Chinese
对于自性法，没有显隐之别；对于空性法，没有生灭之别；对于明的方法，没有取舍之别；对于智慧的意义，没有过去之别；对于金刚的意义，没有变化之别；在清净的地上，没有可净化的；在空性的境地里，没有可安住的。真正的佛陀就是这样。通过方便与智慧无二的光明，在清净的道上，无执着地显现。执着在自身解脱，就像蛇的结一样。方便与智慧无二，远离执着的对象，安住在自解脱的伟大状态中。拥有光明方法的身体，智慧在方便的方法中享受。清净的智慧远离月光，从方便的虚空中，体验到快乐和清晰，在智慧的虚空中，无二地融入。从无二的方便智慧的嬉戏中，灯燃烧的身体光芒增长。在虚空的虚空中，无二地融入。从心的中心发出光芒，在不变的虚空中，伟大的神明显现。在水的中心燃烧火焰，焚烧各种元素的自性。在空性的状态中，显现出迹象，在迷惑的境地中，显而易见。习气之身遮蔽了智慧，不执着于身体，智慧回到自身。就像蛇的蜕皮一样，不住于业，智慧在空中行。觉性的本质不被身体遮蔽，秘密的迹象没有昼夜，方便智慧二者没有不相关联的，无二的意义没有男女。方便智慧无二，具有双运的力量。为了去除不执着的习气，方便和智慧的究竟意义，因为是自性秘密，所以无法臆测。对于持有二元执着的人来说，智慧是秘密的。对于臆测（藏文，梵文天城体：भैं，梵文罗马拟音：bhaiṃ，汉语字面意思：怖畏）的人来说，方便是自性秘密的。对于不理解意义的人来说，无二是秘密的。无明的污垢，一切秘密都是自性秘密。如是说。空行秘密明点，虚空明亮无上续中，方便智慧无别，介绍了灌顶意义的章节，第十七品。྅྅྅ 大母亲自宣说，智慧和觉性的灌顶，身体的遮蔽净化后，变得有能力。在大乐的西方，时间是黄昏或中午。十三位具有手印的具相女子，沐浴并装饰后安放。具有六种传承的手印女，是安乐增长的地方。选取十六岁的身体具足者。根脉衰弱、根脉枯竭、根脉断裂这三种，因为没有安乐，所以应当舍弃。降下明点的体验是
English
For the Dharma of self-nature, there is no distinction between clarity and obscurity; for the Dharma of emptiness, there is no distinction between arising and ceasing; for the clear method, there is no distinction between acceptance and rejection; for the meaning of wisdom, there is no distinction of past; for the meaning of Vajra, there is no distinction of change; on the pure ground, there is nothing to be purified; in the realm of emptiness, there is nowhere to abide. The true Buddha is just like that. Through the non-duality of skillful means and wisdom, unattached appearance arises on the pure path. Grasping dissolves in its own place, like the knot of a snake. Skillful means and wisdom are non-dual, free from the object of grasping, abiding in the state of great self-liberation. Possessing the body of luminous skillful means, wisdom enjoys the method of skillful means. Pure wisdom is free from moonlight, from the space of skillful means, experiencing bliss and clarity, in the space of wisdom, non-dually absorbed. From the play of non-dual skillful means and wisdom, the light of the lamp-burning body increases. In the space of the sky, non-dually absorbed. From the center of the heart, light radiates, in the unchanging sky, the great deity appears. In the center of the water, fire burns, incinerating the self-nature of various elements. In the state of emptiness, signs appear, in the realm of delusion, it is clearly visible. Habitual body obscures wisdom, not clinging to the body, wisdom returns to its own place. Like the slough of a snake, not abiding in karma, wisdom moves in the sky. The essence of awareness is not obscured by the body, the secret signs have no day or night, skillful means and wisdom are not unrelated, the non-dual meaning has no male or female. Skillful means and wisdom are non-dual, possessing the power of union. In order to remove unattached habits, the ultimate meaning of skillful means and wisdom, because it is self-secret, cannot be speculated. For those who hold dualistic clinging, wisdom is secret. For those who speculate bhaiṃ (Tibetan: བྷཻཾ, Sanskrit Devanagari: भैं, Sanskrit Romanization: bhaiṃ, Chinese literal meaning: fear), skillful means is self-secret. For those who do not understand the meaning, non-duality is secret. The impurity of ignorance, all secrets are self-secret. Thus it is said. From the Dakini Secret Bindu, the Clear Space Supreme Continuum, the chapter introducing the meaning of empowerment, the