Chinese
就像那样受用，将三时所积累的善妙事物全部施舍。像这样完全受持的三种基础，如果断除了对它们的执着，那么除此之外就没有可以执着为我的基础了。像这样修习，如果断除了自爱执着的魔，就叫做“断”。不需要扔鼗鼓，不需要摇铃，不需要吹人腿骨号，头上不需要有乱发，手里不需要拿人头碗。在睡眠中，以傲慢自满的自执，用珍贵的菩提心来抛弃对境，之后进行追忆，这叫做“断饶巴 涅涅”。如果不是这样，对于需要断除的傲慢自满的魔，连一点概念都没有形成，显现为鬼和凶神，自以为要断除的事物在外面，于是发出“呸！（藏文：ཕཊ།，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：呸）”的声音，瞪着充满憎恨的眼睛，吹着人腿骨号，摇着鼗鼓，扰乱人心，像狗一样狂吠，与神鬼争吵，这叫做“断边 狗叫叫”。因此，玛吉（藏文：མ་ཅིག）曾预言会产生断法的邪恶魔的教法，指的就是现在这些留着乱发的断法老者。如果没见到神，就说见到了神；如果没见到鬼，就说见到了鬼；如果没有获得成就，就吹嘘说已经获得了成就。赛马射箭，喝酒，带着黑女人，像成就者的行为一样行事，让别人和自己都认为自己是成就者，毫无理由地产生虚假的信仰。这些使自己和他人一同堕入地狱深渊的断法者，是黑九子的断法邪恶魔的化身，是罪恶的友伴，是邪恶的引导者，是妖魔鬼怪，所以应当舍弃。第二，以智慧断除，就是必须断除对内在蕴身的傲慢自执。为了断除它，需要认识母续的意义，通过禅修来保持那种状态，通过行为来增进它。但即使如此，在这里为了便于理解，以内在的蕴身为目标，执着于“我”和“我的”这两种执着，就是需要断除的魔。为了将它们彻底根除，对于人我的“我”这个概念，如果观察它与五蕴是一体还是他体，无论是一体还是他体都无法成立，因此确定“我”是无基础的，就像虚空一样。作为“我”的安立基础的五蕴，也要分解粗大的部分，分解为各个部分。
English
Just like that, enjoy and completely give away all the virtuous things accumulated in the three times. Like this, if you cut off the clinging to these three bases that are completely held, then there is no other basis to hold onto as self. Like this, if you train your mind and cut off the demon of self-cherishing, it is called "cutting." You don't need to throw the ḍāru (a type of drum), you don't need to ring the bell, you don't need to blow the thigh-bone trumpet, you don't need to have matted hair on your head, you don't need to carry a kapāla (skull cup) in your hand. While lying down, using the precious bodhicitta to abandon the object of the self-grasping that is arrogant and complacent, and then recalling it, this is called "Cutting Rawa Nyal Nyal." If it is not like this, without even forming a concept of the demon of arrogance and complacency that needs to be cut, appearances arise as ghosts and evil spirits, and presuming that the object to be cut is outside, one utters the sound "Phaṭ! (藏文：ཕཊ།，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：呸)", glares with hateful eyes, blows the thigh-bone trumpet, shakes the ḍāru, stirs up people's minds, barks like a dog, and quarrels with gods and demons, this is called "Cutting Edge Dog Barking." Therefore, Machik (藏文：མ་ཅིག) prophesied that the doctrine of the evil demon of perverted cutting would arise, referring to these old, matted-haired cutters of today. If they haven't seen a god, they say they have seen a god; if they haven't seen a demon, they say they have seen a demon; if they haven't attained accomplishment, they boast that they have attained accomplishment. They race horses, shoot arrows, drink alcohol, and lead black women, behaving like accomplished ones, causing both themselves and others to believe that they are accomplished, and creating baseless faith. These cutters, who cause themselves and others to fall into the depths of hell, are the emanations of the evil demon of perverted cutting of the Black Nine Sons, evil companions, evil guides, and demonic beings, so they should be abandoned. Secondly, cutting with wisdom is that this self-grasping that is complacent with the inner aggregates must be cut. To cut this, it is necessary to introduce the meaning of the Mother Tantra, maintain that state through meditation, and enhance it through conduct. But even so, here, for the sake of easy understanding, focusing on the inner aggregates, clinging to "I" and "mine" are the demons to be cut. To completely eradicate them, if we examine whether the "I" of the person is one with or different from the five aggregates, it cannot be established as either one or different. Therefore, we determine that the "I" is without a basis, like space. The five aggregates, which are the basis for the imputation of "I", are also broken down into coarse parts.
