Chinese
于无所作为之真实义精要， 大瑜伽士们所见者， 乃是本来自性清净之坛城。 从因至果乃天神之坛城， 圆满了亲近修持四支后， 视任运自成之聚散自性。 未见真实义之精要。 于未造作之本然安住伟大者！ 于无所作为之真实义精要， 圆满瑜伽士们所见者， 视虚空为真实精要之因， 视大智慧为真实之果。 于一精要中见因果二者， 故未见超越因果之真实。 于未造作之本然安住圆满瑜伽！ 于无所作为之真实义精要， 甚深瑜伽大圆满之见， 视菩提心为一切之精要， 视彼为未造作之义真实。 见解本不应作修持而安住， 誓言本不应作守护而安住， 事业本不应作寻觅而安住， 安住故于本然中得瑜伽。 四瑜伽见解之差别者， 于一境各自亦分四种。 菩萨瑜伽差别分四种。 境与根识不作分别之心， 故说彼为菩萨之瑜伽。 菩提加持现神变者， 彼说为大瑜伽。 具足四大手印者， 说为圆满瑜伽。 视智慧誓言无自性之见， 甚深瑜伽于意乐中菩萨生起。 未见无取舍之瑜伽。 大瑜伽差别分四种。 初于三摩地中作意者， 说为菩萨之瑜伽。 以自性清净而作智慧之见， 说为大瑜伽。 圆满了亲近修持四者， 说为圆满瑜伽。 视一切为大自性者， 说为甚深瑜伽。 未见超越勤作修持之真实。 圆满瑜伽见解分四种。 不以次第三摩地生起自身， 法性自性
Chinese
为了完全清净的缘故，被称作是菩萨瑜伽。父与母不依赖方便与智慧，仅仅以精华就能圆满坛城，因此被说是大瑜伽的密意。显现是无自性的法性，以行持而完全是瑜伽本身。所有显现的诸法，为了视其为因之界、果之智慧，被称作是甚深瑜伽。不是见到超越因果的真实。甚深瑜伽的四种差别是：没有取舍的菩提心，被称作是菩萨瑜伽。超越勤作的菩提心，被称作是大瑜伽。超越因果的菩提心，被称作是完全瑜伽。因为超越了“是”与“不是”的增益和诽谤，我说是甚深瑜伽。完全瑜伽等三种，因为不具备自生智慧的伟大，所以在道上行走，在地上修持。因为守护誓言、持守戒律、修持见解和禅定，所以没有快速或缓慢的步伐，也没有见行。因此，甚深瑜伽的见行，因为本来就是普作王所作，所以不在道上行走，不在地上修持。不守护誓言，不修持见解和禅定。因为从大菩提道中生出一切，所以在菩提本身上不走菩提本身。因为没有比菩提本身更好的行走之处，所以在菩提本身上不修持菩提本身。因为誓言的自性是菩提本身，所以在菩提本身上不守护菩提本身。因为禅定的自性是菩提本身，所以菩提本身不修持自身。因为见解的对境是菩提本身，所以菩提本身没有观看自身的必要。因此，甚深瑜伽的这种无所作为的见行，是具有自生智慧、步伐快速或缓慢的普作王的步伐。不是具有因果乘之人的行境。如是说。菩提心普作王中，从法性的自性中，于一切法性之境安置的第八品。之后，菩提心普作王认为因果乘的行道是错误的
English
For the sake of complete purification, it is called the Yoga of Bodhisattvas. Without relying on father and mother, means and wisdom, merely with essence, the mandala is perfected, therefore it is said to be the intent of Great Yoga. Appearance is the nature of reality without inherent existence, through conduct, it is entirely Yoga itself. All phenomena that appear, in order to view them as the realm of cause and the wisdom of result, it is called the Profound Yoga. It is not seeing the reality that transcends cause and effect. The four distinctions of Profound Yoga are: the mind of enlightenment without acceptance or rejection, is called the Yoga of Bodhisattvas. The mind of enlightenment that transcends effort, is called the Great Yoga. The mind of enlightenment that transcends cause and effect, is called the Complete Yoga. Because it transcends the imputation and defamation of "is" and "is not", I say it is the Profound Yoga. The three, Complete Yoga and so on, because they do not possess the greatness of self-born wisdom, therefore they walk on the path and practice on the ground. Because they keep vows, maintain discipline, practice view and meditation, therefore there is no fast or slow pace, and there is no view or conduct. Therefore, the view and conduct of Profound Yoga, because it is originally done by the All-Creating King himself, therefore it does not walk on the path, it does not practice on the ground. It does not keep vows, it does not practice view and meditation. Because everything arises from the path of Great Enlightenment, therefore one does not walk enlightenment itself on enlightenment itself. Because there is no better place to walk than enlightenment itself, therefore one does not practice enlightenment itself on enlightenment itself. Because the nature of vows is enlightenment itself, therefore one does not keep enlightenment itself on enlightenment itself. Because the nature of meditation is enlightenment itself, therefore enlightenment itself does not meditate on itself. Because the object of view is enlightenment itself, therefore enlightenment itself has no need to look at itself. Therefore, this inaction of view and conduct of Profound Yoga, is the pace of the All-Creating King, who has self-born wisdom and a fast or slow pace. It is not the realm of conduct of those who have the vehicle of cause and effect. Thus it was said. From the Mind of Enlightenment, the All-Creating King, from the nature of reality, the eighth chapter, which places all realms of reality. Then, the Mind of Enlightenment, the All-Creating King, considered the path of conduct of the vehicle of cause and effect to be mistaken.
