English
I fear you! This oath is difficult to transgress. Furthermore, for those who break their vows, and for any who take vows, you should swiftly guide them and drink much blood. Never rejoice in the wretched world of the Shravakas. You should always practice the excellent Vajrasattva. As stated in the tantras, it should be proclaimed as such. Fourth, the great secret perfect empowerment is shown through the oral instructions of the meditation lineage and the essential practice instructions. The final determination should be known from elsewhere. If condensed into essence, all knowable dharmas are determined as mind. That is, the essence is emptiness, clear like the sky and without conceptualization, is the Dharmakaya; the nature is unceasing greatness, appearing as the deity's form, is the Sambhogakaya; the differentiation of compassion, is the Buddha's activity occurring continuously, is the Nirmanakaya. The true accomplishment is the only one. The Buddha, great bliss, all gathered, the yogi profound, the three bodies complete. As it is said, this alone is the Mahamudra. Son of the lineage, know this as such! As it is said. Wherever the inexpressible abides, this yogi is fortunate. Because there is no distinction between self and other's benefit, one delights in the illusory, spontaneously accomplished consort. Thus, having decided through the view, one should train in taking it into practice through samadhi. Thus, the great secret itself is the perfect empowerment in the mandala of the Dharmadhatu. The defilement of conceptualization, along with its outflows, is purified, and the body of stainless wisdom expands in magical illusion, appearing like a reflection in water, emptiness and appearance are inseparable, completely purified in the Dharmadhatu, and endowed with the power of intelligence becoming confidence. Then comes the subsequent declaration of vows. As it is said, those beautiful ones who have received empowerment, having placed it in a tamed mind, abide closely in the great vows. As it is said. For example, just as a good person adorned with jewels is very beautiful, similarly, a worthy disciple receiving the outer, inner, and secret empowerments from a qualified teacher is like that. The one who has received empowerment should also not immediately generate prideful arrogance, should not be controlled by afflictions for a long time, and their conduct should be very mindful and modest.
Tibetan
དཔལ་ཆེན་ཡང་དག་ལྷ་དགུའི་དབང་གི་ཆོ་ག་བདེ་ཆེན་
Chinese
告诫说：要以极大的谨慎，如法守护共同、特殊和更殊胜的誓言。弟子也发誓说：上师如何教导等等。献上酬谢的曼扎，以虔诚、信仰和欢喜之心，尽力供养所有能获得的供品，并进行回向。会供等后续仪轨，可从坛城仪轨中了解。瑜伽母续海之上师，从六道大坛城中，将众生安乐引导至嘿汝嘎精华之城。此为易读易入之仪轨次第。甚深广大的经文要义，犹如虚空坛城。以浅薄的学识和如针眼般的智慧去衡量，只会徒增疲劳。然而，这仅仅是出于纯粹的善意。愿由此获得的任何功德，都能使这殊胜的佛法兴盛广大，并使一切众生由此获得大吉祥嘿汝嘎的果位，证得大乐金刚之境。这部名为《大吉祥入道》的大吉祥九尊扬达本尊灌顶仪轨，是由衮桑曲林僧团的堪布持律者丹增居美，以及多康巴邬金钦饶所劝请。由于此前没有易入的灌顶仪轨次第，为了使此佛法得以弘扬，持明者居美多吉，在仔细研究和审查了莲师吽扎的经文及其注释等所有部分后，将所见到的部分内容，于邬金敏卓林寺的拉章曲科伦波，在具吉祥的镇伏年（水鼠年）的仲夏月上弦吉日完成了编纂。因此，从大伏藏法王之语原封不动地，将其他地方所作的修改编入正文，使其成为易读的仪轨。这也是由说法比丘根潘塔耶在收集早期翻译的噶玛传承时，仔细校对并确定了此仪轨的原本，即莲师吽扎的灌顶仪轨和嘿汝嘎噶波的注释。大吉祥九尊扬达本尊灌顶仪轨——大吉祥
English
He admonished: With great caution, diligently protect the common, special, and especially superior samayas as they should be. The disciples also vowed, saying: As the Guru has commanded, etc. Then, offering a mandala of gratitude, with devotion, faith, and a joyful mind, they offered whatever offerings they could, and dedicated the merit. The subsequent rituals, such as the tsok offering, should be understood from the mandala ritual. Supreme Guru of the Ocean of Yogini Tantras, who leads beings from the great mandala of the six realms to the city of the essence of Heruka. This is a sequence of rituals that is easy to read and enter. The profound and vast meaning of the scriptures is like a mandala of the sky. To presume to measure it with meager learning and wisdom like the eye of a needle is only a source of fatigue. However, this is only out of pure intention. May whatever merit is obtained from this cause this supreme Dharma to flourish and expand, and may all beings thereby attain the state of great glorious Heruka, attaining the state of great bliss Vajra. This empowerment ritual of the great glorious Yangdak Heruka, the Nine Deities, called "The Entrance to Great Bliss," was requested by Kunsang Choling monastic community's Khenpo Vinaya Holder Tenzin Gyurme and Dokhampa Orgyen Khyenrab. Since there was previously no easily accessible empowerment ritual sequence, with the aim of transforming this Dharma into a gateway for development, the Vidyadhara Gyurme Dorje, after thoroughly examining and scrutinizing the texts of the great master Humkara and Padmasambhava, along with their commentaries and all their parts, compiled what he saw in a partial way at the Ugyen Mindrolling Monastery's Labrang Chokhor Lhunpo, in the auspicious rising tide of the midsummer month of the Year of the Subduer (Water Mouse Year). Therefore, from the words of the Great Treasure King of Dharma, without altering them, the modifications made elsewhere were incorporated into the text, making it an easy-to-read ritual. This was also carefully reviewed and finalized by the Dharma-speaking monk Zhenpen Thaye when collecting the early translated Kama traditions, comparing it with the original text of this ritual, namely the empowerment ritual of Guru Humkara and the commentary on Heruka Galpo. Great Glorious Yangdak Heruka, the Empowerment Ritual of the Nine Deities—Great Bliss.
Tibetan
【处理错误】 [ { "chinese_translation": "入口。", "english_translation": "Entrance." }, { "chinese_translation": "不变金刚。", "english_translation": "Immutable Vajra." } ] ============================================================