English
Of. Pray that all the sins and obscurations accumulated in the past may be purified and blessed. By praying so sincerely from the bottom of my heart, Vajrasattva himself melted into white light and dissolved into himself. Think that Vajrasattva's body, speech, and mind, and one's own body, speech, and mind, are inseparable and one, like water poured into water. Secondly, in the uncommon preliminaries, there are two accumulations: the accumulation of merit and the accumulation of wisdom. The first is divided into accumulating merit in a pure place and not accumulating merit in an impure place. The first includes inviting the field of merit, prostrating, offering, confessing regularly, and holding the vows of the five common and individual vows. The first is: one's own previous ordinary state is transformed in an instant into Vajrabhairava, with a blue-black body, one face and two arms, a buffalo face, holding a curved knife in the right hand and a skull cup of blood in the left hand at the heart, two legs bent to the right and stretched to the left, the lingam erect, a crown of dry skulls, a garland of wet ones, etc. The eight charnel ground ornaments are complete on the body, clear, pure, and without impurities. In the center of the eight-petaled lotus in the heart, on the stamen, on the seat of the sun mandala, meditate on a dark blue Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: 吽) syllable, which is of the nature of light. At the tip of its rays, in the form of an iron hook, the natural abode is the Bhagavan Bhairava, complete with face and hands, within the five skull crowns of the root face. In front of the Rakshasa-like face, the essence of the root guru is the Bhagavan Akshobhya, one face and two arms, vajra and bell crossed at the heart. Around the Bhagavan who is adorned with such a crown, there are eight great cemetery lords, and countless Buddhas and Bodhisattvas. Think that in an instant, they shine like stars and descend from the sky in front. Accompanied by the Vajra-mudra, recite "Vajra Samajaḥ (Tibetan: བཛྲ་ས་མཱ་ཛཿ)" or, in another way, think that all those in the field of merit are always abiding, but are obscured by the heavy habits of past evil deeds, so that they cannot be seen, and through the illumination of the light, they appear clearly. For example, in a dark room, there are rich objects
Chinese
在没有见到那个东西，也不知道它存在的情况下，如果有人手持灯火给予照亮，就观想如同见到那些事物一样，或者观想如同彩虹出现一般，刹那间鲜艳夺目地显现。这三种方式可以随意选择一种来修习。第二是顶礼：如果心绪安宁，就观想自己化现无数身体进行顶礼；如果心绪不安，就观想自己化现为单面双臂的金刚怖畏金刚进行顶礼。念诵“那摩 guru bhyaḥ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：敬礼 गुरुभ्यः，namo guru bhyaḥ，敬礼上师）时，双手合掌于头顶，顶礼上师；念诵“那摩 vajra bhairava maṇḍala”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：敬礼 वज्रभैरवमण्डल，namo vajra bhairava mandala，敬礼金刚怖畏坛城）等时，双手合掌于心间，观想顶礼本尊及其眷属。念诵“以何者之恩”等赞颂文，并进行顶礼。其含义是：一般来说，一切殊胜的佛法都是生起大乐智慧之因，但无法在当下立刻证悟。依靠上师的恩德，大乐智慧才能在刹那间显现。上师如同能满足一切需求之物，因此，即使是金刚持足下的莲花也应顶礼，更何况是上师的真身呢。处于轮回泥潭中的含义是：对于处于轮回泥潭中的众生，以大悲之手牵引，以智慧甘露令其满足的上师，我向您顶礼。以及，汇集一切佛陀的大悲自性之导师，我等向您祈求庇护。以上是向上师顶礼。接下来，“最初花朵落处”这句偈颂的第二句是向本尊顶礼，其含义是：在印度等地，人们会舍弃自己的本命神，以花朵落于何处的神作为本尊。但在此处并非如此，而是观想花朵落于其上的神即是本尊，并且在献花时，也观想花朵落于自己所倾心的神之上。第三是供养：通过咒语、手印、禅定这三种方式。咒语是“嗡 vajra lasya hum”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡 वज्र लास्य हुं，om vajra lasya hum，嗡 金刚 嬉戏 吽），即金刚嬉女。手印是嬉戏的手印。禅定是从自己的心间化现出无数具有嬉戏手印的天女，供养上师和
English
