English
English version: I wholeheartedly prostrate before the World-Honored One, Śākyamuni (the founder of Buddhism), our original teacher. I wholeheartedly prostrate before the World-Honored One, Amitābha (the Buddha of Infinite Life) of the Western Pure Land. I wholeheartedly prostrate before the World-Honored Ones, the Seven Buddhas of the Past (the seven Buddhas who appeared in the past). I wholeheartedly prostrate before all the World-Honored Ones, the Buddhas of the ten directions (all Buddhas in every direction). I wholeheartedly prostrate before the Dhāraṇī (a type of mantra) for Subduing and Eradicating Poisons, the Dhāraṇī for Destroying the Hindrance of Evil Karma, and the Six-Syllable Chapter and Verse Dhāraṇī (referring to the mantra of six syllables). I wholeheartedly prostrate before all the venerable Dharma (teachings) of the ten directions. I wholeheartedly prostrate before the Bodhisattva Mahāsattva Avalokiteśvara (the Bodhisattva of Great Compassion). I wholeheartedly prostrate before the Bodhisattva Mahāsattva Mahāsthāmaprāpta (the Bodhisattva who represents the light of wisdom). I wholeheartedly prostrate before all the Bodhisattva Mahāsattvas of the ten directions. I wholeheartedly prostrate before Śāriputra (the foremost disciple of the Buddha in wisdom), and all the Śrāvakas (arhats), Pratyekabuddhas (solitary Buddhas), virtuous and noble Sangha (community of monks). (When prostrating, contemplate: The nature of both the one who prostrates and the one who is prostrated to is empty and still. The interaction of response and connection is inconceivable. This sacred space of mine is like the jewel of Indra, in which the image of Śākyamuni Buddha appears. My form appears before Śākyamuni, head and face touching his feet, taking refuge and paying homage. When prostrating to Amitābha Buddha, contemplate the image of Amitābha Buddha appearing within. When prostrating to the Dharma, contemplate: The true emptiness of Dharma nature is like space, the eternally abiding Dharma treasure is inconceivable. My form appears before the Dharma treasure, without exception, taking refuge and paying homage. When prostrating to the Sangha, follow the same contemplation as prostrating to the Buddha, but change the object to Bodhisattvas, etc. Only when prostrating to Avalokiteśvara, contemplate seeking the eradication of karmic obstacles by touching his feet in reverence. This is the principal deity of repentance, requiring three prostrations to signify the breaking of the three obstacles and diligent emphasis.) Third, burning incense and scattering flowers. The 'Śamatha-Vipassanā' states that when burning incense, one should use the mind to contemplate and offer with the three karmas of body, speech, and mind. The 'Supplementary Conduct' states that the three karmas of offering are: the body respectfully kneeling, the mouth proclaiming praises, and the mind contemplating. The 'Hundred Records' states that after prostrating, one should burn incense and scatter flowers, and say the following: May all of you, the assembly, each kneel respectfully, holding incense and flowers solemnly, making offerings according to the Dharma, offering to the Triple Gem (Buddha, Dharma, Sangha) of the ten directions and the Dharma realm. (At this time, holding the incense and flowers, contemplate: May this incense and these flowers pervade the ten directions, transforming into a subtle and radiant platform, transforming into the music of the heavens, the celestial precious incense, transforming into the celestial delicacies and the celestial precious garments, transforming into inconceivable wonderful Dharma dust, in each and every dust particle appearing all dust particles, in each and every dust particle appearing all Dharmas.) --------------------------------------------------------------------------------
Chinese
旋转无碍互庄严 遍至十方三宝前 十方法界三宝前 悉有我身修供养 一一皆悉遍法界 彼彼无杂无障碍 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 想已散华更执手炉口发诚言云)。 愿此香华云。遍满十方界。供养一切佛。尊法诸菩萨。无量声闻众。以起光明台。过于无边界。无边佛土中。受用作佛事。普熏诸众生。皆发菩提心。 (起已一礼收坐具。至坐禅处。理解者。疏云。香即熏馨遮掩臭秽。表智慧断结。香即智慧也。亦名止善。华能严饰表定。定是福德庄严。亦名行善。复次华以表慧。华是可见之法对慧。是照了见理之义。香以表定。香以冥熏对定。寂静之义。作此互对者。通明慧中有定定中有慧。别明各具定慧。复次香对无作行善。无作因作而发。而须更作任运常起。如烧香时用火为缘。即便香烟任运遍满。华对作善。不作善则不生。如华以手散香。若不运华则不散。用此合十种行人。明消伏意)。 第四系念数息 百录云。当向西方结跏趺坐。系念数息令心不散。勿数风喘气。为众生故经十念顷。疏云十息为一念。凡百息为十念。禅波罗蜜云。初至绳床令坐安稳。若半加以左脚置右髀上。牵来近身。令脚指与左右髀齐。若全加即上下右脚置左 旋转无碍互庄严，遍至十方三宝前，十方法界三宝前，悉有我身修供养，一一皆悉遍法界，彼彼无杂无障碍，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，想已散华更执手炉口发诚言云： 愿此香华云，遍满十方界，供养一切佛（Buddha，觉悟者），尊法诸菩萨（Bodhisattva，为普渡众生而修行者），无量声闻众，以起光明台，过于无边界，无边佛土中，受用作佛事，普熏诸众生，皆发菩提心。 (起已一礼收坐具，至坐禅处。理解者，疏云：香即熏馨遮掩臭秽，表智慧断结。香即智慧也，亦名止善。华能严饰表定，定是福德庄严，亦名行善。复次华以表慧，华是可见之法对慧，是照了见理之义。香以表定，香以冥熏对定，寂静之义。作此互对者，通明慧中有定定中有慧，别明各具定慧。复次香对无作行善，无作因作而发，而须更作任运常起，如烧香时用火为缘，即便香烟任运遍满。华对作善，不作善则不生，如华以手散香，若不运华则不散。用此合十种行人，明消伏意)。 第四系念数息 百录云：当向西方结跏趺坐，系念数息令心不散，勿数风喘气，为众生故经十念顷。疏云：十息为一念，凡百息为十念。禅波罗蜜云：初至绳床令坐安稳，若半加以左脚置右髀上，牵来近身，令脚指与左右髀齐。若全加即上下右脚置左
English
Rotating without obstruction, mutually adorning, reaching the Three Jewels (Buddha, Dharma, Sangha) of the ten directions, before the Three Jewels of the ten directions and realms, may my body be present to make offerings, each and every one pervading the entire Dharma realm, each without mixture or obstruction, performing the deeds of a Buddha throughout the endless future, universally perfuming all sentient beings in the Dharma realm, may all who are perfumed awaken the Bodhi mind (the mind of enlightenment), and together enter non-birth to realize the wisdom of the Buddha, after visualizing, scatter flowers and holding the hand censer, sincerely say: 'May this cloud of incense and flowers, pervade the ten directions, making offerings to all Buddhas (Buddha, the awakened one), revered Dharma, all Bodhisattvas (Bodhisattva, one who seeks enlightenment for the benefit of all beings), countless Shravakas (Disciples), thus raising a platform of light, surpassing boundless realms, in the boundless Buddha lands, may they be received and used to perform the deeds of a Buddha, universally perfuming all sentient beings, may all awaken the Bodhi mind.' (After rising, bow once and put away the sitting mat, go to the place for seated meditation. For those who understand, the commentary says: Incense is fragrant, concealing foulness, representing wisdom that severs afflictions. Incense is wisdom, also called stopping evil. Flowers adorn and represent Samadhi (concentration), Samadhi