English
And the blessings are equal. The condensed and expanded versions of the actual union and subsequent practices. Without meditating on the wheel, I confess in the path of skillful means. Bliss is inherently present within oneself. The order, location, and nature of what is to be abandoned. Not having experienced the four blisses. I confess in the innate state of seeing the four blisses. Not knowing that bliss resides within oneself. Because suffering is the cause, not meditating on bliss. Not realizing the small vehicle of bliss and emptiness. I confess in the state of co-emergent bliss. Not knowing oneself as Vajrasattva. Therefore, at the time of death, one's own appearance does not become the body. Not mastering the bliss of the four wheels. I confess in the state of death, Vajrasattva. Originally, the great nectar bindu. Abiding in the Dharma body, without impurity. Not knowing, not realizing, not practicing the nectar. I confess in the state of the fruit, the Dharma body. Excrement, urine, flesh, blood, and semen. The four elements are the nine nectars of the elements. Supreme bliss, great bliss, bliss free from conceptualization. I confess in the state of co-emergent wisdom and power. Thus, the confession of the empowerment of secret wisdom and knowledge was spoken. Then, the confession of the empowerment of great bliss was spoken. Both skillful means and wisdom are excellent. However, the tantras of skillful means and the tantras of wisdom. Not having purified practice in both tantras. I confess in the state of the three paths of Vajra waves. Body, speech, mind, and both body and mind. Not knowing that benefiting resides within oneself. Therefore, the cause is similar, the ripening is the agent. And not knowing the qualities without impurity. I confess in the pure state of the dharmas of view. Not having experienced the self-abiding of view. Therefore, the signs of the philosophical tenets that transcend the world do not arise. Not realizing the great philosophical tenets of bliss and emptiness. I confess in the oneness of bliss and emptiness of all dharmas of samsara and nirvana. There is no cultivation, habituation, or application to action. Due to not realizing, not cultivating habituation in action. Not becoming accustomed to the life-force wind. I confess in the state of the great seal at the time of death. All wisdom is the essence body. Not cultivating, not realizing the meaning of the abiding nature. Therefore, not meditating on the path shown, the Vajra wave path. I confess in the fruit, the essence body. In the nature of life and the five activities. The root aggregates, consciousness, limbs, etc. Not realizing the ten winds and three life-forces. In the great bliss of
Chinese
于自在之界中忏悔。如是宣说了彼真如大乐自在之忏悔。于《无垢王忏悔续》中，方便道自在之忏悔，即第十四章。之后，诸薄伽梵正等觉佛陀宣说了此果位自性完全清净之忏悔。嗡。显空双运离戏法身，地上以上大乘凡夫众，名相与妙相显现报身，加行道以下一切所显现，示现种种事业化身，法与色身无别金刚身，不需寻觅功德任运现证身，如是未能证悟，于五身之性中忏悔。义语诸法安住于无生之性中，无生之语一切皆转为基，金刚声空无别无为法，现证音声一切诸声响，皆于自生智慧自性中明现。报身语于各自之境中，以表诠之门向眷属传达觉受，化身语显现六十支分，五语本来自显未能证悟，五语于任运自成之性中坦白忏悔。空性智慧无实而明现，如镜智慧无分别而生起，平等智慧无好坏而明现，各别智总相与自相不混淆明现，成所作智于自他利事无勤明现，未能证悟实相，于五智之性中忏悔。自证菩提心性之刹土，按则软，抬则高等，自证量殿显现无内外，自证光芒显现，于毛孔中，每一毛孔皆放射六十光芒，觉性自身显现为座垫，是果位诸法融入于心中之征象，自证自身显现为庄严，不舍轮回涅槃任运成就之，未能证悟功德，于法性之性中忏悔。烦恼分别念充满于心中者，以佛陀之事业令相续调柔寂静，愚昧贫穷困乏之有情众，以所知受用无量增长而布施，无益不调伏顽劣之有情众，以自在之事业摄受调伏，以大悲方便不能调伏之恶劣
English
I confess in the realm of freedom. Thus, the confession of the great bliss of suchness was spoken. From the Tantra of Immaculate King Confession: The Confession of the Path of Means, the Fourteenth Chapter. Then, the Bhagavan, the Perfectly Complete Buddhas, spoke this confession of the fruit, whose nature is completely pure. Om. Appearance-emptiness inseparable, free from elaboration, Dharmakaya. To ordinary Mahayana practitioners above the ground, the Sambhogakaya appears with signs and examples. The Nirmanakaya shows different actions to all below the path of union. Dharma and Rupakaya are inseparable, Vajrakaya. The spontaneously accomplished Abhisambodhikaya is not sought for qualities. Not