English
The way is: not to proceed with anger and jealousy, not to proceed with rudeness and boasting, not to proceed with arrogance and power, not to proceed with pride and haughtiness, not to proceed with conceit and self-will, not to proceed with gain and honor, but to proceed with renunciation and great faith. Thus, the demons are dispelled through vows. In the Padma Treasure Cutting it says: Third, to gather support through the door of qualities: In general, do not cling to compounded, chaotic things. For the meaning of uncompounded Prajnaparamita, it is crucial to remain equally in one session of meditation. It is important to cut off the pride of circling hundreds and thousands of times in dangerous places in an instant. Rather than actually giving away immeasurable compounded food and wealth, it is more virtuous to give away the body with a non-attached intention and to do one session of virtuous practice. Rather than meditating for a year in an ordinary place, it is more transformative to practice for one night in a dangerous mountain retreat. Rather than doing general Dharma practice for a month, taking one session of the cutting of demons into practice will make the signs of the path appear faster. Rather than enjoying immeasurable merit in this life's hustle and bustle, it is more enriching to cut off the attachment to desirable qualities and to generate a moment of contentment. Rather than many common good thoughts, it is more joyful to gather into one supreme bodhicitta. Rather than meditating with powerful antidotes, manifesting comfortable, clear, and non-conceptual experiences, it is more powerful to let the meditation be without antidotes, naturally settling on the ground of the base. Rather than being skilled in many fields of knowledge, it is more important to know one essential meaning. In general, no matter what miracles and obstacles arise, rather than praying to a hundred protectors to guard oneself, it is more joyful to say one sentence: "Kill one, eat one, take one away." Rather than turning back a hundred gods with a ram, it is more joyful to entrust a thousand gods and demons to be eaten. Rather than tying a hundred amulets on the body, it is more joyful to have one thought of "happy to be sick, happy to die." Thus, support is gathered through the door of qualities. Eighth, showing the boundaries of straying and losing, there are two parts: First, the place of straying is: to suppress and decide on gods and demons, and to do harsh punishments is to stray. If it is for this life's fame and laziness, it is to stray. If it is under the control of curing diseases and protecting from fear, it is to stray. Second, the place of losing is: cutting flesh lost in mixing is: dangerous
Chinese
在坟地依靠妇女。断法堕入猛咒是，担心在凶地有鬼怪来临，念诵忿怒尊的生起次第和猛咒。断法堕入庸常是，说废话和睡觉，以及回到庸常的自己。这样，过失和迷失就消失了。总的来说，对于这个断法，玛吉曾说：“生起三种伟大之傲慢。”因此，要有伟大的见解之狂野，要有伟大的口诀之历史，要有伟大的身命之施舍。此外，这个断法必须通过见、修、行、果来确定：住所是凶地、寂静处；见解是没有神、没有鬼；修行是赤身裸体、没有遮掩；行为是尸体平等、堆积如山；仪轨是取肉、取血；修持是活着快乐、死了幸福；道路是抛弃尸体喂鸟兽；誓言是没有善、没有恶；果实是二取不存、任运成就，应修持这些。这是从甚深意义中说的。༈ 此外，这个断法必须通过外、内、密三种方式来确定：玛吉曾说：“行走于凶地、寂静处是外断法，抛弃尸体喂鸟兽是内断法，从根源上斩断我执是秘密断法。”这是所说的意义。此外，这个断法，大乘的道路非常重要：玛吉说：“慈爱、悲心、菩提心这三者，是断法的正道所行之处。”此外，对于这个断法，建立三种阶梯的界限是：在《白业》中说：“如果前阶梯没有压住，就像鸟儿飞向恶敌一样，因此需要七种降伏的要点。”这指的是前面降伏的章节。如果中间阶梯没有压住，就像勇士手中的武器掉落一样，因此需要金刚的蛇索。这指的是，用正行的次第和口诀的调伏方法，以及行走时用石头压住等。如果后阶梯没有压住，就像偷取财物后掩盖痕迹一样，因此需要安置黑鹏护法。这指的是，在后续仪轨的章节中会阐明。此外，这个断法必须具备三种标准，也就是瑜伽士的三种标准和鬼神的三种标准。首先，瑜伽士的三种标准中，第一是拉紧的标准：在没有出现神通和降伏之前进行调伏。第二是放松的标准：即使出现了降伏，仍然每天睡在床上，头
English
