Chinese
在是的状态中，从那时起就没有识别。念头生起而未停止，明亮存在的那个时候，内外中间，见闻觉知三者任何一个的体性，也未成立是这样的，安住的时候也没有识别。又念头消失的时候，在这样的地方，以这样的方式消失，也没有确定。因此，显现生灭住三者，这一切只是显现之门未关闭而已，没有识别的这个，不是新出现的，而是本来就有的实相。之后，不认识自性，念头就是魔；认识自性，就是法性的游舞，这样宣说等等的介绍，详细简略根据弟子的根器而说。不领悟如此状态，而引入歧途的，就是我执。因此，对于这个身体，连微尘许的珍爱傲慢都不要有，对于所有损害的鬼神，以广大之心放舍吧！又为了执着身体和心，更多地依赖念头它本身的体性，念诵 ཕཊཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思），并观其法界。ཕཊཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）
English
In that very state, there is no recognition from that time onwards. When thoughts arise and do not cease, in that very moment of luminous existence, even when the nature of any of the three, outer, inner, and intermediate, seeing, hearing, and knowing, is not established as being like this, there is no recognition. Also, when thoughts vanish, there is no specific designation that they have ceased in such a place and in such a manner. Therefore, all these appearances of arising, ceasing, and abiding are merely the unceasing of the door of manifestation, and this lack of recognition is not something newly arisen, but is the very nature from the beginning. Then, not knowing one's own nature, thoughts are demons; knowing one's own nature is the play of dharmata, so it is said, and so on, the introduction. The detailed and concise explanations are given according to the disciple's disposition. Since this clinging to self is what leads one astray by not understanding such a state, do not have even a speck of pride in cherishing this body, and release all harmful spirits with a vast mind! Furthermore, in order to cherish the body and mind, rely more on the very nature of thoughts themselves, and say ཕཊཿ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), and look at that space. ཕཊཿ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)
Chinese
劝请观看“金刚索”。如前方所修生起次第一般，向弟子指示本尊。将曼扎上的五个食子左右，置于玛吉拉准空行母和空行五部的会众前，令其祈请。业金刚持于手中，所有师徒一同唱诵祈请文。在实修方面，似乎没有采用嘉瓦顿珠所著的《祈请文·速疾垂念》。此后，如共同仪轨般授予食子灌顶，并演奏音乐。之后，让弟子们各自获得少许食子中的成就物。面团息灭，酥油增盛，红糖增权，肉得现行成就。之后，如共同仪轨般献上承诺曼扎供。归纳这些内容：讲法曼扎作祈请，驱魔食子修本尊，皈依发心作抛掷，指示二种及五随许，天降加持于所依，立誓献花及抛食，劝请观看示本尊，祈请食子供灌顶，后续之事同仪轨。如是。之后，从献上荟供的精华开始，到抛弃本尊食子为止进行。之后，念诵百字明，祈请宽恕，祈请返回。将誓言者收回自身。念诵愿文和吉祥文。关于荟供仪轨等仪轨的庄严，之前的上师们按照黑行的方式进行，那只是种下本尊的习气而已，并非一定要那样做。任何具足种姓的空行母，如无我母等，依靠任何仪轨都可以。如是，此将断法的法权传授于心的实修，摒弃一切增减、矛盾、错误之过，如加持上师传承的实践般，多罗那他所说。如此，将断法荟供一百零八函的精要口诀，善说珍宝之鬘，为遣除与虚空等同众生的贫乏，格巴华桑舵奔献上。金刚持真身多罗那他，深思经典大海的隐没，为利益一切众生而著此实修。以此为代表，愿三世善业之海，令一切众生速疾获得一切智智佛果。断境处。
English
Urge to look at "Vajra Rope." As with the generation stage practiced in front, show the deity to the disciple. Place about five tormas on the mandala before Machig Yeshe's dakini and the assembly of the five classes of dakinis, and have them pray. The Karma Vajra is held in the hand, and all the teachers and students chant the prayer together. In terms of practice, it seems that the prayer "Quickly Remember" composed by Gyalwa Dondrup is not being used. After that, bestow the torma empowerment as in the common ritual, and play music. Then, allow the disciples to each receive a small amount of the siddhis from the torma. Dough pacifies, butter increases, brown sugar empowers, and meat accomplishes manifest action. Afterwards, the offering of the commitment mandala is the same as the common ritual. Summarizing these points: Dharma teaching, mandala, making supplication, dispelling obstacles, torma, practicing the sutra, refuge, generating bodhicitta, throwing, two introductions and five subsequent permissions, descending the blessings of the deity upon the support, making vows, offering flowers and scattering torma, urging to look and showing the deity, supplication, torma empowerment, and siddhis. Subsequent actions are in accordance with the common ritual. Thus it is. After that, begin with offering the essence of the tsok, and continue