English
The Forty-second Chapter. Then, to the assembled retinue, Kunrig Gyalpo (All-Knowing King) spoke: Samsara and Nirvana, ignorance, the Great Perfection, is shown without error or obscuration. The meaning is shown by twelve and nine. Without transmission in the mind, there is no error. Furthermore, Vajrasattva, listen! Regarding the terminology of external objects, with the concept of clinging to the sacred, not following arising sensations, one will not fall into the place of ordinary worldly beings. This essence of one's own mind, in the form of memory and conceptual thought, by not meditating on existence and non-existence, one will not fall into the extreme of permanence or annihilation. Relying on scripture, reasoning, and pith instructions, by having faith through hearing, thinking, and seeing, by grasping the meaning of profound wisdom, one will not fall into what is not indicated in the scriptures. By entrusting the mind to non-objectification, and by eliminating both sinking and excitement, by not clinging to the taste of quiescence, one will not fall into the place of mind-holding meditation. Regarding the appearance of external objects, because it is not mixed with one's own mind, by not negating the five consciousnesses, one will not fall into unconsciousness. Regarding this self-arisen, self-appearing, with the antidote of mental effort, by not abandoning conceptual thought but self-liberating, one will not fall into the cessation of the Shravakas. Regarding the external twelve links of dependent origination, relying on the flow of mind, by not meditating on conceptual negation and emptiness, one will not fall into the mind of the Pratyekabuddhas. By focusing the mind on the objectless mind, the ultimate meaning of one's own knowledge, by not meditating on the instant of self-awareness, one will not fall into the view of Mind-Only. By making this object conventional, and after destroying it with valid reasoning, by not meditating on the emptiness of characteristics, one will not fall into the two Madhyamikas. With the effort of hope and fear of karma, regarding the essence of the ten virtues, without relying on cause, effect, and conditions, one will not fall into conditioned phenomena. The essence of one's own mind, its very nature, because it is not changed by the condition of conceptual thought, by not judging between samsara and nirvana, one will not fall under the power of karma. Regarding the conceptual thoughts of abandoning and gathering, not seeing them as faults or virtues, without a place of non-conceptual solitude, one will not fall into the subtle path. Not relying on aspiration and entry, not regarding the accumulation of merit as sacred, because the five paths are not practiced in sequence, one will not fall into traversing the ten bhumis. The innermost essence of the Great Perfection view, from the Sky Vast Expanse Tantra, the errors of meditation.
Chinese
显示不误入歧途之品，第四十三品。然后，普贤如来对聚集的眷属们又说道：从法性清净的自性中，没有将三族坛城生起为本尊，因为没有修持清净之基的等持，所以不会误入克里亚瑜伽。见解以瑜伽的见解来观察，行持以克里亚的方式来行持，因为没有修持二取执着，所以不会误入邬波瑜伽。以法性虚空的智慧，以及本尊的慢心，没有修持五种菩提，所以不会误入瑜伽心。蕴、界、处之多如仇敌的分别念，没有将分别念转化为本尊，所以不会误入玛哈瑜伽。将业手印作为基础，没有以脉、明点、乐的方便来执持，所以不会误入贪欲道。阿赖耶清净的虚空界中，大乐无二智慧的妙用，因为没有分别地安住，所以不会误入阿努瑜伽。对于轮回和涅槃二者的显现，所有是与非的诸法，因为通达无法以心来衡量，所以不会误入相的因缘。以三种瑜伽行，以及无畏的心性，因为不需要外内苦行，所以不会误入希冀的行持。将显现视为自心的造作，对于境与心混合的见解，因为不专注于无二之义，所以不会误入有偏颇的见解。自心即是法身之精华，从通达见解的意义本身，不勤作其他，所以没有误入歧途和障碍的名称。大圆满见之精髓，从虚空广阔的续部中，显示无有误入歧途之品，第四十四品。然后，普贤如来对聚集的会众说道：清净障碍的特征是，以殊胜上师的口诀，认识为大智慧，因此没有分别的障碍。阿赖耶根本自明，因为没有先后相续，所以认识自心为法身，因此没有错乱的障碍。由于遍计所执的无明，以及错乱的诸境，因为没有先后和突发性的实有，因此没有偏袒的障碍。从普贤王如来的教言中，
English
Chapter Forty-Three: Showing the Absence of Deviation. Then, the King All-Knowing One spoke again to the assembled retinue: From the nature of pure Dharmata, the mandala of the three families is not generated as deities. Because the samadhi of the pure ground is not meditated upon, one does not deviate into Kriya Yoga. Viewing with the view of Yoga, and acting with the action of Kriya, and because dualistic grasping is not meditated upon, one does not deviate into Upa Yoga. With the miraculous power of the wisdom of Dharmadhatu, and the pride of the deity, because the five enlightenments are not meditated upon, one does not deviate into Yoga Mind. With the many hosts of conceptual enemies of the aggregates, elements, and sense bases, because conceptualizations are not transformed into deities, one does not deviate into Maha Yoga. Having established the action mudra as the basis, because one does not grasp with the means of the channels, bindus, and bliss, one does not deviate into the path of desire. In the pure space of the Alaya, the play of great bliss, non-duality, and awareness, because there is no abiding without separation, one does not deviate into Anu Yoga. In the appearance of both Samsara and Nirvana, all phenomena that are and are not, because it is realized that they cannot be measured by the mind, one does not deviate into the condition of signs. With the three aspects of Yogic