Chinese
是这样的。对于不善业，即使是口头上犯下的微小过错，也会在许多世中遭受痛苦。一位比丘尼对比丘尼朋友们说：“因为你们像狗一样，所以转生五百世为狗。”还有比丘尼往墙上和柱子上涂鼻涕，因此转生到像墙壁和柱子一样的地狱中。《律藏》中说：“对于微小的罪恶，也不应轻视，认为没有害处。即使是微小的火星，也能烧毁像山一样高的草堆。”如果想知道善恶业的大小差别，那么具备加行、正行、后行三者就大，具备两者就中等，具备一者就小。这是我的上师具法眼者所说的。这样，努力于前行，就会出现达到要点的征兆：修习暇满难得，就会日夜精进于佛法；修习死亡无常，就会觉得此生可以放下；修习轮回的过患，就会对轮回生起厌离；修习业果，就会乐于取舍。如是说。第二个总义是，为了完全修习前行加行的法类，有七个方面：区分外道和内道佛教徒，并确定进入三宝庇护之下的皈依之引导；区分大乘和小乘，并为了暂时和究竟的利益他人的菩提心之引导；为了清净罪障，百字明咒的修习和念诵之引导；为了圆满二资粮，坛城的引导；为了进入加持，上师瑜伽的引导；为了消除障碍，念诵长吽的引导；为了强制性地调伏风心，嘛字观修和颇瓦的引导，共有七个。第一个是，为了区分外道和内道佛教徒，并确定进入三宝庇护之下的意义，皈依的引导是：在前方虚空的位置上，莲花和月亮的座垫上，玛吉拉仲玛，成就者断法的传承者们，以及上师、本尊、空行母、护法、护卫的众会，光芒万丈，光芒四射地围绕着，面向自己，用眼睛注视。
English
It is like that. Regarding non-virtuous actions, even small faults committed verbally will cause suffering in many lifetimes. A Bhikshuni said to her Bhiksuni friends, "Because you acted like dogs, you will be reborn as dogs for five hundred lifetimes." Also, Bhikshunis smeared snot on walls and pillars, and as a result, they were reborn in hells like walls and pillars. The Vinaya Sutra says, "Even small sins should not be despised, thinking they are harmless. Even small sparks of fire can burn a pile of grass as big as a mountain." If you want to know the difference between the magnitude of virtuous and non-virtuous actions, then having all three, the preliminary, main, and concluding actions, is great; having two is medium; and having one is small. This was said by my Lama, the one with the Dharma eye. Thus, by striving in the preliminaries, signs of reaching the essential point will arise: by contemplating the difficulty of finding leisure and endowments, diligence in Dharma will arise day and night; by contemplating death and impermanence, the thought of abandoning this life will arise; by contemplating the faults of samsara, aversion to samsara will arise; by contemplating the law of karma, joy in adopting and abandoning will arise. Thus it is said. The second general topic is that, in order to fully train in the classes of preliminary practices, there are seven aspects: the guidance on refuge, which distinguishes between outsiders and Buddhist insiders and ensures entry into the protection of the Three Jewels; the guidance on generating Bodhicitta, which distinguishes between the Great and Small Vehicles and is for the sake of perfectly benefiting others temporarily and ultimately; the guidance on the practice and recitation of the hundred-syllable mantra for purifying obscurations; the guidance on the mandala for perfecting the two accumulations; the guidance on Guru Yoga for receiving blessings; the guidance on reciting the long Hūṃ for dispelling obstacles; and the guidance on the Maṇi practice and transference of consciousness (phowa) for forcibly training the winds and mind, making seven in total. The first is the guidance on taking refuge, in order to distinguish between outsiders and Buddhist insiders and to ensure entry into the protection of the Three Jewels: In the space in front, on a lotus and moon seat, Machig Labdrönma, the lineage of accomplished Chöd practitioners, and the assembly of Lamas, Yidams, Dakinis, Dharma Protectors, and Guardians, surrounded by radiant light, facing oneself, gazing with their eyes.
