English
By means of melodious words and tunes that contain the meaning of urging the deities of the mandala to keep their vows, make those deities to be accomplished pleased. Starting from the main deity, make offerings completely to the retinue of dakinis, kinnaras, Lanka, Apama, and so forth, and then conclude the session. Second, explaining the specific offerings of union and liberation. Each word of the text must be applied to the respective instructions on union and liberation. First, explaining according to the instructions on union of self-benefit spontaneous accomplishment. For one who is accustomed to the sphere of ultimate aimlessness and has the strength of wisdom, contemplate oneself as the supreme body of the Great Glorious One blazing. Examine the secret substances for accomplishing siddhis and bless them as Tro Dhi Shwari Ma. Having visualized the three doors of the form body, the three realms, as blood, that is, as the nature of attachment, then, externally, visualize the eight great charnel grounds; internally, visualize the eight bodily places; secretly, visualize the eight great gatherings. In all the outer, inner, and secret charnel grounds, clearly visualize the forms of the eight dakinis Kari, and contemplate that the net of wisdom illusion pervades everything. Having blessed the object of the consort's space, which is marked with the lotus (Tibetan: པདྨ་, Sanskrit Devanagari: पद्म, Sanskrit Romanization: padma, Chinese literal meaning: lotus) and the letter A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), visualize the secret of the father, the precious five-pronged vajra with Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), clearly arising as the object of meditative absorption. By joining together mutually, the mind of enlightenment trembles from the places such as the crown of the head, and with the self-sound of bliss, the white and red rays of light radiate and pervade everywhere. Having thought that all the Buddhas and sentient beings whom you offer to and benefit are pleased in the state of great bliss by touching their hearts, contemplate that all of samsara and nirvana are purified in the state of great bliss, and all the blessings and essences of purification gather in the form of light and dissolve into the original form, the white and red bodhicitta existing in the space of the consort, and visualize it as clear as a pearl. Visualize that such bodhicitta clearly appears as the hand implements vajra and so forth, and the essence of speech, the eight syllables, and even the emanations and reabsorptions of subtle bodies, etc. Steadily remain in the space of the consort. Thus, through the emanation of the forms of the hand implements and so forth, obtain the blessings of the three secrets of all the victors.
Chinese
以收集和净化一切众生三门之业障，并收集稳固与变动之精华的方式，总集了轮涅之荣耀，具有运转和推动之自性。以此誓言物，瑜伽士可以随心所欲地进行供养和获取成就等各种欢悦之事，故称其为如意宝。第二，如《任运成就度母经》所说，一切法皆以法性无所缘之自性，成为禅定之力的凭借，并具足此确信。以大悲心善巧方便，观想吉祥黑汝嘎之殊胜身相，即怖畏金刚，以炽燃之姿态与眷属一同显现。将用于成就坛城之物品加持为度脱之物。所谓被度脱之物，即是焚烧、抛弃、净化之物，从空性中，将心性字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）以禅定加持而安住。其明亮程度，如意宝般随心所欲，从心之自性珍宝中，亦如所缘般真实显现于禅定之境，可随意转变，故心能堪能。从菩提心之自性中，光芒向十方放射和遍布。以乐于二无之乐的方式，观想与明妃结合而安住的黑汝嘎父母与眷属，触动其心而进行供养和悦。之后，将光芒收回，融入先前平凡之形或初始之形中。然后，为了断除五道轮回之延续，在五处以五部之手印和心咒，以及五种微细的勇士种子，焚烧净化五部之种子，使五部各自之微细身相，在禅定之境中清晰而稳固地成就或稳固。从下往上，以五部之身相相互融入和收摄之方式，净化五处，并将识蕴融入金刚萨埵之形相中，即融入于色究竟天所居之寂静与忿怒本尊父母双运之结合处之虚空中，并将其安立为如来之子。如是，此为甚深之度脱方便。
English
In the manner of collecting and purifying the obscurations of the three doors of all beings, and collecting the essence of the stable and the moving, it is all-encompassing, possessing the nature of moving and propelling the glory of samsara and nirvana. With this samaya substance, the yogi can perform all kinds of joyful activities such as making offerings and obtaining accomplishments as he wishes, hence it is called the wish-fulfilling jewel. Secondly, as explained according to the scripture of Spontaneously Accomplishing Tara for Others, all dharmas, with the nature of non-objectification of dharmata, become the reliance of the power of samadhi, and possess this certainty. With great compassion and skillful means, visualize the supreme form of glorious Heruka, namely Vajrakilaya, in a blazing form together with his retinue. Consecrate those substances for accomplishing the mandala as substances for liberation. The objects to be liberated are those that are burned, discarded, and purified. From emptiness, the mind-essence, the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), is consecrated by samadhi and abides. The degree of clarity is like a wish-fulfilling jewel, arising as desired. From the precious nature of the mind, it also appears vividly in the realm of samadhi as it is visualized, and can be transformed at will, hence the mind is workable. From the nature of bodhicitta, rays of light radiate and pervade the ten directions. In the manner of delighting in non-duality, visualize Heruka, father and mother, abiding in union with their retinue, touching their hearts, and make offerings and please them. Afterwards, gather the lights again and absorb them into the previous ordinary form or the initial form. Then, in order to permanently cut off the continuum of arising in the five paths, in the five places, with the hand gestures and mantras of the five families, and the five subtle hero seeds, burn and purify the seeds of the five families, so that the subtle forms of the five families individually, are clearly and firmly accomplished or established in the realm of samadhi. From bottom to top, in the manner of the forms of the five families merging and dissolving into each other, purify the five places, and dissolve the consciousness into the form of Vajrasattva, that is, into the space of the union of the peaceful and wrathful deities, father and mother, residing in Akanishta, and establish it as the son of the Tathagata. Thus, this is the profound method of liberation.
