Chinese
。 愚钝之人，检验最终陷入习气。 未离有漏，串习力最终圆满转变。 本体无别，成就本体。 不可把握，不住，离勤作，意义最终圆满。 相状圆满，超越迁变，无行之境。 后得微小，具足功德，具勤奋。 自心法身，面见最终圆满。 不可言说，日夜终中超越。 无勤加持，于境显现一切。 无生无作，离边自明。 次第如是，无余具足。 时无定准，勤奋智慧之功。 有些于彼处安住而最终圆满。 如我之辈，若定能生起，则一决。 如是宣说。 第二，安住之方便，化身等以三颂及一偈显示。 如是，于三摩地，安住心之方便，亦有化身自明游舞之身，无量之显现。 五根执持对境之相，具有四种差别，其中第一，以第一四分自明，断除分别、寻思、言说、施设三者，不遮止五境之显现，然不应执着于彼。 彼亦以呼气而休息，仅为良好之觉受，然未决断离戏与自证之红线。 以觉与不觉，胜过轮回与涅槃之方，故勇士手持烦恼锐利之兵器，彼以执持轮回之铁钩五大毒。 不舍我执而享用，最终之时，自于自身转为亲友，不舍我与能所取，以自证而知，转为自解脱，譬如摧毁魔军之敌，而立敌为友。 言说故事者之二女，以方便令不住而结合于离戏，所作多而所得少，故云舍弃所作，于舍弃之时作遮止。 贤者以离戏断除对境之语意：我无思故事等，如是听闻教诲，前后种种分别之界限，于彼时中断绝。 于意之境，显现种种法界，不住于彼，以胜妙之方便，于自性中解脱。 如是之证悟
English
。 The dull-witted, examination ultimately falls into habituation. Without separation from the contaminated, the power of habituation ultimately becomes complete transformation. Undifferentiated in characteristics, accomplishing the essence. Unapprehendable, non-abiding, beyond effort, the meaning ultimately complete. Signs and characteristics complete, transcending change, a state without going. Subsequent attainment is small, possessing good qualities, possessing diligence. One's own mind, the Dharmakaya, meeting face to face is ultimately complete. Indescribable, day and night, beyond the end and the center. Effortless blessings, in whatever way they appear in the realm. Unborn, unmade, free from bias, self-luminous. The order as it is, completely and entirely. Time is uncertain, the skill of diligence and intelligence. Some abide in some places and are ultimately complete. If beings like me are certain to arise, then it is a single decision. Thus it was spoken. Secondly, the method of abiding, Emanation, etc., is shown by three verses and one line. Likewise, for the method of abiding the mind in Samadhi, there is also the Emanation, the self-luminous, playful body, with immeasurable appearances. The five senses grasping objects as signs, having four distinctions, of which the first, with the first four parts self-luminous, eliminates the three: conceptualization, speculation, speech, and imputation, without negating the mere appearance of the five objects, but one should not be attached to them. That is also, resting by exhaling, is merely a good feeling, but the red thread of simplicity and self-awareness has not been decided. By knowing and not knowing, one overcomes the direction of Samsara and Nirvana, therefore the hero holding the sharp weapon of afflictions, with that hook of grasping Samsara, the five great poisons. Without abandoning self-grasping, by enjoying, at the ultimate time, one turns oneself into a friend to oneself, without abandoning the "I" and the grasped, by knowing as self-awareness, one turns to self-liberation, for example, destroying the enemy of the demon army, and establishing the enemy as a friend. The two daughters of the storyteller, by means of making them non-abiding and combining them into simplicity, doing much and gaining little, therefore it is said to abandon doing, and at the time of abandoning, make a cessation. The wise one, with simplicity, cuts off the meaning of the object: I have no thought of stories, etc., thus listening to the teachings, the boundary of various previous and subsequent thoughts is cut off at that time. In the realm of mind, various Dharmadhatu appear, not abiding in them, with that supreme method, one is liberated in one's own nature. Such realization
Chinese
