Chinese
关于大圆满的魔的识别和断除之法，阿霍三摩地从魔中彻底获胜的诀窍之科判三则。 关于大圆满的魔的识别和断除之法，阿霍三摩地从魔中彻底获胜的诀窍之科判三则。 关于大圆满的魔的识别和断除之法，阿霍三摩地从魔中彻底获胜的诀窍之科判三则。顶礼吉祥金刚萨埵！ ༈ 。依靠甚深之教言和上师之诀窍，以及瑜伽智慧传承之诀窍，略微书写关于魔的诀窍。༈ 。对于大圆满，应如是了知魔：器世界的一切，于法界普贤佛母中，本自成佛，故无处安立为魔。有情世界的一切，于法性普贤王如来中，本自成佛，故无处可寻为魔。彼亦本自无二。无二之自性，是远离一切作为之状态，若无处可安立，则于何处可寻得魔？魔自身于五大中，本自成佛，故作损害者于何处有？若于实相中如是而无，于世俗中亦无耶？若问，则观待于错乱之识，于世俗谛中显现而安立。观待于无错乱之识，则安立为胜义谛。于实相中无处可安立，大圆满乃是实相无二之方便而修持，而非以二谛之方便而修持，为破斥之故。乃是将实相作为方便而取用，取用之方式如下：一切法与心，于法性远离一切作为之状态中，了知远离能作者，能修者，能勤奋者，能矫正者，能谨慎者，能禅修者等一切，于了知之状态中，不作任何事，则于自性中安住而解脱。经续窍诀三者皆云：以无作为而解脱，以解脱而解脱。如是说：不寻觅，安住即是禅修。如是说：无有可修，故离勤作之心。无有可执，故离对境。如是说：无有可修，故无因果。如是说：无勤作，本自任运
English
Concerning the identification and abandonment of demons in Dzogchen, three sections on the instructions for completely overcoming demons in Aho Samadhi. Concerning the identification and abandonment of demons in Dzogchen, three sections on the instructions for completely overcoming demons in Aho Samadhi. Concerning the identification and abandonment of demons in Dzogchen, three sections on the instructions for completely overcoming demons in Aho Samadhi. Homage to glorious Vajrasattva! ༈. Relying on the profound teachings and the guru's instructions, as well as the instructions of the lineage of yoga wisdom, I will write a little about the instructions on demons. ༈. In Dzogchen, demons should be understood as follows: Since all of the outer world is primordially enlightened in the realm of Samantabhadrī, there is no place to posit a demon. Since all of the inner world is primordially enlightened in the nature of reality, Samantabhadra, there is no place to find a demon. Moreover, it is primordially non-dual. If the state of non-duality, which is free from all actions, cannot be posited in any way, then where can one find a demon to posit? Since the demons themselves are primordially enlightened in the expanse of the five great elements, where is there a harmful agent? If it is not like that in reality, is it not present in conventional truth? If you ask, then in relation to deluded consciousness, it appears and is established as conventional truth. In relation to non-deluded consciousness, it is established as ultimate truth. Since there is nothing to posit in reality, Dzogchen is practiced through the means of non-duality of reality, and not through the means of the two truths, for the sake of refuting. It is taking reality as a means, and the way to take it is as follows: In the state of the nature of reality, free from all actions, all phenomena and mind, having realized that it is free from all such as doers, practitioners, diligent ones, correctors, cautious ones, meditators, etc., without doing anything in the state of realization, one will abide in that state and be liberated. As it is said in all three, the tantras, scriptures, and instructions: "Liberation is through non-action, liberation is through liberation." And: "By not seeking, but abiding, is meditation." And: "Since there is nothing to practice, the mind is free from effort. Since there is nothing to grasp, it is free from object." And: "Since there is nothing to practice, there is no cause and effect." And: "Without effort, it is primordially spontaneous."
