T45n1910_慈悲水懺法

大正藏第 45 冊 No. 1910 慈悲水懺法

No. 1910

御製水懺序

夫三昧水懺者。因唐悟達國師知玄。遇迦諾迦尊者。以三昧水為濯積世怨仇。知玄遂演大覺之旨。述為懺文。普利將來甚盛心也。其為福德莫可涯涘。所謂三昧者。正受之名也。不受諸受乃為正受。真空寂定此心不動。其要使人求之於己而已。蓋人之生於世也。自非上智之資。豈能無故作誤為之愆。或宿世冤業之繞。如來廣慈悲之念。啟懺悔之門。茍能精白一心懺悔。為善則積累罪業一旦冰釋。譬諸水也。身之煩而濯之無不清。衣之污而浣之無不潔。器之穢而溉之無不凈。其幾不逾于方寸之間而已矣。故曰。心者身之神明。所為善則善應。所為惡則惡應。若影之隨形響之隨聲。其效驗之捷速不爽毫髮。此三昧水懺之作。所以利於人也。其功博哉。恒惟知玄以十世高僧尚負宿報。矧常人乎。昔孫皓穢犯金像。陰遭譴罰。懺悔自陳禍即消釋。法佐交車議師不慎幽獨。師重加責以懺獲免。若此者固多。凡人揆之於心。豈能無愧。匪由懺悔。曷以滌除端能趨進善涂。一絲惡念不萌於心。則災禍潛消福德增長。若雨潤群卉。生息繁茂。目雖不睹。而陰受其滋益者多矣。然則三昧者。其惟在於人心。而不必他求也。朕

【現代漢語翻譯】 現代漢語譯本 大正藏第四十五冊，編號1910，慈悲水懺法。

編號1910

御製水懺序

三昧水懺的由來是這樣的：唐朝的悟達國師知玄，遇到了迦諾迦尊者（尊者名號），用三昧水洗去了他多世積累的怨仇。知玄於是闡揚大覺的宗旨，寫成了懺文，普遍利益後世，功德非常盛大。這其中的福德是無法估量的。所謂『三昧』，就是『正受』的名稱。不接受各種感受，才能達到真正的接受。真空寂定，內心不動搖。關鍵在於讓人從自身去尋求。人活在世上，如果不是具有上等智慧的人，怎麼可能不犯錯誤呢？或者被宿世的冤業纏繞。如來懷著廣大的慈悲之心，開啟了懺悔之門。如果能夠以純潔的心一心懺悔，努力行善，那麼積累的罪業就會像冰一樣立刻消融。這就像水一樣，身體髒了，用水洗滌沒有不乾淨的；衣服髒了，用水洗滌沒有不潔凈的；器物髒了，用水沖洗沒有不乾淨的。這些道理其實就在我們的一寸心中。所以說，心是身體的神明，做了善事就會有善報，做了惡事就會有惡報，就像影子跟隨形體，回聲跟隨聲音一樣。它的效果快速而準確，不會有絲毫差錯。這就是三昧水懺的作用，它可以利益世人，功德非常廣大。總是想到知玄這樣十世的高僧尚且有宿世的果報，更何況是普通人呢？過去孫皓（三國時期吳國末代皇帝）褻瀆佛像，暗中遭受懲罰，懺悔之後災禍立刻消除。法佐和尚與女子私下議論，知事僧不謹慎獨自前往，法佐和尚嚴厲責備知事僧，知事僧懺悔后得以免罪。這樣的例子有很多。人們捫心自問，難道不會感到慚愧嗎？如果不通過懺悔，又怎麼能夠洗滌罪惡，走上正道呢？如果一絲惡念都不在心中萌生，那麼災禍就會悄悄消失，福德就會增長，就像雨水滋潤各種草木，使其生長繁茂一樣。雖然眼睛看不見，但暗中受到滋養的地方有很多。這樣看來，三昧，其實就在於人心，而不必向外尋求。朕

【English Translation】 English version T45 No. 1910 The Compassionate Samadhi Water Repentance Dharma

No. 1910

Imperial Preface to the Water Repentance

The Samadhi Water Repentance originated when the Tang Dynasty's National Teacher Wuda Zhixuan encountered Venerable Kanaka (name of a venerable), who used Samadhi water to wash away his accumulated grievances from many lifetimes. Zhixuan then expounded the essence of Great Enlightenment and composed the repentance text, benefiting future generations immensely. The merit and virtue of this practice are immeasurable. 'Samadhi' means 'right reception.' Only by not accepting various sensations can one attain true reception. In the emptiness of true reality and stillness, the mind remains unmoved. The key is for people to seek it within themselves. People are born into this world, and unless they possess superior wisdom, how can they avoid making mistakes? Or they may be entangled by karmic debts from past lives. The Tathagata, with great compassion, opened the door of repentance. If one can sincerely and wholeheartedly repent and strive to do good, then accumulated sins will dissolve instantly like ice. It is like water: a dirty body is cleansed when washed; dirty clothes are made clean when laundered; and dirty utensils are purified when rinsed. These principles are contained within our square inch of the heart. Therefore, it is said that the heart is the spirit of the body; good deeds bring good rewards, and evil deeds bring evil consequences, just as shadows follow forms and echoes follow sounds. Its effects are swift and accurate, without the slightest deviation. This is the purpose of the Samadhi Water Repentance, to benefit people, and its merit is vast. Always remember that even a high monk like Zhixuan, who had lived for ten lifetimes, still bore the consequences of past karma. How much more so for ordinary people? In the past, Sun Hao (last emperor of the Kingdom of Wu during the Three Kingdoms period) desecrated Buddhist images and secretly suffered punishment. After repenting, the disaster immediately disappeared. The monk Fazuo discussed privately with a woman, and the monastic supervisor was careless and went alone. Fazuo severely reprimanded the supervisor, who was spared punishment after repenting. There are many such examples. People should examine their own hearts and ask themselves if they do not feel ashamed. If not through repentance, how can they cleanse their sins and embark on the path of goodness? If not a single evil thought arises in the mind, then disasters will quietly disappear, and merit and virtue will increase, just as rain nourishes all kinds of plants, causing them to grow luxuriantly. Although the eyes cannot see it, there are many places that are secretly nourished. Thus, Samadhi lies within the human heart and need not be sought elsewhere. I

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遂書此。以冠于篇。並以鋟梓。作方便利益。是為汲大海之三昧。以遍周沙界。灌濯塵劫者也。觀於斯者尚慎其所趨向哉。

永樂十四年七月初一日

慈悲道場水懺序

竊謂聖教經律論藏譯席所翻之外。爾後群賢製作未有無所感而為之者乎。若條陳列舉品別而言未易紀極。即此靈文而曰水懺者請言其由。昔唐懿宗朝有悟達國師知玄者。未顯時嘗與一僧邂逅于京師。忘其所寓之地。其僧乃患迦摩羅疾。眾皆惡之。而知玄與之為鄰時時顧問略無厭色因分袂其僧感其風義。祝之曰。子向後有難可往西蜀彭州茶隴山相尋。其山有二松為志。后悟達國師居安國寺道德昭著。懿宗親臨法席。賜沉香為法座。思渥甚厚。自爾忽生人面瘡于膝上。眉目口齒俱備。每以飲食喂之則開口吞啖與人無異。遍召名醫皆拱手默默。因記昔日同住僧之語。竟入山相尋。值天色已晚彷徨四顧。乃見二松于煙雲間。信期約之不誣。即趨其所。崇樓廣殿金碧交輝。其僧立於門首。顧接甚歡。因留宿。遂以所苦告之。彼云無傷也。巖下有泉明旦濯之即愈。黎明童子引至泉所方掬水間。其人面瘡遂大呼未可洗。公識達深遠考究古今。曾讀西漢書袁盎晁錯傳否。曰曾讀。既曾讀之寧不知袁盎殺晁錯乎。公即袁盎吾即晁錯也。錯腰斬東市其冤為

【現代漢語翻譯】 現代漢語譯本： 因此寫下這些文字，放在篇首，並付梓印刷，作為方便眾生的利益。這就像從大海中汲取三昧（Samadhi，指精神高度集中和統一的狀態），遍佈整個沙界（Sahaloka，指我們所居住的這個世界），灌溉洗滌塵世的劫難。看到這些文字的人，希望謹慎自己的趨向啊。

永樂十四年七月初一日

慈悲道場水懺序

我私下認為，聖教的經、律、論三藏（Tripitaka，佛教經典的總稱）翻譯之外，後來的賢士大德們的著作，沒有哪一篇是無感而發的吧？如果要逐條陳述、列舉分類，實在難以窮盡。就說這篇靈驗的文章，名為《水懺》，請讓我說說它的由來。從前唐懿宗時期，有位悟達國師（Wu Da National Teacher）知玄（Zhi Xuan），未顯達時曾在京城與一位僧人相遇，忘記了僧人居住的地方。那位僧人患了迦摩羅疾（Kāmala disease，一種嚴重的面板病），大家都厭惡他，只有知玄與他為鄰，時常問候，沒有絲毫厭煩的神色。分別時，那位僧人感激他的情義，祝願他說：『你以後有難，可以去西蜀彭州茶隴山找我，那裡有兩棵松樹作為標誌。』後來，悟達國師住在安國寺，道德高尚，懿宗親自駕臨他的法座，賜予沉香木作為座位，恩寵非常深厚。從此以後，忽然在他的膝蓋上生出一個人面瘡，眉毛、眼睛、口齒都具備，每次用飲食餵它，它就張口吞吃，與人沒有區別。遍請名醫，都拱手沉默，束手無策。於是他記起昔日同住的僧人的話，竟然入山尋找。正值天色已晚，他彷徨四顧，才在煙雲間看到兩棵松樹，相信之前的約定不假，立即前往那裡。只見崇樓廣殿，金碧交輝，那位僧人站在門口，熱情地接待了他，並留他住宿。於是他把自己的痛苦告訴了僧人，僧人說：『沒有關係，巖石下有泉水，明天用泉水洗滌就會痊癒。』黎明時分，童子引領他到泉水邊，他剛要掬水，那人面瘡就大聲呼喊：『不能洗！』您知識淵博，考究古今，曾經讀過《西漢書·袁盎晁錯傳》嗎？』回答說：『曾經讀過。』『既然讀過，難道不知道袁盎（Yuan Ang）殺晁錯（Chao Cuo）的事情嗎？您就是袁盎，我就是晁錯啊。晁錯在東市被腰斬，冤屈太深了

【English Translation】 English version: Therefore, I write this down to place it at the beginning of the text and have it printed, as a means of convenient benefit. This is like drawing Samadhi (指精神高度集中和統一的狀態) from the great ocean, pervading the entire Sahaloka (指我們所居住的這個世界), irrigating and cleansing the kalpas (劫難) of the world. Those who see these words, I hope they are cautious of their direction.

The first day of the seventh month of the fourteenth year of Yongle

Preface to the Water Repentance of the Compassionate Samadhi

I privately believe that, apart from the translation of the Sutras, Vinaya, and Shastras (Tripitaka, 佛教經典的總稱) of the Holy Teachings, none of the works of later virtuous people were created without feeling. If we were to list and enumerate them item by item, it would be difficult to exhaust. Speaking of this efficacious text called 'Water Repentance', please allow me to tell its origin. Once upon a time, during the reign of Emperor Yizong of the Tang Dynasty, there was a National Teacher Wu Da (Wu Da National Teacher), named Zhi Xuan (Zhi Xuan). Before he became prominent, he encountered a monk in the capital, forgetting where the monk resided. That monk was suffering from Kāmala disease (一種嚴重的面板病), and everyone detested him, but Zhi Xuan lived next to him, often inquiring about him, without the slightest hint of disgust. When they parted, the monk was grateful for his kindness and wished him well, saying: 'If you encounter difficulties in the future, you can go to Chalong Mountain in Pengzhou, Western Shu, to find me. There are two pine trees there as a sign.' Later, National Teacher Wu Da lived in Anguo Temple, his virtue was renowned, and Emperor Yizong personally visited his Dharma seat, bestowing sandalwood as a seat, with very deep favor. From then on, a human-faced sore suddenly grew on his knee, complete with eyebrows, eyes, and teeth. Every time he fed it with food and drink, it would open its mouth and swallow it, no different from a human. He summoned famous doctors everywhere, but they all folded their hands in silence, at a loss. Then he remembered the words of the monk he had lived with in the past, and actually went into the mountains to find him. It was already late in the day, and he looked around in bewilderment, only to see two pine trees in the mist and clouds, believing that the previous agreement was not false, and immediately went there. He saw towering buildings and broad halls, resplendent in gold and jade. The monk stood at the door, warmly received him, and invited him to stay overnight. So he told the monk about his suffering. The monk said: 'It doesn't matter, there is a spring under the rock, washing it with the spring water tomorrow will cure it.' At dawn, a boy led him to the spring. Just as he was about to scoop up the water, the human-faced sore shouted loudly: 'You can't wash it!' You are knowledgeable and have studied the past and present. Have you ever read the 'Biography of Yuan Ang and Chao Cuo' in the 'Book of Western Han'? 'He replied: 'I have read it.' 'Since you have read it, don't you know that Yuan Ang (Yuan Ang) killed Chao Cuo (Chao Cuo)? You are Yuan Ang, and I am Chao Cuo. Chao Cuo was cut in half at the waist in the East Market, and the injustice was too deep

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何如哉。累世求報于公而公十世為高僧。戒律精嚴報不得其便。今汝受人主寵遇過奢。名利心起。于德有損。故能害之。今蒙迦諾迦尊者洗我以三昧法水。自此以往不復與汝為冤矣。悟達聞之凜然魂不住體。連忙掬水洗之。其痛徹髓絕而復甦。覺來其瘡不見。乃知聖賢混跡非凡情所測。再欲瞻敬回顧。寺宇不可復見。因卓庵其所。遂成招提。迨我宋朝至道年中賜名至德禪寺。有高僧信師古作記紀其事甚詳。悟達當時感其殊異。深思積世之冤。非遇聖人何由得釋。因述為懺法。朝夕禮誦。後傳播天下。今之懺文三卷者乃斯文也。蓋取三昧水洗冤業為義。命名曰水懺。此悟達感迦諾迦之異。應正名立義報本而為之云耳。今輒敘夫故實標顯先猷庶幾開卷。若禮若誦者。知前賢事蹟之有端。由歷劫果因之不昧也。

啟運慈悲道場懺法

一心歸命三世諸佛　南無過去毗婆尸佛　南無尸棄佛　南無毗舍浮佛　南無拘留孫佛　南無拘那含牟尼佛　南無迦葉佛　南無本師釋迦牟尼佛　南無當來彌勒尊佛

慈悲水懺法捲上

一切諸佛愍念眾生。為說水懺道場總法。佛言。眾生垢重。何人無罪何者無愆。凡夫愚行無明闇覆。親近惡友煩惱亂心。立性無知恣心自恃。不信十方諸佛。不信尊法聖僧。不孝父母六親眷屬

【現代漢語翻譯】 現代漢語譯本： 這是怎麼回事呢？原來你累世想要報復我，但我十世都身為持戒精嚴的高僧，你無法找到機會。現在我受到皇帝的寵愛，生活過於奢侈，名利心也隨之而起，這對於我的德行有所損害，所以你才能加害於我。現在蒙受迦諾迦尊者（Kanakamuni，過去七佛之一）用三昧法水洗滌，從此以後，我與你不再是冤家了。』悟達聽了，驚恐萬分，魂不附體，連忙捧水清洗。那痛苦徹入骨髓，昏厥後又甦醒。醒來后，發現瘡已經不見了。這才明白聖賢混跡於世，不是凡人的情感所能測度的。他想要再次瞻仰，回頭看時，寺廟已經不見了。於是就在那裡建庵，後來成了寺院。到了宋朝至道年間，賜名為至德禪寺。有高僧信師古作了詳細的記載。悟達當時感嘆這種奇異的經歷，深思累世的冤仇，如果不是遇到聖人，怎麼能夠得到解脫？因此撰述了懺法，早晚禮拜誦讀，後來傳播天下。現在流傳的懺文三卷，就是這個。大概是取三昧水洗滌冤業的意義，命名為水懺。這是悟達感念迦諾迦尊者的奇異，應該正名立義，報本而作的。現在我敘述這些事實，彰顯先賢的遺範，希望打開書卷，無論是禮拜還是誦讀的人，都知道前賢事蹟的由來，明白歷劫果報因緣的不虛。

啟運慈悲道場懺法

一心歸命三世諸佛。南無過去毗婆尸佛（Vipassi，過去七佛之一）。南無尸棄佛（Sikhi，過去七佛之一）。南無毗舍浮佛（Vessabhu，過去七佛之一）。南無拘留孫佛（Kakusandha，過去七佛之一）。南無拘那含牟尼佛（Kanakamuni，過去七佛之一）。南無迦葉佛（Kassapa，過去七佛之一）。南無本師釋迦牟尼佛（Sakyamuni，現世佛）。南無當來彌勒尊佛（Maitreya，未來佛）。

慈悲水懺法捲上

一切諸佛憐憫眾生，為眾生宣說水懺道場的總綱。佛說：『眾生罪業深重，誰沒有罪過？誰沒有過失？凡夫愚昧無知，被無明所覆蓋，親近惡友，煩惱擾亂心神，秉性頑固無知，放縱自己的心意，自以為是，不相信十方諸佛，不相信尊貴的佛法，不相信聖賢的僧眾，不孝敬父母和六親眷屬。

【English Translation】 English version: 'What is happening? It turns out that you have been seeking revenge on me for many lifetimes, but for ten lifetimes I was a highly disciplined monk, and you could not find an opportunity. Now I am favored by the emperor and live too luxuriously, and my desire for fame and fortune has arisen, which is detrimental to my virtue, so you are able to harm me. Now, thanks to Venerable Kanakamuni (Kanakamuni, one of the seven Buddhas of the past) washing me with the water of Samadhi, from now on, I will no longer be your enemy.' When Wu Da heard this, he was terrified and his soul left his body. He hurriedly scooped up water and washed the sore. The pain penetrated his bones, and he fainted and then woke up. When he woke up, he found that the sore had disappeared. Only then did he realize that sages and saints are mixed in with ordinary people, and their actions cannot be measured by ordinary human emotions. He wanted to pay his respects again, but when he looked back, the temple was gone. So he built a hermitage there, which later became a monastery. During the Zhi Dao era of the Song Dynasty, it was named Zhide Zen Temple. The eminent monk Xin Shigu wrote a detailed record of the event. Wu Da was amazed by this extraordinary experience and deeply pondered the grievances of many lifetimes. If he had not met a sage, how could he have been liberated? Therefore, he wrote a repentance method and recited it morning and evening, which later spread throughout the world. The three volumes of repentance texts that are now circulating are this one. It is roughly based on the meaning of washing away karmic debts with the water of Samadhi, and is named the Water Repentance. This is Wu Da's gratitude for the strangeness of Kanakamuni, and he should rectify the name and establish the meaning, repay the origin, and do it. Now I narrate these facts to highlight the legacy of the predecessors, hoping that those who open the book, whether they are worshiping or reciting, will know the origin of the deeds of the predecessors and understand that the causes and conditions of the past kalpas are not false.

The Compassionate Samadhi Water Repentance Dharma

Wholeheartedly take refuge in the Buddhas of the three times. Homage to the past Vipassi Buddha (Vipassi, one of the seven Buddhas of the past). Homage to the Sikhi Buddha (Sikhi, one of the seven Buddhas of the past). Homage to the Vessabhu Buddha (Vessabhu, one of the seven Buddhas of the past). Homage to the Kakusandha Buddha (Kakusandha, one of the seven Buddhas of the past). Homage to the Kanakamuni Buddha (Kanakamuni, one of the seven Buddhas of the past). Homage to the Kassapa Buddha (Kassapa, one of the seven Buddhas of the past). Homage to our teacher, the Sakyamuni Buddha (Sakyamuni, the present Buddha). Homage to the future Maitreya Buddha (Maitreya, the future Buddha).

The Compassionate Samadhi Water Repentance Dharma, Volume 1

All the Buddhas have compassion for sentient beings and explain the general principles of the Water Repentance Dharma assembly for sentient beings. The Buddha said: 'Sentient beings have heavy defilements. Who is without sin? Who is without fault? Ordinary people are ignorant and covered by ignorance. They associate with evil friends, and their minds are disturbed by afflictions. They are stubborn and ignorant, indulge their own minds, are self-righteous, do not believe in the Buddhas of the ten directions, do not believe in the venerable Dharma, do not believe in the Sangha of sages, and are not filial to their parents and six kinds of relatives.'

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。盛年放逸以自憍[怡-臺+居]。貪一切財寶。貪一切歌樂。貪一切女色。心生貪戀意起煩惱。親近非聖媟狎惡友。不知懺悔。或殺害一切眾生。或飲酒昏迷。無智慧心。今日披誠一一懺悔過去諸罪。現作眾惡。今日誌誠悉皆懺悔。未作之罪不敢更作。弟子某甲等今日誌心。歸依十方盡虛空界一切諸佛。諸大菩薩辟支羅漢四果四向。梵王帝釋。天龍八部一切聖眾愿垂證鑒。

南無毗盧遮那佛　南無本師釋迦牟尼佛　南無阿彌陀佛　南無彌勒佛　南無龍種上尊王佛　南無龍自在王佛　南無寶勝佛　南無覺華定自在王佛　南無袈裟幢佛　南無師子吼佛　南無文殊師利菩薩　南無普賢菩薩　南無大勢至菩薩　南無地藏菩薩　南無大莊嚴菩薩　南無觀自在菩薩

禮諸佛已。次復懺悔。夫欲禮懺。必須先敬三寶所以然者。三寶即是一切眾生良友福田。若能歸向者則滅無量罪。長無量福。能令行者離生死苦得解脫樂。是故弟子某甲等。

歸依十方盡虛空界一切諸佛　歸依十方盡虛空界一切尊法　歸依十方盡虛空界一切聖僧

弟子今日所以懺悔者。正音。無始以來在凡夫地。莫問貴賤罪自無量。或因三業而生罪。或從六根而起過。或以內心自邪思惟。或藉外境起于染著。如是乃至十惡增長。八萬四千諸塵

【現代漢語翻譯】 現代漢語譯本：在盛年時期放縱自己，驕傲自滿。貪戀一切財寶，貪戀一切歌舞娛樂，貪戀一切女色。心中生起貪戀，意念中產生煩惱。親近不正經的人，狎昵惡劣的朋友，不知道懺悔。或者殺害一切眾生，或者飲酒昏迷，沒有智慧。今天誠心誠意地一一懺悔過去所犯的各種罪過，現在所作的各種惡行，今天真心實意地全部懺悔。對於尚未犯下的罪過，發誓不敢再犯。弟子某甲等今天真心誠意地，歸依十方遍及虛空界的一切諸佛，諸大菩薩，辟支羅漢（Pratyeka-buddha，獨覺或緣覺），四果四向（指聲聞乘的四種果位和四種修行階段），梵王（Brahmā，色界諸天的統治者），帝釋（Indra，欲界忉利天的統治者），天龍八部（護法神祇），一切聖眾，愿你們垂憐鑑察。

南無毗盧遮那佛（Vairocana Buddha，光明遍照佛） 南無本師釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人） 南無阿彌陀佛（Amitābha Buddha，西方極樂世界的教主） 南無彌勒佛（Maitreya Buddha，未來佛） 南無龍種上尊王佛 南無龍自在王佛 南無寶勝佛（Ratnasambhava Buddha，南方寶生佛） 南無覺華定自在王佛 南無袈裟幢佛 南無師子吼佛 南無文殊師利菩薩（Manjusri，智慧的象徵） 南無普賢菩薩（Samantabhadra，大行愿的象徵） 南無大勢至菩薩（Mahāsthāmaprāpta，光明智慧的象徵） 南無地藏菩薩（Ksitigarbha，地獄不空誓不成佛） 南無大莊嚴菩薩 南無觀自在菩薩（Avalokiteśvara，觀音菩薩）

禮拜諸佛之後，再次懺悔。想要禮拜懺悔，必須首先尊敬三寶（佛、法、僧），這是為什麼呢？因為三寶是一切眾生的良師益友和種福的田地。如果能夠歸依三寶，就能消滅無量的罪過，增長無量的福德，能夠使修行者脫離生死的痛苦，得到解脫的快樂。所以弟子某甲等，

歸依十方遍及虛空界的一切諸佛 歸依十方遍及虛空界的一切尊法 歸依十方遍及虛空界的一切聖僧

弟子今天之所以要懺悔，正是因為從無始以來，身處凡夫的地位，無論尊貴還是卑賤，所犯的罪過都是無量的。或者因為身、口、意三業而產生罪過，或者從眼、耳、鼻、舌、身、意六根而產生過失，或者因為內心自己產生邪惡的思惟，或者憑藉外在的境界而產生染著。像這樣乃至十惡（身三惡、口四惡、意三惡）不斷增長，八萬四千種煩惱塵勞。

【English Translation】 English version: In the prime of life, indulging in self-complacency and arrogance. Coveting all wealth and treasures, coveting all songs and music, coveting all female beauty. The mind gives rise to greed, and thoughts generate vexation. Befriending improper people, associating intimately with wicked friends, without knowing repentance. Or killing all living beings, or becoming intoxicated with alcohol, lacking wisdom. Today, with sincerity, I repent each and every one of the various sins committed in the past, and all the evil deeds done in the present. Today, with true sincerity, I repent all the sins not yet committed, vowing never to commit them again. Disciples, so-and-so, today with sincere hearts, take refuge in all the Buddhas throughout the ten directions and the boundless realms of space, all the great Bodhisattvas, Pratyeka-buddhas (獨覺或緣覺), the four fruits and four stages (referring to the four stages of attainment and the four paths in the Śrāvakayāna), Brahmā (色界諸天的統治者), Indra (欲界忉利天的統治者), the eight classes of gods and dragons (護法神祇), and all the holy assembly. May you all bear witness to our sincerity.

