English
O brave one! I beseech you for the empowerment of meditation wisdom. Having thus requested, the Teacher spoke: Listen, Vajra Dakini! The characteristic of meditation is taught as follows: The Sravakas block the apprehended and the apprehender, and meditate by blocking the six consciousnesses. Meditate on the impure body, bones, and bindus. The meditation of the Pratyekabuddhas is: Meditate on the wheel of the twelve links of dependent origination. The meditation of the Madhyamikas is: Meditate as if on the eight examples of illusion. Kriya meditates on the three families of protectors. Yoga meditates on the mandala of the five bodies. Maha meditates as deities of the five families. Anu meditates as deities of wisdom. Anu Yoga transcends meditation. This unsurpassed bindu, the jewel, arises from within. Meditation and practice are self-arisen and self-liberated. The Sravakas practice only selflessness. The Pratyekabuddhas practice both. The Madhyamikas practice the ten perfections. Kriya practices the four activities. Yoga practices the four activities. Maha performs the practice of union and liberation. Anu Mahore is the practice. Uti practices the foundation of existence and appearance. The practice of secret profound treasures is: Without grasping, dullness, or agitation, practice the self-liberated wisdom luminosity. The fruit of the Sravakas is Arhatship. The fruit of the Pratyekabuddhas is: Like a parrot and a rhinoceros. The fruit of the Madhyamikas is freedom from extremes of elaboration. The fruit of Kriya is endless appearance. Yoga obtains the life-mastery of awareness. Maha considers it to be the Great Seal. Anu considers it to be the vast earth of Vairochana. This unsurpassed bindu, the cause 633༄༅།, the meaning of the bindu of inseparable fruit, can be obtained in one lifetime. Maha Karu Loka Tila Tsana U. Thus he spoke. From the great lineage of the Bindu Demon, the chapter on empowerment by the fruits of accomplishment, and the chapter on binding the gates of the vehicle, the tenth chapter in total. Then, the Dakini again asked: Great Vajrasattva! Please speak about the empowerment of conduct. Thus she asked. The Teacher spoke: Listen, Vajra Dakini! On Mount Kailash (Gang Rinpoche), the king of snow mountains, four great creatures dwell. The flowing of the four rivers is a symbol of power. In the mandala of the conch power, if the gahu box of the shell is closed, the four creatures are the signs of power. The signs and meanings are related. In the eight-cornered palace of jewels, the king of wisdom exists transparently. This is the meaning of the power of conduct.
Chinese
是这样的。 斩断众生的命根要珍惜。 因为权力的象征在自己身上，所以不要向外寻求。 表征、意义、类别三种，如同太阳的精华。 三种意义安住于自身，真是太奇妙了。 唉玛，自身显现真是大奇观。 外内秘密是权力的表征。 因为是自身本具，所以无需寻找。 寻找就像用黄金寻找黄金一样。 寻找的话，非常难以找到。 权力的物品，获得灌顶的方式是： 就像珍宝夺取他物的光芒一样。 自身634显现，所以是权力的国王。 依靠自己的听闻，是灌顶的国王。 五种权力是智慧、明辨、觉性、本智之权力。 在道上修习，五种权力同时生起。 了解此，无有障碍的表征就像瓶中的酥油灯一样。 殊胜根器的表征就像太阳升起的时候一样。 阐述中等和下等根器的表征： 就像珍宝被隐藏起来一样。 如果没有障碍，就是权力的国王。 不说空话，就是灌顶的方法。 阿比卡 卡那玛 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 这样说道。 在大遍入明点续中。 从讲述权力的教诲之品中。 斩断教言之门的品，即第十一品。 之后，金刚空行母又问： 唉唉，薄伽梵秘密主。 上师开示众多方便， 是为了何种意义而说的呢？ 汇集于究竟的意义。 各种各样的开示是怎样的呢？ 这样请问。 金刚萨埵开示说： 谛听，金刚空行母。 我将一切都归于一。 如果上师没有如实理解， 并且弟子也没有如实理解， 那么这就是束缚于教敕之道的绳索。 在不具备圆满教诲的情况下， 如果承认上师是圆满的， 就像在石头上涂抹金水一样。 弟子没有如实了解， 就像根部腐烂的树叶一样。 果实成熟635的时候不会凋零。 被束缚于空性的堡垒。 认为见解是寻找虚空的来源。 从果实的四种生处来说， 错失了无边虚空的生处。 行为被束缚于任何显现的方便。 没有断除能取所取的二执。 果实错失了视为性行为。 禅修被束缚于体验的征相。 因为心识显现随着体验而改变，所以不会遇到本智的意义。 通过修习本智不会显现，珍视自身显现的认识。 果实被束缚于行为作态的时机。 果实有境依赖于时间， 获得果实的时候会到达不该到达的地方。
English
So it is. Cherish severing the life force of sentient beings. Because the symbol of power is within oneself, do not seek it externally. The three aspects of signs, meanings, and categories are like the essence of the sun. It is truly wondrous that the three meanings reside within oneself. Alas, self-arising is a great spectacle. Outer and inner secrets are the signs of power. Because it is inherent, there is no need to search. Searching is like searching for gold with gold. If you search, it is extremely difficult to find. The way to obtain the objects of power and empowerment is: Like a precious jewel stealing the light of others. Self-arising 634, therefore, is the king of power. Relying on one's own hearing, one is the king of empowerment. The five powers are wisdom, discernment, awareness, and the power of primordial awareness. If one cultivates on the path, the five powers arise simultaneously. Knowing this, the sign of no obstruction is like a butter lamp in a vase. The sign of a superior faculty is like the time when the sun rises. Explaining the signs of intermediate and inferior faculties: It is like a precious jewel being hidden away. If there is no obstruction, one is the king of power. Not speaking empty words is the method of empowerment. Ah bi khe ka na ma hum (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning). Thus it was said. In the Great Pervasive Bindu Tantra. From the chapter explaining the teachings on power. The chapter on severing the doors of the teachings, the eleventh chapter. Then, Vajra Dakini again asked: Alas, Bhagavan, Lord of Secrets. The guru teaches many methods, For what purpose are they spoken? They converge on the ultimate meaning. How are the various teachings? Thus she asked. Vajrasattva replied: Listen, Vajra Dakini. I have shown everything as one. If the guru does not understand correctly, And the disciple does not understand correctly, Then that is a rope binding the path of the command. Without possessing complete teachings, If one acknowledges the guru as complete, It is like applying gold water to a stone. The disciple does not understand correctly, It is like a leaf with rotten roots. The fruit will not wither when it ripens 635. Bound by the fortress of emptiness. Thinking that the view is searching for the source of space. From the four births of the fruit, One misses the birth of infinite space. Behavior is bound by whatever appears as skillful means. The duality of grasper and grasped is not severed. The fruit misses seeing sexual activity. Meditation is bound by the signs of experience. Because mental appearances change with experience, one will not encounter the meaning of primordial awareness. By meditating on primordial awareness, it will not arise; cherish the recognition of self-appearance. The fruit is bound by the timing of behavioral conduct. The fruit, the object, depends on time; When the fruit is obtained, one will arrive where one should not.
