Chinese
舍弃吧！以执我的心，不能再次舍弃食物。玛吉拉准说，没有舍弃是（执我的）标志。如果没有舍弃对身体和生命的珍爱，那就是没有舍弃执我。心的见解也是错误的，所以桑给嘉说要遮止。因此，要以法性 的傲慢来无执。对任何事物都不要执着，在遍布广大之中。修持时，即使二取显现，也在无二离念中安住，从而在自性中解脱。世间显现的 实执要从自相续中遣除。心性要安住在不作意的离念中。无论发生疾病、痛苦或不悦之事，都不要采取其他方法，舍弃二取之心。前往寂静处和山中进行修持。 如此修持是证悟菩提的道。是成就佛陀的殊胜超胜之法。是遣除地道障碍的甚深口诀。要恒常修持直至证悟菩提。 断法口诀第二品。 接下来讲述修持胜义谛的口诀。入门是依靠皈依和发心为基础，以及加持身心二者 分离。讲述了确定显现和心的方法，以及修持无念、无作意之义的方法，这是第一部分。 前面已经讲述了前行，接下来是第二部分。 加持身心分离时，要自知自明。对于不记得的、记得的、混乱的、突然的这些，需要将生灭的法界和觉性融合。对此，观想自身为空明无垢的中央。观想中脉如中等粗细的竹管。左右脚底的本体是菩提心。形象是白色和红色的明点，如鸟蛋般大小。双脚的内脉在三岔路口汇合。 念诵 ཕཊཿ （藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪！）字，从脐轮转移到心间。汇集寿命、福德、财富的明点，具有光彩、光泽和威严，如鸟蛋般大小。念诵 ཕཊཿ （藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪！）字，从喉咙转移到头顶。从梵穴出来。 转移到虚空界。虚空有多广大，觉性就有多广大。觉性有多广大，法性就有多遍布广大。在无根的自性中，安住于寂然。重复三遍等，直到获得确信。 之后，将明空无二的状态融合。心性要安住在不作意的遍布广大之中。这是确定显现和心无二的口诀。接下来是第三部分，不作意的修持，无念。 无作意的体验
English
Let go! With a mind of self-grasping, one cannot repeatedly let go of food. Ma Gcig Labdrön said that not letting go is a sign (of self-grasping). If you do not let go of cherishing your body and life, then you have not let go of self-grasping. The view of the mind is also mistaken, so Sangye Gyagar said to block it. Therefore, with the pride of Dharmata, be without grasping. Without clinging to anything, in a state of vast expanse. When practicing, even if dualistic appearances arise, abide in non-dual, non-conceptual state, thereby liberating in its own place. The clinging to the truth of worldly appearances should be reversed from one's own continuum. Mind itself should be placed in a non-contrived, non-conceptual state. Whatever happens, whether it is illness, suffering, or unpleasantness, do not take other methods, abandon the mind of dualistic grasping. Go to solitary places and mountains to practice. Practicing in this way is the path to attain enlightenment. It is the supreme and excellent method for attaining Buddhahood. It is the profound instruction for reversing the obstacles of the grounds and paths. Practice continuously until enlightenment. The Second Chapter of the Chö Practice Instructions. Next, the instructions for meditating on the ultimate truth of reality are explained. The entrance is based on refuge and bodhicitta, and the blessing of separating the body and mind. The method of determining appearances and mind is taught, and the method of practicing the meaning of non-recollection and non-mentation is the first part. The preliminary practices have already been explained, next is the second part. When blessing the separation of body and mind, be self-aware. For these things that are not remembered, remembered, confused, and sudden, it is necessary to merge the unborn realm and awareness. For this, visualize your own body as empty, clear, and stainless in the center. Visualize the central channel as a bamboo tube of medium thickness. The essence of the right and left soles of the feet is bodhicitta. The form is white and red bindus, about the size of a bird's egg. The inner channels of the feet merge into one at the triple junction. Recite ཕཊཿ （Tibetan, Devanagari: फट, Romanized Sanskrit: phaṭ, Literal Chinese meaning: Pa!）, transferring it from the navel chakra to the heart. The bindu that gathers life, merit, and wealth, possessing radiance, splendor, and glory, is about the size of a bird's egg. Recite ཕཊཿ （Tibetan, Devanagari: फट, Romanized Sanskrit: phaṭ, Literal Chinese meaning: Pa!）, transferring it from the throat to the crown of the head. Exit from the Brahma aperture. Transfer to the realm of space. As vast as space is, so vast is awareness. As vast as awareness is, so vast and pervasive is Dharmata. In the rootless essence, rest in stillness. Repeat three times, etc., until certainty is gained. Afterwards, merge the state of indivisible awareness and emptiness. Mind itself should be placed in a non-contrived, pervasive state. This is the instruction for determining the indivisibility of appearances and mind. Next is the third part, non-contrived meditation, non-recollection. The experience of non-mentation.