English
Or visualize a white Hūṃ (ཧཱུྃ，hūṃ，hūṃ，seed syllable) letter meticulously written. At the end of the vajra, in the center of the moon disc, starting from the front, the mantra chain of the Hundred Syllable Mantra is arranged in a clockwise direction. If the letters are not clear, you can also meditate on it as a single drop resembling a string of pearls. To clarify this: Your own body, as usual, on the crown of the head; above a white lotus and moon mandala; from A (ཨ，a，a，无) arises white Vajrasattva; holding vajra and bell, embracing the consort; adorned with precious ornaments, seated in the posture of ease; at the heart, above the moon, surrounded by Hūṃ (ཧཱུྃ，hūṃ，hūṃ，seed syllable); the essence, the Hundred Syllable Mantra, encircles; from the body and mantra, a stream of nectar; white and flowing, descends into the crown aperture; filling my entire body; purifying sins and obscurations, like a crystal ball; transformed into a body without impurities. Recite thus. Generate devotion, knowing this as the embodiment of all Buddhas, with tears flowing, and with a single-pointed mind of confession and commitment, focus on the mantra chain and recite: Oṃ Vajrasattva Samaya, Manupālaya, Vajrasattva Tvenopatiṣṭha, Dṛḍho Me Bhava, Sutoṣyo Me Bhava, Supoṣyo Me Bhava, Anurakto Me Bhava, Sarvasiddhiṃ Me Prayaccha, Sarvakarma Sucā Me Cittaṃ Śreyaḥ Kuru Hūṃ (ཨོཾ་བཛྲ་སཏྭ་ས་མ་ཡ། མ་ནུ་པཱ་ལཱ་ཡ། བཛྲ་སཏྭ་ཏྭེ་ནོ་པ་ཏིཥྛ། དྲྀ་ཌྷོ་མེ་བྷ་ཝ། སུ་ཏོ་ཥྱོ་མེ་བྷ་ཝ། སུ་པོ་ཥྱོ་མེ་བྷ་ཝ། ཨ་ནུ་རཀྟོ་མེ་བྷ་ཝ། སརྦ་སིདྡྷི་མྨེ་པྲ་ཡཙྪ། སརྦ་ཀརྨ་སུ་ཙ་མེ་ཙིཏྟཾ་ཤྲེ་ཡཱཾཿཀུ་རུ་ཧཱུྃ།，oṃ vajrasattva samaya, manupālaya, vajrasattva tvenopatiṣṭha, dṛḍho me bhava, sutoṣyo me bhava, supoṣyo me bhava, anurakto me bhava, sarvasiddhiṃ me prayaccha, sarvakarma suca me cittaṃ śreyaḥ kuru hūṃ，Om Vajrasattva Samaya, protect the vows, Vajrasattva, abide in me, grant me steadfastness, grant me satisfaction, grant me increase, grant me affection, grant me all accomplishments, make my mind virtuous in all actions, Hūṃ). Ha Ha Ha Ha Ho, Bhagavān Sarvatathāgatavajra Mā Me Muñca, Vajrī Bhava Mahāsamayasattva Āḥ (ཧ་ཧ་ཧ་ཧ་ཧོ། བྷ་ག་ཝཱན྄་སརྦ་ཏ་ཐཱ་ག་ཏ་བཛྲ་མཱ་མེ་མུཉྩ། བཛྲཱི་བྷ་ཝ་མ་ཧཱ་ས་མ་ཡ་སཏྭ་ཨཱཿ，ha ha ha ha ho, bhagavān sarvatathāgatavajra mā me muñca, vajrī bhava mahāsamayasattva āḥ，Ha Ha Ha Ha Ho, Blessed One, Vajra of all Tathāgatas, do not abandon me, become Vajra, Great Samayasattva Āḥ). When reciting hundreds or thousands of times, as much as possible, from the vajra and mantra chain at the heart, nectar descends like a stream of milk, passing through the shape of the body, the junctions of the channels, and entering one's own Brahma aperture. Diseases, evil spirits, sins, and obscurations within the body, in the form of soot-like liquid and tiny insects, exit from the pores and sensory doors, etc., and are purified. The entire inside of the body is filled with nectar, and one contemplates it as if it were a polished crystal ball. Again, recite: Protector, due to my ignorance and delusion, I have transgressed and broken vows. Lama, Protector, please save me. Chief one, Vajra Holder, possessor of great compassion, I take refuge in the chief of beings. All transgressions and breakages of the root and branch vows of body, speech, and mind, I confess and purify. Please grant purification of all collections of sins, downfalls, and stains. After praying thus, Vajrasattva, with a joyful smile
