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等。正如所说：“这是自证佛陀乘的六扼要。” 那么，在何处宣说的处所呢？在鹫峰山。由谁宣说的导师呢？是圆满正等觉佛陀。对谁宣说的眷属呢？是对声闻根器敏锐者。所开示的乘是，自证佛陀乘，开示它的论藏也在《未生怨忏悔经》等中，宣说了有别于声闻论藏。为何如此呢？因为以缘起灌顶，领悟缘起生灭之义，为了获得与自证佛陀阿罗汉的证悟种类相似的功德。如此开示的必要是，有获得从轮回中解脱的中等菩提的必要。第三共同义诀窍入定之引导是：自己的头顶有红色明点，其上约一肘高有白色明点，两者都观想成大小如豆。如此清晰显现后，将心专注于红色明点，它逐渐增大，所有显现都变成一片红色，对此专注安住。又将心专注于白色明点，它逐渐增大，所有显现都变成一片白色，对此专注安住，要知道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，融入心间的状态中，不作改变地安住。此稳固后，见解引导是：身体和心识分解成微尘和刹那，如声闻乘一样，实际上，显现分解成微尘，也以各种方式分解，变成无边无际，在什么也不成立的状态中安住。如此修习，在证悟人无我的基础上，也能证悟所取法无我。由此，自证佛陀乘的灌顶和诀窍圆满，想道：如教导一样如理修持。主尊以“如何”等语承诺。供养酬谢的曼茶罗，以及从今开始等的供养，功德回向等如前，后续仪轨等如修法仪轨。如智者的诀窍一样，自证佛陀乘的灌顶仪轨完成。ཆ
English
etc. As it is said, "These are the six essentials of the Pratyekabuddha Vehicle." So, where is the place where it is taught? It is at Vulture Peak Mountain. Who is the teacher who taught it? It is the perfectly complete Buddha. To whom is the retinue to whom it is taught? It is to the sharp-witted Shravakas. What is the vehicle that is taught? It is the Pratyekabuddha Vehicle. The collection of texts that teaches it is also said to be different from the Shravaka collection of texts in the Sutra of Eliminating the Regret of Ajatashatru, etc. Why is that? Because by the empowerment of dependent origination, one understands the meaning of the arising and ceasing of dependent origination, in order to obtain qualities similar to the realization of a Pratyekabuddha Arhat. The purpose of teaching in this way is that there is a need to obtain the intermediate enlightenment that liberates from samsara. The third general meaning, the instruction on meditating on the essential instructions, is: On one's crown there is a red bindu, and above that, about a cubit higher, there is a white bindu. Meditate on both as being about the size of a pea. When it becomes clear in this way, focus the mind on the red bindu. As it grows larger and larger, all appearances become completely red, and remain single-pointedly in that state. Again, focus the mind on the white bindu. As it grows larger and larger, all appearances become completely white, and remain single-pointedly in that state. Know that the two, red and white, are the dharmas of the arising and ceasing of dependent origination. Then, the two, white and red, mix together and descend from the crown, dissolving into the heart. Remain naturally in that state, without alteration. Once that is stable, the instruction on the view is: Break down the body and mind into atoms and moments, as in the Shravaka Vehicle. In reality, the appearance is dissolved into atoms, and that is also broken down in various ways, becoming limitless, and remain 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. Thus, the empowerment and essential instructions of the Pratyekabuddha Vehicle are completed. Thinking, "I will practice properly according to the instructions," the main one makes a commitment with "How" etc. Offer the mandala of gratitude, and the offerings from today onwards, etc., and the dedication of merit etc. as before, and the subsequent rituals etc. should be done according to the sadhana ritual. Like the essential instructions of the wise, the empowerment ritual of the Pratyekabuddha Vehicle is completed. ཆ
Chinese
