Chinese
将身体视为珍宝的执着，一丝一毫也不要有，将身体像食物一样抛弃，这非常重要。如果预兆吉祥，之后的行为就和之前一样。如果要稍微讲一下这些的必要之处，首先，要去有吉祥征兆的凶地。要去地神温顺且对佛法虔诚的地方修持息灭。一开始就进行猛烈的断法，或者去地方粗暴，以及有黑色势力的鬼神居住的地方，很难走上正道。即使走上了正道，对于法脉传承和道友等任何方面，缘起都不好。然后，首先依靠息灭，在吉祥的凶地去两三次之后，在一些中等的凶地修持息灭和降伏。之后在一些粗暴的凶地修持息灭。这样在许多凶地修持并熟练之后，在一些粗暴的凶地，做息灭和降伏各一半，或者任何比例都可以。在恶鬼凶神居住的地方，有时只做降伏。一般来说，通常的修持是息灭和降伏各一半。在神鬼温顺且对佛法虔诚的地方，主要做息灭，息灭和降伏各一半也可以根据情况来做。不能只做降伏。息灭和降伏各一半的时候，对于上面所说的那种，叫做有耽著。在那之后，像息灭一样，将慈悲和法界智慧混合起来交替修持，叫做无耽著。在那之后，只是专注于般若波罗蜜多的意义上安住，叫做极无耽著的断法。所以，那些也要有联系地修持。在去断法事业之前，如果生起强烈的烦恼贪嗔之心，对上师的虔诚失去恭敬，与道友和断法者之间产生破戒行为，以及明点受损等等情况发生，缘起就会错乱，去凶地就没有意义。因此，祈祷、慈悲、忏悔、发愿、荟供、朵玛、修持气脉等等，要准备好特殊的缘起再去，这非常重要。预兆有三种，外预兆是地震、山摇、恐怖的景象和声音，这些没有不出现的。内预兆是心气、头痛、肠绞痛等等剧烈的疾病突然发生。
English
It is very important to abandon the body like food, without any attachment to the body as a treasure. If the omens are auspicious, the subsequent actions are the same as before. If I were to briefly explain the necessities for these, first, go to a charnel ground with auspicious signs. Go to a place where the local deities are gentle and devoted to the Dharma to practice pacification. It is difficult to embark on the path if you start with fierce severance, or go to a place that is harsh, or where evil spirits reside. Even if you embark on the path, the connections with the Dharma lineage and Dharma friends will be inauspicious. Then, first relying on pacification, after going to an auspicious charnel ground two or three times, practice pacification and subjugation in some intermediate charnel grounds. Then practice pacification in some harsh charnel grounds. In this way, after practicing and becoming proficient in many charnel grounds, do a mixture of pacification and subjugation in some harsh charnel grounds, or whatever proportion is appropriate. In places where evil spirits reside, sometimes only subjugation is done. In general, the usual practice is half pacification and half subjugation. In places where deities and spirits are gentle and devoted to the Dharma, mainly do pacification, and half pacification and half subjugation can also be done depending on the situation. One should not only do subjugation. In the case of half pacification and half subjugation, the one mentioned above is called with elaboration. After that, like pacification, mixing loving-kindness and compassion with the wisdom of Dharmadhatu and practicing alternately is called without elaboration. After that, just focusing on abiding in the meaning of Prajnaparamita is called extremely without elaboration severance. Therefore, those should also be practiced in connection. Before going to the severance practice, if strong afflictive emotions of attachment and aversion arise, if respect for the guru is lost, if there is a breach of vows with Dharma friends and severance practitioners, and if the bindu is impaired, the connections will be disrupted, and going to the charnel ground will be meaningless. Therefore, prayers, compassion, confession, aspirations, tsok offerings, torma offerings, practicing root-channel breathing, etc., it is very important to prepare special connections before going. There are three types of omens. The outer omens are earthquakes, shaking mountains, terrifying sights and sounds, these will inevitably occur. The inner omens are heart palpitations, headaches, intestinal cramps, etc., severe illnesses suddenly occur.