Chinese
生起和。刹那生灭的自性具有时间的因素，以及形状、相、颜色等等，经过观察也无法找到，所有事物之法则是如虚空般，远离言说、思虑、表达，是绝戏、超意识的伟大之母，般若波罗蜜多的自性中确定之后。如此证悟的智慧的相续，守护并且串习，像这样获得灌顶，誓言清净。观修的暖相稍微获得，或者不是这样，也稍微获得念诵圆满，生起次第稳固的人们，将无法忍受的对境践踏，对于障碍和不顺的因素，施加额外的压力，将障碍、成就、凶兆转为吉祥的行径，前往寂静处、山林等等。外在的鬼神真实存在，或者凭借威力的任何一种帮助，当恐惧害怕的时候，以极度恐惧的力量，所有分别念止息的余地里，心的法性般若波罗蜜多，脱离分别念的衣裳，赤裸地升起并且安住，因此必须认识它，为了自利，没有生起证悟的人们令其生起，生起的人们令其增长，具有这样的要点。为了他利，以慈悲菩提心将所有鬼神视为母亲，为了报答恩情，将自己的身体布施给鬼神作为食物。为了使传承之法兴盛，做无形鬼神的利益。像这样将身体布施为食物之后，对于无法利用传承之法来调伏的凶恶鬼神们，发起慈悲忿怒的猛烈行为。譬如母亲先用食物等引诱孩子，观察是否能走上正道，如果不能，就像以慈悲忿怒进行打骂一样。因此，对于从根本上断除自满之魔的瑜伽士来说，必须以大慈悲来摄受鬼神，以大智慧来压制他们。首先，对于鬼神们，生起视如母亲、忆念恩德、想要报答恩德的念头，以及想要脱离痛苦和苦因的强烈慈悲心。然后，将慈悲心的力量显现为金刚瑜伽母等，从而进行摄受。之后，将自身、处所、鬼神这三者全部融入般若
English
Arising and. The nature of momentary arising and ceasing has the element of time, and shapes, signs, colors, etc., cannot be found even after examination. The reality of all phenomena is like the sky, free from speech, thought, and expression, the great mother who is free from elaboration and beyond mind, and is established in the nature of the Perfection of Wisdom. Thus, the continuum of the wisdom of realization is maintained and practiced, and in this way, one obtains empowerment and pure vows. Those who have gained a little warmth of view and meditation, or if not, those who have gained a little stability in the completion of recitation and the development stage, trample on what they cannot bear, and impose additional pressure on obstacles and unfavorable conditions, and take obstacles, accomplishments, and bad omens as auspicious signs, frequenting solitary places, mountains, etc. When one is frightened and afraid due to external gods and demons, either real or due to the solicitation of glory, the power of great fear causes all discriminations to cease, and in that space, the nature of mind, the Perfection of Wisdom, arises naked and dwells, free from the clothes of discrimination, so it is necessary to recognize it. For one's own benefit, those who have not generated realization should generate it, and those who have generated it should increase it, which is the point. For the benefit of others, with love, compassion, and bodhicitta, all gods and demons are regarded as mothers, and in order to repay their kindness, one's own body is given to the gods and demons as food. In order to make the lineage Dharma flourish, one performs the benefit of formless gods and demons. Having given the body as food in this way, one initiates fierce actions of compassion and wrath towards the evil gods and demons who cannot be subdued by the lineage Dharma. For example, a mother first lures her child with food and other things to see if he can go on the right path. If he cannot, she beats and scolds him with compassionate wrath. Therefore, for a yogi who has completely cut off the root of the demon of self-satisfaction, it is necessary to subdue the gods and demons with great compassion and to subdue them with great wisdom. First, for the gods and demons, generate the thought of seeing them as mothers, remembering their kindness, and wanting to repay their kindness, and an unbearable compassion that wants to be free from suffering and the causes of suffering. Then, manifest the power of that compassion as Vajrayogini, etc., and thereby subdue them. Then, merge all three, oneself, the place, and the gods and demons, into the Prajna.
