Chinese
成为天子魔的特征，因为那是所指。菩萨圣者相续中的烦恼障习气，是烦恼魔，因为是烦恼障习气。遍及是承认的。不能同意，因为是所知障。不清净的器世间，是蕴魔，因为是应断除的蕴，因为那是应做的有为法。意的自性身，不是蕴魔，因为您是无漏业的果报。遍及是承认的。杀害其他有情生命的刽子手，是死主魔，因为是那个特征，因为那是杀害生命者。真实地有死主魔，因为那里有不可思议的死亡。遍及是承认的。如果同意，那就太过分了。第二是依次：属于能阻碍超越其他三种魔的善的天欲之类，以及使心续极不寂静的烦恼，以及有情相续所摄的具有漏的蕴，以及无有自主地使生命终结的业。第二是：自宗认为，就小乘而言，天子魔是从见道中摧毁的，因为在那里现量见到真谛，从而了知三宝，获得稳固的信心。从获得有余涅槃开始，摧毁烦恼魔，因为从那以后，彻底断除了束缚轮回的烦恼障。获得无余涅槃后，摧毁蕴魔，因为舍弃了先前的具有漏的取蕴，并且不取后来的。完全摧毁蕴魔，这在小乘中是没有的。获得第四禅的顶端后，摧毁死主魔，因为从那以后，获得了舍弃和取受寿命的自在。就大乘而言，从加行道开始摧毁天子魔，因为了知后获得信心。从第一地开始，摧毁烦恼魔和死主魔，因为彻底断除了业和烦恼的生死。从第八地开始，摧毁蕴魔，因为在那里获得了显现解脱法身的能力。不清净的七地
English
It follows that it is the characteristic of the son of the gods' demon, because that is what is indicated. The habitual tendencies of afflictive obscurations in the continuum of noble Bodhisattvas are afflictive demons, because they are habitual tendencies of afflictive obscurations. The pervasion is accepted. It cannot be agreed, because it is cognitive obscuration. The impure vessel world is the skandha demon, because it is the skandha to be abandoned, because it is the conditioned phenomena to be done there. The mind-made body is not a skandha demon, because you are the result of uncontaminated karma. The pervasion is accepted. The executioner who kills the lives of other sentient beings is the Lord of Death demon, because it is that characteristic, because it is the one who kills lives. There is the Lord of Death demon in reality, because there is inconceivable death there. The pervasion is accepted. If you agree, it's too much. The second is in order: belonging to the category of desire gods who obstruct the virtues that transcend any of the other three demons, and the afflictions that make the mind stream extremely unpacified, and the contaminated aggregates included in the sentient beings' continuum, and the karma that causes life to end involuntarily. The second is: According to our own system, in terms of the Lesser Vehicle, the son of the gods' demon is destroyed from the path of seeing, because there the truth is directly seen, thereby knowing the Three Jewels and gaining firm faith. From the attainment of the Nirvana with remainder onwards, the afflictive demon is destroyed, because from then on, the afflictive obscurations that bind samsara are completely abandoned. After attaining the Nirvana without remainder, the skandha demon is destroyed, because the previous contaminated aggregates of appropriation are abandoned, and the subsequent ones are not taken. Completely destroying the skandha demon is not present in the Lesser Vehicle. After attaining the peak of the fourth dhyana, the Lord of Death demon is destroyed, because from then on, one gains the power to abandon and take life. In terms of the Great Vehicle, from the path of joining onwards, the son of the gods' demon is destroyed, because after knowing, faith is gained. From the first ground onwards, the afflictive demon and the Lord of Death demon are destroyed, because the birth and death of karma and afflictions are completely abandoned. From the eighth ground onwards, the skandha demon is destroyed, because there the ability to manifest the Dharmakaya of liberation is gained. The impure seven grounds
Chinese