is the adornment of merit and virtue, also called practicing good. Furthermore, flowers represent wisdom, flowers are visible dharmas corresponding to wisdom, which is the meaning of illuminating and seeing the truth. Incense represents Samadhi, incense subtly perfumes corresponding to Samadhi, the meaning of stillness. Making this mutual comparison clarifies that within wisdom there is Samadhi, and within Samadhi there is wisdom, separately clarifying that each possesses both Samadhi and wisdom. Furthermore, incense corresponds to non-action and practicing good, non-action arises from action, and requires further action to spontaneously and constantly arise, like when burning incense, using fire as a condition, the incense smoke spontaneously pervades everywhere. Flowers correspond to performing good, if good is not performed, it will not arise, like scattering flowers by hand, if the flowers are not moved, they will not scatter. Using this to combine with the ten types of practitioners, clarifying the subduing of intention). Fourth, focusing the mind on counting breaths The Hundred Records says: One should sit in full lotus posture facing west, focusing the mind on counting breaths so that the mind does not scatter, do not count the wind or gasping breaths, for the sake of sentient beings, pass through ten thoughts. The commentary says: Ten breaths are one thought, a hundred breaths are ten thoughts. The Samadhi Paramita (Perfection of Meditation) says: Upon first reaching the rope bed, sit securely, if half lotus, place the left foot on the right thigh, pull it close to the body, so that the toes are aligned with the left and right thighs. If full lotus, then place both the upper and lower right feet on the left --------------------------------------------------------------------------------
Chinese
髀。次左掌置右掌上。顿置左髀近身当心而安。正身端直令鼻与脐相对。平面正住闭口。唇齿才相拄着举舌向腭。闭眼才令断外光而已。息者。有声曰风。结滞曰喘。不结曰结。不声不结不粗不涩不滑。出入绵绵若存若亡。资神安隐曰息。守风散喘滞气势息定。百录云。成十念已次念十方佛。七佛世尊色身。实相妙身犹如虚空。又当慈念一切众生。作此念时如一上禅。久运念已安详徐觉(疏云。系念是劝意业默念之请。下根即得心定乱止。中根即得细住。上根即得未到地定。此是喜发诸禅无漏。见十方佛念佛三昧一切诸禅。即此十念约十种行人。数息域意不同若数息调适。身心安静四大调和。即消伏果报上毒害。若数息时开发善心。恶业俱息具世善。即人天数息。若观息是风气风即色。能观心王是识。领受此息。缘想此息其余是行。息具五阴即四念处。名声闻息。若观息过去无明因缘。成今果报之息三世因缘。是缘觉息。若观息不保不著名檀。不起不善名尸。安耐此数名忍。念念相续名进。知数不乱名定。照了风喘邪正是智。成事六度息。若观息成无相慧。名通教息。若观息不空不俗中道佛性。前后观之名别教息。若圆观此息一心三谛。无次第前后。名圆教息。念佛者。经文令念七佛等也。辅行引婆沙云。诸法本来无 现代汉语译本 髀（大腿）。然后将左手掌放在右手掌上，轻轻地放在靠近身体的左大腿上，对准胸口并安放好。身体端正笔直，使鼻子与肚脐相对。平视前方，闭上嘴巴。嘴唇和牙齿轻轻相触，抬起舌头抵住上颚。闭上眼睛，只要能阻断外面的光线即可。关于气息，有声音的叫做‘风’，阻塞不通畅的叫做‘喘’，不阻塞的叫做‘结’。好的气息是不发出声音，不阻塞，不粗重，不涩滞，不滑腻，呼出吸入连绵不断，若有若无，能滋养精神，使身心安稳的叫做‘息’。守护‘风’，驱散‘喘’，滞涩的气息自然平定。百录中说，完成十念之后，接着念诵十方佛，七佛世尊的色身（由物质构成的身体），实相妙身（证悟真理后的微妙之身）犹如虚空。又应当以慈悲之心念一切众生。在作这种念头的时候，就像进入了一种上禅定的状态。长时间地运用这种念头后，安详缓慢地从禅定中醒来（疏中说，系念是劝请意业默默念诵，下根器的人立即可以得到心定，止息杂乱。中根器的人立即可以得到细住。上根器的人立即可以得到未到地定。这是喜悦引发诸禅无漏，见到十方佛念佛三昧一切诸禅。这十念是针对十种修行人，数息和域意不同，如果数息调适，身心安静，四大调和，就能消伏果报上的毒害。如果数息时开发善心，恶业全部止息，具备世间善，这就是人天数息。如果观察气息是风气，风就是色（物质），能观察的心王是识（意识），领受这个气息，缘想这个气息，其余的是行（行为）。气息具备五阴（色、受、想、行、识），就是四念处（身、受、心、法），名为声闻息。如果观察气息过去是无明因缘，成就今天的果报之息，三世因缘，是缘觉息。如果观察气息不保留，不著名，不布施，不起不善，名为尸（戒）。安于忍耐这种数息，名为忍（忍辱）。念念相续，名为进（精进）。知道数息不乱，名为定（禅定）。照了风喘的邪正，是智（智慧）。成就息的六度（布施、持戒、忍辱、精进、禅定、智慧）。如果观察气息成就无相慧，名为通教息。如果观察气息不空不俗，中道佛性，前后观察它，名为别教息。如果圆满地观察这个气息，一心三谛（空、假、中），没有次第前后，名为圆教息。念佛，经文要求念七佛等。辅行引用婆沙说，诸法本来是无自性的。