English
It is finished. Thus, the four maras are identified. Secondly, there are three methods for dispelling the maras themselves: dispelling through the three types of intellect—superior, middling, and inferior; dispelling through vows; and subduing through qualities. The first has three aspects: First, the method for the superior intellect to sever demons and maras as self-appearance is as follows: Machig Labdrönma said: Without hope, sever the Buddha. Without doubt, sever samsara. Without fear, sever demons and maras. Without hesitation, sever diseases. Without anything to sever, sever all dharmas. As it is said, the meaning of this is clear in the practice of Chö secret conduct yogis, so understand it there. Second, the middling intellect seeks the place to sever demons and maras: Demons and maras, do you harm the body or the mind? The body is inanimate, no different from a stone, so do demons and maras harm the stone? The mind is immaterial, no different from the sky, so do demons and maras harm the sky? I have not seen the mind, so from where do demons and maras see? Relax the mind and leave it be. Third, the method for the inferior faculties to entrust demons and maras to themselves is as follows: From the profound meaning of the heart essence: By lending the dwelling to the mara, the basis and result are mixed into one. By entrusting the messenger to the enemy, liberation is attained in a fearless and secure place. By entrusting the sick person to the demon, one lives in health and happiness. By making the path a circumstance, one is free from unfavorable and contrary conditions. This means that when you arrive at that dangerous place, you should practice like this: From beginningless time, holding onto the three doors of body, speech, and mind as self, cherishing and clinging to them, demons and obstacles harm you temporarily, and sickness and suffering arise. Ultimately, you wander in the three realms and roam in the six realms. This is the fault of self-grasping, so now this body of mine is accomplished by the karma of past causes, born from the desire of parents as a condition, and as a result, I have obtained a human body with leisure and opportunity. This body, complete with all faculties and sense bases, is beautiful and pure, pleasing, precious, and pitiable, needed and useful. Generally, I offer it as food to the six classes of sentient beings. Especially, I dedicate it for the sake of my kind parents. Again, I give it for the sake of you gods and demons. If it lasts long, eat it as food. If it doesn't last long, practice it as Dharma. I will not have even a sesame seed's worth of attachment. Whoever wants it, take it. By doing this, do not cling to the body, but abandon it like phlegm and snot.
Chinese
当进入这种状态时，不要积累各种体验，而是让它们自然发生。放弃你所执着的，接受你所憎恨的。简而言之，解开二元对立的结，直接切断并安住于一切显现。这样做，魔会成为道路，烦恼会显现为朋友，神灵和恶魔会被控制，对自我的执着会被切断，错觉会消失，神灵、恶魔和人类都会被掌控。无论做什么都会成为道路，你将获得菩提的果位。这就是清净、放松、平衡、恐惧之上的践踏的关键。通过这种方式，上、中、下三种根器的人都能驱除魔障。莲花生大师的伏藏法中说，第二，通过誓言来驱除魔障，有三种：见解的誓言、修行的誓言和行为的誓言。见解的誓言是：不要向上依赖佛，不要向下害怕堕入恶道。即使死亡之主阎罗王的惩罚和烦恼降临，也不要害怕。即使出现伟大的自在天，也不要放弃宗见。即使出现数百万亿的魔军，也不要动摇。即使箭刺入你的心脏，也不要生气。即使看到成千上万的众生同时死于瘟疫，也不要放弃菩提心。即使你现在立刻成佛，也不要为了自己的利益而伤害任何人。即使整个天地同时崩塌，也不要动摇你的意念。将见解坚定地安住在空性之中。修行的誓言是：当安住在前行禅定时，不要有丝毫自私的念头。当安住在正行禅定时，不要缩小为利他之心，而要不断扩大它。无论出现人和非人的诱导，或者乞讨的幻象等等，都要像山一样不可动摇，像海洋的深处一样深不可测，像日月一样没有明暗，像持续流淌的河流一样永不间断，像天空一样没有局限，像大地一样不可动摇。此外，将身体像坟墓中的尸体一样抛弃，将语言像琵琶的琴弦断裂一样抛弃，将心像水磨停止转动一样抛弃。将身、语、意三者的所有念头，像砍断一捆草的绳子一样，彻底抛弃并安住其中，不要有任何动摇和思
