English
English version: 'Abandoning arrogance and pride, being filial to parents, and respecting elders—cultivating in various ways—one should be able to attain the Uṣṇīṣa (the protuberance on the crown of the Buddha's head, one of the thirty-two major marks of a Buddha) of a Buddha whose top cannot be seen, transcending all worldly dharmas, surpassing the three realms (triloka, the realm of desire, the realm of form, and the realm of formlessness) with the body, and whose wisdom exceeds the void. Now I take refuge, and with the merit of this prostration (pañcāṅgapratiṣṭhā, a form of Buddhist reverence), may all beings ultimately attain the Great Path.' 'Worldly people increase the five hindrances (pañca nivaraṇa, sensual desire, ill-will, sloth-torpor, restlessness-worry, and doubt). Through this merit, they naturally abandon the obscuration of the five hindrances, possess the five roots (pañcendriyāṇi, faith, vigor, mindfulness, concentration, and wisdom), perfect the five powers (pañca balāni, faith, vigor, mindfulness, concentration, and wisdom), extinguish the five desires (pañca kāmaguṇā, forms, sounds, smells, tastes, and textures), attain the five supernormal powers (pañcābhijñā, divine eye, divine ear, knowledge of others' minds, recollection of past lives, and magical powers), distance themselves from the five aggregates (pañca skandha, form, feeling, perception, mental formations, and consciousness), and accomplish the five eyes (pañca cakṣūṃsi, physical eye, divine eye, wisdom eye, dharma eye, and Buddha eye). Those beings in the five destinies (pañca gati, hell, hungry ghosts, animals, humans, and gods) obtain the special practice of the five dharmas, the distinctions of precepts and prohibitions, and cultivate samādhi (meditative absorption) and wisdom for liberation, transcending matters of knowledge and views. Through the merit of this prostration, the obscurations of the aggregates are eliminated, and those who abide in the roots and powers constantly remember the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha), never abandoning this thought.' 'Again, saying this: 'May the Buddhas, the World-Honored Ones, bestow grace and compassion and see with sympathy. Thus, all Bodhisattvas (Bodhisattva, a being on the path to Buddhahood) in the ten directions of the world, up to all the Buddhas, have wisdom without hindrance, and their conduct is non-dual. Therefore, they equally protect the characteristics of the Dharma, with the pure words of the Dharma body, without explanation, with a pure and undefiled mind, and without mind. All dharmas have wisdom without obscuration, without coming or going, and with all wisdom, they see with compassion and universally, equally entering the essential meaning of the Tathāgata's proof, the past, future, and present dharmas. Knowing the retribution of the causes and conditions of sin and merit, the Buddhas, the World-Honored Ones, are the sacred eye, and their accomplished wisdom can fully prove it, having already prepared diligence for the heavy responsibility for people. From the beginning to the cycle of birth and death, I am deluded at the point of the truth (satya, the fundamental truth of Buddhism), unable to be quick and perceptive, without knowledge, being in the unlawful and raising thoughts of the lawful, violating the political laws and thinking they are the laws, thinking that what is not the protection of the masses is the protection of the masses, and raising unwholesome thoughts and thinking they are wholesome thoughts. The mind follows inversion, not understanding impermanence, suffering, emptiness, and non-self, greedily clinging to the body, creating all evil karmas, and all actions are unlawful, not following the rules and regulations, violating the limits prohibited by the Buddha. 