Namo Vairocana Buddha (光明遍照佛), Namo Sakyamuni Buddha (佛教的創始人), Namo Amitābha Buddha (西方極樂世界的教主), Namo Maitreya Buddha (未來佛), Namo Dragon-Seed Supreme King Buddha, Namo Dragon-Sovereign King Buddha, Namo Ratnasambhava Buddha (南方寶生佛), Namo Awakening-Flower-Samadhi-自在王佛 Buddha, Namo Kṣāyavastra-Banner Buddha, Namo Lion's Roar Buddha, Namo Manjusri Bodhisattva (智慧的象徵), Namo Samantabhadra Bodhisattva (大行愿的象徵), Namo Mahāsthāmaprāpta Bodhisattva (光明智慧的象徵), Namo Ksitigarbha Bodhisattva (地獄不空誓不成佛), Namo Great-Adornment Bodhisattva, Namo Avalokiteśvara Bodhisattva (觀音菩薩).

After prostrating to all the Buddhas, I repent again. If one wishes to prostrate and repent, one must first respect the Three Jewels (Buddha, Dharma, Sangha). Why is this so? Because the Three Jewels are the good friends and fields of merit for all living beings. If one can take refuge in the Three Jewels, one can eradicate immeasurable sins and increase immeasurable blessings, enabling practitioners to escape the suffering of birth and death and attain the joy of liberation. Therefore, disciples, so-and-so,

Take refuge in all the Buddhas throughout the ten directions and the boundless realms of space. Take refuge in all the honored Dharma throughout the ten directions and the boundless realms of space. Take refuge in all the holy Sangha throughout the ten directions and the boundless realms of space.

The reason why disciples repent today is precisely because, from beginningless time, being in the state of ordinary beings, whether noble or lowly, the sins committed are immeasurable. Either sins arise from the three karmas of body, speech, and mind, or faults arise from the six senses of eye, ear, nose, tongue, body, and mind, or evil thoughts arise from one's own mind, or defilements arise from external circumstances. Thus, even the ten evils (three evils of body, four evils of speech, and three evils of mind) continue to grow, and the eighty-four thousand kinds of afflictions and defilements arise.

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勞門。然其罪相雖復無量。大而為悟不出有三。一者煩惱。二者是業。三者是果報。此三種法能障聖道及以人天勝妙好事。是故經中目為三障。所以諸佛菩薩。教作方便懺悔除滅。此三障者。則六根十惡。乃至八萬四千諸塵勞門皆悉清凈。是故弟子某甲等。今日運此增上勝心懺悔三障。欲滅三障者。當用何等心。可令此障滅除。先當興七種心以為方便。然後此障乃可得滅。何等為七。一者慚愧。二者恐怖。三者厭離。四者發菩提心。五者怨親平等。六者念報佛恩。七者觀罪性空。第一慚愧者。自惟。我與釋迦如來。同爲凡夫。而今世尊成道以來。已經爾所塵沙劫數。而我等相與耽。染六塵輪轉生死永無出期。此實天下可慚可愧可羞可恥。第二恐怖者。既是凡夫身口意業常與罪相應。以是因緣命終之後。應墮地獄畜生餓鬼受無量苦。如此實為可驚可恐可怖可懼。第三厭離者。相與常觀生死之中。唯有無常苦空無我。不凈虛假如水上泡。速起速滅。往來流轉猶如車輪。生老病死八苦交煎。無時暫息。眾等相與但觀自身。從頭至足。其中但有三十六物。發毛爪齒眵淚涕唾垢汗二便面板血肉筋脈骨髓肪膏腦膜脾腎心肺肝膽腸胃赤白痰癊生熟二藏。如是九孔常流。是故經言。此身眾苦所集。一切皆是不凈。何有智慧者而當樂此身

【現代漢語翻譯】 現代漢語譯本 勞門（Laumen）。雖然罪過的表現形式多種多樣，但概括來說，無法覺悟的原因主要有三種：一是煩惱，二是惡業，三是果報。這三種法能夠阻礙通往聖道的道路，以及人天善事和美好的事物。因此，佛經中將它們稱為『三障』。所以諸佛菩薩教導人們通過方便之法懺悔來消除這些障礙。如果能消除這三種障礙，那麼六根、十惡，乃至八萬四千種塵勞之門都能夠清凈。因此，弟子某甲等，今天運用這種增上殊勝之心來懺悔三障。想要消除這三障，應當用什麼樣的心，才能使這些障礙消除呢？首先應當生起七種心作為方便，然後這些障礙才能夠消除。是哪七種呢？一是慚愧，二是恐怖，三是厭離，四是發菩提心，五是怨親平等，六是念報佛恩，七是觀罪性空。第一種是慚愧心。自己反思：我與釋迦如來（Shakyamuni Buddha）同樣是凡夫，而現在世尊成道以來，已經經歷瞭如此多的塵沙劫數，而我們卻相互沉溺於六塵之中，在生死輪迴中流轉，永遠沒有脫離的期限。這實在是天下最可慚愧、可羞恥的事情。第二種是恐怖心。既然是凡夫，身口意所造的業常常與罪相應。因為這樣的因緣，命終之後，應當墮入地獄、畜生、餓鬼道，遭受無量的痛苦。這實在是令人驚恐、害怕的事情。第三種是厭離心。我們應當常常觀察生死輪迴之中，只有無常、苦、空、無我、不凈，虛假得像水上的泡沫，迅速生起又迅速滅亡。往來流轉就像車輪一樣，生老病死這八種痛苦交相煎熬，沒有片刻的停息。大家應當觀察自身，從頭到腳，其中只有三十六種不凈之物：頭髮、毛髮、指甲、牙齒、眼屎、眼淚、鼻涕、唾液、污垢、汗液、大小便、面板、血、肉、筋、脈、骨、髓、脂肪、膏、腦膜、脾、腎、心、肺、肝、膽、腸、胃、赤痰、白痰、生藏、熟藏。像這樣，九孔常常流出不凈之物。所以佛經上說，這個身體是眾苦聚集的地方，一切都是不乾淨的。有智慧的人怎麼會貪戀這個身體呢？

【English Translation】 English version Laumen. Although the manifestations of sins are countless, broadly speaking, there are three primary reasons for the inability to awaken: first, afflictions (煩惱, fan nao), second, karma (業, ye), and third, retribution (果報, guo bao). These three dharmas can obstruct the path to enlightenment, as well as the good deeds and wonderful things of humans and devas. Therefore, in the scriptures, they are called the 'Three Obstacles'. So, all Buddhas and Bodhisattvas teach people to use expedient methods of repentance to eliminate these obstacles. If these three obstacles can be eliminated, then the six senses, the ten evils, and even the eighty-four thousand gates of defilement can all be purified. Therefore, disciple so-and-so, today, with this enhanced and supreme mind, repents of the Three Obstacles. If one wants to eliminate these Three Obstacles, what kind of mind should one use to make these obstacles disappear? First, one should generate seven kinds of minds as a means, and then these obstacles can be eliminated. What are the seven? First, shame (慚愧, can kui); second, fear (恐怖, kong bu); third, aversion (厭離, yan li); fourth, generating Bodhicitta (發菩提心, fa pu ti xin); fifth, equality towards enemies and loved ones (怨親平等, yuan qin ping deng); sixth, remembering and repaying the Buddha's kindness (念報佛恩, nian bao fo en); and seventh, contemplating the emptiness of the nature of sin (觀罪性空, guan zui xing kong). The first is the mind of shame. Reflecting on oneself: I am the same as Shakyamuni Buddha (釋迦如來, Shi Jia Ru Lai), both being ordinary beings. But now, since the World Honored One attained enlightenment, so many kalpas of dust and sand have passed, while we are mutually indulging in the six dusts, revolving in the cycle of birth and death, with no end in sight. This is truly the most shameful and disgraceful thing in the world. The second is the mind of fear. Since we are ordinary beings, the karma created by our body, speech, and mind is often in accordance with sin. Because of this cause, after death, we should fall into hell, the animal realm, and the realm of hungry ghosts, suffering immeasurable pain. This is truly a frightening and terrifying thing. The third is the mind of aversion. We should often observe that in the cycle of birth and death, there is only impermanence, suffering, emptiness, non-self, and impurity, as illusory as bubbles on water, quickly arising and quickly disappearing. Coming and going, flowing and revolving like a wheel, the eight sufferings of birth, old age, sickness, and death torment each other, without a moment of rest. Everyone should observe their own body, from head to toe, in which there are only thirty-six impure things: hair, body hair, nails, teeth, eye mucus, tears, nasal mucus, saliva, dirt, sweat, feces, urine, skin, blood, flesh, tendons, veins, bones, marrow, fat, grease, meninges, spleen, kidneys, heart, lungs, liver, gallbladder, intestines, stomach, red phlegm, white phlegm, raw organs, cooked organs. Like this, the nine orifices constantly flow out impure things. Therefore, the scriptures say that this body is a collection of all sufferings, and everything is impure. How can a wise person be attached to this body?

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生死。既有如此種種惡法。甚可患厭。第四發菩提心者。經言。當樂佛身。佛身者。即法身也從無量功德智慧生。從六波羅蜜生。從慈悲喜捨生。從三十七助菩提法生。從如是等種種功德智慧生如來身。欲得此身者。當發菩提心求一切種智。常樂我凈薩婆若果。凈佛國土成就眾生。于身命財無所吝惜。第五怨親平等者。於一切眾生。起慈悲心無彼我相。何以故爾。若見怨異於親即是分別。以分別故起諸相著。相著因緣生諸煩惱。煩惱因緣造諸惡業。惡業因緣故得苦果。第六念報佛恩者。如來往昔無量劫中。舍頭目髓腦支節手足。國城妻子象馬七珍。為我等故修諸苦行。此恩此德實難酬報。是故經言。若以頂戴兩肩荷負。于恒沙劫亦不能報。我等欲報如是恩者。當於此世勇猛精進。捍勞忍苦不惜身命。建立三寶弘通大乘。廣化眾生同入正覺。第七觀罪性空者罪無自性從因緣生。顛倒而有。既從因緣而生。則可從因緣而滅。從因緣而生者。狎近惡友造作無端。從因緣而滅者。即是今日洗心懺悔。是故經言。此罪性不在內。不在外。不在中間。故知此罪從本是空生。如是等七種心已緣想十方諸佛賢聖擎拳合掌。披陳至到慚愧改革。舒歷心肝洗盪腸胃。如此懺悔亦何罪而不滅。亦何福而不生。若復不爾。悠悠緩縱情慮躁動。徒

【現代漢語翻譯】 現代漢語譯本 生死。既然有如此種種惡法，實在令人厭惡。第四是發菩提心。經書上說：『應當欣樂佛身。』佛身，就是法身，從無量的功德智慧產生，從六波羅蜜（Dharmaparamita，佈施、持戒、忍辱、精進、禪定、智慧）產生，從慈悲喜捨產生，從三十七助菩提法產生，從像這些等等的功德智慧產生如來（Tathagata，佛的稱號之一）之身。想要得到這種身，應當發起菩提心，求得一切種智（Sarvajnana，佛的智慧），常樂我凈的薩婆若（Sarvajna，一切智者）果位，清凈佛國土，成就眾生，對於身命財產沒有絲毫吝惜。第五是怨親平等。對於一切眾生，生起慈悲心，沒有彼此的分別。為什麼呢？如果看到怨家不同於親人，那就是分別。因為有分別，就產生各種執著。因為執著的緣故，產生各種煩惱。因為煩惱的緣故，造作各種惡業。因為惡業的緣故，得到痛苦的果報。第六是念報佛恩。如來在往昔無量劫中，捨棄頭目髓腦、肢節手足、國城妻子、象馬七珍，爲了我們這些眾生，修行各種苦行。這種恩德實在難以報答。所以經書上說：『如果用頭頂頂戴，兩肩荷負，經過恒河沙數般的劫數，也不能報答。』我們想要報答這樣的恩情，應當在這個世上勇猛精進，不怕勞苦，忍受痛苦，不惜身命，建立三寶（佛、法、僧），弘揚流通大乘佛法，廣泛教化眾生，一同進入正覺。第七是觀罪性空。罪沒有自性，從因緣而生，是顛倒而有。既然是從因緣而生，就可以從因緣而滅。從因緣而生，就是親近惡友，造作無端。從因緣而滅，就是今天洗心懺悔。所以經書上說：『罪的本性不在內，不在外，不在中間。』因此知道罪從根本上是空性而生。像這樣等七種心，已經緣想十方諸佛賢聖，擎拳合掌，披陳至誠，慚愧改過，舒展心肝，洗滌腸胃。如此懺悔，還有什麼罪不能滅除？還有什麼福不能產生？如果不是這樣，悠悠忽忽，緩慢放縱，情慮躁動，徒勞無功。

【English Translation】 English version Birth and death. Since there are so many evil dharmas, they are truly detestable. The fourth is to generate Bodhicitta (the aspiration to achieve enlightenment). The scriptures say: 'One should rejoice in the Buddha's body.' The Buddha's body is the Dharmakaya (the body of the Dharma), which arises from immeasurable merits and wisdom, from the six Paramitas (Dharmaparamita, perfections of giving, morality, patience, diligence, meditation, and wisdom), from loving-kindness, compassion, joy, and equanimity, from the thirty-seven aids to Bodhi (enlightenment), and from such merits and wisdom the Tathagata's (one of the titles of a Buddha) body arises. Those who wish to attain this body should generate Bodhicitta, seek Sarvajnana (the wisdom of a Buddha), the bliss, eternity, self, and purity of Sarvajna (omniscient) fruition, purify the Buddha-lands, accomplish sentient beings, and be unsparing of body, life, and wealth. The fifth is equality towards enemies and relatives. Towards all sentient beings, generate loving-kindness and compassion, without the perception of self and other. Why is this so? If one sees enemies as different from relatives, that is discrimination. Because of discrimination, various attachments arise. Because of the causes and conditions of attachment, various afflictions arise. Because of the causes and conditions of afflictions, one creates various evil karmas. Because of the causes and conditions of evil karmas, one obtains painful results. The sixth is to remember and repay the Buddha's kindness. In the past, in immeasurable kalpas (eons), the Tathagata gave up his head, eyes, marrow, brain, limbs, hands, feet, kingdoms, cities, wives, elephants, horses, and the seven treasures for our sake, practicing various ascetic practices. This kindness and virtue are truly difficult to repay. Therefore, the scriptures say: 'If one were to carry him on the crown of one's head and bear him on both shoulders for as many kalpas as there are sands in the Ganges River, one would still not be able to repay him.' If we wish to repay such kindness, we should be courageous and diligent in this life, endure hardship, and not spare our body and life, establish the Three Jewels (Buddha, Dharma, Sangha), propagate and circulate the Great Vehicle (Mahayana) teachings, widely transform sentient beings, and together enter into perfect enlightenment. The seventh is to contemplate the emptiness of the nature of sin. Sin has no self-nature; it arises from causes and conditions, and exists through delusion. Since it arises from causes and conditions, it can be extinguished from causes and conditions. Arising from causes and conditions means associating with evil friends and creating groundlessly. Extinguishing from causes and conditions means washing the mind and repenting today. Therefore, the scriptures say: 'The nature of sin is not within, not without, and not in between.' Therefore, know that sin originally arises from emptiness. With these seven types of minds, already contemplating the Buddhas and sages of the ten directions, raising fists and joining palms, sincerely confessing, feeling ashamed and reforming, opening the heart and cleansing the intestines, what sins cannot be eradicated with such repentance? What blessings cannot arise? If not, being careless and lax, indulging in agitation, it is all in vain.

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自勞形於事何益。且復人命無常。喻如轉燭。一息不還便同灰壤。三塗苦報即身膺受。不可以錢財寶貨囑託求脫。杳杳冥冥恩赦無期。獨嬰此苦無代受者。莫言我今生中無有此罪。所以不能懇禱懺悔。經中謂言。凡夫之人舉足動步無非是罪。又復過去生中皆悉成就無量惡業。追逐行者如影隨形。若不懺悔罪惡日深。故知包藏瑕疵佛不許可。說悔先罪凈名所尚。故使長淪苦海實由隱覆。是故弟子某甲今日發露懺悔不復覆藏。所言三障者一曰煩惱。二名為業。三是果報。此三種法更相由藉。因煩惱故所以起諸惡業。惡業因緣故得苦果。是故弟子某甲今日至心懺悔。第一先應懺悔煩惱障。而此煩惱皆從意起。所以者何。意業起故。則身與口隨之而動。意業有三。一者慳貪。二者瞋恚。三者癡闇。由癡闇故起諸邪見造諸不善。是故經言。貪瞋癡業能令眾生墮于地獄餓鬼畜生受苦。若生人中得貧窮孤露兇很頑鈍。愚迷無知諸煩惱報。意業既有如此惡果。是故某甲等今日至心歸命諸佛。求哀懺悔。夫此煩惱。諸佛菩薩入理聖人種種訶責。亦名此煩惱以為怨家。何以故。能斷眾生慧命根故。亦名此煩惱以之為賊。能劫眾生諸善法故。亦名此煩惱以為瀑河。能漂眾生入于生死大苦海故。亦名此煩惱以為羈鎖。能系眾生於生死獄不能得出

【現代漢語翻譯】 現代漢語譯本： 自己勞累形體去做事有什麼益處呢？況且人的生命無常，比喻就像轉動的蠟燭，一口氣不來就和灰土一樣了。地獄、餓鬼、畜生三惡道的苦報，立刻就要自身承受，不可以憑藉錢財寶物囑託他人來求得解脫。昏暗渺茫，恩赦沒有期限，獨自承受這痛苦，沒有誰可以代替。不要說我今生沒有這些罪過，所以不能懇切祈禱懺悔。《經》中說，凡夫之人舉足動步沒有不是罪過的。而且過去生中都已經造就了無量惡業，追逐著修行人就像影子跟隨形體一樣。如果不懺悔，罪惡就會日益加深。所以知道包藏瑕疵，佛是不允許的。宣說懺悔以往的罪過，是維摩詰（Vimalakirti）所推崇的。因此，長久沉淪苦海，實在是因為隱瞞覆蓋罪過的緣故。所以弟子某甲今日發露懺悔，不再覆藏。所說的三障，一是煩惱，二是業，三是果報。這三種法互相依存，因為有煩惱，所以產生各種惡業；因為惡業的因緣，所以得到苦果。所以弟子某甲今日至誠懺悔。首先應當懺悔煩惱障。而這煩惱都是從意念產生的。為什麼這樣說呢？因為意業發動，那麼身和口就隨之而動。意業有三種：一是慳貪（miserliness），二是瞋恚（anger），三是癡闇（ignorance）。因為癡闇的緣故，產生各種邪見，造作各種不善。所以經中說，貪、瞋、癡的惡業，能使眾生墮入地獄、餓鬼、畜生道中受苦。如果生在人間，就會得到貧窮、孤苦、兇狠、頑固、愚昧無知等各種煩惱的果報。意業既然有如此惡果，所以某甲等今日至誠歸命諸佛，求哀懺悔。這煩惱，諸佛菩薩、證入真理的聖人，都以各種方式呵斥。也稱這煩惱為怨家。為什麼呢？因為它能斷絕眾生的慧命之根。也稱這煩惱為盜賊，能劫奪眾生各種善法。也稱這煩惱為瀑河，能漂流眾生進入生死大苦海。也稱這煩惱為羈鎖，能把眾生束縛在生死牢獄中，不能得出。

【English Translation】 English version: What is the benefit of exhausting oneself with worldly affairs? Moreover, human life is impermanent, like a flickering candle. Once the breath ceases, one becomes like dust and ashes. The suffering of the three evil realms (地獄,餓鬼,畜生 - hell, hungry ghosts, animals) will be immediately experienced by oneself. One cannot rely on wealth and treasures to bribe or seek deliverance. In the vast darkness, there is no hope of pardon. One suffers alone, with no one to take one's place. Do not say that I have no such sins in this life, and therefore cannot sincerely pray for repentance. The Sutra says that every step a common person takes is filled with sin. Furthermore, in past lives, one has accumulated countless evil deeds, which follow the practitioner like a shadow follows the body. If one does not repent, sins will deepen day by day. Therefore, know that the Buddha does not approve of concealing flaws. Vimalakirti (凈名 - Vimalakirti) esteemed confessing past sins to purify oneself. Thus, prolonged sinking in the sea of suffering is truly due to concealment and covering up of sins. Therefore, disciple so-and-so today reveals and repents, no longer concealing. The so-called three obstacles are: first, afflictions (煩惱 - kleshas); second, karma (業 - karma); and third, karmic retribution (果報 - vipaka). These three are mutually dependent. Because of afflictions, various evil deeds arise; because of the causes and conditions of evil deeds, one obtains suffering as a result. Therefore, disciple so-and-so today sincerely repents. First, one should repent of the obstacle of afflictions. And these afflictions all arise from the mind. Why is this so? Because when mental actions arise, the body and mouth follow accordingly. There are three types of mental actions: first, miserliness (慳貪 - stinginess); second, anger (瞋恚 - hatred); and third, ignorance (癡闇 - delusion). Because of ignorance, various wrong views arise, and various unwholesome actions are committed. Therefore, the Sutra says that the karma of greed, anger, and ignorance can cause sentient beings to fall into the hells, the realms of hungry ghosts, and the animal realm to suffer. If one is born as a human, one will experience the karmic retributions of poverty, loneliness, cruelty, stubbornness, foolishness, and ignorance. Since mental actions have such evil consequences, therefore, so-and-so and others today sincerely take refuge in the Buddhas, seeking their compassion and repenting. These afflictions are criticized in various ways by all the Buddhas, Bodhisattvas, and sages who have entered the truth. These afflictions are also called enemies. Why? Because they can sever the root of sentient beings' wisdom-life. These afflictions are also called thieves, because they can rob sentient beings of all good dharmas. These afflictions are also called torrents, because they can carry sentient beings into the great ocean of suffering of birth and death. These afflictions are also called shackles, because they can bind sentient beings in the prison of birth and death, preventing them from escaping.

