Chinese
或者说。 首先： 无论享用任何大小的饮食，都念诵“嗡啊吽(藏文：ཨོཾ་ཨཱཿཧཱུཾ།，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽)”，使其成为取之不尽的智慧甘露之海。然后大量念诵这三个字，将精华供养上师、本尊、空行母和护法。自己以天神的慢心享用。第二点与此类似，只是将衣服加持为无量的天物妙衣。第三点也与此类似，只是将住所或居住地加持为无量宫，并使其增多。第四点是，在心间清晰观想四指高的本尊圣观世音。在头顶观想上师无量光佛。对两者都生起强烈的虔诚心，交替观想。睡觉时，观想头顶的上师无量光佛从梵穴进入，融入心间的本尊，或者观想其以主尊的形象安住，随自己喜欢。将心专注于心间的上师本尊，然后入睡，这样就能把握光明。第五点分为修习和应用于实际两个方面。首先是修习：在头顶观想上师，在心间观想本尊，在脐间观想白色法源中蓝色和红色的明点。观想梵穴像打开的天窗一样，呈现出灰白色和广阔的状态。排除废气，屏住少许气息，脐间蓝色和红色的明点中心，出现一个芥菜籽大小的白色和黄色的明点，念诵长长的“嘿(藏文：ཧཱིཀ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：)”字，从口中呼出气息，白色和黄色的明点也变得圆润。围绕心间的本尊三圈，然后从梵穴向上射出，融入上师的心间。像这样重复多次，观想七次等，随自己能力。然后是降下：将所有向上提升的、具有凝聚为一体性质的芥菜籽般的明点，通过原来的路径融入脐间的明点。多次这样做之后，在结束时，观想上师也化为光融入，也观想梵穴闭合，然后回向功德。第二是应用于实际：在时机成熟时进行，舍弃降下、上师融入和关闭门户这三者，其他与之前相同。第六点是，强烈修习认为所有这些显现都是中阴的意念。因为这个阶段是向上和向下之间的巨大分界线，所以片刻也不能受烦恼的控制。
English
Or so. First: Whatever the size of food and drink you enjoy, recite "Om Ah Hum (藏文：ཨོཾ་ཨཱཿཧཱུཾ།，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：Om Ah Hum)", making it become an inexhaustible ocean of wisdom nectar. Then recite these three syllables extensively, offering the essence to the Guru, Yidam, Dakini, and Dharma Protectors. Enjoy it yourself with the pride of a deity. The second point is similar to this, except that the clothes are blessed as immeasurable celestial garments. The third point is also similar to this, except that the dwelling or residence is blessed as an immeasurable palace and multiplied. The fourth point is to clearly visualize the Yidam Arya Avalokiteshvara, about four fingers high, in the heart. Visualize the Guru Amitabha on the crown of the head. Generate intense devotion to both, alternating the visualization. When sleeping, visualize the Guru Amitabha on the crown of the head entering from the Brahma aperture and dissolving into the Yidam in the heart, or visualize it dwelling in the form of the main deity, as you prefer. Focus your mind on the Guru Yidam in your heart, and then fall asleep, so that you can grasp the clear light. The fifth point is divided into two aspects: practice and application. First, the practice: visualize the Guru on the crown of the head, the Yidam in the heart, and a blue and red bindu in a white Dharma source in the navel. Visualize the Brahma aperture as an open skylight, appearing grayish-white and vast. Expel waste air, hold the breath slightly, and from the center of the blue and red bindu in the navel, a white and yellow bindu the size of a mustard seed appears, reciting a long "Hik (藏文：ཧཱིཀ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：)" syllable, exhaling air from the mouth, and the white and yellow bindu also becomes round. Circumambulate the Yidam in the heart three times, and then shoot upwards from the Brahma aperture, dissolving into the heart of the Guru. Repeat this many times, visualizing seven times or more, as you are able. Then, the descent: the bindu like a mustard seed, which has the nature of condensing all that has risen upwards into one, dissolves into the bindu in the navel through the original path. After doing this many times, at the end of the session, visualize the Guru also dissolving into light, and also visualize the Brahma aperture closing, and then dedicate the merit. The second is application: it should be done when the time is ripe, abandoning the three: descent, Guru merging, and closing the door, the rest is the same as before. The sixth point is to strongly practice the intention of thinking that all these appearances are Bardo. Because this stage is a huge dividing line between going up and going down, even for a moment, one should not be under the control of afflictions.
Tibetan
མི་གཏོང་སྙམ་པའི་ཞེ་བཅད་དྲག་ཏུ་བྱས་ནས། གཟུགས་སུ་སྣང་ཚད་སྤྱན་རས་གཟིགས་ཀྱི་སྐུ། སྒྲ་གྲགས་ཚད་ཡི་གེ་དྲུག་པའི་སྔགས། དགྲ་གཉེན་ཆགས་སྡང་གི་ཡུལ་སོགས་བདག་གཞན་སྣོད་བཅུད་སྣང་སྟོང་སྒྱུ་མ་ལྟ་བུར་བསྒོམ། ཐུན་མཚམས་སུ་ཡང་དྲན་པའི་ལྕགས་ཀྱུས་བཟུང་སྟེ། སེམས་ཅན་མཐོང་ཚད་ཡི་དམ་དུ་བསྒོམ། ཆགས་སྡང་གི་ཡུལ་སོགས་གང་ཤར་ཐམས་ཅད་བདེན་མེད་སྒྱུ་མའི་རྩིས་ཟིན་པར་བྱེད་པ་གལ་ཆེའོ། །དེ་ལྟར་ན་སྨར་ཁྲིད་ཚིམ་བུ་ལུགས་ཀྱི་ སྙིང་པོ་བསྡུས་པ་འདི་ཡང་རྒྱལ་ཁམས་པ་ཏཱ་ར་ནཱ་ཐས་སྨྲས་པའོ།། །།ཞུས་དག །དགེ་ལེགས་འཕེལ། ། སྨར་ཁྲིད་ཚོམ་བུ་ལུགས།
Chinese
下定决心不放舍，所见之形皆观为观世音之身，所闻之声皆观为六字真言（嗡嘛呢呗美吽，梵文：oṃ maṇi padme hūṃ，梵文罗马拟音：oṃ maṇi padme hūṃ，汉语字面意思：嗡！如莲花中的珍宝！吽！），将敌友、贪嗔等对境，自身他者、器情世界，观为空性如幻。座间休息时，亦以忆念之铁钩摄持，所见众生皆观为本尊。无论生起贪嗔等任何对境，皆视为无实如幻，这一点至关重要。如此，此《斯玛教言·茨布派》之精要汇集，乃嘉堪巴·达热纳塔所说。校对完毕。吉祥增盛！《斯玛教言·茨布派》。
English
Having made a firm resolution not to let go, visualize all forms as the body of Avalokiteśvara, all sounds as the six-syllable mantra (oṃ maṇi padme hūṃ, 梵文：oṃ maṇi padme hūṃ, Romanized Sanskrit: oṃ maṇi padme hūṃ, Meaning: Om! Jewel in the lotus! Hum!), and contemplate enemies, friends, objects of attachment and aversion, oneself and others, the outer world and its contents, as emptiness, like an illusion. Even during breaks between sessions, hold on with the iron hook of mindfulness, and visualize all beings seen as the yidam deity. It is crucial to regard all arising objects of attachment and aversion, etc., as unreal and illusory. Thus, this condensed essence of the Smar Tradition, Tshimbu Style, was spoken by Gyalkhampa Tāranātha. Checked and corrected. May virtue increase! Smar Tradition, Tshimbu Style.