English
It is extremely stable, even to the point of contracting to half of the skull, and holding the mind between the eyebrows. It is said: From the leg bones to half the skull, letting go is said to be practice. By holding the mind between the eyebrows, the application of mind is perfected. Thus it is said. In this way, through the samadhi of ugliness, attachment and aversion cease, and the mind becomes workable. Then, practice vipassana, dividing the thirty-seven factors of enlightenment in the five paths, or the four truths into sixteen aspects. But here, only a view instruction on meditating on the selflessness of the person on the stage of the higher path will be shown. That is, because we cling to this body of appropriation as self, ego-grasping arises. To refute this, meditate as follows: If we focus on the object that is nominally designated as "I", then there is no such thing as an established "I". The body is broken down into particles, and the mind is also broken down into moments. Therefore, neither body nor mind is "I", nor is the collection of the two established as "I". Because there is nothing separate from the two. When one realizes that there is no person, one should remain in that state of equanimity. By thus ascertaining and meditating, since the grasping of "I" or self is reversed, the grasping of "mine" or what belongs to self will not arise. Thus, since the root of all faults, the grasping of self and what belongs to self, is reversed, the afflictions are reversed. When that is reversed, karma will be exhausted. Since karma and afflictions are exhausted, birth will be exhausted. Therefore, liberation will be attained. As it is said in the Madhyamaka: From the exhaustion of karma and afflictions comes liberation. Therefore, strive to learn. In this way, the empowerment and instructions of the Hearer Vehicle are well accomplished. Therefore, thinking that one should practice in this way without deviating from the instructions, the chief one made a commitment with "How" etc. Offer the mandala of gratitude. From today onwards, etc., and the dedication of merit etc. as before. The subsequent rituals should be performed according to the sadhana. With concise and easy-to-understand words, the empowerment ritual that completely contains all meanings, this excellent and wonderful Dharma gift, bestows auspiciousness that delights the fortunate. The chapter of the empowerment ritual of the Hearer Vehicle. Om Svasti! The root of transformation, Dharma, and governance lies in the individual, as well as the Vajra that shatters the grasping of half of the Dharma and the selflessness of the person.
Chinese
敬礼之后，宣说声闻乘的灌顶仪轨。现在是第三个声闻乘的灌顶：按照修法，坛城的陈设修供和朵玛仪轨完成后，自入之义是：上师自己观想为导师释迦牟尼佛，从顶髻的光芒中，汇集坛城本尊和十方诸佛菩萨的加持，融入顶门，获得随许。再次由顶门的光芒策动，从坛城中所安奉的导师佛陀，眷属圣者声闻僧众等，各自分裂出一个与自己相同的第二身，融入自己的顶门，观想缘起顺生之因果苦皆止息，缘起逆转之灭道功德于自相续中生起。之后引入弟子：沐浴。遣除障碍，布施朵玛，结界。以发菩提心和宣讲听法之行为规范为前行。此处所要听闻之法是，从“此处所要听闻之法是”至“外在灌顶续流之支分坛城”之间，如前一样根据具体情况进行繁简调整后，第三个是声闻乘坛城灌顶正当时。其中也有两种，上师的行为都完成后，对你们自己有份的，为了求灌顶的供养，献上曼扎。这样说。之后为了祈请，对真实义的三宝生起信心的信仰，为了表示那个，在作为象征的坛城上所安奉的佛陀和，经部的经卷和，圣者声闻僧众等，令其五体投地磕三个头，观想上师显现为释迦牟尼佛，从顶髻的宝珠中发出光芒，从中生起所有需求，以合掌捧着花朵： 具一切智智慧聚， 轮回之轮皆能净， 今日所说珍宝藏， 祈请主尊赐予恩。 这样念诵三遍。之后授予律仪：因为所守护的戒律与声闻相同，所以此处不需要另外受持。宣讲正法是：此乘的规矩是，从轮回中必定出离是中士道的道路，所以，
