English
With both hands, the right holding a vajra and the left holding a bell, crossed at the heart. Legs in a half-lotus position. The right foot's big toe touching the crown of the head. Hair tied upwards in a topknot, with the remaining part hanging down, adorned with a precious life-thread. Above the moon on the crown of the head, a white Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). Above the lotus at the throat, a red Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿). Above the sun at the heart, a five-pronged white vajra, with a white Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at its center, like the color of mist, with each white tip having the Hundred Syllable Mantra, white in color, rotating to the right. Light emanates from the three syllables, touching my body, speech, and mind, purifying all breakages, impairments, sins, and obscurations. Furthermore, while reciting the Hundred Syllable Mantra below, nectar descends from the Hundred Syllable Mantra at the heart of Vajrasattva, dissolving into all my pores from the big toe of the right foot. Visualize all sins and obscurations of body, speech, and mind exiting from the soles of the feet and between the toes in the form of black light. Visualize your own body becoming white and clear like polished crystal. Visualize a stream of nectar flowing from the hearts of the witnesses, purifying sins and obscurations. The actual recitation is: Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Svāhā (藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈) appear and dissolve into the five places of oneself. Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) as before. Vajra sattva samaya is the vow of Vajrasattva. Manu palaya is please protect me. Vajra sattva tvenopatistha is Vajrasattva, please abide closely. Drido me bhava is please be my steadfast reliance. Suposyo mi bhava is please make me fully flourish. Sutoyo me bhava is please make me exceedingly joyful. Anurakto me bhava is please generate love for me. Sarva siddhi mme prayaccha is please grant me all accomplishments. Sarva karma suca me is please accomplish all my actions. Cittam shreyah kuru is please grant me an excellent mind. Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is the seed syllable of abiding. Haha haha is wisdom. Ho is joy and freedom. Bhagavan is Blessed One. Sarva tathagata is all Thus-Gone Ones. Vajra ma me munca is Vajra, please do not abandon me. Vajri bhava is may I become Vajra-holder. Maha samaya sattva ah, is the great vow Bodhisattva. Fifth is the limb of confession, relative truth confession and
Chinese
两种胜义忏悔中，首先是世俗谛忏悔：在证人面前化现如尘土般众多的身体，口头忏悔，伴随内心的悔恨而忏悔。 吼是欢喜，生起忏悔之心而欢喜忏悔。祈请诸位善逝、胜者、寂怒尊众、圆满持明传承的上师们垂顾，以眼观视，以心忆念，以耳倾听。我没有按照佛陀的教言行事，也没有按照上师的口传教导行事，诽谤了上师，对于进入密咒金刚乘之门的道友、姐妹、兄弟姐妹，持有邪见，心怀恶意，口出恶语，殴打，残害（如打断头和手脚等），直接造成伤害，这是身之誓言的违犯。本尊的身像手印，以及对其坛城的观修，没有在自己的体验中显现，念诵咒语不清晰，有增减，词句变形，声音变调，这是语之誓言的违犯。说了应该保密的事情，以及被委托的秘密。此外，通常的四种秘密，中间的四种秘密，以及哪些应该保密，委托的两种，这十种秘密向他人宣扬，欺骗上师，这是意之誓言。如此这般，身语意根本誓言的违犯，我坦白并忏悔。没有给予加持而接受结合解脱，以及口出狂妄的谎言，这是应该遵守的五种誓言。应知五种，应修五种，不应舍弃五种，应接受五种，特别是支分誓言的违犯，我坦白并忏悔。此外，近修和近于近修，修持和大的修持的等持誓言散乱，初十和二十五等六个吉祥日没有做供养而懈怠，来世的佛法方面非常懒惰，为了今世特别努力，积攒财物，做了会供的“香库”，指的是在至尊女的会供中，以前没有参加会供行列，没有观修坛城仪轨，就来参加会供的情况。此外，把好的留下，把剩下的减少
English
