English
If you do so, it will be reversed. If you put hope and doubt in your heart, it will be reversed. If hesitation and doubt are mixed in the choice, it will be reversed. In short, if the mind is mixed with conceptualization and hesitation, and arrogance is not cut off, it will lead to the reversal of Chöd. In the continuum of body, speech, and mind, there will be many discomforts such as diseases, pains, stabs, and confusions, as well as various internal and external obstacles, and it will intensify. In hell, one will fall due to dualistic grasping. In the middle, one will take life. Even in the lowest case, various discomforts will occur in this life. Temporarily, things will not go as desired, and many reversals will occur, accumulating many faults of Chöd reversal. Therefore, there are two key instructions for suppressing reversal: First, to be able to prevent it in advance, like closing the stove door. Second, if it is not prevented in advance, or even if it is prevented but not successful, then like striking a nail with a hammer, it is the key instruction for suppressing reversal. First, to prevent in advance is like striking the door bolt. For example, for the fear of the appearance of enemies or thieves, before it happens, the door is reinforced with bolts and crossbars, the windows are blocked, and the entrance is sealed, etc., to prevent it. Enemies or thieves will also know this and retreat. Even if they come, they will not be able to find a way in, just like an eagle cannot find prey. Here too, first, before starting practice, one must have the definitive common key instructions of view, so that emptiness cannot find prey in emptiness. The Mother of the Buddhas says: Emptiness cannot find prey in emptiness. Non-sign cannot find prey in non-sign. Non-aspiration cannot find prey in non-aspiration. That is to say, one must have the armor of the Perfection of Wisdom in advance. That is to say, like this, the yogi who practices does not focus on himself, does not focus on the Dharma to be practiced, does not focus on the place of practice—the solitary place, does not focus on the local deities, etc., residing in that area, and does not focus on miracles. Because everything is non-attachment and separation, nothing is truly established. In short, all phenomena included in samsara and nirvana are without self. Second, if it is not prevented in advance, or even if it is prevented but reversal etc. occurs, then Chöd reversal occurs, then one must suppress the reversal.
Chinese
用铁钉钉打的口诀是：显现世间神鬼不悦的幻术粗暴转变的征兆，或者梦境等等中，出现大、中、小三种言语无法表达的情况。如此无论发生什么，瑜伽士上等者将显现世间轮回涅槃的一切法，心中无所作为，安住在不作念的状态中，自他幻术等等一切都将像远离痛苦的晴朗天空一样证悟。上等者以下等者，将自己和神鬼的一切幻术都送入无成立的法界中。珍爱自己，以一切有情的分别念，心的体性是空性，像天空一样自性光明，像水月一样，超越了名相执着，像虚空中风飘动一样。要知道，所有这些也都是心性空性的自力显现，在自处解脱，我没有成立。所谓神鬼，不是从外面某个地方来的，而是自己心的显现的反映向外显现，例如房屋内燃烧的火焰向外照亮一样，所以神鬼没有成立。幻术纷乱是自处迷惑，不是从他处显现。例如，服用了改变显现的药物后，将不存在的执着为存在而产生的迷惑显现一样，所以幻术没有成立。像这样，因为什么也没有成立，所以观察远离有执着的空性体性。之后，自己和神鬼幻术三者无别地证悟，并且会变得果断。上等者的下等者念诵“ཕཊ་（藏文，梵文天城体，फट，梵文罗马拟音，phaṭ，汉语字面意思，啪）”字。这样，一切幻术都像空中不显现的星星一样消失，身语意三融入安乐中，特殊的分别念会在相续中产生。中等瑜伽士以上等者的能力，身体的显现弱点，眼睛对境，对美好的事物等等产生贪恋，对不好的事物产生嗔恨，因此混合了好的坏的贪嗔，对神鬼也是这样，对显示美好幻术的也贪恋，对显示丑恶幻术的也嗔恨。幻术不出现就想让它出现，出现就害怕，想出现这种幻术就好了等等。要知道希望和恐惧，日夜的世间显现的一切体性，水中的影像。
English
