Tibetan
་ངོ༔ དབྱེ་བ་རྣམ་པ་གཉིས་ཡིན་ཏེ༔ རང་བཞིན་ལྷུན་གྲུབ་ཀུན་སེམས་ཅན་ཐམས་ཅད་ལ་ཁྱབ་པས་བཟང་དང༔ རྟོགས་པ་དེ་ལྡོག་པའི་ལྟ་བ་མངོན་གྱུར་ཀུན་བཟང་ངོ༔ དཔེར་ན་ཐམས་ཅད་གཅོད་པ་རལ་གྲི་ལྟ་བུ་སྟེ༔ ལྟ་བ་རྣམས་ཀྱི་ཤན་འབྱེད༔ ཁོང་དོན་མན་ངག་རྣམ་གསུམ་སྟེ༔ དངོས་ཏེ་མ་མཐོང་གཞི་མ་ཡིན་པ་ལ་ཡིན་པར་བཟུང་བ་གོལ་ས་དང༔ བློ་བཏགས་རིམ་པའི་ཐེག་པ་སོ་སོའི་གྲུབ་མཐའ་གོལ་ས་དང༔ ལམ་གྱི་གནད་མ་ཤེས་པར་ཉམས་བླངས་འཁྲུལ་པའི་གོལ་སའོ༔ དངོས་པོ་རིག་པའི་ངོ་བོ་ལ་གཤིས་ཀྱི་འདུག་ཚུལ་ལ༔ སྐུ་དང་ཡེ་ཤེས་ཡོད་དང་ཡེ་ཤེས་རྒྱུན་ཆད་མེད་པའི་འདོད་པ་མཐའ་གཉིས་ནི༔ ཡེ་ཤེས་ཉིད་ལ་བཞག་པ་སྟེ༔ ཡེ་ཤེས་དེ་ཉིད་ཡོད་ན་རྟོགས་པའམ༔ དང་བཅས་པ་འོན་ཏེ་མེད་ན་བེམ་པོ་བཞིན༔ གཞི་མི་བཏུབ་ཡང་ན་ལུང་མ་བསྟན་བཞིན་ཤེས་པ་མེད་པ་རྣམས་དང་ཁྱད་མེད་འགྱུར༔ ཡང་དག་རྫོགས་པའི་སངས་རྒྱས་འབྲས་བུ་སྐུ་གསུམ་གྱི་གནས་ལུགས་ལ༔ ཡེ་ཤེས་རྣམ་པ་གསུམ་ཆོས་སྐུའི་ཡེ་ཤེས་ལོངས་སྐུའི་ཡེ་ཤེས་སྤྲུལ་སྐུའི་ཡེ་ཤེས་ཡིན་ཏེ༔ ཐམས་ལོངས་སྐུ་ཅད་མཁྱེན་པའི་ཡེ་ཤེས་ཤེས་རབ་ཀྱི་རྩལ་མ་འགགས་པས་བུདྡྷ་དང༔ སྤྲུལ་སྐུ་རྣམ་པ་ལྟ་བྱེད་ཤེས་པའི་རྩལ་ནང་དུ་མཁྱེན་པའི་ཡེ་ཤེས་སེམས་ཅན་ལ་གནས་ལུགས་ཇི་ལྟ་བ་མཁྱེན་པ་དང་དང༔ གཞི་ཆོས་སྐུ་ལ་ཆོས་སྐུའི་ཆ་དང་བཅས་པའི་ཤེས་རབ་ཀྱི་རྩལ་གནས་པའི་ཡེ་ཤེས་སོ༔ སྤྲུལ་སྐུ་ཡེ་ཤེས་རྣམ་གཉིས་ཏེ༔ ཇི་ལྟ་མཁྱེན་པས་དེ་ཡང་ཕྲ་བའི་ཡེ་ཤེས་གཞི་ལ་གནས་པའི་ཡེ་ཤེས་ཀྱི་དངོས་པོའི་གནས་ལུགས་གནས་ལུགས་ཤེས༔ ཤེས་བྱ་ཇི་སྙེད་མཁྱེན་པས་པའི་ཡེ་ཤེས་གདུལ་བྱའི་བསམ་པ་གཞན་དོན་ཤེས༔ ལོངས་སྐུའི་ཡེ་ཤེས་སྣང་བ་ཐམས་ཅད་ཐད་ཀའོ༔ ཀར་ཤེས་པ་ཆོས་སྐུའི་ཡེ་ཤེས་རགས་པ་མ་ཡིན་ཕྲ་བའི་ཡེ་ཤེས་གསལ་ཆ་ཙམ་ཐུགས་རྗེའི་རང་བཞིན་ཤུགས་ཀྱིས་བསྔགས་པའོ་གཞི་གནས་ཏེ༔ ཤེས་པའི་ཆ་ནི་གསལ་བྱེད་ལ༔ འཛིན་པ་རགས་པའི་རྟོག་པ་དངོས་འཛིན་མེད༔ ངང་ངམ་ཤུགས་ཀྱི་འབད་པ་མེད་པའི་ཐུགས་རྗེའོ༔ གསལ་ཞིང་ཤེས་པ་རིག་དང་བཅས༔ བུམ་ནང་གི་མར་མེ་ལྟར་ཆ་ལ་འདྲེས་པ་མེད་པར་མི་བསྐྱོད་པའི་ཤེས་རབ་ཀྱི་རྩལ་གསལ་བྱེད་ཙམ་དུ་གནས་ཏེ་མེད་པ་ཡང་མུ་སྟེགས་ཆད་པ་བ་དང་ཁྱད་མེད་གནས༔ དེ་ལྟར་ཡེ་ཤེས་ཆ་མེད་ན༔ ཕྱི་རོལ་ནམ་མཁའ་སྟོང་པ་ཕྱང་ཆད་པའི་སྐྱོན་དང༔ ཁྱད་པར་ཉིད་ནི་ཡོད་པ་མིན༔ དེ་ཕྱིར་གཞི་གནས་ཡེ་ཤེས་ཁྱབ༔ ཡེ་ཤེས་མེད་ན་གསལ་ཆ་ཙམ་དུ་མེད་ན་མེད་པར་ལྟ་བ་ཆད་པ་དང༔ ཁྱད་པར་ཅི་ཡང
Chinese
哦！区分有两种：自性任运周遍一切众生，故为普贤；证悟与之相悖的见解显现，即为普贤。譬如斩断一切的利剑，是见解的区分。内义诀窍有三种：实则将未见之非基执为是，是错处；分别安立次第乘的宗派，是错处；不了解道路的要点而修持，是错处。事物自性之本体的安住方式：身与智慧存在以及智慧无有间断的两种观点是：安立于智慧本身。如果智慧存在，则有证悟或者具有证悟；如果不存在，则如顽石一般，不能成为基础，或者如无记一般，与无有知觉者无有差别。圆满正等觉佛陀果位三身之体性：三种智慧，即法身的智慧、报身的智慧、化身的智慧。报身是遍知的智慧，智慧之能力不间断，故为佛陀；化身是观视之智慧能力，内中具有知晓众生安住方式的智慧；基为法身，具有法身之分，安住智慧之能力的智慧。化身有两种智慧：如实知晓，即细微的智慧，知晓安住于基之智慧的事物之体性；知晓所知的一切，即知晓所化众生的想法，利益他者。报身的智慧是所有显现的直接显现。法身的智慧并非粗大，而是细微的智慧，仅是明分，以慈悲的自性自然而然地赞叹，是基之安住。知晓之分是明亮，无有执著粗大分别念的实执。自然而然无有勤作的慈悲。明亮且知晓，具有觉性，如瓶中之灯，不与部分混合，安住于不动摇的智慧能力之明分，如果不存在，则与外道断见者无有差别。如是智慧无有部分，则有外境虚空空空荡荡的过失，并且没有任何差别。因此，基之安住智慧周遍。如果无有智慧，仅是明分也不存在，则成为无有的断见，并且没有任何差别。
English