realizing this, I confess in the state of the five bodies. The meaning of the Dharma abides in the unborn state. All unborn speech becomes the basis. Vajra sound and emptiness are inseparable, uncompounded. All sounds of Abhisambodhi are clear in the essence of self-arisen wisdom. The Sambhogakaya's speech communicates understanding to the retinue in its own realms through symbolic means. The Nirmanakaya's speech appears in sixty branches. Not realizing the appearance of the five speeches from the beginning, I openly confess the five speeches in the state of spontaneous accomplishment. Emptiness-wisdom is clear without substance. Mirror-like wisdom arises without thought. Equality-wisdom is clear without good or bad. Discriminating wisdom is clear without mixing general and specific characteristics. Accomplishing wisdom is clear without effort for the benefit of self and others. Not realizing the state, I confess in the state of the five minds. The realm of self-awareness, Bodhicitta, is soft when pressed, expands when lifted, and so on. The self-aware palace appears without inside or outside. The self-aware rays of light appear, and from each pore of the hair, sixty rays of light radiate. Awareness itself appears as a seat, a sign that the qualities of the fruit are contained in the mind. Self-awareness itself appears as an ornament, the spontaneously accomplished qualities that do not abandon samsara and nirvana. Not realizing the qualities, I confess in the state of Dharmata. Those whose minds are filled with disturbing emotions and thoughts are made gentle and peaceful by the actions of the Buddha. To those who are ignorant, poor, and destitute, endless knowledge and enjoyment are given abundantly. Those who are unhelpful, untamed, and stubborn are subdued and tamed by the actions of power. Those who cannot be tamed by compassion and skillful means are wicked.
Chinese
以猛烈的行为来调伏。像这样不明白的各种族类，处于自主的状态，不分彼此且自然成就。从一和多的体性中解脱，无需断除和获得，在自显清净中获得。业的自性，实际所作的罪过耗尽。向所化众生所见的身体、语言、意念忏悔。如是，从身体、语言、意念、功德、事业五方面真实忏悔。然后，如来享用者们说了这些。脉的运行消融，形状的道路清净，身体的修持清净，生起次第化身。文字的运行消融，咒语的道路清净，语言的障碍清净，圆满次第报身。甘露界的精华，精髓的道路，心意的障碍清净，清净法身。风的运行消融，不坏金刚之风，身语意清净，自性身。像这样安住，不明白的空性中，四身风自然成就的状态中忏悔。如是，说了方便果的忏悔。《无垢王忏悔经》中，不明白果的意义的忏悔，第十五品完毕。然后，秘密主所完全交付的说了这些。嗡。身语意的化身，三族怙主。交付于彼，是三界明灯。五部眷属的空行母四部众，交付于彼，是密咒护法。先前串习的具有法眼的人们，交付于彼，是教法兴盛。所说的广大经典与教言相符而交付。如是不做，向教令护法们忏悔。如是说。然后，眷属们欢喜后，说了向身语意忏悔的这些。三时善逝诸佛与眷属，金刚誓言者无余请垂念。首先发起殊胜菩提心，为了成就修持的持明者菩提果位，为了成就身语意的金刚，从本尊和金刚上师和秘密誓言的数量上领受，不违越誓言教令，以业和缘分将堕入地狱。贪嗔痴慢和嫉妒等生起后所犯下的过错，金刚上师教法的明灯
English
Subduing with fierce actions. Like this, not understanding, the various races, being in a state of autonomy, without partiality and naturally accomplished. Liberated from the nature of one and many, without needing to abandon or attain, attained in self-appearing purity. The nature of karma, the sins actually committed are exhausted. I confess to the body, speech, and mind seen by the beings to be tamed. Thus, from the five aspects of body, speech, mind, merit, and activity, I truly confess. Then, the Enjoyers of the Thus-Gone Ones spoke these. The movement and dissolution of the channels, the path of form is pure, the practice of the body is purified, the generation stage is the emanation body. The movement and dissolution of letters, the path of mantra is pure, the obscurations of speech are purified, the completion stage is the enjoyment body. The essence of the nectar realm, the path of essence, the obscurations of mind are purified, the pure Dharma body. The movement and dissolution of the winds, the indestructible vajra wind, body, speech, and mind are pure, the self-nature body. Like this, abiding, not understanding, in the expanse, the four bodies confess in the state of spontaneously accomplished winds. Thus, the confession of the fruit of means was spoken. In the "Immaculate King Confession Sutra", the confession of not understanding the meaning of the fruit, the fifteenth chapter is completed. Then, the one fully entrusted by the Lord of Secrets spoke these. Om. The emanation