Chinese
正 हे汝迦 集合修法之引导实修明示《大乐嬉海》。 无边慧。 正 हे汝迦 集合修法之引导实修明示《大乐嬉海》。 无边慧。 名为正 हे汝迦 集合修法之引导实修明示《大乐嬉海》之著述。 顶礼上师与圣 正成唯一。 续部与百族之主宰金刚心， 显现炽燃之身，具大乐之光彩， 赐予殊胜成就，具速疾之威力， 心髓之黑汝嘎，祈愿彼尊护佑。 饮血噶巴之续与吽迦惹， 莲师之口诀，正成秘密释等， 根源清净，加持炽盛，甚深之密意， 汇集于篇幅，祈请赐予开许。 成就圣众之唯一足迹者， 如今成熟解脱之种子于地上， 若有进入此处之具缘者，如今， 请来此处，如珍爱自身心髓般珍重。 超越世间之大经部，以及，名为黑汝嘎噶巴之饮血尊之证悟，从细微处广为阐述之正成唯一之续部意义，以口诀之要点而开显，并汇集于实修中，于此，确立誓言之基础，以见解而决断，以三摩地而修持，以行持而舍弃，寻觅灌顶之步骤，以口诀而成就意义，即圆满六边。 受用智慧与三摩地之二资粮。 以九种坛城而确定。 以十八种方便而间隔。 以九大教证而汇集实修之意义，即具备口诀之五种庄严，从而毫无错谬地进入续部之成就意义。 窍诀实修之精要，分为三：所应观修之对境，所应修持之方便，以及，通过修持所成就之果。 第一者，分为三： 确定本体， 宣说体性之差别， 建立成就之关联。 第一者： 一切种姓之主宰，圣金刚萨埵，以调伏对境之缘起，显现大圣忿怒尊之身相，即是彼。 第二者： 续部中云： 正成唯一者， 诸佛大乐之总集， 具
English
The Clear Exposition of the Practice and Instruction for Accomplishing the Assembly of Correct Heruka, "Ocean of Great Bliss." Infinite Wisdom. The Clear Exposition of the Practice and Instruction for Accomplishing the Assembly of Correct Heruka, "Ocean of Great Bliss." Infinite Wisdom. This is the treatise called "The Clear Exposition of the Practice and Instruction for Accomplishing the Assembly of Correct Heruka, 'Ocean of Great Bliss'." I prostrate to the Lama and the glorious Correct Accomplishment Alone. Vajrasattva, the master of the tantras and hundreds of families, Who arises in a blazing form, with the splendor of great bliss, Who is swift in power to bestow supreme accomplishments, May that glorious Heruka of the essence protect me. The tantra of the blood-drinking Galpo and Humkara, The oral instructions of Padma, the secret commentary on Correct Accomplishment, etc., May the essence of the authentic, blessed, and splendid intention Be compiled in a concise manner, and may the permission of the command be granted. The sole path traversed by all supreme accomplished ones, And still the seeds of ripening and liberation on the earth, If there is a fortunate one to enter this place now, Come here and hold them as dear as your own heart. The great sutra that transcends the world, and The realization of the blood-drinker known as Heruka Galpo, Explained in detail from the subtle points, the essential instructions of the tantric meaning of the sole Correct Accomplishment, Unveiled by the key points of the oral instructions and compiled into practice: Establish the basis of commitment. Decide through view. Take to heart through samadhi. Abandon through conduct. Seek the steps of empowerment. Accomplish the meaning through oral instructions, thus perfecting the six limits. Enjoy the two resources of wisdom and samadhi. Establish certainty through nine types of mandalas. Maintain the intervals through eighteen occasions. Combine the meaning of practice through nine great scriptures, thus possessing the five ornaments of oral instructions, and entering the accomplished meaning of the tantra without perversion. The essence of experiential practice is specifically shown in three parts: the object to be visualized, the means to be practiced, and the result achieved through practice. The first has three parts: identifying the essence, stating the distinctions of characteristics, and establishing the connection of accomplishment. The first is: The master of all lineages, the glorious Vajrasattva himself, due to the influence of those to be tamed, manifests as the form of the great and glorious wrathful one, that is it. The second is: From the tantra: The sole Correct Accomplishment, The collection of all Buddhas and great bliss, Possessing
Chinese