O! There are two kinds of distinctions: the self-nature spontaneously present pervades all sentient beings, hence it is Samantabhadra; the manifestation of views that contradict that realization is Samantabhadra. For example, like a sword that cuts through everything, it distinguishes views. There are three kinds of inner meaning instructions: actually grasping what is not seen as the basis as being the basis is a mistake; separately establishing the tenets of the successive vehicles is a mistake; practicing without knowing the key points of the path is a mistake. Regarding the way of abiding of the essence of the nature of things: the two extremes of the desire for the existence of body and wisdom and the uninterruptedness of wisdom are: established in wisdom itself. If wisdom exists, then there is realization or it has realization; if it does not exist, then it is like a stone, it cannot be a basis, or like the undeclared, it becomes no different from those without consciousness. In the nature of the three bodies of the result of the perfectly complete Buddha: the three kinds of wisdom, namely the wisdom of the Dharmakaya, the wisdom of the Sambhogakaya, and the wisdom of the Nirmanakaya. The Sambhogakaya is the omniscient wisdom, the power of wisdom is uninterrupted, hence it is Buddha; the Nirmanakaya is the ability to see, the wisdom of knowing how sentient beings abide within; the basis is the Dharmakaya, which has the part of the Dharmakaya, the wisdom of the power of wisdom resides. The Nirmanakaya has two kinds of wisdom: knowing as it is, which is the subtle wisdom, knowing the nature of the things of the wisdom that abides in the basis; knowing all that is to be known, which is knowing the thoughts of the beings to be tamed, benefiting others. The wisdom of the Sambhogakaya is the direct manifestation of all appearances. The wisdom of the Dharmakaya is not coarse, but subtle wisdom, only the clear part, naturally praised by the nature of compassion, is the abode of the basis. The part of knowing is clear, there is no grasping of the coarse conceptualization of grasping at reality. Natural compassion without effort. Clear and knowing, with awareness, like a lamp in a vase, not mixed with parts, abiding only in the clear part of the unwavering wisdom power, if it does not exist, then there is no difference from the nihilistic heretics. If wisdom has no part, then there is the fault of the outer space being empty and void, and there is no difference. Therefore, the wisdom of the abiding basis pervades. If there is no wisdom, only the clear part does not exist, then it becomes the nihilistic view of non-existence, and there is no difference.