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故。所以六道牽連四生不絕。惡業無窮苦果不息。當知皆是煩惱過患。是故今日運此增上善心求哀懺悔。某甲等自從無始以來至於今日。或在人天六道受報。有此心識常懷愚惑繁滿胸䘳。或因三毒根造一切罪。或因三漏造一切罪。或因三苦造一切罪。或緣三倒造一切罪。或貪三有造一切罪。如是等罪無量無邊。惱亂一切六道四生。今日慚愧皆悉懺悔。又復某甲等自從無始以來至於今日。或因四識住造一切罪。或因四流造一切罪。或因四取造一切罪。或因四執造一切罪。或因四緣造一切罪。或因四大造一切罪。或因四縛造一切罪。或因四貪造一切罪。或因四生造一切罪。如是等罪無量無邊。惱亂六道一切眾生。今日慚愧皆悉懺悔。又復某甲等自從無始以來至於今日。或因五住地煩惱造一切罪。或因五蓋造一切罪。或因五慳造一切罪。或因五見造一切罪。或因五心造一切罪。如是等煩惱無量無邊。惱亂六道一切眾生。今日發露皆悉懺悔。又復某甲等自從無始以來至於今日。或因六情根造一切罪。或因六識造一切罪。或因六想造一切罪。或因六受造一切罪。或因六行造一切罪。或因六愛造一切罪。或因六疑造一切罪。如是等煩惱無量無邊。惱亂六道一切眾生。今日慚愧發露皆悉懺悔。又復某甲等自從無始以來至於今日。或因

【現代漢語翻譯】 現代漢語譯本 因此，六道（指天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）互相牽連，四生（指卵生、胎生、濕生、化生）輪迴不絕，惡業無窮無盡，痛苦的果報沒有止息。應當明白，這一切都是煩惱的過患。所以今天我們發起這增上的善心，懇求哀憫懺悔。我們某甲等，自從無始以來直到今天，或者在人天六道中承受果報，有這樣的心識，常常懷有愚癡迷惑，充滿胸懷。或者因為貪、嗔、癡三毒之根造作一切罪業，或者因為欲漏、有漏、無明漏三漏造作一切罪業，或者因為苦苦、壞苦、行苦三苦造作一切罪業，或者因為常顛倒、樂顛倒、我顛倒、凈顛倒三倒造作一切罪業，或者貪著欲有、色有、無色有三有造作一切罪業。像這樣的罪業，無量無邊，惱亂一切六道四生的眾生。今天我們心懷慚愧，全部都懺悔。 又，我們某甲等，自從無始以來直到今天，或者因為色受想行四識住造作一切罪業，或者因為欲流、有流、見流、無明流四流造作一切罪業，或者因為欲取、見取、戒禁取、我語取四取造作一切罪業，或者因為我執、法執、俱生我執、分別我執四執造作一切罪業，或者因為食緣、名色緣、六入緣、觸緣四緣造作一切罪業，或者因為地、水、火、風四大造作一切罪業，或者因為貪慾縛、嗔恚縛、愚癡縛、見取縛四縛造作一切罪業，或者因為貪生、貪病、貪老、貪死四貪造作一切罪業，或者因為生生、老生、病生、死生四生造作一切罪業。像這樣的罪業，無量無邊，惱亂六道一切眾生。今天我們心懷慚愧，全部都懺悔。 又，我們某甲等，自從無始以來直到今天，或者因為五住地煩惱（指見惑、思惑、無明惑等五種根本煩惱）造作一切罪業，或者因為貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋五蓋造作一切罪業，或者因為慳貪、毀犯、懈怠、嗔恚、愚癡五慳造作一切罪業，或者因為身見、邊見、邪見、見取見、戒禁取見五見造作一切罪業，或者因為邪心、慢心、妒心、恨心、害心五心造作一切罪業。像這樣的煩惱，無量無邊，惱亂六道一切眾生。今天我們發露懺悔，全部都懺悔。 又，我們某甲等，自從無始以來直到今天，或者因為眼、耳、鼻、舌、身、意六情根造作一切罪業，或者因為眼識、耳識、鼻識、舌識、身識、意識六識造作一切罪業，或者因為眼想、耳想、鼻想、舌想、身想、意想六想造作一切罪業，或者因為眼受、耳受、鼻受、舌受、身受、意受六受造作一切罪業，或者因為眼行、耳行、鼻行、舌行、身行、意行六行造作一切罪業，或者因為色愛、聲愛、香愛、味愛、觸愛、法愛六愛造作一切罪業，或者因為色疑、聲疑、香疑、味疑、觸疑、法疑六疑造作一切罪業。像這樣的煩惱，無量無邊，惱亂六道一切眾生。今天我們心懷慚愧，發露懺悔，全部都懺悔。 又，我們某甲等，自從無始以來直到今天，或者因為……

【English Translation】 English version Therefore, the six realms (referring to the realms of gods, humans, asuras, animals, hungry ghosts, and hell beings) are interconnected, and the four types of birth (referring to birth from eggs, wombs, moisture, and transformation) continue without end. Evil karma is boundless, and the suffering results do not cease. It should be understood that all of this is due to the faults of afflictions. Therefore, today we generate this supreme virtuous mind and earnestly seek repentance. We, so-and-so, from beginningless time until today, either receiving retribution in the realms of gods, humans, or the six realms, have had this consciousness, constantly harboring ignorance and delusion, filling our hearts. Either due to the roots of the three poisons (greed, hatred, and delusion) we have created all kinds of sins, or due to the three outflows (outflow of desire, outflow of existence, and outflow of ignorance) we have created all kinds of sins, or due to the three sufferings (suffering of suffering, suffering of change, and pervasive suffering) we have created all kinds of sins, or due to the three inversions (inversion of permanence, inversion of happiness, inversion of self, inversion of purity) we have created all kinds of sins, or clinging to the three existences (desire realm, form realm, formless realm) we have created all kinds of sins. Such sins are immeasurable and boundless, disturbing all beings in the six realms and four types of birth. Today, with shame and remorse, we all repent. Furthermore, we, so-and-so, from beginningless time until today, either due to the four abodes of consciousness (form, feeling, perception, volition) we have created all kinds of sins, or due to the four floods (flood of desire, flood of existence, flood of views, flood of ignorance) we have created all kinds of sins, or due to the four attachments (attachment to desire, attachment to views, attachment to precepts and vows, attachment to self-assertion) we have created all kinds of sins, or due to the four obsessions (obsession with self, obsession with dharma, innate obsession with self, conceptual obsession with self) we have created all kinds of sins, or due to the four conditions (condition of food, condition of name and form, condition of the six entrances, condition of contact) we have created all kinds of sins, or due to the four great elements (earth, water, fire, wind) we have created all kinds of sins, or due to the four bonds (bond of greed, bond of hatred, bond of delusion, bond of attachment to views) we have created all kinds of sins, or due to the four cravings (craving for birth, craving for sickness, craving for old age, craving for death) we have created all kinds of sins, or due to the four births (birth, old age, sickness, death) we have created all kinds of sins. Such sins are immeasurable and boundless, disturbing all beings in the six realms. Today, with shame and remorse, we all repent. Furthermore, we, so-and-so, from beginningless time until today, either due to the five dwelling-place afflictions (referring to the five fundamental afflictions such as afflictions of views, afflictions of thought, afflictions of ignorance) we have created all kinds of sins, or due to the five coverings (covering of desire, covering of anger, covering of sleepiness, covering of restlessness and remorse, covering of doubt) we have created all kinds of sins, or due to the five miserlinesses (miserliness of wealth, miserliness of dharma, miserliness of generosity, miserliness of praise, miserliness of wisdom) we have created all kinds of sins, or due to the five views (view of self, view of extremes, wrong view, view of holding to views, view of holding to precepts and vows) we have created all kinds of sins, or due to the five minds (evil mind, arrogant mind, jealous mind, hateful mind, harmful mind) we have created all kinds of sins. Such afflictions are immeasurable and boundless, disturbing all beings in the six realms. Today, we reveal and repent, we all repent. Furthermore, we, so-and-so, from beginningless time until today, either due to the six sense bases (eye, ear, nose, tongue, body, mind) we have created all kinds of sins, or due to the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) we have created all kinds of sins, or due to the six perceptions (eye perception, ear perception, nose perception, tongue perception, body perception, mind perception) we have created all kinds of sins, or due to the six feelings (eye feeling, ear feeling, nose feeling, tongue feeling, body feeling, mind feeling) we have created all kinds of sins, or due to the six volitions (eye volition, ear volition, nose volition, tongue volition, body volition, mind volition) we have created all kinds of sins, or due to the six loves (love of form, love of sound, love of smell, love of taste, love of touch, love of dharma) we have created all kinds of sins, or due to the six doubts (doubt about form, doubt about sound, doubt about smell, doubt about taste, doubt about touch, doubt about dharma) we have created all kinds of sins. Such afflictions are immeasurable and boundless, disturbing all beings in the six realms. Today, with shame and remorse, we reveal and repent, we all repent. Furthermore, we, so-and-so, from beginningless time until today, either due to...

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七漏造一切罪。或因七使造一切罪。或因八倒造一切罪。或因八垢造一切罪。或因八苦造一切罪。如是等煩惱無量無邊。惱亂六道一切眾生。今日發露皆悉懺悔。又復某甲等。自從無始以來至於今日。或因九惱造一切罪。或因九結造一切罪。或因九緣造一切罪。或因十煩惱造一切罪。或因十纏造一切罪。或因十一遍使造一切罪。或因十二入造一切罪。或因十六知見造一切罪。或因十八界造一切罪。或因二十五我造一切罪。或因六十二見造一切罪。或因見。諦思惟九十八使百八煩惱。晝夜熾然開諸漏門。造一切罪。惱亂賢聖。及以四生。遍滿三界。彌亙六道。無處可避。今日至禱向十方佛尊法聖眾。慚愧發露皆悉懺悔。愿某甲等承是懺悔。三毒一切煩惱所生功德。生生世世。三慧明三達朗。三苦滅三愿滿。愿承是懺悔。四識等一切煩惱所生功德。生生世世廣四等心立四信業。滅四惡趣得四無畏。愿承是懺悔。五蓋等諸煩惱所生功德度五道豎五根。凈五眼成五分。愿承是懺悔。六受等諸煩惱所生功德。生生世世具足六神通。滿足六度業不為六塵惑。常行六妙行。又愿承是懺悔七漏八垢九結十纏等一切諸煩惱所生功德。生生世世坐七凈華。洗八解水。具九斷智。成十地行。愿以懺悔十一遍使及十二入十八界等一切諸煩惱所生

功德。愿十一空。能解常用棲心自在。能轉十二行法輪。具足十八不共之法。無量功德一切圓滿。發願已歸命禮諸佛。

南無毗盧遮那佛　南無本師釋迦牟尼佛　南無阿彌陀佛　南無彌勒佛　南無龍種上尊王佛　南無龍自在王佛　南無寶勝佛　南無覺華定自在王佛　南無袈裟幢佛　南無師子吼佛　南無文殊師利菩薩　南無普賢菩薩　南無大勢至菩薩　南無地藏菩薩　南無大莊嚴菩薩　南無觀自在菩薩

禮諸佛已。次復懺悔。夫論懺悔者。本是改往修來。滅惡興善。人之居世誰能無過。學人失念尚起煩惱。羅漢結習動身口業。豈況凡夫而當無過。但智者先覺便能改悔。愚者覆藏遂使滋蔓。所以積習長夜曉悟無期。若能慚愧發露懺悔者。豈唯止是滅罪。亦復增長無量功德。豎立如來涅槃妙果。若欲行此法者。先當外肅形儀瞻奉尊像。內起敬意緣于想法。懇切至禱生二種心。何等為二。一者自念。我此形命難可常保。一朝散壞不知此身何時可復。若復不值諸佛賢聖。忽逢惡友造眾罪業。復應墮落深坑險趣。二者自念。我此生中雖得值遇如來正法。不為佛法紹繼聖種。凈身口意善法自居。而今我等私自作惡而復覆藏。言他不知。謂彼不見隱慝在心傲然無愧。此實天下愚惑之甚。即今現有十方諸佛諸大菩薩諸天神仙

【現代漢語翻譯】 現代漢語譯本 功德。愿證悟十一空性（對空性的不同理解）。能夠理解並安住于常用的棲心自在之法。能夠轉動十二行法輪（佛法的教義和實踐）。具足十八不共之法（佛陀獨有的十八種功德）。無量的功德一切圓滿。發願完畢，歸命禮敬諸佛。

南無毗盧遮那佛（宇宙的化身佛） 南無本師釋迦牟尼佛（佛教的創始人） 南無阿彌陀佛（西方極樂世界的佛） 南無彌勒佛（未來的佛） 南無龍種上尊王佛 南無龍自在王佛 南無寶勝佛 南無覺華定自在王佛 南無袈裟幢佛 南無師子吼佛 南無文殊師利菩薩（智慧的象徵） 南無普賢菩薩（行動的象徵） 南無大勢至菩薩（力量的象徵） 南無地藏菩薩（救度地獄眾生的菩薩） 南無大莊嚴菩薩 南無觀自在菩薩（慈悲的象徵）

禮敬諸佛完畢。接下來進行懺悔。談到懺悔，其根本在於改正過去的錯誤，修持未來的善行，消除罪惡，興盛善良。人活在世上，誰能沒有過錯？即使是學佛之人，一不留神還會生起煩惱。阿羅漢（已證悟的聖者）的習氣還會牽動身口意的行為。更何況是凡夫俗子，怎麼可能沒有過錯呢？但是，聰明的人先知先覺，便能改正悔過。愚蠢的人掩蓋隱藏，最終導致罪惡滋生蔓延。因此，長期積累的習氣，在漫漫長夜中難以覺醒。如果能夠慚愧地發露懺悔，不僅能夠消除罪業，還能增長無量的功德，建立如來涅槃的殊勝果實。如果想要修行這種懺悔之法，首先應當在外在肅正儀容，瞻仰供奉佛像。內在生起恭敬之意，緣于佛法的想法。懇切至誠地祈禱，生起兩種心。哪兩種心呢？一是自念，我的這個形體生命難以長久保持。一旦散壞，不知此身何時才能恢復。如果不能遇到諸佛賢聖，一旦遇到惡友，造作各種罪業，又應墮落到深坑險惡之處。二是自念，我此生中雖然能夠遇到如來正法，卻不能為佛法紹繼聖種，清凈身口意，以善法自居。而今我們私下作惡，卻又掩蓋隱藏，說別人不知道，說他們看不見，把罪惡隱藏在心裡，傲慢而無愧。這實在是天下最愚蠢迷惑的事情。現在就有十方諸佛、諸大菩薩、諸天神仙

【English Translation】 English version Merit. Vow to realize the eleven emptinesses (different understandings of emptiness). Able to understand and abide in the commonly used method of dwelling the mind in freedom. Able to turn the twelve-spoked Dharma wheel (the teachings and practices of Buddhism). Possessing the eighteen unshared qualities (eighteen unique virtues of the Buddha). Immeasurable merits are all complete. Having made the vow, I take refuge in and pay homage to all Buddhas.

Namo Vairocana Buddha (the embodiment of the universe) Namo Shakyamuni Buddha (the founder of Buddhism) Namo Amitabha Buddha (the Buddha of the Western Pure Land) Namo Maitreya Buddha (the future Buddha) Namo Dragon-seed Supreme King Buddha Namo Dragon-sovereign King Buddha Namo Ratnasambhava Buddha Namo Aparajitagarjita-nirghosa Buddha Namo Kasyapa Buddha Namo Simhanada Buddha Namo Manjushri Bodhisattva (symbol of wisdom) Namo Samantabhadra Bodhisattva (symbol of action) Namo Mahasthamaprapta Bodhisattva (symbol of power) Namo Ksitigarbha Bodhisattva (Bodhisattva who saves beings from hell) Namo Mahavyuha Bodhisattva Namo Avalokiteshvara Bodhisattva (symbol of compassion)

Having paid homage to all Buddhas. Next, I repent. Speaking of repentance, its essence lies in correcting past mistakes, cultivating future good deeds, eliminating evil, and promoting goodness. Who can be without fault in this world? Even a Buddhist practitioner, if not careful, can still generate afflictions. The habits of an Arhat (an enlightened being) can still influence the actions of body, speech, and mind. How much more so for ordinary people, how can they be without fault? However, the wise are aware and can correct their mistakes and repent. The foolish conceal and hide, ultimately leading to the growth and spread of evil. Therefore, long-accumulated habits are difficult to awaken from in the long night. If one can be ashamed and openly confess and repent, not only can one eliminate sins, but also increase immeasurable merits, and establish the wonderful fruit of the Tathagata's Nirvana. If you want to practice this method of repentance, you should first outwardly straighten your appearance and respectfully venerate the Buddha image. Inwardly generate a respectful intention, based on the thoughts of the Dharma. Sincerely and earnestly pray, generating two kinds of minds. What are the two kinds of minds? First, to think to oneself, 'My physical life is difficult to maintain for long. Once it breaks down, I do not know when this body can be restored. If I cannot meet the Buddhas and sages, and instead meet evil friends, creating various sins, I should fall into deep pits and dangerous realms.' Second, to think to oneself, 'Although I have encountered the Tathagata's true Dharma in this life, I cannot continue the lineage of the sages for the Dharma, purify my body, speech, and mind, and dwell in good Dharma. Now we secretly do evil, but hide and conceal it, saying that others do not know, saying that they cannot see, hiding the sins in our hearts, arrogant and without shame. This is truly the most foolish and deluded thing in the world.' Now there are the Buddhas of the ten directions, the great Bodhisattvas, the gods and immortals.

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。何曾不以清凈天眼見於我等所作罪惡。又復幽顯靈祇。註記罪福纖毫無差。夫論作罪之人。命終之後。牛頭獄卒錄其精神。在閻羅王所。辯核是非。當爾之時。一切怨對皆來證據。各言。汝先屠戮我身炮煮蒸炙。或先剝奪於我一切財寶。離我眷屬。我於今日始得汝便。於時現前證據。何得敢諱。唯應甘心分受宿殃。如經所明。地獄之中不枉治人。若其平素所作眾罪心自忘失者。臨命終時造惡之處。一切諸相皆現在前。各言。汝昔在於我邊作如是罪。今何得諱。是時作罪之人無藏隱處。於是閻羅王切齒訶責將付地獄。歷無量劫求出莫由。此事不遠不關他人。正是我身自作自受。雖父子至親。一旦對至無代受者。我等相與得此人身。體無眾疾各自努力。與性命競。大怖至時悔無所及。是故至心求哀懺悔。某甲等自從無始以來至於今日。積聚無明障蔽心目。隨煩惱性造三世罪。或耽染愛著起貪慾煩惱。或瞋恚忿怒懷害煩惱。或心憒惛懵不了煩惱。或我慢自高輕傲煩惱。疑惑正道猶豫煩惱。謗無因果邪見煩惱。不識緣假著我煩惱。迷於三世執斷常煩惱。朋狎惡法起見取煩惱。僻稟邪師造戒取煩惱。乃至一切等四執橫計煩惱。今日至誠悉皆懺悔。又復無始以來至於今日。守惜堅著起慳吝煩惱。不攝六情奢誕煩惱。心行弊惡不忍

煩惱。怠惰緩縱不勤煩惱。疑慮躁動覺觀煩惱。觸境迷惑無知解煩惱。隨世八風生彼我煩惱。諂曲面譽不直心煩惱。獷強難觸不調和煩惱。易忿難悅多舍恨煩惱。嫉妒擊刺很戾煩惱。兇險暴害慘毒煩惱。乖背聖諦執相煩惱。于苦集滅道生顛倒煩惱。隨從生死十二因緣輪轉煩惱。乃至無始無明住地恒沙煩惱。起四住地構於三界苦果煩惱。無量無邊。惱亂賢聖六道四生。今日發露向十方佛尊法聖眾皆悉懺悔。愿某甲等承是懺悔。意業所起貪瞋癡等。一切煩惱所生功德。生生世世折憍慢幢竭愛慾水。滅瞋恚火破愚癡暗。拔斷疑根裂諸見網。深識三界猶如牢獄。四大毒蛇。五陰怨賊。六入空聚愛詐親善。修八聖道斷無明源。正向涅槃不休不息。三十七品心心相續。十波羅蜜常得現前。懺悔已至心信禮常住三寶。

慈悲水懺法捲上 大正藏第 45 冊 No. 1910 慈悲水懺法

慈悲水懺法卷中

一切諸佛愍念眾生。為說水懺道場總法。今當歸命一切諸佛。

南無毗盧遮那佛　南無本師釋迦牟尼佛　南無阿彌陀佛　南無彌勒佛　南無龍種上尊王佛　南無龍自在王佛　南無寶勝佛　南無覺華定自在王佛　南無袈裟幢佛　南無師子吼佛　南無文殊師利菩薩　南無普賢菩薩　南無大勢至菩薩　南無

【現代漢語翻譯】 現代漢語譯本 煩惱。怠惰、放縱、不勤奮是煩惱。疑慮、躁動、覺觀是煩惱。觸境迷惑、無知是煩惱。隨世間八風而生彼我之念是煩惱。諂媚、虛偽讚美、不正直是煩惱。粗獷強硬、難以接近、不調和是煩惱。容易發怒、難以取悅、多懷怨恨是煩惱。嫉妒、攻擊、違逆是煩惱。兇險、暴虐、殘忍是煩惱。違背聖諦、執著于表相是煩惱。對於苦、集、滅、道生起顛倒之見是煩惱。隨從生死十二因緣輪轉是煩惱。乃至無始以來無明住地的恒河沙數煩惱。由四住地而構成三界苦果的煩惱。無量無邊，惱亂賢聖六道四生。今日發露，向十方佛、尊法、聖眾，全部懺悔。愿我某甲等，承受這懺悔，意業所起的貪嗔癡等一切煩惱所生的功德，生生世世折斷憍慢之幢，竭盡愛慾之水，滅除瞋恚之火，破除愚癡之暗，拔斷疑惑之根，裂開各種見解之網，深刻認識三界猶如牢獄，四大猶如毒蛇，五陰猶如怨賊，六入猶如空聚，愛猶如虛假的親善，修習八聖道，斷除無明之源，正確地趨向涅槃，不休不息，三十七道品心心相續，十波羅蜜（Paramita，到達彼岸）常常得以顯現。懺悔完畢，至心信禮常住三寶。

《慈悲水懺法》捲上 大正藏第45冊 No. 1910 《慈悲水懺法》

《慈悲水懺法》卷中

一切諸佛憐憫眾生，為說水懺道場總法。現在應當歸命一切諸佛。

南無毗盧遮那佛（Vairocana Buddha，光明遍照佛） 南無本師釋迦牟尼佛（Sakyamuni Buddha，佛教創始人） 南無阿彌陀佛（Amitabha Buddha，西方極樂世界教主） 南無彌勒佛（Maitreya Buddha，未來佛） 南無龍種上尊王佛 南無龍自在王佛 南無寶勝佛 南無覺華定自在王佛 南無袈裟幢佛 南無師子吼佛 南無文殊師利菩薩（Manjusri Bodhisattva，智慧第一的菩薩） 南無普賢菩薩（Samantabhadra Bodhisattva，行愿第一的菩薩） 南無大勢至菩薩（Mahasthamaprapta Bodhisattva，光明智慧第一的菩薩） 南無...

【English Translation】 English version Afflictions. Laziness, indulgence, and lack of diligence are afflictions. Doubt, agitation, and perception are afflictions. Confusion and ignorance when encountering circumstances are afflictions. Attachment to self and others arising from the worldly eight winds are afflictions. Flattery, false praise, and dishonesty are afflictions. Rudeness, inaccessibility, and disharmony are afflictions. Being easily angered, difficult to please, and harboring resentment are afflictions. Jealousy, attack, and contrariness are afflictions. Malice, violence, and cruelty are afflictions. Contradicting the Holy Truths and clinging to appearances are afflictions. Generating inverted views regarding suffering, its cause, its cessation, and the path are afflictions. Following the cycle of birth and death through the twelve links of dependent origination is an affliction. Even the countless afflictions, like the sands of the Ganges, residing in the ground of ignorance since beginningless time. Afflictions arising from the four abodes, constructing the bitter fruit of the three realms. Immeasurable and boundless, disturbing the virtuous and sages in the six realms and four forms of birth. Today, I reveal and repent to all the Buddhas of the ten directions, the honored Dharma, and the holy assembly. May we, so-and-so, receive this repentance, and the merits arising from all afflictions such as greed, anger, and ignorance generated by mental karma. In life after life, may we break the banner of arrogance, exhaust the water of desire, extinguish the fire of anger, dispel the darkness of ignorance, uproot the root of doubt, tear apart the nets of views, deeply recognize the three realms as a prison, the four elements as poisonous snakes, the five aggregates as vengeful thieves, the six entrances as empty gatherings, and love as false kindness. Cultivate the Eightfold Noble Path, cut off the source of ignorance, correctly proceed towards Nirvana without ceasing. May the Thirty-seven Factors of Enlightenment continue uninterruptedly in our minds, and may the Ten Paramitas (Paramita, to reach the other shore) always be present. Having completed repentance, with utmost sincerity, I take refuge in the eternally abiding Triple Gem.

Compassionate Samadhi Water Repentance, Volume 1 Taisho Tripitaka Volume 45 No. 1910 Compassionate Samadhi Water Repentance

Compassionate Samadhi Water Repentance, Volume 2

All Buddhas, having compassion for sentient beings, expound the general Dharma of the Water Repentance practice place. Now, we should take refuge in all Buddhas.

Namo Vairocana Buddha (Vairocana Buddha, the Buddha of all-illuminating light). Namo Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism). Namo Amitabha Buddha (Amitabha Buddha, the lord of the Western Pure Land). Namo Maitreya Buddha (Maitreya Buddha, the future Buddha). Namo Dragon-Seed Supreme King Buddha. Namo Dragon-自在 King Buddha. Namo Ratnasambhava Buddha. Namo Lotus-Flower Samadhi自在 King Buddha. Namo Kasaya Banner Buddha. Namo Lion's Roar Buddha. Namo Manjusri Bodhisattva (Manjusri Bodhisattva, the Bodhisattva of foremost wisdom). Namo Samantabhadra Bodhisattva (Samantabhadra Bodhisattva, the Bodhisattva of foremost practice and vows). Namo Mahasthamaprapta Bodhisattva (Mahasthamaprapta Bodhisattva, the Bodhisattva of foremost light and wisdom). Namo...

