English
English version: Oṃ sarva pāpa karṣaṇa vajra sattva samaya hūṃ phaṭ Next, form the Mudra (hand gesture) for Destroying Sins: cross the eight fingers internally, keep the ring and middle fingers upright as before, and visualize the Ekavajra (single-pronged vajra). Visualize yourself transforming into Trailokyavijaya (the conqueror of the three worlds). Effortfully recite the mantra aloud, and generate compassion in your heart. Clap the ring and middle fingers three times, destroying the sins of all sentient beings, and averting all three evil paths. The mantra is: Oṃ vajra pāṇi visphota ya sarva pāya bandhana nipramokṣa ya sarva pāya gati bhyah sarva sattva sarva tathāgata vajra samaya hūṃ traṭ Next, purify the karmic obscurations of the three karmas (body, speech, and mind), causing the fixed karma to be extinguished. Form the Vajra Palm Mudra with both hands, bend the index and ring fingers at the second joint, and press the thumb against the index and ring fingers. Forming this mudra removes karmic obscurations. The mantra is: Oṃ vajra karma viśuddhaya sarva varaṇāni muca satyena hūṃ Next, accomplish the Bodhicitta (awakening mind), making yourself and others complete. The mudra is like the Lotus Agreement, placed on the left side of the crown of the head. The mantra is: Oṃ caṇḍa roṭa gha samanta bhadra kiraṇi mahā vajriṇi hūṃ Visualize all sentient beings, with the majesty of the Tathagata (Thus Come One) appearing above the moon. Quickly achieve enlightenment like Samantabhadra (Universal Worthy Bodhisattva), as described in the Yoga Sutra. You should sit in the Vajra posture (Padmasana), with the limbs unmoving. You should form the Samadhi Mudra, with both hands in the Vajra bind, placed upwards below the navel. -------------------------------------------------------------------------------- 端身勿动摇 舌拄于上腭 止息令微细 谛观诸法性 皆由于自心 烦恼随烦恼 蕴界诸入等 皆如幻与焰 如乾闼婆城 亦如旋火轮 又如空谷响 如是谛观已 不见于身心 住寂灭平等 究竟真实智 即观于空中 诸佛如胡麻 遍满虚空界 想身证十地 住于如实际 空中诸如来 弹指而警觉 告言善男子 汝之所证处 是一道清净 金刚喻三昧 及萨婆若智 尚未能证知 勿以此为定 应满足普贤 方成最正觉 身心不摇动 定中礼诸佛 真言曰。
Chinese
唵萨嚩怛他誐多波娜满娜南(引)迦噜弭 行者闻警觉 定中普礼已 唯愿诸如来 示我所行处 诸佛同音言 汝应观自心 既闻是说已 如教观自心 久住谛观察 不见自心相 复想礼佛足 白言最胜尊 我不见自心 此心为何相 诸佛咸告言 心相难可测 授与心真言 即诵彻心明 观心如月轮 若于轻雾中 如理谛观察 真言曰。 唵只多钵啰(二合)底吠邓迦噜弭 藏识本非染 清净无瑕秽 由具福智故 自心如满月 复作是思惟 是心为何物 烦恼习种子 善恶皆由心 心为阿赖耶 现代汉语译本 端正身体不要动摇， 舌尖抵住上颚，停止呼吸使其微细， 仔细观察诸法的本性，一切都源于自己的心。 烦恼和随烦恼，五蕴（色、受、想、行、识）、十二处（眼、耳、鼻、舌、身、意，色、声、香、味、触、法）、十八界（眼界、耳界、鼻界、舌界、身界、意界，色界、声界、香界、味界、触界、法界，眼识界、耳识界、鼻识界、舌识界、身识界、意识界）等， 都如幻象和火焰，如乾闼婆城（海市蜃楼）， 也如旋转的火轮，又如空谷的回响。 这样仔细观察后，不见身和心， 安住于寂灭和平等之中，达到究竟真实的智慧。 