Chinese
尸体和，坟地是指坐在尸体中间，也就是指脱离呼吸的尸体座垫。在印度等地也有实际用尸体做座垫的。自己具有这样状态的，住在坟地里，是（上师的）意愿，所以是最好的。还有，无论住在哪里，都观想所有的地方都遍布坟地，坐在尸体的座垫上。第二是，如此这般清晰地确定皈依境。也就是皈依的对境是三宝。时间是从现在起直到获得佛果之间。对象是我和所有众生。也就是在自己面前的虚空中，在八只狮子抬着的珍宝宝座上，在莲花和月亮的座垫上。本体是根本上师，形象是金刚持，身体颜色蓝色，金刚铃杵在胸前交叉。头发是蓬松的发髻，具有珍宝的装饰和各种丝绸的衣服。观想具有各种相好等庄严。上师的左右和前方，观想座垫宝座等和上面一样，只是稍微低一些。前方的座垫上是圆满正等觉的诸佛。左边的座垫上是持明者，菩萨，独觉，声闻等大乘小乘的僧众。右边的座垫上是正法，形象是经书，如同岩石山一样。所有的封面都向着自己，鲜艳夺目。还有，上方是传承上师，中间是本尊寂静和忿怒尊，下方是空行母，护法，守护神等，观想如同浓密的云层一样安住。进行皈依。这里续部经典里没有明确说明本尊，护法等，但也应该这样观想。还有一种方式是，观想他们都如同集会一样安住也是可以的。总之，如果概括来说，皈依境是所有皈依处总集的自性，也就是根本上师。十方三世等说明了是所有佛的总集，法蕴等说明了一切正法的来源，因此是所有法的总集。一切圣者僧众等说明了胜义谛的圣者僧众就是根本上师。形象是大乘小乘的僧众。
English
The corpse and, the charnel ground means sitting in the middle of corpses, that is, the seat of a corpse devoid of breath. In India and other places, there are also those who actually use corpses as seats. Since one possesses such a state, residing in the charnel ground is (the guru's) intention, so it is the best. Also, wherever one resides, one should visualize all places as being covered with charnel grounds and sitting on a seat of corpses. The second is to clearly establish the object of refuge in this way. That is, the object of refuge is the Three Jewels. The time is from now until one attains Buddhahood. The object is myself and all sentient beings. That is, in the sky in front of oneself, on a precious throne supported by eight lions, on a lotus and moon cushion. The essence is the root guru, the form is Vajradhara, the body is blue in color, and the vajra and bell are crossed at the heart. The hair is a loose topknot, with precious ornaments and various silk garments. Visualize him as adorned with various marks and signs. To the left, right, and in front of the guru, visualize seats and thrones, etc., the same as above, but slightly lower. On the seat in front are the perfectly complete Buddhas. On the seat on the left are the vidyadharas, bodhisattvas, pratyekabuddhas, shravakas, etc., the sangha of the Great and Small Vehicles. On the seat on the right is the Dharma, in the form of scriptures, like a rocky mountain. All the covers are facing oneself, bright and dazzling. Also, above are the lineage gurus, in the middle are the peaceful and wrathful deities, and below are the dakinis, protectors, guardians, etc., visualize them as dwelling like dense clouds. Take refuge. Here, the tantras do not explicitly state the yidam, protectors, etc., but one should visualize them in this way. Another way is to visualize them all as dwelling like a gathering, which is also acceptable. In short, to summarize, the object of refuge is the nature of the collection of all refuges, that is, the root guru. "The ten directions and three times," etc., indicate that it is the collection of all Buddhas, and "the aggregates of Dharma," etc., indicate the source of all Dharma, therefore it is the collection of all Dharma. "All the noble sangha," etc., indicate that the noble sangha of ultimate truth is the root guru. The form is the sangha of the Great and Small Vehicles.
