English
Thus it was done. Then, rays of compassionate light emanated from the bodies of the deities of the mandala, and by touching you all, purified all the faults of body and mind, making you fit vessels for the holy Dharma. Again, the light rays from the bodies of the deities stimulated the samaya of the noble ones, purified the obscurations of all sentient beings, and by dissolving into you who have gathered here, you gained power. Meditate with the conviction that you are blessed to be the same as the body, speech, and mind of the Tathagatas. Recite: OM MUNI MUNI MAHA MUNI SHAKYA MUNAYE SVAHA. After having them recite this, bestow the mantra of Muni. Homage! By the blessing of the truth of the Three Jewels, because the son of the lineage has been empowered with the essence of the complete eighty-four thousand Dharma doors, may he obtain the supreme power to hold the treasury of the holy Dharma! OM MUNI... Thus empower. In this way, by bestowing the empowerment of the Hearer Vehicle, according to the Sutra system itself, for the first-time yogi on the second accumulation path, the foundation is laid firmly, and similar qualities are nourished. May the subtle karmic imprints be purified, becoming the cause of liberation from samsara, and the stepping stone for generating the mind of enlightenment that aspires to the higher path. You have been made eligible to obtain special qualities similar to the realizations of Stream-enterers, Once-returners, Non-returners, and ultimately Hearer Arhats. The subsequent activities have three main points: showing the four ways to take the path, explaining the six obstacles, and giving instructions on the essential meditation of the mind. The first main point is the four ways to take the path, of which the first is the Vehicle's way to take the path: namely, the Hearer Vehicle. There are also six aspects to this. The door of entry is: because one sees the faults of samsara and desires one's own peace and happiness, one enters through the gate of abandoning and adopting cause and effect by focusing on the sixteen aspects contained in the Four Noble Truths. The view is: although one realizes the selflessness of the person by believing that the object of grasping, the gross appearance of things, and the stream of consciousness that grasps, are without inherent existence, nevertheless, the basis of the gross appearance, namely the atoms with parts according to the Vaibhashikas, and the indivisible particles that do not adhere to touch according to the Sautrantikas; the moment of grasping consciousness, both Vaibhashikas and Sautrantikas agree, is considered to be inseparable from the division of time. Therefore, because one views the subtle grasped and grasper as the ultimate truth, one does not realize the selflessness of phenomena. As it says in the Stages of the View: Dharma
Chinese
仅仅观察的声闻乘，经部宗和有部宗二者，对外境微尘进行辩论，在识的刹那显现上观点一致。如是说。 戒律是，别解脱戒八种中的任何一种， 俱舍论中说： 所谓别解脱，共有八种， 实质上有四种。 从名称上来说，因为名称会改变， 所以这些不同并没有矛盾。 断除五、八、十种，以及断除一切，从受持居士戒和近住戒，沙弥和比丘戒。 如是说。 禅定是，听闻声闻乘的律藏， 思维听闻的意义，进入思维的意义的禅定。 其中，止禅是，对于任何烦恼最盛，就依次修习其对治法。 对于贪欲修不净观，对于嗔恨修慈心和悲心，对于愚痴修缘起的善分别，对于分别念修出入息的计数，对于我慢修蕴界处的善分别，通过修习这些使心变得堪能之后。 胜观是，通过修习四谛的十六种行相，以见道断除三界的烦恼等，以十六种智慧断除。 对于每个四谛，都有法智，法忍和，类智，类忍这十六种。 行持是，安住于十二种功德，主要为了自己的利益而行持。 果是，通过五道和三十七道品次第行进的圣道，是沙门的四种果，即须陀洹和，一来果和，不来果和，阿罗汉，也就是四双八辈士，每一种又分为入住二个阶段，所以认为是八种。 也就是说，声闻乘所要证悟的一切，在这里也都要证悟，但是所要获得的果位，因为是大乘的歧途，所以不必在道之阶梯上显现。 第二，天道取舍法是，将薄伽梵释迦牟尼佛与圣声闻僧众一起迎请到前方，观想安住，通过顶礼供养等积累资粮。 第三，心要取舍法是，观想从诸天身发出的光芒，清净身心的过患，加持相续，念诵牟尼陀罗尼。 第四，学处取舍法是，像对待仇敌一样舍弃十不善业，行持善
