Chinese
有两种方式：一是收集者以感恩的方式寻找，二是证悟的自性在自己的体系中寻找。如果从收集者的角度来看，专注于导师的功德，因为导师本身不执着于世间的喜悦，所以战胜了天子魔。因为五蕴的粗重不在自己的相续中，所以那些都是自显自解脱的，所以战胜了蕴魔。因为没有执着于各种不同的分别念的烦恼，所以战胜了烦恼魔。安住在本来没有生，现在不住于生，将来不可能生的见解中，所以战胜了死主魔。这样确定为四种。如果没有比这更多或更少的所破之物，那么，总的来说，观察众生四生的根源使其空虚，观察内在众生从生老病死四苦中解脱，观察融入秘密四身的果位。也就是说，摧毁了这四个魔，没有其他的所破之境吗？色蕴不是由许多微尘聚集而成，而是被视为束缚心的魔。摧毁心之屋，依靠彻底根除轮回和涅槃的口诀来摧毁它，身心的联系就断了，就像树和鸟一样。受蕴是苦乐舍，是束缚身心的魔。依靠区分前后世的显现和觉知不真实的口诀来摧毁它，因为前后世不真实，所以心的依赖就消失了，就像虚空融入虚空一样。想蕴是依靠各种辨识能力来认识的所依，是束缚明觉连续不断的魔。依靠亲眼见到法性自解脱的口诀来摧毁它，就像给精通符号的人指出月亮一样。行蕴是被烦恼和近取烦恼以对境和觉知束缚的魔。依靠自解脱的口诀来摧毁它，就像在虚空中丢掉一个结一样。识蕴是执着于能境和所境，是束缚从大圆满一个明点中解脱出来的戏论边的魔。依靠离边圆满的口诀来摧毁它，就像冰雹和接触一样。这样，因为对五蕴没有限制性的执着和贪恋，所以后来
English
There are two ways: one is that the collector seeks in the manner of gratitude, and the other is that the self-nature of realization seeks in its own system. If we consider it from the collector's point of view, focusing on the qualities of the teacher, because the teacher himself is not attached to the joys of the world, he vanquishes the Mara of the Son of Gods. Because the grossness of the five aggregates is not in one's own continuum, these are self-appearing and self-liberating, so he vanquishes the Mara of the Aggregates. Because there is no affliction of clinging to various different thoughts, he vanquishes the Mara of Afflictions. By abiding in the understanding of never having been born, not abiding in birth now, and not being possible to be born in the future, he vanquishes the Mara of the Lord of Death. Thus, it is certain that there are four. If there are no more or fewer objects to be destroyed than these, then, in general, look at making the source of the four births of beings empty, look at the inner beings being liberated from the four sufferings of birth, old age, sickness, and death, and look at condensing into the fruit of the secret four bodies. That is, having destroyed these four Maras, are there no other objects to be destroyed? The aggregate of form is not an accumulation of many subtle particles, and by making it the Mara that binds the mind, by demolishing the house of the mind, relying on the pith instruction that completely eradicates samsara and nirvana, the connection between body and mind is severed, like a tree and a bird. The aggregate of feeling, pleasure, pain, and equanimity, is the Mara that binds both body and mind. By relying on the pith instruction of the unreality of the appearance and awareness that separates previous and subsequent lives, because previous and subsequent lives are unreal, the dependence of the mind is exhausted, like space dissolving into space. The aggregate of perception is made the basis for knowing by various discriminating abilities, and is the Mara that binds the continuous stream of awareness. By relying on the pith instruction of seeing the nature of reality directly and self-liberating, it is like pointing out the moon to a person who is skilled in signs. The aggregate of formation is the Mara that is bound by afflictions and secondary afflictions with objects and awareness. By relying on the pith instruction of self-liberation of consciousness, it is like dropping a knot in the sky. The aggregate of consciousness is clinging to object and subject, and is the Mara that binds liberation from the extreme of elaboration of the Great Perfection, the single bindu. By relying on the pith instruction of completeness free from extremes, it is like hail and touch. Thus, because there is no restrictive clinging and attachment to the five aggregates, later
