English
In that realm of ignorance, due to unawareness, unknowing, and non-realization, it is said that there are obscurations, obscurations! What is called a wrong path, a wrong path, is like embarking on a meaningful path, but instead of going east with meaning, one goes west. Going west, the meaning of going east is not accomplished. By losing the meaning of non-elaboration, one walks on the path of signs. For the nature of reality free from addition and subtraction, expressing it with words and letters is a wrong path. Any thought that can be expressed in words is an obscuration. The phenomena of appearance and existence, the six realms and six senses of appearance and existence, the nine yanas of mind's inclination, each explains different views and practices. Therefore, wrong paths and obscurations arise. The nature of reality as it is, bodhicitta. In the vehicle of bodhicitta, one and two cannot be counted. If counted, it is infinite and cannot be expressed. In the single essence of bodhicitta, there is no acceptance or rejection of good or bad, so there is no distinction between wrong paths and obscurations, no distinction between happiness and suffering. The essence of mind free from addition and subtraction, the wrong path and obscuration themselves are the scriptural authority of bodhi, all scriptural authority is bodhicitta, everything is shown in the scriptural authority of the mind. The nature of mind has four aspects, which are shown as four yogas. The nature of mind, the Great Perfection, is shown as the meaning of the utterly profound yoga. The nature of mind, the perfect nature, is shown as the meaning of the all-encompassing yoga. The aspect of the arising of the nature of mind is shown as the meaning of the great yoga. The inner and outer order of the nature of mind, that outer aspect, is shown as the meaning of the yoga of attention. In the meaning of these four yogas, each has ten wrong paths and obscurations, namely view and samaya, activity and wisdom, the order of ground and path, subtle and continuum, scriptural authority and pith instructions. Each of these has ten, because there are two, wrong path and obscuration, so forty wrong paths are shown, and thirty obscurations. In the utterly profound yoga of the Great Perfection, I have not said that there are obscurations. In these three yogas, there are two wrong paths and obscurations each. Therefore, the wrong paths and obscurations of view are counted as seventy in total. The utterly profound yoga of the Great Perfection is not completely covered by these obscurations. Because these six yogas regard the nature of mind, the Great Perfection, as a gateway, obscurations and wrong paths arise. In the teacher's scriptural authority, wron
Chinese
无有遮障。 众生心中生起错谬遮障。 心之自性如是显现， 显现为十大殊胜之相。 大圆满甚深瑜伽之， 见解是无须修习的。 誓言是无须守护的。 事业是无须寻觅的。 智慧是无有遮障的。 地是无须净化的。 道是无须行进的。 细微是远离能取所取的。 相续之自性是相连的。 教言之自性是落于顶上的。 以诸口诀再三念诵。 大圆满甚深瑜伽之， 十种自性即是如此。 圆满究竟瑜伽之， 十种自性如下：
