English
of playful dance. Deciding that the nature of mind is separate from the three—arising, ceasing, and abiding—and remaining in equipoise. Again, visualizing the great teacher as the embodiment of all refuges, clearly residing in the sky in front of oneself. Transforming one's own body into hundreds, thousands, millions, and billions of forms, prostrating. Visualizing all one's body and possessions as clouds of Samantabhadra's offerings and offering them. Confessing from the heart whatever sins have been committed. Rejoicing in the ocean-like activities of body, speech, and mind. Requesting the turning of the wheel of Dharma. Requesting not to pass into sorrow, but to remain in the vajra body for hundreds of kalpas. Dedicating all unsurpassed merit to enlightenment, contemplating these in the mind. Reciting the names of the Sugatas and their sons. Finally, contemplating all the fields of merit dissolving into oneself. Here, one should practice the meditation and recitation of Vajrasattva, the method of which is like the essence of molten gold. On the crown of one's head, on a lotus and moon seat, 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：Hūṃ) syllable completely transforms, and from that arises the guru Vajrasattva, with a white body, one face, and two arms, holding a vajra and bell, in union with the consort Vajrasattva Māmakī, white, holding a curved knife and skull cup. Adorned with silk and precious jewels, blazing with the splendor of the marks and signs, seated in the vajra posture, in the heart of the father, on a moon, resides 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：Hūṃ) syllable, surrounded by a mantra garland, from which a stream of nectar descends, thinking that all sins and obscurations are purified. Thinking of the guru Vajrasattva, with strong devotion, reciting the hundred-syllable mantra and Oṃ Vajrasattva Hūṃ (藏文：ཨོཾ་བཛྲ་སཏྭ་ཧཱུྃ།，梵文天城体：ॐ वज्रसत्त्व हुं，梵文罗马拟音：oṃ vajrasattva hūṃ，汉语字面意思：Oṃ Vajra Sattva Hūṃ), from the body and mantra garland of Vajrasattva, a stream of nectar descends, entering from the crown of one's head, purifying all illnesses, evil spirits, sins, and obscurations. Thinking that the body becomes like a clear crystal vase, filled with a stream of white nectar from the soles of the feet to the crown of the head. Praying with "Protector, I am ignorant," etc., Vajrasattva on the crown of the head greatly rejoices, saying, "All your sins and obscurations are purified," and then dissolves into light and merges into oneself, contemplating remaining in a state of non-duality. The blessing of the offering substances is that the actual offerings of incense, lamps, flowers, etc., in general, and in particular, one's own body and heart, as precious as
Chinese
还有什么受用之物？此外，观想世间一切财富受用之物，所有事物都变成无漏的普贤云供。念诵：嗡啊吽 (藏文：ཨོཾ་ཨཱཿཧཱུྃ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽)。观想光明空性双运等前行。第二，正行：如此观想外内情器的一切显现，显现是显现，但并非真实存在，如同梦幻泡影一般。然后， 外观的土地、石头、山、岩石、众生、有情等，以及内在的执着，心中显现的各种景象，都如彩虹消失在空中一般。将心安住在无念无分别的状态中片刻。观想能取所取二空的智慧，即是如是的等持，是清净死亡中阴的法身。对于未能证悟此理，如幻的众生，生起如幻的大悲心，观修片刻。观想一切显现的等持，是清净中阴的报身。在此状态中，观想自己的觉性显现为红色种子字舍 (藏文：ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：hrīḥ，汉语字面意思：舍)，直到生起清晰稳定的觉受。这是因的等持，认为这是清净生死的化身，并将其融入修道中。从舍 (藏文：ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：hrīḥ，汉语字面意思：舍)字放出光芒，外内情器的所有显现，都变成光明自性的光芒，五种智慧的帐篷，金刚护卫的围墙，帷幔，智慧的火焰燃烧，遍布一切方位。在中央，莲花、日轮、男女交抱的尸垫之上，因的舍 (藏文：ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：hrīḥ，汉语字面意思：舍)字化为光芒，自身成为英雄马头金刚，身色红色，如红宝石般，一面二臂，具有愤怒威猛的姿态，红黄色的头发向上竖立，头顶有绿色的马头嘶鸣。三眼圆睁，怒目而视，张开大口，咬紧牙齿，舌头如闪电般舞动，发出恐怖的吼声。右手高举金刚钺刀，左手在胸前捧着颅碗。左肘弯处持有金刚卡杖嘎，以干颅为头饰，湿颅为项链，身披耕牛皮的上衣，虎皮裙，蛇索，涂抹着血、油、灰烬等尸陀林的装束。双足右屈左伸
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What objects of enjoyment are there? Furthermore, contemplate that all the wealth and enjoyment of the world, all things, become like a cloud of Samantabhadra's offerings, free from defilements. Recite: Om Ah Hum (藏文：ཨོཾ་ཨཱཿཧཱུྃ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：Om Ah Hum). Contemplate the preliminaries such as clarity-emptiness union. Second, the main practice: Thus, contemplate that all appearances of outer and inner vessels and contents are appearances, but not truly existent, like dreams and illusions. Then, Contemplate that all outer appearances such as earth, stones, mountains, rocks, beings, sentient beings, etc., and inner grasping, the various appearances of the mind, all vanish like rainbows in the sky. Rest the mind in a state of non-thought and non-discrimination for a moment. Contemplate that the wisdom of the emptiness of the two graspers is the samadhi of suchness, the dharmakaya that purifies death and bardo. For sentient beings who have not realized this, who are like illusions, generate great compassion like an illusion, and contemplate for a moment. Contemplate that the samadhi of all appearances is the sambhogakaya that purifies the bardo. In this state, contemplate your own awareness appearing as a red seed syllable Hrih (藏文：ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：hrīḥ，汉语字面意思：Hrih), until a clear and stable experience arises. This is the samadhi of the cause, thinking that it is the nirmanakaya that purifies birth and death, and take it as the path. From the syllable Hrih (藏文：ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：hrīḥ，汉语字面意思：Hrih), rays of light emanate, and all appearances of outer and inner vessels and contents become the radiance of clear light, the tent of five wisdoms, the vajra protective fence, the curtain, and the burning fire of wisdom, pervading all directions. In the center, on a lotus, sun, and intertwined male and female corpses, the seed syllable Hrih (藏文：ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：hrīḥ，汉语字面意思：Hrih) of the cause dissolves into light, and you yourself become the hero Hayagriva, with a red body like the color of ruby, one face and two arms, with a fierce and wrathful appearance, red-yellow hair standing upright, and a green horse head neighing in the center. The three eyes are wide open, glaring, the mouth is open with a fierce expression, the teeth are tightly clenched, the tongue flashes like lightning, and a terrifying roar is uttered. The right hand holds a vajra chopper aloft, and the left hand holds a skull cup at the heart. The left elbow holds a vajra khatvanga, adorned with dry skulls as a headdress, wet skulls as a necklace, a cloak of yak skin, a tiger skin skirt, and adorned with cremation ground attire such as blood, fat, and ashes. The two legs are bent to the right and extended to the left.