Chinese
思维着慈悲，安住于禅定中，并说出这样的话：对于我们怀有憎恨的敌人，对于我们造成伤害的邪魔，以及对于成就解脱和一切智智制造障碍的鬼怪们，首先，向如虚空般广阔无垠的一切众生，皈依上师！皈依佛！皈依法！皈依僧！皈依玛吉拉准！皈依成就者断法的传承！皈依具证悟体验的传承！皈依空行护法及所有护法神众！如此行持完毕后，进行殊胜的皈依，并完整地念诵八支分，内容如下：那摩！此圣地之神祇与邪魔，以及向我示现神通的疾病与鬼怪，非人亦非人的智慧空行母，玛拉准，我向您皈依！向开示自性智慧的上师们皈依！向必定赐予成就的本尊们皈依！向怀有慈爱誓言的空行母们皈依！向平息障碍与阻碍的护法们皈依！向具足断证功德的诸佛皈依！向寂静且远离贪欲的妙法皈依！向供养之处意义重大的僧众皈依！向具有青春美貌与功德的文殊菩萨皈依！向必定生起慈悲的观世音菩萨皈依！向具有强大力量调伏恶毒的金刚手菩萨皈依！乃至证得菩提果，我皆皈依于您们！我向您们祈请！我向您们寄托！我供养五种妙欲！请享用这五蕴之供！我一一忏悔所有罪业！我随喜众生的善行！祈请转法轮！祈请勿入涅槃！愿此善根令众生安乐！发起圆满菩提心！如是，此为玛吉所著之八支分皈依。第二，区分大小乘，以及为了暂时和究竟圆满利他而生起菩提心的引导：为了如虚空般广阔无垠的一切众生的利益，愿我获得圆满正等觉果位。为此，我决心修持大乘断法。
English
Contemplating with compassion, abide in meditation, and speak these words: To the enemies who harbor hatred towards us, to the demons who cause harm, and to the obstructing spirits who create obstacles to the attainment of liberation and omniscience, first and foremost, to all sentient beings as vast as the sky, I take refuge in the Lama! I take refuge in the Buddha! I take refuge in the Dharma! I take refuge in the Sangha! I take refuge in Machig Labdrön! I take refuge in the lineage of accomplished Chöd practitioners! I take refuge in the lineage of realized experience! I take refuge in the assembly of dakinis, dharma protectors, and all guardian deities! Having completed this, perform the extraordinary refuge, and recite the eight branches completely, as follows: Namo! To the gods and demons dwelling in this sacred place, and to the diseases and spirits who display miracles to me, the wisdom dakini who is neither human nor non-human, Machig Labdrön, I take refuge in you! I take refuge in the Lamas who reveal self-awareness and wisdom! I take refuge in the Yidams who surely bestow accomplishments! I take refuge in the Dakinis who possess loving vows! I take refuge in the Dharma Protectors who pacify obstacles and hindrances! I take refuge in the Buddhas who possess the perfection of abandonment and realization! I take refuge in the sacred Dharma that is peaceful and free from attachment! I take refuge in the Sangha, the object of offering with great meaning! I take refuge in Manjushri, who possesses the beauty and qualities of youth! I take refuge in Avalokiteshvara, who surely generates compassion! I take refuge in Vajrapani, who possesses great power to subdue the wicked! Until I attain the essence of enlightenment, I take refuge in you all! I beseech you all! I rely on you all! I offer the five desirable objects! Please accept this offering of the five aggregates! I confess all sins individually! I rejoice in the virtues of beings! I request the turning of the wheel of Dharma! I beseech you not to pass into nirvana! May this virtue bring happiness to all sentient beings! I generate the perfect Bodhicitta! Thus, this is the eight-branched refuge composed by Machig. Second, distinguishing between the Greater and Lesser Vehicles, and the guidance on generating Bodhicitta for the sake of temporary and ultimate perfect benefit for others: For the benefit of all sentient beings as vast as the sky, may I attain the state of perfect and complete enlightenment. For this purpose, I resolve to practice the Chöd of the Great Vehicle.
Chinese
内外清净，思维净化三门的一切罪过，从毛孔到身心都充满光明，并尽力念诵。我的无知愚昧，违背和破坏誓言，上师怙主请救护。主尊金刚持，具有大悲心，我向众生之主寻求庇护。念诵嗡啊吽。观想金刚萨埵父母融化并融入自身。第四，以曼荼罗引导圆满二资粮：观想前方虚空中，莲花月亮垫上，根本上师与无二的玛吉拉准，成就者断法的传承诸师，以及上师本尊空行护法守卫众会，光芒万丈，光芒四射地围绕着。他们向前方献上曼荼罗：铺开剥下的皮，变成强大的金地。血淋淋的出现，变成芬芳的香水。肉糜的出现，变成鲜花。躯干变成须弥山。四肢变成四大部洲。所有小肢节变成八小洲。头变成尊胜宫。双眼变成日月。心脏等内部变成如意宝等天人的圆满受用，充满无量。唉玛吙！广阔遍布的皮肤净土完全显现，肺心肌肉骨血等，脉气明点的集合完美布置。口才权势财富权力和政治，名声利益受用各种装饰点缀。清净风心广大完全扩展后，将自显清净的曼荼罗，献给救护处三宝大悲者，请欢喜纳受供养，纳受后，愿我与所有众生，身语意三成熟解脱，获得无上究竟之果。以纯洁的意乐，身语意三，献上装饰精美的曼荼罗，愿圣者大悲者们极度欢喜，清空轮回，成办众生之事。嗡啊吽 咕噜 德瓦 达吉尼 吽，萨瓦 布达 菩提萨埵 玛玛 嘎雅 瓦嘎 चित्त 曼荼罗 布杂 麦嘎 萨玛雅 萨玛。
English
