Chinese
除了教义的方式之外，其他方式是不合适的。藏汉两地的学者们也将此法与初学者的修行相结合，各自引用适合自己所说内容的部分作为支持，这并没有不妥之处。如果只有那种方式，而没有像我们这样的人能够理解的教导，那么现在就没有必要去听闻和思考了。如果断法是般若经要义的修持，那么就更不用说必须阐明其体系了。因此，《现观庄严论》中说：“般若波罗蜜多，以八种事相而如实宣说。”正如经部的要义由论典阐释的那样，如果将断法与八种事相的方式相结合，那么修持断法就必须如实地了知作为基础的蕴、界、处，以及三乘道的次第，以及所有所知事物的实相。还有基智、道智和一切智这三种智慧的修持。而且，由于以圆满或完整的方式作为目标，所以是圆满次第瑜伽。通过这种方式，一定会产生修生之体验，所以是顶瑜伽。由于不混淆学习的次第，所以是渐次瑜伽。通过这样的学习，最终能够在极短的时间内显现所有目标和相状的次第，所以是刹那瑜伽。并且，由于以法身果位作为要获得的，并以获得它的方法来修持，所以它的修持也是完整的。现在的断法修行者们似乎听闻不广，所以我想它不会有什么意义，因此不再赘述。第三，简要地展示要点。《菩提心释》中说：“诸佛之菩提心，不为我与蕴等，识之分别所障蔽，恒常以空性为体性，以慈悲润泽之心，应努力修持。”也就是说，安住于圆满佛陀心中并向他人展示的殊胜道之次第，被称为菩提心。那么，它是什么呢？不被对诸法实相，即对我和蕴、以及识（即知识）执着为真实的分别念所遮蔽的颠倒错乱之识，
English
Other than the way of the teachings, other ways are not appropriate. Tibetan and Chinese scholars have also combined this method with the practice of beginners, and each has cited the parts that are suitable for what they say as support, which is not inappropriate. If there is only that way, and there are no teachings that people like us can understand, then there is no need to listen and think about it now. If Chöd is the practice of the essence of the Prajñāpāramitā, then it goes without saying that its system must be clarified. Therefore, the Ornament for Clear Realization says: "The Perfection of Wisdom is truly explained by eight topics." Just as the essence of the sutras is explained by the treatises, if the practice of Chöd is combined with the way of the eight topics, then the practitioner of Chöd must truly understand the aggregates, elements, and sources as the basis, as well as the order of the three vehicles, and the reality of all knowable things. There are also the practices of the three wisdoms: the base wisdom, the path wisdom, and the all-knowing wisdom. Moreover, since it aims at completeness or completeness, it is the Yoga of Complete Stages. In this way, the experience of cultivation will surely arise, so it is the Top Yoga. Since the order of learning is not confused, it is the Gradual Yoga. Through such learning, one can eventually manifest all the stages of goals and appearances in a very short period of time, so it is the Instant Yoga. And, since the Dharmakāya fruit is regarded as what is to be obtained, and it is practiced as the method to obtain it, its practice is also complete. Nowadays, Chöd practitioners seem to have little knowledge, so I think it will not be of much significance, so I will not elaborate further. Third, briefly show the main points. The Commentary on the Mind of Enlightenment says: "The Bodhicitta of the Buddhas is not obscured by the distinctions of self and aggregates, etc., and consciousness, and always takes emptiness as its essence, and the mind moistened by compassion should be diligently cultivated." That is to say, the supreme order of the path that abides in the hearts of the perfect Buddhas and is shown to others is called Bodhicitta. So, what is it? The inverted consciousness that is not obscured by the discriminating thoughts that cling to the reality of all dharmas, that is, to the self and the aggregates, and to consciousness (that is, knowledge),
