--- title: "慈悲地藏菩薩懺法 · 香讚" description: "慈悲地藏菩萨忏法是一部汉传佛教重要的忏悔仪轨典籍，相传为明代高僧所集或依经编修，然具体作者已佚失。其内容以地藏菩萨为本尊，结合礼拜、供养、赞叹、忏悔、发愿等仪程，引导修行者至诚忏除业障、积累资粮。该忏法体现了大乘佛教重视忏悔与慈悲济世的精神，依托地藏菩萨地狱救度的大愿，助众生离苦得乐。其在佛教中具有重要实践价值，是汉传寺院常行忏法之一，广受信众尊崇。" url: "https://rushiwowen.co/en/r/cmcwoapfr0w5tjs044z9sjm2w" --- ### 香讚 爐香乍爇。法界𫎇熏。諸佛海會悉遙聞。隨處結祥雲。誠意方殷。諸佛現全身。 > As the incense begins to burn, its fragrance spreads through the entire universe. All the Buddhas in their vast assembly hear it from afar, And auspicious clouds gather wherever it reaches. With sincere devotion fully awakened, The Buddhas reveal their complete presence. 香雲葢菩薩摩訶薩三稱 > The Bodhisattva Mahasattva of the Fragrant Cloud CanopyRecited three times 普賢王菩薩 象駕光臨有一菩薩 結跏趺坐 名曰普賢身白玉色 五十種光 光五十種色以為項光 身諸毛孔 流出金光其金光端 無量化佛 諸化菩薩以為眷屬 安庠徐步 雨大寶華至行者前 其象開口 於象牙上諸池玉女 皷樂絃歌 其聲微妙讚歎大乘 一實之道 行者見已歡喜敬禮 復更讀誦 甚深經典徧禮十方 無量諸佛 禮多寶佛塔及釋迦牟尼 并禮普賢 諸大菩薩發是誓願 若我宿福 應見普賢願尊者徧吉 示我色身 > The Bodhisattva Samantabhadra arrives, his elephant carriage bathed in light. There is a Bodhisattva, seated in full lotus posture, named Samantabhadra. His body is the color of white jade, emitting fifty kinds of light, each light of fifty different hues, forming a halo around his head. From every pore of his body flows golden light. At the tip of each golden ray are countless transformation Buddhas, and all the transformation Bodhisattvas form his retinue. They proceed calmly and slowly, raining down great jeweled flowers. They arrive before the practitioner. The elephant opens its mouth, and upon its ivory tusks, jade maidens from various ponds play music, pluck strings, and sing. Their sound is exquisite, praising the Great Vehicle, the true and singular Path. Seeing this, the practitioner rejoices, pays reverence, and again recites the profound sutras. He pays homage to the immeasurable Buddhas in all ten directions, pays homage to the Many Jewels Stupa, and to Shakyamuni, and also pays homage to Samantabhadra and all the great Bodhisattvas. He makes this vow: "If my past merit allows me to see Samantabhadra, may the Venerable All-Auspicious One reveal to me his physical form." 普賢王菩薩摩訶薩三聲 > Samantabhadra, the Great Bodhisattva. (Chanted three times.) 一切恭敬 > With utmost reverence. - 一心頂禮十方法界常住佛 - 一心頂禮十方法界常住法 - 一心頂禮十方法界常住僧 是諸眾等各各胡跪嚴持香華如法供養。 > All the assembled beings knelt reverently, holding incense and flowers, offering them in accordance with the Dharma. 願此香華徧十方 以為微妙光明臺諸天音樂天寶香 諸天肴饍天寶衣不可思議妙法塵 一一塵出一切塵一一塵出一切法 旋轉無礙互莊嚴徧至十方三寶前 十方法界三寶前皆有我身脩供養 一一皆悉徧法界彼彼無雜無障礙 盡未來際作佛事普熏法界諸眾生 蒙熏皆發菩提心同入無生證佛智 > May this incense and flowers spread throughout the ten directions, Forming a sublime and radiant platform of light. The music of the heavens, celestial precious incense, The heavenly feasts and celestial precious robes, The wondrous Dharma-dust beyond conception— Each single dust gives rise to all dusts, Each single dust gives rise to all Dharmas, Revolving without hindrance, mutually adorning one another. They reach everywhere before the Triple Gem in the ten directions, Before the Triple Gem throughout all Dharma realms. Everywhere, there is my body making offerings, Each and every one pervading the Dharma realm, Without confusion, without obstruction, each distinct yet interpenetrating. Throughout all future time, performing the Buddha's work, Pervading and perfuming all beings in the Dharma realm. May all who receive this fragrance awaken the Bodhi mind, Together entering the unborn and realizing the wisdom of a Buddha. 願此香華雲 徧滿十方界 供養一切佛尊法諸菩薩 緣覺聲聞眾 及一切天僊以起光明臺 過於無邊界 無邊佛土中受用作佛事 普熏諸眾生 皆發菩提心 > May this cloud of incense and flowers spread throughout the ten directions, offering to all Buddhas, the honored Dharma, all Bodhisattvas, solitary realizers, voice-hearers, and all celestial beings. May it rise as a platform of light, surpassing all boundaries, reaching boundless Buddha lands, where it is received and used for the Buddha's work, universally perfuming all beings, so that they may all give rise to the mind of enlightenment. 