English
All with great reverence in body, speech, and mind, are willing to take refuge together. Without distraction, think: "Please lead and save me and all beings equal to space from the great ocean of samsara and suffering right now." In the space of the sky, filling the sky, the assembly of gurus, yidams, and dakinis, and the Buddha, Dharma, and noble Sangha, I and the six kinds of beings respectfully take refuge. Recite this hundreds or thousands of times, as much as you can. When concluding the session, light radiates from the bodies of the refuge objects, striking oneself and all sentient beings, purifying sins and obscurations. They rush to the pure land. The lineage gurus, the Three Jewels, and others who abide as retinues are absorbed into the body of the root guru. The root guru also dissolves into light, seeping from the crown of one's head into one's heart. Then, abide in a state where there is no object of refuge, no act of taking refuge, and no agent, as much as possible. When sleeping at night, do not gather the field of merit, but face your pillow towards it, and go to sleep in a state of devotion and longing. During breaks between sessions, it is also important to clearly visualize the field of merit and strive in prostrations, offerings, and so on. Here, in the lineage of the great vidyadharas' instructions, visualize that in the center of the sky in front of you, the root guru appears in actual form, and in all directions, the refuge objects are like dense clouds, or like scattered bouquets of flowers, or like stars in the sky, pervading without any gaps. It is said that apart from the fact that the refuge objects have high and low distinctions, and that there are high and low, and edge and center aspects, there is no need to arrange them like a five-fold heap. Finally, the method is to abide in a non-conceptual state, without the elaboration of the refuge objects departing and being gathered. If you want to elaborate on the meaning, classification, benefits, etc. of taking refuge, you should explain it in the general way. Secondly, the root petals of the four chakras of one's own body are the Sangha, the bindus are the Dharma, and the essence of the five winds is the five wisdoms, which are the nature of the three kayas of the Buddha, whose afflictions are primordially pure. Thinking, "I will meditate like this," [recite:] The five winds, pure essence body, the afflictions, pure five wisdoms, the three kayas, whose deeds are perfected, I pay homage to the Three Jewels with realization. Recite this as many times as appropriate, and light
Chinese
安住于本然状态中。第二，生起菩提心也有两种：世俗菩提心和胜义菩提心。第一种是：虽然胜义中从本以来就是清净的，但由于世俗的错觉，所有恒常享受着不可思议的痛苦因果的如母有情众生，为了将他们安置于原始怙主之果位，以及为了使自己的觉性显现为现量的智慧道之四相，生起前所未有的心。诶玛霍！无明世界黑暗中，以自之方便智慧之明灯，愿以上师之恩证悟安住于自之内的智慧。如是尽力念诵，是发愿菩提心。法界本净法身无生如虚空，以及智慧任运自明三身之体性，超越戏论四边，无言无字的意义。为了证悟不可言说、不可思议、不可表达之大本体，诶玛霍！佛陀究竟法界与觉性二者，三身本体离边之基，愿当下证悟超越言词之自生。如是尽力念诵，是行入菩提心。第二种是：胜义中，一切法从本以来就没有取舍、束缚和解脱，在平等圆满大之自性中成佛，因此轮回和涅槃，佛和有情，自他、好坏没有差别地成立，了知此为实相，超越因果勤作，愿将自性本具任运大之状态融入于本来解脱法身之意中。我和无边有情众，本来就是佛，愿以了知此为实相之自性，生起殊胜菩提心。如是念诵。另外，如果愿意广说，则以世俗菩提心之修法为主，结合呼吸出入，修持给予安乐、取受痛苦之观想，以及安住于三轮体空之胜义菩提心之自性中。此处，如果愿意讲解菩提心之体性、相状、生起之方式、学处等，则如共同之处所说。第三，为了清净罪障，金刚萨埵之修持念诵之引导有二：共同和特殊。第一，在自己的头顶上方的莲花月垫之上，阿
English