Chinese
因为不可能在蕴、界、处中流转，所以专注于此，进行修持，我也领悟了五种口诀的意义。也就是从外在五大的束缚中解脱，从内在五根的聚合中解脱，需要成熟为秘密五部的身。也就是愚痴，因为没有指示善与非善，所以束缚了断除智慧的魔。依靠无我的口诀来摧毁认为是自性的法性，就像公正的人进入寺庙一样。嗔恨，连同粗大的分支，束缚了不分别的禅定的魔。依靠无变的自解脱大口诀来摧毁，就像蛇结自行解开一样。贪欲，连同对究竟之境的执着，束缚了清净显现之智慧的魔。依靠动摇自净空性一切道的口诀来摧毁，就像空中的冰雹一样。我慢，执着于非平等为我，束缚了法性衰退之功德的魔。依靠揭示本来无有之心的面目的口诀来摧毁，就像城市被敌人攻占一样。嫉妒，连同对后来的差别之领悟，束缚了自心平等性无边际的魔。依靠驱逐心之境，空性一切清净的口诀来摧毁，就像空屋中的盗贼一样。因此，这五种也意指外在五境的执着消失，意指内在五气耗尽，意指秘密五智显现为果。那么，这四种为什么会变成魔呢？因为五蕴阻碍了遍知之智，不容许显现无谬误，所以是魔。五烦恼阻碍了三身显现为道，所以后来期望果实是魔。天子喜爱世间的欲望，即快乐和舒适，贪恋土地、房屋、财富、食物、子女、妻子和亲友，从而阻碍了解脱和遍知，因为沉迷于收获而没有获得不染污的力量，所以是魔。死主使身心的所依衰败，从而阻碍了禅修、修行和瑜伽的行为，因为没有获得串习的力量或障碍。
English
Because it is impossible to revolve in the skandhas, realms, and sources, therefore, focusing on that, practicing, I also realized the meaning of the five instructions. That is, to be liberated from the bondage of the outer five elements, to be liberated from the aggregation of the inner five senses, it is necessary to mature into the body of the secret five families. That is, ignorance, because it does not indicate good and non-good, therefore, it binds the demon that cuts off wisdom. Relying on the instruction of no-self to destroy the Dharma nature that is considered to be self, it is like a fair person entering a temple. Hatred, along with its coarse branches, binds the demon of non-discriminating meditation. Relying on the great instruction of unchanging self-liberation to destroy, it is like a snake knot unraveling itself. Desire, along with attachment to the ultimate object, binds the demon of the wisdom of pure appearance. Relying on the instruction of the path of shaking self-purifying emptiness to destroy, it is like hail in the sky. Pride, clinging to non-equality as self, binds the demon that binds the qualities of the decline of Dharma nature. Relying on the instruction of revealing the face of the originally non-existent mind to destroy, it is like a city being captured by enemies. Jealousy, along with the realization of later differences, binds the demon that binds the equality of one's own mind, which is without limit. Relying on the instruction of expelling the object of the mind, emptiness, all purity, to destroy, it is like a thief in an empty house. Therefore, these five also mean that the clinging to the outer five objects disappears, mean that the inner five winds are exhausted, and mean that the secret five wisdoms manifest as the result. So, why do these four become demons? Because the five skandhas obstruct the wisdom of omniscience, and do not allow the manifestation of infallibility, so they are demons. The five afflictions obstruct the manifestation of the three bodies as the path, so later expecting the fruit is a demon. The son of the gods loves the desires of the world, that is, happiness and comfort, and is attached to land, houses, wealth, food, children, wives, and relatives, thereby obstructing liberation and omniscience, because he is obsessed with harvesting and has not obtained the power of non-contamination, so he is a demon. The Lord of Death causes the basis of body and mind to decline, thereby obstructing the practice of meditation, practice, and yoga, because he has not obtained the power of habituation or obstacles.
