English
I, may I be complete with retinue and enjoyment. Thus, each person should ascertain the year, month, day, and time of their own elemental body. This is the ritual for nourishing one's own elements, such as water. The fire body's connection with fire, and the wind body's connection with wind, should be shown as they appear in the treatises on mantras. Thus, the eighth topic, through the ritual of nourishing the elements, shows the key to increasing wisdom. Now, the ninth topic is to show the benefits of nourishing the elements in this way: Thus, through the ritual of increasing the elements from above, this very body becomes sharp in its faculties and able to control five thousand. If one strives in virtuous deeds, wisdom becomes especially clear; if one meditates, then extraordinary experiences will certainly arise. In the past, while in the mother's womb, through the merit of dependent arising, even at the time of emerging from the womb, one will be extremely beautiful in form, adorned with marks and signs; the color will have a radiant light; the limbs will be complete, adorned with wheels and lotuses. Beings will be loving, and they will listen respectfully as if obeying the commands of a king; one will obtain worldly merit; one will possess great retinues and enjoyments; one will measure the gods by the thirty-three heavens; one will be extremely cautious of past sins; moreover, one will abandon sinful and non-virtuous actions and be skilled in engaging in virtue; one will be born mature at the time of taking vows in accordance with the ten correct foundations, such as the precepts. Thus, the ninth topic extensively shows the benefits of the armor of nourishing the elements. Now, the tenth topic shows the 'they' together with the elemental nourishment: They protect the essence of the elements, like protecting the essence of a vessel. For example, although the jewel man-shel is not stained by the fault of impurity, if it is placed on a vessel of color like turquoise and lapis lazuli, it turns blue; if it is placed in a cloth bowl or a hundred bowls, it turns red; if it is placed in a white vessel such as a conch shell, it becomes white; if it is placed in something yellow such as gold, it becomes yellow; if it is placed on the bottom of a brocade, it becomes dazzling, like that. Thus, with such distinctions, the color of the jewel man-shel
Chinese
也如其发生一样，它也像水晶一样内外通透。同样，无垢的自心，也被身体四大种的容器所转化，产生业、根、界、生处等各种不同的现象。因此，增益和滋养诸元素的仪式非常重要。就像在母亲子宫里时，对诸元素有益一样。这些就是关于身体的安置。第十二个问题的答案，以十个要点阐述了智慧的次第。现在，关于身体的安置，第十三个问题是，依赖有缘所缘的修持要点。以十个要点阐述了内涵，即有缘所缘之事物，以及修习自心，这两个要点以两句偈颂概括说明，经文清晰明了。现在，第二个内涵，以两句偈颂概括说明修习有缘所缘之方法，经文清晰明了。现在，第三个内涵，详细阐述修习色之所缘。色是眼睛的对象，在心中忆念。依赖于此而修持，则显现和声音的诸法，一切色法，皆可解脱于法性之中。也就是说，一个具有信心的人，首先要令自己的上师欢喜，然后去往非常寂静的地方，去往没有普通人等来往的地方，以食子等令空行母欢喜，然后让自己身体舒适，将自身分解为各个部分，将自心安住于其上。色的颜色，比如将蓝色的布匹等铺在自己面前，专注其上，将觉知专注于此，将知识分解为各个部分，首先像吃两口糌粑一样长久地观看。然后尽可能长时间地，日夜不间断地观看。无论何时，都只观看蓝色等，并将其与其他事物结合起来进行禅修。然后事物的显现也会发生变化，然后当不再需要眼睛的依靠，一切都变成蓝莹莹的时候，就表示已经熟练了。在这个时候，外在迷惑的显现会发生变化，内在依赖的知识会发生变化，秘密的体验会以顿超的方式产生。同样，黄色和杂色也是如此。
English
Just as it arises, it is also like crystal, transparent inside and out. Similarly, the stainless nature of one's own mind is transformed by the vessel of the four elements of the body, giving rise to various different phenomena such as karma, faculties, realms, and birthplaces. Therefore, the rituals of increasing and nourishing the elements are very important. Just as it is beneficial to the elements when in the mother's womb. These are the arrangements regarding the body. The answer to the twelfth question, with ten points, explains the key to the stages of wisdom. Now, regarding the arrangement of the body, the thirteenth question is about the key to practicing dependent objects of focus. The content is explained with ten points, namely, the object of focus with a basis, and the practice of one's own mind. These two points are summarized in two verses, the text is clear. Now, the second content, summarized in two verses, explains the method of practicing dependent objects of focus, the text is clear. Now, the third content, which explains in detail the practice of the object of focus of form. Form is the object of the eye, which is contemplated in the mind. By relying on this and practicing, all phenomena of appearance and sound, all forms, can be liberated into the nature of reality. That is to say, a person with faith should first please his own guru, then go to a very secluded place, to a place where ordinary people do not come and go, please the dakinis with tormas, etc., then make his own body comfortable, decompose his own body into parts, and settle his own mind upon it. The color of the form, such as spreading a blue cloth, etc., in front of oneself, focusing on it, focusing awareness on it, decomposing knowledge into parts, first looking at it for as long as it takes to eat two mouthfuls of tsampa. Then, watch it for as long as possible, day and night without interruption. No matter when, only look at blue, etc., and combine it with other things to meditate. Then the appearance of things will also change, and then when there is no longer a need to rely on the eyes, and everything becomes blue and shimmering, it means that one is proficient. At this time, the external deluded appearance will change, the internal dependent knowledge will change, and secret experiences will arise in a leap. Similarly, yellow and variegated colors are also the same.