Chinese
不会改变。如果粗大的智慧显现，那么就和外道的常有论相同。这些具有微细粒子的显现，和这个身体的突然性有什么区别呢？因此，依靠所知本身，并不是粗大的存在，而是存在于微细的智慧中。以分别念设定的次第乘的歧途是：在其他相续中，如果没有寂灭的所知，就没有；所有存在的事物，都称为智慧、智慧的词语。所有用词语表达的都是表达，所有意义都说“这就是意义的自性”，因为其他人没有确定，所以没有证悟。因此，书本、典籍、文字等，无论有多少，都是无用的废话，是疲劳的原因，从这些中连一丝一毫的佛陀都无法获得。那么，佛陀所说的话没有必要吗？暂时来说，只是为了断除非真实的增益。例如，断除非黄金的增益后，却没有认识黄金本身一样，断除非实相的增益后，却没有认识实相本身。不认识这个就是愚痴，和下等的人没有区别。因此，要珍视习惯于瑜伽修习。因为修习而迷惑，没有认识而误入歧途是：因为觉性依赖于身体，因为依赖于身体，所以身体的要点非常重要，如果不认识，就像宝库里有财富，但门却紧紧关闭一样，因为无法获得财富，所以无法从外面找到财富。希望通过念诵和修持来生起见解和禅修的次第，和这个意义本身没有区别。如果不认识内外虚空灯的要点，就像盲鸟寻找天空的边际，因为没有边际而无法找到一样。如果不认识觉性的要点金刚链，就像把虚空当成实物来抓握一样。如果不认识身体、处所、觉性这三个要点的口诀，进入其他教法之门，想要修行的修行人，就像没有使用权的富翁的奴隶一样。这也是没有见到事物自性的情况下，就数清了它的功德。因此，这三者是相互关联的。觉性的所依处存在于身体上，如果没有一个身体，那么所有非物质的东西都没有，如果存在，那么一定有觉性遍布的智慧。因此，身体上有觉性，那就是法。
English
It will not change. If coarse wisdom appears, then it is the same as the eternalism of the tirthikas. What difference is there between these appearances with subtle particles and the suddenness of this body? Therefore, relying on the knowable itself, it is not a coarse existence, but exists in subtle wisdom. The wrong path of the gradual vehicle established by conceptual thought is: in other continuums, if there is no peaceful knowable, then there is none; all existing things are called wisdom, the words of wisdom. All that is expressed in words is expression, all meanings are said to be "this is the nature of meaning itself," because others have not determined it, so they have not realized it. Therefore, books, scriptures, letters, etc., no matter how much there is, are useless nonsense, the cause of fatigue, and from these, not even a speck of the Buddha can be obtained. Then, is there no need for the words of the Buddha? For the time being, it is only to cut off non-real superimpositions. For example, just as cutting off non-gold superimpositions without knowing gold itself, cutting off non-reality superimpositions without knowing reality itself. Not knowing this is ignorance, and there is no difference from inferior people. Therefore, it is important to cherish getting used to yogic practice. Because of practicing and being confused, going astray without knowing is: because awareness depends on the body, because it depends on the body, the key point of the body is very important, if you do not know it, it is like having wealth in a treasury, but the door is tightly closed, because you cannot obtain wealth, you cannot find wealth from outside. The order of generating view and meditation with the hope of recitation and practice is no different from this meaning itself. If you do not know the key point of the inner and outer space lamp, it is like a blind bird searching for the edge of the sky, because there is no edge, it cannot be found. If you do not know the key point of awareness, the vajra chain, it is like grasping emptiness as a real thing. If you do not know the oral instructions of the three key points of body, place, and awareness, entering the door of other teachings, the great meditator who wants to practice is like a slave of a rich man who has no right to use his wealth. This is also counting its qualities without seeing the nature of the thing itself. Therefore, these three are interconnected. The support of awareness exists in the body, if there is not one body, then all non-material things do not exist, if it exists, then it is certain that there is wisdom pervading awareness. Therefore, there is awareness in the body, that is the Dharma.