English
The Śrāvakayāna that only observes, the Sautrāntika and Vaibhāṣika, both debate about external atoms, and agree on the momentary appearance of consciousness. Thus it is said. The discipline is, any of the eight types of Prātimokṣa vows, as stated in the Treasury of Knowledge: "The Prātimokṣa is of eight kinds, in substance it is of four types. Because the name changes from the designation, these differences are not contradictory. Abandoning five, eight, and ten, and abandoning all, from taking the vows of a layperson and the vows of a temporary monk, a novice monk and a fully ordained monk." Thus it is. Meditation is, hearing the Śrāvakayāna's teachings, contemplating the meaning of what is heard, and engaging in meditation on the meaning of what is contemplated. Among them, Śamatha is, for whichever afflictions are most dominant, one sequentially practices their antidotes. For desire, one meditates on ugliness; for hatred, one meditates on loving-kindness and compassion; for ignorance, one meditates on the excellent distinction of dependent origination; for conceptual thought, one counts the exhaling and inhaling of breath; for pride, one meditates on the excellent distinction of the elements. After making the mind workable by meditating on these, Vipaśyanā is, by meditating on the sixteen aspects of the four truths, one abandons the afflictions of the three realms by seeing them, etc., and abandons them with the sixteen wisdoms. For each of the four truths, there are Dharma-knowledge, Dharma-acceptance, Subsequent-knowledge, and Subsequent-acceptance, making sixteen. Conduct is, abiding in the twelve qualities of purification, one primarily engages in conduct for one's own benefit. The result is, the noble path that progresses through the five paths and the thirty-seven factors of enlightenment is the four fruits of a Śramaṇa, namely, Stream-enterer, Once-returner, Non-returner, and Arhat, which are the four pairs of persons, and each is divided into two stages of entering and abiding, so they are considered to be eight. That is to say, everything that is to be realized by the Śrāvakayāna must also be realized here, but the fruits to be obtained, because they are a deviation from the Mahāyāna, do not need to be manifested on the stages of the path. Second, the method of taking the path of the gods is, inviting the Bhagavan Śākyamuni Buddha together with the noble Śrāvaka Sangha to the front, focusing on their presence, and accumulating merit through prostrations, offerings, etc. Third, the method of taking the essence as the path is, contemplating that the light emanating from the bodies of the gods purifies the faults of body and mind and blesses the continuum, and reciting the Muni mantra. Fourth, the method of taking the precepts as the path is, abandoning the ten non-virtuous actions like enemies, and practicing virtue.
Chinese
应当像依靠起死回生的殊胜药物一样。 也就是共同的十种认识：对于杀生，要有如毒药般的认识；对于烦恼，要有如毒蛇般的认识；对于食物，要有如老翁吃儿子肉般的认识；对于衣服，要有如裹尸布般的认识；对于名利，要有如罗网般的认识；对于上师和三宝，要有如珍宝般的认识；对于佛法，要有如康庄大道般的认识；对于佛陀的教法，要有如黄金般的认识；对于戒律，要有如装饰品般的认识；对于证悟法性，要有如在黑暗中点灯般的认识。 应当修学这些。 第二个共同主题是讲解六种扼要。 如经中所说：何处谁对何人说什么，为何宣说的必要是什么。 这是声闻乘的六种扼要。 如是说。 何处宣说之处是：在瓦拉纳西的凉亭中。 谁宣说的导师是：圆满正等觉的释迦牟尼佛。 对何人宣说的眷属是：八大或十六大声闻等。 宣说的是什么乘是：以四谛概括的声闻乘。 为何宣说呢？因为通过四谛的灌顶，为了获得与声闻阿罗汉的证悟种类相似的功德。 如此宣说的必要是：因为破除了对自我的常断执着，所以必定能从轮回中解脱。 第三个共同主题是窍诀安心禅修的引导。 首先是寂止：对于此生和轮回生起厌离的厌世感，舍弃愦闹和不善之心。 所修的体性是：在自己的额头上观想芥子大小的骨头明点。 从那上面专注心识安住，那个明点越来越大，越来越大，所有显现都变成白森森的骨骼，对此一心专注。 从那上面再通过收摄的方便，观想自身成为骨骼。 如《俱舍论》中说：对于所有有执著的骨骼，直到骨海之间，舒展和收摄是最初的。 这样这是最初学者修不净观的方法。 依靠它，像之前一样舒展，从收摄开始，从遗弃脚骨到半个头盖骨之间
