English
English version: To imagine impurity as purity. Falling into the four inversions, planting the seeds of evil karma, intoxicated by forms and colors, deluded by wealth and possessions, bewildered by arrogance and nobility, neglecting the state's affairs, and disrupting family and relatives. The transgressions committed—seeing all the Buddhas, hearing the Dharma preached but refusing to inquire and accept it, not making offerings to the Sangha, being separated from the root of virtue, abandoning the boundless liberation and forgetting the mind of the Path, violating and losing the Three Jewels, and further discarding the inexhaustible right actions, immeasurable merits, and inexhaustible sacred wisdom and eloquence, desiring to be self-willed, associating with evil teachers, and distancing oneself from good friends—I confess and repent before the Buddhas of the ten directions, correcting the past and cultivating the future, daring not to conceal anything.' Manjushri Bodhisattva further said: 'One should repent and say: 'In my past lives, I was determined to be inferior, and in the lands I traveled, I made evil vows, slandering the Mahayana, blocking the propagation of the true teachings, encouraging people to follow wrong paths, and defaming the Right Dharma, the profound and subtle scriptures proclaimed by the Buddha, using various means to suppress the turning of the Dharma wheel, preventing the Dharma from flowing. Whether I personally committed the offense or instructed others, encouraging them to assist in unlawful matters, destroying pagodas and temples, disrupting the Sangha, scattering counties and villages, destroying great countries; or endangering cities, plotting to usurp the emperor's position, harming relatives both internal and external; or injuring and maiming the bodies of others, causing them to have sores and scars, endangering their lives; imprisoning them, or instructing others to kill; with a confused and荒唐 mind, constantly harboring suspicion, instructing others to hesitate, speaking of others' sins and calamities, causing them not to follow the precepts, being in wrong views, following heterodox teachings, violating the correct conduct; harboring resentment in one's own heart, disturbing the minds of others, causing them to certainly generate anger. The transgressions committed—whether I personally committed the offense or instructed others—I confess and repent before the Buddhas of the ten directions, hoping to be saved in the light of the Buddha's world, correcting the past and cultivating the future, daring not to conceal anything.' Manjushri said: 'One should again repent and say: 'In my past life, I clung to the notion of 'I' and 'mine,' and what I saw was inverted, dwelling in greed and lust. The mind originally has no root, yet I imagined there to be a mind, unable to understand that the mind is like an illusion, its nature being natural. Unable to distinguish the Dharma of all the Buddhas, to generate the intention for the unsurpassed, true, and right Path, yet desiring to see the place of the Path. All Dharmas are' --------------------------------------------------------------------------------
