English
Having established through the three means of secret teachings, reasoning, and pith instructions of the mandala, the generation of the father and mother as deities in the mandala involves conceiving the genitals as branch deities, meditating on the father as the father's mandala and the mother as the mother's mandala. The secret space is conceived as vajra and lotus, and urged on by the four mudras of union, the father's mandala of skillful means and the mother's mandala of wisdom, the two play inseparably with the four seals. Due to the cause of attachment, the wind moves, causing the red element to blaze, which melts the white element. The four joys of rising and falling proceed in sequence, holding the sequence of the moon in the vajra vase without leakage, from which the wisdom of bliss arises. That very wisdom is clear as non-dual wisdom, and without conceptualization, it is the mandala of the heart. When experiencing it in this way, the essence of the five elements naturally appears as the mandala of complete wisdom, therefore it is supreme. Secondly, the secret bindu, etc., are two verses. At that time, in the pistil of the mother's secret lotus, the bindu, sun, and bodhicitta mandala appear and abide. If that is seized by skillful means, it is the cause of the arising of conceptual aggregates as body and wisdom, therefore it is the sphere of reality. How is it? The subtle part of the essence of the mother's elements is the five wisdom consorts, and the great, that is, the coarse, is clear as the five Tathagatas of the family, spontaneously accomplished. With the bliss of bodhicitta, all conceptual aggregates are the inseparable assembly of the vajra of body and wisdom. Moreover, the senses, objects, time, and awareness are all completely purified as deities, so in the mandala of Samantabhadra, the field of activity, the innate bliss-wisdom of the five perfected minds, the great self of stainlessness, is born. Experiencing that, one sees in a way that there is no object to be seen or a seer, and it is self-illuminating.
Chinese
因此，将解脱为智慧而极度欢喜的坛城，供养无二的乐空。 像这样，通过降、持、返的方法，将六识的所依之精华全部转为俱生智慧，无漏智慧之味不间断地体验，通过福德资粮，乐的智慧如幻显现而无执着地行持，从而圆满二资粮。 以贪欲乐空智慧的自显游舞，不可思议的轮涅坛城，在无边无际的胜妙中自明自显。 难以体验的日月无二智慧，即是秘密明点。 此明点成为一切果法之生处，即是法界。 如此修习的功德是： 大乐智慧是诸佛意之本体。 获得此智慧之时，十方四时圆满的诸佛之身、语、功德、事业、意，即二十五种果法全部现前，并以不见自性的方式而见。 以无漏之乐摧毁诸根之痛苦，从而在贪欲大乐俱生智慧中获得自在，因此是道中之殊胜，法中之至上。 因此，是快速获得安乐的稀有之道。 如此修习下门明点瑜伽之时，暂时而言，有四喜。 入定时，首先明点从其处所动摇是喜。 体验安乐是胜喜。 心在安乐的自性中停止而解脱于空性是离喜。 体验自性秘密心髓乐空无二是俱生喜。 以顺生逆生的方式，将四喜与身体的四处相联系而宣说。 每一个又分为喜之喜等十六种。 如金刚次第中所说： 处所是十六种智慧，从积聚结合等最初，直至究竟成佛之地。 四处也同样有差别，第二个的第二个是极喜等，与度母和地的体性相同。
English
Therefore, one should offer the non-dual bliss and emptiness to the mandala that is utterly delighted by being liberated into wisdom. Thus, by means of the methods of descending, holding, and reversing, all the essences of the supports of the six consciousnesses are transformed into innate wisdom, and the taste of uncontaminated wisdom is experienced without interruption. Through the accumulation of merit, the wisdom of bliss appears like an illusion and is practiced without attachment, thereby perfecting the two accumulations. With the self-appearing play of desire, bliss, and emptiness wisdom, the inconceivable mandala of samsara and nirvana self-manifests in the boundless supreme. The non-dual wisdom of sun and moon is difficult to experience, and is the secret bindu. This bindu becomes the source of all fruition, which is the expanse. The benefits of meditating in this way are: The wisdom of great bliss is the very essence of the intention of all Buddhas. When it is attained, the body, speech, qualities, activities, and mind of all Buddhas, complete in the ten directions and four times, that is, the twenty-five fruits, are all manifested, and one sees one's own face in a way that is invisible. By destroying the suffering of the senses with uncontaminated bliss, one gains mastery over the innate wisdom of desire and great bliss, and therefore it is the supreme among paths and the most excellent among methods. Therefore, it is a marvelous path for quickly attaining happiness. Thus, when practicing the yoga of the lower gate bindu, there are four joys that depend on the circumstances. When entering into absorption, the first movement of the bindu from its place is joy. Experiencing bliss is supreme joy. When the mind ceases in the nature of bliss and is liberated into emptiness, it is joy beyond joy. Experiencing the indivisibility of bliss and emptiness, the essence of the secret nature, is innate joy. The four joys are explained in relation to the four places of the body in the order of arising and reversing. Each of these is further divided into sixteen, such as the joy of joy. As it is said in the Vajra Sequence: The places are the sixteen wisdoms, from the beginning of accumulation and union, up to the final attainment of Buddhahood. The four places are similarly differentiated, the second of the second is great joy, etc., which are the same as the nature of the pāramitās and the bhūmis.