Relying on women in the charnel ground. Falling into fierce mantra in Chöd is, fearing the arrival of ghosts and demons in a fierce place, reciting the generation stage of the wrathful deity and fierce mantras. Falling into ordinariness in Chöd is, engaging in idle talk and sleep, and returning to one's ordinary self. Thus, faults and straying are eliminated. In general, regarding this Chöd, Machig said, "Generate the pride of the three greatnesses." Therefore, there must be great wildness of view, great history of instructions, and great generosity of body and life. Furthermore, this Chöd must be established through view, meditation, conduct, and result: the dwelling place is a fierce place, a solitary retreat; the view is without gods, without demons; the meditation is naked lying down, without concealment; the conduct is corpse equality, piled up; the ritual is taking flesh, taking blood; the practice is happy in life, joyful in death; the path is abandoning the corpse as food for birds and beasts; the vows are without good, without evil; the fruit is non-duality, spontaneous accomplishment, these should be practiced. This is said from the profound meaning. ༈ Furthermore, this Chöd must be established through the three doors of outer, inner, and secret: Machig said, "Walking in fierce places and solitary retreats is outer Chöd, abandoning the corpse as food for birds and beasts is inner Chöd, cutting off self-grasping from the root is secret Chöd." This is the meaning of what was said. Furthermore, in this Chöd, the path of the Great Vehicle is very important: Machig said, "Loving-kindness, compassion, and bodhicitta, these three, are the path of Chöd, the place to go." Furthermore, regarding this Chöd, establishing the boundary of the three steps is: In the "White Action," it says, "If the first step is not pressed down, it is like a bird flying towards evil enemies, therefore seven points of subjugation are needed." This refers to the previous chapter on subjugation. If the middle step is not pressed down, it is like a weapon falling from the hand of a hero, therefore a vajra snake lasso is needed. This refers to using the order of the practice and the methods of taming the instructions, and pressing down with stones when walking, etc. If the last step is not pressed down, it is like concealing traces after stealing wealth, therefore a black garuda protector needs to be placed. This refers to what will be clarified in the chapter on subsequent rituals. Furthermore, this Chöd must possess three kinds of standards, namely the three standards of yogis and the three standards of gods and demons. First, among the three standards of yogis, the first is the tightening standard: taming until miracles and subjugation have not occurred. The second is the loosening standard: even if subjugation has occurred, still sleeping in bed every day, head
Chinese
观察回遮后是否会产生混乱。第三，回遮的程度是：在达到良好的完成程度后，进行后续仪式并转移。第三，神鬼的回遮程度有三种：神通和回遮三种。此外，此断法需要以九个要点来约束：即，念诵不逃逸的迅速要点；混合诸味与融入虚空，结合为一体而断除的要点；不祈请而祈请的要点；不开启而开启的要点；不昏沉而使之昏沉的要点；不被欺骗的要点；大祈请、傲慢入魔、邪见压制的要点；清净与污秽、诸味平等、恐惧以践踏来克服的要点；分辨黑白、引导神鬼嬉戏等九种。这些在经文的上、中、下三部分中都有阐明。此外，此断法需要念诵“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）的原因是：印度圣者说，以“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）来教导的这十二种方法中：第一，有三种产生“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）的处所；第二，有三种增长“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）的助伴；第三，有三种赞扬“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）的时机；第四，有三种观察“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）的自信；第五，有三种修习“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）的体验；第六，有三种运用“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）的不定；第七，有三种获得“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）的果实；第八，有三种忆念“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）；第九，有三种隐藏“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）；第十，有三种转变“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）；第十一，有三种无间断“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）；第十二，有三种念诵“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）。其中，第一，三种产生“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）的处所是：当对外境的执着产生时，念“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）；当对内执的心产生烦恼时，念“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）；当修行时产生昏沉和掉举时，念“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）。产生“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）的处所有三种。