Tibetan
བ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་ལྟ་བས་འཁོར་གསུམ་དམིགས་པ་མེད་པའི་དབྱིངས་སུ་སྲིད་པ་འཁོར་བ། ཞི་བ་མྱ་ངན་ལས་འདས་པའི་ཆོས། མདོར་ན་སྣང་སྲིད་འཁོར་འདས་ཀྱི་བསྡུས་པའི་ཆོས་སྟོང་ཉིད་སྤྲོས་པ་དང་བྲལ་པའི་ངང་ལས་མ་འདས་མི་འདའ། འདའ་བར་མི་འགྱུར་བའི་ཀློང་དུ་བློ་ལྷོད་ཀྱིས་གློད་ལ་མཉམ་པར་བཞག་པས་གཉིས་ཆོས་ཀྱི་འཛིན་པ་ཐམས་ཅད་ཆོས་ཀྱི་དབྱིངས་སུ་ཟིལ་གྱིལ་གནོན་པ་ཡིན། དཔེར་ན་རྒྱལ་པོ་ཁྲི་ལ་བཞུགས་པས་འབངས་ཟིལ་གྱིས་གནོན་པ་ལྟ་བུ་ཡིན་ནོ། །དེ་ནས་རང་གི་ལུས་ལ་ཕངས་པ་དང་ཆགས་པ་མེད་པར་ལྷ་འདྲེ་རྣམས་ལ་གང་ལ་གང་འདོད་ཅི་ལ་ཅི་འདོད་དུ་བྱིན་ནས་ཕུང་པོའི་འཛིན་པ་ལིང་གིས་བསྐྱུར་ནས། ད་ནི་ལུས་རྒོག་འདི་མི་ངས་མ་ཟད་འདྲེ་ཁྱེད་རྣམས་ཀྱིས་གནོན་པ་མི་བྱེད་པར་མ་ཟད་སྲུང་སྐྱོབ་བྱས་ཀྱང་ནམ་ཞིག་སུས་ཀྱང་བསྲུང་མི་ནུས་པས་ཁྱེད་རྣམས་ཀྱིས་སུ་འདོད་པས་ཁྱེར། གང་དགོས་པས་ཁུར། ཅི་འོང་བ་ཤོག མི་འདོད་པ་ཞིག་འོང་ན་ད་དུང་འདིའི་སྟེང་དུ་མི་འདོད་པ་ཅི་ཡོད་པ་ཐམས་ཅད་ཤོག་སྙམ་དུ་བསམ་དགོས། དེ་ལྟར་མ་ཡིན་པར་ཕོ་ཚོད་ཀྱིས་ལྷ་འདྲེ་བརྙས་བཅོས་བྱེད་པ་དང་། འཇིག་རྟེན་ཆོས་བརྒྱད་གྲགས་པ་སྒྲུབ་པ། ངའི་ཚེ་དང་སྲོག་མི་ཆད། བླ་མ་ཁུར་བའི་ཆེད་སོགས་སུ་བསམ་ནས། ལུས་སྦྱིན་བྱེད་མདོག གཉན་ས་གཅད་མདོག ཆུ་མིག་བརྒྱ་རྩ་འགྲིམ་མདོག་བྱེད། སྙིང་རྗེ་བསྒོམ་ན་དྲག་གམ། སྟོང་པ་ཉིད་བསྒོམ་པ་དྲག་གམ་སྙམ་ནས་དྲག་སྔགས་བཟླ་བ་སྲུང་འཁོར་བསྒོམ་པ་དང་། བླ་མ་ལ་གསོལ་བ་འདེབས་པར་བྱེད་པ་རྣམས་ཀྱིས་ནང་སྙེམས་བྱེད་ཀྱི་བདུད་མ་ཆོད་པར་བདུད་ཀྱིས་དངོས་སུ་ཁྱེར་ཚར་བ་ཡིན་པས་ནང་སྙེམས་བྱེད་ཀྱི་བདུད་དེ་གྲོང་ན་བསྡད་ཀྱང་འདྲ། གཉན་ཁྲོད་འགྲིམས་ཀྱང་འདྲ་སྟེ་འདི་ཆོད་དགོས་པས་ཟབ་མོ་གཅོད་ཀྱི་ཉམས་ལེན་གྱི་མཐར་ཐུག་ང་བདག་འདི་སྟོང་ཉིད་སྙིང་རྗེ་སྙིང་པོ་ཅན་གྱིས་གཅད་དགོས་པ་ཡིན། དེ་ནས་ལུས་སྦྱིན་ནམ་བྱེད་དུས་སུ་དང་པོ་ལུས་འདིས་གཅེས་འཛིན་བག་ཉལ་དུ་ཡོད་པ་མངོན་གྱུར་དུ་སློང་བར་བྱེད་དགོས། འཇིག་རྟེན་ཚེ་འདིའི་ཟས་གོས་གནས་མལ་ཡོ་བྱད་ཐམས་ཅད་ལུས་འདི་མི་ཉན་མི་ལོ་ནས་སྡིག་སྡུག་བསྔལ་གཉིས་ཀྱི་སྒོ་ནས་བསགས་པ་ཡིན་པས་དངོས་པོ་ཐམས་ཅད་ཀྱི་ནང་ནས་ལུས་འདི་ཕངས་ཤིང་གཅེས་པ་ཡིན་པས་གཅེས་འཛིན་སློང་ཡག་བྱས་ཏེ། དེ་ནས་ལྷ་འདྲེས་གཙོ་བྱས་པའི་སེམས་ཅན་ཐམས་ཅད་ལ་མར་ཤེས་དྲིན་དྲན། དྲིན་གཟོ་འདོད་ཀྱི་རྟོག་པ་བསྐྱེད་དེ། དྲིན་གཟོ
Chinese
以般若波罗蜜多的见地，在无三轮执著的法界中，轮回的世间，寂静的涅槃之法，总而言之，显有轮回涅槃所涵盖的法，未曾超出、不会超出空性离戏的境界。在不会超出之境中，放松心念安住，就能将一切二元对立的执著，镇压于法界之中。譬如国王安坐于王位之上，就能镇压臣民一般。然后，对于自己的身体，不吝惜、不贪执，对于天神鬼怪们，凡是他们想要的，无论什么都给予，彻底舍弃对五蕴的执著。现在，这具僵尸般的身体，不仅我不再执著，而且你们这些鬼怪们，即使不压迫，甚至守护，总有一天谁也无法守护，所以你们想要谁就拿走，需要什么就搬走，什么来都行。如果来不想要的，那么就想，还有什么不想要的都到这上面来吧。如果不是这样，而是以逞强的方式轻蔑天神鬼怪，为了世间八法追求名声，想着我的寿命和性命不会断绝，为了供养上师等等，假装布施身体，假装去往凶险之地，假装走遍百余泉眼。想着修慈悲好呢，还是修空性好呢，念诵猛咒，修守护轮，向上师祈祷等等，这样内心自满的魔鬼无法断除，实际上已经被魔鬼带走了，所以内心自满的魔鬼，住在村里也好，行走于凶险之地也好，必须断除这个，甚深断法的修行的究竟，就是用空性大悲为体性的我执来断除。然后，在布施身体的时候，首先要让身体本有的潜藏的珍爱执著显现出来。为了世间今生的饮食、衣服、住所、用具等等，这具身体从不听话的时候开始，就通过罪恶和痛苦两种方式积累，所以在一切事物之中，这具身体是最珍贵和爱惜的，所以要好好地引发珍爱执著。然后，对于以天神鬼怪为主的一切众生，生起知母、念恩、报恩的念头，想要报恩。
English
