Chinese
这是最初的暖相啊！断绝了世间的饮食，光彩和感官变得明晰，这被称为第二暖相。像木棉一样轻盈，没有身体舒适与否的感觉，如果能远离疾病的困扰，这就是所显示的巨大暖相。即使不依赖世间的饮食，感官的光彩也极其明亮，这是禅定体验的征兆。如果行为的力量和能力圆满，财富的功德就会圆满，出现令人愉悦的财物，所有愿望都能实现，还会找到成为事物之王的奇妙之物，这些都是证悟的先兆。即使在梦中，所有的法都超越了如梦般的看待。达到顶峰是结合的征兆，被认为是十二种相。由于非常熟悉，即使在梦境中，也能像看待梦一样看待一切法１；不会生起对声闻等地的欢喜心２；见到如来等３；专注于佛的奇迹４；生起说法之心５；如果见到地狱等众生，显现出忆念自己清净的佛土已脱离恶趣６；城市等集会，成就了能完全寂静的真谛加持７；成就了消除夜叉等非人的誓言２；依靠自己的神通，依赖能利益他人的善知识９；在一切方面学习般若波罗蜜多１０；对一切没有执着１１；名为接近成就佛的菩提１２。这十二种相是巨大暖相的征兆。对于一切众生，心无敌意和执着，平等对待，具有慈爱、利益、无嗔恨和无害之心。此外，自己也安住于平等性中，对平等性感到欢喜，自己也安住于不被轮回之法所染污的状态。此外，欢喜于从轮回之法中转移心念等等。虽然出现了很多暖相的征兆，但因为只列举了一部分，所以要普遍了解各种道的征兆，每一个征兆都取决于因缘。
English
This is the initial warmth! Separated from worldly food, radiance and senses become clear, this is called the second warmth. As light as cotton, without the arising of comfort or discomfort in the body, if one becomes free from the collection of diseases, this is the great warmth that is shown. Even without relying on worldly food, the radiance of the senses is extremely clear, this is a sign of meditative experience. If the power and ability of conduct are perfected, the merits of wealth will be perfected, pleasing wealth will arise, all wishes will be fulfilled, and wondrous things that become the king of objects will be found, these are the omens of enlightenment. Even in dreams, all dharmas are viewed as dreamlike. Reaching the peak is a sign of union, considered to be twelve aspects. Because of great familiarity, even in the dream state, one views all dharmas as dreamlike 1; no joy arises in the grounds of the Hearers and others 2; seeing the Thus-Gone Ones and others 3; focusing on the miracles of the Buddha 4; generating the mind of teaching the Dharma 5; if seeing sentient beings in hells and others, manifesting the recollection of one's own pure Buddha-field having abandoned the lower realms 6; gatherings of cities and others, accomplishing the blessing of truth that completely pacifies 7; accomplishing the words to eliminate non-humans such as yakshas 2; relying on a virtuous friend who benefits others through one's own clairvoyance 9; studying the Perfection of Wisdom in all aspects 10; having no attachment to anything 11; called approaching the accomplishment of the Buddha's enlightenment 12. These twelve aspects are signs of great warmth. Towards all sentient beings, the mind is equal without enmity or attachment, with love, benefit, without anger, and with a mind free from harm. Furthermore, one also abides in equality, rejoices in equality, and one also abides in a state unpolluted by the dharmas of samsara. Furthermore, rejoicing in turning the mind away from the dharmas of samsara, and so on. Although many signs of warmth appear, because only a portion has been listed, one should generally understand the signs of various paths, each sign depending on causes and conditions.
