English
ye dharmaa... Holding the chakra of the Pratyekabuddha like the rhinoceros horn and the Neco. Homage! Jewels... Because the son of the lineage is empowered by the Pratyekabuddha like the rhinoceros horn and the Neco, he dwells alone in meditation, and relies on the companions of the Sangha, and his meditation is completed, and with the supreme bliss of wish-fulfilling, the realization of the Pratyekabuddha Arhat is manifested, may he obtain the supreme empowerment! Om ye dharmaa... Holding the twelve chakras of the Pratyekabuddha in order. Homage! Jewels... Because the son of the lineage is empowered by the Pratyekabuddha Vajra Fearless, the supreme empowerment that makes samsara fearful... Om ye dharmaa... Homage! Jewels... Because the son of the lineage is empowered by the Pratyekabuddha Light Stacked, the supreme empowerment that makes samadhi extremely bright... Om ye dharmaa... Homage! Jewels... Because the son of the lineage is empowered by the Pratyekabuddha Hero Subduing, the supreme empowerment that destroys existence... Om ye dharmaa... Homage! Jewels... Because the son of the lineage is empowered by the Pratyekabuddha Relieving Suffering, the empowerment that relieves the suffering of afflictions... Om ye dharmaa... Homage! Jewels... Because the son of the lineage is empowered by the Pratyekabuddha Great Swift Wisdom, the supreme empowerment that possesses the power of wisdom... Om ye dharmaa... Homage! Jewels... Because the son of the lineage is empowered by the Pratyekabuddha Great Manifestation of Miracles, the empowerment that possesses the miracle of manifestation... Om ye dharmaa... Homage! Jewels... Because the son of the lineage is empowered by the Pratyekabuddha Relieving Suffering, the supreme empowerment that subdues the five poisons... Om ye dharmaa... Homage! Jewels... Because the son of the lineage is empowered by the Pratyekabuddha Great Sound, the supreme empowerment that becomes the lord of speech... Om ye dharmaa... Homage! Jewels... Because the son of the lineage is empowered by the Pratyekabuddha Rhinoceros Horn, the supreme empowerment that makes samadhi one-pointed... Om ye dharmaa... Homage! Jewels... Because the son of the lineage is empowered by the Pratyekabuddha King of Mountains, the supreme empowerment that is not moved by the wind of samsara... Om ye dharmaa... Homage! Jewels... Because the son of the lineage is empowered by the Pratyekabuddha Lion, the supreme empowerment that is free from all fears... Om ye dharmaa... Homage! Jewels... Because the son of the lineage is empowered by the Pratyekabuddha Swift Mind, the supreme empowerment that makes samadhi miraculous and swift
Chinese
愿获得成就！嗡 耶达玛（藏文：ༀ་ཡེ་དྷརྨཱ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）等，这样加持。 这样，通过自己宗派的灌顶，压制了修习经部自宗的第一个结合道，即区分大种姓的重要瑜伽之地，并滋养了同类的功德。显现之因的粗大习气得以清净，生起了与上道相结合的菩提心，成为从轮回中解脱之因。 成为有缘获得与自己宗派阿罗汉的证悟种类相似的殊胜功德之人。 之后的行为有三个总义：宣说四种取道之法，讲解六种障碍，给予关于心性禅修的窍诀。 第一个总义，四种取道之法。 第一，道之取道法：声闻乘，其中也有六个方面。 入门之门：通过十二缘起之门进入，与因相关的从种子到果的六个，与缘相关的五大元素和时间的变化的六个，是外在的十二缘起。 以有因则有果的顺生和无因则无果的逆转为例。内在的缘起是依靠尸陀林的骨头，依次考察其从老死而来等。 这样，认识到轮回的根本是无明，知道无明灭则行到老死也灭，从而进入。 也就是在一百大劫中积累资粮，在最后一生中，没有堪布和阿阇黎，成为自然生成的比丘，去往尸陀林时，一见到骨头，就通过了悟缘起生灭之理的门径。 见解：在证悟人无我的基础上，加上所取之法无我的证悟，从而证悟二分之一个无我。《现观庄严论》中说：“为舍所取义分别，及为不舍能取故，如依犀角譬喻道，当知摄略正宣说。” 戒律：与声闻乘相同。 禅修：在声闻乘的十六行相四谛之上，加上甚深的缘起法进行禅修。 行为：主要为自己而行，为他人说法时，不依赖语言的分别，而是以神变的示现，以身体的分别。
English
