Chinese
没有错谬。 目标如散落的宝物，种类繁多。 根本为一， 支分有三。 共同与不共的差别之支分（是修持的传承）。 第二，以六种比喻来象征：此诀窍如雪山，雪落在雪山上是白色，不落也是白色，同样，诀窍的修行者有听闻的智慧也好，没有也好都可以。 如狮子，它能压倒众多，独自一个也无所畏惧。 同样，进行诀窍者与众多人一起也可以，独自游走也可以。 如大鼓的声音，大鼓有其他乐器的声音也好，没有也好都可以，同样，此法门有无其他善行的道友也无妨。 如成就的泉水，成就之水根据人多人少而涌出，同样，此法根据个人的根器而可以修习。 如金玉碎片的断片，大的价值大，小的也有与之相应的价值，同样，如果广泛了解诀窍，功德不可估量，即使稍微了解，也能利益自己和他人。 如良马的毛发，良马的体态优美，毛色如何没有差别。 同样，诀窍修到极致的人，无论是好是坏，都比其他人加持大。 因此，所有进行诀窍者，在等情况下，诀窍的自性是般若波罗蜜多，与密咒相应地行持。 词义是，为了利他而精进的菩提心，断除为自己着想的心，以空性的见解，断除由无明实执所引起的过去、现在、未来三时的心的错觉以及与之相关的一切。 米庞仁波切说：诀窍的境、所断、能断、如何断四者。 第一，如砍树，砍伐和倒下的地方是大地一样。 断除执着后安住的地方是法界觉性菩提心的虚空。 这样说，并在其状态中，四魔无所遁形，如虚空般平等，将四魔断于法界，即是诀窍的境。 所断是执着，如鱼被铁钩抓住一样，与四魔相
English
Without error. The objects are like scattered jewels, with many varieties. The root is one, the branches are three. The branches of common and uncommon differences (are the lineage of practice). Second, six metaphors are used to symbolize: This Chöd is like a snow mountain; whether snow falls on the snow mountain or not, it is white. Similarly, it is fine whether the Chöd practitioner has the wisdom of hearing or not. Like a lion, it can overwhelm many and is fearless alone. Similarly, it is fine whether the Chöd practitioner associates with many or wanders alone. Like the sound of a large drum, it is fine whether the large drum has the sound of other instruments or not. Similarly, it does not matter whether this Dharma has other virtuous friends or not. Like a spring of accomplishment, the water of accomplishment springs forth according to the number of people. Similarly, this Dharma can be practiced according to the capacity of the individual. Like a fragment of broken gold and jade, the large one is valuable, and the small one also has corresponding value. Similarly, if one extensively understands the Chöd, the merits are immeasurable, and even if one understands a little, it can benefit oneself and others. Like the hair of a good horse, the form of a good horse is beautiful, and the color of the hair makes no difference. Similarly, the person who has perfected the Chöd, whether good or bad, has greater blessings than others. Therefore, all those who practice Chöd, in all circumstances, the nature of Chöd is Prajñāpāramitā, practiced in accordance with mantra. The meaning of the words is that the Bodhicitta, which strives for the benefit of others, cuts off the mind that thinks of oneself, and with the view of emptiness, cuts off the delusions of the mind in the three times of past, present, and future caused by ignorance and clinging to reality, and all that is related to them. Mipham Rinpoche said: The four aspects of Chöd: the field of Chöd, what is to be cut, what cuts, and how to cut. First, just as when cutting a tree, the place where it is cut and falls is the earth. The place where one abides without attachment after cutting off clinging is the space of Dharmadhatu awareness, the womb of Bodhicitta. Thus, and in that state, the four maras have nowhere to escape, and are equal like the sky, cutting the four maras into Dharmadhatu, which is the field of Chöd. What is to be cut is clinging, just as a fish is caught by a hook, and is connected to the four maras.
