Chinese
十六种摇动。那些是魔的缘和食。认识到它们，应视其为法性并使之寂静。差别是什么呢？总的来说有两种：共同的和非共同的。虽然说了许多非共同的，但简而言之有十五或十八种。十五种是指与六种最后的征相不相应，这已表明是魔。十八种是什么呢？自己见到在佛和菩萨的眷属中听法1，变成与遍照佛眷属一起，为菩萨们说法2，自己的一念能化现无数化身到十方见到3，能够无碍地宣说所有佛所说的法，并且使之铭记于心4，过去和未来的所有世都铭记于心，并且能够忆念5，六道轮回的众生清晰地显现在心中6，对众生生起极度悲悯的大悲心7，日夜不停地见到大光明照耀8，自己的身体能无碍地穿过墙壁和山9，也能无碍地在虚空中行走10，十方诸佛都伸出金色印相的手，向我示现身体并融入我的头顶，心想我能为所有众生说法，见到所有容纳器情世界的地方，见到三千世界都像手掌一样平坦，见到自己能无碍地在十方显现15，现在我想所有三摩地都会清晰地显现，心想能无碍地利益众生16，佛和菩萨及其眷属告诫我说：善男子，你应该去某某世界利益众生17，见到所有天龙都供养我。心不为法性所动摇，认识到其特征就是真正的征相。不认识就是魔的征相。对于特殊的瑜伽士来说，这些是非共同的。共同的是：贪欲如河流般的魔和嗔恨
English
The sixteen shakings. These are the conditions and food of Mara. Having recognized them, one should view them as the nature of reality and pacify them. What are the distinctions? In short, there are two: common and uncommon. Although many uncommon ones are mentioned, in brief, there are fifteen or eighteen. The fifteen are those that do not correspond to the six final signs, which have already been shown to be Mara. What are the eighteen? Seeing oneself listening to the Dharma in the retinue of Buddhas and Bodhisattvas (1), becoming one with the retinue of Vairochana Buddha and teaching the Dharma to the Bodhisattvas (2), seeing one's own mind able to emanate countless emanations in the ten directions in a single moment (3), being able to explain all the Dharma taught by the Buddha without obstruction and making it clear in the mind (4), making all past and future lives clear in the mind and being able to remember them (5), the beings of the six realms appearing clearly in the mind (6), great compassion arising for beings with intense longing (7), seeing great light shining brightly day and night (8), one's own body being able to pass through walls and mountains without obstruction (9), and also being able to walk in empty space without obstruction (10), all the Buddhas of the ten directions extending their golden-colored mudra hands, showing their bodies to me and entering the crown of my head, thinking that I can teach the Dharma for the sake of all beings, seeing all the places that contain the vessel and essence of the world, seeing the three thousand worlds as flat as the palm of one's hand, and seeing oneself able to appear clearly in all ten directions without obstruction (15), now I think all samadhis will clearly manifest, thinking that one can benefit beings without obstruction (16), the Buddhas and Bodhisattvas and their retinues admonishing me, saying: "Noble son, you should go to such and such a world to benefit beings" (17), and seeing all the gods and nagas making offerings to me. The mind does not waver from the nature of reality, and recognizing its characteristics is the true sign. Not recognizing it is the sign of Mara. For special yogis, these are uncommon. The common ones are: the Mara of desire like a river and hatred.