Resting in the natural state. Second, there are also two types of generating Bodhicitta: conventional and ultimate. The first is: Although in the ultimate sense it is pure from the very beginning, due to the illusion of conventionality, all mother sentient beings who constantly experience the inconceivable causes and effects of suffering, in order to place them in the state of the primordial protector, and in order to make one's own awareness manifest as the four aspects of the wisdom path of direct perception, generate an unprecedented mind. Emaho! In the darkness of the ignorant world, with the lamp of one's own skillful means and wisdom, may I realize the wisdom that dwells within me through the kindness of the Lama. Recite this as much as possible, this is aspiration Bodhicitta. The essence of the Dharmakaya, pure from the beginning, unborn like the sky, and the nature of the three Kayas, spontaneously perfect, self-aware wisdom, beyond the four extremes of elaboration, the meaning without words or letters. In order to recognize the great inexpressible, inconceivable, and unutterable nature itself, Emaho! The ultimate Buddha, the two, realm and awareness, the basis of the three Kayas, free from extremes, may I realize the self-born that is beyond words right now. Recite this as much as possible, this is entering Bodhicitta. The second is: In the ultimate sense, all phenomena are enlightened in the nature of equality, completeness, and greatness, without acceptance or rejection, bondage or liberation from the very beginning, therefore, samsara and nirvana, Buddhas and sentient beings, self and other, good and bad, are not established as different, knowing this to be the truth, transcending cause and effect, effort and accomplishment, may we merge the naturally inherent, spontaneously vast state into the intention of the primordially liberated Dharmakaya. I and limitless sentient beings, are Buddhas from the beginning, may I generate the supreme Bodhicitta in the nature of knowing this to be the truth. Recite this. Furthermore, if you wish to elaborate, then focus on the practice of conventional Bodhicitta, combining the giving of happiness and taking of suffering with the inhalation and exhalation of breath, and rest in the nature of the ultimate Bodhicitta, which is the emptiness of the three spheres. Here, if you wish to explain the essence, characteristics, method of generation, precepts, etc. of Bodhicitta, then explain it according to the common teachings. Third, in order to purify sins and obscurations, the guidance on the practice and recitation of Vajrasattva has two aspects: common and special. The first is: On the lotus and moon cushion above one's head, A
Chinese
白色字。由此光芒四射，完全转变为与上师无二无别的吉祥金刚萨埵，身色白色，右手持金色五股金刚杵于心间，左手持银白色铃置于腰际，拥抱明妃。双足跏趺坐，明妃拥抱白色持钺刀颅器。二者皆具绸缎和珍宝的装饰，父尊心间月轮之上白色吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。其周围环绕着白色百字明咒鬘，光芒闪耀，向右旋转，清晰观想。如是观想头顶上师金刚萨埵为一切皈依境的总集，是为所依之力量。对过去所造的罪恶和所有不善业，以强烈的后悔心，吉祥上师金刚萨埵您知晓。我与一切众生过去所造的一切罪业都坦白并忏悔。祈请您清净。如是想是为破除之力量。从今以后，即使死亡降临，也不造罪业，更何况是真实的，即使在梦中也不造罪业，如是想是为恢复之力量。为了对治过去所造的业，修持金刚萨埵的禅修和念诵，是为对治遍行之力量。如是忆念四力，以祈请百字明的方式，念诵百遍、千遍等力所能及的次数。从咒鬘中降下甘露之流，清澈透明，从父尊和母尊的交合处流出，进入自己的梵穴。所有疾病、邪魔、罪障都以烟、脓血、粘液和小虫等形态，从毛孔和大小便道等处，如山洪冲走灰烬般流出，如此观想并清晰观想。为了那个目的：自身观为凡庸身，于头顶上。 白莲月轮之中央。 由阿字化现金刚萨埵，白色。 持金刚铃拥抱明妃。 珍宝严饰跏趺坐。 心间月上吽字周。 心咒百字作围绕。 身与咒语降甘露。 洁白而下入顶门。 充满自身之全部。 罪障净除如水晶。 转成无垢之身躯。 如是观想。
