Chinese
最后是发菩提心，口中念诵：为利一切有情故，成就上师佛陀位，以随顺所化事业，誓愿度脱诸有情。如是尽力念诵。在每座结束时，也要修习与呼吸相结合的给予安乐、摄取痛苦的观想，对境是众生，观修者是自己，将三种菩提心都安住在本初不作意之状态中。第二是净除罪障的金刚萨埵修法念诵：总的来说，我们从无始以来积累的巨大罪业重压之上，今生从此时此刻起，又被与自性相关的严重过患重压，遮蔽了获得天界和解脱，阻碍功德生起，成为今生不悦意之事以及来世堕入恶趣之根源的罪业，必须尽力寻求净除之方法。在所有净除方法中，最为深奥且易于修持的就是金刚萨埵的修法念诵，这是所有引导次第的开端。据说，即使是具备四力（依止力、破恶力、恢复力、对治力）的忏悔，每一次也能净除如山般的罪业，因此应如是清晰观想：在自己如常安住的头顶，白色莲花和月轮之上，本体是所有部族的遍主根本上师，形象是薄伽梵吉祥金刚萨埵，身色白色，寂静而带微笑，右手持金刚杵置于心间，左手持铃置于腰际，以丝绸和珍宝装饰，右足略微伸展，左足收缩的半跏趺坐姿势，安住在智慧五光灿烂的光芒之中。观想十方四时一切善逝的总集。在其心间月轮之上，有白色吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），周围是百字明咒，如白色水晶念珠般，以右旋蛇形排列。以伏藏文句清晰观想：于自顶上莲月垫，根本上师金刚萨，白色明亮持金刚铃，丝绸珍宝为庄严，双足半跏趺坐式，安住五智光芒中，心间月轮
English
Finally, generate the mind of enlightenment, and recite the following words: For the sake of all sentient beings, may I accomplish the state of the Guru Buddha, and through activities that tame beings according to their needs, may I vow to liberate all sentient beings. Recite this as much as possible. At the end of each session, also practice the visualization of giving happiness and taking suffering, combined with exhaling and inhaling, with sentient beings as the object, oneself as the meditator, and settle all three minds of enlightenment in the state of non-conceptuality from the very beginning. Secondly, the Vajrasattva practice and recitation for purifying sins and obscurations: In general, we are weighed down by the great sins accumulated from beginningless time. On top of that, in this life, from this moment onwards, we are also weighed down by serious faults related to our own nature, which obscure the attainment of higher realms and liberation, hinder the arising of qualities, and become the root of undesirable things in this life and falling into the lower realms in the future. Therefore, we must strive as much as possible to find methods to purify these sins. Among all the methods of purification, the practice and recitation of Vajrasattva is the most profound and easy to practice, and it is the beginning of all stages of guidance. It is said that even a single confession with the four powers (the power of reliance, the power of regret, the power of resolve, and the power of remedy) can purify sins as vast as a mountain. Therefore, we should visualize clearly as follows: On the crown of our head, where we normally reside, on top of a white lotus and a moon disc, the essence is the master of all families, the root guru himself, in the form of the Bhagavan Glorious Vajrasattva, with a white body, peaceful and smiling. His right hand holds a vajra at his heart, and his left hand holds a bell at his hip. He is adorned with silk and jewels, with his right leg slightly extended and his left leg bent in a half-lotus posture, residing in the midst of the radiant light of the five wisdoms. Visualize him as the embodiment of all the Sugatas of the ten directions and four times. In his heart, on top of a moon disc, there is a white Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽) syllable, surrounded by the hundred-syllable mantra, arranged like a string of white crystal beads, in a right-turning, snake-coiled form. Visualize clearly with the words of the treasure text: On the lotus and moon cushion on my head, the root guru Vajrasattva, white and clear, holding vajra and bell, adorned with silk and jewels, with legs in a half-lotus posture, residing in the light of the five wisdoms, in the heart on the moon
