Chinese
以……之力，斩断希冀与疑虑二执之识。以四无量心与菩萨心，斩断有寂二边。如是口诀道用，斩断非法与邪念。如是说。由此，强行斩断外在世间之牵绊，前往无恋之寂静山林。其次，强行斩断内在珍爱执着的意识，无恋地施予供养。其中有积累资粮布施身体之次第，生起念诵禅定之次第，圆满补缺会供之次第等三种。彼等一体修持时，有加行资具之取舍，正行修持之次第两种。首先，长修所需之资具是：为了威慑傲慢，准备好四边不损的猛兽皮，观见向上堆叠的坐垫，行为向下攀登的卡杖嘎，控制神鬼的大威力人腿骨，威慑显现的达玛茹，控制母众的铃钹，虎豹皮制成的发饰。总之，对于苦行行为，准备好适宜的装束。如是圆满次第者让炯多吉所说，应当如是行事。其中，对于断法的瑜伽士，适宜的装束是：布施之网是戒律之座，忍辱之坐垫是精进之海螺，禅定是护膝，智慧是达玛茹之形态。如是说。人腿骨与达玛茹的差别略作描述：僧人持戒之贤善之人，具相女子或因刀而死的男子之人腿骨，十六岁至六十岁之间的人腿骨，未经他人触摸使用且未损坏的，带有头尾两端骨节的，在胫骨和较小突起之间截断，在两个骨突处挖出拇指大小的孔，长而略微弯曲，形状像鼻子，坚硬、纤细、完整，形状像山脊，神头小人像狮子的鼻子。内部骨髓紧密且不弯曲，颜色以白色为最佳，紫色也可以。像这样的人腿骨是右腿，是召唤勇士的法器，左腿是召唤勇母的法器。空行母的召唤法器是具相女子的人腿骨。刀杀的壮年男子的人腿骨是召唤勇士的法器。又，一切智者说：殊胜的人腿骨是骨笛。
English
By the power of..., cut off the consciousness that grasps at hope and doubt. With the four immeasurables and the Bodhisattva, cut off the two extremes of existence and peace. With such pith instructions and path practices, cut off non-dharma and wrong thoughts. Thus it is said. Thus, forcibly cutting off the attachments of the outer world and wandering in solitary mountain retreats is accomplished. Secondly, forcibly cutting off the consciousness of cherishing oneself internally and giving offerings without attachment involves three stages: the stage of accumulating merit and giving the body, the stage of generation and recitation of samadhi, and the stage of fulfilling deficiencies and the tsokhor. To practice these as a single unit, there are two aspects: the approach of preparatory equipment and the actual stage of practice. Firstly, the equipment needed for long practice is: In order to subdue arrogance, a predator's skin with undamaged four sides, a cushion piled high for viewing, a khatvanga for descending behavior, a great supreme thighbone for controlling gods and demons, a damaru for subduing appearances, a bell and cymbal for controlling the assembly of mothers, and a hair ornament made of tiger and leopard skin. In short, for ascetic behavior, prepare suitable attire. As the Dzogchenpa Rangjung Dorje said, one should act accordingly. Among them, for the yogi of Chöd, the equipment suitable for attire is: The net of generosity is the seat of discipline, the cushion of patience is the conch of diligence, meditation is the knee embrace, and wisdom is arranged in the form of a damaru. As it is said. The distinction between the kangling and the damaru is briefly described: The thighbone of a virtuous person who is a monk with vows, or of a woman with auspicious signs, or of a man who died by a knife, a thighbone from sixteen to sixty years old, untouched and undamaged by others, with the head and tail, including the two bone joints, cut between the tibia and the small protrusion, with holes the size of a thumb drilled into the two bone protrusions, long and slightly curved, shaped like a nose, hard, slender, whole, shaped like a ridge, with a small divine head resembling a lion's nose. The inner bone marrow should be tight and not crooked, the color should be white, preferably, but purple is also acceptable. Such a right thighbone is the instrument for summoning heroes, and the left one is the instrument for summoning heroines. The instrument for summoning dakinis is the thighbone of a woman with auspicious signs. The thighbone of a young man killed by a knife is the instrument for summoning heroes. Furthermore, the Omniscient One said: The supreme human thighbone is a flute.