Chinese
应当对于随心所欲而行，这样必定会到来。错觉的显现止息后，享受清净智慧的显现是必然的。再次，学习形状的方法是：如前一样，做令上师欢喜等事后，对于圆形气泡等，如前一样专注并修习，经过一段时间，外境的显现就会变成圆形而消失。经验与前相同。正方形等也一样，专注的方法与前相同。当精通这些时，显现变成那样，形状变成那样而到来之际，外境显现燃烧成大乐，内身燃烧成欢喜和大乐，秘密心性燃烧成大乐等，会生起不共的体验。工巧是指男子的弓箭交错，幻轮的线，以及使之远射的箭靶尖端等，依靠多种工巧来修习智慧的技能，其他地方也有教导。技艺是：箭和弓，在地上练习，在墙壁上滚动石头练习，堆叠铁轮，手的动作，圆形和喧嚣等，修习智慧的技能，其他地方也有教导。像这样，将不同的和自己的智慧混合起来修习，必定会生起各种各样的智慧技能。幻术是依靠幻术的咒语和依靠各种各样的幻轮线。像这样，通过对各种显现修习智慧的技能，精通这些，对于成佛的果位就没有困难了。如是，第三个内容，关于学习以色法的所缘，广为开示完毕。现在，第四个内容，依靠声音的所缘来修习智慧技能的要点是：声音分为有声的声音和修习物体的诀窍两种。这里所说的是修习物体的诀窍。再次，有信心的人，首先要做令上师欢喜等，圆满积聚资粮的支分，以及为了使金刚空行母等欢喜，要做会供轮等，这些都要结合自己的财力来做。之后五到六天
English
One should act according to one's own free will, and it will surely come to pass in that way. When the appearance of delusion ceases, it is certain that one will enjoy the appearance of pure wisdom. Furthermore, the method of learning shapes is as follows: As before, after doing things such as pleasing the lama, one should focus and meditate on round bubbles, etc., as before. After a certain amount of time, the external appearance will surely become round and disappear. The experience is the same as before. The method of focusing on squares, etc., is also the same as before. When one becomes proficient in these, when the appearance becomes like that, and the shape becomes like that and comes, the external appearance blazes into great bliss, the inner body blazes into joy and great bliss, and the secret mind itself blazes into great bliss, etc., and uncommon experiences will arise. Craftsmanship refers to the crossing of a man's bow and arrow, the lines of the illusion wheel, and the tips of targets that make them shoot far, etc. Relying on various crafts, one trains in the skills of intelligence, and others have taught it. Art is: arrows and bows, practicing on the ground, practicing rolling stones on the wall, stacking iron wheels, hand movements, circles and noise, etc., training in the skills of intelligence, and others have also taught it. In this way, by mixing different and one's own intelligence and practicing, various kinds of intelligence skills will surely arise. Illusion is based on the mantras of illusion and on various illusion wheel lines. In this way, by training the skills of intelligence on various appearances, by mastering these, there is no difficulty in attaining the fruit of Buddhahood. Thus, the third content, concerning learning with the object of form, has been extensively taught. Now, the fourth content, the key to training the skills of intelligence based on the object of sound, is: Sound is divided into audible sound with awareness and the secret instructions for training on objects. Here, what is taught is the secret instruction for training on objects. Again, a person with faith should first do things such as pleasing the lama, complete the limbs of accumulating merit, and in order to please Vajra Dakini, etc., one should do tsokhor, etc., and these should be done in accordance with one's own wealth. Then, for five to six days
Chinese
