English
The six views that desire to certainly attain the fruit of the path are: The view that the fruit of Buddhahood is attained by establishing the cause for manifesting the fruit as the two truths, relative and ultimate, and by practicing the union of the two accumulations of the path is the Characteristic Vehicle. The view that the fruit is attained by practicing the path through the three purifications is Kriya. The view that the fruit is attained by practicing view and conduct separately as two incompatible parts is Upaya. The view that the fruit is attained by practicing the acceptance and rejection of good and bad, such as deities and concepts, clean and unclean, is Yoga. The view that the fruit is attained by recognizing and understanding all containers, contents, and continuums as the nature of deities, and by meditating on this through the three samadhis, is Maha Yoga. The view that the fruit is attained by separately viewing the nature of cause and effect as the expanse and wisdom, and by practicing the path, is the Anu Vehicle, i.e., the six vehicles of certain attainment. These are the six deviations and six obscurations of the Great Perfection path. Because they deviate from the essence of Bodhicitta and are accompanied by the faults of obscurations, therefore, relative to the six vehicles that claim to certainly attain their respective fruits, the lower ones become the faults of deviation and obscuration, and relative to the lower ones, the higher ones become the qualities. This is clearly explained. Secondly, the explanation of how clinging to duality causes deviation and obscuration: Just as the Bodhisattva Vehicle meditates on the nature of reality, Bodhicitta, which is beyond the object of thought and analysis, through the thought and analysis of the two truths, this itself is a deviation and obscuration of the nature of reality, Bodhicitta, in the Great Perfection. Similarly, Kriya considers the nature of reality to be inherently free from grasping and being grasped, yet now strives to practice and meditate on the method of purifying the two, grasping and being grasped. This is also said to be a deviation and obscuration of the inherent nature. Upaya considers the essence of Bodhicitta to be the single, non-elaborate Bindu, yet desires to meditate on the two equally related parts of view and conduct. This is also said to be the fault of deviation and obscuration. Furthermore, Yoga considers view and conduct should be
Chinese
认为有可抛弃之处，以及通过摩诃瑜伽的勤奋修持来修习道，还有阿努瑜伽将法界和智慧视为因果二者并修习道，由于自性菩提心超越了所有这些，因此说所有这些都是歧途和遮蔽。如《十经》中所说： 经部菩萨，欲求普光地，以二谛之思辨，悟得法性空如虚空。阿底瑜伽的大乐，是超越思辨的菩提心，超越思辨者被经部所遮蔽。大圆满的思和辨，在经部中被说是歧途。 欲求克里亚金刚持，进入清净三门，执持法性清净，安住于能取所取清净之境。阿底瑜伽的大乐，是超越能取所取的菩提心，超越能取所取者被克里亚所遮蔽。大圆满的能取和所取，在克里亚中被说是歧途。 邬波瑜伽的见行，行持克里亚，遮蔽瑜伽，由于见行无关联，故未悟得二无之义。阿底瑜伽的大乐，是二无的菩提心，二无者被邬波所遮蔽。大圆满分别二者，在邬波瑜伽中被说是歧途。 欲求布置甚深瑜伽，进入有相无相之门，主要行持四手印，未能进入无取舍之境。阿底瑜伽的大乐，是无取舍的菩提心，无取舍者被瑜伽所遮蔽。大圆满取舍，在瑜伽中被说是歧途。 欲求摩诃金刚持，进入三三摩地之门，于自续清净之坛城中，行持四种亲近修持。阿底瑜伽的大乐，是超越勤奋修持的菩提心，超越勤奋修持者被摩诃所遮蔽。大圆满勤奋修持，在摩诃瑜伽中被说是歧途。 阿努欲求无分别，进入法界和智慧之门，视因是清净的法界，视果是智慧坛城。阿底瑜伽的菩提心，是因果清净的菩提心，超越因果者被阿努所遮蔽。大圆满观待因果二者
English
