English
Think purely. When striving in the yoga of sleep, meditate on the lama in the center of your heart. When the nature of mind is uncorrected, free from conceptualization, and you lie down in the nature of reality, when the door of clear light dawns, strive to transform dreams. In general, Jambudvipa is a land of karma, because life is uncertain. For the transference (of consciousness) that has not been practiced, one should repeatedly strive and exert effort. In general, there are many kinds of transference, the best is the Dharmakaya, expanding the view; the intermediate is the Sambhogakaya, the union of generation and completion; the lowest is the Nirmanakaya, the transference of immeasurable compassion, which is the transference with three ordinary conceptions. Although there are many kinds of transference, in this case, it is the transference with three conceptions: the central channel is the conception of the path, the mind-consciousness is the conception of the guest, and the conception of going to the pure land of great bliss. Furthermore, one's own body is a yogini, red and with a peaceful, non-wrathful demeanor. This appearance is without inherent existence, clear like a red tent. That is the emptiness of the outer body. In the center of that body is the straight central channel, as thick as an average arrow shaft. It has four characteristics: blue, with the luster of a dark blue skin; bright, like a sesame oil lamp; straight, like an aquatic tree; empty, hollow inside. To symbolize the path to liberation in the higher realms, the Brahma aperture at the crown of the head is like an open window. To prevent transference into the lower realms, the lower end is closed below the navel. That is the emptiness of the channel inside. The heart is blocked like a bamboo joint. Above that, on top of the eight-petaled lotus, is the essence of consciousness. It has a white and reddish glow, like a sparrow's egg. It has an oily, round shape. Like the morning star rising at dawn, it clearly appears trembling and swaying. One finger-width above the crown of the head, on a throne supported by peacocks. The essence is the root lama, the form is Amitabha Buddha. Having the attire of the supreme Nirmanakaya. Surrounding are the lineage lamas, dressed as mantra-holders and panditas. Furthermore, there are also the postures of yogic practitioners, clearly radiating light and rays. With your strong faith and devotion, combine supplication and aspiration, and when urged with the sound of "Hik (藏文：ཧིཀ，梵文天城体：हिक्，梵文罗马拟音：hik，汉语字面意思：嘿)".
Chinese