The instruction on striking with an iron nail is as follows: In appearances, existence, gods, demons, and inauspicious magical displays, or in dreams, etc., great, medium, and small, indescribable things will occur. Whatever happens, the best of yogis will keep all the phenomena of appearance, existence, samsara, and nirvana in a state of non-doing and non-thinking in the mind. Thus, self, others, magical displays, etc., will all be realized as being like a clear sky free from suffering. The best of the middling will send all the magical displays of self and gods and demons into the realm of non-establishment. Cherishing oneself, with the thoughts of all sentient beings, the essence of mind is emptiness, like the sky, naturally clear, like a reflection of the moon in water. Transcending the grasping of characteristics, like wind blowing in space. Knowing that all these are the self-display of the emptiness of mind, liberation in its own place, the self is not established. The so-called gods and demons do not come from somewhere outside, but are the outward manifestation of the reflection of one's own mind, like the light of a fire burning inside a house shining outward, so gods and demons are not established. Confused magical displays are confusion in one's own place, not appearing from elsewhere. For example, having taken a substance that changes appearances, the confused appearance of grasping what does not exist as existing is similar, so magical displays are not established. In this way, since nothing is established, one should look at the essence of emptiness, free from the mind of grasping at existence. Then, self, gods and demons, and magical displays are realized as being non-different and one, and one will become decisive. The lowest of the best recites the syllable “ཕཊ་（藏文，梵文天城体，फट，梵文罗马拟音，phaṭ，汉语字面意思，啪）”. Thus, all magical displays disappear like invisible stars in the sky, and the three doors of body, speech, and mind merge into bliss, and special thoughts arise in the mind-stream. The middling yogi, with the power of the best, the manifestation of the body's weaknesses, the eye towards objects, attachment to beautiful things, etc., and hatred towards unpleasant things, thus mixing good and bad attachment and hatred, the same with gods and demons, attachment to showing good magical displays, and hatred to showing bad magical displays. If magical displays do not appear, one wishes they would appear, and if they do appear, one is afraid, wishing that such magical displays would appear, etc. One should know the nature of all hopes and fears, day and night, and worldly appearances, like reflections in water.
Chinese
就像星星闪耀，保持一种不执著于任何认知的状态。这样就能完成神通，产生殊胜成就和共同成就。中等根器的人，能很好地掌握神通等一切。是我遇到了他，还是他遇到了我？或者两者同时发生？如果发生，那么发生者、发生的自性、发生的因由什么构成？什么引发了缘起？它的结果是什么？像这样好好地考察这些特征。一切都如虚空中的图画般没有自性。一旦彻底理解，就会产生一种确信，觉得一切都没有意义。这样就能像下雨一样降下共同成就，出现获得殊胜成就的征兆。如此，无论产生何种修道功德，都不要骄傲或兴奋。如果产生了骄傲或兴奋，就像为了治病而服药，却抛弃了之前的无我见解，那么药也会变成毒药，不但病治不好，反而会死亡。中等根器的下等者会想：我为什么来这里，接受这样的教法？像这样的神通等，没有必要带来不愉快的混乱。这件事发生的原因是我自己造成的，内外之缘影响了能依所依。例如，就像地、水、火、风相互冲突而产生声音一样。仔细思考一切因缘都取决于自己，通过一切都发生在自己身上来认识。那么，自己的特征是什么呢？通过心灵的辩论来断定，认识到心灵的特征，魔就会自我断除，神通也会自然平息，所有神鬼都会变成仆人，更不用说不会造成伤害了，还会听从命令，成为护法。下等瑜伽士中的上等者，前往之前发生过障碍等过患的地方，或者如果没有到达那里，就去任何与之相似的地方。首先按照仪轨进行修持，特别是对以加害者为首的所有众生修持无法忍受的慈悲心。对转变为慈悲的以加害者为首的所有众生，我的身语意三门随其所愿。
