Chinese
得法自在方便自在。令此烦恼及无知结习毕竟永断。不复相续。无漏圣道朗然如日。发愿已归命礼诸佛。 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。某甲等略忏烦恼障竟。今当次第忏悔业障。夫业者。能庄饰世趣在在处处不复思惟求离世解脱。所以六道果报种种不同形类各异。当知皆是业力所作。佛十力中业力甚深。凡夫之人多于此中好起疑惑。何以故尔。现见世间行善之人触向轗轲。为恶之者是事谐偶。谓言天下善恶无分。如此计者皆是不能深达业理。何以故尔。经中说言。有三种业。何等为三。一者现报。二者生报。三者后报。现报业者。现在作恶现身受报。生报业者。此生作善作恶来生受报。后报业者。或是过去无量生中作善作。恶于此生中受。或在未来无量生中方受其报。若今行恶之人现在见好者。此是过去生报后报善业熟故。所以现在有此乐果。岂关现在作诸恶业而得好报。若今行善之人现在萦苦者。此是过去生报后报恶业熟。故现 现代汉语译本 获得佛法而能自在，运用方便法门也能自在，使这些烦恼以及无明的结使彻底永远断除，不再相续。无漏的圣道像太阳一样明亮。发愿完毕，归命礼敬诸佛。 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，佛教创始人） 南无 阿弥陀佛（Amitabha Buddha，西方极乐世界之佛） 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，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 Bodhisattva，智慧的象征） 南无 普贤菩萨（Samantabhadra Bodhisattva，大行愿的象征） 南无 大势至菩萨（Mahasthamaprapta Bodhisattva，光明智慧的象征） 南无 地藏菩萨（Ksitigarbha Bodhisattva，地狱不空誓不成佛） 南无 大庄严菩萨 南无 观自在菩萨（Avalokitesvara Bodhisattva，观音菩萨） 礼敬诸佛之后，接着再次忏悔。我等略微忏悔了烦恼障。现在应当依次忏悔业障。所谓业，能够庄严世间的趣向，使众生在各个地方都不再思惟寻求脱离世间的解脱。因此，六道轮回的果报种种不同，形体种类各异，应当知道这都是业力所造成的。佛的十力中，业力最为深奥。凡夫之人大多对此产生疑惑。为什么会这样呢？现在看到世间行善之人处处遭遇困境，作恶之人却事事顺利。就说天下善恶没有分别。这样认为的人都是不能深刻理解业的道理。为什么会这样呢？经中说，有三种业。哪三种呢？一是现报，二是生报，三是后报。现报业，现在作恶，现世就受报。生报业，此生作善作恶，来生受报。后报业，或者是在过去无量生中作善作恶，在此生中受报，或者在未来无量生中才受报。如果现在作恶的人，现在看到他很好，这是过去生报后报的善业成熟的缘故，所以现在有这样的快乐果报，难道是因为现在作恶而得到好报吗？如果现在行善的人，现在却被困苦缠绕，这是过去生报后报的恶业成熟的缘故。
English
English version Obtaining the Dharma and being free, also being free in using expedient means, causing these afflictions and the bonds of ignorance to be completely and eternally severed, no longer continuing. The stainless holy path is as bright as the sun. Having made the vows, I take refuge in and pay homage to all Buddhas. Namo Vairocana Buddha (the Buddha of all-encompassing light) Namo Sakyamuni Buddha (the founder of Buddhism) Namo Amitabha Buddha (the Buddha of the Western Pure Land) Namo Maitreya Buddha (the future Buddha) Namo Dragon-Seed Superior King Buddha Namo Dragon自在王 Buddha Namo Ratnasambhava Buddha (the Buddha of precious birth) Namo觉华定自在王 Buddha Namo袈裟幢 Buddha Namo Lion's Roar Buddha Namo Manjusri Bodhisattva (the Bodhisattva of wisdom) Namo Samantabhadra Bodhisattva (the Bodhisattva of great vows) Namo Mahasthamaprapta Bodhisattva (the Bodhisattva of great power) Namo Ksitigarbha Bodhisattva (the Bodhisattva who vows not to become a Buddha until all hells are empty) Namo Great Adornment Bodhisattva Namo Avalokitesvara Bodhisattva (the Bodhisattva of compassion, also known as Guanyin) After paying homage to all Buddhas, I then repent again. We have briefly repented of the obstacles of affliction. Now we should repent of the obstacles of karma in order. Karma is what adorns the realms of existence, causing beings to no longer contemplate seeking liberation from the world in every place. Therefore, the