对于想要进入此门的人，宣说这善说光明的荣耀，这是属于自宗殊胜大乘的章节。 嗡 斯瓦斯谛！ 在不变的法界中，全知者的金刚摧毁了二障之军，顶礼救度一切众生的上师，之后宣说菩萨灌顶仪轨。现在是第四个菩萨乘的灌顶，坛城的陈设修供以及朵玛仪轨等按照修法成就后，自入之义是：观想上师自身为导师释迦牟尼佛，在其头顶上，有如意宝珠灌顶之王，放射无量光芒，由此，汇集了坛城本尊和十方诸佛菩萨及其眷属的一切加持，从顶门融入，获得随许。再次，从顶门的光芒照射坛城中所安立的般若波罗蜜多佛母，以及儿子导师释迦牟尼佛，从十方诸佛和菩萨众的围绕中，各自化现一个与自己相同的身像，从自己的顶门融入，清净二障，并且思维获得他们无二之心的智慧融入自身。之后，引入弟子：沐浴，遣除障碍朵玛并作结界，以发菩提心和听法的行为规范作为前行，从“此处所要听闻之法”至“外灌顶续流之支分坛城”之间，如前一样作开合。现在是第四个菩萨乘坛城灌顶的适当时机。对此也有两种，上师的行为都已完成，现在是你们各位的本分，为了进入和求灌顶，献上曼扎。这样劝请后，献上曼扎。之后，示意弟子向上师行三次顶礼，然后双膝跪地，合掌而坐。告诉他们：你们要进入菩萨乘之门，大乘不共的道路首先要从发菩提心开始，所以此时获得进入之门——菩提心戒非常重要，因为与未发菩提心的所有众生所做的广大无量功德相比，一个发了菩提心的人的功德
English
For those who wish to enter this gate, I will proclaim the glory of this illuminating exposition. This is a section on the supreme empowerment of our own tradition's Great Vehicle. Om Svasti! In the immutable sphere, the Vajra of the All-Knowing One has destroyed the army of the two obscurations. Having prostrated to the Lama who liberates all beings, I will now explain the Bodhisattva empowerment ritual. Now, the fourth, the empowerment of the Bodhisattva Vehicle: After the mandala arrangement, accomplishment of the practice, and the Torma offering, etc., have been completed according to the Sadhana, the meaning of self-entry is: Visualize the master himself as the Teacher, the Lord Shakyamuni, and at the crown of his head, there is a wish-fulfilling jewel, the king of empowerment, radiating infinite light. By this, all the blessings of the deities of the mandala and the Buddhas and Bodhisattvas of the ten directions, together with their retinues, are gathered and dissolve from the crown of the head, and one obtains permission. Again, from the light of the crown of the head, the Mother, the Perfection of Wisdom, who is arranged in the mandala, and the Son, the Teacher, the Lord Shakyamuni, from the assemblies of the Buddhas and Bodhisattvas of the ten directions, each emanate a form identical to oneself, and dissolve from one's own crown of the head, purifying the two obscurations. And think that the wisdom of their non-dual mind is obtained in one's own being. Then, the entering of the disciples: Bathe, cast out obstructing Tormas, and establish boundaries. Clarify the conduct of generating Bodhicitta and listening to the Dharma as a preliminary. From "The Dharma to be heard here" up to "the mandala of the branch of the stream of external empowerment," perform the opening and closing as before. Now is the appropriate time for the fourth, the empowerment into the mandala of the Bodhisattva Vehicle. There are two aspects to this as well. The actions of the master have been completed. Now, it is your turn. Offer a mandala as the fee for entering and receiving the empowerment. Having urged them in this way, the mandala is offered. Then, instruct the disciples to prostrate three times to the master, kneel, and sit with palms joined. Tell them: You are entering the gate of the Bodhisattva Vehicle. The first step on the uncommon path of the Great Vehicle is to begin with the generation of Bodhicitta. Therefore, it is very important to take the vows of Bodhicitta, the entrance at this time. Because compared to the vast and immeasurable merit accumulated by all sentient beings who have not generated Bodhicitta, the merit of one person who has generated Bodhicitta
Chinese
