Chinese
萨！顶礼摩诃母陀罗（梵文：Mahāmudrā，梵文罗马拟音：Mahāmudrā，汉语字面意思：大手印）。大手印噶玛（藏文音译）之精髓乃是：修法之初，皈依发心。自生本尊、上师瑜伽等同于六法。末尾回向与通常的回向相同。初次修习之时的三种自然前行：身体要诀配合，呼出三次浊气。之后身体放松舒适，语言气息自然安住。心不造作，发愣。念头突突地。或者突发猛断。于散乱之自性，直愣愣地看。若生起广大分别念，则断然舍弃，并以强烈欲乐，恒常稳固念头。于座间休息时，于心与显现无别中，自然发愣而安住之禅修。不离行住坐卧，与一切行持法行相融，忆念与欲乐至关重要。之后，粗细远近长短，上下中三。诵经念咒，各种言谈举止，特别是念头丛生。于困难处，不分方向地勤修。主要专注，于任何所依皆不依赖而大大咧咧地安住。向内摄入，心于自性中懒洋洋地看。不作意地进行扬弃与建立，不识自性而从未迷失至关重要。于此，应当寻觅心：如何生、灭、住。自性是一还是四，是一身还是名？于何处安住头顶之事物？是一还是异？安住于色还是识，或者安住于一无所有之中？极度向内，自己与自己交流。事物之四种过患自解脱：本来大手印是说好上加好，舒舒服服，空空荡荡，明明白白，却因执着而抛弃。因无意义地安住而束缚。因此，于庸常之觉知，无有散乱，无有遗忘，无有期待，无有能指，而于明觉中，清清楚楚。于显现任何事物之时，可住可动，自性空性，彻底断绝根本。松松垮垮，松松垮垮，松松垮垮，无论显现什么都清晰可见。此等不以好坏任何事物进行改造。于可改造者，不超越其本身之自解脱。于此，轮回涅槃一切显现皆为此之幻化。此是否为自性，早已超越有无，此等近说不知，深说不解，浅说不信，好说不入脑，故而流浪于轮回。恒常不离认识自性之忆念，则无论生起任何烦恼，皆能不费力地自性空性。
English
Sa! Homage to Mahamudra. The essence of what is known as the Great Seal Ga'u Ma is: At the beginning of the session, refuge and bodhicitta. The self-arisen deity, guru yoga, etc., are similar to the six dharmas. At the end, the dedication is the same as the general dedication. For the first practice, the three natural preliminaries are: Eliminate the impure air three times with the essential points of the body. Then, relax the body comfortably, and leave the breath of speech as it is. Leave the mind uncorrected, stunned. Make the memory vivid. Or sudden, abrupt cutting. Look directly at the very nature of distraction. If extensive thoughts arise, cut them off and strive for strong aspiration and constant memory. In all session breaks, meditate on the inseparability of mind and appearances, letting it rest naturally, stunned. Inseparably, actions, conduct, and religious practices are all mixed together, so mindfulness and aspiration are important. Then, coarse, fine, far, near, short, up, down, and middle three. Recite sutras, repeat mantras, all kinds of conversations and behaviors, especially collections of thoughts. Practice diligently in difficult situations without any partiality. Focus mainly, rest greatly without any support. When entering inside, look at your own mind leisurely. It is important not to deliberately deny or affirm thoughts, and not to be ignorant of their nature. Then, search for the mind: how it arises, ceases, and abides. Is its nature one or four, one body or name? Where does the object of the crown reside? Is it one or different? Does it reside in form or consciousness, or in nothingness? Turn inward and communicate with yourself. The four faults of things are self-liberated: In general, the Great Seal is said to be good, comfortable, empty, and clear, but it is abandoned by clinging. It is bound by resting meaninglessly. Therefore, in ordinary awareness, without distraction, without forgetting, without expectation, without identification, it is clear and aware. When anything appears, it can stay or move, its own emptiness is completely cut off from its root. Loose, loose, loose, whatever appears is clear. This is not modified by anything good or bad. In what can be modified, the self-liberation that does not go beyond itself. In this, all appearances of samsara and nirvana are merely illusions. Whether this is one's own nature or not, it has long since passed beyond existence and non-existence. This is not known by those who speak closely, not understood by those who speak deeply, not believed by those who speak shallowly, and not understood by those who speak well, so one wanders in samsara. Constantly inseparable from the memory of recognizing one's own nature, no matter what afflictions arise, they can effortlessly be self-empty.
