English
English version Bhi (thigh). Next, place the left palm on top of the right palm. Gently place them on the left thigh near the body, aligning with the chest and securing them. Keep the body upright and straight, aligning the nose with the navel. Look straight ahead and keep the mouth closed. The lips and teeth should barely touch, and the tongue should be raised towards the palate. Close the eyes just enough to block out external light. Regarding breath, a breath with sound is called 'wind', a blocked and stagnant breath is called 'wheezing', and an unobstructed breath is called 'knot'. A good breath is one that is silent, unobstructed, not coarse, not astringent, not slippery, with continuous inhalation and exhalation, seemingly present and absent, nourishing the spirit and bringing peace to the body and mind, and is called 'rest'. Guarding the 'wind', dispelling 'wheezing', the stagnant breath naturally settles. The Bailu says, after completing the Ten Recollections, then recite the Buddhas of the ten directions, the Rupakaya (form body) of the Seven Buddhas, the True Nature Wonderful Body (the subtle body after realizing the truth) is like empty space. Also, one should contemplate all sentient beings with compassion. When making this thought, it is like entering a state of upper Dhyana (meditation). After using this thought for a long time, awaken from the meditation peacefully and slowly (The commentary says, 'Sustained mindfulness is to encourage the mind to silently recite. People with lower faculties can immediately attain mental stability and stop distractions. People with middle faculties can immediately attain subtle abiding. People with higher faculties can immediately attain the Unarrived-at-the-Earth Samadhi. This is the joy that triggers all the undefiled Dhyanas, seeing the Buddhas of the ten directions, Buddha Recitation Samadhi, and all the Dhyanas. These Ten Recollections are for ten kinds of practitioners. Counting breaths and focusing the mind are different. If counting breaths is adjusted, the body and mind are peaceful, and the four elements are harmonized, then the poison of karmic retribution can be eliminated. If good thoughts are developed while counting breaths, all evil karma ceases, and worldly goodness is possessed, this is the counting of breaths for humans and devas. If observing that breath is wind, and wind is Rupa (matter), the mind-king that can observe is Vijnana (consciousness), receiving this breath, contemplating this breath, the rest is Samskara (volition). Breath possesses the five Skandhas (form, feeling, perception, volition, consciousness), which are the Four Foundations of Mindfulness (body, feeling, mind, dharma), called Sravaka breath. If observing that breath in the past was the cause of ignorance, achieving today's breath of karmic retribution, the causes and conditions of the three times, is Pratyekabuddha breath. If observing that breath is not retained, not named, not given, not arising unwholesomely, it is called a corpse (sila). Being at peace with enduring this counting is called Ksanti (patience). Thoughts continuing one after another is called Virya (diligence). Knowing that counting is not disordered is called Dhyana (meditation). Illuminating the right and wrong of wind and wheezing is Prajna (wisdom). Accomplishing the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) of breath. If observing that breath achieves Anatta wisdom, it is called Tong Teaching