Chinese
应当思念“于…处皈依”；对于佛法，应当听闻、思维、修习三者相结合；即使是讲经的时候，也不要说动听的辞藻，而应在思考意义的同时讲述，据说这也是一种修行。那位佛陀在求学之路上，于无数劫中积累了福德和智慧二资粮，最终在菩提树下获得了遍知一切的智慧时，如是说：“深寂离戏光明无为法，我今证得如甘露。”如是说，通达或了知一切深奥广大的佛法，从修持能够消除或平息轮回一切怖畏的经教和证悟之法，作为道路，从今天开始皈依；对于菩萨众，对于不退转的僧伽，也同样从今天开始，作为朋友，真实地，即不虚伪、不怀疑地皈依。我因临终的怖畏、死后中阴的怖畏、来世轮回和恶趣的怖畏而极度恐惧，呼唤诸佛之长子、圣者普贤菩萨，向您献上我自己的身体和一切受用，必须这样呼唤，否则，如果不恐惧而呼唤，就是对诸佛及其眷属说谎，也会使他们的心感到羞愧。同样，对于诸佛之父、怙主文殊菩萨，也无需他人劝请，我自愿献上我的身体。圣观世音菩萨从在珍宝心佛前发起菩提心开始，就对无量众生怀有慈悲，即心中充满大慈悲，没有丝毫自私的牵绊，只为利他，因此内在的功德慈悲和外在的行为毫不紊乱，即不相违背，时时刻刻都睁眼注视着一切众生，因此名副其实，被称为不眨眼或观世音怙主，也应以不退转的信心和强烈的渴望，即使没有完全精疲力竭
English
One should think, "I take refuge in..."; regarding the Dharma, one should combine listening, contemplating, and meditating; even when teaching the Dharma, one should not use pleasing words, but should speak while contemplating the meaning, which is said to be a form of meditation. That Buddha, on the path of learning, accumulated the two accumulations of merit and wisdom for countless eons, and finally, when he attained the wisdom of omniscience under the Bodhi tree, he said, "Profound, peaceful, free from elaboration, luminous, uncompounded. I have attained a Dharma like nectar." As it is said, having comprehended or known all the profound and vast Dharma, from practicing the teachings and realizations that eliminate or pacify all the fears of samsara, as a path, from today onwards, I take refuge; to the assembly of Bodhisattvas, to the Sangha of noble ones who do not turn back, likewise from today onwards, as friends, truly, that is, without deceit or doubt, I take refuge. I am terrified by the fear of death, the fear of the bardo after death, and the fear of future samsara and the lower realms, and I cry out to the eldest son of all Buddhas, the noble Samantabhadra, offering you my own body and all my possessions. One must call out in this way, otherwise, if one calls out without fear, it is lying to the Buddhas and their retinue, and it will also make their hearts feel ashamed. Similarly, to the father of all Buddhas, the protector Manjushri, without being urged by others, I voluntarily offer my body. The noble Avalokiteśvara, from the time he generated the mind of enlightenment in the presence of the Buddha Precious Heart, has had compassion for limitless beings, that is, his heart is filled with great compassion, without even a hair's breadth of selfish attachment, only working for the benefit of others, therefore the inner quality of compassion and the outer conduct are not confused, that is, not contradictory, and at all times he gazes upon all beings without closing his eyes, therefore his name is true to its meaning, and he is called the one who does not blink his eyes or the protector Avalokiteśvara, and even to him, with unwavering faith and intense longing, even if not completely exhausted
Chinese
从内心深处，而非虚情假意，而是发自肺腑，从骨髓深处，普遍地对轮回和恶道的恐惧，以及迫在眉睫的死亡和中阴的恐惧感到害怕，因痛苦的折磨而极度沮丧，以高亢的声音发出强烈的呼喊，大声呼救，高声呼唤圣者大悲尊。承认自己是罪恶之人，普遍地，身语意，特别是意，更是如此。正如所说：“分别念是巨大的无明魔，是轮回大海的沉没之因。”正如所说，一切恶业皆由分别念而生。一切分别念皆由执着我与我所，执着自他的我执而生。我执是无明，因此无论何时何地，无论是讲经说法还是听闻，无论是念诵还是禅修等等，都无法将心专注于片刻，而是追随贪嗔等恶念，陷入无尽的迷惑，积累恶业，在无尽的轮回中堕入三恶道等处，承认自己是罪恶之人，祈求救护我这罪恶之人。同样，我们所有的戒律都是受持，应该守护的却没有守护之人，因此对虚空藏菩萨进行顶礼供养等非常重要，因为佛陀薄伽梵说，圣者虚空藏菩萨就像是初发菩提心者堕落之人的拐杖。因此，对圣者虚空藏菩萨，以及行为混乱的僧人，初学者等任何贫困和衰败之人，都格外慈爱和救护的地藏菩萨，以及慈氏菩萨和除盖障菩萨等十方刹土中，以慈悲和愿力等广大之力的怙主，十地自在者，都寻求救护，恳请救护，从内心深处呼唤他们的名号，发出哀嚎。凡是，作为将总相施于别相的词语，仅仅见到吉祥密主，死神使者和工作人员，以及鸟和狗等，就像杀死父亲的刽子手一样，怀有憎恨之心并加以伤害者，都会极度恐惧，四处逃散或逃跑。
