Chinese
不迷失。 蕴、界与处之， 分别念众敌甚多， 然未将分别转为天， 故不迷失于摩诃瑜伽。 以业手印为基础， 以脉与明点乐之， 方便执持未修习， 故不迷失于贪欲道。 于普基清净之虚空， 大乐无二觉性力， 无聚无离安住无意， 故不迷失于阿努瑜伽。 于轮回涅槃二相上， 是与非之诸法皆， 以心不能诠释而证悟， 故不迷失于相之缘。 以瑜伽行持之三种， 无有怯懦之心性， 内外无需作苦行， 故不迷失于希忧行。 显现自以心所造之， 境心混合之见解， 不倾于无二之义， 故不迷失于有方见。 自心精髓法身也， 从见解证悟之义上， 不勤作于彼之外， 故无迷失遮障之名。 大圆满见之精髓。 于虚空广阔之续中， 无有迷失之处而宣说， 密咒不迷失处之第四十四品。 其后于聚集之众等， 普明王所作之开示， 清净遮障之特征者， 以殊胜上师之口诀， 于大智慧中而认识， 故于开显无有遮障。 普基基分自明了， 于先后不随逐之后， 自心法身而认识故， 故于错乱无有遮障。 以普作无明为缘， 错乱之诸境乃， 先后忽然而无实， 故于偏袒无有遮障。 从普贤王如来之教中， 上师之口诀未断绝， 于见解确定得把握， 故于积聚无有遮障。 息增怀诛与寂止， 以三摩地之意趣， 证悟无上之义故， 故于四业无有遮障。 轮回涅槃无明而认识， 为不离未修之义故， 无贪无动具大力故， 故于供养无有遮障。 自明觉悟之体验及， 与佛陀教言相合故， 于确定之义生信故， 故于怀疑无有遮障。 如是等等之迷失遮障等
English
Not straying. Of aggregates, elements, and sources, Many are the hosts of discriminating enemies, But since conceptualization is not transformed into a deity, Therefore, one does not stray into Maha Yoga. Having established the Karma Mudra as the basis, With the channels and bindus of bliss, Since the method of grasping is not meditated upon, Therefore, one does not stray into the path of attachment. In the space of the pure All-Base, The power of the great bliss non-dual awareness, Without gathering or dispersing, abiding without mind, Therefore, one does not stray into Anu Yoga. On the aspects of both samsara and nirvana, All the phenomena that are and are not, Since they are realized as beyond mental expression, Therefore, one does not stray into the cause of signs. With the three aspects of yogic conduct, With the fearless mind itself, Since external and internal asceticism is not needed, Therefore, one does not stray into the conduct of hope and fear. Appearances are made by one's own mind, Of the view of mixing object and mind, Since one does not incline towards the meaning of non-duality, Therefore, one does not stray into partisan views. The essence of one's own mind is the Dharmakaya, From the very meaning of realizing the view, Since one does not strive for anything other than that, Therefore, there is no name for straying and obscuration. The very essence of the view of Dzogchen. In the tantra of the vast expanse of space, The forty-fourth chapter, which teaches without straying, On the secret mantra, the place of no straying. Then, to the assembled gathering, The King of All-Knowingness spoke, The characteristic of purifying obscurations is, Through the instructions of the noble Lama, Recognizing it as great wisdom, Therefore, there is no obscuration in distinguishing occasions. The All-Base, the basis itself, is self-luminous, Since one does not follow after before and after, Since one recognizes one's own mind as the Dharmakaya, Therefore, there is no obscuration of confusion. Since the All-Constructing ignorance is the cause, The objects of those delusions are, Before and after, sudden and unreal, Therefore, there is no obscuration of partiality. From the very command of Samantabhadra, The Lama's instructions are unbroken, Since one has gained confidence in the certainty of the view, Therefore, there is no obscuration of accumulation. Pacifying, increasing, subjugating, and wrathful, With the intention of Samadhi, Since one realizes the meaning of the unsurpassed, Therefore, there is no obscuration of the four actions. Samsara and nirvana are recognized as ignorance, Since one does not separate from the meaning of non-meditation, Since one is unattached, unmoving, and powerful, Therefore, there is no obscuration of offering. One's own awareness is realized experience, and, Since it accords with the Buddha's teachings, Since one has faith in the certain meaning, Therefore, there is no obscuration of doubt. Such as these, straying and obscuration, etc.