May it be attained! Oṃ ye dharma (藏文：ༀ་ཡེ་དྷརྨཱ，梵文天城体：，梵文罗马拟音：，汉语字面意思：) etc., thus empower. Thus, through the empowerment of one's own tradition's vehicle, the ground is laid for practicing the first joining path of the Sūtra system, the crucial yoga of distinguishing the great family, and the qualities of similar kinds are nourished. The coarse habitual patterns of the cause for manifestation are purified, and the mind of enlightenment, which is the rising to be joined to the higher path, is born, becoming the cause for liberation from saṃsāra. One is made fortunate to obtain special qualities similar to the realization lineage of one's own tradition's arhat. The subsequent activities have three general topics: showing the four ways of taking the path, explaining the six obstructions, and giving instructions on the pith instructions of natural meditation. The first general topic, the four ways of taking the path. First, the vehicle of taking the path: the vehicle of the solitary buddha, which also has six aspects. The gate of entry: entering through the gate of the twelve links of dependent origination, the six related to the cause from the seed to the fruit, and the six related to the condition, the five elements and the changes of time, are the external twelve links of dependent origination. Taking as examples the arising of fruit when there is a cause and the reversal when there is no cause. The internal dependent origination is based on the bones of the charnel ground, gradually examining that they arose from old age and death, etc. Thus, realizing that the root of saṃsāra is ignorance, and knowing that when ignorance ceases, actions to old age and death also cease, one enters. That is, accumulating merit for a hundred great kalpas, and in the last lifetime, without a preceptor or teacher, becoming a naturally arising monk, when going to the charnel ground, as soon as one sees the bones, one enters through the gate of realizing the process of dependent origination and cessation. The view: on top of realizing the selflessness of the person, adding the realization of the selflessness of phenomena, which is the object of grasping, thus realizing one and a half selflessnesses. The Ornament for Clear Realization says: "In order to abandon the thought of the object of grasping, and in order not to abandon the grasping, the path like the horn of a rhinoceros, should be known as correctly summarized." The ethics: similar to the śrāvakas. The meditation: on top of the sixteen aspects of the four truths of the śrāvakas, adding the profound dependent origination and meditating. The conduct: mainly acting for oneself, and when teaching the Dharma to others, not relying on the discrimination of speech, but with the display of magical powers, with the discrimination of the body.
Chinese
萨东诺。就像为了果位而结合，在自生佛中祈愿一样。如贝鲁一般，聚集时，大、小行持者依次在同一座垫上圆满五道、四道、三道，并结合于自生佛阿罗汉的果位。虽然不必在此道位上显现所要获得的果位，但一切所要证悟的，也必须在此证悟。第二，取用天道：迎请世尊释迦牟尼佛，以及具足声闻阿罗汉的僧众，在他们的面前积累资粮。第三，取用精华道：观想从那些天尊的身躯放射出的白色光芒，清净身心的过患，加持相续，并念诵牟尼和缘起心咒的形象。第四，取用学处道：总的来说，像声闻一样，对于善与非善之业的取舍，不应颠倒。特别是，应精通六种应精通之法，即蕴、界、处、缘起、处与非处、谛。第二总义，讲述六扼要：如经中所说：“何处谁对谁，宣说了什么，为何宣说及必要，此乃自生佛乘之六扼要。”如是，何处宣说之处，乃是鹫峰山。谁宣说的导师，乃是圆满正等觉佛陀。对谁宣说的眷属，乃是对声闻利根者。宣说了什么乘，乃是自生佛乘。宣说此乘的律藏，也在未生怨忏悔罪业经等中，宣说了与声闻律藏有所不同。为何宣说呢？因为通过缘起的灌顶，证悟缘起生灭之义，为了获得与自生佛阿罗汉的证悟种类相似的功德。如是宣说的必要是，有获得从轮回中解脱的中等菩提之必要。第三总义，窍诀安住修的引导：在自己的头顶上观想红色明点，在其上方一肘高的地方观想白色明点，二者大小如豆。
English
Sadong No. Just as one prays in the Self-born Buddha for the union with the fruit, like a beru. When gathered, the great and small practitioners sequentially perfect the five paths, four paths, and three paths on a single seat, and unite with the state of Arhat of the Self-born Buddha. Although it is not necessary to manifest the fruit to be obtained on this path, everything to be realized must also be realized here. Second, taking the path of the gods: Inviting the Bhagavan Shakyamuni Buddha, along with the Sangha of noble Arhats, and accumulating merit before them. Third, taking the essence path: Contemplating that the white rays emanating from the bodies of those deities purify the faults of body and mind, bless the continuum, and recite the