Chinese
吉祥饮血大尊成就法如实成就之广大秘密释。 吉祥饮血大尊成就法如实成就之广大秘密释。 吉祥饮血大尊成就法如实成就之广大秘密释 敬礼。 此中有三义：首义、正义、末义。首义有三：标名、礼敬、立誓宣说。名有二：梵语和藏语。梵语：玛哈室利黑汝嘎诺毗嘎三雅悉地那玛玛哈古雅底嘎。藏语：证悟自之与慈悲他之吉祥，烦恼如血，证悟则饮为智慧，无有胜者故，大尊之殊胜共同成就法。法性如实，自性本自成就，名为隐秘与隐藏之秘密，彼之义释广大。礼敬者：降伏四魔，具足五智，超越二元之寂静本尊四十二尊，忿怒本尊五十八尊，无别炽燃之本尊众，以身语意三门信解与恭敬而礼敬。嗔恚暴恶，未舍嗔恚，于处清净，金刚黑汝嘎以身语意三门忿怒之相，为摧毁具鲁扎等眷属之故。普贤之智慧慈悲无间断，以方便幻化忿怒尊吉祥大尊至上。总的来说，从四种事业中，特别以猛厉之方便，调伏如鲁扎之暴恶者。 证悟自之，慈悲他之吉祥，无有胜者故，大者，嘿为法身离诠释，汝为报身大者，嘎为事业化身，即礼敬三身。立誓宣说者：所化有情之怙主金刚萨埵，为所化调伏者而特别开示，如是宣说之。续部超越世间大经，及从黑汝嘎之要义中摄集，摄集之后。成就法根本释，手持之仪轨广大者。以上师之上师之教言而宣说也。从续部摄集之根本，此具足所欲，故为如意宝之范例。
English
The Great Secret Commentary on the Accomplishment of the Glorious Great Blood-Drinker, Truly Accomplished. The Great Secret Commentary on the Accomplishment of the Glorious Great Blood-Drinker, Truly Accomplished. M HĀ ŚRĪ HE RU KA SYA NŌ PI KA SA MYA KṢI DDHA NAṂ HĀ GU HYA ṬĪ KA NĀ MĀ STI. | The Great Secret Commentary on the Accomplishment of the Glorious Great Blood-Drinker, Truly Accomplished, is present. This has three meanings: the introductory meaning, the main meaning, and the concluding meaning. The introductory meaning has three parts: stating the title, paying homage, and vowing to explain. The title has two parts: the Indian and Tibetan languages. In the Indian language: Mahāśrīherukanopikasaṃyakṣiddhināmāmahāguhyaṭīk. In the Tibetan language: The glorious, supreme, and common accomplishment method of realizing one's own realization and the compassion of others, drinking afflictions like blood as wisdom, because there is nothing greater. The great commentary on the meaning of the secret that is hidden and concealed, called the true nature of reality, self-existing and self-accomplished. The homage is: I pay homage with body, speech, and mind, with faith and respect, to the assembly of deities, the forty-two peaceful deities who have conquered the four maras and possess the five wisdoms, and the fifty-eight wrathful deities, inseparable and blazing. Vajra Heruka, with the wrathful aspect of body, speech, and mind, purifies anger and malice in their place, without abandoning them, in order to destroy Rudra and his retinue. The wisdom and compassion of Samantabhadra are uninterrupted, and through skillful means, he emanates as the supreme and glorious Wrathful King. In general, from the four activities, he specifically subdues the violent ones like Rudra through fierce means. Realizing one's own, the glory of the compassion of others, because there is nothing greater, He is the Dharmakaya, free from symbols, Ru is the Sambhogakaya, the great one, and Ka is the Nirmanakaya of activity, that is, I pay homage to the three Kayas. The vow to explain is: Vajrasattva, the protector of beings to be tamed, is specifically shown to those to be tamed, and thus proclaimed. The tantra transcends the great sutras of the world, and is gathered from the essential points of Heruka, after gathering. This vast ritual of the root commentary on the accomplishment method, which is held in hand. It will be explained by the oral transmission of the lama's lamas. This root, gathered from the tantras, fulfills all desires, so it is an example of a wish-fulfilling jewel.