Chinese
我是燃烧之魔，我是愚痴昏暗之魔，我是傲慢自负之魔，我是天神束缚之魔，我是怀疑之箭之魔，我是妄念狂风之魔，我是布施享用之魔，我是持戒疲惫之魔，我是忍辱苦行之魔，我是精进堕落之魔，我是禅定执着之魔，我是智慧毒害之魔，我是不以信心解脱之魔，我是慈悲迷途之魔，我是风菩提心愤怒之魔。 那是甚么呢？实相犹如虚空，无法以方法抓住，但以方法掌握证悟实相之智慧，则极为重要。若不以方法掌握见地，则见地空洞。言辞的相同，不会变成意义的相同。若不以甚深的方法见地掌握，亦不会解脱。因此，不二地掌握见地与方法至关重要。方法是依止安住于平等状态之因，遣除不安住于状态之障碍，以特殊方法掌握，以温度掌握，简而言之有四种。此处仅述说温度。其中，又因个人根器、习气、新旧瑜伽士之差别，教导之入门差别，与体验征兆相结合之不同温度掌握方式甚多。此处仅述说所依之温度与进入之温度。心安住于平等状态之所依是，依止明点增长与气兴盛之因，并以沸腾之温度掌握，则安住于状态，瑜伽不退失，且变得特殊。与此相反，则无法安住于状态，安住亦退失且变差，且瑜伽无法以特殊方式进入禅修。因此，若所依明点与气二者处于平常状态，则禅修会变得迟钝。若所依增长，则禅修会变得良好且安乐。若所依衰退，则禅修会比之前更差。若极度衰退，则禅修会比之前更差，且会出现这些征兆：头逐渐沉重，身体出现刺痛，
English
I am the demon of burning, I am the demon of the darkness of ignorance, I am the demon of arrogant pride, I am the demon of bound gods, I am the demon of the arrow of doubt, I am the demon of the whirlwind of conceptuality, I am the demon of generosity and enjoyment, I am the demon of the exhaustion of discipline, I am the demon of patience and asceticism, I am the demon of diligence and falling to extremes, I am the demon of meditative fixation, I am the demon of wisdom's poisonous growth, I am the demon of not being liberated by faith, I am the demon of compassion losing its way, I am the demon of the wind, the wrathful Bodhisattva. What is that? The nature of reality is like the sky, it cannot be grasped by means, but it is extremely important to grasp the wisdom of realizing the nature of reality by means. If the view is not grasped by means, the view is empty. The sameness of words does not become the sameness of meaning. If it is not grasped by the profound view of means, it will not be liberated. Therefore, it is crucial to grasp the view and the means as non-dual. The means are to rely on the cause of abiding in the state of equanimity, to eliminate the obstacles that do not allow one to abide in the state, to grasp by special means, and to grasp by temperature. In short, there are four. Here, only the temperature will be discussed. Furthermore, depending on the individual's faculties, habitual tendencies, and the differences between new and old yogis, there are many different ways to grasp the temperature, combining the differences in the entrance to the instructions and the experiences and signs. Here, only the temperature of the support and the temperature of entering will be discussed. The support for the mind to abide in a state of equanimity is to rely on the cause of the increase of bindus and the flourishing of prana, and to grasp it with the temperature of boiling, then one abides in the state, the yoga does not decline, and it becomes special. The opposite of this is that one cannot abide in the state, and even if one abides, it declines and becomes worse, and the yoga cannot enter meditation in a special way. Therefore, if the support, the bindus and prana, are in a normal state, then meditation will become dull. If the support increases, then meditation will become good and comfortable. If the support declines, then meditation will be worse than before. If it declines extremely, then meditation will be worse than before, and these signs will appear: the head gradually becomes heavy, there are stinging pains in the body,
Chinese
