English
From the appearance of illusory phenomena, recognize that the empty form Dharmakaya, which has never been established from the beginning, is self-manifest. If you do not recognize this and cling to the objects of self and other, affirmation and negation, acting with the delusion of self-grasping is also a mistake. Regarding the various schools such as the nine vehicles, in the original state of mind-nature, apart from what is established by their respective conceptual thoughts, there is no high or low, and no schools. They are merely drawings of conceptual thoughts that are established as appearances. In reality, recognize that it is a state beyond thought and expression. If you do not recognize this, from the Shravakas to the Secret Mantras, all clinging to the truth of the foundations, paths, and fruits of their respective schools is the nature of delusion. After explaining this well, generate certainty. Incidentally, introducing it in conjunction with purity is like introducing it in sequence by attaching peacock feathers to a golden spoon or a long stick. That is, the mandala is round, symbolizing the naturally pure Dharmadhatu. One cubit long, it is skillful means and wisdom, non-dual appearance and emptiness. The flat surface is without limit or boundary. The outside is decorated with tsok offerings and flowers, symbolizing the spontaneous perfection of the two accumulations. Surrounded by five lights, it is the inseparability of body and wisdom, the self-radiance of wisdom. The blue inside is decorated with rays of light and bindus, the self-radiance of the great primordial purity of the Dharmadhatu, abiding in wisdom, decorated with light and bindus. The red vase made of colored powder, surrounded by five lights, the interlaced halo of five lights is the radiance of the five wisdoms. Red is a symbol of power, great compassion. Interlacing is the non-duality of Dharmadhatu and wisdom. With mouth ornaments and necklaces, it symbolizes the spontaneously accomplished qualities and activities. The vase and the three above it, appearing separately as one entity, are the three bodies as one in the Dharmadhatu. In the state of primordial purity, wisdom is spontaneously accomplished, and has always been inseparable. The precious vase containing substances, made of precious jewels, is the nature of awareness itself spontaneously accomplished as the source of wish-fulfilling jewels. The emptiness inside is the nature of emptiness and Dharmadhatu as one. Milk is the wisdom of the essence of the heart. The five jewels are the body
Chinese
五种香。五种香是五种语。五种甘露是五种意。五种谷物是五种功德。五种香气是五种事业。外面的四个“阿”是四种事业融入法界。上面的装饰代表着不可思议的十力、四无畏等十八种不共之法。颈饰代表着佛土的庄严和无量的陈设。水晶、孔雀、镜子三者，代表着自性、本体、大悲三者。此外，镜子代表如所有性和尽所有性的智慧。在上面涂上香的圆点，代表智慧的本体无垢且清净。孔雀代表五种智慧及其光芒显现为光和圆点。曼陀罗水晶代表三千世界法身的智慧，不可思议、不可言说。如此，外围的圆圈内，包含三个宝瓶，汇集于一个基础之上，代表着法界与智慧无二无别，所有佛地的功德皆自然成就，原本就具备于觉性之中。显现为宝瓶，代表着如此究竟的意义是：童子宝瓶身佛土中，普贤王如来是本初的导师。于不可思议的智慧海眷属众中，法性大圆满，不离法性，于不可思议之时，称为自显现。若将这些归纳，则三身的法界与觉性无离无合地汇聚，如金刚萨埵的镜子一般，交付于人，注入眼识而指示，看啊，无垢的曼陀罗水晶，在空性的法界中，五光自然具备，代表智慧自然成就，因此代表自性化身、调伏众生化身和各种化身，以二种智慧利益众生。此外，水晶本身在法界之中，五光代表身语意功德事业的五种姓。在密严刹土中，代表自显现自然成就。此外，水晶在法界本净之中，五光代表原始智慧自然成就地安住，是内明法身的本体，代表童子宝瓶身佛土。如此介绍。此外，基的本体、自性、大悲三者，道的三个，果的三个也分开，
English
The five incenses are the five speeches. The five nectars are the five minds. The five grains are the five qualities. The five fragrances are the five activities. The four outer "Ah" are the four activities unified in the Dharmadhatu. The upper ornament represents the eighteen unmixed dharmas, such as the inconceivable ten powers and four fearlessnesses. The necklace represents the immeasurable adornments and arrangements of the Buddha-field. The three of crystal, peacock, and mirror represent the three of essence, nature, and compassion. Moreover, the mirror represents the wisdom of knowing things as they are and as many as they are. Applying a dot of fragrance to it represents the essence of wisdom being stainless and pure. The peacock represents the five wisdoms and their radiance appearing as light and bindus. The mandala crystal represents the wisdom of the Dharmakaya of the three thousand worlds, being inconceivable and inexpressible. Thus, the three vases within the outer circumference, gathering on one basis, represent that from within the inseparability of Dharmadhatu and wisdom, all the qualities of the Buddha-ground are spontaneously accomplished, inherently complete within awareness from the beginning. Appearing as a vase represents that the ultimate meaning of such is: In the Buddha-field of the Youthful Vase Body, Samantabhadra is the primordial