Tibetan
་ངོར་དག་པའོ༔ ཨཐྎ༔ རིག་པ་སྐུ་གསུམ་གཉིས་མེད་གནས་པ༔ གཞི་ཟད་པའི་ཏིང་ངེ་འཛིན་ལ་གནས་པ༔ རྗེས་ཀྱི་ཤེས་པ་འཁོར་འདས་གཉིས་མེད་དུ་འདྲེས་པའོ༔ ཨཐྎ༔ དབྱིངས་ནམ་མཁའ་རིག་པ་གསུམ་མི་འབྲལ་བས༔ རྗེས་ཀྱི་ཤེས་པ་ལ་རིག་པ་དབྱིངས་སུ་ཚུད་པའོ༔ ཨཐྎ༔ ཡུལ་རིག་པ་གཉིས་མེད་དུ་རྟོགས་པས༔ སྒོ་ལྔ་རང་གསལ་དུ་གནས་ཏེ༔ རྗེས་ཀྱི་ཤེས་པ་རྟོག་མེད་རང་གྲོལ་དུའོ༔ ཨཐྎ༔ རིག་པ་འབྱུང་བ་བཞི་ཟད་པས་འཁྲུལ་བ་གཏིང་དག་གི་དགོངས་པ་ལ་གནས་ཏེ༔ རྗེས་ཀྱི་ཤེས་པ་ལ་རིག་པ་ཉིད་ཡུལ་དུ་འགྲོལ་བའོ༔ ཨཐྎ༔ རིས་མེད་ཀྱི་སྣང་བ་ལ་ཕྱོགས་མེད་ཀྱི་རིག་པ་ཤར་བས༔ ཡུལ་མེད་ཀྱི་ཡུལ་དུ་སོང་སྟེ༔ བལྟར་མེད་པའི་སྐུ་ལ་བལྟས་པས༔ རྟོག་མེད་ཀྱི་རིག་པ་མཐོང་སྟེ༔ གཏད་མེད་ཀྱི་ཤེས་པ་སྤྱོད་པ་ཞེས་བྱའོ༔ ཨཐྎ༔ སྒྲོན་མ་བཞིའི་སྣང་བ་རང་གིས་མཐོང་བས་འབྱུང་བ་བཞི་ཟད་པར་བསྐྱལ་ལོ༔ ཨཐྎ༔ ཆོས་སྤྱིའི་ལྟ་བ་དང་ཆོས་ཉིད་རང་གི་ལྟ་བ་སྟེ༔ ལྟ་བ་བཞི་སྐོར་དུ་བསྟན༔ སྤྱི་ལ་བཞི་སྟེ༔ གང་ལ་བལྟ་ན་དངོས་པོའི་གཤིས་ལ་ལྟ༔ གང་གིས་བལྟ་ན་རྟེན་གྱི་གང་ཟག་གིས༔ གང་ལྟར་བལྟ་ན་ཕྱོགས་རིས་མེད་པར་ལྟའོ༔ བལྟས་པས་གང་ཐོབ་ན༔ ཆོས་སྐུ་ཕྱི་ནང་མེད་པ་ཐོབ་པའོ༔ ཨཐྎ༔ རང་གི་ལྟ་བ་བཞི་སྟེ༔ གང་ལ་བལྟ་ན་དབྱིངས་རིག་ལ་ལྟ༔ གང་གིས་བལྟ་ན་མིག་གིས་ལྟ༔ གང་ལྟར་བལྟ་ན་གླང་པོ་ཆེ་ལྟ་བུའི་མིག་གིས་ལྟ༔ བལྟས་པས་གང་ཐོབ་ན་སྐུ་གསུམ་ཐོབ་པའོ༔ ཨཐྎ༔ ཐོག་ལྟ་བུའི་མན་ངག་གིས་རིག་པ་ཐོགས་པ་མེད་པར་བསྟན་པས༔ སྣང་བ་ཡིད་ཆེས་པར་བསྟན་པ་དང༔ ཨཐྎ༔ རིག་པ་འགྱུར་བ་མེད་པའི་གཟེར་ལྟ་བུའི་མན་ངག་གིས༔ རིག་པའི་འཆར་སྒོ་ལ་ཡིད་ཆེས་པར་བསྟན་པ་དང༔ ཨཐྎ༔ རིག་པ་མཁའ་ལ་ལྡིང་བ་ནི༔ སྐར་མདའ་ལྟ་བུའི་མན་ངག་གིས་བརྟེན་པ་ལ་ཡིད་ཆེས་པར་བསྟན་པ་དང ༔ ཨཐྎ༔ རིག་པ་ཕྱིར་མི་ལྡོག་པ་ནི་གྱད་ཀྱི་མདའ་ལྟ་བུའི་མན་ངག་གིས་རིག་པ་རང་གི་ངོ་བོ་ལ་ཡིད་ཆེས་པར་བསྟན་པའོ༔ ཨཐྎ༔ དེའི་ཕྱིར་གཏད་སའི་འབེན་གཟུག་པའི་མན་ངག་ནི༔ དབྱིངས་རིག་གཉིས་ལ་གཏད༔ བརྡེག་པའི་དམིགས་བཙལ་བ་ནི༔ རང་གི་སྨིན་མཚམས་སུ༔ འཕེལ་བའི་ས་བོན་གདབ་པ་དང༔ དེ་ལ་གོམས་པ་རབ་ཏུ་གཅེས༔ རྒྱ་ཆེ་བའི་ནམ་མཁའ་སྤར་གྱིས་བཟུར་བའོ༔ ཨཐྎ༔ ཐིག་ལེ་ཉག་གཅིག་ཅེས་བྱ་བ་ནི༔ རང་གི་རིག་བ་ལུ་གུ་རྒྱུད་ཀྱི་སྐུ་ཡིན་པས༔ དེའི་དོན་ལ་མ་ཡེངས་པར་བྱ༔ ཐིག་ལེ་ནི་ཆོས་སྐུ༔ ཉག་ནི་ལོངས་སྐུ༔ གཅིག་ནི་སྤྲུལ་སྐུ༔ ཞེས་བྱ་བ་ནི་སྐུ་གསུམ་འདུ་འབྲ
Chinese
于清净中。（梵文：atha）觉性三身无二安住，住于地尽之三摩地，后得智融入轮涅无二。（梵文：atha）法界虚空觉性三者无离，于后得智觉性融入法界。（梵文：atha）了悟境与觉性无二，五根门安住于自明，后得智无念自解脱。（梵文：atha）觉性四蕴尽，安住于净除错乱之见地，于后得智觉性自身解脱为境。（梵文：atha）于无分别之显现，生起无偏之觉性，已成无境之境，观无可观之身，见无念之觉性，无执之识即是行持。（梵文：atha）以自见四灯之显现，遣除四蕴之尽。（梵文：atha）共同之见与自性之见，开示四种见地之轮转，共同有四：观何者，观事物之自性；以何观，以依处之补特伽罗；如何观，无有偏颇而观；观已得何，得法身无内外。（梵文：atha）自己之见有四：观何者，观法界觉性；以何观，以眼观；如何观，以如大象之眼观；观已得何，得三身。（梵文：atha）以如冰雹之口诀，开示觉性无碍，开示确信显现。（梵文：atha）以觉性不变之橛之口诀，开示确信觉性之生起处。（梵文：atha）觉性空中飞翔，以如流星之口诀，开示确信所依。（梵文：atha）觉性不退转，以如壮士之箭之口诀，开示确信觉性自身之体性。（梵文：atha）因此，安立所系之目标之口诀是：系于法界觉性二者；寻觅击打之目标是：于自己之眉间；植入增长之种子，珍爱串习，以手掌遮量广大之虚空。（梵文：atha）所谓明点唯一者，自己之觉性是连珠之身，故于彼义莫散乱，明点是法身，唯一是报身，一个（唯一）是化身，所谓三身融
English
