English
Just as my mind does not waver. The so-called "single-pointed appearance" means that the two, stillness and movement, are the impetus of single-pointed wisdom, like a fire with added wood. The Noble Sage's Eye Instruction says: "Without distraction, single-pointed, free from thought, therefore it is penetrating wisdom." This is clear. The ninth is the song: The intention of the King of Space, the meditation of the song of liberation and spontaneous breakthrough. In the flower garden, in the upper part of the night, Dharmaraja (དྷརྨཱ་རཱ་ཛ་, Dharmarāja) sang like this: Hūṃ! The nature of mind is originally a great treasure, however it is realized, however it appears, arising, merging, all arising is non-existent, that is Samantabhadra. That non-dual awareness abides in the mind of Samantabhadra. Not corrupted from the realm of awareness, there is nothing other than meditating and abiding in this. Alas, those who have not realized are pitiful! Self-liberation in oneself, alala! Ḍhohā kosa śa ahoḥ, thus he sang the vajra song. Among the eighteen empowerments related to the venerable and holy master, there are nine. The first empowerment is: Empowering the power of awareness with the uncreated, spontaneously accomplished instructions, like a person without deception. The second empowerment, what confidence is gained by bestowing that empowerment? Because self appears as the fruit, one gains the confidence of not seeking the fruit from elsewhere, like finding a treasure of precious jewels. Third, the conduct of transforming that confidence into the path is: conduct without antidotes, no matter how one acts, one is not stained by faults, like the actions of a magical being. Fourth, explanation of activities. Fifth, the method of empowering the uncreated, spontaneously accomplished power of awareness is: the body remains in the essential points, the breath is gently sustained, visualize the lotus of the mind with the A (ཨ, a) clearly. Meditate on the A (ཨ, a) on the sixteen-petaled lotus dissolving into light, circling four times. The intention of purifying the three realms, the entire world is illuminated by light, just like breathing on a mirror, it gathers again and appears as the nature of the great bindu, then it merges into an extremely subtle point. Then, focus awareness on the disappearance, abide in a state of non-intention, and relax naturally. Vase empowerment to stabilize the empowerment. This primordial emptiness of the nature of reality, devoid of substance, may this view never be separated from me. This bliss-emptiness of the nature of reality, devoid of experience, may this meditation
Chinese
愿不离此而伴随！心性不作修饰的自性空，愿不离此行而伴随！法性不变的本初空，愿不离此果而伴随！如是祈愿之果成就，愿祈愿之力强大，愿于真如之义安住。如是说已，上师将宝瓶置于弟子头顶，于顶门滴水，并令饮用宝瓶之水及沐浴，使灌顶稳固，供养者等则配合香和乐器。之后的觉受，三界清净之意，远离一切能取所取的垢染，无碍的自力，轮回涅槃的显现，无论显现什么、存在什么、生起什么，都以不住于超离执著的自明无境自显之状态而安住。第六个比喻是：如离欺诈之人，譬如无有虚伪、远离欺诈之人必定不欺骗一样，以无作任运成就的窍诀，以获得智慧勤作灌顶之力的力量，不可能被欺骗，因为认识了实相自性，把握了自地，于自地解脱而象征。第七个是空隙之口：从名为虚空与云相连的窍诀中，诸法无作任运成就之状态，如是后一句重复三遍。第八个是窍诀之义解释：轮回和涅槃一切都远离矫饰，于真实的无作之中，心如实安住，因此显示一切法任运成就而明了，名为一切之本体。其即如同远离欺诈的无作之人。状态是指一切法不离菩提心之状态。因此说安住于菩提心之界中。对此，在《大瑜伽士之歌》中说：无有矫饰本来清净中，二取分别全然本性无。如是而明了。第九个是歌：至尊上师之意，智慧通彻之歌的禅定，于寂静大处，布达古普塔如是唱道：吽！诸法一切无作普贤王，明亮不变菩提心之状态，相之形相
English
May I not be separated from this and be accompanied! This self-emptiness of mind without fabrication, may I not be separated from this conduct and be accompanied! This primordial emptiness of unchanging Dharma, may I not be separated from this fruit and be accompanied! May the fruit of such aspiration be accomplished! May the power of aspiration be strong! May the mind abide in the meaning of Suchness! Having said this, the Lama places the vase on the disciple's head, drips water on the crown, and has them drink the vase water and bathe, making the empowerment firm, and the offering makers combine incense and music. Afterwards, the awareness of emptying the three realms, free from all stains of grasping and fixation, the unobstructed self-display, the appearance of samsara and nirvana, whatever appears, exists, or arises, should abide in a state of self-aware, objectless, self-illuminating nature that transcends conceptualization. Sixth, the example is: Like a person free from deceit, just as a person without pretense and free from deceit is sure not to deceive, so too, with the unfabricated, spontaneously accomplished instructions, by the power of receiving the empowerment of wisdom's effort, it is