When Khenchen was about to return to his homeland, he offered this series of aphorisms as parting advice to a disciple, most likely a monk at Katok Monastery, referred to in the text (rather obscurely) as Athibathi.

An extensive manual for bestowing the long-life empowerment associated with The Vase of Immortal Life, which is part of Jigme Lingpa's Longchen Nyingtik revelation of Rigdzin Düpa. Besides the empowerment and the summoning of longevity, the text also provides an elaborate teaching on the practice's historical background and on longevity more generally, including the conditions for untimely death (i.e., exhaustion of life-force, karma, and merit), the conditions that contribute to depleted life-force, the signs of depletion, the master who restores it and the method for doing so.

In response to Yeshe Tsogyal's questions, Guru Padmasamabhava explains the potential mistakes (or ways of going astray) to which a Dzogchen practitioner is especially susceptible—errors related to the three aspects of essence, nature and compassion as well as the view, meditation, conduct and fruition. The dialogue between master and amanuensis also touches upon bodhicitta, obstacles, and the qualities of a genuine consort, or karma-mudrā.

A Dzogchen-inflected prayer to Guru Padmasambhava, who is inseparable from one's own rigpa, as a means to realise naturally present wisdom.

The story of Jingjian (or Chu Ching-chien, 淨檢), who lived during the Jin Dynasty (265–420 CE) and became the first Chinese woman to be ordained as a bhikṣuṇī.

These three verses on the key elements of Dzogchen practice, which appear in the Collected Advice on the Uncommon Great Perfection section of Mipham's writings, were composed in March 1892.

The light aspiration prayer (mar me'i smon lam) from Tertön Sogyal Lerab Lingpa’s 'Heart Practice of Yeshe Tsogyal’ (mtsho rgyal thugs sgrub) revelation.

A short historical guide to the sacred place of Samyé Chimpu, where Guru Padmasambhava taught and granted empowerments to his twenty-five disciples, who then meditated in the surrounding caves and attained signs of accomplishment. Later, as Jigme Lingpa explains, the place became a pilgrimage site that was visited by many of Tibet's most illustrious masters.

This prayer to the extraordinary Gyarong Khandro Dechen Wangmo, who was considered to be an emanation of Mandāravā, was written by Jamyang Khyentse at the request of Khandro Tsering Chödrön (1929–2011).