Tibetan
དང་བློ་འདྲེས་པའོ༔ སྤྱོད་པའི་མན་ངག་ཡིད་འགྱུར་ནུས་པའི་དཔེ་སྟེ་དེ་ལྟར་བླ་མའི་གདམས་པའོ༔ ཆང་ལྟ་བུ༔ སྣང་བ་དབང་བསྒྱུར་འབྱུང་བའི་དགྲ་དང་བྲལ་བ་ར་རོ་འདྲ༔ སྣང་བའི་ཚད་ནི་དབྱིངས་ཀྱིས་རྒྱ་ཆེ་བར་ཤར་བས་བཟུང༔ བསྒོམ་པའི་མན་ངག་ནད་ཀྱི་དངོས་པོ་དེས་ཤེས་པ་བསྒྱུར་བར་ནུས་པ་རིམས་ལྟ་བུ༔ ཉིན་མཚན་ཁ་སྦྱོར་རིམས་ཀྱིས་བཏབ་པའི་སྐྱེས་བུ་དང་འདྲ་སྟེ་དྲན་མེད་དུ་ཐེབས་བཞིན༔ དགོངས་པའི་ཚད་ནི་ནམ་མཁར་དབྱིངས་རིག་འདུ་འབྲལ་མེད་བཟུང༔ ལྟ་བའི་མན་ངག་མདའ་ལྟ་ཕ་རོལ་ཏུ་འབིགས་པ་སྟེ་བུ༔ རིག་པའི་རང་ངོ་ཟིན་པ་ནི༔ སྐྱེས་བུའི་སྙིང་ལ་མདའ་ཕོག་པ་དང་ཤི་བ་མཉམ་པས་ཕྱིས་མི་ཐར་བ་བཞིན༔ རིག་པ་རྟོགས་པས་ཕྱིས་འཁོར་བར་མི་ལྡོག་ལྟ་བའི་ཚད་ནི་རང་སྣང་དུ་ཤར་བས་སྒྲོན་མས་བཟུང༔ འབྲས་བུའི་མན་ངག་རྩི་དུག་སྦྱར་བ་ལ་ནུས་པ་ཡོད་པས་རྩི་དང་འདྲ༔ ལྟ་སྒོམ་སྤྱོད་པའི་གདིང་གསུམ་ཚད་དུ་ཕྱིན་པ་ནི༔ སྐྱེས་བུའི་ཁོང་དུ་རྩིས་ཐེབས་པ་རྣམ་པ་ཐམས་ཅད་དུ་ཐར་མི་སྲིད་པ་བཞིན༔ འབྲས་བུའི་ཚད་ནི་རིག་པས་ཕྱིར་མི་ལྡོག་པའི་རིག་པ་ཐོག་ལྟ་བུ་བཟུང༔ དེ་ལྟར་རང་གི་རང་ངོ་མཐོང་བས་འབྲས་བུའི་ཚད་ཟིན་ན༔ ཚད་ནད་སངས་པའི་སྐྱེས་བུ་རང་སངས་ལ་སོང་བ་བཞིན༔ རིམས་ནད་བྱང་བའི་སྐྱེས་བུ་སླར་མི་ལྡོག་པ་དང༔ སྙིང་ལ་མདའ་ཕོག་ཤི་བ་སོས་མི་སྲིད་པར་གནད་དུ་སོང་བ་དང༔ རྩི་ཡིས་ཤི་བའི་སྐྱེས་བུ་བཞིན༔ ཕྱིར་ལ་ལྡོག་པ་མ་ཕྱིར་མི་ལྡོག་པའི་རིག་པ་སྐར་མདའ་ལྟ་བུ་ཡིན་ནོ༔ དབྱིངས་དང་རིག་པའི་ངོ་བོ་ནི༔ དབྱིངས་ལ་རྣམ་པ་གཉིས་ཡོད་དེ༔ གང་ཞེ་ན་ཕྱི་ཡི་དབྱིངས་དང་ནང་དབྱིངས་སོ༔ ཕྱི་ཡི་དབྱིངས་ནི་རྐྱེན་སྤྲིན་དང་བྲལ་བ་ནམ་མཁའ་འོ༔ ནང་དབྱིངས་རྣམ་དག་སྟེ་ཡི་གེ་ན་རོ་ལྟ་བུ་སྒྲོན་མའོ༔ རིག་པ་ཉིད་ཀྱང་གཉིས་ཡིན་ཏེ༔ རིག་པའི་ཆ་ཤས་ཐིག་ལེ་གདངས་དང་ནི༔ རིག་པ་རྡོ་རྗེ་ལུ་གུ་རྒྱུད་རང་གི་ངོ་བོའོ༔ མདོར་ན་དབྱིངས་རིག་ཁྱིམ་དང་བདག་པོའི་ཚུལ་རྣམ་པ་གཉིས༔ ངོ་བོ་ཉིད་དེ་ཉམས་བླངས་ན་མིག་གི་དབང་པོ་ལ་བལྟས་ན་སྐུ་དང་འོད་དང་ཐིག་ལེ་དང༔ སྣ་ཚོགས་བྲེང་བྲེང་གཟུང་བར་དཀའ་བ་འགྱུ་བའི་ཟེར་སྣང་བ༔ སྣང་བ་དེ་ཉིད་གཞན་ནས་མ་བྱུང་རང་སྣང་ཡིན༔ ཤར་ཡང་རིག་པ་རང་གི་ངོ་ལས་ཤར༔ གྲོལ་བ་ཉིད་ན་གཞན་དུ་སོང་བ་མེད་དེ་རང་གྲོལ་ལོ༔ དེ་ལྟར་མིག་གི་ཡུལ་དུ་སྣ་ཚོགས་ཤར་བ་དེ༔ བྱས་ཤིང་གོམས་པས་བྱུང་བ་མིན༔ ཡེ་ཉིད་ནས་ནི་གཞི་སངས་རྒྱས་དང་སེམས་ཅན་ཁྱད་མེད་ད
Chinese
并且与智慧融合。 行为的口诀是能转变心意的例子，像这样是上师的教诲。比如酒。 显现自在产生的敌人和分离，如同罗睺。 显现的程度是，以法界广大地升起而把握。 修行的口诀是，以疾病的实物能转变知识，比如瘟疫。 日夜交合，如同被瘟疫侵袭的人，无意识地倒下。 见解的程度是，在虚空中，法界智慧无离无合地把握。 见的口诀如同箭，穿透彼岸，是儿子。 把握觉性的自性是：如同箭射中人的心脏，死亡一样，之后无法逃脱。 觉悟觉性之后，之后不会再返回轮回，见的程度是以自显现升起，用灯来把握。 果的口诀是，混合毒药有力量，如同毒药。 见、修、行的三种把握达到极致是：如同毒药进入人的体内，无论如何都无法逃脱。 果的程度是，以智慧不退转的智慧，如同霹雳来把握。 这样，当见到自己的自性，把握住果的程度时：如同疾病痊愈的人，自己痊愈了一样。 如同瘟疫痊愈的人不再返回，以及箭射中心脏死亡无法复活一样成为要点，以及如同被毒药毒死的人。 向外返回和不向外返回的智慧，如同流星一样。 法界和觉性的体性是：法界有两种，哪两种呢？外法界和内法界。 外法界是远离因缘云雾的天空。内法界是清净的，如同字母那若一样的灯。 觉性本身也有两种：觉性的部分是明点光芒，以及觉性金刚链是自己的体性。 总之，法界智慧如同房屋和主人的关系有两种。 如果修持那个体性，如果看眼睛的根，会显现身、光和明点，以及各种各样难以把握的游动光芒。 那个显现不是从其他地方产生，是自显现。 升起也是从觉性自己的体性中升起。解脱的时候，没有到其他地方去，是自解脱。 这样，在眼睛的境界面前显现的各种各样的东西，不是通过做和串习而产生的。 本来就是，基佛和有情没有差别。
English