non-duality of skillful means and wisdom, is the seventeenth. ྅྅྅ The Great Mother herself declared, the empowerment of wisdom and awareness, after the obscurations of the body are purified, one becomes capable. In the west of the great bliss, the time is dusk or noon. Thirteen Mudra women with auspicious signs, bathed and adorned, are placed. The Mudra woman with six lineages, is the place where bliss increases. Take a sixteen-year-old with a complete body. The three types of weak veins, withered veins, and broken veins, should be abandoned because they have no bliss. The experience of dropping the bindu is
English
The messenger is like a bird from afar. Swift and quick, cherish the control of good and bad. If you wish to establish the lineage of a reincarnation, from the motivation of Bodhicitta, for a Bodhisattva who wholeheartedly works for the benefit of others, there is no fault in manifesting a reincarnation. Show the divine dance of the father and mother deities. Mudras, outer, inner, secret, and so on, the rise and fall, the changes that occur, distinguishing the essence from the dross is the way of the wise. Complete the empowerment and guidance in sequence. The supreme empowerment of wisdom and knowledge. The meaning of bliss and emptiness and bindu, if they have not become workable, do not separate from the mudra consort. One essential point of the secret Path and Fruit. The actual basis of the eight empowerments is spoken. Thus it is said. From the Guhyagarbha Tantra of the Dakini, the Unexcelled Clear Expanse, the eighteenth chapter on the practice of combining stainless means and wisdom. Samaya! Seal! Seal! Seal! ྅྅྅ The Great Mother herself spoke, In essence, with the means of wisdom, the father and mother, keep these introductions in mind. This outer empty space is relied upon as the way of wisdom. The self-light and self-energy of space, body and wisdom, bindu increase. Light and rays are boundless, that is the way of means. From the unborn space of wisdom, the supreme unobstructed clarity of means arises. In clarity, the pure lands increase. Although increasing, it is in the nature of the wisdom space. In the illusion of the pure land light aggregates, various displays of energy arise. If you know non-duality, you are free from grasping. This very inner space is it. The state of emptiness where mind does not enter, this is the way of the wisdom mother. Knowing without grasping, transparent, this is called the name of means. Those qualities of awareness, powers, etc., arise in the non-dual, grasping-free wisdom mother. In essence, all appearing phenomena are the father of means, and their faces are also introduced. All empty things, their faces are also introduced as the wisdom mother. In essence, the empty side includes appearance, and from the side of appearance, emptiness is perfected. From the state of non-duality, free from grasper and grasped. Likewise, mind and awareness, awareness is the way of the unborn mother, mind is the way of the unobstructed father. Mind does not abide on the face of awareness, mind is also perfected in the state of awareness. Why does awareness-emptiness not abide in mind? Mind is also perfected in the state of awareness. Why is there no identifiable, grasping-free, empty-clear mind, of awareness.
