English
The mother said, in general, this Chö practice is like a piece of turquoise, like gold dust, there is no completeness in the texts. Even though it doesn't have all the components, even a single instruction can be helpful. It's like a snow mountain, white when it snows, and white even when it doesn't. Similarly, it's okay to have a basis in other teachings, and it's okay not to. It's like a lion, a lion can have a large pack, or a single one can act alone. Similarly, it's good for a Chö practitioner to know other teachings, but even if they only know Chö, they can still accomplish benefit for others. It's like the sound of a great drum, when it's being struck, even though there are various sounds like conch shells and cymbals, they are not auxiliary to the sound of the great drum, the essence of their own sounds doesn't come forth. Similarly, even if one knows various teachings, they will only be auxiliary to Chö. It's like a spring of accomplishment, it can satisfy many people, and it can satisfy few people. For example, monks, disciples, and many people can attain Buddhahood, and few people can attain Buddhahood. It's like the color of a good horse's coat, blue is beautiful, and black is beautiful. For example, a person who practices Chö can adapt to any teaching. However, if you analyze the patterns of the hair, the outer is in accordance with the Prajnaparamita, so even if you don't understand the extensive, intermediate, and concise, please explain just a little of the concise. The inner is in accordance with the secret mantra, so even if you don't understand the great tantras, please practice a little of the Vajravarahi sadhana. Someone asked: Should this teaching be fully accepted, or should it be doubted? In general, this Chö is the intention of the Buddha's Prajnaparamita. It is also very much in accordance with the Anuttarayoga Tantra. It is in accordance with any teaching, there is nothing that it is not in accordance with. In particular, it is in accordance with the Mother Tantra. This is also extracted from the history of the profound meaning of the heart essence. Thus, the second part, explaining the greatness through six metaphors, is finished. The third general meaning, identifying the Chö teaching through the three aspects of outer, inner, and secret. First, if we identify it according to the intention of the outer Prajnaparamita, then this Chö is the middle teaching of the Buddha, it is the intention of turning the wheel of the Dharma of no characteristics. Why? Because in all the Chö texts, there is the intention of the six perfections, with emptiness and compassion as the essence, free from extremes.
Chinese
是为了显示母亲的意旨，并且由事业者大母亲来做。第二，如同密宗一样认定的方式是：在九乘教导中说：“体性密咒是天尊的部分。”因此，体性的宗派里没有本尊的修法，但在密宗的宗派里有圣母的修法，这是因为在开启十扇门的修法中，在加持开启之门中显示，并且由事业者圣母来做。在波罗蜜多的宗派里没有灌顶，但在此断法中，玛吉说了断法灌顶珍宝堆积、会供珍宝堆积、灌顶法之门开启等。在波罗蜜多的宗派里没有依靠五肉五甘露的说法，但在此断法的宗派里，依靠麻风病人的红肉、麻风病人温暖的脑髓、麻风病人肮脏的衣服等五肉五甘露，玛吉曾说过：“甘露是大便小便，人肉狗肉等等，不分净秽而受用。”第三，如同无上密宗的意旨一样认定的方式是：在波罗蜜多的宗派里，认为世俗谛和胜义谛是轮流扬弃和亲近的，但在此断法的宗派里，认为对任何显现的自性，都没有扬弃取舍和破立的勤作，玛吉曾说过：“在无生之心的坛城上，布置各种显现的聚宝，树立显现空性无执的旗帜，在平等大乐的境界中供养，请加持证悟双运。”此外，内外密三种的宗派是，在伏藏断法中说：“在此，由于所化众生的差别，调伏者有外内显密二者，如密咒般，法门有灌顶的差别，那是方便的差别。如显宗般，决定见修行，行为进入密咒的衡量。”又，同样在那里面说：“因为未来劫的末尾，宗派会产生宗派主义的偏袒，以及舍法等等，因此，显密无别的断法之义，进入此中道是很重要的。”圣者龙树说：见解是中观无边的见解，修习是道路大手印如实修习，行为是强制断除并舍弃对显现执着的束缚。
English