然后观想空中，诸佛如胡麻一样， 遍满虚空界，观想自身证得十地（菩萨修行的十个阶段）， 安住于如实之际，空中的诸如来， 弹指警醒行者，告诉他说：‘善男子，’ ‘你所证悟的境界，是一道清净，’ ‘金刚喻三昧（如金刚般坚固的禅定），以及萨婆若智（一切智），’ ‘尚未完全证知，不要以此为满足。’ ‘应圆满普贤菩萨的行愿，方能成就最正觉（无上正等正觉）。’ 身心不摇动，在禅定中礼敬诸佛。 真言曰： ‘唵 萨嚩 怛他誐多 波娜 满娜南（引）迦噜弭’ 行者听到警觉，在禅定中普遍礼拜后， 唯愿诸如来，指示我所应行的道路。 诸佛同声说：‘你应该观照自己的心。’ 听了这话后，如教导般观照自己的心， 长久安住于仔细观察，不见自心的形相。 再次观想礼拜佛足，禀告最胜尊： ‘我没有见到自己的心，这心是什么样的形相？’ 诸佛都告诉他说：‘心的形相难以测度，’ 授予心真言，即诵持以彻悟心性。 观想心如月轮，如同在轻雾之中， 如理如实地仔细观察。 真言曰： ‘唵 只多 钵啰（二合）底吠邓 迦噜弭’ 藏识（阿赖耶识）本来不是染污的， 清净没有瑕疵污秽， 由于具足福德和智慧的缘故，自己的心如满月。 又这样思惟：这心是什么东西？ 烦恼习气的种子，善与恶都由心而生。 心即是阿赖耶（阿赖耶识）。
English
English version Keep the body upright and still, Press the tongue against the upper palate, make the breath subtle and fine, Carefully observe the nature of all dharmas, all originate from one's own mind. Afflictions and secondary afflictions, the five skandhas (form, feeling, perception, volition, consciousness), the twelve entrances (eye, ear, nose, tongue, body, mind, and their corresponding objects: form, sound, smell, taste, touch, dharma), the eighteen realms (the six sense organs, the six sense objects, and the six sense consciousnesses), etc., Are all like illusions and flames, like a Gandharva city (mirage), Also like a revolving fire wheel, and like an echo in an empty valley. Having observed thus, one does not see the body and mind, Abiding in stillness, extinction, and equality, attaining ultimate and true wisdom. Then contemplate in the sky, the Buddhas are like sesame seeds, Filling the entire space, imagine the body attaining the ten bhumis (ten stages of a Bodhisattva's practice), Abiding in suchness, the Tathagatas in the sky, Snap their fingers to awaken the practitioner, and say: 'Good son,' 'The state you have realized is one path of purity,' 'The Vajra-like Samadhi (diamond-like concentration), and Sarvajna-jnana (all-knowing wisdom),' 'Have not yet been fully realized, do not take this as final.' 'You should fulfill the vows of Samantabhadra Bodhisattva, then you can achieve the most perfect enlightenment (Anuttara-samyak-sambodhi).' The body and mind do not move, in samadhi, pay homage to all Buddhas. The mantra says: 'Om Sarva Tathagata Vandana Kárumi' The practitioner hears the awakening, after universally prostrating in samadhi, Humbly wishes that all Tathagatas, show me the path I should follow. The Buddhas say in unison: 'You should contemplate your own mind.' Having heard these words, contemplate one's own mind as instructed, Dwelling long in careful observation, one does not see the form of one's own mind. Again, imagine prostrating at the