犹如巨箭离弦，觉性乃心之所依，清净明点白如玉，迁至无量光佛心间。上师之心与自心，无别一体味，终而顶上无量光，化为长寿佛之身。从顶轮处向下移，安住于心之中央。于未经修习之迁识法，获得熟习与稳固。于彼等次第修习后，区分轮回与涅槃。独自一人于无人之寂静处，雪山、山顶、尸陀林，极高之殊胜处，以坚定之发心与誓言。六道众生身体之行止，本尊之安住方式，六道众生口中之音声，六道各自之痛苦。再三于心中忆念，修持随念之自性。六道焚烧清净之次第等，对于一切之前行法，一心不散乱地精进。总而言之，即使了知如今所显现之万法，皆如幻象。当生起安乐之觉受时，对此欢喜与执着，当生起痛苦之觉受时，对此不悦而痛苦，如此之瑜伽士，并非证悟空性者。通常，证悟空性之瑜伽士，能穿行于山石之间，不会沉入水中，柱子、瓶子等等，仅是显现而无自性。总而言之，对于一切事物，断除疑惑之网，若能确定证悟空性，来世阎罗之错觉显现等，寒热饥渴之痛苦，使用争斗死亡迁移堕落，生老病死之痛苦等，众生各自之业力显现，无论显现何种错觉，彼等皆是心之幻化，譬如幻术师所变之男女、马匹、船只，如梦境、眼翳、回音一般，虽显现却无真实性。嗟！又名“活生生之见”。总而言之，如今之色声香味触，五境之见闻，以及体验与感受，彼乃心或分别念。不依赖于彼等，无任何忆念之茫然状态，于此一切。
English
Like a great arrow shot from a bow, the nature of awareness is the basis of mind. The pure, clear white bindu is transferred to the heart of Amitabha. The guru's heart and one's own mind are thought of as inseparable, of one taste. Finally, the Amitabha at the crown of the head transforms into the body of Amitayus. Descending from the crown of the head, it dwells in the center of the heart. In the transference practice that has not been meditated upon, gain familiarity and stability. Having gradually trained in these, distinguish between samsara and nirvana. In a solitary, uninhabited place, in a snowy mountain, on a mountaintop, in a charnel ground, in a supremely high and excellent place, with a firm bodhicitta and commitment. The bodily conduct of the six realms, the way the yidam deity abides, the sounds of the speech of the six realms, the sufferings of each of the six realms. Again and again, taking them upon the mind, cultivate the recognition of their own nature. The stages of burning and purifying the six realms, etc. Strive diligently, with one-pointed focus, on all the preliminary practices. In general, even if you understand that all these present appearances are merely illusions. When a feeling of happiness arises, you are happy and attached to it. When a feeling of suffering arises, you are unhappy and suffer. Such a yogi has not realized emptiness. In general, the yogi who realizes emptiness can pass through mountains and rocks without obstruction, does not sink in the depths of rivers. Pillars, vases, and so on, are merely appearances without inherent existence. In short, for all things, cut through the net of doubt. If you are certain to realize emptiness, in the next life, the illusory appearances of Yama, etc., the suffering of heat and cold, hunger and thirst, the use of strife, fighting, death, transference, and falling, the suffering of birth, old age, sickness, and death, etc., whatever illusory appearances arise from the karmic appearances of each sentient being, these are the magical displays of the mind. For example, like the men, horses, and boats created by a magician, like dreams, cataracts, and echoes, although they appear, they have no truth. Alas! Also called "the living view." In general, the present forms, sounds, smells, tastes, and textures, the seeing and hearing of the five objects, and the experiencing and feeling, that is mind or conceptual thought. Without relying on these, a blank state without any memory, in that, everything.