English
One should rely on it like relying on the supreme medicine of resurrection. Also, there are ten common perceptions: towards killing, have a perception like a potent poison; towards afflictions, have a perception like a venomous snake; towards food, have a perception like an old man eating his son's flesh; towards clothing, have a perception like a shroud; towards gain and honor, have a perception like a trap and snare; towards the lama and the Three Jewels, have a perception like a precious jewel; towards the Dharma, have a perception like a good path; towards the Buddha's teachings, have a perception like gold; towards moral discipline, have a perception like an ornament; and towards the realization of the nature of reality, have a perception like raising a lamp in a dark cave. One should train in these. The second common topic is the explanation of the six essentials. As it says in the text: Where, by whom, to whom, what was taught, and what was the purpose of explaining it. These are the six essentials of the Hearer Vehicle. As it is said. Where was it taught? The place was in the cool grove of Varanasi. Who was the teacher who taught it? The perfectly complete Buddha, Shakyamuni. To whom was it taught? The audience was the great Hearers, the eight or sixteen, etc. What vehicle was taught? The Hearer Vehicle, summarized by the Four Truths. Why? Because through the empowerment of the Four Truths, it was for the sake of attaining qualities similar to the realization of a Hearer Arhat. What was the purpose of teaching in this way? It was to definitely liberate from samsara by destroying the clinging to self as permanent or annihilated. The third common topic is the instruction on the guidance of the essential meditation of settling the mind. First, shamatha: abandoning busyness and non-virtuous thoughts with the weariness of being disillusioned with this life and samsara. The nature of what is to be meditated on is: on one's own forehead, meditate on a bone point the size of a mustard seed. By focusing awareness on that and leaving it there, that point grows bigger and bigger, and all appearances become a stark white skeleton, on which one remains single-pointedly. From that, again, through the method of gathering, meditate by focusing on one's own body as a skeleton. As it says in the Treasury [Abhidharmakosha]: For all attached skeletons, up to the ocean of bones, expanding and contracting is the first. Thus, this is the way to meditate on ugliness for a beginner. Relying on that, expanding as before, from gathering, from abandoning the foot bones to half the skull
Chinese
极其稳固，甚至可以收缩到头盖骨的一半，并将心安住在两眉之间。其中说到：从腿骨到头盖骨一半，放下即说是修行。将心安住在两眉之间，就是圆满了作意。这样说。这样，通过不净观的禅定，贪嗔止息，心变得堪能。然后修习胜观，在五道中将三十七道品，或者四谛分为十六种行相来修习。但在这里，仅展示在上道之阶修习人无我的见解引导。也就是，因为将自己的身体执着为我，从而产生我执。为了驳斥它，这样修习：如果观察被假立为“我”的对境，那么所谓的“我”是不存在的。身体分解为微尘，心念也分解为刹那。因此，身心二者都不是我，二者的集合也不是我，因为没有独立于二者的我。当证悟到没有人格时，就安住在那个状态中。这样确定并修习，由于我或我执的颠倒，就不会产生我所执。这样，由于颠倒了一切过患的根本——我与我所执，烦恼就会止息。烦恼止息，业就会穷尽。业和烦恼穷尽，生就会穷尽。因此，就会获得解脱。《中论》中说：业和烦恼灭尽即解脱。因此，要努力修习。通过这种方式，声闻乘的灌顶和诀窍就圆满了。因此，要这样不违背教言地修持。主尊以“如何”等语承诺。献上酬谢的曼茶罗。从今天开始等等，以及回向善根等如前。后续仪轨按照修法进行。以简明易懂的言辞，完整包含所有意义的灌顶仪轨，这殊胜的妙说，赐予具缘者喜悦的吉祥。声闻乘灌顶仪轨的章节。 嗡 索斯帝！转变、法、政的根本在于人，以及对一半法的执取和人无我的金刚摧毁。