impossible to be deceived, because one recognizes the nature of reality, grasps one's own ground, and is liberated in one's own ground, which is symbolic. Seventh, the hollow mouth is: From the instruction called 'The sky connected with clouds,' the state of all dharmas being unfabricated and spontaneously accomplished, the latter phrase is repeated three times. Eighth, the explanation of the meaning of the instructions is: All of samsara and nirvana are free from artificiality, and the mind abides genuinely in the authentic, unfabricated state, thus revealing that all dharmas are spontaneously accomplished and clear, which is called the essence of everything. That is like an unfabricated person free from deceit. 'State' means that all dharmas do not move from the state of bodhicitta. Therefore, it is said to abide in the realm of bodhicitta. In the Great Yogin's Song, it is said: 'In the originally pure, without artificiality, dualistic grasping is completely absent by nature.' This is clear. Ninth, the song is: The intention of the venerable Lord, the meditation of the song of wisdom bursting forth, in a solitary great place, Buddha Gupta sang thus: Hum! All dharmas are unfabricated Samantabhadra, the clear and unchanging state of bodhicitta, the form of signs
Chinese
未被分别念所染污，从分别念自生自灭的境界中，观修与此无别而安住。 若不观照自心之镜，分别念将被垢染所覆。 “智慧宝藏啊！啊吙！”如此唱诵金刚歌。 如是，十八种自在也是依于系心之五种所缘境而开示的。第一种所缘境是系心于白色“阿”字放光。第二种是系心于心间光团，吹气后，以无勤的柔和之气而安住。 第三种所缘境是系心于身体光团，从第三种自在到第十二种自在之间，修持猛烈气之宝瓶气。其中，到第五种自在之间，一座的体性和数量都增加。之后到第五种自在之间，一座的体性增加，数量减少。 之后，第四种所缘境是系心于轮回本净，第十三、十四、十五这三种自在，作柔和气之宝瓶气，不执著一座的数量，体性增加。 之后，第五种所缘境是系心于三界清净，第十六、十七、十八这三种自在，修持柔和气无勤，无有间断，作为河流般的瑜伽。 如是，以无有能修所修之分别的境界而安住，以无有安住之方式而安住。轮回与涅槃所摄的一切法，安住于身之七万二千脉中，其自性之普贤王如来汇集于七万二千中。其相好八十二之自性普贤王如来汇集于八十二中。其安住于智慧之脉四十二之自性普贤王如来汇集于四十二尊本尊中。其安住于心之十六瓣脉与脐轮之自性普贤王如来汇集于十八中。彼等无有因缘而自生，无有作者而任运成就，无有可取舍之故，名言安立为普贤王如来，自生之智慧明点唯一，非如言词般，非共同之意义，虽因需要之故如何安立，轮回与涅槃之一切法即是如是之自性。
English
Undefiled by conceptual thoughts, from the state where conceptual thoughts arise and subside on their own, meditation is realized as inseparable from this. If the mirror of the mind is not observed, conceptual thoughts will be covered by stains. "O Treasure of Wisdom! Ah Ho!" Thus, the Vajra Song was sung. Thus, these eighteen empowerments are also introduced based on the five objects of focus for holding the mind. The first object of focus is holding the mind on the white "Ah" radiating light. The second is holding the mind on the sphere of light in the heart, exhaling air, and abiding in effortless, gentle air. The third object of focus is holding the mind on the sphere of light of the body. From the third empowerment to the twelfth, one meditates on the forceful air of vase breathing. Moreover, up to the fifth empowerment, both the nature and number of sessions increase. Then, up to the fifth empowerment, the nature of the sessions increases, and the number decreases. Then, the fourth object of focus is holding the mind on the primordially pure samsara. The thirteenth, fourteenth, and fifteenth empowerments are done with gentle air vase breathing, without holding the number of sessions, and the nature increases. Then, the fifth object of focus is holding the mind on the emptying of the three realms. The sixteenth, seventeenth, and eighteenth empowerments are practiced with gentle, effortless air without interruption, making it a continuous river of yoga. Thus, by abiding in a state free from the separation of what is to be meditated on and the meditator, abiding in a way that there is no abiding, all phenomena encompassed by samsara and nirvana, abiding in the seventy-two thousand channels abiding in the body, the nature of Samantabhadra is gathered into seventy-two thousand. Moreover, the nature of Samantabhadra with the eighty-two marks and signs is gathered into eighty-two. Moreover, the nature of Samantabhadra abiding in the forty-two wisdom channels is gathered into forty-two deities. Moreover, the nature of Samantabhadra abiding in the sixteen-petaled heart channel and the navel is gathered into eighteen. These arise spontaneously without cause or condition, and are spontaneously accomplished without a doer. Because there is nothing to take or leave, it is nominally designated as Samantabhadra. The single point of spontaneously arising wisdom is not like words, nor is it a common meaning. However it is designated due to necessity, all phenomena of samsara and nirvana are just that nature.