Chinese
就像一张网。斩断者是证悟无我的智慧，犹如一把剑。如何斩断呢？因为见到四境无有真实，所以断除了对有境的执着，因此境与有境之间的连带纠缠就被斩断了。它缠在哪里呢？缠在心性的自性中显现的分别念心上。虽然胜义中心性没有缠缚，但由于分别念的势力，显现出好像被缠绕一样，就像天空被云遮蔽一样，遮蔽了不分别的自性面容，阻碍了如实见，这就是所谓的缠缚。什么被缠缚呢？四魔。如何缠缚呢？有碍之类是由于心与境相连而缠缚，因为以境为对象，会产生许多贪嗔和危害恐惧。无碍是意的缠缚，仅仅是念头在心中闪现，如果不舍弃，反而特别执着，就会增长各种烦恼。喜爱和快乐的魔是执着的缠缚，对什么执着，就被什么束缚，就像猪被不净之物束缚一样。以“我”等自居，或者（“自居”的意思是认为“我”的想法。注释。）认为是我的魔，就像执着“我，我”的实有实物一样，以那种方式缠缚。因此，在能取所取的行境未融入法界之前，即使不能否定有碍等境的显现，但要知道显现却不真实，如果执着为真实，就会被魔的罗网束缚，从而断除对它们的执着或缠缚，这就是道的斩断。最终，当脚步融入虚空时，一切显现和执着都解脱，与大法的法身平等一味，这就是果。即使如此，如果想知道如何斩断缠缚，那是因为对产生缠缚的四境，由于执着的力量，不舍弃它们而接受它们，所以才会产生缠缚。因此，通过确定这些境没有自性，不追随它们，念诵“ཕཊཿ”（藏文）（phaṭ，梵文罗马拟音）（帕特，汉语字面意思），猛然抛弃，安住于平等大味之中，这就是斩断缠缚。这样斩断缠缚之后，四境就没有机会造成损害了。如是说。 ༈ 在颅骨口的正上方虚空中，有吉祥怙主七十五尊等
English
It is like a net. The cutter is the wisdom that realizes selflessness, like a sword. How to cut? Because the four objects are seen as not being true, the clinging to the subject is cut off, so the entanglement between the object and the subject is severed. Where does it cling? It clings to the mind of conceptual thought in the nature of mind itself. Although in ultimate reality, the nature of mind has no clinging or binding, it appears as if clinging due to the power of conceptual thought, just as the sky is covered by clouds, obscuring the face of non-conceptual self-nature, and obstructing the seeing of things as they are. This is what is called clinging or entanglement. What is clung to? The four maras. How does it cling? Things with obstruction cling because the mind is connected to the object, and because of taking the object as an object, many attachments, aversions, harms, and fears arise. Things without obstruction are the clinging of the mind, just the mere arising of thoughts in the mind, if they are not abandoned but are instead held onto with special attention, various afflictions increase. The mara of joy and delight is the clinging of attachment; whatever one is attached to, one is bound by it, like a pig bound by filth. The mara that prides itself on "I" and so on, or (the meaning of "priding oneself" is thinking "I." Note.) the mara that conceives of self, clings in the manner of grasping at a truly existent entity, holding onto "I, I." Therefore, until the activity of grasping and being grasped dissolves into the expanse, even though the appearance of those objects with obstruction and so on cannot be negated, one should know that appearances are not true, and if one grasps them as true, one will be bound by the net of the maras. Cutting off clinging or attachment to them is the cutting of the path. Finally, when the step becomes space, all appearances and attachments are liberated, and one becomes equal in taste with the great dharmakaya, which is the result. Even so, if one wonders how to cut clinging, it is because one does not abandon the four objects that cause clinging, but accepts them due to the power of clinging, and therefore clinging arises. Therefore, by ascertaining that these objects have no inherent existence, and not following them, one should say "ཕཊཿ" (Tibetan) (phaṭ, Sanskrit Romanization) (帕特, Chinese literal meaning), and cast them away forcefully, abiding in the great equality of taste, which is the cutting of clinging. Having cut clinging in this way, the four objects have no opportunity to cause harm. Thus it is said. ༈ In the sky directly above the mouth of the skull, there are the seventy-five glorious protectors, etc.
