Chinese
幻化网寂静坛城仪轨宝鬘。 不变金刚。 幻化网寂静坛城仪轨宝鬘。 不变金刚。 幻化网寂静坛城仪轨名为宝鬘之仪轨。 顶礼吉祥金刚萨埵。 吉祥大乐，寂静之主。 不变金刚四身大菩萨。 幻化网坛城轮之云。 显现光明上师前顶礼。 其坛城乃精华之都。 原始之基界，无上之境。 以证悟之次第而显现之方便。 迅速安乐之妙道，利乐一切有缘者。 无上成就之灌顶。 随行修持，且彼亦。 坛城事业之行者故。 彼之仪轨敷演为宝鬘。 此有三：所修之基，以何而修之方便，以彼成就之果。 初者，如是说：十方四时之自性，即是如来之体性。 又说：心性即是圆满之佛陀，勿于他处寻觅佛。 如是所说，基之续部，即是应调伏者之续部所摄，基果二者无别之真如自性。 二者，自性秘密之义者，以文字音声假名之集合，依于言词而善诠释。 又，于心滴中说：煮炼与支分有十种。 如是方便之续部，即是事业之实物所摄之支分者。 支分即是安住于十种实物者，于此，于所知之诸多实物中，根本坛城灌顶之义。 于此之初者，又有自性等七种。 于此，更增加图相之坛城。 又，地基平整与度量线，颜料与绘画与形相，加持火供坛城中，进入与融入之功德。 如是宣说十种相，即是，加行，正行，结
English
Ritual of the Peaceful Mandala of the Magical Net, Precious Garland. Immovable Vajra. Ritual of the Peaceful Mandala of the Magical Net, Precious Garland. Immovable Vajra. The ritual called "Precious Garland" of the Peaceful Mandala of the Magical Net is present. Homage to glorious Vajrasattva. Glorious great bliss, lord of existence and peace. Immovable Vajra, great bodhisattva of the four bodies. Cloud of the wheel of the mandala of the magical net. I bow to the feet of the lama who manifests directly. Whose mandala is the supreme city of the essence. The primordial ground, the unsurpassed place. The means of manifesting through the stages of realization. The supreme path of swift bliss, the joy of all fortunate ones. The empowerment of the supreme, unsurpassed accomplishment. Following the practice, and also that itself. Because it is the agent of the mandala's activities. Therefore, its ritual is developed into a precious garland. This has three parts: the basis of what is to be accomplished, the means by which it is accomplished, and the result achieved by it. The first is: As it is said: This nature of the ten directions and four times is the essence of the Tathagata. And: Mind itself is the perfect Buddha. Do not seek a Buddha elsewhere. As it is said, the basic continuum is that which is gathered by the continuum of those to be tamed, the nature of suchness in which the basis and result are inseparable. The second is: The meanings of the secret nature are well expressed by words based on letters, sounds, and collections of names. And, in the Heart Drop, it says: There are ten kinds of cooking and limbs. Thus, the continuum of means is that which has limbs gathered from the objects of action. The limbs are those that abide in ten objects. Here, among the many objects of knowledge, the meaning of the root mandala empowerment. In the first of these, there are also seven aspects, such as nature. Here, the mandala of additional images is shown. Also, the qualities of leveling the ground, measuring lines, colors, drawing, shapes, consecration, fire offering, entering and merging into the mandala. Even the ten aspects that are explained are: preparation, main part, and con
Chinese
是处于息增怀诛四种事业中的息灾、增益和怀爱三种事业之中。连接也有四种，即：近修仪轨、奠基、地基仪轨和准备仪轨。第一种是，通过“极其微细的誓言殊胜”所说的具有特征的方式进行近修。如果是为了给弟子灌顶，那么以信解弟子的方式，将象征、时间和数量的三种近修，按照上中下三种程度中任何一种能够完成的量作为基础，为了特殊的目的而进行补充近修。如果是为了会供修法，那么必须以确定道路、圆满观修的方式，对包括具有所有细节的手印在内的内容获得稳固。第二，奠定事业的基础是，精通于导师宝藏圆满如水等特征的金刚阿阇黎，以灌顶使其完全成熟，并且对于应当了解的誓言清净之处非常精通。与具有导师供养勤奋证悟光明等特征的弟子或修行道友一起，将地点、时间、物品等所有圆满的条件都准备妥当。第三，关于地基仪轨，有“地基自性取灌顶，净化加持守护与执持”等八种说法，这里只讲七种。第一，观察地基，即对于将要进行的地基，从天空的八角宝塔形状到更多形状，根据情况，要平等、适宜地环绕，并且显现出清澈明亮，如“八角等顶多”等所说的那样。中间的山脉是，东边的山低且倾斜，南边的山平缓，西边的山高，北边的山弯曲且保护，如“东西倾斜且平缓，高和弯曲是西和北”所说的那样。边角的东南方没有锋利的岩石山，西南方没有沙滩，西北方没有峡谷的痕迹，东北方没有像矛的痕迹，并且没有山尖和水尖，如“山尖峡谷水尖等，坛城自在敌方边角要观察”所说的那样。下面的地基是，雄伟壮丽，平坦、光滑且油润，河流从西向东流淌，风小，鲜花和森林茂盛，鸟鸣悦耳
English
