Chinese
与一切罪业当下消灭。如汤消冰也。当想自身于心月上观青色𠶹哩字出光。照诸鬼众所有定业当下消灭。应想自性清净本空。心佛众生三无差别。是名破决定业也。大乘千钵经云。谛观心镜。照见心性。唯照唯清。唯照唯净。遍现十方。廓周法界。朗然寂照。无有障碍。迦叶佛偈云。一切众生性清净。从本无生无可灭。即此身心是幻生。幻化之中无罪福。 罪性本空(至)忏悔灭罪印。 上来不定与定业。悉已破之。未及于彼发露忏悔。先申偈文。令知忏悔之方。若论罪福之性。本来空寂。皆由汝之妄心造作。妄心若灭。罪相奚存。如毗舍浮佛偈云。假借四大以为身。心本无生因境有。前境若无心亦无。罪福如幻起亦灭。心罪两妄。当体真寂。真如体上。一切罪障如红炉点雪。欲觅罪性。了不可得。非但忏悔罪障。即无始根本无明。亦从此截断矣。故曰。智者能知罪性空。坦然不怖于生死。如是始名真忏及与理忏也。念真言时。自身观自在菩萨。应想二屈指上并心月上有白色𠶹哩字放光。入彼法界有情身中。如日烁露之状。罪垢消镕。犹如墨汁。从足流出。渗至金刚际。问。前已摧破。今复忏者何也。答。前时召摧皆有三密之力摧灭罪性。至此方是于彼发露忏悔。谓自此忏悔之后。永不复作也。罪属黑业 现代汉语译本：与一切罪业当下消灭，如同用热水融化冰块一般。应当观想自身于心月之上，观想青色的'𠶹哩'字（梵文种子字，代表清净）发出光芒，照耀所有鬼众，使他们所有的定业当下消灭。应当观想自性清净，本来空无，心、佛、众生三者没有差别。这叫做破除决定业。大乘千钵经说：'仔细观察心镜，照见心性，唯有照见，唯有清净，唯有照见，唯有清净。普遍显现十方，广阔周遍法界，明亮寂静地照耀，没有任何障碍。'迦叶佛偈说：'一切众生的自性都是清净的，从根本上没有产生，也没有消灭。这身心只是幻化而生，在幻化之中没有罪也没有福。' 罪性的本质是空性的，（直至）忏悔灭罪印。 上面所说的不定业和定业，都已经破除了。在还没有来得及向他们发露忏悔之前，先陈述偈文，让他们知道忏悔的方法。如果说罪和福的性质，本来就是空寂的，都是由于你的妄心造作。妄心如果灭了，罪的现象又在哪里存在呢？如同毗舍浮佛偈说：'假借四大（地、水、火、风）作为身体，心本来没有产生，因为外境才产生。如果外境没有了，心也就没有了，罪和福如同幻象，生起也会灭亡。'心和罪都是虚妄的，它们的本体是真正的寂静。在真如的本体上，一切罪障如同红热的炉子上的雪花。想要寻找罪的性质，完全找不到。不仅仅是忏悔罪障，就连无始以来的根本无明，也从此截断了。所以说：'有智慧的人能够知道罪的性质是空性的，坦然不害怕生死。'这样才叫做真正的忏悔以及理忏。念诵真言的时候，自身观想为观自在菩萨（Avalokiteśvara），应当观想两屈指上并心月上有白色的'𠶹哩'字（梵文种子字，代表清净）放出光芒，进入那些法界有情的身中，如同太阳晒干露水一样，罪垢消融，犹如墨汁，从足部流出，渗透到金刚际。问：前面已经摧破了，现在又忏悔，这是为什么呢？答：前面召请和摧破，都有三密（身、语、意）的力量摧灭罪性，到这里才是向他们发露忏悔，意思是自从这次忏悔之后，永远不再造作了。罪属于黑业。
English
English version: And all sins will be extinguished immediately, like ice melting in hot water. One should contemplate oneself on the heart-moon, visualizing the blue '𠶹哩' (Hūṃ, a Sanskrit seed syllable representing purity) emitting light, illuminating all ghosts, so that all their fixed karma will be extinguished immediately. One should contemplate that self-nature is pure and originally empty, and that there is no difference between mind, Buddha, and sentient beings. This is called breaking determined karma. The Mahayana Thousand Bowl Sutra says: 'Carefully observe the mirror of the mind, see the nature of the mind, only seeing, only pure, only seeing, only pure. Universally appearing in the ten directions, widely pervading the Dharma realm, brightly and quietly illuminating, without any obstacles.' Kāśyapa Buddha's verse says: 'The nature of all sentient beings is pure, from the beginning there is no birth and no extinction. This body and mind are merely illusory creations, and within illusion there is neither sin nor merit.' The nature of sin is originally empty, (until) the Mudra of Repentance and Extinguishing Sins. The above-mentioned undetermined and determined