English
From the end of decline! Wandering in the cycle of existence, lost on the wrong path. In the past, I erred by engaging in evil deeds, and I deeply regret the sins I committed. Due to the force of powerful karma, I am submerged in the ocean of suffering in samsara. The fire of hatred burns my own being, the darkness of ignorance thickens, and wisdom is obscured. Consciousness is drowned in the ocean of desire, and the mountain of pride and arrogance crushes the lower realms. The red whirlwind of jealousy rages, causing me to wander in samsara, bound tightly by the knot of seeing self as real. Desire is like a torch, falling into a pit like a deep abyss, and intense, unbearable suffering falls like rain. Such suffering is extremely difficult to endure, and the powerful force of sinful karma burns like fire. The sprout of consciousness and faculties is tormented, and if the illusory body cannot bear it, how can the compassionate protector bear it? I am foolish and ignorant, a great sinner with heavy karma, born into the realm of desire as a Rakshasa due to karma. Having been born, I regret it and completely despair of karma, but even with despair and regret, there is no way to change karma. The force of karma is like the flow of a river, how can the stream of karma be stopped immediately? All results arise from one's own karma, and even though I have followed the teachings, I have not been able to act accordingly. My body, speech, and mind have all fallen under the control of sin, driven by the fierce red whirlwind of karma. In countless eons in the past, I wandered in the dark prison of samsara. Through the blessings of your compassionate grace, O attendant, I have purified the obscurations of karma and afflictions. Now I dwell at the feet of your motherly love, and I cannot be satisfied by gazing upon your compassionate face, which shines like the sun and is as clear as the moon. From beginningless time, due to the cataract of ignorance, if the eyes blinded by cataracts have not seen, where were you, protector of beings, in the past? Because the force of karma is so intense and unbearable, I am extremely frightened, my hair stands on end, and I am terrified. I utter this lament with sincere and painful cries, and I call out with a desperate and impoverished voice. If the compassionate protector does not consider me at this time, when will you consider me at the time of death, when body and mind separate? Separated from virtuous teachers and friends, led away by the messengers of Yama, at that time, worldly relatives will not be able to save me, and I will bear the fruit of karma alone.
Chinese
漂泊流浪。 那时我没有救护者， 您若不延缓时日， 现在就请迅速显现吧！ 像我这样被业力折磨的众生， 从无始以来就邪分别， 未能从三界轮回中解脱， 无数劫中， 无数次地承受有形的身体，然后坏灭， 积聚的血肉骨骸与世界一样大， 积聚的脓血如大海一般， 积聚的业缘，不可思议难以言说。 即使数遍三界，经历生死的循环， 所作的业都毫无意义地浪费了。 无数次转生中， 仅仅一次转生的业， 如果为了无上菩提而精进修持， 那么所作的业就非常有意义了。 如果真正证得涅槃， 业力的强大和烦恼的强大， 导致我再次承受血肉之躯，在轮回中漂泊， 陷入难以忍受的痛苦，被囚禁在有为的牢狱中。 如此难以忍受的剧烈痛苦， 一切过错都源于自己的业力。 我向慈悲的怙主您忏悔罪业， 请以大悲切断恶业之流， 祈请您遣除烦恼业力的风。 因无明邪见的业力所束缚， 若在无知的黑暗中永久漂泊， 难道不会被智慧明灯的光芒所照亮吗？ 若无法忍受恶业的果报， 难道大悲不会行持事业吗？ 若已堕入颠倒的悬崖， 难道不会以迅速的慈悲之手抓住吗？ 若被三种剧毒的难忍之病所折磨， 难道不会以善巧慈悲的妙药医治吗？ 若业的果报痛苦之火燃烧， 难道不会降下慈悲清凉的甘霖吗？ 若沉溺于痛苦轮回的泥潭， 难道不会以善巧慈悲的铁钩救拔吗？ 在三界轮回中反复磨练， 何时自己获得果实之时， 圣者的慈悲又有何用呢？ 如果任由自己被业力所控制， 说“慈悲广大”又有何用呢？ 勇士您具有慈悲的力量， 如果过去世的业缘强大， 请不要漠视、放任和懈怠， 请从内心深处垂视我！
