English
The accomplishment of offering and requesting blessings is: By offering this great flower, the most supreme among the great vows is great compassion, may it be accomplished in my lineage, I pray. The mantra for offering is: Om, the seed is harmonious. Vajra Puspe Flower Grihna Hum. In this context of the unsurpassed secret mantra, it is the offering of non-duality, so this is the offering of the Vajra flower, meaning to accept. Hum is the seed of generation. From the Hum in one's own heart, a yellow Hum radiates, if the flowers are already arranged and not touched, then it is a mind emanation, so the Hum is completely transformed. From that, the flower goddess arises, yellow, holding flowers, imagine countless flowers scattered on the bodies of the Buddhas. Om Ah Hum. Homage to the Lord of Supreme Joy. By offering this great incense, the vow of the Thus Gone One is great compassion, may it be accomplished in my lineage. Om Vajra Dhupe Incense Grihna Hum. From my heart, a blue Hum radiates, the incense goddess is blue, holding incense, offering to the nose. Om Ah Hum. Homage to the Lord of Supreme Purity. By offering this great lamp, may great joy be accomplished in my lineage. Om Vajra Aloke Lamp Grihna Hum. From the red Hum, the lamp goddess arises red, holding a lamp, offering to the eyes. Om Ah Hum. Homage to the Lord of Supreme Joy. By offering this great scented water, may great equanimity be accomplished in my lineage. Om Vajra Gandhe Scented Water Grihna Hum. From the green Hum, the scented water goddess arises green, holding scented water, offering to the hands and feet. The offering of the four inner goddesses is: Om Vajra Lasye Playful Goddess. Hum is the seed of generation. From the white Hum in my heart, the playful goddess arises white, holding a mirror, offering form. Om Vajra Malye Garland Tram is the seed of generation. From the yellow Tram in the heart, the garland goddess arises yellow, holding a precious garland, tying it as a crown on the head of the Thus Gone One. Om Vajra Girte Singer. Hri is the seed of generation. From the red Hri in the heart, the singer goddess arises red, holding a lute, offering sound.
Chinese
金刚舞自在母。从阿字生起的种子字，心间发出绿色阿字，化为绿色的舞自在母，手中拿着舞钹，食物是具有百种殊胜美味的食子，献上食子的供养。第三是忏悔罪业的支分：所净化的罪业有六门，以能净化的四力来清净的方式，通过加行、正行、后行三者，首先做到自性清净。如是说。首先，罪业的六门是：起因之门，由烦恼三毒所引发；聚集之门，身语意三门；对境之门，从堪布、阿阇黎、父母开始，乃至普通的有情众生；作者之门，自己所造作的，教他人造作的，以及随喜他人造作的；时间之门，从无始以来到现在所造作的罪业；数量之门，五无间罪，五近无间罪，四重罪，八邪罪，三种应呵责罪，十不善业。这些都需要忏悔。四力中，所依之力的意思是，一般需要在本师三宝前忏悔，但此处是观想上师寂怒本尊坛城作为见证。对治遍行之力的意思是，在加行的时候生起忏悔之心，正行的时候忏悔所造作的一切罪业。厌患之力的意思是，厌恶罪业和厌恶作者两种。首先，厌恶罪业的意思是，对于造作罪业，如同毒药入腹一般，生起后悔之心。厌恶作者的意思是，对于所造作的罪业，口中念诵并忏悔。返回之力的意思是，以后即使面临生命危险，也不再造作罪业的誓言。加行、正行、后行三者是：加行的时候，发起菩提心，生起忏悔之心。正行忏悔罪业的时候，自己合掌，蹲坐，观想自己和他人从无始轮回以来，直到现在，所造作的一切罪业和不善业，以及随喜罪业，三律仪的破损、违犯和错乱，特别是根本和支分的誓言破损，都要忏悔。念诵“那摩”表示顶礼，顶礼的对象是忏悔的见证者。实际的忏悔方式是：我的无始以来的生生世世，直到现在所造作的五无间
English
Vajra Nirti Garma. The seed syllable from which A arises. From the heart, a green A emanates, transforming into the green goddess Garma, holding a dance cymbal in her hand. The food is a torma with a hundred supreme flavors, offering the torma. The third branch is the confession of sins: The sins to be purified have six doors. The method of purification is through the four powers of the antidote, through the three: preliminary, actual, and subsequent. First, purify the inherent nature. As it is said. First, the six doors of sin are: The door of cause, aroused by the three poisons of affliction. The door of accumulation: body, speech, and mind. The door of object: from the khenpo, teacher, and parents onwards, up to ordinary sentient beings. The door of the agent: one's own actions, causing others to act, and rejoicing in the actions of others. The door of time: whatever sins have been committed from beginningless time until now. The door of number: the five inexpiable sins, the five near inexpiable sins, the four heavy sins, the eight wrong views, the three reprehensible acts, the ten non-virtues. All these must be confessed. Among the four powers, the power of reliance is: In general, one must confess before the Three Jewels, but here, the mandala of the peaceful and wrathful deities is present as witness. The power of the antidote of universal application is: At the time of preparation, generating the