Chinese
为了使一切清净，必须努力修持四力。如果认为有净化的方法，逐渐地学习即可，那是不对的。因为寿命短促且对寿命没有定准，所以必须立即努力于净化的方法。如经中所说：我若罪业未净前，先已殒命而死去，如何从此得解脱，祈请迅速救护我。如是等等。此处所说的“忏罪百字明”的罪障，是指真正金刚瑜伽的经验立即生起时，会产生阻碍的一些粗大罪障。也就是像罪障、罪堕一样。今生所造的罪业，因为时间临近，对生起经验的障碍非常大。其他的罪业中，违犯三律仪的罪堕障碍也很大。特别是违犯誓言和食用供施、神像、替身等，对生起经验的障碍尤其大。因此，为了净化这些罪业，赞叹修持金刚萨埵百字明，包括观想和念诵。一般来说，关于净障的百字明，有两种根本不同的：如来百字明和金刚萨埵百字明。第一种出自《三昧耶三布扎续》。第二种如果加入各个本尊的名号和咒语，那么从无数续部中出现的超世间本尊有多少，就会有多少无量的百字明。虽然如此，因为咒语种类相同，所以称为百字明，但并非一定是百个字，而是随着本尊名号的长短而各不相同。而不是像那样进行混合，根本的区别有两种：金刚萨埵寂静百字明和金刚萨埵忿怒嘿汝嘎百字明。第一种就是现在被称为金刚萨埵百字明的这种。其中也有两种与瑜伽相应的方式：以转轮圣王菩萨的形象观修独勇尊，以及秘密内续的方式，观想如来双运俱生。咒语是相同的。嘿汝嘎百字明，咒语的形式虽然大部分与前者相似，但不是混合的，而是《吉祥现观庄严续》
English
In order to purify everything, one must strive to practice the four powers. If one thinks that there is a method of purification and that it is enough to study it gradually, that is not correct. Because life is short and there is no certainty about life, one must immediately strive for a method of purification. As it is said in the scriptures: If I die before my sins are purified, how can I be liberated from this? Please quickly protect me. And so on. Here, the obscurations mentioned in the "Hundred Syllable Mantra of Confession" refer to some of the gross obscurations that obstruct the immediate arising of the experience of the actual Vajra Yoga. That is, like sins and transgressions. The sins accumulated in this life, because the time is near, are a great obstacle to the arising of experience. Among other sins, transgressions that violate the three vows are also a great obstacle. In particular, breaking vows and eating offerings, deities, effigies, etc., are especially obstructive to the arising of experience. Therefore, in order to purify these sins, the practice of Vajrasattva's Hundred Syllable Mantra, including visualization and recitation, is praised. In general, there are two fundamentally different Hundred Syllable Mantras for purification: the Tathagata Hundred Syllable Mantra and the Vajrasattva Hundred Syllable Mantra. The first comes from the Samayasamucchaya Tantra. If the names and mantras of each deity are added to the second, then there will be as many limitless Hundred Syllable Mantras as there are transcendent deities appearing from countless tantras. Even so, because the mantra types are the same, it is called the Hundred Syllable Mantra, but it is not necessarily a hundred syllables, but varies according to the length of the deity's name. Rather than mixing them in that way, there are two fundamental distinctions: the peaceful Vajrasattva Hundred Syllable Mantra and the wrathful Heruka Vajrasattva Hundred Syllable Mantra. The first is what is now known as the Vajrasattva Hundred Syllable Mantra. There are also two ways that correspond to yoga: visualizing the sole hero as the Chakravartin Bodhisattva, and the secret inner tantra way of visualizing the Tathagata in union, co-emergent. The mantra is the same. The Heruka Hundred Syllable Mantra, although the form of the mantra is mostly similar to the former, is not mixed, but is from the Glorious Abhisamayalankara Tantra.
