Chinese
幻化之果本性空， 已逝未逝无分别， 自明菩提本然性。 自明菩提离诸缘， 依凭信愿之功德， 各自显现如其色， 功德力显明而现， 不杂清晰而升起。 幻化方便之体性， 网状般若无生界， 证悟串习二无别， 安住果位圆满态。 于劫修习及自住， 智慧差别有多少， 方便次第亦如是， 果位任运自成矣。 诸佛之所住转变， 秘密住处明点依， 体性离边二无别， 伟大功德任运成。 具门圆满于心要， 大明点之自性中， 果之相状自性圆。 大方便日月的味， 融合智慧坛城显。 所有诸佛之坛城， 身语意之手印也， 所有安住日月相， 具缘融入于心中。 大乐觉性之坛城， 所有聚集菩提心。 明点远离于风息， 即成金刚持之身。 于何何处而执著， 消融大乐明点中， 净土及诸受用等， 所有觉性大乐性。 方便智慧无分别， 秘密明点一切实， 一切自性圆满故， 一切安住一切体。 从上向下左右生， 显空融入明点精， 日月方便与智慧， 二无别相联方便。 所言功德皆聚集， 一切诸佛之自性， 由与所有相联系， 以五心之相显现。 从最初明点开始， 无生大乐十六终， 无有来去至究竟， 自生坛城任运成。 无始积累业所成， 业及行作诸障碍， 转成大乐身语意， 无障智慧体性显。 八十差别幻化之， 由明点缘而聚集， 所有如暗中见物， 成办实事方便相。
English
The nature of the illusory fruit is emptiness, Past and not past are without distinction, The self-aware Bodhi is suchness itself. Self-aware Bodhi is free from conditions, Through the special qualities of faith and aspiration, Each manifests according to its own color, Manifestation arises from the power of qualities, Appearing clearly without mixture. The essence of the illusory method is: The web-like, unborn wisdom realm, Having realized and become accustomed to the state of non-duality, One abides in the manner of the fruition. Whatever the distinctions of mind that have been cultivated and are self-abiding for eons, The stages of the method are just like that, And the fruit becomes spontaneously accomplished. Transformed into the abode of all Buddhas, The support of the secret dwelling is the bindu, Its essence is without extremes, non-dual, The great qualities are spontaneously perfected. Endowed with the door, it is perfected in essence, In the nature of the great bindu, The signs of the fruit are naturally perfected. By the mingling of the taste of the great method, the sun and moon, The wisdom mandala appears clearly. The entire mandala of Buddhas, Is the mudra of body, speech, and mind itself, Abiding entirely in the manner of the sun and moon, It will enter the heart of the fortunate one. The mandala of great bliss awareness, Is the Bodhicitta that gathers all together. The bindu is without wind, And becomes the Vajradhara itself. Whatever is clung to, Having been exhausted in the bindu of great bliss, All the fields and realms of experience, Are entirely the great bliss of awareness. Undifferentiated from method and wisdom, The secret bindu is the reality of all, Because all is perfected in its nature, All abides as the essence of all. The essence of appearance and emptiness, mixed into the bindu, Arising from above, below, right, and left, The sun and moon are method and wisdom themselves, Connected in non-dual method. All the qualities to be expressed are gathered, It is the nature of all Buddhas, Because it is connected to all without exception, It appears manifestly in the manner of the five minds. Starting from the first bindu, To the end of the sixteen unborn great bliss, Without coming and going, having reached the end, The self-arisen mandala is spontaneously accomplished. All the obscurations of karma and actions, Accumulated from beginningless time, Having become the body, speech, and mind of great bliss, The unobstructed wisdom nature appears. The eighty divisions of emanation, Having been gathered by the condition of the bindu, Like seeing objects in the dark without exception, It is the appearance of the effective method.