依靠身体的闲暇。然后，将身体清洗干净。用各种酥油做三次身体按摩，好好地禅修。然后，在声音的形态上练习。练习琵琶的琴弦，去到非常寂静的地方。做好琵琶，使那声音与觉知相合，与自己的语言相合，与气息相合，不要散乱于其他，融入那其中是关键。此时，将觉知专注于耳朵，闭上眼睛是关键。像这样，在短时间内共同练习。共同地，将自己的上师观想于头顶，祈祷是关键。此时，食物、气息和觉知相互依存。像这样做了之后，大约一个月，觉知就能掌握，即使向内放出也不会消失。然后，当地方变得遥远时，不需要依靠，就能体验到大乐的感受，外在显现会解脱为各种声音，内在身语意会解脱为各种文字，秘密的心性会解脱为各种法性。嗡丁，剩余部分与前面相同。这种乐器的琴弦要用香柏木很好地揉搓，使其腹部像个瓶子。上下要做成颈部八指的形状。腹部要能容纳三斗玛嘎达的量。颈部的空隙要能容纳男人的手。向外开口要比腹部大一指。从那里向上延伸，用两指的宽度作为边缘。向上延伸的部分要用三指作为尺寸。用猴皮覆盖，用酥油封住边缘，做八个孔。在那些孔中放入之前的琴弦，做八个框架。在框架的连接处，用自己的手轻轻敲打，就会发出不同的声音。从中将觉知等专注于此，与前面相同。多弦琴的网，按照空行母宝藏中所说的那样制作，也与前面相同。陶土鼓、笛子、石制瑜伽棒、哈尔琴、大哈尔琴等，也按照空行母宝藏制作，与前面相同。以上讲述了第四个内容，即在声音的所缘上练习觉性的技巧。现在讲述第五个内容，即依靠气味的所缘来练习觉性的技巧。气味就是香气。
English
Rely on the leisure of the body. Then, cleanse the body thoroughly. Perform body massage three times with various kinds of butter, and meditate well. Then, practice on the form of sound. Practicing on the strings of the lute, go to a very secluded place. Make the lute well, and harmonize that sound with awareness, harmonize it with your own speech, and harmonize it with the breath. Do not be distracted by other things, merging into that is the key. At this time, focusing awareness on the ears and closing the eyes is the key. In this way, practice together for a short time. Together, visualize your own lama on the crown of your head and pray, that is the key. At this time, food, breath, and awareness are interdependent. Having done this, after about a month, awareness will be mastered, and even if released inward, it will not disappear. Then, when the place becomes distant, without needing to rely on anything, the experience of great bliss will arise, the outer appearances will dissolve into various sounds, the inner body, speech, and mind will dissolve into various letters, and the secret mind itself will dissolve into various dharmata. Om Dir, the remainder is the same as before. The strings of this instrument should be well rubbed with sandalwood, making its belly like a vase. The neck should be made in the shape of eight fingers in both the upper and lower parts. The belly should be able to hold three dou of Makata. The cavity of the neck should be able to accommodate a man's hand. The outer opening should be one finger larger than the belly. From there, extend upwards, using two fingers' width as the edge. The upward extension should be measured by three fingers. Cover it with monkey skin, seal the edge with butter, and make eight holes. In those holes, insert the previous strings and make eight frames. At the joints of the frames, gently strike with your own hand, and different sounds will arise. From that, focusing awareness and so on, is the same as before. The net of many strings, make it as taught in the Treasury of the Dakinis, and it is also the same as before. Clay drums, flutes, stone yoga sticks, harps, large harps, and so on, also make them according to the Dakini Treasury, and they are the same as before. This concludes the fourth content, which is teaching the skill of practicing awareness on the object of sound. Now, the fifth content is taught, which is teaching the skill of practicing awareness by relying on the object of smell. Smell is fragrance.