南無寶曇華菩薩摩訶薩三稱 > Homage to the Precious Udumbara Flower Bodhisattva MahasattvaRecite three times 釋迦如來　證明禮懺 > The Buddha Shakyamuni bears witness to this ritual of reverence and repentance. 宣疏通誠悉如常 > The announcement and communication of sincere intentions are all as usual. 主者引眾梵聲稱讚 > The Lord leads the assembly of Brahma in chanting praises. 以此稱讚三寶功德。脩行無上大乘善根。奉福上界天龍八部。梵王帝釋。護世四王。三十三天。閻羅五道。六齋八王。行利鬼神。天醫使者。護法星乾。各及眷屬。僧伽藍內。護正法者。祝延當今皇帝。統御萬年太子千秋。金枝玉葉。郡邑宰輔。土境士民。師僧父母。善惡知識。造寺檀那。十方信施。廣及法界。一切眾生。藉此善根。平等熏脩。功德智慧。種種莊嚴。此世他生。同登樂地。 > With this, we praise the merit of the Three Jewels, cultivate the supreme roots of goodness of the Great Vehicle, and dedicate the blessings to the heavenly beings and eight classes of deities in the upper realms: Brahma-kings, Indra, the Four Guardian Kings, the gods of the Thirty-three Heavens, the King of the Underworld and the beings of the five paths, the six fasting days and eight kings, the spirits who act for benefit, celestial physicians, and Dharma-protecting stars, each along with their retinues, and to all Dharma protectors within the monastic community. We pray for the longevity of the present emperor, who rules for ten thousand years, for the crown prince's thousand autumns, for the imperial family, for the officials and ministers of the provinces and cities, for the people of the land, for our teachers, monks, and parents, for good and bad friends, for the donors who build monasteries, for the faithful supporters in all directions, and broadly for all beings throughout the Dharma realm. Through this root of goodness, may all equally cultivate and mature merit and wisdom, adorned with all virtues. In this life and the next, may we all together reach the land of bliss. 舉讚佛偈 > Praise the Buddha Verse 佛智真如清淨月 無緣寂照朗虗空斯心盡處是菩提 是故志心歸命禮 > The Buddha's wisdom, true suchness, pure as the moon, Shines unconditioned, serene, illuminating empty space. Where this mind reaches its end is enlightenment, Therefore, with focused heart, I take refuge and bow. - 啟運慈悲地藏懺法 - 今當歸命三世諸佛 - 南無過去毗婆尸佛 - 南無尸棄佛 - 南無毗舍浮佛 - 南無拘留孫佛 - 南無拘那含牟尼佛 - 南無迦葉佛 - 南無本師釋迦牟尼佛 - 南無當來彌勒尊佛 - 南無地藏王菩薩 無上甚深微妙法 百千萬劫難遭遇我今見聞得受持 願解如來真實義 > The supreme, profound, and subtle Dharma, In a hundred, thousand, ten-thousand kalpas, hard to meet. Now that I have seen, heard, and received it, May I understand the Tathagata's true meaning. 建此地藏菩薩慈悲懺法者。為令一切眾生發歡喜心。成善法益。而興懺法。為令一切眾生破除煩惱。成對治益。而見懺法。亦令一切眾生從戒定慧。自聞思脩。成五根力。得生善益。而脩懺法。復令一切眾生脩世出世業。證第一義。八理益故。而行懺法。良以法界一切眾生。皆由不如實知。真如法一。不守真常。動轉業現。妄起無明。境界為緣。覺心凝寂。旋乖法性。相續徧計。取執自他。展轉相因。善惡果報。無記三性。苦樂迭奏。如谷隨聲。臨鏡隨影。遂有凡倫。生起諸相。昇沉輪替。羈鎖難離。法性元明。於是汩沒。故曰三界惟心。萬法惟識。悟惟心之妙理。罪福同是空華。迷法性之圓明。善惡無非實果。所以輪迴三有。遠涅槃山。漩澓四生。入生死海。波波造業。岌岌為愆。垢如山積。易塞真空。惑似冰堅。難分俗諦。機感我佛。應入娑婆。地藏慈尊。雲臻大集。垂形月印。降跡星羅。運同體之慈仁。濟有情於苦海。垂無緣之悲仰。度六道於愛河。蕩滌塵緣。湔除惑垢。以是因緣。懺摩爰啟。奈何某等。妄境迷心。幻緣翳識。自從曠劫。報入娑婆因無明而順業。愚分真俗親疎。稟有識以違仁。孰辯賢惡可否。縱酒昏迷。恒無智慧。縱欲敗度。每有愚癡。恃己聰明。陵人傲物。依他起見。自實愆疣。所有之過惡無窮。招報之年期不既。若不懺滌於身心。必致罪彌於宇宙。計招業報。定入三塗。盡未來時。何由解脫。故某等今日。率諸淨信。廣具香華。普設供養。結水月之壇儀。行懺摩之法事。求哀悔過。發露披陳。已作之罪。悉冀消滅。未作之𠎝。不敢復造。是故。 > This Earth Store Bodhisattva Compassionate Repentance Dharma was established to enable all sentient beings to develop a joyful mind and achieve the benefit of wholesome dharmas, thus initiating this repentance practice. It was established to enable all sentient beings to break through afflictions and achieve the benefit of antidotes, thus manifesting this repentance practice. It also enables all sentient beings, through discipline, concentration, and wisdom, and from hearing, contemplation, and cultivation, to develop the five faculties and powers, attaining the benefit of giving rise to goodness, thus cultivating this repentance practice. Furthermore, it enables all sentient