English
Therefore, although it is necessary to understand the oral instructions of the prior and subsequent lineages in a main and subsidiary manner, most of the so-called Chöd practitioners nowadays seem to be only chasing after branches without grasping the root. Therefore, when introducing the meaning of the Prajñāpāramitā, it is first necessary to clear the confusion of concepts through the oral instructions of mind-holding. The body adopts the seven-point posture of Vairocana, the speech lets the breath flow naturally, the mind cuts off all the elaborations of the three times, and then lets awareness rest in its original state. If this cannot be sustained, then focus the mind on the form of the Prajñāpāramitā in front, from the golden vajra to the size of a mustard seed. If this still cannot be sustained, then focus the mind on the form of Śākyamuni Buddha. If distraction arises, there is no fault in correcting it with antidotes. When meditation arises in the continuum, by looking at the essence of the abiding and moving with inward awareness, the appearance of objects and the movement of thoughts, and the essence of the knower, all three are not established as different. Without clinging, anything can appear, the experience of clarity and emptiness is uninterrupted, beyond words, free from all elaborations, having the nature of space, this is the Prajñāpāramitā. Because this is the intention of the Buddhas of the three times, one should always remain in this samādhi without wavering. Second, cutting the four māras in the dharmadhātu. Things that rely on external objects such as form are limited. If thoughts of attachment and aversion arise towards them, that is a māra. If one is controlled by it, one will be obstructed. Therefore, whenever attachment, aversion, acceptance, or rejection arises, one should immediately say "ཕཊ་" (Tibetan, Devanagari: फट्, Romanized Sanskrit: phaṭ, Literal Chinese meaning: pa), and send it into the dharmadhātu, this is cutting the limited māra. If one is not controlled by thoughts, and practice progresses, then the degree of completion and the degree of elicitation will match. This can be applied analogously to other situations. One's own mind is not controlled by oneself, without external causes, yet thoughts of the five poisons, joy, anger, sorrow, happiness, fear, etc., arise, this is the unobstructed māra. Having good feelings about oneself, arrogance, self-righteousness, etc., this is the māra of joy. The clinging to self, this subtle clinging, is the māra of pride. Therefore, do not lose awareness, do not lose vigilance, and for everything that appears, use "ཕཊ་" (Tibetan, Devanagari: फट्, Romanized Sanskrit: phaṭ, Literal Chinese meaning: pa) to send it into the dharmadhātu, so that one can cut off the pride of self-grasping and thoughts without reservation. If one can do this, then one is the most excellent Chöd practitioner. In order to make such view, meditation, and conduct progress, subsequent actions should focus on tranquility.
English
Ö is a white offering. Fierce Chö is a red offering. Half peaceful and half fierce is a variegated offering, etc. These are known as Chö with elaboration. Meditating on mixing and alternating loving-kindness, compassion, and the wisdom of space is Chö without elaboration. Solely focusing on the meaning of the Mother (Prajnaparamita) is extremely without elaboration. If all three are practiced, then the beginning and end become complete. Moreover, due to attachment to the appearances of gods and demons, nightmares, fears, etc., one does not realize that newly arising clinging has arisen in the mind. Therefore, it is necessary to sever it on the cushion in a solitary place, but there are many cases where it is not severed. The body does not move, the speech does not speak, and whatever thoughts arise in the mind, do not be controlled by them, but send them into space with (ཕཊ，phaṭ，स्फुट，break!). This is very important. Although it is understood that negative thoughts such as the three poisons need to be severed in space, there are very many cases where one is bound by the knots of good thoughts and clinging to goodness and falls into gods and demons. Therefore, devotion to the guru, compassion, generation stage, with signs, completion stage, etc., also send them into space with (ཕཊ，phaṭ，स्फुट，break!), then virtuous practice will increase and one will be very close to supreme accomplishment. In short, the root of Chö is without hope and fear. Discriminatory thoughts Because they are under the control of others, beings bound by the bonds of the four maras, severing them in space is the meaning of the Mother (Prajnaparamita). Combining view and conduct is supreme. By the auspicious light obtained from this, destroying all the nets of discriminatory thoughts, may we quickly attain the state of the Mother (Prajnaparamita) free from birthlessness and pride! This was also spoken by Jampal Khyentse (འཇམ་དཔལ་མཁྱེན་བརྩེ，'jam dpal mkhyen brtse), the embodiment of the Perfection of Wisdom, and written by Yönten Gyatso (ཡོན་ཏན་རྒྱ་མཚོ，yon tan rgya mtsho) on the throne of Palpung Monastery (དཔལ་སྤུངས་，dpal spungs). May virtue and auspiciousness increase! ༈ །།Although possessing all the desired enjoyments, he did not accumulate them; although possessing many retinues and wealth, he did not cling to them. He placed the treasury of the three trainings and the wisdom of the Tripitaka in the center of his heart of renunciation and reading. This was also written by Dzogchen Ponlop Karma Ngedön Sungrap Tenpai Gyaltsen (ཀརྨ་ངེས་དོན་གསུང་རབ་བསྟན་པའི་རྒྱལ་མཚན，karma nges don gsung rab bstan pa'i rgyal mtshan) during a solitary retreat night in Khanding Cave (མཁའ་ལྡིང་ཕུག་，mkha' lding phug). May virtue and auspiciousness increase! །།Sarva Mangalam! །། A brief record of the body offering practice, called the Garden of All Joy.