Chinese
《真实语释略解》 《真实语释略解》 《真实成就语释略解》敬礼！ 顶礼上师至尊与大吉祥！ 恭敬顶礼无别之莲足， 将著真实成就之修法， 语释略解。 此处宣说有四义：名称义、译礼、正文义、结尾义。 第一，印度语：Sam Siddhi Maha Shri Heruka Nopi Ka Nama。 藏语：名为《吉祥饮血尊大修法真实成就》。 如是开示，诸佛之智慧显现为忿怒相，二利任运成就之吉祥饮血尊大修法，无倒开示，故名真实成就。 第二，降伏四魔等一切违逆之品，具足身与智慧等一切功德，超越有寂之边， 具足二利之吉祥，以不可思议之大悲神变，示现忿怒相，饮尽一切魔与邪引者之心血，我以恭敬顶礼大吉祥真实黑汝嘎之莲足。 如是。 第三，于修法之目的与修法之方便二者中， 第一，所缘，法界自性清净之实相，即是所缘，以有境智慧而证悟之方式成就者。 法界与智慧无二之自性，唯一之自性，即是诸佛之无漏大乐，一切汇集之自性。 不动摇于法性大平等之甚深瑜伽，如是圆满具足法报化三身，自利圆满。 以大悲心，三密之游舞周遍虚空无尽之界，恒常成办所化之义利，示现如幻之形象。 不取不舍，于法性获得自在，不舍欲妙而摄为道用， 较之下劣道而言安乐，如是行持亦远离庸常之束缚而成为道用，故超胜一切世间， 最终将一切众生安置于究竟不变之大乐，具足此等功德即是他利圆满。
English
A Concise Commentary on the True Word A Concise Commentary on the True Word A Concise Commentary on the True Accomplishment is Present! I prostrate with reverence to the supreme Guru and the Great Glorious One, inseparable. I shall write a concise commentary on the Sadhana of True Accomplishment. There are four topics in this explanation: the meaning of the title, the translation homage, the main text, and the concluding remarks. First: In Sanskrit: Sam Siddhi Maha Shri Heruka Nopi Ka Nama. In Tibetan: "The Sadhana of the Great Glorious Blood-Drinker, Called True Accomplishment." This indicates that the wisdom of all Buddhas manifests in the form of wrathful deities. Because the Sadhana of the Great Glorious Blood-Drinker, which spontaneously accomplishes the two benefits, is taught without error, it is called "True Accomplishment." Second: Having vanquished all opposing forces, such as the four Maras, and possessing all qualities, such as body and wisdom, transcending the limits of existence and peace, possessing the glory of the two benefits, with wondrous knowledge and compassion, displaying the form of a wrathful deity through great miraculous power, drinking the heart's blood of all demons and those who lead astray, I respectfully pay homage to the feet of the Great Glorious True Heruka. Thus it is. Third: Regarding the aim of the Sadhana and the means of the Sadhana, first: The object of focus is the true nature of reality, the Dharmadhatu, which is pure by its very nature. It is the very nature of reality, accomplished through the manner in which the wisdom of the subject makes it manifest. The sole essence of the indivisibility of Dharmadhatu and wisdom is the very nature of the great bliss free from defilements of all Buddhas, the nature of all-encompassing union. In such profound yoga, unmoving from the great equality of Dharmata, possessing the complete three bodies of Dharma, Enjoyment, and Emanation, one's own benefit is perfectly fulfilled. With great knowledge and compassion, the play of the three secrets pervades the boundless expanse of the sky, constantly accomplishing the benefit of those to be tamed, showing illusory manifestations. Having attained mastery over the nature of reality, without acceptance or rejection, taking desirable qualities as companions without abandoning them, it is blissful compared to inferior paths. Even acting in this way, one is free from the bonds of ordinariness and it becomes a path, thus surpassing all worldly beings. Finally, possessing the glory of placing all beings in the ultimate, unchanging, supreme bliss, this is the perfect fulfillment of the benefit of others.
