English
The view of realizing the mind of enlightenment; the meditation of cultivating the mind of enlightenment; the conduct of being a companion to the mind of enlightenment; the result of the mind of enlightenment reaching its culmination. Among these, the view of realizing the mind of enlightenment is: This awareness, the mind of enlightenment, initially does not arise from a cause, in the middle it does not come from conditions, and ultimately there is no place where it abides in this way. It is not formed into shape or color, it is not seen by looking. The nature of reality is primordially self-luminous, without grasping, without support, the five kayas are spontaneously accomplished. That nature of reality, awareness, does not cease in any way, therefore it is the Nirmanakaya; the meaning of unceasing awareness is unborn, therefore it is the Sambhogakaya; that is beyond the realm of mental activity, therefore it is the Dharmakaya; in essence, those three are inseparable, therefore it is the Svabhavikakaya; that is not stained by faults, therefore it is the Mahasukha Kaya. The method of placing meditation in the mind is: In the primordially self-luminous, unsupported state, the experience of realization is not known, it is placed in its own state without fabrication; it is placed without focusing on object and subject; it is placed without establishing a support; it is not established in any way as mind being existent or nonexistent, it is placed loosely without affirmation or negation. In this way, there is not even a moment of distraction, and there is not even a particle of meditation; it is placed clearly and non-conceptually, like a lamp that is not moved by the wind. If thoughts arise uncontrollably in that state, the faults are dullness and agitation. Dullness is: the measure of abiding, the source, etc., food, meat, alcohol, etc., too many clothes and possessions make the meaning unclear. If that is corrected, then bathe, control, relax. Agitation is: there are two, before and after. There is impurity in the experience of realization, and methods of correcting self-arising, self-liberating. There are four experiences: appearance is the non-conceptualization of existent things as real, samadhi is clear and there is no grasping of objects, the five senses are clear and there is no attachment, the mind does not move anywhere, and the experience of awareness being clear and unchanging arises spontaneously if one meditates. Conduct is: from the door of being seized by that nature of reality, in the four postures of walking, standing, sitting, and lying down, whatever the body does is like a reflection of the moon in water; whatever the speech says is like an echo in the mountains; whatever the mind does is like an illusion, and one should act without attachment. The result is: there are three ways of liberation: the highest is liberation from the Bardo of Wisdom, the intermediate is liberation from the Bardo of Existence, and the lowest is liberation in one lifetime. The highest is liberation from the Bardo of Wisdom: at the time of death, the elements dissolve.
Chinese
于彼时，六识融入地中，根识不明；地融入水中，身体沉重，如被镇压；水融入火中，大小便溺于卧榻；火融入风中，从脚底开始失去温度；风融入阿赖耶识中，外呼吸停止；此时，五根之显现消失；从顶轮降下白色菩提心，此为显现；从脐轮升起红色菩提心，此为显现增长；心间法轮处，父续的吽字与母续的阿字相遇，因乐而昏厥，此为获得显现；于此四昼夜间，因乐而昏厥，安住于内气中；四昼夜后，如从昏睡中醒来，身体与意识分离；内气停止，身体如弃蛇蜕般留下，心乘风而行，于虚空中清净；此时，光明显现，于彼时认识诀窍，安住于彼状态，一座之间成佛，显现五身而解脱，利益众生；中等者于有间中阴解脱，亦以诀窍摄持，安住于平等中，一座之间修习而解脱，此乃往昔串习之果；如若未能解脱，则最终入于母胎而受生，于彼生中，以往昔串习之力与信解之力为缘，与上师之境界相遇，于此一生获得超越痛苦之果；依于心性，菩提心之圆满次第圆满。 身所依之脉圆满次第。 顶礼善逝总集之本尊。身所依之脉圆满次第中，瑜伽士观想为本尊之身，彼有六处宫殿，何为六处？顶轮为大乐宫殿，喉间为受用宫殿，心间为法宫殿，脐间为化身宫殿，密处为金刚萨埵秘密随入之宫殿，金刚密处平等之宫殿，此为六处。其中，大乐宫殿者，脉之形状如轮，三十二脉瓣之中，住有导师之体性，白色吽字之形象。从中生起、到来、离去之门有六。受用轮者，脉之形状如莲花，脉瓣有十六。
English
At that time, the six consciousnesses dissolve into the earth, the root consciousness becomes unclear; the earth dissolves into water, the body becomes heavy, as if being suppressed; the water dissolves into fire, urine and feces are discharged onto the bed; the fire dissolves into wind, warmth ceases from the soles of the feet; the wind dissolves into the alaya consciousness, the external breath stops; at this time, the appearances of the five senses disappear; from the crown chakra descends the white bodhicitta, this is the appearance; from the navel chakra rises the red bodhicitta, this is the increasing appearance; in the heart chakra, at the wheel of dharma, the father tantra's Hum and the mother tantra's Ah meet, fainting with bliss, this is obtaining the appearance; during these four and a half days, fainting with bliss, abiding in the inner breath; after four and a half days, like waking from a stupor, the body and consciousness separate; the inner breath stops, the body is left like a discarded snake skin, the mind rides on the wind, purifying in the sky; at this time, the clear light appears, at that time recognizing the key instruction, abiding in that state, becoming a buddha in one session, manifesting the five kayas and liberating, benefiting beings; the intermediate one liberates from the bardo of existence, also being held by the key instruction, abiding in equanimity, liberating by practicing in one session, this is the result of past habituation; if one fails to liberate, then ultimately entering the mother's womb and taking birth, in that life, relying on the power of past habituation and the power of faith, encountering the state of the guru, in this lifetime obtaining the fruit of transcending suffering; relying on the nature of mind, the completion stage of bodhicitta is complete. The completion stage of the channels, which relies on the body. Homage to the deity who is the gathering of all Sugatas. In the completion stage of the channels, which relies on the body, the yogi visualizes as the body of the deity, which has six palaces, what are the six? The crown chakra is the palace of great bliss, the throat chakra is the palace of enjoyment, the heart chakra is the palace of dharma, the navel chakra is the palace of emanation, the secret place is the palace of Vajrasattva's secret subsequent entry, the vajra secret place is the palace of equality, these are the six. Among them, the palace of great bliss is, the shape of the channels is like a wheel, in the center of the thirty-two petals, resides the nature of the teacher, the white Hum syllable. From which arise, come, and depart, there are six doors. The wheel of enjoyment, the shape of the channels is like a lotus, the channel petals are sixteen.
