Chinese
吉祥真实成就法大乐明点不变金刚。 吉祥真实成就法大乐明点不变金刚。 吉祥真实成就法大乐明点名为住。 顶礼上师黑汝嘎。 遍布轮涅一切自在者大乐， 以不变金刚四种幻化， 恒时欢喜嬉戏大吉祥黑汝嘎， 恭敬顶礼真实上师。 清净光明本初之坛城中， 自明黑汝嘎圆满即是， 以彼存在方式之路途象征之方法， 开展大乐明点殊胜之源。 此有三：修行者补特伽罗，修行道次第，成就之果。 第一，获得外内密灌顶，安住共同与特殊之誓言。 第二，有前行、正行、后行三者。 前行有七。 第一，行为之前行： 住所善妙庄严，陈设所依及供品食子等所需之物。 第二，净治续部： 以自心间吽 （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之光芒，观想上师持明者胜者寂怒坛城之诸尊全部以班杂萨玛扎（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाज，梵文罗马拟音：vajrasamājaḥ，汉语字面意思：金刚萨玛扎）遍满虚空而苏醒。 金刚阿阇黎，佛陀吉祥， 顶礼安住三时者。 成为依止三宝之田， 以无二之心而皈依。 以实物及意幻化之， 清净之供品祈请享用。 断除成就河流之障碍， 忏悔所有罪业。 十方三轮清净之法， 随喜无染之行。 清净四边无垢染， 发起圆满菩提心。 于善逝菩提萨埵， 布施清净三之身。 累世所积之业， 汇集回向大菩提。 如是念诵三遍。 将会供田收摄于自身， 安住于本初清净离戏论之状态。 第三，遮止界限： 于无分别之状态中，念诵 吽 希 班杂 智 扎 吽 杂（藏文：ཧཱུྃ་ཤྲཱི་བཛྲ་དྷྲིཀྲ་ཧཱུྃ་ཛཿ），自身观想为忿怒之王，嗔恨金刚，可怖之身。 吽
English
The Accomplishment Method of Glorious Yangdak, Great Bliss Bindu Immutable Vajra. The Accomplishment Method of Glorious Yangdak, Great Bliss Bindu Immutable Vajra. The Accomplishment Method of Glorious Yangdak, Great Bliss Bindu is the title. Homage to the Lama Heruka. The great bliss that pervades all of samsara and nirvana, Through the four emanations of the immutable vajra, Always delighting and playing, the great glorious Heruka, I respectfully pay homage to the very Lama. In the pure, clear light, primordial mandala, The self-aware Heruka is complete, that alone, The method of symbolizing the way of being, Spread in the supreme spring of Great Bliss Thigle. There are three aspects to this: the practitioner, the path of practice, and the fruit of accomplishment. The first is: having received the outer, inner, and secret empowerments, and abiding by the vows of common and special. The second has three parts: preliminaries, main practice, and subsequent activities. The preliminaries have seven parts. First, the preliminary of action: Decorate the dwelling well, and arrange the supports, offerings, torma, and other necessary items. Second, purifying the continuum: With the light rays of the Hūṃ (Tibetan: ཧཱུྃ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal meaning: Hūṃ) in one's heart, visualize all the deities of the peaceful and wrathful mandala of the Lama Rigdzin Gyalwa awakened throughout space with Vajrasamājaḥ (Tibetan: བཛྲ་ས་མཱ་ཛཿ，Sanskrit Devanagari: वज्रसमाज，Sanskrit Romanization: vajrasamājaḥ，Literal meaning: Vajra Samaja). Vajra Acharya, glorious Buddha, I pay homage to the one who abides in the three times. Having become the field of relying on the Three Jewels, I take refuge with a non-dual mind. With actual offerings and those emanated by the mind, Please accept the pure offerings. Obstacles that cut off the river of accomplishments, I confess all misdeeds without exception. The pure Dharma of the ten directions and three wheels, I rejoice in the unattached conduct. The pure four limits are without stain, I generate the complete Bodhicitta. To the Sugata Bodhisattvas, I offer the body of the three purities. All the actions accumulated over lifetimes, I gather and dedicate to the great Bodhi. Say this three times. Gather the assembly field into oneself, and rest in the state of primordial purity, free from elaboration. Third, cutting the boundaries: From the state of non-conceptualization, recite Hūṃ Śrī Vajradhrikra Hūṃ Jaḥ (Tibetan: ཧཱུྃ་ཤྲཱི་བཛྲ་དྷྲིཀྲ་ཧཱུྃ་ཛཿ), visualizing oneself as the wrathful king, the wrathful vajra, in a terrifying form. Hūṃ.