karma have all been broken. Before we have had time to confess to them, let us first state the verses, so that they may know the method of repentance. If we talk about the nature of sin and merit, it is originally empty and silent, all created by your deluded mind. If the deluded mind is extinguished, where will the appearance of sin exist? As the verse of Vipashyin Buddha says: 'Borrowing the four great elements (earth, water, fire, wind) to form the body, the mind originally has no birth, it arises because of the environment. If the environment is gone, the mind is also gone, sin and merit are like illusions, arising and ceasing.' Mind and sin are both illusory, their essence is truly silent. On the essence of Suchness, all sinful obstacles are like snowflakes on a red-hot stove. If you want to find the nature of sin, you cannot find it at all. Not only repenting of sinful obstacles, but even the fundamental ignorance from the beginningless past is cut off from here. Therefore, it is said: 'The wise can know that the nature of sin is empty, and are not afraid of birth and death.' This is called true repentance and rational repentance. When reciting the mantra, visualize oneself as Avalokiteśvara, and visualize the white '𠶹哩' (Hūṃ, a Sanskrit seed syllable representing purity) on the two bent fingers and the heart-moon emitting light, entering the bodies of sentient beings in the Dharma realm, like the sun drying dew, sinful impurities dissolving like ink, flowing out from the feet, and seeping to the Vajra boundary. Question: If it has already been destroyed before, why repent now? Answer: The previous summoning and destruction all had the power of the three secrets (body, speech, and mind) to destroy the nature of sin, and here is where we confess to them, meaning that after this repentance, we will never create it again. Sin belongs to black karma. --------------------------------------------------------------------------------
Chinese
。故以墨汁表之。自召至此。是灭业障竟。 诸佛子等(至)无有余。 文显不释。 一滴清凉水(至)施甘露印。 以上业障虽灭。报障犹存。如本罪人。虽超其罪。苏其刑罚。而身形𩑔瘦。容颜憔悴。兼之久困牢狱。身体饥羸。当施之以汤药饮食。方尽恻隐之心。今则身虽无罪。报障未转。故此以甘露施之。正欲除其报障也。月密明点本。并苏鲁巴本。续云。自身想观自在菩萨心月轮上白色𠶹哩字放光。照前鬼众。并右忍指上有一月轮。轮中有白色錽字。流出甘露。如水银色。是真智所成。左手力智点水。弹洒虚空。如细雨而下。触此水者。悉具色相。猛火息灭。普得清凉离饥渴。消灭心报障。 汝等自从无量劫(至)离诸障难。 业火已息。复具色相。而咽喉究竟未通。故当与彼而开通之。先申偈。正申其闭塞之由。谓汝等自从无始以来。广造恶业。起诸悭贪。我慢邪谄。空腹高心。由此等业。故堕饿鬼。腹大咽小。所以千万劫。不闻浆水之名。二六时中。唯受烈𦦨之苦。我今持诵密言。令汝咽喉通达无碍。所受之食。得上法味。不复变为脓血铁糜也。应观自身观自在菩萨心月轮上字种放光。照诸有情。想左手掌中有青色𠳐字。变成青色莲花。花上有白色阿字。流出性水 现代汉语译本：所以用墨汁来象征它。自从被召请到这里，就表示已经灭除了业障。 