teacher. In the assembly of the inconceivable ocean of wisdom retinues, the Dharma is the Great Perfection of self-nature, unmoving from the Dharmata, and at an inconceivable time, it is called self-appearance. If these are summarized, the Dharmadhatu and awareness of the three bodies gather inseparably, like the mirror of Vajrasattva, entrusting it to someone, inserting the eye of awareness and pointing it out, saying, "Look! The stainless mandala crystal, in the emptiness of the Dharmadhatu, the five lights are inherently complete, representing the spontaneous accomplishment of wisdom, thus representing the Nirmāṇakāya of self-nature, the Nirmāṇakāya of taming beings, and the various Nirmāṇakāyas, performing the benefit of beings with the two wisdoms." Furthermore, the crystal itself, within the Dharmadhatu, the five lights represent the five families of body, speech, mind, qualities, and activities. In the Akaniṣṭha Pure Land, it represents self-appearance spontaneously accomplished. Furthermore, the crystal, within the Dharmadhatu of primordial purity, the five lights represent the primordial wisdom abiding as self-nature spontaneously accomplished, being the essence of the inner luminosity Dharmakaya, representing the Buddha-field of the Youthful Vase Body. Thus it is introduced. Furthermore, the essence, nature, and compassion of the ground, the three of the path, and the three of the fruit are also separated.
Chinese
用彩色的瓶子和镜子来介绍，在原始的法界中，三身无二无别，以外在的五光和蓝色为代表的内在的三个瓶子。在道位的基础——原始清净的状态中，本体空性，于心间不动的能量向外显现，妥噶和与气结合的切却三种，在蓝色法界中介绍三个瓶子。在果位时，在原始法界的状态中，明觉三身获得自性本位，也在蓝光中央的三个瓶子中介绍。无垢的镜子代表基础、道、果三者的原始清净的空性部分，内在的五光代表任运自成的显现部分，身和智慧的自性光明，并对此进行介绍。这些都是非常重要的要点，所以要谨慎地介绍。第三个意义是赞扬，其中有三点。预言：由于获得了无戏论的灌顶，清净了语的障碍，未来将往生到报身佛土。赐予：获得了念诵咒语，修习脉、气、明点，以及修习明点空性的灯，显现自性要点的许可。鼓励：从获得这个灌顶开始，凭借圆满的誓言，不会再经历轮回，阻断了恶趣的生门，即使不努力，也不会拖延到下一世才解脱，如果努力，今生就能获得佛的果位。如是说。然后加持会供和朵玛，进行供养和享用，上师和瑜伽自在者们唱诵金刚歌，念诵回向和吉祥的偈颂，圆满完成会供轮的所有行为。然后收集事业的残余，使其不显现，通过说吉祥语来装饰灌顶的处所，并且对所有僧众进行包含供养的庆祝。这样就能成就今生和来世的四种事业，两种成就，以及两种圆满的利益。这个仪轨的次第虽然以前已经做过，但是由于有些散乱和不清楚，所以没有很多人能够像所说的那样进行实践。因此，将灌顶的细微之处、精华以及要点文字等汇集在一起，使其完善。
English
Introducing the colored vases and mirrors, in the primordial realm, the three bodies are inseparable, represented by the outer five lights and the inner three vases represented by blue. In the state of the ground at the time of the path—the state of primordial purity, the essence is emptiness, the energy that does not move in the heart manifests outward, the three of Tögal and Trekchö combined with wind, are introduced to the three vases in the blue realm. At the time of fruition, in the state of the primordial realm, the three bodies of awareness attain their own ground, and are also introduced in the three vases in the center of the blue light. The stainless mirror represents the empty part of the primordial purity of the ground, path, and fruit, and the inner five lights represent the spontaneous manifestation part, the self-nature radiance of body and wisdom, and introduce it. These are very important points, so it is important to introduce them carefully. The third meaning is praise, of which there are three points. Prophecy: By obtaining the empowerment without elaboration, purifying the obscurations of speech, in the future, one will be born in the Sambhogakaya Buddha land. Granting: Received permission to recite mantras, practice channels, winds, bindus, and practice the lamp of bindu emptiness, manifesting the essence of self-nature. Encouragement: From the moment of receiving this empowerment, with perfect vows, one will not go through samsara again, blocking the gate of evil destinies, and even without effort, one will not be delayed until the next life to be liberated, and if one strives, one will attain the state of Buddhahood in this life. Thus it is said. Then bless the gathering and the torma, offer and enjoy, the lamas and yogic masters sing the vajra song, recite the dedication and auspicious verses, and complete all the activities of the gathering wheel. Then gather the remnants of the karma and make them invisible, decorate the place of empowerment by saying auspicious words, and hold a celebration with offerings for all the Sangha. In this way, the four activities, the two accomplishments, and the two perfect benefits will be accomplished in this life and the next. Although this sequence of rituals has been done before, because it is somewhat scattered and unclear, not many people have been able to practice it as it is said. Therefore, the subtle points, essence, and key texts of the empowerment are gathered together to make it perfect.
