English
Meditate on many filled vases and combine them with the winds. To deliver it into great wisdom is like the hidden meaning of the illusory body. The complete stage of the general Mother Tantra, the secret path of the three Dakinis, has been explained. The root of this text consists only of old writings, without any mixture of later new characters. Although there are two versions of later characters, called the twentieth and twenty-first, they are stolen from elsewhere and have no basis. It is a great mistake for later people to say that this is Niguma's secret instruction. This book has six old small characters. Homage! The practice of combining the three paths into one. May the Guru and Yidam grant auspiciousness! The method of practicing by combining the three paths into one: Act like the illusory body of the preliminary and subsequent six dharmas. In the main practice, visualize the Guru and Yidam as inseparable above your own Yidam Chakrasamvara, and clearly visualize the Guru's image. Pray with intense devotion. Alternatively, it is also acceptable to meditate on the Yidam with the Guru adorning the head. Then, regard all sounds of oneself and others, whether they are understood or not, that appear in reality and in memory, as the mantra of the speech of the Guru and Yidam inseparable. Whatever arises in the mind, regard it as the mind of the Guru and Yidam inseparable. All appearances are mind, and the arising, ceasing, and abiding of the mind are empty from the beginning. Look deeply into this original face and be certain. In that state, no matter what arises, whether it is the five poisons or ordinary thoughts, recognize it in its own essence and maintain that state. This is called "self-liberation without abandonment." Repeat this in all session breaks. Be certain that appearances are the body, sounds are speech, and awareness is mind, and with devotion, visualize the deity's form, appearances as your own mind, and the mind as illusory and without inherent existence. Either cut off thoughts, or act without separating from awareness. Remembering the kindness of the Guru in guiding you to the profound nature of your own being, perform the seven-branch offering and praise to the Guru and Yidam as one, and accumulate merit. Whatever experiences arise from this, combine them with the illusory body of the six realms appearing as illusions, and the seizing, training, increasing, and transforming of dreams, and practice them. This is the essence. Guru Path.
English
And relying on appearances, taking the Lama into the path, likewise, generating devotion to the Lama, gratitude to the Lama, accumulating merit to the Lama, taking self-arising into the path to the Lama. Taking the Yidam into the path, appearances are Yidam, pure appearances accumulate merit, self-arising with the deity body of union. Taking illusion into the path, appearances are self-mind, illusion is dream, clear light self-arising, all taken into the path, thus it should be known. Thus, know appearances as Lama Yidam, know it as self-mind, know it as illusion-like, clear and blissful self-arising. This was written by Kunga Nyingpo Taranatha. Mangalam! The profound Chö practice guide, entitled "Essence of Key Points," is presented. Namo Guru. Precious Lama, source of accomplishments, Precious Lama, refuge, all-encompassing protector of beings, Precious Dharma Lord, who reveals the meaning of reality, Hero who destroys the four maras, please bestow your blessings. Here, the individual who practices the profound Chö, With the thought of the uncertainty of death, abandon this life with your mind. Do not think of non-Dharma matters, and have great perseverance. Do as the Lama says, and stay in a solitary mountain retreat. Mix adverse conditions with liberation, and equalize whatever arises. As it is said, this is necessary. Then, the Dharma to be practiced is this: Generate devotion to the lineage. Having received the empowerment of the transference of blessings, The nature of the guidance is threefold: preliminary, main, and subsequent. The first part has four: refuge, bodhicitta, mandala, and Lama yoga. First, in the space in front of oneself, on a lion throne, lotus, sun, and moon seat, In the center, the root Lama resides. In front, the Yidam and Buddhas. On the right, the essence of the sacred Dharma, the scriptures. On the left, the Sangha of the great and small vehicles. Behind, the Dakinis and Dharma protectors are visualized clearly. Thinking that you know the happiness, suffering, good, and bad of all sentient beings equal to space, I and all beings equal to space take refuge in the Buddhas as the main object. I take refuge in the sacred Dharma. I take refuge in the Sangha. I take refuge in the all-encompassing Lama. And, I take refuge in the Three Jewels, the Buddhas, Dharma, and Sangha. I take refuge in the three, the Lama, Yidam, and Dakini. I take refuge in the three Kayas, the emptiness of my own mind. Take refuge as much as possible.
