佛的修行者）（那一一菩萨的影像显现在其中，乃至下方世界也是如此）。 舍利弗（Sariputra，佛陀十大弟子之一）等（先观想声闻（Sravaka，听闻佛法而证悟者）都是本来诸佛，现在从最初开始宣说，所以称为声闻）。 普贤菩萨（Samantabhadra Bodhisattva，象征菩萨行愿）（为了灭除业障，接足礼拜，其余的与上面相同）。 普为（普遍地为了）（我及众生，从无始以来，常常被身、口、意三业和六根的深重罪业所障碍，看不见诸佛，不知道解脱的要道，只是顺着生死流转，不知道微妙的道理。我今虽然知道，仍然与一切众生一同被一切深重罪业所障碍）。
English
English version 'He (阂)': 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). --------------------------------------------------------------------------------
Chinese
。今对普贤十方诸佛前。普为众生归命忏悔。惟愿加护令障消灭)。七忏悔应运逆顺十心云(我与众生无始来。今由爱见故。内计我人外加恶友不随喜他一毫之善。唯遍三业广作众罪。事虽不广恶心遍布。昼夜相续无有间断。覆讳过失不欲人知。不畏恶道无惭无愧。拨无因果。故于今日对十方佛普贤大师。深信因果生重惭愧。生大怖畏。发露忏悔断相续心。发菩提心断恶修善。勤策三业翻昔重过。随喜凡圣一毫之善。念十方佛有大福慧。能救拔我及诸众生从二死海置三德岸。从无始来不知诸法本性空寂。广造众恶。今知空寂为求菩提。为众生故。广修诸善遍断众恶。惟愿普贤慈悲摄受)。次忏六根(至文并须略知。文相含于逆顺十种心相纵有阙略。在四悔中于菩提中见不清净等。是横计我人。毗卢遮那是观罪性空。一切世尊是念十方佛。后四悔中有发随喜心。以是因缘令毕竟清净。是断相续心归向普贤及一切世尊。是为众生发菩提心。一一悔文皆具三业。是修功补过等说过等。是发露过失。当堕恶道生大怖畏等。是怖畏恶道及生惭愧。信因果等。凡宣悔词须加事想破于爱心。至观罪性空总想事理悔于见心。若欲更略眼耳鼻三根。亦可或时用。若舌身意三根是业故不得。全略前三根纵略。并使不失。逆顺十心大意即得) 现代汉语译本：现在面对普贤菩萨和十方诸佛，我普为一切众生归依、忏悔，只愿得到加持，使罪障消灭。（七、忏悔应运用逆顺十心，即：我与众生从无始以来，因为爱和邪见，内心算计自我和他人，对外不随喜他人哪怕一丝一毫的善行，只是通过身口意三业广泛地造作各种罪恶。事情虽然做得不多，但恶念却遍布，日夜相续没有间断。掩盖过失，不希望别人知道，不畏惧恶道，没有惭愧之心。否定因果报应。所以在今天，面对十方诸佛和普贤大师，我深信因果，生起深深的惭愧心，生起巨大的恐惧心，发露忏悔，断绝相续不断的恶念，发起菩提心，断除恶行，修习善行，勤勉地策励身口意三业，翻转过去所犯的严重过错，随喜凡夫和圣人哪怕一丝一毫的善行。念诵十方诸佛具有广大的福德和智慧，能够救拔我和一切众生，从二死（分段生死和变易生死）的苦海中，安置到三德（法身德、般若德、解脱德）的彼岸。从无始以来，因为不知道诸法本性是空寂的，所以广泛地造作各种罪恶。现在知道诸法是空寂的，为了求得菩提，为了众生的缘故，广泛地修习各种善行，普遍地断除各种恶行。只愿普贤菩萨慈悲摄受。） 其次是忏悔六根（对于经文的内容必须略微了解。经文的含义包含在逆顺十种心相中，即使有所缺失，在四种忏悔中，对于菩提的见解不清净等等，这是横向地算计自我和他人。毗卢遮那佛（Vairocana）是观罪性空（observing the emptiness of the nature of sin）。一切世尊（All World-Honored Ones）是念诵十方诸佛。后面的四种忏悔中有发起随喜心。因为这个因缘，使得最终清净，这是断绝相续不断的恶念，归向普贤菩萨和一切世尊，这是为了众生发起菩提心。每一种忏悔的经文都具备身口意三业，这是修习功德弥补过错等等，这是发露过失。应当堕入恶道，生起巨大的恐惧等等，这是畏惧恶道并且生起惭愧心，相信因果等等。凡是宣读忏悔的词句，必须加上事想，破除爱心，直到观罪性空，总括地观想事和理，忏悔邪见。如果想要更加简略，眼耳鼻三根，也可以有时使用。如果舌身意三根是业，所以不能完全省略。前面的三根即使省略，也要不失去逆顺十心的主要意思就可以。）
English
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.) --------------------------------------------------------------------------------