breath. If observing that breath is neither empty nor vulgar, the Middle Way Buddha-nature, observing it before and after, is called Separate Teaching breath. If fully observing this breath, the One Mind Three Truths (emptiness, provisionality, the Middle Way), without sequence before and after, is called Perfect Teaching breath. Buddha Recitation, the sutra requires reciting the Seven Buddhas, etc. Fuhang quotes the Vibhasa saying, all dharmas are originally without self-nature.) --------------------------------------------------------------------------------
Chinese
生无灭。菩萨信乐色法二身如虚空故。于一切处得无障碍。言障碍者。谓须弥山等。是人未得天眼。念他方佛。得禅定法随意见佛。亦应细约十种行相。疏云。十方佛即十法界。皆有佛性。七佛七觉分也。念生生者应缘四谛境起慈悲为便。文繁不引可以意思。应知系念勿得轻心。但为敛念而已须知行人根性不同。于三七日若七七日深有所发。故疏中广约三根及十种行人。明其相貌令旨趣在远。行者深思。数息既尔诸门例然。一一约十种行人。明消伏意)。 第五召请 疏云。请有三义。一为自请。二为他请。三护正法请。自请如斯那。为他如月盖。护法如七言偈。自请是摄善法戒。为他是摄众生戒。护法是摄正法戒。得意者三只是一。欲使自身戒定慧明净。即是摄善法。以己利他即摄众生。心佛及众生是三无差别。今逐行者傍正。或自为正余为傍。乃至护法亦尔。自请复有三。延请祈请愿请。为他护法亦此三也。延即屈伸俯仰延致之义对身业。如五体投地是也。祈即发口干求即口业。如四行偈是也。愿即要心处所。即系念是也。然别对虽尔通则必具。三业合行宜在得意。今义当延请。百录云。令一人装香火。各各互跪召请。辅行云。互跪之仪。三处翘耸。曲身合掌。目注金容。近代浇醨。都无跪相。慢幢 现代汉语译本：生无灭（没有生起就没有灭亡）。菩萨信乐于色法二身如同虚空一样，所以在一切处都能得到无障碍。所说的障碍，是指须弥山等等。如果有人没有得到天眼，但想念他方佛，通过禅定之法，随自己的意愿就能见到佛。也应该详细地按照十种行相来理解。疏中说，十方佛就是十法界，都具有佛性，七佛代表七觉分。念生生的人，应该缘四谛之境，生起慈悲之心。经文内容繁多，这里不一一引用，可以领会其意思。应该知道系念时不要轻心，只是为了收敛心念而已。要知道修行人的根性不同，在三七日或七七日内，如果能深入修行，就会有所领悟。所以疏中广泛地根据三种根性和十种修行人，说明他们的相貌，使旨趣深远。修行人应该深入思考。数息是这样，其他法门也是如此，都要根据十种修行人，说明其消除烦恼的意义。 第五，召请 疏中说，召请有三种意义：一是为自己召请，二是为他人召请，三是为守护正法召请。为自己召请，如斯那（Sina，人名）；为他人召请，如月盖（Yuegai，菩萨名）；守护正法召请，如七言偈。为自己召请是摄善法戒，为他人召请是摄众生戒，守护正法是摄正法戒。领会其意义的人会明白，这三者实际上是一回事。想要使自身的戒定慧明净，就是摄善法；以自己的利益去利益他人，就是摄众生；心、佛及众生，这三者是没有差别的。现在根据修行人的情况，或以自利为正，其余为傍，乃至守护正法也是如此。为自己召请又有三种：延请、祈请、愿请。为他人和守护正法也是这三种。延，就是屈伸俯仰，延请之义，对应身业，如五体投地就是。祈，就是发口干求，即口业，如四行偈就是。愿，就是心之所向，即系念。虽然分别对应是这样，但通常都具备这三种。三业合一，应该在领会其意义上下功夫。现在的意义是延请。《百录》中说，让一个人装香火，各各互跪召请。《辅行》中说，互跪的仪式，三处翘起，曲身合掌，眼睛注视佛像。近代浇薄，都没有跪拜的样子，傲慢轻忽。
English
English version: 'Birth without cessation.' Bodhisattvas believe and delight in the two bodies of form (色法) as being like empty space, therefore they attain unobstructedness in all places. What is meant by obstructions are things like Mount Sumeru (须弥山). If someone has not attained the heavenly eye (天眼), but contemplates the Buddhas of other realms, they can see the Buddhas according to their will through the practice of meditative concentration (禅定). One should also understand in detail the ten aspects of practice. The commentary (疏) says that the Buddhas of the ten directions are the ten dharma realms (十法界), all possessing Buddha-nature (佛性), with the Seven Buddhas representing the seven factors of enlightenment (七觉分). Those who contemplate birth after birth (念生生) should cultivate compassion (慈悲) by focusing on the realm of the Four Noble Truths (四谛). The text is extensive, so it is not quoted in detail here, but its meaning can be understood. One should know that one should not take the practice of mindfulness (系念) lightly, it is only for collecting the mind. One should know that the capacities of practitioners differ, and if one can deeply cultivate for three seven-day periods or seven seven-day periods, one will have some realization. Therefore, the commentary extensively explains the appearances of the three types of practitioners and the ten types of practitioners, so that the meaning is far-reaching. Practitioners should contemplate deeply. Just as it is with counting breaths (数息), so it is with other practices, each explained according to the ten types of practitioners, clarifying the meaning