Chinese
因此，一切造作之王宣说了，由于因果乘的下乘行者们，没有如实证悟心性未被改造的真实意义，而误入了歧途，从而偏离和遮蔽了大圆满的道路，而心性自身的本性，从根本上就不存在偏离和遮蔽。第二，广说分为七：自性心性一切造作之王，由于超越了修持、修行、断除和对治，而显示了本初清净的自性。对于没有证悟此自性，而进行勤作修持者，产生偏离和遮蔽的方式。真实意义上没有偏离和遮蔽的道理。勤作修持者产生偏离和遮蔽的原因。菩提心超越一切勤作修持的方式。以自性执着勤作的过患。宣说超越一切勤作修持的自性。第一，以“喂，大菩萨”呼唤，如此觉性菩提心的自性，是所有过患皆已清净，具足所有功德的自性，此自性乃是轮回与涅槃一切诸法的生处，并且以法性的方式遍布和安住于一切，因此是所有法类的精华或本体。它的自性是，从原始之初就未曾出生的法性，是远离戏论、本来清净的本体，完全清净，因此没有烦恼和所知二障的垢染，并且超越了一切取舍、勤作和修持，因此远离了通过积累二资粮和清净业障等方式所修持的一切道位。由于如此道位无法修持的原因，因此，与此相反的偏离也不存在。具足四身五智，一切诸法的生处，自证觉性菩提心，从一开始就已圆满成就为佛的本体，因此宣说了无需从他处寻求。如是，在《深奥究竟》中也说：因为不从他处寻求，而从自身获得。因为非由对治所生，而是自性。因为身语无需特意寻求。因为不寻求而自然成就，也深信不疑。第二，对于没有证悟此自性，而进行勤作修持者，产生偏离和遮蔽的方式，分为三：总说、广说、总结。
English
Therefore, the King of All Actions proclaimed that because the lower vehicle practitioners of cause and effect have erred by not realizing the true meaning of the uncorrected nature of mind as it is, they have deviated from and obscured the path of the Great Perfection. However, such deviation and obscuration of the very nature of mind is fundamentally impossible. Secondly, the detailed explanation is in seven parts: Showing that the very nature of mind, the King of All Actions, is primordially pure from deviation and obscuration by transcending cultivation, practice, abandonment, and antidotes. How deviation and obscuration arise for those who do not realize this nature and engage in effortful practice. The reason why there is no deviation or obscuration in the true meaning. The reason why deviation and obscuration arise for those who engage in effortful practice. How the mind of enlightenment transcends all effortful practice. The faults of striving with inherent nature. Explaining the nature that transcends all effortful practice. First, by calling out "O Great Bodhisattva," the very nature of awareness, the mind of enlightenment, which is the nature of being primordially pure of all faults and possessing all qualities, is the source of all phenomena of samsara and nirvana, and because it pervades and abides in all things as the nature of reality, it is the essence or entity of all phenomena. Its nature is the nature of reality that has never been born from the very beginning, the essence of freedom from elaboration, primordially pure, completely pure, therefore without the stain of the two obscurations of affliction and knowledge, and because it transcends all acceptance and rejection, effort, and practice, it is free from all the paths and stages that are traversed through accumulating the two accumulations and purifying obscurations, and so on. Because there is no reason to traverse the paths and stages in this way, therefore, there is also no deviation that is the opposite of it. This self-aware mind of enlightenment, the source of all phenomena, possessing the four kayas and five wisdoms, is spontaneously accomplished as the nature of being enlightened from the very beginning, so it is said that it is not to be sought from elsewhere. Thus, it is also said in "Profound Completion": Because it is not sought from elsewhere, but obtained from oneself. Because it is not produced by antidotes, but is self-nature. Because body and speech need not be sought intentionally. Because it is spontaneously accomplished without seeking, one is also deeply convinced. Secondly, the way in which deviation and obscuration arise for those who do not realize this nature and engage in effortful practice is in three parts: the concise statement, the detailed explanation, and the summary of the meaning.
