Chinese
请加持开启（智慧）。请加持阿尔玛乌尔玛。请加持班玛本玛。请加持查玛奇玛。请根本传承上师加持。请本尊坛城众加持。请勇父空行母加持。请护法守护神加持。祈请一切总集上师加持。祈请至尊上师加持。之后从上师身中获得四灌顶。上师融入自身。认识自生之面目。此乃多康巴内索衮噶仁钦，达热纳塔所传之教言。乃依止至尊拉旺扎巴之口诀，所作大手印认识之笔记。吉祥！赐予衮乔仁钦之教言。嗡 斯瓦斯谛！顶礼父亲上师之足。儿子衮乔仁钦请谛听。我（对）你说三句衷心话。修行的国王是虔诚心。现在与上师相见时，请以虔诚心祈祷。死亡何时到来无法确定，所以一想起佛法就立刻实行。无常刹那刹那变化的规律，用厌离和悲伤来鞭策自心。在此贪图享乐的念头，不容易断除，因此要用坚韧和决绝的决心，随意改变今生的好坏。无执着地放下是窍诀。对于今生寻求庇护的人们，如果需要顺应各种各样的想法，就会不知所措，与佛法相违背。与其顺应恶人的想法，不如顺应正法更好。完全在自生自显的自性中，不要改造，放松地放开。特意改造的松紧，都是心造的，没有意义。在自然的状态中放任自流，无论做什么都会成为修行。念头生起与未生起相同。认识觉性这一点非常重要。将物品转为善的方面。将行为转为佛法的方面。将智慧的箭头转向内。将错觉转为清净的显现。实践这四种转变。所有这些都要转为利他。如果能做到，那就是窍诀。不要只停留在文字上。这也是达热纳塔所说，在达隆塘说的。善哉！
English
Please bless to open (wisdom). Please bless Ar Ma Urmar. Please bless Ban Ma Bunmar. Please bless Chal Ma Chilmar. Please bless the root lineage lama. Please bless the yidam mandala assembly. Please bless the heroes and dakinis. Please bless the Dharma protectors and guardians. I pray that all the assembled lamas will bless me. I pray that the venerable lama will bless me. Then, receive the four empowerments from the lama's body. The lama merges into oneself. Recognize the face of self-arising. This was also taught to Dokhampa Nangsö Kunga Rinchen by Tāranātha. It is a note on the recognition of Mahāmudrā based on the oral instructions of Jetsun Lhawang Drakpa. Maṅgalaṃ. Instructions given to Könchok Rinchen. Oṃ Svasti! I prostrate to the feet of the father lama. Son, Könchok Rinchen, listen attentively. I have three heartfelt words for you. The king of practice is devotion. Now, when meeting the lama, please pray with devotion. Since it is uncertain when death will come, put the Dharma into practice as soon as you remember it. Regarding the impermanent and ever-changing nature of things, arouse your mind with renunciation and sorrow. This longing for pleasure and possessions is difficult to cut off easily, so with strong determination and resolve, change the good and bad of this life as you wish. Letting go without attachment is the key instruction. If you need to accommodate the various thoughts of those who seek protection in this life, you will be at a loss and contradict the Dharma. It is better to align your mind with the sacred Dharma than to align it with the thoughts of evil people. Completely in the self-arising nature of your own being, do not fabricate, but relax and let go. All the tightening and loosening that is deliberately fabricated is mind-made and has no essence. In the natural state, letting go freely, whatever you do becomes meditation. The arising and non-arising of thoughts are the same. Recognizing awareness is very important. Transform objects into the direction of virtue. Transform actions into the direction of Dharma. Turn the arrow of intelligence inward. Transform delusion into pure appearance. Practice these four transformations. All of these should be transformed into benefiting others. If you can do it, that is the key instruction. Do not just remain in the words. This was also said by Tāranātha, in Taklung Tang. May virtue increase!