Chinese
因此，也需要具备一些征兆。通常，过失和功德在本质上是无二的。因为依赖于未证悟的知识，所以仅仅存在于世俗层面。过失平息，功德自然增长显现。因此，瑜伽士应询问和观察自己的内心，是否存在与瑜伽相违背的因素。通过上师和经论，也要认识自己内心的过失。如果没有过失，并且远离世俗之心，那么功德的产生就是正确的征兆。如果傲慢和执着等不纯净，那么功德的产生就是魔加持的征兆。过失和功德二者如同秤杆的高低一样，一个存在，另一个就会衰退。一个平息，另一个自然产生和增长，这就是缘起的伟大之处。那么，魔是如何加持的呢？魔的种类不同，众生的种类也相同，数量非常多。这里展示的是印度大学者菩提贤所著的《三摩地品类》中所说的内容。魔的事业是什么呢？魔被称为贪欲之神恶者，他的妻子是莲花鬘，眷属是四大世间守护神，以及魔类的饿鬼等。他们的事业是，贪欲之神和他的妻子头顶上有五支箭，分别是：使人骄傲，使人愚痴，使人完全愚痴，使人胜利，使人失去心智等等。当这些箭射中某人时，哪种烦恼最强烈，就会使那种烦恼燃烧起来。被其控制，就会从菩提和增上生中退失。四大世间守护神分别是：争斗者，散乱者，极度贪著者，和善念者。这些魔的事业各不相同。例如，争斗之魔会使修行者陷入争斗、辩论和竞争之中，并努力创造这些条件。散乱之魔会使修行者
English
Therefore, some signs must also be complete. In general, faults and virtues are non-dual in their essence. Because they depend on the knowledge of non-realization, they exist only in the conventional realm. If faults subside, virtues naturally increase and arise. Therefore, the yogi should ask and examine his own mind whether there are factors in his own being that contradict yoga. Through the guru and the scriptures, one should also recognize the faults in one's own being. If there are no faults and one is free from worldly thoughts, then the arising of virtues is a true sign. If there is arrogance and great attachment, etc., then the arising of virtues is a sign of being blessed by the demon. Faults and virtues are like the high and low ends of a balance scale. If one exists, the other diminishes. If one subsides, the other naturally arises and increases, which is the greatness of dependent origination. How does the demon bless? The types of demons are different, and the types of beings are the same, and there are very many. Here, what is stated in the chapter on Samadhi Categories composed by the great Indian scholar Bodhibhadra is shown. What is the work of the demon? The demon is called the evil god of desire, whose wife is a garland of lotuses, whose retinue is the four guardians of the world, and who includes the pretas of the demon class. Their work is that the god of desire and his wife have five arrows on their heads, namely: making one arrogant, making one ignorant, making one completely ignorant, making one victorious, and making one mindless, and so on. When those arrows strike, whichever affliction is strongest will cause that affliction to blaze up. Being controlled by it, one will fall away from enlightenment and higher realms. The four guardians of the world are: the fighter, the distractor, the excessively attached, and the one with good thoughts. The work of these demons is different. For example, the fighting demons will involve those who meditate on the path in fighting, arguing, and competing, and strive to create these conditions. The distracting demons will make those who meditate on the path
Chinese
並且昏沉極其增長，聽法的人們極其貪睡，或者有些人處於極度散亂的狀態。尤其是那些極度貪戀的魔，大多會阻礙在家之人。當佈施的時機臨近時，他們會想著：『孩子、女兒、妻子和我自己應該享受什麼呢？』他們會產生一種感覺，彷彿在割自己的肉。凡是顛倒見的魔，大多會引導人們走向出家的方向。例如，當出家的心靠近時，他們會回憶起性愛的快樂、飲食的快樂、自己家族的聚會、歌舞等等，並對此產生貪戀。在那裡，自己的家人會哭泣、引誘、威脅和抓住他們，讓他們無法下定決心出家。對於出家之人，他們會想起女人的特徵和關注，以及以前的歡笑和烹飪的美味。他們會想起商業、農業和自己的關係，並產生令人沮喪的想法。在夢中，他們會變成女人，並與之產生貪戀，並以各種方式使精液流出，從而擊敗出家之人，並使他們的梵行受到玷污。這四種魔都會為了使贍部洲的人們受苦而驅使不馴服的龍族，驅使非天，使莊稼歉收，奪走具有人道精神之人的性命，並使身體染上各種疾病。 再者，魔類的餓鬼是三十六種餓鬼類別中的一種。這些被算作同一類。那些魔類的工作是使禪定者產生恐懼。他們會通過展示佛陀的身體，佛陀的身相和隨好來進行阻礙。當安住於禪定時，他們會發出巨大的聲音。 簡而言之，魔和障礙有兩種：使人從菩提中退轉的魔，以及想要食子、想要玩樂或危害生命的障礙。魔也有兩種：使人從菩提中退轉的魔，以及屬於魔類的眾生，他們會通過使所有真正進入佛道的人產生貪戀或恐懼來進行阻礙。
English
And drowsiness increases greatly, and those who listen to the Dharma are very sleepy, or some are in a state of extreme distraction. In particular, those demons of extreme attachment mostly obstruct those who live at home. When the time for giving approaches, they think, 'What should the children, daughters, wives, and I enjoy?' They develop a feeling as if they are cutting their own flesh. Whatever demon has perverse views mostly leads people in the direction of renunciation. For example, when the mind of renunciation is near, they remember the pleasure of sex, the pleasure of eating and drinking, the gatherings of their own families, singing and dancing, and so on, and become attached to them. There, their own family members cry, seduce, threaten, and grab them, making it impossible for them to make up their minds to renounce. For those who have renounced, they remember the characteristics and attention of women, as well as the laughter and deliciousness of cooking in the past. They remember business, agriculture, and their own relationships, and generate depressing thoughts. In dreams, they transform into women and become attached to them, and in various ways cause semen to flow out, thereby defeating those who have renounced and defiling their celibacy. All four of these demons drive the unruly nagas, drive the asuras, cause crops to fail, take the lives of those with humanistic spirit, and cause various diseases to infect the body in order to make the people of Jambudvipa suffer. Furthermore, the pretas of the demon class are one of the thirty-six classes of pretas. These are counted as one class. The work of those demons is to cause fear in meditators. They obstruct by showing the body of the Buddha, adorned with the signs and marks of the Buddha. When abiding in meditation, they make loud noises. In short, there are two types of demons and obstacles: the demons that cause one to fall away from Bodhi, and the obstacles that want tormas, want to play, or harm life. There are also two types of demons: the demons that cause one to fall away from Bodhi, and the beings that belong to the demon class, who obstruct by causing all those who have truly entered the path to generate attachment or fear.