'Having committed these sins myself, or having instigated others, then the dust and toil of the sins that should be done—not listening.' --------------------------------------------------------------------------------
Chinese
闻法、憎恶菩萨圣众之业、不奉道教、见诸魔事、远波罗蜜诸度无极、若人布施抑令不为、坏人德本使不成就——吾今皆从十方诸佛、世尊光耀，悔过自首，不敢覆蔽，令除其殃，改往修来。 “‘从今已后不敢复犯，勿复令我有众罪盖，堕于地狱、饿鬼、畜生、鬼神、贫穷，若在人中莫令乏匮、设在天上勿为贫天，博达众经莫贫于道、财业丰饶莫使厄匮，用七法财以给少智。眼、耳、鼻、口、身、意阴盖，斯侵亲属、心坏因缘。若生边地，家室斗诤而相别离、臭恶瑕秽而不可忍。莫与如此眷属共会，常使应行正士俱会而与相见。今从十方诸佛悔过，改往修来，不敢藏匿。’” 文殊师利言：“当复自责：‘我前世时行不清净，毁身、口、意，淫、怒、愚痴兴心为害，放訑谀谄、多求无厌、积累恶业、诽谤轻调、毁佛法众、不孝父母、蔑于尊长。众祐凡人曀其功勋，不能自觉轻智慢圣，自叹其身，求他长短，既身自犯，又劝他人其顺行者教令越法。不知佛时、不知法时、不知僧时、不知善恶时，深没贪、淫、瞋恚所沮，愚痴所蔽不能精进，嫉妒不实，凶暴难化。多所志慕，计任吾我，处人寿命兴五趣念，乞求合集怀谀谄想，积累无限非法之行。自计有身，念是我所，无常为常想、苦为乐想、无身为身想、 现代汉语译本：听闻佛法却憎恶菩萨圣众的事业，不信奉佛陀的教诲，只见各种魔事，远离波罗蜜（Paramita，到彼岸）等各种度（一种修行方法）的无尽境界，如果有人布施就阻止他们，破坏他人的德行根本使他们不能成就——我现在都从十方诸佛、世尊的光明照耀下，忏悔过错，坦白承认，不敢隐瞒，使罪业消除，改过自新。 ‘从今以后不敢再犯，不要再让我有众多罪恶覆盖，堕入地狱（Naraka）、饿鬼（Preta）、畜生（Tiryagyoni）、鬼神（Deva）道、贫穷困苦之中，如果生在人间不要让我缺乏所需，即使在天上也不要做贫穷的天人，广泛通达各种经典不要在佛道上贫乏，财富事业丰饶不要让我遭遇困厄，用七种法财（信、戒、惭、愧、闻、施、慧）来供给那些缺少智慧的人。眼、耳、鼻、口、身、意这些阴盖，侵扰亲属，破坏因缘。如果生在边远地区，家庭内部争斗而互相分离，充满臭恶瑕疵而令人无法忍受。不要和这样的眷属共同生活，常使我与应行正道的修行人相聚并互相见面。现在我从十方诸佛面前忏悔过错，改过自新，不敢藏匿。’ 文殊师利（Manjusri，智慧的象征）说：‘应当再次自我责备：‘我前世行为不清净，毁坏身、口、意，因淫欲、嗔怒、愚痴而生起害人之心，放纵虚伪谄媚，贪求无厌，积累恶业，诽谤轻视，毁坏佛法僧三宝，不孝顺父母，轻视长辈。对有福德的凡人嫉妒他们的功德，不能自觉，轻视智慧而傲慢圣贤，自我赞叹，寻找他人的缺点，自己已经犯错，又劝说他人顺从自己，教导他们越过佛法。不知什么是佛时，不知什么是法时，不知什么是僧时，不知什么是善恶时，深深沉溺于贪欲、淫欲、嗔恚的阻碍，被愚痴所蒙蔽而不能精进，嫉妒虚假，凶暴难以教化。有许多欲望，只相信自己的想法，处在人道却想着五趣（地狱、饿鬼、畜生、人、天），乞求聚集时怀着虚伪谄媚的想法，积累无数非法的行为。自认为有身体，认为身体是属于我的，把无常当作常想，把痛苦当作快乐想，把无我当作有我想，
English
English version: Hearing the Dharma (Buddha's teachings) but hating the works of the Bodhisattvas (enlightened beings), not following the teachings of the Buddha, only seeing demonic events, staying far away from the endless realms of Paramitas (perfections, ways to cross over) and other degrees (a method of practice), if someone gives alms, preventing them from doing so, destroying the root of others' virtues, making them unable to achieve anything—I now, from the light of all the Buddhas of the ten directions, the World Honored One, repent my faults, confess openly, not daring to conceal them, so that the sins may be eliminated, and I may correct my past and cultivate for the future. ‘From now on, I dare not commit these offenses again, and may I not have numerous sins covering me, causing me to fall into Naraka (hell), Preta (hungry ghost), Tiryagyoni (animal realm), Deva (god realm), poverty and suffering. If I am born among humans, may I not lack what I need. Even if I am in the heavens, may I not be a poor Deva. May I be widely versed in all the scriptures and not be poor in the Dharma. May my wealth and career be abundant and not encounter hardship. May I use the seven treasures of the Dharma (faith, precepts, shame, remorse, learning, giving, wisdom) to provide for those who lack wisdom. May the skandhas (aggregates) of eye, ear, nose, mouth, body, and mind cover and harm relatives, destroying karmic connections. If I am born in a remote area, may there not be family disputes and separation, filled with foulness and impurity that are unbearable. May I not associate with such relatives, and may I always be in the company of those who practice the right path and meet with them. Now I repent my faults before all the Buddhas of the ten directions, correct my past and cultivate for the future, not daring to hide anything.’ Manjusri (symbol of wisdom) said: ‘You should again reproach yourself: ‘In my past lives, my actions were not pure, I harmed my body, speech, and mind, and I gave rise to harmful thoughts due to lust, anger, and ignorance. I indulged in flattery and deceit, greedily sought without satisfaction, accumulated evil karma, slandered and belittled, destroyed the Buddha, Dharma, and Sangha (the three jewels), was not filial to my parents, and disrespected elders. I envied the merits of blessed ordinary people, was not self-aware, belittled wisdom and was arrogant towards sages, praised myself, sought the faults of others, having already committed offenses myself, and also persuaded others to follow me, teaching them to transgress the Dharma. I did not know when it was the time of the Buddha, did not know when it was the time of the Dharma, did not know when it was the time of the Sangha, did not know when it was the time of good and evil, deeply immersed in the hindrances of greed, lust, and anger, obscured by ignorance and unable to be diligent, jealous and false, violent and difficult to transform. I had many desires, relied on my own thoughts, being in the human realm but thinking of the five realms (hell, hungry ghost, animal, human, heaven), harboring flattering thoughts when begging and gathering, accumulating countless unlawful actions. I considered that I had a body, thinking that the body belonged to me, taking impermanence as permanence, taking suffering as happiness, taking no-self as self, --------------------------------------------------------------------------------
Chinese
不净为净想。堕四颠倒，种于恶业、醉于形色、迷于财业、惑于傲贵、荒于国位、乱于眷属。所作过罪——见睹诸佛、闻所说法不肯咨受，不供圣众，离于德本，舍度无极而忘道心、违失三宝，若复弃捐无尽正业无量功德及不可尽圣慧辩才，所欲自恣，从恶知识、远于善友——从十方佛自首悔过，改往修来，不敢藏匿。’” 文殊师利复曰：“当自悔言：‘我前世时志于下劣，所游土地而兴誓愿，毁訾大乘、遏断正教、劝从邪径、诽谤正法佛所颁宣深妙之典，若干种教抑制法轮使不通流。若身自犯、设教他人，劝助非法、破坏塔寺、败乱圣众、散县聚落、毁大国土；若危城邑，谋图帝主，害于种姓内外亲属；若复伤残他人身体，令生疮瘢，危其命根；闭于牢狱，若教人杀；其心迷荒，常怀狐疑，教人犹豫、说他罪殃，使不顺戒、处于邪见，从异道教、反其正行；自怀怨心，乱他人意，令必瞋恚。所作过罪——若身自犯及教他人——皆从十方自首悔过，佛世光明唯蒙见济，改往修来，不敢藏匿。’” 文殊师利曰：“当复悔过言：‘我身前计有吾我、言是我所，所见颠倒，住于贪淫。心者无本而想有心，不能明了心如幻化也其本自然。不能分别诸佛之法、发于无上正真道意，而欲睹见道之处所。一切诸法悉 现代汉语译本：以不净为净的妄想。陷入四种颠倒，种下恶业，沉醉于外貌和色彩，迷惑于财富和产业，被傲慢和尊贵所迷惑，荒废于国家地位，扰乱了家庭和眷属。所犯下的过错——见到诸佛、听到所说的法却不肯请教接受，不供养圣众，远离了功德的根本，舍弃了无极的度化而忘记了道心，违背和丧失了三宝，如果再抛弃无尽的正业、无量的功德以及不可穷尽的圣慧辩才，想要随心所欲，亲近恶知识、远离善友——从十方佛面前坦白认错，改正过去，修持未来，不敢隐瞒。' 文殊师利菩萨又说：‘应当自己忏悔说：‘我前世心志低下，所游历的土地都发下恶誓，诋毁大乘佛法、阻断正教的传播、劝人走上邪路、诽谤正法，对于佛所宣讲的深奥微妙的经典，用各种方法抑制法轮的运转，使佛法不能流通。无论是自己亲自犯错，还是教唆他人，劝人帮助非法之事、破坏佛塔寺庙、扰乱圣众、离散县城和村落、摧毁大的国土；或者危害城池，阴谋篡夺帝王的地位，残害同族内外亲属；或者伤害残疾他人的身体，使人身上留下疮疤，危害他们的性命；把人关在监狱里，或者教唆他人杀人；内心迷惑而荒唐，常常心怀狐疑，教唆他人犹豫不决、说别人的罪过和灾祸，使人不遵守戒律、处于邪见之中，听从异端的教导、违背正确的行为；自己怀有怨恨之心，扰乱他人的心意，使人必定产生嗔恨。所犯下的过错——无论是自己亲自犯错还是教唆他人——都从十方佛面前坦白认错，希望在佛世的光明中得到救济，改正过去，修持未来，不敢隐瞒。’ 文殊师利菩萨说：‘应当再次忏悔说：‘我身前执着于有‘我’和‘我的’，所见都是颠倒的，沉溺于贪婪和淫欲。心本来没有根本却妄想有心，不能明白心如幻化，其本性是自然的。不能分辨诸佛的法、发起无上正真道的心意，却想要看到道的处所。一切诸法都'