English
Om. The body is filled with bliss. The mind rests in emptiness and clarity. This is the empowerment of wisdom. Meditate briefly in a state free from the four extremes of elaboration. This is the fourth empowerment. This is the restoration of the uncommon samaya of mantra. Then, I and all sentient beings have no certainty when we will die. At the time of death, nothing will help. At the time of death, only the body remains. Moreover, this world is impermanent and unstable, and is of the nature of being without essence. Thus, through the door of impermanence, generate disillusionment with samsara. Meditate on that again and again. At the end of the session, dedicate the merit to enlightenment. Thus, meditate three sessions during the day and three sessions during the night, for a total of six sessions. Taking refuge as the preliminary and taking the three vows is the common preliminary, and dedicating the merit is the conclusion; these two are the same for all. Thus, that is one round of practice. Then, all of samsara is of the nature of suffering. In the three lower realms, the suffering of feeling is unbearable. The happiness of the higher realms is unstable and will perish. There is immeasurable and endless suffering for body and mind. Thinking that we must escape from this wheel turned by the three—karma, affliction, and suffering—generate intense renunciation for all of samsara through the door of suffering. That is the second round of practice. Meditating that this body is impure and without essence is the third round of practice. The so-called "I" does not abide in the outer environment, the inner body, or in between, so the self is not established anywhere. Meditating thus is the fourth round of practice. Sentient beings who have been our parents, how pitiful that they experience various sufferings of samsara. May they be happy, may they be joyful. This is the practice of loving-kindness and compassion, the fifth round of practice. In order for these sentient beings to touch supreme enlightenment, may I quickly attain Buddhahood. Meditating thus again and again is the sixth round of practice. Those are the instructions for the preliminary practices. The second is: the body remains in the seven postures of Vairochana, the mind is in a state free from all conceptual elaboration, and by looking with the great awareness of inward reflection, from the beginning, the dharmata that is free from all grasping of entities and is clear is not abandoned. Cultivating the recognition of one's own face in the unchanging realm is the practice of emptiness.
Chinese
。再者，自明現前的瑜伽智慧，也稱為修持如來藏。也稱為無二智慧親見自面。被稱為圓滿成就的瑜伽，這是目標次第第七。將自心安住在明空虹彩清澈的本尊身相上，即是修持明空本尊身相，這是目標次第第八。將寶瓶氣保持在交合位，並觀想身體上部的中心，位於臍間的中央，有如四指高的酥油燈，閃爍搖曳。觀想那搖曳的酥油燈，身體感到舒適。以下行氣和收攝氣的修持稍微產生安樂。那是修持安樂，這是目標次第第九。當以上三者的各自體驗和徵兆生起時，在自性不變、不可言說的狀態中，心的覺受變得安樂而清晰，顯現為本尊身相，光明燦爛，不離向內觀照的覺性，僅僅修持那個。這是無動的大樂雙運、無二智慧、勝義諦的瑜伽，這是目標次第第十。以上三者是正行。第三是，不執著於心的明性體驗，並且了知如幻。同樣地，不執著於安樂和空性的體驗。對於讚美、安樂和獲得圓滿受用等等，不生起執著和歡喜。對於貶低、痛苦和貧困等等，不生起沮喪和不悅。了知一切如夢，平等一味。無論生起安樂、痛苦、喜悅、不悅等等的顯現，都盡可能地融入無執的法界中。第四是，為了成就無上菩提，對於菩薩的行持——六波羅蜜多，應當在一切方面都加以修學。如此再三地立下誓言。這是目標次第第十一。同樣地，應當立下修學四攝的誓言。這是目標次第第十二。由於必須迅速將這些有情安置於佛地，但波羅蜜多的道卻非常緩慢。因此，藉由成熟灌頂和解脫道，務必在此生將他們安置於佛地。如此再三地立下誓言。這是目標次第第十三。以上二者是隨行或支分之法，即十三地。
English
Furthermore, the yoga wisdom of self-awareness manifest is also called meditating on the Sugata-garbha. It is also called seeing the face of non-dual wisdom. It is called the yoga of perfect accomplishment, this is the seventh target sequence. To fix the mind on the clear and empty rainbow-like pure deity form of one's own mind is to meditate on the clear and empty deity form, this is the eighth target sequence. Holding the vase breath in the union position, and meditating on the upper part of the body, in the center of the navel, there is a butter lamp four fingers high, flickering. Meditating on that flickering lamp, the body feels comfortable. Generating a little comfort through the practice of downward-clearing and internalizing winds. That is meditating on comfort, this is the ninth target sequence. When the respective experiences and signs of these three arise, in the state of unchanging, inexpressible nature, the taste of the mind becomes comfortable and clear, the appearance shines brightly as the deity form, without separation from the inwardly gazing awareness, only meditate on that. This is the yoga of unwavering great bliss, union, non-dual wisdom, ultimate truth, this is the tenth target sequence. These three are the main practice. The third is, not to be attached to the experience of the clarity of the mind, and to know it as illusory. Similarly, do not be attached to the experience of comfort and emptiness. Do not be attached to and delighted in praise, comfort, and the attainment of abundant enjoyment, etc. Do not be saddened and displeased by blame, suffering, and poverty, etc. Know that everything is like a dream, equal in nature. Whatever appearances arise, such as comfort, suffering, joy, displeasure, etc., dissolve them as much as possible into the ungrasping space. The fourth is, in order to accomplish the unsurpassed Bodhi, one should train in all aspects of the conduct of the Bodhisattvas, the six Paramitas. Make vows again and again. This is the eleventh target sequence. Similarly, one should make vows to train in the four objects of gathering. This is the twelfth target sequence. Since these sentient beings must be quickly placed on the ground of Buddhahood, but the path of the Paramitas is very slow. Therefore, through the ripening empowerment and the path of liberation, one must place them on the ground of Buddhahood in this very life. Make vows again and again. This is the thirteenth target sequence. These two are subsequent or auxiliary dharmas, that is, the thirteen grounds.