Chinese
并且，如果确定是不可言说，那么所有的灌顶就圆满了。对于作为所依的补特伽罗，即使在证悟初地之后，出现任何掉举和沉没的过失，也有两种对治的方法：如狮子吼般对治，以及如旃檀树般对治。如狮子吼般对治是说，如同野兽之王狮子在森林中睡觉时，其他野兽想要冒犯它，仅仅是狮子发出吼声，所有的野兽都会被压倒，不需要搏斗一样。仅仅忆念智慧游舞的十八灌顶的意义，掉举和沉没就会消失在法界中，对于方法或者缘起，要毫无遗漏地了解。第二种对治方法是如旃檀树般对治，如同旃檀树的枝干没有前后，身体的边缘被枝干环绕，无论头尾、左右都能行走一样。仅仅忆念智慧游舞的十八灌顶的意义，就没有什么不是道。所有看似违缘的事物，也都是自生智慧自然安住于自身，因为确定没有自显现之外的心，所以掉举和沉没消失在法界中，错觉在自身解脱，违缘显现为顺缘。第三个总义是后续的行持：首先要感谢。总的来说，在每个十八灌顶之后，为了积累资粮，要实际供养力所能及的功德，或者进行曼荼罗的铺设和收摄，并且用意念供养所有的身体受用。此时要进行广大的会供。感谢护法。对众生进行布施。以令上师三轮清净的方式使之欢喜，并且供养弟子们的证悟。作为回报，上师也要唱诵心部总的密意，如珍宝空性吼声之歌的禅定，如吉祥狮子在禅房中会供时所唱的歌一样，唱诵金刚歌，这样说道：吽！无论如何思，也无法修。无论如何说，也无法分析。从大智慧的法界中，无勤任运地光明升起。在不可思议的法性中，无散乱地安住。修行除此之外没有了。
English
And, if it is determined to be inexpressible, then all empowerments are complete. For the individual who is the support, even after realizing the first ground, if any faults of dullness and agitation arise, there are two methods of remedy: remedy like the roar of a lion, and remedy like a sandalwood tree. Remedy like the roar of a lion means that, just as when the king of beasts, the lion, is sleeping in the forest, and other beasts try to offend it, merely by the lion's roar, all the beasts are subdued and there is no need to fight. Just by remembering the meaning of the eighteen empowerments of wisdom play, dullness and agitation vanish into the realm of reality, and one should know the means or dependent origination completely without omission. The second method of remedy, like a sandalwood tree, is that, just as the branches of a sandalwood tree have no front or back, and the edge of the body is surrounded by branches, and it can walk with any of its head, tail, right, or left. Just by remembering the meaning of the eighteen empowerments of wisdom play, there is nothing that is not the path. All things that appear as obstacles are also the self-existing wisdom naturally abiding in oneself. Because it is determined that there is no mind other than self-appearance, dullness and agitation vanish into the realm of reality, and delusion is liberated in its own place, and obstacles arise as friends. The third general meaning is the subsequent activity: First, give thanks. In general, after each of the eighteen empowerments, in order to accumulate merit, actually offer whatever qualities are available, or perform the spreading and gathering of the mandala, and offer all of the body's enjoyments with the mind. At this time, perform a great feast offering. Give thanks to the Dharma protectors. Give alms to the people. Make the lama's three wheels completely pure and please them with gratitude, and offer the realization of the disciples. In return, the lama should also sing the general intention of the mind class, such as the meditation of the song of the precious space roar, just as Shri Singha sang a song at the time of the feast offering in the meditation room, and sing the vajra song, saying this: Hum! No matter how you think, there is no meditation. No matter how you speak, there is no analysis. From the realm of great wisdom itself, light arises effortlessly. In the inconceivable nature of reality, abide without distraction. There is no meditation beyond this.