karmic retributions of the six realms are all different, and their forms and kinds are diverse. It should be known that all of this is created by the power of karma. Among the ten powers of the Buddha, the power of karma is the most profound. Ordinary people often have doubts about this. Why is this so? Now we see that people who do good in the world encounter difficulties everywhere, while those who do evil are successful in everything. They say that there is no distinction between good and evil in the world. Those who think this way are unable to deeply understand the principle of karma. Why is this so? The sutras say that there are three kinds of karma. What are the three? First, present retribution; second, birth retribution; and third, subsequent retribution. Present retribution karma is when one does evil now and receives retribution in this very life. Birth retribution karma is when one does good or evil in this life and receives retribution in the next life. Subsequent retribution karma is when one has done good or evil in countless past lives and receives retribution in this life, or receives retribution in countless future lives. If a person who does evil now sees that he is doing well, it is because the good karma of past birth retribution and subsequent retribution has ripened, so he now has this happy result. How can it be that he is getting good retribution because he is doing evil now? If a person who does good now is entangled in suffering, it is because the evil karma of past birth retribution and subsequent retribution has ripened. --------------------------------------------------------------------------------
Chinese
在善根力弱不能排遣。是故得此苦报。岂关现在作善而招恶报。何以知然。现见世间为善之者。人所赞叹人所尊重。故知未来必招乐果。过去既有如此恶业。所以诸佛菩萨教令亲近善友。共行忏悔。善知识者于得道中则为全利。是故今日至诚归依于佛。某甲等无始以来至于今日。积恶如恒沙造罪满大地。舍身与受身。不觉亦不知。或作五逆深厚浊缠无间罪业。或造一阐提断善根业。轻诬佛语谤方等业。破灭三宝毁正法业。不信罪福起十恶业。迷真反正痴惑之业。不孝二亲反戾之业。轻慢师长无礼敬业。朋友不信无义之业。或作四重八重障圣道业。毁犯五戒破八斋业。五篇七聚多缺犯业。优婆塞戒轻重垢业。或菩萨戒不能清净如说行业。前后方便污梵行业。月无六斋懈怠之业。年三长斋不常修业。三千威仪不如法业。八万律仪微细罪业。不修身戒心慧之业。春秋八王造众罪业。行十六种恶律仪业。于诸众生无愍伤业。不矜不念无怜愍业。不拔不济无救护业。心怀嫉妒无度彼业。于怨亲境不平等业。耽荒五欲不厌离业。或因衣食园林池沼生荡逸业。或以盛年放恣情欲造众罪业。或作有漏善回向三有障出世业。如是等罪无量无边。今日发露向十方佛尊法圣众。皆悉忏悔。愿某甲等承是忏悔。无明等罪。诸不善业愿皆消灭。所 生福善愿生生世世灭五逆罪。除阐提惑。如是轻重诸罪恶业从今已去。乃至道场誓不更犯。常习出世清净善法。精持律行守护威仪。如渡海者爱惜浮囊。六度四等常标行首。戒定慧品转得增明。速成如来三十二相八十种好。十力无畏大悲三念常乐妙智八自在我。归依诸佛。愿垂护念。某甲等前已总相忏悔一切诸业。今当次第更复一一别相忏悔。若总若别若粗若细。若轻若重若说不说。品类相从愿皆消灭。别相忏者。先忏身三。次忏口四。其余诸障次第稽颡。身三业者。第一杀害。如经所明。恕己可为喻。勿杀勿行杖。虽复禽兽之殊。保命畏死其事是一。若寻此众生。无始以来或是我父母兄弟六亲眷属。以业因缘轮回六道。出生入死改形易报不复相识。而今兴害食啖其肉。伤慈之甚。是故佛言。设得余食当如饥世。食子肉想。何况食啖此鱼肉耶。又言。为利杀众生以财网诸肉。二俱是恶业。死堕号叫狱。故知杀害及以食啖。罪深河海过重丘岳。然某甲等无始以来不遇善友皆为此业。是故经言。杀害之罪能令众生堕于地狱饿鬼受苦。若在畜生则受虎豹豺狼鹰鹞等身。或受毒蛇蝮蝎等身。常怀恶心。或受獐鹿熊罴等身。常怀恐怖。若生人中得二种果报。一者多病。二者短命。杀害食啖既有如是无量种种诸恶果报。是故至诚求 现代汉语译本：愿以此生福的善愿，生生世世消除五逆重罪，去除断善根者的迷惑。像这样轻重的所有罪恶之业，从今以后，直到证得菩提，誓不再犯。