English
Like the stars shining, maintain a state of non-attachment to any cognition. In this way, one can accomplish magical powers, and both supreme and common accomplishments will arise. A person of middling capacity can thoroughly master all things such as magical powers. Did I encounter him, or did he encounter me? Or did both happen at the same time? If it happened, then the one who encountered, the nature of the encounter, and the cause of the encounter, what are they composed of? What caused the conditions to arise? What is its result? Just like thoroughly examining these characteristics. Everything is without inherent existence, like a drawing in the sky. Once thoroughly understood, a conviction will arise, feeling that everything is meaningless. In this way, common accomplishments will descend like rain, and signs of attaining supreme accomplishment will appear. Thus, no matter what qualities of the path arise, do not be arrogant or excited about them. If arrogance or excitement arises, it is like taking medicine hoping to cure a disease, but abandoning the previous view of no-self; then the medicine will also become poison, and not only will the disease not be cured, but one will die. The lowest of the middling will think: Why did I come here, receiving such teachings? There is no need for such magical powers to bring unpleasant confusion. The cause of this happening was created by myself, and internal and external conditions affect the dependent and the depended-upon. For example, it is like the elements of earth, water, fire, and wind clashing and producing sound. Carefully contemplate that all causes and conditions depend on oneself, and recognize through everything happening to oneself. Then, what is one's own characteristic? By cutting through the debate of the mind, recognizing the characteristic of the mind, the demon will cut itself off, magical powers will naturally subside, and all gods and demons will become servants, not to mention not causing harm, but will listen to commands and become Dharma protectors. The best of the lowest yogis goes to the place where obstacles and faults have occurred before, or if they have not reached there, they go to any place similar to it. First, practice according to the ritual, and in particular, cultivate unbearable compassion for all sentient beings, led by the harmer. To all sentient beings, led by the harmer, who are transformed into compassion, my body, speech, and mind are as they wish.
Chinese
以美好的布施，各自随意取用享用吧，从内心深处这样想，口中也这样说。之后，将内外一切器情世间观为空性而广大增殖。就这样修持一千座等。这样，妖魔鬼怪的侵扰自然平息，安乐自然生起。善行自然增长，并能获得安忍的盔甲。最后的中等者，对治疾病，压制鬼神，痛苦时承受痛苦，厌恶时承受厌恶，对不能忍受的，施以猛烈的手段，并施以艾灸。这就像，医生用艾灸治疗疾病的痛点一样，因为疾病严重而无法忍受，所以再次施以艾灸。对于热性病，采用热性疗法，对于寒性病，采用寒性疗法。行为举止也应以此为准则。让你生病不如让你死亡，让你消失，让你毁灭。在这种状态下，不要胡思乱想，将身体视为无主之物，像空壳一样抛弃。在空性的状态中，融合法界智慧。压制鬼神的方法是：这些鬼神是我的恩重如山的父母。这些妖魔鬼怪等不适，是我的罪业所致，是流转轮回的征兆。在这种状态下，听从慈母的教诲。像母亲抱着孩子一样。拥抱任何鬼神。从它的口中进入，并认为自己也在它的腹中。为了报答恩情，将自己的身体加持为甘露，并随意布施。与此相应，行为举止也应为神鬼着想。尽力以身体顶礼，绕转，布施朵玛，诵读经典，制作擦擦等，努力行持佛法。如果自己身体无法做到，就让朋友等去做。将为自己所做的功德回向给神鬼。之后，进行无缘的广大增殖。痛苦时承受痛苦，对于这个在轮回中流转的心，我一个人在轮回中流转又有什么关系呢？如果这些众生在痛苦中煎熬，我一个人不承受痛苦又有什么不对呢？为了所有这些众生，我将自己的身语意三门作为替身而献出。