English
Wandering in transmigration. At that time, if I have no protector, If you do not postpone the time, Please manifest swiftly right now! Beings like me, tormented by karma, Since beginningless time, have been wrongly contemplating, Not liberated from the realms of the three worlds' cycle, In countless eons, Having taken countless substantial bodies, then perished, The accumulated flesh and bones are equal to the size of the world, The accumulated pus and blood are like a great ocean, The accumulated karmic connections are inconceivable and beyond words. Even having counted the three realms and experienced the cycle of birth and death, The deeds done are wasted meaninglessly. In countless lifetimes, If only the karma of a single lifetime, Were diligently practiced for the sake of unsurpassed enlightenment, Then the deeds done would be very meaningful. If one truly attains Nirvana, The power of karma and the strength of afflictions, Cause me to take a body of flesh and blood again, wandering in samsara, Falling into unbearable suffering, imprisoned in the prison of existence. Such unbearable and intense suffering, All faults arise from one's own karma. I confess my sins to you, the compassionate protector, Please cut off the stream of bad karma with great compassion, I pray that you reverse the winds of afflictive karma. Bound by the power of karma from ignorance and wrong views, If I wander eternally in the darkness of unknowing, Will it not be dispelled by the rays of the lamp of wisdom? If the ripening of evil deeds is unbearable, Will great compassion not perform its activity? If I have fallen into the precipice of perversion, Will you not grasp me with a swift hand of compassion? If I am tormented by the unbearable disease of the three poisons, Will you not heal me with the skillful medicine of compassion? If the fire of suffering from the ripening of karma blazes, Will you not send down a stream of cool compassion? If I am submerged in the swamp of suffering samsara, Will you not draw me out with the skillful hook of compassion? Having toiled repeatedly in the realms of the three worlds' cycle, When will I myself obtain the fruit? What is the use of the compassion of the noble ones? If I am left to be controlled by the power of my own karma, What is the use of saying "great compassion" to anyone? Hero, you possess the power of compassion, If the karmic connections from past lives are strong, Please do not be indifferent, negligent, or lazy, But look upon me from the depths of your heart!
Chinese
慈悲的胜者之神啊！傲慢者如此忏悔。出自《无垢王忏悔续》中的《茹札忏悔》，第十一章。 此后，世尊大享用者们宣说了这部续、隆、诀窍的忏悔。 于法性三时无戏论中，以无执著之自明智慧，于界与智慧无二中，于境与根无二而忏悔。 于母之莲宫喜悦之宫殿中，父之金刚无二菩提心，于方便与智慧无离合中，于内外器情无二而忏悔。 以三摩地三种以智慧断除，蕴、识、境与根等，观想明晰本尊与本母之坛城，六道众生于胜者之坛城中，愿无二任运成就。 如是依续部大瑜伽而忏悔。此后，宣说了依隆的忏悔。 根、命、心、身语意三者，古雅大秘密身语意之宝藏，金刚九界大吉祥嘿汝嘎，三界九地无二而忏悔。 如何显现于本尊之坛城中，以心髓之语圆满身之殊胜相，无别平等自性身，以善巧方便无二而忏悔。 内外器情无二法身，我与自性平等故，善趣恶趣因果二者，愿于无二大乐界中得究竟。 如是依隆随瑜伽而忏悔。此后，宣说了依诀窍的忏悔。 如何显现皆为普贤大乐处，超越有无常断名相之言词，如是不悟自性为何者，不舍彼性于证悟之界中忏悔。 三时迁变无有诠释之词，无勤无修安住于虚空之性中，周遍一切故转变一切所欲，颠倒分别于菩提道中忏悔。 若无证悟之诀窍义，以言词诠释不得菩提，知自心本为佛故，愿于自生智慧界中得究竟。如是忏悔则一切罪
