English
Entrusting the proclamation of activities, invoking Ya-hi Gatsa to bestow the activities of pacifying, increasing, magnetizing, and wrathful, without allowing decline. Then, gather the wheel, that is, the mandala, protect the body, and abide in the samadhi of the practice of the path of enjoyment, all the instructions of the peaceful and wrathful deities should be practiced according to the text of the ritual. Fourth, the essence has three parts. First, the essence is self-appearing, without object, in the union of calm abiding and insight. All conceptual thoughts such as the aggregates, elements, and sense bases appear as deities of the peaceful and wrathful mandala, just as images appear in the ocean. The reality of all phenomena of the container, contents, aggregates, elements, and sense bases is also self-awareness, the peaceful and wrathful deities appear clearly, free from the extremes of one and many, and therefore are empty. Since awareness appears clearly as a deity, without attachment to any object or subject, it is insight. Because it does not move from that state, it is calm abiding. The union is the essence of the yoga samadhi to be practiced, as all the transmitted precepts of the Victorious Ones have declared. Second, elaborating the categories. Conceptual thoughts naturally abide as deities, and the yoga samadhi practiced through elaboration is also elaborated into many deities. These deities are also elaborated into wrathful and peaceful deities for the purpose of subduing those who are difficult to tame. Each of these also has the elaboration of the wheel mandala, the elaboration of the mudra categories, the elaboration of the assembly, and the elaboration of the face and hands. Thus, because of the elaboration from the basis, path, and all aspects, the result manifested is also the attainment of the level of the great assembly of the wheel of letters, which is also elaborated into many bodies and wisdoms. Third, showing the definition. Experiencing and clarifying through such elaboration is the meaning of the words or the accomplishment of the definition of the vast elaboration yoga. Fifth, there are three faults: First, the faults of engaging in laziness and attachment to signs. When abiding in the yoga of elaboration, there are two faults of laziness: laziness in indifference and laziness in engaging in non-virtuous actions, and if one sees the five signs of mirages, smoke, fireflies, lamps, and sun appearing as real and clings to them, it becomes a fault. Second, the realm of activity of demons has two parts. First, a brief explanation. If a practitioner of vast elaboration yoga clings to the realm of activity of the signs of accomplishment, it is the realm of activity of demons.
Chinese
被视为奇迹。那又是什么呢？第二部分是详细解释，分为三部分。第一部分是魔的十八种活动领域。首先，显现色之魔：见到无数佛陀化身遍布世间，这是第一种。第二，喧嚣散乱之魔：见到自己或他人在其中安住于神圣，或者佛菩萨认为安住于神圣并视其为神圣。第三，名声音声之魔：佛菩萨说我是神圣之人。第四，障碍散乱之魔：见到诸佛所说的显密教法都清晰显现，并且能够无需听闻而宣说。第五，错谬神通之魔：一刹那间清晰了知并见到三时的一切法。第六，执着于生处之魔：见到六道的道路和所有处所。第七，慈悲化身之魔：对那些众生不由自主地生起强烈的慈悲心。第八，显现光明之魔：内外一切器情世界，无论昼夜都清晰显现。第九，示现神变行持之魔：我的身体能够毫无阻碍地穿行于山岩等任何事物之中。第十，傲慢自大之魔：能够像在地面上一样在空中飞行、行走和安住。第十一，加持之魔：诸佛伸出手来抚摸我的头和身体，并授记我将成佛。第十二，欺骗虚妄之魔：我以为自己能够用天、龙等一切众生的各自语言说法和开示。第十三，执着于相之魔：内外一切器情世界都视我为恭敬和供养之处。第十四，希望、恐惧、怀疑之魔：凭借禅定的力量，将三千世界毫无高低地布置得像手掌一样平坦。第十五，贪执障碍之魔：三千世界本身的自性，像放在手掌上的余甘子一样清晰显现。第十六，徒劳无功之魔：心能胜任禅定，以为自己能够毫无阻碍地行持自他之事。第十七，认为自己伟大的傲慢
English
