English
There are two types of empowerments. If we briefly describe the sequence of these, there are three stages: preliminary, main practice, and subsequent practice. The first is: the prostrations of the row ritual, taming the mind-stream, setting boundaries, confessing sins, making vows, bestowing blessings, and blessing the offerings, these are the seven activities. The second is: connecting with the special generation of bodhicitta, entering the actual generation stage practice. This is the main point of the meditation on higher samadhi, so it will be explained briefly. There are three aspects to it: three types of samadhi, generating the mandala, and the samadhi of the sequence. The first is: Suchness is great emptiness, and the illusion of universal appearance and great compassion, and the samadhi of the cause, the root A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), and focusing on the expansion and contraction of subtle letters such as A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) from A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A). The second has two types of meditation: the support and the supported. The first is: visualizing the elements in successive layers, the palace, and the seat, as described in the sadhana. The second has: first, the method of generation, the form of the deity being generated, empowerment and blessing. The first is: In general, according to the three traditions, as stated in the "Tantra Commentary: Sun Lion," first generate bodhicitta, instantly visualize oneself as Samantabhadra, and then from below, starting from the ground of wisdom, generate the palace and the seat. Then, imagine oneself sitting in the lotus position on the sun and moon seat, with the meaning of generating bodhicitta into wisdom, which is emptiness wisdom. In this state, meditate on one's own mind as the essence of the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), then expanding and contracting from A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), generate the moon from A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), with the seed syllable Ali doubled, and from the long A (Tibetan: ཨཱ, Devanagari: आ, Romanized Sanskrit: ā, Literal meaning: A), generate the sun, with the seed syllable of the marks Kali doubled, this is mirror-like wisdom. These merge into one mass of light, this is equality wisdom. From that mass of light, transform into Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ), and then bless this Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) into the vajra, the result that is the same as its cause, this is discriminating wisdom. From its complete transformation, generate the body of Samantabhadra, this is accomplishing wisdom, these are the five rituals. Then generate the consort, from the clouds of bodhicitta, extract the bodies of the individual deities with their respective mantras, and place them in the mandala. According to the instructions for visualizing the deity body of Vimala, from the causal letter mentioned above, expand forty-two letters, place them on their respective seats, and then dissolve the causal A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) into them
Chinese
收摄仪轨文字之法。诸字融化为金刚、法轮等四十二种手印，由此而作收摄仪轨手印之法。诸手印完全变化，各自念诵生起咒，由此生起四十二位佛之身，是为身圆满之仪轨，即以金刚三昧耶之仪轨生起，如现在之行持。大小网之理，是以二子之仪轨生起。其中，自生子是以三种仪轨生起四十二位本尊。他生子是：从主尊心间，一位执持轮回之身者于东方门而出，作祈请后，诸本尊之交界处，菩提心之光芒照射，自身之身念净化，化为光团，再次融入金刚三昧耶之光芒，化为三字，又将其转变为吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。将其置于月轮之上，以风轮托举，绕诸本尊三匝，融入主尊心间。父母嬉戏后，以贪欲融化为菩提心，经历身之形状。因母降甘露之缘故，主尊父母化为光。眷属亦化为大乐，融入中央之明点，化为一光团。其亦化为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）芒（藏文：མཱུྃ，梵文天城体：मुं，梵文罗马拟音：mūṃ，汉语字面意思：芒），由此以三种仪轨生起金刚萨埵父母。入于等至后，于母处，以三喜之第一喜布点。第二喜观想为宫殿及座垫。第三喜生起种子字，彼等以各自之咒语生起为本尊，于前方虚空中显现。以三字使身稳固。以收摄成办诸佛之事业，融入不动佛主尊。其他诸尊安置于各自之位置。如此生起之出处是：出自《海续》中：“不违越自生真实，以果即道而知晓，所有坛城明点等，观想为我之子。”又云：“以何向何作祈请，以悲悯加持净化后，心融入混合无分别，成子安住于一意。”又云：“从道与果之差别中，从分别之智慧光中”，
English
The method of gathering and dispersing is the ritual of letters. The letters dissolve into the forty-two hand implements such as the vajra and wheel, from which the ritual of gathering and dispersing the hand implements is performed. The hand implements are completely transformed, and by reciting the generation mantras of each, the forty-two Victorious Ones are generated as bodies, which is the ritual of completing the body, that is, generating through the ritual of the three vajras, as it is currently practiced. The method of the large and small nets is to generate through the ritual of the two sons. Among them, the self-born son generates the forty-two deities through three rituals. The other son is: from the heart of the main deity, one who holds the body of samsara emerges from the eastern gate and makes a request, and from the junction of the deities, the rays of light of bodhicitta radiate, purifying the conceptualizations of one's own body, transforming it into a ball of light, which is then re-absorbed into the rays of light of the three vajras, transforming it into three letters, and then transforming it into Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Placing it on the moon disc, it is lifted by the wind mandala and circumambulates