English
May it come to fruition. Regarding the method of practice, in general, concerning the stages of accumulating merit, from the perspective of not becoming a cause for distraction, it is sufficient to follow one's own inclination. There is absolutely no way to be without devotion to the lama and continuous compassion for sentient beings. Furthermore, without the view of reality and the method itself becoming a matter of alternating, in a state free from inherent grasping, devotion and compassion arise. Moreover, it is necessary to recognize the intense radiance of devotion and compassion as being free from elaboration from its very inception. It is also crucial to dedicate whatever virtuous deeds one performs for the benefit of sentient beings, so that they may increase and expand. As for the support, the nectar pills and blessed pills are wrapped in cloth and sealed. Auspicious on the auspicious day of the fourth month of the Tiger year. Auspicious! This is to clarify the mind of Khenchen Shakya Riwang. The practice has reached the essence, The key instructions of the three words, Because it is certain to benefit when needed, It seems to have gathered all the essential points of the Dharma. Whatever arises immediately is like an illusion, The radiance of appearance arises as devotion, this is one. For the six realms of beings, intense compassion pierces the bones, Abandoning attachment and partiality is two. This mind, the king of awareness, free from extremes, Originally without fabrication, without distraction, guarding it is three. These three key points gathered into one, Is a Dharma that is beneficial whenever needed. That is to say, whether it is happiness or suffering, joy or displeasure, attachment or hatred, and so on, whatever appearances arise, whether high or low, hope or doubt, shatter that which appears as an illusion, though it does not exist, with the letter "A" (Tibetan, Devanagari, अ, a, without). From that state free from affirmation and negation, acceptance and rejection, the radiance of awareness, clear and empty, without grasping, merely the arising of devotion and longing for the lama, is enough to completely cut through the delusions of the bardo and other states. Furthermore, for those sentient beings who have not realized that reality is like space and appearances are like illusions, may compassion arise! May great compassion arise, free from near and far, partiality. When one looks at one's own face, may one rest calmly in that state of non-grasping and non-attachment. Merely practicing this will drive away suffering. Whether the mind abides or moves, in its own present moment, without altering whatever arises, rest naturally. By resting in that state or self-arising appearance, all appearances abide in that realm of reality. Practicing this will subdue afflictions.
Chinese
我已揭示一切的真相。如果这三个要点每一个都可以，那将三个合一还需要什么观点呢？修持无造作的觉性，对那些不理解的人感到深深的悲悯。当悲悯如幻象般显现时，那就是对如此教导的上师的虔诚和渴望。即使做了三个要点，也只是一个要点。显现的死亡是错觉。此生的显现是梦境。即使经历中阴，也是分别念。即使受生，也是幻象。如果产生希望和恐惧，就发出“呸”的声音。很好，很好，从华丽的装饰中解脱出来。将自生的觉性彻底抛弃。必须安住在无为的状态中，无论怎么做都会变成造作。我没有找到一个无为的状态。造作的自性，难道不是存在于无为之中吗？如果知道这一点，就满足于此，当有决断时，就不会停留。因此，安住在无所作为的状态中。如果与心相合，那就是口诀。只是说说而已有什么用呢？如果对任何显现都能理解，那么口诀之王就在那里。 这是为了清晰地记住萨迦日旺大师的誓言，由多罗那他所说。吉祥！多罗那他给予闭关者根嘎巴滇的教言。 嗡 斯瓦斯谛！向具四身的上师，以不退转的信心祈祷。愿这三个要点的口诀，与弟子的心相合。难得的人身，难道有空闲悠闲地待着吗？不要在散乱中度过一生，要寻找约束自己内心的方法。如果不以精进的鞭子鞭策自己，就断绝了对他人劝诫的期望。看看所有的乡亲、敌友，不需要其他的善行劝诫。当遇到甚深的佛法教言时，要努力实践。像商人一样交换利益，从内心深处汲取伟大修行者的精髓。如果不斩断对欲望的执着，即使付出一百，也会引来一千。在虚伪的分别念中度过一生，挂着闭关者的名号，真是羞愧。寿命无常，不知何时会死。不要急于修行，而是追逐名声和利益。有被八法之风吹走的危险。对自心有益的善行，不要告诉别人，要秘密地进行。
English
I have revealed the truth of everything. If each of these three key points is sufficient, then what need is there for views when the three are combined into one? Cultivating uncontrived awareness, I feel deep compassion for those who do not understand. When compassion arises like an illusion, that is the devotion and longing for the lama who teaches in this way. Even if you do the three key points, it is still just one key point. The appearance of death is an illusion. The appearance of this life is a dream. Even if you experience the bardo, it is still conceptual thought. Even if you take birth, it is an illusion. If hope and fear arise, utter the sound "Phat." Good, good, release yourself from gaudy adornments. Utterly cast away self-arisen awareness. You must abide in the state of non-doing, for whatever you do becomes contrived. I have not found a single state of non-doing. Is not the very nature of contrivance itself present in that non-doing? If you know this, be content with it, but when there is decisiveness, you will not remain. Therefore, abide in a state of non-action. If it agrees with the mind, that is the instruction. What is the use of mere talk? If you can understand whatever arises, then the king of instructions is right there. This is to clearly remember the vows of the great Khenchen Shakya Riwang, spoken by Tāranātha. Auspicious! Instructions given by Tāranātha to the solitary practitioner Kunga Palden. Om Svasti! To the lama who is the embodiment of the four kayas, I pray with unwavering faith. May this instruction of three key points agree with the mind of the disciple. This precious human body, do you have the leisure to remain idle? Do not spend your life in distraction, but seek a way to restrain your own mind. If you do not whip yourself with the whip of diligence, then cut off the expectation of exhortations from others. Look at all your fellow villagers, enemies, and friends, you do not need other exhortations for virtuous deeds. When you encounter profound Dharma instructions, strive to put them into practice. Like a merchant exchanging profits, draw from the depths of the essence of great practitioners. If you do not cut the attachment to desirable objects, even if you give away a hundred, you will attract a thousand. Spending your life in deceitful conceptual thoughts, bearing the name of a solitary practitioner, is truly shameful. Life is impermanent, you do not know when you will die. Do not rush into practice, but chase after fame and gain. There is a danger of being carried away by the winds of the eight worldly concerns. Virtuous deeds that benefit your own mind, do not tell others, but keep them secret.