Chinese
如同执着于“我”一样，并非真实存在，而是恒常处于空性之体性或自性中的道理，领悟此道理之智慧，即是胜义菩提心，并且是以大悲滋润之心，为利他而获得圆满菩提。 如经中所说，不离世俗菩提心而修持。此时，胜义菩提心的修持，即以智慧一一辨析诸法自性本空，从而确定，并在等持中安住于此境界。后得时，视一切法如幻如梦。 不仅如此，阿雅提婆的《断》之广释中说：“方法之殊胜者，即是空性与明觉相融合。”如是，为了证悟实相，此殊胜之法，特别是如法一般的空性与明觉相融合的口诀，以直接证悟胜义实相之方式，也能增进证悟。 因此，对于智慧低下、根器迟钝者，通过分析空性之义，逐渐确定；而对于智慧高超、根器敏锐者，则如开启虚空之门一般，通过灌顶时的象征性方法以及空性与明觉相融合之方法，得以迅速证悟。虽然可以分为这两种方式，但实际上与前代智者们的意趣相符。经中云： “若于诸法各别观无我，各别观察彼即是修持，彼乃获得涅槃之果因，何为其他因彼不能寂灭。” 如是，大伏藏师法王自己的尊前，在最初的阶段，以“寻找名称的施设处”等方式进行章节划分，从而进行观察、分析并加以确定，这才是他主要的做法。不仅如此，还努力修持修习世俗菩提心之方法。并且，对于由此而生起的我执或珍爱执着的生起之根本，主要在于布施，从而放下对自身之执着，并以此圆满了其他波罗蜜多的修持要点，从而同时对上下之田进行供养布施之仪轨，以这样的方式，现在像我们这样的人……
English
Just as grasping at "I" as if it were real, it is not truly existent, but constantly abides in the nature or essence of emptiness. The wisdom that realizes this meaning is the ultimate Bodhicitta, and it is with a mind thoroughly moistened by great compassion that perfect enlightenment is attained for the sake of others. As it is said in the sutra, practice without separating from the conventional Bodhicitta. At this time, the practice of ultimate Bodhicitta is to individually analyze and determine with wisdom that all phenomena are empty of inherent existence, and to abide in that state in equanimity. In the post-meditation period, view all phenomena as illusions and dreams. Moreover, Arya Deva's extensive commentary on the Chöd says: "The supreme of methods is to mix space and awareness." Thus, in order to realize the nature of reality, this supreme method, especially the oral instructions for mixing space and awareness, which is like the Dharma itself, can also enhance realization by directly realizing the ultimate nature of reality. Therefore, for those with low intelligence and dull faculties, the meaning of emptiness is gradually determined through analysis; while for those with high intelligence and sharp faculties, it is like opening the door of the sky, and through the symbolic methods of empowerment and the method of mixing space and awareness, realization is quickly attained. Although it can be divided into these two ways, it actually accords with the intentions of the wise men of the past. The sutra says: "If one individually contemplates the selflessness of all phenomena, individually observing that is practice, that is the cause for obtaining the fruit of Nirvana, what other cause is there that cannot be extinguished?" Thus, the great treasure revealer Dharma Lord himself, in the initial stage, divided the chapters by "searching for the basis of the name," and then observed, analyzed, and determined it. This was his main practice. Not only that, but he also diligently practiced the method of cultivating conventional Bodhicitta. Moreover, the main basis for the arising of self-grasping or cherished attachment arising from this lies in generosity, thereby letting go of attachment to one's own body, and thereby perfecting the key points of the practice of other perfections, thereby simultaneously performing the ritual of offering and giving to the fields above and below. In this way, people like us now...