English
When entering this state, do not accumulate various experiences, but let them arise naturally. Abandon what you are attached to, and embrace what you hate. In short, untie the knot of dualistic clinging, and directly cut through and rest in all appearances. By doing this, demons will become the path, afflictions will appear as friends, gods and demons will be controlled, clinging to self will be cut off, illusions will vanish, and gods, demons, and humans will all be brought under control. Whatever you do will become the path, and you will attain the state of enlightenment. This is the key to purity, relaxation, balance, and trampling upon fear. Through this, demons are dispelled by those of superior, middling, and inferior faculties. In Padma's terma of cutting, it says, secondly, there are three ways to dispel demons through vows: the vow of view, the vow of meditation, and the vow of conduct. The vow of view is: do not rely on the Buddha above, and do not fear falling into the lower realms below. Even if the punishments of Yama, the Lord of Death, and annoyances come, do not be afraid. Even if a great powerful deity appears, do not abandon your tenets. Even if an army of billions of demons appears, do not waver. Even if an arrow is thrust into your heart, do not be angry. Even if you see thousands of beings dying of plague at the same time, do not abandon your bodhicitta. Even if you become a Buddha right now, do not harm anyone for your own sake. Even if the entire sky and earth collapse at the same time, do not let your mind waver. Firmly establish the view in the state of emptiness. The vow of meditation is: when abiding in the preliminary samadhi, do not have even the slightest selfish thought. When abiding in the main practice samadhi, do not diminish the mind of benefiting others, but continuously expand it. Whatever inducements from humans and non-humans may arise, or illusions of begging, etc., be as immovable as a mountain, as unfathomable as the depths of the ocean, as unwavering as the sun and moon, as continuous as a flowing river, as limitless as the sky, and as unshakeable as the earth. Furthermore, abandon the body like a corpse in a charnel ground, abandon speech like the strings of a lute that have been cut, and abandon the mind like a water mill that has stopped turning. Completely abandon and rest all the thoughts of body, speech, and mind, like cutting the rope of a bundle of grass, without any wavering or thin
Chinese
任何争斗都不应做。行为的誓言是：守护声闻的律仪，菩萨的学处，密咒的誓言不令其衰损，并且不与它们相违背，这是行为的誓言。特别地，对于诸如神等对自己有益的事物，不应以欢喜之心进行祈祷供养。无论鬼魔等对自己造成任何损害，或者寻求任何仇恨，都应对它们不作任何恶报、愤怒、凶暴的表情、恶意、害心、恶行。无论善行恶行都无差别，毒药和甘露味道相同。在断法的时候，除了按照经论如法修持佛法之外，不做任何其他的事情。尤其要舍弃一切占卜之术。即使来了中国的孔子化身的国王，也不进行占卜。即使来了婆罗门波斯那，也不进行占卜。即使来了辛饶米沃，也不做苯教仪式。即使来了金刚手，也不寻求保护。如果为了回应他人请求而做，也不拒绝，但不对其产生欢喜之心。一切都回向给他人。不介入世间事务。不去参与为他人驱魔等的仪式。去断法的时间要保密，地点不指示，次数和索要的财物不宣扬。无论出现什么成就，都不欢喜。无论出现什么好坏的征兆，都不拒绝或接受。无论神鬼显示什么神通，或者显现动摇一切显有之境的景象，无论外内密三种情况出现什么，都无差别地置之不理。对任何事物都不傲慢自大，彻底断绝。由于疯狂的行为，不在凶猛的地方烧火做饭，不挖地、不翻石头、不砍树、不搅动泉眼、不击打湖泊，不劈开岩石等等，对于神鬼的住所等，无论能够做到什么，都不特意去寻找。即使偶然发生自己或他人做这些事情，也不对这些产生分别念、内心纠结或傲慢自大。不燃放恶劣物质的烟雾。不在不适当的时候发出“呸”的声音。不发出断法的声音。这个断法的诀窍，看似凶猛却不凶猛，看似容易却困难，看似松弛却严谨，看似严谨却松弛，因此，具备誓言并懂得生活非常重要。再次，去断法
English
