Chinese
的堆。沐浴的池子各自在每一侧画两个交错排列。用颜料绘画的工作完成后，用剩余的颜料、供水、四交等供养。班杂 穆：（藏文， वज्र मुः，vajra muh，金刚 穆）智慧尊从虚空之神的内心降临，并将低劣者安置在僻静处。罪过的忏悔是：无意中造成的罪过，也应在讲述之后知晓。如是说，在绘制坛城时已说明，如果不能如实完成，那么消除它的对治方法也如前所述。第二，安放尊像，如果有用珍宝或泥塑等制成的各个神灵的雕像，就将它们安放在各自的位置上，不要混淆。如果没有，就在用颜料绘制的坛城之后，尽可能地绘制雕像、文字、手印或与本色相同的圆点。而且，也要按照“主尊的形象要完整地绘制，眷属要做手印，次要的则用文字”的次第，说明不同的绘制方法。第三，开光分为三个部分，第一是宝瓶的开光，第二是弟子的开光，这两者已在前面完成。第三是坛城的开光，包括坛城的装饰和实际的开光。首先，将之前加持过的宝瓶，用香和乐器引导，右绕坛城，安放在各个神灵的位置上，放在曼扎等座上。如果将五个宝瓶或一个宝瓶集中起来，则供奉在五部主尊的位置或中央。事业瓶则放在金刚上师的前面。然后用妙香涂抹坛城的边缘，撒上花朵。在各个方向悬挂幡和帷幔，伞和胜幢，各种旗帜和许多锦缎，精心装饰。香、花、灯和香水等与神灵的数量相等。此外，还应准备供水等外供，以及药供等内供，尽力美化外部环境，如经中所说：“用各种绸缎装饰，用花环、饮料和舞蹈环绕”。在这些时候，要驱逐邪魔，划定界限，然后生起坛城。
English
of heaps. The bathing ponds are drawn with two on each side, alternating. After the work of painting with colors is completed, offer the remaining colors, water for the feet, the four-way crossing, etc. Then, Vajra Muh (藏文， वज्र मुः，vajra muh，Vajra Muh) the wisdom being descends from the heart of the sky deity, and the inferior ones are placed in seclusion. The confession of faults is: Even the faults that have occurred unintentionally should be known after they have been spoken. As it is said, it is indicated by what was said during the drawing of the mandala. If it is not accomplished as it should be, then the antidote to eliminate it is as previously stated. Secondly, placing the forms: If there are statues of the various deities made of precious stones or clay, etc., then place them in their respective positions without mixing them up. If there are none, then after the mandala painted with colors, draw as much as possible the images, letters, hand symbols, or dots of the same color as the deity. Moreover, the method of drawing differently is also explained according to the order: "The form of the main deity should be drawn completely, the retinue should be made into hand symbols, and the minor ones should be made into letters." Thirdly, the consecration is divided into three parts: first, the consecration of the vase, and second, the consecration of the disciples, both of which have been completed above. Third, the consecration of the mandala, which includes the decoration of the mandala and the actual consecration. First, the vases that have been blessed before are led with incense and music, circumambulating the mandala to the right, and placed in the positions of the various deities on platforms such as mandalas. If the five vases or one vase are gathered together, then they are offered in the position of the five main deities or in the center. The action vase is placed in front of the Vajra Master. Then, the edge of the mandala is smeared with fragrant incense, and flower petals are scattered. In all directions, banners and curtains are hung, umbrellas and victory banners, various flags and many silks are arranged and well decorated. Incense, flowers, lamps, and perfumes are equal to the number of deities. In addition, external offerings such as water for the feet and internal offerings such as medicine offerings should also be prepared, beautifying the external environment as much as possible, as it is said in the scriptures: "Decorated with various silks, surrounded by garlands, drinks, and dances." At these times, dispel obstacles, set boundaries, and then generate the mandala.
