English
Habits like hailstones are due to the strong habits of past afflictions, so that the qualities of the grounds and paths cannot arise in the continuum, there is no certainty about the view, and temporarily one cannot be held by samadhi, and the practice of fierce places is intermittent, doubts arise about the instructions, the vows are not pure, and the habit of thinking that one has attained realization and magical powers, which leads to not being able to recognize each other in many confusing dreams, etc. Orgyen Chenpo (Padmasambhava) said: I have said that the realization is similar to the realization, and the achievement is similar to the achievement. The first is that one's own body is burned to ashes, and the ashes are blown away by the wind, which is the realization of purifying habits. The body is pierced by iron, swollen and oozing pus and blood, which is the realization. Swallowing poison as food, the three thousand worlds are burned by fire and blown away by the wind, which is the realization of transforming afflictions into the path. Eating one's own body, or one's own body being swallowed by a garuda or a frog, a big fish, etc., is the wind mind entering the central channel. One's own body disappears like dust, which is the realization of benefiting sentient beings. Digging out one's own heart and eating it, giving it to others or others giving it, eating the liver and heart, which is the realization of obtaining the essence of the key instructions. Excellent offerings of sacred objects and deity images, which is the realization of generating realization. These and so on should be measured with wisdom. The second is that the gathering of the dead gathers, and welcomes, entertains and respects, which creates obstacles to life. Going to the red flower field, wearing hats, clothes, cushions, etc., old and dirty, wearing red, black, blue, etc. clothes, clothes and silk fluttering, wearing armor and cloaks, and women of different kinds, being respected by many people, wearing armor, giving honey, brown sugar, candied fruit, beans, poison, garlic sprouts, buckwheat, etc., giving whatever it is, taking off hats, kowtowing, greeting the body, offering items, circumambulating, serving with respect. Lepers or people with crooked eyes and mouths, or people with pimples on their bodies, eyes and faces red, complexion haggard, wearing red, black, tattered hats and clothes, crying and groaning or pretending to be incompetent, disheveled, etc., showing respect to you for requesting the Dharma, etc. Giving dogs, cows, frogs, tadpoles, horses, donkeys, monkeys, broken houses, etc., or jumping into the water with attachment.
Chinese
飞于鸟之上，或如重物不可负荷而负之，此乃 非真之书，破旧之神殿佛像，幼童之侍奉等，皆为与量齐等之幻相。生肉施舍为幻相，熟肉之块为量齐。此外，日落之前为幻相，中间为量齐，之后为幻相。或于一日之内，量齐幻相二者混杂而生。无幻相而生量齐等，乃为邪魔所欺。如是说。如是，幻相与神通量齐之次第无论如何显现，亦不应生贪执、傲慢、喜悦、忧愁、取舍之心。应安住于通达意义之般若波罗蜜多之法界中。玛吉云：幻相与神通量齐无论显现何者，皆为自心所立之假名，本无自性。于本无自性之法界中，无论生起何种取舍，皆为魔。故莫随外境，断除傲慢之绳索。执着我为魔，执着甚大。若知我，则从我执中解脱。若知彼，则何者之魔，所断、能断、断之名亦无。傲慢者即是傲慢者之魔。若知傲慢者，则傲慢不能伤。故将诸魔决断为心。 啊！傲慢之显现，犹如阳焰之水。幻化之人不能胜我与他人。二月之显现，远离眼之过患。不舍虚空，罗刹于虚空显现。一切皆为自显自解脱，自己对自己取舍，岂有可能？若有，则何为应取，何为应舍？故珍爱执着即是魔，故莫于任何事物珍爱执着，诸弟子。若解脱珍爱执着，则无所断能断。解脱之殊胜道，即是殊胜成就。应舍之魔，与所修之神相同。虽说相同，然此名言仅是本无，如无一或非一，不可指示。若知自傲慢，则于自性中解脱。自己对自己，本体离思离言。能取所取，二执彻底断除。空性无我，远离戏论，如虚空般清净之法界自性中，莫作造作，安住其中，诸弟子。如是说。如是说。
English
Flying above the birds, or carrying as if a heavy load that cannot be borne, these are false books, dilapidated temples and stupas, the worship of young children, etc., are all illusions equal in measure. Giving raw meat is an illusion, cooked meat chunks are equal in measure. Furthermore, the time before sunset is an illusion, the middle is equal in measure, and the time after is an illusion. Or within a single day, both illusion and measure may arise mixed together. The arising of measure without illusion, etc., is being deceived by demons. Thus it is said. Thus, no matter how the order of illusion, magical power, and measure appears, one should not have any attachment, arrogance, joy, sorrow, acceptance, or rejection. One should abide in the realm of the Prajnaparamita that understands the meaning. Machig says: Whatever illusion, magical power, or measure appears, it is merely a fabrication of one's own mind and has no inherent existence. In the realm of Dharma, which has no inherent existence, whatever acceptance or rejection arises is a demon. Therefore, do not follow external objects, cut the rope of arrogance. Holding onto the self as a demon is a great attachment. If you know the self, you are liberated from self-grasping. If you know that, then there is no demon of what, no object to be cut, no cutter, and no name of cutting. The arrogant one is the demon of the arrogant one. If you know the arrogant one, then arrogance cannot harm you. Therefore, resolve all demons as mind. Ah! The appearance of arrogance is like the water of a mirage. The illusory person cannot defeat self and others. The appearance of two moons is free from the defect of the eye. Not abandoning space, the Rakshasa appears in space. Since everything is self-appearance and self-liberation, how is it possible for oneself to accept or reject oneself? If there is, then what should be accepted and what should be rejected? Therefore, cherishing attachment is the demon, so do not cherish attachment to anything, all disciples. If cherishing attachment is liberated, then there is no object to be cut and no cutter. The supreme path of liberation is the supreme accomplishment. The demon to be abandoned is the same as the deity to be practiced. Although it is said to be the same, this term is only a non-existent one, like neither one nor not one, which cannot be indicated. If you know your own arrogance, then you are liberated in your own nature. To yourself, the essence is beyond thought and expression. The two grasps of object and subject are completely cut off. In the Dharma realm nature, which is emptiness, selflessness, and free from elaboration, pure like space, do not fabricate, rest naturally, all disciples. Thus it is said. Thus it is said.