蕴之境中，有蕴魔之义是：生起显现能取所取之相之分别念时，彼所摄之主心，及其眷属所生之其他三蕴，即是说以知障之相之分别念所摄之四蕴。清净处有显现解脱之法身之能力，是因为没有声义混执之分别念，所以在三轮中，不分别之智慧，无间断地生起。此乃我之行境。出自《般若波罗蜜多经义显明》第四品之难处之分别解说。 第五品，顶加行之难处之分别解说。 以圆满一切相，达到最极之彼，消除能取所取分别之网，以具足众多福德，无间断之等持，顶礼生起一切智之圣母。 在“于一切相现证圆满，达到最极”之时，有对语义之观察，以及对顶加行之体性之观察两种。第一种是，慈氏怙主认为，在一切相圆满加行之后宣说顶加行是有理由的，因为从资粮道之一切相圆满加行产生加行道之顶加行。对此，有些人说，在顶加行之后宣说一切相圆满加行是有理由的，因为从加行道之顶加行产生见道之一切相圆满加行。如果承认，那么，八现观之次第，就会有次第错乱之过失。对此之回答，应如一切相圆满加行之时一样理解。第二种，有破、立、舍三种。第一种是，有些人说，应安立为“三智总摄之修，胜于资粮道”，不应安立为“三智总摄之殊胜之瑜伽士”，如果安立，那么，大乘之广大资粮道，应是彼所诠，因为是彼之体性，即因为三智总摄之修，胜于大乘之中等资粮道。对此，应是彼所诠，因为是其自身之体性，即因为三智总摄之修，胜于小乘之资粮道。
English
The meaning of having the demon of the aggregates in the state of the aggregates is: When the conceptualization of the appearance of the apprehended and the apprehender arises, the main mind that it gathers, and the other three aggregates that arise as its retinue, that is, the four aggregates gathered by the conceptualization of the appearance of the obscuration of knowledge. The reason why the pure realm has the ability to manifest the Dharmakaya of liberation is that there is no conceptualization of mixing sound and meaning, so in the three spheres, the wisdom that does not conceptualize arises continuously without interruption. This is my field of activity. From the "Clear Explanation of the Meaning of the Mother," the fourth chapter's explanation of the difficult points. Fifth chapter, explanation of the difficult points of the peak application. By perfecting all aspects to the utmost, clearing away the net of grasping and clinging to concepts, with uninterrupted samadhi endowed with abundant merit, I prostrate to the victorious mother who generates all-knowing wisdom. In the context of "perfecting all aspects to the utmost," there are two examinations: the examination of the meaning of words and the examination of the characteristics of the peak application. The first is that Jampa Gon Chökyi Gyaltsen argues that there is a reason for explaining the peak application after the complete application of all aspects, because the peak application of the path of application arises from the complete application of all aspects of the path of accumulation. Some say that there is a reason for explaining the complete application of all aspects after the peak application, because the complete application of all aspects of the path of seeing arises from the peak application of the path of application. If you accept that, then the order of the eight realizations will be flawed. The answer to that should be understood as in the case of the complete application of all aspects. Secondly, there are three: refutation, establishment, and abandonment. The first is that some say that it should be established as "the practice of gathering the three wisdoms, which is superior to the path of accumulation," and should not be established as "the yogi of the supreme gathering of the three wisdoms," because if it is established, then the great path of accumulation of the Great Vehicle should be what it signifies, because it is its nature, that is, because the practice of gathering the three wisdoms is superior to the intermediate path of accumulation of the Great Vehicle. To that, it should be what it signifies, because it is its own nature, that is, because the practice of gathering the three wisdoms is superior to the path of accumulation of the Lesser Vehicle.