Chinese
善男子，你的罪障、过患全部清净了。说完赐予加持，与自身无二无别地融入，自身变成金刚萨埵，如虚空明镜中的影像一般，最终将意念安住在不思三轮的无缘之中。以此善根愿我速速地，成就金刚萨埵，所有一切的众生，都安住在他的果位。以此回向善根。像这样，在没有出现罪障清净的征兆之前，必须毫不散乱地精进修持，正如大学者所说：如果散乱于其他，即使念诵百劫也不会产生结果。罪业清净的征兆，如其他论述所说，真实地觉知智慧清明，身体轻盈，自然生起信心和出离心等等，这些都是真实的征兆。第五，融入精华加持的上师瑜伽：密宗总的来说，特别是根本就是上师，关于上师的法相、依止的方式、必要性、不悦意的过患、悦意的功德等等，在其他地方有详细的阐述。这里就实际修行的角度来说，在《三句经》中说：谁人恭敬金刚上师，并于头顶修持，诸佛将加持于他。以及《阿底庄严经》中说：具有恩德的上师，谁人于头顶、手掌心，或于心间修持，那个人也将获得千佛的功德。如是所说，这些甚深道在相续中生起的关键，唯有向上师祈请。如何祈请的方式是：自己安住在平凡的状态中，面前的虚空中，在彩虹五彩光芒交织的境界中，狮子宝座莲花丝绸的坐垫上，根本上师以金刚持的形象，与佛母一同显现，其身圆满了善逝寂静与忿怒的坛城，空行母的云聚环绕。语宣说六十支的法音，意安住于众多禅定的门中。其头顶上方，直至普贤王如来之间的传承上师们，如堆叠的垛子般安住。周围是根本三
English
Son of good family, all your sins, obscurations, and faults are completely purified. Having said this, he bestowed blessings and dissolved indivisibly into oneself. One's own self becomes like an image of Vajrasattva, empty of appearance, like a reflection in a mirror. Finally, one places one's mind in the absence of conceptualization, without focusing on the three spheres of purification. By this virtue, may I quickly attain the state of Vajrasattva. May all beings without exception be established in that state. Thus, dedicate the merit. Like this, until signs of purification of sins and obscurations appear, one must practice diligently without distraction. As the great teacher said: If one is distracted by other things, even if one recites for eons, it will not produce results. The signs of purification of sins, as explained in other texts, are that one actually perceives wisdom as clear, the body feels light, and faith and renunciation arise effortlessly. These are all genuine signs. Fifth, the Guru Yoga for receiving the blessings of the essence: The root of tantra in general, and especially, is the Guru. The qualities of the Guru, the way to rely on him, the necessity, the faults of displeasing him, the virtues of pleasing him, etc., are extensively explained elsewhere. Here, focusing on the actual practice, the Three-Sentence Scripture states: Whoever reveres the Vajra Master and meditates on him on the crown of their head, the Buddhas will bless them. And the Ati Adornment Scripture states: That kind Guru, whoever meditates on him on the crown of their head, the palms of their hands, or in the center of their heart, that person will also hold the qualities of a thousand Buddhas. As it is said, the key to generating these profound paths in one's being is solely to supplicate the Guru. The way to supplicate is as follows: One remains in an ordinary state, and in the space in front of oneself, in the midst of a swirling mass of rainbow-colored lights, on a lion throne, lotus, and silk cushion, the root Guru himself appears in the form of Vajradhara with his consort. His body is complete with the mandala of the peaceful and wrathful Sugatas, and clouds of dakinis radiate. His speech proclaims the Dharma sound of the sixty branches. His mind is absorbed in many gates of samadhi. On the crown of his head, the lineage Gurus up to Samantabhadra are stacked like tiers. Surrounding him are the root three
Chinese
