Chinese
幻化网寂静中品灌顶仪轨，入坛之大船。莲花金刚海。 幻化网寂静中品灌顶仪轨，入坛之大船。莲花金刚海。 名为幻化网寂静中品灌顶仪轨，入坛之大船之著述。幻化网寂静中品灌顶仪轨，入坛之大船。顶礼薄伽梵吉祥金刚萨埵！ 自明智慧二执迷乱识， 解脱一切束缚不变大乐。 无上四身金刚而菩提， 以顶敬供恩师之双足。 三世诸佛一切逝去处， 大密心髓真实决定义， 幻化网寂静之坛城中， 具缘引入灌顶仪轨著。 其中，于此黑汝嘎集聚之续部中， 初为土地之仪轨， 二为准备之安立， 三为进入之仪轨。 如是所说，首先地之仪轨，以及第二准备之仪轨等其他，皆如宗喀巴大师所造之坛城仪轨《金刚鬘》而行。此处，弟子安住之仪轨为，于坛城之东南方，于一肘之曼扎上，绘制四辐轮。于阿阇黎前，备妥牙木等下文所需一切用具。之后，学徒们沐浴。驱逐邪魔。观修守护轮后，先行共同之说法。连接之差别：此乃一切经藏与续部之根本或基础般存在之吉祥幻化网大法的法类。其中也有成熟解脱之次第二者。此处，正值授予成熟之灌顶之时机。灌顶亦有前行、正行、后行三者。此时，前行即是准备之差别，乃为修持弟子安住之法，为此，首先请您们将自身、受用、与三时相关之善资粮海等一切汇集，生起奉献之意乐。
English
The great vessel for entering the mandala, the ritual of empowerment for the peaceful intermediate net of illusion. Padma Gyurme Gyatso. The great vessel for entering the mandala, the ritual of empowerment for the peaceful intermediate net of illusion. Padma Gyurme Gyatso. This is the treatise called "The Great Vessel for Entering the Mandala, the Ritual of Empowerment for the Peaceful Intermediate Net of Illusion." The Great Vessel for Entering the Mandala, the Ritual of Empowerment for the Peaceful Intermediate Net of Illusion. Homage to the Bhagavan, glorious Vajrasattva! Self-awareness, wisdom, dualistic clinging, and deluded thoughts, Liberate all bonds, the unchanging great bliss itself. Supreme four bodies, awakening as vajra, I pay homage with my crown to the feet of the kind guru. The path traversed by all Buddhas of the three times, The definitive meaning of the great secret essence, In the mandala of the peaceful net of illusion, The method for introducing the fortunate ones, I write the empowerment ritual. Here, in the tantra of the assembled Herukas, First is the ritual of the ground, Second is the establishment of preparation, Third is the ritual of entering. As it is said, first the ritual of the ground, and the second, the rituals of preparation and others, should be done according to the mandala ritual "Vajra Garland" composed by Je Lama. Here, the ritual for the disciples to particularly reside is to draw a four-spoked wheel on a cubit-sized mandala in the southeast of the mandala. In front of the Acharya, all the necessary implements, such as toothpicks, etc., should be prepared. Then, the students should bathe. Expel obstacles. After meditating on the protective circle, the common Dharma talk should precede it. The difference in connection: This is a category of the glorious great Dharma of the Net of Illusion, which is like the root or foundation of all the Tripitaka and Tantras. There are two stages of maturation and liberation. Here, it is the time to bestow the empowerment of maturation. The empowerment also has three parts: preliminary, main, and subsequent. At this time, the preliminary is the difference of preparation, which is to accomplish the Dharma of the disciples' residence. For this purpose, first, please gather all your bodies, enjoyments, and the ocean of merit associated with the three times, and generate the intention to offer.
