Chinese
观自身之面容，于心性之介绍中执持精要。如是等等，应随顺智慧之次第而作介绍。如是修习大手印，则能直指愚痴之要害，龙之灾害平息，愚痴者被掌控，从轮回中解脱，法界智慧生起。因此，对此必须精进。心性之虚空广阔无垠，若分别念之云雾未消散，则二智之星辰不显现，故对此无分别之心，务必精进。如是说。第五为回向：回向之物为福德与智慧所摄持，回向之处为不住涅槃，所为之事为利益有情，回向之方式为回向之物、回向者、回向之三者，皆知其自性为空性，以智慧摄持而作回向。如是回向，则能直指嫉妒之要害，龙赞之魔害平息，嫉妒者被掌控，善根不散失，事业成就智慧生起。因此，对此必须精进。二资粮如意宝，若未以祈愿作擦拭，则所需之果不生起，故此回向务必精进。如是说。如是，获得稳固之时，此五义皆转为大手印，即无缘菩提心，显空无别之本尊身，轮回涅槃上师之游舞，明空无别之大手印，三轮清净之回向等，依次可称为菩提心大手印、本尊身大手印、信敬大手印、实相大手印、回向大手印等，言说可行，义亦安住，故称五具大手印而广为人知。彼等亦可从前行、正行、结行之门，于一座之上或一坐垫之上修持。此乃应释迦大德雍扎瓦仁钦衮长久劝请，名为衮却旺者，从诸佛菩萨法教，以及三界怙主直贡巴之教言，与吉祥空行自心介绍之文字，及法称·耶谢华桑波所著之五支引导文中，略摄其要而宣说，以此功德愿一切众生
English
Look at your own face, and hold the essence in the introduction of mind. Thus, and so on, introductions should be made according to the stages of wisdom. By meditating on Mahamudra in this way, it goes to the point of ignorance. The harm of the nagas is pacified. The ignorant are brought under control. One is liberated from samsara. The wisdom of the Dharmadhatu arises. Therefore, one must be diligent in this. In the vast sky of mind itself, if the clouds of conceptual thought are not cleared, the planets and stars of the two knowledges will not shine. Therefore, be diligent in this non-conceptual mind. Thus it is said. The fifth is dedication: The object of dedication is gathered by merit and wisdom. The place of dedication is non-abiding nirvana. The purpose is for the benefit of sentient beings. The method of dedication is to dedicate the object of dedication, the act of dedication, and the one who dedicates, all three knowing their essence to be emptiness, and being grasped by wisdom. By dedicating in this way, it goes to the point of jealousy. The harm of the klu and tsen is pacified. The jealous are brought under control. The root of virtue is not scattered. The wisdom of accomplished action arises. Therefore, one must be diligent in this. The two accumulations are like a wish-fulfilling jewel. If it is not polished with aspiration prayers, the desired result will not arise. Therefore, be diligent in this subsequent dedication. Thus it is said. Thus, when stability is attained, all five meanings are transformed into Mahamudra, namely, the unconditioned mind of enlightenment, the deity's form inseparable from appearance and emptiness, the play of the guru of samsara and nirvana, the Mahamudra inseparable from awareness and emptiness, the dedication of the three spheres completely pure, etc., can be called Bodhicitta Mahamudra, Deity Form Mahamudra, Devotion Mahamudra, Reality Mahamudra, Dedication Mahamudra, etc., in sequence, and since it is possible to say and the meaning also abides, it is widely known as the Five-fold Mahamudra. These can also be practiced in one session and on one seat from the door of preparation, main part, and conclusion. This was at the request of the great Shakya elder Yung Jatra Rinchen Gon for a long time. Konchok Bang, as he is called, having gathered a summary from the teachings of Drogon Phagmo Drupa and the teachings of the Lord of the Three Worlds, Drigungpa, and the letters introducing the self-mind of glorious Khachopa, and the five-fold instructions composed by Chokyi Drakpa Yeshe Pal Zangpo, may all beings by this virtue
Tibetan
་ཕྱག་རྒྱ་ཆེན་པོར་སྙོམས་པར་འཇུག་པར་གྱུར་ཅིག། །།དགེའོ།། །། གདམས་ངག་མཛོད་པོད་དྲུག་པ། ཉམས་རྟོགས་ནོར་བུའི་འབྱུང་གནས་ལྔ་ལྡན་ཁྲིད་ཡིག
Chinese
愿能入于大手印之等持！善哉！ 窍诀宝藏第六函，觉受证悟宝生处五支引导文。
English
May you enter into the Samadhi of Mahamudra! Good! The Sixth Volume of the Treasury of Pith Instructions, the Five-Limbed Instruction Manual, the Source of Jewels of Experience and Realization.