English
Those should definitely be abandoned. Having abandoned them in this way, in a secluded forest retreat, a place where past Buddhas and Bodhisattvas also attained peace, free from hustle and bustle and distractions, without trade or agriculture, separated from childish companions, comfortable in the company of birds and wild animals, where water and leaves are suitable for ascetic food, where awareness naturally clears, a place where the power of Samadhi increases, without enemies or friends, liberated from the bonds of attachment and aversion, in a place endowed with many qualities. The body rests in the seven-point posture of Vairochana (Tibetan: རྣམ་སྣང་) without the mind fabricating anything or grasping at anything, this is the perfection of meditation. Like this, all appearances of the five external realms are actually non-existent, appearing as mistaken perceptions, like a dream. Any appearance, internal or external, is like an echo in a rock. Without a basis or support, like a city of Gandharvas. Appearing but without inherent existence, like the appearance of a reflection. Appearing as nothing, yet everything arises, like a city of illusions. Viewing the empty form of non-things as the eight similes of illusion, one understands the appearance of objects as a false nature. Like this, if one examines the nature of the knower of appearances, the wisdom possessing objects, then the appearance of objects does not cease, and the grasping and conceptualization of objects are pacified, resting in a state of emptiness and clarity like the sky (923) OM (Tibetan, Devanagari:ओ, IAST: oṃ, Literal meaning: Om)! This is the perfection of wisdom, and the certainty of this kind of guidance encompasses all the profound instructions of the Paramita Vehicle, and it is the root of the Mahayana Dharma, therefore it can save from the suffering of Samsara, and it transcends the Hearer and Solitary Realizer Vehicles, and the merits and virtues will not be exhausted and will increase, and one can obtain vast merit, and one can continue the lineage of the Buddha, and one can accomplish vast benefit for others, etc., having immeasurable benefits, therefore practice with the completeness of the preliminary, main, and concluding practices. ༈ །། Third is the meditation and recitation of Vajrasattva: What obstructs the arising of the special experience of realization on the profound path is sin and obscuration, and the most excellent way to purify them is the yoga of Vajrasattva, for this, the key to the four powers: Taking refuge in Vajrasattva, and possessing the Bodhicitta of aspiration and engagement, is the power of reliance. For the sins and all non-virtuous actions committed in the past (924), generating a feeling of regret is
Chinese
猛烈生起后悔心，是破除罪业的力量；下定决心即使丧命也不再造恶，是禁戒恶行的力量；为了对治往昔所造罪业，修持金刚萨埵的禅修和念诵，是依止对治力的力量。于四力清净的忆念中，进行诵念和禅修相结合。 ཨཱ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 我自身如常，于头顶之上，白莲月轮的座垫中央，吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中生出上师金刚萨埵，白色明亮，圆满报身，手持金刚铃，拥抱明妃， 向您祈求救护，请您清净我的罪业，以强烈的后悔心忏悔，下定决心即使丧命也不再造恶，于您心中满月的上方，吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字周围环绕咒语，念诵咒语，催动咒力，从父母双尊欢喜交合之处，降下甘露菩提心之云，如樟脑粉般降落，嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），巴以（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！ 祈请您清净我与三界众生的业和烦恼痛苦之根，疾病、邪魔、罪业、污垢、过患、堕落、阴影，祈请您无余清净！ 如此专注观想，一心一意，不向其他分别念散乱，念诵百字明，从心间的吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字和咒鬘中，降下大乐智慧的甘露，如融化的月亮般，从身相的脉络交合处，进入自身的梵穴，所有疾病化为脓血，所有邪魔化为众生，所有罪业污垢化为烟灰气体的形态，从毛孔和二根门中排出，沉入九层地底之下，落入死主业力阎罗张开的口中，如此观想，欺骗非时而死，然后尽可能多地念诵咒语。转绕（926）四年轮的所有处所，也因甘露充满而变得明亮，身心感受无漏的安乐。金刚萨埵欢喜微笑，说道： “种姓之子，你的所有罪业、污垢、过患、堕落都已清净。” 说完，化为光芒融入自身，因此，自身也变成金刚萨埵，如虚空中的镜中影像般的身体，于心间命脉的末端，四字明咒清晰显现，从中放射出光芒，照耀三界器情世间，观想一切皆为金刚萨埵五部之所依和能依的自性而成就佛果。ཨ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）
English
The power of generating strong remorse is the power of dispelling misdeeds. The power of resolving not to commit them even if it costs one's life is the power of abstaining from misdeeds. Practicing the meditation and recitation of Vajrasattva as an antidote to past deeds is the power of relying on the antidote. In the state of mindfulness of the four powers of purification, combine recitation and meditation. ཨཱ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) My own ordinary self, on the crown of my head, in the center of a white lotus and moon seat, from Hūṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises Guru Vajrasattva, white and clear, in the complete enjoyment body, holding a vajra and bell, embracing a consort. I take refuge in you, please purify my sins. I confess with strong remorse. I resolve not to commit them even if it costs my life. On top of the full moon in your heart, the syllable Hūṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) is surrounded by mantras. Reciting the mantras stimulates the mantra stream. From the union of the father and mother in bliss, descends a cloud of nectar bodhicitta, falling like camphor powder, Oṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Bayi (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)! Please purify without exception the roots of karma, afflictions, and suffering of myself and all sentient beings in the three realms, diseases, evil spirits, sins, obscurations, faults, downfalls, and