English
It is said to be careful in taking and abandoning. It is said that if you recite mantras after blessing the speech, there will be no fault of omission. When it is difficult to obtain leisure and endowment, the evil thought of not accomplishing the great ultimate goal but wasting it meaninglessly is what needs to be counteracted. The powerful method of counteracting is the thirty-four dharmas of leisure and endowment, such as the eight qualities of leisure and the ten endowments. It is said that in the case of death and impermanence, the evil thought of permanence, thinking that one will not die soon, is what needs to be counteracted. The powerful method of counteracting is, not knowing when one will die, and so on. It is said that in the case of karma and result, the evil thought of not being able to properly take and abandon virtue and vice is what needs to be counteracted. The powerful method of counteracting is that one's own actions will definitely ripen on oneself, and taking and abandoning cause and effect according to the teachings. It is said that in the case of the faults of samsara, the evil thought of never being satisfied no matter how much one enjoys the pleasures of samsara, and never being weary no matter how much one experiences the sufferings of samsara, is what needs to be counteracted. The powerful method of counteracting is to know that the nature of the three realms of samsara is suffering, and thus cultivate the determination to renounce, wanting to be liberated from it. It is said that all four mind-turning practices have what is to be counteracted, the counteractor, the method of counteracting, and the extent of counteracting. At the time of taking refuge, from Dharmakaya Samantabhadra to the present root guru, it is the complete collection of the Three Jewels, the complete collection of the Three Roots, the complete collection of the Three Kayas, the complete collection of the Three Lineages, the complete collection of the heroes and dakinis of the Three Places. In short, all the places of refuge, especially all the Vajra brothers and sisters, if there is no compassion and affection in the mind, a downfall will occur at the end of the day. Therefore, visualizing all the brothers and sisters as being gathered in Guru Rinpoche and practicing on the crown of the head will eliminate the faults. In short, Guru Rinpoche is the opening and closing of the eyes, the extending and contracting of the hands, the lifting and lowering of the feet, and one should always not forget Guru Rinpoche, the complete collection of all places of refuge. In front of that place of refuge, if you see a single flower, offer it to the Guru and the Three Jewels. This clarifies the place of refuge. Generating bodhicitta, by wishing that all sentient beings, oneself and others, may enter under the protection of the Three Jewels, the dedication and the four wishes are all fulfilled.
