Tibetan
ཁྲལ་ཁྲོལ་དུ་ཕིག་ཅིང་། མཐར་རྡུལ་ཕྲན་ཇེ་ཕྲ་ལ་ཧཱུྃ་ཇེ་ཕྲའི་སྦྱངས་ཏེ་ལུས་འོད་གསལ་དྲི་མ་མེད་པར་དག་པར་བསམ་པའི་ངང་ལ་མཉམ་པར་བཞག་གོ །ཞལ་ཤེས་ནད་པ་ཡིན་ན་རྒྱུན་དུ་ནད་ན་ས་དང་བཅས་པ་ལ་བརྟུལ་ཞུགས་རྩལ་སྦྱངས་གསུངས་སོ། ། གསུམ་པ་མཉེན་བཙལ་བ་ནི། རང་གི་མདུན་དུ་སྐུ་འམ་རྟེན་ཤིང་བུ་སོགས་བཙུག་པ་ལ། སྙིང་ཀ་ནས་ཧཱུྃ་གི་ཐག་པ་བརྒྱུད་མར་བསྒྲིགས་པ་སེར་བསྒྲེང་ལྟ་བུར་འཕྲོས་པ་རྩ་བ་ནས་གཡས་སུ་དཀྲིས་ཀྱིན་བར་མེད་པར་སོང་བའི་སྔ་མ་རྩེ་མོར་མདུང་ཚུགས་སུ་གནས་པ་ལ་ཤེས་པ་མ་ཡེངས་པར་བཟུང་། ཡང་གནས་ཤིན་ཏུ་བརྡོ་བ་ན། སླར་ཡང་ཚུར་རྩེ་ནས་གཅིག་ལ་གཅིག་ཐིམ་མམ། སྙིང་ཀའི་དེ་ལ་དེའི་སྔ་རོལ་གྱི་དེ་བསྟིམས་པ་སོགས་རྩ་བ་ནས་བསྡུ་བ་རེས་མོས་ཀྱིས་སྤྲོ་བསྡུ་བྱ་གསུངས་སོ། །ཞལ་ཤེས་སུ་འདི་སྙིང་ཀ་ནས་ཕར་ཐད་ཀར་འཕྲོས་ཀྱང་། མིད་པའི་ལམ་བརྒྱུད་དེ་ཁ་སྣ་སོགས་བུ་ག་ནས་བརྒྱུད་པར་གོམས་ཀྱང་འདྲ་སྟེ་ཨ་འཐས་དེ་འདྲ་མི་དགོས། ཧཱུྃ་ཀྱང་སྔ་མའི་ཞབས་ཀྱུ་ལ་ཕྱི་མའི་ཐིག་ལེ་གཏུགས་པར་སོང་བ་དང་། གྱེན་བསྒྲེང་བར་མེད་དུ་གཤིབ་པ་འདྲ། ཁ་འཁོར་ཕྱོགས་ཀྱང་འགྲོ་དུས་ཕར། འོང་དུས་ཚུར་བྱས་ཀྱང་མི་འགལ་མོད་དེ། འོན་ཀྱང་ངེས་པ་ཡེ་འཛིན་མི་དགོས་སོ་གསུངས་སོ། །དེའི་སེམས་ཤིན་སྦྱང་གི་ཡོན་ཏན་ལས་སུ་རུང་བས་བཏང་འགྲོ་བཞག་སྡོད་ལ་དབང་ཐོབ། ༼ འདི་ལ་ཚངས་པའི་འདྲེན་སྟངས་ཡིན་གསུངས་སོ། །མཆན། ༽ན་འབྱོངས་པའི་ཚད་དོ། ། བཞི་པ་ནི། ཧཱུྃ་ཞེས་བརྗོད་པས་རང་གི་ལུས་ཧཱུྃ་མཐིང་ནག་ཁྲུ་གང་བ་ཞིག་དུ་གྱུར་བ་ཁྲུ་རེའི་མཚམས་སུ་ཕར་འཁྱོགས་ཚུར་འཁྱོགས་ཀྱིས་ལམ་ལ་འབུ་སྲིན་ནུར་འགྲོས་ལྟ་བུར་སོང་ནས། མཐོང་བའི་ཡུལ་དང་། མི་མཐོང་ལ་རྒྱུས་ཡོད་པའི་ཡུལ་ཀུན་ཏུ་མགྲོན་པོ་དོན་གཉེར་ལ་ཕྱིན་པ་བཞིན་ཉུལ་བ་དང་ཞེས། ཞལ་ཁྲིད་དུ་ལམ
Chinese
如何进行前行正行的区分之法。有誓言手印的安立等三种。第一种是：现在……要做的是。共同前行讲述完毕后，现在是连接前后语句的界限，为了区分轮回与涅槃的界限，特别是为了使正行进入道，就像驾驭马车的御者一样。如果没有这个前行，不清净的身语意三门的显现执着就不会停止。由于它没有停止，所以三身的智慧不会显现，就像镜子上的污垢没有擦拭干净，影像就不会显现一样。而且前行就像种子一样，果实的产生依赖于它。而且前行就像农耕一样，不做农耕，就不会有像秋收一样的四身果位的受用。前行就像好的向导一样，正行是否能毫无差错地进入道，取决于它。而且前行就像建造城堡的地基一样，没有地基，正行的墙壁就不可能稳固，因此，必须进行区分。如是说。第二是区分的方法和区分的功德。第一是总的和个别的次第两种。第一种是：那也是外内……乃至，也有。那也是，外在方面，像通达佛陀三身的意旨一样，掌握并了解梵天大神的音声等，学习包含共同成就的四大的声音和意义。内在方面，像引导将觉性的智慧，不可言说的意义融入相续一样，区分身语意三门轮回与涅槃的界限。秘密方面，通过心来努力引导，了解心的本性，将身语意三门修习成金刚三门的次第，分为三种。还有，为了使外在身体的错乱消失而进行区分，为了使内在身体的错乱之因消失而进行区分，秘密方面，为了使身金刚的修持基础的实相显现，而安排缘起，共有三种。同样，为了语和意的错乱之因和错乱，修持基础的修习证悟而进行区分的方法。此外，还有通过金刚歌舞的方式进行区分等，具备所有部分。
English
How to Differentiate the Preliminary and Actual Practices. There are three things, such as the establishment of vows and mudras. The first is: Now... to do. After the common preliminaries have been explained, 'now' connects the boundaries of the preceding and following words, in order to distinguish the boundary between samsara and nirvana, and especially to make the actual practice enter the path, like a charioteer driving a horse. If there is no such preliminary practice, the impure appearances and attachments of the three doors of body, speech, and mind will not cease. Because it does not cease, the wisdom of the three kayas will not appear, just as the image will not appear if the tarnish