Chinese
大吉祥具德九尊本尊灌顶仪轨，名为大乐之门。 不变金刚。 大吉祥具德九尊本尊灌顶仪轨，名为大乐之门。 不变金刚。 名为《大吉祥具德九尊本尊灌顶仪轨·大乐之门》之著述。 大吉祥具德九尊本尊灌顶仪轨，名为大乐之门。 顶礼上师与吉祥黑汝嘎！ 吉祥具德不变黑汝嘎，空性忿怒母，法界自在者，喜乐金刚饮血，与无别恩师敬顶礼。 大乐胜妙之都，于速乐中趋入之无上方便，灌顶仪轨清净正论之，心髓大乐之门于此显明。 如是所说，黑汝嘎根本续云：自性任运坛城中，弟子殊胜引入而灌顶，开遮圆满之口诀宣说。 三摩地坚固之坛城中，弟子中等引入而灌顶，生圆成就之口诀宣说。 影像修持之坛城中，弟子下等引入而灌顶，次第修心之口诀宣说。 如是所说，对殊胜、中等、下等根器之弟子，于智慧、三摩地、影像之坛城中，依其根器而灌顶，并宣说各自之口诀。 就后者而言，修持之次第为：首先，完全占据土地；其次，安住于准备阶段；第三，进入夜晚。 如是所说，应如是了知。 土地仪轨，以及余处之仪轨，坛城之布置，修持与供养等事业之次第，其梗概可从坛城仪轨中得知。 在此，对弟子进行灌顶之仪轨分为：加行准备之仪轨，以及正行灌顶之仪轨。 首先是：在圆满本尊与宝瓶准备仪轨之后立即进行，或者在正行坛城布置完毕后，于次日早晨进行引入坛城之前一天的傍晚进行也可以，将修法物品和坛城用帷幕遮盖，使其不可见。
English
The empowerment ritual of the great glorious Yangdak Heruka nine deities, called the Entrance to Great Bliss. Immovable Vajra. The empowerment ritual of the great glorious Yangdak Heruka nine deities, called the Entrance to Great Bliss. Immovable Vajra. A text called "The Empowerment Ritual of the Great Glorious Yangdak Heruka Nine Deities: Entrance to Great Bliss" is presented. The empowerment ritual of the great glorious Yangdak Heruka nine deities, called the Entrance to Great Bliss. I prostrate to the Lama and the glorious Heruka! Glorious and blessed, unchanging Heruka, Empty Wrathful Mother, sovereign of the realm of space, Joyful Vajra Blood-Drinker, and to the inseparable, kind Lama, I pay homage. In the delightful city of supreme bliss, the supreme method for swiftly and blissfully traversing, the essence of the pure doctrine of the empowerment ritual, is revealed here in this Entrance to Great Bliss. As it is said in the Heruka Root Tantra: In the spontaneously perfect mandala, the best disciples are initiated and empowered, and the instructions for liberation are taught. In the mandala of stable samadhi, intermediate disciples are initiated and empowered, and the instructions for accomplishment of generation and completion are taught. In the mandala of image practice and recitation, the lowest disciples are initiated and empowered, and the instructions for gradual mind training are taught. As it is said, for disciples of superior, intermediate, and inferior capacities, empowerment is given in the mandalas of wisdom, samadhi, and image, according to their capacity, and the respective instructions are taught. Regarding the latter, the stages of practice are: First, the ground is completely taken; second, one abides in the preparatory stage; third, one enters the night. As it is said, this should be understood. The ritual of the ground, and the remaining rituals, the arrangement of the mandala, and the sequence of activities such as practice and offering, their outlines can be understood from the mandala ritual. Here, the ritual for empowering disciples is divided into: the preliminary preparation ritual, and the main empowerment ritual. The first is: it should be done immediately after the completion of the deity and vase preparation ritual, or after the main mandala arrangement is completed, it can also be done on the evening of the day before entering the mandala the next morning, the practice materials and mandala are covered with a curtain so that they are not visible.
