English
In the sense faculties such as the eyes, Those objects, the six aspects such as forms, From that, many elaborations arise and change. That which is greatly renowned in many ways, Is just like searching for the edge of the sky. From the vast expanse of space, the mindstream of all the Gurus, Yidams, and Dakinis, is the tenth chapter, which refutes the tenets of those who speak of various bases. Identifying the general basis of samsara and nirvana, It is not prophesied that liberation is attained upon realization, It is not fabricated that confusion arises upon non-realization, It abides in equanimity, unprophesied. Just as oil pervades sesame seeds, It is not any of the leaves or sprouts, Although it is a fruit, it reverts to being a cause, It is not any of happiness or suffering. If not tainted by conditions, it does not proliferate, When stimulated by conditions, subtle movements arise. There, appearances arise, The wheel of various karmas exists. It is not in any of those things, By knowing that it is not imputation, names, etc., It becomes an inner essence, enveloped in the shell of an egg. This is the general basis of samsara and nirvana, There is no one who has become a Buddha upon realizing it, Not realizing it, one does not wander in samsara, It abides in equanimity itself. In the darkness of great ignorance, Covered by a dense web of ignorance, Wisdom is obscured and concealed, In the equality of the general basis. From the vast expanse of space, the mindstream of all the Gurus, Yidams, and Dakinis, is the eleventh chapter, which explains the general basis of both samsara and nirvana. The primordial Buddha of the beginning, Is the basis of liberation, without change or transformation, The expanse of the spontaneously arising, self-liberated intention, Is clear from the utterly pure realm of Dharma. With the radiance and gathering of wisdom and compassion, He scatters various abilities and miracles. The spontaneously arising wisdom of self-liberation, Its own power, radiance, and gathering, is a great light. Vastly pervasive, unmoving in its depths, With the rays of light of non-action, It pervades beings equal to space, like space. From the beginning, the expanse of self-knowing awareness, Desire, hatred, delusion, and so forth, The afflictions are self-destroyed, the self-power is perfected. Likewise, the play of wisdom in that, Its own power and miracles also, That very nature does not move from that, In each and every one, also in fives, Connected, they appear with light. In gold and ashes, in all phenomena, It pervades without partiality or division. Compassion, with face and hands, Also with ornaments, attire, marks, and examples, Appears to tame beings, appearing vast. Having intermediate and lower ones, Each and every
Chinese
印中三三，九显为九一为一，百等亦然超算计，终极所境与有境，极明何者调伏显，离于错乱之作者与所作，离于解脱之作者与所作，错乱解脱自成离名边，本净任运安住于嬉戏。乃是原始贤妙之解脱地，离于作用与勤作。 所有上师本尊空行母之心续，于广阔虚空之中，乃是开示清净佛陀解脱之品第十二。 未悟众生错乱之基，于无我执为我，我执忽生猛烈中，我之执着即生起，譬如无云之虚空，忽生骤然降临之云，一增二长极广大，遍布虚空之界，由此降雨与尘暴之众，如是超算而生，于无名者施名而错乱，一增二生名之众，蕴聚生出数与形，以诸多形象而动摇，我与汝及互相等，由此大起贪欲等，显现共同种种业，有境与执着之缘，种种果错乱为因，以有境执为自主，由缘而生种种名而错乱，于彼彼执种种心，忽生于彼彼执着生，彼即刻以自主之缘，所境与有境乃幻化，互相一者依赖一者，如鼓与鼓槌相击，则发声不击则不鸣，所谓我者乃微细分别念，由我而显二相而错乱，彼由此生彼等生，彼后次第而次第地，天人等众生与，胎生与卵生等之，种种形象生而错乱，行无量业之引聚，生老病死之波涛汹涌，未悟错乱连绵不断，由习气之风生起，猛烈摇动与扰动，由漂泊痛苦之业惑轮，无尽无增而于轮回中转，总的来说就是这样，特别寻找了断业的，如破裂的世间蛋一样，有的衰减有的增长。
English
In the realm of the Indras, three and three, nine appear as nine, one as one. Hundreds and so on, beyond calculation. Ultimately, the realm and the one with the realm, the utterly clear, whatever is tamed appears. Transcending the agent and object of confusion, transcending the agent and object of liberation, confusion and liberation are self-arisen, free from the limits of names. Abiding in the play of primordial purity, spontaneously accomplished. It is the ground of liberation of the primordial goodness, transcending action, agent, and effort. The heart essence of all lamas, yidams, and dakinis, within the vast expanse of the sky, is the twelfth chapter, which reveals the ground of liberation of the pure Buddhas. The basis of confusion for unenlightened beings is to grasp at self where there is no self. From the sudden arising of self-grasping, the clinging to "I" arises. For example, in a cloudless sky, clouds suddenly and unexpectedly appear. One becomes two, growing and expanding greatly, pervading the entire expanse of the sky. From this, masses of rain and storms arise, countless in number. Likewise, names are given to the nameless, causing confusion. From one, two arise, a multitude of names. From the aggregation of aggregates, numbers and forms arise. Through the movement of various appearances, "I," "you," and "each other" arise. From this, craving and other afflictions arise, appearing as common and diverse actions. The object and the condition of grasping cause various results to be mistaken for causes. By grasping at the possessor as the owner, various names arise from conditions, causing confusion. Focusing on that, various thoughts arise. Suddenly arising, grasping at that as that takes hold. Immediately, through the condition of self, the realm and the one with the realm are emanated. Because they mutually depend on each other, like the drum and the drumstick striking each other, sound arises; without striking, there is no sound. The subtle conceptualization of "self" causes confusion by appearing as two. That gives rise to that, and so on. Then, gradually and sequentially, beings such as gods and humans, and those born from wombs and eggs, and so on, are born in various forms, causing confusion. They experience immeasurable actions of attraction and repulsion. The waves of birth, aging, sickness, and death churn. Unenlightened confusion is a continuous stream. When the winds of latent tendencies arise, they intensely agitate and disturb. From the wheel of wandering and suffering actions, one revolves in samsara without end or increase. Generally speaking, it is like that. Specifically seeking to cut off the end of action, like the bursting of the egg of existence, some diminish and some increase.