甚深瑜伽圆满三身，空行幻化胜乐喜。如是说，法界真实之义，如是如是，以自性觉之智慧证悟而成就，法界与智慧二者无别唯一。十方诸佛之大乐受用，总集且安住于法性平等性之瑜伽甚深之处而不动摇。以圆满三身之力量，自利任运成就，以智慧与慈悲，直至轮回未空之际，周遍虚空，随诸有情之界而行。以身语意如幻化，对五妙欲之贪执，皆以方便胜乐之舞调伏，然不为烦恼所染，以安乐之嬉戏，成办他利至究竟。三者是，如是之佛土，以有情之心执取、缘念，能生出所欲之果吗？若问，有情之识、境、蕴、烦恼，安住于六聚之中，瑜伽士以此作为清净、平等、广大之觉悟道用。使六识圆满为三身，六境解脱于法界母胎之中，五蕴转为五部，烦恼显现为智慧，总而言之，轮回之法无需断除，于自性任运成就之六坛城自性中成佛，因此成立密咒方便之殊胜道。二者，成办之方便。总的来说，如《总集智慧经》所说，金刚部之修法，以及《续超经》、《隆格波》，摄集口诀、真实成就之义的《班杂嘿噜嘎（藏文：བཛྲ་ཧེ་རུ་ཀ，梵文天城体：वज्रहेरुक，梵文罗马拟音：vajraheruka，汉语字面意思：金刚黑噜嘎）心意修法》二者。此处是讲述后者的情况。其中，成就之导师们的观点有两种：方便之支分，以及方便之自性。第一者是，最初未成熟者令其成熟之时，对弟子，以及成熟后解脱之道，在此修法之时，对修行者们需要具足会供。其有五：总的来说，法器之圆满特征，对此所需之誓言，洁净，苦行，以及宣说违背此之过患。第一者是，种姓高贵且贤
English
The profound yoga completes the three bodies, the illusion of the Dakinis is supreme bliss. Thus it is said, the very meaning of the true Dharmadhatu, as it is, is realized and accomplished by the wisdom of self-awareness, and the Dharmadhatu and wisdom become inseparable and one. The great bliss of enjoyment of all Buddhas of all times and directions is all-encompassing, and it does not waver from the profound state of entering into the yoga of the equality of Dharmata. By possessing the power of completing the three bodies, one's own benefit is spontaneously accomplished, and with wisdom and compassion, until Samsara is empty, it pervades the sky and follows the realms of sentient beings. With body, speech, and mind like illusions, all attachment and clinging to the five desirable qualities are subdued by the dance of the supreme bliss of skillful means, yet one is not stained by afflictions, and with the play of bliss, one accomplishes the benefit of others to the end. The third is, can the minds of sentient beings grasp and fixate on such a Buddha-land, and produce the desired fruit? If asked, the consciousness, objects, aggregates, and afflictions of sentient beings, which abide in the six collections, are used by the yogi as the path of pure, equal, and vast realization. The six consciousnesses are perfected into the three bodies, the six objects are liberated into the womb of the Dharmadhatu mother, the five aggregates are transformed into the five families, and afflictions arise as wisdom. In short, the phenomena of Samsara need not be abandoned, and Buddhahood is attained in the nature of the six mandalas that are spontaneously accomplished, thus establishing the path of the greatness of secret mantra skillful means. Secondly, the means of accomplishing. In general, as stated in the 'All-Gathering Wisdom Sutra,' there are two types of practice: the practice of the Vajra family, and the 'Vajra Heruka (Tibetan: བཛྲ་ཧེ་རུ་ཀ，Sanskrit Devanagari: वज्रहेरुक，Sanskrit Romanization: vajraheruka，Literal Chinese meaning: Vajra Heruka) Mind Practice,' which compiles the meaning of the oral instructions and true accomplishments from the 'Transcendental Sutra,' and 'Lung Galpo.' Here, we are explaining the latter. According to the views of the accomplished masters, there are two aspects: the branches of skillful means, and the nature of skillful means. The first is, when maturing those who are initially immature, for the disciples, and for the path of liberation after maturation, during this practice, the practitioners need to have a gathering. There are five aspects to this: in general, the characteristics of a suitable vessel, the vows required for this, cleanliness, asceticism, and explaining the faults of deviating from this. The first is, of noble lineage and virtu
