English
Knowing it as the fruit of causes, one practices. If analyzed, there are sixteen lesser truths: In the origin, the cause is the origin, the condition is arising. In suffering, impermanence is suffering, emptiness, selflessness. In cessation, cessation, peace, excellence, liberation. In the path, path, knowledge, practice, definite departure. These are the sixteen wisdoms that abandon. First, in the origin, there is knowledge, knowing the dharma of the origin, there is the knowledge of patience, in patience there is knowing the dharma. The first is observation. The second is not being afraid of its meaning. The third is practice. The fourth is not being afraid of the meaning of certainty. The other three are its explanation. Also, from the division of eight types, understanding the meaning of the four truths, one utterly abandons, the sixteen wisdoms are utterly trained, having trained in stages from stream-enterer and so on, afflictions become enemies, one goes to the place of peace. Thus it is. The view is realizing the selflessness of the person, together with the self of phenomena. The self of the person is divided into two: the self of the person that is naturally co-emergent, and the self of the person that is intentionally created. From the division of types, clinging to the cause of the five aggregates as self and belonging to self, it is called the self that is naturally co-emergent. Thus it is said. Based on this, non-Buddhist gods enter, ordinary beings do not separate the causes and conditions of the five aggregates, and cling to them as self, and based on that, one realizes that the self of non-Buddhists' inverted imputation has no inherent existence. Second, the self of phenomena is divided into two: the object of grasping and the mind that grasps. The self is not established in the object of grasping, although it is without inherent existence, the Hearers, being of small intellect, fear the fault of annihilationism of non-Buddhists, therefore they assert that extremely subtle particles exist. Among them, the Sautrantikas and Vaibhashikas agree only on the manner in which particles gather. The Sautrantikas believe that they touch but do not adhere, like the pages of a book or a heap of grain. The Vaibhashikas believe that they are arranged in a circle with gaps, like a yak's tail or a clump of grass. That is, this appearance is merely an illusion. It does not exist in reality. It would be unacceptable if it were utterly annihilated. Therefore, I have not taught it to childish Hearers. Thus it is said. The self is not established in the mind that grasps inwardly, although the alaya abides without extremes. However, the Hearers, being of small intellect, keep the alaya secret.
Chinese
诶！认为是有生灭的刹那，这是世尊所说。而且，取受的识非常深细，一切种子如河流般流淌。如果执着为我，那就不行了。我对声闻的孩童们没有开示过。如是说。所取境由外在的微尘组成，能取的识是刹那的，具有确信四谛的所依。经部宗和毗婆沙宗二者，对外在的微尘进行辩论。如是说。守护的戒律是守护二百五十条戒。修习的等持是，如果了知智慧是万法生起总集之因，那么对治贪欲就是不净观等。通过对治的六门，遮止六识而入于寂止。行为是，由于发心狭小，即使行为是利他，也以自利为目标，因此认为不会生起利他的慈悲心。又说：行为如同游泳者自求解脱。如是说。果是四双八辈士。神道引导是观修过去、现在、未来三世的佛，或者世尊释迦牟尼佛。心髓是念诵牟尼。坐姿是心灰意冷，说悲伤的话等等。教诫是，修持道次第要断除十不善，像抛弃荆棘一样抛弃敌人和烦恼，像服用药物和食物一样接受十善。其中共同的有十种认识：对于杀生，要有如服用剧毒般的认识；对于衣物，要有如伤口包扎般的认识；对于烦恼，要有如毒蛇般的认识；对于食物，要有如老夫妇吃儿子肉般的认识；对于恭敬，要有如陷阱和罗网般的认识；对于上师三宝，要有如珍宝般的认识；对于佛法，要有如良好道路般的认识；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；对于法性显现，要有如在黑暗房间里点灯般的认识。以上是十种认识。这些是从《自在金刚桥》中说的。第二是六种阻碍：处所是瓦拉纳西的清凉室，导师是释迦牟尼佛，眷属是八位或十六位殊胜者等，法是四谛，声闻乘，必要是从外道断见论者和自续派所认为的解脱。何处、何人、为谁宣说，为何必要等等，这些是声闻