Chinese
说是这样。吉美林巴说，将心托付给上师是皈依的究竟，意思是说，皈依的究竟处只能托付给上师莲花生大师。他的口中说，不能杀生的这句话是教法的法。你们将它的意义付诸实践是证悟的法。巴珠仁波切说，杀一条生命是比丘的堕落。菩萨的父母杀了是。密咒的时候金刚上师杀了是。罪过非常大。普通众生杀一条生命有忏悔的地方，所以草木等燃烧起来，对治就像有水一样。众生的皈依处是圣僧众。和尚喇嘛等对众生的生命有害的血祭等如果做的话，众生没有皈依处，譬如大海燃烧起来，没有对治一样。观心性的人如果杀一条生命，就是十万倍的罪过，所以不能修。如果永远不杀生，那个人就可以修心性。一个普通人杀十八个人和马，罪过更大。 菩提心的时候，对境缘一切众生，行相一切众生，因是善，果是乐，即善因果二者兼具的慈爱。对境缘一切众生，行相一切众生，因是不善，果是痛苦，即不善因果二者相离的悲悯，菩提心的根本在于悲悯。如果一切众生都能脱离痛苦因果，那该多好啊，这样想是与希求相关联。脱离痛苦这件事由我来做，这样想是与承诺相关联。愿一切众生脱离痛苦因果，祈请上师三宝加持，这样想是与回向发愿相关联。 以信心的方式，将心意无二无别地安住，就是胜义菩提心，并且能够代替正行无缘。 金刚萨埵的时候，总集皈依处的自性根本上师，形象是金刚萨埵，在面前的虚空中观想清楚。清净本尊百部，显现百字明咒的形象。力量
English
It is said so. Jikme Lingpa said that entrusting the mind to the Lama is the ultimate refuge, meaning that the ultimate refuge can only be entrusted to the Lama Guru Rinpoche. From his mouth, he said that the word "do not kill" is the Dharma of the scriptures. Your putting its meaning into practice is the Dharma of realization. Paltrul Rinpoche said that killing a life is a downfall of a Bhikshu. Killing the parents of a Bodhisattva is. In the context of mantra, killing a Vajra master is. The offense is very great. If an ordinary sentient being kills a life, there is a place for confession, so if grass and trees are burned, the remedy is like having water. The refuge of sentient beings is the noble Sangha. If monks, lamas, etc. perform blood sacrifices that are harmful to the lives of sentient beings, then sentient beings have no refuge, just as if a great ocean were to burn, there would be no remedy. If someone who observes the nature of mind kills a life, it is a hundred thousand times the sin, so one should not meditate on it. If one never kills, then that person can cultivate the nature of mind. It is more sinful for an ordinary person to kill eighteen people and horses. At the time of Bodhicitta, the object is all sentient beings, and the aspect is all sentient beings, the cause is virtue, the result is happiness, that is, the loving-kindness that possesses both virtuous cause and effect. The object is all sentient beings, and the aspect is all sentient beings, the cause is non-virtue, the result is suffering, that is, the compassion that is separated from both non-virtuous cause and effect, the root of Bodhicitta lies only in compassion. If all sentient beings could be free from the cause and effect of suffering, how wonderful it would be, thinking in this way is related to aspiration. Thinking that I will do the work of freeing from suffering is related to commitment. May all sentient beings be free from the cause and effect of suffering, I pray that the Guru and the Three Jewels bless them, thinking in this