Tibetan
་བཀོད་པ་ཡིན་ནོ། །དགེ་བ་འདི་ཡིས་མ་ལུས་འགྲོ་བ་ཀུན། །སྤང་དང་རྟོགས་པའི་ཡོན་ཏན་མཐར་ཕྱིན་ནས། །གདོད་མའི་མགོན་དང་རྣམ་དབྱེར་མི་ཕྱེད་པའི། །དོན་གཉིས་ལྷུན་གྲུབ་ཆོས་ཀྱི་རྒྱལ་པོར་ཤོག །རྒྱུད་དོན་རྒྱ་མཚོའི་དབུས་ན་རབ་གསལ་ཞིང༌། །མན་ངག་ཡིད་བཞིན་གདེངས་ཀའི་དཔལ་འབར་བ། །བྱིན་རླབས་ཕུད་སྒྲའི་ང་རོས་རབ་མཛེས་གང༌། །གངས་རི་ཐོད་དཀར་མགུལ་དུ་གསལ་བ་ཡིན། །མ་འོངས་སྐལ་ལྡན་ཐར་པར་འདོད་རྣམས་ཀྱིས། །ཡི་གེ་འདི་ལ་རྟག་ཏུ་ནན་ཏན་མཛོད། །དབང་ཕྱུག་དམ་པའི་འབྱོར་པས་ཡོངས་གང་ཞིང༌། །འགྲོ་ཀུན་དགའ་བསྐྱེད་རྒྱལ་མཚན་འཛིན་པར་བྱེད། །དཔལ་ལྡན་བླ་མ་མཚུངས་མེད་ཆོས་རྗེའི་ཞབས། །གང་ལ་དད་བརྒྱའི་པད་མོས་ལེགས་བཏུད་དེ། །དེ་ཡི་ཚིག་དོན་རྣམ་བཀྲའི་མེ་ཏོག་ཕྲེང༌། །སྐལ་བཟང་སྐྱེ་བོ་རྣམས་ལ་གཟིགས་པར་འབུལ། རྫོགས་པ་ཆེན་པོ་གསང་བ་སྙིང་ཏིག་གི་དབང་གི་རྣམ་པར་ཕྱེ་བ་ལས། སྤྲོས་པ་མེད་པ་གསང་བའི་དབང་གི་ཆོ་གའི་རིམ་པ་གསལ་བར་བྱེད་པ་རིན་པོ་ཆེའི་དྲ་བ་ཞེས་བྱ་བ་ཐེག་པ་མཆོག་གི་རྣལ་འབྱོར་པ་ཀློང་ཆེན་རབ་འབྱམས་ཀྱིས་བཀོད་པ་རྫོགས་སོ། །དགེའོ། ། དགེའོ། །དགེའོ།། །།མེས་པོའི་ཤུལ་བཞག་ལས། ཀློང་ཆེན་རབ་འབྱམས་ཀྱི་གསུང་འབུམ། ༼༩༽སྤྲོས་མེད་ཀྱི་དབང་ཆོག་རིན་པོ་ཆེའི་དྲ་བ།
Chinese
被撰写了。以此善根令所有众生，断证功德圆满后，与原始怙主无有分别的，二利任运成就之法王愿成！」「于续部义海之中极明亮，口诀如意宝树之光辉炽盛，加持精华音声之妙音遍布，雪山白顶于颈间显现。未来具缘欲解脱者们，对此文字恒常精进修持。愿以殊胜自在之财富圆满一切，令诸众生欢喜而持胜幢。具德上师无等法王之足，以百倍信心之莲花善妙敬献，彼之词义种种庄严之花鬘，敬献于具缘众生之前。大圆满甚深心滴之灌顶差别中，无戏论秘密灌顶之仪轨次第明示名为《宝网》者，由大乘瑜伽士龙钦饶绛所著圆满。善哉！善哉！善哉！」「从祖先的遗产中，龙钦饶绛的著作集，（9）无戏论之灌顶仪轨宝网。