I was using ChatGPT o1 to translate this Mahamudra text that I read in Chinese, because John Tan and I found to be good. (Sent an excerpt in Chinese to John Tan in 2019 which he said "This is good", "Very good in fact").
But after I read the introduction, I realized it already has an English version, so I stopped translating. If you are interested do purchase a copy: https://www.amazon.com/Practice-Mahamudra-Drikung-Kyabgon-Chetsang/dp/1559393238/ref=sr_1_1?crid=34UUO7Z0WBRYD&dib=eyJ2IjoiMSJ9.OltF6772yutI1AMM0ryAhozD4B9EKf-1KEeaSCYjrok0UXYjJ8AghReSftRcetCyRWKtYUE0qutj2ygwQZmjYGB9Ff474NFPXyakw3vJX4tsroHpdKNHITfIvlceaavpbnGvWHFufOF4e1KDVQmNag0FBsJOB3ZDlwtIAtKX9lmZxNW4Q6ga7bljlAypBgYeMjm8nLBLUpm9qL5IAJhmG8GQadOJUUTukoBrCAs0Uc4.or1bPu_i5i9kQnV27yzW23dqL2E3Dncx8Y2TZIphSVo&dib_tag=se&keywords=practice+of+mahamudra&qid=1740136304&sprefix=practice+of+m%2Caps%2C913&sr=8-1
The Chinese version can be found at http://read.goodweb.net.cn/news/news_more.asp?lm=&lm2=677&open=_blank&tj=0&hot=0
English Translation (Paragraph 1):
Direct Pointing to the Great Seal – Table of Contents, Preface, Introduction
Original Text (Paragraph 1):
直指大印 目录 序 引介
English Translation (Paragraph 2):
Table of Contents
Original Text (Paragraph 2):
目 录
English Translation (Paragraph 3):
The Great Drikung Kagyü Practical Manual General Preface
Translator’s Preface
Introduction
Chapter 1: Preliminary Practices
Chapter 2: Main Practice
Chapter 3: What Is Mahāmudrā
Chapter 4: Questions and Answers (Part 1)
Chapter 5: Regulating the Breath
Chapter 6: Posture
Chapter 7: Śamatha—Stabilizing the Mind
Chapter 8: Vipaśyanā—Analyzing the Fundamental Nature of the Mind
Chapter 9: Practice and Instructions in Meditation
Chapter 10: Questions and Answers (Part 2)
Chapter 11: Realizing There Is Nothing to Realize
Chapter 12: The Instructions of Tilopa
Chapter 13: The Exhortations of Dharma Lord Gampopa
Chapter 14: Questions and Answers (Part 3)
Chapter 15: Vajrasattva Purification Meditation
Chapter 16: The Dharma Lord’s Concluding Advice
A Brief Biography of Drikung Chetsang Rinpoche
Long-Life Prayer
Original Text (Paragraph 3):
直贡噶举实修手册总序
中译者序
引介
第一章 前行
第二章 正行
第三章 何为大手印
第四章 问 答(一)
第五章 调 息
第六章 身姿
第七章 止——稳定自心
第八章 观——解析自心本性
第九章 禅修练习与教授
第十章 问答(二)
第十一章 证无所证
第十二章 帝洛巴的口诀
第十三章 法王冈波巴的教诫
第十四章 问答(三)
第十五章 金刚萨埵净化禅修
第十六章 法王的结语建议
直贡澈赞法王生平简介
长寿祈请文
English Translation (Paragraph 4):
General Preface to the Practical Manual of Drikung Kagyü
Original Text (Paragraph 4):
直贡噶举实修手册总序
English Translation (Paragraph 5):
At the dawn of the twenty-first century, as the world is heading toward
globalization, the Dharma is also flourishing across the globe. Especially in
the past ten or more years, many centers of Tibetan Buddhism have been
established in the Taiwan area. Observing that numerous students there have a
great interest in practice, we have specially compiled a series of practical
manuals containing the essential methods of actual practice, so that those who
aspire to genuine practice may cultivate in a correct and effective manner.
