English
English version: With utmost sincerity, the Bhiksu (so-and-so) bows his head. I take refuge in the Triple Gem (Buddha, Dharma, Sangha) of the ten directions and three times (past, present, and future). I take refuge in my original teacher, Sakyamuni Buddha (the founder of Buddhism), and all the Buddhas and sages who have been invited above. I take refuge in the Great Compassionate Avalokitesvara Bodhisattva (the Bodhisattva of compassion). May you have compassion and protect me, accept my invitation, manifest in this sacred place, and accept my repentance. The Bhiksu (so-and-so) and others, for the sake of all sentient beings in the Dharma realm who are sinking in suffering, generate the Bodhi mind (the mind of enlightenment) and practice the Bodhisattva path. However, due to the accumulation of numerous sins through the three karmas (body, speech, and mind) and the six senses (eye, ear, nose, tongue, body, and mind), and the heavy burden of the three obstacles (afflictions, karma, and retribution), the Bodhi practice and vows cannot manifest before me, and I am unable to benefit myself and others. I deeply reproach myself. Today, I invite all the Buddhas and sages, the Great Compassionate Avalokitesvara Bodhisattva Mahasattva (a great being), and others, to repent for all the evil karma of the past, present, and future lives, to repent for the sins committed by the three karmas and the six senses, and to repent for the three obstacles and the three poisons (greed, hatred, and delusion). Since I have had this body, I have wandered in the six realms (hell, hungry ghosts, animals, asuras, humans, and devas), and have been reborn everywhere. Internally, I lack the eye of wisdom; externally, I am close to evil people. I have opened the gate of indulgence and created the karma of birth and death. The branches, flowers, and leaves of my sins fill the three realms (desire realm, form realm, formless realm), and there is no existence among the twenty-five existences (various realms of existence in the three realms) where I have not been born. The cycle of birth and death is boundless and endless. By chance, I obtained a human body, but I have violated various major precepts. All kinds of violations, whether light or heavy, listed in the categories, have been committed, violating the pure and wonderful precepts of the Buddhas of the ten directions and three times. If I do not repent, I will fall into the Avici Great Hell (the lowest level of hell), and into the realms of animals, hungry ghosts, and asuras. Even if I am born in the heavens or the human realm, I will suffer immeasurable pain. I will be trapped in the cycle of the six realms without any hope of liberation. Today, I purify this sacred place, repent sincerely, and dare not conceal anything. I only wish that the Venerable Avalokitesvara Bodhisattva Mahasattva would manifest in this sacred place, emit supreme light, illuminate my body and mind, and purify me. May every root of my precepts be restored to its original state. May I promote the Triple Gem, generate the mind of protecting the Dharma, generate the mind of protecting the precepts, generate the four embracing qualities (giving, kind speech, beneficial action, and cooperation), and generate the mind of loving-kindness and forbearance. May my mind be as firm as a diamond. I vow not to repeat the sins I have already committed, and