And blended with wisdom. The instruction of conduct is an example of the power to transform the mind, like this is the guru's instruction. Like alcohol. The enemy and separation that arise from the mastery of appearances are like Rahu. The extent of appearance is grasped by the vastness of the dharmadhatu arising. The instruction of meditation is like an epidemic, which can transform knowledge with the object of disease. Day and night union, like a person struck by an epidemic, falls unconsciously. The extent of contemplation is to grasp the inseparable wisdom of the dharmadhatu in the sky. The instruction of view is like an arrow, piercing the other shore, it is the son. To grasp the self-nature of awareness is: like an arrow hitting a person's heart, death is the same, so there is no escape afterwards. After realizing awareness, one will not return to samsara. The extent of the view is grasped by the lamp as self-appearance arises. The instruction of the fruit is like poison mixed with poison, which has power, like poison. The three foundations of view, meditation, and conduct reaching their limit are: like poison entering a person's body, there is no way to escape in any way. The extent of the fruit is to grasp the wisdom that does not regress with wisdom, like a thunderbolt. Thus, when one sees one's own self-nature and grasps the extent of the fruit: it is like a person who has recovered from a terminal illness, who has recovered on their own. Like a person who has recovered from an epidemic does not return, and like an arrow hitting the heart and dying cannot be revived, it becomes the point, and like a person who has been poisoned to death. The wisdom that returns outward and does not return outward is like a shooting star. The nature of dharmadhatu and awareness is: there are two types of dharmadhatu, what are they? Outer dharmadhatu and inner dharmadhatu. The outer dharmadhatu is the sky, free from the clouds of conditions. The inner dharmadhatu is pure, like a lamp like the letter Naro. Awareness itself is also two: the part of awareness is the thigle radiance, and the awareness vajra chain is its own nature. In short, dharmadhatu wisdom is like a house and a master, there are two aspects. If you practice that nature, if you look at the root of the eye, you will see body, light, and thigle, and various moving rays of light that are difficult to grasp. That appearance does not arise from anywhere else, it is self-appearance. Arising also arises from the self-nature of awareness. When liberated, it does not go anywhere else, it is self-liberation. Thus, the various things that appear in the realm of the eye are not produced by doing and habituating. From the beginning, there is no difference between the base Buddha and sentient beings.