of subduing afflictions. Fifth, Invocation (召请) The commentary (疏) says that there are three meanings of invocation: first, invocation for oneself; second, invocation for others; and third, invocation for protecting the Dharma (正法). Invocation for oneself is like Sina (斯那, a person's name); invocation for others is like Moon Canopy (月盖, a Bodhisattva's name); protecting the Dharma is like the seven-word verse (七言偈). Invocation for oneself is the precept of gathering good dharmas (摄善法戒), invocation for others is the precept of gathering sentient beings (摄众生戒), and protecting the Dharma is the precept of gathering the correct Dharma (摄正法戒). Those who understand its meaning will realize that these three are actually the same thing. Wanting to purify one's own precepts, concentration, and wisdom (戒定慧) is gathering good dharmas; benefiting others with one's own benefit is gathering sentient beings; the mind, the Buddha, and sentient beings are not different. Now, according to the practitioner's situation, one may take self-benefit as primary and the rest as secondary, and so on, even with protecting the Dharma. Invocation for oneself also has three types: extending an invitation (延请), praying (祈请), and vowing (愿请). It is the same for others and for protecting the Dharma. 'Extending' means bending and stretching, extending the invitation, corresponding to bodily karma (身业), such as prostrating with the five limbs touching the ground (五体投地). 'Praying' means uttering a request, which is verbal karma (口业), such as the four-line verse (四行偈). 'Vowing' means the place where the mind is directed, which is mindfulness (系念). Although the separate correspondences are like this, usually all three are present. The three karmas should be combined, and effort should be put into understanding its meaning. The current meaning is extending an invitation. The 'Hundred Records' (百录) says to have one person prepare incense and candles, and each person should kneel and invoke. The 'Supporting Conduct' (辅行) says that the ritual of kneeling involves raising three points, bending the body, joining the palms, and focusing the eyes on the golden image of the Buddha. Modern times are decadent, and there is no appearance of kneeling, but arrogance and negligence. --------------------------------------------------------------------------------
Chinese
未折。业海难倾。尚纵秽躯。安期大道。视斯明诫。切在勤拳。请云。 一心奉请南无本师释迦牟尼世尊(三遍奉请前所礼三宝 请佛想云 我三业性如虚空 释迦如来亦如是 不起真际为众生 与众俱来受供养 请法云 法性如空不可见。常住法宝难思议 我今三业如法请 唯愿显现受供养 请僧同前请佛。但改名字为异耳)。 诸本忏法。于奉请后说偈赞佛。惟此忏无赞叹文。今依三请观音经。录偈就刊于此。 大悲大名称 吉祥安乐人 常说吉祥句 救济极苦者 众生若闻名 离苦得解脱 亦游戏地狱 大悲代受苦 或处畜生中 化作畜生形 教以大智慧 令发无上心 或处阿修罗 软言调伏心 令除憍慢习 疾至无为岸 现身作饿鬼 手出香色乳 饥渴逼切者 施令得饱满 大慈大悲心 游戏于五道 常以善习慧 无上胜方便 普教一切众 令离生死苦 常得安乐处 到大涅槃岸 (赞叹已随意陈情)。 第六具杨枝净水 经云。尔时毗舍离人即具杨枝净水。授与观世音菩萨。止观但云设杨枝等不言授与。今依经令行人跪授。唱云。 我今已具 杨枝净水 唯愿大悲 哀怜摄受(三说。辅行事解云。以观 现代汉语译本： 尚未结束。业力的海洋难以倾覆。仍然放纵这污秽的身体。安期的长生大道，就在这明确的告诫中。关键在于勤奋努力。请（佛、法、僧）降临。 一心奉请南无本师释迦牟尼世尊（Namo Shakyamuni Buddha）（三遍奉请前所礼三宝。请佛时观想：我的身、口、意三业的本性如同虚空，释迦如来也是如此。不离开真如实际而为了众生，与大众一同前来接受供养。请法时说：法的本性如同虚空，不可见。常住的法宝难以思议。我今天以身、口、意三业如法地祈请，唯愿显现接受供养。请僧与请佛相同，只是改变名字为僧即可）。 各种忏法，在奉请之后都有偈颂赞叹佛。只有这个忏法没有赞叹文。现在依照《三请观音经》，记录偈颂并刊印在此。 大悲大名称，吉祥安乐人， 常说吉祥句，救济极苦者， 众生若闻名，离苦得解脱， 亦游戏地狱，大悲代受苦， 或处畜生中，化作畜生形， 教以大智慧，令发无上心， 或处阿修罗（Asura），软言调伏心， 令除憍慢习，疾至无为岸， 现身作饿鬼（Preta），手出香色乳， 饥渴逼切者，施令得饱满， 大慈大悲心，游戏于五道， 常以善习慧，无上胜方便， 普教一切众，令离生死苦， 常得安乐处，到大涅槃（Nirvana）岸。 （赞叹完毕后，随意陈述自己的心愿）。 第六，准备杨枝净水。 经中说：当时毗舍离（Vaishali）人就准备了杨枝净水，授予观世音菩萨（Avalokiteśvara）。《止观》只说设置杨枝等，没有说授予。现在依照经文，让修行人跪着授予，唱诵： 我今已具，杨枝净水，唯愿大悲，哀怜摄受。（三说。《辅行事解》中说：以观……）