Chinese
在导师的附近，陈设牙木、漱口水、护身线、吉祥草、成堆的坛城、香、花、灯和香水等供品。在正式仪轨的十一项内容中，首先是祈请：弟子们沐浴后就座，先进行共同的说法，连接的差别是：这是在示现修行实践的五部续中，心部怛特罗黑鲁嘎嬉戏续的支分，吉祥饮血尊的重要续部的随行，于真实九合坛城中成熟灌顶的适当时机。灌顶也有前行、正行、后行三部分，此时是前行准备的支分，是为了使弟子们特别安住的法得以成就。为此，首先你们要将与自身受用三时相关的善资粮海全部汇集起来，以想供养之心来献上坛城。说完后献上坛城。再次合掌，手捧鲜花，顶礼道：导师佛陀请垂念！我欲进入大解脱之城，祈请怙主以慈悲摄受！如此念诵三遍。第二是生起欢喜心：诸位具种性的儿子们，请到这边来！你们是属于大乘种性，是深奥密咒的法器，因此，我将为你们如实宣说密咒的行持仪轨。过去圆满的佛陀，以及未来和现在安住的圆满佛陀，他们都通晓这深奥的密咒仪轨。最初在菩提树下，获得了遍知一切的法身。依靠这深奥的密咒见行，救怙主金刚萨埵，也以此摧毁了极其难忍的魔众大军。之后，为了获得一切智智，孩子们，请发此智慧之心！以此生起欢喜心。第三是清净相续：金刚导师佛陀吉祥，向安住于三时的您顶礼！您是依止三宝的福田，以无二之心皈依您！以实物和意幻的各
English
Near the teacher, arrange toothpicks, mouthwash, protective cords, kusha grass, mandala heaps, incense, flowers, lamps, and offerings with fragrance. Among the eleven parts of the actual ritual, the first is making a request: the disciples, having bathed, take their seats, preceded by a common Dharma talk. The distinction of the connection is: This is from the five tantra sections that demonstrate the practice of accomplishment, a branch of the Heruka Play Tantra, the heart tantra, following the important tantra of the glorious Blood Drinker, at the appropriate time to bestow the ripening empowerment in the mandala of the true nine unions. This empowerment also has three parts: preliminary, actual, and subsequent. Here, it is a preliminary preparation, a distinction to accomplish the Dharma in which the disciples especially abide. Therefore, first, you should gather together all the collections of merit, including the ocean of virtue, related to your body, possessions, and the three times, and with the intention of offering, offer the mandala. After saying this, offer the mandala. Again, with palms together holding flowers, bow and say: Teacher Buddha, please consider! I wish to enter the city of great liberation, please, protector, hold me with compassion! Say this three times. The second is to generate joy: Hey! Sons of noble families, come here! You are of the Mahayana lineage, vessels of profound secret mantras, therefore, I will truly explain to you the practice of secret mantras. The perfect Buddhas of the past, as well as those who have not yet come and the perfect Buddhas who are now present, all know this profound secret mantra ritual. First, under the Bodhi tree, they attained the Dharmakaya that knows all. Through this profound secret mantra view and practice, the protector Vajrasattva also destroyed the unbearable great army of demons. Then, in order to attain omniscience, children, generate this mind of wisdom! Generate joy with this. The third is purifying the continuum: Vajra Teacher Buddha, glorious one, I prostrate to you who abide in the three times! You are the field of refuge for relying on the Three Jewels, I take refuge in you with a non-dual mind! With actual and mentally created
Chinese
要做。如果之前已经布置好了坛城，则不需要抬起。无论如何，在那之后，圆满地完成会供和朵玛仪轨，以及自生仪轨的后续仪轨后，以睡眠瑜伽入睡。第二天，如果弟子们做了好梦，就生起欢喜，增长善业；如果做了恶梦，就进行事业咒和猛厉的火供净化。这些是第二天晚上的事务。第二，正行灌顶分为四部分：布置坛城，修持和供养，自身进入，以及给弟子灌顶。前两部分参考坛城仪轨。第三，自身进入：上师从坛城的西方朝向东方，念诵“嗡，以愤怒对愤怒者进行调伏者。”等等，抛掷智慧之花，自身进入坛城，像做能力之事修法一样成为有能力者。念诵“嗡，获得金刚智慧者，所有如来之，心髓大坛城，请允许我的弟子进入。”以此祈请允许弟子进入，并接受许可。第四，给弟子灌顶分为两部分。第一，进入坛城分为十二部分。第一，前行支分：弟子们以对菩提的信任的证悟清净相续，以无有吝啬的供养令上师欢喜。用事业宝瓶的水沐浴，献上礼拜和第一份供养后，安坐在坛城帷幕之外的东方。驱逐邪魔后，为了如母虚空般的无量众生的利益，为了在此生证得无上圆满正等觉无学双运之自性，结合七支的珍贵果位，首先发起殊胜菩提心，心想：为了这个目的，我要好好地接受密咒金刚乘之道的第一个入门，成熟灌顶之次第，然后如理地修学甚深道生起次第和圆满次第这二者。以这种方式发起菩提心作为前行。也请毫不混淆地接受和舍弃听法的行为规范，请好好地听闻。那么，总的来说，我们所听闻的法的类别，是导师
English
to do. If the mandala has already been arranged, then it is not necessary to lift it. In any case, after that, completely complete the Tsog offering and the Torma ritual, as well as the subsequent rituals of self-generation, and then fall asleep with the yoga of sleep. The next day, if the disciples have good dreams, generate joy and increase virtue; if they have bad dreams, perform the karma mantra and fierce fire offering purification. These are the tasks of the second night. Second, the main part of the empowerment is divided into four parts: arranging the mandala, practicing and offering, entering oneself, and empowering the disciples. The first two parts refer to the mandala ritual. Third, entering oneself: The master faces east from the west of the mandala, and recites "Om, the one who pacifies with anger those who are angry." etc., throws the wisdom flower, enters the mandala himself, and becomes capable like the practice of doing capable things. Recite "Om, the one who obtains the Vajra wisdom, of all the Tathagatas, in