Tibetan
དང་པོ་པའི་དུས་ནས་ཀྱང་བསོད་ནམས་ཀྱི་ཚོགས་རྒྱ་ཆེན་པོ་རྫོགས་པར་བྱེད་པ་སྟེ། དེའི་ཚུལ་ཐུན་མོང་མ་ཡིན་པ་ནི་འགྱེད་བཞིའི་དམིགས་པ་སྦྱོང་བ་འདི་ཡིན་ཏེ དེ་ལྟར་ན་ཀུན་རྫོབ་དང་དོན་དམ་པའི་བྱང་ཆུབ་སེམས་ཀྱི་ཉམས་ལེན་ཐབས་དང་ཤེས་རབ་ཟུང་འབྲེལ་ ༄༅། །གྱི་ཚུལ་དུ་གོམས་པར་བྱེད་པ་ནི་གཅོད་ལ་རྣལ་འབྱོར་དུ་བྱ་བའི་ཚུལ་ཡིན་ཏེ། གཅོད་ཀྱི་རྒྱ་གཞུང་ལས། གཉིས་མེད་ཕ་རོལ་ཕྱིན་པའི་དོན། །དགེ་སྡིག་བླང་དོར་རེ་དོགས་ཀྱང་། །མཐའ་དང་བྲལ་བར་མ་རྟོགས་ན །འདུས་བྱས་དགེ་བ་བྱས་གྱུར་ཀྱང་། །ཚེ་འདི་ཉིད་ལ་གྲོལ་མི་འགྱུར། །དེས་ན་འདུས་བྱས་འདུས་མ་བྱས། །དཀར་དང་ནག་པོའི་ཆོས་རྣམས་ཀུན། །རྡུལ་ཙམ་དམིགས་པར་མི་འགྱུར་རོ། །འོན་ཀྱང་ཐབས་ལ་མ་བརྟེན་པར། །ཤེས་རབ་མངོན་དུ་མི་འགྱུར་རོ། །སོ་ནམ་སྔོན་དུ་མ་སོང་བར། །ལོ་ཏོག་མི་འབྱུང་བ་དང་མཚུངས། །ཞེས་གསུངས་པ་ཡིན་ནོ། །དེས་ན་གཅོད་འདི་ནི་བྱང་ཆུབ་སེམས་དཔའི་ལམ་མ་ནོར་བ་ཡིན་ཏེ། ག་ཡ་གོ་རི་ལས། བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ཀྱི་ལམ་ནི་མདོར་བསྡུ ན་གཉིས་ཏེ། གཉིས་གང་ཞེ་ན་ཐབས་དང་ཤེས་རབ་བོ །ཞེས་གསུངས་པ་ལྟར་རོ། །གཞན་ཡང་དབུ་མ་རིན་ཆེན་ཕྲེང་བ་ལས། བདག་ཉིད་དང་ནི་འཇིག་རྟེན་འདིས །བླ་མེད་བྱང་ཆུབ་ཐོབ་འདོད་ན། །དེ་ཡི་རྩ་བ་བྱང་ཆུབ་སེམས། །རི་དབང་རྒྱལ་པོ་ལྟར་བརྟན་དང་། །ཕྱོགས་མཐར་གཏུགས་པའི་སྙིང་རྗེ་དང་། །གཉིས་ལ་མི་བརྟེན་ཡེ་ཤེས་ལགས། །ཞེས་བྱང་ཆུབ་ཀྱི་ སེམས་རབ་ཏུ་བརྟན་པ་དང་། ནམ་མཁའི་མཐའ་དང་མཉམ་པའི་སེམས་ཅན་ལ་ཁྱབ་པའི་སྙིང་རྗེ། མཐའ་གཉིས་ལ་མི་བརྟེན་པའི་ལྟ་བ་སྟེ་བླ་མེད་བྱང་ཆུབ་ཀྱི་རྒྱུའི་ཆོས་སུ་གསུངས་པའི་ཉམས་ལེན་གྱི་གནད་ཀྱང་ཚང་བ་དང་ཞིབ་པར་དབུ་མ་སྙིང་པོ་ལས། བྱང་ཆུབ་སེམས་ནི་མི་གཏོང་དང་། །ཐུབ་པའི་བརྟུལ་ཞུགས་ཡང་དག་སྤྱོད །དེ་ཉིད་ཤེས་པ་འཚོལ་བ་ནི། །དོན་ཀུན་གྲུབ་པའི་སྤྱོད་པ་ཡིན །ཅེས་པ་དང་ཚུལ་མཐུན་པས་ན་དེ་ལྟར་བསླབ་པར་བྱ་སྟེ། དེ་ལས་བྱང་ཆུབ་ཀྱི་སེམས་མི་གཏོང་ཚུལ། བྱམས་པ་དང་ནི་སྙིང་རྗེ་དང་། །ཤེས་པ་ཆེན་པོས བརྒྱན་པ་ཡི། །སངས་རྒྱས་ས་བོན་བྱང་ཆུབ་སེམས། །དེ་ཕྱིར་མཁས་པས་དེ་མི་བཏང་། །ཞེས་བྱམས་པ་དང་སྙིང་རྗེ་ཆེན་པོ་དང་། ཐབས་ཀྱི་ཤེས་པ་ཆེན་པོ་ཕྱག་འཚལ་བ་སོགས་ཡན་ལག་བདུན་གྱིས་མཚོན་དགེ་བའི་རྩ་བ་དུ་མ་བསྐྱེད་པ་དང་། ཤེས་རབ་ཀྱི་ཤེས་པ་ཆེན་པོ་ཆོས་རྣམས་བདེན་པའི་མཚན་མ་མེད་པར་རྟོགས་པའི་ཤེས་རབ་ཀྱིས
Chinese
從最初的時候起，也要圓滿廣大的福德資糧。其中不共的法是淨修四施的對象，這樣一來，串習世俗和勝義菩提心的修持方法和智慧雙運的方式，就是修斷行瑜伽的方式。斷法的根本典籍中說：「二取不存般若義，善惡取捨及希憂，若未離邊而證悟，所作有為之善業，亦不能於此生脫。故當知有為無為，黑白諸法皆悉然，不執毫分之對象。然不依於方便力，智慧亦不能現前，如若未曾事耕耘，亦如禾稼不生長。」因此，斷法是不顛倒的菩薩道。如《嘎亞郭日》中說：「菩薩的道簡而言之有二，何為二？即方便和智慧。」如是說。此外，《中觀寶鬘論》中說：「自身以及此世間，欲得無上菩提者，其之根本菩提心，如山王般堅固住，以及周遍諸方之悲心，不依二邊之智慧。」如是說，菩提心極其堅固，以及周遍如虛空邊際的眾生的悲心，不依二邊的見解，即是無上菩提之因的法中所說的修持的要點也具足，並且詳細地在《中觀心要》中說：「不捨菩提心，如來之律儀，如實行持，尋求彼之智慧，是成就一切義之行。」與此相符，因此應當如此修學。其中不捨菩提心的方式是：「慈愛以及悲憫心，以廣大智慧所莊嚴，佛陀種子菩提心，是故智者不應捨。」如是說，以慈愛和大悲心，以及方便的廣大智慧，以頂禮等七支來積累眾多善根，並且以智慧的廣大智慧來了知諸法無有真實的自性。
