English
Because of knowing, the uninterrupted sound is the resounding of compassion, The unestablished nature is the clarity of emptiness. The essence is invisible, without thought, and the three spheres are completely pure. Third is the mind of enlightenment, wanting to attain Buddhahood, accepting and practicing. Therefore, there are two types of bodhicitta: aspirational bodhicitta and engaging bodhicitta. The first is aspirational bodhicitta: wanting to attain perfect and complete enlightenment for the benefit of all sentient beings is aspirational bodhicitta. Thus committing and causing the unattained to be attained is the arising of aspirational bodhicitta. Abandoning the opposing aspects is the discipline of aspirational bodhicitta. The second is engaging bodhicitta: wanting to practice its conduct in order to attain Buddhahood for the benefit of others is engaging bodhicitta. Thus committing and obtaining the discipline in the continuum is the arising of engaging bodhicitta. Constantly practicing its conduct and abandoning the opposing aspects is the discipline of engaging bodhicitta. In short, the thought of sentient beings wanting to attain Buddhahood is aspirational bodhicitta, putting it into practice and practicing it is engaging bodhicitta. Therefore, aspirational bodhicitta is very important. If aspirational bodhicitta is mastered, engaging bodhicitta will naturally arise. If aspirational bodhicitta has not arisen, it is impossible to practice engaging bodhicitta. Without it, it is a cause and effect that will not arise. Therefore, to attain true Buddhahood, one must have ultimate bodhicitta. To generate ultimate bodhicitta, one must have relative bodhicitta. To have relative bodhicitta, one must have compassion. To generate compassion, one must have loving-kindness. Loving-kindness arises from seeing sentient beings as parents. Therefore, the essence of the Mahayana path is loving-kindness, compassion, and the mind of enlightenment, which are indispensable. Relying on these, all the benefits of oneself and others can be accomplished, which is the key to transforming the path, just like controlling a horse with reins. Fourth, identifying these as the three baskets and showing them as the three trainings: three minds, three baskets, three trainings, three transgressions. Because all sentient beings equal to space are my parents and have immeasurable kindness, contemplating on making them happy is the mind of loving-kindness. These mothers are experiencing various sufferings, how pitiful. Contemplating on freeing them from these sufferings is the mind of compassion. These mothers have happiness, are free from suffering, and quickly attain the unsurpassed
Chinese
思维为了获得如今的珍宝菩提心，就是菩提心。对于一切众生，普遍平等且持续不断地修习。其中，慈爱是没有嗔恨的心，悲悯是没有贪欲的心，菩提心是没有愚痴的心。这也就是三藏，悲悯是律藏，慈爱是经藏，菩提心是论藏。这也就是三学，没有贪欲的悲悯是戒律，没有嗔恨的慈爱是禅定，没有愚痴的菩提心是智慧之学。这也就是三种体验，远离贪欲的悲悯是安乐的体验，远离嗔恨的慈爱是明晰的体验，远离愚痴的菩提心是无分别的体验。像这样，没有任何三种毒素，这就是佛陀的无分别智慧，因此称为“智慧”。因此，慈爱、悲悯、菩提心这三者是大乘道的本质，不可或缺。特别是密宗道的本质是：如是说，第二，密宗道的本质有五：成熟相续是灌顶，成熟解脱是见，见解熟练是修，与其不离并勤奋练习是行，不违越这些是誓言。第一是：成熟相续，宝瓶、秘密、智慧、大乐四灌顶。如是说，宝瓶灌顶，秘密灌顶，智慧智慧灌顶，大乐灌顶。确定这四者的意义有二：确定意义和修持方式。第一，确定意义，有三：确定数量，确定顺序，词义。第一是：确定数量，断除四种贪欲，展示四种手印，获得四身果，确定为三者。第一是：断除。欲界的所有的贪欲都归纳为四种，对于他化自在天以欢笑满足的贪欲，净化它的是宝瓶灌顶；对于化乐天以观看满足的贪欲，净化它的是秘密灌顶；对于兜率天以牵手满足的贪欲，净化它的是智
English
