English
I cannot practice union meditation, nor can I partake in the five meats, etc. I abide by constantly practicing cleanliness. As the three lower tantras are generally explained, especially the action tantra, one considers oneself inferior and the deity superior through action. By practicing like a master and servant, one obtains accomplishments. And so on, as extensively stated. Here, when the Compendium Sutra is taken as a branch, the Hearers, Solitary Realizers, etc., of the Lesser Vehicle, the Bodhisattvas, etc., of the Characteristic Vehicle, and the Action, Performance, Yoga, etc., of all the lower tantras are explained like the Unexcelled. Therefore, it is merely fulfilling those meanings, not practicing as literally stated. In particular, in the Kham tradition, although there is a mixture of the All-Destroying Mandala and the Unexcelled Tantra rituals as mentioned above, here, according to the Zur tradition, the first three mandalas are the mandalas of the three families of the Action Tantra. The middle three are the mandalas made by the three deities of body, speech, and mind, the lords of the three families of the Action Tantra, which are mandalas in accordance with the meaning of the fifteen and twenty-seven deities of the Action Tantra. The last three are the mandalas where the main deities of the three families are surrounded by the six deities of the meaning of the Action Tantra. In these nine mandalas, the accomplishment offerings, vase recitations, self-entry, etc., are perfectly accomplished, and the activities of the teacher are well completed. What the disciple should do is to offer a mandala and make requests. Therefore, to request the ripening empowerments of the three families of the Action Tantra, which are inseparable from the teacher and the main deity of the mandala, offer a mandala. The eighth section, entering the mandala, although there are no special provisions for outer and inner entry, etc., here, please have the intention of entering the mandala hall after offering the mandala. The ninth, making requests, basically, join your palms and make requests, repeat this three times. "The teacher, the Three Jewels, for the sake of sentient beings, please consider and look upon me. The teacher, Vajra Holder, the main deity and retinue, please consider and look upon me. The deities and blessings, vows and empowerments, please bestow them in order." Thus, make requests three times. Then, granting permission, the teacher says: "Deity empowerment vows are given, practice with respect and mind. If you are not stained by faults, the fruit of the vow
Chinese
将获得。 这样给予了。然后第十是受戒，以受持三族总的誓言之心，请复诵这个。根本是： 于无上三宝，我恒常皈依。 我于佛陀教法，不违背共同，善安住。 大乘密咒之行，特别是誓言我受持。 如实受持。大乘明咒之神，一义二无别智慧义。 如实我受持。身之殊胜大族之，誓言律仪而安住。 修行等也尽力而为。莲花殊胜清净族，内外秘密语宣说。 圣法也无余受持。金刚殊胜族誓言是，金刚铃杵手印也。 依止上师金刚族。为无边有情义利之故，密咒誓言我受持。 真实受持。为证菩提心，念诵三遍。 第十一是说法，根本是：外道比内道佛教徒殊胜，内道中也有，天，人，声闻，缘觉，菩萨，这些是因的乘，这些中此密咒乘特别殊胜，如《三类灯》中所说： “一义亦不迷，方法多无难，根利者所依，密咒乘殊胜。” 如是说，于入此道生起特别欢喜。所示之应学是：事部十三誓言，说应学，是宣说律仪，故听闻是周遍的。根本是： 从今天起你们，于佛法僧，密咒明咒众等，要极坚信。 恒常于大手印，特别也要信乐。 与具誓者为友。于上师要恭敬。 于诸天不嗔恨。时时恒常作供养。 不供养其他导师之论典。恒常供养上师为宾客。 于众生以慈悲心，以极坚固而安住。 于喜乐殊胜乘者之，福德资粮要努力。
English
Will be obtained. Thus it is given. Then the tenth is taking vows, with the intention of holding the general vows of the three families, please repeat this. The root is: To the unsurpassed Three Jewels, I always take refuge. In the Buddha's teachings, I do not contradict the common, I abide well. The practice of the Great Vehicle of Secret Mantras, especially the vows I hold. I hold them truly. The deity of the Great Vehicle of Mantras, the meaning of one meaning, non-duality, and wisdom. I hold them truly. Of the supreme great family of the body, abiding in the vows and precepts. I will do whatever I can in practice, etc. Of the supreme pure family of the lotus, proclaiming the outer and inner secrets. I hold all the sacred Dharma without exception. The vows of the supreme Vajra family are, the Vajra bell and mudra also. Rely on the Vajra family of the Lama. For the sake of the infinite sentient beings, I take the secret mantra vows. Truly hold them. To achieve Bodhicitta, recite three times. The eleventh is teaching the Dharma, the root is: Outer heretics are more special than inner Buddhists, and among inner Buddhists there are also, gods, humans, Shravakas, Pratyekabuddhas, Bodhisattvas, these are the vehicles of cause, among these the Secret Mantra vehicle is particularly special, as stated in the "Three Kinds of Lamps": "Even in one meaning, there is no confusion, many methods are without difficulty, and those with sharp faculties rely on it, the Mantra Vehicle is particularly special." As it is said, generate special joy in entering this path. The teachings to be learned are: the thirteen vows of Kriya, saying to teach the teachings, is to proclaim the precepts, so hearing is pervasive. The root is: From today onwards, you all, in the Buddha, Dharma, and Sangha, the assemblies of secret mantras and dharani mantras, have very firm faith. Always in the Great Mudra, especially also have devotion. Be friends with those who have vows. Be respectful to the Lama. Do not hate all the deities. Always make offerings at the right times. Do not worship the scriptures of other teachers. Always offer the Lama as a guest. With a mind of loving-kindness towards all living beings, abide with great firmness. For those who rejoice in the supreme vehicle, diligently accumulate the accumulation of merit.
