English
Numerous golden bell strings, with songs, dances, games, and music. Thus, the mantra mudra of music should be performed as described in other tantras. Then, umbrellas and banners in all directions, with various colors and many kinds, and fine steeds, should also be offered with bells. Namaḥ samanta buddhānāṃ chātrā pāta ghaṇṭe pratīccha svāhā (藏文, Devanagari, Roman transliteration, literal meaning). Offer with this mudra. Then, holding the offering vases in hand, transform them into eight divine substance vases, filled with medicine and all kinds of jewels, filled with fragrant water, adorned with lush branches, beautiful with fruits, adorned with flowers, incense, and so on, their necks bound with silk, the wise ones prostrate to the mandala deities. Namaḥ samanta buddhānāṃ ghaṭa pratīccha hūṃ (藏文, Devanagari, Roman transliteration, literal meaning). Offer with this mantra mudra. Then, holding pairs of cloths, offer a pair of cloths to each of the chief deities, and offer one or two to each of the great bodhisattvas. Namaḥ samanta buddhānāṃ vajra vastra ye svāhā (藏文, Devanagari, Roman transliteration, literal meaning). The third is mental offering, and the fourth is the offering of practice, both prepared as before. Then, cleanse the deceased's torma with the three victorious mantras, and purify with svābhāva. From emptiness, from oṃ, transform the torma into a precious vessel, complete with color, scent, taste, and power. Bless with oṃ āḥ hūṃ three times. Oṃ buddha vairocana oṃ (藏文, Devanagari, Roman transliteration, literal meaning). Thus, offer to the five deities and Pūca devi traṃ madgāla devi aṣṭa sa parivāra a kāro three times. Focusing on the generation stage in front, visualize the five deities and the eight goddesses of charm, etc., and also recite a little of the mantras of the eight auspicious goddesses, etc. Third, the practice of the vase: cleanse and purify the vase with the three victorious mantras. From emptiness, from bhūṃ, transform it into a precious vase, complete with all characteristics, inside transforming into a palace, in the center a four-petaled lotus, and on the center and four petals, from oṃ hūṃ traṃ hrīḥ āḥ. In the center is white Vairocana, teaching the Dharma, holding a wheel. In the east is Akṣobhya, blue, earth-touching mudra, in equipoise, holding a vajra. In the south is Ratnasambhava, yellow, bestowing supreme gifts, in equipoise, holding a jewel. In the west is Amitābha, red, in equipoise, holding a lotus. In the north is Amoghasiddhi, green, bestowing refuge, in equipoise.
Chinese
有清净与不清净等各种情况。特别是，这种行续被归纳在事行续中进行讲解。有些人认为瑜伽在意义上是完整的，并授予灌顶等。然而，在这里，祖尔钦·塔钦钦巴·释迦炯（Zurchen Thamtad Mkhyenpa Shakya Jung）和他的亲传弟子德勒巴（Delekpa）等，必定会特别遵循祖尔派的传统。蒋悲扬·仁钦坚赞（Jampel Yang Rinchen Gyaltsen）和种系之子班禅喇嘛等都进行了实修。正如在拉腾（Lhateng）寺院中，也清楚地阐述了周围诸神的显现证悟。在这里，上师在进行供养仪轨时，也尽力按照续部的意旨，做到不多不少。然而，与行续的论典不同，有些修法按照无上瑜伽的方式进行，这是此道的传统。而且，不应将上下乘分开，将下乘转为上乘则更为殊胜。因为经中说：以咒语播下的种子，一日之内便能成熟庄稼。因此，也能明白这一点。上师龙树将《般若心经》解释为密咒，对于圣母，有十方诸佛围绕的坛城，以及事续的十一面吉祥天女法，龙树将其解释为无上瑜伽。即使在行续本身的供养仪轨中，全知隆钦饶绛巴也说：以行，视自己与本尊平等。自己是誓言尊，面前是智慧尊。以朋友的方式获得成就。就像这样。现在，这里在供养仪轨完成后进行灌顶，分为准备和正行两个部分。第一部分，根本文中只说了：倒入掌中的水，立誓。丢弃牙签，观察成就。系上护身线。给予吉祥草，观察梦兆。如果能做到清净的修法，在诸佛准备完毕后，就应该准备弟子们。首先绘制坛城，然后进行供养仪轨。之后再进行灌顶似乎是合理的。如果那样做就太好了。然而，这里仪轨简略的特点，以及灌顶正行内容较少等，如果直接连接起来也没有过失，而且我认为是合理的。由于在新派的详细修法中，也有直接连接的传统，因此就连接起来。
English