Chinese
其智慧百光之璎珞， 善置于祈愿旭日之肩， 遣除有情黑暗之怙主具光尊， 遍主您垂护无余诸有情！ 于此，殊胜之法宝超越思辨之境，依仗上师窍诀而得以明晰之智慧，唯从信心之根本而得以显现。其道，并非着重于名相戏论之词句，而在于以实修为核心，故善知其要义至关重要。于一切时处，以身语意及受用等一切令殊胜上师欢喜，从而从其口中获得无谬之窍诀，并于诸深奥之经续广闻博学，若能精进修持，则为最殊胜。以胜过一切佛陀之虔诚敬信，一心祈祷至关重要。 1）于离边中安住，仅将明觉置于自位亦为方便之法，然安住于觉性空性之本体方为要义。 2）纵然修习甚多，然烦恼若如常般散乱，则为未入修持之要点。对此，忆念诸法，以及无实之意念，并对上师之虔诚敬信，专注于本体而修，如以钉子钉牢般，此为要义。 3）于一切行住坐卧之中，身语意三门刹那亦不离于正法，于业果之取舍，不轻视丝毫，并以恭敬之心如理守护戒律，此为要义。 4）于一切修持之始，思维暇满难得、死亡无常、轮回之痛苦、业果不虚等，此等令心向法之方便，于自相续中不造作地生起，并勤奋努力，此为要义。 5）欲修持密咒者，若自诩已证悟空性及自性，故所显一切皆为乐空，无需其他，则勿听信此等虚妄之言。应依止具相之上师，并于内外之坛城中，以具足仪轨及圆满之灌顶而获得加持，此为要义。 6）生起次第之瑜伽，其所净之基、能净之法及殊胜之修持至关重要，于本尊瑜伽中，寻求明晰之相，此为要义。 7）明空之体性，犹如超越微尘之彩虹。
English
Whose wisdom's garland of a hundred lights, Is well-placed upon the shoulder of the dawn mountain of aspiration, Dispelling the darkness of beings, the noble Lord of a Thousand Lights, May you, the all-pervading Lord, protect all these beings without exception! Here, the supreme Dharma, the precious jewel, transcends the path of speculation, and the wisdom that is clarified by the instructions of the supreme Guru, which is manifestly established from the very root of faith, its path, not being in terms of verbal elaboration, but in practicing the essence, it is important to know the key points well. In all of everything, having pleased the supreme Guru with body, wealth, practice, and so on, having received the unmistaken instructions from his mouth, and having thoroughly heard the profound Sutras and Tantras, it is most excellent to practice. It is very important to pray with one-pointed devotion, with a devotion that surpasses all Buddhas. 1) In settling into non-duality, it is just a method to let clarity and awareness settle into its own place, but it is essential to settle into the nature of awareness and emptiness. 2) Even if you meditate a lot, if the afflictions are lost in the ordinary, it means that you have not gone into the essence of meditation. For this, the things that you keep in mind, and the intention of non-existence, and the devotion to the Guru, focusing on the essence and meditating, like nailing it down with a nail, is the key. 3) In all activities, the three doors do not stray from the Dharma even for a moment, and do not despise even a particle in the acceptance and rejection of cause and effect, and it is essential to protect the precepts with respect and in accordance with the rules. 4) In all practices, first of all, thinking about the difficulty of finding leisure and endowment, impermanence of death, the suffering of samsara, the infallibility of cause and effect, etc., these methods of turning the mind to Dharma, it is essential to make efforts to generate them naturally in your own mind. 5) All those who wish to practice secret mantra, if they know emptiness and their own nature, then all appearances are bliss and emptiness, so do not listen to the boastful talk of saying that nothing else is needed. It is essential to rely on a qualified Guru and receive empowerment in the outer and inner mandalas with rituals that are qualified. 6) The yoga of the generation stage, the basis of purification, the means of purification, and the special practice are very important, and it is essential to seek clarity in the yoga of the deity. 7) The nature of clear appearance is like a rainbow that transcends the nature of particles.
