English
। । May the sound of Dharma be like the great drum of summer, may its proclamation be without hindrance! Thus, the sixteen Arhats are in the retinue of the fifth mandala. The chief of the seven Sugata Medicine Buddhas, King Lapis Lazuli Light, resides on the lotus petal of the first mandala, and although the other six and the guardians of the directions do not have actual seats, according to the secret mantra, they are deities of hospitality. Here, the vows and supports, and the sky above the mandalas, etc., are invited as if gathering like clouds, so performing the Sutra ritual properly is a perfect branch. The root text says: "In the sixth of the three, meditate on Shakyamuni Buddha instead of Vajrasattva, the rest is the same." This means that if the abbreviated three-part mandala is not completed, the main deity of the mandala, Vajrasattva, is transformed into Shakyamuni Buddha, and offerings and blessings are made as before. Then, recite "Hum. With faith and commitment." etc., offering the deceased's food to the main deity of the mandala, up to the expulsion of obstacles, Sumbha. If the mandala is completed, there is no need to dedicate the deceased's food, and the deceased's food of each mandala becomes incidental to the offerings. Therefore, from the offering and blessing of the first part to the expulsion of obstacles in the third part, perform as usual. This includes the guardians of the directions, local deities, etc., so it is acceptable not to make food offerings during the Medicine Buddha section above, and this is the reason. At this time, take self-entry, and from requesting the bathing mandala onwards, take the empowerments as they are conferred on the disciples. The vows of novice and fully ordained monks are not necessary to take. For the actual empowerment, if the lama is a fully ordained monk, he should wear the three Dharma robes properly, think of himself as Shakyamuni Buddha, and sit on the seat. The disciples, whether ordained or lay, should bathe well and gather in rows, adorned with their best clothes. The root text says: "The eighth is to bathe everything with the water of the vase." As it is said, the master recites the mantra "As soon as I was born." etc., and bathes with the water of the vase from the vase. For the sake of empowerment, there is a tradition of making obstacle-removing tormas. The purification, blessing, mantra recitation, dedication, truth-telling, and command of the torma are the same as in the Vajrapani empowerment. During the truth-telling, especially pray to the mandala of the Three Jewels.
Chinese
以及轮涅诸天众眷属等的教言谛实等。在教敕时也说：“于此声闻乘之坛城中。”如此念诵并驱逐邪魔。撒收曼扎鲜花后，为了与虚空等同的一切有情众生，获得圆满正等觉之珍贵果位。为此，汇集于此之经部坛城之支分，进入声闻之乘门，如理修持成熟解脱之法，心想为了一切有情众生而行事，先行发起殊胜菩提心，请谛听。劝请发起菩提心并听闻等，需关联引用。此处之乘，邬金大师和毗玛拉认为，是增上生之乘和决定胜之乘。其中，在别解脱经中说：“应精进且应出家，应入于佛之教。”其中，应精进是指近事男（女），应出家是指沙弥，应入于佛之教是指圆满比丘，依次讲述了三种戒律。进入此道后，精勤于阅读、听闻、思维，以及舍弃、禅定，从而摧毁烦恼等怨敌，必须成就清净之果。如云：“如象处于芦苇屋，应摧毁死主大军。”并且，此理能赐予决定胜之果，如云：“若人善护持，行于此法及律中，则能断绝生死轮回，终结痛苦。”此外，在百种姓之分类中说：“通达四谛之义，极力舍弃，十六智慧资粮勤修习，极寂静，从入流等次第修习后，烦恼怨敌趋向寂灭之地。”如是进入声闻乘之门，按照教法总的规矩，与补特伽罗之类别相结合的七种别解脱戒中的任何一种，或者通过次第受持三事之比丘戒体，如理尽力地修学并成就果位，除此之外别无他法。然而，在此乘之顶峰——古老的传承，特别是经部汇集之规矩，如同高乘压倒低乘之意。
English
