Chinese
从何而来，身在何处，如何存在，追根究底。 穷追不舍却一无所获，就此作罢。 如此行事，恐惧便会自然解脱。 五种夜间修持的实践是：首先，当仅仅是前往断法处时，应以具备三种修持的方式前往：了知外在的断法处是空性的，证悟内在的断法者是无实的，理解中间的断法方式是无自性的。 首先是：中间进行阻碍的鬼魅、厉鬼和魔，邪魔和障碍，龙和地神，男鬼女鬼，施主财神，男女厉鬼等等，一切皆是空性。中间进行阻碍的因缘，如争吵和不和，仇恨和丧服，污秽和不净，这些都应了知是空性。 障碍自身的本性，如麻风和瘫痪，肿瘤和腹水，恶疮和瘟疫，流行病和疼痛，疾病痛苦，以及对身体和生命进行阻碍，对寿命和呼吸进行阻碍，最终对高种姓和解脱造成障碍，夺取圣者的财富，对善行进行阻碍，夺取禅定和三摩地的命，所有这些都应了知是空性。 证悟内在的断法者是无实的是：修持的瑜伽士，自己的身语意三门以及五蕴、十二处、十八界，业和烦恼，修持的智慧和觉知，盔甲和对治，所有这些都应证悟为本初空性。 理解中间的断法方式是无自性的是：佛陀经续的密意，上师传承的言教，断法的口诀，自己的修持见、修、行三方面，作为断法处鬼魅邪魔对治所宣说的断法修持见、修、行三方面，所有这些都应证悟为空性。 总而言之，了知外在进行阻碍的邪魔障碍，内在进行阻碍的补特伽罗，中间所阻碍的自性，以及其对治修持的断法，所有这些都是空性，并且以空性无法在空性中找到破绽，无相无法在无相中找到破绽，无实无法在无实中找到破绽。对于所有这些，以三轮清净的方式，从空性中出发。到达之后，修持是对神鬼生起慈悲，对恐惧修持空性，对
English
Where does it come from? Where does it reside? How does it exist? Investigate thoroughly. Pursue relentlessly but without finding anything, leave it at that. By doing so, fear will naturally dissolve. The practice of the five nightly practices is: First, when merely going to the Chö practice site, one should go with the three practices complete: knowing the external Chö site to be empty, realizing the internal Chö practitioner to be unreal, and understanding the intermediate Chö method to be without inherent existence. First is: the obstructing demons and spirits, devils and hindrances, nagas and earth lords, male and female demons, patrons and kings, male and female ghouls, etc., all are emptiness. The obstructing conditions, such as quarrels and discord, hatred and mourning, defilement and impurity, all these should be known as empty. The nature of the obstacles themselves, such as leprosy and paralysis, tumors and dropsy, carbuncles and epidemics, plagues and pains, sickness and suffering, and what obstructs the body and life, and what obstructs lifespan and breath, and ultimately what hinders high birth and liberation, steals the wealth of the noble ones, obstructs virtue, steals the life of meditation and samadhi, all these should be known as empty. Realizing the internal Chö practitioner to be unreal is: the practicing yogi, one's own body, speech, and mind, the five aggregates, twelve sense bases, and eighteen elements, karma and afflictions, the wisdom and awareness that practice, the armor and antidotes, all these should be realized as primordially empty. Understanding the intermediate Chö method to be without inherent existence is: the intention of the Buddha's sutras and tantras, the instructions of the lineage gurus, the oral instructions of Chö, one's own practice of view, meditation, and conduct, the Chö practice of view, meditation, and conduct, which are said to be the antidote to the demons and spirits of the Chö site, all these should be realized as empty. In short, knowing that the external obstructing demons and hindrances, the internal obstructing person, the nature of what is being obstructed, and its antidote, the practice of Chö, all these are emptiness, and that emptiness cannot find a flaw in emptiness, signlessness cannot find a flaw in signlessness, unreality cannot find a flaw in unreality. For all these, with the three circles completely pure, one should proceed from the state of emptiness. Having arrived, the practice is to cultivate compassion for gods and demons, to meditate on emptiness for fear, and to
Chinese