Chinese
应当这样做。最终，皈依境融入自身。第二，以慈爱、悲悯和菩提心，从内心深处关爱如同虚空般的无量众生，愿这些如母般的众生，都具有安乐和安乐之因，愿他们远离痛苦和痛苦之因，愿他们迅速获得无上菩提。口中念诵，心中思维。第三，在自己面前，观想上师与玛吉拉准无二无别，如同面前的本尊等皈依境一般清晰。将所有世间的处所，充满供品、欲妙和受用，观想自己的身、语、意三门，连同过去、现在、未来三世积累的善根，都供养给上师三宝，并献上曼扎七堆或任何曼扎。在开头和结尾，也献上广大的曼扎。在每个曼扎的结尾，念诵一遍：我之身体与受用，三世所积诸善根，供养上师三宝尊，祈请慈悲纳受之。第四，观想上师与玛吉拉准无二无别位于自己头顶，从内心深处生起强烈的虔诚。如果愿意，也可以念诵此传承的祈请文。特别是，为了自己等一切众生，以对上师强烈的虔诚祈祷，念诵：具德上师仁波切，请您加持于我。没有其他的希望，现在请您加持。请您加持，舍弃我执之念。请您加持，证悟无生一味。请您加持，使违缘转为成就。请您加持，使魔众于自处断灭。请您加持，使我一生证得佛果。如此一心祈祷。在修法结束时，上师化为光融入自身。发愿上师摄受，稍作休息。暂时对这些一一熟练地修习观想。然后，再次早上皈依，中午发菩提心，晚上献曼扎，夜晚猛烈修习上师瑜伽，持续七天或半个月等时间。这样修持，就会产生各种各样的体验，也会逐渐产生与正行相应的证悟。
English
This should be done. Ultimately, the objects of refuge dissolve into oneself. Secondly, with love, compassion, and bodhichitta, from the depths of one's heart, care for all sentient beings as vast as the sky. May these mother-like sentient beings possess happiness and the causes of happiness. May they be free from suffering and the causes of suffering. May they swiftly attain unsurpassed enlightenment. Recite these words and contemplate them in your mind. Thirdly, in front of oneself, visualize the guru and Machig Labdrön as inseparable, as clear as the yidam and other objects of refuge in front. Fill all the realms of the world with offerings, desirable objects, and enjoyments. Imagine offering one's body, speech, and mind, along with the accumulation of merit from the three times (past, present, and future), to the guru and the Three Jewels. Offer the seven-heap mandala or any mandala. At the beginning and end, also offer an extensive mandala. At the end of each mandala, recite once: My body and possessions, all the virtues accumulated in the three times, I offer to the Guru and the Three Jewels, please accept them with compassion. Fourthly, visualize the guru and Machig Labdrön as inseparable above one's head, and generate strong devotion from the depths of one's heart. If you wish, you can also recite the lineage prayer of this tradition. In particular, thinking that you are praying to the guru with strong devotion for yourself and all sentient beings, recite: Precious guru with all the qualities, please bless me. There is no other hope, please bless me now. Please bless me to abandon the thought of self-grasping. Please bless me to realize the unborn, the single taste. Please bless me to transform obstacles into accomplishments. Please bless me to cut off the hordes of demons in their own place. Please bless me to attain Buddhahood in one lifetime. Pray in this way with one-pointedness. At the end of the session, the guru dissolves into light and merges into oneself. Make aspirations for the guru to guide you, and rest for a while. For a while, practice visualizing each of these until you are proficient. Then, again, take refuge in the morning, generate bodhichitta at noon, offer the mandala in the evening, and practice guru yoga intensely at night, continuing for seven days or half a month, etc. By practicing in this way, various experiences will arise, and gradually realizations corresponding to the main practice will also emerge.
