Chinese
忏悔文 通过念诵六字真言，从无量光佛的身中降下如甘露般的乳汁。 从梵穴进入，充满全身，如烟雾般的罪障全部 从下门和脚底排出，进入地下，被死主阎罗吞噬。 因满足而饱足，成为寿命的赎金，生命得以延续。 自身变成无垢的琉璃宝珠。 之后，对头顶的喇嘛佛，生起虔诚的信仰，祈祷所知的一切。 祈祷的精髓是念诵 瓦吉ra 咕噜（藏文：བཛྲ་གུ་རུ་，梵文天城体：वज्र गुरु，梵文罗马拟音：vajra guru，金刚上师）。 喇嘛、三宝、一切的化身，无量光佛，化为光融入自身，无二无别地融入。 身、语、意和身体、语言、意念三者，如水和牛奶混合般无别。 观想获得一切灌顶和加持。这是观修之歌的第四部分。 意义的根本在于生起次第、圆满次第、双运。 对此，有理解和修持两方面。一切众生的心性本质，本来就安住于佛的本性中。 本体是空性的法身，无生之体。显现清晰而不 混杂的报身圆满。大悲无碍，种种化身。 这三者无别，是双运的本体。永不改变的大乐之身。 本来就自然存在于自身之中，这并非来自佛的慈悲、上师的加持和 佛法的甚深差别和要点，而是本来就存在。 所有经续都一致阐述了这个道理。那么，为何在轮回中漂泊呢？ 因为不认识自己的本性，而执着于错觉。例如，拥有金疙瘩的人， 却不认识金银，如同遭受饥饿之苦。因此，上师指引本性，恩德极大。 即使指认出黄金，也无法解除饥饿，必须变卖、寻找食物、进行加工， 烹煮食用，才能解除饥饿。同样，上师指引本性之后，如果加以修持，就能消除错觉而解脱。 因此，自心是佛的道理，大乘经典和密宗续部一致认同。 然而，经典中没有将自身指认为佛，因此道路 漫长，需要经历无数劫才能成佛。无上法门，一生证得佛果的方法， 是将自身指认为本尊，这非常深奥。因此
English
Confession Text By reciting the six-syllable mantra, nectar-like milk descends from the body of Amitabha. Entering from the Brahmarandra, filling the entire body, all sins and obscurations like smoke Exit from the lower gate and the soles of the feet, entering the ground, swallowed by the Lord of Death, Yama. Being satisfied and satiated, it becomes the ransom for life, and life is prolonged. One's own body becomes like a flawless crystal ball. Then, to the Lama Buddha on the crown of the head, generate sincere faith and pray with whatever you know. The essence of prayer is to recite Vajra Guru (藏文：བཛྲ་གུ་རུ་，梵文天城体：वज्र गुरु，梵文罗马拟音：vajra guru，Diamond Master). Lama, the embodiment of the Three Jewels, Amitabha, dissolves into light and merges into oneself, inseparably. Body, speech, and mind, and the three aspects of body, speech, and mind, are inseparable like water and milk mixed together. Meditate on receiving all empowerments and blessings. This is the fourth part of the meditation song. The root of meaning lies in the generation stage, completion stage, and union. Regarding this, there are two aspects: understanding and practice. The essence of the mind of all sentient beings is that From the beginning, it dwells in the nature of the Buddha. The essence is emptiness, the Dharmakaya, unborn. The appearance is clear and un- mixed, the Sambhogakaya is complete. Compassion is unceasing, the Nirmanakaya in various forms. These three are inseparable, the essence of union. The body of great bliss that never changes. It is naturally present within oneself from the beginning. This does not arise from the compassion of the Buddha, the blessings of the Lama, or the profound differences and key points of the Dharma, but has been there from the beginning. All Sutras and Tantras agree in explaining this truth. Then, why wander in Samsara? Because one does not recognize one's own nature and clings to delusion. For example, a person who has a gold nugget does not recognize gold and silver, like suffering from hunger. Therefore, the Lama points out the nature, which is of great kindness. Even if gold is recognized, it cannot relieve hunger. It must be sold, food sought, processed, cooked, and eaten to relieve hunger. Similarly, after the Lama points out the nature, if it is practiced, delusion will be dispelled and liberation attained. Therefore, the principle that one's own mind is Buddha is agreed upon by the Mahayana Sutras and the Secret Mantra Tantras. However, in the Sutras, one's own body is not pointed out as the Buddha, therefore the path is long, and it takes countless eons to attain Buddhahood. The supreme method, the way to attain Buddhahood in one lifetime, is to recognize one's own body as the deity, which is very profound. Therefore