English
It is to go into the realm of non-existence. If you meditate on A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Chinese literal meaning: A) with the mind, and do the gathering and dispersing of light, because the mind is entangled with affairs, meditation will not arise. Therefore, keeping the mind in a state of no memory and no thought is meditation. As it says in the "Collection of Teachings": Sit comfortably in your own body, do not think, do not not think. Thinking is an object, it cannot be found, therefore rest in a state of no thought. Thus it is said. What is called meditation is that which transcends the realm of knowable objects, is separated from the mind of discriminating thought, is it just speechless, thoughtless, and unspeakable? If so, then the previous physical postures, recitations, and gathering and dispersing, doing those will not accomplish it. Although it should be done, it is not necessary, because the mind pervades the body. Therefore, it is not necessary to concentrate the mind in one place, etc., because pervasiveness and things with substance do not pervade in one place. It is the non-substantial that pervades. That non-substantial has nothing to concentrate, it does not need to be concentrated. Letting whatever pervades dissolve on its own is enough. For example, when the clouds in the sky dissipate, it is not necessary to gather them together and then let them dissipate, but just as the clouds stay where they are and dissipate there. In general, since the nature of the mind is originally emptiness, it is unreasonable to meditate on it as letters, light, and rainbows, etc. The difference between transforming non-existence into existence is also a perverse act of transforming things into substance. Because the original state is emptiness, it is enough to recognize emptiness. Someone says: The gathering and dispersing of A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Chinese literal meaning: A) and light is not for recognition, but it is relied upon to recognize non-existence, so there is no contradiction. There is a contradiction, because recognizing non-existence does not require relying on things to recognize it, recognizing non-existence can be done without relying on any support. Someone says: Then you don't want it to arise? Recognizing the unborn is enough. The unseen road is said to be the path, if you don't walk this path there is danger. It is better not to meditate. If there is nothing to see, then it is seeing. If there is no acceptance or rejection, then it is conduct. If there is nothing to protect that can be protected, then it is pure. If there is no expectation, then the result is obtained. Thus it is said. If meditation must give rise to something with substance, then it will not arise without relying on a support, that is true. But to understand the non-substantial, a support is not needed. Therefore, the recognition of opening the sky is the path for the extremely sinful to go astray.
Chinese
如果做了引导的转变是合理的，首先是自己无生喜乐，要知道外在符合经部的教义，要知道内在四部密续的断法大成就者所赞同的。 又有些人说，身体被心所遍布，散布着，这样说是不合理的，因为心是无实体的，所以不会成为遍布者。 如果这样说，没有相违，因为对此有教证、理证和比喻。 喜金刚中说：身体内住着大智慧，完全舍弃了一切分别念，是遍布一切事物的，身体安住，不是从身体所生的。 经部中说：例如虚空如云般，无住而住，无住而住，这是胜者所说的住处。 理证是：从头到脚之间，无论做什么样的利益或损害，心都会体验到快乐和痛苦。 比喻是：如同鼓的声音没有实体，但声音遍布鼓皮所及的范围一样。 为了断除未证悟、邪悟、片面证悟和怀疑，有缘者要好好地掌握这胜者的道路。 这就是说，断法的诀窍，如果由任何补特伽罗修持，则由四种补特伽罗修持，即未证悟者、颠倒证悟者、仅证悟一部分者以及带有怀疑者，都修持它。 未证悟者是：未证悟内在无我，外在无鬼，中间无违缘。 颠倒证悟者是：认为内在有我，因此认为所损害是真实的；认为外在有鬼，因此认为能损害是真实的；认为中间有违缘，因此认为障碍是真实的。 仅证悟一部分者是：知道没有执我者，却不知道恐惧是空性的；知道对鬼没有恐惧的理由，却不知道恐惧的对境是空性的；知道没有恐惧的对境和恐惧者，却不知道疾病和障碍等是无实的。 对于鬼是否存在，是真是假等怀疑，为了断除所有这些傲慢，所以要修断法。 此外，如果所有道的修持都出现障碍，为了消除这些障碍，所以要修断法。 如果见、修、行没有增长，为了提升，所以也要修断法。 独自前往寂静的地方，即使投入善行也不会失去，因为
