Tibetan
ར་བ་དང་། སྲིན་བུ་མི་འབྱུང་ཞིང་དྲི་ཞིམ་པ་དང་། མཁའ་འགྲོ་རྣམས་རུ་ལུའི་དབྱངས་ཀྱིས་མཚོ་ལ་ 27-16-11b ངང་པ་ལྟར་འདུ་ཞིང་ལས་བྱེད་པའོ། །དེ་ཡང་ཕྱིའི་སྒྲུབ་རྫས་རྣམས་བསྒྲུབ་བྱའི་སྐུ་གསུང་ཐུགས་ཀྱི་དཀྱིལ་འཁོར་དུ་མཚོན་པའི་བརྡར། ནང་བདག་གི་སྒོ་གསུམ་དཔལ་ཆེན་པོའི་སྐུ་གསུང་ཐུགས་སུ་ཡེ་ནས་རྫོགས་པའི་ཆོས་ཉིད་རྩ་རླུང་ཐིག་ལེའི་དྲི་མ་དྭངས་པར་བྱས་ཏེ། འབྲས་བུ་མི་ཤིགས་པ་སྐུ་གསུམ་གྱི་ངོ་བོར་བྱང་ཆུབ་པར་བྱེད་པའི་ཕྱིར། སངས་རྒྱས་བདེ་ཆེན་ཀུན་འདུས་པ༔ རྣལ་འབྱོར་ཟབ་མོ་སྐུ་གསུམ་རྫོགས༔ ཞེས་གསུངས་པ་དང་། མདོར་ན་དངོས་གྲུབ་རྣམ་པ་གཉིས་ཐོབ་པ་ལ་དང་པོ་སྣེ་ཟིན་པ་ནས་ཕྱིས་མཐར་ཕྱིན་པར་གྱུར་གྱི་བར་ཉམས་རྟོགས་ཡོན་ཏན་གྱིས་མཚོན་པ་སྟེ། རྩ་བའི་སྒྲུབ་པ་འདིར་ཟླ་གམ་གཅིག་པ་དང་། ལྔ་བཅུ་རྩ་བརྒྱད་པ་དང་། ལྷ་དགུ་པ་རྣམས་གསུངས་པ་ལས། ཡང་དག་གྲུབ་པའི་དོན་གྱི་སྙིང་པོ་ལྷ་དགུ་པ་ཉིད་ཡིན་ཏེ། གཙོ་བོའི་གཡས་གཡོན་གྱི་ཞལ་དང་ཕྱག་དྲུག་ལ་མ་མོ་བརྒྱད་སྦྱོར་བས་ཀྱང་ལྷ་དགུར་ངེས་པ་དང་། འདི་ཉིད་ལས། གདམས་པ་ཁྱད་འཕགས་ཡང་དག་སྙིང་པོའི་སྐོར༔ སྤྲོས་བཅས་ལྷ་སྒོམ་བསམ་གྱིས་མི་ཁྱབ་ཀྱང་༔ དོན་གྱི་སྙིང་པོ་ལྷ་དགུ་ཁོ་ན་ཡིན༔ ཞེས་ལྷ་དགུའི་སྒྲུབ་པ་ཕུལ་དུ་བྱུང་བར་རྐང་ཚུགས་སུ་གསུངས་ཤིང་། ཉམས་ལེན་འཇུག་པ་བདེ་བས་ 27-16-12a གནད་འདྲིལ་བ་དང་། རྒྱས་བསྡུས་འཚམ་པའང་ཡིན་པས་བསྙེན་སྒྲུབ་ཆིག་ཆོད་ཀྱི་དབང་དུ་བྱས་ནས་བཀོད་པ་ཡིན་ལ། ཡང་ཤིན་ཏུ་བསྡུས་པ་ཉམས་ལེན་གནད་འདྲིལ་དུ་བྱེད་ན་རུ་ལུ་འབྲུ་བརྒྱད་བདུན་ཚན་གསུམ་དུ་བྱས་པའི། དང་པོ་ཆོ་ག་བདུན་གྱིས་ལུས་ཐ་མལ་གྱི་སྣང་ཞེན་སྦྱངས་ནས་ལྷ་སྐུའི་ལམ་ཁྱེར་དང་། གཉིས་པ་ཡན་ལག་བདུན་གྱིས་ངག་ཐ་མལ་གྱི་སྣང་ཞེན་སྦྱངས་ནས་གྲགས་པ་གསུང་གི་ལམ་ཁྱེར་དང་། གསུམ་པ་ཐིམ་པ་བདུན་གྱིས་ཡིད་ཐ་མལ་གྱི་སྣང་ཞེན་སྦྱངས་ནས་དྲན་རྟོག་ཐུགས་ཀྱི་ལམ་ཁྱེར་དང་སྦྱར་ཏེ་རིམ་པ་བཞིན་དུ་རུ་ལུའི་བཟླས་པ་ཉིད་ལ་རྩེ་གཅིག་ཏུ་འབད་ཅིང་། སྤྱོད་ལམ་ཀུན་ཏུ་ཡང་སྒོ་གསུམ་ལྷ་སྔགས་ཆོས་ཉིད་དུ་ཤེས་པས་རྩལ་སྦྱོང་བ་སོགས་ཉིན་མཚན་གྱི་རྣལ་འབྱོར་བྱ་བའི་ཚུལ་རྣམས་ནི་རྩ་བའི་གཞུང་ཉིད་བློའི་རིམ་པ་དང་འཚམ་པར་ཉམས་སུ་བླང་བར་བྱའོ། །དཔལ་ཆེན་ཡང་དག་སྙིང་པོ་ལྷ་དགུའི་བསྙེན་པའི་ཡི་གེ་ཉུང་ངུར་བསྡུས་པ་འདི་ནི་དད་བརྩོན་བློ་གྲོས་ཀྱི་ནོར་ལྡན་ངག་དབང་པདྨའི་གསུང་གིས་བསྐུལ་བ་ལས་སྙོམ་ལས་པ་རྒན་པོ་འགྱུར་མེད་རྡོ་རྗེས་རང་ལོ་ང་དགུ་པ་ལ་བཀོད་པའོ། །སརྦ་དཱ་མངྒ་ལཾ།། །།
Chinese
没有虫子滋生，气味芬芳，空行母们像天鹅一样聚集在海面上，发出悦耳的歌声并辛勤劳作。此外，外在的修行材料象征着所要成就的身、语、意坛城。内在的自身三门，通过净化根脉、气脉、明点的污垢，使其本自圆满于大威德金刚的身、语、意。为了证得不坏果位，成就三身之体性，如是说：'诸佛大乐皆汇聚，瑜伽深奥圆满三身。'总而言之，为了获得两种成就，从最初的入门到最终的圆满，都要以证悟的功德来庄严。根本修法中提到了单月、五十八尊、九尊本尊。其中，真正成就之精华乃是九尊本尊。主尊左右的六面和六手，加上八位明妃，也确定是九尊本尊。其中说：'殊胜窍诀乃是真实精华之法类，虽有无数繁复本尊修法，然精华之义唯九尊。'因此，九尊本尊的修法被认为是卓越的，易于入门，要点精炼，简繁适中，故作为闭关实修之法而编纂。若要极简修持，抓住要点，可将'如如'八字真言分为三组，每组七字。首先，以七支行净化对庸常身体的执着，从而引导至本尊之身；其次，以七功德净化对庸常语言的执着，从而引导至音声为语；第三，以七种融入净化对庸常意念的执着，从而将念头转化为意。依次专注于'如如'真言的念诵。在一切行住坐卧中，了知身语意皆为本尊、咒语、法性，从而勤奋练习。因此，日夜瑜伽的修行方式应与根本经文相符，并与个人的理解程度相适应。这本简略汇集的大威德金刚九尊本尊闭关仪轨，由具足信心、精进和智慧的昂旺贝玛（Ngagwang Padma）劝请，由我这个懒惰的老者久美多杰（Gyurme Dorje）于五十九岁时写成。愿一切吉祥！ 没有虫子滋生，气味芬芳，空行母们像天鹅一样聚集在海面上，发出悦耳的歌声并辛勤劳作。此外，外在的修行材料象征着所要成就的身、语、意坛城。内在的自身三门，通过净化根脉、气脉、明点的污垢，使其本自圆满于大威德金刚的身、语、意。为了证得不坏果位，成就三身之体性，如是说：'诸佛大乐皆汇聚，瑜伽深奥圆满三身。'总而言之，为了获得两种成就，从最初的入门到最终的圆满，都要以证悟的功德来庄严。根本修法中提到了单月、五十八尊、九尊本尊。其中，真正成就之精华乃是九尊本尊。主尊左右的六面和六手，加上八位明妃，也确定是九尊本尊。其中说：'殊胜窍诀乃是真实精华之法类，虽有无数繁复本尊修法，然精华之义唯九尊。'因此，九尊本尊的修法被认为是卓越的，易于入门，要点精炼，简繁适中，故作为闭关实修之法而编纂。若要极简修持，抓住要点，可将'如如'八字真言分为三组，每组七字。首先，以七支行净化对庸常身体的执着，从而引导至本尊之身；其次，以七功德净化对庸常语言的执着，从而引导至音声为语；第三，以七种融入净化对庸常意念的执着，从而将念头转化为意。