English
are also recited. The ten natures of Ati Yoga are like that. It is said that there is no difference other than the reversal of the single mind of Bodhicitta. Fourth, the reason why those who are diligent in effort experience deviations and obscurations is: Because it is beyond the scope of the mind, childish minds cling to the six minds of practice of the six vehicles that are attributed to the single nature of Bodhicitta, which cannot be seen by view. Therefore, other than the path of Ati Yoga Great Liberation, there are deviations on the path of the lower vehicles, and the self-face of the state of affairs is obscured, which is the deviation and obscuration of view. Similarly, because it is beyond what is to be protected and what protects, the six lower vehicles protect their own six different vows for the nature of the single essence of Dharmata, which cannot be protected by vows. Therefore, there are deviations on the path of the lower vehicles from the vows that cannot be protected by Dzogchen, and the meaning of the great original protection is obscured, which is the deviation and obscuration of vows. And, because there is no need to seek to accomplish the activities of the two benefits, the nature of Dharma is one, but the lower vehicles strive for the six actions of the activities of their respective paths, so there are deviations on the path of non-action, and it is obscured, which is the deviation and obscuration of activities. And, because it is originally self-luminous by nature, and there is no obscuration of grasping and apprehending, the lower vehicles' minds have arisen with the clinging of the six wisdoms attributed to the one self-born wisdom, so there are deviations on the path of the lower vehicles, and the self-face of awareness is obscured, which is the deviation and obscuration of wisdom. And, because there is originally no obscuration, the uncorrected wisdom, which cannot be purified, is the nature of the one supreme ground. Because of the six attachments that arise from gradually attaining the ten grounds through purifying obscurations, there are deviations on the path of the lower vehicles, and the meaning of Dzogchen is obscured, which is the deviation and obscuration of the grounds. And, because the path cannot be traversed, the basis and result are inseparable, which is the nature of the one great, the six lower vehicles that desire to travel the path have arisen, so there are deviations on the path of the lower vehicles, and the nature of the higher is obscured, which is the deviation and obscuration of the path. And, because the nature of things is not established anywhere, there is no object to be grasped, the Dharmadhatu is the only nature, and the grasper
Chinese
由于有情众生的差别产生了六种，因此产生了被拉郭尔遮蔽的微细法性郭尔遮蔽；对于一切法，不成立能系所系各异，而执著于无二离念的大一自性，将法与有法、轮回与涅槃、基地、道、果等执为二元关联，产生了六种，因此产生了被拉郭尔遮蔽的关联意义传承郭尔遮蔽；对于自生大智慧，唯一的无别真谛，由于各乘的证悟方式，产生了六种应确立的决定真谛，因此产生了被拉郭尔遮蔽的教言郭尔遮蔽；对于言语无法表达的法性，唯一的自性，产生了六种能表达的乘，因此对于下乘的音声名相之境执著，在道上迷失，并且遮蔽了大圆满不可言说的意义，产生了口诀郭尔遮蔽，如是说。第五，菩提心超越一切勤作修持：如此，一切诸法的精华，普作菩提心，此乃从本以来，自性不依赖勤作，任运成就。因此，不需要从外面寻找和修持见解和誓言等十种自性，普作菩提心我的自性，无论何时何地，都不依赖因缘勤作，譬如虚空一般，远离一切见闻等对境的行境。因此，无论贤愚，都不会在虚空中勤作任何事情，也没有人会认为应该在虚空中勤作。如此，虚空本身不成立，是无基无根的自性，因此超越了所有人所作和勤作修持的对境。同样，普作心髓菩提心我，超越了一切以见解来观察的行境，因为不成立。因此，对于普作原始的实相，自生智慧，我以见解无法观察，心中也根本无法修持，因为远离了所修之境和能修之心的二元对立。同样，对于上面所说的十种自性。
English
Due to the differences among sentient beings, six types arise, thus giving rise to the subtle Dharma-nature Gol obscured by La Gol; regarding all dharmas, the relationship between the related and the relating is not established as distinct, but rather clinging to the nature of the great non-dual beyond mind, considering phenomena and entities, samsara and nirvana, ground, path, and fruit, etc., as dualistic and relational, six types arise, thus giving rise to the meaning of relationship obscured by La Gol, the lineage Gol obscuration; regarding the great self-arisen wisdom, the sole indivisible truth, due to the realization methods of each vehicle, six definitive truths to be established arise, thus giving rise to the scriptural Gol obscuration obscured by La Gol; regarding the Dharma-nature that cannot be expressed by words, the sole nature, six expressive vehicles arise, thus clinging to the objects of sound, words, and signs of the lower vehicles, straying on the path, and obscuring the meaning of the inexpressible Great Perfection, giving rise to the instruction Gol obscuration, thus it is said. Fifth, the mind of enlightenment transcends all effort and practice: Thus, the essence of all phenomena, the all-creating mind of enlightenment, is from the very beginning, its nature spontaneously accomplished without relying on effort. Therefore, there is no need to seek and practice views and vows, etc., from outside with ten natures, the nature of my all-creating mind of enlightenment does not depend on causes, conditions, or effort at any time or place, like the sky, it is free from all objects of perception such as seeing and hearing. Therefore, whether wise or foolish, no one makes any effort in the sky, nor does anyone think that one should make effort in the sky. Thus, the sky itself is not established, it is a nature without foundation or root, therefore it transcends all objects made and practiced by everyone. Similarly, the all-creating heart essence, my mind of enlightenment, transcends all objects of knowledge seen with insight, and because it is not established. Therefore, regarding the all-creating primordial reality, self-arisen wisdom, I cannot observe with views, and I cannot meditate in my mind at all, because it is free from the duality of the object of meditation and the mind that meditates. Similarly, regarding the ten natures mentioned above.