English
Eh! It is held that moments are with arising and ceasing, which is what the Bhagavan said. Moreover, the consciousness of taking is very deep and subtle. All seeds flow like a river. If one grasps at a self, that is not right. I have not taught this to the childish Shravakas. Thus it is said. The object of grasping is composed of external particles. The consciousness of grasping is momentary. It has a basis of certainty in the Four Truths. The Sautrantikas and Vaibhashikas both argue about external particles. Thus it is said. The discipline of guarding is guarding the two hundred and fifty precepts. The samadhi of meditation is that if one knows that wisdom is the cause of the general cycle of all phenomena, then the antidote to desire is ugliness, etc. Through the six doors of antidotes, the six aggregates are blocked and one enters cessation. Behavior is that because the generation of bodhicitta is small, even if behavior is for the sake of others, it is aimed at one's own benefit, so it is held that compassion for the benefit of others does not arise. Also: Behavior is like a swimmer seeking his own liberation. Thus it is said. The fruit is the four pairs and eight types of individuals. Taking the path of the gods is meditating on the Buddhas of the three times, or the Bhagavan Shakyamuni Buddha. The essence is reciting the Muni. The way of sitting is like being discouraged and telling sad stories. The precepts are to abandon the ten non-virtues in the path, to abandon enemies and afflictions like thorns, and to take up the ten virtues like medicine and food. Among them, there are ten common perceptions: For killing, there should be a perception like taking strong poison; for clothes, there should be a perception like wrapping a wound; for afflictions, there should be a perception like a poisonous snake; for food, there should be a perception like an old couple eating the flesh of their son; for veneration, there should be a perception like traps and nets; for the lama and the Three Jewels, there should be a perception like precious jewels; for the Dharma, there should be a perception like a good path; for the teachings of the Buddha, there should be a perception like gold; for discipline, there should be a perception like ornaments; for the manifestation of dharmata, there should be a perception like lighting a lamp in a dark room. These are the ten perceptions. These are spoken from the "Vajra Bridge of Freedom". The second is the six hindrances: The place is the cool room of Varanasi, the teacher is Thubpa, the retinue is eight or sixteen supreme ones, etc., the Dharma is the Four Truths, the Hearer Vehicle, the necessity is liberation from those who hold to the views of nihilistic heretics and Svatantrikas. Where, by whom, to whom was it taught, and why was it necessary, etc. This is the Hearer
Chinese