Chinese
谛听我宣说三种象征的意义：从无分别的尸体肢体上，用无有贪嗔的心来切割，取出天灵盖并进行刮磨。这是舍弃内外能取所取的象征。腿骨号角口和出口一致，是诸法一味的象征。根部具有公牦牛鼻子的结合，显示了佛语双运一体。下方具有悬挂的铁链顶饰，是追随成就者的意义。正直且空性，具有中心孔眼，是不住两边的中观之义。吹奏是风的缘起，将单一口味的中观如实融入。听闻能控制神鬼的心绪，倾听能转变自现和他现。在降伏时吹奏三次，第一次听到“一切都听着”，第二次听到“聚集于此”，第三次听到“聚集于前方”。对他人吹奏四次时，第一次以威势压倒显现，第二次迎请宾客，第三次回向无有胜败，第四次直接斩断能取所取。迎请用ཛཿཧཱུྃ་བཾ་ཧོཿ来表示。为了从懈怠的睡眠中醒来，是精进波罗蜜多。腿骨号角不良的特征是：不净、饥荒、疾病和彻底断裂的屠刀，弯曲、破裂、麻风病、男性生殖器不良的腿骨，灰色、灰白色、厚和薄，粗糙的牙齿和弯曲的下颚，面部骨骼不正、左右歪斜，断裂成碎片和损坏成块状，下颚粗大和破裂，天灵盖缺失和肩胛骨缺失，扁平、多角，声音不流畅、断断续续。天灵盖上镶嵌牛角、铁和木头，这些都不能持有和吹奏。如果吹奏，声音会颠倒错乱，心中不悦并产生害心，那个地方会出现各种不吉祥。这些都应当永远舍弃。༈ 宣说智慧手鼓的特征：声响空性，发出声音的手鼓，是勇士唱诵方便之歌，三根本誓言者聚集的所依。手鼓由木头制成，是持有教法命脉的象征。内部空虚，是心性本来自空的象征。左右用皮革覆盖，是关闭二取之门、阻断的象征。上面绘制干湿头盖骨，是六十饮血尊围绕的象征。做成一个手鼓轮，是证悟法身一味的象征。系上白色海螺底座，是勇
English
Listen as I explain the meaning of the three symbols: From the limbs of a non-conceptual corpse, cut with a mind free from attachment and aversion, extract the skull and scrape it smooth. This is a symbol of abandoning the grasping of inner and outer objects. The leg bone trumpet with a single mouth and opening is a symbol of the one taste of all dharmas. The root has the union of a yak's nostrils, showing the union of the Buddha's speech as one. Below, it has a hanging iron chain crest, which is the meaning of following the accomplished ones. Straight and empty, with a central eye, it is the meaning of the Middle Way that does not abide by extremes. Blowing is the interdependent arising of wind, truly inserting the single taste of the Middle Way. Hearing tames the minds of gods and demons, listening transforms self-appearance and other-appearance. When subduing, blow three times. The first time, hear "Listen, all of you!" The second time, hear "Gather here!" The third time, hear "Gather in front!" When blowing four times to others, the first time, overpower appearances with force. The second time, invite the guests. The third time, dedicate without victory or defeat. The fourth time, directly cut off grasping. Inviting is indicated by JAḤ HŪṂ VAṂ HOḤ. In order to awaken from the sleep of laziness, it is the perfection of diligence. The characteristics of a bad leg bone trumpet are: impurity, famine, disease, and a completely broken butcher's knife, crookedness, breakage, leprosy, a bad male organ leg bone, gray, ashen, thick and thin, rough teeth and a crooked jaw, facial bones that are not straight, crooked left and right, broken into pieces and damaged into lumps, a large and cracked jaw, a missing skull and missing shoulder blades, flatness, many corners, and a voice that is not fluent and intermittent. A skull inlaid with horns, iron, and wood, these should not be held or blown. If blown, the sound will be reversed and confused, the mind will be unhappy and harmful thoughts will arise, and various inauspicious things will occur in that place. These should always be abandoned. ༈ Explaining the characteristics of the wisdom Ḍāmaru: Sound and emptiness, the Ḍāmaru that proclaims sound, is the hero singing the song of skillful means, the support for the gathering of the three roots and oath-bound ones. The Ḍāmaru made of wood is a symbol of holding the life force of the teachings. The emptiness inside is a symbol of the mind's nature being primordially empty. The left and right covered with leather are symbols of closing the doors of dualistic appearance and obstruction. The dry and wet skulls painted on it are symbols of the circle of sixty blood-drinking deities. Making one Ḍāmaru wheel is a symbol of realizing the one taste of Dharmakāya. Attaching a white conch base is the coura
