English
I, with my clinging to self, from the initial entry, through the intermediate learning, to the final completion, when establishing the mandala of vows, invite and listen from the realm of wisdom-essence, Ogmin. With the four mudras, merge without duality, and request the stable abiding of body, speech, and mind, etc., complete with rituals. Third, the order of activities is twofold: Proclamation. First is the order of the main activity. Then, after prostrations, offer according to the order of offerings, mantras, mudras, and samadhi. Accompanied by praise and aspiration prayers, perform the recitation of the mantra. Perform the tsok offerings according to the main practice. Second is the order of the remaining conclusion. Then, in the intervals between day, night, and sessions, fulfill the expectations of the remaining offerings to the peaceful and wrathful deities, and after offering, proclaim the vows you previously made, entrust the activities. Ya hi gtschas (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) do not distinguish between peaceful, increasing, subjugating, and forceful activities. Then, gather the wheel, that is, the mandala, protect the body, wear, enjoy, and abide in the samadhi of daily conduct, all according to the pith instructions of the peaceful and wrathful deities, practice the essential points of meditation. Fourth, the essence is threefold: Proclamation. First, in essence, self-appearing, without object, union of calm abiding and insight. Then, all conceptual aggregates such as aggregates, elements, and sense bases, appear as deities of the peaceful and wrathful mandala. For example, just as the images of the sun, moon, and stars appear in a clear ocean. The reality of all phenomena, such as outer and inner environments, aggregates, elements, and sense bases, is also self-knowing and self-aware, appearing as many peaceful and wrathful deities, free from the extreme of one-sidedness. At that time, awareness does not move from its own nature, so all the deities are completely non-existent. Awareness appearing as deities has no attachment to object or subject, so it is insight. Not moving from that state, so it is calm abiding. The union of the two is the essence of the yoga samadhi to be meditated upon, as the Buddhas have proclaimed in all lineages. Second, is the elaboration of names. Then, conceptual aggregates naturally abide as deities, which is elaboration. The yoga samadhi that practices it also elaborates into many deities. Those deities also elaborate into wrathful and peaceful deities to tame the wicked beings to be tamed.
Chinese
每一个也都有轮涅盘的开展，手印形相的开展，眷属的开展，面容手足的开展，像这样从基位到道位一切开展的缘故，基位显现的果也是获得文字轮涅盘大会的地位，那也是身和智慧多方面的开展。第三是显示词义。真实，像这样体验开展并且明晰就是手印开展瑜伽的词义或者说词义成就。第五过失有三。计数，第一陷入懈怠和执着相的过失。真实，安住于开展瑜伽的这个时候，认为还有时间可以做而变得懒惰的懈怠，以及做不善业由低劣的行持所造成的懈怠这两种过失。幻影，烟，萤火虫，灯，太阳等等相的五种边际真实显现，并且认为那是真实的话就会变成过失。第二魔的行境有两种。计数，第一是简略地显示，真实，手印开展瑜伽者如果执着于这些成就征相的行境，就会见到十八种魔的行境。那是什么呢？第二广说分三。计数，第一是十八种魔的行境真实，真实，第一显现色魔是，见到无量佛的化身遍布世间，这是一。第二是喧嚣散乱的魔是，见到自己和他人的内部安住于殊胜，或者见到佛菩萨的处所聚集着殊胜，并且认为是殊胜。第三是名声声音的魔是，佛和菩萨称我为殊胜丈夫。第四是障碍散乱的魔是，见到诸佛所说的显密一切教法都清晰，并且能够无碍地讲述。第五是颠倒现量的魔是，一刹那间清晰地了知和见到三时的一切法。第六是执着于生处的魔是，清晰地见到六道总的道路中处于中阴的所有众生，或者见到六道的道路和处所一切。第七是心
English
Each also has the unfolding of the wheel mandala, the unfolding of various mudras, the unfolding of retinues, and the unfolding of faces and hands. Thus, because of the unfolding from the base to the path, the fruit of manifesting the base is also attaining the position of the great assembly of the wheel of letters, which is also the unfolding of many bodies and wisdoms. Third is showing the definition. Truthfully, experiencing and clarifying such unfolding is the accomplishment of the meaning or definition of the yoga of unfolding mudras. Fifth, there are three faults. Counting, the first is the fault of engaging in laziness and clinging to signs. Truthfully, at this time of dwelling in the yoga of unfolding, the laziness of thinking there is still time to do things and becoming complacent, and