Chinese
嗡 吽 (oṃ hūṃ) 字尾，以咒语的鬘环绕而明观，要郑重地明观，这是依靠的力量。对先前所造的罪恶不善之业，因羞愧而懊恼，对自己堕落之业生起猛烈后悔之心，是破斥的力量。今后对于此等恶行，即使丧命，也绝不以身语意三门造作，立下坚定誓言，具有从恶行中扭转的力量。具足此等力量，祈请：具德上师金刚萨埵，我唯有依靠您，除此之外别无依靠。以猛烈的罪恶、堕落、懊恼忏悔，请加持清净刹土。以猛烈的虔诚祈祷之缘故，从金刚萨埵的身体和咒鬘中，降下大乐自性之智慧甘露长流。从自己梵穴道进入，充满整个身体，所有罪障都变成烟雾和煤灰，疾病变成脓血，魔障变成生物、昆虫、彩虹等形状，从所有感官之门和毛孔中流出，消失在远方。观想自己的身体，从原本的实体形态，完全变成无垢的白色虹光。口中念诵： 从身和咒降甘露流，生起大乐之自性，从自己梵穴道进入，身体充满罪堕病魔等，观想清净且无垢。如此甘露降临净化的观想，要清晰且不散乱，以祈请的方式念诵百字明，这是对治力遍行之力，尽己所能念诵，在完成时，以“怙主我”等忏悔发愿，金刚萨埵面露微笑，赐予罪障清净的允许，化为光融入自身，观想自己的三门也变成金刚三门的体性，安住于三轮体空之中，回向善根。第三，积累二资粮之曼扎仪轨的引导：经文中说：“于前虚空观想曼扎坛城”等所说的意义是，如果资粮没有圆满，更不用说成佛，就连暂时生起次第和圆满次第的暖相也无法如实生起。最终的佛陀也是二资粮圆满的自性，共同的此生
English
Oṃ Hūṃ At the end of the syllable, visualize it surrounded by a garland of mantras. Clearly and diligently visualize this as the power of reliance. Feeling ashamed and remorseful for the sins and non-virtuous actions committed in the past, and generating intense regret for actions that lead to one's downfall, is the power of repelling. Firmly resolving to never again engage in such evil deeds through body, speech, and mind, even at the cost of one's life, possesses the power to reverse misdeeds. Endowed with these powers, pray: Glorious Lama Vajrasattva, I rely on you alone, there is no other refuge. I confess with intense remorse for sins and downfalls. Please bless and purify this pure realm. Through the force of intense devotion in prayer, from the body and mantra garland of Vajrasattva, a continuous stream of wisdom nectar, the essence of great bliss, descends. Entering through the aperture of Brahma at the crown of one's head, it fills the entire body, causing all sins and obscurations to transform into smoke and soot, diseases into pus and blood, and demonic influences into forms such as creatures, insects, and rainbows, which exit from all sensory organs and pores, vanishing into the distance. Visualize one's own body, from its original solid form, completely transforming into immaculate white rainbow light. Recite: From body and mantra, a stream of nectar descends, emanating the essence of great bliss. Entering through the aperture of Brahma at the crown of my head, filling the body, all sins, downfalls, diseases, and demonic influences, are visualized as purified and immaculate. Maintain a clear and undistracted visualization of this nectar descending and purifying, reciting the hundred-syllable mantra as a form of supplication. This is the power of universally applying antidotes. Recite as much as possible, and at the end of the session, confess and make vows with "Protector, I," etc. Vajrasattva, with a smiling face, grants permission for the purification of sins and obscurations, dissolving into light and merging into oneself. Visualize one's own three doors transforming into the essence of the three vajras, and rest in equanimity in the emptiness of the three spheres, dedicating the merit. Third, the guidance on the Maṇḍala ritual for accumulating the two accumulations: The meaning of what is taught in the texts, such as "Visualize the Maṇḍala palace in front," is that if the accumulations are not complete, what need is there to mention attaining Buddhahood? Even the temporary signs of heat in the generation and completion stages cannot arise as they are. The ultimate Buddhahood itself is the self-nature of the completion of the two accumulations, and this common life