Chinese
完整地讲述了这些。因此，如同先前在灌顶时结合四喜之喜悦的道等一样，结合了向上增长和下降的道地，以及向下稳固和果位的道地，以及具有特殊性的三地之圆满方式。那时，十度也圆满了，菩萨将根本处遍布一切是布施，无漏的戒律是持戒，不畏惧方便是忍辱，为此而努力是精进，不从其中动摇是禅定，念头显现为大乐是智慧，即使享用也不被烦恼所染是方便，一瞬间摧毁分别念是力量，向往果位是愿，体验与生俱来的本性俱生智是智慧的波罗蜜多。第三，显现的果实是，安住于坛城等两句偈颂，由于习惯于方便解脱道的坛城而达到究竟，从而显现证悟了作为基础的法性坛城，从而二资粮圆满，自性果究竟的坛城在自证中自然成就而显现之时，智慧的自性成为觉性的庄严，十方四时的所有佛陀坛城无余地完全不混杂地获得，被果位的一切功德所庄严。如是，断证圆满，果位的坛城自显现的三身无别地结合，从中，无需寻找所化与能化的慈悲坛城而自然具足，从“斯瓦扬布”（藏文，梵文：स्वयंभू，svayambhū，自生）的声音中自然产生，在十方四时所摄的所化众生界中，以何种方式调伏和救护的怙主，皆显现为如幻的坛城，从而从无实显现如幻的轮回中，如幻的众生们被救度到自己的本位，虽然看似以事业来成办，但在显现之时，所度众生和能度化身两者皆无自性，如同幻化之人将众多幻化之人从幻化的痛苦中解脱出来，安置于幻化的安乐中一样，能调伏的化身坛城示现调伏的行为。第二是总结要义，智慧圆满
English
These are fully explained. Therefore, just as the four joys of delight are combined with the path of accumulation, etc., during the empowerment, the paths of upward increase and downward stability, as well as the three grounds of distinction between the ground of results, are combined in a complete manner. At that time, the ten perfections are also complete: the bodhisattva spreading to all fundamental places is generosity; the unbroken vows are discipline; not being afraid of means is patience; striving for that is diligence; not wavering from that state is meditation; thoughts arising as great bliss is wisdom; not being tainted by afflictions even when indulging is skillful means; destroying all thoughts in a single moment is power; aspiring for the result is aspiration; experiencing the innate co-emergent wisdom is the perfection of wisdom. Third, the manifest result is: abiding in the mandala, etc., in two verses. Through the power of perfecting familiarity with the mandala of the path of skillful liberation, the mandala of the fundamental nature of reality is realized, thereby completing the two accumulations. When the mandala of the ultimate result of self-nature appears spontaneously in self-awareness, the nature of wisdom becomes the adornment of awareness, and all the mandalas of the Buddhas of the ten directions and four times are completely and unmixedly attained, adorned with all the qualities of the result. Thus, the completion of abandonment and realization, the three bodies of the self-manifest mandala of the result, are inseparably united. From this, the mandala of compassion, which tames and guides beings, is spontaneously complete without needing to be sought. From the sound of Svayambhu (藏文，梵文：स्वयंभू，svayambhū，Self-Born) arises spontaneously. In all realms of beings gathered by the ten directions and four times, the protectors who tame and save beings in whatever way appear as illusory mandalas. Thus, from the illusory samsara of non-existence, illusory beings are liberated to their own state. Although it appears as if deeds are accomplished, at the moment of appearance, both the beings to be liberated and the liberating emanations are without inherent existence. Just as an illusory person liberates many illusory beings from illusory suffering and places them in illusory happiness, the taming activity is demonstrated by the taming emanation mandala. Second is the summary of the meaning: the perfection of wisdom.