Chinese
從此更清楚地說明。關於此處的本尊金剛薩埵，有些其他宗派的人，自認為是時輪宗的自宗，而將其塑造成藍色、三面六臂的形象。但這完全是新近憑空捏造的自創。為什麼呢？因為即使此本尊在時輪金剛中有所提及，也未曾說過其在淨化罪障方面比其他本尊更為殊勝，而且其咒語也不是百字明。此百字明是淨化罪障、彌補違犯和祈禱的咒語，並非所有金剛薩埵的咒語。觀修這樣的本尊並念誦百字明，雖然似乎只是與金剛薩埵的本質相同，但例如，觀修幻網的遍照三面六臂像，然後念誦出自惡趣清淨續部的度母咒語一樣，因此並不合理。有些仲派的上師們，曾做過父親金剛薩埵寂靜白色，與紅色明妃擁抱，念誦寂靜的百字明等，總體來說並非不好。但全知一切時三世佛多羅波巴以下的傳承，都依循與金剛薩埵嘿汝嘎共通的方式，這才是淵源純正且極為殊勝的。其理由是，因為總體而言，這是六支瑜伽所有續部的意旨，因此並非必須與時輪金剛獨有的生起次第相聯繫。即使允許將生起次第僅與時輪金剛相聯繫，對於沒有特殊微細支分的部分，也不需要有與其他不同的特點，例如皈依和發菩提心一樣。因此，在時輪金剛的續部和釋論中，並未單獨宣說百字明的口訣，雖然現在的這個是續部所說的明咒上師，但因為屬於無上密法的共通部分，因此在此處結合是極為恰當的。即使就吉祥時輪金剛本身而言，時輪金剛的各種主要本尊，是金剛薩埵和不動明王的結合，雖然僅僅是金剛薩埵更為主要，但因為具有忿怒的姿態，也成為嘿汝嘎的一部分。而時輪金剛金剛怖畏金剛也是嘿汝嘎。
English
It is now explained more clearly. Regarding the deity Vajrasattva in this context, some adherents of other systems, presuming it to be the self-system of Kalachakra, have even created a blue, three-faced, six-armed form. However, this is merely a newly fabricated invention of their own minds. Why is that? Because even though this deity is mentioned in Kalachakra, it has never been said to be superior to others in purifying sins and obscurations, and its mantra is not the hundred-syllable mantra. This hundred-syllable mantra is for purifying obscurations, restoring broken vows, and offering prayers; it is not the mantra for every Vajrasattva. Meditating on such a deity and reciting the hundred-syllable mantra, although it may seem to be the same as the essence of Vajrasattva, is like meditating on the three-faced, six-armed form of the illusion net and then reciting the Durga mantra from the Tantra of Purifying the Lower Realms, and is therefore not appropriate. Some of the earlier lamas of the Dro tradition have performed practices such as the father Vajrasattva, peaceful and white, embracing a red consort, and reciting the peaceful hundred-syllable mantra, which is generally not bad. However, the tradition from Omniscient Thrice-Enlightened Buddha Dolpopa downwards follows the common practice of Vajrasattva Heruka, which is a pure source and most excellent. The reason for this is that, in general, it is the intention of all the Six Yogas Tantras, so it is not necessary to connect it only with the generation stage of Kalachakra. Even if it were permissible to connect the generation stage only with Kalachakra, there is no need for minor, non-specific aspects to have characteristics that differ from others, such as taking refuge and generating bodhicitta. Therefore, in the Kalachakra Tantra and its commentaries, a separate instruction for the hundred-syllable mantra is not taught, and although the current one is the mantra master spoken of in the Tantra, it belongs to the common aspects of the Unsurpassed Yoga Tantra, so combining it here is extremely appropriate. Even in terms of glorious Kalachakra itself, the various main deities of Kalachakra are a combination of the Vajrasattva and Akshobhya families, although Vajrasattva is only more prominent, but because it has a wrathful appearance, it also becomes a part of Heruka. And Kalachakra Vajrabhairava is also a Heruka.