Tibetan
་གཞི་ཡིན་པར་བརྗོད། །ཀུན་གཞིར་དྲི་མས་མ་གོས་པར། །གསལ་ཤིང་ས་ལེ་ཧྲིག་གེ་བར། །འདི་ཞེས་བརྗོད་དུ་མ་བཏུབ་པ། །ཐེ་ཚོམ་མེད་པར་རྟོགས་གྱུར་ན། །དེ་ལ་རིག་པ་ཡེ་ཤེས་འདོད། །དེ་ལྟ་བུའི་རིག་པའི་ཡེ་ཤེས་ཏེ། །སྟོང་ཉིད་ནམ་མཁའ་ལྟ་བུ་དེ། །དངོས་པོའི་ཆོས་ལ་ཉམས་ང་མེད། །གསལ་བ་ཉི་ཟླའི་དཀྱིལ་འཁོར་བཞིན། །བྱིང་རྒོད་གཉིས་ལ་ཉམས་ང་མེད། །འགྱུར་མེད་རི་རྒྱལ་ལྟ་བུ་སྟེ། །འཕོ་འགྱུར་གཉིས་ལ་ཉམས་ང་མེད། །ཉམས་མྱོང་ཡེ་ཤེས་རྒྱུན་ཆད་མེད། །རྣམ་རྟོག་ཚོགས་ལ་ཉམས་ང་མེད། །དཔེར་ན་ནམ་མཁའི་སྤྲིན་ཚོགས་དེ། །བྱུང་ཡང་ནམ་མཁའི་ངང་ལས་བྱུང་། །ཐིམ་ཡང་ནམ་མཁའི་ངང་ལ་ཐིམ། །ནམ་མཁའི་དབྱིངས་ལ་འཕོ་འགྱུར་བྲལ། །བར་སྣང་འཇའ་ཚོན་བཀྲ་བ་དེ། །བྱུང་ཡང་བར་སྣང་དག་ལས་བྱུང་། །ཐིམ་ཡང་བར་སྣང་ངང་ལ་ཐིམ། །བར་སྣང་སྟོང་པ་གཡོ་བ་མེད། །རྩི་བཅུད་མེ་ཏོག་སྣ་ཚོགས་ཀུན། །བྱུང་ཡང་ས་གཞི་རང་ལས་བྱུང་། །ཐིམ་ཡང་ས་གཞི་རང་ལ་ཐིམ། །ས་གཞིའི་ཁམས་ལ་འགྱུར་བ་མེད། །ནགས་ཚལ་འབྲས་བུ་སྣ་ཚོགས་པ། །བྱུང་ཡང་རི་བོའི་རྩལ་ལས་བྱུང་། །ཐིམ་ཡང་རི་བོ་རང་ལ་ཐིམ། །རི་རྒྱལ་རང་ལ་འཕོ་འགྱུར་མེད། །ཆུ་ལས་ཆུ་རླབས་བྱུང་བ་དེ། །དེ་དང་པོ་བྱུང་ཡང་ཆུ་ལས་བྱུང་། །ཐིམ་ཡང་ཆུ་བོ་ཉིད་ལ་ཐིམ། །ཆུ་བོ་རང་ལ་འཕོ་འགྱུར་མེད། །ཚོགས་དྲུག་གི་སྣང་བ་འདི་དག་ཀུན། །བྱུང་ཡང་རིག་པའི་རྩལ་ལས་བྱུང་། །གནས་ཀྱང་རིག་པའི་ངང་དུ་གནས། །ཐིམ་ཡང་རིག་པ་རང་ལ་ཐིམ། །རིག་པ་བདེ་གཤེགས་སྙིང་པོ་ལ། །སྤྲོས་པའི་མཚན་མ་ཀུན་དང་བྲལ། །སྤྲོས་དང་བྲལ་བ་ཆོས་ཀྱི་སྐུ། །གསལ་ལ་འཛིན་མེད་ལོངས་སྤྱོད་རྫོགས། །སྣ་ཚོགས་འཆར་གཞི་སྤྲུལ་སྐུ་སྟེ། །རང་བབས་གཤིས་ཀྱི་གནས་ལུགས་དེ། །རྟག་ཏུ་མ་ཡེངས་སྐྱོང་བར་མཛོད། །ལར་དོན་དམ་སྐྱེ་བ་མེད་པ་ལ། །སྐྱོང་དང་བསྐྱང་བྱ་མ་གྲུབ་ཀྱང་། །སྣང་བཅས་ཀུན་རྫོབ་བདེན་པའི་ངོར། །དྲན་པའི་རྒྱང་སོ་ཟིན་པར་མཛོད། །དེ་ལྟ་བུའི་གནས་ལུགས་དོན་དེ་ཉིད། །བུ་རང་གི་ཚོགས་བསགས་བསོད་ནམས་སྟོབས། །རྗེ་བླ་མའི་བྱིན་རླབས་ཁོ་ན་དང་། །ཡིད་ཆེས་མོས་གུས་དྲག་པོ་ཡིས། །གནས་ལུགས་ཇི་བཞིན་རྟོགས་པ་སྟེ། །ཆོས་ཉིད་མངོན་གསུམ་མཐོང་བར་ལགས། །གོམས་འདྲིས་ཡིད་ཆེས་བརྟན་ཐོབ་སྟེ། །ཉམས་མྱོང་སྣ་ཚོགས་ཤར་བ་ན། །དེ་ལ་ཉམས་སྣང་གོང་འཕེལ་གྲགས། །རིག་པ་ལ་བརྟན་ཆ་ཐོབ་པ་དེ། །རིག་པ་ཚད་ལ་ཕེབས་པའོ། །བུ་སྣང་བཞི་མཐར་རུ་ཕྱིན་ཙ་ན། །ཆོས་ཉིད་ཟད་སར་ཞེས
Chinese
说是“根基”。在阿赖耶识中，不被垢染所污，明亮而清晰，无法指明“这是什么”，若能毫无怀疑地证悟，那即被称为“觉性智慧”。那样的觉性智慧，如同虚空的空性，对事物之法毫无畏惧，明亮如日月之轮，对沉没和高扬二者毫无畏惧，如同不变的金刚山，对变迁和变化二者毫无畏惧，体验智慧永不间断，对分别念之群毫无畏惧。譬如虚空中的云朵，生起也从虚空的自性中生起，消融也消融于虚空的自性中，虚空的体性毫无变迁。中空的彩虹，生起也从中空的清净中生起，消融也消融于中空的自性中，中空的空性毫无动摇。花朵的各种精华，生起也从大地自身生起，消融也消融于大地自身，大地的体性毫无改变。森林的各种果实，生起也从山的力量中生起，消融也消融于山自身，山王自身毫无变迁。水中生起水波，那最初生起也从水中生起，消融也消融于水自身，水自身毫无变迁。六识的显现，生起也从觉性的力量中生起，安住也安住在觉性的自性中，消融也消融于觉性自身，觉性，如来藏，远离一切戏论之相。远离戏论是法身，明亮而无执著是报身，各种显现是化身，愿你恒常不散乱地守护自生的本性。本来，在胜义中没有生，守护和所守护也不成立，但在具有显现的世俗谛中，请抓住正念的缰绳。如是体性的意义，儿子，凭借你自身积累的福德之力，以及上师的加持，和强烈的信心与敬信，如实证悟体性，即是亲见法性。习惯和信任稳固之后，当各种体验生起时，那被称为体验增上。觉性获得稳固，那就是觉性达到顶点。儿子，当四种显现走到尽头时，被称为法性穷尽。
