Tibetan
་ཐལ་སྲ་མཁྲེགས་རྡོ་རྗེའོ༔ ཚིག་དོན་དེ་ཉིད་ལས་ཚིག་ཐམས་ཅད་འབྱུང་བས་དུ་མ་མཚོན་བྱེད་པ༔ སེམས་དཔའ་ཞེས་དྲན་བསམ་སྣ་ཚོགས་སུ་ཤར་བ་དེ་ཡང་རང་སར་གྲོལ་བར་བསྟན་ནི་རྣམ་པར་བཤད༔ སྙིང་ནི་བཅུད་རྣམས་འདུས་པའོ༔ ཡུལ་ནམ་མཁའ་ལ་ལ་སྣང་བའི་རིག་པ་དེ༔ མིག་གི་དབང་པོ་མ་འགགས་པས་ལྟ་བར་བྱེད་པས་མེ་ལོང་ངོ༔ དབྱེ་ན་དོན་དུ་དང་ལྡན་ན་རྣམ་པ་གསུམ་ཡིན་ནོ༔ གཞི་རིག་པ་གསལ་ཆ་མ་འགགས་པས་མཚོན་པ་གཞི་ཡི་མེ་ལོང་དང༔ མཚོན་བྱེད་ཚིག་གི་རྡོ་རྗེ་དེ་མཚོན་བླ་མའི་གདམས་པ་དང༔ རིག་ངོ་སྙིང་དང་རིག་པ་སྣ་ཚོགས་སུ་སྣང་བ་སེམས་སུ་འབྲེལ༔ དགོས་པ་རྒྱུད་རྣམས་གཞན་གྱི་ནི༔ ཁོང་གི་སྙིང་མེད་རོ་དང་འདྲ་བས་སྙིང་དང་འདྲ་བར་བསྟན༔ སྙིང་མེད་ལུས་ཀྱི་སྟོབས་མེད་བཞིན༔ དཔེར་ན་མཁའ་ལ་ཉི་ཤར་བས༔ མཐའ་ཡི་མུན་པ་སེལ་བ་དང་འདྲ་བར་མ་རིག་པའི་མུན་པ་སེལ་བཞིན༔ ཁོང་དོན་མན་ངོ་སྤྲོད་དང་ཡེ་ཤེས་དབང་པོ་ངག་རྣམ་གསུམ་སྟེ༔ ངོ་སྤྲོད་ཉི་ཤུའི་དཔེས་གཏན་ལ་དབབ་པ་བསྟན་དམིགས་བསྟན་དང༔ དབང་པོའི་བྱེ་བྲག་ཉི་ཤུ་རྩ་གཅིག་ཡེ་ཤེས་བཞི་དང༔ ཉི་ཤུ་རྩ་གཅིག་སྒྲོན་མ་བཞིའི་སྣང་བ་ཉིད་ཉམས་སུ་ལེན་པའི་གནད་བསྟན་ཏོ༔ ངོ་སྤྲོད་རྣམ་པ་གསུམ་ཡིན་ཏེ༔ འོད་ལ་སྤྲད་པ་རིག་པ་ལ་འོད་ཡོད་ཚུལ་གཏན་ལ་འབེབས་རྣམ་པ་བདུན༔ ཡེ་ཤེས་བདུན་ཏེ་རིག་པ་དེ་ཉིད་ཡེ་ཤེས་སུ་སྣང་ལུགས་གཏན་ལ་འབེབས་རིག་པ་རང་གི་ངོ་བོ་གཏན་ལ་འབེབས་བདུན༔ དེ་ལྟར་ཉི་ཤུ་རྩ་གཅིག་གིས༔ དོན་གྱི་ངོ་བོ་རིག་པ་གཏན་ལ་དབབ་མཚོན་པའོ༔ དེ་ལྟར་རྣམ་པ་མང་བཤད་སྤྲོས་བཅས་ཡིན་པར་བསྟན་ཀྱང༔ མདོ་དོན་གསུམ་དུ་འདུས་འདི་དག་ཉིད་ཡིན་ནོ༔ ཆོས་སྐུ་ངོ་སྤྲོད་རང་ལ་ཐོག་མ་ནས་འདི་ལྟར་གནས་ཞེས་པའི་གདམས་ངག་གིས༔ གཞི་ཉིད་ལུ་གུ་རྒྱུད་ནམ་མཁའ་ལ་མངོན་སུམ་ལམ་དུ་བྱེད༔ ལོངས་སྐུ་ངོ་སྤྲོད་རིག་པ་དེ་ཡང་རྒྱན་སྣ་ཚོགས་དང་ལྡན་པར་བསྟན་པའི་གདམས་ངག་གིས༔ རིག་པའི་འོད་ཁྱིམ་རིག་པའི་སྣང་བ་གཏན་ལ་དབབ་པའོ་མཁའ་ལ་དབྱུང༔ སྤྲུལ་སྐུ་ངོ་སྤྲོད་སྣང་བ་ཆིག་ཆོད་དུ་ཤེས་པའི་གདམས་ངག་གིས༔ འཁྲུལ་སྣང་རང་གྲོལ་ཞེ་སྡང་ཉིད་ཞེ་སྡང་གིས་གྲོལ་བ་སོགས་ཉིད་དུ་བསྟན༔ དབང་པོ་རབ་བདུན་འབྲིང་བདུན་ཐ་མ་བདུན་ལ༔ བདུན་བདུན་དག་སྟེ་རྩ་གཅིག་གོ༔ ཡེ་ཤེས་སྣང་བ་བཞི་ཡིན་ཏེ༔ གཞི་འཛིན་པའི་ཡེ་ཤེས་གསུམ་རྡོ་རྗེ་སྟེ༔ མཚན་ཉིད་འཛིན་པའི་ཡེ་ཤེས་ལྔ་སེམས་དཔའ་འོ༔ ལམ་སྣང་བའི་ཡེ་ཤེས་ཉི་ཤུ་རྩ་གཅིག་སྒྲོན་མ་ལྔ་སྙིང༔ སྤྲ
Chinese
确定无碍明点之理。唯一之镜。因此，以四种要点，观察是否成为要点，此乃口诀之修持。金刚觉性，离生灭，示为觉性之要点。菩萨境界，虽未显现出生之种种神变，然如虚空自寂，于觉性中皆得解脱。虚空之要点。身体之声与智慧皆无，要点乃身与智慧皆有，是为心要。如镜中显现面容，于虚空中见灯。见灯之要点。如是把握此四要点，即是认识觉性之自性。第八品之正文意义圆满。伊提。嘉嘉嘉。狮子圆满功德要点之义，有七。本体见之要点三圆满。身要坐姿，处所要点虚空无云，觉性要点，觉知不动，经之定义有三种。他人无惧，胜于其他乘与经，故为狮子。错觉以见之自力，错乱自解脱，显现为降伏之功德。要点，身体之要点，眼境之要点虚空，智慧之要点灯，如是见之要点与修之要点与行之要点三者于自身圆满之故。故名圆满。经之分类有三种。能见境之功德圆满，法界与觉性无离无合而住为事业。所见认识功德圆满。法界与觉性灯三者于虚空中把握，故见精要三者之量与习之量稳固之量三者功德圆满。必要，若问其必要为何，经皆为他人之语。意义皆为见之，故如眼。譬如，如若登上山王之顶，从高处俯瞰，如见一切，如见低下之山谷。如实见下下乘之经义。下者以上者，其他经之口诀皆由此显明，故他人不由此证悟，不见。若问由此如何示口诀，乃空义口诀三种。意之要点，见明点等五者与见之究竟。法界觉性二取不二修持之
English