Considering there are things to be abandoned, and cultivating the path through the diligent practice of Mahāyoga, and Anuyoga viewing the dharmadhātu and wisdom as both cause and effect and cultivating the path, since this innate bodhicitta transcends all of these, it is said that all of those are mistaken paths and obscurations. As it says in the Ten Sutras: The Sutra Bodhisattva, desiring the ground of all-illuminating light, through the contemplation of the two truths, realizes the emptiness of dharmatā as space. The great bliss of Atiyoga, is the bodhicitta that transcends contemplation, the one who transcends contemplation is obscured by the Sutra. The thought and analysis of Dzogchen, are said to be mistaken paths in the Sutras. Desiring to hold Kriyā Vajradhara, entering the door of the three purities, holding the purity of dharmatā, abiding in the realm of pure grasper and grasped. The great bliss of Atiyoga, is the bodhicitta that transcends grasper and grasped, the one who transcends grasper and grasped is obscured by Kriyā. The grasper and grasped of Dzogchen, are said to be mistaken paths in Kriyā. The view and conduct of Upayoga, practicing Kriyā and obscuring Yoga, since the view and conduct are unrelated, the meaning of non-duality is not realized. The great bliss of Atiyoga, is the bodhicitta of non-duality, the non-dual one is obscured by Upa. The separation of the two in Dzogchen, is said to be a mistaken path in Upayoga. Desiring to arrange profound Yoga, entering the door of sign and no-sign, mainly practicing the four mudrās, unable to enter the realm of no acceptance and rejection. The great bliss of Atiyoga, is the bodhicitta of no acceptance and rejection, the one with no acceptance and rejection is obscured by Yoga. The acceptance and rejection of Dzogchen, are said to be mistaken paths in Yoga. Desiring Mahā Vajradhara, entering the door of the three samādhis, in the mandala of self-existing purity, practicing the four approaches and accomplishments. The great bliss of Atiyoga, is the bodhicitta that transcends diligent practice, the one who transcends diligent practice is obscured by Mahā. The diligent practice of Dzogchen, is said to be a mistaken path in Mahāyoga. Anuyoga desiring non-differentiation, entering the door of dharmadhātu and wisdom, viewing the cause as the pure dharmadhātu, viewing the result as the wisdom mandala. The bodhicitta of Atiyoga, is the bodhicitta of pure cause and effect, the one who transcends cause and effect is obscured by Anu. Dzogchen views both cause and effect
Chinese
据说阿努瑜伽迷失了。这是各乘的迷失和障碍。因此，普贤菩提心的自性是远离一切名相戏论，没有任何执着的勤作，因此是无作无修的自性。然而，这种不变的大乐或极乐的实相，这种本初离弃取舍的自性，却因为下乘的一切都进行取舍勤作而迷失和障碍。第三，开示在真实义上没有勤作和修持：如此，一切法的实相，普贤菩提心的自性，是法性广大的虚空，就像虚空一样。因此，像虚空一样的自性，无生，法性远离一切戏论的自性，本初就是圆满证悟的自性，通过观察而确定，因此没有可修的，因为是无相、超离心识的；没有可守护的誓言，因为本初就远离违犯和衰损；二利任运成就，因此没有可寻求的事业；二障从根本解脱，因此智慧没有障碍；未经行而本初证悟，因此没有可在地道上修习的；果在本初圆满，因此也没有可行的五道；能取所取本初清净，因此连微细的法性也没有；心性一味的自性中没有成立二元的差别，因此没有续部的联系；没有用菩提心之外的决定性的教证来确定；心性本初超越增益和损减，因此没有用口诀来反复练习，甚至连反复练习的必要也没有。这就是阿底大圆满的觉性，菩提心的见地，远离一切因果勤作修持。因此，大圆满菩提心的实相，具有十种自性，没有勤作和修持的方式，也出自于此：大圆满甚深瑜伽的，见地没有可修的。誓言没有可守护的。事业没有可寻求的。智慧没有障碍。地道上没有可修习的。道上没有可行进的。微细的能取所取是分离的。续部的自性是关联的。教证的自性是获得的。口诀。
English