English
From the depths of the heart, not with hypocrisy, but from the bottom of the heart, from the depths of the bones, generally fearing the horrors of samsara and the lower realms, and closely fearing death and the terrors of the bardo, tormented by suffering and extremely distressed, calling out with a loud voice of intense lamentation, crying out loudly, invoking the noble Avalokiteśvara. Acknowledging oneself as a sinful being, generally in body, speech, and especially in mind, even more so. As it is said: "Discriminating thoughts are the great demon of ignorance, the cause of sinking in the ocean of samsara." As it is said, all evil deeds arise from discriminating thoughts. All discriminating thoughts arise from grasping at self and mine, from the self-grasping that clings to self and other. Self-grasping is ignorance, therefore at all times and in all circumstances, whether teaching or listening to the Dharma, whether reciting or meditating, one cannot focus the mind even for a moment, but follows after evil thoughts such as attachment and aversion, falling into boundless delusion, accumulating evil deeds, and in endless samsara falling into the three lower realms and so forth, acknowledging oneself as a sinful being, praying to protect me, a sinful being. Similarly, all of our vows are taken, and we are the kind of person who does not protect what should be protected, therefore it is very important to rely on Akashagarbha with prostrations and offerings, because the Buddha Bhagavan said that the noble Akashagarbha is like a crutch for those who have fallen from their initial Bodhicitta. Therefore, to the noble Akashagarbha, and to those who are particularly loving and protective of those who are impoverished and declining, such as monks who behave in a confused manner, beginners, and so forth, and to Ksitigarbha, and to Maitreya and Sarvanivaranaviskambhin and so forth, in the ten directions, the lords of the ten bhumis, the protectors with vast compassion and aspiration, seek refuge and request protection, calling out their names from the depths of the heart with lamentation. Whoever, as a general term applied to a specific instance, merely seeing the glorious Lord of Secrets, the messengers and workers of Yama, and birds and dogs and so forth, like a parricide, those who possess a mind of hatred and cause harm, will be utterly terrified and scatter or flee in all directions.
Chinese
现在我以虔诚和恭敬之心皈依于金刚手。正如共同的说法，从三世一切诸佛最初发心，到现证菩提，转法轮，直至涅槃之间，金刚手常持燃烧的金刚杵，击败所有对诸佛之身、语、意造成伤害的邪恶势力，并进行惩罚。例如，就像世俗之人所说的俱生神一样，金刚手始终追随并护持着诸佛。此外，“秘密”一词指的是夜叉，而夜叉之主也被称为金刚手。根据非共同密续的说法，金刚手是所有诸佛心意的金刚自性，他被授权成为身、语、意秘密不可思议的主宰，并且手持作为授权标志的金刚杵，因此被称为金刚手。我们现在，无论是观世音菩萨等三族姓尊，还是任何你所喜爱的本尊，都绝对不能缺少他们的仪轨。因此，接受他们的灌顶，修持本尊，念诵咒语，务必做到时时不忘，无论何时感到恐惧或在梦中都能忆起。据说，如果能做到这样，临终时本尊会前来迎接。恶业深重的我，过去曾经违背诸佛菩萨的教诲，未能区分善恶取舍。但现在，面临死亡、中阴以及未来恶道的巨大恐惧，就像跌倒之人抓住地面支撑起身一样，我皈依于具有大慈悲心的怙主您们。恳请迅速消除因罪恶和不善业所带来的痛苦恐惧。这是在祈祷。第三，对治力是普遍运用之力。其中，正念、正知和忍辱是主要的，就像它们是产生某种结果的原因一样，这里也是为了在自相续中产生净化罪业的对治力。因此，反复思维业果和寿命无常，对于那些没有在自相续中生起对治罪业之念的人，生起这种念头；对于那些稍微有一点，却因懒惰和散乱而不去修持的人，为了让他们迅速投入修持，要思维业果。
