English
One strives in the activity of uniting practices, the yogi strives in the activity of what to accept and reject, the Maha strives in the activity of the four approaches and accomplishments, and the Anu strives in the activity of entering the door of space and wisdom, generating the wisdom born of bliss and emptiness together. Because of clinging to the activities of each of their respective vehicles, one does not see the state of effortless Great Perfection as it is, and from the aspect of obscuring it, this is said to be the obscuration of activity. Due to its influence, not knowing that all the phenomena of appearance and existence that arise from the power of awareness are primordially liberated, the great original purity, but viewing them as distinct grasper and grasped, this is the obscuration of knowledge. Therefore, since all the phenomena that appear and exist are none other than the essence of the nature of bodhicitta, and there is nothing to be accepted or rejected apart from that, if one does not understand and know this way, it is said to be the nature of the two obscurations. Thus, not knowing that all phenomena are the essence of self-arisen wisdom, the nature of reality that is without obscuration, removal, or establishment, free from effort and accomplishment, but clinging to the ten natures separately and seeking and accomplishing them, from the aspect of falling into the path of the lower vehicles, this becomes a deviation from the Great Perfection. The Teacher, the All-Creating King, said this. From that very text: The nature of the ten natures is the essence of bodhicitta. In the opportunity of this intention, if one does not know one's own nature, it is said to be obscuration. If one does not know one's own nature and speaks of lower and lower, it is said to be deviation. Thus it is said. Third: O Great Bodhisattva, listen! All the phenomena of samsara and nirvana that appear are the self-display of the essence of bodhicitta, and there is not even a particle of anything else established apart from that. However, if one clings to and conceptualizes them as good and bad, self and other, etc., then that conceptualization and clinging obscures one's own face. Because that person does not know the nature of his own nature, the essence of bodhicitta, he seeks elsewhere, and deviation also arises. Fourth, the advice to abandon that deviation is in two parts: the essence is one's own mind, therefore it is primordially blissful, beyond deviation and obscuration. Since it itself is beyond doing and seeking, there is no deviation or obscuration.
Chinese
已经显示了没有。第一，由于上面所说的原因，所有显现的法，都以所谓的“一切是金刚萨埵”来代表，所有众生都明白，除了自己心性的力量无碍地显现给自己之外，没有其他法存在。不要用世俗的眼光去思考轮回和涅槃的这些法，不要用十种自性去努力，而要安住在无念平等的状态中，自然而然，没有造作，这样就没有了行动的痛苦，享受快乐，超越一切错误和障碍。这是教导。在《圆满力量续》中说：唉玛，佛菩萨的种姓！通过确定地显示意义的意图，好好地接受金刚持。因为在境上没有能认识的主体显现，所以心的执着不会遮蔽我。因为智慧超越了法，所以各种各样的念头不会遮蔽我。因为不执着于显现的境为二元，所以八识不会遮蔽我。因为不区分佛和众生，所以好坏二元不会遮蔽我。因为不区分空和明，所以沉没和高扬二元不会遮蔽我。因为不执着于行动和不行动二元，所以乘的努力不会遮蔽我。因为没有证悟和未证悟二元，所以是与非二元不会遮蔽我。因为没有知与无知二元，所以智与物二元不会遮蔽我。因为不执着于方和派，所以敌友二元不会遮蔽我。因为不区分边和中，所以错误和障碍二元不会遮蔽我。等等，如所显示。第二，如果教导说“享受快乐”，那么安住在快乐的意义上，超越一切错误和障碍的状态是怎样的呢？那就是，例如，对于这个原始解脱大圆满的意图，通过见和誓言等，道的自性遍及一切乘，所以被称为“十大”。由于不需要任何努力，所以没有身语的任何行动，显现是广阔的。觉知自解脱，智慧无所依，对于十大自性，不以取舍、希望和恐惧去寻找，这样就超越了六十六个错误和障碍，对于每个确定获得的六乘，各自的见和誓言
English
It has been shown that there is none. First, due to the reasons stated above, all phenomena that appear, represented by the so-called "everything is Vajrasattva," all sentient beings understand that apart from the unobstructed manifestation of their own mind's power to themselves, there is no other dharma existing apart from themselves. Do not contemplate these dharmas of samsara and nirvana with a worldly view, and do not strive with the ten self-natures, but abide in the state of non-conceptual equality, naturally and without artifice, so that there is no suffering of action, enjoy bliss, and transcend all errors and obstacles. This is the instruction. In the Tantra of Perfected Power it says: Emaho, lineage of Buddhas and Bodhisattvas! Through definitely showing the intention of the meaning, well hold the Vajra Holder. Because the cognizing subject does not appear on the object, the grasping of the mind does not obscure me. Because wisdom transcends dharma, various thoughts do not obscure me. Because not grasping the appearing object as dual, the eight consciousnesses do not obscure me. Because not