English
When thoughts cease, the bliss of the two wheels is joined equally at the same time. Having joined in this way, the self-sounding, unobstructed play of the five wisdoms, which abides in great bliss, mixes the three—heat, channels, and winds—into one, and in the great joy of the unwavering self-clarity of the bliss-luminosity-non-conceptual wisdom, offering is made in the state of non-duality of object and subject. This is said to be the instruction for meditating on the throat wheel. Fourth: the nine aspects, such as outflows. In the center of the thirty-two petals of the great bliss wheel at the crown of the head, Kuntuzangpo abides in the form of the moon bindu, the letter ཧཾ་ (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: HONG). By the power of meditating on it, the collection of merit is perfected by experiencing the bliss free from outflows, and having purified the stains of grasping at entities and characteristics, wisdom appears as an illusion. Furthermore, a spark of fire rises from the heart and strikes the bindu of enjoyment. Then, rising up from the Brahma aperture at the crown of the head, it strikes all the Tathagatas of the ten directions and four times, dissolving into light and gathering back, dissolving into the bindu that has ཧཾ་ (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: HONG) in the great bliss wheel. As ཧཾ་ (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: HONG) also dissolves into light, the bindus of the conceptual aggregates of the thirty-two petals dissolve into light. When the uncontaminated bliss pervades the entire body, from head to toe, all the conceptual aggregates become clear as body and wisdom. Because it is difficult to realize, it is called the secret essence-gathering bindu, which is the source of the bliss wisdom, and is therefore called the expanse. That bliss wisdom is the actual basis of the intention of all the Buddhas. Thus, when the yogi transforms into the dharmakaya of great bliss, all the dharmas encompassed by the ten directions and four times become clear as the direct experience of self-awareness, and one sees with one's own face the body, speech, qualities, activity, and mind—the five or twenty-five aspects—of all the fully enlightened Buddhas, without exception. Therefore, in order to gain control over awareness, it is the supreme among paths and the most excellent among methods. This is the instruction for meditating on the crown wheel. In short, the essence of the essences of the four wheels dissolves back into the clear light, free from movement, which is the essence of the center of the four wheels, so that the great wisdom of bliss-luminosity-non-conceptuality, the nature of reality without one or many, is supreme.
Chinese
是转变的光明显现。第二，以下门三界享用的诀窍来讲解，有三：方便即智慧，智慧即方便，方便智慧无别地结合。第一，具备坛城等一颂：具有秘密坛城，安乐智慧之味，此意义以秘密的教言、诀窍、学问三者确定。为了证悟，观修坛城的四轮，即是观修生起安乐智慧的坛城。也就是将明妃的虚空和生处加持为本尊咒语，催动交合的表示，父方便的坛城和母智慧的坛城无二无别地享用，从而生起安乐智慧。父亲的月亮菩提心生起胜义智慧，是无所缘、离边，故是意之坛城。父亲的明点在金刚宝瓶中安住之时，五界精华汇聚，自显为五智坛城，故是坛城之最胜。这是方便即智慧的结合。第二，秘密明点等二颂：此时，明妃的太阳菩提心明点汇聚了一切脉轮处的精华，因难以思议，故是秘密明点。此明点若未被方便所摄持，则会成为产生轮回之因；若被方便所摄持，则会成为产生觉受、身和智慧之因，故是法界。那么它是如何产生的呢？五大之细分是智慧，即五部母；大分是五蕴，即五部父，自然成就。以菩提心的安乐，一切觉受皆是身和智慧的金刚无二无别的集合。彼时，根、境、时、识等皆完全清净为本尊，故于行境普贤王如来坛城中，五种心圆满的俱生安乐智慧，无漏的大本体生起，体验此，以超胜的意之密意自性，显现大乐之味为五智，以无所观、无观者的状态而观，明妃的太阳菩提心。
English
It is the clear light of transformation that appears. Second, there are three ways to explain the secret instructions for enjoying the three realms of the lower gate: method itself is wisdom, wisdom itself is method, and method and wisdom are combined inseparably. First, possessing the mandala, etc., is one verse: possessing the secret mandala, the taste of bliss-wisdom, this meaning is established by the three: secret teachings, secret instructions, and knowledge. In order to realize it, contemplate the four wheels of the mandala, which is to contemplate the mandala that generates bliss-wisdom. That is, the space and birthplaces of the consort are blessed as deities and mantras, urging the crossed signs of union, and the mandala of the father's method and the mandala of the mother's wisdom are enjoyed without being two, thus generating bliss-wisdom. The father's moon, the mind of enlightenment, gives rise to ultimate wisdom, which is without object and free from extremes, hence it is the mandala of the mind. When the father's