Chinese
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。某甲等相与。即今身心寂静。无谄无障。正是生善灭恶之时。复应各起四种观行。以为灭罪作前方便。何等为四。一者观于因缘。二者观于果报。三者观我自身。四者观如来身。第一观因缘者。知我此罪藉以无明不善思惟。无正观力不识其过。远离善友诸佛菩萨。随逐魔道行邪险径。如鱼吞钩不知其患。如蚕作茧自缠自缚。如蛾赴火自烧自烂。以是因缘不能自出。第二观于果报者。所有诸恶不善之业。三世轮转苦果无穷沉溺无边。巨夜大海为诸烦恼罗刹所食。未来生死冥然无涯。设使报得转轮圣王王四天下。飞行自在七宝具足。命终之后不免恶趣四空果报。三界极尊福尽还作牛领中虫。况复其余无福德者。而复懈怠不勤忏悔。此亦譬如抱石沉渊求出应难。第三观我自身。虽有正因灵觉之性。而为烦恼黑暗丛林之所覆蔽。无了因力不能得显。我今应当发起胜心破裂无明颠倒重障。断灭生死虚伪苦因。显发如来大明觉慧。建立无上涅槃妙果。第四观如来身。无为寂照离四句绝百非。众德具足湛然常住。虽复方便入于灭度。慈悲救接未曾暂舍。生如是心可谓灭罪之良津除障之要行。是故志诚求哀忏悔。某甲等无始以来至于今日。长养烦恼日深日厚日 现代汉语译本 地藏菩萨（Ksitigarbha Bodhisattva），南无大庄严菩萨（Namo Mahavyuha Bodhisattva），南无观自在菩萨（Namo Avalokitesvara Bodhisattva）。 礼敬诸佛之后，再次忏悔。我等众人在一起，当下身心寂静，没有谄媚没有障碍，正是生善灭恶之时。还应各自发起四种观行，作为灭罪的前方便。哪四种呢？一是观于因缘，二是观于果报，三是观我自身，四是观如来身。 第一是观因缘，知道我所造的罪，是凭借无明和不善的思惟，没有正确的观照之力，不能认识自己的过错，远离善友诸佛菩萨，跟随魔道行走邪恶危险的道路，如同鱼吞下鱼钩不知道它的祸患，如同蚕作茧自己缠绕自己束缚自己，如同飞蛾扑火自己烧自己烂自己。因为这样的因缘，不能自己解脱。 第二是观果报，所有诸恶不善的业，在三世中轮转，苦果无穷无尽，沉溺在无边的巨大黑夜大海中，被各种烦恼罗刹所吞食。未来的生死一片黑暗没有尽头。即使得到转轮圣王的果报，统治四大天下，飞行自在，七宝具足，命终之后也免不了堕入恶趣，四空天的果报享尽之后，三界之中最为尊贵的福报享尽了，还要转生为牛脖子里的虫子。更何况其余没有福德的人，还懈怠不勤奋忏悔呢？这也譬如抱着石头沉入深渊，想要出来应该很难。 第三是观我自身，虽然有正因灵觉的本性，却被烦恼黑暗的丛林所覆盖遮蔽，没有了因的力量不能显现。我现在应当发起殊胜的心，破裂无明颠倒的重重障碍，断灭生死虚伪的苦因，显发如来大光明觉悟的智慧，建立无上的涅槃妙果。 第四是观如来身，无为寂静光明照耀，远离四句，超越百非，各种功德具足，清净光明常住不变。虽然为了方便示现进入灭度，但慈悲救护接引众生，未曾有片刻舍弃。生起这样的心，可以说是灭罪的良好途径，消除障碍的重要修行。因此至诚恳切地求哀忏悔。我等从无始以来直到今日，长养烦恼日益加深日益增厚日益
English
English version Ksitigarbha Bodhisattva (Earth Treasury Bodhisattva), Namo Mahavyuha Bodhisattva (Homage to the Bodhisattva of Great Adornment), Namo Avalokitesvara Bodhisattva (Homage to the Bodhisattva Who Perceives the Sounds of the World). Having paid homage to all the Buddhas, I now repent again. We are together, our bodies and minds are now tranquil, without flattery or obstruction, it is precisely the time to generate goodness and eliminate evil. We should each initiate four types of contemplation as preliminary means for eradicating sins. What are the four? First, contemplate on causes and conditions; second, contemplate on karmic retribution; third, contemplate on myself; fourth, contemplate on the body of the Tathagata (Thus Come One). First, contemplate on causes and conditions, knowing that the sins I have committed are due to ignorance and unwholesome thoughts, lacking the power of correct contemplation, unable to recognize my own faults, staying away from good friends, all Buddhas and Bodhisattvas, following the path of demons, walking on evil and dangerous paths, like a fish swallowing a hook unaware of the harm, like a silkworm making a cocoon, entangling and binding itself, like a moth flying into a fire, burning and rotting itself. Because of these causes and conditions, I am unable to free myself. Second, contemplate on karmic retribution, all evil and unwholesome deeds revolve in the three realms, the suffering is endless, drowning in the boundless great ocean of the dark night, being