English
It is reasonable to make the transition of guidance, firstly, the self is unborn bliss, one should know the outer in accordance with the teachings of the Sutra School, and one should know that it is upheld by the great accomplished cutter who knows the four tantra classes of the inner secret mantra. Furthermore, some say that the body is pervaded by the mind, scattered about, but that is unreasonable, because the mind is non-substantial, so it will not become a pervader. If so, there is no contradiction, because there are scriptural proofs, logical proofs, and examples for this. The Hevajra Tantra says: "Great wisdom dwells in the body, completely abandoning all discriminations, it is the pervader of all things, the body abides, not born from the body." The Sutra says: "For example, like clouds in space, it abides without abiding, abiding without abiding, this is the abode spoken of by the Victorious Ones." The logical proof is: from the head to the feet, no matter what benefit or harm is done, the mind experiences happiness and suffering. The example is: like the sound of a drum having no substance, but the sound pervades the extent covered by the drum skin. In order to cut off non-realization, wrong realization, partial realization, and doubt, fortunate ones should properly grasp this path of the Victorious Ones. That is to say, the key instruction of Chöd, if practiced by any individual, is practiced by four types of individuals, namely those who have not realized, those who have realized wrongly, those who have only realized a part, and those who have doubts, all practice it. Those who have not realized are: those who have not realized that there is no self within, no ghosts without, and no obstacles in between. Those who have realized wrongly are: those who think that there is a self within, therefore they think that what is harmed is real; those who think that there are ghosts without, therefore they think that what can harm is real; those who think that there are obstacles in between, therefore they think that obstacles are real. Those who have only realized a part are: those who know that there is no self-grasping, but do not know that fear is empty; those who know that there is no reason to fear ghosts, but do not realize that the object of fear is empty; those who know that there is no object of fear and no one who fears, but do not realize that diseases and obstacles etc. are unreal. For doubts such as whether ghosts exist, whether they are real or not, in order to cut off all these arrogances, one should practice Chöd. Furthermore, if obstacles arise in all practices of the path, in order to eliminate these obstacles, one should practice Chöd. If there is no increase in view, meditation, and conduct, in order to improve, one should also practice Chöd. Going alone to a solitary place, even if one engages in virtuous deeds, one will not lose them, because
Chinese
