English
Alas! Thereafter, for that which has not arisen, if it is not completely purified by an opposing aspect, then striving for liberation will become fruitless. If it is done in this way, then neither the afflicted nor the unafflicted, and purity and impurity themselves, since the nature of mind is luminosity, how can it be neither affliction nor impurity? Because affliction is adventitious. Likewise, how can it be neither unafflicted nor pure? Thus, it is spoken of by the detailed classification of emptiness. Herein, the meaning of the summary of emptiness has been accomplished. It is also said that the antidote to desire is ugliness, etc., the antidote to hatred is love, and the antidote to ignorance is dependent origination. So, how can desire be completely reversed? If it is said that it is because of being contrary to it, although it is so, if someone thinks in this way, acting with the nature of desire, then that is being free from desire. Similarly, it is said, the Bhagavan said: Son of good family, emaho! The wisdom of desire of all Buddhas is without defilement, having conquered desire with freedom from desire, thereby bestowing all happiness. Desire, etc., are inherently without fault, if someone obtains constant continuous desire, then if he does not completely abandon these desires, etc., and acts, but from the difference of sequence, the difference of qualities will arise. For example, if a fragrant elephant eats the ketaka flower, it will turn into musk, etc. If an ordinary elephant eats it, it will turn into a heavy object. Therefore, that is not the fault of the ketaka flower. Likewise, desire, etc., also abide in the order of complete purity, from the combination of the difference of intention, the fruit of being particularly excellent ripens. For example, if milk is drunk by snakes, etc., it will turn into poison. Furthermore, if a person drinks it, nectar will arise. Thus, son of good family, desire, etc., are without fault by the nature of the difference of intention, therefore, through combination, a special substance is produced.
Tibetan
བྲས་བུ་འབྱུང་བར་འགྱུར་རོ། །གང་དང་གང་ཁྱད་པར་དུ་འཕགས་པའི་རྒྱུན་གྱི་དངོས་པོ་དང་ལྡན་པ་དེ་དང་དེའི་འབྲས་བུ་ཁྱད་པར་དུ་འཕགས་པ་འབྱུང་ངོ་། །དཔེར་ན་ཀེ་ཏ་ཀ་ལ་སོགས་པ་དེ་རྣམས་ཀྱི་ཁྱད་པར་དུ་འཕགས་པའི་རིམ་པ་ལ་གནས་པ་འདོད་ཆགས་ལ་སོགས་པའི་རང་བཞིན་རྣམ་པར་དག་པའོ། །རྒྱུད་ཀྱི་རྒྱལ་པོ་ཆེན་པོ་དཔལ་ཡང་དག་པར་སྦྱོར་བའི་ཐིག་ལེ་ཞེས་བྱ་བ་རྫོགས་སོ།། །།རྒྱ་གར་གྱི་མཁན་པོ་ཀཱ་ཡསྠ་པ་ག་ཡ་དྷ་རའི་ཞལ་སྔ་ནས་དང་། བོད་ཀྱི་ལོཙྪ་བ་དགེ་སློང་ཤཱཀྱ་ཡེ་ཤེས་ཀྱིས་བསྒྱུར་ཅིང་ཞུས་ཏེ་གཏན་ལ་ཕབ་པའོ།། །སླད་ནས་ཀྱང་བོད་ཀྱི་ལོཙྪ་བ་གཞན་རྣམས་གཞན་གྱིས་བསྒྱུར་བ་ལ་ཟུར་མི་འདྲ་བར་བཅོས་ནས། རང་གི་མིང་བཅུག་ཅིང་གཞན་གྱི་མིང་འཕྱི་བ་དེ་དག་དང་། མི་ཤེས་པ་དེ་དག་སུན་དབྱུང་བའི་ཕྱིར། སླད་ནས་ཀྱང་རྒྱ་གར་གྱི་རྒྱུད་བཞི་དང་། དགེ་སློང་ཤཱཀྱ་ཡེ་ཤེས་དེ་ཉིད་ཀྱིས་གཏུགས་ནས་བཅོས་ཏེ་གཏན་ལ་ཕབ་པའོ།། །། ཡང་དག་པར་སྦྱོར་བ་ཞེས་བྱ་བའི་རྒྱུད་ཆེན་པོ།
Chinese
果将生起。何者何者具有殊胜之因的体性，彼者彼者将生起殊胜之果。譬如，凯达卡等，安住于彼等殊胜之次第，贪欲等之自性完全清净。大续王吉祥真实结合明点名为终结。 印度堪布卡雅斯塔巴嘎雅达拉之尊前，以及藏地译师比丘释迦也协翻译、校订并确定。之后，为了驳斥那些其他藏地译师修改他人所译之不同之处，放入自己的名字并抄袭他人名字之人，以及不了解之人。之后，又与印度之四部续，以及比丘释迦也协亲自对照修改并确定。 名为真实结合之大续。
English
The fruit will arise. Whatever possesses the nature of a superior cause, that and that will produce a superior result. For example, Ketaka and others, abiding in the superior order of those, the nature of desire and so on is completely purified. The great king of tantras, the glorious Bindu of True Union, is complete. Translated, revised, and finalized by the Indian Abbot Kayastha Pagayadhara and the Tibetan translator Bhikshu Shakya Yeshe. Furthermore, in order to refute those other Tibetan translators who altered the translations of others in different ways, inserted their own names and plagiarized the names of others, and those who did not understand. Furthermore, it was compared with the four Indian tantras and revised and finalized by the Bhikshu Shakya Yeshe himself. The Great Tantra called True Union.