English
The translation is mostly the same as འགོས་ (transliteration: Ngo). Here it is said: The doctrine of the profound and vast Spring Drop is like a wish-fulfilling jewel for the followers of the accomplished ones. However, if it is not clearly explained by others, it is very rare to explain it accurately like this. Whatever small virtue arises from this, may it enable all sentient beings to attain the auspicious state of Heruka (Tibetan: ཧེ་རུ་ཀ, Sanskrit Devanagari: हेरुक, Sanskrit Roman transliteration: Heruka, Chinese literal meaning: Heruka), may all dharmas abide in co-emergent bliss! Thus, this treatise called "Explanation of the Holy Spring Drop - Essence of the Definitive Secret Ocean" was written by Gyal Kham Pa Ta Ra Na Tha (Tibetan: རྒྱལ་ཁམས་པ་ཏཱ་ར་ནཱ་ཐ, i.e., Taranatha), blessed with the name of the accomplished master who practices Vajra, in the secluded place of Nak Gyal (Tibetan: ནགས་རྒྱལ, meaning King of the Forest). May goodness increase! Maṅgaṃ! Checked and edited! ༄༅! The essence of the four-step path of the great accomplished master Nagpo Chöpa (Tibetan: ནག་པོ་སྤྱོད་པ་པ, meaning Black Practitioner) is compiled. Namo Guru. The Lord of Great Bliss and Compassion, in order to subdue the difficult to tame, manifests as Heruka (Tibetan: ཧེ་རུ་ཀ, Sanskrit Devanagari: हेरुक, Sanskrit Roman transliteration: Heruka, Chinese literal meaning: Heruka), having paid homage to him, I will explain the supreme practice instructions. Here, the sequence of instructions from the glorious Chakrasamvara Tantra, the essence of the four-step path of the great accomplished master Nagpo Chöpa (Tibetan: ནག་པོ་སྤྱོད་པ་པ, meaning Black Practitioner) is compiled, which is as follows: the preliminary, the main practice, and the subsequent stages. Firstly, the preliminary of all Dharma practices: refuge and generating bodhicitta; purifying sins and obscurations: the meditation and recitation of Vajrasattva (Tibetan: རྡོ་རྗེ་སེམས་དཔ, Sanskrit Devanagari: वज्रसत्त्व, Sanskrit Roman transliteration: Vajrasattva, Chinese literal meaning: Vajrasattva); completing the accumulations and receiving blessings: the guidance of mandala (Tibetan: མཎྜལ, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: Maṇḍala, Chinese literal meaning: Mandala) and guru yoga. The first is similar to the common one, but it is important to make the main object of refuge inseparable from the guru and the yidam, and it is not necessary to be fixed on one. The second is the deity meditation of Vajrasattva (Tibetan: རྡོ་རྗེ་སེམས་དཔ, Sanskrit Devanagari: वज्रसत्त्व, Sanskrit Roman transliteration: Vajrasattva, Chinese literal meaning: Vajrasattva) Heruka (Tibetan: ཧེ་རུ་ཀ, Sanskrit Devanagari: हेरुक, Sanskrit Roman transliteration: Heruka, Chinese literal meaning: Heruka) and the ritual of reciting its hundred-syllable mantra, which is similar to the common one. Thirdly, of the two, the guidance of mandala (Tibetan: མཎྜལ, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: Maṇḍala, Chinese literal meaning: Mandala) and guru yoga, the former is similar to the common one, but the main object of refuge is the guru in essence and the form of the yidam in appearance. If a mandala (Tibetan: མཎྜལ, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: Maṇḍala, Chinese literal meaning: Mandala) of the object of offering is arranged here, it should be practiced by those who are fond of elaborate practice for the sake of accumulating special accumulations, as it appears in the extensive explanation of the mandala (Tibetan: མཎྜལ, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: Maṇḍala, Chinese literal meaning: Mandala) ritual. The second is the wheel of protecting the place, in the center of the space that is equal to the house and has a house, a lion throne.
Chinese
日莲怖畏时轮之座上，根本上师胜乐金刚四面十二臂，具足与佛母金刚亥母拥抱之身。眷属勇父空行母六十位于各自之位安住。其他根本传承上师、本尊坛城、佛陀菩萨，圣者声闻缘觉、护法守护一切亦于宫殿之方隅上下内外一切遍满而安住。以不可思议之供云，内外一切稠密而信解。顶礼，皈依。以供养赞颂等先行而猛烈祈请。观想从身之光芒中获得四灌顶。若稍喜 विस्तृत，于祈请之前，发心受戒二者，及于光芒之四灌顶之后，取水灌顶、秘密灌顶、慧灌顶、第四灌顶之真实义。最终眷属融入根本上师，其融入自己，将善根回向菩提，并发愿上师摄受。第二正行中，有共同之瑜伽与不共之瑜伽二者。第一者中，进入密咒自道之共同瑜伽，学习生起次第口诀之要点，以及于一切道之共同处，断除歧途而引至解脱之入口，学习见口诀之要点二者。第一者中，有以信解而修之瑜伽与现前而修之瑜伽二者。初者信解修乃如其此之修法中所出，生起次第之支分具足九瑜伽，四座等如理修习所修、能修、所修之物、所修之果各自认识而无散乱修习而学习。主要之义虽为修本尊，然若乐于念诵，则数或名号之念诵随力而修至究竟。然仅以此获得本尊身等之明相，获得稳固，及至究竟，若非积累广大者，则于他者难以生起，故现前修定须要。然于彼时，为不生障碍且令三摩地熟悉之义，及义之主要积
English
Upon the seat of the sun lotus, the terrifying Kalachakra, the root guru Chakrasamvara with four faces and twelve arms, possessing the body embraced by the consort Vajravarahi. The retinue of sixty heroes and yoginis abide in their respective places. Furthermore, all the root lineage gurus, yidam deities, Buddhas and Bodhisattvas, noble Shravakas and Pratyekabuddhas, Dharma protectors and guardians also abide, pervading all directions, above and below, inside and outside of the palace. With inconceivable clouds of offerings, imagine that everything inside and outside is dense. Prostrate, take refuge. Precede with offerings and praises and pray intensely. Visualize receiving the four empowerments from the rays of light from the body. If you prefer a little elaboration, before the supplication, take the two, generation