English
Having paid homage, the empowerment ritual of the Śrāvakayāna is explained. Now, the third is the empowerment of the Śrāvakayāna: After the mandala arrangement, accomplishment, and offering of the torma ritual are completed according to the sādhana, the meaning of self-entry is: The teacher himself contemplates himself as the teacher, the Buddha Śākyamuni, and from the light of the uṣṇīṣa, gathers the blessings of the deities of the mandala and the Buddhas and Bodhisattvas of the ten directions, and enters the crown of the head, obtaining permission. Again, urged by the light of the crown of the head, from the teacher Buddha placed in the mandala, the retinue of noble Śrāvaka sangha, etc., each splits off a second body identical to oneself, which dissolves into one's own crown of the head, contemplating that the cause and effect of dependent origination, all suffering, are ceased, and the qualities of the path of cessation of dependent origination arise in one's own mindstream. Then, the disciples are brought in: Bathing. Obstacles are removed, and tormas are offered, and boundaries are established. With the generation of bodhicitta and the clarification of the conduct of listening to the Dharma as preliminaries. The Dharma to be heard here is, from "The Dharma to be heard here is" to "the mandala of the branch of the stream of external empowerment," as before, after making simplifications and expansions according to the specific situation, the third is that the empowerment into the mandala of the Śrāvakayāna is timely. There are also two aspects to this. After the teacher's actions are completed, offer the maṇḍala as the fee for requesting the empowerment that has become your share. Thus it is said. Then, in order to make requests, generate faith in the three jewels of ultimate meaning, and to represent that, the Buddhas placed on the mandala as symbols, and the scriptures of the sutras, and the noble Śrāvaka sangha, etc., are made to prostrate three times with five limbs on the ground, and contemplate the teacher appearing as Śākyamuni Buddha, from the jewel of the uṣṇīṣa emitting light, from which all needs arise, with palms together holding flowers: Possessing all-knowing wisdom, The wheels of existence are all purified, The precious treasure spoken of today, May the chief one bestow grace upon me. Recite this three times. Then, bestow the vows: Because the precepts to be protected are the same as those of the Śrāvakas, there is no need to take them separately here. The Dharma teaching is: According to the customs of this vehicle, definitely emerging from samsara is the path of the intermediate person, so,
Chinese
通过授予导师佛陀如何出家的所有行为的灌顶，你已成为自生独觉的戒律，成为能够从轮回中解脱的有缘者。然后，为了实现独觉菩提的甚深道，即缘起生灭的灌顶，手持十二缘起的轮子。内部的十二缘起是：无明如盲老妇，行如陶工，识如猴子，名色成形，六入如空屋，触如男女交合，受如膝盖中箭，爱如饮酒，取如采摘水果，有如性交或怀孕，生如从母生子，老死如衰败和死亡。外部的十二缘起是：种子、幼苗、树干和叶子、花朵、果实，这被称为六种因果关系。五种元素，即空间、风、火、水、土，以及时间的变迁，是六种缘起关系。愿内外因果的缘起，以顺生和逆生的方式显现，从而获得如意之乐。吽。如珊瑚和翠鸟般的果实等外部缘起，以及无明等内部缘起，应舍弃顺生的轮回因果，努力成就逆生的涅槃因果，超越世间和声闻的六地，到达独觉的境界。那摩。三宝……因为授予你缘起灌顶，愿你获得如意之乐的最高地位。嗡 耶达玛……阿比辛恰 吽。然后是授予天神灌顶：从坛城中排列的天神那里，像蜡烛一分为二般，诸神依次降临，通过从你们头顶融入的加持，生起对缘起顺逆和二又二分之一无我的证悟的特殊功德的信心。手持主尊释迦牟尼佛的圣像，通过过去、未来和现在的三世诸佛的灌顶，愿从轮回的痛苦中解脱。嗡
English