诸位佛子等（直至）没有剩余。 文字显明，无需解释。 一滴清凉水（直至）施予甘露印。 以上业障虽然灭除，但报障仍然存在。如同原本的罪人，虽然免除了罪行，减轻了刑罚，但身体仍然消瘦，容颜憔悴。加上长期被困在牢狱中，身体饥饿羸弱，应当给予汤药饮食，才能尽到恻隐之心。现在（鬼道众生）虽然没有罪，但报障尚未转化，所以用甘露施予他们，正是为了消除他们的报障。月密明点本和苏鲁巴本接着说，自身观想观自在菩萨心月轮上的白色𠶹哩字放光，照耀面前的鬼众，并且右手的忍指上有一月轮，轮中有白色錽字，流出甘露，如同水银的颜色，这是真智所成就的。左手用力量和智慧点水，弹洒虚空，如同细雨落下，接触到这些水的人，都具备了色相，猛火熄灭，普遍得到清凉，远离饥渴，消灭心中的报障。 汝等自从无量劫（直至）远离各种障难。 业火已经熄灭，（鬼道众生）恢复了色相，但咽喉终究没有通畅，所以应当为他们开通咽喉。先说偈语，正是说明他们闭塞的原因。说你们自从无始以来，广泛造作恶业，生起各种悭吝贪婪、我慢邪见、虚伪谄媚、空腹高心。由于这些恶业，所以堕落到饿鬼道，腹部大而咽喉细小，因此千万劫以来，听不到浆水之名，每时每刻都在遭受猛烈的火焰之苦。我现在持诵密咒，让你们的咽喉通达无碍，所接受的食物，能够得到上妙的法味，不再变成脓血铁渣。应当观想自身观自在菩萨心月轮上的字种放光，照耀所有的有情众生，观想左手掌中有青色的𠳐字，变成青色的莲花，花上有白色的阿字，流出性水。
English
English version: Therefore, it is symbolized by ink. Since being summoned here, it signifies the complete eradication of karmic obstacles. All you Buddha-sons, etc. (until) there is nothing remaining. The text is clear and requires no explanation. A drop of cool water (until) bestowing the nectar seal. Although the karmic obstacles mentioned above have been eliminated, the retribution obstacles still remain. It is like a former criminal who, although having been pardoned and had their sentence reduced, still suffers from a emaciated body and a haggard appearance. Furthermore, having been confined in prison for a long time, their body is weak from hunger. One should provide them with medicine and food to fully express compassion. Now, although (the hungry ghosts) are without sin, their retribution obstacles have not yet been transformed. Therefore, bestowing nectar upon them is precisely to eliminate their retribution obstacles. The 'Moon Secret Bright Point' and 'Subahu' versions continue, 'Visualize yourself as Avalokiteśvara (Guanyin) with a white Hrih (𠶹哩) syllable on the moon disc of the heart, emitting light and illuminating the ghosts in front. Also, on the ring finger of the right hand, there is a moon disc with a white Tram (錽) syllable, from which nectar flows, like the color of mercury. This is accomplished by true wisdom. The left hand uses the power of wisdom to sprinkle water, scattering it in the sky like fine rain. Those who touch this water will all possess form, the fierce fire will be extinguished, and they will universally receive coolness, be free from hunger and thirst, and eliminate the retribution obstacles in their hearts.' You, since countless kalpas (until) be free from all obstacles and difficulties. The fire of karma has been extinguished, and (the hungry ghosts) have regained form, but their throats