Without seeing that thing or knowing that it exists, if someone holds a lamp and illuminates it, contemplate as if seeing those things, or contemplate as if a rainbow appears, vividly and brightly appearing in an instant. Any of these three methods can be chosen for practice. Second is prostration: If the mind is peaceful, visualize yourself manifesting countless bodies to prostrate; if the mind is uneasy, visualize yourself manifesting as the single-faced, two-armed Vajrabhairava to prostrate. When reciting "Namo guru bhyaḥ" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：敬礼 गुरुभ्यः，namo guru bhyaḥ，Homage to the Gurus), join the palms at the crown of the head, prostrating to the Guru; when reciting "Namo vajra bhairava maṇḍala" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：敬礼 वज्रभैरवमण्डल，namo vajra bhairava mandala，Homage to the Vajrabhairava Mandala) etc., join the palms at the heart, visualizing prostration to the Yidam and its retinue. Recite praises such as "By whose kindness" and prostrate. Its meaning is: Generally, all the supreme Dharma is the cause of generating the wisdom of great bliss, but it is not possible to realize it immediately. By the grace of the Guru, the wisdom of great bliss can arise in an instant. The Guru is like something that fulfills all needs, therefore, even the lotus beneath the feet of Vajradhara should be prostrated to, let alone the Guru's true form. The meaning of being in the mud of samsara is: For sentient beings who are in the mud of samsara, the Guru who leads them with the hand of great compassion and satisfies them with the nectar of wisdom, I prostrate to you. And, the teacher who is the nature of great compassion, the union of all Buddhas, we take refuge in you. The above is prostration to the Guru. Next, the second line of the verse "The first flower falls" is prostration to the Yidam, its meaning is: In India and other places, people abandon their own tutelary deity and take the deity on whom the flower falls as their Yidam. But this is not the case here, but rather to believe that the deity on whom the flower falls is the Yidam, and when offering flowers, also visualize the flower falling on the deity you are inclined to. Third is offering: through the three methods of mantra, mudra, and samadhi. The mantra is "Om vajra lasya hum" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡 वज्र लास्य हुं，om vajra lasya hum，Om Vajra Dance Hum), which is the Vajra dancing woman. The mudra is the mudra of dance. The samadhi is to emanate countless goddesses with the mudra of dance from your heart, offering to the Guru and
Chinese
观想以供养坛城的一切本尊令其欢喜。同样，班杂玛拉雅赞（藏文：བཛྲ་མ་ལྱ་དྲཾ་，梵文天城体：Vajramalya dram，梵文罗马拟音：Vajramalya dram，汉语字面意思：金刚鬘），即金刚鬘母，持花鬘之手印，从心间取出无量花鬘进行供养。班杂给帝（藏文：བཛྲ་གིརྟི་，梵文天城体：Vajragiti，梵文罗马拟音：Vajragiti，汉语字面意思：金刚歌），即金刚歌母，从口中发出歌声之手印，以无量歌女进行供养。班杂尼提（藏文：བཛྲ་ནིརྟི་，梵文天城体：Vajranirti，梵文罗马拟音：Vajranirti，汉语字面意思：金刚舞），即金刚舞母，舞蹈之手印，以无量业进行供养。班杂度贝（藏文：བཛྲ་དྷུ་པེ་，梵文天城体：Vajradhupe，梵文罗马拟音：Vajradhupe，汉语字面意思：金刚香），即金刚焚香，焚香之手印，手持香炉，以及俱生等手持香炉，以无量之香进行供养。班杂布贝（藏文：བཛྲ་པུཥྤེ་，梵文天城体：Vajrapuspe，梵文罗马拟音：Vajrapuspe，汉语字面意思：金刚花），即金刚花母，以花之手印，手持曼陀罗花、莲花、瞻波迦花等，以及手持珍宝之花，以无量之花进行供养。班杂阿洛给和迪邦（藏文：བཛྲ་ཨ་ལོ་ཀེ་，藏文：དཱི་པཾ་，梵文天城体：Vajraloke，梵文天城体：Dipam，梵文罗马拟音：Vajraloke，梵文罗马拟音：Dipam，汉语字面意思：金刚光明，灯），即金刚光明母，以灯之手印，照亮光明，手持日月珍宝，以及酥油灯盏等能照亮光明之物，以无量光明进行供养。班杂根德（藏文：བཛྲ་གནྡྷེ་，梵文天城体：Vajragandhe，梵文罗马拟音：Vajragandhe，汉语字面意思：金刚香水），即金刚香水母，以殊胜香之手印，手持海螺等盛满以妙香调和之水，以无量香水进行供养。最后，再次将诸天女收摄于自身心间。第四，日常忏悔，皈依三宝，乃至成就佛果之间，有许多智者认为这是七支。此处，如果想要按照一切智者救度怙主之方式来计算七支，那么，如前所示的礼拜和供养，以及“皈依三宝”之句，和“诸佛正法贤圣僧，直至菩提我皈依”之三句偈颂为皈依，随喜善根，忏悔罪业，忆念诸佛菩萨，从“为利自他”乃至“修持殊胜菩提行”之间，包括发菩提心，以及回向善根，此为七支。从“皈依三宝”乃至“成就佛果”之间，称为日常忏悔五支。其意义是，皈依三宝直至未得菩提之间，轮回无始
English