the assembly of deities three times, dissolving into the heart of the main deity. After the father and mother play, the bodhicitta dissolves through desire, passing through the shape of the body. Due to the mother's falling nectar, the main deity, father and mother, dissolve into light. The retinue also dissolves into great bliss, dissolving into the central bindu, transforming into one ball of light. That also transforms into Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Mūṃ (藏文：མཱུྃ，梵文天城体：मुं，梵文罗马拟音：mūṃ，汉语字面意思：芒), from which Vajrasattva, father and mother, are generated through three rituals. After entering into equipoise, at the mother's place, the first of the three joys is applied as a point. The second joy is visualized as the palace with its seat. The third joy generates the seed letters, and these are generated as deities through their respective mantras, appearing in the space in front. The body is stabilized with the three letters. The activities of the Buddhas are accomplished through gathering and dispersing, and absorbed into the main deity, Akshobhya. The other deities are placed in their respective positions. The source of this generation is: from the Ocean Tantra: "Not conflicting with self-born reality, knowing the path as the fruit itself, all mandalas, bindus, etc., should be contemplated as my sons." And: "By whom is the request made to whom? After blessing and purifying with compassion, the mind dissolves and mixes without separation, becoming a son, abiding in one intention." And: "From the difference between the path and the fruit, from the light of discriminating wisdom,"
Chinese
容。加持果实真实中，观想善逝之子众。如是说。彼亦因我乃先前之佛，故我之子为如来，为令种姓不灭且任运成就，故我为如来之子，应如大士所说般了知。其义即是心之本初状态即是佛，无论观想何种胜者之坛城，皆不离以彼为基础而观修。如是观修后，自本初中将二取如二显现之骤然之蕴聚部分融入身与智慧之坛城中，复自极清净之蕴界部分中不动佛等胜者与子及妃一同自生，乃二种次第之总纲。如是于果位之佛道中所作，皆须由基位之本初佛之种姓中生起，以具垢之实相之基，执为果位道用之种姓之子，以此成就菩提果之理，故我之子作佛与佛之子我，亦以此了知海之经义。胜妙庄严经中，将子之仪轨配合于忿怒之生起仪轨而宣说，亦为此意，因畏惧文字而未书写。第二者，为安住方式、天处、手印、身色、寂静方式、光芒等，如第六品。第三者，为加持与灌顶之明咒与三摩地，如第七品根本释中所出。第三中亦有，迎请并融入智慧之轮而献供，忏悔，祈请成就，立誓，念诵，此五者。第三之后行中亦有，会供，供养坚牢母，收摄升华，穿铠甲护身，行住坐卧恒常瑜伽等五者。荣 सोम巴大师认为，观想一切显有自始清净，安住于天之自性中，此为总相之禅定；于自己显现欲求之坛城，于彼分别而观想，此为殊胜禅定之坛城。以此殊胜之名
English
yung. Meditate on the assembly of Sugata's sons from the actual result of blessings. Thus it is said. Also, because I am a Buddha of the past, the Tathagata is to be made my son, and in order to make the lineage indestructible and spontaneously accomplished, I am to be made the son of the Tathagata, as the great beings have said, it should be understood. The meaning of this is that the original state of mind is the Buddha, and no matter what mandala of the Victorious One is meditated upon, it is not beyond meditating on it as the basis. After meditating in this way, the parts of the adventitious aggregates that appear as two from the non-dual original nature are absorbed into the mandala of body and wisdom, and then from the part of the extremely pure aggregate realm, the Victorious Ones such as Akshobhya, together with their sons and consorts, arise spontaneously, which is the summary of both stages of the path. Thus, whatever is done on the path of the Buddha of the result must be generated from the lineage of the primordial Buddha who abides as the basis, and by taking the basis of the defiled reality as the son of the lineage who performs the path of the result, for this reason, the Buddha is made my son and I am made the son of the Buddha, and the meaning of the ocean's scriptures is also known by this. In the Damapa's Ornament, the ritual of the son is combined with the generation ritual of the wrathful deities and explained, which is also this meaning, but it was not written out of fear of the letters. The second is: the manner of sitting, the abode of the deity, the hand implements, the color of the body, the manner of peace, the rays of light, etc., as in the sixth chapter. The third is: the mantras and samadhi of blessings and empowerments, as they appear in the seventh chapter, root and commentary. In the third, there are also: inviting and absorbing the wheel of wisdom and offering, confessing, requesting accomplishments, making vows, reciting mantras, these five. In the third, there are also: feast offerings, supporting the steadfast mother, gathering and dissolving, donning armor for body protection, and the constant yoga of conduct, these five. Je Rongzom said: Meditating on all phenomena as being pure from the beginning and abiding in the nature of the deity is the general samadhi; meditating specifically on whatever mandala one desires to manifest is considered the mandala of the superior samadhi. By this, the term 'superior'
Chinese
主要或特别地显现为在上面讲述。第六，菩提心之坛城是脉、气、明点，金刚身有三脉，即中脉、左脉、右脉，以及从中脉分出的施婆、大乐，喉间受用轮，心间法轮，脐间化身轮，脐下火轮，以及肛门风轮，五根本气，五支分气，以及它们的十六种变化等等的幻化海，以及从《秘密藏续·忿怒尊力续》和《权势自在》等中所说。此续的特殊法要略述如下：心轮中有法性脉三条，智慧脉一条，自性脉三条，功德脉一条，都具有四光四形，在这些的中央有五精明点，脐间和喉间有拙火，顶上有甘露明点，以及具有空行母五明点等名称的情况，在《后续·权势自在》和《秘密明点》等中有述。第七，会供轮。经文中说：具缘之人，富裕供品之，喜悦天众之三者，以及等等所指的大会供，共有四种。第一种是：具有殊胜瑜伽的男女聚集在一起，如《解说续·金刚》中所说：善友众人皆聚集，是名瑜伽士之会供。第二种是：聚集特殊的五种供品等等，如经中所说：瑜伽供品皆具足，是说安乐受用之会供。第三种是：经中说：天神与护法皆聚集，是说大集之会供。此会供的真实是智慧本尊的坛城，以及化身手印等，名言是作为成就之所依，布置他们的形象，以及用心意假立后观修。第四种是：将自己和会供的所有受用都知为是智慧的游舞而享用，从而积累福德，并在享用时以无所执著的智慧摄持，从而使智慧的会供越来越圆满，经中说：一切