feet of the Buddha, reporting to the Most Honored One: 'I have not seen my own mind, what is the form of this mind?' The Buddhas all say: 'The form of the mind is difficult to measure,' Granting the heart mantra, immediately recite to thoroughly understand the nature of the mind. Contemplate the mind like a moon wheel, as if in a light mist, Carefully observe in accordance with the truth. The mantra says: 'Om Chitta Prativedam Karomi' The storehouse consciousness (Alaya-vijnana) is originally not defiled, Pure and without flaws or impurities, Because of possessing blessings and wisdom, one's own mind is like a full moon. Again, contemplate thus: what is this mind? The seeds of afflictions and habits, good and evil all arise from the mind. The mind is the Alaya (Alaya-vijnana). -------------------------------------------------------------------------------- 修净以为因 六度熏习故 彼心为大心 藏识本非染 清净无瑕秽 长时积福智 喻如净满月 无体亦无事 即说亦非月 由具福智故 自心如满月 踊跃心欢喜 复白诸世尊 我以见自心 清净如满月 离诸烦恼垢 能执所执等 诸佛皆告言 汝心本如是 为客尘所翳 菩提心为净 汝观净月轮 得证菩提心 授此心真言 密诵而观察 真言曰。 唵冒地只多母驮波那夜弭 能令心月轮 圆满益明显 诸佛复告言 菩提心坚固 复授心真言 唵素乞叉(二合)么嚩日啰(二合) 观五股金刚莲华真言曰。 唵底瑟侘(二合)嚩日啰(二合)钵娜么 汝于净月轮 观八叶莲华 令普周法界 唯一大莲花 应当知自身 金刚莲华界 真言曰。 唵嚩日啰(二合)怛么(二合)句(（引）)含 自身为莲花 清净无染着 复白诸佛言 我为莲华身 时彼诸如来 便敕行者言 观身如本尊 复授此真言
Chinese
唵野他(引)萨嚩怛他誐多萨怛(（三合）)他(二合引)含 既成本尊身 结如来加持 不改前印相 应诵此真言 真言曰。 唵萨嚩怛 他(（引）)誐多(（引）)避三冒(（引）)地涅哩(二合)茶嚩日啰(二合)地瑟姹(二合) 次结四如来 三昧耶契印 各以本真言 而用加持身 不动佛于心 宝生尊于额 无量寿于喉 不空成就顶 真言曰。 唵嚩日啰(二合)萨怛嚩(二合（引）)地瑟姹(二合)娑嚩(二合)𤚥唵嚩日啰(二合)啰怛曩(二合引)地瑟姹(二合)娑嚩(二合)𤚥唵嚩日啰(二合)达么(引)地瑟姹(二合)娑嚩(二合)𤚥唵嚩日啰(二合)羯么(引)地瑟姹(二合)娑嚩(二合)𤚥 既以加持身 次应授灌顶 五如来印契 各如三昧耶 遍照灌于顶 不动佛于额 宝生尊顶右 无量寿顶后 不空成就佛 应在顶之左 真言曰。 唵萨嚩怛他蘖带(引)湿嚩(二合)啰耶(引二合)毗囇(引)迦吽唵嚩日啰(二合)萨怛嚩(二合引)毗诜遮𤚥(引)吽唵嚩日啰(二合)啰怛曩(二合引)毗诜遮𤚥怛𠸪(二合)唵嚩日啰(二合)钵娜么(二合（引）)毗诜遮𤚥(引)纥哩(二合)唵嚩日啰(二合)羯磨(引)毗诜遮𤚥(引)恶 次于灌顶后 应系如来鬘 四方诸如来 皆三昧耶契 额前二羽分 三结于顶后 向前如带垂 先从檀慧开 现代汉语译本 他誐多(引)避三冒(引)地涅哩(二合)茶嚩日啰(二合)地瑟姹(二合)：如来（Tathagata，意为‘如实而来者’）一切圆满觉悟金刚（Vajra，意为‘坚固不坏’）加持。 接下来结四如来（Four Tathagatas）的三昧耶契印（Samaya Mudra，意为‘本誓印’），各自以本真言（Mantra，意为‘咒语’）加持自身：不动佛（不动明王，Acala）于心间，宝生尊（Ratnasambhava）于额头，无量寿（Amitayus）于喉咙，不空成就（Amoghasiddhi）于头顶。 真言曰： 唵 嚩日啰(二合)萨怛嚩(二合（引）)地瑟姹(二合) 娑嚩(二合)𤚥（Om Vajra-sattva adhiṣṭha svaha）：唵，金刚萨埵（Vajrasattva，意为‘金刚勇猛’），加持，成就！ 唵 嚩日啰(二合)啰怛曩(二合引)地瑟姹(二合) 娑嚩(二合)𤚥（Om Vajra-ratna adhiṣṭha svaha）：唵，金刚宝（Vajra-ratna），加持，成就！ 唵 嚩日啰(二合)达么(引)地瑟姹(二合) 娑嚩(二合)𤚥（Om Vajra-dharma adhiṣṭha svaha）：唵，金刚法（Vajra-dharma），加持，成就！ 唵 嚩日啰(二合)羯么(引)地瑟姹(二合) 娑嚩(二合)𤚥（Om Vajra-karma adhiṣṭha svaha）：唵，金刚业（Vajra-karma），加持，成就！ 既然已经加持自身，接下来应当授予灌顶（Abhiṣeka，意为‘洒顶’）：五如来（Five Tathagatas）的印契（Mudra），各自如三昧耶（Samaya，意为‘本誓’）。遍照（Vairocana）灌顶于头顶，不动佛（Acala）于额头，宝生尊（Ratnasambhava）于头顶右侧，无量寿（Amitayus）于头顶后方，不空成就佛（Amoghasiddhi）应当在头顶左侧。 