mind of confession, and at the time of the main practice, confessing all the sins that have been committed. The power of aversion is: Aversion to sin and aversion to the person. First, aversion to sin is: Regret for having committed sins, like poison entering the stomach. Aversion to the person is: Speaking and confessing the sins that have been committed. The power of restoration is: The vow not to commit sins in the future, even if it costs one's life. The three: preliminary, actual, and subsequent are: At the time of preparation, generating bodhicitta and generating the mind of confession. At the time of the main practice of confessing sins: Joining one's palms, squatting, and contemplating all the sins and non-virtues committed by oneself and others from beginningless samsara until now, including rejoicing in sins, the breakages, violations, and confusions of the three vows, especially the breakages of the root and branch vows. Reciting "Namo" means prostration, prostrating to the witness of confession. The actual method of confession is: From my beginningless lifetimes until now, the five inexpiable
Chinese
五种根本堕，五种近堕，四种重堕，八种邪堕，三种高堕，以及十不善等所造作的罪业；声闻的律仪、菩萨的戒律破损毁坏；外内誓言的违犯；特别是受烦恼的控制，以及放逸行为的影响；被懈怠所支配，无上密咒自宗的誓言，根本支分等所有应守护的，之前在灌顶的时候立誓，而在此未能守护，以至于完全损坏，或者部分破损，或者一些已经损坏，明知故犯而抛弃，从誓言中退转。像这样，因为没有珍惜应守护的法，而采取了中庸的行为，有时严重违背应守护的法，有时违背较轻微，以及与破戒者交往，感受到破戒，或者没有感受到破戒，或者认为只是稍微破戒的试探，还有其他的根本支分的誓言，因为恶友而破戒，或者因为自己的疏忽而破戒，或者在不具备正念和正知的时候总是破戒，通过内心忏悔和口头后悔的方式来忏悔，请赐予我所有誓言的清净。以极其口头的后悔和内心的痛苦的方式来忏悔。之后，对这样的忏悔感到满意，并且发誓即使付出生命也不再作恶，也认为诸佛也给予了我罪业清净的许可。罪业本身没有善，但是如果忏悔就能清净而有善，所以要尽力努力忏悔。罪业清净是先行的原因。莲花生大师说：加持的一切障碍，都是因为两种障碍。清除它们非常重要。这是第四个随喜支分。善行之中，随喜最为殊胜。因此，对于他人所做的一切善行，都要修随喜。那么，对于谁的善行修随喜呢？对于圆满正等觉的佛陀，以及安住于地和道的菩萨们所做的一切利益众生的伟大事业，以及圣者声闻缘觉们所修的寂静安乐的等持，以及各自凡夫的善根
English
Five root downfalls, five near downfalls, four heavy downfalls, eight wrong downfalls, three high downfalls, and whatever sins have been committed, such as the ten non-virtues; the monastic discipline of the Hearers, the vows of the Bodhisattvas broken and destroyed; the violation of outer and inner samayas; especially being controlled by afflictions and influenced by careless behavior; being dominated by laziness, the samayas of the unsurpassed secret mantra self-doctrine, all the things to be protected, such as the root branches, having vowed during the empowerment, but here failing to protect them, to the point of being completely damaged, or partially broken, or some having been damaged, knowingly disregarding and abandoning them, turning away from the samaya. Like this, because not cherishing the things to be protected, and taking a middle-of-the-road approach, sometimes severely violating the things to be protected, sometimes violating them slightly, as well as associating with those who have broken their vows, feeling the breaking of vows, or not feeling the breaking of vows, or thinking it's just a slight test of breaking the vows, and other root and branch vows, breaking them because of bad friends, or breaking them because of one's own negligence, or always breaking them when not possessing mindfulness and awareness, confessing through the way of inner remorse and verbal regret, please grant me the purification of all my vows. I confess with extreme verbal regret and inner pain. Afterwards, being satisfied with such confession, and vowing not to do evil even if it costs my life, also thinking that the Buddhas have also granted me permission to purify my sins. Sins themselves have no good, but if one confesses, they can be purified and have good, so one must strive to confess as much as possible. The purification of sins is the preliminary cause. Guru Padmasambhava said: All obstacles to blessings are because of the two obscurations. It is very important to clear them. This is the fourth branch of rejoicing. Among virtuous deeds, rejoicing is the most supreme. Therefore, one must cultivate rejoicing in whatever virtuous deeds others do. So, in whose virtuous deeds should one cultivate rejoicing? In the great deeds of benefiting beings done by the perfectly enlightened Buddhas, and all the Bodhisattvas abiding on the grounds and paths, and the samadhi of peaceful bliss cultivated by the noble Hearers and Solitary Realizers, and the roots of virtue of individual ordinary beings.