以及无量无边的广大供云。这些在慈悲上没有多寡，在见解上没有高下。从根本上师的觉性，空乐的显现，如幻的游舞中生起。祈请为了加持自他一切有情众生，如甘露般降临。或者观想根本上师即是总集之体即可。然后大学者说：“上师是善逝的化身，是三宝的自性。”以及《虚空无垢经》中说：“具喜，如来不是显现给一切众生的，而是善知识完全显现，为了说法和播下解脱的种子。所以，比起如来，更应该依止善知识。” 以及《意集经》中说：“比起千劫的佛，更应知上师更重要。为何千劫的佛，都是依靠上师而生。”如是所说，上师即是皈依处总集，或者比那更重要，所做皆见为调伏众生的事业。以报恩之心忆念恩德，以虔诚之心夺取心意，从而能够转变觉性，以不忘的忆念来遮止庸俗的显现，生起具足四种特点的强烈虔诚，乃至泪流满面。口中念诵：嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。原始佛陀普贤光明不变。等等的广繁传承祈请文数遍，并祈请上师佛陀仁波切。再次祈请加持证悟甚深道，加持在中阴时认识自性，加持成就虹身法身。如此，直到烦恼突然停止，虔诚之心尚未生起之前，都要一心一意，不间断地猛烈祈请。修法结束时，从上师开始依次化光融入根本上师，周围的本尊众也全部融入上师，因此上师比之前 更加光芒万丈，在三处安立三个种子字。从上师顶部的嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字放射出白色光芒，融入自己的头部，从而获得宝瓶灌顶，清净身体的垢染，可以修持生起次第的
English
And with the immeasurable and vast ocean of offerings. These have no more or less in compassion, and no high or low in view. Arising from the fundamental guru's awareness, the manifestation of bliss and emptiness, the play of illusion. Pray that all sentient beings, self and others, be blessed, descending like nectar. Or it is sufficient to contemplate the fundamental guru as the embodiment of all. Then the great scholar said, "The guru is the embodiment of the Sugatas, the nature of the Three Jewels." And in the Sutra of Immaculate Space, it says, "Kungawo, the Tathagatas do not appear to all sentient beings, but the virtuous friend appears completely, in order to teach the Dharma and sow the seeds of liberation. Therefore, more than the Tathagata, rely on the virtuous friend." And in the Gongdu it says, "More than a thousand kalpas of Buddhas, know that the guru is more important. Why do all the Buddhas of a thousand kalpas arise by relying on the gurus?" As it is said, the guru is the embodiment of all refuges, or even more important than that, seeing all that is done as the activity of taming beings. Remembering the kindness with gratitude, seizing the mind with devotion, thereby being able to transform awareness, preventing ordinary appearances with unforgetting remembrance, generating intense devotion with four special qualities, even to the point of tears. In the mouth, recite: Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: 嗡), Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Romanization: āḥ, Chinese literal meaning: 阿), Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽). Primordial Buddha Samantabhadra, unchanging light. And so on, the extensive lineage prayer several times, and pray to the guru Buddha Rinpoche. Again, pray for blessings to realize the profound path, blessings to recognize one's own face in the bardo, blessings to accomplish the rainbow body Dharmakaya. Thus, until the afflictions suddenly cease and devotion has not yet arisen, give your heart and soul, and pray intensely without a moment's distraction. At the end of the session, the guru dissolves into light, gradually from above, until the root guru, and all the surrounding deities also dissolve into the guru, so that the guru is even more radiant than before, establishing the three seed syllables in the three places. From the Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: 嗡) at the crown of the guru's head, white light radiates, dissolving into one's own head, thereby receiving the vase empowerment, purifying the defilements of the body, and being able to practice the generation stage of the path.