Tibetan
་ཕྱིར། ཁྱབ་པ་ཁས། ཁ་ཅིག་ན་རེ། མཁྱེན་གསུམ་བསྡུས་ནས་སྒོམ་པའི་དྲོད་ཡན་ཆད་ཀྱི་སེམས་དཔའི་རྣལ་འབྱོར་ཞེ་ན། ཉན་ཐོས་དགྲ་བཅོམ་པའི་རྟོགས་པ་སྔོན་དུ་སོང་བའི་ཐེག་ཆེན་གྱི་ཚོགས་ལམ་ཆོས་ཅན། མཚོན་བྱ་དེར་ཐལ། མཚན་ཉིད་དེའི་ཕྱིར་ཏེ། མཁྱེན་གསུམ་བསྡུས་ནས་སྒོམ་པ་གང་ཞིག དྲོད་ཡན་ཆད་ཀྱི་སེམས་དཔའི་རྣལ་འབྱོར་ཡིན་པའི་ཕྱིར། ཕྱི་མ་དེར་ཐལ། དྲོད་སྔོན་སོང་གི་དེ་ཡིན་པའི་ཕྱིར་ཏེ། ཉན་ཐོས་ཀྱི་དྲོད་སྔོན་སོང་གི་དེ་ཡིན་པའི་ཕྱིར། གཉིས་པ་ནི། མཁྱེན་གསུམ་བསྡུས་སྒོམ་རབ་ཏུ་གྱུར་པའི་སེམས་དཔའི་རྣལ་འབྱོར། གསུམ་པ་ནི། ཁ་ཅིག་ན་རེ། ཐེག་ཆེན་གྱི་ཚོགས་ལམ་ཆོས་ཅན། མཚོན་བྱ་དེར་ཐལ། མཚན་ཉིད་དེའི་ཕྱིར་ཏེ། མཁྱེན་གསུམ་བསྡུས་སྒོམ་ཁྱད་པར་དུ་འཕགས་པའི་དེ་ཡིན་པའི་ཕྱིར་ཞེ་ན། དེ་ཆོས་ཅན། ཆོས་མཆོག་ཏུ་ཐལ། ཆོས་ཁྱད་པར་དུ་འཕགས་པའི་དེ་ཡིན་པའི་ཕྱིར། ཡང་ཁོ་ན་རེ། ཐེག་ཆེན་གྱི་སྦྱོར་ལམ་དྲོད་ཆོས་ཅན། མཚན་ཉིད་དེར་ཐལ། མཚོན་བྱ་དེའི་ཕྱིར། འདོད་ན། མཁྱེན་གསུམ་བསྡུས་པར་ཐལ། འདོད་པ་དེའི་ཕྱིར། འདོད་ན། མངོན་པར་རྟོགས་པ་བརྒྱད་བསྡུས་པར་ཐལ་ལོ་ཞེ་ན། སྔར་རྣམ་རྫོགས་སྦྱོར་བའི་སྐབས་ལྟར་ལན་བརྗོད་པར་བྱའོ། །རྨི་ལམ་ན་ཡང་ཆོས་རྣམས་ཀུན། །ཞེས་པའི་སྐབས་སུ། དྲོད་ཀྱི་རྩེ་སྦྱོར་གྱི་མཚན་ཉིད་ལ་དཔྱད་པ། རྟགས་ཀྱི་ངོ་བོ་ལ་དཔྱད་པ། རྟགས་སུ་འགྱུར་བའི་དུས་ལ་དཔྱད་པ་དང་གསུམ་ལས། དང་པོ་ལ་ཁ་ཅིག་ན་རེ། རྟགས་བཅུ་གཉིས་ཀྱིས་མཚོན་ནས་བསྟན་པའི་མཁྱེན་གསུམ་བསྡུས་སྒོམ་རབ་ཏུ་གྱུར་པའི་སེམས་དཔའི་རྣལ་འབྱོར་དེ་དེའི་མཚན་ཉིད་ཡིན་ཞེས་དང་། གཞན་དག་དེ་རྟགས་ཀྱི་རྩེ་སྦྱོར་གྱི་མཚན་ཉིད་ཡིན་ཟེར་རོ། །དང་པོ་ལ་བྱང་སེམས་སྦྱོར་ལམ་པ་དབང་རྟུལ་གྱི་དྲོད་ཆོས་ཅན། མཚན་ཉིད་དེར་ཐལ། མཚོན་བྱ་དེའི་ཕྱིར། འདོད་ན། རྨི་ལམ་གྱི་གནས་སྐབས་སུའང་ཉན་ཐོས་དང་རང་སངས་རྒྱས་ཀྱི་ས་ལ་དགའ་བའི་སེམས་མི་སྐྱེ་བ་དེ་ཐོབ་པར་ཐལ། འདོད་པ་དེའི་ཕྱིར། འདོད་ན། བསམ་པའི་སྟོབས་ཀྱིས་ཕྱིར་ལྡོག་མི་སྲིད་པར་ཐལ་ལོ། །ཕྱི་མ་ལ་རྟགས་བཅུ་གཉིས་པོ་གང་རུང་གཅིག་ཐོབ་ན། རྟགས་བཅུ་གཉིས་པོ་ཐམས་ཅད་ཐོབ་དགོས་པར་ཐལ། དེ་དེའི་མཚན་ཉིད་ཡིན་པའི་ཕྱིར། ཁ་ཅིག་ན་རེ། མཁྱེན་གསུམ་བསྡུས་སྒོམ་རབ་ཏུ་གྱུར་པའི་དྲོད་ཀྱི་ཡེ་ཤེས་དེ་དྲོད་ཀྱི་རྩེ་སྦྱོར་གྱི་མཚན་ཉིད་ཡིན་ཞེ་ན། དེ་ཆོས་ཅན། དེའི་མཚན་ཉིད་མིན་པར་ཐལ། མཚན་ཉིད་མིན་པའི་ཕྱིར
Chinese
因此，遍（一切）承许。有些人说，将三智（mkhyen gsum）汇集起来修习的暖位以上的菩萨瑜伽士，如果说声闻阿罗汉的证悟先行的，大乘的资粮道，是所诠，因为是该法相。因为凡是将三智汇集起来修习，并且是暖位以上的菩萨瑜伽士。后者（大乘的资粮道）是，因为是暖位先行的那个，因为是声闻的暖位先行的那个。第二是，将三智汇集修习达到极致的菩萨瑜伽士。第三是，有些人说，大乘的资粮道，是所诠，因为是该法相。因为是将三智汇集修习特别超胜的那个。如果这样说，那么，那个法，应是法最胜，因为是法特别超胜的那个。又有人说，大乘的加行道暖位，是该法相，因为是所诠。如果承认，那么，应成汇集了三智，因为是那个承认。如果承认，那么，应成汇集了八现观，如果这样说，那么，应如先前圆满次第时一样回答。在“梦中一切法”的时候，对暖位的顶加行之法相进行观察，对相之体性进行观察，对成为相之时进行观察，这三者中，第一者，有些人说，以十二相来表示的三智汇集修习达到极致的菩萨瑜伽士，是该法相，另一些人说，那是相之顶加行之法相。第一者，菩萨加行道者钝根的暖位，是该法相，因为是所诠。如果承认，那么，即使在梦境中，也不会生起喜欢声闻和独觉地的心，应成获得那个，因为是那个承认。如果承认，那么，应成不可能以意念的力量退转。后者，如果获得十二相中的任何一个，那么，应成必须获得所有十二相，因为那是它的法相。有些人说，将三智汇集修习达到极致的暖位的智慧，是暖位的顶加行之法相，如果这样说，那么，那个法，应不成其法相，因为不是法相。
English