Chinese
关于大圆满中变成歧途和障碍的这些，（佛）如是说。 唉，大菩萨！ 这菩提心的自性， 是所有法门无余的心髓， 因不生本来清净故无有障碍， 因远离能行之路故无有歧途， 因本自任运成就故无有可寻。 所有法门的心髓即是菩提心一味。 在一味上作分别计数，故产生歧途和障碍。 在不可行之道上行走，故产生歧途。 因以有相而观，故不见而产生障碍。 在如是性中，一切皆为一味， 若希求以因行而于未来得果， 希求获得十度地， 在三大阿僧祇劫中，即已误入歧途并被遮蔽。 以内外分别念清净等三种， 菩提五种和神通支分的， 纵然如法守护三昧耶戒， 也在七世中误入歧途并被遮蔽。 于因上行持而于果上观望， 以见行各异而作二见之故， 在无二上，三世被遮蔽而误入歧途。 于一味心髓上作取舍， 因不见为一味而见为二之故， 在未离取舍之间，即已误入歧途并被遮蔽。 于自生一味上修三种“是”， 经文中说，已从离勤之道上误入歧途。 无论显现和存在的所有诸法， 若未证悟心髓即是如是性， 以观待法界和智慧、因和果之故， 因执著于因的虚妄和果的诽谤， 在远离虚妄和诽谤，生起信解之前，即已被遮蔽。 希求不存在之果的六种情况是： 以因上的二谛而作为获得之因， 以行持三种清净而作为获得果之因， 以见行各异而希求获得， 以行持取舍而希求获得， 以修习三种明觉而希求获得， 以观待因果、法界自性和智慧， 而希求获得之决定获得六种情况。 六种歧途和六种遮蔽， 从菩提心产生歧途和遮蔽的过患， 故请明示决定获得六种的过患和功德。 二种分别念也是歧途和遮蔽， 二种能取所取也被说是歧途和遮蔽， 二种见行也被说是歧途和遮蔽。 见行、取舍、勤作、修证、因果已超越， 在不勤作的大安乐中，一切皆已误入歧途。
English
These are said to be the deviations and obscurations in the Great Perfection. O great Bodhisattva! This very nature of the Bodhicitta, Is the essence of all the teachings without exception, Because it is unborn and completely pure, there is no obscuration, Because it is free from the path of going, there is no deviation, Because it is spontaneously accomplished from the beginning, there is nothing to seek. The essence of all teachings is one in Bodhicitta. By enumerating distinctions in the one, deviations and obscurations arise. By going where there is no going, deviation arises. By looking with objective reference, not seeing, obscuration arises. In suchness, everything is one, Wishing for the result in the future by practicing the cause, Wishing to attain the ten perfections and ten bhumis, One deviates and is obscured for three kalpas. With the three purities of inner and outer thoughts, Even if the vows and commitments of the five enlightenments and the limbs of miracles are properly kept, One deviates and is obscured for seven lifetimes. Practicing on the cause and looking at the result, By seeing view and conduct as separate, In non-duality, one is obscured and deviates for three lifetimes. Taking and rejecting in the one essence, Because one does not see as one but sees as two, One deviates and is obscured until taking and rejecting are not separated. By meditating on the three 'is' in the one self-arisen, The scriptures say that one deviates from the effortless path. Whatever appears and exists, If one does not realize the essence as suchness, Because of looking at the realm and wisdom, cause and effect, Because of the exaggeration of the cause and the slander of the result, One is obscured until one is free from exaggeration and slander and has faith. The six ways of desiring a non-existent result are: Obtaining through the two truths on the cause, Obtaining the result by practicing the three purities, Desiring to obtain through separate views and practices, Desiring to obtain by practicing taking and rejecting, Desiring to obtain by meditating on the three awarenesses, By looking at the cause and effect, the nature of the realm, and wisdom, The six aspects of definite attainment that one desires to obtain. Six deviations and six obscurations, Since deviations and obscurations are faults from Bodhicitta, Please clearly explain the faults and virtues of the six definite attainments. Two kinds of conceptualization are also deviations and obscurations, Two kinds of grasping and being grasped are also said to be deviations and obscurations, Two kinds of view and conduct are also said to be deviations and obscurations. View, conduct, taking, rejecting, effort, accomplishment, cause, and effect have passed beyond, In the great ease of non-effort, all deviate.