of body, speech, and mind, the lords of the three families. Entrusting to them, they are the lamps of the three realms. The four classes of dakinis of the five families' retinue, entrusting to them, they are the secret mantra protectors. Those previously trained individuals with the eye of Dharma, entrusting to them, the teachings will flourish. The great sutras that have been spoken are entrusted in accordance with the teachings. If this is not done, I confess to the command protectors. Thus, it was spoken. Then, the retinue being pleased, spoke these confessions to body, speech, and mind. Buddhas, the Sugatas of the three times, with their retinues, Vajra vow-holders, all of you, please consider. First, generating the supreme bodhicitta, for the sake of attaining the vidyadhara's state of enlightenment, for the sake of accomplishing the vajra of body, speech, and mind, from the number of yidam deities and vajra masters and secret vows, I have received, I will not transgress the command of the vows, by karma and fortune, I will be born in hell. The faults committed after the arising of desire, hatred, ignorance, pride, and jealousy, etc., the vajra master, the lamp of the teachings.
Chinese
如是说后，随喜赞叹。 之后，一般眷属众等如是说： 如是说后，眷属众等随喜赞叹。 出自《无垢王忏悔续》，完全交付之忏悔。
English
Ema! From the depths of my heart, I denounce and confess the broken samaya. To the Vajra brothers and sisters who share the same samaya, I confess having generated evil thoughts and wrong views, and having broken the samaya of the body. I confess that the mudras of the Yidam deities are not clear, that the number of mantra recitations is incomplete, that the six-session activities of offering, especially the rituals of recitation, accomplishment, and fulfillment, have not been performed, that I have not acted according to the teachings, and that I have not attained realization according to the scriptures. I confess that I have broken the samaya of speech. By the kindness and grace of the Vajra master, it has been placed from the ear passage into the center of my mind. By the blessing of the mind's instructions, the samayas are mingled. I confess that I have broken the samaya of mind by speaking wantonly after transgressing secret boundaries. I confess that I have not realized that all dharmas are of equal nature, and that I have broken the branch samayas. I confess that I have broken the samaya of recitation and accomplishment by being overcome by laziness, idleness, and sleep. I confess that I have broken the samayas of body, speech, and mind by transgressing what should be protected by body, speech, and mind. Having said this, they rejoiced. Then, the ordinary retinue spoke as follows: In the presence of the venerable lamas, I confess that the offerings and resources are meager. In the presence of the Yidam deity assembly, I confess that I have engaged in manifestation, realization, acceptance, and rejection. In the presence of the four classes of Dakinis, I confess that I have broken my vows and commitments. In the presence of the Dharma protectors and guardians, I confess that I have delayed the torma offerings for months and years. In the presence of the parents of the three times, I confess that I have not repaid their kindness. In the presence of my brothers and sisters in the Dharma, I confess that my samaya and affection are weak. In the presence of the six classes of sentient beings, I confess that my compassion and altruistic intention are weak. I confess and do not conceal all broken vows, including the vows of individual liberation, the trainings of Bodhisattvas, and the mantra samayas of Vidyadharas. I will not hide them, and from now on, I will cut them off and keep them. If I confess the sins and obscurations accumulated in the three times, I pray that you purify them and grant me the supreme and common siddhis of body, speech, and mind. Having said this, the retinue rejoiced. From the "Tantra of Confession of the Immaculate King," the confession of complete entrustment.