beings to cultivate worldly and transcendental practices, realizing the ultimate truth, for the sake of the eightfold benefit of principle, thus performing this repentance practice. Truly, it is because all sentient beings throughout the Dharma Realm fail to truly know that the true suchness and the dharmas are one. They do not abide in the true and eternal, but move and turn, allowing karma to manifest. Deluded, they give rise to ignorance, with objective realms as conditions, causing the enlightened mind to congeal into stillness. They then deviate from the Dharma-nature, with continuous, pervasive discrimination, grasping and clinging to self and others. This unfolds in mutual causation, resulting in karmic retribution of good, evil, and neutral natures. Suffering and happiness alternate like echoes in a valley or reflections in a mirror. Thus, ordinary beings arise, giving rise to all appearances, ascending and sinking in alternation, bound and locked, difficult to escape. The originally luminous Dharma-nature thereby becomes submerged. Therefore it is said: The three realms are mind-only; the ten thousand dharmas are consciousness-only. Awakening to the wondrous principle of mind-only, sin and blessing are both like empty flowers. Being confused about the perfect luminosity of Dharma-nature, good and evil are none other than real fruits. Consequently, they cycle through the three realms of existence, far from Mount Nirvana, whirling in the four modes of birth, entering the sea of birth and death. Wave upon wave, they create karma; perilously, they commit transgressions. Defilements accumulate like mountains, easily obstructing true emptiness. Delusions are firm as ice, difficult to distinguish from conventional truth. Our Buddha, responsive to our capacity and conditions, manifested in this Saha world. The compassionate honored one, Earth Store, arrived like clouds gathering for a great assembly. His form descended like the moon's reflection; his traces appeared scattered like stars. Employing compassion of shared essence, he rescues sentient beings from the sea of suffering. Extending unconditional compassion and reverence, he ferries the six destinies across the river of craving, washing away worldly dust, cleansing deluded defilements. For these causes and conditions, the practice of repentance was inaugurated. Yet, how is it that we, such as \[Name\], are deluded in mind by false realms, obscured in consciousness by illusory conditions? Since time immemorial, due to karmic retribution, we have entered this Saha world. Following ignorance, we comply with karma, foolishly dividing the true and conventional, the intimate and distant. Endowed with consciousness, we act contrary to benevolence—who can discern the worthy from the unworthy, the permissible from the forbidden? Indulging in intoxication and confusion, we are constantly without wisdom. Indulging in desires and violating norms, we are often filled with foolishness. Relying on our own cleverness, we oppress others and are arrogant toward things. Depending on external views, we ourselves harbor faults and blemishes. The transgressions and evils we have committed are endless; the times for retribution we have incurred are not yet exhausted. If we do not repent and cleanse our body and mind, our offenses will surely fill the universe. Considering the karmic retribution we will attract, we are destined to fall into the three wretched paths. For all of future time, how could we attain liberation? Therefore, we, such as \[Name\], today, leading all pure devotees, extensively prepare incense and flowers, universally set out offerings, establish the altar ceremony like water and moon, and perform the Dharma practice of repentance. We seek mercy, repent our faults, expose and lay bare our transgressions. For offenses already committed, we wholly hope for their eradication. For misdeeds not yet committed, we dare not create them again. For this reason, - 歸依十方盡虗空界一切諸佛 - 歸依十方盡虗空界一切尊法 - 歸依十方盡虗空界一切聖僧 次復志誠歸敬。