Chinese
迎请天神，开启门户，顶礼膜拜等，虽出现于盛大法会的支分中，然因未收摄根本的计算，故缺失的责难较小，为便于进入，故此处仅此而已。第三是开光，第四是火供，此处与广大的事业相连，应如其他处所说而行。第五是修持坛城，其中有：前行、正行修持、供赞等行、念诵四者。第一，瑜伽士们沐浴，身体涂抹香物，上师面向坛城的东方，其他人也如其所宜而坐，首先从净治相续开始，直至供品加持之间，是为前行。第二，有自前分别修持和自前无别修持两种。第一种是，直至修持自己的瑜伽念诵完毕，以其临近摄略的极其微细的真如，以及观待于前生起的如来藏之等持相连接，再次进行前生起的修持。虽然此处的论典中未明确阐述，但就意义而言，其意旨安住于后一种方式，故此处应如是行。于此，从所修之基的自己，以及所绘的坛城二者，修持之法等持三者，至“坛城不可思议任运成就”之间，将本初清净且成就的誓言坛城，明观为自前无别。灌顶、加持、迎请并安住智慧尊等，应如修法般了知。此外，对于与坛城开光等无关的普通修供，也迎请先前安住于虚空的备用坛城，并在此时安住，此乃其特殊之处。第三，供赞等行是，自身从坛城的主尊化为第二主尊，从顶礼供养开始，直至誓言的究竟之间，如修法般行持，并观想自身与金刚萨埵前生起融为一体。第四，念诵，其段落的系缚如修法般，当划分念诵室时，从所划分的坛城明观中，以（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）毗湿婆等，从自己的誓言轮中生起前生起。
English
Inviting deities, opening doors, prostrations, etc., appear as parts of an extensive ritual, but because the fundamental calculations are not included, the fault of omission is small. For the sake of easy entry, this is all here. Third is the consecration, and fourth is the fire offering, which should be done here in conjunction with extensive activities, as explained elsewhere. Fifth is the practice of the mandala, which includes preliminary activities, the actual practice, offering praises and other activities, and recitation, in that order. First, the yogis bathe and anoint their bodies with fragrant substances. The teacher faces the east side of the mandala, and the others sit as appropriate. Initially, from purifying the continuum up to blessing the offering substances, these are the preliminary activities. Second, there are two types: practicing with self and front separately, and practicing with self and front inseparably. The first is that after completing the recitation of one's own yoga, connecting the samadhi of the extremely subtle Suchness of its near-gathering, and the Tathagatagarbha that depends on the front generation, one again performs the practice of the front generation. Although this is not clearly explained in the treatise here, in terms of meaning, its intention abides in the latter method, so it should be done here in this way. Here, from the self, which is the basis of practice, and the drawn mandala, the three practices of samadhi, up to "the inconceivable mandala is spontaneously accomplished," the vow mandala, which is primordially pure and accomplished, is clearly established as inseparable from self and front. Empowerment, blessing, inviting and abiding the wisdom being, etc., should be understood as in the practice method. In addition, for ordinary offering practices that are not related to mandala consecration, etc., the preparatory mandala that previously resided in space is also invited and abides at this time, which is its special feature. Third, the activities of offering praises, etc., are that one transforms oneself from the main deity of the mandala into the second main deity, and from prostrations and offerings up to the ultimate of the vow, one acts as in the practice method, and one contemplates oneself becoming one with the Vajrasattva front generation. Fourth, the recitation, the binding of its sections is as in the practice method. When dividing the recitation room, from the clear visualization of the mandala being divided, with（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）Bhrum Vishva etc., the front generation arises from one's own vow wheel.