Chinese
增长。努力进行念诵。守护密宗经典中所说的所有誓言。对于没有誓言的人，不要给予真言和手印。正如密宗经典中所说的那样，我也要理解它。这样教导。如果稍微分析一下所说的话，首先，要坚定信仰三宝和密咒坛城本尊；第二，要经常信奉本尊的生起次第大手印；第三，要与具有誓言的瑜伽士们友好相处；第四，要恭敬上师金刚阿阇黎；第五，不要憎恨诸本尊；第六，要在初八和吉星等吉祥日子供养；第七，不要崇拜其他外道等导师的教义；第八，要经常供养上师，以宾客使之欢喜；第九，要对众生怀有极度坚定的慈爱之心；第十，要帮助那些信奉大乘密法的人增长福德资粮；第十一，要努力进行念诵；第十二，要守护从密宗续部中所产生的誓言和戒律；第十三，不要将真言和本尊的手印等给予没有誓言的人。如是十三条，要如实理解行部中所说的誓言，并如法修学。如此殷勤劝诫守护誓言和戒律，并立下誓言之盟，灌誓言之水。根本是：然后给予事业瓶之水，这是你的地狱之水。如果违背誓言，就会被焚烧。如果守护誓言，那么成就就会通过这金刚甘露之水而实现。这样立下誓言。根本是：然后向坛城投掷鲜花，观察种姓并命名。所说的意思是：然后以对坛城本尊投掷智慧之花的意乐，念诵这个。为了获得佛的成就，请您慈悲地想着我，为了利益众生，伟大的主尊啊，请您屈尊
English
Increase. Strive to engage in recitation. Protect all the vows stated in the tantric scriptures. Do not bestow mantras and mudras upon those without vows. Just as it is said in the tantric scriptures, may I also understand it. Thus, it is taught. If we analyze what is said a little, first, to have firm faith in the Three Jewels and the deities of the secret mantra mandala; second, to always have faith in the deity's generation stage mahamudra; third, to be friendly with yogis who possess vows; fourth, to respect the guru vajra acharya; fifth, not to hate the deities; sixth, to make offerings on auspicious days such as the eighth day of the waxing moon and the Gyal star; seventh, not to worship the doctrines of other teachers such as heretics; eighth, to always make offerings to the guru and please guests; ninth, to firmly establish a mind of loving-kindness towards all sentient beings; tenth, to help those who have faith in the supreme vehicle of mantra to increase their accumulation of merit; eleventh, to strive to engage in recitation; twelfth, to protect the vows and precepts that arise from the tantric scriptures; thirteenth, not to bestow mantras and deity mudras, etc., upon those without vows. These thirteen, understand as it is well said in the vows of the Kriya Tantra, and practice accordingly. Thus, diligently admonishing to protect the vows and precepts, and establishing a vow, pouring the water of the vow. The root is: Then give the water of the action vase, this is your hell water. If you break the vow, it will be burned. If you keep the vow, then the accomplishment will be achieved through this vajra nectar water. Thus, the vow is made. The root is: Then throw flowers into the mandala, examine the lineage and give the name. The meaning of what is said is: Then, with the intention of throwing the flowers of wisdom to these deities of the mandala, repeat this. For the sake of attaining the accomplishment of Buddhahood, please think of me with compassion, for the benefit of beings, great lord, please condescend.
