English
One cannot abide in the natural state, and meditation will lead to lower realms and be of no benefit. If Dzogchen has no division into sessions or no non-division, is the division into sessions itself a fault? The nature of reality is such, but to realize it, abide in the natural state, and make it special, it is extremely important to grasp it with the instructions of warmth. If it is not grasped with warmth, even if one has entered the door of Dzogchen, because one is a beginner, one cannot abide in the natural state, and even if there is meditation, it will decline and be of no benefit. Therefore, it depends on whether or not one has realized the meaning, no matter which door one enters, whether one is a new or old yogi, no matter what one meditates on, whether with or without signs, from large or small, it is important to grasp it with the warmth that the meditation itself speaks back and can be grasped. For the old yogi who has realized Dzogchen, abiding in the eight joys of realization, it is not necessary to grasp the warmth in that way. The goodness or badness of meditation also depends on whether or not one has realized it and the size of one's habitual tendencies, and it depends more on the goodness or badness of the support and whether or not one has grasped the warmth. In the state of non-objectification, one should grasp with skillful means, but one should not be attached. One should understand the demons deceived by the wind and bodhicitta in this way, because they cause yogis to decline. The demons of connection are: demons connected by dharma, demons connected by place, demons connected by karma, demons connected by aspiration, demons deceived by merit, demons deceived by spiritual friends, demons deceived by wealth, demons deceived by lineage and intelligence, demons deceived by the eight worldly dharmas, and demons such as sudden illnesses. All those that harm the mindstream of yogis, preventing them from seeing the peace of dharmata, are demons. Therefore, having recognized these demons, because the demons themselves are non-dual and inseparable from dharmata, one should pacify them by realizing their equality of dharmata. What are the methods of pacification? Equal reversal, taming one's own mind, abiding in compassion, abandoning recognition, offering burnt offerings, increasing merit, retreat, and asceticism of substances. The eight methods of pacification have been explained. Of skillful means
Chinese
对于进入道的人和智慧衰退而多半进入歧途的这两种人，通过方便法门引导而多半修持，就是要用调整自心等七种方法来大致遮止并平息。根器低下者，以平等来平息的方法效果甚微。安住于平等智慧的瑜伽士，恒常以法性寂静来平息魔障。以平等来平息的方法是：修行者的身体本来就不可得；所修之义，在法性中本来就不可得；修行的觉知和道路，本来就不可得。因为迷惑而显现为这三者，但在实相或自性中，本来就没有任何可得，所以从何处能找到阻隔？譬如在虚空中，因为这三者不可得，所以从何处能造成损害？将身心隐藏在非身体、非心性、非法性的状态中，即使三界众生都变成敌人，也找不到任何可以造成损害的地方。如果造成损害的魔本身就是法性，那么即使从魔之外去寻找法性，又怎么能找到呢？在法性中证悟魔，从而将其诛杀，就没有了加害者。所害之处的我和加害者的魔二者，本来就不存在，从而在无二中将其降伏，那么无论出现任何损害或表相的神变，都应从证悟法性的状态中保持心不为所动。༈ 那么，调整自心的平息方法是什么呢？就是要净化自己的心，使嫉妒、我慢、嗔恨等烦恼得到净化和平息。此外，还要从内心深处舍弃名声、赞扬、利养等一切世间之心。此外，还要使恐惧之心、期盼之心、疑虑之心以及执着等引魔之心和行为全部得到平息和净化。要使戒律和誓言得到净化。通过调整自心，魔也会平息而无法侵入。《经》中说：“能断魔众亦，以无畏之心，遮止之。”以及《圣金刚顶续》中说：“自心即是魔。”“自心即是障碍。”“断除一切分别念。”“一切障碍皆从分别生。”以及《圣金刚布置续》中说：“能断
English
For those who have entered the path and those who, due to diminished wisdom, have largely entered a path of error, the way to guide them through skillful means and to practice extensively is to mostly avert and pacify them through the seven methods, such as correcting one's own mind. For those with inferior faculties, the method of pacifying through equality is of little effect. The yogi who abides in equal wisdom will always pacify demons through the peace of the Dharma-nature. The method of pacifying through equality is this: the body of the meditator is not established from the very beginning; the object of meditation is not established as Dharma-nature from the very beginning; the consciousness and path of meditation are not established from the very beginning. Because of delusion, these three appear, but in reality or in their own nature, nothing is established from the very beginning, so where can one find an obstruction to cut through? For example, in the sky, because these three are not established, where is there a place to cause harm? By concealing body, mind, and Dharma-nature in a state of being neither body, nor mind, nor Dharma-nature, even if the sentient beings of the three realms rise up as enemies, where can they find a place to cause