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地藏菩薩　南無大莊嚴菩薩　南無觀自在菩薩

禮諸佛已。次復懺悔。某甲等相與。即今身心寂靜。無諂無障。正是生善滅惡之時。復應各起四種觀行。以為滅罪作前方便。何等為四。一者觀于因緣。二者觀于果報。三者觀我自身。四者觀如來身。第一觀因緣者。知我此罪藉以無明不善思惟。無正觀力不識其過。遠離善友諸佛菩薩。隨逐魔道行邪險徑。如魚吞鉤不知其患。如蠶作繭自纏自縛。如蛾赴火自燒自爛。以是因緣不能自出。第二觀于果報者。所有諸惡不善之業。三世輪轉苦果無窮沉溺無邊。巨夜大海為諸煩惱羅剎所食。未來生死冥然無涯。設使報得轉輪聖王王四天下。飛行自在七寶具足。命終之後不免惡趣四空果報。三界極尊福盡還作牛領中蟲。況復其餘無福德者。而復懈怠不勤懺悔。此亦譬如抱石沉淵求出應難。第三觀我自身。雖有正因靈覺之性。而為煩惱黑暗叢林之所覆蔽。無了因力不能得顯。我今應當發起勝心破裂無明顛倒重障。斷滅生死虛偽苦因。顯發如來大明覺慧。建立無上涅槃妙果。第四觀如來身。無為寂照離四句絕百非。眾德具足湛然常住。雖複方便入于滅度。慈悲救接未曾暫舍。生如是心可謂滅罪之良津除障之要行。是故志誠求哀懺悔。某甲等無始以來至於今日。長養煩惱日深日厚日

【現代漢語翻譯】 現代漢語譯本 地藏菩薩（Ksitigarbha Bodhisattva），南無大莊嚴菩薩（Namo Mahavyuha Bodhisattva），南無觀自在菩薩（Namo Avalokitesvara Bodhisattva）。

禮敬諸佛之後，再次懺悔。我等眾人在一起，當下身心寂靜，沒有諂媚沒有障礙，正是生善滅惡之時。還應各自發起四種觀行，作為滅罪的前方便。哪四種呢？一是觀于因緣，二是觀于果報，三是觀我自身，四是觀如來身。

第一是觀因緣，知道我所造的罪，是憑藉無明和不善的思惟，沒有正確的觀照之力，不能認識自己的過錯，遠離善友諸佛菩薩，跟隨魔道行走邪惡危險的道路，如同魚吞下魚鉤不知道它的禍患，如同蠶作繭自己纏繞自己束縛自己，如同飛蛾撲火自己燒自己爛自己。因為這樣的因緣，不能自己解脫。

第二是觀果報，所有諸惡不善的業，在三世中輪轉，苦果無窮無盡，沉溺在無邊的巨大黑夜大海中，被各種煩惱羅剎所吞食。未來的生死一片黑暗沒有盡頭。即使得到轉輪聖王的果報，統治四大天下，飛行自在，七寶具足，命終之後也免不了墮入惡趣，四空天的果報享盡之後，三界之中最為尊貴的福報享盡了，還要轉生為牛脖子里的蟲子。更何況其餘沒有福德的人，還懈怠不勤奮懺悔呢？這也譬如抱著石頭沉入深淵，想要出來應該很難。

第三是觀我自身，雖然有正因靈覺的本性，卻被煩惱黑暗的叢林所覆蓋遮蔽，沒有了因的力量不能顯現。我現在應當發起殊勝的心，破裂無明顛倒的重重障礙，斷滅生死虛偽的苦因，顯發如來大光明覺悟的智慧，建立無上的涅槃妙果。

第四是觀如來身，無為寂靜光明照耀，遠離四句，超越百非，各種功德具足，清凈光明常住不變。雖然爲了方便示現進入滅度，但慈悲救護接引眾生，未曾有片刻捨棄。生起這樣的心，可以說是滅罪的良好途徑，消除障礙的重要修行。因此至誠懇切地求哀懺悔。我等從無始以來直到今日，長養煩惱日益加深日益增厚日益

【English Translation】 English version Ksitigarbha Bodhisattva (Earth Treasury Bodhisattva), Namo Mahavyuha Bodhisattva (Homage to the Bodhisattva of Great Adornment), Namo Avalokitesvara Bodhisattva (Homage to the Bodhisattva Who Perceives the Sounds of the World).

Having paid homage to all the Buddhas, I now repent again. We are together, our bodies and minds are now tranquil, without flattery or obstruction, it is precisely the time to generate goodness and eliminate evil. We should each initiate four types of contemplation as preliminary means for eradicating sins. What are the four? First, contemplate on causes and conditions; second, contemplate on karmic retribution; third, contemplate on myself; fourth, contemplate on the body of the Tathagata (Thus Come One).

First, contemplate on causes and conditions, knowing that the sins I have committed are due to ignorance and unwholesome thoughts, lacking the power of correct contemplation, unable to recognize my own faults, staying away from good friends, all Buddhas and Bodhisattvas, following the path of demons, walking on evil and dangerous paths, like a fish swallowing a hook unaware of the harm, like a silkworm making a cocoon, entangling and binding itself, like a moth flying into a fire, burning and rotting itself. Because of these causes and conditions, I am unable to free myself.

Second, contemplate on karmic retribution, all evil and unwholesome deeds revolve in the three realms, the suffering is endless, drowning in the boundless great ocean of the dark night, being devoured by various Rakshasas (demon) of afflictions. The future of birth and death is dark and without end. Even if one obtains the reward of a Chakravartin (Wheel-Turning King), ruling the four continents, flying freely, possessing the seven treasures, after death one cannot avoid falling into the evil realms. After the rewards of the Four Formless Realms are exhausted, even the most honored blessings in the Three Realms are exhausted, one must be reborn as a worm in the neck of a cow. How much more so for those who have no merit and are lazy and do not diligently repent? This is also like embracing a stone and sinking into a deep abyss, seeking to get out would be difficult.

Third, contemplate on myself, although I have the nature of correct cause and spiritual awareness, it is covered and obscured by the forest of afflictions and darkness, without the power of the enabling cause, it cannot be revealed. I should now generate a supreme mind, break through the heavy obstacles of ignorance and inverted views, cut off the false causes of suffering of birth and death, reveal the great bright enlightened wisdom of the Tathagata, and establish the supreme wonderful fruit of Nirvana.

Fourth, contemplate on the body of the Tathagata, non-active, tranquil, and illuminating, apart from the four phrases, beyond the hundred negations, possessing all virtues, pure and constantly abiding. Although for the sake of convenience, he enters into extinction, his compassionate salvation and reception have never been abandoned even for a moment. Generating such a mind can be said to be a good way to eradicate sins and an important practice to eliminate obstacles. Therefore, sincerely and earnestly seek repentance. We, from beginningless time until today, have nurtured afflictions, which have become deeper and thicker day by day.

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滋日茂。覆蓋慧眼令無所見。斷除眾善不得相續。起障不得見佛。不聞正法。不值聖僧。煩惱起障不見過去未來一切善惡業行。出離煩惱障。受人天尊貴之煩惱障。生色無色界禪定福樂之煩惱障。不得自在神通飛騰隱顯遍至十方諸佛凈土聽法之煩惱障。學安那般那數息不凈因緣觀等諸煩惱障。學暖頂忍第一法七方便等諸煩惱障。學慈悲喜捨聞思修等煩惱障。學空平等中道解三觀義煩惱障。學助道品念處正勤根力如意足諸煩惱障。學八正道示相之煩惱障。學七覺支不示相煩惱障。學八解脫九空定煩惱障。學於十智三三昧煩惱障。學三明六通四無礙煩惱障。學六度四等煩惱障。學四攝法廣化之煩惱障。學大乘心四弘誓願煩惱障。學十明十行之煩惱障。學十回向十愿之煩惱障。學初地二地三地四地明解之煩惱障。學五地六地七地諸知見煩惱障。學八地九地十地雙照之煩惱如是乃至障。學佛果百萬阿僧祇諸行之煩惱。如是行障無量無邊。弟子某甲今日至禱稽懇。向十方佛尊法聖眾。慚愧懺悔愿皆消滅。愿藉此懺悔障于諸行。一切煩惱所生功德。愿在在處處自在受生。不為結集業行之所迴轉。以如意通於一念頃遍至十方。凈諸佛土攝化眾生。于諸禪定甚深境界及諸知見通達無礙。心能普週一切諸法樂說無窮而不染著。得心自在。

{ "translations": [ "現代漢語譯本", "滋長日益繁茂的煩惱，覆蓋智慧之眼，使人無法看見真理。它斷絕一切善行，使之無法相續。它製造障礙，使人無法見到佛陀（Buddha），聽聞正法（Dharma），值遇聖僧（Sangha）。煩惱生起障礙，使人無法看見過去、現在、未來的一切善惡業行。", "擺脫煩惱的障礙，承受人天尊貴果報的煩惱障礙。產生色界、無色界禪定福樂的煩惱障礙。無法自在地運用神通，飛騰隱身，遍至十方諸佛的清凈國土聽法的煩惱障礙。學習安那般那（Anapanasati，數息觀）、不凈觀、因緣觀等各種煩惱障礙。學習暖位、頂位、忍位、世第一法（Kshanti, Urdhan, Nidana, Laukikagra-dharma）七方便等各種煩惱障礙。學習慈悲喜捨（Metta, Karuna, Mudita, Upekkha）、聞思修等各種煩惱障礙。學習空觀、平等觀、中道觀，理解三觀真義的煩惱障礙。學習助道品，如念處（Smrti-upasthana）、正勤（Samyak-pradhana）、根（Indriya）、力（Bala）、如意足（Rddhi-pada）等各種煩惱障礙。學習八正道（Aryastangika-marga）所示現的煩惱障礙。學習七覺支（Sapta-bodhyanga）不示現的煩惱障礙。學習八解脫（Asta-vimoksa）、九次第定（Nava-anupurva-vihara-samapattayah）的煩惱障礙。學習於十智（Dasa-jnana）、三三昧（Tri-samadhi）的煩惱障礙。學習三明（Tri-vidya）、六通（Sad-abhijna）、四無礙辯（Catur-pratisamvit）的煩惱障礙。學習六度（Sat-paramita）、四等心（Catur-apramana）的煩惱障礙。學習四攝法（Catur-samgraha-vastuni），廣度眾生的煩惱障礙。學習大乘心、四弘誓願（Catur-pranidhana）的煩惱障礙。學習十明（Dasa-vidya）、十行（Dasa-carya）的煩惱障礙。學習十回向（Dasa-parinamanani）、十愿（Dasa-pranidhana）的煩惱障礙。學習初地（Prathama-bhumi）、二地（Dvitiya-bhumi）、三地（Tritiya-bhumi）、四地（Caturthi-bhumi）的明瞭理解的煩惱障礙。學習五地（Pancami-bhumi）、六地（Sasthi-bhumi）、七地（Saptami-bhumi）的各種知見的煩惱障礙。學習八地（Astami-bhumi）、九地（Navami-bhumi）、十地（Dasami-bhumi）的雙重觀照的煩惱，乃至如此的障礙。學習佛果（Buddha-phala）百萬阿僧祇（Asamkhya）諸行的煩惱。如此的行障無量無邊。弟子某甲今日至誠祈禱，向十方佛、尊法、聖眾，慚愧懺悔，愿一切都消滅。愿憑藉此懺悔，消除障礙諸行的煩惱，以及一切煩惱所生的功德。愿在任何地方都能自在受生，不被結集業行所左右。以如意神通於一念頃遍至十方，清凈諸佛國土，攝化眾生。對於各種禪定甚深境界以及各種知見，通達無礙。心能普遍周遍一切諸法，樂於宣說無窮無盡，而不染著。獲得心的自在。" , "english_translations": [ "English version", "The afflictions that grow and flourish daily cover the eye of wisdom, preventing one from seeing the truth. They sever all good deeds, preventing their continuation. They create obstacles, preventing one from seeing the Buddha (Buddha), hearing the true Dharma (Dharma), and encountering the noble Sangha (Sangha). Afflictions arise as obstacles, preventing one from seeing all the good and evil deeds of the past, present, and future.", "The afflictions that obstruct liberation, the afflictions that cause one to receive the noble rewards of humans and gods. The afflictions that produce the bliss of dhyana (meditative absorption) in the realms of form and formlessness. The afflictions that prevent one from freely using supernatural powers, flying and disappearing, and reaching the pure lands of the Buddhas in the ten directions to hear the Dharma. The afflictions that obstruct the learning of Anapanasati (Anapanasati, mindfulness of breathing), contemplation of impurity, contemplation of dependent origination, and other practices. The afflictions that obstruct the learning of the four stages of warmth, peak, forbearance, and supreme mundane qualities (Kshanti, Urdhan, Nidana, Laukikagra-dharma), and the seven auxiliaries to enlightenment. The afflictions that obstruct the learning of loving-kindness, compassion, joy, and equanimity (Metta, Karuna, Mudita, Upekkha), and the practices of hearing, thinking, and cultivating.", "The afflictions that obstruct the learning of emptiness, equality, and the Middle Way, and understanding the meaning of the three contemplations. The afflictions that obstruct the learning of the aids to enlightenment, such as the four foundations of mindfulness (Smrti-upasthana), right effort (Samyak-pradhana), the roots (Indriya), the powers (Bala), and the bases of supernatural power (Rddhi-pada). The afflictions that obstruct the learning of the manifestation of the Noble Eightfold Path (Aryastangika-marga). The afflictions that obstruct the non-manifestation of the seven factors of enlightenment (Sapta-bodhyanga). The afflictions that obstruct the learning of the eight liberations (Asta-vimoksa) and the nine successive stages of meditative absorption (Nava-anupurva-vihara-samapattayah). The afflictions that obstruct the learning of the ten wisdoms (Dasa-jnana) and the three samadhis (Tri-samadhi). The afflictions that obstruct the learning of the three kinds of knowledge (Tri-vidya), the six supernatural powers (Sad-abhijna), and the four kinds of unimpeded eloquence (Catur-pratisamvit). The afflictions that obstruct the learning of the six perfections (Sat-paramita) and the four immeasurables (Catur-apramana). The afflictions that obstruct the learning of the four means of attracting beings (Catur-samgraha-vastuni) and the vast transformation of beings. The afflictions that obstruct the learning of the Mahayana mind and the four great vows (Catur-pranidhana). The afflictions that obstruct the learning of the ten kinds of knowledge (Dasa-vidya) and the ten kinds of conduct (Dasa-carya). The afflictions that obstruct the learning of the clear understanding of the first ground (Prathama-bhumi), the second ground (Dvitiya-bhumi), the third ground (Tritiya-bhumi), and the fourth ground (Caturthi-bhumi). The afflictions that obstruct the learning of the various views of the fifth ground (Pancami-bhumi), the sixth ground (Sasthi-bhumi), and the seventh ground (Saptami-bhumi). The afflictions that obstruct the dual illumination of the eighth ground (Astami-bhumi), the ninth ground (Navami-bhumi), and the tenth ground (Dasami-bhumi), and so on, such obstacles. The afflictions that obstruct the learning of the millions of asamkhyas (Asamkhya) of practices of the Buddha-fruit (Buddha-phala). Such obstacles to practice are immeasurable and boundless. Disciple [name] today sincerely prays and, with shame and repentance, confesses to the Buddhas of the ten directions, the honored Dharma, and the noble Sangha, wishing that all may be extinguished. May this repentance eliminate the afflictions that obstruct all practices, as well as the merits arising from all afflictions. May I be reborn freely in every place, without being swayed by accumulated karmic actions. May I, with the power of wish-fulfilling supernatural abilities, reach the ten directions in an instant, purify the Buddha-lands, and transform sentient beings. May I have unimpeded understanding of the profound states of all dhyanas and all views. May my mind universally pervade all dharmas, delighting in speaking endlessly without attachment. May I attain freedom of mind." ] }

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得法自在方便自在。令此煩惱及無知結習畢竟永斷。不復相續。無漏聖道朗然如日。發願已歸命禮諸佛。

南無毗盧遮那佛　南無本師釋迦牟尼佛　南無阿彌陀佛　南無彌勒佛　南無龍種上尊王佛　南無龍自在王佛　南無寶勝佛　南無覺華定自在王佛　南無袈裟幢佛　南無師子吼佛　南無文殊師利菩薩　南無普賢菩薩　南無大勢至菩薩　南無地藏菩薩　南無大莊嚴菩薩　南無觀自在菩薩

禮諸佛已。次復懺悔。某甲等略懺煩惱障竟。今當次第懺悔業障。夫業者。能莊飾世趣在在處處不復思惟求離世解脫。所以六道果報種種不同形類各異。當知皆是業力所作。佛十力中業力甚深。凡夫之人多於此中好起疑惑。何以故爾。現見世間行善之人觸向轗軻。為惡之者是事諧偶。謂言天下善惡無分。如此計者皆是不能深達業理。何以故爾。經中說言。有三種業。何等為三。一者現報。二者生報。三者后報。現報業者。現在作惡現身受報。生報業者。此生作善作惡來生受報。后報業者。或是過去無量生中作善作。惡於此生中受。或在未來無量生中方受其報。若今行惡之人現在見好者。此是過去生報后報善業熟故。所以現在有此樂果。豈關現在作諸惡業而得好報。若今行善之人現在縈苦者。此是過去生報后報惡業熟。故現

【現代漢語翻譯】 現代漢語譯本 獲得佛法而能自在，運用方便法門也能自在，使這些煩惱以及無明的結使徹底永遠斷除，不再相續。無漏的聖道像太陽一樣明亮。發願完畢，歸命禮敬諸佛。

南無 毗盧遮那佛（Vairocana Buddha，光明遍照佛） 南無 本師 釋迦牟尼佛（Sakyamuni Buddha，佛教創始人） 南無 阿彌陀佛（Amitabha Buddha，西方極樂世界之佛） 南無 彌勒佛（Maitreya Buddha，未來佛） 南無 龍種上尊王佛 南無 龍自在王佛 南無 寶勝佛（Ratnasambhava Buddha，寶生佛） 南無 覺華定自在王佛 南無 袈裟幢佛 南無 師子吼佛 南無 文殊師利菩薩（Manjusri Bodhisattva，智慧的象徵） 南無 普賢菩薩（Samantabhadra Bodhisattva，大行愿的象徵） 南無 大勢至菩薩（Mahasthamaprapta Bodhisattva，光明智慧的象徵） 南無 地藏菩薩（Ksitigarbha Bodhisattva，地獄不空誓不成佛） 南無 大莊嚴菩薩 南無 觀自在菩薩（Avalokitesvara Bodhisattva，觀音菩薩）

禮敬諸佛之後，接著再次懺悔。我等略微懺悔了煩惱障。現在應當依次懺悔業障。所謂業，能夠莊嚴世間的趣向，使眾生在各個地方都不再思惟尋求脫離世間的解脫。因此，六道輪迴的果報種種不同，形體種類各異，應當知道這都是業力所造成的。佛的十力中，業力最為深奧。凡夫之人大多對此產生疑惑。為什麼會這樣呢？現在看到世間行善之人處處遭遇困境，作惡之人卻事事順利。就說天下善惡沒有分別。這樣認為的人都是不能深刻理解業的道理。為什麼會這樣呢？經中說，有三種業。哪三種呢？一是現報，二是生報，三是后報。現報業，現在作惡，現世就受報。生報業，此生作善作惡，來生受報。后報業，或者是在過去無量生中作善作惡，在此生中受報，或者在未來無量生中才受報。如果現在作惡的人，現在看到他很好，這是過去生報后報的善業成熟的緣故，所以現在有這樣的快樂果報，難道是因為現在作惡而得到好報嗎？如果現在行善的人，現在卻被困苦纏繞，這是過去生報后報的惡業成熟的緣故。

【English Translation】 English version Obtaining the Dharma and being free, also being free in using expedient means, causing these afflictions and the bonds of ignorance to be completely and eternally severed, no longer continuing. The stainless holy path is as bright as the sun. Having made the vows, I take refuge in and pay homage to all Buddhas.

Namo Vairocana Buddha (the Buddha of all-encompassing light) Namo Sakyamuni Buddha (the founder of Buddhism) Namo Amitabha Buddha (the Buddha of the Western Pure Land) Namo Maitreya Buddha (the future Buddha) Namo Dragon-Seed Superior King Buddha Namo Dragon自在王 Buddha Namo Ratnasambhava Buddha (the Buddha of precious birth) Namo覺華定自在王 Buddha Namo袈裟幢 Buddha Namo Lion's Roar Buddha Namo Manjusri Bodhisattva (the Bodhisattva of wisdom) Namo Samantabhadra Bodhisattva (the Bodhisattva of great vows) Namo Mahasthamaprapta Bodhisattva (the Bodhisattva of great power) Namo Ksitigarbha Bodhisattva (the Bodhisattva who vows not to become a Buddha until all hells are empty) Namo Great Adornment Bodhisattva Namo Avalokitesvara Bodhisattva (the Bodhisattva of compassion, also known as Guanyin)

After paying homage to all Buddhas, I then repent again. We have briefly repented of the obstacles of affliction. Now we should repent of the obstacles of karma in order. Karma is what adorns the realms of existence, causing beings to no longer contemplate seeking liberation from the world in every place. Therefore, the karmic retributions of the six realms are all different, and their forms and kinds are diverse. It should be known that all of this is created by the power of karma. Among the ten powers of the Buddha, the power of karma is the most profound. Ordinary people often have doubts about this. Why is this so? Now we see that people who do good in the world encounter difficulties everywhere, while those who do evil are successful in everything. They say that there is no distinction between good and evil in the world. Those who think this way are unable to deeply understand the principle of karma. Why is this so? The sutras say that there are three kinds of karma. What are the three? First, present retribution; second, birth retribution; and third, subsequent retribution. Present retribution karma is when one does evil now and receives retribution in this very life. Birth retribution karma is when one does good or evil in this life and receives retribution in the next life. Subsequent retribution karma is when one has done good or evil in countless past lives and receives retribution in this life, or receives retribution in countless future lives. If a person who does evil now sees that he is doing well, it is because the good karma of past birth retribution and subsequent retribution has ripened, so he now has this happy result. How can it be that he is getting good retribution because he is doing evil now? If a person who does good now is entangled in suffering, it is because the evil karma of past birth retribution and subsequent retribution has ripened.

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在善根力弱不能排遣。是故得此苦報。豈關現在作善而招惡報。何以知然。現見世間為善之者。人所讚歎人所尊重。故知未來必招樂果。過去既有如此惡業。所以諸佛菩薩教令親近善友。共行懺悔。善知識者于得道中則為全利。是故今日至誠歸依于佛。某甲等無始以來至於今日。積惡如恒沙造罪滿大地。捨身與受身。不覺亦不知。或作五逆深厚濁纏無間罪業。或造一闡提斷善根業。輕誣佛語謗方等業。破滅三寶毀正法業。不信罪福起十惡業。迷真反正癡惑之業。不孝二親反戾之業。輕慢師長無禮敬業。朋友不信無義之業。或作四重八重障聖道業。毀犯五戒破八齋業。五篇七聚多缺犯業。優婆塞戒輕重垢業。或菩薩戒不能清凈如說行業。前後方便污梵行業。月無六齋懈怠之業。年三長齋不常修業。三千威儀不如法業。八萬律儀微細罪業。不修身戒心慧之業。春秋八王造眾罪業。行十六種惡律儀業。于諸眾生無愍傷業。不矜不念無憐愍業。不拔不濟無救護業。心懷嫉妒無度彼業。于怨親境不平等業。耽荒五欲不厭離業。或因衣食園林池沼生蕩逸業。或以盛年放恣情慾造眾罪業。或作有漏善迴向三有障出世業。如是等罪無量無邊。今日發露向十方佛尊法聖眾。皆悉懺悔。愿某甲等承是懺悔。無明等罪。諸不善業愿皆消滅。所

生福善愿生生世世滅五逆罪。除闡提惑。如是輕重諸罪惡業從今已去。乃至道場誓不更犯。常習出世清凈善法。精持律行守護威儀。如渡海者愛惜浮囊。六度四等常標行首。戒定慧品轉得增明。速成如來三十二相八十種好。十力無畏大悲三念常樂妙智八自在我。歸依諸佛。愿垂護念。某甲等前已總相懺悔一切諸業。今當次第更復一一別相懺悔。若總若別若粗若細。若輕若重若說不說。品類相從愿皆消滅。別相懺者。先懺身三。次懺口四。其餘諸障次第稽顙。身三業者。第一殺害。如經所明。恕己可為喻。勿殺勿行杖。雖復禽獸之殊。保命畏死其事是一。若尋此眾生。無始以來或是我父母兄弟六親眷屬。以業因緣輪迴六道。出生入死改形易報不復相識。而今興害食啖其肉。傷慈之甚。是故佛言。設得餘食當如饑世。食子肉想。何況食啖此魚肉耶。又言。為利殺眾生以財網諸肉。二俱是惡業。死墮號叫獄。故知殺害及以食啖。罪深河海過重丘岳。然某甲等無始以來不遇善友皆為此業。是故經言。殺害之罪能令眾生墮于地獄餓鬼受苦。若在畜生則受虎豹豺狼鷹鷂等身。或受毒蛇蝮蝎等身。常懷噁心。或受獐鹿熊羆等身。常懷恐怖。若生人中得二種果報。一者多病。二者短命。殺害食啖既有如是無量種種諸惡果報。是故至誠求