Chinese
是也。自生自显之本体。大乐之明点本身。互相联系且融合后。日月星辰等所有这些。秘密明点无有迁变。大乐明点中圆满具足之。菩提心无有清浊。身语意之事业等。以何者亦不能调伏。加持缘起所生之。安乐大之本体中止息。超越三有之明点乃。超越执着目标之。自明离执清净之。无有造作漏失之安乐。一切佛之明点乃。来往明点游动诸。如虚空般清净之菩提心。离缘无漏之智慧也。处于无有增减之状态。大续幻化网中。自生智慧如海本身。如所化众生之意乐。慈悲加持不可思议。所有如是无量之法乃。与一切胜者无有分别之。身语意之本体故。无别大乐手印中明现。于何处显现且不动摇之。作为行与非行。幻化网中圆满故。处于明点胜妙之精华中。具有所依与能依之。幻化网之坛城乃。从各种意念所生之。成为于大坛城中燃烧。无漏智慧圆满具足之。亦行所化之所有事业。如是自己对自己说。幻化海续中，坛城圆满之品第六也。大金刚持乃。一切佛之真实本体故。为语之调伏之义故。彼等作转法轮。根本任何亦转变之（藏文：བྷྲཱུྂ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）。珍宝智慧各种各样之。内外边中无有边际之。法界色究竟天宫。各自生起种子字与。处所与加持之。金刚持与胜者持。佛宝莲花与。智慧持之次第般。如轮之方式安住。各自如其种子字之。处所与生起之加持。从内与合和所生之。五者乃五大之自性本身。自己之明妃当享用，生乐
English
Is also. The very essence of self-arising and self-manifestation. The very bindu of great bliss. After interrelating and merging with each other. All those such as the sun, moon, and stars. The secret bindu has no migration. Fully complete in the great bliss bindu. Bodhicitta has no clarity or turbidity. Activities of body, speech, and mind, etc. Cannot be subdued by anything. Born from the blessing of dependent arising. Cessation in the essence of great bliss. The bindu that transcends the three realms is. Transcending attachment to objects. Self-aware, detached, and pure. There is no contaminated bliss of compounded things. The bindu of all Buddhas is. The moving bindu of coming and going. Bodhicitta, pure like space. Wisdom free from conditions and uncontaminated. It abides in a state of no increase or decrease. In the great tantra, the net of illusion. The self-arising wisdom is like the ocean itself. According to the inclinations of the beings to be tamed. Compassion and blessings are inconceivable. All such infinite dharmas are. Inseparable from all the victors. Therefore, the essence of body, speech, and mind. Manifest in the mudra of inseparable great bliss. Wherever it appears and does not move. Acting and non-acting. Because it is complete in the net of illusion. It abides in the essence of the supreme bindu. With the support and the supported. The mandala of the net of illusion is. Born from various thoughts. It becomes blazing in the great mandala. Fully complete with uncontaminated wisdom. Also performs all the activities of those to be tamed. Thus, one speaks to oneself. From the Tantra of the Ocean of Illusion, the sixth chapter, the chapter on the completion of the mandala. The Great Vajradhara is. Therefore, the actual essence of all Buddhas. For the sake of the meaning of taming speech. They turn the wheel of dharma. The root that transforms into anything, BHRŪṂ（藏文：བྷྲཱུྂ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：seed syllable）. Precious wisdom of various kinds. The Dharmadhatu Akaniṣṭha Palace, without inner, outer, or central boundaries. Each generates its own seed syllable. The place and the blessing. Vajradhara and Victorious One. Buddha Jewel Lotus and. In the order of the Wisdom Holder. Abiding in the manner of a wheel. Each of their own seed syllables. The blessing of the place and generation. Born from within and from union. The five are the very nature of the five elements. One's own consort should be enjoyed, generating bliss.