to repent together with all sentient beings in the Dharma realm. For the rest of my future lives, may I always be able to practice the Bodhi path and vows, and may I always be in the pure Buddha lands in every life. May the three obstacles be forever eliminated, may the three evil paths be cut off, may I be forever free from all suffering, and may I attain the supreme enlightenment. The void may have an end, but my vows have no end. The Dharma nature may have a boundary, but my vow mind has no boundary. May I completely enter the Tathagata's (Buddha's) ocean of vow nature. (Having completed the repentance and vows, I take refuge and prostrate to the Triple Gem). Ninth prostration --------------------------------------------------------------------------------
Chinese
百录云。一心礼上所请三宝(礼拜事仪理观。并运念偈等并如前)礼竟如法行道。或三或七旋绕时口称。 南无佛 南无法 南无僧 南无本师释迦牟尼佛 南无无量寿佛 南无过去七佛 南无十方诸佛 南无观世音菩萨 南无大势至菩萨 南无十方一切菩萨摩诃萨 (或七称或三称当随意。补助仪云。欲行道时更须正立。想此道场犹如法界。十方三宝畟塞虚空。以次回身旋绕法座。十方三宝心性寂灭。影现十方心想如梦。梵声如响勿令心散。旋竟三自归依)。 自归于佛当愿众生。体解大道发无上心(说竟作礼复言)。 自归于法当愿众生。深入经藏智慧如海(说竟作礼复言)。 自归于僧当愿众生。统理大众一切无碍和南圣众(作礼)。 第十诵经 百录云。令一人登高座。唱诵请观音经(法华三昧云。夫诵经之法。当使文句分明音声辩了。不宽不急。系缘经中文句。如对文不异。不得谬误。次当静心了。音声性空犹如谷响。虽不得音声而心历历照诸句义。言辞辩了。运此法音充满法界。供养三宝普施众生。令入大乘一实境界。顺此经意应令十种行人。各得消伏毒害。悉入大涅槃海)百录云。午前初夜施上方法。余坐禅礼佛依常法。是为一日一夜规矩。至第二乃 现代汉语译本 百录中说，一心礼拜以上所请的三宝（礼拜的仪轨和理观，以及运念偈等都和前面一样）。礼拜完毕后，如法地进行行道，或者绕佛三圈或者七圈，口中称念： 南无佛（皈依佛） 南无法（皈依法） 南无僧（皈依僧） 南无本师释迦牟尼佛（皈依本师释迦牟尼佛） 南无无量寿佛（皈依无量寿佛） 南无过去七佛（皈依过去七佛） 南无十方诸佛（皈依十方诸佛） 南无观世音菩萨（皈依观世音菩萨） 南无大势至菩萨（皈依大势至菩萨） 南无十方一切菩萨摩诃萨（皈依十方一切菩萨摩诃萨） （或者称念七遍，或者称念三遍，应当随自己的意愿。补助仪中说，想要行道的时候，更需要端正站立，观想此道场犹如法界，十方三宝充满虚空。依次转身围绕法座，十方三宝的心性寂灭，影像显现在十方，心想如同梦幻。梵音如同回响，不要让心散乱。绕行完毕后，进行三自皈依）。 自皈依佛，当愿众生，体解大道，发无上心（说完后作礼，再次说）： 自皈依法，当愿众生，深入经藏，智慧如海（说完后作礼，再次说）： 自皈依僧，当愿众生，统理大众，一切无碍，和南圣众（作礼）。 第十，诵经 百录中说，让一个人登上高座，唱诵请观音经（《法华三昧》中说，诵经的方法，应当使文句分明，音声清楚明白，不快不慢，专注于经文中的文句，如同面对经文一样，不得有谬误。其次应当静心了知，音声的本性是空性的，如同山谷的回响。虽然不执着于音声，但是心中历历分明地照见各个句子的含义，言辞清楚明白。运用这种法音充满法界，供养三宝，普遍施予众生，使他们进入大乘一实境界。顺应这部经的意义，应当使十种行人，各自消除毒害，全部进入大涅槃海）。百录中说，上午和初夜施行以上方法，其余时间坐禅礼佛，依照通常的方法。这就是一日一夜的规矩。到第二天...
English
English version The Bailu says: With one mind, prostrate to the Three Jewels requested above (the rituals and rational contemplation of prostration, as well as the verses of mindful recitation, are all as before). After prostration, practice the Way according to the Dharma, either circling three or seven times, reciting: 'Namo Buddha (Homage to the Buddha), Namo Dharma (Homage to the Dharma), Namo Sangha (Homage to the Sangha), Namo Fundamental Teacher Shakyamuni Buddha (Homage to Fundamental Teacher Shakyamuni Buddha), Namo Amitabha Buddha (Homage to Amitabha Buddha), Namo Past Seven Buddhas (Homage to the Past Seven Buddhas), Namo Buddhas of the Ten Directions (Homage to the Buddhas of the Ten Directions), Namo Avalokiteshvara Bodhisattva (Homage to Avalokiteshvara Bodhisattva), Namo Mahasthamaprapta Bodhisattva (Homage to Mahasthamaprapta Bodhisattva), Namo All Bodhisattvas Mahasattvas of the Ten Directions (Homage to All Bodhisattvas Mahasattvas of the Ten Directions).' (Recite either seven times or three times, according to your own will. The supplementary ritual says: When about to practice the Way, one must stand upright, visualizing this Bodhimanda as the Dharmadhatu, the Three Jewels of the ten directions filling the void. In turn, turn around the Dharma seat. The mind-nature of the Three Jewels of the ten directions is quiescent and extinct, the images appearing in the ten directions, the mind thinking like a dream. The Brahma sound is like an echo, do not let the mind be scattered. After circling, take the Three Refuges). 