三种增长“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）的助伴是：当与传承上师相遇时，成为增长加持的助伴，念“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）；当游历于寂静处时，成为增长善行的助伴，念“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）；当独自修行时，成为增长体验的助伴，念“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）。增长“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）的助伴有三种。三种赞扬“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）是：在众人之中，以强烈的觉性来赞扬，念“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）；当独自一人时，以正念来赞扬，念“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）；当修行时，对明晰来赞扬，念“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）。赞扬“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）有三种。三种观察“ཕཊ་”（藏文，梵文天城体，phaṭ，摧破）的自信是：以证悟三时无边来观察的自信
English
Observe whether confusion will arise after turning back the repelling. Third, the degree of repelling is: after achieving a good completion, perform the subsequent rituals and transfer. Third, there are three degrees of repelling gods and demons: the three of magical power and repelling. Furthermore, this Chö practice needs to be bound by nine key points: namely, the key point of being swift so that the recitation does not escape; the key point of cutting through by combining the mixture of tastes and the mixture of space into one bundle; the key point of requesting without requesting; the key point of opening what is not opened; the key point of making drowsy what is not drowsy; the key point of not being deceived; the key point of great request, arrogance entering, and wrong suppression; the key point of overcoming fear by trampling on purity and impurity, equalizing tastes, and fear; and the nine of distinguishing black and white, and leading the play of gods and demons. All these are clearly explained in the upper, middle, and lower parts of the text. Furthermore, the reason why it is necessary to utter "PHAṬ" in this Chö practice is: The holy Indian said that in these twelve teachings by "PHAṬ" (藏文，梵文天城体，phaṭ，摧破): First, there are three places where "PHAṬ" (藏文，梵文天城体，phaṭ，摧破) arises; Second, there are three companions that increase "PHAṬ" (藏文，梵文天城体，phaṭ，摧破); Third, there are three times to praise "PHAṬ" (藏文，梵文天城体，phaṭ，摧破); Fourth, there are three confidences to view "PHAṬ" (藏文，梵文天城体，phaṭ，摧破); Fifth, there are three experiences to meditate on "PHAṬ" (藏文，梵文天城体，phaṭ，摧破); Sixth, there are three uncertainties to practice "PHAṬ" (藏文，梵文天城体，phaṭ，摧破); Seventh, there are three fruits to obtain "PHAṬ" (藏文，梵文天城体，phaṭ，摧破); Eighth, there are three recollections of "PHAṬ" (藏文，梵文天城体，phaṭ，摧破); Ninth, there are three concealments of "PHAṬ" (藏文，梵文天城体，phaṭ，摧破); Tenth, there are three transformations of "PHAṬ" (藏文，梵文天城体，phaṭ，摧破); Eleventh, there are three uninterrupted "PHAṬ" (藏文，梵文天城体，phaṭ，摧破); Twelfth, there are three recitations of "PHAṬ" (藏文，梵文天城体，phaṭ，摧破). Among them, first, the three places where "PHAṬ" (藏文，梵文天城体，phaṭ，摧破) arises are: when attachment to external appearances arises, say "PHAṬ" (藏文，梵文天城体，phaṭ，摧破); when afflictions arise in the mind that grasps internally, say "PHAṬ" (藏文，梵文天城体，phaṭ，摧破); when dullness and agitation arise during meditation, say "PHAṬ" (藏文，梵文天城体，phaṭ，摧破). There are three places where "PHAṬ" (藏文，梵文天城体，phaṭ，摧破) arises. The three companions that increase "PHAṬ" (藏文，梵文天城体，phaṭ，摧破) are: when meeting the lineage lama, it becomes a companion that increases blessings, say "PHAṬ" (藏文，梵文天城体，phaṭ，摧破); when wandering in solitary places, it becomes a companion that increases virtue, say "PHAṬ" (藏文，梵文天城体，phaṭ，摧破); when practicing alone, it becomes a companion that increases experience, say "PHAṬ" (藏文，梵文天城体，phaṭ，摧破). There are three companions that increase "PHAṬ" (藏文，梵文天城体，phaṭ，摧破). The three praises of "PHAṬ" (藏文，梵文天城体，phaṭ，摧破) are: in the midst of many people, praise with strong awareness, say "PHAṬ" (藏文，梵文天城体，phaṭ，摧破); when alone, praise with mindfulness, say "PHAṬ" (藏文，梵文天城体，phaṭ，摧破); when meditating, praise clarity, say "PHAṬ" (藏文，梵文天城体，phaṭ，摧破). There are three praises of "PHAṬ" (藏文，梵文天城体，phaṭ，摧破). The three confidences to view "PHAṬ" (藏文，梵文天城体，phaṭ，摧破) are: the confidence to view by realizing the three times are free from extremes.