真言曰： 唵 萨嚩怛他蘖带(引)湿嚩(二合)啰耶(引二合)毗囇(引)迦吽（Om Sarva-tathāgata aiśvarya abhiṣeka hum）：唵，一切如来自在，灌顶，吽！ 唵 嚩日啰(二合)萨怛嚩(二合引)毗诜遮𤚥(引)吽（Om Vajra-sattva abhiṣiñca hum）：唵，金刚萨埵，灌顶，吽！ 唵 嚩日啰(二合)啰怛曩(二合引)毗诜遮𤚥怛𠸪(二合)（Om Vajra-ratna abhiṣiñca traḥ）：唵，金刚宝，灌顶，怛𠸪！ 唵 嚩日啰(二合)钵娜么(二合（引）)毗诜遮𤚥(引)纥哩(二合)（Om Vajra-padma abhiṣiñca hrīḥ）：唵，金刚莲花（Vajra-padma），灌顶，纥哩！ 唵 嚩日啰(二合)羯磨(引)毗诜遮𤚥(引)恶（Om Vajra-karma abhiṣiñca aḥ）：唵，金刚业，灌顶，恶！ 在灌顶之后，应当系上如来鬘（Tathagata Garland）：四方诸如来（Four Directions Tathagatas）皆为三昧耶契（Samaya Mudra）。额前双手分开，在头顶后方打三个结，向前如带子般垂下，先从檀慧（Dana-prajna）开始打开。
English
English version Ta(引)ga-ta(引) bi-san-mau(引)di-nie-ri(二合)-cha wa-ri-la(二合) di-se-cha(二合): The Tathagata (He who has thus come) all perfect enlightenment Vajra (Diamond, indestructible) empowerment. Next, form the Samaya Mudras (vow seals) of the Four Tathagatas, each using their respective mantra to empower the body: Acala (Immovable One) at the heart, Ratnasambhava (Jewel Born) at the forehead, Amitayus (Infinite Life) at the throat, Amoghasiddhi (Unfailing Success) at the crown of the head. The mantra is: Om Vajra-sattva adhiṣṭha svaha: Om, Vajrasattva (Diamond Being), empower, svaha! Om Vajra-ratna adhiṣṭha svaha: Om, Vajra-ratna (Diamond Jewel), empower, svaha! Om Vajra-dharma adhiṣṭha svaha: Om, Vajra-dharma (Diamond Dharma), empower, svaha! Om Vajra-karma adhiṣṭha svaha: Om, Vajra-karma (Diamond Action), empower, svaha! Having empowered the body, next, one should bestow the Abhiṣeka (initiation): The mudras of the Five Tathagatas, each according to their Samaya. Vairocana (Illuminator) is initiated at the crown of the head, Acala at the forehead, Ratnasambhava at the right side of the crown, Amitayus at the back of the crown, Amoghasiddhi should be at the left side of the crown. The mantra is: Om Sarva-tathāgata aiśvarya abhiṣeka hum: Om, all Tathagatas' power, initiation, hum! Om Vajra-sattva abhiṣiñca hum: Om, Vajrasattva, initiate, hum! Om Vajra-ratna abhiṣiñca traḥ: Om, Vajra-ratna, initiate, traḥ! Om Vajra-padma abhiṣiñca hrīḥ: Om, Vajra-padma (Diamond Lotus), initiate, hrīḥ! Om Vajra-karma abhiṣiñca aḥ: Om, Vajra-karma, initiate, aḥ! After the Abhiṣeka, one should tie the Tathagata Garland: The Four Directions Tathagatas are all in Samaya Mudra. Separate the two hands in front of the forehead, tie three knots at the back of the head, and let it hang down like a belt in front, first opening from Dana-prajna (Generosity-wisdom). --------------------------------------------------------------------------------