即使只做一次微小的善行，也能获得极大的功德。如《宝积经》所说：如果三界的一切众生，各自建造如来佛塔，其高度如山王须弥山，并以一切供养之事，各自于恒河沙数劫中进行供养。然而，若有菩萨，一心不离一切智智，仅献上一朵花，其所获得的功德，远胜于前者所积累的功德。又如《如来秘密经》所说：菩提心的功德，如果它有形体，那么整个虚空都无法容纳，它将远远超过虚空。正如圣者龙树从所有经典中摘录并阐述的那样，其利益是不可思议的。为了生起如此殊胜利益的菩提心，应向特殊的对境祈请。应视善知识为佛陀，并跟随念诵： “祈请上师赐予我，以三时一切如来的唯一道路——以三皈依为先导，生起无上菩提心。” 如此祈请三次后，作为回应，上师给予应允： “我将尽我所能地给予。” 然后承诺。之后，为了积累发起愿行菩提心的主要资粮，需要通过特殊的方法来积累资粮。因此，以坛城上陈设的三宝为代表，观想前方虚空中，十方诸佛和菩萨如乌云般密集安住。观想自己化现为如微尘般众多的身体，顶礼等，以忆念其意义的方式，念诵七支供： “于十方三世安住者，诸佛菩萨眷属众，身语意三恭敬礼。 供养广大供云海，一切罪业皆忏悔，所有善根皆随喜，祈请法轮常运转。 祈请不入于涅槃，所有善根回向大
English
Even performing a small virtuous act once brings exceedingly great merit. As stated in the "Ratnarashi Sutra": If all sentient beings belonging to the three realms were to individually build stupas of the Tathagata, each as tall as Mount Sumeru, the king of mountains, and were to individually honor them with all kinds of offerings for as many kalpas as there are grains of sand in the Ganges River, then if a Bodhisattva, with a mind inseparable from the all-knowing wisdom, were to offer just one flower, that would generate far more merit than the previous accumulation of merit. Furthermore, as stated in the "Tathagata's Secret Sutra": The merit of the Bodhi mind, if it had a form, would fill all of space, and it would exceed even that. As the noble Nagarjuna extracted and explained from all the sutras, the benefits are inconceivable. To generate such a beneficial Bodhi mind, one should supplicate to a special object. Generate the perception of the virtuous friend as the Buddha and repeat after me: "O son of noble family, please grant me the generation of the supreme Bodhi mind, which is the single path of all the Tathagatas of the three times, preceded by the three refuges." After supplicating three times in this way, the granting of permission as a response is: The teacher says: "I shall give as much as I am able." Thus, he promises. Then, since the accumulation of merit through special methods is necessary as the main cause for generating the aspiring and engaging Bodhi mind, in this way, representing the Three Jewels arranged on the mandala, visualize that in the space in front of you, all the Buddhas and Bodhisattvas of the ten directions are abiding like dense clouds. Imagining that your own body emanates into as many bodies as there are dust particles in the fields, and offering prostrations and so forth, with mindfulness of the meaning, repeat after me the seven-branch offering: "To all the Victorious Ones abiding in the ten directions and three times, together with their sons, I prostrate with reverence through body, speech, and mind. I offer a vast ocean of offering clouds. I confess each and every non-virtuous deed. I rejoice in all virtuous deeds. I urge you to turn the wheel of Dharma. I beseech you not to pass into sorrow. I dedicate all virtue to the great
Chinese
哦。这样回答三次。然后，为了使大乘的智慧成为殊胜，并且为了持有律仪的基础，皈依殊胜的所依是很重要的。也就是，究竟而言，能救护的所依是三宝，以及所救护的对境，一切轮回的众生，本来就是自性清净的空性，但是，因为没有如此证悟，所以在世俗中，于轮回的处所，被痛苦折磨，成为无依无怙，这些生生世世有恩的父母，能从痛苦及其因中救护的，除了三宝之外没有其他的，所以，要从内心深处依靠它。心中想着，具有能救度一切众生的能力的三宝请垂念我，合掌并念诵下面的内容：祈请十方安住的诸佛和菩萨垂念我。上师请垂念我。我，名为……，从现在起，直到菩提果之间，二足中的胜者。祈请皈依十方安住的诸佛薄伽梵。寂静、离贪者中的胜者。祈请皈依十方安住的圣法…… 僧众中的胜者。祈请皈依十方安住的菩萨不退转的僧团。这样念诵三次。然后，真正的发菩提心是：究竟而言，我和众生以及痛苦三者自性不可得，但是，为了救度没有如此证悟的众生而发愿的心，以及我和道自性不可得，但是为了救度众生而努力布施等的心，是进入（菩提道）的发心。这里是同时领受愿心和行心，如三世诸佛和菩萨大士们发起具有愿和行的自性的殊胜菩提心一样，我也发起殊胜菩提心，这样想着念诵下面的内容：祈请十方安住的诸佛和菩萨垂念我。上师请垂念我。