Therefore, the pervader (everything) is accepted. Some say, if the yoga practitioner of a Bodhisattva above the heat stage who cultivates by combining the three wisdoms (mkhyen gsum) is said to be the great vehicle's path of accumulation, with the realization of a Hearer Arhat preceding it, then it is the signified, because it is that characteristic. Because whatever cultivates by combining the three wisdoms and is a yoga practitioner of a Bodhisattva above the heat stage. The latter (the great vehicle's path of accumulation) is, because it is that which precedes the heat stage, because it is that which precedes the heat stage of a Hearer. The second is, the yoga practitioner of a Bodhisattva who has perfected the cultivation of combining the three wisdoms. The third is, some say, the great vehicle's path of accumulation is the signified, because it is that characteristic. Because it is that which is particularly superior in cultivating by combining the three wisdoms. If it is said like that, then, that dharma, should be the most superior dharma, because it is that which is particularly superior in dharma. Again, some say, the heat stage of the great vehicle's path of joining is that characteristic, because it is the signified. If it is accepted, then, it should become the combination of the three wisdoms, because it is that acceptance. If it is accepted, then, it should become the combination of the eight realizations, if it is said like that, then, the answer should be given as in the case of the previous complete stage. In the context of "Even in dreams, all dharmas," the characteristics of the peak joining of heat are examined, the nature of the signs is examined, and the time of becoming a sign is examined. Among these three, in the first, some say that the yoga practitioner of a Bodhisattva who has perfected the cultivation of combining the three wisdoms, which is indicated by the twelve signs, is that characteristic, and others say that it is the characteristic of the peak joining of signs. In the first, the heat stage of a Bodhisattva on the path of joining with dull faculties is that characteristic, because it is the signified. If it is accepted, then, even in the dream state, the mind that delights in the grounds of Hearers and Solitary Buddhas will not arise, and it should be obtained, because it is that acceptance. If it is accepted, then, it should be impossible to turn back by the power of thought. In the latter, if any one of the twelve signs is obtained, then, all twelve signs must be obtained, because that is its characteristic. Some say that the wisdom of the heat stage, which has perfected the cultivation of combining the three wisdoms, is the characteristic of the peak joining of heat, if it is said like that, then, that dharma, should not be its characteristic, because it is not a characteristic.