Chinese
从“于大之中遣除”之间所说，大乘瑜伽士，在决定修持并进入禅定之时，通常会出现阻碍正道的五种魔障，即因不了解见地而产生的各种分别念，如怀疑和犹豫等，这是阻碍的大魔。这是因为见地的分别念，在智慧不坚定时，依赖于恶劣的上师、低劣的乘和狭小的智慧。修行的分别念，如在修行时想：这个是否比那个更好？行为的分别念，是执着于清净。这些是内在执着分别的集合。这是宗喀巴大师的笔记中所说。由于缺乏精进的力量，对于任何修行都变得放任和懒惰的魔是第二种。由于丰富的享受而产生的喧嚣散乱增多的魔是第三种。由于自相恶劣而产生的恶语和尖锐武器的魔是第四种。愤怒、暴躁、急躁、非常激动的魔是第五种，这五种魔障是瑜伽士与果位结合的障碍。因此，这五者皆由非理智的平等产生，是遮蔽法性真实意义的障碍。因此，遣除这些魔障的方法是，不执着于显现，而是以证悟的精华——菩提心，将法性遣除于寂静大之中。第九是“瑜伽财富”，从“瑜伽士的财富”到“遣除四敌”之间所说，瑜伽士会遇到摧毁和抢夺圣者七财之宝的四种敌人，需要巧妙地调伏。那么，如何调伏呢？如果瑜伽士的秘密泄露，变得懒惰等等，改变见、修、行的瑜伽本质，见的本质改变为特别执着，修的本质改变为目标执着，行的本质改变为伪装，那么，见、修、行三者或禅定的意义，就会从正直的法性中退失，变得污秽，秘密泄露和改变的过失，都会因罪过而受到打击。
English
From "within the great, dispel," it is taught that when a Mahayana yogi engages in determined practice and enters into samadhi, five demonic obstacles that impede the true meaning regularly arise. These include various conceptual thoughts arising from not understanding the view, such as doubt and hesitation, which constitute a great obstructing demon. This is because conceptual thoughts about the view, when wisdom is not firm, rely on bad gurus, inferior vehicles, and small-minded wisdom. Conceptual thoughts about meditation, such as wondering during meditation, "Is this better than that?" Conceptual thoughts about conduct involve clinging to purity. These are collections of inner clinging thoughts. This is according to the notes of Dharma Lord [Tsongkhapa]. The second demon is the one that arises from a lack of diligent effort, leading to indifference and laziness in any practice. The third demon is the one that increases busyness and distraction arising from abundant enjoyment. The fourth demon is the one that arises from an evil disposition, causing harsh words and sharp weapons to be inflicted. The fifth demon is the one that is angry, fierce, impatient, and extremely agitated. These five demons are the five actions that obstruct the yogi from uniting with the fruit. Therefore, these five arise from non-intellectual equality and are obstacles that obscure the true meaning of reality. Therefore, the antidote to dispel these is to realize that the essence of enlightenment, bodhicitta, does not fixate on appearances, and to dispel these five demons within the great peace of reality. The ninth is "Yogic Wealth," from "the wealth of a yogi" to "dispel the four enemies." It teaches that a yogi encounters four enemies that destroy and plunder the wealth of the seven noble riches, which must be skillfully subdued. How are they subdued? If a yogi's secrets are revealed and they become lazy, etc., altering the nature of the yoga of view, meditation, and conduct—the nature of the view is altered into special clinging, the nature of meditation is altered into object clinging, and the nature of conduct is altered into pretense—then the meaning of the three, view, meditation, and conduct, or samadhi, is lost from the straight reality and becomes defiled. The faults of revealing secrets and alteration are struck by transgressions.