The first book of this series includes two major Dharma
instructions: Points on What to Adopt and Abandon in Generic Retreat
Practices According to the Drikung System, composed by the Twenty-Third
Drikung Kagyü Dharma Lord, Kyawàng Künchok Rinchen (1590–1654), and Selected
Precious Gems of Common Recitation and Practice, authored by the
Twenty-Fourth Drikung Kagyü Dharma Lord, Omniscient Rinchen Chokdrup
(1595–1659). The content of these two texts is mutually complementary and they
are universally acknowledged among all schools of Tibetan Buddhism as
authoritative works. Among them, Selected Precious Gems of Common Recitation
and Practice is an important instructional text for practice, compiled from
a hundred tantra texts. Within it are essential instructions from many Indian
siddhas, such as Nāropa, Dombhipa, and Pha Dampa Sangyé, as well as the
realization fruits of successive generations of Tibetan practitioners.
What is especially extraordinary and rare about Selected
Precious Gems of Common Recitation and Practice is that it distinctly
points out—in the event of deity practice in retreat—what should or should not
be done in the four modes of activity (walking, standing, sitting, and lying
down), regarding body, speech, mind, eating and sleeping, as well as how to
remedy negative occurrences like yawning and coughing, and the methods for
swiftly achieving the aims of practice. It details these matters thoroughly and
exhaustively. The fact that the First Jamgön Kongtrül Lodrö Tayé (1813–1899)
specifically included it in the Nyingma Great Treasury of Precious Terma
collection clearly shows its importance.
Following this, the Drikung Kagyü Practical Manual
publication plan will successively include Essential Meaning of the Jewel
Light Commentary by Dakpö Tashi Namgyal (Jikmé Zangpo, 1512–1587), The
Ultimate Meaning of Generation Stage by Kongtrül Lodrö Tayé, and the
expositions I have given on the Ganges Mahāmudrā, the Fivefold Mahāmudrā Path,
and the Mañjuśrī’s True Name Sūtra—collectively entitled Direct
Pointing to the Great Seal (Mahāmudrā)—and other important tantras. Those
with a sincere wish to practice may receive oral transmissions and instructions
from authentic lineage teachers who hold these transmissions, and correctly
delve into the vast ocean of tantric methods of listening, reflecting, and
cultivating.
June 1, 2000 CE
Drikung Dharma Lord Chökyi Lodrö
Preface composed at Phyang Monastery, Ladakh, Northwest India
Original Text (Paragraph 5):
在这二十一世纪到来之际，世界走向全球化道路的同时，佛法也在全球蓬勃的发展。特别是十多年来，在台湾地区有很多藏传佛教的中心设立，成感於众多学子对修行有很大的兴趣，为了使有心实修者能正确有效地修持，我们特别将必要的实修精髓法门，制做成一系列的实修手册。