是行持之法。首先，以该凶地的地主为主，普遍对虚空边际的一切众生，特别是对喜欢黑色一方的鬼神们，以及尤其对给我制造障碍的那些鬼神们，修持无量慈爱和慈悲。为什么要有慈悲心呢？因为他们的因是不明白事理和没有舍弃烦恼，缘是不离开嗔恨恶毒，果是流浪恶趣恶道，行为是损害他人，业是残害众生，欲望是想要安乐，行为是造作罪恶，修行是修积痛苦，想到这些就生起慈悲心，不是口头上说说而已，而是从心底，从骨髓里忆念，这些众生真可怜啊！愿他们具有安乐，远离痛苦，获得圆满正等觉果位，这样念诵一百零八遍。因此，我要将身语意三门用于善事，要修持这个施身法的诀窍。这样想。对于怖畏修持空性，总的来说，显现世间轮回涅槃的一切法都是空性，特别是阻碍的魔障和所有鬼神，从原始以来就没有一刹那真实成立。因为最初没有出生的因，中间没有存在的缘，最后没有离去的所依。这是所有经续中所说的，也是大德上师们以言教所证实的，也是自己从修行体验中明白的。明明没有，却显现出模糊不清的景象，那是自己的错觉或邪念，不是从外面真实成立的，是虚假的、无意义的。如果存在鬼神，那么任何存在都必须显现，但显现的理由并不成立。必须是恒常忍受，能够利用的，如果观察和利用，就会解脱为无实有，应当这样理解。对于破除我执，总的来说，对于外在贪恋的对境，如财富和受用，妻子和亲戚等，不要执着和贪恋。对于内在贪恋的对境，如见修行，闻思修三学，体验和证悟，神通神变，成就的征相，以及自己相续中存在的任何细微或粗大的功德，不要因此而生起傲慢和我执，不要贪恋和自负。
English
These are the practices to be done. Firstly, focusing on the local deity of that haunted place, generate immeasurable love and compassion for all sentient beings pervading the sky, especially for the spirits who delight in the dark side, and particularly for those spirits who create obstacles for me. Why compassion? Because their cause is ignorance and not abandoning afflictions, their condition is not separating from hatred and malice, their result is wandering in bad migrations and evil destinies, their action is harming others, their karma is harming sentient beings, their desire is wanting happiness, their action is doing evil, their practice is accumulating suffering. Thinking of these, generate compassion, not just in words, but from the depths of your heart, from the marrow of your bones, remembering how pitiful these beings are! May they have happiness, be free from suffering, and attain perfect enlightenment! Recite this one hundred and eight times. Therefore, I will use my body, speech, and mind for virtuous deeds, and I will practice this Chö practice. Think like this. Meditating on emptiness in the face of fear: In general, all phenomena of samsara and nirvana are emptiness. In particular, all obstructing demons and spirits have never been truly established, not even for a moment, from the very beginning. Because there is no cause for birth in the beginning, no condition for existence in the middle, and no basis for departure in the end. This is what is said in all the sutras and tantras, confirmed by the words of the noble lamas, and also clear from one's own experience. Even though it doesn't exist, if blurry and deceptive appearances arise, it is one's own illusion or wrong thought. It is not truly established from the outside, it is false and meaningless. If gods and demons existed, then whatever exists must appear manifestly, but the reason for appearance is not established. It must be constant and bearable, and if examined and used, it will be liberated into non-existence. Understand it in this way. How to strike down self-grasping: In general, do not be attached to or cling to external objects of attachment, such as wealth and possessions, spouses and relatives. Do not be attached to internal objects of attachment, such as views, meditation, and conduct, the three trainings of hearing, thinking, and meditating, experiences and realizations, clairvoyance and magical powers, signs of accomplishment, and whatever subtle or gross qualities exist in your own mindstream. Do not become arrogant or possessive because of these, and do not be attached or conceited.