English
Now, with faith and reverence, I take refuge in Vajrapani. According to the common explanation, from the time all Buddhas of the three times first generate the mind of enlightenment, attain manifest enlightenment, turn the wheel of Dharma, until they pass into nirvana, glorious Vajrapani holds the blazing vajra weapon and defeats all the malicious ones who harm the body, speech, and mind of those Buddhas, and punishes them. For example, just as worldly people say about a co-emergent deity, he acts in that way, following and protecting them. Furthermore, the term "secret" refers to yakshas, and their lord is also called Vajrapani. According to the uncommon tantras, Vajrapani is the vajra essence of the minds of all Buddhas, empowered as the lord of the inconceivable secrets of body, speech, and mind, and he holds the vajra in his hand as a symbol of empowerment, hence the name. Now, for us, whether it is Avalokiteshvara, Manjushri and Vajrapani, the three family protectors, or any other chosen deity, it is absolutely essential to have their practice. Therefore, receive their empowerment, practice the deity, recite mantras, and be sure never to forget them, so that you can remember them whenever you feel fear or in dreams. It is said that if you do so, the deity will come to greet you at the time of death. I, burdened with negative karma, have in the past transgressed the teachings of the Buddhas and Bodhisattvas, failing to distinguish between good and bad, acceptance and rejection. But now, facing the great fear of death, the bardo, and the future lower realms, like someone who has fallen grasping the ground to rise, I take refuge in you, the compassionate protectors. Please quickly dispel the fear of suffering, the result of sins and non-virtuous deeds. This is the prayer. Third, the power of universally applying the antidote. Among these, mindfulness, awareness, and patience are the main ones, just as they are the causes for generating something, here too, it is for generating the antidote to purify sins in one's own mindstream. Therefore, repeatedly contemplate the law of karma and impermanence, and for those who do not have the mind to generate the antidote to purify sins in their own mindstream, generate that mind; and for those who have a little, but do not apply it due to laziness and distraction, contemplate the law of karma in order to quickly engage in it.
Chinese
我反复修习寿命无常，生起彼之念，且于彼修习之时，为了忏悔所造之罪业而发愿，于正行之时，忆念忏悔罪业，其后，为了清净罪业而回向，如是具足加行、正行、结行三者，则一切皆为忏罪，是为对治。如是，纵然一生隐居修行善法，然若对于所生之些微罪过亦不以对治忏悔，则必须感受彼之异熟果报。譬如，众多青稞之中，有一颗豌豆，若播于田中，纵然能生出众多青稞，然亦不妨碍彼豌豆之生长。如是，纵然广行善法，然若不专注于罪业之对治，则彼不能摧灭罪业，如是说。行善者亦不能确定来世不生于恶趣，因为有生于彼之业的相续之故。特别是依赖于临终之连接，因此，对于不善于连接者而言，努力于忏悔罪业之对治极为重要，因此，如是思维烦恼之因，且努力于对治而忏悔之理由，以疾病之譬喻显示，若畏惧风、胆、涎等聚合之寻常疾病所侵扰，亦必须如医师之言而服药，且忍受放血、烧灼、穿刺等，则对于最初本无，其后由贪、嗔、痴、慢等百千种过患之疾病恒时侵扰之吾等而言，依如医师之王佛陀之教言，如理取舍，更何须赘言！于贪等烦恼之疾病中，仅由一者，或由相续中生起彼等烦恼之补特伽罗，亦能以痛苦毁灭居住于赡部洲之人类等一切众生，则对于能医治烦恼之疾病之妙药正法，于其他一切方所寻觅亦无人能寻得，因此，对于彼等，即能医治彼等疾病之医师之王一切智者佛陀薄伽梵，从根源拔除身心二者之痛苦之箭矢之一切教言中所说，不依止殊胜之正法之药，反而颠倒思维。