English
O compassionate Lord of Victors! Thus, those with pride confess. From the Tantra of Confession of the Immaculate King, the Confession of Ruutra, the eleventh chapter. Then, the Bhagavan, the great lords of enjoyment, spoke this confession of Tantra, Agama, and Upadesha. In the Dharma-nature, devoid of elaboration in the three times, with the self-aware wisdom free from grasping and conception, in the non-duality of realm and wisdom, I confess the non-duality of objects and faculties. In the palace where the bhaga of the Mother rejoices, the Father's vajra, the non-dual Bodhicitta, in the inseparability of means and wisdom, I confess the non-duality of outer and inner worlds. Having severed the three samadhis with the blade of wisdom, the aggregates, consciousness, objects, and faculties, having clearly visualized the mandala of deities and goddesses, may the six realms of sentient beings be spontaneously accomplished in the mandala of the Victors, in non-duality. Thus, confess according to the Great Yoga of Tantra. Then, the confession according to Agama was spoken. The root, life-force, citta, body, speech, and mind, the three, Guhya, the great secret, the treasury of body, speech, and mind, Vajra, the nine spaces, the glorious Heruka, the three realms, the nine grounds, I confess as non-dual. How appearances arise in the mandala of deities, the supreme form is perfected by uttering the essence. The indivisible, equal, essence-body, through skillful means, I confess as non-dual. The outer and inner worlds, the non-dual Dharmakaya, with the equality of self and identity, the two paths of higher realms and lower realms, cause and effect, may they be perfected in the non-dual realm of great bliss. Thus, confess according to the Yoga following Agama. Then, the confession according to Upadesha was spoken. How appearances arise, all is the place of Samantabhadra, great bliss, beyond the words of existence, non-existence, permanence, and annihilation. Whatever self-nature is not realized in this way, without abandoning that nature, I confess in the realm of realization. The three times, change, there are no words of designation, without effort, without practice, abiding in the nature of space. Pervading all, transforming all desires, reversing thoughts, I confess on the path to enlightenment. If the meaning of the Upadesha of realization is not possessed, enlightenment is not attained by expressing it in words. Knowing that one's own mind is primordially Buddha, may it be perfected in the realm of self-arisen wisdom. If one confesses in this way, all obscurations
Chinese
此及，从不舍烦恼恶业而自清净，如是获得真实圆满佛果，如圆满诀窍瑜伽般忏悔。无垢王忏悔续中，续、传承、诀窍之忏悔，即第十二章。此后，于世尊一切佛之意境中，宣说了此见之界忏悔。法界自性本无戏论，执著能取所取全然错谬，执著事物为相乃大迷惑，于无戏论大乐界中作忏悔。普贤无有善恶，视善恶为二乃大错谬，执净与垢乃大迷惑，于无善恶之界中作忏悔。平等性中无有大小，视佛与有情全然错谬，执著大小为二乃大迷惑，于平等性大乐界中作忏悔。菩提心无有生灭，视此世来世乃大错谬，执著生灭为二乃大迷惑，于无死雍仲界中作忏悔。大明点无有棱角，视其为形与质乃大错谬，执著棱角为二乃大迷惑，于一切圆满之大明点中作忏悔。三时无有变异之自性中，视初始终结全然错谬，执著迁变二元乃大迷惑，于不变异之大明点中作忏悔。自生智慧无有可寻，视因果为二乃大错谬，执著勤作与成就乃大迷惑，于无勤作之自生界中作忏悔。明觉之智慧无有常断，执常断为二可悲可叹，视有与无乃大迷惑，于无常断之智慧界中作忏悔。法界清净无有边际中央，于偏颇边中兴衰乃大错谬，执著边中为二乃大迷惑，于法界清净无边中作忏悔。于坛城无有内外，视内外乃大错谬，执著宽窄为二乃大迷惑，于宽窄内外无有之界中作忏悔。于母之虚空无有高低，视上下为二可悲可叹。