常常修习出世间的清净善法，精进地持守戒律，守护威仪，如同渡海的人爱惜浮囊一样。以六度（布施、持戒、忍辱、精进、禅定、智慧）和四等心（慈、悲、喜、舍）作为修行的首要。使戒、定、慧的品行逐渐增进，迅速成就如来的三十二相和八十种好，十力、无畏、大悲和三种忆念，常乐我净的微妙智慧，以及八自在。归依诸佛，愿佛垂怜护念。我等之前已经总相忏悔了一切诸业，现在应当次第地再一一分别忏悔。无论是总的还是别的，无论是粗的还是细的，无论是轻的还是重的，无论是说过的还是没说过的，各种品类相随的罪业，愿都能消灭。分别忏悔时，先忏悔身的三业，其次忏悔口的四业，其余各种业障次第地稽首忏悔。身三业中，第一是杀害。如经文所说：‘以恕己之心为比喻，不要杀生，不要行杖。’虽然禽兽与人不同，但保全生命、畏惧死亡这件事是一样的。如果追溯这些众生，从无始以来，或许是我的父母兄弟、六亲眷属，因为业力的因缘，在六道中轮回，出生入死，改变形貌，已经不认识了。而现在却伤害他们，吃他们的肉，实在太伤慈悲之心了。所以佛说：‘即使得到剩余的食物，也应当像饥荒年代吃儿子肉一样看待。’何况是吃这些鱼肉呢？又说：‘为了利益而杀害众生，用钱财来网罗各种肉类，这两种都是恶业，死后会堕入号叫地狱。’由此可知，杀害以及吃肉的罪过，深如河海，重如山岳。然而我等从无始以来，没有遇到善友，一直造作这样的恶业。所以经文说：‘杀害的罪过，能使众生堕入地狱、饿鬼受苦。如果在畜生道，则会受虎豹豺狼、鹰鹞等身，或者受毒蛇蝮蝎等身，常常怀有恶心。或者受獐鹿熊罴等身，常常怀有恐怖。如果生在人中，会得到两种果报：一是多病，二是短命。’杀害和吃肉既然有如此无量种种的恶果报，所以至诚地求忏悔。
English
English version: Wishing to use the merit of this blessed aspiration to eradicate the five heinous crimes and remove the delusion of icchantikas (those without the potential for enlightenment) in every lifetime. All such sins and evil deeds, whether light or heavy, from this day forward until enlightenment, I vow never to commit again. May I always practice pure and virtuous Dharmas that transcend the world, diligently uphold the precepts, and guard my conduct with care, like a person crossing the sea cherishing their floatation device. May I always prioritize the Six Perfections (Dāna (generosity), Śīla (ethics), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñā (wisdom)) and the Four Immeasurables (loving-kindness, compassion, joy, and equanimity) in my practice. May the qualities of morality, concentration, and wisdom be increasingly enhanced, and may I quickly attain the thirty-two marks and eighty minor marks of a Tathagata (Buddha), the ten powers, fearlessness, great compassion, the three mindfulnesses, the blissful wisdom of permanence, bliss, self, and purity, and the eight freedoms. I take refuge in all Buddhas, and I pray for their compassionate protection. We have already made a general confession of all our karmas. Now, we shall confess each and every one of them in detail, whether general or specific, coarse or subtle, light or heavy, spoken or unspoken, all categories of associated karmas, may they all be extinguished. In separate confession, first, I confess the three karmas of the body, then the four karmas of the mouth, and then I prostrate in repentance for all other obstacles in order. Among the three karmas of the body, the first is killing. As the sutra says, 'Take yourself as an example; do not kill, do not use the rod.' Although there is a difference between birds and beasts and humans, preserving life and fearing death are the same. If we trace back these beings, from beginningless time, they may have been our parents, siblings, or relatives, who, due to karmic causes, are reborn