It is to show the meaning of the mother, and it is done by the karma worker, the great mother. Secondly, the way to identify it as tantra is: In the teachings of the nine vehicles, it is said, "The characteristic mantra is the part of the deity." Therefore, although there is no practice method for the yidam deity in the system of characteristics, there is a practice method for the venerable mother in the system of tantra, because the practice method of opening the ten doors is shown in the blessing of opening the door, and it is done by the karma worker, the venerable mother. Although there is no empowerment in the system of pāramitā, in this Chö practice, Machig said the Chö empowerment, the pile of jewels, the tsok, the pile of jewels, and the opening of the door of empowerment dharma. Although there is no explanation of relying on the five meats and five amritas in the system of pāramitā, in this Chö system, relying on the red meat of a leper, the warm brain of a leper, the dirty clothes of a leper, etc., the five meats and five amritas are relied upon. Machig once said, "Amrita is feces and urine, human meat, dog meat, etc., taken without distinguishing between clean and unclean." Thirdly, the way to identify it as the meaning of the unsurpassed secret mantra is: In the system of pāramitā, it is believed that conventional truth and ultimate truth are alternately abandoned and approached, but in this Chö system, it is believed that there is no effort of abandoning and taking and negating and establishing on the nature of whatever arises. Machig once said, "On the mandala of the unborn mind, arrange the treasures of various appearances, erect the flags of appearance and emptiness without attachment, offer in the state of equal great bliss, please bless to realize union." In addition, the systems of the three inner and outer secrets are, in the treasure Chö, it is said, "Here, due to the differences of the disciples to be tamed, the tamers have two outer and inner exoteric and esoteric, like mantras, the dharma gate has the difference of empowerment, that is the difference of means. Like the exoteric, determine the view, meditation, and conduct, and enter the measure of mantras." Also, it is said in the same place, "Because at the end of the future kalpa, sects will produce sectarian biases, as well as abandoning the dharma, etc., therefore, the meaning of the Chö practice that is inseparable from exoteric and esoteric, it is important to enter this middle path." The noble Nāgārjuna said: The view is the view of the Madhyamaka without extremes, the practice is to practice the path of Mahāmudrā as it is, and the conduct is to forcibly cut off and abandon the bonds of attachment to appearances.
Chinese
将危险和快乐视为同等，其果是获得圆满的五身。如是。因此，通过外、内、密三种方式，确定断法的法相完毕。 ༈ 第四个总义，通过四种转念的方式，完全清净一切众生的相续的方法，在其他地方可以了解。 ༈ 第五个总义，关于产生两种成就的方法，实际展示断法的诀窍有二：以金刚句衡量正文；以加行、正行、后行三者修持。 第一，玛吉拉准说： 无量之悲于相续修， 无执之觉性与法界融， 无我之身体布施为食， 无整之状态坦然安住。 这在下面的正文部分会逐渐明晰。 ༈ 第二，以加行、正行、后行三者修持，分为三：加行、正行、后行。 第一，分为二：道的行为和处的行为。 第一，道的行为，从家到凶险处之间有四个要点： 第一，三种珍爱是： 去处的凶地秘密珍爱， 微细脉动的观修珍爱， 道路神鬼的摄伏珍爱。 如是说。 第一，去哪里要保密，并且施放威慑。第二，从家到门口之间要生起菩提心。第三，从门口到未见凶地之首之间，要进行四种状态的观修。第四，从见到凶地之首到未到凶险处之间，要进行红色（明点）的摄伏。 首先，去哪里要保密，对于何者应以何法调伏，要尽早施放意的观修。黑色威慑，红色摄伏。 如是说。 在高山、大平原、长山脊上，仅仅念诵“呸”字，就观想自己是玛吉拉准，身色在威慑时是黑色的忿怒母。 从心中生起一个深蓝色的（呸）字，仅仅念诵一个“呸”字，就幻化出由天铁制成的忿怒之水的冰雹，其大小遍布虚空，然后投掷出去，击中任何是山或蛋的凶地，就像摧毁了藏宗一样。仅仅念诵一个“呸”字，忿怒之水的冰雹