Having purified all the sins and obscurations of the three doors, inside and out, think that your body and mind are filled with bright light from every pore, and recite as much as you can. I, in my ignorance and delusion, have broken and damaged my vows. Lama, protector, please protect me! The main one, Vajradhara, possessor of great compassion, I seek refuge in the lord of beings. By saying Om Ah Hum, visualize Vajrasattva father and mother melting and dissolving into yourself. Fourth, leading with the mandala to complete the two accumulations: In the space in front, on a lotus and moon seat, the root guru inseparable from Machig Labdrön, the lineage masters of the accomplished Chö practitioners, and the assembly of gurus, yidams, dakinis, dharma protectors, and guardians, surrounded by a radiant and dense light, visualize them being present. They offer the mandala in front: By spreading the flayed skin, it becomes a great golden ground. The dripping blood becomes fragrant water. The minced flesh becomes a shower of flowers. The torso becomes Mount Meru. The limbs become the four continents. All the minor limbs become the eight subcontinents. The head becomes the Victorious Palace. The two eyes become the sun and moon. The inner organs, such as the heart, become filled with immeasurable, perfect enjoyments of gods and humans, such as wish-fulfilling jewels. Emaho! The vast and pervasive skin realm is completely clear. Lungs, heart, flesh, bones, blood, fat, and so on, are well arranged as clusters of channels, winds, and drops. Eloquence, power, wealth, dominion, and politics, fame, benefits, enjoyments, adorned with various ornaments. Having greatly expanded through the purification of wind and mind, this mandala of pure self-appearance, I offer to the refuge, the precious ones, the compassionate ones. Please be pleased and accept this offering. Having accepted it, may I and all beings, may our body, speech, and mind ripen and be liberated, and may we attain the supreme and ultimate fruit. With pure intention, through body, speech, and mind, by offering this beautifully arranged and adorned mandala, may the noble compassionate ones be greatly pleased, empty samsara, and accomplish the benefit of beings. Om Ah Hum Guru Deva Dakini Hum, Sarva Buddha Bodhisattva Mama Kaya Vak चित्त Mandala Puja Megha Samaya Sam.
English
Utra Sparaṇa Samaya Hūṃ Svāhā. By this, dissolve the assembly of deities in front into yourself. Fifth, to cause blessings to enter: The instruction of the Guru Yoga is: Above your crown, about an arrow's length above, on a lotus, sun, and moon seat, Ma Chic Labdrönma, the essence of all Buddhas of the three times, inseparable from the root guru, her body color white like the sun rising on a snow mountain, one face, two arms, the right holding a golden ḍāmaru, the left shaking a white silver bell, wearing a white cotton robe, hair loose and covering the back, seated in the vajra posture, think of her as possessing the marks and signs, radiant with light. On the crown of Ma Chic, on a lotus, sun, and moon seat, the Great Mother Prajñāpāramitā, her color like gold, one face, four arms, the first of the right hands holding a golden five-pronged vajra at her heart, the lower holding the sword of wisdom, the first of the left hands in meditative equipoise, the lower holding the Prajñāpāramitā scripture, seated in the vajra posture, hair in a topknot, the rest loose, adorned with various jewels and silks, think of her as blazing with marks and signs. To the right of Ma Chic, on a lotus, sun, and moon seat, Śākyamuni Buddha, the chief of the Buddha's teachings, his color like gold, one face, two arms, the right touching the earth, the left in meditative equipoise, wearing a saffron robe, meditate on him as possessing the marks and signs, with a fathom of light. To the left of Ma Chic, Mañjuśrī, the Lion of Speech, one face, two arms, the right holding a sword, the left holding an utpala flower with the Prajñāpāramitā scripture on it, golden in color, hair tied on the crown of the head, the rest loose, adorned with various jewels and wearing a five-colored silk skirt, seated in the posture of a bodhisattva. Around these four, mother and sons, from the front clockwise, on a lotus and moon seat, Jetsün Drolma (Arya Tara), Khandro Sukhasiddhi, Je Āryadeva, Dampa Gyagar, Kyotön Sönam Lama, Ma Chic Labdrönma, Khugom Chökyi Senge, Phadampa Sangthal, Gyanak Cherwu (Chinese Naked One), Sangye Rabtön, Sangye Gelong, Sangye Repa, Sangye Nyentön, Repa Chöseng, Yuzhe Tönpa, Lopön Sherab Lama, Jetsün Pelbarwa, Tokden Namkhai Dorje, Kye