English
With excellent generosity, may each take and enjoy as they wish, think this from the bottom of your heart, and also say it in words. Afterwards, expand and increase all internal and external containers and contents into emptiness. In this way, practice and request for a thousand sessions and so on. By this, the disturbances of demons and spirits will naturally subside, and ease will naturally arise. Virtuous deeds will naturally increase, and you will gain the armor of patience. The last of the middling ones, counteract illness, suppress spirits, endure suffering when there is suffering, endure aversion when there is aversion, and for what cannot be endured, apply fierce methods, and apply moxibustion. This is like, when a skilled doctor uses moxibustion to treat the painful points of a disease, because the disease is severe and unbearable, moxibustion is applied again. For hot diseases, rely on hot treatments, and for cold diseases, rely on cold treatments. Conduct should also be based on this principle. Let it be better for you to die than to be sick, let it disappear, let it be destroyed. In this state, do not have wandering thoughts, abandon the body as if it were ownerless, like an empty shell. In the state of emptiness, blend the wisdom of the sphere of reality. The method of suppressing spirits is: these spirits are my kind parents. These disturbances such as demons and spirits are caused by my own misdeeds, and are a sign of wandering in samsara. In this state, listen to the instructions of the kind mother. Like a mother holding a child. Embrace any spirit. Enter from its mouth, and think that you are also in its belly. Again, in order to repay kindness, bless your own body as nectar, and give generously as desired. Correspondingly, conduct should also be for the sake of gods and spirits. Do prostrations to the best of your ability with your body, circumambulate, offer tormas, recite scriptures, make tsatsas, and strive to practice the Dharma. If you cannot do it yourself, have friends and others do it. Dedicate the merit of the rituals done for yourself to the gods and spirits. After that, perform the vast increase of non-conceptuality. Endure suffering when there is suffering, for this mind that wanders in samsara, what does it matter if I alone wander in samsara? If these beings are tormented by suffering, what is wrong with me not enduring suffering alone? For the sake of all these beings, I offer my three doors of body, speech, and mind as a ransom.
Chinese
具有这种想法和愿望。无论出现傲慢和羞怯，都不要逃避，而是回到原处，念诵“ཕཊ་”。要理解这是诱饵和道路。像砍倒的树木倒下一样，身体、语言和意念要完全放弃。如果感到恶心，就将恶心的东西扔到上面：对于因恶心而感到不洁之物，如血肉、骨骼等，或衣服等，在心中感到恶心的东西，要特别关注它。如果食物、饮料、衣服等享用之物令人恶心，就再次喝下呕吐物，并在不执着任何事物的情况下放弃。对于无法忍受的事物，要像践踏一样对待：身体、语言和意念的行为要彻底断绝。对于神、鬼、人等无法忍受的事物，以及怀疑和执着，不要拖延时间，要任其发展，放弃执着，接受厌恶。简而言之，解开二元执着的结，直接切断一切显现。这样做会引诱魔鬼进入道路，烦恼会显现为朋友，可以控制神鬼，切断执着于自我的束缚，消除错觉，神、鬼、人三者都会被控制。无论做什么都会成为道路，将会获得菩提的果位。最后的最后：首先，将所有的神鬼视为慈爱的父母，修持无与伦比的慈悲心，布施身体。其次，将神鬼和上师无二无别地观想在头顶，将身体供养为坛城，生起强烈的信仰和虔诚，坚定地祈祷。最后，将自己和神鬼融为一体，什么也不想，什么也不做。安住在无为的状态中。有时，将神鬼和本尊无二无别地观想在心中，用自己的本尊咒语吟唱。有时，将显现存在转化为神鬼的自性，观想自己化身成无数身体，随意享用。有时，自己建造神鬼的房屋和住所等宫殿。有时，观想自己的住所和房屋变成神鬼的宫殿。之后，转变观念。要进行许多诸如此类的观想和变化，并享用身体和语言。就这样想
English
