English
English version: Those who are far from the ‘Dao’ (the fundamental law or truth of the universe) and not in harmony with it, should all repent their faults to the light of the ten directions, correct their past mistakes, cultivate their future actions, and dare not hide or conceal anything. ‘Like the Buddhas of the past, the devas among devas, who originally, as Bodhisattvas, practiced the ‘Dao’, all repented of their various sins, attachments, and obscurations (referring to the five hindrances: desire, aversion, sloth, restlessness, and doubt). I am also like them; regarding what the Buddhas and World Honored Ones of the future and present originally corrected, I should also repent my faults today in the same way. I confess to the Supreme Buddha, taking refuge in the Buddha—who is supreme, the greatest, the most excellent and special, the unsurpassed virtue, incomparable—the Buddhas' sacred wisdom is majestic and vast, without limit, fully knowing the number of all the dust particles in all the worlds and being able to be at ease, universally able to understand the thoughts of sentient beings. Our bodies, from countless Asaṃkhya kalpas (extremely long units of time), have engaged in deluded actions and indulged ourselves, repenting of all sins and the afflictions of obscurations. Just as the calamities repented for oneself, and for those obscured by the sins of hell beings, hungry ghosts, animals, and all sentient beings in the five realms (hell, hungry ghosts, animals, humans, devas), now we all prostrate ourselves and take their place to bear and repent their faults.’ Understanding subtle principles, removing all limitations and obstacles, already able to enter and observe all dharmas. Just like space, what can be repented is without sin, without retribution, and without dust contamination. One who has entered all dharmas and has no sinful obscurations is called repenting of all faults. ‘Yes, son of a noble family! Bodhisattvas, great beings, should repent of the bonds they formed in the past, all the thoughts and delusions they engaged in, the causes and conditions of wealth and activities, the reliance they received, and the places where they resided. If there is inequality in the forms, perceptions, thoughts, and actions received among them, it should be made clear that everything has no root. If there is no action at all, one can enter this ultimate boundary, the boundary of no thought, the boundary of no form, the boundary of no duality, the boundary of no obscuration, the boundary of no attainment, the boundary of no body, the boundary of detachment, the boundary of no habit, the boundary of no action, the boundary of no attachment, the boundary of no refuge, the boundary of no cause. This can be called a Bodhisattva, a great being, confessing and repenting of faults—without sin or harm, attaining the wisdom of the Buddha, eliminating all rest, calamities, and the covering of attachments.’ Mañjuśrī (symbol of wisdom) said: ‘Repent of all this’ --------------------------------------------------------------------------------
Chinese