Chinese
总之，像这样，显现和存在、轮回和涅槃所包含的一切法，没有丝毫是独立于精华菩提心而成立的，虽然它本身是唯一的自性。然而，下乘根器的人们不了解这一点，将唯一的菩提心以分别的方式，计数为十种自性，从而偏离了法性菩提心的意义，产生了无法见到真实精华意义的障碍。如《十经》所说：“计数为十种自性，是心的部分的差别，因显现于有情心中而计数，因在心上计数而产生偏离和障碍，不可计数之处无偏离和障碍，计数后不了解即是偏离和障碍，见到计数存在即是偏离和障碍，唯一菩提心精华上，计数九种见解的差别是错误的。”等等。那么，在阿底瑜伽自身的情况下，难道也不能计数为十种自性吗？那样的偏离和障碍又是怎样的呢？这里，阿底瑜伽的经论中计数为十种自性，仅仅是为了显示精华菩提心以不作、任运自成的状态显现为十种功德的殊胜，而不是计数为十种不同的事物。如其所说：“计数为十种不作自性，不是计数，本体唯一，本体唯一而有十种自性，计数为菩提心的殊胜。虽然显现为十种功德，对于这精华菩提心，三世安住的诸佛，过去诸佛未曾计数，现在安住的诸佛不计数，未来出现的诸佛，也不会对这心性进行计数，在不可计数的心之自性上，唯一而无有分别，不可计数的精华上，无有偏离和障碍，因为心是不可计数的。”如是所说。同样，一切法本来就在觉性之中圆满，觉性是三身的自性，已经成佛，除此之外，没有其他可以通过在道地上勤作修持而证得的，如果想要通过勤作修持来证得，就会偏离下乘的道。大圆满的境界是无所缘、广大周遍的自性，如果按照各自宗派的见解来观察，就会……
English
In short, like this, all phenomena encompassed by appearance and existence, samsara and nirvana, have not even a particle that is established independently from the essence of Bodhicitta, although it itself is the nature of oneness. However, those with the minds of lower vehicles do not understand this, and by differentiating the single Bodhicitta, enumerate it as ten natures, thereby deviating from the meaning of the Dharmata Bodhicitta and creating obscurations that prevent seeing the meaning of the true essence. As stated in the Ten Sutras: "Enumerating as ten natures is a distinction of the parts of the mind, enumerated because it appears in the minds of sentient beings, deviation and obscuration arise from enumerating on the mind, there is no deviation and obscuration where there is no enumeration, not understanding after enumeration is deviation and obscuration, seeing that enumeration exists is deviation and obscuration, on the single essence of Bodhicitta, enumerating nine differences of views is a mistake," and so on. So, in the case of Ati Yoga itself, is it not possible to enumerate ten natures? What kind of deviation and obscuration is that? Here, in the texts of Ati Yoga, enumerating ten natures is merely to show how the essence of Bodhicitta appears as ten great qualities in the state of unmade, spontaneously accomplished, and not to enumerate ten different things. As it says: "Enumerating ten unmade natures, it is not enumeration, the essence is one, the essence is one but there are ten natures, enumerated as the greatness of Bodhicitta. Although it appears as ten qualities, for this essence of Bodhicitta, the Buddhas abiding in the three times, the past Buddhas did not enumerate before, the Buddhas abiding now do not enumerate, the Buddhas who will come in the future will not enumerate this mind-essence, on the nature of the un-enumerated mind, it is one and there are no distinctions, on the un-enumerated essence, there is no deviation and obscuration, because the mind is un-enumerated." As it is said. Similarly, all dharmas are primordially complete within the state of awareness, and awareness is the nature of the three kayas, already enlightened, other than that, there is nothing else that can be attained through diligent practice on the bhumis and paths. If one desires to attain through diligent practice, one will deviate into the path of the lower vehicle. The state of Dzogchen is the nature of aimlessness and vast pervasiveness, if one observes according to the view of each respective school, then...
