English
Without being in the emptiness of duality, one does not abide in the supreme and unchanging great bliss. And because one does not know the key points of secret mantra, channels, winds, and bindus to attain that, all the sufferings of samsara arise, and the cause of that suffering, the co-emergent ignorance, is separated. Again, as red rays of light radiate, all sentient beings are separated from all the sufferings of grasping at duality, and are inseparable from the supreme bliss, the wisdom of bliss and emptiness, the unchanging and eternal nature. Again, as green rays of light radiate, the body, speech, and mind of all sentient beings are inherently the nature of Vajra of body, speech, and mind, unified in the Dharmadhatu, and equal without high or low, large or small. Therefore, realizing that it is so, one meditates on it as the nature of great bliss of equality. Thinking of all sentient beings having happiness and the cause of happiness, etc., one recites the four immeasurables in the ritual three or seven times, and recites the essence of the four or six immeasurables, the six-syllable mantra. The emanation king said: Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), benefiting beings equally without bias, immeasurable compassion. Ma (Tibetan: མ, Sanskrit Devanagari: म, Sanskrit Romanization: ma, Chinese literal meaning: Ma), immeasurable love. Ni (Tibetan: ཎི, Sanskrit Devanagari: णि, Sanskrit Romanization: ṇi, Chinese literal meaning: Ni), immeasurable compassion. Pad (Tibetan: པད, Sanskrit Devanagari: पद्, Sanskrit Romanization: pad, Chinese literal meaning: Pad), immeasurable joy. Mi (Tibetan: མི, Sanskrit Devanagari: मि, Sanskrit Romanization: mi, Chinese literal meaning: Mi), immeasurable equanimity. Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), immeasurable Dharmata. Benefiting beings with the six immeasurables is also accomplished by reciting the six-syllable mantra. Thus it is said. Thus, in the morning, one meditates on generating the mind of enlightenment, and in the afternoon, one meditates on the four immeasurables for three days. This is the second practice in accordance with the Dharma. In general, all the sufferings of samsara are the result of sins and non-virtuous deeds done in previous lifetimes. Among them, there are three types: ripening in this life, ripening in the next life, and ripening at an uncertain time. Ripening in this life means that it must definitely ripen in this life. Ripening in the next life means that it ripens in another life. Ripening at an uncertain time means that there is no certainty of ripening. If one encounters adverse conditions such as illness or evil spirits, it ripens quickly. If one does not encounter adverse conditions, it may not ripen for many kalpas, but it will definitely ripen at some time. Such obscurations are karmic obscurations, which are the karma one has done in previous lifetimes. Afflictive obscurations are when, even if one's body and speech have not acted, bad thoughts of attachment, anger, and ignorance arise in the mind. The obscurations of knowledge...
Chinese
业障是指精通外道学说，对它们显现执着等等，总之，就是没有证悟自性智慧的世俗谛。习气的业障是，例如，即使将身体观想为本尊，像生起次第那样清晰，但仍然有凡夫身体的习气。杀害父母和上师等等，这种业从这一世转到下一世，没有间隔地成熟，是无间业。今生修习气脉等甚深密咒的诀窍，但出现障碍和歧途，以及不生起道相的功德，这些也是前世的罪业。今生认为作恶没有罪过，但明知故犯地违背誓言和戒律，并非没有罪过。因为心中没有誓言戒律的教言，所以很难自己知道是否犯了堕罪。忏悔这些罪业，没有一个不能清净的。如果不忏悔，即使经过千百万劫也不会消失，而且日日增长。稍微忏悔一下，即使不能完全清净，也有助于不增长罪业。因此，忏悔非常重要。也就是说，稍微修习气脉，如果不专注地修习，对于小的业障，不会有任何障碍和损害，道相的功德会成倍增长。对于厚的业障，一开始没有任何功德，只有障碍和损害。对此，如果自己有很大的功德，或者有学识渊博的上师消除障碍和引导，功德就会逐渐增长。如果没有消除障碍而强行修习，就会变成病人或鬼附身，导致疯狂或慢性病，或者突然死亡。因此，为了不出现这些过失，并生起功德，首先忏悔业障非常重要。就像要给一件衣服染色，也需要先洗干净没有污垢一样。据说，如果衣服有污垢，就染不上颜色。因此，共同的显密忏悔业障是顶礼，密宗的修法是金刚萨埵的观修念诵，其中共同于事部、行部、瑜伽部的单身本尊观想降下甘露，以及无上部不共同的父母双运，观想降下菩提心。以及观想自己是金刚萨埵，在心间有吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。
English
Obscurations are the mundane truths of not realizing the wisdom of self-awareness, such as being skilled in external fields of knowledge and clinging to them. Obscurations of habit are like this: for example, even if the body is visualized as a deity, as clear as in the generation stage, there is still a habitual tendency of an ordinary body. Killing parents and teachers, etc., are deeds of immediate retribution that ripen without interruption from this life to the next. Even if one practices the essential instructions of profound secret mantras such as the channels and winds in this life, obstacles and deviations may arise, and the qualities of the signs of the path may not develop; these are also the sins and obscurations of previous lives. Even if one thinks that there is no sin or transgression in this life, there is indeed sin if one knowingly violates vows and commitments. Because the teachings on vows and commitments are not in mind, it is difficult to know whether one has committed a transgression or not. There is not a single sin or transgression that cannot be purified if confessed. If not confessed, they will not disappear even after thousands of eons, and they will increase daily. Even a slight confession helps to prevent the increase of sins, even if they are not completely purified. Therefore, confession is very important. That is, if one practices the channels and winds a little, but does not practice with one-pointed concentration, no obstacles or harm will occur for small obscurations, and the qualities of the signs of the path will increase manifold. For thick obscurations, at first there are no qualities at all, only obstacles and harm. If one has great qualities oneself, or if a learned lama removes obstacles and guides, the qualities will gradually increase. If one insists on practicing without removing obstacles, one will become ill or possessed by spirits, leading to madness or chronic illness, or sudden death. Therefore, in order to avoid these faults and generate qualities, it is very important to purify obscurations first. Just as when dyeing a garment, it must be washed clean and free of dirt. It is said that if the garment is dirty, it will not take the dye. Therefore, the common sutra and tantra purification of obscurations is prostration, and the practice of mantra is the visualization and recitation of Vajrasattva, in which the common action, performance, and yoga tantras visualize nectar flowing from the solitary deity, and the unsurpassed uncommon union of father and mother, visualizing the flow of bodhicitta. And visualizing oneself as Vajrasattva, with Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) at the heart.