Chinese
这是为了聚集力量的象征。佩戴饰物阿楞，是密咒法轮转动的象征。佩戴五彩丝线，是聚集空行的象征。佩戴一束死人头发，是轮回恶习的象征。佩戴一束活人头发，是将恶缘转化为道的象征。佩戴猛兽的皮，是压制神鬼的象征。佩戴勾召铁钩，是牵引三界众生的象征。佩戴白色门牌，是通往天界解脱道的象征。佩戴五种珍宝，是获得五身成就的象征。佩戴明亮镜子，是显现轮涅为法身的象征。发出空行的信号声，是游走于险地坟场的象征。第一个信号是供养上师本尊，第二个是供养佛母和空行，第三个是供养护法神，第四个是供养轮涅诸神鬼等。所有没有听到这个声音的众生，愿其意义、法性、自声显现，身体成就虹身光蕴！佛母和空行，佛母和空行，佛母和空行，聚集于此！这是杰尊谢巴多吉的教言。全知让炯多吉说：手鼓具备轮回涅槃三道。从轮回痛苦的森林中，以涅槃的锋利斧头，斩断能取所取的道路之树。拥有七种口诀的木匠，制造出远离轮回涅槃的手鼓。用二元显现的薄皮覆盖，系上显空双运的腰带。拥有方便和智慧的杖，以空行头饰庄严。佩戴具有五种智慧的饰品。用活人头发役使母鬼，用死人头发聚集空行。以压制显现的虎豹皮为饰。具有自在母众的铃铛。是空行父母的法器，见到它，轮涅分别念止息。摇动它，他显皆被聚集。持有它，母众空行靠近。从轮涅诸神鬼的命根中牵引。以声空无别的自声，使所有教徒颤抖骚动。是般若波罗蜜多。如是说。总的来说，断法传承主要有从嘉瓦顿珠传下来的仪轨派，以及……
English
This is a symbol of gathering power. Wearing the ornament Alung is a symbol of turning the wheel of secret mantra dharma. Wearing five-colored silk threads is a symbol of gathering dakinis. Wearing a bunch of dead people's hair is a symbol of the cycle of bad habits. Wearing a bunch of living people's hair is a symbol of transforming bad conditions into the path. Wearing the skin of a wild animal is a symbol of suppressing gods and demons. Wearing a hooking iron hook is a symbol of attracting sentient beings of the three realms. Wearing a white doorplate is a symbol of ascending to the liberation path of the heavenly realm. Wearing five kinds of jewels is a symbol of obtaining the accomplishment of the five bodies. Wearing a bright mirror is a symbol of the appearance of samsara and nirvana as the dharmakaya. Emitting the signal sound of the dakinis is a symbol of wandering in dangerous cemeteries. The first signal is offering to the guru and yidam, the second is offering to the mother and dakinis, the third is offering to the dharma protectors, and the fourth is offering to the gods and demons of samsara and nirvana. May all sentient beings who have not heard this sound, may its meaning, dharmata, and self-sound manifest, and may their bodies achieve the rainbow body of light! Mother and dakinis, mother and dakinis, mother and dakinis, gather here! This is the teaching of Jetsun Shedpa Dorje. Kunkhyen Rangjung Dorje said: The hand drum possesses the three paths of samsara and nirvana. From the forest of suffering of samsara, with the sharp axe of nirvana, cut down the tree of the path of grasping and clinging. The carpenter with seven instructions, made a hand drum that separates samsara and nirvana. Covered with the thin skin of dualistic appearance, tied with the belt of union of appearance and emptiness. Possessing the staff of skillful means and wisdom, adorned with the headdress of dakinis. Wearing ornaments with five wisdoms. Using living hair to enslave the mothers, using dead hair to gather dakinis. Adorned with the tiger and leopard skin that suppresses appearances. Possessing the tinkling bell that transforms the assembly of mothers. It is the implement of the dakas and dakinis, seeing it, the conceptual thoughts of samsara and nirvana cease. Shaking it, other appearances are gathered. Holding it, the assembly of mothers and dakinis draw near. Drawing from the life force of the gods and demons of samsara and nirvana. With the self-sound inseparable from sound and emptiness, all the teachings tremble and stir. It is the Prajnaparamita. Thus it is said. In general, the Chod lineage mainly has the ritual tradition passed down from Gyalwa Dondrup, and...