Chinese
从清净之处，因无明之力的妄加诽谤，导致苦乐各自成熟。为了扭转此局面，即使领受了诸佛的誓言，我等因无明，身语意不谨慎，违犯了一些誓言，凡是令诸佛及其眷属不悦之处，恳请您以大慈悲予以宽恕。如是忏悔。 第五，立誓：以坚定的增上意乐。 嗡。我发起了至高无上的普贤菩提心，从今以后，如法受持胜义和世俗菩提心。如是念诵三遍以立誓。 第六，降临加持：观想智慧之轮遍满虚空。嗡 吽 阿 啦 啦 霍！巴嘎万 萨玛雅 霍！萨玛雅 斯当！至尊圣者慈悲之时已到，特别教导之时已到，发挥威力之时已到，加持之时已到，赐予殊胜灌顶之时已到，赐予成就之时已到，大威力降伏魔众的薄伽梵，大加持请降临，大灌顶请赐予，殊胜成就请赐予，请使我等具有业果。配合各种乐器的声音，吽 吽 吽 吽。如是收摄加持，观想充满虚空的天众融入自身及处所器物一切。 第七，加持供品：从自身心间发出让（藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火种子字），扬（藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风种子字），康（藏文：ཁཾ་，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空种子字），焚烧、抛弃、洗涤供品的执着和过患，使其成为空性。从空性中，甘露器皿从种字班（藏文：བྷྲཱུཾ་，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：甘露种子字）中生出，在班杂（藏文：བྷཉྫ，梵文天城体：भञ्ज，梵文罗马拟音：bhañja，汉语字面意思：宝瓶）的宫殿中，在日月交融的中央，五甘露中有五勇士种子字，自己的拇指和食指之间，有马头明王四母等，以手印触碰甘露，念诵：嗡 阿 吽 班杂 阿弥利达 吽 舍 塔！（藏文：ༀ་ཨཱཿཧཱུཾ་བཛྲ་ཨ་མྲྀ་ཏ་ཧཱུྃ་ཧྲཱིཿཋཱ，梵文天城体：ॐ आः हूँ वज्र अम्रिता हूँ ह्रीः ठः，梵文罗马拟音：oṃ āḥ hūṃ vajra amṛta hūṃ hrīḥ ṭhā，汉语字面意思：嗡 阿 吽 金刚 甘露 吽 舍 塔！） 念诵后，自身心间的光芒催动，触及马头明王四母和嬉戏的菩提萨埵五勇士种子字，智慧的光芒燃烧，甘露融化，汇集了轮回和涅槃的一切甘露，在汇聚的上方，有嗡 阿 吽 标帜，再次发出光芒，将器情精华汇集为甘露，成办二利，三字和马头明王四母等
English
From the state of purity, due to the power of ignorance, imputations and slanders arise, causing various joys and sufferings to ripen separately. To reverse this, even though vows of the Victorious Ones have been taken, we, due to ignorance, have carelessly violated some vows with our body, speech, and mind. Whatever displeases the Victorious Ones and their retinue, we beseech you, who possess great compassion, to forgive us. Thus, confess. Fifth, taking vows: With steadfast higher intention. Om. I generate the supreme, unsurpassed Samantabhadra's Bodhicitta. From now on, I will properly uphold the ultimate and conventional Bodhicitta. Recite this three times to take the vow. Sixth, bestowing blessings: Visualize the wheel of wisdom awakening throughout the sky. Om Hum Ah La La Ho! Bhagavan Samaya Ho! Samaya Tvam! The time for the compassion of the noble supreme one has arrived. The time for special teachings has arrived. The time for exerting power has arrived. The time for bestowing blessings has arrived. The time for bestowing supreme empowerment has arrived. The time for granting accomplishments has arrived. O Bhagavan, great power, tamer of demons, great blessing, please bestow. Great empowerment, please grant. Supreme accomplishment, please bestow. May we have the results of our actions. Combine the sounds of various musical instruments, Hum Hum Hum Hum. Thus, gather the blessings, and visualize that all the deities filling the sky dissolve into oneself and all the objects of the place. Seventh, blessing the offering substances: From one's own heart, Ram (藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Fire seed syllable), Yam (藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Wind seed syllable), and Kham (藏文：ཁཾ་，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：Space seed syllable) emanate, burning, scattering, and washing away all the faults and clinging to the reality of the offering substances, transforming them into emptiness. From within emptiness, the vessel of nectar arises from the seed syllable Bhrum (藏文：བྷྲཱུཾ་，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：Nectar seed syllable), in the palace of Bhanja (藏文：བྷཉྫ，梵文天城体：भञ्ज，梵文罗马拟音：bhañja，汉语字面意思：Vase), in the center of the union of the sun and moon, the five nectars contain the five hero seed syllables, and between one's thumb and forefinger, there are the four Hayagriva mothers, etc. Touching the nectar with the mudra, recite: Om Ah Hum Vajra Amrita Hum Hrih Thah! (藏文：ༀ་ཨཱཿཧཱུཾ་བཛྲ་ཨ་མྲྀ་ཏ་ཧཱུྃ་ཧྲཱིཿཋཱ，梵文天城体：ॐ आः हूँ वज्र अम्रिता हूँ ह्रीः ठः，梵文罗马拟音：oṃ āḥ hūṃ vajra amṛta hūṃ hrīḥ ṭhā，汉语字面意思：Om Ah Hum Vajra Amrita Hum Hrih Thah!) After reciting, the light from one's own heart stimulates and touches the four Hayagriva mothers and the five hero seed syllables of the playful Bodhisattvas. The light of wisdom blazes, the nectar melts, and all the nectars of samsara and nirvana are gathered. Above the gathering, there are the emblems of Om Ah Hum, and again light emanates, gathering the essence of the container and its contents into nectar, accomplishing the two benefits, the three syllables and the Hayagriva mothers, etc.
