Chinese
十方诸佛，因思大乘真实义故，除却百万亿亿劫阿僧祇数生死之罪；因此胜妙忏悔法故，今于十方各得为佛。若欲疾成阿耨多罗三藐三菩提者、若欲现身见十方佛及普贤菩萨，当净澡浴、着净洁衣、烧众名香，在空闲处，应当诵读大乘经典、思大乘义。” 佛告阿难：“若有众生欲观普贤菩萨者，当作是观。作是观者是名正观，若他观者是名邪观。佛灭度后，佛诸弟子随顺佛语行忏悔者，当知是人行普贤行。行普贤行者，不见恶相及恶业报。其有众生昼夜六时礼十方佛、诵大乘经、思第一义甚深空法，一弹指顷除去百万亿亿阿僧祇劫生死之罪。行此行者，真是佛子、从诸佛生，十方诸佛及诸菩萨为其和上，是名具足菩萨戒者，不须羯磨自然成就，应受一切人天供养。 “尔时，行者若欲具足菩萨戒者，应当合掌在空闲处遍礼十方佛，忏悔诸罪，自说己过。然后静处白十方佛而作是言：‘诸佛世尊常住在世，我业障故，虽信方等见佛不了。今归依佛，唯愿释迦牟尼正遍知、世尊为我和上；文殊师利具大慧者愿以智慧授我清净诸菩萨法；弥勒菩萨胜大慈日怜愍我故亦应听我受菩萨法；十方诸佛现为我证；诸大菩萨各称其名，是胜大士覆护众生，助护我等今日受持方等经典，乃至失命，设堕地狱受无量苦，终不 现代汉语译本 十方诸佛，因为思量大乘真实义的缘故，能够消除百万亿亿劫阿僧祇数（无数）的生死罪业；因为这个殊胜微妙的忏悔法，现在在十方世界各自成佛。如果想要快速成就阿耨多罗三藐三菩提（无上正等正觉），如果想要亲身见到十方诸佛以及普贤菩萨，应当沐浴净身、穿上干净的衣服、焚烧各种名贵的香，在空闲的地方，应当诵读大乘经典、思量大乘的义理。 佛告诉阿难：‘如果有众生想要观想普贤菩萨，应当这样观想。这样观想的称为正观，如果其他观想则称为邪观。佛灭度后，佛的弟子们如果能够随顺佛的教诲修行忏悔，应当知道这个人是在修行普贤菩萨的行持。修行普贤菩萨行持的人，不会见到恶相以及恶业的果报。如果有众生昼夜六时礼拜十方诸佛、诵读大乘经典、思量第一义的甚深空法，在一弹指的短暂时间里就能消除百万亿亿阿僧祇劫的生死罪业。修行这种行持的人，真是佛的真子、从诸佛所生，十方诸佛以及诸菩萨都作为他的和尚（戒和尚），这个人就称为具足菩萨戒的人，不需要羯磨（受戒仪式）自然成就，应当接受一切人天的供养。 ‘这时，修行人如果想要具足菩萨戒，应当合掌在空闲的地方遍礼十方诸佛，忏悔各种罪业，自己说出自己的过错。然后在安静的地方禀告十方诸佛，这样说：‘诸佛世尊常常住在世间，我因为业障的缘故，虽然相信方等经典却不能明了见到佛。现在归依佛，唯愿释迦牟尼正遍知（佛的十号之一，意为正等觉者）、世尊作为我的和尚；文殊师利（菩萨名，意为妙吉祥）具有大智慧，愿以智慧传授我清净的诸菩萨法；弥勒菩萨（菩萨名，意为慈氏）以胜大的慈悲怜悯我，也应当听我受菩萨法；十方诸佛现在为我作证；诸大菩萨各自称念他们的名号，这些殊胜的大士护佑众生，帮助护持我们今天受持方等经典，乃至失去生命，即使堕入地狱遭受无量痛苦，最终也不会退转。’
English
English version The Buddhas of the ten directions, because of contemplating the true meaning of the Mahayana, are able to eliminate the sins of birth and death for countless kalpas (aeons), as many as a million billion times an asamkhya (an immeasurable number); because of this supreme and wonderful method of repentance, they each become Buddhas in the ten directions. If one wishes to quickly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), if one wishes to see the Buddhas of the ten directions and Samantabhadra Bodhisattva in person, one should bathe and purify oneself, wear clean clothes, burn various precious incenses, and in a secluded place, one should recite the Mahayana scriptures and contemplate the meaning of the Mahayana. The Buddha told Ananda: ‘If there are sentient beings who wish to contemplate Samantabhadra Bodhisattva, they should contemplate in this way. Such contemplation is called right contemplation, and any other contemplation is called wrong contemplation. After the Buddha's parinirvana (passing away), if the Buddha's disciples follow the Buddha's teachings and practice repentance, know that these people are practicing the conduct of Samantabhadra. Those who practice the conduct of Samantabhadra