English
English version: 'What is happening? It turns out that you have been seeking revenge on me for many lifetimes, but for ten lifetimes I was a highly disciplined monk, and you could not find an opportunity. Now I am favored by the emperor and live too luxuriously, and my desire for fame and fortune has arisen, which is detrimental to my virtue, so you are able to harm me. Now, thanks to Venerable Kanakamuni (Kanakamuni, one of the seven Buddhas of the past) washing me with the water of Samadhi, from now on, I will no longer be your enemy.' When Wu Da heard this, he was terrified and his soul left his body. He hurriedly scooped up water and washed the sore. The pain penetrated his bones, and he fainted and then woke up. When he woke up, he found that the sore had disappeared. Only then did he realize that sages and saints are mixed in with ordinary people, and their actions cannot be measured by ordinary human emotions. He wanted to pay his respects again, but when he looked back, the temple was gone. So he built a hermitage there, which later became a monastery. During the Zhi Dao era of the Song Dynasty, it was named Zhide Zen Temple. The eminent monk Xin Shigu wrote a detailed record of the event. Wu Da was amazed by this extraordinary experience and deeply pondered the grievances of many lifetimes. If he had not met a sage, how could he have been liberated? Therefore, he wrote a repentance method and recited it morning and evening, which later spread throughout the world. The three volumes of repentance texts that are now circulating are this one. It is roughly based on the meaning of washing away karmic debts with the water of Samadhi, and is named the Water Repentance. This is Wu Da's gratitude for the strangeness of Kanakamuni, and he should rectify the name and establish the meaning, repay the origin, and do it. Now I narrate these facts to highlight the legacy of the predecessors, hoping that those who open the book, whether they are worshiping or reciting, will know the origin of the deeds of the predecessors and understand that the causes and conditions of the past kalpas are not false. The Compassionate Samadhi Water Repentance Dharma Wholeheartedly take refuge in the Buddhas of the three times. Homage to the past Vipassi Buddha (Vipassi, one of the seven Buddhas of the past). Homage to the Sikhi Buddha (Sikhi, one of the seven Buddhas of the past). Homage to the Vessabhu Buddha (Vessabhu, one of the seven Buddhas of the past). Homage to the Kakusandha Buddha (Kakusandha, one of the seven Buddhas of the past). Homage to the Kanakamuni Buddha (Kanakamuni, one of the seven Buddhas of the past). Homage to the Kassapa Buddha (Kassapa, one of the seven Buddhas of the past). Homage to our teacher, the Sakyamuni Buddha (Sakyamuni, the present Buddha). Homage to the future Maitreya Buddha (Maitreya, the future Buddha). The Compassionate Samadhi Water Repentance Dharma, Volume 1 All the Buddhas have compassion for sentient beings and explain the general principles of the Water Repentance Dharma assembly for sentient beings. The Buddha said: 'Sentient beings have heavy defilements. Who is without sin? Who is without fault? Ordinary people are ignorant and covered by ignorance. They associate with evil friends, and their minds are disturbed by afflictions. They are stubborn and ignorant, indulge their own minds, are self-righteous, do not believe in the Buddhas of the ten directions, do not believe in the venerable Dharma, do not believe in the Sangha of sages, and are not filial to their parents and six kinds of relatives.' --------------------------------------------------------------------------------