安住于无杂圆满大状态之体性，乃是圆满智慧。于离勤觉性之智慧中，毫不散乱地安住自性。于感官之境显现中，无分别自性明晰。普贤智慧无有散乱。于何者不执著之自生心。于名相戏论转变时，赐予入于表诠之口诀。以禅定轮摧毁诽谤。智慧轮无有边际中央。自明轮远离能取所取。分别念安住于智慧本身。如是说。以自明空性具足诸相，大乐任运自成自明。于智慧觉性之轮中，任何事物皆珍爱。智慧自生不造作而明晰。如是说。如金刚般无有分别之，心之自性普贤。身语圆满之大乐，无思无作自然证悟。如是说。于牟提迦鬘中说：法性境之显现中，凡所有思念之事物，皆是错乱与无明之因，故于无思之觉性中，应遮止意义之真如。如是说，应如是知晓。第三，以易入难出等三句开示，如是修习所说，则易于入定，难以出定，且证悟自性安乐明晰，而安住于无分别。生起体验之方式的意义之分类是，于《普贤四次第引导》中，一一皆以体性、譬喻、表征、果四者而明示，故应于彼处知晓。如是修习，则错乱之缘起势力的七识聚，显现为三种生起方式，彼等皆应解脱为心性明点独一，而入于意义之实相中，如《泰尔居尔》中说：自己之自性本性之要点，非以言语所能表达，以感官于境之明晰显现，直视即解脱之自性。如是。于此，于前两个体验次第中，区分魔与法极为重要，如是说。共同于经藏与心部普遍流传者，于《三摩地光明》和《引导文》等中已明示，然于此传承特有之流传者，亦应由持有传承之人知晓，如《智慧明灯》中说：区分魔与法
English
The essence of abiding in the state of unmixed, complete Greatness is the perfection of wisdom. In the wisdom of effortless awareness, abide in the natural state without distraction. In the appearance of the senses, the non-conceptual nature is clear as awareness. The wisdom of Kuntuzangpo is without scattering or gathering. The self-arisen mind does not grasp onto anything. When it transforms into the proliferation of signs, bestow the instructions for entering the symbolic gateway. Cut through accusations with the wheel of samadhi. The wheel of wisdom has no beginning or end. The wheel of self-awareness is free from grasping and being grasped. Discursive thoughts abide in wisdom itself. Thus it is said. With self-awareness, emptiness, and all aspects, great bliss is spontaneously accomplished, self-awareness is clear. In the wheel of wisdom awareness, cherish everything in every way. Wisdom is self-arisen, clear without effort. Thus it is said. Like a vajra, indivisible, the nature of mind is Kuntuzangpo. The great bliss of the complete body, speech, is understood through non-thought, non-action. Thus it is said. In the Garland of Pearls it says: In the appearance of the nature of reality, whatever objects of thought there are, are the cause of delusion and ignorance, therefore, in the awareness without thought, the suchness of meaning should be reversed. Thus it is said, and should be understood. Thirdly, it is shown by three phrases: easy to enter, difficult to leave, etc. By practicing what has been said in this way, it is easy to enter samadhi, difficult to leave, and realization, the essence of oneself, is blissful and clear, and one abides in non-conceptuality. The categories of the meaning of how experiences arise are: in the Pra-khrid Four Stages of Experience, each one is clearly shown with four aspects: essence, example, sign, and result, so it should be understood there. By practicing in this way, the seven consciousness aggregates of the force of the causes of delusion, which appear as three ways of arising, should be liberated into the single bindu of mind-essence, and enter into the reality of meaning, as it says in Thal-'gyur: The key point of one's own nature, intrinsic nature, is not in expressible words, but in the clear appearance of the senses in the objects, the nature of seeing directly and being liberated. Thus it is. Here, in the first two stages of experience, it is said to be very important to distinguish between demons and divisions. Those that are famous in general in Sutra and Mind teachings are clear in Samadhi Lamp of Experience and Guidance Manuals, etc., but those that are famous in this particular lineage should also be known by those who hold the lineage, as it says in the Lamp of Clear Wisdom: Distinguishing between demons and Dharma
