English
Because of clinging to distinctions and falling into the extremes of duality, one cannot realize non-duality. So, the nine vehicles and three vehicles that are taught, those are taught in relation to the faculties, depending on the intellect of great and small, as a method of liberation. As for the nature of reality, nothing like that can be established at all. What is it that all non-realization engages in the activity of demons? Showing the key point of not realizing yoga: If there is acceptance and rejection, it is non-realization. If one sees it as dualistic, it is non-realization. If one distinguishes self and other, it is non-realization. If one sees cause and effect as two, it is non-realization. If one clings to things and characteristics, it is non-realization. If one abandons the five poisons and so on, and grasps things as real, it is non-realization. If the very basis of the five poisons and so on has not arisen, then using them is clear. If one uses them with characteristics and attachment, it is non-realization. So, what is meant by using? It refers to realizing that their (the five poisons') nature and indivisibility, and using them in a state of non-objectification without being tainted. If one grasps them as virtues and uses them with characteristics and attachment, that is not it, because it leads to death. In short, all dharmas converge in bodhicitta, because bodhicitta has not arisen. In a state free from various characteristics, one is primordially enlightened, so believing that the bodhicitta that is free from various characteristics and primordially pure is liberation and primordially pure, that is the view. That uncorrected nature is meditation. In that state of realization, acting without obstructing anything is action. In that state, the absence of abandonment is the means. That which does not differentiate anything is the instruction. That which does not abide in anything is the path. That which has no inside or outside is wisdom. In that state of realization, not allowing attachment to enter is the experience. That which is realized and vast is bliss. The meaning of the summary: The meaning of not being thus. The meditation of not establishing. The experience of not experiencing. In general, although it is the same as above, having entered the gate of the Great Perfection, because beginners have little training and little wisdom, one should recognize demons and not be controlled by them. Most beginners are blessed by demons and are controlled by them. That is also said in the scriptures: Nowadays, most beings are caught by the iron hook of demons and imprisoned in the deep prison of home. The four world-protecting deities of demons ask.
Chinese
以正法守护，束缚贪欲等束缚。 即使是精进持戒者，也大多被世间四护法所控制，放弃了行善的处所和方式，与在家人行为相同，显现恶趣的悬崖，放弃了高处。 如是说。与经论相符，现在精进于菩提者大多行持魔业，并且看到许多被魔所害之事。因此，将略述经文之义。 总而言之，即：补特伽罗与相，加持之方式，动摇，分类，寂静之方法，友伴弟子的方式，以七者而立。 何为补特伽罗？若将补特伽罗之种类与进入之方法结合，则显现众多，然略而言之，即：大入者，不大入者，受控制者，不受控制者，本来就进入者，不进入者之差别。 若分别念大，烦恼大，智慧小，精进大者，则魔侵入之事多有发生，略述之。 吉祥密集续云：分别念即是障碍，障碍即是彼，从彼而生。若无分别念，则魔之名亦无有。魔从何而生？从恒常之勤奋而生。无勤奋则魔不生。为何不成就，彼即是魔。如是过失与错谬，从功德退失与见解而生。若无功德退失与见解，则过失与错谬亦无有。 如是说。圣者摄颂云：何者能获得无价之珍宝？彼等稀少，然时时多有损害。 如是说。新入大乘之有情，若未获得此稀有之珍宝，则魔为作障碍而欢喜。 如是说。嗔恨且无忍辱者，何来菩提？彼时魔众眷属皆大欢喜。 如是说。此外，赞自毁他的菩萨，为魔所摄，当知彼乃愚者。 如是说。金刚布置续云：瑜伽士于决定修持时，生起五种障碍之魔，即分别念纷飞之魔。
English
Protecting with the true Dharma, binding the bonds of attachment such as desire. Even those who diligently uphold vows are mostly controlled by the four guardians of the world, abandoning the place and manner of virtuous conduct, behaving like householders, revealing the precipice of evil destinies, abandoning the higher realms. Thus it is said. In accordance with the scriptures, even now, most of those who strive for enlightenment engage in the work of demons, and many are seen to be harmed by demons. Therefore, I will briefly summarize the meaning of the teachings. In summary: The individual and the signs, the manner of bestowing blessings, agitation, classification, methods of pacification, the way of companions and disciples, are established by seven. What is an individual? If the types of individuals and the methods of entering are combined, many appear, but briefly speaking, they are: those who enter greatly, those who do not enter greatly, those who are controlled, those who are not controlled, those who enter from the beginning, and the distinctions of those who do not enter. If discursive thoughts are great, afflictions are great, wisdom is small, and diligence is great, then the occurrence of demonic intrusion is frequent, which will be briefly stated. The Glorious Condensed Intentions states: Discursive thought itself is an obstacle, the obstacle itself is that, arising from that. If there is no discursive thought, then where is the so-called demon? From what does the demon arise? It arises from constant effort. Without effort, demons do not arise. Why is it not accomplished? That itself is the demon. Likewise, faults and errors arise from the decline of qualities and views. If there is no decline of qualities and views, then where are faults and errors? Thus it is said. The Noble Compendium states: What are those who will obtain priceless jewels? They are rare, but times are always full of much harm. Thus it is said. If sentient beings newly entering the Great Vehicle do not find this rare jewel, then demons will rejoice in creating obstacles for them. Thus it is said. Where is enlightenment for those who are hateful and lack patience? At that time, the hosts of demons and their retinues will rejoice. Thus it is said. Furthermore, bodhisattvas who praise themselves and disparage others are seized by demons, and should be recognized as foolish. Thus it is said. The Vajra Arrangement states: When yogis engage in definite practice, five kinds of obstructing demons arise, namely, the demon of scattering discursive thoughts.