Chinese
是为了从中摄集加持。念诵百字明的时候，虽然也与咒语的意义相应地祈祷，但是用甘露之流洗涤的观想，也通过观想的缘起之门来清净罪障，更不用说赞叹了。即使是暂时，也有疾病、邪魔等微小利益迅速显现的诸多事例。观想父佛心间有种子字和咒鬘，由此产生的甘露水流充满父佛的身体，从金刚道传递到莲花，也充满母佛的身体，观想父佛和母佛二者的身体各部分都流淌着甘露。在那个观想之上，也观想母佛的心间也有种子字和咒鬘，由此也降下甘露之流，充满母佛的身体，父佛和母佛二者的身体都流淌着甘露。也有从双运之处降下甘露之流的观想。也有仅从父佛的身体降下的观想，此处这些只是略微提及，详细讲述才是实修的传承。一般来说，金刚萨埵父佛单尊以跏趺坐姿安住，有从足拇指降下的等等，所以并非一成不变，而是按照各自的口诀中所说的那样，不加分别地领受。我因无知等等，是偈颂和散文的忏悔。这次的修法也具备四力，从所依力来说，忏悔的对境是最殊胜的上师金刚萨埵和诸佛菩萨圣众。自相续的所依皈依、发心明观，在法会开始时也做，也包含在思维咒语的意义和“我和一切众生”等等之中。对治力普皆运用之力就是本尊观修和咒语念诵。我因无知而愚昧，违犯和失坏誓言，这是坦白。上师怙主请救护我，这是忏悔。在这两个坦白和忏悔中，包含了破斥和返回两个方面。违犯和失坏誓言，是忆念堕罪的过患。因无知而愚昧，是直接表明对先前所作所为的后悔。一旦出现这种情况，现在因为知道过患而返回，也就在其中暗示了。请救护我
English
It is to gather blessings from it. When reciting the Hundred Syllable Mantra, although one also prays in accordance with the meaning of the mantra, this visualization of washing with a stream of nectar also purifies sins and obscurations through the door of the interdependent connection of visualization, let alone praise. Even temporarily, there are many instances of small benefits such as diseases and evil spirits appearing quickly. Visualize the seed syllable and mantra garland at the heart of the Father Buddha, and the stream of nectar arising from it fills the body of the Father Buddha. Passing from the vajra path to the lotus, it also fills the body of the Mother Buddha. There is also the visualization of nectar flowing from all parts of the bodies of both the Father and Mother Buddhas. On top of that visualization, also visualize the seed syllable and mantra garland at the heart of the Mother Buddha, and from that also descends a stream of nectar, filling the body of the Mother Buddha. Nectar also flows from the bodies of both the Father and Mother Buddhas. There is also the visualization of a stream of nectar descending from the union of the bodies. There is also the visualization of it descending only from the body of the Father Buddha. Here, these are only briefly mentioned in general, but the detailed explanation is the lineage of practice. Generally, Vajrasattva Father Buddha as a single deity abides in the vajra posture, and there is the descending from the big toes of the feet, etc., so it is not fixed, but rather it is received without discrimination as it appears in one's own oral instructions. I, being ignorant, etc., is a confession in verses and prose. This practice also possesses the four powers. In terms of the power of reliance, the object of confession is the most supreme Lama Vajrasattva and all the Buddhas, Bodhisattvas, and noble assembly. The reliance of refuge and bodhicitta, which is the basis of one's own mindstream, is also done at the beginning of the session, and is also included in contemplating the meaning of the mantra and "I and all sentient beings," etc. The power of all-encompassing remedy is the deity visualization and mantra recitation itself. I, being ignorant and deluded, have violated and broken vows, this is the admission. Lama Protector, please protect me, this is the confession. In these two admissions and confessions, both refutation and return are included. Violating and breaking vows is remembering the faults of transgression. Being ignorant and deluded is directly showing regret for what was done before. Once that happens, now because one knows the faults, the return is also implied in it. Please protect me
Chinese
而且从今以后不再做，请摄受我，这是返回的力量。之前的祈请是事业错乱的方式，之后与忏悔相关联，是请求宽恕。 觉沃杰阿底峡说：密咒的细微罪过总是容易发生。例如，在一个大的地方用灰尘擦拭坛城后放置，立刻就会被灰尘密集地填满，就像这样。有人问：那么在修道的时候不会有吗？回答说：然而，因为精通密咒方便的人很多，即使有非常多的细微罪过，也能通过各种方便在一瞬间得以清净。然后给予了金刚萨埵和百字明的深奥而广大的修持。如果努力修持这个，细微和中等的罪过就会从根本上消除，大的罪过也不会增长，而且会被压制，逐渐得以清净。 以前在西藏，每个密咒师都有许多百字明的诀窍，但除了各自的少数弟子外，没有普及到大众。因为觉沃的教言，使得所有新旧密咒师都兴起了这个法的热潮。 在献曼扎的时候，在熟练掌握献曼扎的方式的实践和念诵之后，需要稍微说明一下意义，因为如果连粗略的理解都没有，就无法修持观想。 此外，这个法是所有续部的共同之处，对于密集等以总集续部为主的续部来说，没有单独的世界结构，因此瑜伽续以下都按照俱舍论的方式进行。对于大多数无上瑜伽部来说，认为火坛城更为重要。总的来说，粗略的部分与俱舍论相似。虽然在空行海和金刚空行等续部中没有单独详细地说明世界结构，但是坛城的清净和事业的辅助说明与时轮金刚一致。 因此，即使按照俱舍论的方式观想世界，也没有矛盾。但是，主要还是依靠上师们的实践传承，以及成熟解脱续部讲解的同一传承的联系，以及所有经典最终依靠大乘的缘故，按照时轮金刚的方式。