English
One should engage in whatever is comfortable, either with focus or without focus. In any case, afterwards, one should definitely dedicate it to great enlightenment. This is a clear explanation of the practice of Vajrasattva's outer practice according to the Action Tantra. May the noble Vajra Thigle Tsal be the protector of this Dharma and be a friend to those who practice it. Samaya Ati. Now, secondly, according to the Inner Conduct Tantra, one should contemplate Vajrasattva in the position of one's own body and practice it: First, as explained above in the Action Tantra, after contemplating and reciting as much as possible, immediately after offering praise and confession, Vajrasattva comes down from the crown of one's head, from the Brahma aperture, and stays for a moment in the place of the conch shell in the brain. In the heart, on the moon, is a white Hūṃ syllable (藏文：ཧཱུྃ།，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), surrounded by a garland of white hundred-syllable mantras, and light radiates from these three. Offerings are made to all the Buddhas, Bodhisattvas, and disciples to please them. Then, that light purifies all the non-virtuous deeds accumulated by all sentient beings through the body, and in particular, all the defilements and stains of the three vows of Pratimoksha, Bodhisattva, and Vajrayana. Contemplate the light returning and dissolving into the mantra wheel in the heart, and recite the hundred-syllable mantra as much as possible. Then, the Vajrasattva from the conch shell descends to the center of the throat, and immediately the body color turns red. In the heart, on the sun, is a red Hūṃ syllable (藏文：ཧཱུྃ།，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), surrounded by a garland of red hundred-syllable mantras, and light radiates from these three. Offerings are made to all the Buddhas, Bodhisattvas, and disciples to please them. Again, that light purifies all the non-virtuous deeds accumulated by all sentient beings through speech, and in particular, all the defilements and stains of the three vows of Pratimoksha, Bodhisattva, and Vajrayana. Contemplate the light returning and dissolving into the mantra wheel in the heart, and recite the hundred-syllable mantra as much as possible. Then, the Vajrasattva from the throat descends to the heart, and immediately the body color turns dark blue. In the heart, in the center of the crossed vajra, is a dark blue Hūṃ syllable (藏文：ཧཱུྃ།，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), surrounded by a dark blue hundred-syllable mantra, and light radiates from these three. Offerings are made to all the Buddhas, Bodhisattvas, and disciples to please them. Again, that light purifies all the non-virtuous deeds accumulated by all sentient beings through the mind, and in particular, all the defilements and stains of the three vows
Chinese
清净一切垢染。观想回聚融入心间的咒轮，尽力念诵百字明。以上，为了对治自己身语意三门所造的深重罪业，特别观修，在那个地方作为主要，是很好的。之后，心间的金刚萨埵向下到脐间。安住在黄金莲花和日轮上的身躯，如纯金的颜色一般，具有月亮的背光。心间日月交合而住的黄色吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），以及白色百字明咒鬘，从这三者发出光芒。普照十方三世的一切诸佛菩萨圣众及其眷属，无余全部令其身语意喜悦。那光芒照耀，一个众生也不遗漏，清净所有众生从身语意三门所积累的一切不善业，以及别解脱戒、菩萨戒、密乘戒的三种戒律的罪堕垢染之 聚。回聚融入金刚萨埵心间的咒语坛城。像这样以光芒的放出和收摄，普遍以这个处所为主，尽力念诵百字明。最终，观想咒语的光芒极其炽盛，我的身体也变成无法直视的光团，之后进入秘密修持，或者安住在无分别中，怎么舒适就怎么做。如果进入座间休息，一定要将善根回向圆满菩提。这是按照内行续部修持的方式所作的清楚阐述，愿此法的护法星曜善友黑紫光藏，成为修持者们的助伴！萨玛雅。第三，按照秘密瑜伽续部，修持三重本尊的方式是：自己的身体、显现、心识的一切分别念，从原始以来就是自性空性。由于对没有证悟到如此空性的众生生起大悲心，在月亮上安住的吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为五股金刚杵。从那完全变化中，自己成为薄伽梵吉祥金刚萨埵，极其洁白清净，具有圆满相好的身躯，以嬉笑的姿态执持金刚铃，具有五部佛的头饰。双足以金刚跏趺坐而安住。以如意宝所成就的珍宝庄
English
Purify all stains and impurities. Visualize the return and absorption into the mantra wheel at the heart, and recite the hundred-syllable mantra as much as possible. Before that, it is good to focus on that particular place as the main remedy for the sins committed by your own three doors of body, speech, and mind. Then, Vajrasattva from the heart descends to the navel. The body residing on the golden lotus and the center of the sun, like the color of pure gold, has the backdrop of the moon. The yellow 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 residing in the union of the sun and moon at the heart, and the white garland of the hundred-syllable mantra, radiate light from these three. The Buddhas, Bodhisattvas, and noble assemblies of all directions and times, together with their retinues, are all pleased in body, speech, and mind without exception. That light shines, not leaving out a single sentient being, purifying all the non-virtuous actions accumulated by all beings through the three doors of body, speech, and mind, and the stains of transgressions of the three vows of individual liberation, Bodhisattva, and secret mantra. Return and absorb into the mandala of the mantra at the heart of Vajrasattva. With