Tibetan
འཁྲིལ་བའི་ཚུལ་དུ་གནས།། མིང་གི་དང་པོ་ལས་བྱུང བ།། རྣམ་ཤེས་བཞི་ཡི་མཉམ་ཉིད་ནི།། གནས་བསྐྱེད་ཐབས་ཀྱི་བྱིན་བརླབས་པས།། རང་གི་གནས་སུ་དེ་བཞིན་གཤེགས།། ཐུན་མོང་ཐུན་མོང་མ་ཡིན་པ།། ཡུལ་བཞི་བདེ་སྐྱིད་བཙུན་མོ་སྟེ།། ས་བོན་གནས བསྐྱེད་ཐབས་ལས་བྱུང།། ཐབས་དང་འབྲེལ་བའི་ཚུལ་དུ་བཞུགས།། སྐྱེ་མཆེད་གནས་ཀྱི་རང་བཞིན་ལས།། མིང་གི་དང་པོ་ལས་བྱུང་བ།། གནས་དང་སྐྱེད་པ་ལ་སོགས་པའོ།། གནས་ནི་ཇི་བཞིན་གནས་པར འདོད།། ཐུན་མོང་ཐུན་མོང་མ་ཡིན་པའི།། དུས་བཞི་བཙུན་མོའི་རང་བཞིན་ནི།། དགྱེས་པ་སྐྱེད་པའི་ལྷ་མོ་སྟེ།། གཉིས་མེད་འཁྲིལ་བའི་ཚུལ་དུ་གནས།། དགུག་དང་བསྡམ་དང་བསྐྱོད་པ་དང།། དགྱེས་པ་ཆེན་པོའི རང་བཞིན་ཉིད།། ཚིམ་དང་མེ་ཏོག་གཏོར་བ་ཡིས།། གཉིས་མེད་ལྷན་ཅིག་གསལ་བ་ཡིས།། མ་ལུས་ཁྱབ་ཅིང་གསལ་བར་བྱེད།། འདི་དག་དབྱེ་དང་དབབ་པ་དང།། ཐིམ་དང་བདེ་བས་ཚིམ་པ་དང།། རིམ་པ བཞིན་དུ་ཡང་དག་གནས།། གང་དུ་རང་གི་ས་བོན་ལས།། གོང་མ་ཇི་བཞིན་གསལ་གྱུར་པས།། ལུས་ཀྱི་ཆོས་བཞིའི་ངོ་བོ་ནི།། ཏ་ཀྲྀཏ་སྒོ་སྲུང་ཚུལ་དུ་གནས།། གཞན་དག་རང་གི་བཙུན་མོ་ནི།། ལྷ་མོ་བཞི་ཡི་དང པོ་ལས།། ཐུན་མོང་ཐུན་མོང་མ་ཡིན་པའི།། མཚན་མ་འཇོམས་ཤིང་འཁྲིལ་བས་འཁོད།། མ་ལུས་འདུས་པའི་ཡེ་ཤེས་ནི།། དམིགས་པ་གསུམ་ལས་འདས་པ་སྟེ།། ཡུལ་གསུམ་འདས་པའི་འདུས་མ་བྱས།། དེ་ཉིད འདུས་པའི་ཡེ་ཤེས་དབྱིངས།། ཀུན་གྱི་རང་བཞིན་ཉིད་ཅེས་བཤད།། ཐབས་དང་ཤེས་རབ་ལ་སོགས་པ།། ཐུན་མོང་ཐུན་མོང་མ་ཡིན་པའི།། ཆགས་སོགས་མཚན་མ་དྲུག་པོ་ནི།། ས་བོན་གནས་བསྐྱེད་ལས་བྱུང བའི།། སྤྲུལ་པའི་སྐུ་ནི་མངོན་པར་བརྗོད།། རང་བྱུང་རྟེན་གྱི་ཐིག་ལེ་ཉིད།། ཕྱག་རྒྱ་བཞི་ཡི་སྦྱོར་བ་ལས།། དགའ་དང་ཆགས་དང་བདེ་བ་དང།། ཡེ་ཤེས་ཉིད་ནི་གསལ་བར་འབྱུང།། སེམས་ལྔ་ཡེ ཤེས་ལྔར་སྨིན་པའི།། ཡེ་ཤེས་ཐིག་ལེ་གནས་འཕོས་ནས།། རང་འདོད་གནས་ལ་ཕོག་པར་མཛད།། ཉི་ཟླ་རིག་པའི་ཐིག་ལེར་བཅས།། ཕན་ཚུན་འདྲེས་པར་གྱུར་པ་ན།། ལྔ་དང་ལྔར་ནི་མི་ཕྱེད་པས།། རིག་པའི་མེ ཏོག་དོར་ཞེས་བརྗོད།། གང་གིས་གང་ལ་གསོལ་བཏབ་པས།། ཐུགས་རྗེ་བྱིན་བརླབས་སྦྱངས་བྱས་ནས།། ཐུགས་བཞུགས་འདྲེས་ནས་དབྱེར་མེད་པ།། སྲས་གྱུར་དགོངས་པ་གཅིག་ལ་གནས།། རང་བྱུང་གནས དང་མི་འགལ་ཞིང།། འབྲས་བུ་ཉིད་ལས་གཞན་མིན་པས།། མ་ལུས་འཁོར་ལོ་ཐིག་ལེ་རྣམས།། བདག་གི་སྲས་སུ་བསྒོམ་པར་བྱ།། ལམ་དང་འབྲས་བུའི་ཁྱད་པར་དང།
Chinese
处于缠绕之状态。 从名之最初而生起。 四种识之平等性， 以处生方便之加持， 如是前往自己之处。 共同与不共同， 四境安乐女， 从种子处生方便而生。 以与方便相联之状态而住。 从生处之自性， 从名之最初而生起。 处与生等。 处想如其安住。 共同与不共同之， 四时女之自性， 乃生喜乐之天女， 处于无二缠绕之状态。 勾招与系缚与行动， 以及大喜乐之自性。 以满足与散花， 以无二同时显现， 无余遍及且令显明。 此等分离与降下， 以及融入与乐而满足， 如次第而安住。 于何处从自己之种子， 如其上者显明故， 身之四法之体性， 为塔克里塔（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）门守护之状态而住。 其他自己之女， 从四天女之最初， 共同与不共同之， 相好摧毁且以缠绕而安住。 无余聚集之智慧， 乃超越三境， 超越三境之非造作。 彼即聚集之智慧界， 说是所有之自性。 方便与智慧等， 共同与不共同之， 贪等六相好， 从种子处生而生之， 化身乃显明宣说。 自生所依之明点， 从四手印之结合， 生起喜与贪与乐， 以及智慧之自性显明。 五心成熟为五智之， 智慧明点转移处， 施设于自己欲乐之处。 具足日月明点， 若成互相混合时， 以五与五不可分离故， 说是舍弃明妃。 谁对谁作祈请， 以慈悲加持清净后， 心意安住混合无别， 成为子于一意而住。 与自生处不相违， 且非异于果， 无余轮与明点等， 当观想为我之子。 道与果之差别，