are still not open. Therefore, one should open their throats for them. First, recite a verse, which precisely explains the reason for their blockage. It says, 'Since beginningless time, you have extensively created evil karma, giving rise to various forms of stinginess, greed, arrogance, wrong views, hypocrisy, and flattery, being empty-bellied and arrogant. Due to these karmas, you have fallen into the realm of hungry ghosts, with large bellies and small throats. Therefore, for countless kalpas, you have not heard the name of even watery gruel, and at all times you only suffer the pain of fierce flames. Now, I recite the secret mantra, so that your throats may be open and unobstructed, and the food you receive may obtain the supreme Dharma flavor, and no longer be transformed into pus, blood, or iron slag.' One should visualize oneself as Avalokiteśvara (Guanyin), with the seed syllable on the moon disc of the heart emitting light, illuminating all sentient beings, and visualize a blue Hūṃ (𠳐) syllable in the palm of the left hand, transforming into a blue lotus flower, with a white Ah (阿) syllable on the flower, from which the water of nature flows. --------------------------------------------------------------------------------
Chinese
。极甚清凉。右手忍禅点水。弹洒虚空。彼诸有情触此水者。咽喉自开。通达无碍。便能出声接如来名。此一段是灭报障竟。问。已前俱用𠶹哩字。至此又用阿字何也。答。阿字是语种。故以三本续用之也。 南无宝胜如来(至)悉皆消灭。 以前来业报既尽。复为彼等称赞七佛名号。令其闻名睹相。永离苦海。究竟常乐之意也。涅槃云。闻常住二字。尚七世不堕地狱。况如来万德者乎。华严云。设闻如来名及所说法。不生信解。亦熏成种。自然成佛。如人食少金刚(云云)。问。七佛还有前后优劣者乎。答。佛佛道同。无有优劣。所谓语等字等法等身等是也。前后次第者。以诸佛因地。各有大愿。利益众生。故以此功能列之。当前者前。而后者后也。初以离苦趣。业火未息。故先藉宝胜如来名号。令彼得闻。沃灭业火。闻此佛名。即能灭尘劳之火也。 南无离怖畏如来(至)清净快乐。 业火既已停息。方离幽暗之处。乍睹光明之境。人天混聚。凡圣交参。不无惊怖之状。故次以离怖畏如来名号。令彼闻之。便得永离惊怖。常得安乐。 南无广博身如来(至)得甘露味。 恐惧已息。针咽永透。故称此如来名号。令彼闻已。一聆洪名。壅塞门开。业火永熄。清凉通达。所受之 现代汉语译本 极其清凉。右手以忍禅印点水，弹洒虚空。那些有情众生触碰到此水，咽喉自然打开，通达无碍，便能出声称念如来名号。这一段是灭除报障完毕。问：之前都用‘𠶹哩’字，到这里又用‘阿’字，是什么缘故呢？答：‘阿’字是语种，所以用三本续用它。 南无宝胜如来（Namo Ratnasambhava Tathagata）（至）悉皆消灭。 以前的业报既然已经消除殆尽，又为他们称赞七佛名号，让他们闻名见相，永远脱离苦海，达到究竟常乐的意境。涅槃经上说：‘听到常住二字，尚且七世不堕地狱。’何况是如来万德呢？华严经上说：‘假设听到如来名号以及所说的法，不生信解，也能熏成种子，自然成佛。’如同人吃少量金刚（等等）。问：七佛还有前后优劣之分吗？答：佛佛道同，没有优劣之分。所谓语等、字等、法等、身等就是这个意思。前后次第，是因为诸佛在因地时，各有大愿，利益众生，所以用这些功德来排列。该在前面的就在前面，该在后面的就在后面。最初是为了脱离苦趣，业火未熄灭，所以先借助宝胜如来（Ratnasambhava Tathagata）名号，让他们得以听闻，浇灭业火。闻此佛名，即能灭除尘劳之火。 南无离怖畏如来（Namo Abhayaṃdada Tathagata）（至）清净快乐。 业火既然已经停息，才离开幽暗之处，乍一见到光明的境界，人天混杂，凡圣交参，不免有惊慌恐惧的状态，所以接着用离怖畏如来（Abhayaṃdada Tathagata）名号，让他们听闻，便能永远脱离惊慌恐惧，常常得到安乐。 南无广博身如来（Namo Vipulakaya Tathagata）（至）得甘露味。 恐惧已经止息，针咽永远通透，所以称念此如来名号，让他们听闻后，一旦听到洪亮的名号，壅塞的门户打开，业火永远熄灭，清凉通达，所受的