Chinese
不要种下去。如果那样不行，就抓住他的后背，交给坟地里的是否是邪恶的大鬼。直到完全制服为止，都要严加管束。完全制服后，神通和镇压等，要从上师的口中了解。这样就能分辨人和非人。第六，分辨缺点和优点，首先是缺点：没有得到施身法的灌顶，却为了上师而讲解，自己也修持；弟子也没有得到灌顶就修持；用口诀压制，虽然偶尔会得到治疗病人等成就，但师徒二人都缩短寿命，因重病而死，堕入地狱。如吉祥时轮中所说：没有灌顶就没有成就，如同挤压沙子得不到酥油。因此，应当努力接受殊胜的灌顶。又如《总续》中所说：谁以傲慢之心，没有灌顶就讲解和听闻续部，修持并用口诀，虽然偶尔能得到成就，但师徒二人都会缩短寿命，死后立刻无法获得成就，堕入地狱。这样就说明了缺点。优点是：得到灌顶，为了上师而讲解，师徒二人都修持并用口诀压制，就能获得治疗疾病等任何成就，将来也能获得大手印最胜的成就。如吉祥时轮中所说：得到圆满的灌顶后，成佛之位不会遥远，就像手中拿着珍宝的人，享受不会遥远一样。成就迅速，毫无疑问。这就是缺点和优点的界限。༈ 第五，邪、逐、散三种的界限有三种：施身法邪、逐、散。第一，邪有二种：邪的原因和邪压自身的体性。第一种有四种：从小法本中混合篡改自己的基础而邪，被坟地的鬼神篡改而邪，行为不如法，以及彻底的邪四种。第一种是去坟地时害怕得哭哭啼啼，不敢去，出现很多问题而取消去坟地。第二种是在坟地里害怕鬼神的幻象。
English
Do not plant it. If that doesn't work, grab him by the back and hand him over to the great evil spirit of the graveyard. Until completely subdued, strict control must be maintained. After complete subjugation, supernatural powers and suppression, etc., should be learned from the mouth of the guru. This will distinguish between humans and non-humans. Sixth, distinguishing between faults and virtues, the first is the fault: without obtaining the empowerment of Chöd, he explains for the sake of the guru and cultivates himself; the disciple also cultivates without obtaining empowerment; using the oral instructions to suppress, although occasionally achievements such as healing the sick may be obtained, both the teacher and the disciple shorten their lives, die from serious illnesses, and fall into hell. As the glorious Kalachakra says: Without empowerment, there is no achievement, like squeezing butter from sand. Therefore, one should strive to receive the supreme empowerment. Also, as stated in the General Tantra: Whoever, with arrogance, explains and listens to the tantra without empowerment, cultivates and uses oral instructions, although occasionally achievements can be obtained, both the teacher and the disciple will shorten their lives, and immediately after death, they will not be able to obtain achievements and will fall into hell. This explains the shortcomings. The advantage is: having obtained the empowerment, explaining for the sake of the guru, both the teacher and the disciple cultivate and suppress with oral instructions, they can obtain any achievements such as healing diseases, and in the future they can also obtain the supreme achievement of Mahamudra. As the glorious Kalachakra says: After obtaining the complete empowerment, the state of Buddhahood is not far away, just like a person holding a treasure in his hand, enjoyment is not far away. Achievement is swift, without doubt. This is the boundary between faults and virtues. ༈ Fifth, the boundaries of the three types of evil, pursuit, and scattering are three: Chöd evil, pursuit, and scattering. First, there are two types of evil: the cause of evil and the nature of the evil pressing itself. The first has four types: being evil by mixing and tampering with one's own foundation from a small dharma text, being evil by being tampered with by the gods and demons of the graveyard, improper behavior, and complete evil. The first is being afraid and whimpering when going to the charnel ground, not daring to go, and canceling the trip to the charnel ground due to many problems. The second is being afraid of the illusions of gods and demons in the charnel ground.