Chinese
成就。 像这样，无谬无改法界。 像这样，即使是佛也无法做，谁来修改，谁来做？ 造作者在哪里？ 像这样，以寻觅之心不能动摇法界。 像这样，无改菩提本性。 在不可修习的法性上，修习是无所缘的。 像这样，无有分别故普贤。 即使战胜了，诸佛也无法平等对待。 像这样说了许多，以无二之方便作为解脱之方便而说。 此外，也说了以无二之方便修持之方便，在那远离一切边际之法的状态中，如果以缺点和优点来看待，或者区分区分，或者遮止遮止，或者舍弃舍弃，或者取舍等等，像这样的一切都不存在，要如此了悟。 在了悟的状态中，因为没有取舍，所以会自然解脱。 安住于无改自性即是修习。 像这样，没有缺点和优点，没有取舍，自然就会明晰。 像这样，不遮止，不跟随，在自性中解脱。 像这样，以无二之方便修持，不依赖于其他道路和其他方便。 如此一来，对于实相而言，没有能损害的魔，也没有能阻断的道路。 依赖于是否证悟实相的知识，可以行持魔业，也可以安住于远离魔。 未证悟即是魔，证悟即是魔平息，因为实相中没有魔。 证悟之时无有魔，因为也证悟了魔业，恒常宣说行持菩提。 经、律、论三者都宣说了，由六者所示现的魔业，也不舍弃，也不认为是恶。 像这样，魔业也宣说为行持菩提。 像这样，非文殊，即使是微尘的动摇，也是在那里，在那里不住留。 像这样，外境和内心的识，一切都安住于平等性中。 对此，遮蔽与不遮蔽，平等之王未曾完全宣说。 像这样，以平等的见地来统治，一切轮回都显现为法界。 像这样，心即是真实之道，犹如空中鸟迹不可寻。
English
Accomplishment. Like this, the unerroneous and unaltered Dharmadhatu. Like this, even if the Buddha cannot do it, who will modify it and who will do it? Where is the doer? Like this, the Dharmadhatu cannot be moved by the thought of seeking. Like this, the unaltered Bodhi is Suchness itself. On the nature of Dharma that cannot be meditated upon, meditation is without an object. Like this, without division, Samantabhadra. Even if victorious, the Buddhas cannot treat Dharma equally. Like this, many were said, and the method of non-duality was said as the method of liberation. Furthermore, it is also said here as a method of practicing the method of non-duality, in that state of being free from all extreme dharmas, if one looks at faults and virtues, or distinguishes distinctions, or prohibits prohibitions, or abandons abandonments, or accepts and rejects, etc., realizing that there is nothing like that at all. In the state of realization, because there is no acceptance or rejection, one will naturally be liberated. To abide in the unaltered nature is meditation. Like this, if there are no faults and virtues, no acceptance or rejection, it will naturally be clear. Like this, not obstructing, not following, liberated in self-nature. Like this, practice with the method of non-duality, do not rely on other paths and other methods. Thus, for the reality, there is no demon that can harm it, and there is no path to be interrupted. Depending on the knowledge of whether or not the reality is realized, one can engage in demonic activities, or one can abide in being free from demons. Non-realization is a demon, realization is the pacification of demons, because there is no demon in reality. At the time of realization, there is no demon, because the activities of the demon are also realized, and it is constantly said to practice Bodhi. All three, Sutra, Vinaya, and Abhidharma, have said that the activities of the demon shown by the six are neither abandoned nor considered evil. Like this, the activities of the demon are also said to be the practice of Bodhi. Like this, not Manjushri, even the slightest movement of dust is there, it is there and does not remain there. Like this, external objects and internal consciousness, all abide in equality. Regarding this, obscuration and non-obscuration, the King of Equality has not fully spoken. Like this, if one rules with the view of equality, all Samsara appears as Dharmadhatu. Like this, mind is the true path, like the path of birds in the sky without a trace.