Chinese
于本性中自然圆满。如是了知父与母的结合，便能获得智慧与明智的灌顶。对于持有二元对立观念的人来说，这是自生的秘密。父亲融入于母亲的虚空之中，而母亲却不融入于父亲的虚空之中。为何智慧如虚空般广大？应知其不变。一切显现皆非母亲，而是变迁、增减的现象。一切空性皆是母亲，显现融入于空性之中。一切显现皆是空性的形式。智慧母亲的子宫广大。同样，当将此降于自身时，此为基础的立断觉性，智慧母亲的子宫广大。在立断的虚空中，妥噶生起。一切妥噶皆是显现之父。方法的部分执持形状、颜色、线条、自形、光彩等，于立断之中自然圆满。于妥噶之中，立断无法斩断。为何是立断呢？当个人进入妥噶之道后，便融入于立断觉性的虚空之中。由于立断如此斩断，便无需进入妥噶之道。为何当下的显现，清净后与立断的清净相遇？进入妥噶的正确方法，也是执持的方法之蕴。舍弃二元对立，即是立断。智慧与明智是自生的。在此广大子宫中，进入并结合于正确的道路。一切由心所造皆是父亲的部分，一切无为皆是母亲的部分，一切无二皆是结合的部分，而此无二也是无为的。一切皆融入于母亲的状态中，见解是无分别的开放。贝姆巴（藏文，梵文天城体：भें，梵文罗马拟音：bheṃ，汉语字面意思：莲花），放下，自然安住是母亲。从行为的状态中，寂静的母亲。见解、行为、贝姆巴三者，名字上加以修饰是父亲，无二是结合之最胜。知晓此，轮回与涅槃、地道圆满。若不了知方法与智慧的无二，执着于常断二边，便难以从三界中解脱，将堕入声闻之地。应行持此大乘无二。如是说。空行秘密明点虚空光明无上续中，甚深认识之章节，第十九。萨玛雅（藏文，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言）， 嘉嘉嘉（藏文，梵文天城体：，梵文罗马拟音：gya gya gya，汉语字面意思：去吧去吧去吧）然后五部空行母祈请道： 奇哉！大母普贤，虽已智慧明智灌顶，心已成熟，然请以词之义而认识。 如是祈请后，大母如是说道： 班杂 扎扎 达
English
Is naturally perfect in its own state. Thus, knowing the union of father and mother, one obtains the empowerment of wisdom and knowledge. For those who hold onto dualistic concepts, this is a self-secret. The father enters into the space of the mother, but the mother does not enter into the space of the father. Why is wisdom as vast as the sky? One should know that it is unchanging. All appearances are not the mother, but are phenomena of change, increase, and decrease. All emptiness is the mother, appearances dissolve into emptiness. All appearances are the form of emptiness. The womb of the wisdom mother is vast. Likewise, when applying this to oneself, this awareness of trekchö (Tibetan: ཁྲེགས་ཆོད་) at the base, the womb of the wisdom mother is vast. In the space of trekchö, tögal (Tibetan: ཐོད་རྒལ་) arises. All tögal are the father of appearances. The aspects of method, holding onto shapes, colors, lines, self-forms, and radiance, are naturally perfect in the state of trekchö. In the state of tögal, trekchö cannot sever. Why is it trekchö? When a person enters the path of tögal, they merge into the space of trekchö awareness. Because trekchö severs in this way, there is no need to enter the path of tögal. Why do present appearances, once purified, meet with the purity of trekchö? The correct method of entering tögal is also the aggregate of holding onto method. Abandoning dualistic clinging is trekchö. Wisdom and knowledge are self-liberated. In this vast womb, enter and unite on the correct path. All that is made by the mind is the father's part, all that is unmade is the mother's part, all that is non-dual is the part of union, and that non-duality is also unmade. Everything merges into the state of the mother, the view is undifferentiated openness. Bheṃ (Tibetan, Devanagari: भें, Romanized Sanskrit: bheṃ, Literal Chinese meaning: Lotus), letting go, naturally abiding is the mother. From the state of action, the peaceful mother. View, action, and bheṃ, adding embellishments to the name is the father, non-duality is the supreme of union. Knowing this, samsara and nirvana, grounds and paths are perfected. Without knowing the non-duality of method and wisdom, clinging to the two extremes of permanence and annihilation, it is difficult to be liberated from the three realms, and one will fall into the state of a śrāvaka. Practice this great vehicle of non-duality. Thus it was said. From the Supreme Tantra of the Dakini's Secret Bindu, Space of Clarity, the Nineteenth Chapter, which is the Detailed Introduction. Samaya (Tibetan, Devanagari: समय, Romanized Sanskrit: samaya, Literal Chinese meaning: Vow), Gya Gya Gya (Tibetan, Devanagari:, Romanized Sanskrit: gya gya gya, Literal Chinese meaning: Go go go) Then the five classes of dakinis requested: Alas, Great Mother Samantabhadrī, although the empowerment of wisdom and knowledge has been bestowed and the mind has matured, please introduce us to the meaning of the words. Having requested thus, the Great Mother herself spoke: Vajra Chakra Ḍā