Chinese
一切罪恶的根源，是由于我执，它像魔一样不让人获得解脱。所以，也叫做自负之魔，或我执之魔。因为将无我执著为我，心便陷入烦恼，心中无论生起善念或恶念，都被分别念抓住，并执著为真实，这就是所谓的自负。也就是说，自负的对象和具有自负的处所，或者说，将我和我所执著的一切内外之法，都认知为并非真实存在，而是通过自证的智慧来认知。这样，从对象上切断了实执的根源，对于一切善恶分别念，都不会产生自负。远离了思维和愿望的所有心识戏论的边际，呈现出一种非由心识所造作的空寂状态。 我执消散，心变得松弛而开阔。无法被烦恼所动摇，保持清明澄澈。远离内外二元的执著，意识变得清晰明了。对于任何事物都不执著，觉性保持清醒敏锐。这就是远离了实执的自负，与如同虚空般的无实性真谛相遇，也就是斩断了自负之魔。一旦斩断了自负之魔，也就斩断了由烦恼所产生的一切魔。因此，只要有我，就有魔；没有我，就没有魔。因为无我，就没有需要断除的对象，没有恐惧和害怕，这种无边无际的觉性大智慧，能够增长对一切所知事物的智慧，是解脱四魔的果实。这就是关于四魔的种类，以及如何通过断除四魔，在自身本性中获得解脱，最终获得 果位的简要解释。有缘者请谨记于心，以勇猛的精进接受并实践，并扩展利他之心！如是说。岗巴又问玛吉拉准说：像这样的四魔，是同时断除呢？还是有次第的差别？四魔之间有先后顺序吗？玛吉回答说：儿子，有执著和无执著二者是因时的魔，自负之魔是道时的魔，欢喜和傲慢之魔是果时的魔。也就是说，尚未证悟的补特伽罗，处于资粮道和
English
The root of all evils is self-grasping, which acts as a demon preventing liberation. Therefore, it is also called the demon of conceit or the demon of self-grasping. Because of grasping onto self where there is no self, the mind becomes afflicted, and whatever good or bad thoughts arise in the mind are seized by conceptualization and clung to as true, which is called conceit. That is, the object of conceit and the place where conceit is held, or all inner and outer phenomena that are grasped as "I" and "mine," are recognized by the wisdom of self-awareness as not truly existent. Thus, the root of clinging to reality is severed from the object, and one does not fall into conceit with regard to all good and bad thoughts. Separated from all the extremes of mental proliferation of ideation and aspiration, there is a state of emptiness that is not fabricated by the mind. The mind, with its self-grasping dissolved, becomes relaxed and open. Unable to be shaken by the causes of affliction, it remains clear and serene. Separated from the grasping of inner and outer duality, awareness becomes clear and distinct. Without attachment to anything, awareness remains sharp and alert. This is being free from the conceit of clinging to reality, and encountering the meaning of emptiness like the sky, which is the cutting of the demon of conceit. When the demon of conceit is cut, all the demons arising from affliction are cut. Therefore, as long as there is self, there is also demon; when there is no self, there is also no demon. Because there is no self, there is no object to be cut, and without fear or dread, this boundless great wisdom of awareness expands intelligence in all that is to be known, and is the fruit of liberation from the four demons. This is a brief explanation of the types of the four demons, and how, by cutting the four demons, one is liberated in one's own nature, ultimately attaining the fruit. Fortunate ones, please keep this in mind, accept and practice with strong diligence, and expand the mind of benefiting others! Thus it was said. Again, Gangpa asked Machik, "Are these four demons cut simultaneously, or is there a difference in sequence? Is there a difference of priority among the four demons?" Machik replied, "Son, the two, with attachment and without attachment, are the demons of the causal time, the demon of conceit is the demon of the path time, and the demon of joy and pride is the demon of the fruit time. That is, a person who has not attained the ground, is on the path of accumulation and