Chinese
发生后逃跑，对坏事执着为坏事，对好事执着为喜欢，那就错了。第三是做出违背菩萨学处的行为。第四是做出所有与佛法相违背的恶行。第二，如果断法颠倒，就像母老虎向狐狸要肉一样。因此，去了凶险之地，如果出现妖魔鬼怪的恐怖景象而逃跑，就要增长智慧的锐利，提高见地的气势，将诀窍压在要害之处，对不敢做的事情开始行动。无论逃到哪里，都要回到那个凶险之地居住，像前面一样修持证悟的次第。特别是在任何地方，都要以天翻地覆的姿态来确定界限，直到获得成就为止。这是大乞丐傲慢进入颠倒压制的要点。第二，痛苦是：如果断法痛苦，妖魔鬼怪会用要害来驱使。因此，如果没有任何成就的迹象，就无法制服。对此，要根据情况，采取前面所说的外、内、密三种方式来确定界限。第三，泛滥是：就像追讨债务一样，就像争吵后反悔一样。因此，即使妖魔鬼怪的景象如实地显现，如果仍然留在原地不动，那就是泛滥。其标志是：总是穿黑色的衣服，人们总是脸色阴沉，总是向上走，扔石头总是向下走，或者脱下衣服又穿上，或者把判决颠倒，或者拿着东西背对着，或者梦见追讨税收和债务，或者梦见蛇缠绕，或者梦见蚂蚁成群结队地来，或者梦见已经解脱的众生又被束缚，或者梦见耕田。如果断法后长时间停留，就会增加疾病，这就是泛滥。因此，断法泛滥时，瑜伽士会失去灰烬，所以要迅速抛弃。这就是颠倒、奔跑、泛滥三种束缚。第六，漏洞、破损、游荡三种束缚有三种：漏洞、破损和游荡。第一，断法漏洞是：从凶险之地离开后，即使一天之内回来，如果没有回来，过夜就是漏洞。断法漏洞时，目标是珍惜遥远的夜晚。因此，如果过夜，就要回到原来的凶险之地
English
Having arisen and fled, clinging to bad things as bad, and clinging to good things as pleasing, that is wrong. The third is engaging in actions that contradict the bodhisattva's precepts. The fourth is generally engaging in all kinds of evil actions that contradict the Dharma. Second, if the severance is reversed, it is like a tigress demanding flesh from a fox. Therefore, having gone to a dangerous place, if one flees from the terrifying apparitions of gods and demons, one should sharpen the keenness of awareness, elevate the grandeur of view, press the key points of the instructions, and begin to act on what one dares not do. Wherever one flees, one should return to that dangerous place and dwell there, practicing the stages of realization as before. In particular, wherever one is, one should secure the boundaries with a heaven-and-earth-shattering upheaval, staying until the measure of accomplishment is reached. This is the key to the great beggar's arrogant entry into reversed suppression. Second, suffering is: If the severance is painful, the gods and demons will urge with the key points. Therefore, if no measure of accomplishment has occurred, one cannot subdue them. For this, one should apply whatever external, internal, and secret boundaries are needed, according to the circumstances, as explained above. Third, overflowing is: It is said to be like chasing after debts, like reversing after a quarrel. Therefore, even if the apparitions of gods and demons have manifested truthfully, if one still remains in place, that is overflowing. The signs of this are: always wearing black clothes, people always having dark faces, always going upwards, throwing stones always going downwards, or taking off clothes and putting them on again, or reversing the judgment, or holding things backwards, or dreaming of chasing after taxes and debts, or dreaming of snakes coiling around, or dreaming of ants coming in swarms, or dreaming of beings who have already been liberated being bound again, or dreaming of plowing fields. If one stays for a long time after the severance, it will increase illness, that is overflowing. Therefore, when the severance overflows, the yogi loses the ashes, so one should quickly abandon it. These are the three bonds of reversal, running, and overflowing. Sixth, the three bonds of holes, tears, and wandering are three: holes, tears, and wandering. First, the severance hole is: Having left the dangerous place, even if one returns within a day, if one does not return, staying overnight is a hole. When the severance has a hole, the aim is to cherish the distant night. Therefore, if one stays overnight, one should return to the original dangerous place.