Chinese
悟得自解自生，即是果之王。未受口诀、不谙门径的上师，在耳边窃窃私语，行骗于人。教导若未臻至圆满，犹如盲人引盲人。以乘之门径束缚，乃是八病遍计之入门。以戒律、律仪、誓言等等，各自束缚于自宗，而生起偏颇之见。犹如将天空分割成块，心怀宗派偏见者，为他的宗派所束缚，是为错谬。如是说。出自《明点魔续大疏》中，关于六缚之窍诀的开示，第十二品。之后，空行母请问：导师金刚萨埵啊！请您开示断除系缚的剪裁之法。如是请问后，金刚萨埵开示道：谛听，金刚空行母。被见解之盗贼所劫之人，譬如于虚空之中，将十方分割而修持。虚空本无方所，自性显现，若执着于方所而分割，则被盗贼所劫。口头上承认空性，却因事物无法容纳而心生偏颇。口头上承认大圆满，实则心怀空性之见，是被中观的见解之盗贼所劫。若未领悟大圆满嬉戏之义，将空性置于未来，则因未断成果之剪裁，以明点遮蔽自显现，果之自解便不会及时到来。因此，断除剪裁之法即是：通达显有自解自生之义，了悟歧途与遮蔽二者之义，即是通达中观之义，即是大圆满。无有方所而显现，即是自解脱。这智慧珍宝之光芒，从内心显现，即是断成果之剪裁。若未断成果之剪裁，执着于方所，便不可能获得果位。如是说。出自《明点魔续大疏》中，关于辨认见解之盗贼并断除剪裁之法的第十三品。之后，金刚空行母又请问：唉！秘密主金刚萨埵啊！何为修行的盗贼？如何断除它的剪裁之法？如是请问后，金刚萨埵开示道：谛听，金刚空行母。关于修行的修持，多半是散乱和掉举。散乱和掉举的盗贼便会到来。自性力之掉举，以及刻意造作和依赖
English
Knowing self-liberation and self-arising is the king of fruits. A teacher without oral instructions or knowledge of the path deceives by whispering in the ear. Because the instructions are not complete, it is like a blind person leading a blind person. Being bound by the entrance of vehicles is the entrance to the eight sicknesses of conceptual proliferation. By means of precepts, vows, samayas, and so on, one is bound by one's own school of thought and becomes biased. Like dividing the sky into sections, those with sectarian prejudices are bound by their own philosophies, which is a mistake. Thus it is said. From the Great Commentary on the Tigle Demon Lineage: The teaching on the six bonds, the twelfth chapter. Then the dakini asked: Teacher Vajrasattva, please teach how to cut the thread of bondage. Having asked thus, Vajrasattva replied: Listen, Vajra Dakini. A person carried away by the thief of views is like someone who divides the empty sky into ten directions and then practices. The sky is without direction, self-arising, but if you divide it with directional biases, you will be carried away by the thief. One who verbally acknowledges emptiness, but is biased because things cannot be contained, one who verbally acknowledges Dzogchen, but has a view of emptiness, is carried away by the thief of the Madhyamaka view. If you do not understand the meaning of the play of Dzogchen, and plant emptiness in the future, then because the thread of the fruit is not cut, the self-appearance is obscured by the thigle, and the self-liberation of the fruit will not come in time. Therefore, the cutting of the thread is this: understanding the meaning of the self-liberation and self-arising of appearances and existence, understanding the meaning of both deviation and obscuration, is understanding the meaning of Madhyamaka, is Dzogchen. Arising without direction is self-liberation. This blazing jewel of wisdom, arising from within, cuts the thread of the fruit. If the thread of the fruit is not cut, it is impossible to attain the fruit by clinging to directions. Thus it is said. From the Great Commentary on the Tigle Demon Lineage: The thirteenth chapter on identifying the thief of views and cutting the thread. Then again, Vajra Dakini asked: Alas! Secret Lord Vajrasattva, what is the thief of meditation? How is its thread cut? Having asked thus, Vajrasattva replied: Listen, Vajra Dakini. The practice of meditation is mostly distracted and agitated. The thief of distraction and agitation will come. The agitation of natural force, and intentional and dependent