Chinese
。盛年放逸以自憍[怡-台+居]。贪一切财宝。贪一切歌乐。贪一切女色。心生贪恋意起烦恼。亲近非圣媟狎恶友。不知忏悔。或杀害一切众生。或饮酒昏迷。无智慧心。今日披诚一一忏悔过去诸罪。现作众恶。今日志诚悉皆忏悔。未作之罪不敢更作。弟子某甲等今日志心。归依十方尽虚空界一切诸佛。诸大菩萨辟支罗汉四果四向。梵王帝释。天龙八部一切圣众愿垂证鉴。 南无毗卢遮那佛 南无本师释迦牟尼佛 南无阿弥陀佛 南无弥勒佛 南无龙种上尊王佛 南无龙自在王佛 南无宝胜佛 南无觉华定自在王佛 南无袈裟幢佛 南无师子吼佛 南无文殊师利菩萨 南无普贤菩萨 南无大势至菩萨 南无地藏菩萨 南无大庄严菩萨 南无观自在菩萨 礼诸佛已。次复忏悔。夫欲礼忏。必须先敬三宝所以然者。三宝即是一切众生良友福田。若能归向者则灭无量罪。长无量福。能令行者离生死苦得解脱乐。是故弟子某甲等。 归依十方尽虚空界一切诸佛 归依十方尽虚空界一切尊法 归依十方尽虚空界一切圣僧 弟子今日所以忏悔者。正音。无始以来在凡夫地。莫问贵贱罪自无量。或因三业而生罪。或从六根而起过。或以内心自邪思惟。或藉外境起于染着。如是乃至十恶增长。八万四千诸尘 现代汉语译本：在盛年时期放纵自己，骄傲自满。贪恋一切财宝，贪恋一切歌舞娱乐，贪恋一切女色。心中生起贪恋，意念中产生烦恼。亲近不正经的人，狎昵恶劣的朋友，不知道忏悔。或者杀害一切众生，或者饮酒昏迷，没有智慧。今天诚心诚意地一一忏悔过去所犯的各种罪过，现在所作的各种恶行，今天真心实意地全部忏悔。对于尚未犯下的罪过，发誓不敢再犯。弟子某甲等今天真心诚意地，归依十方遍及虚空界的一切诸佛，诸大菩萨，辟支罗汉（Pratyeka-buddha，独觉或缘觉），四果四向（指声闻乘的四种果位和四种修行阶段），梵王（Brahmā，色界诸天的统治者），帝释（Indra，欲界忉利天的统治者），天龙八部（护法神祇），一切圣众，愿你们垂怜鉴察。 南无毗卢遮那佛（Vairocana Buddha，光明遍照佛） 南无本师释迦牟尼佛（Sakyamuni Buddha，佛教的创始人） 南无阿弥陀佛（Amitābha Buddha，西方极乐世界的教主） 南无弥勒佛（Maitreya Buddha，未来佛） 南无龙种上尊王佛 南无龙自在王佛 南无宝胜佛（Ratnasambhava Buddha，南方宝生佛） 南无觉华定自在王佛 南无袈裟幢佛 南无师子吼佛 南无文殊师利菩萨（Manjusri，智慧的象征） 南无普贤菩萨（Samantabhadra，大行愿的象征） 南无大势至菩萨（Mahāsthāmaprāpta，光明智慧的象征） 南无地藏菩萨（Ksitigarbha，地狱不空誓不成佛） 南无大庄严菩萨 南无观自在菩萨（Avalokiteśvara，观音菩萨） 礼拜诸佛之后，再次忏悔。想要礼拜忏悔，必须首先尊敬三宝（佛、法、僧），这是为什么呢？因为三宝是一切众生的良师益友和种福的田地。如果能够归依三宝，就能消灭无量的罪过，增长无量的福德，能够使修行者脱离生死的痛苦，得到解脱的快乐。所以弟子某甲等， 归依十方遍及虚空界的一切诸佛 归依十方遍及虚空界的一切尊法 归依十方遍及虚空界的一切圣僧 弟子今天之所以要忏悔，正是因为从无始以来，身处凡夫的地位，无论尊贵还是卑贱，所犯的罪过都是无量的。或者因为身、口、意三业而产生罪过，或者从眼、耳、鼻、舌、身、意六根而产生过失，或者因为内心自己产生邪恶的思惟，或者凭借外在的境界而产生染着。像这样乃至十恶（身三恶、口四恶、意三恶）不断增长，八万四千种烦恼尘劳。
English
English version: In the prime of life, indulging in self-complacency and arrogance. Coveting all wealth and treasures, coveting all songs and music, coveting all female beauty. The mind gives rise to greed, and thoughts generate vexation. Befriending improper people, associating intimately with wicked friends, without knowing repentance. Or killing all living beings, or becoming intoxicated with alcohol, lacking wisdom. Today, with sincerity, I repent each and every one of the various sins committed in the past, and all the evil deeds done in the present. Today, with true sincerity, I repent all the sins not yet committed, vowing never to commit them again. Disciples, so-and-so, today with sincere hearts, take refuge in all the Buddhas throughout the ten directions and the boundless realms of space, all the great Bodhisattvas, Pratyeka-buddhas (独觉或缘觉), the four fruits and four stages (referring to the four stages of attainment and the four paths in the Śrāvakayāna), Brahmā (色界诸天的统治者), Indra (欲界忉利天的统治者), the eight classes of gods and dragons (护法神祇), and all the holy assembly. May you all bear witness to our sincerity. Namo Vairocana Buddha (光明遍照佛), Namo Sakyamuni Buddha (佛教的创始人), Namo Amitābha Buddha (西方极乐世界的教主), Namo Maitreya Buddha (未来佛), Namo