Chinese
就像一般的特征一样，从头顶到脚底，用各种方法检查身体、头部和脚等，检查后也无法找到最初的本性。用占卜等各种方法来观察和检查，也无法找到不是知识的智慧。那么，身体里一定没有吗？或者说没有吗？不是完全没有，如果身体的关键部位受到刺激，就能在眼睛的显现中，用眼睛清楚地看到。例如，血液遍布全身，人身上充满了血液，但有些愚蠢的人不了解关键，无论在身体的哪个部位寻找血液，即使在没有血管的地方放血，也无法流出血液，就像这样。那么，身体里没有血液吗？如果这样想，身体里不是没有血液，而是从头到脚都遍布血液，并依赖于血液。就像有方法的医生，在血液流动的血管上放血，就能流出血液一样，身体的智慧也是如此。如果不了解身体的关键，智慧就不会显现，而是依赖于身体的关键而显现。地方的关键是天空，对于不了解这无云的教诲的人，无论白天还是夜晚，都在天空中寻找和观察，也无法看到这种智慧。那么，智慧不会在天空中显现吗？不是完全没有，如果习惯了这种教诲的瑜伽士观察，瞬间就能理解意义。智慧的关键在于日夜，重要的是始终安住在法界智慧中，不要用其他的心念片刻散乱和观察。那么，除了这个之外，其他人看不到这三个关键的智慧吗？如果这样问，对于那些观察和实践其他法门瑜伽士来说，如果不展示这个，无论如何检查，因为没有方法和教诲，所以看不到。如果展示这个殊胜的教诲，例如，奶牛的身体里充满了牛奶，但即使从角和尾巴上挤，也挤不出牛奶，如果智者从乳房上挤，就能挤出牛奶一样。同样，如果了解身体的关键，就能清楚地显现，身体的关键，无论是否经常习惯禅修，都能看到没有差别。屠夫、妓女、罪人，拥有身体和知识
English
Just like general characteristics, from the crown of the head to the soles of the feet, examining the body, head, and feet, etc., with various methods, even after examination, the original nature cannot be found. Using divination and other various methods to observe and examine, one cannot find the wisdom that is not knowledge. So, is it certain that it doesn't exist in the body? Or does it not exist? It is not completely non-existent; if the key points of the body are stimulated, then in the manifestation of the eyes, one can clearly see with the eyes. For example, blood pervades the body; a person is filled and expanded with blood, but some foolish people who do not understand the key, no matter where they look for blood in the body, even if they bleed in a place without veins, no blood will flow out, it is like that. So, is there no blood in the body? If you think so, it is not that there is no blood in the body, but it pervades everything from the crown of the head to the soles of the feet and relies on blood. Just like a doctor with skillful means, if he bleeds on the veins where blood flows, blood will flow out, so is the wisdom of the body's essence. If you do not understand the key to the body, wisdom will not arise, but it arises depending on the key to the body. The key to the place is the sky; for those who do not understand this cloudless teaching, no matter day or night, even if they search and look in the sky, they will not see this wisdom. So, does wisdom not arise in the sky? It is not completely non-existent; if a yogi who is accustomed to this teaching observes, he will understand the meaning in an instant. The key to wisdom is day and night; it is important to always abide in the wisdom of the Dharmadhatu, and not to be distracted or look with other thoughts even for a moment. So, is it that others cannot see the wisdom of these three keys except for this? If you ask this, for those yogis who observe and practice other paths, if this is not shown, no matter how they examine, because there is no method or teaching, they cannot see. If this sacred teaching is shown, for example, the bodies of cows are filled with milk, but even if you pull from the horns and tail, no milk will come out, but if a wise person pulls from the udders, milk will come out. Similarly, if you understand the key to the body, it will clearly manifest, and the key to the body, whether you are constantly accustomed to meditation or not, you will see no difference. Butchers, prostitutes, sinners, possessing body and knowledge