bindu resides in the vajra vase, the essence of the five elements gathers and self-appears as the mandala of the five wisdoms, hence it is the supreme of mandalas. This is the union of method itself as wisdom. Second, the secret bindu, etc., are two verses: At that time, the sun of the consort, the bindu of the mind of enlightenment, gathers the essence of all the root places, which is difficult to conceive, hence it is the secret bindu. If this bindu is not grasped by method, it will become the cause of the arising of samsara; if it is grasped by method, it will become the cause of the arising of experiences, body, and wisdom, hence it is the dharmadhatu. How does it arise? The subtle parts of the five elements are wisdom, that is, the five mothers of the families; the great parts are the five aggregates, that is, the five fathers of the families, spontaneously accomplished. With the bliss of the mind of enlightenment, all experiences are the indivisible collection of the vajra of body and wisdom. At that time, the senses, objects, time, and consciousness are all completely purified as deities, hence in the mandala of Samantabhadra, the field of activity, the co-emergent bliss-wisdom of the five perfected minds, the great essence of non-leaking, is born. Experiencing this, the nature of the supreme intention of the mind, the taste of great bliss, appears as the five wisdoms, looking in a way that there is no object to be seen and no seer, the sun of the consort, the mind of enlightenment.
Chinese
当位于莲花花蕊中时，太阳菩提心自然显现为身和智慧的坛城，这就是智慧与方便的结合。第三是心髓明点等三句。父母所有脉的精华汇聚，无二的日月明点是心髓明点。父亲的月亮菩提心和母亲的太阳菩提心二者味等且无二地结合，从二边解脱之物，俱生乐的智慧，行者体验且满足，故名为嬉乐智慧。以十六喜的次第体验下行的乐的智慧，极度欢喜之坛城，名为供养乐空无二。于此，无有烦恼和分别的漏失之智慧，不间断地体验，以福德资粮，乐的智慧显现而无执，如幻觉般体验，贪欲自显为乐的智慧，其自身显现为身和智慧，从而使人信服满足，故名嬉乐坛城。其不可思议，故为无边之胜。日月无二的智慧难以证悟，此秘密明点即是身和智慧的生处，故为法界。于此，方便智慧无二地结合，此乐的智慧是三世诸佛之意之实义。获得之时，十方四时的圆满佛陀所有身语意功德事业，即果位之二十五法全部究竟而显现并成就，以不见之方式，同时见到自己之面容。这是将贪欲转为乐的智慧之道的殊胜，是方便中的殊胜。如是体验明点时，观待暂时的四喜为：入定时，首先明点从住处移动是喜。体验安乐是胜喜。心于安乐之本体中止息而于空性中解脱是离喜。自性秘密心髓乐空无别。
English
When residing in the lotus's stamen, the sun Bodhicitta naturally manifests as the mandala of body and wisdom, which is the union of wisdom and means. The third is the three verses such as the heart essence bindu. The essence of all the father and mother's channels are gathered, the non-dual sun and moon bindu is the heart essence bindu. The father's moon Bodhicitta and the mother's sun Bodhicitta, the two are of equal taste and united without duality, the object liberated from the two extremes, the co-emergent bliss wisdom, the practitioner experiences and is satisfied, hence it is called the playful wisdom. Experiencing the downward-moving bliss wisdom in the order of the sixteen joys, the mandala of extreme joy is called offering the non-duality of bliss and emptiness. In this, the wisdom without the leakage of afflictions and discriminations is experienced without interruption, with the accumulation of merit, the bliss wisdom appears without grasping, experiencing it like an illusion, desire itself appears as bliss wisdom, its very self manifests as body and wisdom, thereby making one believe and be satisfied, hence it is called the playful mandala. It is inconceivable, hence it is the supreme of the infinite. The non-dual wisdom of sun and moon is difficult to realize, this secret bindu is the source of body and wisdom, hence it is the Dharmadhatu. In this, skillful means and wisdom are united without duality, this bliss wisdom is the actual meaning of the intention of all the Buddhas of the three times. When it is obtained, all the body, speech, mind, qualities, and activities of the complete Buddhas of the ten directions and four times, that is, all twenty-five qualities of the fruit are completely perfected and manifested and accomplished, in an invisible way, seeing one's own face at the same time. This is the supreme of the paths that transform desire into bliss wisdom, it is the most excellent of the skillful means. Thus, when experiencing the bindu, the four joys in relation to the temporary are: when entering into samadhi, first the bindu moving from its place is joy. Experiencing bliss is supreme joy. The mind ceasing in the essence of bliss and being liberated in emptiness is joy of separation. The secret heart essence of self-nature is the inseparability of bliss and emptiness.
