English
It is. The noble path traversed by the five paths and the thirty-seven factors of enlightenment is the four fruits of the ascetic, namely: Stream-enterer, Once-returner, Non-returner, and Arhat. These are the four pairs and eight types of individuals. Each fruit is further divided into two: entering and abiding, hence they are considered as eight. Furthermore, all the realizations of the Hearers must also be realized here. However, the fruits to be obtained are deviations of the Great Vehicle, so they do not need to be manifested on the path. Second, taking the path of the gods: Inviting the Bhagavan Shakyamuni Buddha, the Lord of Sages, along with the noble Sangha of Hearers, to the front, focusing on their presence, and accumulating merit through prostrations and offerings. Third, taking the essence as the path: Contemplating that the light emanating from the bodies of the gods purifies the faults of body and mind, blesses the continuum, and reciting the Muni mantra. Fourth, taking the precepts as the path: Abandoning the ten non-virtuous actions as if they were enemies, and relying on the ten virtuous actions as if they were the supreme medicine for reviving the dead. Furthermore, there are ten common perceptions: For killing, having the perception of poison; for afflictions, having the perception of poisonous snakes; for food, having the perception of an old couple eating the flesh of their son; for clothing, having the perception of a shroud; for gain and respect, having the perception of traps and nets; for the lama and the Three Jewels, having the perception of precious jewels; for the Dharma, having the perception of a good path; for the teachings of the Buddha, having the perception of gold; for moral discipline, having the perception of ornaments; and for the manifestation of the nature of reality, having the perception of lighting a lamp in a dark cave. These are to be learned. Second general meaning, explaining the six essentials: As stated in the scripture: Where, by whom, to whom, what is taught, and the necessity of why it is taught, these are the six essentials of the Hearer Vehicle. As it is said, the place where it is taught: In the cool pavilion of Varanasi. The teacher who teaches: The perfectly complete Buddha Shakyamuni. The retinue to whom it is taught: To the great Hearer assembly of eight or sixteen, etc. The vehicle that is taught: The Hearer Vehicle summarized by the four truths. Why is it taught? Because by empowering with the four truths, the Hearers become Arhats.
Chinese
是为了获得类似于了悟之智的功德。如此教导的必要是，因为我执常断，所以必定从轮回中解脱。第三个共同要义是关于口诀实修的引导。首先，寂止是：以对今生和轮回生起厌离的厌倦之心，舍弃喧嚣和不善之心。所修的体性是：在自己的额头上观想芥子大小的骨骼明点。从那上面专注意识并安住，那个明点越来越大，越来越大，所有显现都变成白森森的骨架，对此一心专注。然后，又以收摄的方便，观想自身成为骨架。如《俱舍论》中说：对于所有有组织的骨架，直到骨海之间，舒展和收摄是最初的。这说的是初学者的不净观修法。依靠它，像以前一样舒展，从收摄开始，从脚骨到半个头盖骨。非常稳固后，甚至收摄半个头盖骨，将心安住在两眉之间。从那上面：从脚骨到半个头盖骨，放开就说是做了净化。将心安住在两眉之间，就完成了作意。这样说。这样，以不净的等持，贪嗔止息，心变得堪能。然后修习胜观，在五道中将三十七道品，或者四谛分为十六种形态来修习。这里只是为了引导在上道的基础上修习人无我。也就是将自身执著为我，生起我执，为了驳斥它，这样修习：如果观想我所假立的对境，那么我这个名称是无有成立的。身体分解为微尘，心也分解为刹那。身心二者都不是我，二者的集合也不成立，所以不是我。因为没有离开二者的其他，证悟到无我，就安住在那个状态中。这样确定之后修习，因为我或者我执颠倒了，所以不会生起我所或者我所执。这样，一切过患的根本就是我和
English