devoured by various Rakshasas (demon) of afflictions. The future of birth and death is dark and without end. Even if one obtains the reward of a Chakravartin (Wheel-Turning King), ruling the four continents, flying freely, possessing the seven treasures, after death one cannot avoid falling into the evil realms. After the rewards of the Four Formless Realms are exhausted, even the most honored blessings in the Three Realms are exhausted, one must be reborn as a worm in the neck of a cow. How much more so for those who have no merit and are lazy and do not diligently repent? This is also like embracing a stone and sinking into a deep abyss, seeking to get out would be difficult. Third, contemplate on myself, although I have the nature of correct cause and spiritual awareness, it is covered and obscured by the forest of afflictions and darkness, without the power of the enabling cause, it cannot be revealed. I should now generate a supreme mind, break through the heavy obstacles of ignorance and inverted views, cut off the false causes of suffering of birth and death, reveal the great bright enlightened wisdom of the Tathagata, and establish the supreme wonderful fruit of Nirvana. Fourth, contemplate on the body of the Tathagata, non-active, tranquil, and illuminating, apart from the four phrases, beyond the hundred negations, possessing all virtues, pure and constantly abiding. Although for the sake of convenience, he enters into extinction, his compassionate salvation and reception have never been abandoned even for a moment. Generating such a mind can be said to be a good way to eradicate sins and an important practice to eliminate obstacles. Therefore, sincerely and earnestly seek repentance. We, from beginningless time until today, have nurtured afflictions, which have become deeper and thicker day by day. -------------------------------------------------------------------------------- 滋日茂。覆盖慧眼令无所见。断除众善不得相续。起障不得见佛。不闻正法。不值圣僧。烦恼起障不见过去未来一切善恶业行。出离烦恼障。受人天尊贵之烦恼障。生色无色界禅定福乐之烦恼障。不得自在神通飞腾隐显遍至十方诸佛净土听法之烦恼障。学安那般那数息不净因缘观等诸烦恼障。学暖顶忍第一法七方便等诸烦恼障。学慈悲喜舍闻思修等烦恼障。学空平等中道解三观义烦恼障。学助道品念处正勤根力如意足诸烦恼障。学八正道示相之烦恼障。学七觉支不示相烦恼障。学八解脱九空定烦恼障。学于十智三三昧烦恼障。学三明六通四无碍烦恼障。学六度四等烦恼障。学四摄法广化之烦恼障。学大乘心四弘誓愿烦恼障。学十明十行之烦恼障。学十回向十愿之烦恼障。学初地二地三地四地明解之烦恼障。学五地六地七地诸知见烦恼障。学八地九地十地双照之烦恼如是乃至障。学佛果百万阿僧祇诸行之烦恼。如是行障无量无边。弟子某甲今日至祷稽恳。向十方佛尊法圣众。惭愧忏悔愿皆消灭。愿藉此忏悔障于诸行。一切烦恼所生功德。愿在在处处自在受生。不为结集业行之所回转。以如意通于一念顷遍至十方。净诸佛土摄化众生。于诸禅定甚深境界及诸知见通达无碍。心能普周一切诸法乐说无穷而不染着。得心自在。 { "translations": [ "现代汉语译本", "滋长日益繁茂的烦恼，覆盖智慧之眼，使人无法看见真理。它断绝一切善行，使之无法相续。它制造障碍，使人无法见到佛陀（Buddha），听闻正法（Dharma），值遇圣僧（Sangha）。烦恼生起障碍，使人无法看见过去、现在、未来的一切善恶业行。", "摆脱烦恼的障碍，承受人天尊贵果报的烦恼障碍。产生色界、无色界禅定福乐的烦恼障碍。无法自在地运用神通，飞腾隐身，遍至十方诸佛的清净国土听法的烦恼障碍。学习安那般那（Anapanasati，数息观）、不净观、因缘观等各种烦恼障碍。学习暖位、顶位、忍位、世第一法（Kshanti, Urdhan, Nidana, Laukikagra-dharma）七方便等各种烦恼障碍。学习慈悲喜舍（Metta, Karuna, Mudita, Upekkha）、闻思修等各种烦恼障碍。学习空观、平等观、中道观，理解三观真义的烦恼障碍。