Among the two kinds of ultimate confession, the first is the conventional confession: In front of the witness, manifesting bodies as numerous as dust particles, confessing verbally, and confessing with a mind of remorse. Ho is joy, rejoicing in confessing with a mind of confession. I beseech the Sugatas, Victors, peaceful and wrathful deities, and the lineage lamas of the complete Vidyadhara tradition to turn their faces, look with their eyes, remember with their hearts, and listen with their ears. I have not acted according to the Buddha's teachings, nor have I acted according to the oral instructions of the lama, slandering the teacher. Towards the Dharma brothers, sisters, and siblings who have entered the gate of the secret mantra Vajrayana, holding wrong views, harboring malice, speaking evil words, beating, harming (such as breaking heads and limbs), and directly causing harm, this is a violation of the body vow. The form and mudra of the Yidam deity, and the meditation on its mandala, have not manifested in my own experience. The recitation of mantras is not clear, with additions and omissions, distorted words, and changed tones, this is a violation of the speech vow. Speaking of things that should be kept secret, and secrets that have been entrusted. Furthermore, the four general secrets, the four intermediate secrets, and which ones should be kept secret, the two entrusted secrets, these ten secrets are proclaimed to others, deceiving the lama, this is the mind vow. In this way, I confess and repent the violations of the root vows of body, speech, and mind. Taking union and liberation without empowerment, and speaking arrogant lies, these are the five vows to be observed. The five to be known, the five to be practiced, the five not to be abandoned, and the five to be accepted, especially the violations of the branch vows, I confess and repent. Furthermore, the samadhi vows of approach and near approach, practice and great practice are distracted. Being attached to not making offerings on the six auspicious days such as the tenth and twenty-fifth, being very lazy in the Dharma aspects of the next life, making special efforts for this life, accumulating wealth, and doing the "incense storehouse" of the Tsog, which refers to the situation where one comes to participate in the Tsog without having previously participated in the Tsog ranks and without meditating on the mandala ritual in the Tsog offering of the venerable woman. Furthermore, leaving the best and reducing the rest
Chinese
已经做了之后退失和失去誓言是污垢。像这样，由于感觉和不感觉的原因，身语意三门放逸，所有违犯誓言都忏悔。究竟的忏悔是，心的誓言违犯需要以见解来忏悔。也就是，轮回和涅槃一切的基础菩提心，安住在显现空性无别之中。因此，显现世俗的一面没有断绝，不是没有，证悟空性时被显现所掌握的见解。空性胜义的一面没有断绝，不是没有，空性本身显现为各种各样的，通达这种密意并修持，因此证悟有和没有的见解，以及没有和没有的修持，将二者不分离地受持的行为，证悟之后，对于获得果位没有期望，对于不获得没有疑惑，基础的意义菩提心显现而成为果位。像这样证悟之后，根本和支分一切的誓言，在最初没有产生之前就没有产生，所忏悔的对境和忏悔的堪布二者无有而解脱。这样开示。违犯誓言忏悔经。从那若空行莲花秘密集合续中，普贤大胜所说圆满。第三，献曼茶罗分为二，观察和献供。第一是观察相和光。第一，有自地，眷属地，财物地三种。光有，过失和功德等等，这些详细地从上师处了解。第二献供，有法身，报身，化身刹土的曼茶罗三种，法身刹土的曼茶罗另外了解，这里曼茶罗次第三种是，报身，化身，祈请和三种，第一报身刹土的曼茶罗又分，修法刹土的曼茶罗和，供养刹土的曼茶罗两种。第一是，自己观想为本尊，从眉间一字（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）放出，化为光融入，成为珍宝的地面，按下去柔软，抬起来跳动，画着众多的眼睛图案，所有周围都用珍宝堆装饰，具有眼睛无法忍受的光芒的中央，珍宝的宝座被八只狮子抬起，具有珍宝的七七宝藏，栋梁双
English