Chinese
同样，懒惰放任之魔，享乐喧嚣散乱之魔，言语粗暴兵器锋利之魔，嗔怒暴躁急躁易怒之魔，此为瑜伽五魔，是遮蔽真正意义之物。如《圣妙吉祥经》所说：魔会耗尽所有福德，因此不对人传授密咒。犹如明月从云中解脱般，同样从魔障中解脱亦显明。经中说：贪恋美味，即使是过患也不知晓，魔会伺机而动，犹如被鱼网抓住的鱼。又，独自一人不思考真谛，不调伏难调之心，在众多眷属中讲经说法，贪图名利散乱是魔的事业。又，密咒师的誓言耗尽，耗尽则无法成就，魔和痛苦会非常多。又，舍弃佛法而行非法之事，歧途迷路，那是魔的事业。又，诸多疑虑恐惧是魔的根源。又，执着分别动摇是魔的事业。等等诸多显现。对于下根者，魔会大量侵入，对于中根者，会中等侵入，对于上根者，会少量侵入。烦恼大者，魔会大量侵入，烦恼中等者，会中等侵入，烦恼小者，会少量侵入。精进上等者，魔会大量侵入，精进中等者，会中等侵入，精进下等者，会少量侵入。如此侵入的方式，是就大多数情况而言，其他情况也有说明。具有大智慧，烦恼和分别念小，口诀深奥，被上师摄受者，不会被控制，应当具备这些。与此相反的，会被魔控制，应当不具备这些。具有大智慧，烦恼小，分别念小，口诀深奥，被上师摄受者，根本不会被侵入。与此相反的，魔会从中阻断并努力。智慧小则会努力使其站稳脚跟。烦恼和分别念大则会努力使其站稳脚跟。
English
Similarly, the demon of laziness and indifference, the demon of indulgence and distracting noise, the demon of harsh words and sharp weapons, the demon of anger, violence, impatience, and volatility—these five yogic demons obscure the true meaning. As stated in the "Noble Spontaneous Heap Sutra": "Demons exhaust all merit, therefore, do not teach secret mantras to people. Just as the moon is liberated from the clouds, so too, liberation from demonic obstacles is clearly revealed." The scriptures say: "Clinging to and being attached to delicious tastes, even without knowing the faults, demons will find an opportunity, like a fish caught in a net." Furthermore, not contemplating the true meaning alone, not subduing the difficult-to-tame mind, teaching Dharma among many followers, being distracted by profit and fame is the work of demons. Also, the vows of that mantra practitioner are exhausted; being exhausted, they will not achieve accomplishment; demons and suffering will be very numerous. Moreover, abandoning Dharma and engaging in non-Dharmic activities, going astray on the path, that is the work of demons. Furthermore, many doubts and fears are the root of demons. Also, clinging to and wavering in discrimination is the work of demons. And so on, many things appear. Demons greatly enter those of inferior faculties, moderately enter those of middling faculties, and slightly enter those of superior faculties. Demons greatly enter those with great afflictions, moderately enter those with moderate afflictions, and slightly enter those with small afflictions. Demons greatly enter those with superior diligence, moderately enter those with moderate diligence, and slightly enter those with inferior diligence. Thus, the manner of entering is generally speaking, according to most cases; other cases are also mentioned. Those who have great wisdom, small afflictions and conceptual thoughts, profound instructions, and are embraced by a holy guru are not controlled; one should possess these qualities. The opposite of this is to be controlled by demons; one should not possess these qualities. Those who have great wisdom, small afflictions, small conceptual thoughts, profound instructions, and are embraced by a guru are never entered. For the opposite of this, demons will interrupt and strive. If wisdom is small, they will strive to establish themselves. If afflictions and conceptual thoughts are great, they will strive to establish themselves.
Chinese
哦！因为口诀不深奥，而且没有被上师圣者掌握，所以要努力。如果努力过大，因为无法忍受，所以要努力。与此相反，因为无法掌握，而且没有无法忍受的，所以不要努力。如果努力大，烦恼大，而且根器也弱，那就更加努力。也能掌握。如果烦恼小，但努力大，而且根器弱，那就中等和下等努力，也能掌握。如果智慧大，而且分别念和烦恼处于下等，即使努力小，也要以下等努力，掌握的就少。如果根器是中等，而且努力也处于中等的人，就要以魔的中等和下等努力，依赖上师和口诀。 ༈ 如果对菩提有兴趣并进入，就要尊重。如果没有进入，魔的进入与不进入就不是尊重。例如，没有财产的人，小偷怎么会来？没有货物的人，敌人怎么会来？就像不会来一样。 ༈ 如果要稍微显示经、续和口诀从哪里来的征兆，有什么征兆呢？和以前不一样，身心非常疲惫。没有原因，瑜伽非常容易退步。记忆力衰退，愚痴大大加深。喜欢死亡，甚至放弃生命。身体不适，疾病加重。烦恼燃烧，那些原因加重。菩提心衰退，无法忍受痛苦。世间心燃烧，堕落的原因。心容易沮丧，对大事容易懒惰。烦恼大小也难以确定。胡言乱语，被什么附身。出现不具备六种和十五种的征兆。十二种是口诀的征兆。 ༈ 如果没有得到上师圣者的口诀，即使在经和续中，也不算作存在。因为现在就要进入，所以要知道是被魔加持的征兆。没有任何原因，和以前不一样，身心非常疲惫，无法进行瑜伽善行，这也是被魔加持的１征兆。顺缘也亲近，违缘也消除。即使被热量控制，瑜伽也容易退步２。即使消除了愚痴增长的八个原因，记忆力也会衰退，愚