are seen as miraculous. What are they? The second part is the detailed explanation, which has three sections. The first is the eighteen actual realms of activity of demons. First, the demon of appearance, form: Seeing countless emanations of Buddhas spread throughout the world is the first. Second, the demon of busyness and distraction: Seeing oneself or others abiding in sacredness within, or Buddhas and Bodhisattvas considering abiding in sacredness and seeing it as sacred. Third, the demon of fame and sound: Buddhas and Bodhisattvas saying that I am a sacred person. Fourth, the demon of obstacles and distraction: Seeing all the teachings of Sutra and Tantra spoken by the Buddhas clearly appearing, and being able to explain them without having heard them. Fifth, the demon of mistaken clairvoyance: Knowing and seeing all the dharmas of the three times clearly in a single instant. Sixth, the demon of attachment to birth places: Seeing the paths and all the places of the six realms. Seventh, the demon of compassionate emanation: Spontaneously arising strong feelings of compassion for those sentient beings without control. Eighth, the demon of the appearance of light: All outer and inner containers and contents appearing clearly without day or night. Ninth, the demon of demonstrating miraculous powers: My body being able to pass through anything without obstruction, such as mountains and rocks. Tenth, the demon of pride and arrogance: Being able to fly, walk, and abide in the sky as if on the ground. Eleventh, the demon of blessing: The Buddhas extending their hands and touching my head and body, and prophesying that I will become a Buddha. Twelfth, the demon of deception and falsehood: Thinking that I am able to speak and teach the Dharma in the respective languages of all beings, such as gods and nagas. Thirteenth, the demon of distraction by signs: All outer and inner containers and contents seeing me as a place of respect and service. Fourteenth, the demon of hope, fear, and doubt: By the power of samadhi, arranging the three thousand worlds without high or low, as flat as the palm of one's hand. Fifteenth, the demon of attachment and obstruction: The very nature of the three thousand worlds appearing clearly like an amalaka fruit placed in the palm of one's hand. Sixteenth, the demon of straying into meaninglessness: The mind being capable of samadhi, thinking that one is able to perform the benefit of oneself and others without any obstruction. Seventeenth, the arrogance of thinking oneself great
Chinese
的魔。为了宣讲神圣的佛法，请理解和信奉，这是佛菩萨对我的教诲。第十八是恭敬障碍的魔。世间的主宰，大天神们对我进行供养，这便是那十八种魔。从这以上会出现顿超，对于上、中、下三种根器的人没有定准，上等是真实的，中等是体验，下等是在梦中出现。第二，如果知道它是无自性的，那就是成就的征兆。瑜伽士在见到那十八种行境的时候，如果认识到它们是无自性的，是自显现的无二，那么就是没有走错路，是圣者成就的征兆。第三，不认识而感到高兴或忧愁，就说明变成了魔。像这样，不认识心的法性是自显现，反而执着于成就的征兆，并感到高兴、忧愁、傲慢，这些都变成了魔的障碍之业，因此是魔的行境。这是为什么呢？因为想要获得世间的利益和名声，心不由自主地被夺走；或者因为别人赞扬我是圣人，获得赞美的荣耀，而被喧嚣和享乐的相所迷惑；或者期望获得果实，又稍微担心没有获得；或者因为出现一些征兆，或者因为“我”而内心充满，傲慢增长，从而散乱迷失。第三，共同的过失稍微出现的情况。共同的过失，即使是平凡的过失，也比以前在这里出现得少，而且本质非常微小，即在呼吸运行的瞬间，知道是否进入了禅定，是否受到了能取所取的支配等等差别。第六，改正过失的方法有三种：第一，改正懈怠的过失的方法。因为精通了认识原因的见解和进入状态的禅定这两个方面，已经获得了初步的体验，并且见解和禅修相结合，所以在修行上没有散乱的生起次第，或者已经圆满了资粮道，并且已经认识到显空无别的果是本尊坛城之路，并且对禅定有了坚定的信心。这样，就不会被两种懈怠所控制，并且不会有为了获得果实而进行的努力，也不会有遗忘意义的精进，而是要接受不舍弃意义的精进。第二，改正相的过
English