harm? If the demon that causes harm is itself the Dharma-nature, then even if one seeks the Dharma-nature apart from the demon, how can one find it? By realizing the demon within the state of Dharma-nature and thus killing it, there is no one to cause harm. The place to be harmed, the self, and the demon who causes harm are two, but since they are not two from the very beginning, by liberating them into non-duality, no matter what harm or illusory manifestations arise, one should not let the mind waver from the state of realizing the Dharma-nature. ༈ What, then, is the method of pacifying by correcting one's own mind? It is to purify one's own mind, so that afflictions such as jealousy, pride, and hatred are purified and pacified. Furthermore, one should relinquish from the depths of one's heart all worldly thoughts such as fame, praise, and gain. Furthermore, one should pacify and purify all fear, hope, doubt, and clinging, as well as all demon-inviting thoughts and actions. One should purify one's vows and commitments. By correcting one's own mind, demons will also be pacified and unable to stand. The scripture says, "Also, the demons that obstruct, avert them with a fearless mind." And in the "Sublime Vajra Peak Tantra," it is said, "One's own mind is said to be the demon. One's own mind is the obstacle. Abandon all thoughts. All obstacles arise from thoughts." And in the "Sublime Vajra Arrangement Tantra," it is said, "To obstruct"
Chinese
众魔亦复如是，以对治菩提心之殊胜力，令其止息于大寂静之中。如是，圣《摄经》中亦云：日夜观照般若波罗蜜多之殊胜义，彼时身心语之空行如鸟行。黑品之支分，何能得其隙？如是。又彼经云：此于今时亦勤利乐众生，若住于法王之位，更何须言？彼时魔乃成芒刺，忧恼困顿痛苦不适而衰弱。具慧者如鸟于空而行。如是。圣《宝积经》中亦云：具足四法能调伏魔。何为四？谓不嫉妒他人之利得，永断离间语，令众多有情安住于善根，修无染之慈。如是。恒河沙数之有情，彼等皆执持常有而化为魔，纵然一毛孔亦能化现沙数之魔，然彼等皆不能障碍智者。以四种因，菩萨具足智力，四魔难以胜伏且不能动摇，谓安住于空性，不舍弃有情，如所说而行，具善逝之加持。如是。于有为法中有所觉，于无为法中亦有所觉，二者皆是魔之业，智者如是安立为魔。如是。世间所有之生活，以及所有之怖畏与痛苦，彼等皆由执我而生，彼大魔于我何所能为？如是。魔乃自心，当令自心如虚空般清净。如是等等多处皆有述说，故以调伏自心而得寂静解脱。复次，当对损害之有情与魔生起真切之慈悲，施予利益，安住于慈爱之中，则能寂静。复次，当了知魔之行径，断绝抛弃亦能寂静。若受魔之驱使，赡部洲之饿鬼施予盐等相违之物。
English
Likewise, all the maras are pacified into great tranquility by the supreme antidote of bodhichitta. As it is said in the Holy Compendium Sutra: Day and night, contemplate the supreme meaning of the Prajnaparamita. At that time, the dakinis of body, mind, and speech will move like birds. How can the branches of the dark forces find an opportunity? Thus it is. And in the same sutra: Even now, this one strives to benefit many sentient beings. What need is there to mention if he dwells in the position of a Dharma king? At that time, the maras will become like thorns, afflicted with sorrow, exhaustion, suffering, discomfort, and weakness. The wise one moves in the sky like a bird. Thus it is. And in the Holy Jewel Heap Sutra: Possessing four qualities, one subdues the maras. What are the four? They are: not being jealous of the gains of others, completely abandoning divisive speech, causing many beings to abide in the root of virtue, and cultivating loving-kindness without obscuration. Thus it is. As many sentient beings as there are like the sands of the Ganges, all of them, holding onto permanence, become maras. Even from a single pore, they can manifest as many maras as there are sands, but all of them cannot hinder the wise. With four causes, the bodhisattva possesses wisdom and strength. The four maras are difficult to overcome and cannot shake him, namely: abiding in emptiness, not abandoning sentient beings, acting as spoken, and possessing the blessings of the Sugata. Thus it is. Whatever is perceived in conditioned phenomena, and whatever is perceived in unconditioned phenomena, both are the work of maras. The wise establish them as maras. Thus it is. Whatever livelihood there is in the world, and whatever fears and sufferings there may be, all of them arise from clinging to self. What can that great demon do to me? Thus it is. Mara is one's own mind; one should purify one's own mind like the sky. Thus, there are many such statements. Therefore, by taming one's own mind, one attains peace and liberation. Furthermore, one should generate heartfelt compassion for sentient beings and maras who cause harm, bestow benefit, and abide in loving-kindness. By this, they will be pacified. Furthermore, by recognizing the actions of maras, cutting them off, and abandoning them, one will also be pacified. If driven by maras, the pretas of Jambudvipa are given incompatible things like salt.