until the deity's torma is discarded. After that, recite the Hundred Syllable Mantra, pray for forgiveness, and pray for departure. Gather the samaya being back into oneself. Recite aspiration prayers and auspicious verses. Regarding the ornaments of the tsok offering and other rituals, the previous lamas performed them according to the style of the Black Practices. That is merely planting the seeds of the yidam, and it is not absolutely necessary. Any dakini who possesses the lineage, such as Selfless Mother, can rely on any ritual. Thus, this practice of transmitting the empowerment of Chöd to the mind, abandoning all faults of addition, subtraction, contradiction, and error, as in the practice of the blessing lineage of the lamas, was spoken by Tāranātha. Thus, the essence of the oral instructions of the one hundred and eight volumes of the Chöd Tsok, the garland of precious good explanations, is offered by Grakpa Palsang Dedpon in order to dispel the poverty of beings equal to space. Tāranātha, the actual Vajradhara, deeply contemplated the setting of the ocean of scriptures, and wrote this practice for the benefit of all. Represented by this, may the ocean of merit of the three times cause all beings to quickly attain the omniscient Buddhahood. Chöd field, where?
Chinese
以此虚空之门开启，我已成熟三界一切众生，愿利益与安乐充满虚空，愿究竟之教法兴盛，吉祥！吉祥！ 至尊具相上师仁波切，祈请当下赐予加持！祈请阻断六道之生门！祈请遣除中阴之迷惑！祈请引导解脱之道！祈请降下加持之力量！祈请与法性之义相合！时机已到，大悲尊！您之意于法性之坛城中，我等...
English
May this door of space opening, I have ripened all beings in the three realms, may benefit and happiness fill the sky, and may the definitive teachings flourish, auspicious! Auspicious! Precious Guru with the signs, please bestow your blessings now! Please block the gates of the six realms! Please dispel the confusion of the bardo! Please guide us to the path of liberation! Please bestow the power of blessings! Please unite us with the meaning of Dharmata! The time has come, compassionate one! Your mind in the mandala of Dharmata, we...
English
May immaculate wisdom be absorbed into it! Although not deviating from the state of equality, may you traverse the ground and path of devotion! Having prayed in this way, based on the light rays like iron hooks flowing downwards from the heart of the lama, draw upwards the essence of the consciousness at the heart, which is like a flickering flame of a butter lamp, and absorb it into the heart of the root lama. May the lama's heart and your mind become indistinguishably mixed, and have faith like a rainbow dissolving into the sky. Remain evenly in that state for a short while. PHAṬ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning)! Recite this three times and remain silently in the expanse. Oh, so-and-so, such visualization should be practiced repeatedly, so visualize in this way again. Above the crown of your head, about an arrow's length away, in the sky, and so on, explain the higher lineage. In this way, three times, seven times, twenty-one times, etc., according to the occasion, practice without being lazy day and night, and apply it to other deceased people as well. When the external appearance is slightly reduced, call out loudly in the ear: You, Lama So-and-so, who have accumulated merit, have come to this village. Now, cultivate devotion again and again! And so on, let them generate joy. In the meantime, only shift the visualization of transference yourself, and repeatedly contemplate the visualization of transference to the heart of the yidam or lama that you prefer. Without greed for food and wealth, arrogance, etc., the benefit of practicing with renunciation and compassion is very great. Even if you have faith in the yidam, praise: Yidam, Great Compassionate Powerful One, etc., please bless us at this very