Chinese
因此，为了圆满完成这两个目标，成为所有种姓的伟大主宰，唯一的目标就是修行。第二，修行者以及他如何修行。第一，凭借能够理解金刚乘道路深奥秘密的智慧，打开自己内心的智慧之门，对于那些信仰密咒的人，必须仔细检查他们的根基，如果他们适合成为教法的容器，那么就像肥沃的土地是农作物等的基础一样，对于那些适合成为功德基础的人，尊贵的上师应该传授深奥的密续口诀，就像滋养身体的油脂一样，以誓言为基础，包括根本誓言和支分誓言，以及以平等无取舍的行为方式，进行特殊的洁净，对于那些观点和行为薄弱的人来说，密咒的苦行是令人恐惧的地方，那些对近修和修行感兴趣的人，在习惯了誓言、洁净和苦行之后，一旦获得了经验，就应该如法地进行修行。如果不是这样，因为不喜爱密咒的奇妙行为，智慧低下，不了解深奥秘密的意义，智慧浅薄，即使修行这种方式也不会成功。因为错误地运用深奥的意义，今生会毁灭，来世师徒二人都会被烧入地狱。因此，应该只对那些如前所述具有资格的人，或者比他们更好的人传授教法。就这样。第二部分分为三个部分：前行、正行和后行。第一，具备观点、行为、事业和誓言四者，或者具备主要、眷属、处所和资具四种圆满。在检查了成就的物质和修行的处所之后，如法地进行仪式，然后如法地开始修行。就这样。第二部分也分为两个部分：修行的准备和正行。第一部分包括：阻断违缘，创造顺缘，建立坛城和灌顶。第一，通过向元素众施放朵玛来阻断外在的障碍，并通过压制誓言邪魔来阻断内在的障碍。所有没有资格看到深奥坛城的人都要被隔离
English
Therefore, in order to perfectly accomplish these two aims, becoming the sole great lord of all lineages, the very act of practicing the path is the only objective. Secondly, the practitioner and how they practice. Firstly, with the wisdom that can realize the profound secrets of the Vajrayana path, having opened the door of wisdom in one's own mind, for those who are devoted to mantra, their lineage must be thoroughly examined, and if they have become a vessel for the teachings, then just as good soil is the foundation for crops and so on, for those who are suitable as a basis for qualities, the glorious lama should teach the profound secret instructions of the secret tantras, such as this kind of definitive meaning transmission. Like oil that nourishes the body, the vows of those whose minds are supple, consisting of root and branch vows, and with the mode of conduct of equanimity without acceptance or rejection, with special cleanliness, and for those with weak views and conduct, the asceticism of mantra, which has become a place of fear, those who are enthusiastic about approach and accomplishment, having become accustomed to those vows, cleanliness, and asceticism, once they have gained experience, then they should properly engage in practice. If not, because they do not delight in the wondrous conduct of mantra, and because they are weak-minded and do not understand the meaning of the profound secrets, and because they have little wisdom, even if they practice in this way, they will not succeed. Because of wrongly applying the profound meaning, they will be ruined in this life, and in the next life, both teacher and student will be burned in hell. Therefore, it should only be taught to those who have the qualities as described above, or to those who are better than them. That's it. The second part has three parts: preliminaries, main practice, and conclusion. First, having the four: view, conduct, activity, and vows, or having the four perfections: main, retinue, place, and resources. Having examined the substances for accomplishing siddhis and the place for practice, and having performed the ritual properly, then the practice should be properly commenced. That's it. The second part also has two parts: preparation for practice and the main practice. The first part includes: cutting off obstacles, creating conducive conditions, constructing the mandala, and empowerment. First, by offering tormas to the assembly of elementals, the outer boundaries are cut off, and by suppressing oath-breakers, the intermediate boundaries are also cut off. All those who are not qualified to see the profound mandala are isolated.