Chinese
对于那方来说，品性善良，具有信心和智慧，即是具备四种应考察之地的功德之人。通过听闻、思维、禅修四种秘密智慧，开启有毒、口朝下、横卧、底破的四种容器。第二，获得根本和支分菩提心的所有誓言，没有发生违越或衰损的过失。即使发生，也能通过补救使相续清净。第三，唯一追求殊胜的信使的洁净，不离三种认识的结合的洁净，享用铁钩和灯的食物，食用同一种食物的洁净，具备这三种洁净。第四，安住于灌顶和誓言，首先在寂静处依靠为期一个月的瑜伽进行修持，并通过额外实践饮食和行为的苦行来完成近修。第五，由于智慧低下，对奇特的行为产生怀疑。由于智慧浅薄，不理解秘密真言深奥的意义。由于没有脱离分别执着，即使修持这种方法也不会成功，导致今生来世都将毁灭，因此不应将这样的人视为此法的法器。第二，关于展示方便的自性，有四个要点：具备四种圆满，展示前行次第；检查并寻找物质；检查土地并进行土地仪轨；通过事业的次第来端正伟大成就的论典。第一点分为两部分：共同诀窍的总结；特殊必要之义的展示。第一点是：那些相续中具备见、行、事业和誓言这四种诀窍之义的人，才应该进入此修法。第二点分为四部分。第一，智慧圆满：金刚上师应知晓上中下等的传承和诀窍，尤其应获得内外秘密的灌顶，并具备八功德。应知晓金刚持明的结合之术，具备三十二相，且具有大信心。应知晓使者身语意的表示。侍从应知晓手印、禅修和事业的次第。第二，眷属圆满：能带来喜悦的眷属持明女，能增加供养的眷属女仆，具备所有手印，与心意相符的眷属姐妹，持有誓言。以及使唤内外事务的尘土仆役男子。
English
For that place, having good character, faith, and great wisdom, is a person who possesses the four qualities of a place to be examined. Through the four kinds of secret wisdom of hearing, thinking, and meditating, the four containers that are poisonous, mouth-down, lying sideways, and with a broken bottom are opened. Second, having taken all the vows of the root and branch Bodhicitta, no fault of transgression or degeneration has occurred. Even if it has occurred, the continuum is purified by rectification. Third, the purity of the messenger who seeks only the supreme, the purity of union that is inseparable from the three recognitions, the purity of eating the same food, using the food of the iron hook and lamp, possessing these three purities. Fourth, abiding in empowerment and vows, one first relies on yoga in a solitary place for a month to engage in recitation, and then completes the close recitation by practicing extra austerities of eating and behavior. Fifth, due to inferior intelligence, one doubts extraordinary behavior. Due to shallow wisdom, one does not understand the profound meaning of secret mantras. Since one has not separated from conceptual grasping, even if one practices this method, it will not succeed, leading to the destruction of both this life and the next. Therefore, such a person should not be regarded as a vessel for this method. Second, regarding showing the nature of means, there are four points: possessing four perfections, showing the preliminary order; examining and searching for substances; examining the land and performing the land ritual; straightening the treatise of great accomplishment through the order of activities. The first point has two parts: a summary of common instructions; a presentation of the meaning of special necessity. The first point is: those who possess the meaning of the four instructions of view, conduct, activity, and vows in their continuum should enter this practice. The second point has four parts. First, the perfection of knowledge: the Vajra master should know the transmissions and instructions of high, medium, and low levels, and especially should have received the inner and outer secret empowerments and possess the eight qualities. One should know the art of union of Vajra Vidya, possess the thirty-two marks, and have great faith. One should know the signs of the messengers' body, speech, and mind. The attendants should know the order of mudras, meditation, and activities. Second, the perfection of retinue: the retinue vidya who brings joy, the retinue female servant who increases offerings, possessing all mudras, the retinue sisters who are in accordance with the mind, holding vows, and the male servants who handle inner and outer affairs.