Chinese
哦！如是，从胜过三界的分别念中说：不尽苦行之，成就者乃魔之族，天女欲妙之色相，如是于他身中亦，现种种形相之色，束缚诸根而作害。如是说。此处象征着接近苦行，对于一切堪能之心也作害。如是之业从何而生耶？于诸善念及精勤者而生。如是如圣妙吉祥幻化经云：妙吉祥，菩萨之魔业从何而生应知。妙吉祥云：天子，菩萨之魔业，应知从精勤而生。何以故？于不精勤者，魔有何所为？彼即是魔故。魔之加持者，有者显现，有者隐蔽，于某些以柔和，于某些以猛烈而加持。无论如何，皆转变瑜伽者及修行人之心，令心衰退。复次，何为魔之动摇与教唆？修行瑜伽者若恐惧战栗，则魔１动摇。若期望众多，则魔２动摇。若疑惑众多，则魔３动摇。瑜伽者若心不安乐，为痛苦所折磨煎熬，则魔４动摇。若赞 खुद 而毁谤他人，则魔５动摇。若分别念大，则魔６动摇。若执着梦兆，则魔７动摇。若嫉妒心大，则魔８动摇。若贪欲执持显现之相与特征，不如理作意，则魔９动摇。若恒常依止嗔恨，则魔１０动摇。若以世间之心，为名声、赞颂、利养、安乐，以及尽可能多地聚集徒众，并努力积累福德，调伏，以及尽力追求一切所需，则魔１１动摇。若以一切为证，立誓而不堕于违犯誓言之下，则魔１２动摇。若不以方便摄持，而以痛苦寻求菩提，则魔１３动摇。若誓言破损，则魔１４动摇。若恒常与人相处，心怀怨恨，则魔１５动摇。瑜伽者若轻浮而轻率，则魔
English
Oh! Thus, it is said from the concept of surpassing the three realms: Those who uphold inexhaustible asceticism, the race of demons to the accomplished ones, the forms of goddesses desiring sensual pleasures, likewise in the bodies of others as well, with various forms and appearances, they bind the senses and inflict harm. So it is said. Here, it symbolizes approaching asceticism; it also inflicts harm on all capable minds. From whom do such actions arise? They arise from virtuous thoughts and diligent ones. As it is said in the "Transformed Manjushri Sutra": Manjushri, one should understand from what the actions of the Bodhisattvas' demons arise. Manjushri said: Son of the gods, the actions of the Bodhisattvas' demons should be understood to arise from diligence. Why is that? What can a demon do to one who is not diligent? Because that one is the demon himself. The blessings of demons are: some are obvious, some are hidden, some are blessed gently, and some are blessed fiercely. In any case, they transform the minds of yogis and practitioners, causing the mind to decline. Furthermore, what are the agitations and instigations of demons? If practitioners and yogis are afraid and tremble, then demon 1 agitates. If there are many expectations, then demon 2 agitates. If there are many doubts, then demon 3 agitates. If the yogi's mind is not at ease, tormented and afflicted by suffering, then demon 4 agitates. If one praises oneself and slanders others, then demon 5 agitates. If conceptualization is great, then demon 6 agitates. If one is attached to dream omens, then demon 7 agitates. If jealousy is great, then demon 8 agitates. If, with desire, one grasps at manifest signs and characteristics, and thinks improperly, then demon 9 agitates. If one constantly relies on hatred, then demon 10 agitates. If, with a worldly mind, one strives for fame, praise, gain, happiness, and gathers as many disciples as possible through skillful means, and diligently accumulates merit, disciplines, and strives to achieve everything desired, then demon 11 agitates. If one establishes everything as a witness, and makes vows without falling into breaking them, then demon 12 agitates. If one seeks enlightenment through suffering without being sustained by skillful means, then demon 13 agitates. If vows are broken, then demon 14 agitates. If one constantly associates with others, harboring resentment, then demon 15 agitates. If a yogi is frivolous and careless, then demon