Chinese
请好好地携带。有时，将烦恼的境地放在心中，特意放入，稍微安住在那个状态，无论生起善、不善、无记的任何心，都那样修持。之后，三身自然显现，对此，禅修有所进步后，无论显现什么景象，心中生起任何念头，分别念自性从原始以来就本来没有产生的因，认识自心的本来面目，立即生起决断，证悟到来。俱生和后得无有分别地融合，相续不断，不堕入任何一方的觉性，无有阻碍，广大无边，如大海般，无偏颇地显现修行的精髓，行为举止不做作，不去寻找禅修的集会。对此，从一开始显现和空性无二无别，三身自然解脱，那个时候是自然显现的。不散乱和决断地修持非常重要。在无有执着的自性光明不间断的状态中，运用各种方便法门，增进虔诚和慈悲。将所有有造作的善根，从无造作、无有根本的状态中增进，从而显现金刚持，这是确定无疑的。这部大手印的精髓教法，也是由具信心的弟子们劝请，由比丘出家众衮噶宁波（公元1575-1634）在成就圣地桑丁寺写下，愿善妙增上！嗡 索斯帝 扎 贝 亚（藏文：ཨོཾ་སྭཱ་སྟི་པྲ་ཛ་བྷྱཿ，梵文天城体：ॐ स्वस्ति प्रज भ्यः，梵文罗马拟音：oṃ svasti praja bhyaḥ，汉语字面意思：嗡，吉祥，众生）。 威力、力量、自在，统治世间一切。 将这最胜的天物供养于谁的身？ 请忆念往昔的誓言，诸位胜者！ 迅速摧毁这些损害教法者！ 成为一切众生之怙主， 珍贵的胜者之教法， 以及具德的上师们， 理应由您来完全守护！ 眼药随行，具末劫之风力， 刹那摧毁三界轮回之魔众， 无余消灭，奋力奔驰之骏马， 供养大黑金刚为依怙。 断除一切善业之障碍的魔军， 以及损害佛法修行之凶恶教敌， 以千重猛烈火焰不可忍受， 以威猛事业金刚于刹那间诛灭。 为渡过有海而希求解脱之义。
English
Please carry it well. Sometimes, keep the realm of afflictions in mind and deliberately put it in, stay in that state for a while, and cultivate whatever mind arises, whether it is virtuous, non-virtuous, or neutral. Afterwards, the three kayas will naturally arise. When meditation has progressed on this, no matter what appearances arise, no matter what thoughts arise in the mind, the nature of conceptual thought has never had a cause for arising from the beginning. Realizing the true nature of one's own mind, the decision will arise immediately, and realization will come. Co-emergence and subsequent attainment will merge without separation, the continuity will not be broken, and the awareness that does not fall into any side, unobstructed, vast and boundless like the ocean, will appear impartially as the essence of practice. Behavior will be unpretentious, and one will not go to seek gatherings for meditation. In this, from the beginning, appearance and emptiness are inseparable, and the three kayas are naturally liberated. That time is the time of natural arising. It is very important to cultivate with non-distraction and decisiveness. In the uninterrupted state of aimless self-radiance, use various skillful means, and increase devotion and compassion. Increase all virtuous deeds with fabrication from the state of non-fabrication and rootlessness, thereby manifesting Vajradhara, this is certain. This teaching on the essence of Mahamudra was also written at the request of faithful disciples by the monk Kunga Nyingpo Taranatha (1575-1634) at the sacred site of Samding Monastery. May goodness increase! Om Svasti Praja Bhya (藏文：ཨོཾ་སྭཱ་སྟི་པྲ་ཛ་བྷྱཿ，梵文天城体：ॐ स्वस्ति प्रज भ्यः，梵文罗马拟音：oṃ svasti praja bhyaḥ，汉语字面意思：嗡，吉祥，众生). Power, strength, and dominion, ruling over all the world, To whose body is this supreme divine substance offered? Please remember the vows of the past, victorious ones! Quickly destroy those who harm the teachings! Having become the protector of all beings, The precious teachings of the victorious ones, And the virtuous spiritual friends, It is proper that you completely protect them! Eye medicine follows, possessing the wind force of the final age, In an instant, destroy the hordes of demons of the three realms, Completely eliminate, this excellent horse striving diligently, I offer the Great Black Vajra as refuge. Cut off the demonic armies that obstruct all virtuous deeds, And the cruel enemies of the teachings who harm Dharma practice, Unbearable with a thousand fierce flames, With fierce activity, may the Vajra liberate them in an instant. For the sake of desiring liberation to cross the ocean of existence.