Possessing such thoughts and desires. Whatever arises, whether it be arrogance or shyness, do not flee from it, but return to that very place and utter "Phat!" Understand this as bait and a path. Like a felled tree, abandon body, speech, and mind completely. If feeling nauseous, throw the nauseating thing on top: Whatever is considered impure due to nausea, such as flesh and bones, or clothes, etc., whatever is nauseating in the mind, focus specifically on that. If food, drink, clothes, etc., are nauseating, drink the vomit again and abandon it without clinging to anything. For what cannot be endured, treat it as if trampling: Completely cut off the actions of body, speech, and mind. Whatever cannot be endured, such as gods, demons, and humans, and whatever is doubted and clung to, do not delay, but let it run its course, abandon attachment, and embrace aversion. In short, untie the knot of dualistic clinging, and directly cut through all appearances. By doing these things, you will lure demons onto the path, afflictions will appear as friends, you will control gods and demons, cut the bonds of clinging to self, dispel illusions, and the three—gods, demons, and humans—will be brought under control. Whatever you do will become the path, and you will attain the state of enlightenment. The very last of the last: First, regard all gods and demons as kind parents, cultivate unparalleled love and compassion, and give away your body. Second, visualize gods and demons as inseparable from the guru on the crown of your head, offer your body as a mandala, generate strong faith and devotion, and firmly establish your supplication. Finally, merge yourself and the gods and demons into one, thinking nothing and doing nothing. Rest in the state of non-action. Sometimes, visualize gods and demons as inseparable from the yidam deity in the center of your heart, and chant the mantra of your yidam deity. Sometimes, transform phenomenal existence into the nature of gods and demons, and visualize yourself manifesting countless bodies, enjoying them as you please. Sometimes, build palaces for the houses and dwellings of gods and demons. Sometimes, visualize your own dwelling and house as palaces of gods and demons. Afterwards, transform your mind. Perform many such visualizations and transformations, and enjoy the experiences of body and speech. Think in this way.
Chinese
因为没有母亲而反复做，从贫困变得圆满，从而解脱道路上的障碍，将凶兆带入繁荣。因为将护送者托付给敌人，所以会变成山谷的誓言。因为将病人托付给鬼，所以会变成守护的殊胜。因为在甘露的坑中饮毒，所以会获得不死寿命的持明。因为修持神鬼，所以会变成神。因为做利他之事，所以利己之事会顺便成就。烦恼显现为智慧。因为将轮回涅槃一切都观想为遍布广大无二无别的滋味，所以身体的安乐会增长。念头在心中显现。真实语通过口说成就。愿望的顶峰会偶然发生。所有这些，首先要以心无生为基础，中间以空性大悲来增广，最后在不缘三轮的状态中，以回向发愿来增广。总之，对于一切所断和能断，不要加入认为实有、颠倒取舍、希望恐惧的二取执着，要在唯一决断、自然解脱的状态中，远离名相的造作。这样修持，就能从断法的歧途返回正道，神通自然平息，四魔自然解脱。疾病等一切不适都会变成安乐。显现融入掌控。风心堪能。通达了噶举派般若波罗蜜多的密意，核心会确定下来。这是莲花生大师的伏藏断法中所说的。如果这个断法引导想要广大的话，就用《讲解大宝藏》来讲解。如果想要简略的话，用自己的断法引导就可以了。这样，后续的次第就结束了。如此善说云彩的彩旗，以清晰意义的雨水充分滋润，使一切众生的庄稼茂盛，愿一切都能证悟普贤行。愿以此善根，一切有情众生，都能进入诸佛的坛城中，愿一切都能获得殊胜菩提，愿利乐二事自然成就。这个断法引导没有掺杂自己的造作和虚假，是三量结合的意义。是儿子嘉瓦顿珠的断法引导，甚深意义心髓的断法引导，桑吉年顿的断法引导，敦巴衮噶贝的断法引导，邬金莲花的伏藏断法，仲却多
English
By repeatedly doing without a mother, from poverty it turns into completeness, thereby liberating the obstacles on the path, bringing ill omens into prosperity. Because entrusting the escort to the enemy, it will become the oath of the valley. Because entrusting the patient to a ghost, it will become the supreme of protection. Because drinking poison in a pit of nectar, one will attain the immortal life of a vidyadhara. Because meditating on gods and demons, one will become a god. Because doing things for others, one's own affairs will be accomplished incidentally. Afflictions arise as wisdom. Because contemplating all of samsara and nirvana as being pervasive, vast, and of one taste, the happiness of the body will increase. Thoughts arise in the mind. Truthful words are accomplished through speech. May the peak of aspirations occur spontaneously. All of these, first, take the unborn nature of mind as the basis, in the middle, expand with emptiness and compassion, and finally, in a state of non-objectification of the three spheres, expand with dedication and aspiration. In short, for all that is to be cut and that which cuts, do not add the clinging of considering it real, the inverted