【現代漢語翻譯】 現代漢語譯本：愿以此生福的善愿，生生世世消除五逆重罪，去除斷善根者的迷惑。像這樣輕重的所有罪惡之業，從今以後，直到證得菩提，誓不再犯。常常修習出世間的清凈善法，精進地持守戒律，守護威儀，如同渡海的人愛惜浮囊一樣。以六度（佈施、持戒、忍辱、精進、禪定、智慧）和四等心（慈、悲、喜、舍）作為修行的首要。使戒、定、慧的品行逐漸增進，迅速成就如來的三十二相和八十種好，十力、無畏、大悲和三種憶念，常樂我凈的微妙智慧，以及八自在。歸依諸佛，愿佛垂憐護念。我等之前已經總相懺悔了一切諸業，現在應當次第地再一一分別懺悔。無論是總的還是別的，無論是粗的還是細的，無論是輕的還是重的，無論是說過的還是沒說過的，各種品類相隨的罪業，愿都能消滅。分別懺悔時，先懺悔身的三業，其次懺悔口的四業，其餘各種業障次第地稽首懺悔。身三業中，第一是殺害。如經文所說：『以恕己之心為比喻，不要殺生，不要行杖。』雖然禽獸與人不同，但保全生命、畏懼死亡這件事是一樣的。如果追溯這些眾生，從無始以來，或許是我的父母兄弟、六親眷屬，因為業力的因緣，在六道中輪迴，出生入死，改變形貌，已經不認識了。而現在卻傷害他們，吃他們的肉，實在太傷慈悲之心了。所以佛說：『即使得到剩餘的食物，也應當像饑荒年代吃兒子肉一樣看待。』何況是吃這些魚肉呢？又說：『爲了利益而殺害眾生，用錢財來網羅各種肉類，這兩種都是惡業，死後會墮入號叫地獄。』由此可知，殺害以及吃肉的罪過，深如河海，重如山嶽。然而我等從無始以來，沒有遇到善友，一直造作這樣的惡業。所以經文說：『殺害的罪過，能使眾生墮入地獄、餓鬼受苦。如果在畜生道，則會受虎豹豺狼、鷹鷂等身，或者受毒蛇蝮蝎等身，常常懷有噁心。或者受獐鹿熊羆等身，常常懷有恐怖。如果生在人中，會得到兩種果報：一是多病，二是短命。』殺害和吃肉既然有如此無量種種的惡果報，所以至誠地求懺悔。

【English Translation】 English version: Wishing to use the merit of this blessed aspiration to eradicate the five heinous crimes and remove the delusion of icchantikas (those without the potential for enlightenment) in every lifetime. All such sins and evil deeds, whether light or heavy, from this day forward until enlightenment, I vow never to commit again. May I always practice pure and virtuous Dharmas that transcend the world, diligently uphold the precepts, and guard my conduct with care, like a person crossing the sea cherishing their floatation device. May I always prioritize the Six Perfections (Dāna (generosity), Śīla (ethics), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñā (wisdom)) and the Four Immeasurables (loving-kindness, compassion, joy, and equanimity) in my practice. May the qualities of morality, concentration, and wisdom be increasingly enhanced, and may I quickly attain the thirty-two marks and eighty minor marks of a Tathagata (Buddha), the ten powers, fearlessness, great compassion, the three mindfulnesses, the blissful wisdom of permanence, bliss, self, and purity, and the eight freedoms. I take refuge in all Buddhas, and I pray for their compassionate protection. We have already made a general confession of all our karmas. Now, we shall confess each and every one of them in detail, whether general or specific, coarse or subtle, light or heavy, spoken or unspoken, all categories of associated karmas, may they all be extinguished. In separate confession, first, I confess the three karmas of the body, then the four karmas of the mouth, and then I prostrate in repentance for all other obstacles in order. Among the three karmas of the body, the first is killing. As the sutra says, 'Take yourself as an example; do not kill, do not use the rod.' Although there is a difference between birds and beasts and humans, preserving life and fearing death are the same. If we trace back these beings, from beginningless time, they may have been our parents, siblings, or relatives, who, due to karmic causes, are reborn in the six realms, undergoing birth and death, changing forms, and no longer recognizing each other. Yet now, we harm them and eat their flesh, which is extremely uncompassionate. Therefore, the Buddha said, 'Even if you obtain leftover food, you should regard it as eating the flesh of your own child in a time of famine.' How much more so when eating the flesh of fish and meat? It is also said, 'Killing beings for profit, using wealth to ensnare various meats, both are evil deeds, and after death, one will fall into the screaming hell.' Therefore, know that the sin of killing and eating meat is as deep as the rivers and seas and as heavy as the mountains. However, from beginningless time, we have not encountered good friends and have been engaged in such actions. Therefore, the sutra says, 'The sin of killing can cause beings to fall into hell and suffer as hungry ghosts. If reborn as animals, they will be born as tigers, leopards, wolves, hawks, and falcons, or as poisonous snakes and scorpions, always harboring evil intentions. Or they will be born as deer, bears, and brown bears, always filled with fear. If born as humans, they will receive two kinds of retribution: one is frequent illness, and the other is a short life.' Since killing and eating meat have such immeasurable and various evil consequences, therefore, I sincerely seek repentance.

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哀懺悔。某甲等自從無始以來至於今日。有此心識常懷慘毒無慈愍心。或因貪起殺。因瞋因癡及以慢殺。或興惡方便誓殺愿殺。及以咒殺。或破決湖池。焚燒山野。畋獵漁捕。或因風放火。飛鷹放犬。惱害一切。如是等罪今悉懺悔。或以檻弶坑撥叉戟弓弩。彈射飛鳥走獸之類。或以罟網罾釣撩漉水性魚鱉黿鼉蝦蜆螺蚌濕居之屬。使水陸空行藏竄無地。或畜養雞豬牛羊犬豕鵝鴨之屬。自供庖廚。或貨他宰殺。使其哀聲未盡毛羽脫落鱗甲傷毀身首分離。骨肉消碎剝裂屠割炮燒煮炙楚毒酸切。橫加無辜。但使一時之快口得味甚寡。不過三寸舌根而已。然其罪報殃累永劫。如是等罪今日至誠皆悉懺悔。又復無始以來至於今日。或復興師相伐疆場交爭。兩陣相向更相殺害。或自殺教殺聞殺歡喜。或習屠儈賃為刑戮。烹宰他命行於不忍。或恣暴怒揮戈舞刃。或斬或刺。或推著坑塹。或以水沉溺。或塞穴壞巢。或土石磓磹。或以車馬雷轢踐踏一切眾生。如是等罪無量無邊。今日發露皆悉懺悔。又復無始以來至於今日。或墮胎破卵。毒藥蠱道傷殺眾生。墾土掘地種植田園養蠶煮繭。傷殺滋甚。或打撲蚊蚋掏嚙蚤虱。或燒除糞掃開決溝渠。枉害一切。或啖果實。或用穀米。或用菜茹。橫殺眾生。或然樵薪。或露燈燭燒諸蟲類。或取醬醋不

【現代漢語翻譯】 現代漢語譯本： 我等某甲從無始以來直到今日，心識中常懷有殘忍狠毒，沒有慈悲憐憫之心。或者因為貪慾而殺生，或者因為嗔恨、愚癡以及傲慢而殺生。或者想出惡毒的方法，發誓要殺，希望殺戮發生，甚至用咒語來殺害。 或者破壞決堤湖泊池塘，焚燒山林原野，進行田獵和捕魚。或者因為颳風而引發火災，放出獵鷹和獵犬，惱害一切眾生。像這樣的罪過，現在全部懺悔。 或者用籠子、陷阱、坑洞、撥叉、戟、弓弩等工具，彈射飛鳥和奔跑的野獸。或者用漁網、罾、釣鉤等工具，捕撈水中的魚、鱉、黿、鼉、蝦、蜆、螺、蚌等生活在潮濕環境中的生物，使它們在水陸空都無處藏身。 或者畜養雞、豬、牛、羊、狗、鵝、鴨等動物，爲了自己廚房的需要，或者賣給別人宰殺，使它們哀嚎的聲音還未停止，毛羽就已經脫落，鱗甲傷毀，身首分離，骨肉消碎，剝皮切割，炮烙燒煮，遭受各種殘酷的痛苦，橫加罪行於無辜的生命。僅僅是爲了滿足一時的口腹之慾，得到的味道非常短暫，不過是三寸舌根的感受而已。然而，這樣的罪報和災禍卻會延續到永劫。像這樣的罪過，今日至誠地全部懺悔。 又從無始以來直到今日，或者發動戰爭互相征伐，在疆場上交戰爭奪，兩軍對壘互相殺害。或者自己殺，教唆別人殺，聽到殺戮就歡喜。或者學習屠宰，受雇成為劊子手，宰殺其他生命，做出不忍的事情。或者放縱暴怒，揮舞刀戈，或斬或刺，或者把人推到坑裡，或者用水淹死，或者堵塞洞穴，破壞鳥巢，或者用土石砸擊，或者用車輛馬匹碾壓踐踏一切眾生。像這樣的罪過，無量無邊，今日全部發露懺悔。 又從無始以來直到今日，或者墮胎，破壞鳥卵，用毒藥、蠱術傷害殺害眾生。開墾土地，挖掘地面，種植田園，養蠶煮繭，傷害殺害的生命非常多。或者拍打蚊蚋，掏取叮咬的跳蚤和虱子，或者焚燒清除糞便垃圾，開挖決斷溝渠，枉自傷害一切眾生。或者吃水果，或者用穀米，或者用蔬菜，橫加殺害眾生。或者燃燒柴火，或者點燃燈燭，燒死各種蟲類。或者取用醬醋不...

【English Translation】 English version: I, so-and-so, repent for all the karmas accumulated since beginningless time until this very day. My mind has been filled with cruelty and devoid of compassion. Sometimes I have killed due to greed, anger, ignorance, or arrogance. I have devised evil schemes, vowed to kill, wished for killing, and even used curses to kill. I have destroyed lakes and ponds by breaking dams, burned mountains and fields, and engaged in hunting and fishing. I have caused fires by wind, released falcons and hounds, harming all beings. I now repent for all these sins. I have used cages, traps, pits, pitchforks, halberds, bows, and arrows to shoot flying birds and running animals. I have used nets, weirs, hooks, and scoops to catch aquatic creatures such as fish, turtles, soft-shelled turtles, alligators, shrimp, clams, snails, and mussels, leaving them nowhere to hide in water, on land, or in the air. I have raised chickens, pigs, cattle, sheep, dogs, geese, and ducks for my own kitchen or to sell to others for slaughter. Their cries of agony have not ceased before their feathers fall, their scales are damaged, their heads and bodies are separated, their bones and flesh are crushed, they are skinned, cut, roasted, boiled, and subjected to excruciating pain, all inflicted upon innocent lives. Merely for the sake of momentary gratification, the taste is fleeting, lasting only as long as it touches the three inches of the tongue. However, the karmic retribution and suffering will last for eons. I now sincerely repent for all these sins. Furthermore, from beginningless time until this very day, I have engaged in wars and conflicts, fighting on battlefields, with armies clashing and killing each other. I have killed myself, incited others to kill, and rejoiced in killing. I have learned butchery and hired myself out as an executioner, slaughtering other lives and acting without compassion. I have indulged in rage, wielding swords and spears, either slashing or stabbing, pushing people into pits, drowning them, blocking caves, destroying nests, crushing them with stones, or trampling all beings with carts and horses. These sins are countless and boundless, and I now reveal and repent for them all. Furthermore, from beginningless time until this very day, I have committed abortions, destroyed eggs, and used poisons and witchcraft to harm and kill beings. I have cultivated land, dug the earth, planted gardens, raised silkworms, and boiled cocoons, causing immense harm and killing. I have slapped mosquitoes, picked off biting fleas and lice, burned and cleared dung and garbage, and dug and diverted ditches, wrongly harming all beings. I have eaten fruits, used grains, and consumed vegetables, causing the death of beings. I have burned firewood and lit lamps and candles, burning various insects. I have taken soy sauce and vinegar without...

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先搖動。或瀉湯水澆殺蟲蟻。如是乃至行住坐臥四威儀中。恒常傷殺飛空著地微細眾生。凡夫識暗不覺不知。今日發露皆悉懺悔。又復無始以來至於今日。或以鞭杖枷鎖桁械壓拉拷掠打擲。手腳蹴踏拘縛籠系。斷絕水谷。如是種種諸惡方便苦惱眾生。今日至誠向十方佛尊法聖眾。皆悉懺悔。愿承是懺悔。殺害等罪。所生功德生生世世得金剛身。壽命無窮永離怨憎無殺害想。于諸眾生得一子地。若見危難急厄之者。不惜身命方便救脫。然後為說微妙正法。使諸眾生睹形見影皆蒙安樂。聞名聽聲恐怖悉除。我今稽顙歸依于佛。

南無毗盧遮那佛　南無本師釋迦牟尼佛　南無阿彌陀佛　南無彌勒佛　南無龍種上尊王佛　南無龍自在王佛　南無寶勝佛　南無覺華定自在王佛　南無袈裟幢佛　南無師子吼佛　南無文殊師利菩薩　南無普賢菩薩　南無大勢至菩薩　南無地藏菩薩　南無大莊嚴菩薩　南無觀自在菩薩

禮諸佛已。次復懺悔。某甲等次懺劫盜之業。經中說言。若物屬他。他所守護。於此物中一草一葉不與不取。何況竊盜。但自眾生唯見現在利。故以種種不道而取。致使未來受此殃累。是故經言。劫盜之罪能令眾生墮于地獄餓鬼受苦。若在畜生則受牛馬驢騾駱駝等形。以其所有身力血肉償他宿債。若生人中為

【現代漢語翻譯】 現代漢語譯本 先搖動（指可能傷害眾生的行為）。或者傾倒湯水澆殺蟲蟻。像這樣乃至在行走、站立、坐臥這四種威儀中，經常傷害殺害飛行在空中、落在地上的細微眾生。凡夫俗子因為認識昏暗，不覺察也不知道。今天全部發露出來，都懺悔。又從無始以來直到今天，或者用鞭杖、枷鎖、桁械（刑具）壓、拉、拷打、摔打，用手腳踢踩，拘禁捆綁，斷絕飲食。像這樣種種惡劣的手段苦惱眾生。今天至誠地向十方佛、尊法、聖眾，全部懺悔。愿憑藉這懺悔殺害等罪所產生的功德，生生世世得到金剛不壞之身，壽命無窮無盡，永遠遠離怨恨憎惡，沒有殺害眾生的念頭。對於一切眾生，生起如同對待自己孩子一樣的心。如果見到有處於危難緊急困厄之中的人，不吝惜自己的生命，想方設法救助他們脫離困境，然後為他們宣說微妙的正法，使一切眾生看到我的形體身影都能得到安樂，聽到我的名字聲音，恐怖都消除。我現在稽首叩拜，歸依于佛。

南無 毗盧遮那佛（Vairocana Buddha） 南無 本師 釋迦牟尼佛（Sakyamuni Buddha） 南無 阿彌陀佛（Amitabha Buddha） 南無 彌勒佛（Maitreya Buddha） 南無 龍種上尊王佛 南無 龍自在王佛 南無 寶勝佛（Ratnasambhava Buddha） 南無 覺華定自在王佛 南無 袈裟幢佛 南無 師子吼佛 南無 文殊師利菩薩（Manjusri Bodhisattva） 南無 普賢菩薩（Samantabhadra Bodhisattva） 南無 大勢至菩薩（Mahasthamaprapta Bodhisattva） 南無 地藏菩薩（Ksitigarbha Bodhisattva） 南無 大莊嚴菩薩 南無 觀自在菩薩（Avalokitesvara Bodhisattva）

禮拜諸佛完畢。接下來懺悔。我等懺悔劫盜的罪業。《經》中說：『如果某物屬於他人，被他人所守護，對於此物，即使是一草一葉，不給與就不能拿取，更何況是偷盜。』但是眾生只看到眼前的利益，所以用各種不正當的手段獲取，導致未來遭受這樣的災禍。所以經中說，劫盜的罪過能使眾生墮入地獄、餓鬼道受苦。如果轉生為畜生，則會變成牛、馬、驢、騾、駱駝等形，用自己的身力血肉償還前世的債務。如果轉生為人，會...

【English Translation】 English version First, shake (referring to actions that may harm sentient beings). Or pour hot water to kill insects and ants. Like this, even in the four dignities of walking, standing, sitting, and lying down, one constantly harms and kills subtle beings flying in the air and on the ground. Ordinary people, due to their darkened awareness, are not aware and do not know. Today, I reveal all of these and repent. Furthermore, from beginningless time until today, either with whips and staffs, yokes and chains, cangues and instruments of torture, pressing, pulling, flogging, striking, kicking with hands and feet, confining and binding, cutting off food and drink. In this way, all kinds of evil means cause suffering to sentient beings. Today, with utmost sincerity, I repent to the Buddhas of the ten directions, the honored Dharma, and the holy assembly. I vow that by virtue of the merit arising from this repentance of the sins of killing and harming, in life after life, I may obtain an indestructible Vajra body, infinite lifespan, forever be free from hatred and resentment, and have no thoughts of killing sentient beings. Towards all sentient beings, may I develop a mind like that of a parent towards their only child. If I see those in danger, urgent distress, I will not spare my life, but will skillfully rescue them from their plight, and then proclaim the subtle and correct Dharma for them, so that all sentient beings who see my form and shadow may obtain peace and happiness, and those who hear my name and voice may have all fear removed. I now bow my head and take refuge in the Buddha.

Namo Vairocana Buddha, Namo Sakyamuni Buddha, Namo Amitabha Buddha, Namo Maitreya Buddha, Namo Longzhongshangzunwang Buddha, Namo Longzizaiwang Buddha, Namo Ratnasambhava Buddha, Namo Juehuadingzizaiwang Buddha, Namo Jiashachuang Buddha, Namo Shizihou Buddha, Namo Manjusri Bodhisattva, Namo Samantabhadra Bodhisattva, Namo Mahasthamaprapta Bodhisattva, Namo Ksitigarbha Bodhisattva, Namo Dazhuangyan Bodhisattva, Namo Avalokitesvara Bodhisattva.

Having prostrated to all the Buddhas, I next repent. We repent of the karma of robbery. The Sutra says: 'If something belongs to another, and is protected by another, then with regard to this thing, even a single blade of grass or a single leaf, one must not take it without being given it, how much more so stealing.' But sentient beings only see the present benefit, so they use all kinds of improper means to obtain it, causing them to suffer such calamities in the future. Therefore, the Sutra says that the sin of robbery can cause sentient beings to fall into the hells and hungry ghost realms to suffer. If they are reborn as animals, they will take the form of cows, horses, donkeys, mules, camels, etc., using their physical strength, blood, and flesh to repay their debts from past lives. If they are reborn as humans, they will...

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他奴婢。衣不蔽形食不充口。貧寒困苦人理殆盡。劫盜既有如是苦報。是故今日至誠求哀懺悔。某甲等自從無始以來至於今日。或盜他財寶興刃強奪。或自奪身逼迫而取。或恃公威。或假勢力高桁大械。枉壓良善吞納奸貨。拷直為曲。為此因緣身罹憲網。或任邪治領他財物。侵公益私侵私益公。損彼利此損此利彼。割他自饒口與心吝。或竊沒租估。偷渡關津。私匿公課藏隱使役。如是等罪皆悉懺悔。又復無始以來至於今日。或是佛法僧物不與而取。或經像物。或治塔寺物。或供養常住僧物。或擬招提僧物。或盜取誤用恃勢不還。或自借。或貸人。或復換貸漏忘。或三寶物。混亂雜用。或以眾物穀米樵薪鹽豉醬醋菜茹果實錢帛竹木繒彩幡蓋香華油燭。隨情逐意。或自用。或與人。或摘佛華果用僧鬘物。因三寶財物私自利己。如是等罪無量無邊。今日慚愧皆悉懺悔。又復無始以來至於今日。或作周旋。朋友師僧同學父母兄弟六親眷屬共住同止。百一所須更相欺誷。或於鄉鄰比近。移籬拓墻侵他地宅。改標易相虜掠資財。包占田園因公托私。奪人邸店及以屯野。如是等罪今悉懺悔。又復無始以來。或攻城破邑燒村壞柵。偷賣良民誘他奴婢。或復枉壓無罪之人。使其形殂血刃身彼徒鎖。家緣破散骨肉生離。分張異域生死隔絕。

如是等罪無量無邊今悉懺悔。又復無始以來至於今日。或商估博貨邸店市易。輕秤小斗減割尺寸。盜竊分銖欺誷圭合。以粗易好以短換長。欺巧百端希望毫利。如是等罪今悉懺悔。又復無始以來至於今日。穿窬墻壁斷道抄掠。抵捍債息。負情違要面欺心取。或非道陵奪鬼神禽畜四生之物。或假託卜相取人財寶。如是乃至以利求利。惡求多求無厭無足。如是等罪無量無邊不可說盡。今日至禱向十方佛尊法聖眾皆悉懺悔。愿承是懺悔。劫盜等罪。所生功德生生世世得如意寶常雨七珍。上妙衣服百味甘饌種種湯藥。隨其所須應念即至。一切眾生無偷奪想。皆能少欲知足不耽不染。常樂惠施行給濟道。舍頭目髓腦如棄涕唾。迴向滿足檀波羅蜜。某甲等次復懺悔貪愛之罪。經中說言。但為欲故關在癡獄。沒生死河莫知能出。眾生為是五欲因緣。從昔以來流轉生死。一切眾生歷劫生中所積身骨。如王舍城毗富羅山。所飲母乳如四海水。身所出血復過於此。父母兄弟六親眷屬。命終哭泣所出目淚。如四海水。是故說言。有愛則生。愛盡則滅。故知生死貪愛為本。所以經言。淫慾之罪能令眾生墮于地獄餓鬼受苦。若在畜生則受鴿雀鴛鴦等身。若在人中妻不貞良。得不隨意眷屬。淫慾既有如此惡果。是故今日至誠求哀懺悔。某甲等從無始

以來至於今日。或偷人妻妾奪他婦女。侵陵貞潔污比丘尼。破他梵行逼迫不道。濁心邪視言語嘲調。或復恥他門戶污賢善名。或於男子五種人所起不凈行。如是等罪無量無邊。今日至誠皆悉懺悔。愿承是懺悔。淫慾等罪所生功德。生生世世自然化生不由胞胎。清凈皎潔相好光明。六情開朗聰利明達。了悟恩愛猶如桎梏。觀彼六塵如幻如化。於五欲境決定厭離。乃至夢中不起邪想。內外因緣永不能動。懺悔發願已歸命禮三寶。

前已懺悔身三業竟。今當次第懺悔口四惡業。經中說言。口業之罪能令眾生墮于地獄餓鬼受苦。若在畜生則受鵂鹠鴝鵅鳥形。聞其聲者無不憎惡。若生人中口氣常臭。有所言說人不信受。眷屬不和常好鬥諍。口業既有如此惡果。是故今日誌誠歸依三寶皆悉懺悔。某甲等自從無始以來至於今日。以惡口業於四生六道造種種罪。出言粗獷發語暴橫。不問尊卑親疏貴賤。稍不如意便懷瞋怒。罵詈毀辱猥褻穢惡無所不至。使彼銜恨終身不忘。連禍結仇無有窮已。又或怨黷天地訶責鬼神。貶斥聖賢誣污良善。如是惡口所起罪業無量無邊。今日至誠皆悉懺悔。又復無始以來至於今日。以妄語業作種種罪。意中希求名譽利養。匿情變詐昧心厚顏。指有言空。指空言有。見言不見。不見言見。聞言不聞。不聞

【現代漢語翻譯】 現代漢語譯本：從過去到現在，我可能偷盜他人妻妾，強佔他人婦女，侵犯貞潔，玷污比丘尼（佛教女尼），破壞他人清凈的修行，以不正當手段逼迫他人，心懷污濁邪念，用言語嘲諷戲弄他人，或者羞辱他人的家門，玷污賢良之人的名聲，或者對男子做出五種不清凈的行為。像這樣的罪過，無量無邊。今天我真心誠意地全部懺悔。愿憑藉這懺悔淫慾等罪所產生的功德，使我生生世世自然化生，而不是從母胎出生，擁有清凈皎潔的相貌和光明，六根（眼、耳、鼻、舌、身、意）開朗，聰慧敏銳，明白恩愛就像枷鎖一樣束縛人，看那六塵（色、聲、香、味、觸、法）如夢幻泡影。對於五欲（財、色、名、食、睡）的境界，我決心厭惡遠離，甚至在夢中也不起邪念。內外因緣永遠不能動搖我的心。懺悔發願完畢，我歸命禮敬三寶（佛、法、僧）。 前面已經懺悔了身三業（殺、盜、淫）的罪過，現在應當依次懺悔口四惡業（妄語、兩舌、惡口、綺語）。經書中說，口業的罪過能使眾生墮入地獄、餓鬼道受苦。如果轉生為畜生，就會變成貓頭鷹、鴝鵒等令人厭惡的鳥類。聽到它們叫聲的人沒有不厭惡的。如果轉生為人，口氣常常是臭的，說的話沒有人相信，眷屬不和睦，常常喜歡爭鬥。口業既然有如此惡果，所以今天我真心誠意地皈依三寶，全部懺悔。我某甲等，自從無始以來直到今天，以惡口業在四生六道（天、人、阿修羅、地獄、餓鬼、畜生）中造作種種罪過。說出的話粗魯野蠻，發出的言語暴躁兇狠，不分尊卑親疏貴賤，稍微不如意就心懷嗔怒，謾罵毀辱，猥褻污穢，無所不用其極，使他人懷恨在心，終身不忘，連累禍患，結下仇恨，沒有窮盡。又或者怨天尤人，責罵鬼神，貶低斥責聖賢，誣陷玷污善良的人。像這樣惡口所產生的罪業，無量無邊。今天我真心誠意地全部懺悔。又從無始以來直到今天，以妄語業造作種種罪過。心中希望得到名譽和利益，隱藏實情，改變事實，昧著良心，厚顏無恥，指有說無，指無說有，看見說沒看見，沒看見說看見，聽見說沒聽見，沒聽見