Establishing the principle of the immaculate bindu. It is the sole mirror. Therefore, with these four key points, observe whether it becomes a key point or not; this itself is the practice of the oral instructions. Vajra awareness, free from arising and ceasing, is shown as the key point of awareness. Although the miraculous displays of the arising of the bodhisattva realm do not appear, like the self-pacification in the sky, all are liberated in the state of awareness. The key point of the sky. The sound of the body and wisdom are absent; the key point is that body and wisdom are present; it is the heart essence. Just as a face appears in a mirror, a lamp is seen in the sky. The key point of seeing the lamp. Thus, grasping these four key points is knowing the self-nature of awareness. The meaning of the eighth chapter is complete. Iti. Gya, Gya, Gya. The meaning of the key point of the lion's complete prowess has seven aspects. The three key points of the essence of seeing are complete. The key point of the body is the posture, the key point of the place is the cloudless sky, the key point of awareness is the unmoving knowledge; the definition of the tantra has three aspects. Fearless of others, it is superior to other vehicles and tantras, therefore it is a lion. Delusion, by the self-power of seeing, delusion is self-liberated, appearing as the power of subduing. Key points: the key point of the body, the key point of the eye's object is the sky, the key point of wisdom is the lamp; thus, the key point of seeing, the key point of meditation, and the key point of action are complete in oneself. Therefore, it is explained as complete. The classification of tantras has three aspects. The power of the object of seeing is complete; the realm of reality and awareness abide without separation or union as activity. The power of recognizing what is seen is complete. The realm of reality, awareness, and the three lamps are grasped in space, therefore the measure of seeing the three essences of the heart, the measure of habituation, and the measure of stability are complete in three powers. Necessity: if asked what the necessity is, all the tantras are the words of others. The meanings are all for seeing, therefore they are like the eye. For example, if one goes to the top of Mount Meru, looking down from the high place, just as one sees everything, one sees the lower valleys. One sees the meaning of the lower and lower vehicles' tantras as they are. The lower reveals the oral instructions of the higher and other tantras, therefore others do not realize this, they do not see. If asked how the oral instructions are shown from here, there are three types of empty meaning oral instructions. The key point of intention, seeing the bindu and the five others, and the ultimate of seeing. The non-duality of the realm of reality and awareness is practiced.