English
White letter. From that, light radiates and gathers, completely transforming into the glorious Vajrasattva, inseparable from the Lama, with a white body. The right hand holds a golden five-pronged vajra at the heart, and the left hand holds a silver-white bell resting on the hip, embracing the consort. The feet are in the posture of ease, and the consort, the white embrace, holds a curved knife and skull cup, uniting in union. Both are adorned with silks and jewels. In the heart of the father, on top of a lunar mandala, is a white Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ). Surrounding it is a garland of white hundred-syllable mantras, radiating light, rotating to the right, clearly visualized. Thus, visualizing the Lama Vajrasattva on the crown of the head as the embodiment of all refuges is the power of reliance. With intense remorse for all past sins and non-virtuous actions, Glorious Lama Vajrasattva, you know! I and all sentient beings confess and repent all the sinful actions committed in the past. Please purify them. Thinking thus is the power of remedy. From now on, even if death comes, I will not commit sinful actions, let alone in reality, not even in dreams. Thinking thus is the power of restraint. As an antidote to past actions, engaging in the meditation and recitation of Vajrasattva is the power of applying the antidote universally. Thus, remembering the four powers, reciting the hundred-syllable mantra as a prayer, hundreds, thousands, or as many times as possible. From the garland of mantras, a stream of nectar descends, clear and transparent, flowing from the union of the father and mother, entering one's own Brahma aperture. All illnesses, evil spirits, and defilements, in the form of smoke, pus, blood, mucus, and tiny insects, flow out from the pores and the orifices of the bowels and urinary tract, like a strong flood washing away ashes. Visualize this and make it clear. For that purpose: Visualize your own ordinary body, on the crown of the head. On a white lotus, the center of the moon. From A arises Vajrasattva, white. Holding vajra and bell, embracing the consort. Adorned with precious jewels, seated in ease. In the heart, on the moon, surrounded by Hūṃ. The essence, surrounded by a hundred letters. From the body and mantra, a stream of nectar. White and flowing down, entering the crown. Filling my entire body. Sins and obscurations purified like crystal. Transformed into a body without impurities. Thus visualize.
Chinese
在何处念诵并专注一境，念诵百字明。最终观想身体如无垢水晶球般，其内充满甘露，如灯芯般充满，从而获得身语意功德事业的成就。最终以强烈的虔诚和悲切之心祈祷： 怙主我因无知愚昧，违犯并失坏誓言，上师怙主请救护！ 主尊金刚持，具大悲自性，于众生之主前我祈求救护。 身语意根本和支分的誓言，一切违犯和缺失皆忏悔。 祈请净化一切罪障、业障、过患、污垢之聚。 如是祈祷后，金刚萨埵言： 种姓之子，你的一切罪障从现在起都已清净。 赐予加持后化光融入自身，自身与自心无别，安住于无有能忏所忏的境界中，尽其所能地安住。 如此努力直至未见罪障清净之相。 若有兴趣，则如通常一样宣讲过患和对治的行相，以及观修念诵的利益。 第二， 刹那间，在莲花月轮中央，自身观为白色金刚萨埵，一面二臂。 右手持金刚于心间，左手持铃于腰际。 双足金刚跏趺坐。 以丝绸和珍宝严饰，于心间月轮中央，有一尊完整的白色金刚，中央以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字标示，周围环绕着百字明咒，如燃烧的白色和黄色酥油灯般的光芒，净化我和一切众生的业障。 观想一切显现为金刚萨埵的身相，一切声音为百字明咒。 念诵： 嗡 班匝萨埵萨玛雅，玛努巴拉雅，班匝萨埵迪诺巴地叉，哲卓美巴哇，色多秀美巴哇，色波秀美巴哇，阿努ra多美巴哇，萨瓦色德玛美扎雅匝，萨瓦嘎玛色匝美则当希尔雅咕噜吽，哈哈哈哈火 巴嘎万，萨瓦达塔嘎达赫达雅，班匝玛美门匝，班哲巴哇，玛哈萨玛雅萨埵啊。 尽力念诵后，将一切显现收摄于心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。 安住于吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字不可得的境界中。 回向后，即使经历数