【English Translation】 English version: From the past until today, I may have stolen other's concubines, seized other's women, violated chastity, defiled Bhikkhunis (Buddhist nuns), broken others' pure conduct, coerced others through improper means, harbored impure and evil thoughts, ridiculed and teased others with words, or shamed others' families, tarnished the reputation of virtuous people, or committed impure acts with men of the five kinds. Such sins are immeasurable and boundless. Today, with utmost sincerity, I repent of them all. May I, through the merit arising from this repentance of sins such as lust, be naturally born in every lifetime, not from the womb, possessing pure and immaculate appearance and radiant light, with the six senses (eye, ear, nose, tongue, body, and mind) open and clear, intelligent and perceptive, understanding that love is like shackles, viewing the six dusts (form, sound, smell, taste, touch, and dharma) as illusory and transformative. Towards the realm of the five desires (wealth, sex, fame, food, and sleep), I am determined to detest and stay away, not even allowing evil thoughts to arise in dreams. May external and internal conditions never be able to move my heart. Having completed repentance and vows, I take refuge in the Three Jewels (Buddha, Dharma, Sangha). Having already repented of the sins of the three karmas of the body (killing, stealing, and sexual misconduct), now I shall successively repent of the four evil karmas of the mouth (false speech, divisive speech, harsh speech, and idle chatter). The scriptures say that the sins of the mouth can cause sentient beings to fall into hell and the realm of hungry ghosts to suffer. If reborn as animals, they will take the form of owls, starlings, and other detestable birds. Those who hear their cries cannot help but detest them. If reborn as humans, their breath is often foul, and their words are not believed, their families are not harmonious, and they often like to quarrel. Since the karma of the mouth has such evil consequences, today I sincerely take refuge in the Three Jewels and repent of them all. I, so-and-so, from beginningless time until today, have committed various sins in the four births and six realms (devas, humans, asuras, hell beings, hungry ghosts, and animals) with evil speech. My words are crude and barbaric, my language is violent and fierce, without regard for rank, kinship, nobility, or lowliness. If things are slightly not to my liking, I harbor anger, cursing and insulting, obscene and filthy, stopping at nothing, causing others to hold grudges in their hearts, never forgetting them for life, involving misfortune, and forming endless hatred. Or I may blame heaven and earth, scold ghosts and spirits, demean and rebuke sages, and falsely accuse and defile good people. Such sins arising from evil speech are immeasurable and boundless. Today, with utmost sincerity, I repent of them all. Furthermore, from beginningless time until today, I have committed various sins with the karma of false speech. In my heart, I seek fame and gain, concealing the truth, changing the facts, acting against my conscience, and being shameless, calling existence non-existence, calling non-existence existence, saying I saw when I did not see, saying I did not see when I saw, saying I heard when I did not hear, saying I did not hear

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言聞。知言不知。不知言知。作言不作。不作言作。欺誷賢聖誑惑世人。至於父子君臣親戚朋舊。有所談說未嘗誠實。致使他人誤加聽信。亡家敗國咸此由之。或假妖幻每自稱讚。謂得四禪四無色定。安那般那十六行觀。得須陀洹至阿羅漢。得辟支佛不退菩薩。天來龍來鬼來神來。旋風土鬼皆至我所。顯異惑眾求其恭敬四事供養。如是妄語所起罪業無量無邊。今日至誠皆悉懺悔。又復無始以來至於今日。以綺語業作種種罪。言辭華靡翰墨艷麗。文過飾非巧作歌曲。形容妖冶模寫淫態。使中下之流動心失性。耽荒酒色不能自返。或恣任私仇忘其公議。使彼忠臣孝子志士仁人。強作篇章文致其惡。後世披覽遂以為然。令其抱恨重泉無所明白。如是綺語所起罪業無量無邊。今日至誠皆悉懺悔。又復無始以來至於今日。以兩舌業作種種罪。面譽背譭巧語百端。向彼說此。向此說彼。唯知利己不顧害他。讒間君臣誣毀良善。使君臣猜忌父子不和。夫妻生離親戚疏曠。師資恩喪朋友道絕。至於交扇二國渝盟失歡。結怨連兵傷殺百姓。如是兩舌所起罪業無量無邊。今日至誠向十方佛尊法聖眾。發露求哀皆悉懺悔。愿某甲等承是懺悔。口四惡業所生功德。生生世世具八音聲得四辯才。常說和合利益之語。其聲清雅一切樂聞。善解眾生方

【現代漢語翻譯】 現代漢語譯本：言語聽聞，知道言語卻不瞭解其中真意（知言不知），不瞭解言語卻自以為知道（不知言知），應該做的正經言語不做，不應該說的虛妄之言卻說（作言不作，不作言作），欺騙賢人聖者，用虛假之言迷惑世人。以至於父子、君臣、親戚、朋友之間，談論事情時從不誠實，導致他人錯誤地聽信，導致家破國亡，都是由此造成的。或者假借妖術幻術，常常自我吹噓，說自己得到了四禪（catuttha jhāna，四種禪定境界）和四無色定（arūpa jhāna，四種無色界定）。得到了安那般那（ānāpānasati，入出息念）十六行觀（solasa anupassanā，十六種觀呼吸的方法），得到了須陀洹（sotāpanna，入流果）乃至阿羅漢（arahant，無學果），得到了辟支佛（paccekabuddha，緣覺）和不退轉菩薩（avinivartanīya bodhisattva，不會退轉的菩薩）。天來、龍來、鬼來、神來，旋風、土鬼都來到我的住所。顯現奇異之象迷惑大眾，以求得大眾的恭敬和四事供養（cattāro paccayā，衣服、飲食、臥具、醫藥）。像這樣妄語所產生的罪業，無量無邊。今天至誠懇切地全部懺悔。 又從無始以來直到今天，以綺語（musāvāda，花言巧語）之業造作種種罪過。言辭華麗，文筆艷麗，掩飾過錯，巧作歌曲，形容妖冶，描摹淫態，使中下之人動心失性，沉迷於酒色之中不能自拔。或者放縱私仇，忘記公義，讓那些忠臣孝子、志士仁人，被迫創作文章來羅織他們的罪惡。後世之人閱讀這些文章，就信以為真，讓他們抱恨於九泉之下，無法申辯。像這樣綺語所產生的罪業，無量無邊。今天至誠懇切地全部懺悔。 又從無始以來直到今天，以兩舌（pisuṇā vācā，挑撥離間的言語）之業造作種種罪過。當面讚譽，背後詆譭，用各種巧妙的言語，向那方說這方的是非，向這方說那方的是非，只知道利己，不顧及傷害他人。讒言離間君臣，誣陷誹謗善良之人，使君臣之間互相猜忌，父子之間不和睦，夫妻之間生離，親戚之間疏遠，師生之間的恩情喪失，朋友之間的道義斷絕。甚至於挑撥兩個國家的關係，使他們背棄盟約，失去歡好，結下怨恨，連年征戰，傷害殺戮百姓。像這樣兩舌所產生的罪業，無量無邊。今天至誠懇切地向十方佛（dasa-disā buddha，十方諸佛）、尊法（dhamma，佛法）、聖眾（ariya-saṅgha，聖僧）發露罪過，懇求哀憫，全部懺悔。愿我等憑藉這懺悔口四惡業（cattāri vacī-duccaritāni，妄語、兩舌、惡口、綺語）所產生的功德，生生世世具備八種音聲（attha vācā，八種梵音），得到四種辯才（catasso paṭisambhidā，義辯、法辯、辭辯、樂說辯），常說和合利益之語，聲音清雅，一切眾生都樂於聽聞，善於瞭解眾生的方

【English Translation】 English version: Words are heard. Knowing the words, one does not understand the meaning (knowing the words, not knowing). Not knowing the words, one claims to know (not knowing the words, knowing). Doing what should not be done with words, and not doing what should be done (doing words, not doing; not doing words, doing). Deceiving the wise and the holy, deluding the people of the world. Even between father and son, ruler and subject, relatives and friends, there is never honesty in their conversations, leading others to mistakenly believe, causing families to be ruined and countries to be destroyed, all from this. Or, feigning demonic illusions, they constantly praise themselves, claiming to have attained the Four Dhyanas (catuttha jhāna, the four meditative states) and the Four Formless Attainments (arūpa jhāna, the four formless realms). They claim to have attained the Sixteen Aspects of Mindfulness of Breathing (ānāpānasati solasa anupassanā, sixteen aspects of observing breath), attained Stream-enterer (sotāpanna, the first stage of enlightenment) to Arhat (arahant, the fully enlightened being), attained Pratyekabuddha (paccekabuddha, a solitary enlightened being) and Non-retreating Bodhisattva (avinivartanīya bodhisattva, a bodhisattva who will not regress). Gods come, dragons come, ghosts come, spirits come, whirlwinds and earth spirits all come to my place. Displaying strange phenomena to delude the masses, seeking their reverence and the Four Requisites (cattāro paccayā, robes, food, lodging, and medicine). Such false speech creates immeasurable and boundless karmic offenses. Today, with utmost sincerity, I repent of them all. Furthermore, from beginningless time until today, I have committed various sins through the karma of frivolous speech (musāvāda, idle chatter). Words are flowery and writing is ornate. Covering up faults, skillfully composing songs, describing seductive appearances, depicting lewd states, causing those of middling and lower capacity to be moved in heart and lose their nature, indulging in wine and sex, unable to turn back. Or, indulging in private grudges, forgetting public justice, forcing loyal ministers, filial sons, patriots, and benevolent people to compose chapters to fabricate their evils. Later generations read these chapters and believe them to be true, causing them to hold resentment in the depths of the earth, unable to clarify themselves. Such frivolous speech creates immeasurable and boundless karmic offenses. Today, with utmost sincerity, I repent of them all. Furthermore, from beginningless time until today, I have committed various sins through the karma of divisive speech (pisuṇā vācā, malicious speech). Praising to the face and slandering behind the back, using clever words in a hundred ways, speaking of this to that side, speaking of that to this side, only knowing to benefit oneself, not caring about harming others. Slandering and alienating rulers and ministers, falsely accusing and defaming the good, causing suspicion between rulers and ministers, discord between father and son, separation between husband and wife, estrangement between relatives, loss of kindness between teacher and student, severance of the path between friends. Even inciting two countries to break their alliance, lose their harmony, form grudges, engage in continuous warfare, harming and killing the people. Such divisive speech creates immeasurable and boundless karmic offenses. Today, with utmost sincerity, I confess and seek mercy from the Buddhas of the ten directions (dasa-disā buddha, Buddhas of the ten directions), the Honored Dharma (dhamma, the teachings of the Buddha), and the Holy Assembly (ariya-saṅgha, the community of noble ones). May I, and others, by virtue of the merit arising from this repentance of the four evil karmas of speech (cattāri vacī-duccaritāni, lying, divisive speech, harsh speech, and idle chatter), in life after life, possess the eight kinds of voice (attha vācā, eight qualities of voice), attain the four kinds of eloquence (catasso paṭisambhidā, eloquence in meaning, eloquence in dharma, eloquence in expression, and eloquence in delight), constantly speak words of harmony and benefit, with a voice that is clear and elegant, pleasing to all who hear, and be skilled in understanding the beings'

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俗言語。若有所說應時應根。令彼聽者即得解悟。超凡入聖開發慧眼。懺悔發願已。歸命禮三寶。

前已懺悔身三口四業竟。今當次第懺悔六根所作罪障。某甲等無始以來至於今日。或眼為色惑愛染玄黃紅綠朱紫珍玩寶飾。或取男女長短黑白之相姿態妖艷起非法想。或耳貪好聲。宮商絃管妓樂歌唱。或取男女音聲語言啼笑之相起非法想。或鼻藉名香沉檀龍麝鬱金蘇合起非法想。或舌貪好味鮮美甘肥眾生血肉資養四大。更增苦本起非法想。或身樂華綺綿繡繒縠一切細滑七珍麗服起非法想。或意多亂想觸向乖法。由此六根所造罪業無量無邊。今日至禱向十方佛尊法聖眾皆悉懺悔。愿以懺悔眼根功德。愿令此眼徹見十方諸佛菩薩清凈法身不以二相。愿以懺悔耳根功德。愿令此耳常聞十方諸佛賢聖所說正法如教奉行。愿以懺悔鼻根功德。愿令此鼻常聞香積入法位香。舍離生死不凈臭穢愿以懺悔舌根功德。愿令此舌常餐法喜禪悅之食。不貪眾生血肉之味。愿以懺悔身根功德。愿令此身披如來衣著忍辱鎧。臥無畏床坐法空座。愿以懺悔意根功德。愿令此意成就十力洞達五明深觀二諦空平等理。從方便慧入法流水。唸唸增明顯發如來大無生忍。發願已歸命禮三寶。

慈悲水懺法卷中 大正藏第 45 冊 No. 19

【現代漢語翻譯】 現代漢語譯本：

用通俗易懂的語言，如果所說的話語應時應機，能讓聽者立刻理解領悟，超越凡俗進入聖境，開啟智慧之眼。懺悔和發願完畢后，歸命禮敬三寶（佛、法、僧）。

之前已經懺悔了身三（殺、盜、淫）口四（妄語、綺語、惡口、兩舌）的罪業。現在應當依次懺悔六根（眼、耳、鼻、舌、身、意）所造作的罪障。我某甲等從無始以來直到今天，或者眼睛被各種色彩迷惑，貪愛玄色、黃色、紅色、綠色、硃色、紫色，以及珍貴的玩物和寶飾。或者貪戀男女美貌，對他們的身材高矮、面板黑白、姿態妖艷而產生非法的想法。或者耳朵貪圖美好的聲音，如宮廷音樂、商調音樂、絃樂管樂、歌舞伎樂。或者對男女的聲音、言語、啼哭、歡笑而產生非法的想法。或者鼻子依賴名貴的香料，如沉香、檀香、龍麝香、鬱金香、蘇合香，而產生非法的想法。或者舌頭貪圖美味，貪戀新鮮美味甘甜肥膩的眾生血肉，用來滋養四大（地、水、火、風），反而增加了痛苦的根源，產生非法的想法。或者身體貪圖華麗的絲綢、刺繡、棉織品、細絹等一切細緻光滑的七寶裝飾的漂亮衣服，而產生非法的想法。或者意念中多有雜亂的想法，接觸到的都是不符合佛法的。由於這六根所造作的罪業無量無邊。今天至誠祈禱，向十方諸佛、尊法、聖眾，全部懺悔。愿以懺悔眼根的功德，愿使這雙眼睛能夠徹底看清十方諸佛菩薩清凈的法身，不以二相（有和無）看待。愿以懺悔耳根的功德，愿使這雙耳朵能夠經常聽聞十方諸佛賢聖所說的正法，並且如教奉行。愿以懺悔鼻根的功德，愿使這個鼻子能夠經常聞到香積佛國的入法位香，舍離生死輪迴的不凈臭穢。愿以懺悔舌根的功德，愿使這條舌頭能夠經常品嚐充滿法喜的禪悅之食，不貪圖眾生的血肉之味。愿以懺悔身根的功德，愿使這個身體能夠披上如來的袈裟，穿上忍辱的鎧甲，臥在無畏的床上，坐在法空的座位上。愿以懺悔意根的功德，愿使這個意念能夠成就十力（如來十力），通達五明（聲明、工巧明、醫方明、因明、內明），深刻觀察二諦（世俗諦和勝義諦）的空性平等之理，從方便智慧進入法性之流，唸唸增長，明顯地啓發如來大無生忍（對一切法不生不滅的深刻體悟）。發願完畢后，歸命禮敬三寶。

《慈悲水懺法》卷中 《大正藏》第45冊 No. 19

【English Translation】 English version:

In common parlance, if what is said is timely and appropriate, it enables the listeners to immediately understand and awaken, transcending the mundane and entering the sacred, opening the eye of wisdom. After repenting and making vows, take refuge in the Triple Gem (Buddha, Dharma, Sangha).

Having already repented of the three karmas of body (killing, stealing, and sexual misconduct) and the four karmas of speech (false speech, frivolous speech, harsh speech, and divisive speech), now we shall successively repent of the sinful obstacles created by the six senses (eye, ear, nose, tongue, body, and mind). I, so-and-so, from beginningless time until today, have been deluded by colors with my eyes, loving and attached to black, yellow, red, green, scarlet, and purple, as well as precious toys and ornaments. Or I have been attached to the beauty of men and women, generating unlawful thoughts about their height, complexion, and seductive appearances. Or my ears have been greedy for pleasant sounds, such as court music, shang melodies, string and wind instruments, and singing and dancing. Or I have generated unlawful thoughts about the sounds, speech, cries, and laughter of men and women. Or my nose has relied on famous fragrances such as agarwood, sandalwood, musk, saffron, and storax, generating unlawful thoughts. Or my tongue has been greedy for delicious flavors, craving the fresh, sweet, and fatty flesh of sentient beings to nourish the four elements (earth, water, fire, and wind), further increasing the root of suffering and generating unlawful thoughts. Or my body has delighted in luxurious silks, embroideries, cotton fabrics, and fine silk, all kinds of delicate and smooth, bejeweled and beautiful clothes, generating unlawful thoughts. Or my mind has been filled with confused thoughts, touching upon things contrary to the Dharma. Due to the boundless and limitless sinful karma created by these six senses, today I sincerely pray and repent to all the Buddhas, honored Dharma, and noble Sangha of the ten directions. May the merit of repenting of the eye sense enable these eyes to thoroughly see the pure Dharma body of all the Buddhas and Bodhisattvas of the ten directions, without perceiving duality (existence and non-existence). May the merit of repenting of the ear sense enable these ears to constantly hear the correct Dharma spoken by all the Buddhas and sages of the ten directions, and to practice it as taught. May the merit of repenting of the nose sense enable this nose to constantly smell the fragrance of entering the Dharma position in the Land of Fragrance Accumulation, abandoning the impure and foul odors of birth and death. May the merit of repenting of the tongue sense enable this tongue to constantly partake of the food of Dharma joy and meditative bliss, not craving the taste of the flesh of sentient beings. May the merit of repenting of the body sense enable this body to wear the robe of the Tathagata, don the armor of patience, lie on the bed of fearlessness, and sit on the seat of Dharma emptiness. May the merit of repenting of the mind sense enable this mind to achieve the Ten Powers (the ten powers of a Buddha), penetrate the Five Sciences (grammar, crafts, medicine, logic, and inner knowledge), deeply contemplate the emptiness and equality of the Two Truths (conventional truth and ultimate truth), enter the stream of Dharma nature from skillful means and wisdom, increasing moment by moment, clearly revealing the great non-origination forbearance of the Tathagata (a profound realization that all dharmas neither arise nor cease). After making vows, take refuge in the Triple Gem.

Compassionate Samadhi Water Repentance, Scroll Middle T45, no. 19

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10 慈悲水懺法

慈悲水懺法卷下

一切諸佛愍念眾生為說水懺道場總法今當歸命一切諸佛。

南無毗盧遮那佛　南無本師釋迦牟尼佛　南無阿彌陀佛　南無彌勒佛　南無龍種上尊王佛　南無龍自在王佛　南無寶勝佛　南無覺華定自在王佛　南無袈裟幢佛　南無師子吼佛　南無文殊師利菩薩　南無普賢菩薩　南無大勢至菩薩　南無地藏菩薩　南無大莊嚴菩薩　南無觀自在菩薩

禮諸佛已。次復懺悔。已懺身三口四竟。次復懺悔佛法僧間一切諸障。經中佛說。人身難得佛法難聞。眾僧難值信心難生。六根難具善友難得。而今相與宿植善根得此人身六根完具。又值善友得聞正法。于其中間復各不能盡心精勤。恐于未來長溺萬苦無有出期。是故今日至誠求哀懺悔。某甲等自從無始以來至於今日。常以無明覆心。煩惱障意見佛形像不能盡心恭敬。輕蔑眾僧殘害善友。破塔毀寺焚燒經像。出佛身血。或自處華堂。安置尊像卑猥之處。使煙薰日曝風吹雨露塵土污坌雀鼠毀壞。共住同宿曾無禮敬。或裸露像前初不嚴飾。遮掩燈燭關閉殿宇。障佛光明如是等罪今日至誠皆悉懺悔。又復無始以來至於今日。或於法間以不凈手把捉經卷。或臨經書非法俗語。或安置床頭坐起不敬。或關閉箱篋蟲蠹朽爛。或首軸

【現代漢語翻譯】 現代漢語譯本

10 慈悲水懺法

慈悲水懺法卷下

一切諸佛憐憫眾生，為他們宣說水懺道場的總法，現在應當歸命於一切諸佛。

南無 毗盧遮那佛（Vairocana Buddha） 南無 本師 釋迦牟尼佛（Sakyamuni Buddha） 南無 阿彌陀佛（Amitabha Buddha） 南無 彌勒佛（Maitreya Buddha） 南無 龍種上尊王佛 南無 龍自在王佛 南無 寶勝佛 南無 覺華定自在王佛 南無 袈裟幢佛 南無 師子吼佛 南無 文殊師利菩薩（Manjusri Bodhisattva） 南無 普賢菩薩（Samantabhadra Bodhisattva） 南無 大勢至菩薩（Mahasthamaprapta Bodhisattva） 南無 地藏菩薩（Ksitigarbha Bodhisattva） 南無 大莊嚴菩薩 南無 觀自在菩薩（Avalokitesvara Bodhisattva）

禮拜諸佛之後，再次懺悔。已經懺悔了身三、口四之後，再次懺悔佛、法、僧之間的一切障礙。經書中佛說，人身難得，佛法難聞，眾僧難值，信心難生，六根難具，善友難得。而今我們相互之間，宿世種植善根，得到這人身，六根完具。又遇到善友，得聞正法。于這其中，又各自不能盡心精勤。恐怕在未來長久沉溺於萬般痛苦，沒有脫離的期限。所以今日至誠求哀懺悔。弟子某甲等，自從無始以來直到今日，常常被無明覆蓋內心，被煩惱障礙，見到佛的形像不能盡心恭敬，輕蔑眾僧，殘害善友，破壞佛塔，毀壞寺廟，焚燒經書佛像，出佛身血。或者自己居住在華麗的殿堂，卻把尊貴的佛像安放在卑賤污穢的地方，使佛像被煙燻日曬，風吹雨淋，塵土污染，雀鼠毀壞，（我們）共同居住同睡，卻從未有禮敬之心。或者在佛像前，從不嚴加裝飾，遮掩燈燭，關閉殿宇，遮蔽佛的光明。像這樣的罪過，今日至誠地全部懺悔。又從無始以來直到今日，或者在佛法方面，用不乾淨的手拿取經卷，或者對著經書說不合佛法的世俗語言，或者把經書安放在床頭，坐起不敬，或者關閉在箱子里，被蟲蛀朽爛，或者書的首尾卷軸

【English Translation】 English version

1. The Compassionate Water Repentance Dharma

The Lower Volume of the Compassionate Water Repentance Dharma

All Buddhas, in their compassion for sentient beings, expound the general Dharma of the Water Repentance ceremony. Now, we shall take refuge in all Buddhas.