will not see evil signs or the retribution of evil karma. If there are sentient beings who, day and night, at the six periods of the day, bow to the Buddhas of the ten directions, recite the Mahayana scriptures, and contemplate the profound emptiness of the first principle, in the brief moment of a finger snap, they can eliminate the sins of birth and death for a million billion asamkhya kalpas. Those who practice this conduct are truly the children of the Buddha, born from the Buddhas, and the Buddhas of the ten directions and the Bodhisattvas act as their Upadhyayas (preceptors). Such a person is called one who has fully received the Bodhisattva precepts, and without the need for karma (ordination rituals), they naturally achieve it and should receive the offerings of all humans and devas (gods).’ ‘At that time, if a practitioner wishes to fully receive the Bodhisattva precepts, they should join their palms in a secluded place and bow to the Buddhas of the ten directions, repent of all sins, and confess their own faults. Then, in a quiet place, they should report to the Buddhas of the ten directions, saying: ‘The Buddhas, the World Honored Ones, always dwell in the world, but because of my karmic obstacles, although I believe in the Vaipulya (Mahayana) scriptures, I cannot clearly see the Buddha. Now I take refuge in the Buddha, and I wish that Shakyamuni, the Samyak-sambuddha (one who has attained perfect enlightenment), the World Honored One, be my Upadhyaya; Manjushri (Bodhisattva name, meaning Gentle Glory), who possesses great wisdom, may he impart to me the pure Bodhisattva teachings with his wisdom; Maitreya Bodhisattva (Bodhisattva name, meaning Loving One), with his great compassion, may he also listen to me receiving the Bodhisattva teachings; may the Buddhas of the ten directions now bear witness for me; may the great Bodhisattvas, each by their name, these supreme great beings, protect sentient beings, and help protect us today as we receive and uphold the Vaipulya scriptures, even to the point of losing our lives, even if we fall into hell and suffer immeasurable pain, we will never retreat.’ --------------------------------------------------------------------------------
Chinese