Dragon-Seed Supreme King Buddha, Namo Dragon-Sovereign King Buddha, Namo Ratnasambhava Buddha (南方宝生佛), Namo Awakening-Flower-Samadhi-自在王佛 Buddha, Namo Kṣāyavastra-Banner Buddha, Namo Lion's Roar Buddha, Namo Manjusri Bodhisattva (智慧的象征), Namo Samantabhadra Bodhisattva (大行愿的象征), Namo Mahāsthāmaprāpta Bodhisattva (光明智慧的象征), Namo Ksitigarbha Bodhisattva (地狱不空誓不成佛), Namo Great-Adornment Bodhisattva, Namo Avalokiteśvara Bodhisattva (观音菩萨). After prostrating to all the Buddhas, I repent again. If one wishes to prostrate and repent, one must first respect the Three Jewels (Buddha, Dharma, Sangha). Why is this so? Because the Three Jewels are the good friends and fields of merit for all living beings. If one can take refuge in the Three Jewels, one can eradicate immeasurable sins and increase immeasurable blessings, enabling practitioners to escape the suffering of birth and death and attain the joy of liberation. Therefore, disciples, so-and-so, Take refuge in all the Buddhas throughout the ten directions and the boundless realms of space. Take refuge in all the honored Dharma throughout the ten directions and the boundless realms of space. Take refuge in all the holy Sangha throughout the ten directions and the boundless realms of space. The reason why disciples repent today is precisely because, from beginningless time, being in the state of ordinary beings, whether noble or lowly, the sins committed are immeasurable. Either sins arise from the three karmas of body, speech, and mind, or faults arise from the six senses of eye, ear, nose, tongue, body, and mind, or evil thoughts arise from one's own mind, or defilements arise from external circumstances. Thus, even the ten evils (three evils of body, four evils of speech, and three evils of mind) continue to grow, and the eighty-four thousand kinds of afflictions and defilements arise. --------------------------------------------------------------------------------
Chinese
劳门。然其罪相虽复无量。大而为悟不出有三。一者烦恼。二者是业。三者是果报。此三种法能障圣道及以人天胜妙好事。是故经中目为三障。所以诸佛菩萨。教作方便忏悔除灭。此三障者。则六根十恶。乃至八万四千诸尘劳门皆悉清净。是故弟子某甲等。今日运此增上胜心忏悔三障。欲灭三障者。当用何等心。可令此障灭除。先当兴七种心以为方便。然后此障乃可得灭。何等为七。一者惭愧。二者恐怖。三者厌离。四者发菩提心。五者怨亲平等。六者念报佛恩。七者观罪性空。第一惭愧者。自惟。我与释迦如来。同为凡夫。而今世尊成道以来。已经尔所尘沙劫数。而我等相与耽。染六尘轮转生死永无出期。此实天下可惭可愧可羞可耻。第二恐怖者。既是凡夫身口意业常与罪相应。以是因缘命终之后。应堕地狱畜生饿鬼受无量苦。如此实为可惊可恐可怖可惧。第三厌离者。相与常观生死之中。唯有无常苦空无我。不净虚假如水上泡。速起速灭。往来流转犹如车轮。生老病死八苦交煎。无时暂息。众等相与但观自身。从头至足。其中但有三十六物。发毛爪齿眵泪涕唾垢汗二便皮肤血肉筋脉骨髓肪膏脑膜脾肾心肺肝胆肠胃赤白痰癊生熟二藏。如是九孔常流。是故经言。此身众苦所集。一切皆是不净。何有智慧者而当乐此身 现代汉语译本 劳门（Laumen）。虽然罪过的表现形式多种多样，但概括来说，无法觉悟的原因主要有三种：一是烦恼，二是恶业，三是果报。这三种法能够阻碍通往圣道的道路，以及人天善事和美好的事物。因此，佛经中将它们称为‘三障’。所以诸佛菩萨教导人们通过方便之法忏悔来消除这些障碍。如果能消除这三种障碍，那么六根、十恶，乃至八万四千种尘劳之门都能够清净。因此，弟子某甲等，今天运用这种增上殊胜之心来忏悔三障。想要消除这三障，应当用什么样的心，才能使这些障碍消除呢？首先应当生起七种心作为方便，然后这些障碍才能够消除。是哪七种呢？一是惭愧，二是恐怖，三是厌离，四是发菩提心，五是怨亲平等，六是念报佛恩，七是观罪性空。第一种是惭愧心。自己反思：我与释迦如来（Shakyamuni Buddha）同样是凡夫，而现在世尊成道以来，已经经历了如此多的尘沙劫数，而我们却相互沉溺于六尘之中，在生死轮回中流转，永远没有脱离的期限。这实在是天下最可惭愧、可羞耻的事情。第二种是恐怖心。既然是凡夫，身口意所造的业常常与罪相应。因为这样的因缘，命终之后，应当堕入地狱、畜生、饿鬼道，遭受无量的痛苦。这实在是令人惊恐、害怕的事情。第三种是厌离心。我们应当常常观察生死轮回之中，只有无常、苦、空、无我、不净，虚假得像水上的泡沫，迅速生起又迅速灭亡。往来流转就像车轮一样，生老病死这八种痛苦交相煎熬，没有片刻的停息。大家应当观察自身，从头到脚，其中只有三十六种不净之物：头发、毛发、指甲、牙齿、眼屎、眼泪、鼻涕、唾液、污垢、汗液、大小便、皮肤、血、肉、筋、脉、骨、髓、脂肪、膏、脑膜、脾、肾、心、肺、肝、胆、肠、胃、赤痰、白痰、生藏、熟藏。像这样，九孔常常流出不净之物。所以佛经上说，这个身体是众苦聚集的地方，一切都是不干净的。有智慧的人怎么会贪恋这个身体呢？