Chinese
遮蔽之色，于事物中非成实，于无有中如现有般，由错谬之我执相续所生之八识及其习气，如虚空之花般，本初即空性，然取舍二者皆空之智慧，自佛陀至有情一切所遍之法性，如来藏自性光明。为客尘所染，本初未曾沾染，如实证悟胜义谛之实相，并于彼中安住，乃慈氏法之密意。仅此观察实为必要之前行，于离边中定解后。所谓修持双运，即安住于本元自生之智慧中。空性方面，以执持戏论边之分别念而空。证悟方面，则以各自之自明智慧而证悟。༈。第二，实修之正行分前行、正行、后行三者。第一，彼亦如如来藏如意宝般，为净治粗、细、极细垢染之次第，如是与初转法轮相应，如法经般思维修持，如是生之尽头为死，聚之尽头为离，积之尽头为尽，起之尽头为倒。此一切有为法，较水泡与闪电亦更无常。依于业与烦恼之亲近，于三界中以色等五蕴而流转，如落入瓶中之蜜蜂般，此乃痛苦之自性，痛苦之行，落入痛苦之巨渊。自色蕴至一切相智之间，一切世俗之法皆因非真实成立而空性，且取舍二者皆无我，一切法皆以空性之基，错谬、突发之寂灭，圆满成就之大者，乃常恒寂静殊胜者。如是思惟，于语中，一切有为法皆无常，一切有漏皆痛苦，一切法皆空性且无我，寂灭乃寂静。如是再三念诵。广而言之，于道次第诸论中所出之共同前行，务必于自相续中生起定解。第二亦分三，第一，为转为大乘不共道之故。
English
The obscuring color, which is not established as real in things, and which appears as if it exists in non-existence, the eight consciousnesses and their habitual tendencies arising from the continuous clinging to a self that is mistaken, like flowers in the sky, are empty from the beginning. However, the wisdom of emptiness of both grasping and being grasped, the Dharma-nature that pervades everything from the Buddha to sentient beings, the Sugata-garbha, is naturally luminous. Never stained by adventitious defilements from the beginning, truly recognizing the reality of the ultimate truth, and abiding in that state, is the intention of the Maitreya teachings. Such investigation is definitely a necessary preliminary, and after establishing certainty in freedom from extremes. The so-called practice of union is to abide in the original, self-arising wisdom of the natural state. In terms of emptiness, it is empty of the conceptual thoughts that cling to the extreme of elaboration. In terms of realization, it is realized by the self-aware wisdom of each individual. ༈. Secondly, the actual practice is divided into three parts: preliminary, main practice, and subsequent practice. First, that is, like the Sugata-garbha wish-fulfilling jewel, the order of purifying coarse, subtle, and extremely subtle impurities, in accordance with the first turning of the wheel of Dharma, one should contemplate and meditate as in the Dharma Sutra, such as birth ends in death, gathering ends in separation, accumulation ends in exhaustion, rising ends in falling. All these conditioned phenomena are even more impermanent than water bubbles and lightning. Relying on the close attachment to karma and afflictions, wandering in the three realms with the five aggregates such as form, like a bee trapped in a pot of honey, this is the nature of suffering, the activity of suffering, trapped in the great abyss of suffering. From the form aggregate to the all-knowing, all conventional phenomena are empty because they are not truly established, and the selflessness of both grasping and being grasped, the basis of emptiness of all phenomena, the illusion, the sudden passing beyond sorrow, the great accomplishment of complete perfection, is the eternal, stable, peaceful, and supreme. Thinking in this way, in speech, all conditioned phenomena are impermanent, all that is tainted is suffering, all phenomena are empty and selfless, and passing beyond sorrow is peace. Repeat this again and again. In detail, the common preliminaries that appear in the stages of the path must be definitely generated in one's own mindstream. The second also has three parts, the first, in order to transform into the uncommon path of the Great Vehicle.
