English
It completely reverses the attachment to ordinariness from its root. Compassion and bodhicitta are special preliminaries, which cause all dharmas to enter the Mahayana path. Therefore, first train in the two preliminaries. No matter how you practice the Mahayana path, before that, contemplate impermanence of life, contemplate samsara as suffering, cultivate compassion for it, and for that purpose, cherish the bodhicitta of aspiring to attain Buddhahood yourself. Knowing that life is impermanent, you will not waste the time for practice; knowing that samsara is suffering, you will turn your mind away from this life; cultivating impartial compassion, you will not fall into the Hinayana; generating bodhicitta, you will quickly attain Buddhahood. Among them, not abiding in the two extremes of skillful means, great compassion and wisdom, is the distinctive characteristic of the Mahayana. The Sutra Collection says: "Without skillful means, wisdom will fall into the Hearers." The Precious Garland says: "Emptiness has the essence of compassion, which is the practice of some Bodhisattvas." The Ornament of Clear Realization says: "With wisdom, one does not abide in existence; with compassion, one does not abide in peace; without skillful means, it is far; with skillful means, it is not far." The Doha says: "Whoever enters emptiness without compassion, he will not find the supreme path. However, even if one only cultivates compassion, one will remain in samsara and will not attain liberation. Whoever can combine the two, he will not abide in samsara, nor will he abide in nirvana." Thus it is said. Next is the explanation of the supreme preliminary: After that, the special supreme preliminary is, after fully receiving empowerment, the generation stage and the completion stage, visualizing oneself as the deity, visualizing the outer environment and inner beings as pure, can eliminate the attachment to ordinary thoughts. By practicing the profound Guru Yoga, immeasurable blessings and compassion naturally arise, eliminating all obstacles and obtaining two kinds of attainments. Therefore, after that, practice the two preliminaries. After fully receiving empowerment, starting to practice the generation stage and the completion stage, the first entry is entering a small part of the accumulation path, thinking that one has grasped the beginning of the path of liberation. The root of the path is empowerment, and after obtaining empowerment, it is generally believed that in Tantra, the real path is the generation stage and the completion stage alternately practiced on one seat, but here, the Great Perfection.
Chinese
以如是之理，将生起本尊，上师瑜伽，以及细微脉、明点、风三者的瑜伽等全部汇集于有相圆满次第中，作为道之加行而宣说，略述彼等之理。成熟灌顶与解脱生圆二次第，如《现观金刚》续云：何以金刚持，所说义多种，摄为二种者，成熟与解脱。如是。灌顶有无数种，次第决定，以及解释词义三种。初者，清净所治四烦恼，成办所依四手印，四喜，以及果位四身等勤奋修持，是为四灌顶。次第决定者，与见解相合，以及与依处和能依清净之理相合二者。初者，瓶灌顶以显现心如幻之身而安住，故证悟唯识之见。秘密灌顶以诸法皆离戏论，不住而宣说，故证悟中观之见。智慧智慧灌顶以乐空无二而宣说，故证悟内外密之见。句灌顶以超离心识之觉性为菩提心而宣说，故证悟大圆满之见。二者，与依处和能依清净之理相合者，以身心之集合，加持依处和能依而令清净。身之自性为脉，其上为风和明点，其上觉性菩提心而安住。令身清净成熟者，为瓶灌顶。令脉清净成熟者，为秘密灌顶。令明点清净成熟者，为智慧智慧灌顶。令觉性菩提心清净成熟者，为句灌顶宝。解释词义者，阿毗षेक（藏文，梵文：abhiṣeka，梵文罗马拟音：abhiṣeka，汉语字面意思：灌顶）与谢迦（藏文，梵文：ṣeka，梵文罗马拟音：ṣeka，汉语字面意思：灌顶），意为洗净垢染，安立地位，故为灌顶。又，于此生中，以能与极喜之见相结合之灌顶，亦说为灌顶。如《金刚顶经》云：坛城仪轨如是何？仪轨即是法与瑜伽，秘密解脱真实生，此生之中唯此能，成办极喜。如是。未得灌顶之过患。《秘密藏续》云：未令上师喜，
English
With such a method, generating the deity, Guru Yoga, and the subtle yoga of the three channels, bindus, and winds are all gathered into the qualified Small Completion, and taught as preliminaries to the path. If we explain a little about their arrangement, there are two: ripening empowerments and liberating generation and completion stages. From the Tantra of Manifest Vajra, it says: Because the Great Vajradhara, the meaning of what was spoken is of many kinds, summarized into two aspects: ripening and liberation. Thus it is. Empowerments are countless, with a definite order, and with explanations of the meaning of the words, these