English
Without obscuration. Beings' minds arise with erroneous obscurations. The nature of mind appears as such, Appearing as the ten great aspects. The Great Perfection, the exceedingly profound yoga, The view is that there is no need to meditate. The samaya is that there is no need to protect. The activity is that there is no need to seek. The wisdom is that there is no obscuration. The ground is that there is no need to purify. The path is that there is no need to traverse. The subtle is free from grasping and being grasped. The nature of the continuum is connected. The nature of the teachings descends upon the crown. With these instructions, repeat again and again. The Great Perfection, the exceedingly profound yoga, The ten natures are thus. The Perfect Completion Yoga, The ten natures are as follows:
Chinese
། 父母方便与智慧二者，以大自在的陀罗尼相连。大教言降临于顶上，五蕴与五大，界与处、心与法等，皆降临于大自在顶上。持诵的口诀是，显现与存在的诸法，皆为我所有，不依赖于他者，不观待而持诵。瑜伽行者的瑜伽，自性十种如下：见解的自性，是从加持中产生的。视法无相，即是与自己相同的本尊。誓言的自性，是七根本和十善十恶，舍弃并接受。事业的自性，是以心和禅定行事。智慧的自性，是四大种姓的四种智慧。指示地的自性，是法界密严刹土。行道之自性，是进入无相之道。微细之法的深奥，是无相之法界。关联相续的自性，是境与根二者相连。大教言降临于顶上，无执着地降临于顶上。口诀的持诵，如水中月般的自性，无所执着地持诵。或者二者在此续中，自性十种如下：见解的自性，是以所缘的禅定，将自性法视为本尊，视本尊为主，自己为仆。誓言的自性，是七根本为支分，无有违犯地守护。事业的自性，是在事业中沐浴和供养。智慧的自性，是四种姓显现为四手印。指示地的自性，是以见行各异而行持。其行道之自性，是以三种清净行道。微细之法的自性，是以无分别空性而微细。关联相续的自性，是从二者之行而关联，无二而无关联。降临于顶上的大教言，是无有定准地指示。持诵的口诀是，因此行持无有定准，菩萨我未曾指示。行为克里亚的瑜伽，自性十种。
English
The two, father and mother, skillful means and wisdom, are connected by the great self's dharani. The great teaching descends upon the crown, the five aggregates and the five elements, the realms and the sense bases, mind and dharmas, all descend upon the crown of the great self. The oral instruction for recitation is that all phenomena of appearance and existence are mine, not dependent on others, recited without reliance. The yoga of the yana of the mind of enlightenment, the ten natures are as follows: The nature of view is that it arises from blessings. View the dharma as without characteristics, it is the deity identical to oneself. The nature of vows is that the seven roots and the ten virtues and non-virtues are abandoned and accepted. The nature of activities is that one acts with mind and samadhi. The nature of wisdom is the four wisdoms of the great lineages. The nature of indicating the ground is the dense array of the dharmadhatu. The nature of traversing the path is that one enters the path without characteristics. The subtle profundity of the dharma is the dharmadhatu without characteristics. The nature of connecting the continuum is that the object and the senses are connected in two ways. The great teaching descends upon the crown, descending upon the crown without attachment. The recitation of the oral instruction, in the nature of a moon in water, is recited without grasping. Or, in this tantra of both, the ten natures are as follows: The nature of view is that with the samadhi of