And the command truth of all the retinue of deities of the wheel of existence, and so on. And also in the command, "In this mandala of the Hearer Vehicle." After reciting and dispelling obstacles, and scattering and gathering the mandala flowers, may all sentient beings equal to the sky attain the precious state of complete enlightenment for the sake of all sentient beings. For this purpose, gather here as a branch of the Sutra Mandala, enter the gate of the Hearer Vehicle, practice ripening and liberation according to the Dharma, thinking to act for the sake of all sentient beings, first generate the supreme Bodhicitta, please listen. It is necessary to relate and quote the advice to generate Bodhicitta and listen. Here, the vehicle is considered by the great master Orgyen and Vimala to be the vehicle of higher realms and the vehicle of definite goodness. Moreover, in the Pratimoksha Sutra, it says: "One should strive and renounce, one should enter the Buddha's teachings." Among them, striving refers to a male (or female) lay devotee, renouncing refers to a novice monk, and entering the Buddha's teachings refers to a fully ordained monk, thus explaining the three disciplines in order. Having entered this path, one must diligently engage in reading, listening, and contemplating, as well as abandoning and meditating, thereby destroying afflictions and other enemies, and achieving the pure result. As it is said: "Like an elephant in a reed house, one should destroy the great army of the Lord of Death." Furthermore, this principle is capable of bestowing the fruit of definite goodness, as it is said: "Whoever is very mindful and practices this Dharma and discipline will abandon the cycle of birth and death and bring suffering to an end." Moreover, in the classification of the hundred lineages, it is said: "Realizing the meaning of the Four Noble Truths, diligently abandoning, diligently training in the sixteen wisdoms, being extremely peaceful, after gradually training from the Stream-enterer and so on, the afflictive enemies go to the place of peace." Thus, entering the gate of the Hearer Vehicle, according to the general rules of the teachings, any of the seven types of individual liberation vows combined with the category of individuals, or by gradually receiving the monastic vows of the three matters, one diligently studies and achieves the result as much as possible according to the Dharma, and there is no other way. However, here, at the pinnacle of the vehicle—the ancient tradition, especially the rules of the Sutra Gathering, it is like the idea of the higher vehicle overwhelming the lower vehicle.
Chinese
总的来说，就像密咒道本身一样，从成熟解脱来填补内容，特别是下部乘的道次第也完整无误地展示出来，因为这是非常殊胜的道规。因此，在这里声闻的坛城中，会产生使成熟的灌顶和戒律等。而且，虽然通常以三十个修法次第来展示，但必须整理并讲解各种混乱的组合。直到第十三个章节为止，除了第八和第九个章节之外，几乎都是导师的职责。而且，几乎没有遗漏地完成了。其中，第八个章节是沐浴，必须聚集弟子们来进行，这也刚刚完成。第九个章节的根本是：“献上一个清净的物品，作为请求戒律的供养。”如是说，如果富裕，就圆满积聚，并且有戒律圆满的缘起，因此供养任何世俗的物品；如果不富裕，就用曼荼罗的仪轨来涵盖。根本的第十到第十三个章节是：第十个章节是，不能超过一肘的高度，但这里讲法，所以应该坐在法座上。第十一个章节是，装饰的顶峰是戒律，所以即使是破旧的也要穿僧衣。如果齐全，那么只有好的才是最美丽的。第十二个章节是，法座是他人圆满积聚，并且宣扬佛法伟大的原因，所以要登上它。第十三个章节是，观修导师会转变自性的心，产生加持。穿上一点黄色的衣服，并且生起导师的想念。如是说。因为如是说，所以第十个章节的意义是说法者坐在法座上，第十一个章节是必须穿出家人的服装，第十二个章节是登上法座等，也根据时间和地点来制定，这里已经完成了不空缺的程度。第十三个章节是观修导师，因为这与密咒的信仰作为道有关，所以说法者我也绝不以平凡的形象来看待，而是观想教法的怙主导师释迦牟尼佛，以妙相和随好庄严，看到就不会不悦意，在光芒的坛城中盛开的中央安住，像亲眼所见一样生起敬信和渴望，请求必定转变心意。第十四个章节是安放宝瓶的方式。
English