Chinese
是五毒烦恼和对能取所取的分别念的遍计。在实践中，因为害怕并逃避实际出现的人和野兽等，这被称为将懦弱立为敌人。༈ 第二种，无始以来的魔是：总的来说，是五毒烦恼和对能取所取的分别念的遍计。在实践中，因为害怕并逃避厉处、恶梦等鬼神，鬼神的引诱导致疾病痛苦再次增加。༈ 第三种，欢喜雀跃的魔是：总的来说，是对禅定和三摩地等世间恭敬享乐的欢喜雀跃。在实践中，是对厉处疾病痛苦平息、好梦、以及敌对鬼神无法侵犯等微小加持的欢喜雀跃。༈ 第四种，傲慢的魔是：总的来说，是对轮回涅槃、神鬼、利益损害、安乐痛苦等二取执着。在实践中，占卜断法是否有加持，疾病是否有益，是否敢于进入厉处，是否有过失等，进行占卜，行善积德，想着疾病是否会痊愈。即使去了坟地、空旷之地、游牧寺院等地方，以及厉处，我也不会有障碍和损害。为什么呢？因为像我这样的人，有神和上师的垂视，有三宝的慈悲护佑，有勇士空行的守护，怀着这样的傲慢。并且怀着自认为拥有甚深断法诀窍的自信，以及自认为内心有证悟无神无鬼的空性的修证的炫耀。无论出现什么神鬼的幻象，都认为可以通过布施身体来满足，鬼就无法到来，无法带走，无法吞噬，它们自己会返回。像这样做了就足够了，这样进行断法。上面所说的有助的魔，有六个永远无法战胜的地方：火、水、毒、武器、狗和悬崖，因为它们会攻击生命。此外，石头耗尽寿命，土地耗尽寿命，树木耗尽寿命，因为它们会攻击生命，所以无法战胜。如玛吉所说：不要竖立夏绒的灶台！不要践踏岩石的尖端！
English
These are the five poisons of affliction and the conceptual constructs of grasping and fixation. In practice, because of fearing and fleeing from the actual appearance of humans and wild animals, it is called setting cowardice as the enemy. ༈ Second, the beginningless demon is: Generally, it is the five poisons of affliction and the conceptual constructs of grasping and fixation. In practice, because of fearing and fleeing from evil spirits such as fierce places and bad dreams, the enticement of evil spirits leads to the recurrence of illness and suffering. ༈ Third, the demon of joy and elation is: Generally, it is the joy and elation towards worldly reverence and enjoyment such as meditative experiences and samadhi. In practice, it refers to the joy and elation towards subtle blessings such as the pacification of illness and suffering in fierce places, good dreams, and the inability of hostile spirits to harm. ༈ Fourth, the demon of pride is: Generally, it is the dualistic clinging to samsara and nirvana, gods and demons, benefit and harm, happiness and suffering, and so on. In practice, one casts divination to see if the practice of Chöd has blessings or not, if the illness is helpful or not, if one dares to go to fierce places or not, if there are faults or not, and so on. One performs rituals and virtuous deeds, thinking about whether the illness will be cured. Even if one goes to cemeteries, empty places, nomadic monasteries, and so on, and to fierce places, obstacles and harm will not occur to me. Why? Because beings like me are watched over by gods and lamas, protected by the compassion of the Three Jewels, and guarded by heroes and dakinis, holding such pride. And holding the confidence of thinking that one possesses the profound instructions of Chöd, and boasting of thinking that one has the experience of realizing emptiness, where there are no gods and no demons inside. No matter what magical displays of gods and demons appear, one thinks that it is enough to offer one's body, so the demons cannot come, cannot take away, cannot devour, they will return themselves. Thinking that it is enough to do so, one practices Chöd. The demons with support mentioned above have six places that can never be overcome: fire, water, poison, weapons, dogs, and precipices, because they attack life. Furthermore, stones exhaust life, earth exhausts life, trees exhaust life, because they attack life, so they cannot be overcome. As Machig said: Do not set up the Shalrong stove! Do not trample on the tip of the rock!
Chinese
结束了。这样就认清了四魔。第二，遣除魔的方法有三种：上、中、下三种根器的遣除方法；以誓言的方式遣除；以功德的方式来摄伏。第一种有三种：第一，上等根器将鬼魔斩断为自显的方法是，玛吉拉准玛说：没有希望就斩断佛。没有疑惑就斩断轮回。没有恐惧就斩断鬼魔。没有顾忌就斩断疾病。没有所断就斩断一切法。这样说的意思是，在断法密行瑜伽士的修行中已经阐明，所以在此了解。第二，中等根器寻找斩断鬼魔的地方是：鬼魔，你伤害身体还是伤害心？身体是无情物，和石头没有区别，鬼魔会伤害石头吗？心是无实体，和虚空没有区别，鬼魔会伤害虚空吗？我的心没有看见，鬼魔从哪里看见呢？心里放松放下。第三，下等根器将鬼魔交付于自身的方法是，从甚深意义的心髓中说：将住所借给魔，使基础和结果融为一体。将送信人托付给敌人，从无畏的险境中解脱。将病人托付给鬼，无病安乐地生活。将道路转为助缘，远离不顺的违缘。这是说，到达凶险之地后，要这样修习：从无始以来，将身语意三执着为我，珍爱执着，所以暂时被鬼和魔障伤害，生病和痛苦产生，最终在三界中轮回，在六道中流浪。这是我执的过患，现在我的身体由过去的业所成，由父母的贪欲所生，结果获得了暇满的人身，具备所有感官和生处的身体，美丽清净，令人满意，珍贵可怜，需要和有用的这个身体，普遍供养给六道众生的食物，特别为了有恩的父母而回向，再次为了神鬼你们而施舍，长久就当食物吃，不久就当佛法修，连芝麻粒大小的贪恋也不做。谁想要就拿走，这样做了，对身体不执着，像鼻涕一样丢弃。