taking and abandoning, the hope and fear of dualistic grasping, but in a state of unique decision and natural liberation, be free from the effort of signs. By practicing in this way, one can return from the wrong path of Chöd to the right path, supernatural powers will naturally subside, and the four maras will naturally be liberated. All discomforts such as illnesses will turn into happiness. Appearances merge into control. Wind and mind become workable. Having understood the meaning of the Prajnaparamita of the Kagyu lineage, the essence will be determined. This is what is said in the terma Chöd of Padmasambhava. If this Chöd instruction wants to be extensive, then explain it with the "Great Treasure of Explanation". If you want it to be brief, then your own Chöd instruction is sufficient. Thus, the subsequent sequence is finished. Thus, from the banner of well-spoken clouds, with the rain of clear meaning fully moistening, making the crops of all beings flourish, may all realize Samantabhadra. May all sentient beings in this world, through this virtue, enter into the mandalas of the Victorious Ones, may all attain supreme enlightenment, and may the two benefits of self and others be spontaneously accomplished. This Chöd instruction is not mixed with one's own fabrication and falsehood, it is the meaning of combining the three valid cognitions. It is the Chöd instruction of the son Gyalwa Dondrup, the Chöd instruction of the heart essence of profound meaning, the Chöd instruction of Sangye Nyenton, the Chöd instruction of Drowa Kunga Pal, the terma Chöd of Orgyen Padma, Drung Chödo
Chinese
那些关于认识自性的引导，依靠殊胜上师的口诀，名为《施身引导明灯》的这部著作，在日赤拉玉泽山脚下，银月河的右侧，松钦地方的修行处，与普内卡夏相结合而暂时完成。 无边所知，原始清净法身。 自明觉性，任运成就圆满报身。 无别明觉，显现种种化身。 无定唯一圆满，自性之身。 无别自性身，我敬礼上师。 本初未生，无碍功德圆满。 功德如吉祥，如虚空般广大。 二利任运成就，百万法门。 四种事业显现，引导无量众生。 以断除魔境，度脱彼岸之义。 战胜不顺四魔之敌。 救度众生脱离魔难的大主宰。 降伏魔众的勇士和勇母。 以不退转、具意义的怙主父母。 以不变的虔诚、唯一的爱和极大的信心。 从不离、具名相的清净之处。 愿以无误的伟大之举成办二利！ 愿吉祥！ 在藏娘上部的江孜拉吉孜姆乌，昂旺丹增南杰手稿被迎请至噶西仁波切曲吉嘉措的噶托寺院图书馆，并由萨曼达玛蒂校对。又与穆桑的范本进行了校对。 上一页 施身引导明灯 普内卡夏 下一页
English
Depending on those introductions to the search for the nature of mind, and the instructions of the holy lama, this work called "The Clear Lamp of Chö Instructions" was temporarily completed at the foot of Ritri Layutse, on the right side of the Silver Moon River, in the hermitage of Songchen, combined with Pune Kaksha. The endless knowable, the primordially pure Dharmakaya. The self-aware clarity, the spontaneously accomplished Sambhogakaya. The inseparable clarity manifests as various Nirmanakayas. The uncertain, single perfection, the Svabhavikakaya. To the inseparable Svabhavikakaya, I bow to the Lama. Primordially unborn, the unobstructed, perfect merit. Qualities like auspiciousness, expanding like the expanse of the sky. Two benefits spontaneously accomplished, with hundreds of thousands of Dharma doors. Four activities arise, guiding immeasurable beings. With the meaning of cutting through the realm of demons, the meaning of going beyond. Victorious over the enemies of the four opposing demons. The great lord who protects beings from demonic difficulties. To the demon-subduing heroes and great heroines. With irreversible, meaningful protectors, the father and mother. With unchanging devotion, singular love, and great faith. From the inseparable, named purity. May you accomplish the two benefits with unerring greatness! Mangalam bhavantu. In Gyantse Lhakhang Zimlug in Tsang Nyangtö, the manuscript of Ngawang Tenzin Namgyal was invited to be housed in the Katok Monastery Library of Kasi Rinpoche Chökyi Gyatso, and was proofread by Samantamati. It was also compared with the Mugsang manuscript. previous The Clear Lamp of Chö Instructions Pune Kaksha next