way is related to dedication and aspiration. By placing the mind and intention inseparably in a state of equanimity through faith, it is the ultimate Bodhicitta, and it can replace the main practice of non-objectification. At the time of Vajrasattva, the nature of the root Guru, who is the embodiment of all refuges, the form is Vajrasattva, visualize clearly in the sky in front. The pure deity of the hundred families, appears in the form of the hundred-syllable mantra. Power
Tibetan
་བཞིའི་གནད་དང་ལྡན་པའི་ངང་ནས་བདུད་རྩི་འབེབ་སྦྱོང་དང་ཡིག་བརྒྱ་འདོན་མཐར་བསྡུ་རིམ་བྱས་ནས་མཉམ་པར་བཞག་ན་སྡིག་སྒྲིབ་འདགས་པའི་མཐར་ཐུག་ཡིན། ༈ མཎྜལ་སྐབས། སྐུ་གསུམ་གྱི་ཞིང་ན་མཆོད་པའི་དངོས་པོ་ཇི་སྙེད་ཡོད་པ་དང་། དེའི་སྟེང་དུ་རང་གི་ལུས་ལོངས་སྤྱོད་དུས་གསུམ་དགེ་ཚོགས་དང་བཅས་པ་སྐུ་གསུམ་རྒྱལ་བ་སྲས་དང་བཅས་པ་མཆོད། རང་གཞན་སེམས་ཅན་ཐམས་ཅད་ཀྱི་ཚོགས་གཉིས་རྫོགས་པར་ཤོག་ཅིག་ཅེས་པས་རྒྱུན་ཏུ་ཉམས་ལེན་བྱེད་ཀྱི་ཡིན་གསུངས། ༈ གཅོད་ཀྱི་སྐབས། གཅོད་ཀྱི་ངོ་བོ་སྟོང་ཉིད་སྙིང་རྗེའི་སྙིང་པོ་ཅན་ཡིན། གཅོད་ཡུལ་ནི་ཆོས་ཀྱི་དབྱིངས། དཔེར་ན་ས་གཞི་ལྟ་བུ་ཡིན། གཅོད་བྱེད་བདག་མེད་རྟོགས་པའི་ཤེས་རབ་ཡིན། གཅོད་ཚུལ་ནི་སླར་མི་སྐྱེ་བའི་ཆོས་ཅན་དུ་བྱེད་པ་ཡིན། དེ་ལ་ཐོགས་བཅས་བདུད་འབྱུང་བཞིའི་ས་སྒྲ་དང་གནམ་ལྡང་གི་ཐོག་སོགས་ས་མ་ཐོབ་བར་དུ་མི་ཆོད་གསུངས། ཐོགས་མེད་ཡིད་སྣང་གི་བདུད་ནི་རྣམ་རྟོག་སྔ་མ་རྗེས་གཅོད། ཕྱི་མ་མདུན་བསུ། ད་ལྟ་ཕྱི་ནང་གི་མཚན་འཛིན་གསུམ་པོ་གང་རུང་གི་སྒོ་ནས་འཁྲུལ་ནི་ཡིན། རྣམ་རྟོག་སྔ་མ་བྱ་མ་ལྟ་བུ། རྣམ་རྟོག་ཕྱི་མ་བྱ་མའི་རྗེས་སུ་བུ་འབྲང་བ་ལྟར་དེ་གཉིས་འབྲེལ་ཐག་གི་ཞེན་པའི་དྲྭ་བ་དེ་གཅོད་དགོས་གསུངས། དགའ་བྲོད་བདུད་ནི་ཟབ་མོ་གཅོད་ཀྱི་གདམས་པ་ལ་མ་དགའ་ན་འཇུག་ལུགས་མེད། དགའ་ཞིང་ཞེན་པ་དེ་གཅོད་བྱ་ཡིན། སྙེམས་བྱེད་བདུད་ནི། ཟབ་མོ་གཅོད་ཀྱི་གདམས་པ་ཉམས་སུ་བླང་ནས་ངས་ལྷ་འདྲེའི་འགྲོ་དོན་བྱེད་བསམ་ན། ངས་ཞེས་པའི་ངར་འཛིན་དམ་ཧྲང་ངེ་བ་དེ་བདག་འཛིན་ཡིན་པས་དེ་གཅོད་དགོས་གསུངས། མི་ལྤགས་ཀྱི་གཡང་གཞི་ནི་ས་ཐོབ་འཕགས་པ་མ་གཏོགས་གཡུག་མི་ཉན་གསུངས། སོ་སྐྱེས་རང་ག་མས་གཡུག་ན་སྟེང་ལྷ་འཁྲུགས། བར་གཉན་འཁྲུགས། འོག་ཀླུ་འཁྲུགས་པར་གསུངས། ཆོས་སྐྱོང་མགོན་པོ་སོགས་འབོད་པའི་གྲི་རྐང་ནི་སྐྱེས་པ་གྲིར་ཤི་བ་རྟོག་པ་གཞན་གྱིས་བར་མ་ཆོད་པར་ཞེ་སྡང་གི་ངང་ནས་ཤི་བའི་བརླ་དགོས་གསུངས། དཔའ་བོ་འབོད་པའི་གྲི་རྐང་ནི། བུ་མོ་མཁའ་འགྲོའི་རིགས་ཅན་སྐྱེས་པས་མ་གོས། བནྡྷེ་དམ་ཉམས་ཀྱིས་མ་གོས་པའི་བརླ་དགོས་གསུངས། ལྷ་འདྲེ་འབོད་པའི་གྲི་རྐང་ནི། དགེ་སློང་འདུལ་ཁྲིམས་ཡང་དག་པ་དང་ལྡན་པ་ཐུགས་རྒྱུད་ན་བྱང་ཆུབ་ཀྱི་སེམས་དང་ལྡན་པ་དེའི་བརླ་དགོས་གསུངས། ཡང་ན་གང་ཟག་བྱང་ཆུབ་ཀྱི་སེམས་དང་ལྡན་པ་སེམས་ཅན་སྲོག་ལ་གནོད་འཚེ་ཕྲ་མོ་ཙམ་ཡང་སྤང་བའི་གྲི་རྐང་དགོ
Chinese
以具足四种要点的方式，进行甘露降修和念诵百字明，最后进行收摄次第，安住于此，是清净罪障的究竟。 ༈ 关于坛城。三身刹土中所有供品，以及在此之上的自己的身体、受用、三时善根等，供养三身诸佛菩萨。为了自他一切有情众生圆满二资粮，要经常修持。 ༈ 关于施身法。施身法的体性是空性和大悲的精华。施身法的处所是法界，例如大地一般。施身法的行为是证悟无我的智慧。施身法的方式是成为不再转生的法性。对此，有碍的魔是四大之地的声音和天空落下的冰雹等，在未证得果位之前不能断除。无碍的意念之魔是断除前念，迎接后念。现在，通过内外三种执相中的任何一种而迷惑。前念如乌鸦一般，后念如小乌鸦跟随乌鸦一般，需要斩断这二者之间如同连接的执着之网。喜乐之魔是不喜欢甚深施身法的口诀就没有进入的方式。喜欢和执着是所断除的。傲慢之魔是，修持甚深施身法的口诀后，如果想着我要做利益鬼神的事情，那么我这个坚硬的傲慢执着就是我执，因此需要断除。人皮的护身符，除了证得果位的圣者之外，不能丢弃。如果是凡夫俗子随意丢弃，上面会触怒天神，中间会触怒凶猛的神灵，下面会触怒龙族。用于祈请护法怙主等的腿骨刀，需要是男子被刀杀死，没有被其他念头中断，在嗔恨的状态下死去的腿骨。用于祈请勇士的腿骨刀，需要是未被男子玷污的空行母种姓的女子，未被破戒者玷污的腿骨。用于祈请神鬼的腿骨刀，需要是具有清净戒律的比丘，心中具有菩提心，他的腿骨。或者，需要是具有菩提心的人，连对众生生命的微小损害也断除的腿骨。