Chinese
以了悟实相的智慧和慈爱大悲心，立誓利益众生。那么，谁是这种誓言的见证者呢？我于三宝面前的虚空中安住，以精进力，发起圆满菩提心。这就是皈依和发心的结合，也要念诵三遍。第四，如此发心后，在自己平常所处的头顶上，在各种莲花的蕊上，在满月的轮上，观想白色吽字完全变化为金刚萨埵。此时的金刚萨埵是极其寂静的，具有珍宝的装饰，头发一半束起，剩余的在肩膀上自然垂落，身穿丝绸衣等，如仪轨中所述观想。咒语是：班杂萨埵萨玛雅（藏文：བཛྲ་སཏྭ་ས་མ་ཡ་，梵文天城体：वज्रसत्त्व समय，梵文罗马拟音：vajrasattva samaya，金刚萨埵誓言）等等。希瓦金刚黑汝嘎（藏文：ཤྲཱི་བཛྲ་ཧེ་རུ་ཀ་，梵文天城体：श्री वज्र हेरुक，梵文罗马拟音：śrī vajra heruka，吉祥金刚黑汝嘎）的咒语中的金刚萨埵是黑汝嘎，具有六种骨饰，头发也是蓬乱的大发髻，头发的末端等虽然是散开的，但都聚集在发髻中。明妃是与自己相同，意思是究竟上本体没有差别，虽然没有不同，但在显现上是以不同的方式拥抱，装饰、身色、手印都与本尊相同。对于“自显现”等，有智者认为，是本尊自己的身光变成明妃的形象而拥抱。如是的本尊和明妃无二无别，以道来显现的半束发髻的前面，珍宝顶髻中安住着部主不动佛。如是的金刚萨埵的额头上，观想白色嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，圆满）字，是所有佛的身金刚；喉咙处，观想红色阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，生起）字，是语金刚；心间，观想蓝色吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，降伏）字，是意金刚；在心间的中央，在月轮上，观想吽字，周围环绕着咒语的念珠，所有字母都是白色的。然后，在头顶上称呼金刚萨埵为薄伽梵，我等……
English
With the wisdom that realizes the nature of reality and the great love and compassion, one vows to benefit sentient beings. So, who is the witness to such a vow? I abide in the sky in front of the Three Jewels, and with diligence, I generate the mind of perfect enlightenment. This is the combination of refuge and bodhicitta, and it should be recited three times. Fourth, having generated the mind in this way, on the crown of one's own ordinary head, on top of the pistil of various lotuses, on top of the full moon disc, visualize the white Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，Subdue) syllable completely transforming into Vajrasattva. The Vajrasattva in this case is extremely peaceful, adorned with precious ornaments, with hair half-tied up, the rest naturally falling on the shoulders, wearing silk clothes, etc., visualized as described in the sadhana. The mantra is: Vajrasattva samaya (藏文：བཛྲ་སཏྭ་ས་མ་ཡ་，梵文天城体：वज्रसत्त्व समय，梵文罗马拟音：vajrasattva samaya，Vajrasattva's vow) and so on. The Vajrasattva in the mantra of Śrī Vajra Heruka (藏文：ཤྲཱི་བཛྲ་ཧེ་རུ་ཀ་，梵文天城体：श्री वज्र हेरुक，梵文罗马拟音：śrī vajra heruka，Glorious Vajra Heruka) is Heruka, with six bone ornaments, and the hair is also a large, disheveled topknot, the ends of the hair, etc., are scattered, but all gathered in the topknot. The consort is the same as oneself, meaning that ultimately there is no difference in essence, although there is no difference, they embrace in a different way in appearance, the ornaments, body color, and hand symbols are the same as the deity. Regarding "self-appearance," some wise people believe that it is the deity's own body light that transforms into the form of the consort and embraces. Such a deity and consort are inseparable, in front of the half-tied hair that is revealed by the path, the lord of the family, Akshobhya, resides in the precious crown. On the forehead of such a Vajrasattva, visualize the white Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，Complete), which is the body vajra of all Buddhas; at the throat, visualize the red Āḥ (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，Arise), which is the speech vajra; at the heart, visualize the blue Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，Subdue), which is the mind vajra; in the center of the heart, on the moon disc, visualize the Hūṃ syllable, surrounded by a rosary of mantras, all the letters are white. Then, on the crown of the head, call Vajrasattva Bhagavan, I, etc...