依次专注于'如如'真言的念诵。在一切行住坐卧中，了知身语意皆为本尊、咒语、法性，从而勤奋练习。因此，日夜瑜伽的修行方式应与根本经文相符，并与个人的理解程度相适应。这本简略汇集的大威德金刚九尊本尊闭关仪轨，由具足信心、精进和智慧的昂旺贝玛（Ngagwang Padma）劝请，由我这个懒惰的老者久美多杰（Gyurme Dorje）于五十九岁时写成。愿一切吉祥！ 没有虫子滋生，气味芬芳，空行母们像天鹅一样聚集在海面上，发出悦耳的歌声并辛勤劳作。此外，外在的修行材料象征着所要成就的身、语、意坛城。内在的自身三门，通过净化根脉、气脉、明点的污垢，使其本自圆满于大威德金刚的身、语、意。为了证得不坏果位，成就三身之体性，如是说：'诸佛大乐皆汇聚，瑜伽深奥圆满三身。'总而言之，为了获得两种成就，从最初的入门到最终的圆满，都要以证悟的功德来庄严。根本修法中提到了单月、五十八尊、九尊本尊。其中，真正成就之精华乃是九尊本尊。主尊左右的六面和六手，加上八位明妃，也确定是九尊本尊。其中说：'殊胜窍诀乃是真实精华之法类，虽有无数繁复本尊修法，然精华之义唯九尊。'因此，九尊本尊的修法被认为是卓越的，易于入门，要点精炼，简繁适中，故作为闭关实修之法而编纂。若要极简修持，抓住要点，可将'如如'八字真言分为三组，每组七字。首先，以七支行净化对庸常身体的执着，从而引导至本尊之身；其次，以七功德净化对庸常语言的执着，从而引导至音声为语；第三，以七种融入净化对庸常意念的执着，从而将念头转化为意。依次专注于'如如'真言的念诵。在一切行住坐卧中，了知身语意皆为本尊、咒语、法性，从而勤奋练习。因此，日夜瑜伽的修行方式应与根本经文相符，并与个人的理解程度相适应。这本简略汇集的大威德金刚九尊本尊闭关仪轨，由具足信心、精进和智慧的昂旺贝玛（Ngagwang Padma）劝请，由我这个懒惰的老者久美多杰（Gyurme Dorje）于五十九岁时写成。愿一切吉祥！
English
Free from the emergence of worms and possessing a fragrant scent, the dakinis gather like swans on a lake, singing melodious songs and diligently working. Furthermore, the external materials for practice symbolize the mandala of body, speech, and mind to be accomplished. Internally, by purifying the defilements of the root channels, energy channels, and bindus of one's own three doors, they are inherently perfected as the body, speech, and mind of the Great Glorious One. In order to attain the indestructible fruit, awakening to the essence of the three kayas, it is said: 'All Buddhas' great bliss is gathered, profound yoga perfects the three kayas.' In short, to obtain the two types of siddhis (accomplishments), from the initial entry to the final completion, it is adorned with the merits of realization and qualities. In the root practice, the one-month, fifty-eight deity, and nine deity practices are mentioned. Among them, the essence of true accomplishment is the nine deity practice itself. The six faces and six hands of the main deity, along with the eight consorts, also confirm the nine deities. From this, it is said: 'The extraordinary instruction is the category of the true essence, although there are countless elaborate deity meditations, the essence of the meaning is only the nine deities.' Therefore, the practice of the nine deities is considered excellent, easy to enter, with concise points, and appropriate in elaboration and condensation, so it is compiled as a method for solitary retreat practice. If one wants to practice very simply, grasping the key points, the eight-syllable mantra 'Rulu' can be divided into three groups, each with seven syllables. First, by purifying the attachment to ordinary appearance of the body with the seven branches, one is led to the path of the deity's body. Second, by purifying the attachment to ordinary speech with the seven qualities, one is led to the path of sound as speech. Third, by purifying the attachment to ordinary mind with the seven dissolutions, one transforms thoughts into mind. Focus single-pointedly on the recitation of the 'Rulu' mantra in sequence. In all activities, knowing body, speech, and