Tibetan
【处理错误】 [ { "english_translation": "Abhiṣiñca hūṃ! By the empowerment of Kungawo's form, may I obtain the empowerment to perform the duties of a servant! Oṃ Muni... Abhi... By the empowerment of Mingchen's form, may I obtain the empowerment to shave the hair of the two Shangs! Oṃ Muni Muni Mahā... Abhiṣiñca hūṃ! By the empowerment of holding the wealth-giver, may I obtain the empowerment to respect the teachings! Oṃ Muni Muni Mahā Muni Svāhā! Abhiṣiñca hūṃ! By the empowerment of Tshelden Gangpo, may I obtain the empowerment of the qualities of purification! Oṃ Muni Muni Mahā Muni Ye Svāhā! Abhiṣiñca hūṃ! By the empowerment of Ösung's form, may I obtain the empowerment to blend the face and body! Oṃ Muni Muni Mahā Muni Ye Svāhā! Abhiṣiñca hūṃ! The place of empowerment is the head. The place of absorption is the aggregates. The elements are the sense bases. May the obscurations, whatever powers they generate, the impurities of grasping the aggregates, elements, and sense bases independently, be purified! Satya... May I obtain the supreme empowerment of the spontaneously accomplished mandala of the Victorious Ones! Secondly, there are five empowerments of power: the empowerment of listening, the empowerment of accomplishment, the empowerment of teaching, the empowerment of activity, and the empowerment of Vajra King, the vast ocean of teachings. The ritual for these five empowerments is also similar to the above. Thirdly, there are three empowerments of profound secret empowerment: the secret empowerment, the empowerment of wisdom and knowledge, and the empowerment of indivisible great bliss. The meaning of these three is: explain the three aspects of the path and engage in meditation. Then, in order to prevent the empowerment from diminishing, perform a small planting. Meditate on a small white bone tilaka on your forehead. By focusing your awareness on it, the tilaka becomes larger and larger, and all of appearance and existence is visualized as a heap of skeletons. Furthermore, if this is taught to those who are naturally inclined to it, attachment, hatred, and delusion will arise, which are the causes of afflictions and samsara. There, one experiences the truth of suffering as a result. As an antidote to this, by meditating on the wheel of bones, which is an unattractive object, afflictions such as attachment and hatred will not arise. By cutting off the afflictions with the origin, the result, suffering, is naturally ceased, and that is said to be the truth of the path. If the empowerment is done as a path for the vehicle, the Shravakas grasp at objects. The ultimate desire is to look at views, etc., which are explained above. The way great meditators sit is like ordinary people telling sad stories. Abandon the ten non-virtues as if they were enemies and thorns. Regard the ten virtues as medicine and" } ] ============================================================
Chinese
像有益的食物那样接受，对于声闻来说有十种认识：对于杀生，要有像剧毒一样的认识；对于烦恼，要有像毒蛇一样的认识；对于食物，要有像边地老翁一样的认识；对于衣服，要有像缠腰布一样的认识；对于利养和恭敬，要有像罗网和鱼钩一样的认识；对于上师和三宝，要有像珍宝一样的认识；对于佛法，要有像道路一样的认识；对于佛陀的教法，要有像黄金一样的认识；对于戒律，要有像装饰品一样的认识；对于法性显现，要有像在黑暗中举起灯一样的认识，这共有十种。这些意义也在《甚深灌顶金刚》中讲述过。声闻的六支是：在瓦拉纳西的清凉室中，导师是伟大的释迦牟尼佛。为八大弟子等眷属，以四谛灌顶，获得阿罗汉果，这是需要的，从外道常断自续的观点中解脱出来的需要。对此，经文中说：谁的、对谁、在哪里、说了什么，用什么、为何、连同需要，这就是声闻乘的六支。说完。第三是后续：供养供品和曼扎，回向发愿，说吉祥语，做广大的会供和喜宴，进行歌舞和嬉戏的体验，供养赞颂，回向，祈求宽恕，做请退仪式后收摄坛城。这样就完成了声闻灌顶的阶梯。
English
Taking it like beneficial food, for the Shravakas, there are ten perceptions: towards killing, have a perception like virulent poison; towards afflictions, have a perception like a venomous snake; towards food, have a perception like an elderly person in a border region; towards clothing, have a perception like a loincloth; towards gains and respect, have a perception like a net and a hook; towards the Lama and the Three Jewels, have a perception like a precious jewel; towards the Dharma, have a perception like a path; towards the Buddha's teachings, have a perception like gold; towards discipline, have a perception like an ornament; and towards the manifestation of Dharmata, have a perception like raising a lamp in a dark cave, these are ten. These meanings are also explained in the 'Profound Empowerment Vajra'. The six limbs of the Shravakas are: in the cool chamber of Varanasi, the teacher is the great Shakyamuni Buddha. Having empowered the retinue, including the eight great disciples, with the Four Noble Truths, obtaining the fruit of Arhatship, this is necessary, the necessity of liberation from the views of eternalism, nihilism, and self-sufficient continuum of the Tirthikas. Regarding this, the scripture says: Whose, to whom, where, what was taught, with what, why, together with the need, these are the six limbs of the Shravaka Vehicle. That's it. The third is the subsequent: Offerings and mandalas are offered, dedication and aspirations are made, auspicious words are spoken, a great feast and celebration are held, the experience of song, dance, and play is cultivated, offerings and praises are made, dedication, forgiveness is requested, the dissolution ritual is performed, and the mandala is withdrawn. Thus, the steps of the Shravaka empowerment are completed.