It is in the pacifying, increasing, and magnetizing three of the four activities of pacifying, increasing, magnetizing, and subjugating. There are also four connections: the near-practice ritual, the laying of the foundation, the ground ritual, and the preparation ritual. The first is to perform near-practice through the characteristics mentioned in "Extremely subtle is the supreme samaya." If it is for the purpose of empowering disciples, then in the manner of a believing disciple, the three near-practices of symbols, time, and number, based on whatever amount can be accomplished among the superior, middling, and inferior levels, are performed in advance. For the sake of special purposes, one engages in supplementing the near-practice. If it is for the sake of gathering practice, then it is necessary to gain stability in everything including mudras with all details, in the manner of definite path and complete meditation. Secondly, laying the foundation of the activity is that the Vajra Acharya, who is perfected by the empowerment of the teacher, treasure-filled, complete like a river, etc., and who is skilled in the places where one should know the purity of vows, together with a disciple or practice companion who possesses the characteristics of teacher, offering, diligence, realization, clarity, etc., all the conditions of place, time, equipment, etc., should be good and complete. Thirdly, regarding the ground ritual, there are eight aspects mentioned, such as "ground and self-nature, taking empowerment, purification, blessing, protection, and holding," but here only seven are discussed. First, examining the ground is that the ground where it will be done, from the shape of an eight-cornered jewel in the sky to many shapes, should be equal and suitable to surround, and appear clear and bright, as it is said, "Eight corners and so on, many peaks." The intermediate mountain range is that the eastern mountain is low and sloping, the southern mountain is smooth, the western mountain is high, and the northern mountain is bent and protective, as it is said, "East and south are sloping and smooth, high and bent are west and north." At the corners, the southeast should not have sharp rocky mountains, the southwest should not have sandy beaches, the northwest should not have traces of canyons, the northeast should not have marks like spear traces, and there should be no mountain peaks or water peaks, as it is said, "Mountain peaks, canyons, water peaks, etc., mandala, freedom, enemy, corners should be examined." The lower ground is that it should be magnificent and majestic, smooth, soft, and oily, the river should flow from west to east, the wind should be small, flowers and forests should be abundant, and birds should sing sweetly.
Chinese
吉祥之地加持，秀丽山峦森林繁茂。极其平坦且油润光泽。如是等等所说一般。第二，观察土地自身的特征，有舍弃和取用两种。第一，关于舍弃。外在应舍弃的土地是：基础坚硬如石，粗糙多砾石，低洼如坑，有盐碱，有热气，有尖锐的石头，不生长植物的土地。内在应舍弃的土地是：挖掘时，没有瓦砾，没有灰烬，没有木块，没有碎石，没有骨头，没有空壳，没有生物等等。共同应舍弃的土地，如以榕树等为例所示：依次是坚硬的土地，屠宰过的土地，裂开的土地，破碎的土地，粗糙的土地等等。第二是：有吉祥的草和花，颜色好且油润光泽，没有砖块和骨头等，挖掘的坑穴被那块土地自身填满而有剩余。第三，关于取用土地，有从可见之处取用和从不可见之处取用。第一是：经过观察适合的土地，如果属于国王等他人所有，则以具有价值的言语请求，从而自主取用。第二，向善逝和土地女神及其眷属取用。第一是：在观察过的地基上，用牛粪和好香以及五甘露等，做成与坛城大小相等的曼荼罗，陈设供品和朵玛。在那里观想坛城的轮，供养和赞颂后，祈求所愿，然后举向天空。第二是：在那一方，将土地神的曼荼罗用香和牛粪涂抹，用樟脑和檀香的方块图案，以及带花朵的组合来装饰，陈设土地主尊及其眷属的供品朵玛和黄金酒，在无分别的境界中，念诵：吽 毗伽南达 哥利达 帕特。（藏文：ཧཱུྃ་བིགྷྣཱན་ཏ་ཀྲྀ་ཏ་ཕཊ，梵文天城体：हुं विघ्नान्त कृत फट्，梵文罗马拟音：hūṃ vighnānta kṛta phaṭ，汉语字面意思：吽，障碍终结，已作，啪特。）以此，观想自己瞬间变成忿怒尊甘露漩涡，绿黄色，一面二臂，右手高举各种金刚杵，左手持铃置于腰间，具有忿怒尊的装束，与明妃在一起的身相。用让、扬、康（藏文：རཾ་ཡཾ་ཁཾ，梵文天城体：रं यं खं，梵文罗马拟音：raṃ yaṃ khaṃ，汉语字面意思：让，扬，康）净化供品朵玛和黄金酒，用嗡、啊、吽（藏文：ༀ་ཨཱཿཧཱུཾ，梵文天城体：ओ आः हुं，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡，啊，吽）加持成所欲妙甘露的堆积，从自己的心间射出一个黄色的朗（藏文：ལཱཾ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：朗）字，位于坛城的中央，从中生出金色的土地女神。
