English
The outer demons are gods and ghosts, and the inner demons are afflictions, as well as diseases, suffering, etc. These are all subtle and gross feelings of objects. Even if one has not attained the ground, if one has an antidote, it is enough to cut off even during the accumulation and preparation stages. The demon of joy and elation: Relying on practicing the instructions of Chöd, demons cannot enter from the outside, and diseases and suffering are pacified. Now, practicing this will generate power and blessings, wealth will gather, merit will arise, fame and reputation will spread, and vast inner and outer qualities will arise. With such hopes, with desire, with joy, and with elation, focusing on the fruit of benefits and practicing Chöd is the demon of joy and elation. Therefore, one should practice without joy and elation for the benefits of Chöd. Therefore, even a Buddha needs to be without hope and desire. The demon of pride: Even if I go to cemeteries, empty places, nomadic monasteries, and other dangerous places, I will not encounter obstacles. Why? Because gods and gurus watch over me, the Three Jewels protect me, and heroes, dakinis, and protectors guard me. With such an attitude, and with confidence that the instructions of Chöd have profound points, and with arrogance that there are no gods or ghosts inside, and that I have good practice of the meaning of the Great Seal, and with the thought that even if there are obstacles from gods and ghosts, giving the body is enough. If I can give, ghosts will not come. They cannot take, they cannot eat, they will return on their own. Thinking like that is enough. Practicing Chöd with such thoughts is the demon of pride. Therefore, even when going to practice Chöd for the first time, one does not say, "Please protect and save me, and pacify obstacles, O Guru and Three Jewels." One does not say, "Please prevent diseases and adverse conditions from arising." One does not say, "Please bless and pacify demons, spirits, ghosts, and obstacles." So what does one say? First, there is no contradiction in taking refuge in the Three Jewels, but because the way of praying is different, here, please bless that adverse conditions and obstacles arise on the path. Please bless that I abandon attachment to the body. Please bless that happiness and suffering are equal. Please bless that the practice of Chöd is perfected to the end, liberating from self-grasping.
Chinese
加持后才去。到达那个凶险之地后，也要祈求上师和三宝的加持。勇士和空行母会守护你。不要自满地认为，因为有大手印的禅修，所以它们无法靠近；因为有断法的诀窍，所以它们无法战胜我。不要骄傲自满，不要炫耀。没有依靠，没有怙主，没有救护，没有亲人，没有朋友，没有牵挂，没有后盾和臂膀，独自一人赤裸裸地躺在那里。无论出现什么幻象和残酷景象，都要想：我没有怙主，没有救护，没有臂膀和亲人。不战斗，不逃跑，不防备。你可以高兴地来吧，你有权力，可以做任何事。这样想，不要骄傲自满。 总之，对于初学者来说，即使出现这四种魔，也没有关系。如果没有有碍和无碍之魔，就没有断法的对象。没有对象，断法就没有意义。即使去了，也不会有效果，不会产生功德。如果不考虑喜悦的功德，就不会有人去断法。就像不考虑秋收的果实，就没有人耕种；商人不考虑商业利润，就不会有人去经商一样。如果没有修持和诀窍的自满，就无法去凶险之地。例如，勇士没有武器就无法进入战场一样。因此，在最初的时候，天子魔、烦恼魔、蕴魔和死魔这四种魔，即使不舍弃也没有关系，即使出现也没有大的过失。 疾病用药物来治疗，药物又被痊愈的病人所舍弃。同样，喜悦和自满这二者，在融入断法之境后，就不要舍弃，之后舍弃就可以了。坟场、空旷的山谷、寺庙、独树、空屋等，在自己内心感到恐惧、害怕、羞愧的地方睡觉。 也就是说，对于断法者来说，寻找凶险之地非常重要。下部厉鬼居住的地方是：九头泉眼、七头、五头、三头、一头，依次是龙、罗刹、婆罗门、王族、平民居住的地方。泉眼像水滴、水流、水漩涡一样，太阳照不到的地方，是龙仆居住的地方。湖边、柽柳树、独树、婆罗门树、尼泊
English
Go after being blessed. Even after arriving at that dangerous place, pray for the blessings of the Lama and the Three Jewels. May heroes and dakinis protect you. Do not be complacent, thinking, "Because I have the meditation of Mahamudra, they cannot come near; because I have the key instructions of Chö, they cannot defeat me." Do not be arrogant or boastful. Be without reliance, without a protector, without refuge, without relatives, without friends, without attachments, without support or arms, lying alone naked. Whatever illusions and cruel sights may arise, think: "I have no protector, no refuge, no arms or relatives. I will not fight, I will not flee, I will not be cautious. You may come happily, you have the power, you may do whatever you wish." Think like this, and be without arrogance. In general, for a beginner, even if these four maras arise, it is not a problem. If there are no obstructive and non-obstructive maras, there is no object for cutting. If there is no object, there is no purpose for Chö. Even if you go, it will not be effective, and no merit will arise. If you do not consider the merit of joy, no one will go to Chö. It is like no one plowing if they do not consider the fruits of the autumn harvest; no merchant going to trade if they do not think of commercial profit. If there is no complacency in practice and key instructions, you cannot go to dangerous places. For example, a hero cannot enter the battlefield