distinguishing between Buddha and sentient beings, good and bad duality do not obscure me. Because not distinguishing between emptiness and clarity, sinking and elation duality do not obscure me. Because not grasping action and non-action as dual, the effort of the vehicle does not obscure me. Because there is no realization and non-realization duality, yes and no duality do not obscure me. Because there is no knowing and not knowing duality, intellect and object duality do not obscure me. Because not grasping to sides and factions, enemy and friend duality do not obscure me. Because not distinguishing between edge and center, error and obscuration duality do not obscure me. And so on, as shown. Second, if it is taught to "enjoy bliss," then what is the state of abiding in the meaning of bliss, transcending all errors and obscurations? That is, for example, for this intention of the Great Perfection of Primordial Liberation, through view and samaya etc., the nature of the path pervades all vehicles, so it is called the "Ten Greats." Since no effort is needed, there is no action of body and speech, appearance is vast. Awareness is self-liberated, rigpa is released without support, for the ten great self-natures, not seeking with acceptance and rejection, hope and fear, thus transcending the sixty-six errors and obscurations, for each of the six vehicles of definite attainment, each with its view and samaya.
Chinese
并且，事业和，智慧和，地和，道和，法性和，续和，教言和，口诀的过失和障碍分为十种，阿努的过失，玛哈等等下面五者的自性分为十种过失，分为五十种。障碍，过失，阿底的自性十种被障碍的部分有十种，所以是六十种。按照这样的方式，玛哈瑜伽的过失四十种和障碍二十种，共计六十种。瑜伽的过失和障碍两种都是三十种，共计六十种。邬波的过失二十种和障碍四十种，共计六十种。克里亚的过失十种和障碍五十种，共计六十种。经部的障碍有六十种，这样六十种共六组，总计三百六十种过失和障碍，不仅无边无际，而且见解是广大无垠的，自生智慧的自性显现，超越一切勤作和成就，安乐而住。如克朗钦绕绛所说： “体性不滞碍，种种皆显现， 根识赤裸见，诸显法性明， 显现任运广，觉性随欲乐， 无整自然住，觉性放松乐， 知觉轻安适，如无为士夫， 不紧亦不松，身心随欲住， 谁亦不整治，自性自明了， 无勤任运成，法性安乐展， 本来自有故，何须作整治， 唯一不整治，放松自解脱。” 如是宣说。 第四，一切显示为菩提心： “奇哉！大菩萨，如何显现和存在的诸法，全部都是各自的自性，心髓，菩提心的自性光芒显现出来，仅仅是显现出来，并非是能作的菩提心，不是从自己的自性之外成立的自相之法，没有说在其他地方存在，所以不要把这些显现的诸法误解为其他，能作的我亲自授记。大菩萨，您也要为具有阿底缘分的眷属众真实聚集者，如我所授记的那样授记，并且为后世的追随者们也同样授记。”如是说。章节的名称：菩提。
English
And, activity and, wisdom and, ground and, path and, suchness and, tantra and, scriptural transmission and, the faults and obscurations of oral instructions are divided into ten types. The faults of Anu, the nature of the lower five such as Maha, are divided into ten types of faults, making fifty. Obscurations, faults, the ten natures of Ati are obscured by ten parts, so there are sixty. In this way, Maha Yoga has forty faults and twenty obscurations, totaling sixty. Yoga has thirty faults and obscurations each, totaling sixty. Upa has twenty faults and forty obscurations, totaling sixty. Kriya has ten faults and fifty obscurations, totaling sixty. Sutra Pitaka has sixty obscurations, so there are six sets of sixty, totaling three hundred and sixty faults and obscurations. Not only are they limitless, but the view is vast and boundless, and the nature of self-arisen wisdom manifests, transcending all effort and accomplishment, and dwelling in bliss. As Longchen Rabjam said: "Essence is unceasing, all kinds of things appear, Root consciousness is seen nakedly, all appearances are clear in their dharmata, Appearances are freely vast, awareness is happy as it pleases, Uncorrected, naturally abiding, awareness is relaxed and happy, Cognition is light and comfortable, like an effortless man, Without tightness or looseness, body and mind abide as they please, No one corrects it, self-nature is self-illuminating, Without effort or accomplishment, dharmata is happily expanded, Since it is originally so, why would there be correction? Alone, without correction, relaxing is self-liberation." Thus it is said. Fourth, everything is shown as Bodhicitta: "O Great Bodhisattva, how all the phenomena that appear and exist are all their own nature, the heart essence, the self-radiance of Bodhicitta manifests, and just as it manifests, it is not the acting Bodhicitta, not a self-characterized dharma established outside of its own nature, it is not said to exist elsewhere, so do not misunderstand these appearing phenomena as other, the acting I myself prophesies. Great Bodhisattva, you should also prophesy to the assembly of retinues who are actually gathered and endowed with the fortune of Ati, as I have prophesied, and also prophesy to the assemblies of followers in later generations." Thus it is said. Chapter Title: Bodhi.