on the mirror is not wiped away. Moreover, the preliminary practice is like a seed, so the production of the fruit depends on it. Moreover, the preliminary practice is like farming, so without farming, the enjoyment of the fruits of the four kayas, like the autumn harvest, will not occur. The preliminary practice is like a good guide, because whether or not the actual practice enters the path without error depends on it. Moreover, the preliminary practice is like laying the foundation of a castle, because without it, the walls of the actual practice cannot stand firm, therefore, it is necessary to distinguish. Thus it is said. The second is the method of distinguishing and the merits of distinguishing. The first is two levels, general and specific. The first is: That is also outer, inner... up to, there is also. That is also, in terms of the outer, like mastering the intention of the three kayas of the Buddha, grasping and understanding the sounds of the Great Brahma, etc., and learning the sounds and meanings of the four elements, including common accomplishments. In terms of the inner, like guiding the wisdom of awareness, the unspeakable meaning, into the continuum, distinguishing the boundaries of the three doors of body, speech, and mind, samsara and nirvana. In terms of the secret, guiding by striving with the mind, understanding the nature of the mind, cultivating the three doors of body, speech, and mind into the three vajras, dividing them into three. Furthermore, distinguishing in order to eliminate the outer confusion of the body, distinguishing in order to eliminate the cause of the inner confusion of the body, and in terms of the secret, arranging the interdependent origination in order to manifest the reality of the basis of practice of the vajra body, there are three. Similarly, the method of distinguishing for the cause of confusion and confusion of speech and mind, the cultivation and attainment of the basis of practice. In addition, there are distinctions made through the means of vajra songs and dances, etc., possessing all parts.
Chinese
也许有希望，也许有发生的次第，也许有难以置信的差别，但仅仅是提到占据位置这一点，这内外密三者，以及身语意的区分，都是如此。即使分别设立章节，也有一个包含一切的表达方式，如果从各自的位置解释，就会变成重复。如果以区分、归纳、差别的形式像下雨一样解释，那么就不能完整地呈现所有分类方式。因此，我将以上述章节的方式，阐述通过粗、细、极细的三门，修习成果无别的三大秘密，以及通过外、内、密的三种分类方式进行修习的方法。 其中，从外在来看，有身语意的区分；从内在来看，有区分；从秘密来看，也有区分。首先，是身、语、意三种分类方式，以及显示这些的标志和程度的次第。 首先，去到没有人的往来和视觉的地方，将与虚空同等的一切众生安置于圆满佛陀的果位。为此，通过三门轮回涅槃的分类，将一切众生六道轮回所经历的罪障、痛苦、习气等，在刹那间转化为多劫，并同时进行净化。生起这样的心念，宣说身语意的分类。 也就是六道众生的身体行为，以地狱的寒热痛苦无法忍受的翻滚为例，有复活后互相残杀，黑线地狱的划线和肢解，众合地狱的击打，以及寒冰地狱中因寒冷而颤抖，牙齿打颤的样子，剑叶林地狱的上下等完整的状态。饿鬼因力量衰弱而勉强行走，鼻涕和痰液，以及脖子上长出的瘤子上聚集的各种样子。畜生道的无法承受重负，剪毛，鸟类被宰杀，穿鼻，役使，屠宰，互相吞食，寻找草和水等等。阿修罗的杀戮战斗，人类的生老病死的各种姿态，以及降伏敌人，保护亲友，善与非善的...