Namo Vairocana Buddha (毗盧遮那佛) Namo Sakyamuni Buddha (本師釋迦牟尼佛) Namo Amitabha Buddha (阿彌陀佛) Namo Maitreya Buddha (彌勒佛) Namo Longzhong Supreme King Buddha (龍種上尊王佛) Namo Dragon自在王佛 Namo Ratnasambhava Buddha (寶勝佛) Namo覺華定自在王佛 Namo Kasaya Banner Buddha (袈裟幢佛) Namo Lion's Roar Buddha (師子吼佛) Namo Manjusri Bodhisattva (文殊師利菩薩) Namo Samantabhadra Bodhisattva (普賢菩薩) Namo Mahasthamaprapta Bodhisattva (大勢至菩薩) Namo Ksitigarbha Bodhisattva (地藏菩薩) Namo Great Adornment Bodhisattva (大莊嚴菩薩) Namo Avalokitesvara Bodhisattva (觀自在菩薩)

After prostrating to all Buddhas, we further repent. Having repented of the three karmas of body and four of speech, we further repent of all obstacles between the Buddha, the Dharma, and the Sangha. In the sutras, the Buddha said: 'It is difficult to obtain a human body, difficult to hear the Buddha's teachings, difficult to encounter the Sangha, difficult to generate faith, difficult to have the six faculties complete, and difficult to find good friends.' Now, we, together, have planted good roots in past lives, obtained this human body, and have complete six faculties. Moreover, we have encountered good friends and heard the true Dharma. Yet, within this, we have each failed to exert our minds fully and diligently. Fearing that in the future we will be drowned in myriad sufferings without any hope of escape, therefore, today, with utmost sincerity, we seek repentance. Disciples, such as so-and-so, from beginningless time until today, have constantly had our minds covered by ignorance, obstructed by afflictions and wrong views. Seeing the images of the Buddhas, we fail to offer our utmost respect. We slight the Sangha, harm good friends, destroy pagodas, ruin temples, burn sutras and Buddha images, and draw blood from the Buddha's body. Or we ourselves dwell in magnificent halls, while placing the honored images in lowly and defiled places, allowing them to be smoked, sun-baked, wind-blown, rained upon, dirtied by dust, and damaged by sparrows and mice. We live together and sleep together, yet have never had any reverence. Or before the Buddha images, we never adorn them properly, obscure the lamps and candles, close the halls, and obstruct the Buddha's light. Such offenses as these, today, with utmost sincerity, we all repent. Furthermore, from beginningless time until today, in regard to the Dharma, we take hold of sutra scrolls with unclean hands, or speak secular words that are not in accordance with the Dharma while facing the sutras, or place the sutras on the head of the bed, or are disrespectful when sitting or rising, or close them in boxes where they are moth-eaten and decayed, or the head and tail scrolls

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脫落部帙失次。或挽脫漏誤紙墨破裂自不修習不肯流傳。如是等罪今日誌誠皆悉懺悔。或眠地聽經仰臥讀誦。高聲語笑亂他聽法。或邪解佛語僻說聖意。非法說法。法說非法。非犯說犯。犯說非犯。輕罪說重。重罪說輕。或抄前著后。抄后著前。前後著中。中著前後。綺飾文詞安置己典。或為利養名譽恭敬。為人說法無道德心。求法師過而為論義非理彈擊。不為長解求出世法。或輕慢佛語尊重邪教。毀呰大乘讚聲聞道。如是等罪無量無邊皆悉懺悔。又復無始以來至於今日。或於僧間有障殺阿羅漢破和合僧。害發無上菩提心人。斷滅佛種使聖道不行。或剝脫道人鞭拷沙門。楚撻驅使苦言加謗。或破凈戒及破威儀。或勸他人舍於八正受行五法。或假託形儀窺竊常住。如是等罪今悉懺悔。或裸露身形輕衣傏𠊲。在經像前不凈腳履踏上殿塔。或著屧屐入僧伽藍。涕唾堂房污佛僧地。乘車策馬排揬寺舍。凡如是等於三寶間所起罪障無量無邊。今日至禱向十方佛尊法聖眾。皆悉懺悔。愿承是懺悔佛法僧間所有罪障。生生世世常值三寶。尊仰恭敬無有厭倦。天繒妙彩眾寶纓絡百千伎樂。珍異名香華果鮮明。盡世所有常以供養。若有成佛先往勸請開甘露門。若入涅槃愿我常得獻最後供。于眾僧中修六和敬。得自在力興隆三寶。上弘佛道

。下化眾生。如上所說。於三寶間輕重諸罪皆已懺悔。其餘諸惡。今當次第更復懺悔。經中佛說有二種健兒。一者自不作罪。二者作已能悔。又云。有二種白法。能為眾生滅除眾障。一者慚自不作惡。二者愧不令他作。有慚愧者可名為人。若不慚愧與諸禽獸不相異也。是故今日至誠歸依于佛。如法懺悔。某甲等自從無始以來至於今日。或信邪倒見殺害眾生。解奏魑魅魍魎鬼神。欲希延年終不能得。或妄言見鬼假稱神語。如是等罪皆悉懺悔。又復無始以來至於今日。或行動傲誕自高自大。或恃種姓輕慢一切。以貴輕賤用強陵弱。或飲酒斗亂不避親疏。惛醉終日不識尊卑。如是等罪今悉懺悔。或嗜飲食無有期度。或食生鲙。或啖五辛。薰穢經像排揬凈眾。縱心恣意不知限極。疏遠善人狎近惡友。如是等罪今悉懺悔。或貢高矯假偃蹇自用。跋扈抵揬不識人情。自是他非希望僥倖。如是等罪今悉懺悔。或臨財無讓不廉不恥。屠肉沽酒欺誑自活。或出入息利計時賣日。聚積慳克貪求無厭。受人供養不慚不愧。或無戒德空納信施。如是等罪今悉懺悔。或捶打奴婢驅使僮僕。不問飢渴。不問寒暑。或伐撤橋樑杜絕行路。如是等罪今悉懺悔。或放逸自恣。無記散亂摴蒲圍棋。群會屯聚飲食酒肉。更相擾餞。無趣談話論說天下。從年竟歲

空喪天日。初中后夜禪誦不修。懈怠懶惰尸臥終日。於六念處心不經理。見他勝事便生嫉妒。心懷慘毒備起煩惱。致使諸惡猛風吹罪。薪火常以熾然無有休息。三業微善一切俱焚。善法既盡為一闡提。墮大地獄無有出期。是故今日至禱稽顙。向十方三寶皆悉懺悔。上來所有一切眾罪。若輕若重若粗若細。若自作若教他作。若隨喜作若以勢力逼迫令作。如是乃至讚歎行惡法者。今日誌誠皆悉懺悔。愿承是懺悔一切諸惡。所生功德生生世世慈和忠孝謙卑忍辱。知廉識恥先意問訊。循良正謹清潔義讓。遠離惡友常遇善緣。收攝六情守護三業。捍勞忍苦心不退沒。立菩提志不負眾生。發願已歸命禮諸佛。

南無毗盧遮那佛　南無本師釋迦牟尼佛　南無阿彌陀佛　南無彌勒佛　南無龍種上尊王佛　南無龍自在王佛　南無寶勝佛　南無覺華定自在王佛　南無袈裟幢佛　南無師子吼佛　南無文殊師利菩薩　南無普賢菩薩　南無大勢至菩薩　南無地藏菩薩　南無大莊嚴菩薩　南無觀自在菩薩

禮諸佛已。次復懺悔。向來已懺悔煩惱障。已懺悔業障。所餘報障今當次第披陳懺悔。經中說言。業報至時非空非海中。非入山石間。無有地方所脫之不受報。唯有懺悔力乃能得除滅。何以知然。釋提桓因五衰相見。恐懼切心歸誠三寶

【現代漢語翻譯】 現代漢語譯本 虛度光陰，辜負了美好的時光。早晨、中午和晚上都不精進地禪修和誦經。懈怠懶惰，像屍體一樣躺著，整日無所事事。對於六念（唸佛、念法、念僧、念戒、念施、念天）不用心體會。看到別人比自己好，就心生嫉妒。心中懷著殘忍惡毒，各種煩惱都生起來了。導致各種罪惡像猛烈的風一樣吹來，罪惡的火焰常常燃燒，沒有停息的時候。身、口、意三業即使有微小的善行，也全部被焚燬。善法既然已經耗盡，就成為一闡提（斷絕善根的人），墮入大地獄，沒有脫離的期限。所以今天至誠祈禱，叩拜十方三寶，全部懺悔。以上所有一切罪過，無論是輕是重，是粗是細，是自己做的，還是教別人做的，還是隨喜別人做的，還是用勢力逼迫別人做的，乃至讚歎行惡法的人，今天都真心誠意地全部懺悔。愿憑藉這懺悔一切罪惡所產生的功德，生生世世都慈愛和善、忠誠孝順、謙虛卑下、忍辱柔和。懂得廉潔，知道羞恥，先意問候別人。行為善良正直謹慎，品行清潔，謙讓有禮。遠離惡友，常常遇到善緣。收攝眼、耳、鼻、舌、身、意六情，守護身、口、意三業。不怕勞累，忍受辛苦，內心不退縮沉沒。立下菩提（覺悟）的志向，不辜負眾生。發願完畢，歸命禮敬諸佛。

南無毗盧遮那佛（Vairocana Buddha，光明遍照佛） 南無本師釋迦牟尼佛（Sakyamuni Buddha，佛教創始人） 南無阿彌陀佛（Amitabha Buddha，西方極樂世界教主） 南無彌勒佛（Maitreya Buddha，未來佛） 南無龍種上尊王佛 南無龍自在王佛 南無寶勝佛（Ratnasambhava Buddha，寶生佛） 南無覺華定自在王佛 南無袈裟幢佛 南無師子吼佛 南無文殊師利菩薩（Manjusri Bodhisattva，智慧的象徵） 南無普賢菩薩（Samantabhadra Bodhisattva，大行愿的象徵） 南無大勢至菩薩（Mahasthamaprapta Bodhisattva，光明智慧的象徵） 南無地藏菩薩（Ksitigarbha Bodhisattva，地獄不空誓不成佛） 南無大莊嚴菩薩 南無觀自在菩薩（Avalokitesvara Bodhisattva，觀音菩薩）

禮敬諸佛完畢。再次懺悔。向來已經懺悔了煩惱障，已經懺悔了業障，所剩餘的報障現在應當依次陳述懺悔。《經》中說：『業報到來的時候，不是在空中，不是在海中，不是進入山石之間，沒有哪個地方可以逃脫而不受報應的。』只有懺悔的力量才能夠得以消除。《經》中說：『業報到來的時候，不是在空中，不是在海中，不是進入山石之間，沒有哪個地方可以逃脫而不受報應的。』只有懺悔的力量才能夠得以消除。為什麼知道是這樣呢？釋提桓因（Sakra Devanam Indra，帝釋天）出現五衰相（天人五衰），內心非常恐懼，歸依三寶。

【English Translation】 English version Wasting time and failing to cherish the precious moments. Not diligently practicing Chan meditation and chanting sutras in the morning, noon, and evening. Being lazy and idle, lying like a corpse, doing nothing all day long. Not mindfully contemplating the Six Recollections (Buddha, Dharma, Sangha, precepts, generosity, and the devas). Feeling jealous when seeing others better than oneself. Harboring cruelty and venom in the heart, giving rise to all kinds of afflictions. This leads to various evils blowing like fierce winds, the flames of sin constantly burning without rest. Even the slightest good deeds of body, speech, and mind are all burned away. Since good deeds are exhausted, one becomes an 'icchantika' (one who has severed their roots of goodness), falling into the great hell without any hope of escape. Therefore, today, with utmost sincerity, I prostrate before the Triple Gem (Buddha, Dharma, Sangha) in the ten directions and repent for all of my transgressions. All the sins mentioned above, whether light or heavy, coarse or subtle, whether committed by myself, instructed to others, rejoiced in by others, or forced upon others through power, even to the extent of praising those who practice evil, today I sincerely repent for all of them. May the merits arising from this repentance of all evils lead to compassion, harmony, loyalty, filial piety, humility, forbearance, and gentleness in every lifetime. May I know integrity, recognize shame, and proactively inquire after others. May I be virtuous, upright, cautious, pure, righteous, and yielding. May I stay away from bad friends and always encounter good conditions. May I restrain the six senses (eye, ear, nose, tongue, body, mind), guard the three karmas (body, speech, mind), endure hardship and suffering without retreating or sinking. May I establish the aspiration for Bodhi (enlightenment) and not fail sentient beings. Having made these vows, I take refuge in all Buddhas.

Namo Vairocana Buddha (the Buddha of pervasive light) Namo Sakyamuni Buddha (the founder of Buddhism) Namo Amitabha Buddha (the Buddha of the Western Pure Land) Namo Maitreya Buddha (the future Buddha) Namo Dragon-Species Supreme King Buddha Namo Dragon-Sovereign King Buddha Namo Ratnasambhava Buddha (the Jewel-Born Buddha) Namo Awakening-Flower-Samadhi-Sovereign King Buddha Namo Kasaya Banner Buddha Namo Lion's Roar Buddha Namo Manjusri Bodhisattva (the embodiment of wisdom) Namo Samantabhadra Bodhisattva (the embodiment of great vows) Namo Mahasthamaprapta Bodhisattva (the embodiment of light and wisdom) Namo Ksitigarbha Bodhisattva (the Bodhisattva who vows not to become a Buddha until all hells are emptied) Namo Great Adornment Bodhisattva Namo Avalokitesvara Bodhisattva (the Bodhisattva of compassion)

Having paid homage to all the Buddhas, I repent again. I have already repented for the obstacles of afflictions, and I have already repented for the obstacles of karma. Now, I shall sequentially confess and repent for the remaining obstacles of retribution. The sutra says: 'When the retribution of karma arrives, it is not in the sky, not in the sea, not in the mountains and rocks; there is no place where one can escape without receiving the consequences.' Only the power of repentance can eliminate it. How do we know this? Sakra Devanam Indra (the lord of the devas) saw the signs of the five decays (signs of decline in a deva's life), and his heart was filled with fear, so he took refuge in the Triple Gem.

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。五相即滅得延天年。如是等比經教所明其事非一。故知懺悔實能滅禍。但凡夫之人若不值善友獎導。則靡惡而不造。致使大命將盡臨窮之際。地獄惡相皆現在前。當爾之時悔懼交至。不預修善臨窮方悔。悔之於后將何及乎。殃禍異處宿預嚴待。當獨趣入到地獄所。但得前行入於火鑊。身心摧碎精神痛苦。如此之時欲求一禮一懺豈可復得。眾等莫自恃盛年財寶勢力。懶惰懈怠放逸自恣。死苦一至無問老少貧富貴賤皆悉摩滅。奄忽而至不令人知。夫人命無常喻如朝露。出息雖存入息難保。云何忽此而不懺悔。但五天使者既來。無常殺鬼卒至。盛年壯色無得免者。當爾之時華堂邃宇何關人事。高車大馬豈得自隨。妻子眷屬非復我親。七珍寶飾乃為他玩。以此而言。世間果報皆為幻化。天上雖樂會歸敗壞。壽盡魂逝墮落三塗。是故佛語須跋陀言。汝師郁頭藍弗利根聰明。能伏煩惱至於非非想處。命終還作畜生道中飛貍之身況復餘者。故知未登聖果已還。皆應輪轉備經惡趣。如不謹慎忽爾一朝親嬰斯事。將不悔哉。如今被罪行詣公門。己是小苦情地慞惶。眷屬恐懼求救百端。地獄眾苦比於此者。百千萬倍不得為喻。眾等相與塵劫以來罪若須彌。云何聞此安然不畏不驚不恐。令此精神復嬰斯苦。實為可痛。是故志誠求哀懺悔。某

【現代漢語翻譯】 現代漢語譯本 五種衰相出現，意味著死亡臨近，即使祈求延年益壽也無濟於事。像這樣的例子在佛經中屢見不鮮。由此可知，懺悔確實能夠消除災禍。然而，凡夫俗子如果不遇到善友引導，就會無惡不作，以至於大限將至、窮途末路之際，地獄的種種恐怖景象都會顯現在眼前。到那時，後悔和恐懼交織而來。如果平時不預先修善，臨死才後悔，又有什麼用呢？災禍在異處早已嚴陣以待，獨自前往地獄受苦。一旦進入地獄，就會被投入火鍋之中，身心摧殘，精神痛苦。到了這個時候，想要做一次禮拜、一次懺悔，又怎麼可能呢？各位不要仗恃自己正值盛年、擁有財富和勢力，就懶惰懈怠、放縱自己。死亡的痛苦一旦降臨，無論老少貧富貴賤，都會被徹底摧毀。死亡突然降臨，不會事先通知。人的生命無常，就像朝露一樣，呼出氣息還在，吸入氣息卻難以保證。為什麼還要如此懈怠而不懺悔呢？一旦五使（五官感覺）失效，無常的殺鬼到來，盛年壯色也無法倖免。到那時，華麗的廳堂和深邃的房屋與你又有何干？高貴的車子和駿馬又豈能跟隨你？妻子兒女不再是你的親人，珍貴的寶物也成為別人的玩物。由此可見，世間的果報都是虛幻的。天上的快樂雖然美好，最終也會歸於敗壞。壽命終結，靈魂逝去，墮落到三惡道。所以，佛陀對須跋陀（Subhadra，佛陀的最後一位弟子）說，你的老師郁頭藍弗（Udraka Rāmaputra，一位著名的苦行者）利根聰明，能夠降伏煩惱，達到非想非非想處（neither perception nor non-perception），但死後仍然轉世為畜生道的飛貍。更何況其他人呢？由此可知，沒有證得聖果之前，都應該在輪迴中流轉，經歷各種惡趣。如果不謹慎，一旦有一天親身經歷這些事情，難道不會後悔嗎？如今，如果被判有罪，前往官府，就已經感到痛苦和惶恐不安，家人也恐懼萬分，想方設法求救。地獄的種種痛苦，比這要嚴重百千萬倍，無法相比。各位，我們從無始劫以來所造的罪業，像須彌山一樣高大。為什麼聽到這些，還能安然不驚、不恐呢？還要讓自己的精神再次遭受這樣的痛苦，實在令人痛心。所以，要真心誠意地哀求懺悔。某

【English Translation】 English version When the five signs of decay appear, it signifies that death is near, and even prayers for longevity will be in vain. Such examples are frequently mentioned in the Buddhist scriptures. From this, we know that repentance can indeed eliminate misfortune. However, ordinary people, if not guided by virtuous friends, will commit all kinds of evil deeds, so that when their lives are about to end and they reach a dead end, all the terrifying scenes of hell will appear before them. At that time, regret and fear will intertwine. If one does not cultivate goodness in advance, what is the use of regretting it at the time of death? Calamities have long been waiting in other places, and one goes to hell alone to suffer. Once in hell, one will be thrown into a cauldron of fire, the body and mind will be destroyed, and the spirit will be in pain. At this time, how can one ask for a single prostration or a single repentance? Do not rely on your youth, wealth, and power, and be lazy,懈怠, and indulgent. Once the pain of death arrives, regardless of old or young, rich or poor, noble or lowly, all will be completely destroyed. Death arrives suddenly, without prior notice. Human life is impermanent, like morning dew, and although the exhalation is still present, the inhalation is difficult to guarantee. Why be so negligent and not repent? Once the five messengers (the five senses) fail, and the impermanent killing ghosts arrive, even youth and beauty cannot escape. At that time, what do magnificent halls and deep houses have to do with you? How can noble carriages and fine horses follow you? Wives and children are no longer your relatives, and precious treasures become toys for others. From this, it can be seen that the rewards of the world are all illusory. Although the happiness of heaven is wonderful, it will eventually return to decay. When life ends and the soul departs, one falls into the three evil realms. Therefore, the Buddha said to Subhadra (佛陀的最後一位弟子), 'Your teacher Udraka Rāmaputra (一位著名的苦行者) is intelligent and can subdue afflictions to reach the state of neither perception nor non-perception (neither perception nor non-perception), but after death, he was still reborn as a flying fox in the animal realm. What about others?' From this, it can be known that before attaining the holy fruit, one should revolve in reincarnation and experience various evil realms. If one is not careful, and one day personally experiences these things, will one not regret it? Now, if one is convicted and goes to the government, one already feels pain and panic, and the family is terrified and tries to seek help in every way. The sufferings of hell are a hundred million times more severe than this, and cannot be compared. Everyone, the sins we have committed since beginningless kalpas are as high as Mount Sumeru (須彌山). Why are you still calm, unafraid, and unconcerned when you hear this? To allow your spirit to suffer such pain again is truly heartbreaking. Therefore, sincerely and earnestly seek repentance. So-and-so.'

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甲等從無始以來至於今日。所有報障然其重者。第一唯有阿鼻地獄。如經所明。今當略說其相。此獄周匝有七重鐵城。復有七重鐵網羅覆其上。下有七重鐵刀為林。無量猛火縱廣八萬四千由旬。罪人之身遍滿其中。罪業因緣不相妨礙。上火徹下下火徹上。東西南北通徹交過。如魚在𨫼脂膏皆盡。此中罪苦亦復如是。其城四門有四大銅狗。其身縱廣四千由旬。牙爪鋒長眼如掣電。復有無量鐵觜諸鳥。奮翼飛騰啖罪人肉。牛頭獄卒形如羅剎而有九尾。尾如鐵叉。復有九頭。頭上十八角。角有六十四眼。一一眼中皆悉迸出諸熱鐵丸燒罪人肉。然其一瞋一怒哮吼之時聲如霹靂。復有無量無邊刀輪空中而下。從罪人頂入從足而出。於是罪人痛徹骨髓苦切肝心。如是經無數歲求生不得求死不得。如是等報今日皆悉稽顙慚愧懺悔。次復懺悔刀山劍樹地獄身首脫落罪報。懺悔鑊湯爐炭地獄燒煮罪報。懺悔鐵床銅柱地獄燋然罪報。懺悔刀輪火車地獄劈礫罪報。懺悔拔舌犁耕地獄楚痛罪報。懺悔吞啖鐵丸烊銅灌口地獄五內消爛罪報。懺悔鐵磨地獄骨肉灰粉罪報。懺悔黑繩地獄肢節分離罪報。懺悔灰河沸屎地獄惱悶罪報。懺悔堿水寒冰地獄面板拆裂裸凍罪報。懺悔豺狼鷹犬地獄更相殘害罪報。懺悔刀兵距爪地獄更相搏撮斫刺罪報。懺悔火坑地

【現代漢語翻譯】 現代漢語譯本： 甲等眾生從無始以來直到今天，所有罪業報應中，最嚴重的莫過於阿鼻地獄（Avici Hell）。正如佛經所描述的，現在簡要說明它的景象。這個地獄四周有七重鐵城，還有七重鐵網覆蓋其上，下面有七重鐵刀形成樹林。無量的猛火縱橫八萬四千由旬（yojana，長度單位）。罪人的身體遍佈其中，罪業因緣不會互相妨礙。上面的火燒到下面，下面的火燒到上面，東西南北全部貫穿交錯。就像魚在油脂中被煎熬，油脂耗盡一樣。這裡的罪苦也是如此。鐵城的四個門有四大銅狗，身體縱橫四千由旬，牙齒爪子鋒利而長，眼睛像閃電。還有無數鐵嘴鳥，展開翅膀飛騰，啄食罪人的肉。牛頭獄卒（ox-headed hell guards）形狀像羅剎（Rakshasa，惡鬼），有九條尾巴，尾巴像鐵叉。還有九個頭，頭上共有十八個角，每個角上有六十四隻眼睛，每一隻眼睛都射出熱鐵丸，燒灼罪人的肉。他們一旦嗔怒咆哮，聲音就像霹靂。還有無數的刀輪從空中落下，從罪人的頭頂進入，從腳底而出。於是罪人感到痛徹骨髓，痛苦至極。這樣經過無數年，求生不得，求死不能。像這樣的罪報，今天全部稽顙（qǐ sǎng，叩頭）慚愧懺悔。其次懺悔刀山劍樹地獄（sword mountain and sword tree hell）身首分離的罪報；懺悔鑊湯爐炭地獄（cauldron and furnace hell）燒煮的罪報；懺悔鐵床銅柱地獄（iron bed and copper pillar hell）燒焦的罪報；懺悔刀輪火車地獄（knife wheel and fire cart hell）劈裂的罪報；懺悔拔舌犁耕地獄（tongue-pulling and plowing hell）楚痛的罪報；懺悔吞食鐵丸烊銅灌口地獄（iron ball swallowing and molten copper pouring hell）五臟六腑消爛的罪報；懺悔鐵磨地獄（iron mill hell）骨肉化為灰粉的罪報；懺悔黑繩地獄（black rope hell）肢體分離的罪報；懺悔灰河沸屎地獄（ash river and boiling excrement hell）惱悶的罪報；懺悔堿水寒冰地獄（alkaline water and freezing ice hell）面板破裂裸露凍僵的罪報；懺悔豺狼鷹犬地獄（jackal, wolf, eagle, and dog hell）互相殘害的罪報；懺悔刀兵距爪地獄（knife, weapon, spur, and claw hell）互相搏鬥抓撓砍刺的罪報；懺悔火坑地獄（fire pit hell）

【English Translation】 English version: From beginningless time until today, the most severe of all karmic retributions is the Avici Hell (Avici Hell). As described in the scriptures, I will now briefly explain its appearance. This hell is surrounded by seven layers of iron walls, and there are seven layers of iron nets covering it. Below are seven layers of iron knives forming a forest. Limitless fierce fires extend eighty-four thousand yojanas (yojana, a unit of distance) in all directions. The bodies of the sinners are spread throughout it, and the karmic causes do not interfere with each other. The fire above burns down, and the fire below burns up, penetrating and intersecting in all directions. It is like a fish being fried in oil until all the oil is gone. The suffering here is also like that. The four gates of the iron city have four great copper dogs, their bodies four thousand yojanas in length and width, their teeth and claws sharp and long, and their eyes like lightning. There are also countless iron-beaked birds, spreading their wings and flying, devouring the flesh of the sinners. Ox-headed hell guards (ox-headed hell guards) are shaped like Rakshasas (Rakshasa, demons) and have nine tails, which are like iron forks. They also have nine heads, with eighteen horns in total, each horn having sixty-four eyes, and each eye shooting out hot iron pellets, burning the flesh of the sinners. When they are angry and roar, their voices are like thunderbolts. There are also countless knife wheels falling from the sky, entering from the top of the sinners' heads and exiting from the soles of their feet. Thus, the sinners feel pain to the marrow of their bones and extreme suffering. After countless years, they cannot seek life, nor can they seek death. Such retributions are today all repented with prostration and shame. Next, I repent the sin of the sword mountain and sword tree hell (sword mountain and sword tree hell) where the head and body are separated; I repent the sin of being boiled in the cauldron and furnace hell (cauldron and furnace hell); I repent the sin of being burned in the iron bed and copper pillar hell (iron bed and copper pillar hell); I repent the sin of being split apart in the knife wheel and fire cart hell (knife wheel and fire cart hell); I repent the sin of the pain in the tongue-pulling and plowing hell (tongue-pulling and plowing hell); I repent the sin of the internal organs being dissolved in the iron ball swallowing and molten copper pouring hell (iron ball swallowing and molten copper pouring hell); I repent the sin of the bones and flesh being turned to ashes in the iron mill hell (iron mill hell); I repent the sin of the limbs being separated in the black rope hell (black rope hell); I repent the sin of the distress in the ash river and boiling excrement hell (ash river and boiling excrement hell); I repent the sin of the skin being torn and exposed to freezing in the alkaline water and freezing ice hell (alkaline water and freezing ice hell); I repent the sin of the jackal, wolf, eagle, and dog hell (jackal, wolf, eagle, and dog hell) where they harm each other; I repent the sin of the knife, weapon, spur, and claw hell (knife, weapon, spur, and claw hell) where they fight, claw, chop, and stab each other; I repent the sin of the fire pit hell (fire pit hell).