Chinese
我（的）教法是相同的，有十三种特别的引导。这四个引导被称为基础教法。基础教法的精髓是：介绍实相的见地，即介绍其无有能取所取的自性，介绍自明智慧为胜义谛，以及介绍其为大乐双运。第一是：在心性自然安住的状态中，大大地观察外在显现，就能认识到，境与心没有区分的界限。显现即是自心，显现为形色是明朗的，显现为声音是清晰的，同样，显现为气味、味道、触觉的一切，都确定为不是自心之外的显现，这是第一个介绍。然后，对于自心的显现，无论生起烦恼和分别念什么，都像镜子里的影像一样，从原始以来就是显现而没有执著，通过认识来确定。这是确定能取所取二者无自性，是第二个介绍。无论身显现和心的显现发生什么，都确定为只是自显现的错乱，而心的自性永远不会被沾染，这是第三个介绍，介绍说一切分别念、暂时的污垢，从原始以来就未曾存在过。第二是：心的体性，虽然远离了执著和言说的对境，但是自明自知永远不会中断，并且在境显现和分别念未生起时，没有任何差别和变化的体验中确定，这是介绍无二智慧为胜义谛，是第四个介绍。第三是：心的显现不会停止，能够显现清净与不清净的器情世界，因为显现空性不可言说，所以是清净的坛城，并且它的体性永远不会改变，显现为乐的感受，这是俱生的大乐，这二者除了名称不同之外，没有其他的体性，而是在这唯一的刹那觉性之上确定，这是显示自心为双运，是第五个介绍。这是象征五部佛的五种介绍次第。这样，基础教法和精髓就是介绍，被称为具足五种圆满的引导。第一个引导是
English
My teaching is the same, with thirteen special instructions. These four instructions are called the root teachings. The essence of the root teachings is: to introduce the view of reality, that is, to introduce its lack of inherent existence of grasper and grasped, to introduce self-aware wisdom as ultimate truth, and to introduce it as great bliss union. The first is: in the state of naturally abiding in the nature of mind, by greatly observing the outer appearances, one can recognize that there is no boundary separating object and mind. The appearances themselves are one's own mind, appearing as forms are clear, appearing as sounds are distinct, and likewise, all appearances as smells, tastes, and tactile sensations are determined to be not separate appearances from one's own mind, this is the first introduction. Then, whatever arises as appearances of one's own mind, whether afflictions or thoughts, like reflections in a mirror, are recognized and determined from the beginning as appearances without grasping. This is the determination that both grasper and grasped lack inherent existence, it is the second introduction. Whatever arises as bodily appearances and mental appearances, it is determined that they are merely mistaken self-appearances, and the nature of mind is never tainted, this is the third introduction, introducing that all conceptual, temporary stains have never existed from the beginning. The second is: although the essence of mind is beyond grasping and the object of expression, self-awareness and self-illumination are never interrupted, and it is determined through experience that there is no difference or change when object appearances and thoughts have not arisen, this is the introduction of non-dual wisdom as ultimate truth, it is the fourth introduction. The third is: the appearances of mind do not cease, and the appearances of pure and impure realms and beings can arise, because appearance and emptiness are inexpressible, it is the pure mandala, and its essence never changes, appearing as a feeling of bliss, this is the co-emergent great bliss, these two have no other essence except for different names, and it is determined on this single moment of awareness, this is showing one's own mind as union, it is the fifth introduction. These are the five stages of introduction that symbolize the five Buddha families. Thus, the root teachings and the essence are the introduction, called the instruction possessing five perfections. The first instruction is
Chinese
如同圆满，因为是生起一切功德的基础。第二个引导如同导师圆满，因为彼者是主要的。第三个引导如同时间圆满，因为遣除障碍且增上，时间是最殊胜的。第四个引导如同眷属圆满，因为是第二的眷属。第五个引导如同法圆满，因为是主眷二者所要体验的。如此一来，这被称为具有五圆满引导的理由就是这些。这段话是由持藏大德吉祥释迦教幢、语自在智吉祥贤和遍知论师根嘎智所劝请，嘉钦巴达拉纳塔所说的。 嗡！吉祥！金刚怖畏的简略火供仪轨。 此处为简略火供仪轨：在边长为半箭（khru phyed do）的方形台座上，设置三角形的火口，其内部的宽度，大的话为一箭，中等的为二十指，小的为一拃。高度为宽度的二分之一，厚度在顶端为三指。在自己面前的火口中，放置一个涂有血的林伽。红色食子为三角形，供品与通常的相同，以及陈设血、内供等。火炉内，猛厉的放置带刺的，寂静的放置沉重干燥或善妙的木柴。猛厉的放置带刺的木柴和腐烂的木头等。在火炉内放置一个铜罐。与火炉内的燃料相似的柴火堆积在自己的左侧。同样，增、息、怀三种用白色的酥油，猛厉的用人油酥油。其他的谷物酥油，按照各自适合的，都可供奉。其他的火供物品，各种谷物，草根吉祥草，增、息、怀三种用食物，猛厉的用各种血肉，驴粪，头发，梳子和坟场的骨头等，凡是适合用火焚烧的，聚集的都可以供奉。然后先行前行食子，处所加持，以及自生。加持内供食子。嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），以及……