Chinese
以恶劣的土地来责骂和揭短，那些黑人也全都成为束缚和累赘的敌人。例如，就像谩骂的敌人一样，不要受其支配。低劣的见解和粗暴的行为是见解和行为的混乱，这样做会抛弃这个教言的法理，从而背离它而行事。因此，他们的见解和行为背离了正确的教言法理，混合了不协调的东西，从事着离间的工作。那些不会为了自己和他人的利益而变成放荡的敌人，例如，就像砍断石匠的手的敌人一样。极其严密的守护界限难以逾越，是金刚大乘的苦行之王的誓言。完全接受了那些，却没有成为空性，也没有习惯，根和枝散乱地消失了，因为偏离了意义而不会产生结果。例如，就像根腐烂的树木一样，因为切断了根基，所以会发生并降临严厉的教言惩罚的敌人，例如，就像降临到生命上的敌人一样。即使在以无误的密咒法理来结合真实之物时，进行见、修、行和事业的时候，如果那样的人没有确定那些意义要点的可靠口诀，那么结果的意义就不会成就，因为努力的才能力量很小，由于不勤奋和懒惰，不会变成结果而堕入歧途的敌人，因为会再次返回，例如，就像抢夺财物的敌人一样。因此，瑜伽士们按照大瑜伽的教言法理进行修持和行为时，夺取和摧毁无与伦比的圣妙珍宝七财的这四个敌人，以擅长于遣除和摧毁的方法的瑜伽士的见解智慧，不要受那四个过失敌人的支配，而要遣除它们。第十有四：解脱三有的见解，奇妙供养的见解，轮回安乐处的见解，五毒转为甘露的见解。第一个是，从“三有显现”到“是清净之最”之间所显示的内容，是见解的誓言。在此，为了显示自性见解的誓言，
English
Using bad land to scold and expose shortcomings, those black people all become enemies of bondage and burden. For example, like a cursing enemy, do not be dominated by them. Inferior views and rude behavior are a confusion of views and behavior, and doing so will abandon the Dharma of this teaching, thus deviating from it. Therefore, their views and behavior deviate from the correct Dharma of the teachings, mixing discordant things and engaging in divisive work. Those who will not become promiscuous enemies for the benefit of themselves and others, for example, like an enemy who cuts off the hand of a stonemason. The extremely tight boundary of protection is difficult to cross, and it is the vow of the king of asceticism of the Vajrayana. Having fully accepted those, but not becoming emptiness, nor being accustomed to it, the root and branches are scattered and disappear, because deviating from the meaning will not produce results. For example, like a tree with rotten roots, because the foundation is cut off, there will be an enemy of severe teaching punishment that occurs and descends, for example, like an enemy that descends on life. Even when combining the real thing with the unerring mantra Dharma, when practicing view, meditation, conduct, and activities, if such a person does not have a reliable oral instruction to determine the key points of those meanings, then the meaning of the result will not be achieved, because the power of effort is small, and due to lack of diligence and laziness, it will not become an enemy that falls into the wrong path, because it will return again, for example, like an enemy that robs property. Therefore, when yogis practice and behave according to the Dharma of the Great Yoga teachings, these four enemies who seize and destroy the incomparable sacred and wonderful Seven Treasures, with the wisdom of the yogi's view who is skilled in the method of dispelling and destroying, do not be dominated by those four enemies of faults, but dispel them. The tenth has four: the view of liberating the three realms, the view of wonderful offerings, the view of the blissful abode of samsara, and the view of transforming the five poisons into nectar. The first is, from "the appearance of the three realms" to "is the supreme of purity," what is shown is the vow of the view. Here, in order to show the vow of the view of self-nature,
Chinese
彻底解脱三有的见解是：心胸宽广或达到极致之境。显现于三有之中的所化众生的刹土，原本就是彻底解脱的自性。证悟到未曾舍弃、完全清净的圆满佛土本来就存在，获得确定的把握，并使之成为心性，这就是三有自解脱显现的见地。证悟此见地，三有九地同时得以净化，无需经历十地，或者说达到极致，因此三有无需经历成佛之地而被提升，被称为胜者之刹土的那些清净，是殊胜的清净，是超越一切的誓言。第二是，从“享用供养”到“产生的供养”之间所阐述的内容。为了阐述享用奇妙供养的见地，所有五种欲妙都在大平等性中自然圆满，这些伟大的供养之王是瑜伽士成就菩提的殊胜资粮。因为见到三世诸佛和三有众生都是伟大的自性，所以无二的供养令具有殊胜智慧的胜者们欢喜，并且因为不执着于品尝，所以是无与伦比的奇妙大供养。第三是，从“轮回尸林”到“任运成就之地”之间所阐述的内容。为了阐述轮回处所的见地。如果将三有轮回错认为尸林的处所的这些显现，如实地证悟为实相，那么无需寻找和修行，就能成为大乐的殊胜刹土，胜者的住所，智慧自显的伟大宫殿。因此，事物如实不谬、不加改造地从边际中解脱出来，在法界大平等性中，无需刻意造作，处所自然稳固，从而成为任运成就的佛地。第四是，从“一切之根”到“自明具眼者”之间所阐述的内容。什么是五毒转为甘露的见地呢？如果未证悟，则是轮回一切法的基础和