Chinese
就像珍贵的如意宝珠一样。例如，它像大海一样深邃，像眼睛一样明亮，像窗户一样清晰地显现。言辞简短，却能揭示重大意义，是万物的基础。生起次第、玛哈瑜伽、阿努瑜伽、大圆满阿底瑜伽这三种瑜伽的基础。这是关于甚深秘密的伟大注释，是真实成就的根本，是小乘的秘密。诸如《集经根本续》或《重要根本续》或《佛平等和合续》等生起次第和圆满次第中显现的能诠之词和所诠之义。全部都汇集在这部注释中，并整理成口诀。我，莲花生大师，为了王子赤松德赞的利益而撰写了这部著作。༈ 此论的要义分为两部分： общей частью учения является представление общего содержания устных наставлений, и представление частностей. 第一部分是：简而言之，对于真实的成就来说，六种界限是根本誓言，方法是见解，体验是三摩地，舍弃是行为，习惯是灌顶。通过口诀来圆满意义。有两种工具，即智慧和三摩地，或者通过运用方法和智慧。通过九种坛城来确定。自性坛城为一，界限的空隙为二，影像的空隙为三，依赖供品的空隙为四，灌顶的空隙为五，三摩地的空隙为六，任运成就的空隙为七，意之事业的空隙为八，获得成就的空隙为九。在十八个章节中设定界限。显示大吉祥自性的章节为一，预言弟子的章节为二，显示修行者行为的差别和誓言的章节为三，如果上师向不具资格的弟子传授，则师徒双方都将堕入地狱的章节为四，检验器具、物品和土地的章节为五，进行内外供养、划定界限和压制魔母的章节为六，绘制坛城、布置物品并加持供品的章节为七，使上师欢喜后将弟子引入坛城的章节为八，依靠种姓之母并进行加持和结合的预言为九，上师引导弟子进入法器
English
It is like a precious wish-fulfilling jewel. For example, it is like the ocean in its depth, like the eye in its clarity, like a window that clearly reveals. The words are few, but they reveal great meaning, the basis of all things. The basis of the three, Kye Rim, Maha Dzogchen, Anu Dzogchen, and Ati. This is a great commentary on profound secrets, the root of true accomplishment, a secret for the lesser vehicle. The expressive words and expressible meanings that appear in the three Kye Dzog, such as the Root Tantra of the Compendium or the Important Root Tantra or the Buddha Samyoga, etc. All are collected in this commentary and arranged as instructions. I, the master Padmasambhava, composed this for the benefit of the prince Trisong Detsen. ༈ The meaning of the text is twofold: the general presentation of the overall framework of the oral instructions, and the specific presentation. The first is: In short, for true accomplishment, the six limits are the root samaya, the method is the view, the experience is samadhi, the abandonment is the conduct, the habit is empowerment. The meaning is perfected by the oral instructions. There are two tools, namely wisdom and samadhi, or by enjoying the two, method and wisdom. It is determined by the nine mandalas. The self-nature mandala is one, the gap of the boundary is two, the gap of the image is three, the gap relying on offerings is four, the gap of empowerment is five, the gap of samadhi is six, the gap of spontaneous accomplishment is seven, the gap of the activity of mind is eight, and the gap of obtaining siddhis is nine. The boundaries are set in eighteen sections. The section showing the nature of great glory is one, the section prophesying the disciple is two, the section showing the difference in the conduct and samaya of the practitioners is three, the section where both the teacher and the disciple will go to hell if the teacher teaches an unqualified disciple is four, the section examining the implements, substances, and ground is five, the section performing outer and inner offerings, setting boundaries, and suppressing Matrams is six, the section drawing the mandala, arranging the substances, and blessing the offerings is seven, the section making the teacher happy and then leading the disciple into the mandala is eight, the prophecy of relying on the consort of the lineage and blessing and uniting is nine, the teacher guides the disciple into the vessel
Chinese
第十，是授予具足者外内密三种灌顶之时。第十一，是弟子安住于修持誓言，并如仪轨般进行念诵修持之时。第十二，是为了近修，进行寂静坛城，三摩地等生圆次第仪轨之时。第十三，是为了修持，特别开示生起忿怒本尊之法之时。第十四，是迎请智慧黑汝嘎并开示供养仪轨之时。第十五，是开示诛杀修持物之口诀之时。第十六，是以障碍之魔，以誓言手印诛杀并降伏之时。第十七，是获取成就并开示大修之时。第十八，是开示回向善根之时。共有九种教言，九种教言是：一，是确立见解正确无误之教言。二，是修持物之教言。三，是镇压尸林主母之教言。四，是加持誓言物与供品之教言。五，是誓言灌顶之教言。六，是念诵字轮之教言。七，是以悲心诛杀三界之教言。八，是事业仪轨之教言。九，是镇压大魔之教言。口诀的，以五种修饰之讲解方法显示概要。 ༈ 目标的境和成办的方便，成就的果是三种相，认为是总摄的意义。༈ 其中，对此进行修持的具慧士夫们，对于任何事物，都是以了知的分别念先行，具有这样的自性。六边，二资具，九暇满，十八方便，九教言，以上五种是口诀的庄严。与讲解方法的支分，仅是口诀的概要相同，应视需要进行观察。如果分别开示，则有三种：目标，修持，成就之果，以下三种意义是这样：所要修持或所要目标的境是什么？对什么目标？修持的方便是什么？以什么方式修持？修持的果是什么？想要获得什么，这三者简要开示
