Chinese
是也。在那时，有碍之魔被断除。在证悟未生起之前，傲慢会产生，因此需要断除产生傲慢之魔。证悟生起后，如果对功德生起欢喜和贪恋，就需要断除欢喜贪恋之魔。如果懂得将（这些）带入道用，就说明不是魔。不断除有碍之魔中难以断除的，通过断除它，开启成就和功德之门，即内心安乐痛苦平等，外在轮回涅槃味道平等，因为是功德的引导，所以不是魔。对于显现为实物的有碍之魔，获得修行的暖相，具有勇气，具有证悟的把握，能够断除火、水等四大，那时就是神通显现的引导，因为是成办他利的助伴，所以不是魔。产生傲慢之魔，是内心获得修行的把握，生起善行的暖相，获得修行的能力。如果没有产生傲慢，就没有断除的修行和诀窍，因此无法进入断法。所以，最初的修行者在进行断法时需要傲慢，在出现奇迹时需要空性的后盾，需要慷慨的胆量，需要修行的把握，这才是傲慢，不是魔。欢喜贪恋之魔是，在进行断法时，无论发生疾病、安乐痛苦、高低、违缘障碍等任何情况，都要欢喜看待。这是为什么呢？因为依靠这些因缘，违缘可以消除障碍，恶业可以耗尽，善行的力量可以增长，消除道上的障碍，是佛法修行者的斧子。以前的成就者们也是依靠将违缘带入道用而获得圆满菩提的，因此我也将安乐痛苦平等地带入道用，从而证得圆满菩提，这就是欢喜贪恋之魔。因此，只要证悟没有生起，显现的实执没有转变，欢喜贪恋和傲慢两者既不能舍弃，也不需要舍弃。如果证悟生起，实执转变，即使不舍弃也会自然舍弃，例如冰冻的葡萄融化也会变成水，夏天不融化也会自然融化一样。断法中，断除争论有三种，即断
English
Yes. At that time, the obstructing demons are cut off. Until realization arises, pride will come, so it is necessary to cut off the demon of pride. After realization arises, if joy and attachment arise towards qualities, it is necessary to cut off the demon of joy and attachment. If you know how to take them onto the path, it is shown that they are not demons. By cutting off the most difficult to cut off among the obstructing demons, the door to accomplishment and qualities is opened, that is, inner happiness and suffering are equal, and outer samsara and nirvana become equal in taste, because it is a guide to qualities, so it is not a demon. For the obstructing demons that appear as real objects, obtain the warmth of practice, with courage, with confidence in realization, being able to cut off the four elements such as fire and water, then it is the guide to the manifestation of miracles, because it is a helper in accomplishing the benefit of others, so it is not a demon. The demon of pride is that you gain confidence in practice internally, the warmth of virtue arises, and you gain the power of experience. If there is no pride, there is no practice and instruction for cutting, so you cannot go to cutting. Therefore, beginners need pride when cutting, and emptiness is needed as a backing when miracles occur, generosity of mind is needed, and confidence in practice is needed, so that is pride, not a demon. The demon of joy and attachment is that when cutting, no matter what happens, such as sickness, happiness and suffering, high and low, adverse conditions and obstacles, you should look at it with joy. Why is that? Because relying on these conditions, adverse conditions can eliminate obstacles, bad karma can be exhausted, the power of virtue can be increased, obstacles on the path can be removed, and it is the axe of a Dharma practitioner. The accomplished ones of the past also attained perfect enlightenment by relying on taking adverse conditions onto the path, so I also take happiness and suffering equally onto the path, thereby attaining perfect enlightenment, this is the demon of joy and attachment. Therefore, as long as realization has not arisen and the clinging to the truth of appearances has not been reversed, both joy and attachment and pride cannot be abandoned, nor should they be abandoned. If realization arises and the clinging to the truth is reversed, even if they are not abandoned, they will naturally be abandoned, just as frozen grapes melt into water, and in summer they melt even if they are not melted. In Chöd, there are three ways to abandon disputes, namely, cutting.