In purity. (Sanskrit: atha) Awareness, the three kayas, abides in non-duality, abides in the samadhi of the exhaustion of the ground, subsequent knowledge blends into samsara and nirvana without duality. (Sanskrit: atha) The three, space, sky, and awareness, are inseparable, in subsequent knowledge, awareness enters into space. (Sanskrit: atha) Realizing that object and awareness are non-dual, the five gates abide in self-illumination, in subsequent knowledge, non-thought is self-liberated. (Sanskrit: atha) Awareness, the four elements exhausted, abides in the view of purifying confusion, in subsequent knowledge, awareness itself is liberated as the object. (Sanskrit: atha) In the appearance of impartiality, impartial awareness arises, having become an objectless object, looking at the body that cannot be seen, seeing the awareness of non-thought, the knowledge of non-attachment is called practice. (Sanskrit: atha) By seeing the appearance of the four lamps oneself, the exhaustion of the four elements is carried out. (Sanskrit: atha) The general view of Dharma and the self-view of Dharma, the four views are shown in a cycle, there are four in general: What to look at, look at the nature of things; with what to look, with the individual of the basis; how to look, look without bias; what is obtained by looking, the Dharmakaya without inside and outside is obtained. (Sanskrit: atha) One's own view is fourfold: What to look at, look at the space of awareness; with what to look, look with the eyes; how to look, look with eyes like an elephant; what is obtained by looking, the three kayas are obtained. (Sanskrit: atha) With the instruction like hail, awareness is shown to be unobstructed, showing confidence in appearance. (Sanskrit: atha) With the instruction like the peg of unchanging awareness, confidence in the arising place of awareness is shown. (Sanskrit: atha) Awareness flying in the sky, with the instruction like a shooting star, confidence in the support is shown. (Sanskrit: atha) Awareness does not turn back, with the instruction like the arrow of a strong man, confidence in the nature of awareness itself is shown. (Sanskrit: atha) Therefore, the instruction of setting up the target to be aimed at is: to be attached to the two, space and awareness; the target to be struck is sought: at one's own brow; planting the seed of growth, cherishing familiarity, measuring the vast sky with the palm of the hand. (Sanskrit: atha) The so-called single thigle is: one's own awareness is the continuous body, therefore, do not be distracted from its meaning, the thigle is the Dharmakaya, the single is the Sambhogakaya, the one (single) is the Nirmanakaya, the so-called three kayas merge.
Chinese
无有也。啊！以法身之要义示现，身完全进入涅槃之口诀。以报身之要处示现，语完全进入涅槃之口诀。以化身之要眼示现，心完全进入涅槃而示现。啊！心的戏论以见解断除，语的戏论以修习断除，相的戏论以觉性断除，意的戏论以教言断除，体验的戏论以串习断除，宗派的戏论以智慧断除之口诀。啊！意的分别识与觉性之童子二者，以力量行事，意的分别识断命，不予而取，不行梵行，语绮语，语粗语，悭吝心，傲慢心，邪见等等那些舍弃后，于空性中修习时，觉性之童子说：你所修习的那个如同土偶，是坏灭之法。觉性之童子你如何修习后，意的分别识你听着！你向内看，微细之身那连续不断。认识向外看时，自显现之虚空现起微细之身那个认识后，连续不断。三界之命一时断绝。青黄之风骑乘神通之天女，端正仙人之女于无漏之安乐处出生。千道日光围绕。无有日夜地围绕。底玛拉之子白狮子以铁索系缚。自显现之虚空现起微细之身那个认识后，白狮子以铁索连续不断。是霹雳也。啊！譬如觉性之智慧如同虚空之洲，于未书写之坛城中，无命之身安住。所知未愚昧，无气息之变化，所知未愚昧。啊！于心之中无明与觉性之童子二者，觉性之童子对无明说：你听着！你不喜轮回，不喜五毒。我的一道白光向上走，从那流出嗔恨之水你感觉到了吗？我的向下流动的红光流出贪欲之大水你感觉到了吗？我的向下