Chinese
识，是虚空的自性。 心，因此没有生起的体性。 从不动佛父母的自性中， 以三摩地自在地控制。 愿成就一切事业！ 同样地： 色蕴，是地的自性。 心，因此…… 显现的父母…… 以三摩地身…… 愿成就…… 受蕴，是水的…… 心，因此…… 生起…… 以三摩地功德…… 愿成就…… 想蕴，是火的…… 心，因此…… 无边…… 以三摩地语…… 愿成就…… 昂 阿若 勒克。（藏文：ཨཱཾ་ཨཱ་རོ་ལྀཀ྄）（梵文天城体：आं आरो लिक्）（梵文罗马拟音：āṃ āro lik）（汉语字面意思：昂，升起，书写） 行蕴，是风的…… 心，因此…… 义成…… 以三摩地事业…… 愿成就…… 这仅仅是象征。将各自的念诵激发与此结合，按照次第，将主尊和眷属的顺序结合起来，尽力念诵。结束时的三种程序也按照修法进行。这些是修行和供养的仪轨。 第六，灌顶包括：自己进入和给予弟子灌顶。 第一，就像弟子进入一样，进入坛城接受灌顶，或者仅仅通过抛掷智慧之花也能实现此目的。无论何时，都要接受允许弟子进入的许可。 第二，引导弟子进入并给予灌顶，这应该从单独解释的灌顶仪轨中了解。 第三，后续仪轨有五种：第一，会供；第二，巩固和守护按照修法的内容进行；第三，在结束时，准备酬谢的供品并加持，供奉普贤、洗足、四种交替的供品，以广略适宜的赞颂进行赞颂。百字明和忏悔按照共同的方式进行。如果是绘画，则安住智慧尊，以及勃隆 比夏。
English
Just visualize the nature of the wisdom wheel, including the support and the supported, separated and residing in the sky in front, in the manner of a fire mountain attached to the foothills. Although the manner of visualization is no different from the sadhana, one should understand that the essence of the meaning is different. When reciting, in the state of the union of samaya and wisdom, when reciting the mantras of the various deities, in order: Consciousness is the nature of space. Because of mind, there is no unoriginated nature. From the nature of the immovable father and mother, By the power of samadhi in the heart, May all activities of accomplishment be done! Similarly: The aggregate of form is the nature of earth. Because of mind... The manifesting father and mother... With the samadhi body... May accomplishment... The aggregate of feeling is of water... Because of mind... Arising... With the samadhi qualities... May accomplishment... The aggregate of perception is of fire... Because of mind... Limitless... With the samadhi speech... May accomplishment... Āṃ āro lik. (Tibetan: ཨཱཾ་ཨཱ་རོ་ལྀཀ྄) (Sanskrit Devanagari: आं आरो लिक्) (Sanskrit Romanization: āṃ āro lik) (Literal Chinese meaning: Āṃ, Rising, Writing) The aggregate of volition is of wind... Because of mind... Meaning accomplished... With the samadhi activity... May accomplishment... This is merely symbolic. Combining each recitation with this, according to the order, combining the sequence of the main deity and retinue, recite as much as possible. The three procedures at the end are also done according to the sadhana. These are the rituals of practice and offering. Sixth, empowerment includes: entering oneself and giving empowerment to the disciple. First, just as the disciple enters, enter the mandala to receive empowerment, or even by throwing the wisdom flower, this purpose can be accomplished. Whenever, accept the permission to allow the disciple to enter. Second, guiding the disciple to enter and giving empowerment, this should be understood from the empowerment ritual explained separately. Third, the subsequent rituals have five parts: First, the tsok offering; second, the stabilizing and protecting are done according to the sadhana text; third, at the time of conclusion, prepare the thanksgiving offerings and bless them, offer Samantabhadra, foot washing, and the four alternating offerings, praise with elaborate or concise praises as appropriate. The hundred-syllable mantra and confession are done in the common way. If it is a painting, then stabilize the wisdom being, and Bhrūṃ Biśva.
Chinese
因此，虽然无法完全表达深广续部的意义，但就像一滴海水也能消除痛苦一样，为了利益自己和与自己有缘分的追随者，用简明扼要的语言，讲述这纯洁奇妙的珍宝，完成了串起念珠的盛宴。愿由此，伟大的吉祥金刚萨埵，与法界富有的金刚佛母欢喜嬉戏的大乐之舞，以永恒的金刚，遍布虚空般的众生。名为《幻化网寂静坛城仪轨珍宝鬘》的这部著作，如同大车桑结桑瓦的教言一样，由持明者不变金刚在自己四十八岁时，于邬金敏珠林寺的佛学院撰写，最初的记录者是精通两种语言的善知识达玛师利。 《幻化网寂静坛城仪轨珍宝鬘》，不变金刚。
English
Therefore, although it is impossible to fully express the meaning of the profound and vast tantras, just as a drop of seawater can relieve suffering, for the benefit of myself and those who are fortunate enough to follow me, with concise and clear language, speaking of this pure and wonderful jewel, the feast of stringing together the rosary is completed. May this, the great glorious Vajrasattva, the great joy dance of playing with the Dharma-realm-rich Vajra Consort, with the eternal Vajra, pervade all beings like space. This work, called "The Precious Garland of the Ritual of the Peaceful Mandala of the Magical Net," just like the teachings of the great chariot Sangye Sangwa, was written by the Vidyadhara Immovable Vajra at the age of forty-eight at the Buddhist academy of Ogyen Mindroling Monastery, and the initial scribe was the virtuous friend Dharma Shri, who is proficient in two languages. "The Precious Garland of the Ritual of the Peaceful Mandala of the Magical Net," Immovable Vajra.