It is for the purpose of attaining qualities similar to the wisdom of realization. The necessity of teaching in this way is that by destroying the clinging to self as permanent or nihilistic, one will definitely be liberated from samsara. The third common topic is the instruction on the practice of pith instructions. First, shamatha is: abandoning distractions and non-virtuous thoughts with a sense of weariness arising from disillusionment with this life and samsara. The nature of what is to be meditated on is: visualizing a bone tilaka the size of a mustard seed on one's forehead. By focusing awareness on it and remaining there, that tilaka grows larger and larger, until all appearances become a stark white skeleton, and one remains single-pointedly absorbed in that. Then, again, through the practice of gathering in, one visualizes one's own body as a skeleton. As it says in the Treasury [Abhidharmakosha]: "For all organized skeletons, up to the ocean of bones, expanding and contracting is the first." This refers to the practice of ugliness meditation for beginners. Based on that, expanding as before, from contracting, from the lost foot bone to half the skull. When it is very stable, even contracting half the skull, one holds the mind between the two eyebrows. From that: "From the foot bone to half the skull, it is said that purification is done by letting go. By holding the mind between the eyebrows, the mental activity is completed." Thus it is said. In this way, with the samadhi of ugliness, attachment and aversion cease, and the mind becomes workable. Then one meditates on vipashyana, dividing the thirty-seven factors of enlightenment in the five paths, or the four truths into sixteen aspects, and meditating on them. Here, however, only a brief explanation of the view instruction for meditating on the selflessness of the person on the basis of the higher path will be given. That is, by clinging to this body of appropriation as self, ego-clinging arises. In order to refute that, one meditates in this way: If one focuses on the object that is nominally designated as "I," then the name "I" is not established. When the body is broken down into particles, and the mind is also broken down into moments, neither the body nor the mind is "I." The collection of the two is also not established, so it is not "I." Since there is nothing other than the two, when one realizes the absence of a person, one should remain in that state. By meditating after establishing it in that way, since the clinging to "I" or self is reversed, the clinging to "mine" or self-grasping will not arise. In this way, the root of all faults is self and
Chinese
由于执着颠倒，烦恼才会止息。烦恼止息，业就会穷尽。业和烦恼穷尽，生就会穷尽，因此，会获得解脱。如《中论》所说：“业和烦恼尽，才能解脱。”所以要努力学习。这样，声闻乘的灌顶和口诀就圆满完成了。要这样不违背教言地修持啊！主尊以“如是”等语承诺。献上酬谢的曼荼罗。从今以后等等，以及善根回向等都如前一样。后续仪轨都按照修法进行。以简明易懂的言辞，完整包含所有意义的灌顶仪轨，这殊胜的妙善解说，赐予具善缘者喜悦的吉祥。这是声闻乘灌顶仪轨的章节。
English
Due to the reversal of clinging, afflictions cease. When that reverses, karma is exhausted. When karma and afflictions are exhausted, birth is exhausted, therefore, liberation is attained. As stated in the Madhyamaka, "From the exhaustion of karma and afflictions comes liberation." Therefore, strive to learn. Thus, the empowerment and oral instructions of the Hearer Vehicle are well accomplished. Thinking, "One should practice in such a way that one does not deviate from the instructions," the chief one pledged with "As it is," etc. Offered a mandala of gratitude. From today onwards, etc., and the dedication of merit, etc., are as before. The subsequent rituals should be performed according to the sadhana. With concise and clear, easy-to-express words, this empowerment ritual, complete with all meanings, this wonderful and excellent Dharma gift, bestows auspiciousness that delights the fortunate. This is the chapter of the empowerment ritual of the Hearer Vehicle.