Chinese
嗡中观想降下甘露，清净业障的方法虽然很多，但清净业障的精华是六字真言，非常深奥。其口诀的观修方法是：自己安住于平凡的状态中，在头顶上，本体是圣观世音菩萨，形象是白色ཧི （藏文），ཧྲཱིཿ（梵文天城体，HRIH，惭愧）字，带有圆点、弯钩和长音符号，放射出白色光芒，这样观想。并且观想ཧྲཱིཿ（藏文），ཧྲཱིཿ（梵文天城体，HRIH，惭愧）字本身也是上师、本尊、佛、菩萨、空行母、护法一切的总集。仪轨中从“内之十方三世安住者”开始，到“今后纵遇命难亦不为”之间念诵三遍。其含义是，祈请十方诸佛菩萨，过去、未来和现在的诸佛菩萨、上师、本尊，请垂听我的忏悔。凭借忏悔所依之对境的威力，在从无始以来所积累的罪障、习气，以追悔莫及的心情忏悔，这是破除罪恶的力量。今后即使遇到生命危险也不再造恶的誓言，这是遮止罪恶的力量。六字真言是净除罪障的对治法，因此依靠对治一切的力量。通过四力忏悔，一切罪业必定可以清净。像这样通过具足四力的途径念诵忏悔文，从头顶的ཧྲཱིཿ（藏文），ཧྲཱིཿ（梵文天城体，HRIH，惭愧）字降下甘露之流，如牛奶般缓缓降下。从自己的头顶梵穴进入，清洗身体的内部，从毛孔、下门、秘密处、脚底和指甲之间，将罪障和违犯誓言的过失，都变成黑乎乎、黏糊糊的东西排出。进入地下，进入业力之主的阎罗张开的口中。阎罗满足而喜悦，从而避免非时而死。观想以智慧甘露充满整个身体，变得洁白明亮。如果自己有疾病，如果是热性疾病，那么观想甘露像雪水一样，带有清凉的气息，像樟脑一样清凉，与罪障一起，一切疾病都得以清净。如果有寒性疾病，那么观想甘露像沸腾的开水一样，具有非常炽热的自性，焚烧一切疾病，发出嚓嚓的响声，变得通红，身体像肉块一样噼啪作响。如果是混合性疾病，那么观想甘露的味道
English
Although there are many ways to purify obscurations by meditating on the falling nectar from HRIH, the essence of purification is the six-syllable mantra, which is very profound. The instruction for its meditation is as follows: In the ordinary state, on the crown of one's head, the essence is the noble Avalokiteśvara, and the form is a white HRIH (Tibetan), HRIH (Sanskrit Devanagari, HRIH, shame) syllable, complete with a dot, hook, and long vowel mark, radiating white light. Meditate on this. Also, meditate on the HRIH syllable itself as the essence of all the gurus, yidams, buddhas, bodhisattvas, dakinis, and dharma protectors combined. In the ritual, recite three times from "Those who dwell in the ten directions and three times" to "I will not do it even if my life is at stake." The meaning of this is to request all the buddhas and bodhisattvas of the ten directions, the buddhas and bodhisattvas of the past, future, and present, the gurus, and the yidams to listen to my confession. Relying on the power of the object of confession, in front of that support, confess with a feeling of regret and remorse for the sins and obscurations accumulated since beginningless time, along with their imprints. This is the power of repenting and utterly destroying them. The vow not to commit evil even if one's life is at stake from now on is the power of restraint. The six-syllable mantra is the antidote to obscurations, so rely on the power of applying all antidotes. By confessing through the four powers, all sins and downfalls will definitely be purified. Thus, by reciting the confession with the complete four powers, a stream of nectar like milk descends slowly from the HRIH syllable on the crown of the head. It enters through the fontanelle on one's head and washes the entire inside of the body, from the pores of the skin, the lower gate, the secret place, the soles of the feet, and between the fingernails. All sins, obscurations, and broken samayas are expelled as black, sticky substances. They go underground and enter the open mouth of Yama, the lord of karma. Yama is satisfied and pleased, thus preventing untimely death. Meditate on the entire body being filled with the nectar of wisdom, becoming white and bright. Furthermore, if one has an illness, if it is a heat-related illness, then meditate on the nectar being like snow water, possessing a cool fragrance, as cool as camphor, and together with the sins and obscurations, all illnesses are purified. If there is a cold-related illness, then the nectar is like boiling hot water, possessing a very hot nature, burning all illnesses, making a crackling sound, becoming red-hot, and the body sizzling like pieces of meat. If it is a mixed illness, then the taste of the nectar