Chinese
伊布敦。有些事物自然消逝，一旦认识到自显的本性，就能断除因和缘。从上师、本尊、空行母一切众生的意续，虚空广阔的界限中，开示未证悟众生迷惑之基的章节，第十三（完）。 从迷惑中解脱的方法，首先是前行之业，区分轮回和涅槃的界限，为了调伏身体利益心意，要习惯于身体的要点。安住于三身自性，学习三种坐姿。为了身体自身解脱而获得解脱，关于法身的坐姿，要了解三种姿势。从法身的法身显现中，将四大交付于阿，学习狮子般的跳跃姿势。关于法身的报身姿势，是忿怒尊大威德的威猛姿势，伸展手脚朝向天空。关于法身的化身坐姿，是狮子威严自在的姿态。无论学习以上哪三种，都要将阿字和果实放在肩部朝向天空，保持不动，不急不缓。同样，关于报身的坐姿，大象躺卧是法身，母老虎的咆哮姿态是圆满报身，大鹏金翅鸟翱翔天空是化身。无论在哪三种上练习，都要将阿字和果实放在侧面并压迫。化身的坐姿有三种，法身是端坐的仙人，报身是跏趺坐安住，化身是向上伸展的跏趺坐，双手支撑背后的柱子。无论做以上哪三种，都要将阿字和果实放在鼻梁两侧。总之，金刚身的要点，从根本自生的界限中，要不动摇地安住在座上。从眼睛的阿字和果实中生起火焰，不眨眼地专注于要点。身体收缩、跳跃和按摩，在适当的时候努力进行锻炼。通过柔软灵活的状态，切断粗糙的血肉，最终达到稳固，从而增长功德和禅定。从上师、本尊、空行母一切众生的意续，虚空广阔的界限中，开示了区分轮回和涅槃的身体，并最终确定的章节，第十四（完）。 从前行之行为中，区分轮回和涅槃界限的方法，为了调伏语言利益心意，要习惯于语言的要点。气息
English
Ibstön. Some things naturally fade away, and once the self-manifest nature is recognized, the extremes of cause and condition are cut off. From the mindstream of all the gurus, yidams, and dakinis, within the vast expanse of space, this is the thirteenth chapter (complete), which reveals the basis of delusion for sentient beings who have not realized it. The method of reversing from that delusion, first is the preliminary action, which is to distinguish the boundaries of samsara and nirvana, in order to tame the body and benefit the mind, one should become accustomed to the key points of the body. Abiding in the nature of the three kayas, learn the three postures. For the sake of the body's own liberation to attain liberation, regarding the posture of the Dharmakaya, one should understand the three forms. From the manifestation of the Dharmakaya's Dharmakaya, entrusting the four elements to Ar, one should learn the leaping posture of a lion. Regarding the posture of the Dharmakaya's Sambhogakaya, it is the fierce posture of the wrathful king, Mahabala, with legs and arms outstretched towards the sky. Regarding the sitting posture of the Dharmakaya's Nirmanakaya, it is the posture of a lion with dignity and composure. Whichever of the above three one learns, one should place the "A" and the fruit on the shoulders facing the sky, remaining still, without haste or laziness. Similarly, regarding the sitting posture of the Sambhogakaya, an elephant lying down is the Dharmakaya, the roaring posture of a tigress is the perfect Sambhogakaya, and a great garuda soaring in the sky is the Nirmanakaya. Whichever of these three one practices, one should lower the "A" and the fruit to the side and press down. There are three types of Nirmanakaya sitting postures: the Dharmakaya is a seated hermit, the Sambhogakaya is seated in equipoise in the lotus position, and the Nirmanakaya is the lotus position stretched upwards, with the hands supporting the great pillars behind the back. Whichever of the above three one does, one should place the "A" and the fruit on either side of the nose. In short, the key points of the vajra body, from the realm of fundamental self-arising, one should remain unmoving on the seat. From the "A" and the fruit of the eyes, generate fire, focusing intently on the key point without blinking. Contract the body, jump, and massage, and strive to exercise at appropriate times. Through a supple and flexible state, cut off the coarse flesh and blood, and finally reach stability, thereby increasing merit and samadhi. From the mindstream of all the gurus, yidams, and dakinis, within the vast expanse of space, this is the fourteenth chapter (complete), which reveals the differentiation and final determination of the body, samsara, and nirvana. From the preliminary conduct, the method of distinguishing the boundaries of samsara and nirvana, in order to tame speech and benefit the mind, one should become accustomed to the key points of speech. Breath