English
to be placed under, to prevent evil schemes, to establish a plan for the peace and prosperity of the country, to entrust all activities to the Dharma, so that future generations may obtain the basis of enlightenment. Thus, one should learn the pure human Dharma. The second main point is the explanation of the six key points. As it is said in the text: Where, by whom, for whom, why is it needed? These are the six key points of the vehicle of gods and humans. As it is said, the place where it is taught is: on the banks of the Nairanjana River. The teacher who taught it is: the perfectly enlightened Buddha Shakyamuni. The retinue to whom it was taught is: the Bodhisattva Sarvarthasiddhi. The vehicle that was taught is: the vehicle of gods and humans of higher realms. Why? Because through the empowerment of the Ali Kali letters, one is liberated from the lower realms in order to obtain a support in the higher realms. The necessity of teaching in this way is: there is a necessity to go to the path of the vehicle of liberation. The third main point is the instruction on the spontaneous meditation of the oral teachings: Visualize that on the crown of your head, in the center of the full moon, the Bhagavan Shakyamuni Buddha is always present. Visualize him clearly again and again, and through mindfulness, all your actions of acceptance and rejection should not deviate from the teachings he has taught, and you should train in this way, abiding in mindfulness and awareness. Then, thinking that all sentient beings may have immeasurable happiness, abide in single-pointed concentration, etc., and cultivate the four immeasurables. Then, as spontaneous meditation arises from smallness, meditate on the samadhi of reflection, like this: Having understood the faults of desirable qualities and the benefits of meditation, bind the body firmly and immovably on a comfortable seat. The key point of focus is to turn the mind inward without distracting it outward, and first focus single-pointedly on the object of focus. Then, without allowing conceptual thoughts to arise, rest on it without fabrication. Thus, having understood the nine methods of abiding in the mind, etc., by abiding in meditation, a single-pointed samadhi arises that is free from attachment and aversion to desirable qualities, and joy and happiness arise from obtaining physical and mental pliancy, and the speculation of being tainted or untainted by subtle desirable qualities, which is the first dhyana. Having stabilized that, the inner awareness naturally
English
Through diligent practice, the attachment to previous investigation and analysis disappears, and greater joy and happiness than before arise in body and mind, this is the second dhyana. Then, practicing the yoga of non-attachment to joy, the attachment to bodily joy and happiness disappears, and the samadhi pervaded by unwavering mental bliss is the third dhyana. Then, with the yoga of non-attachment to mental happiness, cultivating complete purity of equanimity and complete purity of mindfulness, the movement of wind ceases, the attachment to happiness disappears, and the mind is clear, pure, and dwells in one-pointedness, this is the fourth dhyana. Thus, Acharya Sangye Sangwa said: The four immeasurables and the four dhyanas, sequentially each grasping at self, regarding all forms as self, this is the sequential birth in the Brahma realm. Then, becoming disillusioned with the concept of the four dhyanas, one cultivates the four formless absorptions. Among them, these various forms and appearances are like the sky, so by placing the samadhi of no appearance in one-pointedness, all appearances gradually disappear, and abiding in the state of emptiness like the sky is the infinity of space. Transcending that, by placing the mind unwaveringly on its own nature, the previous concept of grasping emptiness also disappears, and only consciousness, limitless and without center or edge, abides, this is the infinity of consciousness. Then, the nature of consciousness is also emptiness, unreal, and without anything, so by cultivating with one-pointed focus, the grasping of consciousness also gradually disappears, and abiding in a state where even the slightest characteristic of form and mind is absent is the nothingness. Then, abandoning the grasping of existence and non-existence in relation to the past and any phenomena, effortlessly abiding in not thinking of anything, the grasping of nothingness is also liberated, and reaching the peak of worldly non-discrimination, this is the absorption of the peak of existence. Thus, it is also said in the previous text: Not realizing equanimity and the formless, not knowing the basis of name, abiding in the four birth-places, one is born in the realm of the peak of existence. Thus it was said. Therefore, as it is said: The first of the world is the four dhyanas, the four absorptions are the nine detours. Thus, on top of the eight colored dhyanas, adding one realm of the desire realm, a total of nine detours are taught as the stages of the path, even so, transcending the worldly
Chinese
作为等持的所依并不相违，特别是为了成为更高道路功德的所依，四禅的等持是好的，所以应该努力修持它。一般来说，对于具有听闻智慧的人进行灌顶，对于具有思考智慧的人进行讲解，对于具有禅修智慧的人进行引导，按照这样的惯例，这次这里以灌顶为主，顺便结合其他两者的方式。通过这种方式，天人乘的灌顶和口诀都很好地完成了。因此，要始终不违背教言的意义而进行修持，这样想着。主尊以“如何”等语作了承诺，献上了酬谢的曼荼罗。从今天开始等等，以及回向善根，按照以前的方式进行，之后让学生们随意离开。之后，后续仪轨要按照修法进行。口诀根本不错误，用易于表达的方式很好地装饰了灌顶仪轨。仅仅是读诵，就是修持的法。领悟的善说，是奇妙的光辉。天人乘的灌顶仪轨章节结束。
English
It is not contradictory to be the basis of samadhi, and especially to be the basis of the qualities of the higher path, the samadhi of the four dhyanas is good, so one should strive for it. In general, empower those with the wisdom of hearing, explain to those with the wisdom of thinking, and guide those with the wisdom of meditation, according to this practice. Now, here, since empowerment is the main focus, the method of combining the other two is incidental. In this way, the empowerment and instructions of the vehicle of gods and humans are well accomplished. Therefore, thinking that one should always practice without deviating from the meaning of the instructions, the main deity made a promise with "how" etc., and offered a mandala of gratitude. From today onwards, etc., and dedicating the merit, do as before, and then let the students leave as they please. After that, the subsequent rituals should be performed according to the sadhana. The root of the instructions is not mistaken, and the empowerment ritual is well adorned with easy-to-express words. Just reading it is the practice of Dharma. The good explanation of realization is a wonderful glory. This is the end of the chapter on the empowerment ritual of the vehicle of gods and humans.