English
Then, the distinctions: This refers to the nature mandala, and the three images that are superior images, the samadhi that is superior samadhi, bodhicitta, and the supreme offering. As mentioned above, there are seven types. Here, the mandala to be entered is the superior image. Just seeing such a supreme secret mantra mandala like this can purify the accumulated sins of many kalpas, etc., and has such benefits. Then, entering and receiving empowerment is even more needless to say. Therefore, generate true joy. Thus, he encourages. Then, the disciple prays: Vajrasattva, the main deity, I prostrate to you. I desire the great path of liberation. Please grant me empowerment and vows, and the protection of the heroic protector. Please let me enter the Mahayana palace, and grant me wisdom and discernment. Thus, he prays three times. Then, granting permission and guiding: Let him hold the vajra in his hand, child, come here, may all be well. Proceed step by step with the activities, holding the vajra of body, speech, and mind. In order to abide in the great bliss of perfect wisdom, with a mind that has abandoned stinginess, give and firmly hold your own mind. Grant the complete empowerment of the illusory net. Thus, he guides. Praying for a special meaning: I have the fortune of the supreme activity. From now on, in order to firmly enter the Mahayana, please protect my wisdom. Thus, he prays. Then, dispelling obstacles and separating obscurations, divided into two parts: preliminary and main. The first part: In order to increase life, from the seed syllable of the Lord of Power's heart, sprinkle the letter བྷྲཱུྃ (Tibetan, भ्रूम्, bhrūṃ, seed syllable) on the disciple's forehead. Recite བྷྲཱུྃ་བི་ཤྭ་བི་ཤུདྡྷེ (Tibetan, भ्रूम् विश्व विशुद्धे, bhrūṃ viśva viśuddhe, purify all). After reciting this, in the conch shell, the red moon mandala transforms into a single-door palace with a lintel. Within it, the bright syllable ཧཱུྃ appears. Reciting the syllable ཧཱུྃ, all the life essence of the disciple is absorbed into the syllable ཧཱུྃ. Recite ༀ་བཛྲ་ཧཱུྃ་ཀཱ་ར་ཧཱུྃ་ཕཊ (Tibetan, 嗡 班匝 吽 嘎ra 吽 啪特, Sanskrit Devanagari, ॐ वज्र हुं कारा हुं फट्, oṃ vajra hūṃ kāra hūṃ phaṭ, Om Vajra Hum Kara Hum Phat). After reciting this, the blue ཧཱུྃ་ཀཱ་ར་ (Tibetan, हुं कारा, hūṃ kāra, Hum Kara) holds a vase of life. Above the moon, recite ༀ་བཛྲ་ཀྲོ་དྷ་ཨཱརྻ་ཨ་ཙ་ལ་ཧཱུྃ་ཕཊ (Tibetan, 嗡 班匝 卓达 阿雅 阿匝拉 吽 啪特, Sanskrit Devanagari, ॐ वज्र क्रोध आर्य अचला हुं फट्, oṃ vajra krodha ārya acala hūṃ phaṭ, Om Vajra Krodha Arya Achala Hum Phat). After reciting this, the wrathful Achala, dark green, holding a sword and a threatening gesture, guards the door. The second part is divided into dispelling obstacles and separating obscurations.
Chinese
变成一个白色的益喜卡（藏文音译）。 斯帕ra纳 帕特。（藏文，梵文天城体：स्फरण，梵文罗马拟音：spharaṇa，汉语字面意思：舒展）。 桑哈ra纳 吽。（藏文，梵文天城体：संहारण，梵文罗马拟音：saṃhāraṇa，汉语字面意思：收摄）。 光芒融合变成五股金刚杵。 斯帕ra纳 帕特。（藏文，梵文天城体：स्फरण，梵文罗马拟音：spharaṇa，汉语字面意思：舒展）。 桑哈ra纳 吽。（藏文，梵文天城体：संहारण，梵文罗马拟音：saṃhāraṇa，汉语字面意思：收摄）。 从光芒完全融合中，观想金刚萨埵，身色白色，手持金刚铃，圆满一切装饰和服饰。 将各自的手印放在弟子头顶的五个位置上。 嗡 嘛哈 舜亚达 嘉纳 班杂 梭巴瓦 阿玛郭杭。（藏文，梵文天城体：ॐ महाशून्यताज्ञानवज्रस्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ mahāśūnyatājñānavajrasvabhāva ātmako'ham，汉语字面意思：我是大空性智慧金刚自性）。 在空性的位置，放入阿达尔夏、萨玛达、帕ra提亚贝克沙纳、克里提亚努斯塔纳，由此灌顶。 念诵嗡 阿 吽，金刚触碰三个位置，加持。 再次结五股金刚杵印，放在三个位置上。 嗡 萨瓦 达塔嘎达 嘛哈 嘎亚 班杂 梭巴瓦 阿玛郭杭。（藏文，梵文天城体：ॐ सर्वतथागतमहाकायवज्रस्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ sarvatathāgatamahākāyavajrasvabhāva ātmako'ham，汉语字面意思：我是所有如来大身金刚自性）。 同样地，放入瓦嘎、吉达。 作为加持的标志，观想额头上是身金刚，白色毗卢遮那佛，以法轮嗡字为标志持有；喉咙上是语金刚，红色无量光佛，以莲花阿字为标志持有；心间是意金刚，蓝色不动佛，以金刚吽字为标志持有，以此来封印。 将金刚盔甲手印放在头顶上。 班杂 嘎瓦 兹 ra恰 杭。（藏文，梵文天城体：वज्रकवची रक्ष हम्，梵文罗马拟音：vajrakāvācī rakṣa haṃ，汉语字面意思：金刚盔甲 保护 我）。 这样穿上盔甲。 右手食指从 德隆（藏文音译）中生起黑色忿怒金刚手，双手持獠牙和期克印。左手从嗡中生起红色忿怒无死双运，持十字杵和期克印。 嗡 德隆。（藏文，梵文天城体：ॐ त्रुं，梵文罗马拟音：oṃ truṃ，汉语字面意思：嗡 德隆）。 依次用交叉的双指触摸肚脐、心间、后颈、额头、头顶。 观想在那里的每一处，两尊忿怒尊都双足交叉，面朝外看，执行守护的任务，从他们的心间生起金刚链，由此守护和稳固。 然后是丢弃牙木：给予十二指长的牙木，涂上香，顶端系上花环，观想它具有检验弟子们成就征兆的能力。 他们也像抓住虚空的精华一样咀嚼和拉动牙木，相信由此吐出所有的罪障。 嗡 晋哈 桑瓦尔迪 吽。（藏文，梵文天城体：ॐ जिं ह संवर्ति हुं，梵文罗马拟音：oṃ jiṃ ha saṃvarti huṃ，汉语字面意思：嗡 晋哈 桑瓦尔迪 吽）。 丢在坛城上，立住就好。 倒向四个方向代表四种事业，倒向四个角落代表成就较小的成就。 然后是给予一口水：香