English
The view of completely liberating the three realms of existence is: having a broad mind or reaching the ultimate state. These realms of beings to be tamed, which appear in the three realms of existence, are inherently of the nature of complete liberation from the very beginning. Realizing that the perfect Buddha-field, which is unabandoned and completely pure, has always existed, gaining a firm conviction, and making it one's disposition is the view of the spontaneous liberation of the three realms. By realizing this, the nine grounds of the three realms are purified and cleansed simultaneously, without needing to traverse the ten grounds of the path, or having reached the ultimate, the three realms are elevated without traversing the ground of Buddhahood. The purity of those referred to as the fields of the victorious ones is the supreme purity, the very oath that transcends all else. The second is what is taught from "enjoying offerings" to "offerings that arise." In order to teach the view of enjoying wondrous offerings, all the five objects of desire are spontaneously perfected within the state of great equanimity, and these great kings of the assembly of offerings are the supreme and extraordinary resources for a yogi to accomplish enlightenment. Because one sees all the Buddhas of the three times and all sentient beings of the three realms as being of great self-nature, the non-dual offering pleases all the victorious ones who possess supreme wisdom, and because one is not attached to savoring, it is the unparalleled and wondrous great offering. The third is what is taught from "cyclic existence, charnel ground" to "the spontaneously accomplished ground." In order to teach the view of the place of cyclic existence. If one realizes that these appearances of the three realms of cyclic existence being mistaken for the place of a charnel ground are the suchness of things as they are, then without searching or striving, it becomes the supreme field of great bliss, the abode of the victorious ones, the great palace of self-appearing wisdom. Therefore, the suchness of things, without error or fabrication, is liberated from extremes, and in the great equanimity of the dharmadhatu, without intentional effort, the place is naturally stabilized, and thus it becomes the spontaneously accomplished ground of Buddhahood. The fourth is what is taught from "the root of all" to "one with the eye of self-awareness." What is the view of transforming the five poisons into nectar? If one does not realize it, it is the basis of all phenomena of cyclic existence and
Chinese
根本是愚痴、贪欲、嗔恨、我慢、嫉妒，这五种大毒的自性，本来就是从边解脱的五种大智慧自然成就。如果通达并了解那件事是诸法如是之性的意义，那么就不需要从其他地方寻找五种智慧的甘露，因为安住于自明的五毒，并非被转化为五种智慧，而是自然生起的。因此，不见而见，是瑜伽士五眼之最，是具有自明智慧之眼，因此被显示为般若之眼。第二，从“楞伽的主人”到“是决定的瑜伽”之间所说的是：行者呼唤楞伽的主人，先前所说的这些，因为大乘瑜伽的誓言不向四种法器宣说，所以是极秘密的。因为是诸佛导师所嘱咐守护的教言之语，所以名称也成立。对于这些，哪些瑜伽士不改变心意，坚定地安住，那么他就是具有极秘密誓言的瑜伽士。第四部分分为两点：指出过患，宣说类别。第一点，从下面“如果失坏”到“如兵器般流转”之间所说的是：如果誓言失坏，那么这里指出它的共同过失：由于果的失败，导致种姓断绝的生处，八大热地狱等不可忍受之处，以及金刚地狱的剧烈痛苦，无间断地一次又一次经历，因此，由于无法忍受的痛苦之轮，就像兵器一样难以脱身地流转。第二点，从“楞伽的主人”到“恒常的轮转中产生”之间所说的是：呼唤楞伽的主人，如果有人从这个续部的正文中失坏，那么会产生哪五种情况呢？根本和支分等一切誓言都普遍地、无偏颇地失坏，这是大的失坏。如果金刚上师失坏，由于那个因缘，一切都失坏，根本失坏，变得没有根基。即使支分五种等失坏，也不会变得没有根基，但是没有暂时的果，也不会产生。