are the three. The first is: purifying the four afflictions to be purified, accomplishing the four mudras to be accomplished, the four joys, and striving for the four kayas of the result, etc., these are known as the four empowerments. The definite order is in two parts: combined with the view, and combined with the way the support and supported are purified. The first is that the vase empowerment causes the mind of appearances to abide in a body like an illusion, thus realizing the view of the Mind-Only school. The secret empowerment teaches that all phenomena are free from elaboration and do not abide, thus realizing the view of the Middle Way school. The wisdom-awareness empowerment teaches that bliss and emptiness are inseparable, thus realizing the view of both Inner and Outer Tantra. The word empowerment teaches that awareness beyond the intellect is the mind of enlightenment, thus realizing the view of the Great Perfection. The second, combined with the way the support and supported are purified, is that the collection of body and mind blesses and purifies the support and supported. The essence of the body is the channels, upon which are the winds and bindus, and upon which the awareness, the mind of enlightenment, abides. The vase empowerment purifies and ripens the body. The secret empowerment purifies and ripens the channels. The wisdom-awareness empowerment purifies and ripens the bindus. The word empowerment jewel purifies and ripens the awareness, the mind of enlightenment. The meaning of the words is abhiṣeka (藏文，梵文：abhiṣeka，梵文罗马拟音：abhiṣeka，汉语字面意思：灌顶) and ṣeka (藏文，梵文：ṣeka，梵文罗马拟音：ṣeka，汉语字面意思：灌顶), which means empowerment because it washes away impurities and establishes the potential. Also, in this life, it is said that empowerment is also empowerment because it empowers one to combine with the true view of great joy. As it says in the Vajra Peak: What is the mandala ritual like? The ritual is dharma and yoga, secret liberation truly arises, in this very life alone, it accomplishes great joy. Thus it is. The faults of not receiving empowerment: From the Secret Essence Tantra: Not pleasing the master,
Chinese
如果未获得灌顶，那么进行衰损等行为，将毫无成果且会毁灭。如《幻化胜乐》中所说：如果未曾见到此坛城，瑜伽士却想要成就，就像用拳头击打虚空，愚人敲打糠秕一样。获得灌顶的利益是，如《秘密之最》中所说：如果拥有如法的灌顶，那么不费力气也能获得成就。这是关于灌顶的分类。解脱之道的次第是生起次第和圆满次第两种。如《密集》中所说：诸佛所宣说的法，真实地宣说了两种次第，即先生起次第，后圆满次第。生起次第是：依靠世俗谛本尊的显现，断除平凡的分别念，清净蕴、界、处等七法。圆满次第是：依靠微细或不可思议的胜义谛之界，内在心识的戏论显现为寂静的自性。双运结合被说是成就之道。如《古汝续》中所说：通过善妙地结合大印，应当修持金刚身。从珍宝念诵的念诵中，会变成无垢的金刚语。如果善妙地思维禅定金刚，就能圆满地成就珍宝心。因此，坛城被称为轮。方法是安乐的集合。以佛的瑜伽士慢，佛性不会长久改变。因此，没有生起次第就无法进行圆满次第。如《空行母律仪》中所说：脱离本尊的道路，是走向歧途的道路，在密咒道中是不允许的。对此，虽然从原始以来身语意都安住于金刚，但由于习气的障碍而不显现。为了使其显现，就要修持二次第的轮。如《喜金刚》中所说：以本尊形象的色身，仅通过生起次第就能安住于瑜伽。对于其他人来说，颜色安住于其中，然而通过普通的习气就能清净。如此修持的功德是，如《古汝续》中所说：无论修持哪位佛，即使未获得菩提也会转生。在一次又一次的转生中，他会变成转轮王的果位。或者成为地主。
English
If initiations are not obtained, then engaging in activities such as decline will be fruitless and will be destroyed. As it is said in the Guhyasamaja Tantra: If this mandala is not seen, the yogi desires accomplishment. Like striking the sky with a fist, it is like a fool beating chaff. The benefit of obtaining initiation is, as it is said in the Supreme Secret: If one has a proper initiation, one will obtain accomplishment without effort. This is the classification of initiation. The stages of the path of liberation are two: the generation stage and the completion stage. As it is said in the Guhyasamaja Tantra: The Buddhas taught the Dharma, and truly taught two stages: first the generation stage, and second the completion stage. The generation stage is: relying on the appearance of the conventional deity, abandoning ordinary thoughts, and purifying the aggregates, elements, and sense bases, the seven collections of phenomena. The completion stage is: relying on the subtle or inconceivable realm of ultimate truth, the elaborations of the inner mind arise as the nature of peace. The union of the two is said to be the