Chinese
是关于断法的分类、情况和对断法的辩论的阐述。首先是具备摧毁内外一切过患的对治力。分类是：从断法的对象来分，有断除外在魔鬼、断除内在魔鬼（心）、断除秘密魔鬼（一切违缘）。从断除的对治力来分，有以世俗方便的分类来断除，以胜义智慧来断除。第二，断法的情况是：将所断除的对治力，在无自性的基础上，在断法方面进行展示，其特点是具备了证悟断除对象和断除行为无自性的智慧。这个魔鬼的断除对象的特点是：摧毁违缘和障碍的对治力。断除行为是证悟无自性的对治力（智慧）。为了了解断除对象是空性的缘故。例如，就像金刚石摧毁其他事物一样。以世俗方便断除和以胜义智慧断除是相通的。断除的方式是所断除的和对治力都是无自性的。用之前的例子说明了断法的情况。驳斥关于断法的辩论是：在修持断法的时候，断除的对象是否存在断除的对治力？如果存在，那么即使断除了四魔，也不会被断除，因为存在断除的对治力。如果承认，那么断法的誓言就失败了，因为没有断除。如果说因为存在对治力所以没有断除的理由不成立，那么理由成立，因为对治力本身就是傲慢的魔。如果不是这样，那么傲慢的魔应该放在哪里？如果没有对治力，四魔也被断除了，那么断除也不会被断除，因为没有断除的对治力。例如，就像离开火焰的木柴一样。这里没有因为存在对治力而无法断除的过失。那个对治力在道位的时候不是所断除的，因为没有修持的把握的缘故。如果说那么傲慢的魔不是魔，那么在道位的时候承认不是魔。在果位的时候不是魔的承诺没有成立。在进行断法之前，皈依后祈求守护我，请求救护吗？说还是不说？如果说，那么四魔有法，即使断除了也不会被断除，因为无法将断法者的身体作为食物抛弃的缘故。
English
It is about the classification, situation, and refutation of arguments regarding Chöd. First, it possesses the antidote to destroy all external and internal faults. The classifications are: From the perspective of the object of Chöd, there is cutting off external demons, cutting off internal demons (mind), and cutting off secret demons (all obstacles). From the perspective of the antidote that cuts off, there is cutting off through the classification of conventional means and cutting off through ultimate wisdom. Second, the situation of Chöd is: the object to be abandoned, the antidote, on the basis of no self-nature, is demonstrated in terms of Chöd, and its characteristic is possessing the wisdom to realize that the object of cutting off and the act of cutting off are without self-nature. The characteristic of this object of Chöd of demons is: the antidote that destroys obstacles and hindrances. The act of cutting off is the antidote (wisdom) that realizes no self-nature. It is because of understanding that the object of cutting off is emptiness. For example, just as a diamond destroys other things. Cutting off through conventional means and cutting off through ultimate wisdom are interconnected. The way of Chöd is that both the object to be abandoned and the antidote are without self-nature. The previous example illustrates the situation of Chöd. Refuting the arguments about Chöd is: When practicing Chöd, does the object of cutting off have an antidote to cut it off or not? If it exists, then even if the four demons are cut off, they will not be cut off, because there is an antidote to cut them off. If you admit it, then the vow of Chöd is broken, because it is not cut off. If you say that the reason for not cutting off because there is an antidote is not established, then the reason is established, because the antidote itself is the demon of arrogance. If it is not so, then where should the demon of arrogance be placed? If without an antidote, the four demons are also cut off, then the cutting off will also not be cut off, because there is no antidote for cutting off. For example, like firewood separated from fire. Here, there is no fault of not being able to cut off because there is an antidote. That antidote is not the object to be cut off during the path, because there is no confidence in practice. If you say that then the demon of arrogance is not a demon, then it is admitted that it is not a demon during the path. The promise that it is not a demon during the fruition is not established. Before going to Chöd, after taking refuge, do you pray to protect me, do you ask for rescue? Do you say it or not? If you say it, then the four demons have the property that even if they are cut off, they will not be cut off, because the body of the Chöd practitioner cannot be abandoned as food.