Do not engage in any strife. The vows of conduct are: guarding the monastic discipline of the Hearers, the trainings of the Bodhisattvas, and the vows of Secret Mantra without letting them decline, and not acting contrary to them. This is the vow of conduct. In particular, do not make supplications or offerings with a joyful mind to those who benefit oneself, such as deities. No matter what harm is done to oneself by demons and spirits, or what enmity they seek, one should not retaliate with evil, anger, fierce expressions, evil intentions, harmful thoughts, or evil actions towards any of them. There should be no difference between good and bad deeds; poison and nectar should taste the same. During the practice of Chöd, one should not do anything other than practicing the Dharma according to the scriptures. In particular, abandon all forms of divination. Even if the king who is the emanation of Confucius from China comes, do not engage in divination. Even if the Brahmin Prasena comes, do not cast horoscopes. Even if Shenrab Miwo comes, do not perform Bön rituals. Even if Vajrapani comes, do not seek protection. If one does something in response to the request of others, do not refuse, but do not generate joy in it. Dedicate everything to the benefit of others. Do not engage in worldly affairs. Do not go to rituals such as exorcising demons for others. Keep the time of going to Chöd secret, do not reveal the location, and do not proclaim the number of times or the amount of wealth requested. No matter what accomplishments arise, do not rejoice. No matter what good or bad omens appear, do not accept or reject them. No matter what miracles are shown by gods and demons, or what appearances arise that shake all of existence, no matter what arises in the outer, inner, and secret realms, treat them indifferently and disregard them. Without any arrogance or pride towards anything, cut them off decisively. Due to the power of crazy behavior, do not burn hearths in fierce places, do not dig the earth, do not overturn stones, do not cut trees, do not stir up springs, do not strike lakes, do not split rocks, etc. Do not intentionally seek out the abodes of gods and demons, etc., no matter what one is capable of doing. Even if such things happen accidentally, whether done by oneself or others, do not have any conceptual thoughts, inner turmoil, arrogance, or pride about them. Do not release the smoke of bad substances. Do not utter the sound "Phat" at inappropriate times. Do not make the sound of Chöd. This instruction of Chöd, although it seems fierce, is not fierce; although it seems easy, it is difficult; although it seems relaxed, it is strict; although it seems strict, it is relaxed. Therefore, it is very important to be aware of living with vows. Again, going to Chöd
Chinese
方式是：不以嗔恨和嫉妒行事，不以粗暴和虚张声势行事，不以傲慢和权势行事，不以自大和盛气凌人行事，不以骄傲和任性行事，不以获得和恭敬行事，以出离心和大信心行事。这样就通过誓言清除了魔障。莲花宝藏断法中说，第三，通过功德之门来摄受：总的来说，不要执着于有为的杂乱事物，对于无为的般若波罗蜜多的意义，一次禅定中平等安住至关重要。在险地百千次巡绕，不如瞬间断除骄慢之心重要。与其真实布施无数有为的食物和财富，不如以无执的意念施舍身体，一次善行的功德更大。与其在平凡之地修行一年，不如在险地山中修行一日的体验更为殊胜。与其普遍修行佛法一个月，不如修持一次断除魔障的诀窍，道相更快显现。与其在今生的喧嚣中无量享用福报，不如断除对欲妙的执着，生起一次知足的意愿更为富有。与其众多共同的善念，不如融入一次殊胜的发心中更为欢喜。与其修习具有力量的对治法，显现舒适、清晰、不分别的觉受，不如不加对治的禅修，自然安住于本基之上力量更大。与其精通众多知识，不如了解一个要义更为重要。总的来说，无论出现什么神通和障碍，与其祈求一百个护法神来守护自己，不如一句“杀一个，吃一个，带走一个”的话语更为欢喜。与其对一百个神灵进行驱逐，不如将一千个神鬼置于口中吞噬更为欢喜。与其在身上佩戴一百个护身符，不如一次“病也快乐，死也安乐”的念头更为欢喜。这样就通过功德之门来摄受。第八，显示迷失和失落的界限，分为两部分：第一，迷失的地方是：对神鬼进行压制和决断，以及进行严厉的惩罚就会迷失。如果为了今生的名声和懒惰就会迷失。如果为了消除疾病和恐惧的控制就会迷失。第二，失落的地方是：断法之肉落入邪道是：险地