English
It is said to be the "ground." In the Alaya consciousness, without being stained by defilements, bright and clear, unable to point out "what is this," if one can realize without doubt, that is called "awareness wisdom." Such awareness wisdom, like the emptiness of the sky, has no fear of the phenomena of things, bright as the disc of the sun and moon, has no fear of sinking and rising, like the unchangeable Mount Meru, has no fear of change and transformation, the experience of wisdom is never interrupted, has no fear of the multitude of conceptual thoughts. For example, the clouds in the sky, arising also arise from the nature of the sky, dissolving also dissolve into the nature of the sky, the nature of the sky has no change. The rainbow in the sky, arising also arises from the purity of the sky, dissolving also dissolves into the nature of the sky, the emptiness of the sky has no movement. The various essences of flowers, arising also arise from the earth itself, dissolving also dissolve into the earth itself, the nature of the earth has no change. The various fruits of the forest, arising also arise from the power of the mountain, dissolving also dissolve into the mountain itself, the mountain king itself has no change. Water waves arise from water, that first arising also arises from water, dissolving also dissolves into the water itself, the water itself has no change. The appearances of the six consciousnesses, arising also arise from the power of awareness, abiding also abide in the nature of awareness, dissolving also dissolve into awareness itself, awareness, the Tathagatagarbha, is free from all elaborations. Freedom from elaboration is the Dharmakaya, bright and without attachment is the Sambhogakaya, various appearances are the Nirmanakaya, may you constantly and without distraction protect the self-born nature. Originally, in the ultimate truth there is no birth, protection and what is to be protected are not established, but in the relative truth with appearances, please grasp the reins of mindfulness. Such is the meaning of the nature, son, by the power of merit accumulated by your own accumulation, and the blessings of the master, and strong faith and devotion, truly realizing the nature, is to directly see the Dharmata. After habit and trust are firm, when various experiences arise, that is called the increase of experience. Awareness gains stability, that is awareness reaching its peak. Son, when the four appearances come to an end, it is called the exhaustion of Dharmata.