Chinese
。劝请(十方诸佛以道眼力故知我见我。劝请诸佛。唯愿久住转正法轮。所在生处常能劝请)。随喜(十方凡圣一毫之善。我皆随喜。福德能令见者生喜。是故我喜)。回向(无始来时乃至今日尽未来际一毫之善。及以忏悔劝请随喜。皆同法界与诸众生共成佛道)。发愿(大体须存灭罪除障开显法门满四弘誓。余者皆须顺于菩提)。行道(欲行时更须正立想。此道场犹如法界。十方三宝畟塞虚空。以次回身旋绕法座想十方三宝心性寂灭。影现十方经声如响。心想如梦梵声亦然)。三归(一一各想三处三宝与顶礼俱运。初文虽即直云十方。意亦兼于三处。若从忏悔已下凡云礼三宝者。皆须一一别起三想。头三叩地。一十方三宝。二法华经中一切三宝。三普贤大师。对此三处求忏悔等。又凡散华皆于言前散华之时。想三宝及普贤上想已。次宣忏悔等词。至后文中云。散华等者心指前所散之华。若焚香者送法座炉。亦应想身各送炉。遍至十方一一法华经前乃至普熏一切三宝。若焚手炉但先添香。次执炉已随事起想。然后口宣词句)。 坐禅文略。应如止观十法成乘等。行法华忏黄昏五更。时促则此略文。我(某甲)及法界众生从无始世来。无明所覆颠倒迷惑。而由六根三业不善广造十恶四重五逆。乃至十重四十八轻。 现代汉语译本：劝请（恳请十方诸佛以其道眼之力，知晓我、看见我。劝请诸佛，唯愿长久住世，转动正法轮。无论我身在何处，都能劝请诸佛）。 随喜（对于十方凡夫圣贤哪怕是一毫之善，我都随喜赞叹。福德能够让见到的人心生欢喜，所以我随喜）。 回向（从无始以来直到今日，乃至尽未来际，我所做的一毫之善，以及忏悔、劝请、随喜的功德，都与法界一切众生共同成就佛道）。 发愿（大体上必须包含灭罪、消除业障、开显佛法、圆满四弘誓愿。其余的发愿内容都必须顺应菩提之心）。 行道（准备行走时，更要端正站立，观想此道场犹如法界，十方三宝充满虚空。然后依次转身围绕法座，观想十方三宝心性寂灭，影像显现在十方，经声如同回响，心中所想如同梦境，梵呗之声也是如此）。 三归（每一次都要观想三处的三宝，与顶礼同时进行。最初的经文虽然直接说十方，意思也兼顾三处。如果从忏悔以下，凡是说到礼三宝，都必须一一分别生起三种观想。头部三次叩地，一是礼敬十方三宝，二是礼敬《法华经》中的一切三宝，三是礼敬普贤大师。对于这三处，祈求忏悔等等。又凡是散花，都在说出‘散花’之前，观想三宝以及普贤菩萨，观想完毕后，再说出忏悔等词。到后面的经文中说到‘散花等’，心中指的是之前所散的花。如果焚香，将香炉送到法座前，也应该观想自身各自将香炉送到十方，一一送到《法华经》前，乃至普遍熏染一切三宝。如果焚手炉，只需先添香，然后拿着香炉，随着事情的发生而生起观想，然后口中宣说词句）。 坐禅的方法在此省略。应该按照《止观十法成乘》等方法进行。修行《法华忏》在黄昏和五更时分。如果时间紧迫，就用这个简略的文本。我（某甲）以及法界众生，从无始以来，被无明所覆盖，颠倒迷惑，由于六根和三业的不善，广泛造作十恶、四重罪、五逆罪，乃至十重罪、四十八轻罪。
English
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. --------------------------------------------------------------------------------
Chinese
无量无边说不可尽。十方诸佛常在世间法音不绝。妙香充塞法味盈空。放净光明照触一切。常住妙理遍满虚空。我无始来六根内盲三业昏暗。不见不闻不觉不知。以是因缘长流生死。经历恶道百千万劫。永无出期。经云。释迦如来名毗卢遮那遍一切处。是故当知。一切诸法无非佛法。而我不了随无明流。是则于菩提中见不清净。于解脱中而起缠缚。今始觉悟今始改悔。生大惭愧生大怖畏。诵持大乘三业供养。归向普贤菩萨及一切世尊。烧香散华发露忏悔。六根三业所作永断。相续不复更造。以是因缘今我与法界众生三业六根无始所作。现作当作自作教他见闻随喜。若忆不忆若识不识。若疑不疑若覆若露。毕竟清净(忏悔已归命礼三宝)。 法华三昧行事运想补助仪 现代汉语译本：无量无边，言说也无法穷尽。十方诸佛常住在世间，佛法的声音不绝于耳。美妙的香气充满，佛法的滋味盈满虚空。释放清净的光明，照耀触及一切。常住不变的妙理，遍满整个虚空。我从无始以来，六根向内盲昧，身口意三业昏暗不明。不能看见，不能听见，不能觉察，不能知晓。因为这样的因缘，长久地在生死轮回中流转，经历恶道百千万劫，永远没有脱离的期限。《经》中说，释迦如来（Śākyamuni，能仁寂默）名为毗卢遮那（Vairocana，光明遍照），遍一切处。因此应当知道，一切诸法没有不是佛法的。而我不能明了，随着无明的潮流漂流。这就是在菩提（bodhi，觉悟）之中见到不清净，在解脱（moksha，脱离束缚）之中反而生起缠缚。现在开始觉悟，现在开始悔改。生起大惭愧心，生起大怖畏心。诵持大乘经典，以身口意三业供养。归向普贤菩萨（Samantabhadra，普贤）以及一切世尊。烧香散花，发露忏悔。六根三业所造作的罪业永远断除，相续不断地不再造作。因为这样的因缘，现在我与法界一切众生，身口意三业和六根，从无始以来所造作的，现在正在造作的，将来要造作的，自己造作的，教他人造作的，见闻之后随喜的，无论是记得的还是不记得的，无论是认识的还是不认识的，无论是怀疑的还是不怀疑的，无论是覆盖隐藏的还是显露的，都能够毕竟清净。（忏悔完毕，归命礼敬三宝）。 《法华三昧行事运想补助仪》
English
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 --------------------------------------------------------------------------------