Chinese
即使我理解不透彻，啊呜奇！ 也不贪图大眷属和好名声啊！ 稍微产生的体验有消失的危险。 即使体验证悟的太阳升起， 远近和中间的所有人， 如果不理解，内心会感到羞愧。 禅修体验难以成为要点， 无论对怨敌亲友等谁施予利益， 除非内心被慈悲滋润， 否则连一瞬间的名声也不抬举， 菩提的种子难以播下。 总的来说，一切障碍都降临在显眼的人身上。 秘密地修行这一点非常重要。 即使对整个国家的人民施予利益， 如果被贪婪所控制，就不是利他。 即使一生都用于修行， 如果被傲慢所控制，就会坠入悬崖。 当体验和功德显现的时候， 如果向其他人炫耀，会立刻消退。 当利生和名声出现的时候， 魔会制造一切障碍，非常危险。 魔不在别处， 懈怠于修行本身就是魔。 无论交往的朋友等谁最重要， 他们自己知道世俗的事情。 既然已经承诺放弃此生， 就不应寻求与此相关的计划。 享乐和眷属是散乱的根源， 那时不需要召唤也会招来不幸。 自由的物品是束缚的基础， 因此不要吝啬地紧抓不放。 短暂无意义的闲谈是善行的敌人， 不说话，禁语非常重要。 在乡村游荡是牛走失的原因， 在寂静的地方安住才是勇敢。 现在，体验修行的精髓只有一个： 修习毫不动摇的虔诚。 体验修行的类别有三种： 思维无常、痛苦和业果。 体验修行的根本有两个： 不做作的率真和伟大的慈悲。 用死亡无常来鞭策自己， 如果思维痛苦，就会舍弃贪恋。 如果思维业果，行为就会清净。 慈悲和无执是禅修的核心， 这一切的根本是虔诚。 让嫉妒和竞争心消失在法界中， 如果不再有妄念的缠绕， 那么修行就成为了要点。 总之，如果要做佛法，就要如法而行。 虚度人生的修行， 无论是闻思还是禅修实修， 都比欺骗他人更甚。 仅仅了解广博的佛法是没有用的， 自己
English
Even if I don't understand thoroughly, awuqi! I don't crave great retinues and good reputation! The slight experiences that arise are in danger of disappearing. Even if the sun of experiential realization rises, If all people near, far, and in between, Don't understand, they will feel ashamed from the bottom of their hearts. Meditation experience is difficult to become the key point, No matter who you benefit, enemies, friends, etc., Unless the mind is moistened by compassion, Otherwise, even a moment of fame will not be raised, The seeds of Bodhi are difficult to sow. In general, all obstacles fall on conspicuous people. Practicing secretly is very important. Even if you benefit the people of the whole country, If you are controlled by greed, it is not altruism. Even if you spend your whole life practicing, If you are controlled by arrogance, you will fall off a cliff. When experience and merit appear, If you show off to others, it will immediately diminish. When benefiting beings and fame arise, The demon will create all obstacles, which is very dangerous. The demon is not elsewhere, Being lazy in Dharma practice is the demon itself. No matter who is most important, such as friends, They know worldly things themselves. Since you have promised to give up this life, You should not seek plans related to it. Enjoyment and retinues are the source of distraction, At that time, you don't need to summon misfortune, it will come. Free items are the basis of bondage, So don't be stingy and hold on tightly. Short-lived and meaningless idle talk is the enemy of good deeds, Not speaking, keeping silent is very important. Wandering in villages is the cause of losing cows, It is brave to stay in a quiet place. Now, there is only one essence of experiential practice: Cultivate unwavering devotion. There are three categories of experiential practice: Think about impermanence, suffering, and karma. There are two roots of experiential practice: Unfabricated genuineness and great compassion. Use death and impermanence to spur yourself on, If you think about suffering, you will abandon attachment. If you think about karma, your behavior will be pure. Compassion and non-attachment are the core of meditation, The root of all this is devotion. Let jealousy and competition disappear into the Dharmadhatu, If there are no more entanglements of delusion, Then practice becomes the key point. In short, if you want to do Dharma, do it according to the Dharma. Practice that wastes life, Whether it is listening, thinking, or meditating and practicing, It is worse than deceiving others. It is useless to only understand extensive Dharma, Yourself
Chinese
相续以庸常而告终，不具备修持的要点，仅仅愚笨地禅修也会失去要义，心中没有生起出离心，那样的禅修者只是在山上堆积粪便。不重视业果的放逸者，期望成就为证悟者，那是地狱之因。没有慈悲心和菩提心的，空洞言语的夸夸其谈者如同断了线的风筝。内在的气融入智慧心中，那样的脉气修习的精要是外道之法。密咒的誓言在市井中游荡，舍弃一切的瑜伽成了贱民。还有，持有良好见修行果者，也有积攒杀害他人的罪过的危险。日夜勤奋修持，也要谨慎这些歧途。一心专注于佛法而精进，相续调柔且表里如一，不以庸常而终，务必无有散乱，希求的果实就会显现。 这是塔拉纳塔对修行者衮噶贝丹的教诲。吉祥！对官员洛哲南喀的教诲。