Chinese
分科者，秘密意义之事业，内部之界限应如法行之。二者为：建立坛城，及于彼灌顶。初者，坛城绘制前之诸事，善为成就后，所调伏者，尸林之主母单ra汝扎等。调伏者，无迁逝之手印，即具足见修之行持殊胜之伟大后。随其所宜，调伏之事业皆如法行之。彼后，应绘制寂静与忿怒之坛城，其亦可于西方绘制，或坛城之门朝西之方式，如方才所说，随其所宜，坛城之事业应行持，且具足尺度，此乃成就之基础。于彼安置物品者：所谓康颇，于此处指颅器，于其上以线条绘制寂静或忿怒随欲之本尊心髓九个。颅器之中，盛满纯净之酥油灯九盏，伴随光明，于坛城之各位置陈列。此外，坛城之器物，成就之物品，供品、药、酒、朵玛、受用等，以如其所宜之物品，坛城之边缘应以庄严围绕而安放。为使定解清晰等之目的，本尊之身像等亦应于眼前陈设。彼后，加持之：了知诸法皆自心，且自心无生无灭离边，于不可得之法生起坚定之信解与稳固之定解之等性三摩地，以此加持一切无二。自法性无任何事物，然亦可显现任何事物之奇妙变化不间断生起之最胜智慧之瑜伽士，以三摩地之加持力与胜观之力，将处所与修行者、明妃与修行物一切，如生起次第、圆满次第、大圆满之方式如是加持之。二者，灌顶：具相之弟子，对于无上菩提具有信心，且具有稳固之定解，及能见深奥意义之智慧者，从自身之生命身体乃至微不足道之事物等，凡是匮乏之物品，皆以随其所有、随其所喜之方式供养于上师
English
The divisions are: the work of secret meaning, and the internal boundaries should be done properly. There are two: establishing the mandala, and bestowing empowerment there. First, after the things to be done before drawing the mandala are well accomplished, the one to be tamed, the lord of the charnel ground, Matram Rudra, etc. The tamer, the immutable mudra, that is, having the greatness of special view, meditation, and conduct. According to what is appropriate, the activities of taming should be done properly. Then, the mandala of peaceful and wrathful deities should be drawn, and it should be drawn in the west, or with the door of the mandala facing west, as just explained. According to what is appropriate, the work of the mandala should be done, and it should be done with measure, which is the basis for accomplishing siddhis. Placing the substances there: The so-called "kham phor" here refers to the skull cup, on which are drawn in lines the essence of peaceful or wrathful deities, nine of them. In the skull cup, nine pure butter lamps filled with light are arranged in their respective places in the mandala. In addition, the implements of the mandala, the substances of accomplishment, offerings, medicine, alcohol, torma, and so on, should be placed around the edge of the mandala with appropriate substances. For the sake of clarifying samadhi, etc., the images of the deities, etc., should also be placed in front of the eyes. Then, to bless: By realizing that all phenomena are one's own mind, and that one's own mind is unborn, unceasing, and free from extremes, the samadhi of equality, which is firm in the non-objective dharma and has become a foundation, blesses everything as non-dual. The yogi of supreme wisdom, in whom the miraculous transformations of phenomena, which are nothing in themselves, but appear as anything, arise uninterruptedly, blesses the place, the practitioner, the consort, and all the substances of practice, with the power of samadhi and the strength of insight, in the manner of the generation stage, the completion stage, and the Great Perfection. Second, empowerment: The qualified disciple, who has faith in the unsurpassed Bodhi, and has a firm understanding and the wisdom to see the profound meaning, offers to the lama all the things that are lacking, from his own life and body to the most insignificant things, in whatever way he can and whatever he pleases.
Chinese
为了使之欢喜而变得贫困，希求获得殊胜和共同的成就，并且为了那个目的而祈请授予灌顶。然后，上师自己如同吉祥饮血大尊一般，安住在稳固的座垫上，以具有传承的巨大加持力的方式，如金刚乘中所说的那样给予灌顶。此外，位于上师左侧的明妃，应具备各种特征，如坐姿等都应如法。并且，应按照所希望的那样，通过观想将她转化为本初佛母或忿怒空行母，以此加持她的身体。父尊和母尊显现为天神之相，以各种使彼此欢喜的方式努力，行为如同舞者一般，显现却无自性，如同幻化一般的本尊身即是大手印。由此，父尊和母尊的身之各处，坛城之诸神互不遮挡，形象不混杂，如彩虹般清晰显现。然后，为了使未舍弃的庸常贪欲于其自身清净，并显现为俱生乐之大智慧，父尊和母尊身之诸神以微笑注视，并具有欢笑的光彩，他们是慈悲智慧的光芒闪耀，身色、法器、装饰、服饰等各种各样的庄严遍布的光芒所具有者，并且，由于互相爱慕而注视和亲吻等因缘，从身之各处和菩提心中，放射出各种颜色的智慧光芒，从法界迎请寂静和忿怒的本尊众。父尊融入父尊，成为金刚国王，母尊融入母尊，明妃被加持为金刚王妃、忿怒空行母或本初佛母。加持父尊和母尊的空行秘密处，以快乐的表示催促，通过无二的结合，将菩提心降至母胎中，并如法进行观想的收放。像这样，在领受了无二的父尊和母尊的菩提心之后，因为这些菩提心与一切如来之智慧无别，所以在一切成就之中，成为最殊胜或最伟大的，因此，依靠它……