毁谤诸佛正法。以是因缘功德力故，今释迦牟尼佛为我和上、文殊师利为我阿阇梨、当来弥勒愿授我法、十方诸佛愿证知我、大德诸菩萨愿为我伴，我今依大乘经甚深妙义，归依佛、归依法、归依僧。’如是三说。 “归依三宝已，次当自誓受六重法。受六重法已，次当勤修无碍梵行、发广济心、受八重法。立此誓已，于空闲处烧众名香、散华供养一切诸佛及诸菩萨、大乘方等，而作是言：‘我于今日发菩提心，以此功德普度一切。’作是语已，复更顶礼一切诸佛及诸菩萨，思方等义，一日乃至三七日，若出家、在家，不须和上、不用诸师、不白羯磨，受持读诵大乘经典力故、普贤菩萨劝发行故，是十方诸佛正法眼目。因由是法，自然成就五分法身：戒、定、慧、解脱、解脱知见。诸佛如来从此法生，于大乘经得受记别。 “是故，智者！若声闻毁破三归及五戒、八戒、比丘戒、比丘尼戒、沙弥戒、沙弥尼戒、式叉摩尼戒，及诸威仪；愚痴不善、恶邪心故，多犯诸戒及威仪法。若欲除灭令无过患、还为比丘具沙门法，当勤修读方等经典、思第一义甚深空法，令此空慧与心相应。当知此人于念念顷，一切罪垢永尽无余，是名具足沙门法式、具诸威仪，应受人天一切供养。 “若优婆塞犯诸威仪、作不 现代汉语译本 ‘我曾诽谤诸佛的正法。因为这个因缘和功德力，现在释迦牟尼佛（Sakyamuni Buddha）是我的和尚（Upadhyaya，亲教师），文殊师利（Manjusri）是我的阿阇梨（Acarya，轨范师），未来弥勒（Maitreya）菩萨愿为我授法，十方诸佛愿证知我，大德诸菩萨愿成为我的同伴。我现在依据大乘经典的甚深妙义，皈依佛、皈依法、皈依僧。’像这样说三遍。 ‘皈依三宝之后，接下来应当自己发誓受持六重法。受持六重法之后，接下来应当勤修无碍的梵行，发起广度众生的心，受持八重法。立下这个誓言之后，在空闲的地方焚烧各种名贵的香，散花供养一切诸佛以及诸菩萨、大乘方等经典，然后这样说：‘我于今日发菩提心，以此功德普遍度化一切众生。’说完这些话后，再次顶礼一切诸佛以及诸菩萨，思惟方等经典的意义，一天乃至二十一天。无论是出家还是在家，都不需要和尚，也不用其他老师，也不用羯磨（Karma，僧团的仪式），因为受持读诵大乘经典的力量，以及普贤菩萨（Samantabhadra）劝发修行的缘故，这是十方诸佛正法的眼目。因为这个法，自然成就五分法身：戒、定、慧、解脱、解脱知见。诸佛如来都是从这个法产生的，在大乘经典中得到授记。’ ‘所以，智者！如果声闻（Sravaka）毁坏三皈依以及五戒、八戒、比丘戒、比丘尼戒、沙弥戒、沙弥尼戒、式叉摩尼戒，以及各种威仪；因为愚痴不善、邪恶的心，多次犯各种戒律和威仪法。如果想要消除这些过患，重新成为具足沙门法的比丘，应当勤奋修习读诵方等经典，思惟第一义的甚深空法，使这种空慧与心相应。应当知道这个人，在每一个念头之间，一切罪垢都永远消尽无余，这叫做具足沙门法式、具足各种威仪，应当接受人天一切供养。’ ‘如果优婆塞（Upasaka）犯各种威仪，做了不
English
English version 'I have slandered the Buddhas' true Dharma. Because of this cause and meritorious power, now Sakyamuni Buddha is my Upadhyaya (preceptor), Manjusri is my Acarya (teacher), may Maitreya in the future grant me the Dharma, may the Buddhas of the ten directions witness me, may the great Bodhisattvas be my companions. I now rely on the profound and wonderful meaning of the Mahayana sutras, taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Sangha.' Say this three times. 'After taking refuge in the Three Jewels, one should then vow to uphold the six heavy precepts. After upholding the six heavy precepts, one should then diligently cultivate unobstructed pure conduct, generate the mind of universal salvation, and uphold the eight heavy precepts. Having made this vow, in a quiet place, burn various precious incenses, scatter flowers to make offerings to all the Buddhas, Bodhisattvas, and Mahayana Vaipulya sutras, and then say: 'Today, I generate the Bodhi mind, and with this merit, I universally liberate all beings.' After saying these words, bow again to all the Buddhas and Bodhisattvas, contemplate the meaning of the Vaipulya sutras, for one day up to twenty-one days. Whether one is a monastic or a layperson, one does not need an Upadhyaya, nor other teachers, nor a Karma (monastic ritual), because of the power of upholding, reading, and reciting the Mahayana sutras, and because of Samantabhadra Bodhisattva's encouragement to practice, this is the eye of the true Dharma of the Buddhas of the ten directions. Because of this Dharma, one naturally achieves the fivefold Dharmakaya: morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. All the Tathagatas are born from this Dharma, and receive predictions in the Mahayana sutras.' 