There are various situations, both pure and impure. In particular, this Action Tantra is explained by being categorized under Performance Tantra. Some consider Yoga to be complete in meaning and bestow empowerments, etc. However, here, Zurchen Thamtad Mkhyenpa Shakya Jung and his direct disciple Delekpa, etc., certainly follow the Zur tradition specifically. Jampel Yang Rinchen Gyaltsen and the lineage son Panchen Lama, etc., have all practiced it. Just as in Lhateng Monastery, the manifestations and realizations of the surrounding deities are also clearly explained. Here too, when the teacher performs the offering ritual, he tries to accomplish it according to the meaning of the tantras, neither more nor less. However, unlike the texts of the Action Tantra, some practices are performed in the manner of Anuttarayoga, which is the tradition of this path. Moreover, the higher and lower vehicles should not be separated, and transforming the lower into the higher is even more excellent. Because it is said in the scriptures: "The seed sown with mantra, ripens into crops in a single day." Therefore, one can also understand this. Master Nagarjuna explained the Heart Sutra as mantra, and for the Great Mother, there is the mandala surrounded by the Buddhas of the ten directions, and the eleven-faced Palmo practice of the Performance Tantra, which Nagarjuna explained as Anuttarayoga. Even in the offering ritual of the Action Tantra itself, Omniscient Longchen Rabjampa said: "Through action, view yourself and the deity as equal. Yourself as the Samaya Being, in front is the Wisdom Being. Obtain accomplishment in the manner of a friend." It is like that. Now, here, after the offering ritual is completed, the empowerment is performed, divided into preparation and the main practice. The first part, the root text only says: "Pour water into the palm, take the vow. Discard the toothpick, observe the accomplishment. Tie the protection cord. Give kusha grass, observe the dream signs." If one can perform the pure practice, after the deities' preparation is completed, the disciples should be prepared. First, draw the mandala, then perform the offering ritual. It seems reasonable to perform the empowerment afterwards. It would be excellent if that were done. However, the characteristic of the ritual here being simple, and the main part of the empowerment having little content, etc., if directly connected, there is no fault, and I think it is reasonable. Since there is a tradition of direct connection in the detailed practices of the New School, therefore, connect them.
Chinese
因此，关于这个行为，首先在根本上说：“第十，向喇嘛顶礼并献曼荼罗。”因此，为了请求喇嘛和坛城主尊无二无别的尊者传授预备之法，献上曼荼罗并祈请。根本上说，合掌，喇嘛上师请垂听，我名某某，向至尊喇嘛祈请，请您做我的喇嘛。这样祈请三次。生起欢喜心是从其他地方引用并听闻，普遍存在。这样示意说：您是殊胜的法器，孩子，来，这是大乘的密咒行持仪轨，我将如实地教导您。所有圆满的佛陀，以及如来，尚未到来的，和现在出现的怙主们，为了利益众生而住世。通晓他们所有密咒的殊胜仪轨后，勇士在菩提树下，证得了无与伦比的遍知。无与伦比的密咒瑜伽，由释迦狮子救护者，极其难忍的魔众，以及强大的军队也被他摧毁。因此，为了获得一切智，孩子，做这个智慧之举。这样说。然后，观想坛城中的本尊众，以及其他佛和菩萨们显现在虚空中。皈依发心，受持律仪。为了七支净，请跟随念诵：我向三宝皈依。等等，像通常一样做三次。根本上说：然后，像前面一样进行皈依和发心，并用嗡啊吽，用金刚香水触碰三个部位并进行守护。所说的意思是，你们放弃了凡夫的身体，变成了金刚萨埵的身体，用香水的滴露从上到下触碰三个部位，观想轮、莲花、金刚三者的座垫，从下到上触碰，观想以三个种子字为标志。这样说，并念诵嗡啊吽，吽啊嗡，这样从上到下触碰。再次用金刚触碰三个部位，使其稳固并守护。嗡啊吽，用金刚触碰。倾倒漱口水是，嗡 舍利 毗首达 诃，用香水漱口，观想罪业清净。
English
Therefore, regarding this action, first, in the root text, it says, "Tenth, prostrate to the lama and offer a mandala." Thus, in order to request the preliminary teachings from the feet of the lama and the main deity of the mandala, who are inseparable, offer a mandala and supplicate. In the root text, with palms joined, "Lama, teacher, please consider. I, named so-and-so, supplicate the holy lama. Please be my lama." Supplicate in this way three times. Generating joy is taken from elsewhere and heard, it is pervasive. Thus, indicate, "You are a great vessel. Child, come, this is the tantric practice ritual of the Great Vehicle. I will truly teach it to you. All the complete Buddhas who have passed, and the Tathagatas who have not yet come, and the protectors who are now appearing, abide for the benefit of beings. Knowing this excellent ritual of the secret mantras of all of them, the hero attained unequaled omniscience under the Bodhi tree. The unequaled union of secret mantras, by Shakya Simha, the protector, even the extremely unbearable hosts of demons, and the great armies were destroyed by him. Therefore, in order to attain omniscience, child, do this wise