conduct, and the fearless mind itself, because external and internal asceticism is not needed, one does not deviate into the conduct of hope and fear. Because one does not direct oneself to the meaning of non-duality, with the view of mixing object and mind, which is the appearance made by one's own intellect, one does not deviate into a biased view. One's own mind is the essence of the Dharmakaya. From the very meaning of realizing the view, one does not strive for anything other than that, so there is no name for deviation and obscuration. The very essence of the view of Dzogchen, from the Tantra of the Vast Expanse of Space, Chapter Forty-Four: Showing the Absence of Places to Deviate in Secret Mantra. Then, the King All-Knowing One spoke to the assembled gathering: The characteristic of purifying obscurations is that, with the instructions of the noble Lama, one recognizes it as great wisdom, so there is no obscuration of separation. The Alaya, the basis, is self-clear. Because there is no following after before and after, one recognizes one's own mind as the Dharmakaya, so there is no obscuration of confusion. Because of the condition of the unrealized, fabricated, all the objects of delusion are without prior or subsequent, sudden reality, so there is no obscuration of partiality. From the very command of Kunsang (藏文：ཀུན་བཟང་；梵文天城体：समन्तभद्र；梵文罗马拟音：Samantabhadra；汉语字面意思：普贤), itself,
Chinese
上师的窍诀未曾断绝，见解已得确定的把握，因此没有积聚的障碍。寂静、增广、自在和猛厉，以及三摩地的意旨，由于证悟了无上的意义，因此没有四种事业的障碍。轮回与涅槃，由于已认识无明，由于不离未修之义，由于无执、不动、具力，因此没有供养的障碍。自明觉悟的体验，以及与佛陀教言相符之故，对确定的意义深信不疑，因此没有怀疑的障碍。如是等等的错谬障碍，虽有百八之多，都可归纳为舍弃、摄取、执着三者。除此之外，没有其他的错谬障碍。《大圆满见之精髓·虚空广阔续》中，显示没有无明勤作之障碍的章节，即第四十五品。之后，对聚集的眷属们，普明王再次说道：真实心髓之义，本来与法身无别之故，宣说了五种体验的次第：首先如空中日出，由于了悟没有无明的障碍，对自明法身深信不疑之义，是言语无法触及的自明体验。如以点金药涂抹一般，在觉悟与不觉悟的一切时，见解是心的自性光明。是自相续以威力压倒的体验。如士夫放下事务一般，对显现的色等任何事物，不作分别，五根门清明。显现是法性，是具有信心的体验。如元素虚空不可变一般，对境的苦乐、声音，由于无害，法身不可变之故，是散乱自解脱的体验。如到达珍宝洲一般，在一切时间和形态中，任何忆念都转为胜观智慧。由于没有生灭，是不可分离的体验。这五者具足即是佛陀。那也是金刚萨埵谛听！如从云中降下雨水一般，自相续无有贪执，贪爱微小，喜好独处而舍弃喧嚣，是堪能摇动的征相。如流水缓慢而湍急般平稳，自然而然地智慧显现，对轮回之法极其厌倦，说是串习的巨大征相。如大海深处不可动摇一般，对轮回涅槃的诸法一无所见，因此烦恼没有对境，稳
English
The master's instructions are unbroken, and the view has gained definite certainty, therefore there is no obscuration of accumulation. Peace, increase, power, and wrath, and the intention of Samadhi, because of realizing the supreme meaning, therefore there is no obscuration of the four actions. Samsara and Nirvana, because of recognizing ignorance, because of not being separated from the meaning of non-meditation, because of being unattached, unmoving, and powerful, therefore there is no obscuration of offerings. The experience of self-awareness and because it is in accordance with the Buddha's teachings, because of believing in the definitive meaning, therefore there is no obscuration of doubt. Such erroneous obscurations, although there are a hundred and eight, are all condensed into three: abandoning, gathering, and attachment. Other than that, there are no other erroneous obscurations. The quintessence of the Great Perfection view, from the "Vast Expanse of Space" Tantra, is the forty-fifth chapter, which shows that there is no obscuration of ignorant effort. Then, to the assembled gathering, the All-Knowing King spoke again: The meaning of the true essence of mind, because it is primordially inseparable from the Dharmakaya, he explained the five stages of experience: First, like the sun rising in the sky, because of realizing that there is no obscuration of ignorance, the meaning of believing in self-aware Dharmakaya, is the self-luminous experience untouched by words. Like being touched by gold-transforming essence, in all moments of awareness and unawareness, the view is the luminosity of the mind's nature. It is the experience of overpowering one's own continuum with power. Like a man abandoning his work, towards any phenomena such as appearances, without analysis, the five senses are clear. Appearance is the nature of reality, it is an experience endowed with confidence. Like the elements of space being immutable, towards the happiness and suffering of objects, sounds, because they are harmless, the Dharmakaya is immutable, therefore, it is the experience of distraction dissolving in its own place. Like going to a precious island, in all times and forms, whatever is remembered transforms into superior insight wisdom. Because there is no arising or ceasing, it is an inseparable experience. These five complete qualities are the Buddha himself. That is also Vajrasattva, listen! Like a rain cloud pouring down, one's own continuum is without clinging, attachment is small, delighting in solitude and abandoning busyness, it is a sign of being able to be moved. Like a flowing river being slow and fast, naturally wisdom manifests, being extremely weary of the phenomena of Samsara, it is said to be a great sign of habituation. Like the depths of the ocean being unshakeable, not seeing any phenomena of Samsara and Nirvana, therefore afflictions have no object, stable.