the object of focus, the nature of dharma is regarded as the deity, viewing the deity as the lord and oneself as the servant. The nature of vows is that the seven roots are the limbs, protecting them without transgression. The nature of activities is that one performs ablutions and offerings in activities. The nature of wisdom is that the four lineages are clear as the four mudras. The nature of indicating the ground is that one practices according to the different views and practices. Its nature of traversing the path is that one traverses the path with the three purities. The nature of the subtle dharma is that it is subtle with non-conceptual emptiness. The nature of connecting the continuum is that from the practice of both, there is connection without duality. The great teaching that descends upon the crown is indicated without certainty. The oral instruction for recitation is that since this practice has no certainty, I, the bodhisattva, have not indicated it. The yana of action, kriya, the ten natures.
Tibetan
་ནི་འདི་ལྟ་སྟེ། །ལྟ་བ་དག་གི་རང་བཞིན་ནི། །རྣམ་པར་མི་རྟོག་ཏིང་འཛིན་གྱིས། །དམིགས་གསུམ་ཡན་ལག་བཞི་བལྟ་སྟེ། །རྗེ་དང་ཁོལ་དུ་ལྟ་བར་བྱེད། །དམ་ཚིག་དག་གི་རང་བཞིན་ནི། །རྩ་བ་ལྔ་དང་ཡན་ལག་དྲུག །མི་ཉམས་བསྲུང་བའི་དམ་ཚིག་གོ། །ཕྲིན་ལས་དག་གི་རང་བཞིན་ནི། །དུས་སུ་ཁྲུས་དང་གཙང་སྦྲ་སྤྱོད། །ཡེ་ཤེས་རང་བཞིན་བསྟན་པ་ནི། །སོ་སོར་རྟོག་པའི་རང་བཞིན་ནི། །རིགས་གསུམ་སོ་སོར་འབྱེད་པར་བྱེད། །ས་ཡི་རང་བཞིན་བསྟན་པ་ནི། །ཐུགས་ནི་ཡེ་ཤེས་བཞི་ལྡན་པའི། །ཏིང་འཛིན་རྡོ་རྗེ་འཛིན་པའི་ས། །ལམ་གྱི་རང་བཞིན་བསྟན་པ་ནི། །གཟའ་སྐར་དུས་ཚིགས་བཟང་སྒོ་ནས། །དག་པ་རྣམ་གསུམ་ལམ་དུ་བལྟ། །ཕྲ་བ་ཆོས་ཀྱི་རང་བཞིན་ནི། །ཆོས་ཉིད་རྣམ་པར་མི་རྟོག་པ། །གཟུང་འཛིན་ཤིན་ཏུ་ཕྲ་བར་བལྟ། །འདྲེལ་བ་རྒྱུད་ཀྱི་རང་བཞིན་ནི། །ཡན་ལག་བཅུ་གཅིག་རིམ་པར་འདྲེལ། །ལུང་ཆེན་ཐོག་ཏུ་འབེབས་པ་ནི། །ཏིང་འཛིན་གཟུང་འཛིན་བྱེད་པ་ཡིས། །ཐོག་ཏུ་འབེབས་པ་ངས་མ་བསྟན། །ལ་ཟློ་བ་ཡི་མན་ངག་ནི། །ཆོས་དང་གཟུང་འཛིན་ས་ཕྱེད་པས། །ཏིང་འཛིན་རྟོག་པས་ལ་ཡང་ཟློས། །མཚན་ཉིད་བྱང་ཆུབ་སེམས་དཔའ་ཡི། །རང་བཞིན་བཅུ་ནི་འདི་ལྟ་སྟེ། །ལྟ་བའི་རང་བཞིན་བསྟན་པ་ནི། །བདེན་པ་གཉིས་ཀྱི་རྟོག་དཔྱོད་ ཀྱིས། །ཆོས་ཀྱི་རང་བཞིན་སྟོང་པར་བལྟ། །དམ་ཚིག་རང་བཞིན་སྡོམ་པ་སྟེ། །སྤྱོད་ལ་འཇུག་དང་སྡོམ་པ་ནི། །གྲངས་མཐའ་ཡས་ཏེ་རྒྱ་མཚོ་འདྲ། །སྤྱོད་པའི་ཕྲིན་ལས་བསྟན་པ་ནི། །ཕ་རོལ་ཕྱིན་པ་བཅུ་ལ་སྤྱོད། །ཡེ་ཤེས་རང་བཞིན་བསྟན་པ་ནི། །བརྒྱད་ཁྲི་བཞི་སྟོང་རྣམ་གྲངས་ཀྱང་། །ཐམས་ཅད་མཁྱེན་པའི་ཡེ་ཤེས་སོ། །ས་ཡི་རང་བཞིན་བསྟན་པ་ནི། དང་པོ་ས་དང་རིམ་པ་བཅུ། །ཀུན་ཏུ་འོད་ཀྱི་ས་ལ་གནས། །ལམ་གྱི་རང་བཞིན་ངེས་འབྱུང་བ། །ཚོགས་དང་སྦྱོར་བ་མཐོང་བ་དང་། །ས་བཅུའི་བསྒོམ་པ་མཐར་ཕྱིན་ལྔའོ། །ཆོས་ཀྱི་རང་བཞིན་ཕྲ་བ་ནི། །ཆོས་སྐུ་གཟུང་འཛིན་བྲལ་བར་འཛིན། །འདྲེལ་བའི་རང་བཞིན་བསྟན་པ་ནི། །ལས་དང་ཐུགས་རྗེ་བདེན་གཉིས་འདྲེལ། །ལུང་ཆེན་ཐོག་ཏུ་འབེབས་པ་ནི། །དོན་དམ་ཀུན་རྫོབ་བདེན་པས་འབེབས། །མན་ངག་དག་གིས་ལ་བཟླ་རུ། །འབྲས་བུ་ལམ་གྱི་སྒོར་མ་ཞུགས། །སྤང་གཞི་འགེག་པ་རྣམ་གཉིས་ལ། །རང་བཞིན་འདི་བཅུའི་མིང་མ་བསྟན། །ངེས་ཐོབ་མིང་གྲགས་རྣམ་གསུམ་ནི། །རྣལ་འབྱོར་བཞི་ཡི་གོལ་སར་བསྟན། །རྣལ་འབྱོར་བཞི་ཡི་རིམ་པ་ལ། །ལ་ལ་གོལ་ས་གྲངས་མང་ལ། །ལ་ལ་སྒྲིབ་པ་གྲངས
Chinese