shadows! Focus on this visualization, with one-pointed devotion, without being distracted by other thoughts. Recite the Hundred Syllable Mantra. From the Hūṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) syllable and mantra garland in the heart, descends the nectar of great bliss wisdom, like melted moon, from the confluence of the channels of the body, entering the Brahma hole of oneself. All diseases transform into pus and blood. All evil spirits transform into living beings. All sins and obscurations transform into the form of smoke, ash, and gas, exiting from the pores and the two sense doors. They sink beneath the nine layers of the earth, falling into the open mouth of the Lord of Death, Yama, the agent of karma. Visualize that you have cheated untimely death, and then recite the mantra as much as possible. The places of the four wheels (926) are also filled with nectar and become bright, and the body and mind experience uncontaminated bliss. Vajrasattva smiles with joy and says: "Son of the lineage, all your sins, obscurations, faults, and downfalls are purified." Having said this, he dissolves into light and merges into oneself. Therefore, oneself also becomes Vajrasattva, a body like a reflection in a mirror in space. At the end of the heart's life force, the four seed syllables are clearly visible. From them, light radiates, illuminating the three realms, the container and its contents. Visualize that everything is enlightened as the nature of the support and supported of the five families of Vajrasattva. ཨ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)
Chinese
嗡 班匝萨埵 吽 (藏文：ༀ་བཛྲ་སཏྭ་ཧཱུྃ༔，梵文天城体：，梵文罗马拟音：oṃ vajrasattva hūṃ，汉语字面意思：嗡，金刚萨埵，吽)念诵此咒是特别的口诀，在共修时，所有净治所依和净治能依的分别念，以三轮体空的不分别的忆念，进行广泛的扩展，这是胜义谛的净障。这是最后的十万遍，见到清净罪障的征兆 吽 (藏文：འུྃ༔，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽)！ 第四，积累顺缘资粮的曼扎仪轨的引导：福德和智慧转为力量的果实是二净具足的佛陀。因此，在道位时积累二资粮也是方便的波罗蜜多。对此，根据财力，上等的珍宝曼扎，中等的树枝等材质清净的，下等的石头木头等台面平整光滑的基底，要好好清扫。用香和牛奶涂抹。上等的是珍宝，中等的是药材的果实，下等的是谷物等的堆积，按照仪轨确定后作为观想的所依。观想面前的虚空中，三身自性的诸佛菩萨作为资粮田，应当思维：共同的化身曼扎，四大部洲、须弥山和天界等（928）的三千大千世界的刹土，以及各自的身体受用等各种圆满，总之，对于执着心所珍视的一切，不被悭吝和吝啬所束缚，无有顾虑地供养，这也将成为对治我执的对治品。其上的虚空中，不共的报身曼扎，自显现的密严刹土，智慧珍宝的无量宫，身和刹土本来自成之相，以妩媚等妙欲天女所庄严。其上的法界中，特别的法身曼扎，于无生原始之基上，不间断光明清澈的显现，智慧圆满的堆积。这是三身观想的差别，为了观想清晰安乐，如此修习，于真实义上，对于无有局限和偏袒的自显现刹土，上下（929）吽 (藏文：འུྃ༔，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽)和上下的衡量不执着，微尘的内部有微尘数刹土，无有大小，于自生任运成就的处所全部容纳于其中的状态中，生起信敬。
English
oṃ vajrasattva hūṃ (Tibetan: ༀ་བཛྲ་སཏྭ་ཧཱུྃ༔, Sanskrit Devanagari:, Sanskrit Romanization: oṃ vajrasattva hūṃ, Literal Chinese meaning: Om, Vajrasattva, Hum) Reciting this mantra is a special instruction, and during group practice, all the conceptualizations of what is to be purified and what purifies are expanded with the non-conceptual mindfulness of the three wheels being empty, which is the purification of obscurations in the ultimate sense. This is the last hundred thousand recitations, seeing the signs of purifying obscurations Hūṃ (Tibetan: འུྃ༔, Sanskrit Devanagari:, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum)! Fourth, the guidance on the mandala ritual for accumulating conducive circumstances and merit: The fruit of virtue and wisdom becoming power is the Buddha who possesses the two purities. Therefore, accumulating the two accumulations during the path is also the perfection of means. For this, according to wealth, the best is a precious mandala, the middle is a pure material such as branches, and the lowest is a base of stone, wood, etc., with a flat and smooth surface, which should be well cleaned. Anoint with good fragrance and milk. The best is precious, the middle is medicinal fruits, and the lowest is a collection of grains, etc., arranged according to the ritual as a support for visualization. Visualize the Buddhas and Bodhisattvas of the three bodies in the sky in front as the field of merit, and contemplate: The common emanation body mandala, the four continents, Mount Meru, and the heavenly realms, etc. (928) the hundred million realms of the three thousand great thousand worlds, and the various perfections of one's own body and enjoyments, in short, all that is cherished by the grasping mind, without being bound by stinginess and miserliness, offering without hesitation, which will also become an antidote to the antidote of self-grasping. In the sky above it, the uncommon enjoyment body mandala, the self-appearing Akaniṣṭha dense array realm, the immeasurable palace of wisdom jewels, the form of body and realm spontaneously accomplished from the beginning, adorned with alluring desire goddesses. In the space above it, the special dharma body mandala, on the unborn primordial ground, the uninterrupted clear light appearance, the collection of fully realized wisdom. This is the difference in the visualization of the three bodies, in order to clarify and ease the visualization, practice in this way, and in the true meaning, for the self-appearing realm without limitation and partiality, up and down (929) Hūṃ (Tibetan: འུྃ༔, Sanskrit Devanagari:, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) and the measurement of above and below are not grasped, inside the atom there are atom-numbered realms, without wide or narrow, in the state of all the spontaneously accomplished places being contained within, generate faith and respect.