啟請梵王帝釋。護世四王。天龍八部。業道冥王。應現我前。證知懺悔。是故某等。宜各志誠。五體投地。如泰山崩。歸命頂禮。一切諸佛。 > Furthermore, with utmost sincerity, we respectfully pay homage and beseech Brahma, Indra, the Four Heavenly Kings who protect the world, the Eight Classes of Celestial Beings and Dragons, the Kings of the Underworld who oversee karma, to manifest before us, to witness and confirm our repentance. Therefore, each of us should wholeheartedly prostrate ourselves, as if Mount Tai were collapsing, and with complete devotion, bow down and pay homage to all Buddhas. - 南無本師釋迦牟尼佛 - 南無阿彌陀佛 - 南無彌勒尊佛 - 南無師子奮迅具足萬行佛 - 南無覺華定自在王佛 - 南無一切智成就佛 - 南無清淨蓮華目佛 - 南無袈裟幢佛 - 南無師子吼自在力王佛 - 南無功德雲佛 - 南無文殊師利菩薩 - 南無普賢願王菩薩 - 南無財首菩薩 - 南無阿逸多菩薩 - 南無定自在王菩薩 - 南無觀世音菩薩 - 南無本尊地藏王菩薩 禮諸佛已。次復懺悔。某等從無始以來。至於今日。皆由不信三世諸佛。是歸依主。不信五時妙法。是甘露食。不信六和聖賢。是導迷師。所以輪迴三界。隨順妄習。往復四生。逆生死流。迷淪苦海。無解脫期。而我等雖復麤知三寶。曾未發心修行。尤與一切眾生。內計我我。外逐妄緣。稱三毒根。隨六塵境。徧造五逆十惡。廣興殺盜淫欺。乃至廣開八萬四千諸塵牢門。障閉八萬四千諸般若道。三善路截。四惡道通。無始至今。尚在凡夫。故大覺世尊。地藏菩薩。雲集忉利。深起哀憐。報本埀慈。教行懺悔。夫。論懺悔者。必先懺悔三毒五逆。元首消除。業無生起。則六根十惡。欲造無由。塵勞門閉。妙行斯前。勝境冥通。菩提可逮。故某等今日。生增上心。立堅固行以為滅罪方便。則三毒六根。及緣生諸法。自然應念消忘。修行自在。是故今日。求哀懺悔。然行懺者。當知惑業。各有元由。使我流轉。三毒是咎。於是先懺三毒惑因。次悔惡業苦果。何以故爾。苦因業有。業為惑成。生起連環。三世不息。生起元由。仍歸意地。意妄起故。身口業隨。而此意業。復有三名。一曰慳貪。二號瞋恚。三是疑癡。由疑癡故。頓起結使。故知百千煩惱。咸根三毒。能令眾生。常住三途。然有三途者。皆由三毒滋潤。故招生死輪迴。若諸眾生。縱脫泥犁。得還人道。復受貧窮孤露之身。以酬慳貪不信佛故。若有眾生。餓鬼罪畢。得還人倫。復受凶佷頑鈍之軀。以酬不信大乘之報。若有眾生。脫旁生道。生人倫中。愚癡無智。如醉如癡。以酬不隨眾中修學之故。以是因緣。郵傳三道。雖其受報千差。察其本源。各從意地。意業既有如斯苦報。豈得安然而不懺悔。然此三種。俱名為毒者。葢能滅一切眾生法身慧命故。亦名此煩惱。以為無明昏亂。能以昏煩之法。惱亂眾生故。亦名此煩惱以為染污無知。能葢蘊真如清淨理故。亦名此煩惱以為怨賊。能滅眾生五分法身與功德法財故。亦名此煩惱以為愛河。汩沒眾生於生死海。不能到涅槃岸故。亦名此煩惱以為牢獄。能桎梏眾生不得解脫自在故。如是煩惱牽連六道。綑縛四生。造業無邊。輪迴不絕。皆由此煩惱以為賊媒。嫁禍千差。娶苦萬別。是故某等今日。志誠求哀懺悔。如是三毒。應念屏除。又念某等。無始來今。身既人間受報。雖復修行善法。而於一止。二觀。三因。四緣。五蘊。六蔽。七趣。八倒。九有。十境。十一徧使。十二重城。十六知見。十八界。二十隨。二十五我。六十二見。八十八見惑。九十一思惟。百八枝末塵勞。八萬四千煩惱。各隨本數。俱係無明。晝夜熾然。前逼識浪。局迫心源。開諸漏海。湧沒真如。惱亂聖賢。六道四生。迷惑三空。障蔽六度。如是煩惱。彌覆覺明。果報嬰心。身難逃逭。是故今日。哀懇慈尊。受我殷勤志心懺悔。煩惱結習。一念冰清。聞思修業。行解圓成。仰願十方三寶。十輪地藏能仁。以本慈力。以本悲力。誓願神通之力。攝受我等。求哀發露。一切煩惱。皆悉伏斷。行願精明。菩提果熟。一切生因。永不復受。相與志信。等一痛切。五體投地。如大山崩。虔恭運想十方。頂禮一切諸佛。 > Having paid homage to all Buddhas, we now proceed to repentance. We, from time without beginning until this very day, have been trapped in the cycle of the Three Realms, following our deluded habits, and tossed back and forth among the Four Modes of Birth, going against the current of life and death, lost and drowning in the sea of suffering, with no hope of liberation. This is all because we have not taken the Buddhas of the Three Times as our refuge, have not taken the sublime Dharma of the Five Periods as our nourishing nectar, and have not taken the holy sages of the Six Harmonies as our guides out of confusion. Although we have a rough understanding of the Three Jewels, we have never truly resolved to practice. Instead, like all sentient beings, we inwardly cling to a self, outwardly chase after deluded conditions, nurture the three poisonous roots, and follow the six sense-objects. We have extensively committed the Five Heinous Acts and the Ten Evils, widely engaged in killing, stealing, sexual misconduct, and deceit. We have even flung wide open the eighty-four thousand doors of worldly dust and afflictions, blocking the eighty-four thousand paths of prajna wisdom. The three paths of goodness are severed, while the four evil destinies lie open. From time without beginning until now, we remain ordinary beings. Therefore, the Greatly Enlightened World-Honored One and the Bodhisattva Ksitigarbha, deeply moved by compassion, gathered in the Trayastrimsa Heaven. Out of gratitude and loving-kindness, they taught us to practice repentance. Now, to discuss repentance: one must first repent of the Three Poisons