Chinese
的中央，导师的体性安住于唵（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵）的体性中。享用味觉的实物，使贪执的根本得以清净。对此，有产生贪执的四扇门。法之宫殿的处所是：脉的形状如宝瓶，八瓣莲花中央显现导师的体性为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的体性，由此不混杂地清晰显示一切法。它有九扇用于讲述的门。化身之宫殿是：脉的形状如莲藕的根茎，六十四瓣莲花中央，导师的自性安住于阿（藏文：ཨཿ，梵文天城体：अः，梵文罗马拟音：aḥ，汉语字面意思：阿）的形态中，有八扇门用于区分不相同的因。金刚萨埵秘密随入之宫殿是：脉的形状如大象，三瓣莲花中央，导师的自性安住于光明的囊袋中，类似于显示体验真实安乐之因的两扇门。金刚萨埵秘密入定之宫殿是：脉的形状如珍宝的嫩芽，其中央，导师的自性安住于离言说的体性中，由此成办有情众生的利益。如果问及以何成办有情众生的利益，答曰：通过身、语、意、功德、事业五门来成办，此宫殿具备一扇离言说的门。所有六座宫殿都具备身、语、意三脉。法之宫殿的脉的形状是：八条大的脉的精华，其中三条是法性脉，三条是智慧脉，一条是自续脉，一条是功德脉，共有八条细脉。法性脉中安住着一道黄色的光芒，形状是圆形的，状态如同将熔化的水银倾倒在幼小的孩子身上。心髓是唵（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵），种子字是絺（藏文：ཏྲི，梵文天城体：त्र，梵文罗马拟音：tri，汉语字面意思：絺）和苏（藏文：སུ，梵文天城体：सु，梵文罗马拟音：su，汉语字面意思：苏）。这三者的颜色如同用金丝帐篷覆盖。智慧脉中安住着一道蓝色的光芒，形状如同蛇盘绕，状态如同用丝线串起的项链。心髓是吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），种子字是阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）和那日（藏文：ནྲ་ྀ，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：人）。自续脉中安住着一道红色的光芒，形状如同红色的弯月，状态如同夏季的水面上出现海市蜃楼。脉的根部凝结着露珠
English
In the center, the nature of the teacher abides in the nature of Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵). Enjoying the substance of taste, it purifies the basis of attachment. To this, there are four doors that generate attachment. The location of the Dharma Palace is: The shape of the channel is like a vase, in the center of the eight lotus petals, the nature of the teacher appears as the nature of Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), thereby clearly showing all dharmas without mixing. It has nine doors for speaking. The Emanation Palace is: The shape of the channel is like the root of a lotus, in the center of the sixty-four petals, the self-nature of the teacher abides in the form of Ah (藏文：ཨཿ，梵文天城体：अः，梵文罗马拟音：aḥ，汉语字面意思：阿), there are eight doors for distinguishing dissimilar causes. The Vajrasattva Secret Following Palace is: The shape of the channel is like an elephant, in the center of the three petals, the self-nature of the teacher abides in a bag of light, similar to the two doors that show the cause of experiencing true bliss. The Vajrasattva Secret Samadhi Palace is: The shape of the channel is like a sprout of jewels, in its center, the self-nature of the teacher abides in a nature beyond expression, thereby accomplishing the benefit of sentient beings. If asked by what means the benefit of sentient beings is accomplished, the answer is: it is accomplished through the five doors of body, speech, mind, qualities, and activity, and this palace possesses one door beyond expression. All six palaces possess the three channels of body, speech, and mind. The shape of the channel of the Dharma Palace is: eight great essences of channels, among which three are Dharma-nature channels, three are Wisdom channels, one is Self-continuum channel, and one is Quality channel, there are eight subtle channels. In the Dharma-nature channel, a yellow light abides as one, its shape is round, its state is like pouring molten mercury on a young child. The heart essence is Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵), the seed syllables are Tri (藏文：ཏྲི，梵文天城体：त्र，梵文罗马拟音：tri，汉语字面意思：絺) and Su (藏文：སུ，梵文天城体：सु，梵文罗马拟音：su，汉语字面意思：苏). The color of these three is like covering with a golden silk tent. In the Wisdom channel, a blue light abides as one, its shape is like a coiled snake, its state is like a necklace strung with silk threads. The heart essence is Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), the seed syllables are Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) and Nri (藏文：ནྲ་ྀ，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：人). In the Self-continuum channel, a red light abides as one, its shape is like a red crescent moon, its state is like a mirage on summer water. Dewdrops condense on the mouth of the blue channel.