moment! The birth gate of the six realms, etc. Faith, etc., can be applied as before. If you are a person who has experienced meditating on the visualization of transference taken from different traditions, then let him practice what he has practiced before. The rest is the same as before. Because he did not understand the meaning of the Dharma before, the visualization was not clear at that time, or even if he had understood it before, the awareness was not clear at that time, then tell him faith, compassion, or renunciation in his ear and connect it to make his mind have a good thought. We should have faith in the root and lineage lamas and yidams as inseparable, and look at our own face more. PHAṬ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning)! Thus in the expanse
Chinese
变成了黄色的明点。又由于念诵“ഹിക്”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的原因，击中了心间的吽字，明点变成了黑色。与之前的黄色明点融为一体，变成了黄黑色。又由于念诵“ഹിക്”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的原因，上行气下压，击中了顶轮的白色ཧཾ་字，ཧཾ་字化为白色明点的形状。又由于念诵“ഹിക്”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），下行气下压的缘故。与额头的嗡字相融，变成了白色明点。又由于念诵“ഹിക്”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），下行气下压，击中了喉间的ཨཱཿ字，与之前的白色明点融为一体。明点变成了白红色混合。又由于念诵“ഹിക്”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），下行气下压的缘故，那个红色明点融入了心间的黄黑色明点中，观想花色明点如豌豆大小或芥子大小，最终伴随着三个“ഹിക്”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）从中央脉中向上升起，量度十六指高的头顶上方的虚空中，将法身之上师时轮金刚融入心中，毫无二念犹豫地转移。 ༈ 顶轮开启广阔的解脱之门， 皈依处无欺的金刚持， 以强烈的出离心恳切祈请， 祈愿加持融入上师的心中。 殊胜上师的传记等， 生生世世皆能获得等。 如果对本尊有信心， 本尊慈悲的自在者们， 祈请现在给予加持。 从此处以下，按照之前的方式添加即可。 此处的作者署名不明显，但据说是多罗那他的著作。 曼嘎朗！
English
It became a yellow bindu. Again, due to the recitation of "HIK" (藏文, Devanagari, Roman transliteration, Chinese literal meaning), it struck the Hum syllable in the heart, and the bindu turned black. It merged with the previous yellow bindu and became yellowish-black. Again, due to the recitation of "HIK" (藏文, Devanagari, Roman transliteration, Chinese literal meaning), the upper wind was pressed downwards, striking the white Ham syllable at the crown of the head, and the Ham syllable dissolved into the form of a white bindu. Again, due to the recitation of "HIK" (藏文, Devanagari, Roman transliteration, Chinese literal meaning), due to the downward pressure of the wind. It merged with the Om syllable on the forehead and became a white bindu. Again, due to the recitation of "HIK" (藏文, Devanagari, Roman transliteration, Chinese literal meaning), the downward pressure of the wind struck the Ah syllable in the throat, merging with the previous white bindu. The bindu became a mixture of white and red. Again, due to the recitation of "HIK" (藏文, Devanagari, Roman transliteration, Chinese literal meaning), due to the downward pressure of the wind, that red bindu dissolved into the yellowish-black bindu in the heart, and at the end of meditating on the speckled bindu, which is about the size of a pea or a mustard seed, accompanied by three "HIKs" (藏文, Devanagari, Roman transliteration, Chinese literal meaning), it rose up from the central channel, and without any hesitation or doubt, transferred the Dharmakaya Lama Kalachakra into the heart above the crown of the head, measured sixteen fingers high in the sky. ༈ In the vast gate of liberation at the crown of the head, Vajradhara, the infallible refuge, I earnestly pray with intense renunciation, Please bless me to merge into the heart of the Lama. The biography of the glorious Lama, etc. In all lifetimes, may I attain, etc. If you have faith in the Yidam, All the powerful lords of the Yidam's compassion, Please grant your blessings now. From here onwards, it is sufficient to add as before. The authorship of this is not apparent, but it is said to be the words of Taranatha. Mangalam!