English
Imagine dissolving into nectar. From the Bhruṃ (藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：Seed syllable) of the torma plate, a precious palace arises. From the Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) of the torma offering, it transforms into a heap of desirable objects. Recite "Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) baliṃ ta te dzva baliṃ ta bala bāge guhya samaye svāhā." Imagine the goddesses of the six desires as a treasure of joy, fulfilling inconceivable desires. Bhruṃ (藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：Seed syllable) bhañja kapāla bhrūṃ (藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：Seed syllable). In the blood cup equal to three thousand worlds, the red letter RA marks the blood. Recite "Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ) Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) mūla rakta hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrīḥ) ṭhāḥ (藏文：ཋཱ，梵文天城体：ठः，梵文罗马拟音：ṭhāḥ，汉语字面意思：Ṭhāḥ)." As the light from your heart touches the letter RA, it blazes with light, purifying grasping at reality, and congeals into an ocean of nectar blood. The vajra born from the Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) of the ladle stirs, and from the red waves, imagine the goddess of desirable objects rejoicing. Common substances. From emptiness, the first letters of the names of the offering substances emanate and gather from your heart, dissolving into the offering substances. Recite "Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) pana peṃ pe nu surato. Tipu para mu. Sarva tathāgata siddhi hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). Samaya yota muḥ. Sarva mahā sukha siddhi hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ) Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ)." Imagine the offering goddess Samantabhadri's vast cloud of offerings filling the sky. Second, the main part. Establishing the framework of the three samādhis. Generating the mandala of the support and the supported. And the three samādhis of the order of actions. First, there are also three. Suchness. It is inconceivable, the mind itself is vast like the sky. The mind itself is the sky, free from all thoughts. The inconceivable mind itself is the sky. There is no objectification even in the non-objectification of the sky. Mahā sukha hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). By this, meditate on the emptiness of the nature of all phenomena, free from elaboration. All-Appearance. Although unmoving from the realm of intrinsic wisdom. Compassion arises, pervading the entire empty realm. Clear and distinct, without direction or boundary. The light of wisdom without shape, color, or substance. Citta spharaṇa phaṭ. Think that you will establish sentient beings who have not realized their own nature in enlightenment. The samādhi of the cause. From the pure mind itself, without foundation. The nature of mind, clear as the letter Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). Unseizable, therefore like the moon in water. From the realm of bindus, the self-born form appears. Vajra tsa