此系列的第一本书包括：直贡噶举第二十三任法王嘉旺昆秋仁钦(1590—1654)所著的《直贡依修通用取舍要点》，与第二十四任法王遍知仁津却扎(1595—1659)的《诵修共通珍宝精选》两大法要，二书内容相辅相成，为西藏各教派所公认的权威著作。其中，《诵修共通珍宝精选》是遍知仁津却扎，集录续部百书所成的重要修行指导教材。涵括了那洛巴、东碧巴、帕当巴桑杰等很多印度成就者的重要口诀，与历代西藏修行者的成就结晶。此部《诵修共通珍宝精选》最为殊胜难得之处，乃於书中，特别指出实修本尊时，闭关修士於行、住、坐、卧之间，身、口、意、饮食、睡眠之应不应为，甚而禁语功德，打呵欠、咳嗽等过失应如何弥补等细节，与顺利达成修行目的之方法，无不钜细弥遗讲解。从第一世蒋贡康楚罗卓他耶(1813—1899)特别将之收录在宁玛派的《大宝伏藏》之中，便可知其重要性。
接著，直贡噶举实修手册计划陆续出版：达波札西南嘉(吉祥尊胜，1512—1587)的《宝光疏要义》，康楚罗卓他耶的《生起次第究竟》，以及我对恒河大手印、大印五支道与文殊真实名经的讲释——名为《直指大印》等重要续部教典。有心实修者可以从持有这些传承的具德上师处，得到口传与教授，正确地深入闻、思、修，的密乘法海。
公元两千年六月一日
直贡法王赤列伦珠
序於西北印度拉达克平阳寺
[Continued in next message]
English Translation (Paragraph 6):
Translator’s Preface
Original Text (Paragraph 6):
中译者序
English Translation (Paragraph 7):
Śākyamuni Buddha taught eighty-four thousand methods of Dharma, which can
collectively be subsumed under the two types of bodhicitta—relative and
ultimate. Cultivating relative bodhicitta involves amassing the accumulations
of merit and good qualities, whereas ultimate bodhicitta entails cultivating
the accumulation of wisdom. The practice of Mahāmudrā is precisely the special
expedient path for perfecting the accumulation of wisdom, directly realizing
the secretly pure original mind, and is the unique path that leads to
realization of awakening and attaining buddhahood.
Original Text (Paragraph 7):
释迦牟尼佛所传授的八万四千法门，可以总归於世俗与胜义两种菩提心之中。修行世俗菩提心是属於积聚福德资粮，胜义菩提心就是修习智慧资粮；而大手印的修行即是圆满智慧资粮、直接了悟秘密清净本心的特殊方便，证悟成佛的唯一道路。
English Translation (Paragraph 8):
The Venerable Milarepa (Laughing Vajra, 1040–1123) said, “If you do not
recognize that all phenomena arise solely from the mind, even if you could rule
over the three realms, you still would not attain the fruit of buddhahood.” But
how does one recognize this mind? In response to this, the great tantric
scriptures, such as Hevajra and Cakrasaṃvara,
all teach: “The realization of Mahāmudrā depends solely on the accumulation of
merit and on devotion to the guru.” Therefore, in order to realize Mahāmudrā,
one must rely on the blessings of a qualified guru and on the fervent faith of
a suitable disciple.
Original Text (Paragraph 8):
至尊密勒日巴(喜笑金刚，1040—1123)说：「假如你不认识万法唯心，就算是能统治三界，也不能得到佛果。」但要如何认识此心呢？对此，喜金刚、密集金刚等诸大续部皆说：「大手印的了悟，惟靠积聚资粮与对上师的虔敬。」所以想要了悟大手印，必得依靠具德上师的加持与具器弟子的虔信。
English Translation (Paragraph 9):
Throughout its lineage, the successive forefathers of the Drikung Kagyü were
all great bodhisattvas who manifested out of their vows to liberate sentient
beings. For the sake of benefitting all, they themselves served as exemplars.
First, with unshakeable devotion, they took on the hardships of receiving and
upholding every teaching. Next, through diligently practicing, they attained
genuine realization, thereby keeping the power of experiential transmission
within the lineage ever fresh and unbroken. Finally, with boundless compassion,
they generously passed these teachings on to their disciples. These historical
accounts can be examined in detail in such works as The Lamp of the Dharma
Heirs.