mind as deity, mantra, and dharmata (the nature of reality), one diligently trains. Therefore, the methods of practicing yoga day and night should be in accordance with the root text and adapted to one's level of understanding. This concise compilation of the Great Glorious Heruka Nine Deity Retreat Manual was written at the urging of Ngagwang Padma, who possesses the wealth of faith, diligence, and wisdom, by me, the lazy old Gyurme Dorje, at the age of fifty-nine. Sarva Da Mangalam (May all be auspicious)! Free from the emergence of worms and possessing a fragrant scent, the dakinis gather like swans on a lake, singing melodious songs and diligently working. Furthermore, the external materials for practice symbolize the mandala of body, speech, and mind to be accomplished. Internally, by purifying the defilements of the root channels, energy channels, and bindus of one's own three doors, they are inherently perfected as the body, speech, and mind of the Great Glorious One. In order to attain the indestructible fruit, awakening to the essence of the three kayas, it is said: 'All Buddhas' great bliss is gathered, profound yoga perfects the three kayas.' In short, to obtain the two types of siddhis (accomplishments), from the initial entry to the final completion, it is adorned with the merits of realization and qualities. In the root practice, the one-month, fifty-eight deity, and nine deity practices are mentioned. Among them, the essence of true accomplishment is the nine deity practice itself. The six faces and six hands of the main deity, along with the eight consorts, also confirm the nine deities. From this, it is said: 'The extraordinary instruction is the category of the true essence, although there are countless elaborate deity meditations, the essence of the meaning is only the nine deities.' Therefore, the practice of the nine deities is considered excellent, easy to enter, with concise points, and appropriate in elaboration and condensation, so it is compiled as a method for solitary retreat practice. If one wants to practice very simply, grasping the key points, the eight-syllable mantra 'Rulu' can be divided into three groups, each with seven syllables. First, by purifying the attachment to ordinary appearance of the body with the seven branches, one is led to the path of the deity's body. Second, by purifying the attachment to ordinary speech with the seven qualities, one is led to the path of sound as speech. Third, by purifying the attachment to ordinary mind with the seven dissolutions, one transforms thoughts into mind. Focus single-pointedly on the recitation of the 'Rulu' mantra in sequence. In all activities, knowing body, speech, and mind as deity, mantra, and dharmata (the nature of reality), one diligently trains. Therefore, the methods of practicing yoga day and night should be in accordance with the root text and adapted to one's level of understanding. This concise compilation of the Great Glorious Heruka Nine Deity