without weapons. Therefore, in the beginning, the Mara of the Son of the Gods, the Mara of Afflictions, the Mara of the Aggregates, and the Mara of Death, even if you do not abandon these four maras, it is not a problem; it is said that even if they arise, there is little fault. Just as disease is abandoned by medicine, and medicine is abandoned by the cured patient, similarly, joy and complacency, after becoming the space of Chö, do not abandon them; it is sufficient to abandon them later. Cemetery, empty valley, temple, solitary tree, empty house, etc., sleep in places where your own mind feels fear, dread, and shame. That is to say, for the practitioner of Chö, it is very important to seek out dangerous places. The places where powerful lower spirits reside are: nine-headed spring, seven-headed, five-headed, three-headed, one-headed, in order, are the places where nagas, rakshasas, brahmins, royalty, and commoners reside. Springs like water droplets, streams, and whirlpools, where the sun does not shine, are the places where naga servants reside. Lakeside, tamarisk tree, solitary tree, brahmin tree, Nepal
Chinese
有水洼积聚的地方是凶地。有青蛙、毒蛇、蟾蜍、猪等形状的地方是地主神所在地。山岩、乌龟、蝎子，以及鹫的形状相似的地方，还有牦牛、水牛、骆驼、野牛的形状相似的地方，是地主龙凶神居住的地方。岩石的正面、山脊、悬崖的上方，像人僵硬站立的地方，以及猴子的脸庞相似的地方，还有像宝剑、像血红色头发的地方，是赞神居住的地方。黑色的是魔所在地。岩石的遮蔽处和洞穴、峡谷、悬崖洞穴、山谷洞穴是邪魔、恶女、泰让居住的地方。空房子、破败的废墟、遗迹，游牧民搬迁后的遗迹、空地、市场，有男女屠夫，秃鹫在空中游荡的地方，是饿鬼居住的地方。坟地、讲解处、尸体洞穴、阴暗的房间、死亡的遗迹，勇士战死的地方，是母鬼、阎罗王、夺命者居住的地方。寺庙、佛塔、宝库、破旧的墙壁、护法殿、修行室、寂静处，这些地方是国王、财神贝嘎尔居住的地方。总而言之，虽然对处所的描述很多，但我们感到害怕和不安，觉得哪里可怕，就在那里进行断法。这些是断除心的束缚，确定自心，修持空性，区分瑜伽士和屠夫，区分轮回和涅槃的混淆，是知识的处所。必须只在这些地方睡觉。如果有人想，在自己家里睡觉不行吗？必须去，因为虽然这些地方没有真实存在的鬼神，但执着于内鬼的分别念，去到这些地方就会产生。所以必须去。总的来说，这个断法有断除外鬼和断除内心两种。即使去到大鬼的地方睡觉，也不是为了争斗，也不是为了寻找借口，也不是为了从鬼域驱逐鬼，也不是期望鬼给予成就。那么，如果有人想，去到凶地和大鬼的地方做什么呢？虽然外面没有鬼，但内心有鬼的执着、我执、珍爱执，为了断除这些，为了确定无实有，所以才去凶地。依靠外在恐惧的因缘，从根本上斩断内在恐惧者的意识。这样做了，道路的障碍就会成为助缘，见、修、行三者的力量就会显现出来。对于不敢去的人，就用石头砸他。
English
Places where water accumulates are considered inauspicious. Places resembling frogs, poisonous snakes, toads, or pigs are where the earth deities reside. Mountains, rocks, turtles, scorpions, and places resembling the shape of vultures, as well as those resembling yaks, water buffaloes, camels, or wild oxen, are where powerful earth deities and nagas reside. The front of rocks, mountain ridges, and the tops of cliffs, resembling people standing stiffly, as well as places resembling monkey faces, swords, or red, blood-like hair, are where tsen spirits reside. Black places are where demons reside. Rock shelters, caves, ravines, cliff caves, and valley caves are where dam-sri spirits, senmo, and terangs reside. Empty houses, dilapidated ruins, abandoned sites, places where nomads have moved, open spaces, markets, places with male and female butchers, and places where vultures roam in the sky are where pretas reside. Cemeteries, teaching grounds, corpse caves, dark rooms, remains of the dead, and places where heroes have fallen in battle are where matriarchs, Yama, and life-takers reside. Temples, stupas, treasuries, dilapidated walls, protector chapels, meditation rooms, and solitary places are where King, the treasure-owner, Pekar resides. In short, although there are many descriptions of places, we practice Chöd in places where we feel fear and unease, where we think something is frightening. These are to cut the bonds of the mind, to settle the mind, to practice emptiness, to distinguish between yogis and butchers, to distinguish between samsara and nirvana, and are places of knowledge. One must go to sleep only in these places. If one wonders, 'Is it not enough to sleep in one's own home?' One must go, because although there are no real gods or demons in these places, the conceptual thought of clinging to inner demons arises when one goes to these places. Therefore, one must go. In general, this Chöd has two aspects: cutting external demons and cutting internal mind. Even when going to sleep in places with great demons, it is not to fight, nor to seek excuses, nor to expel demons from the demon realm, nor to expect demons to grant siddhis. So, if one wonders, 'What does one do by going to inauspicious places and places with great demons?' Although there are no demons outside, there is clinging to demons, self-grasping, and cherishing within, so one goes to inauspicious places to cut these and to establish non-existence. Relying on external causes of fear, one cuts the consciousness of the inner fearer at its root. By doing so, obstacles on the path become aids, and the power of view, meditation, and action will arise. For those who are afraid to go, throw stones at them.