Original Text (Paragraph 9):
直贡噶举派历代祖师，本是乘愿再来之大士，但为利益众生，故身先表率。初以绝对的虔信，不辞艰辛地受持诸教法，中继以精进实修而有所证悟，令传承证量之命力鲜活不绝，然後慈悲慷慨地传授予弟子。关於这些史事，可以详见《法嗣传灯》等书所载。
English Translation (Paragraph 10):
In the spring and summer of 1994, the contemporary Tibetan Buddhist master of
the Kagyü lineage—His Holiness the Thirty-Seventh Drikung Kyabgon Chetsang
(Chenag Dorjé, b. 1946, whose activities naturally unfold)—gave a series of
incisive teachings on Mahāmudrā during a teaching tour across the United
States, followed by a one-week short retreat. In the instructions given during
this retreat, His Holiness skillfully introduced Tilopa’s pith instructions
along with the exhortations of Gampopa, directly pointing out to teacher and
disciple within the Fivefold Mahāmudrā Transmission the sublime skillful means
of realizing the secretly pure original mind—realizing that there is nothing to
realize. Hence, I, the author, have called it Direct Pointing to the Great
Seal (Mahāmudrā).
Original Text (Paragraph 10):
一九九四年春夏两季，当代西藏佛教噶举派大师——第三十七任直贡法王赤列伦珠(事业任运，1946— )，在美国各地的巡回弘法中，针对《大手印》给予一系列精辟的教授，并举行一周的短期闭关。在闭关开示中，法王善巧地引用帝洛巴的口诀，与冈波巴的教诫，直指《大印五支》证量传承师徒间，了悟秘密清净本心、证无所证的殊胜善巧方便。故笔者名之为《直指大印》。
English Translation (Paragraph 11):
Dharma Lord Jétsün Chökyi Drakpa (Protector of the Three Realms, 1143–1217)
said: “For those of the highest faculties, upon hearing the guru, they awaken
immediately; for those of medium faculties, upon seeing the guru, they awaken;
for those of the lowest faculties, they rely on the guru’s introduction and, by
practicing, awaken.” In this way, even for those of the lowest intellect, if
they can renounce everything, give rise to the great bodhicitta, and receive
from accomplished ones such as His Holiness a direct introduction to the nature
of the mind, then through diligent, unrelenting practice, why should they worry
about failing to resolve birth and death, or failing to attain buddhahood?
Original Text (Paragraph 11):
法王觉巴吉天颂恭(三界怙主，1143—1217)说：「上根者，闻上师即开悟；中根者，见上师而开悟；下根者，依上师引介而修持开悟。」如是，纵令下愚之士夫，若能出离一切、发大菩提心，复得法王等成就者引见心性，修持不懈，何愁生死不办，佛位不成！
English Translation (Paragraph 12):
Now, by the compassion of His Holiness, I have received permission to translate
and openly present these detailed teachings, in the hope that disciples with
sufficient karmic affinity will have the seeds of virtue take root, developing
the inspiration to seek the Dharma and engage in genuine practice. However, I
fear some readers may rely merely on their self-confidence and stop at reading,
merely observing like spectators and thus closing themselves off from the
gateway of liberation through the lineage. Therefore, I have included many
additional words, wishing that all may find auspiciousness!
Original Text (Paragraph 12):
今蒙法王慈悲允以翻译、公开此详尽之教示，期使有缘弟子善种萌发，生起求法、实修之意乐。然唯恐读者自恃才高，止於观书看戏，自绝於传承解脱门外，故多所赘言，愿一切吉祥！
English Translation (Paragraph 13):
October 16, 2000 CE
Ācārya Huang Yingjie
Preface composed at Bodh Gaya Monastery, North India
Original Text (Paragraph 13):
公元两千年十月十六日
阿阇黎黄英杰
序於北印度菩提寺
Footnotes/Annotations (if any):
[Continued in next message]
English Translation (Paragraph 14):
Introduction
Within the Dapö Kagyü practical transmission, there are two types of Mahāmudrā
practice—exoteric and esoteric. The exoteric Mahāmudrā is free of complexity,
nondual, and without subject and object. The esoteric Mahāmudrā elucidates the
inseparability of bliss and emptiness, the union of coemergent wisdom.