众罪过已，寻发无上正真道意，请为一切众生之类除诸殃衅、使无罪盖、令在世间成佛、正真，莫为声闻、缘觉之乘。开化众生，诸求度者吾当度之、诸未脱者吾当脱之、诸求灭度者当灭度之，为一切人救济之宅。拥护自归，导示道径，将顺灯明，光明之曜为众将师、贾人、大导。以是如来十种之力，寻发意顷，令得庄严四无所畏、三十有二大人之相、八十种好、如来音响八部之声，明识如来善权方便，入众生心。 “佛之弘广无上大慧在于法界，禁戒清净无有缺漏，而雨诸法金刚章句。不舍一切群生之类，则不退转，究竟得至于一切智、诸通之慧，兴正真心。于诸佛法而无所著，以诸德本劝助诸佛——过去、当来、今现在佛——本行学道。从初发意至于无上正真之道成最正觉，于此中间所显德本如佛所教，一切诸法则无根原、亦无所住。 “所施舍者而无所施；本性清净，禁戒鲜洁乃无所犯；众生尽索而无所起，乃曰为忍；静默无作乃为精进；其心自然而无所生，乃为一心；度无所度，不越驶水，弃诸邪见，乃为智慧。 “入于深远十二缘起而无所入，乃可堪任名为玄妙；明达行空乃为慈心；作无所作乃曰为哀；不行诸法乃曰为喜；若越四渎而无有二乃曰为护；无受、不受，亦无所摄，乃为四恩 ；无有根本、亦无所住，乃为德本，名曰五根；意无所念亦无所游，乃为五力；觉了真谛一切本末为七觉意；不合于二，无合、无散，乃曰道矣；获致之然澹泊之行乃曰为寂；以慧解度，不违柔顺，乃曰为观；以慧为党乃曰神通。吾皆以此劝助归趣不退转轮，等御至佛。 “所以如来具足庄严成就其身，则以此义演文字说，随诸众生言语、音响为分别解，所可颁宣靡不周遍、无能抑制。所以如来于十种力常得自在，以慧庄严而得成就，示现一切诸佛变化，无上无极、最尊无比、为无等伦。我皆劝助如是法行。 “其有过去、当来、现在诸佛、世尊本清净身，而解自然悉不可得。所言清净，其心清净亦不可得，无所发遣。供养诸佛，于一切法无所将护乃为护法，无德、无众。为供养僧，皆已备悉威仪、礼节，亦以成就一切诸行。其行如是，并及余事，而晓去、来、现在诸佛道慧平等。 “等行佛法，不误堕于一切众魔、不与诸法而俱同尘，不着声闻、辟支佛地，断绝诸非，奉度无极，逮得总持。修菩萨行，速近于道，悉能报答众生所言，恣随众人之所欲启各令得所。常住平等，所行由己，庄严一切诸佛国土，辩才光曜归于清净，断诸恶趣，三昧自在，恣随一切众生所为，得诸总持靡不照明，辩才圣达 现代汉语译本：没有根本，也没有固定的住所，这才是德行的根本，名为五根（信根、精进根、念根、定根、慧根）；意念没有执着，也没有游移不定，这才是五力（信力、精进力、念力、定力、慧力）；觉悟真谛的一切本末，是为七觉意（念觉意、择法觉意、精进觉意、喜觉意、轻安觉意、定觉意、舍觉意）；不执着于二元对立，没有聚合，也没有离散，这才是道；获得澹泊无为的修行，这才是寂静；用智慧去理解和度化，不违背柔和顺从，这才是观；以智慧为助缘，这才是神通。我都是用这些来劝勉帮助众生归向不退转的法轮，最终达到成佛的境界。 因此，如来具足庄严，成就其身，就用这些道理演说文字，随着众生的语言和音响来分别解释，所宣扬的道理没有不周遍的，也没有什么能够阻碍。所以如来在十种力（处非处智力、业异熟智力、静虑解脱等持等至智力、根上下智力、种种胜解智力、种种界智力、遍趣行智力、宿住随念智力、死生智力、漏尽智力）上常常能够自在，用智慧庄严而得到成就，示现一切诸佛的变化，无上无极，最尊无比，是无与伦比的。我都是劝勉帮助众生修习这样的法行。 过去、未来、现在的诸佛、世尊，其本来的清净之身，想要去理解自然是完全不可能的。所说的清净，其心的清净也是不可得的，没有什么可以遣除。供养诸佛，对于一切法没有执着和守护才是护法，没有德行和大众的分别。为了供养僧众，都已经具备了威仪和礼节，也成就了一切修行。这样的修行，以及其余的事情，能够明白过去、未来、现在诸佛的道和智慧是平等的。 平等地修行佛法，不错误地堕入一切众魔的境界，不与诸法同流合污，不执着于声闻、辟支佛的境界，断绝各种错误，奉行度化到无极的境界，获得总持（陀罗尼）。修菩萨行，迅速接近于道，完全能够报答众生所说的话，随顺众人的愿望，使他们各自得到满足。常住于平等，所作所为都由自己决定，庄严一切诸佛的国土，辩才的光芒归于清净，断绝各种恶趣，三昧自在，随顺一切众生的行为，得到各种总持，没有不照亮的，辩才圣达。
English
English version: Without a root, and without a fixed abode, this is the root of virtue, called the Five Roots (faith, vigor, mindfulness, concentration, wisdom); the mind without attachment and without wandering, this is the Five Powers (faith, vigor, mindfulness, concentration, wisdom); realizing the true nature of all things from beginning to end, these are the Seven Factors of Enlightenment (mindfulness, investigation of phenomena, vigor, joy, tranquility, concentration, equanimity); not clinging to duality, without aggregation, and without dispersion, this is the Path; attaining the practice of detachment and non-action, this is stillness; using wisdom to understand and liberate, not opposing gentleness and compliance, this is contemplation; with wisdom as support, this is supernatural power. I use all these to encourage and help beings to turn towards the non-retrogressing wheel of Dharma, ultimately reaching Buddhahood. Therefore, the Tathagata, fully adorned and having perfected his body, uses these principles to expound words and explanations, interpreting them according to the languages and sounds of all beings, so that the doctrines proclaimed are all-encompassing and cannot be suppressed. Therefore, the Tathagata is always free in the Ten Powers (power of knowing what is possible and impossible, power of knowing the consequences of actions, power of knowing the various elements, power of knowing the capacities of others, power of knowing the various inclinations of others, power of knowing the different realms, power of knowing where all paths lead, power of knowing past lives, power of knowing the future lives, power of knowing the extinction of