Chinese
安住于彼。如是，瑜伽士以坚固的定解衡量，显现是本始就有的，不是只在一个上有，而是在一切上都如此安住，所以没有欢喜之心。安住之方式，以了知所知而成就，如是本始即是。于明觉续和界灯之显现中，不能抹去，地不能拿走，水不能烧毁，火不能吹散，风是生起的敌人。不能摧毁那本身。没有被预言，没有诀窍的人，举起明亮的镜子观看，也没有要点，所以不清晰，或者呢？用空虚的眼睛观看，即使全部观看，因为没有诀窍，所以看不见，于广大之中，有缘分的具业者能看见，就能成佛，没有看见那些就不是佛。也，不是看见那本身。与成就的边际没有关联，观修，以法不能证悟。即使分析那本身，也不能找到。不是福佑和自在天所做。因为有智慧，所以最后没有恐惧。也不是像世间显现那样迷惑，即使用其他法用语言说，也看不见。没有迷惑。以贪嗔痴，那本身，是从果而来的，本始就不是被遮蔽的。自显现显现于自身，甚至智慧也不能分析。深不可测，以续、教言、诀窍等，即使以词句和文字分析那本身，也看不见。与词句没有关联，地狱、畜生、饿鬼等，六道轮回的显现也是，在明觉内显现，所以是自身。不是像特意修成那样产生的，而是，从一开始就那样显现着。不是由士夫的勤奋修持而产生的。那是没有书写的坛城，那是没有修习的本尊。那是没有念诵的咒语，没有改变的手印，没有陈设的供品。以生起次第显现的和圆满次第的身和智慧，佛和有情在那本身中聚集，是轮回和涅槃。于明觉获得自在，并且明觉本身和钉牢，次第是誓言。自己的上师也是本尊。遗嘱最后章节的意义是三种诀窍，外内身语意的秘密行为放下。三种闲暇，身体闲暇获得化身，语言闲暇获得报身，心闲暇获得法身，获得获得就能看见。外在是，身体闲暇是生起智慧的助伴
English
Abiding in that. Thus, the yogi measures with firm conviction, appearance is primordially existent, not just on one, but abiding in all like that, so there is no mind of joy. The way of abiding, accomplished by knowing the knowable, thus it is primordially. In the appearance of the luminous lineage and the sphere lamp, it cannot be erased, the earth cannot be taken away, water cannot be burned, fire cannot be scattered, wind is the enemy of arising. It is not possible to destroy that itself. By someone who has not been prophesied, who has no instructions, even if they hold up a clear mirror and look, there is no point, so it is not clear, or what? Even if they look with empty eyes, even if they look at everything, because there are no instructions, they do not see. In the vastness, those with karma and fortune can see, and they will attain enlightenment, those who do not see that are not Buddhas. Also, it is not seeing that itself. Without connection to the limit of accomplishment, practicing view and meditation, one will not realize through Dharma. Even if one analyzes that itself, one will not find it. It is not done by fortune and Ishvara. Because there is wisdom, there is ultimately no fear. It is also not deluded like the appearance of the world, even if one speaks of it in words with other Dharmas, one does not see it. There is no delusion. By desire, hatred, and ignorance, that itself, is from the result, it is not obscured from the beginning. Self-appearance arises in itself, even wisdom cannot analyze it. Immeasurable depth, by tantras, instructions, and pith instructions, even if one analyzes that itself with words and letters, one does not see it. Unrelated to words, hell beings, animals, hungry ghosts, etc., the appearance of the six realms is also, appearing within awareness, so it is itself. It is not like arising from having intentionally accomplished it, but, from the beginning, it has been appearing like that. It does not arise from the effort and practice of a person. That is the unwritten mandala, that is the deity that has not been meditated upon. That is the unrecited mantra, the unchanged mudra, the unarranged offering. The body and wisdom of the generation stage that arises and the completion stage, Buddhas and sentient beings gather in that itself, it is samsara and nirvana. Gaining independence over awareness, and awareness itself, and being nailed down, the order is the samaya. One's own guru is also the deity. The meaning of the final chapter of the testament is the three pith instructions, outwardly and inwardly, abandon the secret actions of body, speech, and mind. The three leisures, by body leisure one obtains the nirmanakaya, by speech leisure one obtains the sambhogakaya, by mind leisure one obtains the dharmakaya, by obtaining, one will see. Outwardly, body leisure is the helper for the arising of wisdom.
