法華三昧懺儀 1.115

1.115

行者即於前行道中，稱諸佛菩薩名字竟，一心正念誦《法華經》，但誦有二種人：一、具足誦。二、不具足誦。具足誦者，行者先已誦妙經一部通利令入道場，可從第一而誦一品、二品，或至一卷，行道欲竟即止誦經，如前稱諸佛菩薩名，三自歸依竟，還本坐處。若意猶未欲坐禪，更端坐誦經，亦得多少隨心斟酌，但四時坐禪不得全廢，事須久坐。若人本不習坐，但欲誦經懺悔，當於行坐之中，久誦經疲極，可暫歛念，消息竟便即誦經，亦不乖行法，故云不入三昧，但誦持故見上妙色。二、不具足誦者，所謂行者本未曾誦《法華經》，今為行三昧故，當誦〈安樂行〉一品，極令通利，若旋遶時，誦此品若一遍、二三遍，隨意多少，若兼誦《法華》餘品亦得，但不得誦餘經典籍。夫誦經之法當使文句分明，音聲辯了不寬不急，繫緣經中文句，如對文不異，不得謬誤。當次靜心了音聲性如空谷嚮，雖不得音聲，而心歷歷照諸句義，言詞辯了，運此法音充滿法界供養三寶，普施眾生令入大乘一實境界。

During the aforementioned circumambulation, after completing the invocation of the names of the Buddhas and bodhisattvas, the practitioner recites the Lotus Sūtra with single-minded correct mindfulness. However, there are two kinds of practitioners who recite: first, those who recite in full; second, those who do not recite in full. As for those who recite in full: if the practitioner has previously already recited the one entire wonderful scripture fluently and enters the bodhimaṇḍa, they may start from the first [chapter] and recite one chapter, two chapters, or up to one roll. When the circumambulation is about to end, they cease reciting the sūtra, invoke the names of the Buddhas and bodhisattvas as before, complete the three self-refuges, and return to their original seat. If in their mind they do not yet wish to sit in meditation, they may also sit upright and recite the sūtra, deciding the amount according to their own inclination; however, the four periods of sitting meditation must not be completely neglected, and long sitting is required. If a person is originally unpracticed in sitting and only wishes to recite the sūtra and repent, whenever they become utterly exhausted from long recitation while walking and sitting, they may temporarily compose their thoughts, and after resting, immediately recite the sūtra; this also does not violate the method of practice. Therefore it is said: not entering samādhi, yet on account of merely reciting and upholding, they behold supreme, wonderful physical forms. Second, as for those who do not recite in full: this refers to a practitioner who originally has never recited the Lotus Sūtra; now, for the sake of practicing the samādhi, they should recite the single "Chapter on Peaceful Practices" and make it thoroughly fluent. When circumambulating, they recite this chapter once, or two or three times, as many times as they please. It is also permissible to additionally recite other chapters of the Lotus, but they must not recite other scriptures or texts. In the method of reciting the sūtra, one must make the words and phrases distinct, and the voice clear and articulate, neither loose nor hurried, fastening attention on the sentences and phrases in the sūtra just as if facing the written text without divergence, and allowing no errors. Next, one should calm the mind and realize that the nature of the voice is like an echo in an empty valley: although the voice cannot be grasped, the mind clearly illuminates the meanings of all phrases, and the words are lucid and clear. One directs this dharma-sound to fill the dharmadhātu, making offerings to the Three Jewels and bestowing it universally upon sentient beings, causing them to enter the realm of the Mahāyāna's single reality.