Chinese
皈依：心性本自光明，如来藏之精华。众生之近取，乃远离有边与无边。如擦拭后之黄金色，娑罗树与手杖。如所见般，蕴聚之上无众生，无人亦无蕴。佛陀无漏之智慧，恒常寂静而修习，于此我皈依。发心：心性本自光明，与意等烦恼，及与我同在，为言说之胜者所开示。为遣除彼，修习殊胜道。如是等语，忆念其义而诵。第二，与中转法轮相符，于无分别离戏中安住，而吟诵甚深法性：于安乐之座上，身之要点端直而安住。修习信敬与虔诚。若先前已由闻思而确定见解，则忆念彼见解而安住。若无具足闻思之方式，则于自心此为何物亦未成立而确定，于补特伽罗之无我，及一切境相皆不成立为自心之一部分之外，而断定法之无我。且心与相无别，如水波不异于水。于能取所取味等同中生起理解。不外散，不内执，不于中间执持。不落入无记与舍弃中，如虚空般坦然安住。若不住而动摇，则六识之显现皆为空性。不作取舍、希忧、遮立等，于自寂自解中守护。心住之相次第生起。其后如引导文中所说，于寻觅心性后，生起决断，自性本初即离戏论。于离戏论之实相，除认识之外，无有另立修习，故依止无离之忆念。彼亦如未造作之原样，及所显现之本初般宣说，故自心明空无执，无论安住、动摇、喜乐如何显现，皆不造作而守护，不为断除与对治之勤作所束缚，于无依之觉性中，安住于无修，故生起大乘止观之究竟。于彼等之时，体验
English
Taking Refuge: The nature of mind is inherently clear light, the essence of the Thus-gone One is virtuous. The proximate cause of sentient beings is the complete abandonment of extremes and non-extremes. Like the color of gold after being polished, the sal tree and the staff. Just as it is seen, on the aggregation there are no sentient beings, no person, and no aggregation. The Buddha's stainless wisdom, constantly peaceful, is meditated upon. In that, I take refuge. Generating Bodhicitta: The nature of mind is inherently clear light, along with afflictions such as mind, and together with self, is thoroughly taught by the supreme of speakers. In order to eliminate that, meditate on the supreme path. Utter such words while remembering their meaning. Secondly, in accordance with the intermediate turning of the wheel, abide in equanimity in non-conceptual freedom from elaboration, and recite the profound nature of reality: On a comfortable seat, arrange the body posture in a straight manner. Cultivate faith, respect, and devotion. If the view has been established through prior hearing and contemplation, then remember that view and abide in equanimity. If there is no proper way of hearing and contemplation, then ascertain that this own mind has not even been established as to what its essence is, and determine the absence of self of the individual, and that all appearances of objects are not established as other than a part of one's own mind, and the absence of self of phenomena. Moreover, the mind and appearances are inseparable, like waves of water are not different from water. Generate understanding in the equality of grasping and the grasped. Do not be distracted outwardly, do not cling inwardly, do not hold onto the middle. Without falling into the unstated and indifference, remain relaxed like the sky. If it does not stay and moves, then whatever appearance of the six aggregates arises is emptiness. Without doing anything to accept or reject, hope or fear, negate or establish, maintain it in self-peace and self-liberation. The signs of mind-abiding arise in sequence. Then, as it appears in the guiding texts, after searching for the mind, a decisive understanding arises that the nature is primordially free from elaboration. In that reality free from elaboration, there is nothing to meditate on separately except for recognition alone, so rely on inseparable mindfulness. That too is said to be uncorrected and natural, and whatever arises is innate, so that the clear, empty, and ungrasping nature of one's own mind, however it arises in abiding, moving, joy, or sorrow, is maintained without correction, without being bound by the effort of abandoning and remedies, in the unsupportive awareness, abiding in non-meditation, thus the ultimate Great Vehicle calm and insight arises. In those times, experience
Chinese