以前是因为心不在焉而迷路了。第二，内在的恐惧者和外在的恐惧境相遇，并加以体验，就像口渴时在水中解渴一样。第三，对于那些不能做、不敢做的事情，如果能一脚踩下去，就像屠夫切肉一样。因为具备了自信，所以能像屠夫切肉一样，斩断轮回和涅槃的束缚，他是这么说的。魔是烦恼魔、天魔、蕴魔、死魔。特别是，有碍魔、无碍魔、喜乐魔、傲慢魔。所谓的魔的定义是：凡是阻碍善行的，就是魔。分类，按照共同的说法，有四种魔：烦恼魔、天子魔、蕴魔、死魔。烦恼魔就是五毒，它们会阻碍善行。天子魔是指当内心生起功德时，会产生喜悦、傲慢、骄傲和自负，从而阻碍功德的增长。蕴魔是指身体衰老、生病和衰退。死魔是指依靠死亡的因缘，阻碍生命的延续。玛吉拉准也说了四种魔：有碍魔和无碍魔，喜乐魔和傲慢魔。有碍魔是指火、水、毒、武器、野兽、悬崖等显现为感官对象的事物。降伏它们，在资粮道和加行道以下，因为还没有证得果位，所以是世间的道。那个时候，作为所依的身体力量强大，所依赖的心还没有获得控制，所以疾病和痛苦等不希望的事情会到来。因为没有获得神通和苦行，所以会被四大元素所阻碍，因为是有碍魔，所以难以降伏。从见道开始，就是出世间的道。但因为还没有到达佛地，所以需要修道。即使在道上修持苦行，也不会感到疾病和痛苦，所以只是看起来像苦行，没有疲劳和困倦。例如，常啼菩萨布施身体，或者那若巴跳入火和悬崖等。证得果位，远离五种恐惧。所以，那个时候降伏有碍魔就可以了。无碍魔
English
Previously, it was because of losing mindfulness on the path. Secondly, when the inner fearer and the outer object of fear meet and are experienced, it's like quenching thirst in water. Thirdly, if one can step on what one cannot do or dare to do, it's like a butcher cutting meat. Because one possesses confidence, one can cut the bonds of samsara and nirvana like a butcher cutting meat, so he said. Mara is the klesha-mara, deva-mara, skandha-mara, and mrtyu-mara. In particular, there are the maras of obstruction, non-obstruction, joy and elation, and pride. The definition of mara is: whatever obstructs virtue is mara. The divisions, according to common teachings, are four maras: klesha-mara, deva-putra-mara, skandha-mara, and mrtyu-mara. The klesha-mara is the five poisons, which obstruct virtue. The deva-putra-mara refers to the joy, pride, arrogance, and conceit that arise when qualities are born within, thereby hindering the increase of qualities. The skandha-mara refers to the aging, sickness, and decline of the body. The mrtyu-mara refers to relying on the causes of death to obstruct the continuation of life. Machig Labdrön also spoke of four maras: the mara of obstruction and the mara of non-obstruction, the mara of joy and elation, and the mara of pride. The mara of obstruction refers to things like fire, water, poison, weapons, wild animals, cliffs, etc., that appear as objects of the senses. Subduing them, below the stages of accumulation and application, is the worldly path because one has not yet attained the ground. At that time, the body as the basis is powerful, and the mind as the dependent has not gained control, so unwanted things like sickness and suffering will come. Because one has not attained asceticism and clairvoyance, one is obstructed by the four elements, and because it is the mara of obstruction, it is difficult to subdue. From the stage of seeing onwards, it is the path beyond the world. But because one has not yet reached the Buddha ground, one needs to train on the path. Even if one practices austerities on the path, one will not experience sickness and suffering, so it only appears to be austerity, without fatigue or weariness. For example, like Sadaprarudita giving away his body, or Naropa jumping into fire and cliffs, etc. Having attained the ground, one is free from the five fears. So, at that time, it is sufficient to subdue the mara of obstruction. The mara of non-obstruction
Chinese
外面的魔是鬼神，里面的魔是烦恼，以及疾病痛苦等等，这些都是对境的细微和粗大的感受。即使没有证得果位，如果具有对治力，在资粮道和加行道的时候也可以断除。关于贪求喜乐的魔：依靠修持断法的诀窍，外面没有魔能侵入，以及疾病和痛苦平息，因此，现在修持这个就能产生能力和加持，财物聚集，积累福德，名声远扬，内外功德广大等等，带着这样的希望，带着欲望，带着欢喜，带着贪求，缘着利益的果实而作断法，这就是贪求喜乐的魔，所以对于断法的利益，不要贪求喜乐，而要如实修持。因此，对于佛陀也需要没有希望和欲望。关于骄慢的魔：我即使去了坟墓、空旷的地方和游牧的寺院等等的险地，也不会有障碍，那是因为有天神和上师垂视我，三宝救护我，勇父空行护法守护我，带着这样的姿态，以及对于断法的诀窍有甚深要点的自信，以及内心没有天神鬼怪，具有大手印意义的良好修持的傲慢，以及即使有天神鬼怪的障碍，布施身体就可以了，如果能施予，鬼怪就不会来，不能拿走，不能吃，它们自己就会返回，这样想就可以了，带着这样的想法来作断法，这就是骄慢的魔。所以，一开始去作断法的时候，也不说祈请上师和三宝守护，救护，息灭障碍，也不说祈请不要发生疾病和违缘，也不说祈请加持息灭魔和鬼神妖魔以及障碍。那么说什么呢？首先皈依三宝没有相违之处，因为祈祷的方式不同，所以在这里祈请加持让违缘障碍出现在道路上，祈请加持舍弃对身体的执着，祈请加持苦乐平等，祈请加持断法能够圆满通达解脱我执的修持。