Chinese
内里是寂静的觉性自性之住心。秘密寂静时，轮回涅槃无二融合，即是觉性本身。外在有三个部分：身、语、意。身体方面，彻底放下对世俗农耕的执着，在无有助缘的寂静处，如受伤的野兽般独自住在山林中。顶礼诸佛等，什么也不做，不行走，不活动肢体。如果有什么要做的事情，无论是好事还是坏事，都与朋友分离，独自一人。语言方面有三种：世俗的虚妄之语，念诵咒语没有差别，口头上的念诵与不可言说的意义相同，都是障碍等等。总之，舍弃所有言语，即使被杀也不要泄露一句话，像哑巴一样。意识方面，舍弃三种：所有的思考和不思考，好与坏的念头，无论好坏，都像被金锁或绳索束缚一样，在束缚方面是相同的。并且，断绝念头的延续。像无心、无意识或无动静的尸体一样。内在有三种：身体不做任何行为，语言不做任何表示，意识不进行禅修。因为以禅修之心无法见到它，所以即使有智慧，如果没有眼睛的如实性，也无法见到，不要观看。秘密有三种：眼睛不要动，像大象一样，不要向右或向左看，要像柱子一样，安住。身体不要改变姿势，保持一个姿势，如仙人一般，或者蹲着，或者仰卧，或者像狗一样。意识不要动，要专注于灯，像箭一样，用眼睛的角落压住，放在眼睛里。身体的关键是脉自然寂静，所以是寂静的。语言的关键是断绝说话，这样业的风就不会升起，如果不升起，智慧就会自然而然地生起。心的关键是专注。呼吸也只是稍微吸气。六个章节已经圆满了经典的量。完毕。吉祥美妙。名为吉祥美妙的续部，分为七个主题进行详细解释。本体是迷惑，觉性在基础之上自然解脱。定义有四种：显现。
English
The inner is the mind abiding in the nature of awareness, which is stillness. When the secret is still, samsara and nirvana merge inseparably, which is awareness itself. Outwardly, there are three parts: body, speech, and mind. In terms of body, completely abandon attachment to worldly farming, and in a solitary place without conditions, dwell in the mountains like a wounded wild animal. Prostrate to the deities, etc., do nothing, do not walk, and do not move limbs. If there is something to do, whether good or bad, separate from friends and stay alone. In terms of speech, there are three aspects: worldly deluded talk, reciting mantras without distinction, and verbal recitations that obscure the meaning of the unspeakable, etc. In short, abandon all words. Even if killed, do not utter a word, be like a mute. In terms of mind, abandon three aspects: all thoughts and non-thoughts, good and bad thoughts, whether good or bad, are the same in terms of bondage, like being bound by a golden lock or a rope. And cut off the continuity of thoughts. Be like a corpse without mind, without consciousness, or without movement. The inner has three aspects: the body does not engage in any action, the speech does not make any indication, and the mind does not meditate. Because it cannot be seen with the mind of meditation, even with wisdom, if there is no suchness of the eye, it cannot be seen, do not look. The secret has three aspects: the eyes should not move, like an elephant, do not look to the right or left, be like a pillar, abide. The body should not change posture, maintain one posture, like a sage, or squatting, or lying on the back, or like a dog. The mind should not move, focus on the lamp, like an arrow, press the corner of the eye and place it in the eye. The key to the body is that the channels are naturally still, so it is still. The key to speech is to cut off speaking, so that the wind of karma will not rise, and if it does not rise, wisdom will naturally arise. The key to the mind is focus. The breath is also just a slight inhalation. The six chapters have completed the measure of the text. It is finished. Auspicious and beautiful. The tantra called Auspicious and Beautiful is divided into seven topics and explained in detail. The essence is delusion, and awareness is naturally liberated on the ground of the base. There are four definitions: appearance.