such emanation and absorption of light, generally focusing on this place as the main one, recite the hundred-syllable mantra as much as possible. Finally, visualize that the light of the mantra is extremely blazing, and this body of mine also becomes a single unbearable mass of light, and then engage in secret practice or rest in non-discrimination, doing whatever is comfortable. If entering the session break, be sure to dedicate the merit to complete enlightenment. This is a clear explanation of the method of practice according to the Inner Conduct Tantra, may the protector of this Dharma, the planetary deity Gewen Muknak Ötrö Dzö, be a helper to those who practice! Samaya. Thirdly, according to the Secret Yoga Tantra, the method of practicing the triple deity is: all the thoughts of one's own body, appearances, and mind are empty in nature from the very beginning. Due to great compassion for sentient beings who have not realized such emptiness, the 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 residing on the moon transforms into a five-pronged vajra. From that complete transformation, oneself becomes the Bhagavan Glorious Vajrasattva, extremely white and pure, with a body possessing complete marks and signs, holding a vajra and bell in a playful manner, and having the crown of the five families. The feet are seated in the vajra posture. With the jewel adorn
Chinese
以及，具有金色天鹅图案的白色丝绸上衣和下裙，以及用丝绸制成的五种装饰品来装饰。莲花日月垫和靠背也是用月亮制成的。这是誓言勇识。他的心中，如同他自己一样的身体散发出五种光芒，这是智慧勇识。他的心中，在世俗原因的明点、满月的上方，是究竟菩提心的本质，五尖白色金刚杵。中心装饰着不可摧毁的白色吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，这是禅定勇识。从上面的吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中，百字明咒的念珠，如同串起来的珍珠一样，从我的头顶向上延伸到天空。然后，以一化二的方式，百字明咒的咒语像星星一样散布开来，遍布整个天空。十方三世诸佛菩萨及其弟子等所有圣众，都用从咒语念珠中产生的供养云来供养。满足了他们的身语意的喜悦。从他们的智慧、慈悲和力量的三种自性中，以百字明咒念珠的形式，从他们的心、脸、顶髻和眉间毫毛中发出。与扩展的咒语念珠融为一体，从顶髻向下进入。再次，从额头的眉间毫毛中发出，咒语念珠像以前一样无限增长。遍布三界六道所有如虚空般的众生之处。咒语念珠行使所有诸佛的事业，消除了每个众生的所有痛苦。平息了一切不善业和烦恼。将他们安置在佛和菩萨的地位上，然后咒语念珠收回。融为一体，像串起来的珍珠一样，从自己的心中慢慢地融入吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中，这样观想，并努力尽可能地念诵百字明咒。在修法结束时，进入第四瑜伽，或者在无所缘的状态中，将善根回向圆满菩提等等，与前面相同。像这样，按照金刚萨埵秘密瑜伽续部，详细阐述了以三重勇识来修持的方式，这个法的守护神是吉祥的女神热玛迪，她帮助那些将它藏起来并修持的人。
English
And, a white silk upper garment and lower skirt with golden goose patterns, and adorned with five kinds of silk ornaments such as a waistband. The lotus sun and moon cushion and the backrest are also made of the moon. This is the Samaya Sattva. In his heart, a body just like himself radiating five kinds of light is the Jnana Sattva. In his heart, above the mundane causal bindu, the full moon, is the essence of ultimate Bodhicitta, a five-pointed white vajra. In the center, it is adorned with an indestructible white Hūṃ (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) syllable, this is the Samadhi Sattva. From the Hūṃ (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) syllable above, the rosary of the Hundred Syllable Mantra, like pearls strung together, extends from the crown of my head upwards into the sky. Then, in the manner of one giving rise to two, the syllables of the Hundred Syllable Mantra spread out like stars, pervading the entire expanse of the sky. All the noble assemblies of Buddhas, Bodhisattvas, and disciples of the ten directions and three times are completely offered to with clouds of offerings arising from the mantra rosary. Having satisfied the delight of their body, speech, and mind. From the three natures of their wisdom, compassion, and power, in the form of the Hundred Syllable Mantra rosary, they emerge from their hearts, faces, crown protuberances, and brow hairs. Merging into one with the expanding mantra rosaries, they enter downwards from the crown protuberance. Again, emerging from the brow hair of the forehead, the mantra rosary increases immeasurably as before. Pervading all the places of sentient beings equal to space in the three realms and six classes. That mantra rosary performs the activities of all the Buddhas, eliminating all the sufferings of each sentient being. Pacifying all non-virtuous actions and afflictions. Establishing them in the stages of Buddhas and Bodhisattvas, then the mantra rosaries gather back. Merging into one, like pearls strung together, they slowly dissolve into the Hūṃ (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) syllable from one's own heart, contemplate in this way, and strive to recite the Hundred Syllable Mantra as much as possible. At the end of the session, enter the fourth yoga, or in a state of non-objectification, dedicate the merit to perfect enlightenment, etc., as before. Thus, according to the Guhyasamaja Tantra of Vajrasattva, the manner of practicing with the three-fold Sattva is explained in detail, the protector of this Dharma is the glorious goddess Remati, who helps those who conceal and practice it.