and the Five Heinous Acts. When their fundamental source is eliminated, karma cannot arise anew. Then, the six sense faculties and the ten evils will have no basis from which to manifest. The doors of worldly dust and toil will close, and the sublime practices will come forward. One will mysteriously connect with superior states, and enlightenment can be attained. Therefore, we today generate an intensified resolve and establish firm practice as the expedient means to eradicate offenses. Then the three poisons, the six sense faculties, and all conditionally arisen dharmas will naturally vanish with a single thought, and our practice will be effortless. For this reason, today we earnestly seek to repent. However, those who practice repentance should understand that delusions and karma each have their root causes, which cause us to drift in samsara. The fault lies with the Three Poisons. Therefore, we first repent of the deluded causes of the Three Poisons, and then repent of the painful results of our evil karma. Why is this? Suffering exists because of karma; karma is formed from delusion. This chain of arising continues unceasingly across the three times. The fundamental source of this arising lies in the mind. Because the mind arises falsely, bodily and verbal karma follow. This mental karma has three names: First is stinginess and greed. Second is anger and hatred. Third is doubt and delusion. From doubt and delusion, the knots and defilements suddenly arise. Thus we know that all hundreds and thousands of afflictions are rooted in the Three Poisons. They can cause sentient beings to constantly dwell in the Three Evil Destinies. However, the existence of the Three Evil Destinies is all due to the nurturing by the Three Poisons, which consequently gives rise to the cycle of birth and death. If sentient beings manage to escape the hells and return to the human path, they will receive a body of poverty, loneliness, and exposure, as retribution for their stinginess, greed, and lack of faith in the Buddha. If sentient beings complete their punishment as hungry ghosts and return to the human realm, they will receive a body that is fierce, cruel, stubborn, and dull, as retribution for their lack of faith in the Mahayana. If sentient beings escape the animal realm and are born among humans, they will be foolish, deluded, and without wisdom, like someone drunk or insane, as retribution for not following the assembly in study and practice. For these reasons, one is transmitted through the three paths. Although the retributions experienced are vastly different, upon investigation, their origin lies in the mind. Since mental karma has such bitter retribution, how can we remain at ease and not repent? These three are all called "poisons" because they can destroy the Dharma-body and wisdom-life of all sentient beings. These afflictions are also called "ignorance and confusion" because they can confuse and disturb sentient beings with their bewildering nature. They are also called "defiled ignorance" because they can cover and obscure the principle of the inherently pure Suchness. They are also called "enemy thieves" because they can destroy sentient beings' fivefold Dharma-body and their wealth of meritorious qualities. They are also called the "river of craving" because they drown sentient beings in the sea of birth and death, preventing them from reaching the shore of Nirvana. They are also called a "prison" because they shackle sentient beings, preventing them from attaining liberation and freedom. Such afflictions entangle us in the Six Realms, bind us to the Four Modes of Birth, create boundless karma, and cause unceasing轮回. All this is because these afflictions act as a treacherous matchmaker, marrying us to a thousand different