Chinese
所有积累的善根，以及他们所积累的一切善根，我总是随喜。第五，劝请转法轮支分：对于那些尚未利益众生的新成佛者，供养各自具有千辐的金轮，并祈请转法轮。想到这里，对于那些证得果位不久的新成佛者，以及所有十方世界的众生，为了使众生迅速获得无上菩提，劝请他们转无上大乘法轮。第六，祈请不入涅槃住世支分：对于那些利益众生圆满后想要入涅槃的佛陀，供养各自具有千瓣莲花的莲座，并祈请直到轮回未空之间利益众生。想到这里，对于那些调伏所化之事已毕的佛陀们，祈请那些想要在法界中入涅槃者，直到轮回未空之际，请住世不入涅槃。第七，回向支分：为了我和其他一切众生获得佛果，想到将自己和他人三世所积累的善根回向于无上大菩提。顶礼。从我无始以来的生世，直到现在所做的一切善事，特别是今天，顶礼、供养、忏悔罪业、随喜善根、劝请转法轮、祈请不入涅槃等所做的一切善事，依靠这些功德力，为了我和其他一切众生获得佛果，将它们回向于无上大菩提。第八，誓愿和祈愿支分，分为两部分。第一部分是立誓：正如《正解大疏》所说：“金刚独橛手印之，誓言律仪如经求。”因此，要立金刚独橛手印。以前在求灌顶时所立的誓言有破损的，在此证人面前重新受持誓言，心想即使付出生命也要守护根本和支分的誓言。
English
All the accumulated merits, and all the merits accumulated by them, I always rejoice. Fifth, the limb of urging to turn the wheel of Dharma: To those newly enlightened Buddhas who have not yet benefited sentient beings, offer each a golden wheel with a thousand spokes, and request them to turn the wheel of Dharma. Thinking of this, for those newly enlightened Buddhas who have attained the fruit not long ago, and all sentient beings in the ten directions, in order to enable sentient beings to quickly attain unsurpassed Bodhi, urge them to turn the unsurpassed Great Vehicle Dharma wheel. Sixth, the limb of requesting to remain without entering Nirvana: To those Buddhas who wish to enter Nirvana after fulfilling the benefit of sentient beings, offer each a lotus seat with a thousand petals, and request them to benefit sentient beings until Samsara is not empty. Thinking of this, for those Buddhas who have completed the task of taming, pray that those who wish to enter Nirvana in the Dharma realm, until Samsara is not empty, please stay in the world and do not enter Nirvana. Seventh, the limb of dedication: In order for myself and all other sentient beings to attain Buddhahood, think of dedicating the roots of virtue accumulated by myself and others in the three times to the supreme great Bodhi. Homage. From my beginningless lifetimes, until now, all the good deeds I have done, especially today, the good deeds of prostrating, offering, confessing sins, rejoicing in virtues, urging to turn the wheel of Dharma, praying not to enter Nirvana, etc., relying on the power of these merits, in order for myself and all other sentient beings to attain Buddhahood, I dedicate them to the supreme great Bodhi. Eighth, the limb of vows and aspirations, divided into two parts. The first part is to make a vow: As the "Great Commentary of Correct Explanation" says: "The mudra of the Vajra One-pointed Peg, The vows and precepts are sought according to the scriptures." Therefore, the mudra of the Vajra One-pointed Peg should be established. Those vows that were broken when requesting empowerment before, here, in front of the witness, take the vows again, thinking that even if it costs your life, you must protect the vows of the root and branches.