是这样的。 见解的自性是， 以不分别的禅定， 观三境四支， 作为主和仆来观察。 誓言的自性是， 五根本和六支， 不衰减守护的誓言。 事业的自性是， 按时沐浴和行持洁净。 智慧的自性是， 个别辨别的自性是， 将三族个别区分。 地的自性是， 心是具有四种智慧的， 禅定金刚持的地。 道的自性是， 从吉祥的星宿时辰， 将清净的三种显现观为道。 微细法的自性是， 法性不分别， 观照极微细的能取所取。 关联的自性是， 十一支依次关联。 大教言降临于顶上是， 以禅定能取所取， 我未曾开示降临于顶上。 念诵“拉”的口诀是， 以法和能取所取分半， 以禅定分别来念诵“拉”。 具有相好的菩提萨埵的， 十种自性是这样的。 见解的自性是， 以二谛的思辨， 观法性为空性。 誓言的自性是律仪， 行持的趣入和律仪是， 数量无边如大海。 行持事业是， 行持十度。 智慧的自性是， 八万四千种名相， 也是一切智智。 地的自性是， 初地和次第十地， 安住于普光地。 道的自性是出离， 资粮和加行见道， 以及十地的修道究竟五种。 法的自性微细是， 法身执持离能取所取。 关联的自性是， 业和慈悲二谛关联。 大教言降临于顶上是， 以胜义世俗谛降临。 以口诀来念诵“拉”， 果未入于道之门。 所断的二种障碍， 未开示这十种自性的名称。 决定获得的三种名称是， 在四瑜伽的歧途上开示。 在四瑜伽的次第中， 有的歧途数量多， 有的障碍数量多。
English
It is like this. The nature of views is, with non-discriminating samadhi, to observe the three objects and four limbs, observing as master and servant. The nature of vows is, the five roots and six branches, the vows to protect without decline. The nature of activities is, to bathe on time and practice cleanliness. The nature of wisdom is, the nature of individual discernment is, to individually distinguish the three families. The nature of the ground is, the mind is endowed with four wisdoms, the ground of samadhi Vajradhara. The nature of the path is, from auspicious constellations and times, to view the pure three appearances as the path. The subtle nature of Dharma is, Dharma-nature is non-discriminating, to view the extremely subtle grasper and grasped. The nature of connection is, the eleven limbs are connected in order. The great teaching descending upon the crown is, with samadhi grasping and grasped, I have not shown the descending upon the crown. The oral instruction of reciting "La" is, with Dharma and grasper-grasped halved, with samadhi discrimination, also recite "La". The ten natures of a Bodhisattva with characteristics are like this. The nature of view is, with the contemplation of the two truths, to view Dharma-nature as emptiness. The nature of vows is vows, the entering into conduct and vows are, countless in number like the ocean. The activity of conduct is, to practice the ten perfections. The nature of wisdom is, eighty-four thousand names, also the wisdom of omniscience. The nature of the ground is, the first ground and the ten grounds in order, abiding in the ground of universal light. The nature of the path is renunciation, accumulation and joining, seeing the path, and the five perfections of the ten grounds of meditation. The subtle nature of Dharma is, the Dharmakaya holds the separation from grasper and grasped. The nature of connection is, karma and compassion are connected by the two truths. The great teaching descending upon the crown is, descending with ultimate and conventional truth. With oral instructions, recite "La", the fruit has not entered the door of the path. For the two obstacles to be abandoned, the names of these ten natures have not been shown. The three names of definite attainment are, shown on the wrong path of the four yogas. In the order of the four yogas, some have many wrong paths, some have many obstacles.