Thinking to attain the precious Bodhicitta now, that is the mind of Bodhicitta. Practice it universally and continuously for all beings. Among them, loving-kindness is the mind without hatred, compassion is the mind without desire, and Bodhicitta is the mind without ignorance. This is also the Tripitaka: compassion is the Vinaya Pitaka, loving-kindness is the Sutra Pitaka, and Bodhicitta is the Abhidhamma Pitaka. This is also the three trainings: compassion without desire is morality, loving-kindness without hatred is samadhi, and Bodhicitta without ignorance is the training of wisdom. This is also the three experiences: compassion free from desire is the experience of bliss, loving-kindness free from hatred is the experience of clarity, and Bodhicitta free from ignorance is the experience of non-discrimination. Thus, without any of the three poisons, that is the non-discriminating wisdom of the Buddha, therefore it is called "wisdom." Therefore, loving-kindness, compassion, and Bodhicitta, these three are the essence of the Mahayana path, and are indispensable. In particular, the essence of the Secret Mantra path is: As it is said, secondly, the essence of the Secret Mantra path has five: empowering to ripen the continuum is empowerment, ripening to liberate is view, familiarizing with the view is meditation, not separating from it and diligently practicing is conduct, and not transgressing these is samaya. The first is: ripening the continuum, the four empowerments of vase, secret, wisdom, and great bliss. As it is said, the vase empowerment, the secret empowerment, the wisdom-awareness empowerment, and the great bliss empowerment. To ascertain the meaning of these four, there are two: determining the meaning and the way to practice. First, determining the meaning, there are three: determining the number, determining the order, and the meaning of the words. The first is: determining the number, abandoning the four desires, showing the four mudras, and attaining the four kayas as the result, it is determined as three. The first is: abandoning. All the desires of the desire realm are summarized into four: for the Paranirmitavasavartin, there is desire satisfied by laughter, purifying it is the vase empowerment; for the Nirmanarati, there is desire satisfied by looking, purifying it is the secret empowerment; for the Tushita, there is desire satisfied by holding hands, purifying it is the wis
Chinese
智慧之界。从无诤开始，因为有通过双运而满足的贪欲，所以净化这些是大乐。第二是，成就的四手印。瓶灌顶以誓言手印，秘密灌顶以事业手印，智慧智慧以法手印，大乐以大手印来显示。第三是，获得果位四身，瓶灌顶得化身，秘密灌顶得报身，智慧智慧得法身，大乐得自性身，确定为四种。第二，确定次第有两个方面：与见解相结合，以及作为所依和能依的方式相结合。第一是，大乘的见解全部归纳为四种：唯识、中观、密宗、大圆满。同样，灌顶也归纳为四种：瓶灌顶将显现如自心幻化般展示，与见解相结合，是唯识的见解。秘密灌顶将一切法如虚空般无戏论展示，是中观的见解。第三者将乐空无二展示，是密宗的见解。第四者将无边智慧展示为佛，是大圆满的见解。第二是，作为所依和能依的方式相结合。本体是脉，风依于脉，界明点依于风，胜义明点依于此。因此，第一个是身体消融时得瓶灌顶，语言风的自性消融时得秘密灌顶，界明点菩提心消融时得第三灌顶，证悟胜义菩提心时得第四灌顶。第三，词义是：从梵语Abhiṣiñca（梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌顶）一词引申而来，因为洗涤污垢所以是灌顶。第一个是洗涤身体的污垢，第二个是洗涤语言的污垢，第三个是洗涤心的污垢，第四个是洗涤身语意三者的污垢。就像容器清洗干净后才能倒入精华一样。从梵语Abhiṣeka（梵文天城体：अभिषेक，梵文罗马拟音：abhiṣeka，汉语字面意思：灌顶）一词引申而来，因为赋予资格所以是灌顶。第一个是修习本尊的资格，第二个是修习拙火禅定（梵文天城体：चण्डाली，梵文罗马拟音：caṇḍālī，汉语字面意思：猛厉母）的资格，第三个是修习大乐无戏论的资格，第四个是修习双运超离心识的资格。就像父亲给儿子分配产业一样。从梵语Abhisita（梵文天城体：अभिसित，梵文罗马拟音：abhisita，汉语字面意思：加冕）一词引申而来，因为使之成熟所以是灌顶。第一个是使身体蕴界处成熟为本尊，第二个是使语言生起、融入、安住三者成熟为咒语，第三个是使明点大乐智慧成熟，第四个是使
English