English
Become a single white Yixi Ka (Tibetan transliteration). Spharaṇa phaṭ. (Tibetan, Sanskrit Devanagari: स्फरण, Sanskrit Roman transliteration: spharaṇa, Chinese literal meaning: spreading). Saṃhāraṇa hūṃ. (Tibetan, Sanskrit Devanagari: संहारण, Sanskrit Roman transliteration: saṃhāraṇa, Chinese literal meaning: gathering). Emanation merges into a five-pronged vajra. Spharaṇa phaṭ. (Tibetan, Sanskrit Devanagari: स्फरण, Sanskrit Roman transliteration: spharaṇa, Chinese literal meaning: spreading). Saṃhāraṇa hūṃ. (Tibetan, Sanskrit Devanagari: संहारण, Sanskrit Roman transliteration: saṃhāraṇa, Chinese literal meaning: gathering). From the complete merging of light, visualize Vajrasattva, body color white, holding vajra and bell, complete with all ornaments and attire. Place the respective mudras on the five places on the disciple's head. Oṃ mahāśūnyatājñānavajrasvabhāva ātmako'ham. (Tibetan, Sanskrit Devanagari: ॐ महाशून्यताज्ञानवज्रस्वभाव आत्माकोऽहम्, Sanskrit Roman transliteration: oṃ mahāśūnyatājñānavajrasvabhāva ātmako'ham, Chinese literal meaning: I am the great emptiness wisdom vajra nature). In place of emptiness, insert Ādarśa, Samatā, Pratyavekṣaṇa, Kṛtyānuṣṭhāna, thereby empowering. Recite Oṃ Āḥ Hūṃ, touching the vajra to the three places, blessing. Again, bind the five-pronged vajra mudra and place it on the three places. Oṃ sarvatathāgatamahākāyavajrasvabhāva ātmako'ham. (Tibetan, Sanskrit Devanagari: ॐ सर्वतथागतमहाकायवज्रस्वभाव आत्माकोऽहम्, Sanskrit Roman transliteration: oṃ sarvatathāgatamahākāyavajrasvabhāva ātmako'ham, Chinese literal meaning: I am the vajra nature of the great body of all tathagatas). Similarly, insert Vāk, Citta. As a sign of blessing, visualize on the forehead the body vajra, white Vairocana, marked with the wheel Oṃ; on the throat the speech vajra, red Amitabha, marked with the lotus Āḥ; in the heart the mind vajra, blue Akṣobhya, marked with the vajra Hūṃ, thereby sealing. Place the vajra armor mudra on the crown of the head. Vajrakāvācī rakṣa haṃ. (Tibetan, Sanskrit Devanagari: वज्रकवची रक्ष हम्, Sanskrit Roman transliteration: vajrakāvācī rakṣa haṃ, Chinese literal meaning: Vajra armor protect me). Thus put on the armor. From the right index finger, generate the black wrathful Vajrapāṇi from Truṃ, with two hands holding fangs and threatening mudra. From the left, generate the red wrathful immortal union from Oṃ, holding a crossed vajra and threatening mudra. Oṃ Truṃ. (Tibetan, Sanskrit Devanagari: ॐ त्रुं, Sanskrit Roman transliteration: oṃ truṃ, Chinese literal meaning: Om Trum). Sequentially touch the navel, heart, back of the neck, forehead, and crown of the head with the crossed fingers. Visualize that in each of those places, the two wrathful deities are crossed-legged, facing outwards, performing the task of protection, and from their hearts emanate a vajra chain, thereby protecting and stabilizing. Then, discarding the tooth stick: Give a twelve-finger-length tooth stick, smeared with fragrance, tied with a garland of flowers at the tip, and visualize that it has the ability to examine the signs of the disciples' accomplishments. They also chew and pull the tooth stick as if grasping the essence of space, believing that all sins and obscurations are vomited out. Oṃ jiṃ ha saṃvarti hūṃ. (Tibetan, Sanskrit Devanagari: ॐ जिं ह संवर्ति हुं, Sanskrit Roman transliteration: oṃ jiṃ ha saṃvarti huṃ, Chinese literal meaning: Om Jim Ha Samvarti Hum). It is good if it stands when discarded on the mandala. Falling in the four directions represents the four activities, falling in the four corners indicates the accomplishment of lesser achievements. Then, giving a mouthful of water: Fragrance