of bodhicitta and taking vows, and after the four empowerments of light, take the actual basis of the water empowerment, secret empowerment, wisdom empowerment, and the fourth empowerment. Finally, the retinue dissolves into the root guru, who dissolves into oneself. Dedicate the merit to enlightenment and make aspirations to be taken care of by the guru. Secondly, in the main part, there are two yogas: the common yoga and the uncommon yoga. In the first, there are two: entering the common yoga of the mantra's own path, learning the key points of the generation stage instructions, and cutting off deviations common to all paths and leading to the entrance of liberation, learning the key points of the view instructions. In the first, there are two yogas: the yoga of meditating with faith and the yoga of meditating with manifestation. The first, meditating with faith, is as it appears in this sadhana itself. The limbs of the generation stage are complete with the nine yogas. Study the basis of practice, the practitioner, what is to be practiced, and the result of practice, distinguishing them separately and meditating without distraction, in whatever way is appropriate, such as in four sessions. Although the main point is to meditate on the deity, if you enjoy recitation, then recite the number or name as much as possible until it is completed. However, just by this, it is difficult to obtain clear appearance of the deity's body, etc., to obtain stability, and to complete it, unless it is a vast accumulation. Therefore, it is definitely necessary to meditate with manifestation. However, at that time, for the purpose of not allowing obstacles to enter and becoming familiar with samadhi, and the main point of the meaning is accumulation.
Chinese
积聚广大资粮，因为具备了所净和能净的特殊缘起，所以这个信解修也极为重要。第二，现观修是：学习本尊瑜伽的方法、串习的程度、稳固的时间。第一方面有：学习形象、学习次第、学习座间。第一，学习形象是：将精美的佛像，用镜子等使其具有光彩，在两三刻钟内，心不散乱，目光专注地观看。再将刚才的形象在心中显现，稍作禅修。这样交替进行观看和禅修，就会出现上中下三种根器的显现方式，应与之相应地学习。第二，学习次第是：第一是按次第学习，如果主尊清晰，就安立明妃等，对诸本尊依次学习，以及从宫殿、尸林到防护轮之间，一一进行修习。如果对每个都获得了稳固，就进行二合、三合的修习。最终修习到所有轮全部同时清晰显现为止。第二是不确定地学习，有时修习本尊较少、坛城较小的，有时修习本尊较多、坛城较大的。同样，对于身色不确定、身量不确定、面容手印姿势等也不确定地进行学习，以及将多聚为少，将少展为多等，进行各种收放的学习。当这些各自都直接获得清晰显现时，就是串习了次第。然而，为了使这些稳固，也要长期反复地进行禅修。第三，学习座间是：对之前的那些，根据情况进行串习后，像四座一样地禅修。如果对此稳固，就将两座相连，成为两座。如果对此稳固，就将整个晚上作为一座来禅修。如果对此也稳固，就逐渐学习连接日夜进行禅修等，最终会出现很长时间都不会间断的情况。而且，当身心调和时，如果能够不间断地安住于一整天的禅定一座中，就应该知道暂时串习了次第。第二，串习的程度有：不平等地串习、平等地串习、超胜地串习三种。
English
Accumulating vast amounts of merit, because it possesses the special interdependent origination of what is to be purified and what is able to purify, this faith-based meditation is also extremely important. Second, the actualized meditation is: the method of learning deity yoga, the extent of familiarization, and the time of stability. The first aspect includes: learning the form, learning the order, and learning the session intervals. First, learning the form is: taking a beautiful painted image and making it luminous with mirrors, etc., and for two or three quarters of an hour, without the mind wandering, gazing with focused attention. Then, visualizing the form from before in the mind and meditating on it slightly. By alternating between gazing and meditating in this way, the appearances of the three faculties, superior, middling, and inferior, will arise, and one should learn in accordance with them. Second, learning the order is: first, learning in order, if the main deity is clear, then establishing the consort, etc., learning the deities in sequence, and practicing each one individually, from the palace, the charnel ground, to the protective wheel. When stability is attained for each one, then practice in pairs and triplets. Finally, practice until all the wheels appear clearly all at once. Second, learning without certainty is: sometimes practicing with fewer deities and a smaller mandala, sometimes practicing with more deities and a larger mandala. Similarly, learning with uncertain body colors, uncertain body sizes, uncertain faces, hand gestures, postures, etc., and gathering many into few, and expanding few into many, etc., practicing various contractions and expansions. When each of these directly attains clear appearance, then one has familiarized oneself with the order. However, in order to make these stable, one should also meditate repeatedly for a long time. Third, learning the session intervals is: having familiarized oneself with the previous ones as appropriate, meditating in sessions like four sessions. If one is stable in this, then connect two sessions to make two sessions. If one is stable in this, then meditate with the entire night as one session. If one is also stable in this, then gradually learn to connect day and night for meditation, etc., and eventually one will reach a point where one does not interrupt for many days. Moreover, when the elements are balanced, if one can continuously abide in a single meditation session for an entire day without interruption, then one should know that one has temporarily familiarized oneself with the order. Second, the extent of familiarization includes: unequal familiarization, equal familiarization, and superior familiarization.