of the Mara. Please understand and have faith in the meaning of teaching the sacred Dharma, this is the teaching given to me by the Buddhas and Bodhisattvas. The eighteenth is the Mara of interruption through reverence. The great gods, the lords of the world, make offerings to me, and these are those eighteen. From this point onward, there will be a sudden leap, and there is no certainty for those of superior, intermediate, and inferior intellect. The superior is real, the intermediate is experience, and the inferior comes in dreams. Second, if one knows that it is without inherent existence, that is a sign of accomplishment. When a yogi sees those eighteen fields of activity, if they realize that they are without inherent existence, and are the non-dual self-appearance, then they are on the correct path, and it is a sign of the accomplishment of a holy being. Third, if one does not know and is happy or sad, it shows how one has become a Mara. In this way, not knowing the nature of mind as self-appearance, but clinging to the signs of accomplishment as sacred, and being happy, sad, or arrogant, all these become the actions of the Mara's obstacles, and therefore are the fields of activity of the Mara. Why is that? Because wanting to obtain worldly gain and fame, the mind is involuntarily stolen away; or because others praise me as a holy person, and I obtain the glory of praise, and am distracted by the signs of busyness and enjoyment; or I hope to obtain the fruit, and I am slightly worried about not obtaining it; or because some signs appear, or because of "I," the mind is full, arrogance increases, and thus I become scattered and lost. Third, how subtle common faults arise. Common faults, even ordinary faults, appear less frequently here than before, and their essence is very subtle, that is, in the instant of the breath's movement, knowing the distinctions of whether one has entered into samadhi, whether one has been dominated by grasper and grasped, and so on. Sixth, there are three ways to correct faults: First, the method of correcting the fault of laziness. Because one is proficient in both the view of knowing the cause and the samadhi of entering the state, one has gained initial experience, and because view and meditation are combined, there is no scattering of the generation stage in practice, or one has completed the path of accumulation, and one has realized that the fruit of non-duality of appearance and emptiness is the path of the deity's mandala, and one has firm faith in samadhi. In this way, one will not be controlled by the two kinds of laziness, and there will be no effort to obtain the fruit, and there will be no diligence that forgets the meaning, but one must accept the diligence that does not abandon the meaning. Second, correcting the fault of signs.
Chinese
因此，以比喻和方法，当出现如幻象等五种现象时，它们显现为自性觉知的神变。为了了知这些是心性，在见到这些现象时，不要期望获得果实，也不要有无法获得的疑虑，要了知它们。例如，在虚空的自性中，日月星辰、闪电、彩虹显现，许多云彩互相扰动，然而虚空的自性或界限不会改变或衰减，就像这个比喻一样。要义是，不可思议的心性、法性本身，对于可调伏者的心识来说，会显现过去的身语意功德事业的二十五种奇妙和惊人的现象，以及体验的征象、魔境十八种等等各种现象，虽然这些会显现在瑜伽士的体验中，但要了知法性本然不会衰减和改变。第三，纠正魔境过患的方法。即使广大的瑜伽士完全具备了禅定的力量和功德，因为了知人我和法我二者皆空，所以不会有傲慢和自负。无论在魔境中见到何种记号和现象的差别，都要了知那是心性自生智慧的自显现，通过禅定来调伏自心，不要有希望和疑虑。第七，体验有三种。第一，简要说明。将分别念的显现转为本尊的显现，扩展手印，也是使体验越来越增长的次第。如前所述，学习的次第是先熟悉前面的，再学习后面的，体验也会增长。虽然一个手印的五种体验先前已经稳固和圆满，但对于这个扩展的手印，现在才开始学习。因为先前不熟悉显现的区分和扩展，所以会出现五种体验。第二，详细解释五种体验产生的次第。当第三和第五种姓或种姓群的本尊显现时，由于分别念的扰动，禅定会受到分别念的干扰，这就是五种体验中的第一种，动摇的体验。本尊显现的程度，在一整天中，如果一个时段分为四份，只有一份受到过患的影响，而有三份本尊显现且不被分别念动摇，这就是第二种，获得的体验。