English
Regarding the turning back of teachings: It is for mixing the mind with Dharma, view with meditation; for cutting off the solid flesh of practice; for making a final decision on the view; and for transforming equanimity into the path. For all objects that harm the mind, it is the supreme instruction for cutting off attachment. This is to teach the cutting off of attachment for the sake of practicing the path. There are four parts to the detailed explanation. First, identifying the obstructing demons: Initially, when one is a new practitioner, enemies, friends, love, and hatred are distracting wealth. Attachment, aversion, and self-grasping are demons. This indicates the attachment to obstructing objects. Second, the method of cutting them off is taught: It is said that separation from objects is the way to cut them off. This is to instruct beginners to abandon objects. Third, identifying the non-obstructing demons and teaching the method of cutting them off: Non-obstructing demons are the mind's self-clinging. Cut them off with fearless confidence. This refers to cutting off the attachment of the non-obstructing inner mind by knowing that its basis is non-existent. Fourth, if they are not cut off, then teaching the application of antidotes, there are three parts. First, Regarding the thorough determination of non-obstructing demons, there are also three parts. First, teaching that applying antidotes is very important: At that time, if unfavorable conditions arise, it is crucial to know how to apply antidotes. This means that for obstructing ones, one should act in accordance with worldly conventions; for non-obstructing ones, one should apply antidotes with equal taste. Second, teaching the method of placing examples without arrogance: One should not have desire or arrogance. Like a sentient being dwelling in a dangerous place, there is no arrogance in a dangerous place. Bats and other plants also have no arrogance of benefit or harm. One should understand it in this way. Here, although it is said that after understanding it in this way, one should abide like sentient beings and bats in dangerous places, nowadays, those who practice Chöd cannot cut off dangerous places without fierce objects of focus. If they could, then thieves in the mountains and jackals and wild animals on the mountains would also be able to cut off dangerous places. Such things are said to exist. That is not correct, because the yogi himself is on equal footing with thieves and wild animals, and because he does not understand that the root of all Dharmas lies in the mind. Therefore, thieves and others only have sinful minds and do not have the practice of Prajnaparamita, while yogis have the practice of Prajnaparamita, so they can cut off dangerous places. Regarding the three Prajnaparamita sutras, the extensive, intermediate, and concise
Chinese
还应忆念从《无量寿经》中所说的般若波罗蜜多的加持和不可思议的利益。同样地，虚空不会扰乱虚空。外面的虚空不会扰乱里面的虚空。里面的虚空不会扰乱外面的虚空。如《广大母经》所说。或者安住于如虚空般的状态。如同虚空没有分别念一样，毫无分别念地坦然安住。如同虚空没有执著一样，毫无执著地放松安住。如同虚空没有希冀和恐惧一样，毫无希冀和恐惧地安住。如同虚空没有我执一样，放下我执。如同虚空没有傲慢一样，什么傲慢都不要有。如是说。词句的意思容易理解。这些的意义是，《广大母经》中说：“色是虚空的所依，与虚空及所依不相分离。”从五蕴开始，与轮回涅槃的一切法相结合而宣说。又说：“色是虚空的体性。”这样为众生开示佛法。如将五蕴等结合起来广泛宣说的那样，一切法都如虚空般，于此境界中安住。第三，将神变认识为自性：不要跟随傲慢的分别念，将外在的神变视为自性。如是说。这三者断除了无碍的魔障。接下来，为了断除喜悦和傲慢的魔，分为二：第一，将共同的成就视为魔并加以断除：加持、神通、殊胜之法，名声、恭敬、内外之相，神通、授记，一切共同的成就，视为魔并转化为宝藏。如是说。如果对这些产生傲慢自负，那就是魔，所以要舍弃执著，了知如幻如梦。第二，教诫不要贪著享用：将田地和享用视为幻象，应当舍弃贪恋执著。如是说，容易理解。这二者断除了喜悦和傲慢的魔。第三，为了断除傲慢的魔障，分为九：第一，对于任何事物都不执著的把握：什么都不要执著，对于不执著的也不要执著，显现存在的诸法
English
Also, one should remember the blessings and inconceivable benefits of Prajnaparamita as stated in the Infinite Life Sutra. Similarly, space does not disturb space. Outer space does not disturb inner space. Inner space does not disturb outer space. As stated in the Extensive Mother Sutra. Or, abide in a state like space. Just as space has no conceptualization, abide plainly without conceptualization. Just as space has no clinging, relax and abide without clinging. Just as space has no hope or fear, abide without hope or fear. Just as space has no self-grasping, let go of self-grasping. Just as space has no arrogance, do not have any arrogance. Thus it is said. The meaning of the words is easy to understand. The meaning of these is, as stated in the Extensive Mother Sutra: "Form is dependent on space, and is not separate from space and its basis." Starting