calamities and wedding us to ten thousand kinds of suffering. Therefore, we today sincerely and earnestly seek to repent. May these Three Poisons be eradicated with a single thought. Furthermore, we reflect that we, from time without beginning until now, though receiving this human body, and though practicing some wholesome dharmas, are still bound by ignorance in relation to all these: the One Cessation, the Two Contemplations, the Three Causes, the Four Conditions, the Five Aggregates, the Six Hindrances, the Seven Destinies, the Eight Inversions, the Nine Realms of Existence, the Ten Objects, the Eleven Pervasive Defilements, the Twelve Walled Cities, the Sixteen Views, the Eighteen Realms, the Twenty Secondary Defilements, the Twenty-five Views of Self, the Sixty-two Views, the Eighty-eight Deluded Views, the Ninety-one Deliberations, the One Hundred and Eight Branch Afflictions, and the Eighty-four Thousand Afflictions—each according to its own category. Day and night they blaze fiercely, pressing upon the waves of consciousness, constricting the source of the mind, opening up the ocean of outflows, submerging Suchness, disturbing the sages, confusing the beings of the Six Realms and Four Modes of Birth about the Threefold Emptiness, and obstructing the Six Perfections. Such afflictions completely cover our enlightened nature. The retributions bind our minds, and our bodies cannot escape. Therefore, today we earnestly beseech the Compassionate Ones to accept our diligent and wholehearted repentance. May our afflictions and habitual tendencies become clear as ice with a single thought. May our learning, contemplation, and practice be perfected in action and understanding. We reverently pray that the Three Jewels of the Ten Directions, the Ten-Wheel Ksitigarbha, and the Able One, through their original power of compassion, their original power of loving-kindness, and the power of their vow and spiritual penetrations, will receive and uphold us. As we earnestly reveal and confess, may all afflictions be subdued and severed. May our practice and vows be pure and bright. May the fruit of enlightenment ripen. May we never again receive any cause for rebirth. Together, with unified faith and equally intense sorrow, we prostrate our five limbs to the ground like a great mountain collapsing. With devout reverence, we direct our thoughts to the Ten Directions and bow our heads in worship to all Buddhas. - 南無釋迦牟尼佛 - 南無阿彌陀佛 - 南無彌勒尊佛 - 南無無邊身佛 - 南無寶勝佛 - 南無波頭摩勝佛 - 南無寶相佛 - 南無師子吼佛 - 南無淨月佛 - 南無大通山王佛 - 南無文殊師利菩薩 - 南無普賢菩薩 - 南無觀世音菩薩 - 南無定自在王菩薩 - 南無無盡意菩薩 - 南無大勢至菩薩 - 南無地藏王菩薩 禮諸佛已。次復懺悔。夫懺悔者。蓋論改往脩來。自新悔故。然現業易制。修行可達。宿習難除。必假懺法。今夫行人。好正而固邪。欲潔而偏染。不教而自能。不願而自為。稱然若有驅策而不能已者。宿習之所使也。德隆而行鄙。行善而身凶。多障多歉。數病數惱。綿然若有機緘而不能釋者。結業之所召也。茲非一生一劫之緣。乃是無始以來。念念受熏。種子異熟。現行牽成。故非懺悔。莫能釋之。然欲懺已往之愆尤。必藉當來之行業。以致入聖超凡。咸從斯舉。當從佛語。如法修行。而先須知止。正心誠意。明德。知止定靜。則諸惡不作。正心安慮。則眾善必行。誠意格物。則已往之愆。尤可釋。明德自新。則將來之福慧可期。莫疑小善以為無福。小善不作。何以成聖。莫疑小惡以為便行。小惡若積。足以滅身。各宜努力。同懺愆尤。經云。罪性本空。由心妄造。而福體無基。皆從心得。罪既從空以妄造。福亦自心以覓址。而某甲等。既未離於凡地。觸向都迷。事非資於聖典。懺悔何崇。是故今日。起勇猛心。發精勤心。懺悔夙愆。然懺悔功德。力不思議。何以故。天上五衰相現。懺之仍復天倫。人間弒逆報熟。悔之復還人道。能令行人得安隱樂。若能努力投誠。志心發露。三障愆由。自然消滅。是故某等。求哀懺悔。又復自從無始生死以來。因無明故。果報奚窮。由煩惱性。造十惡業。耽染愛著。貪欲奮馳。結色流愛。精慾煩惱。瞋恚交爭。忿恨自他。懷害無過。殺業煩惱。性識愚癡。不分善惡。惟色惟心。惛憒煩惱。我及我所。陵人傲物。盜竊名器。上慢煩惱。疑惑聖教。邪正不知。進止難決。猶豫煩惱。撥無因果。著斷著常。永墮見坑。戒禁煩惱。不識緣假。身受心法。執計四倒。迷於三世。悞人悞己。常在三途。邊見煩惱。親近惡友。疎遠善人。不理正知。身見煩惱。是二十隨。纏縛三界。徧受四生。展轉輪迴。無有罷期。今某甲等。發露求哀。皆悉懺悔。又復於中。隨煩惱性。無慚無愧。不畏鬼神。不知因果。造罪無邊。曾未懺悔。又復慳貪己物。悋不與人。見他財寶。枉取貪求。奢誕五情。不懷六念。放逸身心。不攝煩惱。心行弊惡。道違清規。偏行𢡖刻。不忍煩惱。是法怠墮。非理精明。悠悠緩縱。不勤煩惱。靜慮躁動。進止沉凝。縱心自恣。不勗煩惱。觸境生意。不辯是非。掉舉失念。無知煩惱。瞋譏苦樂。毀譽利衰。逐情奔逸。矯亂煩惱。阿侫時態。諂曲紏紛。覆藏隱善。不直心煩惱。易忿難悅。嫉妬良善。諂誑愛憍。害毒煩惱。面是背非。乖經違典。非理蠆人。循情屈己。謂合時宜。乃至苦集滅道。世出世間。十二因緣。順觀生起。反觀還滅。輪轉煩惱。致於塵沙。障乎化道。無知止於中途。搆起六麤。動轉三細。皆由煩惱性惡。蓋覆心地秘藏。如是惑因。幻造業果。如我今日。求哀懺悔。乘今精進之功。及諸佛神通之力。十使永息。三毒頓忘。三惑煩惱。令盡無餘。三途解脫於身心。一念無忘於智地。開七覺華。證十地果於佛菩薩。同獲無生廣及自他。入心地藏。懺悔發願已。歸命禮常住三寶。 > Having paid homage to the Buddhas, we now proceed to repentance. What is repentance? It is the act of reforming past errors and cultivating future virtue, renewing oneself through remorse. While present misdeeds are easy to restrain and can be corrected through practice, deep-seated habits from the past are difficult to eradicate—they must be cleansed through repentance. Now, practitioners often find themselves drawn to what is right yet stubbornly clinging to what is wrong, desiring purity yet repeatedly falling into defilement. They act without being taught, engage without intention, as if driven by an unseen force they cannot control—this is the work of ingrained habits. Some possess lofty virtue yet engage in base conduct, perform good deeds yet meet with misfortune, face constant obstacles and shortcomings, frequent illness and distress—as if bound by invisible chains they cannot break free from. This is the result of accumulated karma. These are not the consequences of just one life or one kalpa, but rather the outcome of beginningless time—thought after thought being influenced, seeds ripening differently, and present actions being shaped by the past. Therefore, without repentance, they cannot be released. To repent for past transgressions, one must rely on future virtuous actions, for it is through this that one transcends the ordinary and attains the sacred. All sages and enlightened beings have followed this path. We should follow the Buddha’s teachings and practice accordingly, first learning to stop, rectify the mind, cultivate sincerity, and clarify virtue. When we know where to stop and attain stillness, evil deeds cease. When the mind is rectified and free from worry, good deeds naturally arise. When sincerity penetrates all things, past transgressions can be released. When virtue is clarified and renewed, future blessings and wisdom can be expected. Do not doubt that small good deeds bring no blessings—if small good deeds are not performed, how can one become a sage? Do not think that small evil deeds are harmless—if small evil deeds accumulate, they can destroy one’s life. Let us all strive together and repent for our transgressions. The sutra says: “The nature of sin is empty, created by the deluded mind. The foundation of blessings has no fixed basis—it too arises from the mind.” Since sin is created from emptiness by delusion, blessings too must be sought within the mind. Yet we, so-and-so and others, still dwell in the realm of ordinary beings, confused in all we encounter. Without relying on the sacred teachings, how can our repentance be profound? Therefore, today, we arouse a courageous heart, a diligent heart, to repent for our past transgressions. The merit of repentance is immeasurable. Why? Even when the five signs of decay appear in the heavenly realms, repentance can restore one’s heavenly status. Even when the retribution for grave sins ripens in the human realm, repentance can restore one’s human life. It brings practitioners peace and happiness. If we strive sincerely, confess wholeheartedly, the three obstacles and transgressions will naturally dissolve. Therefore, we seek compassion and repent. Furthermore, since beginningless time, through the cycle of birth and death, due to ignorance, the consequences have been endless. Through the nature of afflictions, we have committed the ten evil deeds, indulging in attachment, craving, and desire—entangled in sensual pleasures, driven by lust and vexation. We have engaged in anger and conflict, harbored resentment toward ourselves and others, harmed without cause—the karma of killing. Our nature has been foolish and ignorant, unable to distinguish good from evil, attached to form and mind—the affliction of confusion. We have clung to self and