Dharma Lord Gampopa (Treasure of Blessings, 1079–1153)
primarily relied on the Uttaratantra (The Ultimate Mahāyāna Treatise on
Buddha Nature) by Bodhisattva Maitreya, emphasizing the exoteric Mahāmudrā
practice. For this reason, Dharma Lord Pakmodrupa (Vajra King, 1110–1170) also
taught his disciples in this same manner. From there, this transmission was
passed down through the founder of the Drikung Kagyü, Dharma Lord Jigten
Sumgön, continuing to the present day.
Original Text (Paragraph 14):
引介
达波噶举实修传承，有显密两种大手印修法。显教大手印离於繁褥、无二、无有主客；密教大手印阐释乐空不二、俱生和合智慧。
法王冈波巴(福宝，1O79—1153)、主要依据弥勒菩萨之《究竟一乘宝性论》，强调显教大手印之修持。以此之故，法王帕摩竹巴(金刚王，111O—1170)亦如是教导其弟子，此传承即经由直贡噶举创立者——法王觉巴吉天颂恭承传至今。
English Translation (Paragraph 15):
The Third Karmapa of the Karma Kagyü (Embodiment of Coemergent Vajra,
1284–1339), the Eighth Karmapa (Immovable Vajra, 1507–1554), the Fourth
Drukchen Gyalwang (Padma Garwang, 1527–1592) of the Drukpa Kagyü, as well as
Omniscient Dapö Tashi Namgyal (Gyalzang Denpa, 1512–1587), also emphasized the
importance of this teaching. These masters of the Dapö Kagyü tradition made the
meaning of Mahāmudrā concrete by cultivating The Uttaratantra of
Maitreya.
Original Text (Paragraph 15):
噶玛噶举派第三世GMB(俱生金刚，1284— 1339)，第八世GMB(不动金刚，1507—1554)，竹巴噶举派第四世竹千法王贝玛噶波(白莲花，1527— 1592)，以及遍智达波札西南嘉(吉祥尊胜，1512—1587)等大师，也都强调此法的重要。这些达波噶举的大师们，都藉由《宝性论》的修持，而使大手印的意义具体化。
English Translation (Paragraph 16):
This distinctive Mahāmudrā lineage descends from the great Indian siddha
Saraha, who transmitted it to the principal guru of Marpa the Translator
(Dharma Wisdom, 1012–1097), namely the great adept Maitrīpa.
Saraha’s distinctive practice method is what is called
“movement meditation.” One day, while he was in a garden holding a lidded
container filled with nectar, he saw that all the flowers, grasses, mountains,
rivers, and the entire world were reflected within that container. Merely by
observing this phenomenon, he awakened the extraordinary realization from his
countless past lives, thus spontaneously realizing Mahāmudrā. He perceived that
everything that appears is a reflection of the mind, just like the reflections
of trees and so on in the nectar. This realization gave him ultimate attainment
together with all marvelous qualities. Hence, Saraha is famed for his Dohā
(Songs of Realization) and a scripture called The Ten Dharmas as They Are.
His lineage was transmitted through Maitrīpa to Marpa
(Dharma Wisdom, 1012–1097), and from there to the gurus of the Kagyü. After
Marpa had received the Ten Dharmas as They Are teachings from Maitrīpa
and practiced them, he attained the ultimate meaning of Mahāmudrā. He then
composed a song as a testament:
“By serving Maitrīpa,
I practiced Mahāmudrā.
In ultimate truth, free from elaboration,
The state has neither subject nor object.”
This meaning is also taught in Maitreya’s Abhisamayālaṅkāra:
“Ultimately, the mind’s sphere
Admits no phenomenon into the mind;
There is no error to be removed.”
The Uttaratantra speaks of the Buddha nature as being
undefiled by any obscuration. The practitioner merely needs to directly see the
fundamental nature of one’s own mind. If one can succeed in doing this, it is
called “perfection.” This is the shared quality of all buddhas. It is
ever-present, and by its own nature, it is clarity and peacefulness, free from
every obscuration. It cannot be stained, and this is the authentic Great Seal
(Mahāmudrā).