Chinese
如是祈请。嗡 班匝 扎德格热合那 吽。 如是于坛城中撒花，辨认花落之处的部族，并赋予秘密名号。或者，在秘密名号之下，于荟供轮坛城中加持即可，故在此将花置于顶上。嗡 扎德匝 班匝 萨玛雅 斯瓦。 如是说。 迎请本尊等未明说，亦不作修法。 十三、灌顶： 根本文中： 此后依次执持本尊灌顶。 班匝 仁钦 拿热。 将宝瓶触及顶门。 如是说，故以尊胜宝瓶灌顶。 吽。 真实胜义法性中，于凡夫心之显现中，四部金刚持所住之，三部作密灌顶祈愿得。 佛 毗卢遮那 嗡。 莲花 阿弥陀佛 舍。 金刚 阿閦鞞 吽。 语自在等三者念诵。 阿毗诜匝 吽。 以三宝及作密三部本尊众之加持，为部族之子灌顶，愿得作密意义之六本尊之灌顶。 饮用宝瓶之水并沐浴。 本尊灌顶之实则是依次取用擦克里等物而灌顶。 根本文中： 谛。 具德之源文殊，一切之光辉，周遍一切之寂静，具足文静与光辉之义，顶礼文殊真实光辉。 嗡 瓦格西瓦热 穆。 阿毗诜匝 吽。 以功德增长故，身色如同黄金。 以智慧之象征，手持经函宝剑。 圣文殊师利所知为何，愿吉祥者于今亦得安乐。 舍。 三世善逝之法身，于六道一切有情，观世音菩萨垂视，如虚空般之十一面，顶礼光辉无量光。 嗡 嘛呢 贝美 吽。 阿毗。 以慈悲之象征，身色如月光。 手持无染无垢之莲花。 观世音菩萨之吉祥，愿吉祥者亦得。 吽。 自柳叶洲之殊胜圣地，乃诸密咒明咒之主，摧伏邪引魔众之，薄伽梵手持金刚。 嗡 班匝 巴尼 吽。 阿毗。 以法性不变之象征，身色为蓝色。 方法与智慧无别之金刚
English
Thus I pray. Oṃ Vajra Pratīghṛhṇa Hūṃ. Thus, scattering flowers in the mandala, identify the family to which it falls and give a secret name. Alternatively, it is sufficient to consecrate it in the great assembly mandala under the secret name, so here the flower is placed on the crown of the head. Oṃ Pratīccha Vajra Samaya Stvaṃ. Thus it is said. Inviting the deity etc. is not clearly explained and is not practiced. Thirteenth, the empowerment: In the root text: Then, taking the deity empowerment in order. Vajra Ratna Nara. Touch the vase to the crown of the head. Thus it is said, so empower with the victory vase. Hūṃ. From the true nature of ultimate truth, In the manifestation of the minds of sentient beings, May the three families of Kriya get the empowerment, Where the four families of Vajradhara reside. Buddha Vairocana Oṃ. Padma Amitābha Hrīḥ. Vajra Akṣobhya Hūṃ. Vāgīśvara and the like are recited three times. Abhiṣiñca Hūṃ. By the blessings of the Three Jewels and the assembly of deities of the three families of Kriya, by empowering the son of the family with the vase empowerment, may he obtain the empowerment of the six deities of the meaning of Kriya. Drink the vase water and bathe. The actual deity empowerment is to take the Caklis in order and empower them. In the root text: Dhīḥ. Mañjuśrī, the source of glory, the glory of all, pervading all, the nature of peace, possessing the meaning of peace and glory, I prostrate to Mañjuśrī, the true glory. Oṃ Vāgīśvari Mūṃ. Abhiṣiñca Hūṃ. Because of the increase of qualities, the color of the body is like gold. As a symbol of wisdom, he holds a book and a sword. Whatever the noble Mañjuśrī knows, may that auspicious one bring happiness and well-being today. Hrīḥ. The Dharmakāya of the Sugatas of the three times, Avalokiteśvara looks upon all sentient beings of the six realms, the eleven faces that are like the sky, I prostrate to the glorious Amitābha. Oṃ Maṇi Padme Hūṃ. Abhi. As a symbol of compassion, the color of the body is like moonlight. He holds a lotus flower that is untainted and undefiled. The auspiciousness of Avalokiteśvara, may that auspicious one also. Hūṃ. From the supreme sacred place of Willow Grove, he is the lord of all secret mantras and vidyā mantras, the one who destroys the hosts of misleading demons, the Bhagavan holding the vajra. Oṃ Vajrapāṇi Hūṃ. Abhi. As a symbol of the unchanging nature of reality, the color of the body is blue. The vajra is inseparable from method and wisdom.