'I take refuge in the Buddha, may all sentient beings understand the Great Way and generate the unsurpassed mind (after saying this, make a prostration and say again):' 'I take refuge in the Dharma, may all sentient beings deeply enter the Sutra Treasury and have wisdom like the sea (after saying this, make a prostration and say again):' 'I take refuge in the Sangha, may all sentient beings lead the great assembly, be free from all obstacles, and pay homage to the Holy Assembly (make a prostration).' Tenth, Reciting Sutras The Bailu says: Have one person ascend the high seat and chant the 'Please Guan Yin Sutra' (The 'Lotus Samadhi' says: The method of reciting sutras should be such that the sentences are clear, the voice is distinct and articulate, neither too fast nor too slow, focusing on the sentences in the sutra, as if facing the text itself, without any errors. Next, one should quietly understand that the nature of sound is empty, like an echo in a valley. Although not attached to the sound, the mind clearly illuminates the meaning of each sentence, the words are clear and articulate. Use this Dharma sound to fill the Dharmadhatu, make offerings to the Three Jewels, and universally bestow it upon sentient beings, enabling them to enter the Great Vehicle's Realm of True Reality. In accordance with the meaning of this sutra, it should enable the ten types of practitioners to each eliminate poisons and enter the Great Nirvana Sea). The Bailu says: In the morning and early evening, apply the above methods. At other times, practice meditation and prostration to the Buddha according to the usual methods. This is the rule for one day and one night. Until the second day... --------------------------------------------------------------------------------
Chinese
至七七日亦复如是。辅行云。余谓四时。必依常仪不可废也。正意竟。 劝修第三 止观问曰。上三三昧皆有劝修。此何独无。答六蔽非道为解脱道。若更劝修失旨逾甚。今何特违止观而立劝修也。然随自意凡约四法论修。何妨劝善乎。彼不劝之旨已在答文。今别约依经方法。经中佛自劝修。岂关人情。经云。此陀罗尼名灌顶章句。无上梵行必定吉祥大功德海。众生闻者获大善利。应当闇诵(疏指此为劝修也)。一经备扬大悲施无畏者。念佛三昧功德宝幢。欲得现身见观世音。欲见释迦无比色像。欲于毛端见无数佛。欲于现身见八十亿诸佛皆来授手。为得大悲无畏功德。乃至现身发无忘旋陀罗尼。一切善愿皆得成就。后生佛前长与苦别。如是称善令受持此咒。灭三障者。毗舍离人六根重病即得平复。饥馑王难恶兽盗贼。牢狱枷杻罗刹毒药。刀剑生难四百四病。一时不起(报也)破梵行人作十恶业。闻此咒时荡除粪秽还得清净。过去业缘现造众恶。恶业恶行不善恶聚。极重恶业斯那比丘。往昔恶行杀生无量。皆得消灭(业也)断除三毒根成佛道无疑。大火从四面来焚烧己身。龙王降雨。设火焚身节节疼痛。三诵此咒即得除愈。不被系缚。长贪欲瞋恚愚痴三毒等畏。譬如猛风吹去重云。即得消伏(烦恼也)失 现代汉语译本： 至七七日（指第七个七天，即四十九天）也同样如此。《辅行记》中说：‘我认为四季（指春夏秋冬）必须依照常规，不可废弃。’这是对‘正意’的完整解释。 劝修第三 止观问道：‘以上的三种三昧（指三种禅定）都有劝人修习的内容，为什么唯独这个没有？’回答说：‘六蔽（指贪、嗔、痴、慢、疑、不正见）并非通往解脱的道路，如果再劝人修习，就更加偏离了宗旨。’现在为什么要特别违背止观的原则而设立劝修呢？然而，随顺自己的意愿，大致用四种方法来谈论修习，劝人行善又有什么妨碍呢？不劝人修习的宗旨已经在回答中说明了。现在另外依据经典的方法。经典中佛陀亲自劝人修习，这与人情世故无关。经典上说：‘这个陀罗尼（Dharani，总持、咒语）名叫灌顶章句，是无上的梵行（Brahma-caryā，清净行），必定吉祥，是大功德海。众生听闻者能获得巨大的善利，应当暗中背诵（疏钞认为这是劝修）。’一部经中全面赞扬了大悲施无畏者（指观世音菩萨）。念佛三昧是功德宝幢。想要现身见到观世音菩萨，想要见到释迦牟尼佛无比的色身形象，想要在一根毫毛的末端见到无数的佛，想要在现世见到八十亿诸佛都来授手，为了获得大悲无畏的功德，乃至现身发起无忘旋陀罗尼，一切善愿都能成就，后世生在佛前，永远与痛苦告别。这样称赞善事，令人受持这个咒语，能灭除三障（指业障、报障、烦恼障）。毗舍离（Vaisali，古印度城市）的人们，六根（指眼、耳、鼻、舌、身、意）患有重病，立刻就能痊愈。饥荒、王难、恶兽、盗贼、牢狱、枷锁、罗刹（Rakshasa，恶鬼）、毒药、刀剑等灾难，以及四百零四种疾病，一时都不会发生（这是果报）。破坏梵行的人，造作十恶业（指杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪欲、嗔恚、邪见），听闻这个咒语时，能荡涤清除粪秽，重新获得清净。过去世的业缘，现在造作各种恶事，恶业、恶行、不善的恶行聚集，极重的恶业，斯那（Sina）比丘，往昔的恶行是杀生无数，都能消灭（这是业障）。断除贪、嗔、痴三种毒根，成就佛道无疑。大火从四面八方来焚烧自身，龙王（Nāga，护法神）降雨，即使火焚烧身体，每一节都疼痛，三次诵持这个咒语，就能立即痊愈，不被束缚。长久的贪欲、瞋恚、愚痴等三种毒的畏惧，譬如猛烈的风吹去厚重的云，立即就能消散平息（这是烦恼障）。失去……