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獄炮炙罪報。懺悔兩石相磕地獄形骸碎破罪報。懺悔眾合黑耳地獄解剔罪報。懺悔闇冥肉山地獄斬剉罪報。懺悔鋸解釘身地獄斷截罪報。懺悔鐵棒倒懸地獄屠割罪報。懺悔燋熱叫喚地獄煩冤罪報。懺悔大小鐵圍山間長夜冥冥不識三光罪報。懺悔阿波波地獄。阿婆婆地獄。阿吒吒地獄。阿羅羅地獄。如是八寒八熱一切諸地獄中。復有八萬四千鬲子地獄以為眷屬。此中罪苦炮煮楚痛。剝皮刷肉削骨打髓抽腸拔肺無量諸苦。不可聞不可說。南無佛今日在此中者。或是我等無始以來經生父母一切眷屬。我等與彼命終之後。或當復墮如此獄中。今日洗心懇禱叩頭稽顙。向十方佛大地菩薩求哀懺悔。令此一切罪報畢竟消滅。愿承是懺悔地獄等報所生功德。即時破壞。阿鼻鐵城悉為凈土無惡道名。其餘地獄一切苦具轉為樂緣。刀山劍樹變成寶林。鑊湯爐炭蓮華化生。牛頭獄卒除舍暴虐。皆起慈悲無有惡念。地獄眾生得離苦果。更不造因。等受安樂如第三禪。一時俱發無上道心。懺悔已。至心信禮常住三寶。

南無毗盧遮那佛　南無本師釋迦牟尼佛　南無阿彌陀佛　南無彌勒佛　南無龍種上尊王佛　南無龍自在王佛　南無寶勝佛　南無覺華定自在王佛　南無袈裟幢佛　南無師子吼佛　南無文殊師利菩薩　南無普賢菩薩　南無大勢

【現代漢語翻譯】 現代漢語譯本 懺悔獄炮炙燒的罪報。 懺悔兩塊石頭相互撞擊，導致地獄形體破碎的罪報。 懺悔眾合黑耳地獄中被解剖剔除的罪報。 懺悔在黑暗肉山地獄中被斬剁的罪報。 懺悔被鋸解身體、釘入身體的地獄中斷截的罪報。 懺悔在鐵棒倒懸地獄中被屠殺割裂的罪報。 懺悔在焦熱叫喚地獄中煩惱冤屈的罪報。 懺悔大小鐵圍山之間長夜黑暗，無法見到日月星光（三光）的罪報。 懺悔阿波波（地獄名）地獄。 阿婆婆（地獄名）地獄。 阿吒吒（地獄名）地獄。 阿羅羅（地獄名）地獄。 像這樣，在八寒地獄和八熱地獄中，還有八萬四千個鬲子地獄作為眷屬。這些地獄中充滿炮烙烹煮的痛苦，剝皮刷肉、削骨打髓、抽腸拔肺等無量諸苦，無法聽聞，無法訴說。南無佛（皈依佛），今日在此受苦的，或許是我等無始以來生生世世的父母和一切眷屬。我等與他們命終之後，或許也將墮入如此地獄之中。今日洗心革面，懇切祈禱，叩頭至地，向十方諸佛、大地菩薩求哀懺悔，令這一切罪報徹底消滅。愿憑藉這懺悔地獄等報所生的功德，使地獄即時破壞，阿鼻（無間）鐵城全部變為清凈國土，沒有惡道之名。其餘地獄的一切苦具都轉變為快樂的因緣，刀山劍樹變成寶貴的樹林，鑊湯爐炭中化生出蓮花。牛頭獄卒除去暴虐，都生起慈悲之心，沒有惡念。地獄眾生得以脫離苦果，不再造作惡因，平等享受安樂，如同進入第三禪天。一時都發起無上菩提道心。懺悔完畢，至誠恭敬地信禮常住三寶。 南無毗盧遮那佛（光明遍照佛） 南無本師釋迦牟尼佛（娑婆世界教主） 南無阿彌陀佛（西方極樂世界教主） 南無彌勒佛（未來佛） 南無龍種上尊王佛 南無龍自在王佛 南無寶勝佛 南無覺華定自在王佛 南無袈裟幢佛 南無師子吼佛 南無文殊師利菩薩（智慧第一） 南無普賢菩薩（行愿第一） 南無大勢至菩薩（西方三聖之一）

【English Translation】 English version I repent of the karmic retribution of being roasted by cannons in hell. I repent of the karmic retribution of having my hellish body shattered by the collision of two stones. I repent of the karmic retribution of being dissected and dismembered in the Samghata (Crushing) and Black Ear hells. I repent of the karmic retribution of being chopped and minced in the Dark Mountain of Flesh hell. I repent of the karmic retribution of being sawn apart and nailed in the hells of sawing and nailing. I repent of the karmic retribution of being slaughtered and cut apart in the hell of being hung upside down on iron rods. I repent of the karmic retribution of suffering and lamenting in the hells of scorching heat and screaming. I repent of the karmic retribution of being in perpetual darkness between the great and small Iron Ring Mountains, unable to see the three lights (sun, moon, and stars). I repent of the Ababa (hell name) hell. I repent of the Apapa (hell name) hell. I repent of the Atata (hell name) hell. I repent of the Arara (hell name) hell. Thus, in all the eight cold hells and eight hot hells, there are also eighty-four thousand small compartment hells as their retinue. Within these hells, there is the suffering of being roasted and boiled, the pain of having skin peeled, flesh brushed off, bones scraped, marrow extracted, intestines pulled out, and lungs removed – immeasurable sufferings that cannot be heard or spoken of. Namo Buddha (Homage to the Buddha), those who are suffering here today may be my parents and all relatives from countless lifetimes. After our lives end, we and they may also fall into such hells. Today, with purified hearts, we earnestly pray, prostrate, and bow our heads to the ground, seeking mercy and repenting before the Buddhas of the ten directions and the Bodhisattvas of the great earth, so that all these karmic retributions may be completely extinguished. May we, by the merit generated from repenting of the karmic retributions of hells, immediately destroy these hells, transforming the Avici (uninterrupted) Iron City entirely into pure lands, free from the names of evil realms. May all the instruments of suffering in the other hells be transformed into causes for happiness, the mountains of knives and trees of swords become precious forests, and the cauldrons of boiling water and furnaces of burning coals give rise to lotus flowers. May the ox-headed hell guards abandon their cruelty and all generate compassion, free from evil thoughts. May the beings in hell be liberated from the fruits of suffering and no longer create negative karma, equally receiving peace and joy like those in the Third Dhyana Heaven. May they all simultaneously awaken the supreme Bodhi mind. Having repented, with utmost sincerity, we take refuge in the eternally abiding Triple Gem. Namo Vairocana Buddha (Buddha of Universal Light) Namo Shakyamuni Buddha (Teacher of this Saha World) Namo Amitabha Buddha (Buddha of the Western Pure Land) Namo Maitreya Buddha (Future Buddha) Namo Dragon-Seed Supreme King Buddha Namo Dragon自在 King Buddha Namo Ratnasambhava Buddha (Buddha of Jewel-Born) Namo Lotus-Flower Samadhi自在 King Buddha Namo Kashaya Banner Buddha Namo Lion's Roar Buddha Namo Manjushri Bodhisattva (Bodhisattva of Wisdom) Namo Samantabhadra Bodhisattva (Bodhisattva of Great Vows) Namo Mahasthamaprapta Bodhisattva (One of the Three Saints of the West)

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至菩薩　南無地藏菩薩　南無大莊嚴菩薩　南無觀自在菩薩

禮諸佛已。次復懺悔。已懺地獄報竟。今當複次懺悔三惡道報。經中佛說。多欲之人多求利故。苦惱亦多。知足之人雖臥地上。猶以為樂。不知足者雖處天堂猶不稱意。但世間人忽有急難。便能捨財不計多少。而不知此身臨於三涂深坑之上。一息不還便應墮落。忽有知識勸營功德。令修未來善法資糧。執此慳心無肯作理。夫如是者極為愚惑。何以故爾。經中佛說。生時不赍一文而來。死亦不持一文而去。苦身積聚為之憂惱。於己無益徒為他有。無善可恃無德可怙。致使命終墮諸惡道。是故今日歸命三寶。至誠懺悔。次復懺悔畜生道中無所識知罪報。懺悔畜生道中負重牽犁償他宿債罪報。懺悔畜生道中不得自在。為他斫刺屠割罪報。懺悔畜生道中無足二足四足多足罪報。懺悔畜生道中身諸毛羽鱗甲之內。為諸小蟲之所唼食罪報。如是畜生道中有無量罪報。今日至誠皆悉懺悔。次復懺悔餓鬼道中長受飢渴百千萬歲。初不曾聞漿水之名罪報。懺悔餓鬼食啖膿血糞穢罪報。懺悔餓鬼動身之時一切肢節火然罪報。懺悔餓鬼腹大咽小罪報。如是餓鬼道中無量苦報。今日稽顙求哀皆悉懺悔。次復懺悔一切鬼神修羅道中諛諂憍詐罪報。懺悔鬼神道中擔沙負石填河塞海罪

【現代漢語翻譯】 現代漢語譯本： 至心皈依菩薩：南無地藏菩薩（Dìzàng Púsà，掌管幽冥界的地藏菩薩），南無大莊嚴菩薩（Dàzhuāngyán Púsà，以莊嚴著稱的菩薩），南無觀自在菩薩（Guānzìzài Púsà，即觀音菩薩）。

禮敬諸佛之後，再次懺悔。已經懺悔了地獄的罪報，現在應當再次懺悔三惡道的罪報。經書中佛說，慾望多的人因為貪求利益，所以苦惱也多。知足的人即使睡在地上，也覺得快樂；不知足的人即使身處天堂，也不稱心如意。但是世間的人一旦遇到緊急災難，便能捨棄錢財不計較多少，卻不知道此身正處在三惡道的深坑之上，一口氣不來便會墮落。如果有人勸導行善積德，修習未來世的善法資糧，卻執著于慳吝之心而不肯去做。像這樣的人真是極其愚蠢迷惑。為什麼這樣說呢？經書中佛說，出生時沒有帶來一文錢，死去時也不會帶走一文錢。辛辛苦苦積聚的財富，只會給自己帶來憂愁煩惱，對自己沒有益處，反而白白地留給別人。沒有善行可以依靠，沒有德行可以庇護，導致命終之後墮入各種惡道。所以今天歸命三寶，至誠懺悔。

再次懺悔畜生道中無所知曉的罪報。懺悔畜生道中負重拉犁，償還前世債務的罪報。懺悔畜生道中不得自在，被他人宰殺割裂的罪報。懺悔畜生道中無足、二足、四足、多足的罪報。懺悔畜生道中身體的毛羽鱗甲之內，被各種小蟲叮咬吞食的罪報。像這樣畜生道中有無量的罪報，今天至誠地全部懺悔。

再次懺悔餓鬼道中長期遭受飢渴，百千萬年都沒有聽過漿水名字的罪報。懺悔餓鬼吞食膿血糞便污穢之物的罪報。懺悔餓鬼移動身體時，一切肢體關節都燃燒著火焰的罪報。懺悔餓鬼肚子大而咽喉細小的罪報。像這樣餓鬼道中有無量的痛苦報應，今天叩頭哀求，全部懺悔。

再次懺悔一切鬼神修羅道中虛偽諂媚、驕傲欺詐的罪報。懺悔鬼神道中挑沙背石，填塞河流海洋的罪報。

【English Translation】 English version: I sincerely take refuge in the Bodhisattvas: Homage to Kshitigarbha Bodhisattva (Kṣitigarbha Bodhisattva, the Bodhisattva who governs the underworld), Homage to Mahavyuha Bodhisattva (Mahāvyūha Bodhisattva, the Bodhisattva known for his magnificence), Homage to Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva, also known as Guanyin Bodhisattva).

After paying homage to all the Buddhas, I once again repent. Having already repented for the retribution of hell, I shall now repent again for the retribution of the three evil realms. In the scriptures, the Buddha said that those with many desires suffer much because they seek profit. Those who are content find joy even when sleeping on the ground; those who are not content are not satisfied even in heaven. However, when worldly people encounter sudden calamities, they are willing to give up wealth without counting the cost, yet they do not realize that this body is on the brink of the deep pit of the three evil paths, and will fall if a single breath is not returned. If someone advises them to cultivate merit and accumulate good karma for the future, they cling to their stinginess and refuse to do so. Such people are extremely foolish and deluded. Why is this so? The Buddha said in the scriptures that one does not bring a single coin at birth, nor does one take a single coin away at death. Toiling to accumulate wealth only brings worry and trouble, benefiting oneself not at all, but leaving it all to others. Without good deeds to rely on, without virtue to depend on, one is destined to fall into various evil realms after death. Therefore, today I take refuge in the Three Jewels and sincerely repent.

Again, I repent for the sins of ignorance in the animal realm. I repent for the sins of bearing heavy burdens and pulling plows in the animal realm, repaying debts from past lives. I repent for the sins of being unfree in the animal realm, being slaughtered and butchered by others. I repent for the sins of being footless, bipedal, quadrupedal, and multi-legged in the animal realm. I repent for the sins of having my feathers, scales, and shells devoured by small insects in the animal realm. Thus, there are countless sins in the animal realm, and today I sincerely repent for them all.

Again, I repent for the sins of enduring hunger and thirst for hundreds of thousands of years in the hungry ghost realm, never even hearing the name of water. I repent for the sins of hungry ghosts eating pus, blood, feces, and filth. I repent for the sins of hungry ghosts whose limbs are ablaze with fire when they move. I repent for the sins of hungry ghosts with large bellies and small throats. Thus, there are countless sufferings in the hungry ghost realm, and today I prostrate myself and beg for forgiveness for them all.

Again, I repent for the sins of hypocrisy, flattery, arrogance, and deceit in the realms of all ghosts, spirits, and asuras. I repent for the sins of ghosts and spirits carrying sand and stones to fill rivers and seas.

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報。懺悔鬼神羅剎鳩槃茶諸惡鬼神生啖血肉受此醜陋罪報。如是鬼神道中無量無邊一切罪報。今日稽顙向十方佛大地菩薩。求哀懺悔悉令消滅。愿承是懺悔畜生等報所生功德。生生世世滅愚癡垢。自識業緣智慧明照斷惡道身。愿以懺悔餓鬼等報所生功德。生生世世永離慳貪飢渴之苦。常餐甘露解脫之味。愿以懺悔鬼神修羅等報所生功德。生生世世質直無諂。離邪命因除醜陋果。福利人天。愿從今以去乃至道場。決定不受四惡道報。唯除大悲為眾生故。以誓願力處之無厭。已懺三塗等報。今當複次稽懇懺悔人天余報。相與稟此閻浮壽命。雖曰百年滿者無幾。于其中間盛年夭枉。其數無量。但有眾苦煎追心形愁憂恐怯未曾暫離。如此皆是善根微弱惡業滋多。致使現在凡有所為皆不稱意。當知悉是過去已來惡業余報。是故某甲等今當懺悔無始以來至於今日。所有現在及以未來人天之中無量余報。懺悔人間流殃宿對癃殘。百病六根不具罪報。懺悔人間邊地邪見三惡八難罪報。懺悔人間多病消瘦促命夭枉罪報。懺悔人間六親眷屬不能得常相保守罪報。懺悔人間親友凋喪愛別離苦罪報。懺悔人間冤家聚會愁憂怖畏罪報。懺悔人間水火盜賊刀兵危險驚恐怯弱罪報。懺悔人間孤獨困苦流離波迸亡失國土罪報。懺悔人間牢獄系閉幽執側立

鞭撻栲楚罪報。懺悔人間公私口舌更相羅染。更相誣謗罪報。懺悔人間惡病連年累月不瘥枕臥牀蓆不能起居罪報。懺悔人間冬瘟夏疫毒癘傷寒罪報。懺悔人間賊風腫滿否塞罪報。懺悔人間為諸惡神伺求其便欲作禍崇罪報。懺悔人間鳥嗚百怪飛尸邪鬼為作妖異罪報。懺悔人間為虎豹豺狼水陸一切諸惡禽獸所傷罪報。懺悔人間自縊自殺罪報。懺悔人間投坑赴火自沈自墮罪報。懺悔人間無有威德名聞罪報。懺悔人間衣服資生不能稱心罪報。懺悔人間行來出入有所運為值惡知識為作留難罪報。如是現在未來人天之中。無量禍橫災疫厄難衰惱罪報。某甲等今日至誠向十方佛尊法聖眾求哀懺悔。愿皆消滅。前已懺悔三業六根一切煩惱障。一切業障。四生六道一切報障。今當次第發願迴向。某甲等愿以此懺悔三障所生功德。悉皆迴向施與一切眾生。俱同懺悔愿與一切眾生現生之內身心安樂。三災八難不吉祥事咸悉消除。衣食豐饒。正信三寶。舍此報身皆得往生極樂世界。親覲彌陀得授記莂。當來世中見彌勒佛。聽聞正法如教進修。又愿生生世世在在處處。常值國王興隆三寶。不生外道邪見之家。又愿生生世世在在處處。蓮華化生種族尊勝。安隱快樂衣食自然。又愿生生世世在在處處。慈仁忠孝等心濟物。不生一念逆害之心。又愿生生

【現代漢語翻譯】 現代漢語譯本 鞭打拷打所受的罪報。懺悔人世間因公事或私事而產生的口舌是非，互相牽連污染的罪報。懺悔人世間互相誣陷誹謗的罪報。懺悔人世間惡性疾病連年累月不愈，長期臥床不起的罪報。懺悔人世間冬季瘟疫、夏季流行病、中毒性疾病、傷寒等罪報。懺悔人世間突發的疾病、身體腫脹、閉塞不通的罪報。懺悔人世間各種惡神伺機作亂，製造禍端的罪報。懺悔人世間鳥鳴怪異、飛尸邪鬼作祟的罪報。懺悔人世間被虎豹豺狼等水陸一切惡禽猛獸所傷害的罪報。懺悔人世間自縊而死的罪報。懺悔人世間投身坑中、跳入火中、自溺、自墜而死的罪報。懺悔人世間沒有威望德行和名聲的罪報。懺悔人世間衣物和生活所需不能如意的罪報。懺悔人世間行走、出入、做事時遇到惡知識（指引錯誤方向的人）阻撓的罪報。像這樣現在和未來，在人天之中，無量禍患、橫災、疫病、厄難、衰敗惱怒的罪報。某甲等今日至誠地向十方佛、尊法、聖眾祈求哀憐懺悔，愿這些罪報都消除。之前已經懺悔了身、口、意三業和眼、耳、鼻、舌、身、意六根的一切煩惱障礙，一切業障，四生（胎生、卵生、濕生、化生）六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）的一切報障。現在應當依次發願迴向。某甲等愿將這懺悔三障所產生的功德，全部迴向施與一切眾生，共同懺悔，愿與一切眾生在今生身心安樂，三災（水災、火災、風災）八難（八種障礙修行的境遇）等不吉祥的事情全部消除，衣食豐足，正信三寶。捨棄這個報身後，都能往生極樂世界，親眼見到阿彌陀佛（Amitabha），得到授記。將來世中見到彌勒佛（Maitreya），聽聞正法，如教奉行。又愿生生世世，無論在何處，常遇到國王興隆三寶，不生在外道邪見之家。又愿生生世世，無論在何處，蓮花化生，種族尊貴殊勝，安穩快樂，衣食自然豐足。又愿生生世世，無論在何處，慈悲仁愛，忠誠孝順，平等地救濟萬物，不生起一念違逆損害之心。又愿生生

【English Translation】 English version The retribution for being beaten and tortured. I repent for the verbal disputes and mutual contamination arising from public or private matters in the human world. I repent for the retribution of mutual slander and defamation in the human world. I repent for the retribution of chronic and persistent illnesses in the human world, confined to bed and unable to move. I repent for the retribution of winter plagues, summer epidemics, toxic diseases, and typhoid fever in the human world. I repent for the retribution of sudden illnesses, swelling, and blockages in the human world. I repent for the retribution of various evil spirits seeking opportunities to cause disasters in the human world. I repent for the retribution of strange bird calls, flying corpses, and evil ghosts causing disturbances in the human world. I repent for the retribution of being harmed by tigers, leopards, wolves, and all kinds of evil birds and beasts on land and water in the human world. I repent for the retribution of suicide by hanging in the human world. I repent for the retribution of throwing oneself into pits, jumping into fire, drowning, and falling to death in the human world. I repent for the retribution of lacking prestige, virtue, and fame in the human world. I repent for the retribution of not having satisfactory clothing and necessities in the human world. I repent for the retribution of encountering evil advisors who create obstacles when walking, going out, or doing things in the human world. Like this, in the present and future, among humans and gods, there are immeasurable disasters, calamities, epidemics, hardships, and afflictions. I, so-and-so, sincerely pray to the Buddhas of the ten directions, the honored Dharma, and the holy assembly for mercy and repentance, wishing that all these retributions be eliminated. Previously, I have repented for all the afflictions and obstacles of the three karmas (body, speech, and mind) and the six senses (eye, ear, nose, tongue, body, and mind), all karmic obstacles, and all retributive obstacles of the four births (womb-born, egg-born, moisture-born, and transformation-born) and the six realms (heaven, human, asura, hell, hungry ghost, and animal). Now, I shall sequentially make vows and dedicate the merits. I, so-and-so, wish to dedicate all the merits generated from repenting of these three obstacles to all sentient beings, to repent together, and wish that all sentient beings may have peace and happiness in body and mind in this life, and that all inauspicious things such as the three disasters (flood, fire, and wind) and the eight difficulties (eight unfavorable conditions for practice) be eliminated, with abundant food and clothing, and true faith in the Three Jewels. After abandoning this retribution body, may all be reborn in the Pure Land of Ultimate Bliss, personally see Amitabha (Amitabha), and receive the prediction of Buddhahood. In the future, may we see Maitreya (Maitreya), hear the true Dharma, and practice according to the teachings. Furthermore, may we always encounter kings who promote the Three Jewels in every lifetime and every place, and not be born into families with heretical views. Furthermore, may we be born from lotuses in every lifetime and every place, with noble and superior lineage, peaceful and happy, with natural abundance of food and clothing. Furthermore, may we be compassionate, benevolent, loyal, and filial in every lifetime and every place, equally helping all beings, and not give rise to a single thought of opposition or harm. Furthermore, may we

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世世在在處處。常為諸佛之所護念。能降魔怨及諸外道。與諸菩薩俱會一處。菩提道心相續不斷。又愿生生世世在在處處。興顯佛法修行大乘。分身無量救度眾生。直至道場無有退轉。如諸佛菩薩所發誓愿。所修福智所行迴向。我亦如是。發願修集迴向虛空界盡。眾生界盡。眾生業煩惱盡我此修行迴向終無有盡。發願迴向已。至心信禮常住三寶。

慈悲水懺法卷下

【現代漢語翻譯】 現代漢語譯本：愿我生生世世，無論在何處，都能常為諸佛所護念，能夠降伏魔的怨恨以及各種外道，並且能與諸菩薩聚集在一處，使菩提道心能夠相續不斷。又愿我生生世世，無論在何處，都能弘揚佛法，修行大乘，分化出無量的化身來救度眾生，直至證得菩提的道場，永不退轉。如同諸佛菩薩所發的誓願，所修的福德與智慧，以及所作的迴向，我也像他們一樣，發願修集功德並回向，直到虛空界窮盡，眾生界窮盡，眾生的業和煩惱窮盡，我這修行和迴向也終究沒有窮盡的時候。發願迴向完畢，至誠地信受禮敬常住三寶（佛、法、僧）。

《慈悲水懺法》卷下

【English Translation】 English version: May I, in every lifetime and in every place, always be protected and念 (nian, be mindful of) by all the Buddhas, be able to subdue the hatred of demons and all external paths, and be able to gather in one place with all the Bodhisattvas, so that the Bodhi mind can continue uninterrupted. May I also, in every lifetime and in every place, promote the Buddha Dharma, practice the Mahayana, and manifest countless incarnations to save sentient beings, until I attain the Bodhi 道場 (daochang, place of enlightenment), never to regress. Just as the vows made by all the Buddhas and Bodhisattvas, the merits and wisdom they cultivated, and the dedications they made, I too, like them, vow to cultivate merits and dedicate them until the end of the realm of space, the end of the realm of sentient beings, and the end of the karma and afflictions of sentient beings, my practice and dedication will ultimately have no end. Having completed the vow and dedication, I sincerely believe in and pay homage to the eternally abiding Three Jewels (Buddha, Dharma, Sangha).

The Lower Volume of The Compassionate Samadhi Water Repentance

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