English
It abides in a state of entwining. It arises from the first of names. The equality of the four consciousnesses, Through the blessing of the means of place generation, Thus, the Tathagata goes to his own place. Common and uncommon, The four realms, the blissful consort, Arise from the seed place generation means. It dwells in a state connected with means. From the nature of the place of birth, It arises from the first of names. Place and generation, and so on. Place is desired to abide as it is. Common and uncommon, The nature of the consort of the four times, Is the goddess who generates joy, It abides in a state of non-dual entwining. Hooking and binding and moving, And the very nature of great joy. With satisfaction and scattering flowers, With non-dual simultaneous manifestation, It pervades and illuminates completely. These separations and descents, And absorption and satisfaction with bliss, Abide correctly in sequence. Wherever from one's own seed, As the upper one becomes clear, The essence of the four qualities of the body, Is Tākṛta (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) abides as the gatekeeper. The other, one's own consort, From the first of the four goddesses, Common and uncommon, The signs are destroyed and arranged by entwining. The wisdom of complete assembly, Is beyond the three objects, The unconditioned beyond the three objects. That itself is the sphere of assembled wisdom, It is said to be the nature of all. Means and wisdom, and so on, Common and uncommon, The six signs of attachment and so on, Arise from the seed place generation, The manifested body is clearly expressed. The very bindu of the self-arisen support, From the union of the four mudras, Joy and attachment and bliss arise, And the very nature of wisdom becomes clear. The five minds maturing into five wisdoms, The wisdom bindu having moved its place, He places it in the place of his own desire. With the bindu of sun and moon knowledge, When they become mutually mixed, Since five and five are inseparable, It is said to abandon the knowledge flower. By whom is prayer offered to whom, After compassion and blessings have been purified, The mind dwells mixed and inseparable, Having become a son, he abides in one intention. Not contradicting the self-arisen place, And not being other than the fruit itself, All the wheels and bindus, May I contemplate as my sons. The difference between the path and the fruit,