身体不适，禅修时昏沉，坐立不安，精进力弱且记忆力差，禅修效果不如以前，睡眠增多且难以入睡，睡眠时间比以前短且零碎，无缘无故妄念增多，比以前做更多的梦，无缘无故不想吃东西，不想禅修，非常厌倦禅修，身体沉重，心很僵硬，身心都粗糙，元素也变得稀薄，在禅修不佳的时候，会突然大声喊叫，憎恨，颤抖，呼吸不畅且感到窒息，这四种情况，如果不是身体不适，而是在禅修状态良好时发生，那就是精进力粗糙的表现，是欲望的征兆。在禅修或不禅修的时候，意识体验非常清晰，看到鲜花、花环、奇特的物品和各种形状，听到笛子、钹、歌曲等各种声音，说话时语无伦次。以上两种情况，因为没有口诀，所以被认为是欲望或不欲望的征兆。那是由于不平衡的风引起的征兆，欲望的征兆和不欲望的征兆这三种情况需要请教上师。此外，如果禅修效果不如以前，并且不想进行长时间的禅修等，出现许多依赖性减弱的迹象，这里就不详细说明了。如果依赖性减弱的迹象不断出现，仍然努力禅修，就无法保持平静，禅修只会变得更糟，不会有任何进展。如果出现所有依赖性的迹象，就应该休息，待在僧团中，观察身体状况，在禅修感觉良好时适度控制，减少努力，这样禅修会变得越来越好，越来越深入，并取得进展。那么，最初如何控制温度呢？无论进入哪个门，都要用四种方法来控制。哪四种呢？如果上午的禅修比下午感觉更好，或者后一次禅修比前一次感觉更好，那就是因为身体元素的能量很强，所以要控制并禅修。反之，如果身体元素的能量较弱，就应该休息并禅修。如果不这样做，就没有控制温度的口诀。
English
Physical discomfort, drowsiness during meditation, restlessness, weak diligence and poor memory, meditation results worse than before, increased sleep and difficulty falling asleep, shorter and more fragmented sleep than before, increased random thoughts for no reason, more dreams than before, loss of appetite for no reason, unwillingness to meditate, extreme aversion to meditation, heaviness of the body, stiffness of the mind, roughness of both body and mind, and thinning of the elements. During times of poor meditation, sudden loud shouting, hatred, trembling, difficulty breathing, and feelings of suffocation may occur. If these four conditions arise not from physical discomfort but during a good meditation state, it indicates a coarse form of diligence and is a sign of desire. During both meditation and non-meditation periods, if the experience of consciousness is very clear, seeing flowers, garlands, strange objects, and various shapes, hearing various sounds such as flutes, cymbals, and songs, and incoherent speech occur, these are considered signs of desire or non-desire since there are no specific instructions for the previous two situations. These are signs of imbalance of the winds, signs of desire, and signs of non-desire, all of which should be consulted with a lama. Furthermore, if meditation is worse than before and there is a reluctance to engage in prolonged meditation, and many signs of weakened support appear, they will not be elaborated on here. If signs of weakened support continue to arise and one persists in meditation, it will be impossible to maintain calmness, and meditation will only worsen without any progress. If all the signs of weakened support arise, one should rest, stay in the community, observe the body's condition, and when meditation feels good, moderate the effort and reduce exertion. Then, meditation will improve more and more, become deeper, and progress will be made. So, how does one initially control the heat? No matter which door one enters, it is controlled by four methods. What are these four? If the morning meditation feels better than the afternoon, or the later meditation feels better than the earlier one, it is because the energy of the body's elements is strong, so one should control and meditate. Conversely, if the energy of the body's elements is weak, one should rest and meditate. If this is not done, there is no instruction for controlling the heat.
Chinese
无法安住于自性之中，禅修会堕落恶趣，毫无助益。 如果大圆满没有分段或不分段，那么分段本身也是过失吗？自性本然如此，但为了证悟它、安住于自性以及使其变得殊胜，以暖相的诀窍来把握非常重要。如果没有以暖相来把握，即使进入了大圆满之门，因为是初学者，也无法安住于自性之中，即使有禅修也会退失，毫无助益。因此，这取决于是否证悟了意义，无论进入哪个门，无论新旧瑜伽士，无论从大小处修持有相或无相，重要的是以禅修本身来反观，并以能把握的暖相来把握。对于证悟大圆满的旧瑜伽士来说，安住于证悟的八种喜乐中，不需要那样来把握暖相。 禅修的好坏也取决于是否证悟以及习气的轻重，更取决于所依的好坏以及是否以暖相来把握。在无所缘的自性中，应当以方便来把握，而不应执着。应当如此理解被气菩提心所欺骗的魔，因为它们会使瑜伽士退失。 关联的魔有：以法关联的魔、以处所关联的魔、以业关联的魔、以愿关联的魔、被福德欺骗的魔、被善知识欺骗的魔、被财富欺骗的魔、被种姓和智慧欺骗的魔、被世间八法欺骗的魔、以及突发疾病等魔。所有这些阻碍瑜伽士的意识流，使其无法见到法性寂静的，都是魔。因此，在认识到这些魔之后，因为魔本身与法性无二无别，不可分割，所以应当通过证悟其法性平等性来平息它们。 平息的方法是什么呢？平等对治、调伏自心、以慈悲安住、舍弃认识、布施火供、增长福德、闭关、以及物质的苦行。已经阐述了八种平息的方法。 方便的