Chinese
如果我具备了禅定的力量所驱动的自性，那么一切善逝及其眷属都会聚集。因此，它也能进行将所化众生从轮回转移到涅槃，或者使之欢喜的种种事业，所以尤其能够转移。像这样，也要将以方便法门所度化的蕴聚之物，供养给坛城中的诸神作为供品。第二，以大成就获得成就，包括：观察成就的征兆，然后开始大成就并获得成就。第一，对于获得成就造成障碍的巨大魔障有哪些呢？从无生之性中显现，在显现为大威力的神变中，具备不动摇的禅定基础，安住在无畏的意念中，通过驱逐六时游荡的游魂等方式来遣除。对于赐予成就的智慧本尊的形象或征兆显现时，也会产生希望获得成就的心，或者担心无法获得而产生障碍的心，或者产生将会获得而欢喜的心。此外，由于产生怀疑等各种分别念，可能会对成就造成障碍，因此不要生起像希望和担心等具有恶劣意义的心，而要以平等的见地来压制。也就是说，利益之神和损害之魔这两种，对于尚未确定是哪一种的征兆，比如显现为形象、发出声音、嗅到气味等，以三种方式显现时，要舍弃带有迷惑怀疑的心。必须通过方便和智慧，准确无误地辨别善恶的差别。不要只注重外在的征兆，瑜伽士要以内在深刻的体验作为印记，自己要清楚地认识到所修之事的成就与否。如果自己所成就的不是成就的征兆，而是魔障的征兆，那么就要将那些制造障碍的鬼神吸引到林伽中进行融入，用金刚橛钉住，以忿怒的姿态进行恐吓和折磨，并压制到永劫不得翻身。第二，金刚萨埵
English
If I am endowed with the nature driven by the power of samadhi, then all the Sugatas and their retinues will gather. Therefore, it can also perform the activities of transferring beings to be tamed from samsara to nirvana, or making them rejoice, so it is especially able to transfer. In this way, the aggregates of things that are liberated by skillful means should also be offered to the deities of the mandala as offerings. Second, obtaining accomplishment through great practice includes: examining the signs of accomplishment, and then commencing the great practice and obtaining accomplishment. First, what are the great obstacles that hinder the attainment of accomplishment? From the nature of non-origination, manifesting as the great and powerful display of miracles, possessing the unwavering foundation of samadhi, and abiding in the fearless mind, one should avert obstacles by dispelling the wandering spirits that roam in the six times, and so on. When the form or signs of the wisdom deity who bestows accomplishment appear, one may have the mind of hoping to attain accomplishment, or the mind of fearing obstacles that prevent attainment, or the mind of rejoicing that one will attain it. Furthermore, since various thoughts such as doubt arise, they may cause obstacles to accomplishment. Therefore, one should not generate minds with negative meanings such as hope and fear, but should suppress them with the view of equality. That is to say, the two kinds of beings, the beneficial deities and the harmful obstructors, when signs appear that are not certain which they are, such as appearing as forms, sounding as sounds, and smelling as odors, appearing in these three ways, one should abandon the mind with bewilderment and doubt. One must discern the distinctions between good and bad accurately and without error through skillful means and wisdom. Do not focus solely on external signs, but the yogi should use the seal of profound inner experience as the key to unerringly recognize whether the purpose of one's practice has been accomplished or not. If what one has accomplished is not a sign of accomplishment but a sign of obstruction, then one should attract and dissolve those obstructing spirits into the lingam, peg them down with the phurba, terrify and torment them with wrathful postures, and suppress them so that they cannot rise for an eon. Second, Vajrasattva
Chinese
如同至尊导师在黑汝迦续等中所说的，关于有时间限制和有征相的三种修持方式的教言那样，要观察修持的日期是否达到标准，或者即使时间不确定，但已经出现了坚固的成就征相时，为了实际成就所愿之义，应当以内外秘密的方式开始伟大的修持。其中，所要修持的殊胜金刚成就，应当在太阳西落，完全变红之后，到黎明破晓之间的那些夜晚时分，修作成就之会供。因此，要供养酒肉，以伴随吽（ཧཱུྃ， हूं，hūṃ，吽）音的等持来激发本尊的意愿，并通过赞颂和供养坛城本尊的次第，以令其欢喜的方式，将显有世间的坛城诸神融入光中，以融入物质的方式来收集成就，并通过金刚舌品尝三种字形，从而使自己获得身语意的成就。在那之后，也要与此相关联地，通过加持将成就的物质传递给其他弟子，并为获得成就而进行灌顶。第三，之后是：从修持的食子上获取成就，并将剩余部分分为三份，第一份用于火供，中间一份用于黑汝迦事业的念诵，并供养空行母。第三份则埋藏为取之不尽的宝藏。然后，收摄等持和影像的坛城，并立下誓愿，说吉祥语。通过缓慢的收摄，让母续空行诸众返回法界，为了再次依靠和欢喜，敲击鲁鲁嘎的鼓点，进行歌舞嬉戏。回向善根，同门之间互相，以及所有人都向导师和坛城本尊忏悔不清净之处，并表达感谢。之后，对于寂静和忿怒本尊，无论修持哪一种，都要努力进行持续的等持。并通过修持和念诵所代表的三时的一切善行，全部为了所有众生的利益，回向于获得殊胜黑汝迦的果位。第四，著作题记和翻译题记是：名为《伟大修持之首要成就》，由成就自在的大导师金刚吽嘎Ra所著圆满。以及，藏地的天神