the laziness caused by inferior conduct of doing non-virtuous deeds, these two kinds of faults. Mirage, smoke, firefly, lamp, sun, etc., if these five limits of signs actually appear and one grasps them as real, it becomes a fault. Second, there are two realms of demons. Counting, the first is to briefly show, truthfully, if the yogi of unfolding mudras clings to these realms of accomplishment signs as sacred, they will see eighteen realms of demons. What are they? Second, the extensive explanation is in three parts. Counting, the first is the eighteen realms of demons themselves, truthfully, the first, the demon of appearance, form, is seeing countless emanations of Buddhas spread throughout the world, this is one. The second, the demon of distraction and confusion, is seeing oneself and others dwelling in the inner sanctum, or seeing the gathering of Buddhas and Bodhisattvas in a sacred place and considering it sacred. The third, the demon of fame and sound, is Buddhas and Bodhisattvas calling me a noble man. The fourth, the demon of obstructing distraction, is seeing all the clear teachings of Sutra and Tantra spoken by the Buddhas and being able to teach them without hindrance. The fifth, the demon of distorted direct perception, is clearly knowing and seeing all the dharmas of the three times in a single instant. The sixth, the demon of clinging to the place of birth, is clearly seeing all sentient beings in the intermediate state on the general path of the six realms, or seeing all the paths and places of the six realms. The seventh is the heart
Chinese
第一个是幻化之魔，对那些众生，不由自主地强烈生起慈悲心；第八个是显现光之魔，内外一切器情，日夜都清楚地显现；第九个是示现神通行为之魔，对于山岩等任何事物，我的身体都能无碍地行走；第十个是傲慢自大之魔，如同在虚空中在地上行走一样，能够飞行、行走和安住；第十一个是被加持之魔，诸佛伸出手来抚摸我的头顶，授记我将成佛；第十二个是欺骗虚妄之魔，我心想自己能用天、龙等一切众生的各自语言说法和开示；第十三个是为相所迷之魔，内外一切器情都视我为恭敬和供养之处；第十四个是希望、恐惧、怀疑之魔，依凭禅定的力量，将三千世界毫无高低地平整如手掌；第十五个是贪执障碍之魔，三千世界清晰地显现，如同将余甘子放在手掌中一样；第十六个是徒劳无益而迷失之魔，心因禅定而堪能，心想自己能无碍地成办自他的利益；第十七个是生起伟大傲慢之魔，诸佛菩萨告诫我说，要思维和信奉圣法；第十八个是恭敬障碍之魔，世间的主宰大天神们都来供养我，以上就是十八种魔。从这以后会出现顿超，对于上、中、下三种根器的人没有定准，上等根器会真实出现，中等根器会在体验中出现，下等根器会在梦中出现。第二，如果认识到这些是无自性的，就是成就的征兆。正直！瑜伽士在见到这十八种行境的时候，如果认识到它们是无自性的，是自显现二取的，那就是没有走错路，是成就圣道的征兆。第三，如果不认识而生起贪嗔，就说明已经变成了魔。正直！如此思
English
The first is the demon of emanation, for those sentient beings, compassion arises involuntarily and strongly; the eighth is the demon of the appearance of light, all outer and inner vessels and contents appear clearly day and night; the ninth is the demon of demonstrating miraculous powers, for mountains, rocks, and so on, my body can walk without obstruction; the tenth is the demon of arrogance and pride, like walking on the ground in the sky, I can fly, walk, and abide; the eleventh is the demon of being blessed, the Buddhas stretch out their hands and touch my head, prophesying that I will become a Buddha; the twelfth is the demon of deception and falsehood, I think that I can speak and teach the Dharma in the respective languages of all beings such as gods and nagas; the thirteenth is the demon of being distracted by signs, all outer and inner vessels and contents see me as a place of reverence and offering; the fourteenth is the demon of hope, fear, and doubt, relying on the power of samadhi, all three thousand worlds are arranged without high or low, as flat as the palm of the hand; the fifteenth is the demon of attachment and obstruction, the nature of the three thousand worlds themselves appears clearly, as if placing an amalaka fruit in the palm of the hand; the sixteenth is the demon of straying into meaninglessness, the mind is capable because of samadhi, and I think that I can accomplish the benefit of myself and others without obstruction; the seventeenth is the demon of thinking of great pride, the Buddhas and Bodhisattvas admonish me to contemplate and have faith in the holy Dharma; the eighteenth is the demon of obstructing reverence, the great gods, the lords of the world, come to make offerings to me, these are the eighteen demons. From this point on, breakthrough will occur, and there