Chinese
要点八：无缘的念诵极为甚深，有缘的念诵，专注一点是关键。要点九：念诵之主是金刚念诵，真实义金刚念诵，是口风之精华，不坏之音（梵文天城体：नाद，梵文罗马拟音：nāda，汉语字面意思：音）直接认识的甚深要诀，极为殊胜。有戏论的观想金刚念诵等也有甚深要点，故当努力，此为念诵之要点。要点十：一切摄心中，将心要点按压于心之明点等阿瓦都底（梵文天城体：अवधूत，梵文罗马拟音：avadūta，汉语字面意思：离尘者）是自要点。诀窍法的修习非常猛烈，若生障碍，之后虽以方便善巧遣除，不如障碍小时便彻底解决。应如量士夫之语而宣说。气脉修习之主是止息气，融入中脉。其中宝瓶气尤为重要，故先修习脉道是关键。要点十一：气融入中脉，仅能证悟空性，然气融入后，拙火燃烧，引生安乐，是为乐空双运。若仅执着于气与拙火之果，如暖相等，则不可。此是否成为要点，当观自身之经验，以及上师口诀之实际修持。要点十二：认识俱生智，于所说之耶惹等之中，唯修习空性是关键。要点十三：若于教法圆满之时，如理作意于殊胜之人，则定能成办。授予事业手印等，虽是极为秘密之甚深法，然如今有人以此为借口，行持放荡之行为，乃是堕入地狱之因。故出家咒士之行持，大多应依止清净之律藏，自主而行是关键。要点十四：如以水洗净泥土而取金，于四喜刹那生起之时，以能辨识之方式，安住于本体自性空性之中是关键。要点十五：以此可清净三种识与八十自性分别念。从将不清净的庸常显现修为空性，到从习气之自性显现本尊身，无论依于生起次第或圆满次第，修习无我，乐空双运是关键。要点十六：由此大手印本尊身得以显现。一切错乱显现，皆融入于特殊次第之空性中，由此乐空智慧得以显现，此乃自性光明现前之智慧。即大手印与双运也。
English
Key Point 8: Performing recitation without focus is extremely profound. Even with focus, concentrating on one point is key. Key Point 9: The main recitation is Vajra recitation. The true meaning of Vajra recitation is the essence of speech and wind, the indestructible Nada (Sanskrit Devanagari: नाद, Sanskrit Romanization: nāda, Chinese literal meaning: sound) directly recognized as the profound key, which is extremely excellent. Even the conceptual Vajra recitation with elaborations has profound key points, so diligent effort is essential. This is the key point of recitation. Key Point 10: Among all mind-holdings, pressing the key point onto the heart's Bindu (drop) and the Avadhuta (Sanskrit Devanagari: अवधूत, Sanskrit Romanization: avadūta, Chinese literal meaning: one who has shaken off worldly attachments) is the self-key point. The practice of the oral instruction tradition is very intense. If obstacles arise, even if they are later skillfully removed, it is better to thoroughly resolve them when they are small. It is good to explain according to the words of a qualified master. The main point of wind practice is stopping the wind, which is to dissolve it into the central channel. Among these, Kumbhaka (breath retention) is very important, so it is key to first purify the channels. Key Point 11: When the wind dissolves into the central channel, one realizes emptiness. When it dissolves, Tummo (inner heat) blazes, drawing in bliss, which is the union of bliss and emptiness. It is not right to focus only on the results of wind and Tummo, such as warmth. Whether this has become a key point or not should be observed through one's own experience and the actual practice of the Lama's oral instructions. Key Point 12: Introducing co-emergent wisdom, among the Yera and other teachings, only practicing emptiness is key. Key Point 13: If, in a time like the age of perfect Dharma, one applies the mind correctly to a supreme individual, it will definitely be accomplished. Granting Karma Mudra (action seal) and other practices are extremely secret and profound, but nowadays, some people use this as an excuse to engage in unrestrained behavior, which is a cause for falling into hell. Therefore, most of the practices of ordained Mantrayana practitioners should rely on the Vinaya (discipline) of the pure Dharma, acting independently is key. Key Point 14: Like refining gold from earth and dust with water, when the four joys arise momentarily and distinctly, it is key to abide in equanimity in the emptiness of essence and nature. Key Point 15: This purifies all three consciousnesses and eighty conceptual thoughts of nature. From training impure ordinary appearances into emptiness, to the arising of deity forms from the self-sound of habitual tendencies, whether relying on the generation stage or the completion stage, practicing selflessness, the union of bliss and emptiness is key. Key Point 16: Through this, the Mahamudra deity form becomes manifest. All deluded appearances dissolve into emptiness through a special stage of gathering, thereby manifesting the wisdom of bliss and emptiness, which is the wisdom of the self-nature clear light becoming manifest. This is Mahamudra and Yidam union.