path of accomplishment. As it is said in the Guhyasamaja Tantra: By perfectly combining the great mudra, one should accomplish the vajra body. From the recitation of the jewel mantra, it will become the stainless vajra speech. If one contemplates the meditation vajra, one will perfectly accomplish the jewel mind. Therefore, the mandala is called a wheel. The method is the collection of bliss. With the pride of a Buddha yogi, Buddhahood will not change for a long time. Therefore, without the generation stage, the completion stage is not possible. As it is said in the Dakini Samvara: The path that is separated from the deity is a path that leads to the wrong path, and that is not allowed in the mantra path. Therefore, although the body, speech, and mind have been abiding in vajra from the beginning, they are not clear due to the obscurations of habit. In order to make them clear, one must meditate on the wheel of the two stages. As it is said in the Hevajra Tantra: With the form of the deity, the yogi abides merely by the generation stage. For others, the color abides in it, but it is purified by ordinary habits. The benefit of meditating in this way is, as it is said in the Guhyasamaja Tantra: Whichever Buddha one meditates on, even if one does not attain enlightenment, one will be reborn. In each and every rebirth, he will become the rank of a universal monarch. Or he will become a landowner.
English
M. One will definitely go to the pure realm. It is said. Thus, having established the general meaning, the order of how to meditate at the beginning of a session is to meditate on any of the peaceful or wrathful mandalas of the family, or Vajrasattva as the embodiment of all families, in union, and recite the hundred-syllable mantra. It is said, "Meditating on one Buddha is the state of all Buddhas." How is it? All Buddhas are not beyond the division and collection of the five families, and they are not beyond the two, peaceful and wrathful, because they are of one essence. From the Sambuṭi: "All deities should be meditated upon as peaceful or wrathful. The dance of the Buddhas is inconceivable. How can I express it? Everything is from the transformation of the mind. The Vajra-holder of emptiness transforms into five kinds of families." It is said. Also, generate the rosary as the yidam deity on which you are meditating, and dissolve the wisdom being into it. Make offerings and praises. Scatter flowers with the essence of dependent origination. The father and mother dissolve into light and dissolve into the sutra holder, becoming Oṃ Āḥ Hūṃ. Clarify the other rosary beads as Āli and Kāli, and when reciting the mantra, think that those letters emit the natural sound of the deities and mantras. Hold the rosary in a place where it is not visible to people. Some mantras invoke names, some incite important points, and some describe qualities. From the Gur: "Buddhas, Bodhisattvas, Ḍākinīs, and consorts, in order to be manifestly directed, for example, if a great person is called by a great and swift sound, they come just by hearing it. The Buddhas come at that very moment." It is said. Mantras must be very pure, because the collection of mantras is spoken of in all the Tantra sections. Moreover, one pure recitation is more powerful than a thousand impure recitations, and one non-distracted recitation is more powerful than a hundred thousand recitations with distraction or a wandering mind. From the Secret Supreme: "Pure is a thousand times more than impure, and the presence or absence of samādhi is a hundred thousand times more." And from the Bodhicaryāvatāra: "Recitations and all austerities, even if practiced for a long time, if the mind is seized by other distractions, are said to be meaningless by wisdom." Thus, having generated the yidam as a deity, after reciting a few mantras, above your head, visualize your root guru as the Buddha and Bodhisattvas, heroes and ḍākinīs.