is no certainty for people of superior, middling, and inferior faculties. The superior will appear in reality, the middling will appear in experience, and the inferior will appear in dreams. Second, if one knows that these are without self-nature, it is a sign of accomplishment. Straight! When a yogi sees these eighteen objects of experience, if he realizes that they are without self-nature, that they are self-appearing and non-dual, then he has not gone astray on the path, and it is a sign of accomplishing the holy path. Third, if one does not recognize and arises greed and aversion, it shows that one has become a demon. Straight! Thus thinking,
Chinese
那些不了解地之法性为自显，却执着于成就的标志，并产生欢喜、傲慢、自负的人们，因为这已经变成了魔障的事业，所以是魔的活动范围。那为什么呢？因为他们想要获得世间的利益和名声，以至于心不由自主地被夺走；听到别人赞美自己是圣人，也就是听到赞颂的伟大之处后，被喧嚣和享乐的表相所迷惑；心中稍微存在着希望获得果实，又担心无法获得而犯错的念头；或者因为出现了很多成就的标志，或者因为“我”这个念头，内心非常满足，以至于我慢增长而陷入散乱。第三，共同的过失细微显现的方式。正直。共同的过失即使是普通的，也比之前在这里出现得少，而且本质非常细微，即在呼吸运行的一瞬间，要知道是否进入了禅定能取所取的掌控之中。第六，改正过失的方法有三种。列举。第一，改正懈怠的过失的方法。正直。通达原因的见解和进入条件的禅定二者都获得了初步的体验，并且对于见修双运的修行没有增益，或者已经圆满了资粮道，并且了知显空无别的果位是诸佛坛城之道，而且对禅定有了坚定的信心。不让自己受到两种懈怠的控制，不作为了获得果实而作的努力，并且要接受不舍弃意义的精进。第二，以比喻来说明改正表相过失的方法。正直。无论出现海市蜃楼等五种表相中的任何一种，它们都显现为自明觉性的奇妙变化。因此，为了了知这些是自己的心性，对于见到这些表相，不要抱有希望获得果实，也不要没有获得而担心犯错。例如，在晴朗天空的自性中，虽然会出现日月、星辰、闪电、彩虹，以及许多云彩互相扰动，但是天空的自性或法界却不会因此而改变或减损。同样，不执着于心性的意义，法界对于所化众生的心识来说是不可思议的。过去诸佛的身语意功德
English
Those who do not understand the nature of earth as self-manifestation, but cling to the signs of accomplishment, and generate joy, arrogance, and conceit, because this has become the work of demonic obstacles, it is the realm of demonic activity. Why is that? Because they desire to gain worldly benefits and fame, so that their minds are involuntarily taken away; upon hearing others praise them as holy beings, that is, hearing the greatness of praise being spoken, they are distracted by the appearances of noise and enjoyment; there is a slight hope of obtaining the fruit, and a fear of not obtaining it and making mistakes; or because many signs of accomplishment have appeared, or because of the thought of "I", their hearts are very satisfied, so that pride increases and they fall into distraction. Third, the way in which subtle common faults arise. Straightforward. Even ordinary common faults appear less frequently here than before, and their essence is extremely subtle, that is, in a single moment of the breath's movement, one knows whether or not one has entered into the control of grasping and being grasped in samadhi. Sixth, there are three ways to correct faults. Enumeration. First, the method of correcting the fault of laziness. Straightforward. Having gained an initial experience of the view that understands the cause and the samadhi that enters into the condition, and without increasing the practice of uniting view and meditation, or having completed the path of accumulation, and knowing that the fruit of indivisible appearance and emptiness is the path of the mandala of deities, and having firm confidence in samadhi. Without letting oneself be controlled by the two kinds of laziness, one should not make efforts to obtain the fruit, and one should accept diligence that does not abandon the meaning. Second, the method of correcting the faults of signs with examples. Straightforward. No matter which of the five signs, such as mirages, appear, they appear as the wondrous transformations of self-awareness. Therefore, in order to know that these are one's own mind, one should not have the hope of obtaining the fruit by seeing these signs, nor should one fear making mistakes by not obtaining it. For example, in the nature of clear sky, although the sun and moon, planets and stars, lightning, rainbows, and many clouds may appear and disturb each other, the nature or realm of the sky does not change or diminish. Similarly, the meaning of not clinging to the nature of mind, the realm of phenomena, is inconceivable to the minds of those to be tamed. The qualities of the body, speech, and mind of the Buddhas of the past