Chinese
能调伏烦恼。然而，若不以慈悲摄持，则自己和近处的人等会因此而发生障碍。将贪欲送入法界的空性，并生起慈悲至关重要。以此类推，其他的烦恼分别念也应如此。所有这些，根本上无有希冀和疑虑至关重要。一般来说，断法能消除一切障碍，获得一切成就，但必须完全没有获得成就的期望，以及期望产生利益的希求。若内心的根本问题没有解决，则善行不会成为要点。对于那些具有邪见的上师，对佛法持有保留态度的人，只想要自己好而不愿接受坏的人，紧抓着财富享乐不放的人，以及被希望和疑虑所控制而无法下定决心的人来说，如何在险地生起修行的觉受呢？据说能平息凶猛的鬼神，据说能成就享乐和名声，但欺骗很多。因此，在险地没有生起强大的修行觉受之前，不要相信那些虚假的成就。如果修行的力量增长，其他那些是否发生都无所谓。良好的意愿是至高无上的。断法一切之精要，此乃意合之修法，具缘之子当修持，勿使杂念纷扰多。 此名为《断法深奥引导文·要义精髓》，乃应离尘者仁钦扎西之请，由多罗那他于达隆塘之佛学院撰写。善哉！
English
It can subdue afflictions. However, if it is not accompanied by compassion, it will cause obstacles to oneself and those nearby. It is crucial to send desire into the emptiness of Dharmadhatu and generate compassion. Similarly, other afflictive thoughts should be dealt with in the same way. It is essential that all of these are free from hope and doubt at their root. Generally, Chöd eliminates all obstacles and attains all siddhis, but one must be completely free from the expectation of attaining siddhis and the desire for benefits to arise. If the fundamental flaws of the mind are not resolved, virtuous deeds will not become essential. For those who have gurus with wrong views, those who have reservations about the Dharma, those who only want good for themselves and do not want to accept bad, those who cling to wealth and enjoyment, and those who are controlled by hope and doubt and cannot make decisions, how can the experience of practice arise in dangerous places? It is said that it can pacify fierce spirits, and it is said that it can achieve enjoyment and fame, but there is much deception. Therefore, do not trust those false achievements until a great experience of practice has arisen in dangerous places. If the power of practice increases, it does not matter whether those others occur or not. Good intention is supreme. The essence of all Chöd practices, this is the method of union of minds, practice it, fortunate son, do not let scattered thoughts be numerous. This is called "The Essential Essence of the Profound Chöd Guidance," written by Tāranātha at the request of the renunciate Rinchen Tashi at the Taklung Tang Monastery. May it be virtuous!
Chinese
在此清净广大之大刹土中央，于狮子宝座莲花日月垫上，中央观想根本上师，前方观想本尊与佛陀，右方观想正法之体经函，左方观想大小乘之僧众，后方观想空行护法守护者等。我与一切有情乃至未获菩提之间，皈依根本上师恩德者！皈依传承上师加持者！皈依引导上师慈悲者！皈依上师本尊空行三者！皈依法身报身化身三者！皈依佛法僧三宝！皈依基道果三者！皈依见修行三者！皈依自心空性法身三者！我等皈依于您等，我等亦向您等敬礼！奉献五妙欲之供品，所有罪业一一忏悔，随喜有情之善根，祈请转动法轮，祈请不入涅槃常住，愿以此善根利益一切有情！ ཕཊཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如是尽力皈依。最后，皈依境化光融入自身。第二，发心：为如虚空般无边无际之一切有情众生之利益，愿获得圆满佛陀之果位。为此，修持甚深之断法口诀。如是思惟，于慈悲菩提心之状态中，愿如母有情众生皆具足安乐及安乐之因！愿脱离痛苦及痛苦之因！愿永不离无苦之安乐！愿住于远离亲疏贪嗔之平等舍无量！ ཕཊཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如是语诵心念。第三，献曼扎：于自身前方，观想上师与玛吉拉准无别，前方如皈依境般观想本尊等。观想所有世间充满供品、欲妙、受用等，自身之身语意三门及三时之善资粮等一切，供养上师与三宝。
English
In the center of this pure and vast great realm, on the lion throne, lotus, sun, and moon cushion, visualize the root guru in the center, the yidam and Buddha in front, the scriptures embodying the sacred Dharma on the right, the Sangha of the Greater and Lesser Vehicles on the left, and the dakinis, Dharma protectors, and guardians behind. Until I and all sentient beings attain enlightenment, I take refuge in the kind root guru! I take refuge in the blessed lineage guru! I take refuge in the compassionate guiding guru! I take refuge in the three: guru, yidam, and dakini! I take refuge in the three kayas: Dharmakaya, Sambhogakaya, and Nirmanakaya! I take refuge in the Three Jewels: Buddha, Dharma, and Sangha! I take refuge in the three: ground, path, and fruition! I take refuge in the three: view, conduct, and meditation! I take refuge in the emptiness of my own mind, the three kayas! I take refuge in you all, and I prostrate to you all! I offer the five desirable objects, I confess all sins individually, I rejoice in the virtue of beings, I request the turning of the wheel of Dharma, I request you to remain and not pass into nirvana, may this virtue bring happiness to all sentient beings! PHAṬ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Thus, take refuge as much as possible. Finally, the objects of refuge dissolve into light and merge into oneself. Second, generating bodhicitta: For the sake of all sentient beings as vast as the sky, may I attain the state of perfect Buddhahood. For that purpose, I will practice the profound path of Chöd. Thinking thus, in a state of loving-kindness, compassion, and bodhicitta, may all mother sentient beings have happiness and the cause of happiness! May they be free from suffering and the cause of suffering! May they never be separated from happiness without suffering! May they abide in equanimity, free from attachment and aversion, near and far! PHAṬ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Thus, recite with the mouth and think in the mind. Third, offering the mandala: In front of oneself, visualize the guru inseparable from Machig Labdrön, and in front, visualize the yidams and so on as the objects of refuge. Visualize all realms of the world filled with offerings, desirable objects, and enjoyments, and offer all of one's own body, speech, and mind, along with all the accumulations of merit of the three times, to the guru and the Three Jewels.