English
The blessed auspicious place, beautiful mountains abundant with forests. Extremely flat and oily with luster. As it is said and so on. Second, examining the characteristics of the land itself, there are two aspects: what to abandon and what to take. First, regarding what to abandon. The external land to be abandoned is: a foundation that is hard as stone, rough and gravelly, low-lying like a pit, saline, with heat, with sharp stones, and where plants do not grow. The internal land to be abandoned is: when excavated, there are no rubble, no ashes, no pieces of wood, no gravel, no bones, no empty shells, no living beings, and so on. The land to be abandoned in common is exemplified by the banyan tree and so on: successively, hard land, slaughtered land, cracked land, broken land, rough land, and so on, are to be avoided. Second: there are auspicious roots and flowers, the color is good and oily with luster, there are no bricks and bones, etc., and the excavated holes are filled by the land itself, leaving a surplus. Third, regarding taking land, there is taking from what is visible and taking from what is invisible. First: the land that is suitable after examination, if it belongs to a king or other, is requested with valuable words, and thus taken independently. Second, taking from the Sugata and the earth goddess with her retinue. First: on the examined ground, with cow dung and good incense, and the five amritas, etc., make a mandala equal in size to the mandala, and arrange offerings and tormas. There, contemplate the wheel of the mandala, and after offering and praising, pray for what is desired, and then lift it into the sky. Second: in that direction, the mandala of the earth deity is smeared with incense and cow dung, decorated with square patterns of camphor and sandalwood, and with clusters of flowers, and the offerings, tormas, and golden libation of the main earth lord and his retinue are arranged, and in a state of non-discrimination, recite: Hūṃ Vighnānta Kṛta Phaṭ. (Tibetan: ཧཱུྃ་བིགྷྣཱན་ཏ་ཀྲྀ་ཏ་ཕཊ, Sanskrit Devanagari: हुं विघ्नान्त कृत फट्, Sanskrit Romanization: hūṃ vighnānta kṛta phaṭ, Literal Chinese meaning: Hūṃ, Obstacles ended, done, Phaṭ.) By this, visualize oneself instantaneously transforming into the wrathful deity Amrita Vortex, green-yellow, one face and two arms, the right hand raising various vajras, the left hand holding a bell resting on the hip, having the attire of a wrathful deity, in the form of a union with the consort. Purify the offerings, tormas, and golden libation with Raṃ Yaṃ Khaṃ (Tibetan: རཾ་ཡཾ་ཁཾ, Sanskrit Devanagari: रं यं खं, Sanskrit Romanization: raṃ yaṃ khaṃ, Literal Chinese meaning: Raṃ, Yaṃ, Khaṃ), and bless them with Oṃ Āḥ Hūṃ (Tibetan: ༀ་ཨཱཿཧཱུཾ, Sanskrit Devanagari: ओ आः हुं, Sanskrit Romanization: oṃ āḥ hūṃ, Literal Chinese meaning: Oṃ, Āḥ, Hūṃ) into a heap of desired ambrosia, and from one's own heart, shoot out a yellow Lāṃ (Tibetan: ལཱཾ, Sanskrit Devanagari: लां, Sanskrit Romanization: lāṃ, Literal Chinese meaning: Lāṃ) syllable, which resides in the center of the mandala, from which the golden earth goddess arises.