Chinese
相符任何。 殊胜佛法大船舰，坚定不移亦复然。 慈悲之手作摄受，内外一切诸怖畏， 无有懈怠恒守护。 乃是定生白岩怙主之颅骨上，安立黑马之总持咒语之词句。 愿吉祥！ 嗡 萨玛匝。 顶礼！两种瑜伽之根本安住。嗡 斯瓦斯谛。于此，就诸道次第作简略归纳而言，乃是七支之次第。即是，于十方安住之圆满正等觉，与诸佛子利益有情者，具有如虚空般之心者，以恭敬心敬礼一切。从今乃至恒常，我与无余诸有情，皈依胜妙引导者与寂灭，以及圣者之众。１。以诸花朵与焚香、明灯、香气，以及众多饮食、乐器、衣物等，以及已作与将作之无量善根，供养引导者与诸佛子。２。于无边轮回之大海中沉溺之，愚昧的我与无边我之母，不善十业与五无间罪等，所有所造罪业皆一一忏悔。３。异生未入道者与，预流、一来、不还、阿罗汉，以及独觉、如来与诸佛子等，对于已作与将作之善根皆随喜。４。祈请息灭之百千俱胝尊，于有寂存在期间，亦请安住于彼时。为使于烦恼毒所损、痛苦之，恶臭房屋中极度贪执之，此等得见寂灭之喜悦园林故，祈请赐予甘露妙法，薄伽梵。５。无余十方之引导者请垂念我。我从今乃至我之母，此等无常无边者皆悉摄受，并且对其不作任何损害。我不居于轮回之此大海，亦不去往寂灭之寂静山林。为使无余有情获得菩提故，我当获得无上菩提。６。如是行持，愿以无余善根力，得能明见无上菩提。７。无有事物之自性者，一切犹如幻化，任何瑜伽士欲证悟彼，则当如是修习。即使安住于城镇或寺庙，菩提心亦不退失。
English
May it be harmonious. May the great ship of the sacred Dharma be firm and steadfast. May the compassionate hand hold us, and may we be protected from all inner and outer fears without any distraction. These are the words for installing the drakshad (skull cup) of the Tingkye Drakkar Gon (White Rock Protector of Tingkye) with the zung (mantra) of the Black Horse. May there be auspiciousness! Om Samaja. Homage! The root of the two yogas abides. Om Swasti. Here, in terms of summarizing the order of the paths, it is the order of the seven branches. That is, the fully enlightened Buddhas abiding in the ten directions, who benefit beings with their sons, who possess a mind like the sky, I prostrate with reverence to all. From now until forever, may I and all sentient beings take refuge in the supreme guide and nirvana, and the assembly of noble ones. 1. With flowers, incense, lamps, scents, and various foods, music, and garments, and with the immeasurable merits done and to be done, I offer to the guide and his sons. 2. I, foolish and endlessly my mother, who have fallen into the great ocean of endless samsara, confess all the misdeeds committed, such as the ten non-virtuous actions and the five heinous crimes. 3. I rejoice in the merits done and to be done by ordinary beings who have not entered the path, as well as by stream-enterers, once-returners, non-returners, arhats, solitary realizers, Buddhas, and their sons. 4. I request the hundred thousand million who desire peace to remain as long as samsara exists. In order to see the joyful garden of peace, I request the Bhagavan to bestow the nectar of the sacred Dharma upon those who are attached to the foul houses ruined by the poison of afflictions. 5. May all the guides of the ten directions consider me. From now on, may I take care of my impermanent and boundless mothers, and may I not harm them in any way. I will not remain in this ocean of samsara, nor will I go to the solitary hermitage of peace. In order for all beings to attain enlightenment, I must attain the unsurpassed enlightenment. 6. By doing this, may I clearly see the unsurpassed enlightenment through all the merits. 7. The nature of things is without substance; everything is like an illusion. Any yogi who desires to realize this should meditate in this way. Even if one stays in a town or monastery, the mind of enlightenment will not diminish.
Chinese
我菩提行持无上， 意念之中亦恒常行。 如是居家多过患， 恒时罪业之生处。 娇媚争斗与喧嚣， 恒常损减精进多。 唉呀何时能脱离， 具慧之人寻寂静。 过患多居家，如鬼不食般舍弃， 无害之森林，彼即往赴。 或多或少，听闻之诸佛子， 恒常修持精进之彼等， 仅闻此即感满足， 彼如营生者般衰损。 其后具慧之人乃， 依止善知识也。 寻求殊胜之佛法， 获得窍诀殊胜之宝藏后， 森林边地粗俗之人， 何时亦不前往之处， 殊胜之人彼即往赴， 以正直之身而安住。 以心摄持其心后， 于此处勇士善汇集。 众多分别念极衰损， 如海浪般令寂静。 若心散乱之时， 彼时以正念而调伏。 忆念受用欲乐等， 彼时财富与身欲， 有为法心如舞者， 时之云朵闪电同。 轮回执取毒蛇尸， 唉呀我乃散乱处。 其他嗔恨贪欲痴， 盗贼大怖此等众， 慈爱缘起与， 不净禅定以力摧。 心如门禁闭般， 分别念无风摇动。 于诸欲乐不贪恋， 获得极寂静之安乐。 其后广大之听闻中， 般若波罗蜜多所说， 由此出生具慧者， 具足口诀而修持。 萨罗树芽如彩虹， 缘起奇妙甚稀有。 诸法真实为空性， 再再如是修自性。 具足正念与正知， 一切威仪皆依止正知。 于一切事如何般， 心不散乱而辨别诸法。 其后其他，具慧者居家耶？或于边地安住耶？ 安住于等舍耶？或受用欲乐耶？ 长时串习耶？或是最初学者耶？愿