Chinese
无所有而反言有。其身、口、心所作善恶，皆从十方诸世光曜自首悔过，改往修来，不敢藏匿。 “‘吾往本时所行布施、持戒、忍辱、精进、一心、智慧，不解三昧，住颠倒见。若布施者妄想求报、心念所取护于禁戒、想我他人修于忍辱、心倚着身奉持精进、住于众想兴发禅定、念应不应而想有人、乐于放逸贪求智慧、志慕归道谓有处所，皆从十方世光悔过，改往修来，不敢藏匿。 “‘吾往古时不能晓了正真之义、供养于佛，而反倚求色相庄严、八十种好。虽奉事佛，不能入于法界无所坏法、亦不晓了无所住法，而住诸法想法若干。设闻经法，若讲说者思惟所趣，而不分别无为之法，计于圣众而有数想、供养众圣亦起悕望，皆从十方世光悔过，改往修来，不敢隐匿。 “‘吾往古时希望诸法，求空处所，游于闲居，限节知足，少欲为德，不能识知一切法空、心无所著，尔乃可谓静处燕坐住于法界。不能解达法界无受、及众生界亦无所受，及依吾我立僻沉没，不能行道。而计有人不修四恩，当救众生亦不能济，亦不晓了佛道自然相，亦自然于三十七道品之法见有吾起而倚求望，不知寂然沙门之义。出家所修奉受具戒，依比丘行，如是及余所造德本，因其德本获致安隐。有为之福与无为安，超绝迥 现代汉语译本： 一无所有却反而说有。我的身、口、意所造作的善与恶，都从十方诸世的光明照耀下，坦白地忏悔过错，改正以往的错误，修持未来的善行，不敢隐瞒。 ‘我过去所行的布施（dana，给予）、持戒（sila，道德行为）、忍辱（ksanti，耐心）、精进（virya，努力）、一心（samadhi，专注）、智慧（prajna，洞察力），不了解三昧（samadhi，冥想），住在颠倒的见解中。如果布施时妄想求回报、心中执着于所守护的戒律、想着我与他人而修忍辱、心思依赖于身体而奉行精进、停留在各种想法中而引发禅定、思考应不应思考的事情而认为有人存在、喜欢放纵而贪求智慧、立志归向佛道却认为有个归宿之处，都从十方诸世的光明下忏悔过错，改正以往的错误，修持未来的善行，不敢隐瞒。 ‘我过去不能明了真正之义、供养佛陀（Buddha），反而依赖于追求色相的庄严、八十种好。虽然侍奉佛陀，却不能进入法界（dharmadhatu，一切法的本性）无所坏灭的法、也不明白无所住的法，却住在各种法的想法中。即使听闻经法，如果讲说者只思考自己所感兴趣的，而不分别无为之法，认为圣众有数量的分别、供养众圣也生起希望得到回报的想法，都从十方诸世的光明下忏悔过错，改正以往的错误，修持未来的善行，不敢隐瞒。 ‘我过去希望诸法，寻求空旷的处所，游走于闲静的居所，限制欲望知足，以少欲为美德，却不能认识到一切法皆空、心中没有执着，这样才能说是真正地在安静的地方禅坐，安住在法界。不能理解法界没有感受、以及众生界也没有感受，却依赖于我与我的想法而陷入偏颇的沉没，不能行道。却认为有人不修四恩（父母恩、众生恩、国王恩、三宝恩），想要救度众生却不能救济，也不明白佛道的自然之相，也在三十七道品（bodhipaksika-dharmas，通往觉悟的三十七种修行方法）的法中看到有我而生起依赖和希望，不知道寂静沙门（sramana，修行者）的意义。出家所修的奉受具足戒（upasampada，比丘戒），依照比丘（bhikkhu，出家男众）的修行，像这样以及其他所造的德本，因为这些德本而获得安稳。有为的福报与无为的安乐，相差太远。'
English
English version: Having nothing, yet speaking as if having. All good and evil deeds done by my body, speech, and mind, I openly confess and repent under the light of all the worlds in the ten directions, correcting past mistakes and cultivating future good deeds, daring not to conceal anything. 'In the past, I practiced giving (dana), moral conduct (sila), patience (ksanti), diligence (virya), one-pointedness (samadhi), and wisdom (prajna), without understanding samadhi (meditation), dwelling in inverted views. If, when giving, I had deluded thoughts of seeking reward; if my mind clung to the precepts I guarded; if I thought of myself and others while practicing patience; if my mind relied on the body while diligently practicing; if I dwelt in various thoughts while developing meditative concentration; if I thought about what should or should not be thought about and imagined someone existed; if I delighted in indulgence and greedily sought wisdom; if I aspired to return to the Path but thought there was a place to return to, I now confess and repent under the light of all the worlds in the ten directions, correcting past mistakes and cultivating future good deeds, daring not to conceal anything. 'In the past, I could not understand the true meaning of reality and made offerings to the Buddha (Buddha), but instead relied on seeking the adornment of physical appearances and the eighty minor marks. Although I served the Buddha, I could not enter the Dharmadhatu (the realm of all phenomena) of indestructible Dharma, nor did I understand the Dharma of non-abiding, but instead dwelt in various thoughts about phenomena. Even if I heard the scriptures, if the speaker only considered what interested him and did not distinguish the unconditioned Dharma, if I counted the number of the holy assembly and had expectations when making offerings to the holy ones, I now confess and repent under the light of all the worlds in the ten directions, correcting past mistakes and cultivating future good deeds, daring not to conceal anything. 