English
With the essence of the four key points, practice the nectar descent and recite the Vajrasattva mantra, finally gathering the stages and abiding in it, it is the ultimate purification of sins and obscurations. ༈ About the Mandala. All the offerings in the fields of the three bodies, and on top of that, one's own body, possessions, and the accumulation of merit of the three times, are offered to the Buddhas and Bodhisattvas of the three bodies. In order to perfect the two accumulations of oneself and all sentient beings, one should practice regularly. ༈ About Chöd. The essence of Chöd is the essence of emptiness and great compassion. The place of Chöd is the Dharmadhatu, like the earth. The action of Chöd is the wisdom of realizing selflessness. The way of Chöd is to become the Dharma nature of no rebirth. To this, the obstructive demons are the sounds of the four elements and the hail falling from the sky, etc., which cannot be cut off until the attainment of the ground. The unobstructed demon of thought is to cut off the previous thought and welcome the next thought. Now, one is confused by any of the three kinds of clinging to appearances, internal and external. The previous thought is like a crow, and the next thought is like a small crow following the crow, and the net of clinging to the connection between the two needs to be cut off. The demon of joy and sorrow is that if one does not like the profound Chöd instructions, there is no way to enter. Liking and clinging are what should be cut off. The demon of pride is that after practicing the profound Chöd instructions, if one thinks that I will do things to benefit the gods and demons, then this hard pride of mine is self-grasping, so it needs to be cut off. The human skin amulet cannot be discarded except by a noble one who has attained the ground. If ordinary people discard it at will, the gods above will be angered, the fierce spirits in the middle will be angered, and the nagas below will be angered. The leg bone knife used to invoke Dharma protectors such as Mahakala needs to be the leg bone of a man who was killed by a knife, without being interrupted by other thoughts, and died in a state of anger. The leg bone knife used to invoke heroes needs to be the leg bone of a woman of the Dakini lineage who has not been defiled by a man and has not been defiled by a vow-breaker. The leg bone knife used to invoke gods and demons needs to be the leg bone of a monk who has pure precepts and has Bodhicitta in his heart. Or, it needs to be the leg bone of a person who has Bodhicitta and abandons even the slightest harm to the lives of sentient beings.