Chinese
《一切行心王》中，去除错谬遮障之第九品释。第七，一切汇集于菩提心且显现于心的第十品有二：略示和广释。初者：如是，在开示了舍弃错谬遮障之方式后，菩提心一切行心王宣说了从其自身本性空性、光明、慈悲三者的力量中显现教主、眷属、教法，即显现为三种圆满之方式。二者，广释有二：总的开示圆满之自性和分别的开示。初者：嗟！大心者一切行，谛听我之自性中生起三身一切圆满之方式。又如何生起呢？因为一切行我处汇集和集合了教主和教法等一切，因此，教主眷属等诸法被称为圆满。因为一切行我之自性空性、光明和慈悲觉性之部分三种中生起了三身之教主们和彼等之教法及各自之眷属，因此，轮回涅槃之诸法，一切行之王，即是依赖于彼等理由而安立的。二者，分别的开示有二：开示从一切行之自性中生起圆满和开示一切行本身圆满一切。初者有七：教主，教法，眷属，处所，刹土，时间，广说讲述方式圆满。初者有二：差别和自性。初者：如是，从心髓菩提心生起圆满之方式中，首先，教主圆满如何显现之方式是，教主一切行我之心髓，自生之智慧，不变，任运成就力量之界中，无有阻碍之自性显现为三种，即是开示为三种之教主，即是，佛陀法身，离戏自生之智慧，离迁变；觉性力量，无执自生之智慧，光明，非造作之体性报身。
English
This is the commentary on the ninth chapter, 'Eliminating Errors and Obscurations,' from 'The All-Creating King of Mind.' Seventh, the tenth chapter, 'All Gathered in the Mind of Enlightenment and Appearing in the Mind,' has two parts: a brief explanation and a detailed explanation. First: Thus, after explaining how to abandon errors and obscurations, the All-Creating King of Mind of Enlightenment proclaimed how the teacher, retinue, and teachings appear from the power of its own nature—emptiness, clarity, and compassion—that is, appearing as the three perfections. Second, the detailed explanation has two parts: a general explanation of the nature of perfection and a specific explanation. First: O great-hearted one, All-Creating, listen to how all the perfections of the three bodies arise from my nature. And how does that happen? Because everything, including the teacher and the teachings, is gathered and assembled in me, the All-Creating, therefore, the dharmas such as the teacher and retinue are said to be perfect. Because the teachers of the three bodies, their teachings, and their respective retinues arise from the three aspects of my nature, the All-Creating—emptiness, clarity, and compassionate awareness—therefore, the dharmas of samsara and nirvana are the King of All-Creating, which is established based on those reasons. Second, the specific explanation has two parts: explaining that perfection arises from the nature of the All-Creating, and explaining that the All-Creating itself is complete with all perfections. The first has seven parts: teacher, teaching, retinue, place, realm, time, and a detailed explanation of the perfection of the way of teaching. The first has two parts: distinction and nature. First: Thus, among the ways in which perfections arise from the essence, the Mind of Enlightenment, first, the way in which the perfection of the teacher appears is that the teacher, the essence of the All-Creating, the self-born wisdom, the unchanging, the unobstructed nature arising from the realm of spontaneously accomplished power, appears in three ways, which is to say, the teachers of the three bodies are shown in three ways: that is, the Dharma Body of the Buddha, the self-born wisdom free from elaboration, free from change; the power of awareness, the self-born wisdom free from grasping, the clear light, the uncreated essence of the Enjoyment Body.