English
English version The Buddhas again emitted light, illuminating the bodies of the practitioners, causing their minds and bodies to naturally rejoice, and giving rise to great compassion, universally mindful of all beings. At that time, the Buddhas extensively expounded the Dharma of great compassion, joy, and equanimity to the practitioners, also teaching them to speak loving words and practice the six harmonies. At that time, the practitioners, hearing these teachings, were greatly delighted in their hearts, and diligently recited and practiced them without ever slacking. Again, a subtle voice came from the sky, saying: 'You should now repent with your body and mind. In terms of the body, it is killing, stealing, and sexual misconduct; in terms of the mind, it is having unwholesome thoughts, committing the ten evil deeds and the five heinous offenses, like a monkey, and like glue, clinging everywhere, pervading all six senses. The karma created by these six senses, its branches, flowers, and leaves, fill all the realms of the twenty-five existences in the three realms, and can also increase ignorance, old age, death... the twelve sufferings, the eight wrong paths, and the eight difficulties, none of which are not experienced. You should now repent of these evil and unwholesome karmas.' At that time, the practitioner, having heard these words, asked the voice in the sky: 'Where should I practice repentance now?' At that time, the voice in the sky said: 'Sakyamuni (释迦牟尼) Buddha, named Vairocana (毗卢遮那), pervades all places; his abode is called Eternal Tranquility Light (常寂光), the place accomplished by Eternal Paramita (常波罗蜜), the place established by Self Paramita (我波罗蜜), the place where Purity Paramita (净波罗蜜) extinguishes the appearance of existence, the place where Bliss Paramita (乐波罗蜜) does not abide in the appearance of body and mind. There, one does not see the appearance of existence or non-existence of all dharmas, like peaceful liberation, even to Prajna Paramita (般若波罗蜜), because form is the Dharma of eternal abiding. Thus, one should contemplate the Buddhas of the ten directions.' At that time, the Buddhas of the ten directions each extended their right hand and stroked the head of the practitioner, saying: 'Excellent, excellent! Good man! Because you recite the Mahayana scriptures, the Buddhas of the ten directions expound the Dharma of repentance for you. What Bodhisattvas practice is not to cut off the bonds of afflictions, nor to dwell in the ocean of afflictions. Contemplate the mind as no-mind, arising from inverted thoughts, and this thought-mind arises from false discriminations; like the wind in the sky, it has no place to rely on. Such is the nature of Dharma, neither arising nor ceasing. What is sin? What is merit? My mind is originally empty, and sin and merit have no master.' --------------------------------------------------------------------------------
Chinese
一切法如是，无住、无坏。如是忏悔，观心无心、法不住法中，诸法解脱，灭谛寂静。如是想者，名大忏悔、名庄严忏悔、名无罪相忏悔、名破坏心识。行此忏悔者，身心清净，不住法中——犹如流水——念念之中得见普贤菩萨及十方佛。’ “时诸世尊以大悲光明为于行者说无相法，行者闻说第一义空，行者闻已心不惊怖，应时即入菩萨正位。” 佛告阿难：“如是行者，名为忏悔。此忏悔者，十方诸佛、诸大菩萨所忏悔法。” 佛告阿难：“佛灭度后，佛诸弟子若有忏悔恶不善业，但当诵读大乘经典。此方等经是诸佛眼，诸佛因是得具五眼，佛三种身从方等生；是大法印，印涅槃海，如此海中能生三种佛清净身，此三种身，人天福田应供中最。其有诵读大方等典，当知此人具佛功德，诸恶永灭，从佛慧生。” 尔时，世尊而说偈言： “若有眼根恶、 业障眼不净， 但当诵大乘、 思念第一义， 是名忏悔眼， 尽诸不善业。 耳根闻乱声， 坏乱和合义， 由是起狂乱， 犹如痴猿猴， 但当诵大乘、 观法空无相， 永尽一切恶， 天耳闻十方。 鼻根着诸香， 随染起诸触， 如此狂惑鼻， 随染生诸尘。 若诵大乘经、 观法如实 现代汉语译本：一切法都是如此，没有停留，没有毁坏。像这样忏悔，观察心无心，法不住在法中，一切法都解脱，达到寂灭的真谛。像这样思考的人，称为大忏悔，称为庄严忏悔，称为无罪相忏悔，称为破坏心识。修行这种忏悔的人，身心清净，不住在法中——就像流水一样——在每一个念头中都能见到普贤菩萨（Samantabhadra Bodhisattva，象征一切菩萨行愿的菩萨）和十方诸佛。 当时，诸位世尊以大悲光明为修行者宣说无相之法，修行者听闻第一义空（paramārtha-śūnyatā，胜义空，指超越一切概念和语言的空性）的教义，听闻后心中不惊恐，应时就进入菩萨的正位。 佛告诉阿难（Ānanda，佛陀的十大弟子之一，以多闻第一著称）说：‘像这样修行的人，称为忏悔。这种忏悔，是十方诸佛、诸大菩萨所忏悔的法。’ 佛告诉阿难说：‘佛灭度后，佛的弟子如果有忏悔恶不善业的，只要诵读大乘经典。这部方等经（Vaipulya Sūtra，大乘经典的总称）是诸佛的眼睛，诸佛因此而具足五眼（五种智慧之眼），佛的三种身（法身、报身、应身）从方等经中产生；这是大法印，印证涅槃之海，如此海中能生出三种佛的清净身，这三种身，是人天福田中最应供养的。如果有诵读大方等经典的，应当知道这个人具足佛的功德，一切恶业永远消灭，从佛的智慧中产生。’ 当时，世尊说了偈语： ‘如果眼睛有恶业，业障使眼睛不清净，只要诵读大乘经典，思念第一义谛，这就称为忏悔眼睛，能消除一切不善业。 耳朵听到杂乱的声音，破坏和谐统一的意义，因此产生狂乱，就像愚痴的猿猴一样，只要诵读大乘经典，观察法是空无相的，就能永远消除一切恶业，获得天耳能听到十方。 鼻子执着于各种香气，随着染着而产生各种触感，这种狂乱迷惑的鼻子，随着染着而产生各种尘垢。 如果诵读大乘经典，观察法如实（yathābhūta，如其本来的样子）