Chinese
此外，超越心识的本初俱生智，是普作菩提心，远离一切戏论，我不需要任何努力的行为。如此说。第六，十种自性的勤奋的过失是：像这样，精华菩提的自性，本来就超离了行为勤奋的境界，具有因乘和果乘的下部密咒者们，以那十种自性，以大勤奋寻找自生智慧菩提心我，通过这种方式，想要见到普作菩提心我和我的自性法界，远离目标和边际，因此从阿底耶大圆满的意义中退失，譬如想要在虚空中迈步行走的人，除了坠落在地上以外，没有在空中行走的处所一样，以十种自性想要行走地道，因此会坠入下部乘的道中而迷失，如此宣说。第七，宣说超离一切勤奋修持的自性有四：本来就超离了一切目标，超离了能取所取二者，因此本来就无有作为，宣说念诵和迷失修持的词义，一切都显示为菩提心。第一，有五：心性超离见修行，守护誓言勤奋超离，无有遮障净治超离，无有基脱立超离，殊胜秘密戏论超离。第一是：对此，为了不错谬地确定普作王我之自性如何安住之方式，作为口诀意义之源或甚深教言显示，我因为超离了以十种自性勤奋修持的一切行境，因此以能见所见的形态，以执著名相目标的意识，是无法见修的。同样，想要在十种自性上勤奋的一切，如誓言事业等，如同无法见修一样，仅仅是徒劳无益的因，因此不要认为以十种自性勤奋修持是有意义的。因此，心性如虚空一般，法身普作王我，无论从有无还是显空等任何角度观察，都不会成为能见的对境。
English
Furthermore, the primordial co-emergent wisdom that transcends the mind, is the all-creating Bodhicitta, free from all elaborations, I do not need any effortful action. Thus it is said. Sixth, the fault of diligence in the ten natures is: Like this, the essence of Bodhi's nature, which is originally beyond the realm of action and effort, those of the lower tantras who possess the vehicle of cause and the vehicle of result, with those ten natures, seek the self-arisen wisdom Bodhicitta me with great diligence, through this way, wanting to see the all-creating Bodhicitta me and my nature Dharmadhatu, free from aim and limit, therefore fall from the meaning of Atiyoga Great Perfection, like a person who wants to take steps and walk in the sky, except for falling on the ground, there is no place to walk in the sky, similarly, wanting to travel the ground and path with the ten natures, therefore they will fall into the path of the lower vehicle and be lost, thus it is said. Seventh, there are four explanations of the nature that transcends all effort and practice: originally transcending all objects of focus, transcending both grasper and grasped, therefore originally without action, explaining the definition of recitation and straying practice, showing everything as Bodhicitta. First, there are five: Mind itself transcends view and meditation, guarding vows transcends effort and practice, without obscuration transcends purification and progression, without base transcends identification, supreme secret transcends elaboration. The first is: Regarding this, in order to accurately determine how the nature of the all-creating king, me, abides, as a source of pith instructions or a profound teaching, it is shown that because I transcend all realms of activity that are diligently practiced with the ten natures, therefore, in the form of object to be seen and seer, with the consciousness of grasping at characteristics and objects, it is impossible to view and meditate. Similarly, everything that wants to be diligent in the ten natures, such as vows and actions, just as it is impossible to view and meditate, is merely a cause of exhaustion and futility, therefore do not think that it is meaningful to diligently practice with the ten natures. Therefore, the nature of mind is like the sky, the Dharmakaya all-creating king me, no matter from which angle one looks, whether it is existence or non-existence, appearance or emptiness, it will not become an object that can be seen.
Chinese
因为没有，不要在任何对境和特征的戏论中观察，而是让自性远离改造和改变，自然地安住在法性如是之中，这样教导了无修的见解。如《龙钦饶绛》中所说：菩提心本来就无法寻找，如其本然，无需改造，随意安住。因为没有自他等能取所取，平等无别的觉性随意安住。因为恒常与它不离不合，无有二元对境，无有分别，随意安住。如是等等。又如《十法经》中说：自性菩提心，没有向外观察的对境，因此，没有修持的见解。以上是第一点。第二点是：觉性菩提心的体性，从原始以来就远离一切能所执着的戏论，是本来清净的，因此，没有任何需要断除业和烦恼的因，也没有任何需要守护的戒律和誓言，所以不需要像下乘那样守护戒律和戒条，这样阐述了无需守护誓言。如《龙钦饶绛》中所说：于一圆满一切，不舍而于自性解脱。诸佛之身和众生烦恼之身，所有显现皆是觉性的庄严。五毒是智慧甘露，轮回的悬崖被引导成菩提道。三毒在三身之中彻底转化，断除生死之根，三界完全解脱。如是所说，三界六道的一切众生，在觉性菩提心的精髓中，本来就任运成就，已经成佛，因此，不需要在它之外努力行事和勤奋修持，这样阐述了无需努力行事。如前者所说：自性菩提心，以无有能所执着的自性，无需守护誓言。自性菩提心，以任运成就的自性，无需寻找事业。如是说。第三点是：因为自生智慧的精髓，本来就没有无明的黑暗遮蔽，所以全知上师说：这就是太阳的精髓，安住于自性光明，不可动摇。其他的，通过努力消除云和黑暗，就像努力创造本有的太阳一样。