this great mandala of the essence, please allow my disciple to enter." With this, pray for permission for the disciple to enter, and receive permission. Fourth, giving empowerment to the disciples is divided into two parts. First, entering the mandala is divided into twelve parts. First, the preliminary branch: The disciples purify their minds with the realization of faith in Bodhi, and please the master with selfless offerings. Bathe with the water of the karma vase, offer prostrations and the first offering, and then sit outside the curtain of the mandala in the east. After dispelling the obstacles, for the benefit of all sentient beings who are like motherly space, in order to realize in this very life the unsurpassed, perfectly complete Buddha, the nature of non-learning union, the precious state of combining the seven branches, first generate the supreme Bodhicitta, thinking: For this purpose, I will properly receive the first entry of the secret mantra Vajrayana path, the order of ripening empowerments, and then properly study these two, the profound path generation stage and the completion stage. In this way, generate Bodhicitta as a preliminary. Also, please accept and abandon the code of conduct for listening to the Dharma without confusion, please listen carefully. So, in general, the categories of Dharma that we listen to are the teacher
Chinese
那位精通且具大悲者，为了调伏众生的根器、能力和意乐，转动了无数的法轮。如果从对治的角度来归纳，为了对治所化众生相续中的八万四千种烦恼，法的蕴聚也确定有那么多。正如《普作王续》中所说：为了对治贪欲所说的，是《调伏藏》二万一千部；为了对治嗔恨所说的，是《经藏》二万一千部；为了对治愚痴所说的，是《论藏》二万一千部；为了对治一切所说的，是第四个藏二万一千部。总之，所说的八万四千部，都是为了对治烦恼。如是说。如果仅从经论和口诀的角度来归纳，可以归纳为经论——特征波罗蜜多乘，和口诀——大密金刚乘两种。如彼中所说：乘有两种，即特征因乘和果金刚乘。如是说。此处所应讲述的是，《三类灯论》中所说：若一义而不迷茫，多方便而无艰难，依仗利根者之故，密咒之乘最为殊胜。如是宣说，以四种特点而超胜的密咒金刚乘。其中，作为认识对象的续部的种类有不可思议之多，但如果仅从见解和行持的角度来归纳，可以归纳为主要宣说行持的事部，和主要宣说见解的瑜伽部这两种，一切密咒的续部都包含在这两种之中。此处是后者，也就是瑜伽部。瑜伽部又分为仅是瑜伽部和无上瑜伽部两种。这里是无上瑜伽部，其中又分生起次第、圆满次第、大圆满三种，具有经、续、教言三种。这是第一个续部，玛哈瑜伽。其中也有生起次第方便之分和圆满次第气分。
English
That one who is skilled and possessed of great compassion, in order to tame the minds of sentient beings, turned countless wheels of Dharma that followed their faculties, abilities, and intentions. However, if we summarize from the perspective of abandonment and antidote, in order to counteract the eighty-four thousand specific afflictions in the minds of those to be tamed, the aggregates of Dharma are also determined to be that many. As it is said in the Kunjed Gyalpo Tantra: "What is taught as the antidote to attachment is the Vinaya Pitaka, twenty-one thousand. What is taught as the antidote to hatred is the Sutra Pitaka, twenty-one thousand. What is taught as the antidote to ignorance is the Abhidhamma Pitaka, twenty-one thousand. What is taught as the antidote to all is the fourth Pitaka, twenty-one thousand. In short, all the eighty-four thousand that are taught are solely taught as antidotes to afflictions." As it is said. Furthermore, if we summarize from the perspective of scriptures and instructions alone, they can be categorized into two: the scriptures, which are the characteristic Paramita Vehicle, and the instructions, which are the great secret Vajra Vehicle. As it says in that very text: "There are two types of vehicles: the characteristic causal vehicle and the resultant Vajra Vehicle." As it is said. Here, what is relevant is that, as stated in the "Lamp for the Three Modes": "Because it is not confusing even in one meaning, because there are many methods without difficulty, and because it relies on those with sharp faculties, the Mantra Vehicle is particularly superior." As explained, the Secret Mantra Vajra Vehicle is superior due to four special qualities. Among these, there are countless categories of tantras that are objects of knowledge, but if we summarize from the perspective of view and practice alone, we can categorize them into the Action Tantras, which mainly teach practice, and the Yoga Tantras, which mainly teach view. All the Secret Mantra tantras are included in these two. Here, it is the latter, namely the Yoga Tantras. The Yoga Tantras are further divided into the Yoga Tantras and the Anuttarayoga Tantras. This is the Anuttarayoga Tantra, which internally teaches the three: Generation Stage, Completion Stage, and Great Perfection, and has the three: scriptures, tantras, and instructions. This is the first tantra, Maha Yoga. Within that, there is also the Generation Stage, the aspect of skillful means, and the Completion Stage, the aspect of wind.