Chinese
啊！这讲述了十八种魔。色是蕴的魔，子等化为天神的魔。执着于此是烦恼魔，错乱的心是死主魔，需要的财物也是障碍魔，害神天也与此相同。空性断灭是拉瓦的魔，茫然无益是修行的魔，不悟自我是行持的魔，当得欲求是果的魔，以小满足是听闻的魔，脉气错乱是气的魔，宗见颠倒是法的魔，不可胜誓言是律仪的魔，喧嚣享用是散乱的魔，恶业关联是友伴的魔，产生怀疑是衰损的魔，未以方便摄持是智慧的魔。了知障碍魔众是心，消除魔的障碍对修行有益。如是说。不认识自心显现为魔，认识有是救护，因此为了表示，作如下介绍：将显现知为心，心的自性是空性，空性无执无思，无思离边是法身，脱离执着勤作之病，当证悟安住本然时，不离此是瑜伽的庄严。寻求他者，不会找到怖畏的救护。自生智慧如向导，自心证悟为法身故，脱离怖畏之病。这是总的开示。具体而言，如这部经中所说，如珍宝庄严中所说：狂妄、知、生三种，执着于相是境的魔，前后追逐是戏论的魔，我执我所执是内在的魔，知而不住是散乱的魔，断除真实成就之间。这是从八识聚的生三和习气的所依处安立的。如果广说，如珍宝鬘中所说：其中障碍的根本是心，从不了解和不串习中，显现为四种方式。如内显现是执着的魔，烦恼享用未圆满故，断绝者跟随之后，自语自答自己作。断绝自解脱之间。如外显现是境的魔，五爱未显现为化身故，断绝者跟随之后，首先作显现的饱足，随后最终
English
Ah! This explains the eighteen kinds of maras. Form is the mara of the aggregates, sons, etc., transform into the mara of the gods. Grasping onto that is the afflictive mara, the deluded mind is the lord of death mara, needed wealth is also the obstructing mara, harmful Yaksha gods are also the same. Emptiness as annihilation is the mara of Lhava, bewildered and aimless is the mara of meditation, non-realization and acting as one pleases is the mara, the desire for attainment is the mara of results, being content with little is the mara of listening, disturbance of the channels and winds is the mara of wind, distorted philosophical views are the mara of dharma, unbreakable vows are the mara of discipline, commotion and enjoyment are the mara of distraction, bad karma connections are the mara of friends, arising of doubt is the mara of decline, not seizing with skillful means is the mara of wisdom. Knowing that obstructing maras are the mind, eliminating the obstacles of maras is beneficial for practice. Thus it is said. Not recognizing one's own mind, it appears as a mara, recognizing existence is protection, therefore to indicate that, this introduction is made: Know appearances as mind, the nature of mind is emptiness, emptiness is without grasping and without thought, without thought, free from extremes, is the Dharmakaya, free from the disease of clinging and effort, when realizing abiding naturally, inseparable from that is the adornment of yoga. Seeking others, one will not find the protection from fear. Self-arisen wisdom is like a guide, because one's own mind is realized as the Dharmakaya, free from the disease of fear. This is the general teaching. Specifically, as stated in this very scripture, as stated in the Jewel Ornament: Arrogance, knowledge, and birth, these three, grasping at characteristics is the mara of objects, chasing after past and future is the mara of elaboration, grasping at "I" and "mine" is the inner mara, knowing but not abiding is the mara of distraction, cutting off between genuine accomplishments. This is established from the perspective of the arising of the eight consciousness aggregates and the basis of habitual patterns. If explained extensively, as stated in the Jewel Garland: Among them, the root of obstacles is the mind, from not understanding and not familiarizing, it appears in four ways. As inner appearances are the mara of grasping, because afflictions and enjoyment are not perfected, the cutter follows after, speaking to oneself, answering oneself, one makes oneself. Cutting off between self-liberation. As outer appearances are the mara of objects, because the five loves do not appear as emanations, the cutter follows after, first making the satisfaction of appearances, then finally