Original Text (Paragraph 16):
这个特别的大手印传承，来自印度大成就者萨拉哈，再传玛尔巴大译师(法慧，1012—1097)主要上师之一的大成就者梅粹巴。
萨拉哈的特别修法是动禅。有一天当他在花园中，拿著一个盛满甘露的盖杯时，从盖杯中瞥见一切花草、山河大地都映现於其中。仅仅观此现象，觉醒了他过去无量生的伟大修证，令他自然了悟大手印。他洞见一切存在的展现都是心的映射，就像是甘露中树木等等的倒影般。这个了悟使他得证究竟的境界，与所有殊胜的功德。如是，萨拉哈以其朵哈(Doha，证道歌)，与名为《十如是》的教典而著称。其传承经由梅粹巴传给玛尔巴(法慧，1012—1097)，然後传到噶举派诸上师。玛尔巴从梅粹巴领受到《十如是》的教法後，依此修持得证大手印的究竟义，遂以歌为志曰：
「随侍梅粹巴，
修持大手印，
胜义离繁缛，
境界无能所。」
此义於弥勒的《现观庄严论》中亦说：
「究竟心境界，
无物入於心，
无误可遣除。」
《宝性论》中述及佛性不为任何障碍所沾染。行者仅需直接洞见自心本性而已。若能成功於此，即称「圆满」。此一切诸佛不异之功德，常时现前，其自性清明、宁静，离於诸障，不可被沾染，即是真实大手印。
English Translation (Paragraph 17):
Just as a person with jaundice will see a white conch as yellow, the feeling
that the conch is yellow is relative, akin to the realm of saṃsāra, whereas the real color
of the conch is white—this is absolute. Although the jaundiced person sees it
as yellow, the conch itself has no fault to remove. Only when that illness is
cured can one see the conch in its actual white color. In the same way, in the
relative experience of saṃsāra,
everything is brought forth by the affliction known as ignorance. In the
ultimate reality, their very essence is universal emptiness. In the absolute
domain, they are unstained. One need only purify these temporary obscurations
to see it. This is the core of Mahāmudrā.
Original Text (Paragraph 17):
就如黄疸病患者会觉得白海螺是黄色的。这个白海螺是黄色的感觉是相对的，可喻为轮回的境界，而海螺是白色的实相是绝对的。虽然黄疸病患视其为黄色，但海螺本身没有过失可以遣除。唯有当此病痊愈时，方能见到海螺真实地存在状态。同样地，在相对的轮回境界中，一切现象皆由无明之病所显现。在实相上，其自性是遍在的空性。在绝对的境界中是无染的，我们只需要净化我们暂时的障碍以洞见它即可，这就是大手印的精髓。
English Translation (Paragraph 18):
It has long been a tradition to introduce Mahāmudrā’s source through the
framework of the Fivefold Path. In the past, the great paṇḍita Mitra Tsogi (Mitrazogi,
the great siddha who compiled One Hundred Dharmas of Mitra) in India
employed this approach to enter into the practice and teachings of Mahāmudrā.
This tradition passed down to Milarepa, a disciple of Marpa, who also
instructed his own students in this path. In particular, when he was teaching
his accomplished disciple Lekzebum, Jetsün Milarepa told him to visualize
himself as Avalokiteśvara and engage in meditation through five key points
(fivefold) to introduce him to Mahāmudrā.
Later, Dharma Lord Gampopa (Treasure of Blessings,
1079–1153) distinguished these unique instructions as an independent set, which
were then formally named “The Fivefold Path of Mahāmudrā” by his disciple
Pakmodrupa (Vajra King, 1110–1170).
Therefore, we should understand that the Fivefold Path is
the entirety of the Mahāmudrā path, encompassing all the teachings of the
Buddhas in five key points, leading practitioners step by step. These five
points are:
- Generating
bodhicitta.