Chinese
体验无有乃是俱生之喜。以顺生逆生的方式，将四喜与身体的四个部位相结合而宣说。每一个喜中又有喜之喜等十六小喜。如此，以上下之喜，应知与因位道、下稳之果位道以及殊胜之三地相结合。因此，此论如《心滴》和《密滴》之意，是为具足贪欲者的道之顺缘而宣说的。第三，显现之果，即“安住于坛城”等两颂。如是，以胜观三摩地的坛城和菩提心坛城之力，坚定安住，为自利而显现圆满自性坛城，那基之实相，最终圆满的胜者坛城，在自证中显现，故为任运成就。因此，在自证之实相的庄严中，以七坛城所摄的一切法，无杂圆满地自显，故称“无碍”。那么，在胜者的显现中，一切法皆自显为实相之坛城，因无有可调伏众生的显现，如何生起大悲？答：基之自性和果之圆满坛城二者，平等结合于自证之体性中。所有六道众生与胜者无别，故于大悲坛城中，不需寻觅，任运成就而生起。何者？即十方四时所摄的一切，皆自显于胜者坛城中，为调伏不舍任何可调伏者，故称“救脱痛苦之怙主”。如何行持？譬如魔术师所变幻的马象虽显现，然于真实中空无。如是，智慧幻化的坛城显现为二身，救度众生，不执著于能作、所作、所作之物三者，而行持于自性坛城中。第二，总结意义，即“圆满智慧”等五句。即基
English
Experiencing the absence [of inherent existence] is innate joy. The four joys are taught in conjunction with the four places of the body through the process of arising and reversing. Each of these has sixteen lesser joys, such as the joy of joy. Thus, the four ascending and descending joys should be understood in connection with the ground and path of the cause, the ground and path of the result of lower stability, and the three distinct grounds. Therefore, this treatise, according to the intention of the Heart Drop and Secret Drop, shows that the conditions for the path of a person with attachment are complete. Third, the manifest result is two verses, beginning with "Abiding in the mandala." Thus, through the power of firmly abiding in the mandala of higher samadhi and the mandala of bodhichitta, for the sake of one's own benefit, the mandala of self-nature itself, the reality of the base, is manifested as the complete result, the final victorious mandala, which is spontaneously accomplished because it appears manifestly in self-awareness. Therefore, as an ornament of the reality of self-awareness, all the phenomena encompassed by the seven mandalas appear completely and unmixed, and are therefore called unobstructed. If all phenomena appear as the mandala of reality in the appearance of the Victorious Ones, how does compassion arise since there is no appearance of sentient beings to be tamed? The answer is that the two mandalas of the base nature and the complete result are equally joined in the nature of self-awareness. Since all sentient beings of the six realms are not different from the Victorious Ones themselves, compassion arises spontaneously in the mandala of compassion without needing to be sought. What is it? All that is encompassed by the ten directions and four times appears in the mandala of the Victorious Ones, and because they tame without abandoning any who can be tamed, they are called the protector who saves from suffering. How does one act? Just as the horses and elephants conjured by a magician appear but are empty of true reality, so the mandala of wisdom's illusion appears as two bodies, liberating beings, without clinging to the three—the agent, the object, and the action—but acting in the mandala of self-nature. Second, summarizing the meaning, there are five lines beginning with "Perfected wisdom." That is, the base