'In the past, I hoped for all phenomena, sought empty places, wandered in secluded dwellings, limited my desires and was content, taking few desires as a virtue, but I could not recognize that all phenomena are empty and that my mind had no attachment. Only then could it be said that I was truly sitting in meditation in a quiet place, dwelling in the Dharmadhatu. I could not understand that the Dharmadhatu has no reception, and that the realm of sentient beings also has no reception, but instead relied on the idea of 'I' and 'mine,' sinking into biased immersion, unable to practice the Path. I thought that someone does not cultivate the four kinds of gratitude (gratitude to parents, gratitude to sentient beings, gratitude to the king, gratitude to the Triple Gem), wanting to save sentient beings but unable to help them, and also not understanding the natural aspect of the Buddha's Path, and also naturally seeing 'I' in the thirty-seven factors of enlightenment (bodhipaksika-dharmas), giving rise to reliance and expectations, not knowing the meaning of a silent sramana (ascetic). The precepts received when leaving home, following the conduct of a bhikkhu (monk), like this and other virtuous roots created, because of these virtuous roots, I obtained peace. The merit of conditioned actions and the peace of unconditioned actions are vastly different.' --------------------------------------------------------------------------------
Chinese
远，不与道合，皆从十方世光悔过，改往修来，不敢藏匿。 “‘如过去佛，诸天中天，本为菩萨奉行道时，皆悔诸罪、挂碍、阴盖，吾亦若兹；当来、现在诸佛、世尊本所修改，我今悔过亦当如是。向尊自首归命于佛——为上、为长、最胜殊特无上之德、为无等伦——诸佛圣慧巍巍无量，悉知一切世界所有众尘诸数而得自在，普能晓了众生心念。吾等之身从无央数阿僧祇劫，所行迷惑而自放逸，悔一切罪、阴盖之患。如为己身所悔殃衅，及为地狱、饿鬼、畜生、在于五趣一切众生罪所蔽者，今吾皆以五体代受而为悔过。’晓了微妙、除诸限碍，已能游入观一切法。譬如虚空，所可悔者无罪、无报、亦无尘染。已入诸法、无罪盖者乃为名曰悔一切过。 “是，族姓子！菩萨大士往古结缚、一切所行众念妄想、财业因缘、所受依倚而住处所，皆当悔过。若使于中如此色像所受思想行不平等，当令明了一切无本。假使一切无所行者，乃能得入于斯本际、无想之际、无形想际、无有二际、无阴盖际、无所得际、无身之际、离欲之际、无所习际、无所行际、无挂碍际、无所归际、无所由际，是则名曰菩萨大士自首悔过——无有罪害，得至佛慧，灭除一切休息、殃衅、挂碍之盖。” 文殊师利曰：“悔此一切 现代汉语译本：远离正道，不与‘道’（Dào，宇宙的根本法则或真理）相合的，都应当向十方世界的光明忏悔过错，改正过去的错误，修持未来的行为，不敢隐瞒藏匿。 ‘如同过去的佛，诸天之中的天人，原本作为菩萨奉行‘道’的时候，都忏悔各种罪过、牵挂、阴盖（指五盖，即贪欲盖、嗔恚盖、睡眠盖、掉悔盖、疑法盖），我也像他们一样；对于未来、现在的诸佛、世尊原本所修改的，我今天忏悔过错也应当像他们一样。向至尊的佛自首，归顺于佛——佛是至上、至长、最殊胜特别、无上的功德，是无与伦比的——诸佛的圣慧巍峨广大，没有限量，完全知晓一切世界所有众尘的数目并且能够自在，普遍能够明了众生的心念。我们的身体从无数阿僧祇劫（Asaṃkhya，极大的时间单位）以来，所做的迷惑行为而放纵自己，忏悔一切罪过、阴盖的祸患。如同为自己所忏悔的灾祸，以及为地狱、饿鬼、畜生、处于五趣（地狱、饿鬼、畜生、人、天）一切众生罪所蒙蔽的，现在我们都用五体投地代替他们承受而为他们忏悔过错。’明了微妙的道理、去除各种限制阻碍，已经能够游入观察一切法。譬如虚空，所可以忏悔的是没有罪、没有报应、也没有尘埃污染。已经进入诸法、没有罪盖的人，才被称作忏悔一切过错。 ‘是的，族姓子（指出身高贵的善男子）！菩萨大士往昔所结的束缚、一切所做的意念妄想、财物事业的因缘、所受的依靠和居住的处所，都应当忏悔过错。如果其中有如此的色像所受的思想行为不平等，应当使之明了一切没有根本。假使一切没有所行，才能得以进入这个本际（根本的边际）、无想的边际、无形想的边际、没有二元的边际、没有阴盖的边际、没有所得的边际、没有身体的边际、脱离欲望的边际、没有所习的边际、没有所行的边际、没有牵挂的边际、没有所归的边际、没有所由的边际，这才能称作菩萨大士自首忏悔过错——没有罪害，得以达到佛的智慧，灭除一切休息、灾祸、牵挂的遮盖。’ 文殊师利（Mañjuśrī，智慧的象征）说：‘忏悔这一切’