The realm of pristine awareness. Starting from the state of being free from conflict, since there is attachment that is satisfied by dual union, purifying those is great bliss. Second is, the four mudras of accomplishment. The vase empowerment shows the samaya mudra, the secret empowerment shows the karma mudra, the wisdom awareness shows the dharma mudra, and the great bliss shows the mahamudra. Third is, the result of obtaining the four kayas, the vase empowerment obtains the nirmanakaya, the secret empowerment obtains the sambhogakaya, the wisdom awareness obtains the dharmakaya, and the great bliss obtains the svabhavikakaya, it is certain as four. Second, there are two aspects to determining the order: combining with the view, and combining as the way of support and supported. First is, all the views of the Mahayana are condensed into four: Cittamatra, Madhyamaka, Secret Mantra, and Dzogchen. Similarly, the empowerments are also condensed into four: the vase empowerment shows appearance as illusion-like self-mind, combining with the view, it is the view of Cittamatra. The secret empowerment shows all dharmas as non-elaborate like space, it is the view of Madhyamaka. The third shows bliss and emptiness as inseparable, it is the view of Secret Mantra. The fourth shows the non-dual awareness as Buddha, it is the view of Dzogchen. Second is, combining as the way of support and supported. The essence is the nadi, wind relies on that, essence bindu relies on that, ultimate bindu relies on that. Therefore, the first is the vase empowerment when the body dissolves, the secret empowerment when the nature of speech-wind dissolves, the third when the essence thigle bodhicitta dissolves, and the fourth when realizing the ultimate bodhicitta. Third, the meaning of the words is: derived from the word Abhiṣiñca (藏文，梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌顶), since it washes away impurities, it is empowerment. The first washes away the impurities of the body, the second washes away the impurities of speech, the third washes away the impurities of mind, and the fourth washes away the impurities of body, speech, and mind. It is like a vessel being washed clean before essence can be poured into it. Derived from the word Abhiṣeka (藏文，梵文天城体：अभिषेक，梵文罗马拟音：abhiṣeka，汉语字面意思：灌顶), since it bestows eligibility, it is empowerment. The first is the eligibility to meditate on the deity, the second is the eligibility to meditate on Tummo Caṇḍālī (藏文，梵文天城体：चण्डाली，梵文罗马拟音：caṇḍālī，汉语字面意思：猛厉母), the third is the eligibility to meditate on great bliss non-elaboration, and the fourth is the eligibility to meditate on Yuganaddha beyond mind. It is like a father allocating property to his son. Derived from the word Abhisita (藏文，梵文天城体：अभिसित，梵文罗马拟音：abhisita，汉语字面意思：加冕), since it makes it ripen, it is empowerment. The first is to ripen the body aggregates, elements, and sense bases into the deity, the second is to ripen the speech arising, entering, and abiding into mantra, the third is to ripen the thigle great bliss awareness, and the fourth is to
Chinese
因为灌顶能使心识成熟为法身佛，所以称为灌顶，如同国王的灌顶一样。第二，未曾修习的修习方法有四种：处于因位，获得缘，修习道，获得果位四身。第一，处于因位：身体的脉、界、根处安住于天尊是瓶灌顶的种子；语的业风和文字咒语安住于明妃是秘密灌顶的种子；明点精华昆都（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）安住于大乐是第三灌顶的种子；心识安住于法身佛是第四灌顶的种子。第二，缘是坛城，因为将基础安置于坛城中，所以根本能够进行灌顶。也就是依靠外在的彩粉坛城来显示内在意义的坛城：第一者显示身体天尊的坛城，第二者显示语咒语的坛城，第三者显示明点大乐的坛城，第四者显示心识四身自性的坛城。第三，修习道有四种证悟：生起次第是瓶灌顶的证悟；脉、风、明点、拙火、旃达里（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）一切是秘密灌顶的证悟；依靠自他之身修习下门大乐一切是智慧智慧的证悟；由此产生的无二大智慧是大乐的证悟。第四，修习道的四种果是：第一灌顶获得化身，第二灌顶获得报身，第三灌顶获得法身，第四灌顶获得自性身。因此，因为将身语脉界一切都认知为佛陀唯有灌顶才能做到，所以绝对不能没有。第二，使成熟解脱的。见解有两种：生起次第的修习和圆满次第的依靠。第一是：生起次第。内外情器化为宫殿天尊。因此，这有五点：所净、所净之物、能净、果、净治之法。第一是：所净。情器世界一切有实无实的万物都安住于宫殿和天尊的自性中。第二是：所净之物。如是不能认识，将情器执为自相，遍计的、突发的垢染。第三是：能净。将情器一切观想为宫殿和天尊。第四是：果。遍计的、突发的垢染清净后，真实