It is said that Anu Yoga is lost. It is the loss and obscuration of all vehicles. Therefore, the nature of the All-Creating Bodhicitta is devoid of all conceptual elaborations and has no effort of attachment, thus it is of the nature of non-action and non-cultivation. However, this unchanging great bliss or the state of great bliss, this nature of primordial freedom from acceptance and rejection, is lost and obscured because all the lower vehicles have engaged in acceptance, rejection, effort, and cultivation. Third, showing that there is no effort or cultivation in the real meaning: Thus, the nature of all phenomena, the nature of the All-Creating Bodhicitta, is the great expanse of Dharmata, like space. Thus, the nature of mind like space, unborn, the nature of Dharmata free from all elaborations, the very nature of primordial enlightenment, having ascertained by viewing it, there is nothing to meditate on, because it is without object and beyond mind; there is no samaya to protect, because it is primordially free from transgression and degeneration; since the two benefits are spontaneously accomplished, there is no activity to seek; since the two obscurations are liberated from the root, there is unobstructed wisdom; since it is primordially conquered without traversing, there is nothing to purify on the bhumis; since the result is perfected in the ground, there are no five paths to traverse; since grasping and fixation are primordially pure, there is not even the slightest Dharmata; since there is no duality established in the nature of one mind, there is no connection of tantras; there is no definitive scripture other than Bodhicitta to ascertain it; since the nature of mind is primordially beyond imputation and denigration, there is not even a need to repeat the instructions, let alone repeat them. This is the awareness of Ati Dzogchen, the view of Bodhicitta, free from all causes, effects, efforts, and cultivation. Thus, the state of Dzogchen Bodhicitta, with its ten natures of non-effort and non-cultivation, is also from that very source: The view of Dzogchen Ati Yoga is not to be meditated upon. There is no samaya to be protected. There is no activity to be sought. There is unobstructed wisdom. There is nothing to purify on the bhumis. There is no path to traverse. Subtle grasping and fixation are separate. The nature of tantras is connected. The nature of scripture is to be attained. Instructions.
Chinese
也念诵。 大圆满极其瑜伽的， 自性十法就是这样。 这样说，是指除了菩提心之外，没有其他的差别。 第四，有勤奋者产生歧途和障碍的原因是： 由于超出了心识的活动范围，对于以见解无法观察的法性菩提心，幼稚的心识者们执着于六种乘的六种修习心识。因此，在阿底瑜伽大解脱道之外，下乘的道路上产生了歧途，并且遮蔽了实相的自性面容，这就是见解上的歧途和障碍。 同样，由于超出了所守护和能守护，对于无法守护誓言的自性法性明点，下乘的六种乘守护各自不同的六种律仪，因此，对于大圆满无法守护的誓言，在下乘的道路上产生了歧途，并且遮蔽了原始守护的意义，这就是誓言上的歧途和障碍。 并且，由于无需寻求成办二利的事业，法性是唯一的自性，而下乘的各乘对于各自道路的事业的六种行为进行勤奋，因此，对于无为的道路产生了歧途，并且对其造成了遮蔽，这就是事业上的歧途和障碍。 并且，由于本来就是自性光明，没有能取所取的遮蔽，对于自生的唯一智慧，下乘的心识产生了执着的六种智慧，因此，在下乘的道路上产生了歧途，并且遮蔽了觉性的自性面容，这就是智慧上的歧途和障碍。 并且，由于本来就没有遮蔽，对于无需净化的无为智慧，上师唯一的体性，由于通过净化遮蔽而逐渐获得十地，产生了六种执着，因此，在下乘的道路上产生了歧途，并且遮蔽了大圆满的意义，这就是地上的歧途和障碍。 并且，由于道路无法趋入，基果无别是唯一的自性，而想要行道的下乘产生了六种乘，因此，在下乘的道路上产生了歧途，并且遮蔽了上乘的自性，这就是道上的歧途和障碍。 并且，由于事物的法性在任何地方都不成立，因此没有所取的对境，法界是唯一的自性，而能取