学习助道品，如念处（Smrti-upasthana）、正勤（Samyak-pradhana）、根（Indriya）、力（Bala）、如意足（Rddhi-pada）等各种烦恼障碍。学习八正道（Aryastangika-marga）所示现的烦恼障碍。学习七觉支（Sapta-bodhyanga）不示现的烦恼障碍。学习八解脱（Asta-vimoksa）、九次第定（Nava-anupurva-vihara-samapattayah）的烦恼障碍。学习于十智（Dasa-jnana）、三三昧（Tri-samadhi）的烦恼障碍。学习三明（Tri-vidya）、六通（Sad-abhijna）、四无碍辩（Catur-pratisamvit）的烦恼障碍。学习六度（Sat-paramita）、四等心（Catur-apramana）的烦恼障碍。学习四摄法（Catur-samgraha-vastuni），广度众生的烦恼障碍。学习大乘心、四弘誓愿（Catur-pranidhana）的烦恼障碍。学习十明（Dasa-vidya）、十行（Dasa-carya）的烦恼障碍。学习十回向（Dasa-parinamanani）、十愿（Dasa-pranidhana）的烦恼障碍。学习初地（Prathama-bhumi）、二地（Dvitiya-bhumi）、三地（Tritiya-bhumi）、四地（Caturthi-bhumi）的明了理解的烦恼障碍。学习五地（Pancami-bhumi）、六地（Sasthi-bhumi）、七地（Saptami-bhumi）的各种知见的烦恼障碍。学习八地（Astami-bhumi）、九地（Navami-bhumi）、十地（Dasami-bhumi）的双重观照的烦恼，乃至如此的障碍。学习佛果（Buddha-phala）百万阿僧祇（Asamkhya）诸行的烦恼。如此的行障无量无边。弟子某甲今日至诚祈祷，向十方佛、尊法、圣众，惭愧忏悔，愿一切都消灭。愿凭借此忏悔，消除障碍诸行的烦恼，以及一切烦恼所生的功德。愿在任何地方都能自在受生，不被结集业行所左右。以如意神通于一念顷遍至十方，清净诸佛国土，摄化众生。对于各种禅定甚深境界以及各种知见，通达无碍。心能普遍周遍一切诸法，乐于宣说无穷无尽，而不染着。获得心的自在。" , "english_translations": [ "English version", "The afflictions that grow and flourish daily cover the eye of wisdom, preventing one from seeing the truth. They sever all good deeds, preventing their continuation. They create obstacles, preventing one from seeing the Buddha (Buddha), hearing the true Dharma (Dharma), and encountering the noble Sangha (Sangha). Afflictions arise as obstacles, preventing one from seeing all the good and evil deeds of the past, present, and future.", "The afflictions that obstruct liberation, the afflictions that cause one to receive the noble rewards of humans and gods. The afflictions that produce the bliss of dhyana (meditative absorption) in the realms of form and formlessness. The afflictions that prevent one from freely using supernatural powers, flying and disappearing, and reaching the pure lands of the Buddhas in the ten directions to hear the Dharma. The afflictions that obstruct the learning of Anapanasati (Anapanasati, mindfulness of breathing), contemplation of impurity, contemplation of dependent origination, and other practices. The afflictions that obstruct the learning of the four stages of warmth, peak, forbearance, and supreme mundane qualities (Kshanti, Urdhan, Nidana, Laukikagra-dharma), and the seven auxiliaries to enlightenment. The afflictions that obstruct the learning of loving-kindness, compassion, joy, and equanimity (Metta, Karuna, Mudita, Upekkha), and the practices of hearing, thinking, and cultivating.", "The afflictions that obstruct the learning of emptiness, equality, and the Middle Way, and understanding the meaning of the three contemplations. The afflictions that obstruct the learning of the aids to enlightenment, such as the four foundations of mindfulness (Smrti-upasthana), right effort (Samyak-pradhana), the roots (Indriya), the powers (Bala), and the bases of supernatural power (Rddhi-pada). The