forms of Muni and the heart of dependent origination. Fourth, taking the path of precepts: In general, like the Shravakas, one should not be mistaken in accepting and rejecting virtuous and non-virtuous actions. In particular, one should learn to be proficient in the six dharmas to be mastered, namely, aggregates, elements, sources, dependent origination, places and non-places, and truths. Second general meaning, explaining the six essentials: As stated in the scripture: "Where, by whom, to whom, what was taught, why it was taught, and with what necessity, these are the six essentials of the Self-born Buddha Vehicle." Thus, the place where it was taught is Vulture Peak Mountain. The teacher who taught it is the perfectly enlightened Buddha. The retinue to whom it was taught is the sharp-witted Shravakas. The vehicle that was taught is the Self-born Buddha Vehicle. The Vinaya Pitaka that teaches this vehicle is also said to be different from the Shravaka Vinaya Pitaka in sutras such as the Sutra of Eliminating the Regret of Ajatashatru. Why was it taught? Because through the empowerment of dependent origination, one realizes the meaning of the arising and ceasing of dependent origination, in order to obtain qualities similar to the realization of the Arhat of the Self-born Buddha. The necessity of teaching in this way is that there is a necessity to obtain the intermediate Bodhi that liberates from Samsara. Third general meaning, the guidance of the instruction of abiding meditation: On one's crown, visualize a red bindu, and above it, about a cubit high, visualize a white bindu, both about the size of a bean.
Chinese
像这样显现之后，将意识专注于红色明点。它逐渐增大，所有显现都变成一片红色，并专注地安住于此。再次将意识专注于白色明点，它逐渐增大，所有显现都变成一片白色，并专注地安住于此。要知道这红色和白色是缘起顺逆之法。之后，红白二者混合，从头顶降下，融入心间，并于此状态中不加改造地安住。稳固之后，关于见解的引导是：像声闻乘那样，将身心分解为微尘和刹那。实际上，将显现分解为微尘，也是一种分解，最终会变得无限，并在什么都不成立的状态中安住。像这样修习，在证悟人无我的基础上，也能证悟所取的法无我。由此，具足口诀的独觉乘灌顶就完成了。心想：要如教言般如理修持。主尊以“如何”等语承诺。供养酬谢的曼茶罗，并供养“从今以后”等的供品。回向善根等如前。后续仪轨等如修法仪轨。如智者口诀，整理了独觉乘灌顶仪轨。为了想进入此法的士夫，宣说了这善说显现之光辉。独觉乘殊胜灌顶之章节完毕。
English
After appearing in this way, focus the consciousness on the red bindu. It gradually increases, and all appearances become a red expanse, and abide in this with one-pointedness. Again, focus the consciousness on the white bindu, it gradually increases, and all appearances become a white expanse, and abide in this with one-pointedness. Know that these red and white are the laws of dependent origination in forward and reverse order. After that, the red and white mix, descend from the crown of the head, and dissolve into the heart, and abide in this state without alteration. Once that is stable, the instruction on the view is: Like the Shravakas, dissect the body and mind into atoms and moments. In reality, dissecting the appearance into atoms is also a dissection, which will eventually become infinite, and abide in a state where nothing is established. By meditating in this way, on top of realizing the selflessness of the person, one will also realize the selflessness of phenomena that are apprehended. Thus, the empowerment of the Pratyekabuddha Vehicle, complete with oral instructions, is accomplished. Thinking, "I shall practice properly according to the instructions," the main deity makes a commitment with "How" etc. Offer the mandala of gratitude, and offer the offerings of "From now on" etc. The dedication of merit etc. is as before. The subsequent rituals etc. should be done according to the sadhana. As the oral instructions of the wise, the empowerment ritual of the Pratyekabuddha Vehicle is arranged. For the person who wishes to enter this Dharma, this splendor of the well-spoken appearance is explained. The chapter of the supreme empowerment of the Pratyekabuddha Vehicle is complete.