Chinese
通过焚烧可以平息。༈ 如果有很多不希望的障碍，那么制作达玛拉嘎，制作很多擦擦，布施很多朵玛，进行广大的供养等等，通过广大地增长有为的善根，可以平息。༈ 恶魔的种类，观想为忿怒尊，用咒语来限制，就可以平息。对于能力小的魔，通过咒语和药物的混合，以及烟的力量，可以使其消失。有些人用不净物涂抹身体，进行火供，就可以使其消失。有些人将身体浸入水中，用烟熏，就可以使其消失。有些人将不净物放入嘴里，然后紧闭，再放入水中，通过念诵来驱逐，妖魔就会逃跑。吉香、鹿香、沉香、白檀香和黑古古，三种香气和拉萨，黄精、无患子、三颗荆棘，萝卜、大蒜等量混合，涂抹并焚烧山谷，妖魔的损害就会消失。༈ 什么是朋友和弟子呢？魔的根本是朋友和弟子，因此，弥勒菩萨说过：过失分为四组十个，必须确定为六个。༈ 通过大型集会获得，以及非常迅速的骄傲，身体的不良状态，心理的不良状态，以及由非理性产生的口头表达等等，执持向外的理由，对原因的过度执着而产生的退步，体验奢华的滋味而产生的退步，在所有方面执持大乘佛法而产生的退步，总是专注于特定事物而产生的退步，这是第一个十个。༈ 原因和结果的联系退步，没有上师的退步，以及对事物进行各种分别念而产生的骄傲，总之，见解和行为不一致，以及思想不一致，都是魔的事业，因为不让人看到法性寂静的意义，所以要尽可能地协调思想。༈ 修持菩提的瑜伽士和修行者，非常珍惜具有功德的朋友，所以首先要考察朋友。成就依赖于朋友，所以要依止具有很多功德的人。信心大且守护誓言，能忍受痛苦且菩提心坚定，傲慢小且内心深沉。
English
It is pacified by burning. ༈ Furthermore, if there are many causes of unwanted obstacles, then making dharmalakṣa, making many tsha-tshas, giving many tormas, making extensive offerings, etc., by extensively increasing the roots of virtue of conditioned phenomena, it will be pacified. ༈ The types of evil demons, meditating on them as wrathful deities and restraining them with mantras, will pacify them. As for demons with little power: They are eliminated by the combination of mantras and medicine, and by the power of smoke. Some disappear by smearing the body with impurities and performing burnt offerings. Some disappear by immersing the body in water and fumigating it with smoke. Some put impurities in their mouths, then close them tightly, then put them in water, and by reciting, the elemental spirits flee. Ghee, musk, agarwood, white sandalwood, and black guggul, three fragrant scents and rasna, yellow essence, soapberry, three thorns, radish, garlic mixed in equal parts, smeared and burned in the mountains and valleys, the harm of elemental spirits will disappear. ༈ What are friends and disciples? The root of demons is friends and disciples, therefore, the great Regent Maitreya said: Faults are divided into four sets of ten, and must be determined as six. ༈ Obtaining through large gatherings, and pride that is too rapid, bad physical states, bad mental states, and verbal expressions generated by irrationality, etc., holding onto outward reasons, degeneration arising from excessive attachment to causes, degeneration arising from experiencing luxurious tastes, degeneration arising from holding onto the Dharma of the Great Vehicle in all aspects, degeneration arising from always focusing on specific things, this is the first ten. ༈ The degeneration of the connection between cause and effect, the degeneration of not having a guru, and the pride arising from various discriminations of objects, in short, inconsistencies in view and conduct, and inconsistencies in mind, are all the work of demons, because they do not allow one to see the meaning of the peaceful nature of reality, so one should harmonize one's mind as much as possible. ༈ Yogis and practitioners who strive for enlightenment cherish friends who are very virtuous, so one should examine friends first. Accomplishments depend on friends, so one should rely on those with many virtues. Great faith and keeping vows, enduring suffering and steadfast bodhicitta, little arrogance and deep within.