- Deity
yoga.
- Guru
yoga.
- Directly
meditating on Mahāmudrā (śamatha and vipaśyanā).
- Dedication.
“Generating bodhicitta” has both relative and ultimate
aspects. Ultimate bodhicitta is no different from the realization of Mahāmudrā
itself and is the ultimate correct awakening. Because ultimate bodhicitta and
Mahāmudrā are identical, the very first of the Fivefold Path—generating
bodhicitta—already contains the actual practice of true Mahāmudrā.
Similarly, the second point—deity yoga—also includes
Mahāmudrā practice. For at this stage, one visualizes oneself as the deity
Heruka Cakrasaṃvara in
union with Vajravārāhī, bringing the experience of bliss and emptiness into
union, by which one realizes Mahāmudrā.
In the third point, guru yoga, the guru can be contemplated
in four kinds of bodies:
- Nirmāṇakāya—Śākyamuni Buddha.
- Saṃbhogakāya—Vairocana
Buddha.
- Dharmakāya—Vajradhara
Buddha.
- Svabhāvakāya—realizing
the ultimate nature of one’s own mind, that is Mahāmudrā.
The fourth point—direct meditation on Mahāmudrā—cultivates
and perfects both śamatha and vipaśyanā. First, one should fully cultivate
quiescence, or śamatha, attaining stable single-pointedness of mind. Next, one
cultivates perfect insight or vipaśyanā, so the mind fully discerns the
ultimate reality. Finally, in directly practicing Mahāmudrā, śamatha and
vipaśyanā are integrated and practiced together.
In the fifth point, dedication, it is completed and
fulfilled, ultimately connecting with Samantabhadra. In true dedication,
subject and object both vanish—there is no difference between the one who
dedicates and the virtue being dedicated. In its ultimate nature, they are
nondual. This nonduality is precisely the realization of Mahāmudrā, namely the
union of all apparent opposites into oneness.
All Kagyü lineages follow this Fivefold Path tradition of
Mahāmudrā. Yet they may differ in their explanations, using different
approaches to clarify subtle points of the Fivefold Path. There are as many as
ten major commentarial traditions, and we shall primarily rely on the
perspective of the Drikung Kagyü lineage here. In the three-year retreat
tradition of this lineage, the Fivefold Path also includes practice of the Six
Dharmas of Nāropa.
What is incomparable about the Drikung Kagyü’s approach to
the Fivefold Path originates from the Venerable Jigten Sumgön. After he had
completed every preliminary practice under Pakmodrupa—accumulating merit and
removing obstacles—he went to his guru and requested the core instructions for
the main practice. Jigten Sumgön reported to his guru that, by virtue of the
guru’s blessings, he had now purified all obstacles and gathered all required
accumulations for the highest practice. Thus, he wished for one practice
alone—a single path to remain focused on ever after, rather than relying on
multiple methods.
Therefore, his guru Pakmodrupa bestowed on him these
Fivefold Mahāmudrā teachings, saying that from that time until he attained
perfect, incomparable buddhahood, he need not rely on any other method besides
the Fivefold Path.