By bestowing the empowerment of all the deeds of how the teacher Buddha renounced the world, you have become a self-arisen Pratyekabuddha of discipline, and have been made fortunate to be liberated from samsara. Then, for the profound path of realizing Pratyekabuddha enlightenment, the empowerment of the arising and ceasing of dependent origination, holding the wheel of the twelve dependent originations. The twelve internal dependent originations are: Ignorance is like a blind old woman, action is like a potter, consciousness is a monkey, name and form are formed, the six senses are like an empty house, contact is like a man and woman making love, feeling is like an arrow stuck in the knee, craving is like drinking alcohol, grasping is like picking fruit, existence is like intercourse or pregnancy, birth is like a child being born from a mother, old age and death are like decay and death. The twelve external dependent originations are: seed, sprout, trunk, and leaves, flower, fruit, these are called the six causal relationships. The five elements, namely space, wind, fire, water, earth, together with the change of time, are the six circumstantial relationships. May the internal and external cause and effect dependent originations, manifest in the manner of arising and ceasing, thereby attaining the supreme wish-fulfilling bliss. Hūṃ. External dependent originations such as coral and kingfisher-like fruits, and internal dependent originations such as ignorance, should abandon the cause and effect of samsara that arises in order, and strive to accomplish the cause and effect of nirvana that reverses the order, surpassing the six grounds of worldly beings and śrāvakas, may you go to the state of Pratyekabuddha. Namo. Three Jewels... Because of bestowing the empowerment of dependent origination upon you, son of lineage, may you become endowed with the power to attain the supreme state of wish-fulfilling bliss. Oṃ ye dharmā... Abhiṣiñca hūṃ. Then, the empowerment of bestowing the deities: From the deities arranged in the mandala, like a candle splitting into two, the deities come in order, and through the blessings that dissolve from the crown of your heads, generate faith in the special qualities of realizing the arising and ceasing of dependent origination and the two and a half non-self. Holding the image of the main Buddha Śākyamuni, through the empowerment of the Buddhas of the three times, past, future, and present, may you be liberated from the suffering of samsara. Oṃ
Chinese
ཨེ་དྷརྨཱ༴ 手持独觉佛犀角和尼措之类的轮宝。 顶礼！ 珍宝༴ 因为赐予种姓之子独觉佛犀角和尼措之类的灌顶，独自安住于禅定，依靠行众的友伴，禅定达到究竟，以如意大乐，使独觉阿罗汉的证悟现前，愿获得殊胜的灌顶！ 嗡 ཨེ་དྷརྨཱ༴ 依次手持独觉十二轮宝。 顶礼！ 珍宝༴ 因为赐予种姓之子独觉佛金刚无畏的灌顶，成为使轮回恐惧的殊胜灌顶༴ 嗡 ཨེ་དྷརྨཱ༴ 顶礼！ 珍宝༴ 因为赐予种姓之子独觉佛光明重叠的灌顶，成为使三摩地极其光明的殊胜灌顶༴ 嗡 ཨེ་དྷརྨཱ༴ 顶礼！ 珍宝༴ 因为赐予种姓之子独觉佛勇士调伏的灌顶，成为摧毁有顶的殊胜灌顶༴ 嗡 ཨེ་དྷརྨཱ༴ 顶礼！ 珍宝༴ 因为赐予种姓之子独觉佛解除痛苦的灌顶，成为解除烦恼痛苦的灌顶༴ 嗡 ཨེ་དྷརྨཱ༴ 顶礼！ 珍宝༴ 因为赐予种姓之子独觉佛智慧极速的灌顶，成为具有智慧力量的殊胜灌顶༴ 嗡 ཨེ་དྷརྨཱ༴ 顶礼！ 珍宝༴ 因为赐予种姓之子独觉佛神变大显的灌顶，成为具有化身神变的灌顶༴ 嗡 ཨེ་དྷརྨཱ༴ 顶礼！ 珍宝༴ 因为赐予种姓之子独觉佛解除痛苦的灌顶，成为调伏五毒的殊胜灌顶༴ 嗡 ཨེ་དྷརྨཱ༴ 顶礼！ 珍宝༴ 因为赐予种姓之子独觉佛大音声的灌顶，成为语自在的殊胜灌顶༴ 嗡 ཨེ་དྷརྨཱ༴ 顶礼！ 珍宝༴ 因为赐予种姓之子独觉佛犀角的灌顶，成为三摩地一心一意的殊胜灌顶༴ 嗡 ཨེ་དྷརྨཱ༴ 顶礼！ 珍宝༴ 因为赐予种姓之子独觉佛山王的灌顶，成为不为轮回之风所动的殊胜灌顶༴ 嗡 ཨེ་དྷརྨཱ༴ 顶礼！ 珍宝༴ 因为赐予种姓之子独觉佛狮子的灌顶，成为远离一切怖畏的殊胜灌顶༴ 嗡 ཨེ་དྷརྨཱ༴ 顶礼！ 珍宝༴ 因为赐予种姓之子独觉佛心速的灌顶，成为三摩地神变迅速的殊胜灌顶