对于地的显现和道的功德，无论如何生起，都不执着不贪恋，而是认识自性，这是深奥的。口中也要说：基础是空性，道是无相，果是无愿。这样说并且忆念其意义。第三，生起任何寂止和胜观的禅定时，对于与最后法轮和金刚乘相符的，要清楚地区分有和无等，并进行认识。如果对经论有粗略的理解，那就足够了。如果没有，就接受如山法、了义海一般的教言，并尽力进行观察和思考。这样就能理解心的自性，即具足一切殊胜的空性，自性的光明，如来藏，真如，空性，大手印，以及阿哈拉等多种名称所指代的，而不会因为矛盾和混淆而无知。正如所说：所有佛陀的教言都宣说空性和无我。不理解空性和无我意义的愚笨之人将会衰败。从这个过失中解脱出来，依靠二谛和四依，就能理解诸佛经论的究竟了义，以及自己体验的智慧，从而使修道变得有意义。如此一来，由遍计所执的、暂时的心所摄持的一切法，虽然如云的聚散般空虚，但法性如来藏的明觉、不间断的自性，就能被认识为自生智慧并加以修持。无论如何进行皈依和发心，都要像至尊度母怙主经论中所说的那样，观修上师和佛陀的忆念，最后：如来是不可指示的，因为他不能被眼睛看到。法是不可言说的，因为它不能被耳朵听到。僧伽是无为的，因此不能用身语意来侍奉。并且，佛性是无为的，所以被称为常。所谓虚空，就是佛性。佛性就是如来。如来是无为的。无为是常。
English
Regarding the appearances of the earth and the qualities of the path, no matter how they arise, one should not be attached or cling to them, but recognize one's own nature; this is profound. One should also say in words: The ground is emptiness, the path is signless, and the fruit is wishless. Thus, one should speak and remember the meaning. Thirdly, when any kind of shamatha and vipassanā samadhi arises, one should clearly distinguish between existence and non-existence, etc., in accordance with the final turning of the wheel and the Vajrayana, and recognize them. If one has a rough understanding of the scriptures and commentaries, that is sufficient. If not, one should receive teachings like the Mountain Dharma, the Ocean of Definitive Meaning, and do one's best to observe and contemplate. In this way, one can understand the nature of the mind, which is the emptiness endowed with all perfections, the luminosity of its own nature, the tathāgatagarbha, suchness, emptiness, mahāmudrā, and Ahala, etc., indicated by many names, without being ignorant due to contradictions and confusion. As it is said: All the teachings of the Buddhas teach emptiness and non-self. Foolish people who do not understand the meaning of emptiness and non-self will decline. Freed from this fault, relying on the two truths and the four reliances, one can understand the ultimate definitive meaning of the Buddhas' scriptures and one's own experienced wisdom, thereby making the practice of the path meaningful. In this way, although all phenomena encompassed by the imputational, temporary mind are empty like the gathering and dispersing of clouds, the clear and uninterrupted nature of dharmatā-tathāgatagarbha can be recognized as self-arisen wisdom and practiced. However one takes refuge and generates bodhicitta, one should, as it says in the scriptures of the Lordly Tara, meditate on the remembrance of the guru and the Buddha in one session, and finally: The Tathāgata is unshowable, for he cannot be seen with the eyes. The Dharma is unspeakable, for it cannot be heard with the ears. The Sangha is unconditioned, therefore it cannot be served by body, speech, and mind. And, the Buddha-nature is unconditioned, therefore it is called permanent. What is called space is the Buddha-nature. The Buddha-nature is the Tathāgata. The Tathāgata is unconditioned. The unconditioned is permanent.
Chinese
恒常即是法。法即是僧。僧即是无为。无为即是恒常。如是再三宣说，应恒常忆念胜义谛之三宝。其后《楞伽经》中说：依赖于唯心，不观察外境。依赖于无相，从唯心中解脱。依赖于真实对境，从无相中解脱。瑜伽士若安住于无相，则不能见到大乘。如是，将世俗的错觉认知为唯心，这被无相中观所破斥。并且超越它之后，应以有相中观毫不错误地进入实相之理。那么，何为真实对境呢？犹如虚空无法遍及四大一样，佛陀之身无法遍及所知。佛陀与我以及一切众生的真如，没有好坏、大小、高低等差别。能够生起佛陀之法，具有无始的时间，以法性而获得，自性安住的种姓或界性，存在于被命气所摄持的一切众生之中，因此一切众生皆具有如来藏。为了明确这一点，宣说：圆满佛陀之身是周遍的缘故，真如无有差别的缘故，具有种姓的缘故，一切有情众生，恒常具有佛陀之藏。如是宣说。清净者的法身，不清净与清净者的真如，不清净者的种姓，就是以这样的方式存在。佛陀、莲花、恶臭、蜂蜜、蜜蜂上，糠秕中有精华，不净物中有黄金，土地中有宝藏、嫩芽等，小果实和破旧的衣服里有胜者的身像，恶妇的腹中有国王，土地中如有珍宝之形。如是，被突如其来的烦恼垢染所遮蔽的众生，具有如是之如来藏。如是宣说并思维其义。业、因、果、异熟、烦恼、蕴、界、处、缘起等一切差别，不仅在胜义谛中从未存在过，而且在世俗谛中也安住于具有而不染着的状态。自生的相好、力量和无畏