With the view of Prajñāpāramitā, in the realm where the three circles are without attachment, the samsaric world, the peaceful Dharma of Nirvana, in short, the Dharma encompassed by appearance, existence, samsara, and nirvana, has not transcended and will not transcend the state of emptiness free from elaboration. In the realm of non-transcendence, relaxing the mind and abiding in equanimity will suppress all dualistic attachments into the realm of Dharma. It is like a king sitting on his throne, who can suppress his subjects. Then, without cherishing or clinging to one's own body, giving the gods and demons whatever they desire, completely abandoning attachment to the five aggregates. Now, this corpse-like body, not only do I no longer cling to it, but even if you demons do not oppress it, and even protect it, someday no one will be able to protect it, so take whoever you want, carry away whatever you need, let whatever comes, come. If something unwanted comes, then think, let all the unwanted things that are still here come upon this. If it is not like this, but instead, one arrogantly despises gods and demons, seeks fame for the sake of the eight worldly concerns, thinking that my life and lifespan will not be cut short, for the sake of serving the lama, etc., pretending to give the body, pretending to go to dangerous places, pretending to walk through hundreds of springs. Thinking whether it is better to cultivate compassion or to cultivate emptiness, reciting wrathful mantras, practicing protective circles, praying to the lama, etc., in this way, the demon of inner pride cannot be cut off, and in reality, one has already been taken away by the demon, so the demon of inner pride, whether dwelling in a village or wandering in dangerous places, must be cut off. The ultimate practice of the profound Chö practice is to cut off this ego with emptiness and great compassion as its essence. Then, when giving the body, first one must make manifest the latent clinging and attachment to this body. For the sake of food, clothing, shelter, utensils, etc., of this worldly life, this body, from the time it did not listen, has accumulated through the two doors of sin and suffering, so among all things, this body is the most precious and cherished, so one must skillfully evoke cherishing attachment. Then, towards all sentient beings, especially the gods and demons, generate the thought of recognizing them as mothers, remembering their kindness, and wanting to repay their kindness.