Chinese
如果不能亲见本地菩提心，就会产生遮障的垢染。这两者，即歧途和遮障的区别在于，不了解更高乘的意义是遮障，在较低乘的道上迷失是歧途。如是说：不识高乘说是障，下乘道迷是歧途。如是说。第二，广说分二：菩萨事部、行部、瑜伽部四者的遮障，以及大瑜伽、无上瑜伽二者的歧途广说。第一，比如一切法在法性如是性中，没有好坏的分别，一切都是平等一性的自性，对此，以行持十度作为因，认为其果报在未来或来世产生，这样的菩萨乘行者，生起发心愿行两种心，并通过以六度或十度所摄的如海般的二资粮，次第修习十地，从而获得佛果，这样就会在无量三劫中，从阿底大圆满的意义中误入歧途，从而遮蔽法性精要的意义。同样，事部（梵文天城体：कृया，梵文罗马拟音：kṛya，汉语字面意思：事）通过外内三种清净，即本尊和坛城清净、供品和器具清净、真言和禅定清净，以三种清净的方式修持道。并且，已经获得有相本尊瑜伽的灌顶，并具有发心，通过五种现证菩提和四种神通的方式，或者通过空性文字、声音、形象等事部六本尊的方式，观修三族姓本尊，并将无相瑜伽归摄于本尊显现不可得，安住于远离四边的胜义空性之中。如果能够如法守护和清净根本和支分的誓言和律仪，但由于执着于勤作取舍，因此会在七世中迷失于大圆满的道，并被遮蔽。行部（梵文天城体：उप，梵文罗马拟音：upa，汉语字面意思：近）中，由于具有灌顶和誓言，因此精勤于有相和无相瑜伽等因道，却认为能够获得果位金刚持的果位。
English
If one does not directly see the nature of Bodhicitta, the stain of obscuration will arise. The distinction between these two, deviation and obscuration, is that not understanding the meaning of the higher vehicle is obscuration, and straying onto the path of the lower vehicle is deviation. As it is said: Not knowing the higher vehicle is said to be obscuration, straying on the lower vehicle's path is deviation. Thus it is said. Second, the detailed explanation is twofold: the obscurations of the four, Kriya, Upa, and Yoga, of Bodhisattvas, and the deviations of Maha and Anu are explained in detail. First, for example, all phenomena in the nature of reality, suchness, have no distinction of good or bad, and all are of the nature of a single equality. Regarding this, by practicing the ten perfections as the cause, those who believe that their results will arise in the future or in the next life, such Bodhisattva vehicle practitioners, generate the two types of mind, aspiration and engagement, and through the accumulation of two accumulations like an ocean, gathered by the six or ten perfections, gradually traverse the ten bhumis, thereby wishing to attain the state of Buddhahood. In this way, for three countless eons, they will deviate from the meaning of Ati Dzogchen, thereby obscuring the meaning of the essence of reality. Similarly, Kriya (藏文：ཀྲྀ་ཡ་，梵文天城体：कृया，梵文罗马拟音：kṛya，汉语字面意思：事), the action tantra, practices the path through the three purities, outer and inner, that is, purity of the deity and mandala, purity of substances and implements, purity of mantra and samadhi, in the manner of the three purities. Furthermore, having obtained empowerment in the yoga of the deity with signs and possessing bodhicitta, through the five kinds of manifest enlightenment and the four kinds of miracles, or through emptiness letters, sounds, forms, etc., in the manner of the six Kriya deities, they contemplate the deities of the three families, and condense the yoga without signs into the deity appearance being unfindable, abiding in the state of ultimate emptiness, free from the four extremes. Even if one properly protects and purifies all the root and branch vows and commitments without fail, because of attachment to effortful acceptance and rejection, one will stray from the path of Dzogchen for seven lifetimes and be obscured. In Upa (藏文：ཨུ་པ་ཡ་，梵文天城体：उप，梵文罗马拟音：upa，汉语字面意思：近), the practice tantra, because of having empowerment and vows, one diligently practices the causal path such as yoga with signs and without signs, but believes that one can attain the state of Vajradhara as the result.
Chinese
想要确定获得道之果的六种观点是：认为通过将显现果的因确定为世俗和胜义二谛，并通过修持双运道来获得佛果的是名相乘；认为通过三种清净的方式修持道来获得果的是克里亚乘；认为通过分别修持见和行这两种不相容的部分来获得果的是邬波耶乘；认为通过接受和拒绝善恶，如神和概念、清洁和污垢等来获得果的是瑜伽乘；认为通过将所有容器、内容和相续都理解和认识为天神的自性，并通过三种三摩地来修持，从而获得果的是玛哈瑜伽；认为通过将因果的自性分别视为法界和智慧，并通过修道来获得果的是阿努乘，即确定获得的六种乘，这些是大圆满道的六种歧途和六种障碍。因为它们偏离了菩提心，并伴随着障碍的过患。因此，相对于认为各自能确定获得果的六种乘，下面的乘变成了歧途和障碍的过患，而相对于下面的乘，上面的乘则变成了功德的方式，这一点被清楚地阐述了。第二，解释了执着于二取所造成的歧途和障碍：就像菩萨乘一样，对超越思维对象的法性菩提心，通过二谛的思维来修持，这也是大圆满的法性菩提心的歧途和障碍。同样，克里亚乘认为法性本来就是离能取所取的自性，现在才努力通过清净能取所取二者的方法来修持，这也被说是本性的歧途和障碍。邬波耶乘认为菩提心的本质是无戏论的独一明点，却想要修持见和行这两种平等相关的部分，这也被说是歧途和障碍的过患。此外，瑜伽乘认为见和行应