'Therefore, wise ones! If a Sravaka destroys the Three Refuges and the five precepts, eight precepts, Bhiksu precepts, Bhiksuni precepts, Sramanera precepts, Sramanerika precepts, Siksamana precepts, and various forms of conduct; because of ignorance, unwholesomeness, and evil minds, they repeatedly violate various precepts and forms of conduct. If one wishes to eliminate these faults and return to being a Bhiksu with the complete monastic Dharma, one should diligently study and recite the Vaipulya sutras, contemplate the profound emptiness of the first principle, and make this wisdom of emptiness correspond with the mind. One should know that for this person, in every moment of thought, all defilements are forever exhausted without remainder. This is called having the complete monastic Dharma, having all forms of conduct, and should receive all offerings from humans and devas.' 'If an Upasaka violates various forms of conduct, and does not' --------------------------------------------------------------------------------
Chinese
善事——不善事者，所谓说佛法过恶、论说四众所犯恶事、偷盗淫妷无有惭愧——若欲忏悔灭诸罪者，当勤读诵方等经典、思第一义。 “若王者、大臣、婆罗门、居士、长者、宰官……是诸人等，贪求无厌、作五逆罪、谤方等经、具十恶业，是大恶报应堕恶道，过于暴雨必定当堕阿鼻地狱。若欲除灭此业障者，应生惭愧、改悔诸罪。 “云何名刹利居士忏悔法？忏悔法者，但当正心、不谤三宝、不障出家、不为梵行人作恶留难，应当系念修六念法、亦当供给供养持大乘者，不必礼拜，应当忆念甚深经法第一义空。思是法者，是名刹利居士修第一忏悔。 “第二忏悔者，孝养父母、恭敬师长，是名修第二忏悔法。 “第三忏悔者，正法治国、不邪枉人民，是名修第三忏悔。 “第四忏悔者，于六斋日敕诸境内力所及处令行不杀，修如此法是名修第四忏悔。 “第五忏悔者，但当深信因果、信一实道、知佛不灭，是名修第五忏悔。” 佛告阿难：“于未来世，若有修习如此忏悔法，当知此人着惭愧服、诸佛护助，不久当成阿耨多罗三藐三菩提。” 说是语时，十千天子得法眼净，弥勒菩萨……等诸大菩萨及以阿难，闻佛所说，欢喜奉行。 佛说观普贤菩萨行法 现代汉语译本：关于善行和不善行，例如谈论佛法的过失、议论四众（比丘、比丘尼、优婆塞、优婆夷）所犯的恶行、偷盗、淫乱而不知羞愧——如果想要忏悔以消除这些罪过，应当勤奋地读诵方等经典，并思考第一义谛。 如果国王、大臣、婆罗门、居士、长者、官员……这些人，贪得无厌、犯下五逆罪（杀父、杀母、杀阿罗汉、破和合僧、出佛身血）、诽谤方等经典、造作十恶业，这些大恶的报应会让他们堕入恶道，如同暴雨般必定会堕入阿鼻地狱。如果想要消除这些业障，应当生起惭愧心，悔改所有的罪过。 什么是刹利（武士阶层）居士的忏悔法？忏悔法就是，应当端正心念、不诽谤三宝（佛、法、僧）、不阻碍出家、不为修行梵行的人制造障碍，应当系念修习六念法（念佛、念法、念僧、念戒、念施、念天），也应当供养奉持大乘佛法的人，不必行礼拜，应当忆念甚深经法的第一义空。思考这种法，就称为刹利居士修习第一忏悔。 第二种忏悔是，孝养父母、恭敬师长，这称为修习第二忏悔法。 第三种忏悔是，以正法治理国家、不以邪恶的方式冤枉人民，这称为修习第三忏悔。 第四种忏悔是，在六斋日（每月初八、十四、十五、二十三、二十九、三十）敕令境内所有能做到的地方实行不杀生，修习这种法称为修习第四忏悔。 第五种忏悔是，应当深信因果、相信唯一真实的道、知道佛陀不会灭度，这称为修习第五忏悔。 佛陀告诉阿难：‘在未来世，如果有人修习这样的忏悔法，应当知道这个人穿上了惭愧的衣服，诸佛会护佑他，不久就会成就阿耨多罗三藐三菩提（无上正等正觉）。’ 当佛陀说这些话时，一万天子获得了法眼净（对佛法的清净理解），弥勒菩萨……等诸大菩萨以及阿难，听闻佛陀所说，欢喜地奉行。 佛陀宣说了《观普贤菩萨行法》。