Chinese
以舒展的姿势，在莲花日月仰卧的尸体之上，于其怀中，母金刚亥母，身色红色，头顶猪面黑色朝上咆哮。装饰和服饰与父相似，右手持钺刀拥抱父，左手持盛满血的颅碗喂食。双足右屈拥抱父，左腿伸展之姿安住。父母二者身中放射金刚光芒，于智慧火聚中安住，清晰观想。此外，关于共通和不共通的本尊形象，在观想时，如《引导文》广说中所说的那样观修，则非常殊胜。然而，对于智慧浅薄者，如果无法清晰地观想这些细节，那么如掘藏大师（gter chen bla ma）在《意滴》（thugs thig）的修持仪轨中所说的那样，心想：我不是普通人，而是马头明王和金刚亥母的真实化身。并且，心想：这些房屋、乡村和城市，也是智慧的自性光芒，是真实的本尊宫殿。如此，对这些事物不执著，进行观修即可。如此，在自身清晰显现为马头明王和金刚亥母的头顶，在彩虹五光的环绕中，在如同刚刚绽放的莲花花瓣的雄蕊花粉之上，在日月之垫上，大 गुरु（梵文，Mahāguru，伟大的上师）莲花生，头戴莲花帽，阿阇梨（梵文，Ācārya，阿阇梨）呈现十六岁青年的青春之态。身色白里透红，右手持金色五股金刚杵于心间，左手持充满甘露的具相颅碗，置于脐下等持之上。左肘倚靠卡杖嘎。身着秘密法衣、丝绸法衣和层叠的锦缎法衣。佩戴柔软的耳环和丝绸装饰，庄严华美。双足跏趺坐或国王游戏坐姿，身中放射出无垢的六色光芒，遍布虚空，于持明勇士空行如云般汇聚的中央，相好圆满，显空不二，如幻之自性，是总集一切皈依境，见闻忆触即解脱的大自在者，清晰观想。如果无法清晰观想，那么就凝视莲师的画像或塑像，然后闭上眼睛，他的形象也会清晰地浮现在眼前
English
With a stretched posture, upon a lotus, sun, and moon, above a supine corpse, in embrace, the consort Vajravarahi, body red in color, with a black sow face on the crown of her head, grunting upwards. Her ornaments and attire are similar to the father, her right hand holding a curved knife embracing the father. Her left hand holds a skull cup filled with blood, offering it to the main deity. Her two feet, the right bent embracing the father, and the left leg extended, she dwells in equilibrium. From the bodies of both father and mother, rays of vajra light radiate, and they reside amidst a blazing fire of wisdom. Visualize this very clearly and meditate. Furthermore, regarding the common and uncommon aspects of the deity's form, during visualization, it is excellent to meditate as described in detail in the extensive instruction manuals. However, for those of lesser intellect, if they cannot clearly visualize these details, then as stated by the great treasure revealer Lama in the practice manual of Thugs Thig (Heart Drop): Think, 'I am not an ordinary person, but the actual Yab-Yum (father-mother) Hayagriva and Vajravarahi.' And think, 'These houses, villages, and towns are also the self-radiance of wisdom, the actual palaces of the deities.' In this way, meditate without attachment to these things. Thus, on the crown of one's head, clearly visualized as Hayagriva and Vajravarahi, within a rainbow of five lights, upon the pistils and stamens of a lotus flower that has just opened its petals, on a sun and moon seat, the Maha Guru Padmasambhava, wearing a lotus hat, the Acharya, possessing the youthfulness of a sixteen-year-old. His body is white with a reddish hue, his right hand holding a golden five-pronged vajra at his heart, and his left hand holding a skull cup filled with nectar, resting on the samadhi mudra at his navel. A khatvanga rests on his left elbow. He is adorned with secret robes, silk robes, and layers of brocade robes. Beautifully adorned with soft earrings and silk ornaments. His two legs are in vajra posture or in the posture of royal ease. From his body, rays of immaculate six-colored light emanate, filling the sky, amidst a gathering of vidyadharas, heroes, and dakinis like a dense cloud. He is the embodiment of complete marks and signs, the self-nature of appearance, emptiness, and illusion, the great master who is the embodiment of all refuges, liberating through seeing, hearing, remembering, and touching. Visualize this clearly. If you cannot visualize clearly, then gaze intently at a painted or sculpted image of Guru Rinpoche, and even when you close your eyes, his image will appear vividly before your eyes.