English
There is none. Ah! By showing the essence of the Dharmakaya, the instruction of the complete passing of the body into Nirvana. By showing the key point of the Sambhogakaya, the instruction of the complete passing of speech into Nirvana. By showing the key point of the Nirmanakaya in the eye, the complete passing of mind into Nirvana is shown. Ah! The proliferation of mind is cut off by view, the proliferation of speech is cut off by practice, the proliferation of signs is cut off by awareness, the proliferation of intellect is cut off by instruction, the proliferation of experience is cut off by habituation, the instruction of cutting off the proliferation of philosophical tenets by wisdom. Ah! The mind's consciousness and the young boy of awareness, the two act with strength, the mind's consciousness kills life, takes what is not given, engages in unchaste conduct, speaks idle words, speaks harsh words, is greedy, is arrogant, and abandons those such as wrong views. When meditating on emptiness, the young boy of awareness says: Your meditation is like a clay doll, it is of the nature of destruction. Young boy of awareness, how did you meditate? Mind's consciousness, listen! Look inside yourself, that subtle body is continuous. When looking outward to recognize, when the subtle body arises in the sky of self-appearance, after recognizing that, it is continuous. The life of the three realms is cut off at once. The bluish-yellow wind rides on the goddess of miraculous power, the daughter of the righteous one is born in the place of undefiled bliss. A thousand rays of sunlight surround it. It surrounds it without day or night. The son of Ti Mara binds the white lion with an iron chain. When the subtle body arises in the sky of self-appearance, after recognizing that, the white lion is continuously bound by an iron chain. It is a thunderbolt. Ah! For example, the wisdom of awareness is like an island in the sky, in an unwritten mandala, a lifeless body dwells. Knowledge is not obscured, a change without breath, knowledge is not obscured. Ah! In the heart, ignorance and the young boy of awareness, the two, the young boy of awareness says to ignorance: Listen! You do not like samsara, you do not like the five poisons. Do you feel the water of hatred flowing from my one white ray going upwards? Do you feel the great water of desire flowing from my downward flowing red ray? My downward
Chinese