Chinese
献供祈请发（藏文：ཕཊཿ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：发!）。 皮肤化为黄金大地之中央，脊椎化为须弥山王。 肢体枝叶化为四大洲八小洲，受用化为殊胜庄严之楼阁中央。 双目化为日月，光彩夺目，内脏化为鲜花，心化为如意宝。 饰以如雨般降下一切所需所欲。 外内密三之所有功德，献与根本上师、大佛母及眷属，以及本尊坛城、勇士空行母，护法神众。 祈请以慈悲为利有情而享用。 享用后，祈请加持于我。 发（藏文：ཕཊཿ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：发!）。 我之身体、受用，以及三时所积一切善，皆供养于上师三宝您。 祈请以慈悲垂念并享用。 如是念诵多次。 第四，上师瑜伽：发（藏文：ཕཊཿ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：发!）。 以自性清净。 我与一切有情平等安住之顶上，于珍宝宝座之上。 千瓣莲花中央，于日月重叠之座上。 根本上师与三时一切诸佛总集之自性，玛吉拉准。 身色如雪山堆积般洁白，一面二臂，具足寂静之三目。 右手摇动嘎巴拉鼓于虚空，以遍布三千世界之音声，摄集三有之一切空行母。 左手持银色铃置于髋部，以威慑三有之姿安住。 头发红黄色散乱，压于背部。 以五宝顶严饰于头部。 具足珍宝与六种骨饰。 下身着红色丝绸裙。 正值青春年华，具足十六岁之妙龄。 双足以舞姿安住，乃誓言尊。 彼之心中，于日轮之上。 智慧尊之自性，上师金刚持，身色蓝色。 一面二臂，持金刚杵与铃，拥抱佛母。 佛母乃般若波罗蜜多之自性，身色红而略带黄色光泽。 一面二臂，持弯刀与颅碗。 二者皆具足六种骨饰。
English
Offering and Requesting: Phat! (藏文：ཕཊཿ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：发!) The skin transforms into the center of a golden earth. The spine becomes the king of Mount Meru. Limbs and branches become the four continents and eight subcontinents. Enjoyment transforms into the center of a victorious and magnificent palace. The eyes are beautifully adorned with the sun and moon. The entrails become flowers, and the heart becomes a wish-fulfilling jewel. Adorned with the rain-like descent of all needs and desires. Whatever qualities exist in the outer, inner, and secret realms, I offer them to the root guru, the great mother, and their retinue, as well as to the yidam deities, heroes, heroines, and the assembly of dharma protectors and guardians. Please accept them with compassion for the benefit of beings. Having accepted them, please bestow blessings upon me. Phat! (藏文：ཕཊཿ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：发!) My body, possessions, and all the merit accumulated in the three times, I offer to you, the guru and the Three Jewels. Please consider them with compassion and accept them. Thus, recite many times. Fourth, the Guru Yoga: Phat! (藏文：ཕཊཿ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：发!) Purified by Svabhava. On the crown of my head, where all beings gather in equality, upon a precious throne. In the center of a thousand-petaled lotus, upon a stacked moon and sun seat. The essence of the root guru and all Buddhas of the three times combined, Machig Labdrön. Her body is white like a pile of snow mountains, with one face, two arms, and three peaceful eyes. Her right hand plays the damaru in the sky, gathering all the dakinis of the three realms with a sound that pervades the three thousand worlds. Her left hand rests a silver bell on her hip, residing in a manner that subdues the three realms. Her hair is a loose mass of reddish-yellow, pressing against her back. Her head is adorned with five jeweled crests. She possesses the six ornaments of jewels and bones. She wears a red silk skirt on her lower body. She is in the prime of youth, possessing the age of sixteen. Her two feet reside in a dancing posture, she is the samaya-sattva. In her heart, upon a solar disc. The essence of the jñana-sattva, Guru Vajradhara, his body is blue. With one face and two arms, he holds a vajra and bell, embracing the consort. The consort is the nature of the Prajnaparamita, her body is red with a yellowish hue. With one face and two arms, she holds a curved knife and a skull cup. Both of them possess the six bone ornaments.