deed." Thus, say. Then, visualize the assembly of deities residing in the mandala, and also the Buddhas and Bodhisattvas, manifestly filling the sky. Take refuge and generate bodhicitta, and take vows. For the sake of the sevenfold purification, please repeat after me: "I take refuge in the Three Jewels." Etc., do three times as usual. In the root text, "Then, after taking refuge and generating bodhicitta as before, touch the three places with vajra scented water, saying Om Ah Hum, and protect them." The meaning of what was said is that you have abandoned your ordinary bodies and have become the body of Vajrasattva. Touching the three places with drops of scented water from above to below, visualize the seats of the wheel, lotus, and vajra, and touching from below to above, visualize them marked with the three syllables. Thus, say, and recite Om Ah Hum, Hum Ah Om, touching in this way from above to below. Again, touching the three places with the vajra, make them firm and protect them. Om Ah Hum, touch with the vajra. Pouring the mouthful of water is, Om Hrih Vishuddho 'Ham, by pouring the fragrant water, believe that sins are purified.
English
Just like that. This is the practice instruction for taking the instructions to heart. Like that, thinking to protect the vows and samayas of perfectly obtaining maturation and liberation in the mandala of the Tantra of Conduct of Upaya, please repeat after this. Vow commitment, offering mandala, commitment to servitude are the three, and the dedication of its merit etc. is as before. The auspiciousness is: In the root text, when scattering flowers, say: The Buddha is the main one, possessing supreme qualities, The great ones offer, and prayers gather like clouds, Having attained the supreme state, raining down the rain of bliss, By the truth of the Buddha, may this day open the door of auspiciousness. The Dharma of protection, possessing the supreme of goodness, For the sake of great benefit, endowed with bliss and love, Obtaining constant bliss in samsara, attaining nirvana, By the truth of the sacred Dharma, may this day open the door of auspiciousness. The Sangha is great, possessing wondrous power and ability, Possessing well-established trainings, having diligent yogis, Having entered the path of accomplishing the great benefit of self and others, By the truth of the Sangha, may there be auspiciousness and well-being this day. Saying this, the disciples rejoice. In the root text, then it says to offer and invite the mandala, therefore replenish the offerings of the mandala, and offer with the four offerings as in the preparation stage, and the praise is also already in the first offering, so there is no need to list it separately. Pray for the desired meaning, and to the deity images arranged in the mandala, For the sake of your compassion for me and beings, By the power of your miraculous abilities, As long as I make offerings, I request that the Bhagavan remain. Oṃ supratiṣṭha vajra ye svāhā. Scatter flowers like this. The mandala of inseparable nature and form, including the support and the supported, and the wisdom beings in the vase dissolve into the dharmakaya. Gather the colored powder mandala and erase the traces. In the root text, the merit should be dedicated to unsurpassed bodhi. As it is said, therefore dedicate and make aspirations. As mentioned above, recite auspicious words and scatter flowers. The evening tsok offerings are also as before. The ritual of Upaya. Within the beautiful realm of the golden mountain garland of the Conduct Tantra, All the drops gathered in the ocean of eloquent nectar, Adorned with instructions completely gathered in the vase of wisdom, Bestowed as guests to the disciples who seek meaning. The precious realm of the Upaya vehicle, By the fire offering of the ritual of manifest enlightenment.