是听闻的六种障碍。如是说。之后再次供养离去。缓慢聚集。向喇嘛献供。之后散花。诵吉祥文：薄伽梵遍视王族具光辉，八万岁时于亲眷城中，菩提树下现前成佛者，吉祥圆满今于此处愿安乐！善逝顶髻者王族具神通，七万岁时于迦尼城中，白莲树下现前成佛者，吉祥圆满今于此处愿安乐！胜者救护一切王族具智慧，六万岁时于舍卫城中，殊胜娑罗树下现前成佛者，吉祥圆满今于此处愿安乐！能仁轮回怖畏者力大婆罗门，四万岁时于安乐城中，尸利沙树下现前成佛者，吉祥圆满…… 导师金光能仁具殊胜学处婆罗门，三万岁时于庄严城中，乌昙跋罗树下现前成佛者，吉祥圆满…… 救护者光护婆罗门无上具功德，二万岁时于瓦拉纳西，榕树下现前成佛者，吉祥…… 众生怙主释迦能仁王族具精进，百岁时于迦毗罗卫城中，无忧树下现前成佛者，吉祥圆满今于此处愿安乐！如是说后散花。以缘起性而作。将善根回向于无上菩提。声闻乘的次第完毕。༈。缘觉乘的修法次第中，陈设坛城，陈设供品。圆满仪轨正文三部分和，证人空行沐浴誓稳固座。登上具饰宝座观想本师。祈请受戒学处降。具苦行之瓶灌顶天。吉祥律仪装束仙人天。讲经灌顶道用四者。乘之天心学处和，乘门见律定行果。断处导师眷属为乘故。嘎
English
These are the six obstacles to hearing. Thus it is said. Then again, offering and departing. Gathering slowly. Offering to the Lama. Then scattering flowers. Reciting auspicious verses: Bhagavan All-Seeing, glorious of the royal family, At the age of eighty thousand, in the city of Relatives, Under the Bodhi tree, manifesting enlightenment, May auspicious perfection be well and happy here today! Sugata with a crown, magical of the royal family, At the age of seventy thousand, in the city of Kani, Under the white lotus tree, manifesting enlightenment, May auspicious perfection be well and happy here today! Victorious One, protector of all, wise of the royal family, At the age of sixty thousand, in the city of Shravasti, Under the supreme Sala tree, manifesting enlightenment, May auspicious perfection be well and happy here today! Thubpa, the fear of samsara, powerful Brahmin lineage, At the age of forty thousand, in the city of Bliss, Under the Shirisha tree, manifesting enlightenment, May auspicious perfection... Guide, Golden Thubpa, Brahmin lineage with supreme discipline, At the age of thirty thousand, in the city of Beauty, Under the Udumbara tree, manifesting enlightenment, May auspicious perfection... Protector, Light Protector, Brahmin, unsurpassed in qualities, At the age of twenty thousand, in Varanasi, Under the Nyagrodha tree, manifesting enlightenment, Auspicious... Protector of beings, Shakya Thubpa, diligent of the royal family, At the age of one hundred, in the city of Kapilavastu, Under the Ashoka tree, manifesting enlightenment, May auspicious perfection be well and happy here today! After saying this, scatter flowers. Act based on dependent origination. Dedicate the merit to unsurpassed enlightenment. The order of the Hearer Vehicle is complete. ༈. From the practice order of the Solitary Realizer Vehicle: Arrange the mandala, arrange the offerings. The three parts of the consecration ritual text, Witness, Dakini, bathing, vows, stable seat. Ascend the adorned throne, meditate on the Teacher. Request, vows, precepts descend. Vase empowerment deity with asceticism. Auspicious laws, attire, sage deity. Dharma teaching, empowerment, four ways of taking the path. Vehicle's deity heart, precepts, Vehicle's gate, view, laws, samadhi, conduct, result. Cessation place, Teacher, retinue, needed for the sake of the Vehicle. Ga.
Chinese
以低语声冥想，吉祥回向。意思是说，首先，坛城是五种圆满产生，须弥山融入一体的宫殿，外围的火焰山是欲界，金刚栅栏是色界，莲花是无色界。下层台阶是声闻，上层是独觉。独觉的十二缘起是：在蜂窝状的中央是四方形的腰部。因此，十二花瓣是：从主尊的较小部分产生四个莲花瓣，因此是八个。对于大小集会，有各自的传承，以及两个化身花瓣。一切的中心是黄色，花瓣是红色，边缘是美丽的颜色，门和马匹等与一般相同。外面的庭院里有如意树，根、芽、树干、叶子、花、果实、天空、风、火、水、土，以及时间的颜色和非理性的事物等，描绘十二缘起的象征。第二，来源是：在根本赞颂中说：“依赖缘起之义，十二圣独觉，对于生起和止灭，完全进入。”第三，供养陈设与声闻相同，瓶子上要画骷髅的标志。第四，开光是：坛城的地基涂上香，瓶子颈部系带，口部装饰，握绳，瓶中装满谷物和水，系绳拉直，供品进行清洁。加持，皈依，观想自性四无量。用磨碎的白色檀香墨水在镜子上写七遍缘起心要。每写一遍念诵七遍，放在瓶子上。在那里，观想从月亮上的白色咒语链发出光芒，将所有世界的精华融化成甘露的自性，聚集并融入瓶中。右手盖住瓶子，念诵一百零八遍咒语。然后，用水清洗镜子，倒入瓶中。再次，观想咒语链的光芒从十方召请诸佛菩萨和声闻，融入所依和坛城的本尊中。然后，对塑像等进行实际的沐浴。对于布画和书籍等，在镜子上沐浴，用那水洒在所有供品上，净化不净之物。观想颜色、气味、味道和力量都圆满，并通过念诵咒语进行加持。然后，吽。缘起