from the five aggregates, it is taught in conjunction with all phenomena of samsara and nirvana. It is also said: "Form is the nature of space." In this way, the Dharma is taught to sentient beings. As it is widely taught by combining the five aggregates, etc., all phenomena are like space, and one abides in equanimity in this state. Third, recognizing miracles as one's own nature: Do not follow arrogant conceptual thoughts, regard external miracles as one's own nature. Thus it is said. These three cut off the unobstructed obstacle. Next, in order to cut off the obstacle of joy and pride, there are two: First, identifying common accomplishments as obstacles and cutting them off: Blessings, miraculous powers, special dharmas, fame, respect, outer and inner signs, clairvoyance, prophecies, all common accomplishments, regard them as obstacles and transform them into treasures. Thus it is said. If arrogance and conceit arise towards these, it is an obstacle, so abandon clinging and understand them as illusion and dreams. Second, the instruction not to be attached to enjoyment: Regard fields and enjoyments as illusions, and abandon attachment and clinging. Thus it is said, it is easy to understand. These two cut off the obstacle of joy and pride. Third, in order to cut off the obstacle of arrogance, there are nine: First, the confidence of not clinging to anything: Do not cling to anything, and do not cling to non-clinging. All phenomena of existence
Chinese
若不缘，心意怎能成所缘？《广大母经》中说： 善现，缘是狭小的，有缘想者无得，无现证，无上菩提亦无。 请问，世尊，若无所缘，有得或现证或无上正等觉吗？ 世尊告曰： 善现，以法界无有错乱之故，无缘即是得，无缘即是现证，无缘即是无上正等觉。 如是说。 又，第二，显示以智识、法执、欲念障蔽义理： 仅是言说的世俗智，若有人主张无生，因有主张故，非无生。 谁若欲求无生，其欲求本身即成遮蔽。 愚人离此甚远，彼于彼之义理不合。 又，第三，圣佛非心之境的理由是： 分别与知觉是错乱的，错乱的心中无有佛。 佛于自解脱之智慧中，何来心与分别？ 何来身与习气？ 无有造作亦无有知。 又，第四，显示以名相象征并不相违，可用于心与分别： 仅是象征性的指示而已。 又，第五，可用于超越真实计度： 真实义是，不可指示，离诸方所，超越缘与非缘。 因此，通达般若波罗蜜多，而般若波罗蜜多亦不可缘。 以其不可缘故，于行般若波罗蜜多时，见一切法皆集于般若波罗蜜多中，然彼诸法亦不可缘。 何以故？ 此乃因彼诸法与般若波罗蜜多无二，不可作二。 何以故？ 此乃因彼诸法无有可作差别者，于法界中显示，于真如中显示，于真实边际中显示，一切法无有差别。 如是《母经》广说。
English
If there is no object of focus, how can the mind's intention become an object of focus? From the Extensive Mother Sutra: Subhuti, focusing is narrow. Those who have the concept of focusing have no attainment, no realization, and no unsurpassed enlightenment. Question: Blessed One, if there is no object of focus, is there attainment, realization, or unsurpassed perfect complete enlightenment? The Blessed One said: Subhuti, because the realm of phenomena is free from confusion, non-focusing itself is attainment, non-focusing itself is realization, non-focusing itself is unsurpassed perfect complete enlightenment. Thus it is said. Furthermore, the second point is to show that the meaning is obscured by intellectual attachment to Dharma and desire: The conventional mind that is merely expression, whoever asserts non-arising, because there is assertion, it is not non-arising. Whoever desires non-arising, that desire itself becomes an obscuration. That fool is far from it, he is not in the meaning of it. Furthermore, the third reason why the Buddha is not an object of the mind is: Conceptualization and awareness are delusion. In the deluded mind, there is no Buddha. In the self-liberated wisdom of the Buddha, where are mind and conceptualization? Where are body and habitual tendencies? There is no action and no knowing. Furthermore, the fourth point is to show that symbolizing with mere indication is not contradictory, and can be applied to mind and conceptualization: It is merely shown as an indication. Furthermore, the fifth point is to apply it to being beyond accurate calculation: The true meaning is, it cannot be indicated, it is free from directions, it transcends all focusing and non-focusing. Therefore, having gone beyond the Prajnaparamita, that Prajnaparamita is also not focused upon. Because it is not focused upon, when practicing the Prajnaparamita, one sees that all phenomena are gathered in the Prajnaparamita, but those phenomena are also not focused upon. Why is that? It is because those phenomena and the Prajnaparamita are non-dual, they cannot be made into two. Why is that? It is because those phenomena have nothing that can be differentiated, it is shown in the realm of phenomena, it is shown in suchness, it is shown in the ultimate reality, all phenomena are without difference. Thus, the Mother Sutra extensively explains.