Chinese
是魔。如此缘于调伏者，成为我受持导师功德之因。如此亦成为未来所化之因。因此称为调伏。具德者有六种，导师自身具有圆满之色身，以八十随好庄严，以佛足之轮等三十二相庄严，具有超胜世间之色身。彼之自利法性现前证悟，故心怀空性之威德，以及以一切种智之智慧所幻化的三种大悲，照亮所化之三境，以大悲他利之威德，圆满成办有情之义利。彼具名声，初发无上菩提心，中间成办三十六种事业，最终现证菩提成佛，具有世间与出世间之圆满，彼亦具有智慧之圆满，精通空性故知法界之智慧，明晰无碍故通达如镜之智慧。心不为业所动，故知平等性之智慧。通达有情不同之想法，故通达个别自证之智慧。精勤成办有情之义利，故知作事精勤之智慧，于受用身之时，具有执持相之五种智慧。于法身之时，具有基位之三种智慧。于化身之时，具有所知之二种智慧，乃是圆满具足之自在，于世间调伏诸魔，且知晓过去诸佛之所有功德。精进者，以铠甲精进发起无上菩提心，以荷负精进于中间无数劫积聚资粮，以勇猛精进遣除魔等障碍而成佛。如是具有六种者，外观六道有情，内观六处，秘密圆满六智之智故，是为具有六种。
English
Is a demon. Thus, by focusing on the Vanquisher, it becomes the cause for me to receive the qualities of the Teacher. Thus, it also becomes the cause for future disciples. Therefore, it is called Vanquisher. The Blessed One has six qualities: the Teacher himself possesses a perfect form, adorned with eighty minor marks, and adorned with thirty-two major marks, such as the wheel on the sole of his foot, possessing a form that surpasses the world. He realizes the self-benefit of the Dharma nature directly, therefore his mind is endowed with the glory of emptiness, and the three great compassions that are emanations of the wisdom of all-knowingness shine upon the three realms of those to be tamed. With the glory of compassion for others, he perfectly accomplishes the benefit of beings. He is endowed with fame, initially generating the supreme Bodhicitta, in the middle accomplishing thirty-six deeds, and finally attaining perfect enlightenment and Buddhahood. He possesses the perfections of both the world and beyond. He is also endowed with the perfection of wisdom, mastering emptiness, thus knowing the wisdom of the Dharmadhatu. Understanding clearly and without obstruction, he knows the mirror-like wisdom. His mind is unmoved by actions, thus he knows the wisdom of equality. Understanding the different thoughts of beings, he knows the wisdom of individual self-awareness. Diligently accomplishing the benefit of beings, he knows the wisdom of diligent action. At the time of the Sambhogakaya, he possesses the five wisdoms of holding characteristics. At the time of the Dharmakaya, he possesses the three wisdoms of the ground. At the time of the Nirmanakaya, he possesses the two wisdoms of knowledge. He is the complete and perfect Lord, who vanquishes all demons in the world and knows all the qualities of the Buddhas of the past. The diligent one generates the supreme Bodhicitta with the diligence of armor, accumulates merit for countless eons in the middle with the diligence of undertaking, and eliminates obstacles such as demons with the diligence of strength, thus becoming a Buddha. Thus, possessing six qualities, he looks outward at the six realms of beings, looks inward at the six sense bases, and secretly perfects the wisdom of the six wisdoms, therefore he possesses six qualities.
Chinese
彼也。彼即是超越了心之智慧的分别。由于无为之慈悲自然生起，智慧虽已彻底且无误地知晓世间的五种学问，然亦以明现的过去智慧和了知的二分，知晓众生所化之田。通达法性，自性即是如是之智慧。彼无有与自性同一之无明等垢染，以及非彼为彼之错乱执着。礼敬法性空性周遍之智慧自显现。如是，结集者于显现中寻觅。结集者之外身语意之罪业悉皆清净。以内在，因导师之功德而生起清净之智慧，获得证悟之把握。于秘密，导师之语如甘露，以法性显现之要义，亲见智慧本身。以此于三界中不退转而听闻。未来时之所化对此具信者亦将如是。证悟自性之寻觅是，结集者于先前显现中，以导师之加持如是证悟，以法性显现之要义摧毁无明等。智慧如流水般显现具足。超越错乱之地水火风之显现。了知诸法皆不离自之智慧体性。如是确信智慧本身即是佛之自性。于此义，从先前即无有错乱而直断。如是之结集者，因无有任何欲求，礼敬自之无为智慧。如是开示礼敬后，今为生起第二义，为开示不共之论基，有二支分之义，即导师自身于眷属聚集之支分中，明现开示基显之智慧，以及为使结集者自身之眷属证悟，开示共同之论基，即所说之自性。导师于眷属聚集之支分中，明现开示基显之智慧，其中有二内义，第一，以经名连接，意指法性之义。