Chinese
被遮蔽。菩提心犹如虚空，犹如虚空，心性即是法性。以见解而无修习，无誓言可守护。无须寻觅事业，无有智慧的遮蔽。无须于地修行，也无行进的道路。细微处无法，无二元，无关联。不由心而确定我的教证。超越增益与诽谤，故无须复诵口诀。这是大圆满菩提心的见解。无有见地，于一法上生出六种修习，于歧途上被遮蔽，生出见解的歧途与遮蔽。无有守护，于一法上守护六种律仪，于歧途上被遮蔽，生出誓言的歧途与遮蔽。无有寻觅，于一法上勤作六种事业，于歧途上被遮蔽，生出事业的歧途与遮蔽。无有遮蔽，于一法上生出六种智慧，于歧途上被遮蔽，生出智慧的歧途与遮蔽。无有修行，于一法上生出六种修证，于歧途上被遮蔽，生出地的歧途与遮蔽。无有行进，于一法上生出六种道行，于歧途上被遮蔽，生出道的歧途与遮蔽。无有执取，于一法上生出六种执取，于歧途上被遮蔽，生出法的歧途与遮蔽。无有二元，于一法上生出六种关联，于歧途上被遮蔽，生出关联的歧途与遮蔽。唯一真谛上生出六种定解，于歧途上被遮蔽，生出教证的歧途与遮蔽。无有言说，于一法上生出六种言说，于歧途上被遮蔽，生出口诀的歧途与遮蔽。一切的心髓，此菩提心，本自具有自性任运成就，故不需以十种自性去寻觅与修证。我的自性如同虚空一般。于清净的虚空中，一切皆不勤作。于清净的虚空中，一切皆应勤作。虚空已作一切，超越一切勤作与修证。如是，一切的作者，心髓菩提心。我自身是超越一切行境的缘故，我本无见地，也无修习。如是，那十种自性，过去对我来说，也无所作为。具有因果乘者们，以十种自性寻觅我，想要见到我和我的自性，如同在空中行走，却会坠落在地上一般。以十种自性行进，将会堕落。我的自性必定会揭示根源，我乃行
English
Obscured. The mind of enlightenment is like the sky, like the sky, the nature of mind is the nature of Dharma. Without meditation through view, there is no vow to protect. There is no need to seek activity, there is no obscuration of wisdom. There is no need to practice on the ground, and there is no path to travel. There is no Dharma in subtlety, no duality, no connection. I do not establish my teachings from the mind. Transcending addition and slander, there is no need to repeat the oral instructions. This is the view of the Great Perfection, the mind of enlightenment. Without a view, six meditations arise from one Dharma, obscured on the wrong path, the wrong path and obscuration of view arise. Without protection, six vows are protected on one Dharma, obscured on the wrong path, the wrong path and obscuration of vows arise. Without seeking, six activities are diligently performed on one Dharma, obscured on the wrong path, the wrong path and obscuration of activities arise. Without obscuration, six wisdoms arise from one Dharma, obscured on the wrong path, the wrong path and obscuration of wisdom arise. Without practice, six attainments of practice arise from one Dharma, obscured on the wrong path, the wrong path and obscuration of the ground arise. Without traveling, six paths of travel arise from one Dharma, obscured on the wrong path, the wrong path and obscuration of the path arise. Without grasping, six graspers arise from one Dharma, obscured on the wrong path, the wrong path and obscuration of Dharma arise. Without duality, six connections arise from one Dharma, obscured on the wrong path, the wrong path and obscuration of connections arise. Six certainties arise from one truth, obscured on the wrong path, the wrong path and obscuration of teachings arise. Without speech, six speeches arise from one Dharma, obscured on the wrong path, the wrong path and obscuration of oral instructions arise. The essence of all, this mind of enlightenment, is spontaneously accomplished from the beginning with its own nature, so there is no need to seek and accomplish it with ten natures. My nature is like the sky. In the pure sky, everything is not diligently done. In the pure sky, everything should be diligently done. The sky has done everything, transcending all diligence and accomplishment. Likewise, the essence of all doers, the mind of enlightenment. Because I myself am beyond all realms of activity, I have no view and no meditation from the beginning. Likewise, those ten natures, in the past, have done nothing to me. Those who have the vehicle of cause and effect, seek me with ten natures, wanting to see me and my nature, like walking in the sky, but they will fall to the ground. Traveling with ten natures will lead to falling. My nature will surely reveal the source, I am the act