possessions, looked down on others, stolen fame and status—the affliction of arrogance. We have doubted the sacred teachings, unable to discern right from wrong, hesitant in action—the affliction of indecision. We have denied cause and effect, clung to extremes of annihilation or permanence, forever falling into wrong views—the affliction of false precepts. We have failed to recognize dependent origination, clung to the four perverted views of body, feelings, mind, and phenomena, mistaken about past, present, and future, misleading ourselves and others, constantly falling into the three wretched realms—the affliction of biased views. We have drawn close to bad companions, distanced ourselves from good people, ignored right understanding—the affliction of self-view. These twenty secondary afflictions bind us to the three realms, pervading the four modes of birth, causing us to revolve in samsara without end. Today, so-and-so and others openly confess and seek compassion, repenting for all of these. Furthermore, among these, due to the nature of afflictions, we have been shameless and without remorse, unafraid of spirits and gods, ignorant of cause and effect, committing boundless sins without ever repenting. We have been stingy with our own possessions, unwilling to give, coveting others’ wealth, seeking unjust gain. We have indulged the five senses, neglected the six recollections, allowed body and mind to run wild—the affliction of heedlessness. Our minds have been corrupt, violating pure precepts, acting with cruelty and intolerance—the affliction of impatience. We have been lazy in Dharma practice, yet shrewd in unwholesome matters, idle and lax—the affliction of indolence. In meditation, we have been restless, in action sluggish, indulging our whims—the affliction of lack of effort. Encountering situations, we have given rise to thoughts without discerning right from wrong, distracted and forgetful—the affliction of ignorance. We have been angered by criticism, attached to pleasure and pain, praise and blame, gain and loss, chasing after emotions—the affliction of agitation. We have flattered and adapted to worldly ways, been deceitful and entangled, hiding our faults and concealing our virtues—the affliction of dishonesty. We have been quick to anger, hard to please, jealous of the good, deceitful, arrogant, and malicious—the affliction of harmfulness. We have been two-faced, contrary to the scriptures, unreasonable in blaming others, bending to emotions and compromising ourselves, thinking it fitting—even regarding the Four Noble Truths, worldly and transcendental matters, the twelve links of dependent origination, their forward sequence of arising and reverse sequence of cessation, the afflictions of cyclic existence, down to the dust-like and sand-like obstructions hindering the path of transformation, stopping midway, giving rise to the six coarse manifestations, stirring the three subtle aspects—all due to the evil nature of afflictions covering the secret treasury of the mind. Such deluded causes illusorily create karmic results. As we today seek compassion and repent, through our present diligent efforts and the power of the Buddhas’ spiritual might, may the ten fetters cease forever, the three poisons be instantly forgotten, the three categories of afflictions be completely eradicated. May we be liberated from the three wretched realms in body and mind, never forgetting the ground of wisdom even for a moment. May the flowers of the seven factors of enlightenment bloom, and may we attain the fruit of the ten grounds, together with all Buddhas and Bodhisattvas, realizing the unborn, benefiting ourselves and others, entering the treasury of the mind. Having repented and made vows, we take refuge in the eternal Triple Gem.