in the six realms, undergoing birth and death, changing forms, and no longer recognizing each other. Yet now, we harm them and eat their flesh, which is extremely uncompassionate. Therefore, the Buddha said, 'Even if you obtain leftover food, you should regard it as eating the flesh of your own child in a time of famine.' How much more so when eating the flesh of fish and meat? It is also said, 'Killing beings for profit, using wealth to ensnare various meats, both are evil deeds, and after death, one will fall into the screaming hell.' Therefore, know that the sin of killing and eating meat is as deep as the rivers and seas and as heavy as the mountains. However, from beginningless time, we have not encountered good friends and have been engaged in such actions. Therefore, the sutra says, 'The sin of killing can cause beings to fall into hell and suffer as hungry ghosts. If reborn as animals, they will be born as tigers, leopards, wolves, hawks, and falcons, or as poisonous snakes and scorpions, always harboring evil intentions. Or they will be born as deer, bears, and brown bears, always filled with fear. If born as humans, they will receive two kinds of retribution: one is frequent illness, and the other is a short life.' Since killing and eating meat have such immeasurable and various evil consequences, therefore, I sincerely seek repentance. --------------------------------------------------------------------------------
Chinese
哀忏悔。某甲等自从无始以来至于今日。有此心识常怀惨毒无慈愍心。或因贪起杀。因瞋因痴及以慢杀。或兴恶方便誓杀愿杀。及以咒杀。或破决湖池。焚烧山野。畋猎渔捕。或因风放火。飞鹰放犬。恼害一切。如是等罪今悉忏悔。或以槛弶坑拨叉戟弓弩。弹射飞鸟走兽之类。或以罟网罾钓撩漉水性鱼鳖鼋鼍虾蚬螺蚌湿居之属。使水陆空行藏窜无地。或畜养鸡猪牛羊犬豕鹅鸭之属。自供庖厨。或货他宰杀。使其哀声未尽毛羽脱落鳞甲伤毁身首分离。骨肉消碎剥裂屠割炮烧煮炙楚毒酸切。横加无辜。但使一时之快口得味甚寡。不过三寸舌根而已。然其罪报殃累永劫。如是等罪今日至诚皆悉忏悔。又复无始以来至于今日。或复兴师相伐疆场交争。两阵相向更相杀害。或自杀教杀闻杀欢喜。或习屠侩赁为刑戮。烹宰他命行于不忍。或恣暴怒挥戈舞刃。或斩或刺。或推着坑堑。或以水沉溺。或塞穴坏巢。或土石磓磹。或以车马雷轹践踏一切众生。如是等罪无量无边。今日发露皆悉忏悔。又复无始以来至于今日。或堕胎破卵。毒药蛊道伤杀众生。垦土掘地种植田园养蚕煮茧。伤杀滋甚。或打扑蚊蚋掏啮蚤虱。或烧除粪扫开决沟渠。枉害一切。或啖果实。或用谷米。或用菜茹。横杀众生。或然樵薪。或露灯烛烧诸虫类。或取酱醋不 现代汉语译本： 我等某甲从无始以来直到今日，心识中常怀有残忍狠毒，没有慈悲怜悯之心。或者因为贪欲而杀生，或者因为嗔恨、愚痴以及傲慢而杀生。或者想出恶毒的方法，发誓要杀，希望杀戮发生，甚至用咒语来杀害。 或者破坏决堤湖泊池塘，焚烧山林原野，进行田猎和捕鱼。或者因为刮风而引发火灾，放出猎鹰和猎犬，恼害一切众生。像这样的罪过，现在全部忏悔。 或者用笼子、陷阱、坑洞、拨叉、戟、弓弩等工具，弹射飞鸟和奔跑的野兽。或者用渔网、罾、钓钩等工具，捕捞水中的鱼、鳖、鼋、鼍、虾、蚬、螺、蚌等生活在潮湿环境中的生物，使它们在水陆空都无处藏身。 或者畜养鸡、猪、牛、羊、狗、鹅、鸭等动物，为了自己厨房的需要，或者卖给别人宰杀，使它们哀嚎的声音还未停止，毛羽就已经脱落，鳞甲伤毁，身首分离，骨肉消碎，剥皮切割，炮烙烧煮，遭受各种残酷的痛苦，横加罪行于无辜的生命。仅仅是为了满足一时的口腹之欲，得到的味道非常短暂，不过是三寸舌根的感受而已。然而，这样的罪报和灾祸却会延续到永劫。像这样的罪过，今日至诚地全部忏悔。 又从无始以来直到今日，或者发动战争互相征伐，在疆场上交战争夺，两军对垒互相杀害。或者自己杀，教唆别人杀，听到杀戮就欢喜。或者学习屠宰，受雇成为刽子手，宰杀其他生命，做出不忍的事情。或者放纵暴怒，挥舞刀戈，或斩或刺，或者把人推到坑里，或者用水淹死，或者堵塞洞穴，破坏鸟巢，或者用土石砸击，或者用车辆马匹碾压践踏一切众生。像这样的罪过，无量无边，今日全部发露忏悔。 又从无始以来直到今日，或者堕胎，破坏鸟卵，用毒药、蛊术伤害杀害众生。开垦土地，挖掘地面，种植田园，养蚕煮茧，伤害杀害的生命非常多。或者拍打蚊蚋，掏取叮咬的跳蚤和虱子，或者焚烧清除粪便垃圾，开挖决断沟渠，枉自伤害一切众生。或者吃水果，或者用谷米，或者用蔬菜，横加杀害众生。或者燃烧柴火，或者点燃灯烛，烧死各种虫类。或者取用酱醋不...