Chinese
被称作无谬误之道而宣说。 因为无边无中而广大。 因为无内外而原始清明遍布。 因为不舍无别任运成就， 故于法界之外无有可观之境。 轮回本即寂灭， 垢染清净法界。 一切烦恼皆为菩提之义。 如是说五种广大行， 亦是法性界之庄严。 以欲行慈悲之润泽， 于何处喜乐即行菩提。 不舍离，离言，平等性。 无论何处，世间自在莲花皆不舍弃，安住于平等之中。 如是等等，若能了悟魔业，则说是菩提之行。若能了悟，无论做什么都是菩提之行。 若不能了悟，无论做什么都是在行魔业。若不能了悟，即使是白业，亦不能得见法性寂止之义。 观修三种解脱亦是魔业， 舍弃轮回三道而修寂灭道亦是魔业。 于血肉之地上寻觅道， 无意义，乃是魔之业。 执着于取舍之边是魔之业。 显现欲求勤作心安乐， 此乃巨大之障蔽过患。 任何法于心之自性中， 若见二与边， 乃是无明错乱之颠倒， 背离大乘密咒之道。 若自之觉性执为殊胜，胜过一切而自负， 生起贪嗔，则为精勤生起愚痴，不见其义。 只要有动摇，那就是魔的事业。 大圆满之论典，瑜伽士如何修持？若执着于一切显现受用，以相执着而行，则行于魔业。若勤作修持，则行于魔业。若遮止舍弃，则行于魔业。若分别取舍，则行于魔业。若改造转变，则行于魔业。若分别上下乘，则行于魔业。为何执着？因为一切法之自性本即和合，不可分割。上下
English
It is said to be taught as the unerring path. Because it is vast without beginning or end. Because it is all-pervading and primordially clear without inside or outside. Because it is spontaneously accomplished, without abandonment or separation, There is no object of observation other than the expanse. Samsara is primordially nirvana, The realm of phenomena is utterly pure of obscurations. All afflictions are for the sake of enlightenment. It is said that the five great activities are also ornaments of the realm of reality. With the moisture of desire and compassion, Enlightenment is practiced wherever there is joy. Not abandoning, beyond words, equality. Wherever the lord of the world, all the lotuses, do not abandon, but remain equally. And so on. If one understands the activities of demons, it is said to be the practice of enlightenment. If one understands, whatever one does is the practice of enlightenment. If one does not understand, whatever one does is practicing the activities of demons. If one does not understand, even white deeds will not allow one to see the meaning of the peace of reality. Meditating on the three liberations is also the work of demons, Abandoning the three paths of samsara and meditating on the path of nirvana is also the work of demons. Searching for the path on the ground of flesh and blood, Is meaningless, it is the work of demons. Attachment to the extremes of abandonment and adoption is the work of demons. Appearance, desire, effort, mind, and happiness, These are great obscurations and faults. Whatever dharma, in the very nature of the mind, Whatever one sees as duality or extremes, Is a reversal due to the delusion of ignorance, Deviating from the path of the Great Vehicle secret mantra. If one makes one's own awareness supreme, triumphs over all, and becomes arrogant, If attachment and hatred arise, it is diligence arising from ignorance, and one does not see the meaning. As long as there is movement, that is the work of demons. How does a yogi who meditates on the Great Perfection teachings practice? If one clings to all appearances and experiences, and acts with signs, one is engaging in the activities of demons. If one strives and accomplishes, one is engaging in the activities of demons. If one obstructs and abandons, one is engaging in the activities of demons. If one distinguishes and chooses, one is engaging in the activities of demons. If one modifies and transforms, one is engaging in the activities of demons. If one distinguishes between higher and lower vehicles, one is engaging in the activities of demons. Why is there attachment? Because the nature of all dharmas is primordially mixed and indivisible. Higher and lower
Chinese
因为执着于区分，落入二边的偏颇，所以不能领悟无二的缘故。那么所说的九乘和三乘次第，那是与根器结合，依随大小的智慧，作为解脱的方法而说的。就实相而言，那样丝毫也不可安立。所有不领悟都属于魔的事业，什么是呢？显示瑜伽不领悟的要点：如果有所取舍，就是不领悟。如果作二元对立的看待，就是不领悟。如果区分自他，就是不领悟。如果视因果为二，就是不领悟。如果执着于事物和相状，就是不领悟。如果舍弃五毒等，而执取事物，就是不领悟。如果五毒等自性也未生起，那么使用它们是清楚的。如果以相状和执着来使用它们，就是不领悟。那么所说的使用，是指领悟到它们（五毒）的法性和不可分割，在无所缘的状态中使用且不被沾染而说的。如果执取为功德，以相状和执着来使用，那就不是了，因为会死亡。总之，一切法都汇集于菩提心，因为菩提心没有生起。在远离各种相状的状态中本来成佛，所以，确信对于远离各种相状和本来清净的菩提心是解脱和本来清净的，这是见。那不作修饰的自性是修。在那领悟的状态中，对于任何也不遮止而行持是行。在那状态中，没有舍弃是方便。那对于任何也不分别的是口诀。那对于任何也不安住的是道。那没有内外的是智慧。在那领悟的状态中，不容许执着是验相。那领悟且宽广是安乐。总摄的意义：没有是这样的意义。没有安立的修行。没有体验的验相。总的来说，虽然和以上一样，但进入大圆满之门，因为初学者修习较少，智慧较小，所以应当认识魔，且不被其掌控。初学者们大多被魔加持且被其掌控。那在经文中也说：如今大多数众生被魔的铁钩抓住，囚禁在家的深牢中。魔的四大护世神询问。