English
From the very beginning, one should also perfect the vast accumulation of merit. The uncommon aspect of this is purifying the object of the four offerings. In this way, practicing the union of skillful means and wisdom in the practice of relative and ultimate bodhicitta is the way to engage in Chö practice as a yogi. In the root text of Chö, it says: "The meaning of non-duality, the perfection of wisdom, is that even if one does good deeds with attachment, one will not be liberated in this lifetime if one does not realize the meaning of abandoning hope and fear, taking and rejecting good and evil, and being free from extremes. Therefore, one should not fixate on even a particle of any object, whether conditioned or unconditioned, white or black. However, without relying on skillful means, wisdom will not manifest. It is like crops not growing without prior cultivation." Therefore, this Chö is the unmistaken path of a Bodhisattva. As it says in the Gaya Gori: "The path of Bodhisattvas is summarized into two: what are the two? They are skillful means and wisdom." As it is said. Furthermore, in the Madhyamaka Ratnavali, it says: "If oneself and this world wish to attain unsurpassed enlightenment, the root of that is bodhicitta, as stable as the king of mountains, and compassion that reaches all directions, and wisdom that does not rely on the two extremes." Thus, the key points of practice spoken of as the cause of unsurpassable enlightenment, namely, having an extremely stable bodhicitta, compassion that pervades sentient beings as vast as the sky, and a view that does not rely on the two extremes, are also complete. And in detail, the Madhyamaka Essence says: "Do not abandon bodhicitta, practice the conduct of the Buddha correctly, and seek that wisdom, which is the practice that accomplishes all purposes." Since it is in accordance with this, one should train in this way. From that, the way not to abandon bodhicitta is: "Loving-kindness and compassion, adorned with great wisdom, the seed of the Buddhas, bodhicitta, therefore the wise do not abandon it." Thus, with loving-kindness and great compassion, and the great wisdom of skillful means, generating many roots of virtue, symbolized by the seven limbs such as prostration, and with the great wisdom of wisdom, realizing that all phenomena are without true characteristics.