Chinese
哦！因为要向具相三宝皈依并祈求守护。例如就像把危险的债务委托给运送者一样。如果不这样说，那么经典中已经驳斥了，如《教言汇集》中说：“我即使住在破屋中、空房中、墓地中和没有遮蔽的地方，也请守护，请救护。”因此，在这里皈依是没有过失的，因为不说请守护，请救护。身体放下我执，苦乐平等对待，违缘转为道用，请加持我达到断法的究竟。如果这样，那么《教言汇集》中说的请守护等等不是相违背吗？不相违背，因为是指从断除最后的念头的基础上进行断除。在修持断法诀窍之前，要让一切众生获得圆满的佛果。为此，你会生起我要修持断法诀窍的念头吗？如果生起，那么断法者，法相上，即使修持断法，也无法断除贪嗔的魔。因为缘于果位圆满佛陀是贪嗔的魔。如果承认，那么断法的誓言就破了，因为无法断除贪嗔的魔。如果不生起菩提心，那么这个断法诀窍，法相上，就不是大乘道，因为没有为了他人的利益而想要证得菩提的菩提心。在这里，即使生起菩提心也没有相违背，因为对于圆满佛陀生起贪嗔，在道位时不是所断的，因为是修持的必要。这样一来，贪嗔就不是魔了。如果承认，那么阿妈觉姆已经驳斥说它是魔了。在修持道的时候，认为是魔，因为想到果位的功德而乐于进入道。在果位的时候，不承认不是魔。因为需要一种对于获得佛果没有希望的状态。在修持断法诀窍之前，会进行堪能灌顶吗？如果进行，那么就不是波罗蜜多的法，因为在广、中、略三种中没有讲到灌顶。如果承认，那么就驳斥了它是波罗蜜多的法。因为所有的教证都引自波罗蜜多。
English
O! Because one takes refuge in the three jewels with characteristics and prays for protection. For example, it is like entrusting a dangerous debt to a carrier. If one does not say this, then it has been refuted in the scriptures, as it is said in the "Collection of Instructions": "Even if I dwell in a dilapidated house, an empty room, a cemetery, and a place without shelter, please protect me, please save me." Therefore, there is no fault in taking refuge here, because one does not say please protect, please save. With the body, relinquish self-grasping, treat happiness and suffering equally, transform obstacles into the path, please bless me to reach the ultimate end of Chöd. If so, then isn't it contradictory to what is said in the "Collection of Instructions" such as please protect? It is not contradictory, because it refers to cutting from the basis of cutting off the final thought. Before practicing the Chöd instructions, one must enable all sentient beings to attain perfect Buddhahood. For that purpose, do you generate the thought that I will practice the Chöd instructions? If you do, then the Chöd practitioner, in terms of the dharma, even if practicing Chöd, will not be able to cut off the demons of attachment and aversion. Because focusing on the fruition of perfect Buddhahood is the demon of attachment and aversion. If you admit it, then the Chöd vow is broken, because the demon of attachment and aversion cannot be cut off. If you do not generate Bodhicitta, then this Chöd instruction, in terms of the dharma, is not the Mahayana path, because there is no Bodhicitta that desires enlightenment for the benefit of others. Here, even if Bodhicitta is generated, there is no contradiction, because generating attachment and aversion towards perfect Buddhahood is not what is to be cut off during the path, because it is the necessity of practice. In that case, attachment and aversion are not demons. If you admit it, then it is refuted by Ama Jomo who said it is a demon. When practicing the path, it is considered not to be a demon, because one is happy to enter the path by thinking of the qualities of the fruition. At the time of fruition, the admission that it is not a demon is not established. Because one needs a state of having no hope for attaining Buddhahood. Before practicing the Chöd instructions, will a suitable empowerment be given or not? If it is given, then it is not a Dharma of the Paramitas, because empowerment is not mentioned in the extensive, intermediate, and concise three. If you admit it, then it is refuted as a Dharma of the Paramitas. Because all the scriptural citations are drawn from the Paramitas.