Having done it, falling away and losing vows is defilement. Like this, due to the causes of feeling and not feeling, the three doors of body, speech, and mind are unrestrained, and all violations of vows are confessed. The ultimate confession is that violations of the mind's vows must be confessed with view. That is, the basis of all of samsara and nirvana, the mind of enlightenment, abides in the inseparability of appearance and emptiness. Therefore, the side of appearance, the conventional, is not cut off; it is not non-existent; the view that understands that emptiness is grasped by the calculation of appearance. The side of emptiness, the ultimate, is not cut off; it is not non-existent; emptiness itself manifests in various ways. Having realized this intention and practiced it, one realizes the view of existence and the practice of non-existence, carrying the two without separation. Therefore, there is no expectation of attaining the result, and no doubt of not attaining it. The fundamental meaning, the mind of enlightenment, manifests and becomes the result. Having realized it in this way, all the root and branches of the vows, before they arise for the first time, they have not arisen. The object of confession and the confessor are liberated as non-dual. Thus it was taught. The Sutra of Confessing Breakages and Lapses. From the Tantra of the Secret Assembly of the Glorious Vajrasattva, what was spoken by the Great Supreme Samantabhadra is complete. Third, offering the mandala is divided into two: examination and offering. The first is the examination of the sign and the light. First, there are three: one's own ground, the surrounding ground, and the ground of wealth. For the light, there are faults and qualities, etc. These should be learned in detail from the master's mouth. Second, the offering has three: the Dharmakaya, Sambhogakaya, and Nirmanakaya mandala of the field. The Dharmakaya mandala of the field is learned separately. Here, the three levels of mandala are: Sambhogakaya, Nirmanakaya, supplication, and three. First, the Sambhogakaya mandala of the field is also divided into two: the mandala of the field of accomplishment and the mandala of the field of offering. The first is: one visualizes oneself as the yidam, from the brow one syllable (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: seed syllable) emanates, dissolves into light, and becomes a ground of precious jewels, soft when pressed, bouncing when lifted, painted with many eyes, all around decorated with piles of precious jewels, in the center with light unbearable to the eyes, a precious throne lifted by eight lions, possessing seven-seven treasures of precious jewels, pillars twin
Chinese
轮涅。珍宝网覆盖的宝座。其上，莲花、月亮、太阳三重叠之上，由根本上师及传承上师们围绕。其东面，由八头大象抬起的六层座垫之上。本尊坛城诸神被护法的守护者们围绕。右侧，由八匹骏马抬起的六层座垫之上。观想佛宝，法宝，僧宝三身的集合。后方，由八只孔雀抬起的六层座垫之上。观想法宝，因果道三者的集合，写在金纸上，用青金石墨水亲自书写的，发出自鸣声的经卷。左侧，由八个妙音鸟抬起的六层座垫之上。观想僧宝，持明者们，以及解脱道者们，以及无漏的菩萨们，以及圣者阿罗汉们，以及其他安住于地和道上的众生。供养田的坛城是：在他们的领地和眼前。所有想要的功德都如天空中的云朵般涌现。如空中下雨般降临。如大地上的草木般生长。所有想要的都出现的土地。与法界虚空的广阔相等。观想供养上师和三宝。以令其欢喜而供养。显现和声音不超出供养的物质，以手印供养，这个与众不同的大供养是。如意宝珠般的心之幻化，以不可思议的供云之聚来供养。而且，从我的心间发出（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）到十方。触及所有土地，观想佛的净土完全清净。柔软而光滑，触碰时非常舒适，具有各种珍宝的地面，压下去会凹陷。抬起来会弹起。为了美化，绘制了长短不一的图案，并用各种珍宝装饰。并且，发出（藏文：ཏྲཱྃ，梵文天城体：त्रां，梵文罗马拟音：trāṃ，汉语字面意思：种子字），触及所有山脉，观想成为能生出一切功德的珍宝堆，闪耀着光芒。啊，发出（藏文：ཨཿ，梵文天城体：अः，梵文罗马拟音：aḥ，汉语字面意思：种子字），触及所有的水，观想成为形状优美的池塘，具有三层台阶和门，其中充满了味道极佳的