afflictions), adorned with wisdom and having attained accomplishment, manifesting all the transformations of the Buddhas, supreme and limitless, most honored and incomparable, without equal. I encourage and help beings to practice such Dharma. The original pure bodies of the Buddhas and World Honored Ones of the past, future, and present cannot be understood naturally. The so-called purity, the purity of the mind, is also unattainable, and there is nothing to dispel. Offering to the Buddhas, without attachment or protection to all dharmas, is protecting the Dharma, without distinction of virtue or assembly. To offer to the Sangha, one must be fully equipped with dignified conduct and etiquette, and also accomplish all practices. Such practice, along with other matters, enables one to understand the equality of the path and wisdom of the Buddhas of the past, future, and present. Practicing the Buddha's Dharma equally, without mistakenly falling into the realm of all demons, without being defiled by all dharmas, without clinging to the realms of Sravakas and Pratyekabuddhas, cutting off all errors, practicing deliverance to the limitless realm, attaining Dharani (total retention). Cultivating the Bodhisattva path, quickly approaching the Way, being able to fully respond to the words of all beings, complying with the wishes of all, enabling them to each obtain satisfaction. Constantly abiding in equality, acting according to one's own will, adorning all Buddha lands, the radiance of eloquence returning to purity, cutting off all evil destinies, Samadhi is unhindered, complying with the actions of all beings, obtaining all Dharanis, illuminating everything, eloquence is saintly and accomplished. --------------------------------------------------------------------------------
Chinese
皆当从己。则以所发一切智心，悉用劝助诸佛道慧。 “其诸过去、当来、现在逮得佛道，无有众漏，戒、定、慧、解、度知见事，周游诸力无能退转，缘无所畏。诸佛之法无所挂碍，其无极慈行无等伦，其大哀者不戴仰人。等如虚空，无能察顶，无二功德报应之相，清净蠲除迷惑之心而自庄严其身、口、意。诸天、释、梵普来劝助，敷演道教而转法轮，弃去无智、不达神识，化诸众生建立佛慧，吾悉劝助使至于佛无上大道。 “其有去、来、今现在佛临灭度时，善权方便、威神建立，流布舍利令人供养。摄取一切众生志性，从始至终乃能至于正法灭尽，我皆劝助所可劝助，志于佛慧无上大道。 “去、来、现在诸佛、世尊现于灭度，合会声闻，过诸挂碍，导御笃信解法界味，导御法念度于八邪，所谓八等。住于无为种性之地，其种性众而反其流至须陀洹；二反周旋为斯陀含；没此生彼，不复回还为阿那含；无为、无起、无所复进为阿罗汉；分别晓了深妙缘起十二之因为辟支佛；目悉通见、慧靡不达者为诸菩萨。 “初发意者心等如地，普入众行。所行真谛，穷尽生死诸法之原，具足佛法为不退转，于一切生而无所生，乃能逮入一生补处。讲说宣畅无所有慧而奋大光，诸所德本悉无根本、亦 现代汉语译本 都应当效法自身。那么就用所发起的一切智心（能知一切法的智慧），全部用来劝请帮助诸佛的道慧（通往觉悟的智慧）。 ‘那些过去、未来、现在获得佛道（觉悟之路），没有各种烦恼，具备戒（道德规范）、定（专注）、慧（智慧）、解（解脱）、度知见事（度脱众生的智慧），周游于各种力量而无法被动摇，因为没有恐惧。诸佛的法则没有阻碍，他们的无限慈悲行为无与伦比，他们的大悲悯之心不仰仗任何人。平等如同虚空，无法测知其顶端，没有两种功德报应的差别，清净地去除迷惑之心而自我庄严其身、口、意。诸天、释（帝释天）、梵（梵天）普遍前来劝请帮助，广泛宣扬道教而转法轮（传播佛法），舍弃无知、不通达神识，教化各种众生建立佛慧（佛的智慧），我全部劝请帮助他们到达佛的无上大道（最高的觉悟之路）。’ ‘那些过去、未来、现在诸佛（觉悟者）、世尊（受人尊敬的觉悟者）临近涅槃（死亡）之时，善巧方便、以威神之力建立，流布舍利（佛的遗骨）令人供养。摄取一切众生的志向和本性，从开始到最终乃至正法（真正的佛法）灭尽，我都劝请帮助所有可以劝请帮助的，立志于佛慧（佛的智慧）无上大道（最高的觉悟之路）。’ ‘过去、未来、现在诸佛（觉悟者）、世尊（受人尊敬的觉悟者）示现涅槃（死亡），集合声闻（听闻佛法而觉悟的人），超越各种障碍，引导笃信者理解法界（真理的境界）之味，引导法念（对佛法的思考）度脱八邪（八种错误的观念和行为），也就是八正道（八种正确的观念和行为）。安住于无为（不造作）种性之地，那些种性众生返回其流向成为须陀洹（入流果，佛教修行第一阶段的圣者）；两次往返周旋成为斯陀含（一来果，佛教修行第二阶段的圣者）；死于此生于彼，不再返回成为阿那含（不还果，佛教修行第三阶段的圣者）；无为、无起、无所复进成为阿罗汉（无学果，佛教修行最高阶段的圣者）；分别晓了深妙缘起（事物相互依存的法则）十二因缘（导致生命轮回的十二个环节）的成为辟支佛（缘觉，通过自身对因缘的觉悟而证得解脱的人）；眼睛能够完全通见、智慧没有不通达的成为诸菩萨（致力于觉悟的众生）。’ ‘最初发菩提心（追求觉悟的心）的人心等同于大地，普遍进入各种修行。所修行的真谛（真实的道理），穷尽生死诸法（所有生命现象）的根源，具足佛法（佛的教法）而不退转，对于一切生而无所执着，才能进入一生补处（下一世将成佛的菩萨）。讲说宣扬无所有慧（不执着于任何事物的智慧）而发出大光明，各种功德的根本都没有根本，也’