Chinese
因此，止住也将会变成散乱。这些时候如果意识不清晰，昏昏沉沉，或者在座间感到愚钝，记忆不清晰，这是昏沉产生的力量，所以去到房顶上，或者山顶上，或者其他凉爽且空旷的地方。眼睛向上看，集中精神修行，必定能够消除。第二，认识自心的方法是：在之前的那个状态中，用向内反观的意识，更多地观察自心本身的体性。对于外在的各种显现不要分心，安住在什么都不是，无法认定的状态中反复修行。对此，需要根据自己生起体验的方式，由上师来引导认识。然而，认识自心的意义在于修持的方法是：当心安住的时候，没有任何可以认定的，并且自显光明磊落，可以这样持续不断地安住。当心流动的时候，流动本身就是体性，在体验流动和空性，流动的显现没有停止的同时，没有任何可以认定的。当外境的显现以各种方式出现的时候，在显现没有停止，清晰地呈现的同时，没有任何可以认定的，像这样，外境的显现和念头以及心安住的体性这三者没有分别，不是他体。也不是一体，一切都是境空。那就是般若波罗蜜多大母的意义。是三世诸佛的密意。空性，离戏，不可言说，胜义等等，无论安立多少名称，其意义都是自己的心念一刹那，因此仅仅通过认识那个自性，无论安住还是流动，都不要修改，保持平等。第二，将四魔斩断于法界中，四种魔当中，第一种是有所缘的魔斩断于法界中。依靠怨亲等贪嗔的对象，色声香味触等，为了生起念头和执着，称作有所缘的魔。有所缘的含义是依靠色等外在事物的意义。断除它的方法是：例如忆念怨敌，逐渐产生嗔恨的念头和怒火的时候，不要被它控制，就在那一瞬间猛烈地念诵（ཕཊ་，梵文：phaṭ，梵文罗马拟音：phaṭ，摧伏）。不要对那个念头进行任何好坏的
English
Therefore, stillness will also turn into distraction. During these times, if awareness is unclear and dull, or if you feel dull during sessions and your memory is unclear, this is the power of sinking, so go to the roof of a house, or the top of a mountain, or another cool and open place. Look upwards and concentrate your mind to meditate, and it will surely be eliminated. Second, the method of recognizing the mind is: In the previous state, use the inward-looking consciousness to observe the nature of your own mind more. Do not be distracted by the various external appearances, and repeatedly meditate on the state of being nothing and unrecognizable. For this, it is necessary for the guru to guide the recognition according to the way your own experience arises. However, the meaning of recognizing the mind lies in the method of practice: When the mind abides, there is nothing to be recognized, and the self-appearance is clear and bright, and it can be continuously abided in this way. When the mind is flowing, the flow itself is the nature, and while experiencing the flow and emptiness, and the appearance of the flow does not stop, there is nothing to be recognized. When the appearance of external objects appears in various ways, while the appearance does not stop and appears clearly, there is nothing to be recognized. In this way, the appearance of external objects, thoughts, and the nature of the mind abiding are not different, and there is no distinction. Nor is it one, everything is empty of objects. That is the meaning of the Great Mother Prajnaparamita. It is the secret intention of the Buddhas of the three times. Emptiness, freedom from elaboration, unspeakable, ultimate truth, etc., no matter how many names are established, the meaning is one moment of one's own mind, so just by recognizing that nature, whether abiding or flowing, do not modify it, and remain in equanimity. Second, cutting the four maras in the Dharmadhatu, among the four maras, the first is the mara with an object cut in the Dharmadhatu. Relying on objects of attachment and aversion such as enemies and friends, forms, sounds, smells, tastes, and tactile objects, in order to generate thoughts and attachments, it is called the mara with an object. The meaning of having an object is the meaning of relying on external things such as form. The method of cutting it is: For example, when remembering an enemy, gradually generating thoughts of hatred and anger, do not be controlled by it, and at that moment, recite (ཕཊ་，梵文：phaṭ，梵文罗马拟音：phaṭ，摧伏) fiercely. Do not make any good or bad judgments about that thought.