As for how to begin cultivating the Fivefold Path, the
practice is divided into two parts:
- Preliminary
- Main
Practice
Original Text (Paragraph 18):
以五支道的体系来引介大手印之渊源久矣。过去，印度大班智达密达坐基(Mitrazogi，集结《密达百法》之大成就者)即以此趋入大手印之修持与教法。这个传统传到玛尔巴的弟子密勒日巴尊者，他亦以此趋进之道教授其弟子们。特别是当他教授伟大的弟子雷泽本(Lekzebum)时，密勒日巴尊者要他自观为本尊观世音菩萨，以五要点(五支)而禅修，为他引介大手印。
到了法王冈波巴(福宝，1079—1153)时，他将此与众不同的教法独立出来。而其弟子帕摩竹巴(金刚王，1110—117O)则正式名之为《大印五支》。
因此，我们应知五支道的修法，即是全部的大手印道，涵括一切诸佛教法於五要点，次第引介而修。五支是：
一、发菩提心。
二、本尊观修。
三、上师相应法。
四、正修大手印(止、观)。
五、回向。
所谓的发菩提心，有世俗与胜义两种。胜义菩提心与大手印之了悟、究竟之正觉无异。以胜义菩提心即大手印的缘故，所以五支道的第一支——发菩提心，就含有真正的大手印修法。
同样地，五支道的第二支——本尊观修，亦含有大手印的修持。因为在此阶段的修法中，行者自观为本尊胜乐轮金刚佛父佛母，臻於乐空双运的觉受，藉之了悟大手印。
第三支上师相应法之上师有四身修法：
一、化身——释迦牟尼佛。
二、报身——毗卢遮那佛。
三、法身——金刚总持佛。
四、体性身——了悟究竟自心本性，亦即大手印。
第四支正修大手印，是长养并圆满止、观的修持。首先应修圆满的宁静、寂止——舍摩他(Shamatha)，建立一心专注之力。再修圆满观慧——毗钵舍那(Vipashyana)，使心洞识究竟实相之体性。待正修大手印时，则止观双运合修。
第五支回向，圆满、究竟的回向与普贤菩萨有关。回向时能所双亡——能回向者与所回向之功德不异，其究竟体性无二双合。此主客无异之回向，事实上就是大手印的境界，也就是一切对立的统一、了悟无二。
《大印五支》是所有噶举传承诸派的共同传统。然此传统有著不同的疏释，以不同的方法来诠释《大印五支》的精微之处。在多达十种的主要疏释中，现在我们主要依据的是直贡噶举传承的观点。在本派所强调的《大印五支》三年闭关之中，也包括了《那洛六法》的修持。
直贡噶举派阐释《大印五支》的无与伦比特质，来自於至尊觉巴吉天颂恭。当他在上师帕摩竹巴座前，圆满积资、除障等一切前行修法时，便到上师跟前求授正修口诀。至尊觉巴吉天颂恭对上师禀告，以上师恩德之缘故，他已净除诸障，积聚最高修行所必须之一切资粮。因此，他希望求得一法，一个此後能专修之道，而不希求多种禅修方式。
於是上师帕摩竹巴传给他这个《大印五支》的修法，并告诉他从此以後，直到证得圆满、无比的佛果为止，除了《大印五支》之外，再也不需依靠他法。
至於要如何进入《大印五支》的修持呢？其修法分为前行与正行两部份。
Footnotes/Annotations (if any):
None for now.
[Continued in next message]
Stopped translating after I realized the English version is already available, if you are interested do purchase a copy: https://www.amazon.com/Practice-Mahamudra-Drikung-Kyabgon-Chetsang/dp/1559393238/ref=sr_1_1?crid=34UUO7Z0WBRYD&dib=eyJ2IjoiMSJ9.OltF6772yutI1AMM0ryAhozD4B9EKf-1KEeaSCYjrok0UXYjJ8AghReSftRcetCyRWKtYUE0qutj2ygwQZmjYGB9Ff474NFPXyakw3vJX4tsroHpdKNHITfIvlceaavpbnGvWHFufOF4e1KDVQmNag0FBsJOB3ZDlwtIAtKX9lmZxNW4Q6ga7bljlAypBgYeMjm8nLBLUpm9qL5IAJhmG8GQadOJUUTukoBrCAs0Uc4.or1bPu_i5i9kQnV27yzW23dqL2E3Dncx8Y2TZIphSVo&dib_tag=se&keywords=practice+of+mahamudra&qid=1740136304&sprefix=practice+of+m%2Caps%2C913&sr=8-1
The Chinese version can be found at http://read.goodweb.net.cn/news/news_more.asp?lm=&lm2=677&open=_blank&tj=0&hot=0
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