Chinese
等。 即使有一百八十多种，也归纳为断除、摄取、执着三种。 除此之外没有其他的错谬和障碍。 大圆满见之精髓，出自《虚空广阔续》，其中第四十五章讲述了没有无明造作的障碍。 然后，对聚集的众生， 普贤王如来又说道： 真实心髓的意义， 本来就是法身不可分离的缘故。 讲述了五种体验的次第： 首先如空中日出， 由于证悟没有无明的障碍， 因而确信自性是法身。 词句无法触及的自明显现的体验， 如同被点金术的药水点中一般， 无论证悟与否， 在一切时， 见解都是心的心性光明。 自相续被威慑的体验， 犹如士夫放下事务， 对于显现的色等任何事物， 不作分别，五根明澈。 显现是法性，具有信心的体验， 如同地界虚空不可改变， 对于外境的苦乐、声音， 没有损害，因为法身不可改变。 散乱于自性中解脱的体验， 犹如到达珍宝岛屿， 在一切时间和方式中， 任何忆念都转为胜观智慧。 由于没有生灭，所以是不可分离的体验。 具备这五种体验就是佛陀。 还有，金刚萨埵谛听： 如同从云中降下雨水， 自相续没有执着，贪恋微小， 喜欢独处，舍弃喧嚣。 动摇是堪能的征象， 犹如流水缓慢而湍急地流动， 自然而然地智慧显现。 对于轮回之法非常厌倦， 据说这是串习的巨大征象。 如同大海的深处不会动摇， 不见轮回涅槃的任何事物。 因此烦恼没有对境， 显示这是获得稳固的征象。 如同仙人具有忍耐力， 身体获得忍耐， 并且由于断除了睡眠的分别念， 内外气息调和， 远离世间八法之辈， 是在中阴获得现证菩提的征象。 大圆满见之精髓，出自《虚空广阔续》，其中第四十六章讲述了体验和征象。 然后，金刚萨埵为了聚集的众生的利益， 心中忆念而如此祈请： 果、功德、所化之
English
Etc. Even though there are a hundred and eighty kinds, they are summarized into three: abandonment, gathering, and clinging. There are no other errors or obscurations besides these. The innermost essence of the Great Perfection view, From the Tantra of the Vast Expanse of Space, The forty-fifth chapter, which teaches the absence of obscurations of ignorance and effort. Then, to the assembled gatherings, Kuntuzangpo also spoke: The meaning of the innermost essence of the true mind, Is that it is primordially inseparable from the Dharmakaya. He taught the five stages of experience: First, like the sun rising in the sky, By realizing the absence of the obscuration of ignorance, One has faith that one's own awareness is the Dharmakaya. The experience of self-illumination untouched by words, Like being touched by gold-transforming elixir, In all situations, whether realized or not, The view is the clarity of the mind's own nature. The experience of overpowering one's own continuum, Like a man abandoning his activities, Without examining or analyzing any of the appearances, such as forms, the five senses are clear. The experience of appearances being the nature of reality, with confidence, Like the elements and space being unchangeable, There is no harm from external suffering and happiness, or sounds, Because the Dharmakaya is unchangeable. The experience of distraction dissolving into its own ground, Like arriving at a precious island, In all times and circumstances, Whatever is remembered transforms into superior insight wisdom. Because there is no arising or ceasing, it is an inseparable experience. Possessing these five experiences is Buddhahood. Furthermore, Vajrasattva, listen: Like a continuous rain falling from the clouds, One's own continuum is without attachment, clinging is small, One enjoys solitude and abandons busyness. Wavering is a sign of being workable, Like a flowing stream, slow and fast, being balanced, Naturally, wisdom becomes clear. One is extremely weary of the things of samsara, It is said that this is a great sign of habituation. Like the depths of the ocean not wavering, One does not see anything of samsara and nirvana. Therefore, since disturbing emotions have no object, It is shown as a sign of having attained stability. Like a renunciate possessing patience, One's body attains patience, And because the thoughts of sleep are cut off, The inner and outer breaths are balanced, Those who are separated from the eight worldly concerns, Are a sign of manifesting enlightenment in the bardo. The innermost essence of the Great Perfection view, from the Tantra of the Vast Expanse of Space, the forty-sixth chapter, which teaches the experiences and signs. Then, Vajrasattva, for the benefit of the assembled gathering, Remembering in his mind, spoke these words: The vows of the view of the fruit, qualities, and those to be tamed,