Chinese
在“支派之轮”之间，如天人般授权。在适当的时候进行扩展和总结之后，现在是时候在声闻乘的轮中进行授权了。这也有两种情况。上师的行为已经完成，为了感谢你们获得授权，请献上曼荼罗。像这样献上曼荼罗之后，为了祈祷，请对以灭谛和道谛所包含的胜义三宝生起信心的信仰。为了象征这一点，请对在轮中安放的导师佛陀，经部的书卷，以及圣僧众等，做三次五体投地的礼拜。让他们礼拜。然后，观想上师释迦牟尼佛顶端的宝珠发出无量光芒，从中生出自己想要的一切，双手合十，拿着花朵，跟着念诵：具一切智智慧蕴，彻底净化轮回，今日所说之珍宝，主尊请赐予我恩惠。念诵三遍。然后是授予戒律的仪式：向导师顶礼三次后，让他们跪下合掌而坐。你们进入声闻乘之门，正如所说：具戒律，闻思，精进修禅定。因此，获得别解脱戒作为功德的基础非常重要。因此，一些上师按照律藏的自宗，详细地进行了授予三句誓言的仪式。如果修行者想要出家并且有能力，并且具备工作等有利条件，那么在这种情况下，如果特别按照声闻自宗的仪式来结合佛法，则没有冲突。尽管如此，这里上师和弟子都不一定是出家人或在家居士。因此，详细地期望这种做法是不好的。因此，按照旧文献的意图，仪式的形式与声闻相似，只有三句誓言的替代品，而不是仪式本身的性质，是大乘别解脱
English
Between "The Mandala of the Branch of the River Lineage," empower like gods and humans. After expanding and summarizing as appropriate, it is now time to empower in the wheel of the Hearer Vehicle. There are also two aspects to this. The actions of the teacher have already been completed. To thank you for receiving the empowerment that has become your share, please offer the mandala. Having offered the mandala in this way, in order to supplicate, generate faith of conviction in the Three Jewels of ultimate truth, which are encompassed by the Truth of Cessation and the Truth of the Path. To symbolize this, prostrate three times with the five limbs on the ground to the teacher Buddha, the volumes of sutras, and the noble Sangha, who are arranged in the mandala. Have them prostrate. Then, visualize that from the jewel on the crown of the head of the teacher, the Sage, the Powerful One, infinite rays of light emanate, from which all your desires arise without exception. With palms together, holding flowers, repeat after me: Possessing the aggregate of omniscient wisdom, Completely purifying the wheel of existence, The precious treasure spoken of today, May the chief one bestow grace upon me. Say this three times. Then, the ritual of bestowing vows is as follows: After prostrating three times to the teacher, have them kneel and sit with palms together. As you enter the gate of the Hearer Vehicle, as it is said: Possessing discipline, learning, and thought, Diligently engage in meditation. Therefore, it is very important to take the Pratimoksha vows as the foundation of qualities. Therefore, some teachers have elaborately performed the ritual of bestowing the three verses according to their own tradition of the Vinaya. If the practitioner desires to be ordained and is capable, and if favorable conditions such as work are complete, then in this case, if the Dharma is combined specifically according to the Hearer's own tradition's ritual, there is no conflict. Nevertheless, here, neither the teacher nor the student is necessarily exclusively ordained or a householder. Therefore, expecting a detailed practice is not good. Therefore, according to the intention of the old documents, the form of the ritual is similar to that of the Hearers, with only the substitute for the three verses, but not the nature of the ritual itself, is the Mahayana Pratimoksha.
Chinese
由于您以非共同的方式行事，这种做法非常好。为了这样做，一般来说，声闻缘觉乘的意念是：寻求从轮回痛苦中解脱的寂静，这是中士夫的意念。但现在将意念提升，为了所有众生的利益，为了获得不住于二边的涅槃，首先想受居士戒。因此，祈请十方安住的诸佛和菩萨、圣声闻众，以及上师垂念我。我，名为某某，从现在起直至生命终尽，皈依二足尊之胜者佛。皈依离欲者之胜者法。皈依众中之胜者僧。祈请您从现在起直至生命终尽，摄受我为居士。如是念诵三遍，善用方便。然后，在出家的开始，询问有无障碍的意义。您等进入佛法之门而出家，是否有任何成为产生戒律之障碍的阻碍？是为了与他人竞争吗？不是他人强迫接受的吗？是为了成办自他二利而出家吗？对于这些问题的回答，依次回答：没有。不是。是的。让这样说。您等出家，一般来说，《宝积经》中说：此后，世尊对慈氏菩萨和行持清净菩萨这样说道：善男子，您二位让这些施主出家并受具足戒。世尊开许后，慈氏菩萨让九千施主出家。行持清净菩萨让七千施主出家。如是所说，如慈氏和文殊以在家人的形象安住，所度化者未改变在家人的形象而获得出家和具足戒一样，此处也与此相同，因为能施加者上师和所度化者弟子，无论是出家人还是白衣居士都没有限制，所以是大乘共同的。