Imagine that all the deities of the mandala are pleased with the offerings. Similarly, Vajramalya dram (Tibetan: བཛྲ་མ་ལྱ་དྲཾ་, Sanskrit Devanagari: Vajramalya dram, Sanskrit Romanization: Vajramalya dram, Literal Chinese meaning: Diamond Garland), the Vajra Garland Mother, with the mudra of holding a flower garland, offers countless flower garlands from her heart. Vajragiti (Tibetan: བཛྲ་གིརྟི་, Sanskrit Devanagari: Vajragiti, Sanskrit Romanization: Vajragiti, Literal Chinese meaning: Diamond Song), the Vajra Song Mother, with the mudra of emitting songs from her mouth, offers with countless singers. Vajranirti (Tibetan: བཛྲ་ནིརྟི་, Sanskrit Devanagari: Vajranirti, Sanskrit Romanization: Vajranirti, Literal Chinese meaning: Diamond Dance), the Vajra Dance Mother, with the mudra of dancing, offers with countless karmas. Vajradhupe (Tibetan: བཛྲ་དྷུ་པེ་, Sanskrit Devanagari: Vajradhupe, Sanskrit Romanization: Vajradhupe, Literal Chinese meaning: Diamond Incense), the Vajra Incense, with the mudra of burning incense, holding an incense burner, and innate beings holding incense burners, offers with countless incense. Vajrapuspe (Tibetan: བཛྲ་པུཥྤེ་, Sanskrit Devanagari: Vajrapuspe, Sanskrit Romanization: Vajrapuspe, Literal Chinese meaning: Diamond Flower), the Vajra Flower Mother, with the mudra of flowers, holding Mandhara flowers, lotuses, champaka flowers, etc., and holding precious flowers, offers with countless flowers. Vajraloke and Dipam (Tibetan: བཛྲ་ཨ་ལོ་ཀེ་, Tibetan: དཱི་པཾ་, Sanskrit Devanagari: Vajraloke, Sanskrit Devanagari: Dipam, Sanskrit Romanization: Vajraloke, Sanskrit Romanization: Dipam, Literal Chinese meaning: Diamond Light, Lamp), the Vajra Light Mother, with the mudra of lamps, illuminating light, holding sun and moon jewels, and butter lamps, etc., that can illuminate light, offers with countless lights. Vajragandhe (Tibetan: བཛྲ་གནྡྷེ་, Sanskrit Devanagari: Vajragandhe, Sanskrit Romanization: Vajragandhe, Literal Chinese meaning: Diamond Fragrance), the Vajra Fragrance Mother, with the mudra of supreme fragrance, holding conch shells filled with water mixed with exquisite fragrance, offers with countless fragrances. Finally, gather all the goddesses back into one's own heart. Fourth, the daily confession, taking refuge in the Three Jewels, until the attainment of Buddhahood, many wise people consider this to be the seven branches. Here, if one wishes to calculate the seven branches according to the method of the All-Knowing Savior, then, as shown above, the prostrations and offerings, and the phrase "I take refuge in the Three Jewels," and the three verses "I take refuge in the Buddha, Dharma, and Supreme Assembly, until enlightenment," are refuge, rejoicing in virtue, confessing sins, remembering the Buddhas and Bodhisattvas, from "For the benefit of self and others" to "I will practice the supreme Bodhi conduct," including the generation of Bodhicitta, and the dedication of merit, these are the seven branches. From "I take refuge in the Three Jewels" to "until the attainment of Buddhahood," this is called the five branches of daily confession. Its meaning is, taking refuge in the Three Jewels until enlightenment is attained, samsara is beginningless.
Chinese
从无始以来，直到现在所造的罪业，都以悔恨之心忏悔。今后即使丧命，也发誓不再造恶。对于世间一切善根，都随喜赞叹。对于自己所做的善事，除了生起少许欢喜心外，不应生起我执和自满，这是非常不好的。此外，对于自己以前所做的任何善事，如果产生后悔之心，那么它的果报就会消失。如果对别人的善事生起清净的随喜心，那么自己也能分享到那善事的果报，佛是这么说的。心中想着佛陀的菩提，这就是受持胜义菩提心。为了圆满成办自他二利的殊胜之事，我发无上菩提心。生起这样的心之后，应将一切众生视为客人，以殊胜菩提行的甘露使他们满足。这就是以上所说的意义。为了利益众生，愿我成就佛果！这是回向善根。例如，如果有人摆设食子供品，却没有念诵咒语、结手印、入禅定，只是说：“愿我得到这食子！”那么这只能算是发愿，并不能真正得到。就像需要仪轨才能得到一样，自己也要依靠善业，将自己和他人所做的一切善根都汇集起来，回向于成就佛果。第五是受持五部誓言，分为受持五部总的誓言和各自的誓言两种。第一种是：在一切应供处，念诵“请垂听”，然后说“我某某”，从现在起直到证得菩提之间，过去、未来、现在的一切诸佛为了救度众生脱离轮回，发起了想要成就佛果的意愿，从而成就了佛果。已经成就和正在成就的诸佛，同样，我也为了利益众生，发起想要证得菩提的殊胜之心。这是发愿菩提心。