English
English version: All dharmas are like this, without abiding, without destruction. Repenting in this way, observing the mind as no-mind, dharma not abiding in dharma, all dharmas are liberated, reaching the tranquility of cessation. One who thinks in this way is called great repentance, called adorned repentance, called repentance without the appearance of sin, called the destruction of consciousness. One who practices this repentance, their body and mind are pure, not abiding in dharma—like flowing water—in every thought, they can see Samantabhadra Bodhisattva (the Bodhisattva symbolizing the practice and vows of all Bodhisattvas) and the Buddhas of the ten directions. At that time, all the World Honored Ones, with great compassionate light, spoke the dharma of no-appearance to the practitioners. The practitioners, upon hearing the teaching of the ultimate emptiness (paramārtha-śūnyatā, the emptiness that transcends all concepts and language), were not frightened in their hearts, and immediately entered the correct position of a Bodhisattva. The Buddha told Ānanda (one of the ten great disciples of the Buddha, known for being the foremost in hearing) , 'A practitioner who practices in this way is called repentance. This repentance is the dharma repented by all the Buddhas and great Bodhisattvas of the ten directions.' The Buddha told Ānanda, 'After the Buddha's parinirvana, if the Buddha's disciples have to repent of evil and unwholesome karma, they should only recite the Mahayana scriptures. This Vaipulya Sūtra (a general term for Mahayana scriptures) is the eye of all Buddhas. Because of this, the Buddhas possess the five eyes (five kinds of wisdom eyes), and the three bodies of the Buddha (Dharmakāya, Sambhogakāya, Nirmāṇakāya) arise from the Vaipulya Sūtra; this is the great dharma seal, sealing the ocean of Nirvana. In this ocean, the three pure bodies of the Buddha can arise. These three bodies are the most worthy of offerings in the fields of merit for humans and gods. If one recites the Vaipulya Sūtra, one should know that this person possesses the merits of the Buddha, all evil karma is forever extinguished, and wisdom arises from the Buddha.' At that time, the World Honored One spoke in verses: 'If the eye has evil karma, and karmic obstacles make the eye impure, one should only recite the Mahayana scriptures and contemplate the ultimate truth. This is called repenting for the eye, and it can eliminate all unwholesome karma. If the ear hears chaotic sounds, destroying the meaning of harmony and unity, thus causing madness, like a foolish monkey, one should only recite the Mahayana scriptures and contemplate that dharmas are empty and without appearance, then one can forever eliminate all evil karma and obtain the divine ear to hear the ten directions. If the nose is attached to various fragrances, and various sensations arise with attachment, this mad and deluded nose, with attachment, produces various defilements. If one recites the Mahayana scriptures and contemplates dharmas as they truly are (yathābhūta, as they are in their true nature) -------------------------------------------------------------------------------- 际， 永离诸恶业， 后世不复生。 舌根起五种， 恶口不善业， 若欲自调顺， 应勤修慈心， 思法真寂义， 无诸分别相。 心根如猿猴， 无有暂停时， 若欲折伏者， 当勤诵大乘， 念佛大觉身， 力无畏所成。 身为机关主， 如尘随风转， 六贼游戏中， 自在无挂碍。 若欲灭此恶、 永离诸尘劳、 常处涅槃城、 安乐心恬怕， 当诵大乘经、 念诸菩萨母。 无量胜方便， 从思实相得， 如此等六法， 名为六情根。 一切业障海， 皆从妄想生， 若欲忏悔者， 端坐念实相。 众罪如霜露， 慧日能消除， 是故应至心， 忏悔六情根。”
Chinese