Chinese
之时，七十五尊吉祥怙主中，八大天神是：东方大自在天，南方百施，西方梵天，北方遍入天。东南方欲天自在，西南方象鼻财神，西北方瓶生，东北方六面童子。九大怖畏金刚是：中央大怖畏金刚，东方忿怒天神，南方怖畏青黑，西方忿怒梵天，北方忿怒遍入天，东南方忿怒欲天，西南方忿怒象鼻财神，西北方忿怒瓶生，东北方忿怒昴星团。十方护法是：东方帝释天，东南方火神，南方阎罗王，西南方罗刹，西方水神，西北方风神，北方夜叉，东北方自在，上方大梵天，下方地神。四大天王是：东方持国天，南方增长天，西方广目天，北方多闻天。八曜是：东方金星，南方木星，西方月亮，北方水星，东南方火星，西南方罗睺，西北方太阳，东北方土星。二十八星宿是：东方昴星团，毕宿，觜宿，参宿，井宿，鬼宿，柳宿。南方星宿，张宿，翼宿，轸宿，角宿，亢宿，氐宿。西方房宿，心宿，尾宿，箕宿，斗宿，牛宿，女宿。北方虚宿，危宿，室宿，壁宿，奎宿，娄宿，胃宿。八大龙王是：东方无边，南方财增，西方持，北方力生，东南方莲花，西南方大莲花，西北方持螺，东北方具种。如是八大天神，九大怖畏金刚，十方护法，四大天王，八曜，二十八星宿，八大龙王等七十五尊，称为藏地的七十五尊吉祥怙主，是世间具大权势、示现世间守护者形象，乐于听闻佛法、护持白方的伟大护法。听从胜者之教令，守护佛陀教法的执事者，自在天摩诃提婆等傲慢之部主三十尊，死主黑怙主夫妇等明咒之主傲慢
English
At that time, among the seventy-five glorious protectors, the eight great gods are: Great Lord of Power in the east, Indra in the south, Brahma in the west, and Vishnu in the north. Desire Lord of Power in the southeast, Elephant-nosed Lord of Hosts in the southwest, Bhrngi-riti in the northwest, and Six-faced Youth in the northeast. The nine great terrifiers are: Great Terrifier in the center, Wrathful Great God in the east, Terrifying Blue-Black in the south, Wrathful Brahma in the west, Wrathful Vishnu in the north, Wrathful Desire God in the southeast, Wrathful Lord of Hosts in the southwest, Wrathful Bhrngi-riti in the northwest, and Wrathful Pleiades in the northeast. The ten directional protectors are: Indra in the east, Fire God in the southeast, Yama in the south, Rakshasa in the southwest, Water God in the west, Wind God in the northwest, Yaksha in the north, Lord of Power in the northeast, Great Brahma above, and Earth Lord below. The four great kings are: Dhrtarastra in the east, Virudhaka in the south, Virupaksha in the west, and Vaishravana in the north. The eight planets are: Venus in the east, Jupiter in the south, Moon in the west, Mercury in the north, Mars in the southeast, Rahu in the southwest, Sun in the northwest, and Saturn in the northeast. The twenty-eight constellations are: Pleiades in the east, Rohini, Mrigashira, Ardra, Punarvasu, Pushya, Ashlesha. Magha in the south, Purva Phalguni, Uttara Phalguni, Hasta, Chitra, Swati, Vishakha. Anuradha in the west, Jyeshtha, Mula, Purva Ashadha, Uttara Ashadha, Shravana, Dhanishta. Shatabhishak in the north, Purva Bhadrapada, Uttara Bhadrapada, Revati, Ashwini, Bharani, Krittika. The eight great nagas are: Ananta in the east, Dhanañjaya in the south, Takshaka in the west, Balavan in the north, Padma in the southeast, Mahapadma in the southwest, Shankhapala in the northwest, and Kulika in the northeast. Thus, these seventy-five, including the eight great gods, the nine great terrifiers, the ten directional protectors, the four great kings, the eight planets, the twenty-eight constellations, and the eight nagas, are called the seventy-five glorious protectors of Tsang region. They are great protectors of the white side, who have great power in the world, show the appearance of world protectors, and are delighted to hear the Dharma. They are the custodians who listen to the commands of the Victorious Ones and protect the teachings of the Buddha. The thirty arrogant chiefs, including the powerful Mahadeva, and the arrogant lords of mantras, including the black Lord of Death and his consort.