Chinese
如此，无论显现和神通力量的次第如何增长，都不要有贪恋、傲慢、欢喜和忧愁，也不要有所取舍，应当安住于意义——般若波罗蜜多的法界之中。如玛吉（མ་གཅིག་，意为“独一母亲”，指拉尊玛吉拉准，藏传佛教觉域派创始人）所说：无论显现和神通力量的次第如何增长，都只是自己心识的虚构，本来就不存在。对于本来就不存在的法界自性，任何的取舍都是魔。不要追随外境，断除傲慢的绳索。执着于“我”是最大的魔。认识到“我”，就能从执着“我”中解脱。如果认识到这一点，那么无论什么魔，都没有能被斩断的、能斩断的和斩断之名。傲慢本身就是傲慢本身的魔。如果认识到傲慢，傲慢就无法伤害。因此，将一切魔都确定为心识。仅仅是傲慢的显现，就像海市蜃楼的水一样。幻化的人无法伤害自己和他人。二月同现，远离眼疾。不舍弃虚空，罗刹（སྲིན་，梵文：Rakshasa）自身显现在虚空中。一切都是自显自解脱，自己对自己怎么会有取舍呢？如果存在取舍，那么什么是该取的，什么是该舍的呢？因此，执着本身就是魔。不要执着于任何事物，所有的弟子们。如果解脱了执着，就没有能被斩断的和能斩断的。任何解脱的殊胜道都是殊胜的成就。该舍弃的魔，与要成就的本尊相同。虽然说“相同”，但这只是个名称，本来就无一或非一可指。如果认识到自己的傲慢，并在自己的本性中解脱，那么自己对自己的体性是不可思议、不可言说的。从根本上断除对境和有境的二取执着。在空性、无我、远离戏论的，如虚空般清净的法界自性中，自然放松，所有的弟子们。如是说。总而言之，到达寂静处后，要不离日常的三种修持而进行修持。如卷轴中所说：到达后，珍视这三种要点。慷慨布施是最大的转变心念。不执着于身体，无所顾忌地给予。空性是最大的后盾。安住在无生、无念的状态中。精进修持是最大的精髓。不散乱、不傲慢，珍视精进。这就是日常的三种要点。如是说，如果具备这些，那么就能圆满上述的显现和神通力量的次第等等。
English
Thus, no matter how the stages of manifestation and miraculous powers increase, do not have attachment, arrogance, joy, or sorrow, and do not make any acceptance or rejection. One should abide in the realm of meaning—the Perfection of Wisdom. As Machig (མ་གཅིག་, meaning "one mother," referring to Lhazun Machig Lapdron, the founder of the Chö tradition of Tibetan Buddhism) said: Whatever arises from manifestation and the extent of miraculous powers, it is merely fabricated by one's own mind, and it does not exist from the beginning. In the very nature of the Dharma realm, which does not exist from the beginning, any acceptance or rejection is a demon. Do not follow external objects, cut the rope of arrogance. Holding onto "I" as a demon is the greatest demon. If you recognize "I," you will be liberated from clinging to "I." If you understand that, then whatever demon there is, there is no name for what can be cut, what cuts, and cutting. Arrogance itself is the demon of arrogance itself. If you know arrogance, arrogance cannot harm you. Therefore, by determining all demons as mind, the mere appearance of arrogance is like the water of a mirage. An illusory person cannot harm himself or others. The appearance of two moons is free from eye defects. Not abandoning space, the Rakshasa (སྲིན་, Sanskrit: Rakshasa) itself appears in space. Since everything is self-appearing and self-liberated, how can there be acceptance or rejection of oneself by oneself? If there is acceptance or rejection, then what should be accepted and what should be rejected? Therefore, clinging itself is a demon. Do not cling to anything, all disciples. If clinging is liberated, there is nothing to be cut and nothing to cut. Any supreme path of liberation is the supreme accomplishment. The demon to be abandoned is the same as the deity to be accomplished. Although it is said to be "the same," this is just a name, and there is nothing to indicate one or not one. If one recognizes one's own arrogance and is liberated in one's own nature, then one's own essence is inconceivable and inexpressible to oneself. Cut off the dualistic clinging to object and subject from the root. In the nature of the Dharma realm, which is empty, selfless, and free from elaboration, pure like space, relax naturally, all disciples. Thus it is said. In short, having arrived in a solitary place, one should practice without separating from the three daily practices. As it says in the scroll: Having arrived, cherish these three points. Generosity is the greatest transformation of mind. Not clinging to the body, give without hesitation. Emptiness is the greatest support. Abide in a state of no birth and no thought. Diligent practice is the greatest essence. Without distraction, without arrogance, cherish diligence. These are the three daily points. As it is said, if you have these, then you will perfect the above-mentioned stages of manifestation and miraculous powers, etc.