Chinese
显示所见、所习和量等。显示五种口诀的意义。在明点中见等等的意义是：在续部中，能力圆满，自身内在显现，因此在那里了解。观看的意义显示为两种：观看对境，不是外在的五境，而是在内观看对境和观看自性。不是观看觉性的音声，而是观看觉性的自性。观看对境，外在的对境是虚空，以及虚空的灯。自性是觉性金刚链。虚空觉性无二无别，执持在虚空的界中，并且从见而知，通过无变大钉、大量的三种暖相达到究竟而相遇。一旦稳固就不会分离。因此，在如同房间的虚空之中，如同房间的主人一般的觉性飘动，以无执著的意，如同钉子一般显现，知道被交付而钉住之后，显现觉性明亮，称为见到自性的文字。专注观看是观看的意义。修习达到究竟的量是三种：见的量三种和习的量，以及三种稳固的量，也显示为三种。觉性的对境或自性，见的量是光，不变的深蓝色是虚空的量。虚空完全清净的灯，依靠文字那若，觉性的所依是安置的圆形盘旋，明亮如孔雀羽毛，脉搏跳动而自生，是灯的量。闪烁和移动是觉性的量。在金刚链的见的眼时应当了知。习，在那上面修习的力量的量是三种：深蓝色虚空完全清净的灯中广大生起五种颜色，从眼睛到虚空的直接方向，显现一箭之遥，这是最初觉性习惯对境的量。之后，在那上面非常熟悉，并且也恒常修习，显现出如同方格布的形状，或者如同对境存在的方式一般的形状，仅仅显现形象，这是非常习惯的量。在那上面不改变地修习，之后，对境是那个地方的角落或者箭的长度，无论多远，在那上面达到极度习惯，从那上面不改变地观看，显现眼睛所见的一切都成为光芒，虚空是习惯的量已经完成。从圆形盘旋明点空灯中是织锦
English
Showing seeing, habituation, and measures, etc. Shows the five aspects of the meaning of the oral instructions. The meaning of seeing in bindus, etc., is: In the tantra, the ability is complete, and it is clear within oneself, so understand it there. The meaning of viewing is shown in two ways: viewing the object, not the five external objects, but viewing the object internally and viewing the essence itself. It is not viewing the sound of awareness, but viewing the essence of awareness. Viewing the object, the external object is the sky, and from there, the lamp of space. The essence itself is the vajra chain of awareness. Space and awareness are inseparable, held in the realm of space, and from seeing and knowing, through the unchanging great nail, the three great signs of heat are perfected and encountered. Once stabilized, it will not separate. Therefore, in the space like a room, awareness, like the owner of the room, floats, with an unattached mind, it appears like a nail, knowing that it has been entrusted and nailed down, awareness appears bright, called the letter of seeing one's own essence. Focused seeing is the meaning of viewing. The measure of practice reaching completion is threefold: the three measures of seeing and the measure of habituation, and the three measures of stability, also shown as three. The object or nature of awareness, the measure of seeing is light, the unchanging deep blue is the measure of space. The lamp of completely pure space, relying on the letter nāro (藏文：ན་རོ་，梵文天城体：नरो，梵文罗马拟音：naro，汉语字面意思：那若), the support of awareness is the placed round swirl, clear like a peacock's feather, pulsating and self-arising, is the measure of the lamp. Flickering and moving is the measure of awareness. It should be known at the time of seeing the eye of the vajra chain. Habituation, the measure of the power of practicing on it is threefold: from the deep blue, completely pure lamp of space, the five colors arise extensively, from the eye to the direct direction of space, appearing about a cubit away, this is the first measure of awareness becoming accustomed to the object. Then, becoming very familiar with it, and also constantly practicing, the shape of a checkered cloth appears, or just the appearance of the shape as the object exists, this is the measure of being very accustomed. Practicing on it without changing, then, the object is the corner or the length of the arrow of that place, no matter how far, reaching extreme habituation on it, looking at it without changing from that, all the appearances seen by the eyes become light, space is the measure of habituation being completed. From the round swirl bindu empty lamp is brocade