English
Practicing danger and joy as one essence, the result is attaining the complete five bodies. Thus it is. Therefore, the determination of the characteristics of Chö practice through the three ways of outer, inner, and secret is complete. ༈ The fourth general topic, the method of completely purifying the continuum of all sentient beings through the four ways of turning the mind, is known elsewhere. ༈ The fifth general topic, regarding the method of causing the arising of the two types of accomplishments, the actual demonstration of the key points of Chö has two aspects: measuring the text with vajra verses; practicing with the three, preliminary, main, and subsequent activities. First: Machik Labdrön said: Cultivate immeasurable compassion in the lineage, Blend ungrasping awareness with space, Abandon the selfless body as food, Rest naturally in a state without elaboration. This will become gradually clear in the following text. ༈ Second, practicing with the three, preliminary, main, and subsequent activities, has three parts: preliminary, main, and subsequent. The first has two parts: the activity of the path and the activity of the place. First, the activity of the path has four points from home to the dangerous place: First, the three cherished things are: Cherish the secrecy of the dangerous place to go, Cherish the meditation on subtle pulsations, Cherish the subjugation of gods and demons on the path. As it is said. First, keep secret where you are going and cast down power. Second, generate bodhicitta from home to the doorway. Third, from the doorway until you do not see the head of the dangerous place, meditate on the four states. Fourth, from seeing the head of the dangerous place until you do not reach the dangerous place, perform the subjugation of the red (bindu). First, keep secret where you are going, and for whomever, whatever needs to be subdued, you must cast the intention of the mind early on. Black subdues with power, and red subdues. As it is said. On high mountains, great plains, and long ridges, just by reciting "Phat," visualize yourself as Machik Labdrön, whose body color is the wrathful black mother during the time of subduing. From the heart, generate a dark blue (Phat), just by reciting one "Phat," emanate a hail of wrathful water made of meteoric iron, its size pervading space, and then throw it, hitting any dangerous place that is a mountain or an egg, as if destroying a Tsamzhong. Just by reciting one "Phat," the hail of wrathful water
Chinese
我完全变化，化为九只狮子，占据四方四隅和中央，共九处。观想居住在那里的所有神鬼和守卫都无法动弹。再次，击打任何湖泊和泉眼，随着沸腾的声音，念诵一声“ཕཊ་（藏文，梵文天城体，phaṭ，摧破）”，观想无数火鸟变成一个帐篷，所有居住在那里的神鬼和守卫都被包含在内，无法动弹。再次，在寺庙、佛塔、房屋废墟、地洞、山洞、岩洞、十字路口、墓地、集市、山谷路口、岩石路口等险要之地，如前一样观想玛吉化为深蓝色身，从其心间念诵一声“ཕཊ་（藏文，梵文天城体，phaṭ，摧破）”，变出一个九尖金刚杵投掷出去，击中险要之地，发出像击碎铜锣一样的声音，念诵一声“ཕཊ་（藏文，梵文天城体，phaṭ，摧破）”，观想金刚杵完全变化，玛吉拉准在降伏时化为黑怒母。注释：身色化为九个深蓝色，占据四方四隅和中央，共九处，观想居住在那里的所有神鬼都无法动弹。如果是一棵独自生长的树，如前一样观想玛吉拉准，从其心间念诵一声“ཕཊ་（藏文，梵文天城体，phaṭ，摧破）”，变出一把天铁制成的锋利斧头投掷出去，击中那棵树，将其化为粉末，念诵一声“ཕཊ་（藏文，梵文天城体，phaṭ，摧破）”，观想天铁斧头完全变化，玛吉拉准化为一个深蓝色身，如前一样观想其无法动弹。如果是茂密的森林，如前一样观想玛吉拉准化为深蓝色身，从其心间念诵一声“ཕཊ་（藏文，梵文天城体，phaṭ，摧破）”，变出一把锋利的天铁宝剑投掷出去，将那片森林像之前一样化为粉末，念诵一声“ཕཊ་（藏文，梵文天城体，phaṭ，摧破）”，观想宝剑完全变化，玛吉拉准如前一样变化，观想其无法动弹。此外，关于断法者在不知名的地方投掷降伏物：在无量宝藏大论中说，自己化为黑怒母，从其心间念诵一声“ཕཊ་（藏文，梵文天城体，phaṭ，摧破）”，放射出九尖天铁金刚杵，击中那个地方，就像烧毁铜锣一样