English
There may be hope, and perhaps there is a sequence of occurrences, and perhaps there are unimaginable differences, but merely mentioning the occupation of a position, these three outer, inner, and secret aspects, as well as the distinctions of body, speech, and mind, are all like that. Even if chapters are established separately, there is a way of expressing that encompasses everything in one. If explained from their respective positions, it would become repetitive. If explained like rain, with distinctions, summaries, and differences, then all the ways of classifying would not be fully presented. Therefore, I will explain in the manner of the preceding chapters, the three great secrets of inseparable results of practice through the three doors of coarse, subtle, and extremely subtle, and the method of practicing through the three classifications of outer, inner, and secret. Among these, from the outside, there is the distinction of body, speech, and mind; from the inside, there is distinction; and from the secret, there is also distinction. First, there are the three classifications of body, speech, and mind, and the order of showing the signs and degrees of these. First, go to a place where there is no human traffic or vision, and place all beings equal to space in the state of perfect Buddhahood. For this purpose, through the classification of the three doors of samsara and nirvana, transform the sins, sufferings, and habitual tendencies experienced by all sentient beings in the six realms into many eons in an instant, and purify them all at once. Generate such a thought and proclaim the classification of body, speech, and mind. That is, the bodily actions of the six realms, taking as an example the unbearable rolling of the hot and cold suffering of hell, there is the mutual killing after resurrection, the marking and dismemberment of the black line hell, the striking of the combined hell, and the trembling due to the cold in the ice hell, the appearance of chattering teeth, the complete state of ascending and descending in the sword leaf forest hell. The preta walks with difficulty due to weakness, snot and phlegm, and various appearances of tumors gathering on the neck. Animals cannot bear heavy loads, shearing, birds being slaughtered, nose piercing, servitude, slaughter, eating each other, searching for grass and water, and so on. Asura's killing and fighting, various postures of human birth, old age, sickness, and death, and subduing enemies, protecting relatives, good and non-good...
Chinese
行持，享用天界如意树，饮用甘露之水，穿着五彩的衣服等等，出现死亡征兆的五相，天人显现痛苦的表情。第二，口中发出地狱的各种哀嚎之声，饿鬼的五种恶声，畜生的呻吟等等，各自的声音知晓程度。阿修罗的语言如雷鸣般强烈，发出“索觉”等声音。天人的弦乐、迦陵频伽鸟的叫声、铃铛声、清凉悦耳的声音。人类的三百六十种语言的知晓程度。第三，心中感受地狱十八界的杀戮寒热，饿鬼的饥渴颠倒之想四种，畜生的愚痴役使，互相吞食的痛苦，阿修罗的杀戮失败，天人死亡堕落，人类的十一种痛苦等等，在各自的处境中产生，变成那样的身体，口中说出那样的表情，心中想着感受那些痛苦，而不是开玩笑或玩耍，不要只想着做做样子，不要像心不在焉地应付工作一样，否则就不是真正的入神。最后，要以三宝的行持来结尾，如佛陀的坐姿安住在七法中，口中讲述三藏的佛法，心中安住于无边的禅定之门，即使不是，也要安住于如金刚般的真如，如幻如梦的显现，手印一座，自生智慧手印的禅定等等，尽自己所知，与十二行仪的仪轨相符。总而言之，除了不能真正去做违犯誓言和戒律的事情之外，要发起三时的一切善与非善、未说明的行、语、念、思。
English
Practicing and enjoying the wish-fulfilling tree of the gods, drinking the water of nectar, wearing five-colored clothes, etc., and the five signs of impending death appear, and the gods show expressions of suffering. Second, the mouth utters various cries of hell, the five evil sounds of hungry ghosts, the groans of animals, etc., to the extent of knowing each sound. The language of the Asuras is as strong as thunder, proclaiming sounds such as "Sojue." The sounds of the gods' stringed instruments, the calls of the Kalaviṅka bird, the sound of bells, and cool, pleasant sounds. The extent of knowing three hundred and sixty kinds of human languages. Third, the mind experiences the killing, cutting, heat, and cold of the eighteen realms of hell, the four inverted thoughts of hunger and thirst of hungry ghosts, the suffering of animals' ignorance and exploitation, and the suffering of one eating another. The Asuras experience killing and defeat, the gods experience death and falling, and humans experience eleven kinds of suffering, etc., arising in their respective situations and becoming those bodies. The mouth speaks such expressions, and the mind thinks of experiencing those sufferings, but not as a joke or play. Do not just think of making gestures, and do not let it become like carelessly dealing with work, otherwise it will not be true absorption. Finally, one should conclude with the practice of the Three Jewels, such as the Buddha's posture of abiding in the seven dharmas, the mouth speaking the Dharma of the Three Baskets, and the mind abiding in the boundless gate of samādhi. Even if not, one should abide in suchness like a vajra, the illusory appearance of all things, the mudrā of one seat, the samādhi of the self-born wisdom mudrā, etc., to the best of one's knowledge, in accordance with the rituals of the twelve deeds. In short, except for not actually doing things that violate vows and precepts, one should arouse all good, non-good, and unspecified actions, speech, thoughts, and intentions of the three times.