afflictions that obstruct the learning of the manifestation of the Noble Eightfold Path (Aryastangika-marga). The afflictions that obstruct the non-manifestation of the seven factors of enlightenment (Sapta-bodhyanga). The afflictions that obstruct the learning of the eight liberations (Asta-vimoksa) and the nine successive stages of meditative absorption (Nava-anupurva-vihara-samapattayah). The afflictions that obstruct the learning of the ten wisdoms (Dasa-jnana) and the three samadhis (Tri-samadhi). The afflictions that obstruct the learning of the three kinds of knowledge (Tri-vidya), the six supernatural powers (Sad-abhijna), and the four kinds of unimpeded eloquence (Catur-pratisamvit). The afflictions that obstruct the learning of the six perfections (Sat-paramita) and the four immeasurables (Catur-apramana). The afflictions that obstruct the learning of the four means of attracting beings (Catur-samgraha-vastuni) and the vast transformation of beings. The afflictions that obstruct the learning of the Mahayana mind and the four great vows (Catur-pranidhana). The afflictions that obstruct the learning of the ten kinds of knowledge (Dasa-vidya) and the ten kinds of conduct (Dasa-carya). The afflictions that obstruct the learning of the clear understanding of the first ground (Prathama-bhumi), the second ground (Dvitiya-bhumi), the third ground (Tritiya-bhumi), and the fourth ground (Caturthi-bhumi). The afflictions that obstruct the learning of the various views of the fifth ground (Pancami-bhumi), the sixth ground (Sasthi-bhumi), and the seventh ground (Saptami-bhumi). The afflictions that obstruct the dual illumination of the eighth ground (Astami-bhumi), the ninth ground (Navami-bhumi), and the tenth ground (Dasami-bhumi), and so on, such obstacles. The afflictions that obstruct the learning of the millions of asamkhyas (Asamkhya) of practices of the Buddha-fruit (Buddha-phala). Such obstacles to practice are immeasurable and boundless. Disciple [name] today sincerely prays and, with shame and repentance, confesses to the Buddhas of the ten directions, the honored Dharma, and the noble Sangha, wishing that all may be extinguished. May this repentance eliminate the afflictions that obstruct all practices, as well as the merits arising from all afflictions. May I be reborn freely in every place, without being swayed by accumulated karmic actions. May I, with the power of wish-fulfilling supernatural abilities, reach the ten directions in an instant, purify the Buddha-lands, and transform sentient beings. May I have unimpeded understanding of the profound states of all dhyanas and all views. May my mind universally pervade all dharmas, delighting in speaking endlessly without attachment. May I attain freedom of mind." ] } --------------------------------------------------------------------------------