从黑色火焰中，愚痴的巨大洪流倾泻而下，你感觉到了吗？从我的右侧，向上是黄褐色的火焰，傲慢的巨大洪流倾泻而下，你感觉到了吗？在我的右侧，向下是绿色的脉络，里面向上。嫉妒之水流淌，你感觉到了吗？如果感觉到了，我以不变金刚连续的身体知晓。你感觉到了吗？我以不变金刚连续的身体知晓，平息嗔恨之城，如镜般的智慧升起。平息傲慢之城，平等性智升起。平息贪欲之城，妙观察智升起。平息嫉妒之城，成所作智升起。从愚痴之城中，法界体性智升起。诸佛的意境，ཨཐྎ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)！在自显的虚空中，金翅鸟飞翔。在五根门中飞翔。那金翅鸟是色即是空。空即是色。在须弥山顶，千道珍宝的光芒显现。ཨཐྎ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)！本体是空性，自性是光明，大悲无有止息。本体空性即是本体，光明即是自显，自显即是光明，无有止息即是大悲。如果本体没有被感官确定，那么就与共同的乘没有区别，所以自己无法认识自己的本体。本体在感官的显现中是清晰的，自性是无偏颇的显现。大悲遍及一切。ཨཐྎ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)！从吉祥结中向上，像脉络中的细线一样向上延伸。像千水中的小鱼一样，没有从水中出来，没有接触到地面。同样，从眼睛里出现道路，在自显的虚空中，没有接触到天空，没有接触到地面，显现并流动。以及性行为。从那细微的光芒中，当五者圆满时，自显圆满显现。在中阴中也没有比这更殊胜的显现了。秘密中的秘密，片段相连。七十四个片段圆满了。善哉！
English
From the black flame, a great torrent of ignorance flows; do you feel it? From my right side, upwards is a yellowish-brown flame; a great torrent of pride flows; do you feel it? On my right side, downwards is a green vein, inside upwards. The water of jealousy flows; do you feel it? If you feel that, I know the unchanging vajra continuous body. Do you feel that? I know the unchanging vajra continuous body, pacifying the city of hatred, mirror-like wisdom arises. Pacifying the city of pride, equality wisdom arises. Pacifying the city of desire, discriminating wisdom arises. Pacifying the city of jealousy, accomplishing wisdom arises. From the city of ignorance, the wisdom of the dharmadhatu arises. The intention of the Buddhas,ཨཐྎ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)! In the sky of self-appearance, a golden garuda flies. It flies in the five sense gates. That golden garuda is form is emptiness. Emptiness is form. On the peak of Mount Meru, a thousand rays of precious light appear. ཨཐྎ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)! Essence is emptiness, nature is luminosity, compassion is unceasing. Essence emptiness is essence, luminosity is self-appearance, self-appearance is luminosity, unceasing is compassion. If the essence is not determined by the senses, then there is no difference from the common vehicle, so one cannot know one's own essence. The essence is clear in the manifestation of the senses, and the nature is the appearance that arises in any direction without bias. Compassion pervades all. ཨཐྎ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)! From within the glorious knot, upwards, like a thin thread in the veins, it extends upwards. Like a small fish in a thousand waters, it does not come out of the water, it does not touch the ground. Similarly, a path arises from the eyes, in the sky of self-appearance, without touching the sky, without touching the ground, it appears and flows. And sexual intercourse. From that subtle ray, when the five are complete, self-appearance fully arises. In the bardo, there is no appearance more excellent than that. Secret within secret, fragments connected. The seventy-four fragments are complete. Good!