Retreat Manual was written at the urging of Ngagwang Padma, who possesses the wealth of faith, diligence, and wisdom, by me, the lazy old Gyurme Dorje, at the age of fifty-nine. Sarva Da Mangalam (May all be auspicious)! Free from the emergence of worms and possessing a fragrant scent, the dakinis gather like swans on a lake, singing melodious songs and diligently working. Furthermore, the external materials for practice symbolize the mandala of body, speech, and mind to be accomplished. Internally, by purifying the defilements of the root channels, energy channels, and bindus of one's own three doors, they are inherently perfected as the body, speech, and mind of the Great Glorious One. In order to attain the indestructible fruit, awakening to the essence of the three kayas, it is said: 'All Buddhas' great bliss is gathered, profound yoga perfects the three kayas.' In short, to obtain the two types of siddhis (accomplishments), from the initial entry to the final completion, it is adorned with the merits of realization and qualities. In the root practice, the one-month, fifty-eight deity, and nine deity practices are mentioned. Among them, the essence of true accomplishment is the nine deity practice itself. The six faces and six hands of the main deity, along with the eight consorts, also confirm the nine deities. From this, it is said: 'The extraordinary instruction is the category of the true essence, although there are countless elaborate deity meditations, the essence of the meaning is only the nine deities.' Therefore, the practice of the nine deities is considered excellent, easy to enter, with concise points, and appropriate in elaboration and condensation, so it is compiled as a method for solitary retreat practice. If one wants to practice very simply, grasping the key points, the eight-syllable mantra 'Rulu' can be divided into three groups, each with seven syllables. First, by purifying the attachment to ordinary appearance of the body with the seven branches, one is led to the path of the deity's body. Second, by purifying the attachment to ordinary speech with the seven qualities, one is led to the path of sound as speech. Third, by purifying the attachment to ordinary mind with the seven dissolutions, one transforms thoughts into mind. Focus single-pointedly on the recitation of the 'Rulu' mantra in sequence. In all activities, knowing body, speech, and mind as deity, mantra, and dharmata (the nature of reality), one diligently trains. Therefore, the methods of practicing yoga day and night should be in accordance with the root text and adapted to one's level of understanding. This concise compilation of the Great Glorious Heruka Nine Deity Retreat Manual was written at the urging of Ngagwang Padma, who possesses the wealth of faith, diligence, and wisdom, by me, the lazy old Gyurme Dorje, at the age of fifty-nine. Sarva Da Mangalam (May all be auspicious)! --------------------------------------------------------------------------------