Chinese
。如果自己的鼻尖向上延伸到一拃高的地方显现，那么最初对灯的修习就是习惯的程度。从那向上，在眉毛之间，明点如镜子般大小显现，这就是中间习惯的程度。如果显现的光芒遍布各处，一切都成为明点，显现时如同一只白色的鸟儿伸展开翅膀般稳固，这就是极度习惯的程度。对此，除了修习别无他法。觉性的自性如流水般，如果像鸽子扇动翅膀般，这就是最初习惯显现的程度。之后，在那上面以不动的姿势进行三次精进修习，如同野生的麝香鹿在草地上奔跑般，这就是比之前更加稳固的中间习惯程度。如果反复观看那不动的姿势三次，如同蜜蜂在花朵上采蜜般，这就是提取精华，然后停留在眼睛所看的地方，这就是显现与习惯融合的极度程度。完全习惯的程度是，没有觉性智慧之风的迹象和干扰，无论白天光明还是夜晚黑暗，始终显现，这就是所谓的达到彻底习惯的程度。身体的显现如流水般，在关节等处，智慧的力量成熟，这就是所谓的钉牢。在芥子般大小的明点中，身形极其微细地显现，每个明点中都显现一个身形，这就是成熟，比如像蛋中孵出小鸟一样。如果一切显现都显现为身形，觉性与三身无二无别地融合，这就是所谓的稳固程度。地水火风，如此显现的一切都成为身和智慧，显现和四大元素的显现，如土地、石头、山脉、岩石、男人、女人等停止后，五种颜色，法界与觉性无离无合的意境之光，无论看到哪个地方都显现，法界四大元素在自身位置寂灭，在法性上钉牢，这就是稳固的程度。自己的身体，光明的自己的身体也显现为光芒，在头顶上方。上方，如同倒扣的碗状，堆叠成九层，这样的明点堆叠，一个出现在另一个之上，灯就成熟了。
English
. If it appears at the height of one span above one's own nose tip, then the initial practice of the lamp itself is the measure of familiarity. From there upwards, at the space between the eyebrows, if the bindu becomes clear, as large as a mirror, then it is the measure of intermediate familiarity. If the appearance of light pervades everywhere, and everything is in bindus, and it appears and remains steadily like a white bird stretching its wings, then it is the measure of supreme familiarity. There is no other practice for that. The nature of awareness is like a flowing stream; if it is just like a flapping pigeon, then it is the measure of initially becoming familiar with appearance. Then, having thoroughly practiced that very thing with three immovables, just like a wild musk deer running on a grassy slope, it is the measure of the intermediate familiarity that is more stable than before. If that very thing is viewed again and again in connection with three immovables, just like a bumblebee circling the nectar of a flower, this is extracting the essence, and then staying in the place seen by the eyes, this is the measure of the extreme blending of appearance and familiarity. The measure of very perfect familiarity is when there is no sign or disturbance of the wind-bunch of awareness-wisdom, and there is constant non-appearance, not day and clarity, and not night and non-clarity, then it is said to be the attainment of the measure of thorough familiarity. The appearance of the body is like a flowing stream; in the spaces like joints, the power of wisdom matures, and it is said to be nailed down. Inside a bindu the size of a mustard seed, the form appears very subtle, and one form appears inside each bindu, which is maturity, like a chick hatching from an egg. When all appearances appear as form, awareness and the three kayas merge inseparably, which is said to be the measure of stability. Earth, water, fire, and wind, all appearances like this arise as form and wisdom, and the appearance and the appearance of the four elements, such as earth, stones, mountains, rocks, men, and women, cease, and the light of the intention of the five colors, the indivisible and inseparable expanse and awareness, appears wherever one looks, the four elements of the expanse are pacified in their own place, and it is nailed down in the nature of reality, which is the measure of stability. One's own body, one's own body of light also appears as light, on the top of the head. Above, like an overturned bowl, stacked in nine layers, such a stack of bindus, one appearing on top of another, the lamp matures.