Generally, just like the Mantrayana path itself, it fills the content with maturation and liberation. In particular, the stages of the path of the lower vehicles are also fully and accurately shown, because this is a wonderful tradition of the path. Therefore, here in the mandala of the Hearers, the empowerments and vows that cause maturation will occur. Moreover, although it is generally taught by the thirty practice arrangements, it is necessary to organize and explain the various chaotic combinations. Until the thirteenth chapter, except for the eighth and ninth chapters, it is almost entirely the work of the teacher. Moreover, it is almost completed without any omissions. Among them, the eighth chapter is bathing, which must be done by gathering the disciples, and this has just been completed. The ninth chapter is based on the root text: "Offer one pure object as the fee for requesting vows." As it is said, if you are wealthy, you will complete the accumulation and have the auspicious connection of perfect morality, so offer any worldly object; if you are not wealthy, it will be covered by the mandala ritual that follows. The tenth to thirteenth chapters of the root text are: The tenth chapter is that it should not be more than one cubit high, but here we are teaching the Dharma, so we should sit on a Dharma seat. The eleventh chapter is that the best ornament is morality, so even if it is tattered, wear monastic robes. If it is complete, then only the good is the most beautiful. The twelfth chapter is that the Dharma seat is the reason for others to complete the accumulation and proclaim the greatness of the Dharma, so ascend it. The thirteenth chapter is that meditating on the teacher will transform the mind of self-nature and generate blessings. Wear a little yellow clothing, and generate the perception of the teacher. As it is said. Because it is said, the meaning of the tenth chapter is that the speaker of the Dharma sits on the Dharma seat, the eleventh chapter is that one must wear monastic clothing, and the twelfth chapter is that ascending the Dharma seat, etc., are also established according to time and place, and here it has been completed to the extent that it is not empty. The thirteenth chapter is meditating on the teacher, because this is related to the belief in mantra as the path, so I, the speaker of the Dharma, will never look at myself as an ordinary person, but visualize the master of the teachings, the teacher Shakyamuni Buddha, adorned with marks and signs, and seeing him will not be displeasing, abiding in the center of the blooming mandala of light, generating faith and longing as if seeing him directly, and requesting that he surely transform my mind. The fourteenth chapter is the method of setting up the vase.
Chinese
如上所述，第四个加持与此相关，两者结合后已圆满完成。同样，自生坛前供养等也已成熟圆满。关于接受自入，虽然本文中没有明确说明，但在格朗本的仪轨中说：“然后，主尊自己进入坛城，向释迦牟尼佛请求四谛之灌顶。”因此，自入也已完成。因此，此时，向上师和导师释迦牟尼佛无二无别者，在声闻的坛城中进入并请求灌顶，为了这个目的，献上曼荼罗。根本的第十九个是祈请，分为两部分：声闻自宗和大乘补充。第一部分是向佛像、法的精要、僧伽三宝各做三次顶礼，并对三宝生起敬信。第二部分是观想上师为释迦牟尼佛，从其头顶的宝珠中发出光芒，从中生起自己想要的一切，合掌。念诵全知智尊的祈请文三遍。这里需要念诵。其中，按照声闻自宗，是向三宝顶礼；按照大乘补充，是念诵全知智尊的祈请文。首先，对坛城中的佛陀本尊等三宝，以虔诚之心，做三次五体投地的大礼拜。传达指示后，向佛陀做三次顶礼。再次，向经部的正文，以及这些本尊的意续中所住的灭谛、道谛、智谛的法宝，做三次顶礼。向法做三次顶礼。再次，向住于此坛城中的僧伽宝，以如实的信心，做三次顶礼。向僧伽做三次顶礼。这是按照声闻自宗祈请的替代。第二，为了进行从大乘补充的祈请，观想上师自身显现为导师，从其头顶的宝珠中发出光芒，从中生起自己想要的一切，手捧鲜花，合掌，念诵此祈请文三遍。全知智尊。