说是偈已，佛告阿难：“汝今持是‘忏悔六根观普贤菩萨法’，普为十方诸天世人广分别说。佛灭度后，佛诸弟子若有受持、读诵、解说方等经典，应于静处，若在冢间、若林树下、阿练若处，诵读方等，思大乘义。念力强故，得见我身及多宝佛塔、十方分身无量诸佛，普贤菩萨、文殊师利菩萨、药王菩萨、药上菩萨恭敬法故，持诸妙华住立空中，赞叹恭敬行持法者。但诵大乘方等经故，诸佛、菩萨昼夜供养是持法者。” 佛告阿难：“我与贤劫诸菩萨及 现代汉语译本 永远脱离各种恶业，后世不再受生。 舌根产生五种（不善的）行为，恶语是不好的行为， 如果想要自我调伏顺从，应当勤修慈悲心， 思考佛法的真正寂静之义，没有各种分别的表象。 心根像猿猴一样，没有停歇的时候， 如果想要折服它，应当勤奋诵读大乘经典， 忆念佛陀大觉之身，由力量和无畏所成就。 身体是机关的主宰，像尘土随风飘转， 在六贼（指眼、耳、鼻、舌、身、意）的游戏中，自在而无挂碍。 如果想要灭除这些恶，永远脱离各种尘劳， 常处涅槃城，安乐而心境恬静， 应当诵读大乘经典，忆念诸菩萨之母。 无量殊胜的方便法门，从思考实相中获得， 像这样的六种法，称为六情根（指眼、耳、鼻、舌、身、意）。 一切业障的海洋，都从虚妄的念头产生， 如果想要忏悔，应当端坐忆念实相。 众罪像霜露一样，智慧的太阳能够消除， 因此应当至诚恳切，忏悔六情根。 说完偈颂后，佛告诉阿难（Ananda）：‘你现在受持这个《忏悔六根观普贤菩萨法》，普遍为十方诸天世人广泛分别解说。佛灭度后，佛的弟子如果有受持、读诵、解说方等经典，应当在安静的地方，如果在坟墓间、或者树林下、或者阿练若（Aranya，指寂静处）的地方，诵读方等经典，思考大乘的意义。因为念力强大的缘故，能够见到我的身体以及多宝佛塔（Prabhutaratna Stupa）、十方分身无量诸佛，普贤菩萨（Samantabhadra Bodhisattva）、文殊师利菩萨（Manjusri Bodhisattva）、药王菩萨（Bhaisajyaraja Bodhisattva）、药上菩萨（Bhaisajyasamudgata Bodhisattva）因为恭敬佛法的缘故，手持各种美妙的花朵，站立在空中，赞叹恭敬修行佛法的人。仅仅因为诵读大乘方等经典，诸佛、菩萨日夜供养这些持法的人。’ 佛告诉阿难：‘我与贤劫（Bhadrakalpa）的诸菩萨以及
English
English version Eternally depart from all evil deeds, and in the next life, not be reborn. The tongue root gives rise to five kinds (of unwholesome) actions, and harsh speech is an unwholesome deed, If you wish to tame and subdue yourself, you should diligently cultivate loving-kindness, Contemplate the true meaning of the Dharma's tranquility, without any discriminating appearances. The mind root is like a monkey, never ceasing for a moment, If you wish to subdue it, you should diligently recite the Mahayana scriptures, Remember the Buddha's great enlightened body, accomplished by power and fearlessness. The body is the master of the mechanism, like dust carried by the wind, In the game of the six thieves (referring to the eyes, ears, nose, tongue, body, and mind), it is free and unhindered. If you wish to extinguish these evils, and eternally depart from all defilements, Always dwell in the city of Nirvana, peaceful and with a tranquil mind, You should recite the Mahayana scriptures, and remember the mothers of all Bodhisattvas. Limitless and supreme skillful means are obtained from contemplating the true nature of reality, These six dharmas are called the six sense roots (referring to the eyes, ears, nose, tongue, body, and mind). The ocean of all karmic obstacles arises from deluded thoughts, If you wish to repent, you should sit upright and contemplate the true nature of reality. All sins are like frost and dew, which the sun of wisdom can eliminate, Therefore, you should be sincere and earnest, and repent of the six sense roots. Having spoken the verses, the Buddha said to Ananda: 'Now, uphold this 'Method of Repentance and Contemplation of the Six Roots of Samantabhadra Bodhisattva', and widely explain it to all the gods and people of the ten directions. After the Buddha's Parinirvana, if any of the Buddha's disciples uphold, recite, and explain the Vaipulya Sutras, they should do so in a quiet place, whether in a graveyard, under a tree, or in an Aranya (a secluded place), reciting the Vaipulya Sutras and contemplating the meaning of the Mahayana. Because of the power of their strong mindfulness, they will be able to see my body, as well as the Prabhutaratna Stupa, the countless Buddhas who are emanations in the ten directions, Samantabhadra Bodhisattva, Manjusri Bodhisattva, Bhaisajyaraja Bodhisattva, and Bhaisajyasamudgata Bodhisattva. Out of respect for the Dharma, they will hold various beautiful flowers, stand in the air, and praise and honor those who practice the Dharma. Merely by reciting the Mahayana Vaipulya Sutras, the Buddhas and Bodhisattvas will make offerings to these upholders of the Dharma day and night.' The Buddha said to Ananda: 'I, along with the Bodhisattvas of the Bhadrakalpa, and --------------------------------------------------------------------------------