English
The tenth is the time of bestowing the three empowerments of outer, inner, and secret to the qualified one. The eleventh is the time when the disciple abides in the vows of practice and performs the recitation and practice according to the text. The twelfth is the time to perform the generation and completion stage rituals of the peaceful mandala, samadhi, etc., for the sake of near practice. The thirteenth is the time to specifically show the method of generating wrathful deities for the sake of practice. The fourteenth is the time to invite the wisdom Heruka and show the offering ritual. The fifteenth is the time to show the secret instructions for destroying the substances of practice. The sixteenth is the time to kill and subdue the obstructing demons with the mudra of vows. The seventeenth is the time to obtain siddhis and show the time of great practice. The eighteenth is the time to show the dedication of the root of virtue. There are nine instructions in total, and the nine instructions are: One, the instruction to establish the correct and unmistaken view. Two, the instruction of the substances of practice. Three, the instruction to suppress the lords of the charnel ground, Matram. Four, the instruction to bless the substances of the vows and offerings. Five, the instruction of the vow empowerment. Six, the instruction to recite the letter wheel. Seven, the instruction to liberate the three realms with compassion. Eight, the instruction of the activity and action. Nine, the instruction to suppress the great demons. The quintessence of the oral instructions is shown in general with five ornaments of explanation. ༈ The object of the aim and the means of accomplishment, the fruit of accomplishment are three aspects, which are considered to be the meaning of the summary. ༈ Among them, those intelligent individuals who practice this, in all matters, are those who first send forth the discriminating mind of knowing. Six limits, two resources, nine leisures, eighteen conveniences, nine instructions, the above five are the ornaments that beautify the oral instructions. Similar to the branches of the method of explanation, only the outline of the oral instructions should be understood, and it should be examined as needed. If explained separately, there are three: the object, the practice, and the fruit of accomplishment. The following three meanings are like this: What is the object to be practiced or aimed at? What is the object? What is the means of practice? How to practice? What is the fruit of practice? What do you want to obtain? These three are briefly explained.
Chinese
那。 ༈ 所应专注之境乃是：寂静的吉祥金刚萨埵，其自身即是忿怒的吉祥大尊之体性。 成就之方便有两种：方便之支分与方便之本体。 所成就之果是：具足法身、报身、化身三身之自性，即吉祥金刚萨埵，从其身显现，对于所化之忿怒者，示现为吉祥大尊之体性，从而获得殊胜与共同之成就。 广而言之，首先，最初所应专注之境，即吉祥金刚萨埵，吉祥饮血大尊之体性，若思经由何种方式成就？从“真实成就”至“胜乐乐”这四个词句，以“口诀口传”之声，两次宣说，以一种方式显示两种词语的含义，意在专注自身与他者之究竟利益，并显示圆满证悟为六坛城之本体。 1） 其中，为了显示自身与他者之究竟利益，宣说了： 真实成就唯一性， 佛陀大乐皆汇集， 深奥瑜伽三身圆满， 空行幻化胜乐乐。 如此宣说。 其中，经由法界完全清净之门，宣说了“真实”。 意为，将如云般突如其来的遮障清除干净，如同虚空界般清净，故称“真实”。 经由证悟之门，宣说了“成就”。 意为，以明觉之智慧证悟法界完全清净之义，故称“成就”。 意为，法界与智慧二者无别，故称“唯一性”。 这表明，安住于十方，于三时中示现的佛陀之法之受用与安乐，无余体验，是所有一切之自性，经由这种方式，宣说了“佛陀大乐皆汇集”。 意为，安住于一切法之真如平等性，且不为所动，故称“深奥瑜伽”。 经由具足法身、报身、化身三身，宣说了“三身圆满”。 智慧与