Chinese
五句等。一切法本自清净，于自生之大智慧中任运成就，安住于自性基之坛城，如何趣入耶？如是安住之义，从善知识处听闻，以思之智慧而了悟，继以修之智慧而串习所悟之义，以令心与安住之义相结合之方便，如实显现实相，乃是果位自生，以身与智慧之坛城自显现故，为调伏有情之义，大悲周遍，任运成就事业而显现。此乃三世一切佛之唯一行道，故为求无上菩提者所不应违越之殊胜誓言。第二，宣说此法胜于其他之功德，分二：补特伽罗修行者之功德与修行方便道之功德。第一为：何者等五句。任何修行者，仅对本续生起信心，十方安住之诸佛，即从一切方所与时间观照之，于一切行相中，视彼为能令无余密坛城于自续中得以亲近并获得之近子，譬如佛之近子并非声闻缘觉等，而是意趣相合、善巧方便之菩萨。第二分四：为一切道之果、为胜者之足迹、为瑜伽士之道、为胜者密意之精髓之功德。第一为：劫等一偈。于如是长时，于等同佛刹微尘数之劫中，于因之乘中极善修心，安住并精进，以及亲近并修持无余之外内密坛城，所有这一切所求之果，成佛，皆依赖于此无上大密乘，此外无有他法。第二为：世间等一偈。于六道轮回之十方刹土中，往昔
English
Five verses, etc. How does one enter into the spontaneously perfect great wisdom of all dharmas, which are primordially pure, and which abides as the mandala of the ground of being? Having heard the meaning of abiding in this way from a virtuous friend, and having realized it with the wisdom of thought, and then having familiarized oneself with the meaning of realization with the wisdom of meditation, by means of combining the mind equally with the meaning of the abiding reality, the way things are, as it is, becomes manifest. This is the spontaneously arising fruit, the self-appearing mandala of body and wisdom, and for the sake of taming beings, great compassion is all-pervasive, and spontaneously accomplishes activities. This is the single path traversed by all the Buddhas of the three times, therefore, it is taught as the supreme samaya that those who seek unsurpassed enlightenment should not transgress. Second, there are two explanations of the greatness of this over others: the greatness of the individual practitioner and the greatness of the means of practice, the path. The first is: "Whoever," etc., five verses. Any practitioner who merely develops faith in this tantra is seen by all the Buddhas abiding in the ten directions as looking from all directions and times. In all ways, they are considered to be close sons who will approach and obtain the entire secret mandala in their own lineage. For example, the close sons of the Buddhas are not Shravakas or Pratyekabuddhas, but Bodhisattvas who are born with concordant intentions and are skilled in means. The second has four parts: the greatness of being the fruit of all paths, of being the footprints of the Victorious Ones, of being the path of yogis, and of being the innermost thought of the Victorious Ones. The first is: "Kalpa," etc., one verse. For such a long time, in as many kalpas as there are atoms in the Buddhafields, one dwells and strives in the vehicle of cause, having trained the mind extremely well, and approaching and practicing all the outer and inner secret mandalas, all of these are dependent on this unsurpassable great secret vehicle alone for the fruit of enlightenment, which is the goal to be sought, and there is no other. The second is: "World," etc., one verse. In the ten directions of the six realms, in the past