Chinese
从“有情众生从无始以来所积累的”到“祈请您做到”之间，也就是罪恶，即十不善业，以及障碍等等，就是失坏了解脱等等的律仪，从而障碍了解脱之道。祈请您净化一切罪业和堕罪。这样猛烈地祈祷，并按如下方式进行念诵观想：从心间的咒鬘中，涌出净化罪障的甘露之流，淅沥沥地充满了父亲的身躯，通过金刚道，也充满了母亲的身躯，从结合处淅沥沥地流出，融入自己的顶轮，身体内部逐渐充满。一切罪障从九窍和毛孔中，黑乎乎地流出，进入遥远的地下，身体完全被甘露鲜亮地充满。最终，连同血肉和骨骼的这个身体，也像蛇蜕皮一样清净，成为由甘露所成，具有光明自性的清净之身。这样观想后，念诵随力多少的咒语。之后，双手合掌于心间，念诵“顶礼、敬礼”等等。这五种顶礼是顶礼五种智慧，这被称为胜义的顶礼。所谓金刚萨埵，就是祈愿我和其他一切有情众生都成就为金刚萨埵。等等。然后呼唤“怙主”，我们是不懂善与非善之人，对于世尊所说的法，特别是对于密咒不恭敬，明知故犯地不谨慎行持誓言的取舍，被众多烦恼所控制，该断除的违逆誓言没有断除，该守护的誓言没有守护而失坏，祈请您救护我们这些众生。这样猛烈地祈祷，向作为根本上师自性的金刚萨埵祈祷。再次向一切种姓之主，以大悲心使恶趣众生解脱的金刚持您，直至获得菩提果之间，我等皈依。往昔身语意的誓言，十四条根本堕罪以及支分誓言的一切失坏，以极大的后悔之心忏悔，以后即使面临生命危险也不再造作。
English
From "Sentient beings have accumulated since beginningless time" to "Please accomplish," that is, sins, namely the ten non-virtuous actions, and obscurations, etc., which are the vows of liberation, etc., that have been broken, thus obstructing the path to liberation. Please purify all sins and transgressions. Pray intensely in this way, and practice recitation and visualization as follows: From the mantra garland at the heart, a stream of nectar that destroys sins and obscurations flows forth, trickling and filling the body of the father, and through the vajra path, also filling the body of the mother. It flows out from the union point, trickling and merging into one's own crown chakra, gradually filling the entire inside of the body. All sins and obscurations flow out blackly from the nine orifices and pores, entering far into the earth. The entire body is brightly filled with nectar. Finally, even this body with flesh and bones is purified like a snake shedding its skin, becoming a pure body made of nectar, with the nature of clear light. After visualizing in this way, recite the mantra as much or as little as one can. Then, join the palms at the heart and recite "I prostrate and pay homage," etc. These five prostrations are prostrations to the five wisdoms, and this is called the ultimate prostration. The so-called Vajrasattva is the prayer that I and all other sentient beings may attain the state of Vajrasattva. Etc. Then, calling out "Protector," we are those who do not know what is virtuous and non-virtuous, and we are disrespectful to the Dharma spoken by the Buddha, especially to the secret mantra. Knowing the vows of what to abandon and what to adopt, we act carelessly and are controlled by many afflictions. We have not abandoned the vows to be abandoned, and we have not kept the vows to be protected, thus we have degenerated. We ask you to protect us, these beings. Pray intensely in this way to Vajrasattva, who is the nature of the root guru. Again, to you, the chief of all lineages, Vajradhara, who with great compassion liberates sentient beings from the lower realms, we take refuge until we attain enlightenment. All the broken vows of body, speech, and mind in the past, the fourteen root downfalls, and the branch vows, we confess with great regret, and in the future, even if our life is at stake, we will not commit them again.
Chinese
的。往昔所积的一切罪障，祈请加持得以清净。如此从心底发出祈请，金刚萨埵便化为白色光芒，融化并融入自身。观想金刚萨埵的身语意与自己的身语意，如水入水般无二无别，成为一体。第二，不共前行，有积累福德资粮和积累智慧资粮两种。第一种，又分在清净处积累资粮和在不清净处不积累资粮两种。第一种包括迎请资粮田、顶礼、供养、忏悔、受持五种共同和各自的律仪等。第一种是：自己先前处于平凡状态，刹那间转为金刚怖畏，身色蓝黑色，一面二臂，牛头，右手持钺刀，左手持颅碗血于心间，双足右屈左伸，生殖器向上竖立，头戴骷髅冠，身佩湿人 garland 等，圆满具备八种尸林装束，观想为清晰、清澈、无杂染之相。心间八瓣莲花中央，花蕊之上，日轮座垫上，观想蓝黑色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉字字面意思：吽）字，具有光芒的自性。其光芒的顶端，以铁钩般的形态，自性之住处乃是圆满具足面容和手印的薄伽梵怖畏金刚，根本面容的五个骷髅头冠之中，犹如罗刹面容的前方，本体根本上师形象为薄伽梵不动佛，一面二臂，金刚杵和铃于心间交错。如是作为头冠的薄伽梵周围，有八大尸陀林主，以及无量无边的佛菩萨众。观想刹那间，他们如群星般闪耀，从前方虚空中降临。伴随着金刚结印，念诵“班杂萨玛扎（藏文：བཛྲ་ས་མཱ་ཛཿ）”或者，另一种方式是，观想这些资粮田的一切众生，恒常安住，只是由于往昔恶业的厚重习气所遮蔽，以至于无法看见，通过光芒的照耀，清晰地显现出来。例如，在黑暗的房间里，有丰富的物品