Chinese
请献上曼荼罗，作为有资格接受灌顶的供养。然后，为了祈请，对真实的（胜义）三宝生起坚定的信心。为了象征这一点，将代表三宝的佛、经卷和圣者声闻僧众安置在曼荼罗上，让他们行三次五体投地的大礼。观想上师释迦牟尼佛顶髻上的宝珠发出光芒，从中涌现出所有所需的物品，双手合十，捧着鲜花，念诵：具有一切智智识蕴者，调伏轮回之轮者，今日所说之珍宝藏，主尊请赐予我恩惠。念诵三遍。然后是授予戒律：因为所守护的戒律与声闻乘相同，所以这里不需要单独受戒。关于讲法：按照此宗的观点，从轮回中彻底解脱是中士道的修行方式，所以必须从取舍的角度来学习四圣谛。也就是说，以四圣谛所包含的法为目标，通过缘起生灭来修习，意在舍弃三界的微细烦恼。例如，以“有因则有果”的缘起顺行和“无因则无果”的缘起逆行作为例子，观察内在的缘起，考察尸陀林中的骨头：这骨头从何而来？这从衰老和死亡而来。这样依次考察，最终追溯到轮回的根本是无明。如果无明止息，则行等直至衰老和死亡也会止息。因为从因（集谛）上烦恼止息，所以从果上解脱轮回的过患，从而获得灭谛和道谛的功德。因此，应当依靠证悟无我的智慧，这是对治无明的良药。如此入门之后，在实际的灌顶中，首先是授予六种象征成为声闻的物品的灌顶：首先用瓶水洗涤并让他们饮用，念诵：那摩！以三宝的真谛加持，通过授予种姓之子瓶水物质的灌顶，愿能清净烦恼的习气，获得清净的殊胜灌顶！嗡 耶达玛 嘿度扎巴瓦 嘿敦得堪 达塔嘎多 雅瓦达 德堪杂 约尼若达 诶旺巴地 玛哈夏
English
Please offer the mandala as a fee for being entitled to receive the empowerment. Then, in order to supplicate, generate unwavering faith in the truly real (ultimate) Three Jewels. To symbolize this, place the Buddha, the scripture, and the noble Śrāvaka Saṅgha, representing the Three Jewels, on the mandala, and have them perform three prostrations with five limbs touching the ground. Visualize that the jewel on the crown of the head of the master, the powerful Śākyamuni, emits light, from which all desired things arise without exception, and with palms together holding flowers, recite: Possessing the aggregate of omniscient wisdom, Purifying the wheel of existence, Today's precious treasure that is spoken of, May the chief one bestow grace upon me. Recite this three times. Then, the bestowal of vows: Since the precepts to be protected are similar to those of the Śrāvakayāna, there is no need to take them separately here. Regarding the teaching of the Dharma: According to the system of this vehicle, definite emergence from saṃsāra is the path of the intermediate being, so one must learn the Four Noble Truths from the perspective of what to adopt and what to abandon. That is, with the Dharma encompassed by the Four Noble Truths as the object, one intends to abandon the subtle elaborations of the three realms by meditating on dependent origination arising and ceasing. For example, taking the dependent origination arising in accordance with the law that 'if there is a cause, there is a result' and the dependent origination ceasing in accordance with the law that 'if there is no cause, there is no result' as examples, examine the internal dependent origination, investigating the bones in a charnel ground: Where did this bone come from? This came from aging and death. Examining in this way in sequence, one eventually traces back to ignorance as the root of saṃsāra. If that ceases, then actions and so forth up to aging and death will cease. Because afflictions cease from the cause (the truth of origination), one is liberated from the faults of the result, saṃsāra, and thus one will obtain the qualities of the truth of cessation and the truth of the path. Therefore, one should rely on the wisdom that realizes selflessness, which is the antidote to ignorance. Having thus established the entrance, in the actual empowerment, first, the empowerment of the six substances that symbolize entering the attire of a Śrāvaka is conferred: First, wash with vase water and have them drink it, reciting: Namo! By the blessing of the truth of the Three Jewels, by bestowing the empowerment of the vase water substance upon the son of the lineage, may the stains of the habitual tendencies of afflictions be purified, and may you obtain the supreme pure empowerment! Oṃ ye dharmā hetu prabhava hetun teṣāṃ tathāgato hy avadat teṣāṃ ca yo nirodha evaṃ vādī mahāśra