Chinese
详细阐述了过失。总结了阿底瑜伽所知的意义。第一点是： 唉！大菩萨，以不造作、自然安住之方式，以瑜伽意义的解说方式，区分并展示了乘的差别，是这样的：觉性菩提心的自性，法身普作王，原本就超越了因果、勤作的一切境地，因此是不造作、自然安住的。然而，想要观察并证悟它的下乘行者们，因为不了解如何如实地将自心安住在不造作的状态，总是执着于断除、阻止、净化、转变的方法，所以，与远离取舍、勤作的自性普作王之意义，长期相遇的机缘是没有的，具有这样的过失。第二点，按照上述的顺序分为五点，第一点是： 阿底大圆满普作菩提心，是不依赖于任何遮破、建立以及扬弃、取舍，原本就是一种自然安住的自性。如果声闻和缘觉乘的行者们听到并看到这种方式，他们不会理解，如果像这样不作任何遮破、建立以及扬弃、取舍而安住，那么由于执着和贪恋六境，就会产生以我执为根本的五毒等烦恼。并且，依靠这些烦恼会造作业。像这样，如果从因集谛中存在烦恼二者，那么就没有办法断除果苦谛。他们这样说，并且，声闻乘的人们会通过取舍四谛的方式来断除自心自生智慧的游舞，而缘觉乘的人们则会努力通过阻止缘起顺生之方式，观修十二缘起的逆行空性来阻止它。由于不了解如何将大圆满菩提心的见解不造作地安住在自然状态，因此，进入这条道路后，在无数劫中，他们都无法将自心安住，而是安住在断除和阻止的道路上，并被取舍和勤作所折磨。因此，据说声闻和缘觉乘的行者们，因为不了解如何安住自心，所以有取舍勤作的过失，因此，阿底大圆满的瑜伽士们不应该...
English
The faults are explained in detail. The meaning of knowing Ati Yoga is summarized. The first point is: Alas! Great Bodhisattva, the way of resting naturally without fabrication, explaining the meaning of Yoga, distinguishing and showing the differences of the vehicle, is like this: The nature of awareness, Bodhicitta, the Dharmakaya Kunjed Gyalpo, is originally beyond all realms of cause and effect, effort, and accomplishment, therefore it is naturally resting without fabrication. However, those of the lower vehicles who wish to see and realize it, because they do not know how to truly rest their own minds in a state of non-fabrication, are always attached to the methods of abandoning, preventing, purifying, and transforming. Therefore, there is no opportunity to meet the meaning of Kunjed Gyalpo, the nature of mind, which is free from acceptance and rejection, effort and accomplishment, for a long time, and they have such faults. The second point, according to the above order, is divided into five points, the first of which is: Ati Dzogchen Kunjed Bodhicitta does not depend on any negation, establishment, abandonment, or acceptance, and is originally the nature of a single natural state. If the practitioners of the Shravaka and Pratyekabuddha vehicles hear and see this way, they will not understand it. If they remain without any negation, establishment, abandonment, or acceptance, then due to attachment and clinging to the six objects, afflictions such as the five poisons, which are rooted in self-grasping, will arise. And, relying on these afflictions, karma will be accumulated. In this way, if the two afflictions exist from the cause of Samudaya Satya, then there is no way to abandon the result of Dukkha Satya. They say this, and the Shravakas abandon the play of their own mind's self-arisen wisdom through the way of accepting and rejecting the Four Noble Truths, while the Pratyekabuddhas strive to prevent it by blocking the arising of dependent origination, contemplating the reverse emptiness of the twelve links. Because they do not know how to rest the view of Dzogchen Bodhicitta naturally without fabrication, therefore, after entering this path, for countless kalpas, they are unable to rest their own minds, but remain on the path of abandoning and preventing, and are tormented by acceptance and rejection, effort and accomplishment. Therefore, it is said that the practitioners of the Shravaka and Pratyekabuddha vehicles have the fault of acceptance, rejection, and effort because they do not know how to rest their own minds, therefore, the yogis of Ati Dzogchen should not...
Chinese
因此，教导不要做任何事情，而是保持在未矫饰的自然状态。第二种情况是，如果大乘经部，也就是大乘菩萨乘的修行者们，听闻了关于大圆满原始安住、原封不动的意义，他们会认为内外显现存在的一切事物，都是自心无生，是法性如是的自显五圆满的自性，因此不理解超越改造、取舍的意义。他们会认为，由于对法和我二执的执着，才产生了这种不净的迷惑显现。因此，他们不了解如何将自心安住在未矫饰的如是状态中，而是执着于积累二资粮等勤作，通过次第修持五道，以期获得十地，并在每个阶段净化各自十地的障蔽，从而在无数劫中持续修行。这是佛所说的。第三种情况是，与大瑜伽无上密续相应的外密瑜伽行者的心，也就是瑜伽行者们，如果听闻了大圆满未矫饰、自然安住的意义，他们会认为，如此显现的一切，即显现和存在所包含的一切法，本来就是普作菩提心的力量所显现的法性如是，是未矫饰、自然安住大状态的自性。然而，他们不理解自心不变，法性如是，是远离好坏、取舍一切的自性，而是将轮回和涅槃、自我和天神等视为好坏和取舍的对象。因此，他们不了解如实安住在法性中的甚深密意。他们认为，应该通过五种现证菩提的支分和四种神通等各种方法，加持自心成为天神的自性，并在取舍中精进，从而在七世中持续修行。这是佛所说的。第四种情况是，内密无上大瑜伽行者们，如果听闻了大圆满无为、原始解脱的意义，他们也会认为，就实相而言，基和果是无二无别的大状态，但在显现上，因
English
Therefore, it is taught to do nothing, but to remain in an uncorrected natural state. The second case is that if the Mahayana Sutra school, that is, the practitioners of the Mahayana Bodhisattva vehicle, hear about the meaning of the Great Perfection's original abiding, unaltered state, they will think that all phenomena of outer and inner appearance and existence are the self-manifestation of the five perfections from the nature of self-mind unborn, the suchness of Dharmata, and therefore do not understand the meaning of transcending correction, acceptance, and rejection. They will think that this impure, deluded appearance arises due to the attachment to the two selfs of phenomena and person. Therefore, they do not know how to settle their own mind in the uncorrected, as-it-is state, but are attached to the effort of accumulating the two accumulations, and through gradually practicing the five paths, they strive to attain the ten bhumis, and at each stage purify the obscurations of their respective ten bhumis, thereby continuing to practice for countless eons. This is what the Buddha said. The third case is that the mind of the outer secret yogis who are in accordance with the Great Yoga Unsurpassed Tantra, that is, the yogis, if they hear the meaning of the Great Perfection uncorrected, naturally abiding, they will think that all that appears in this way, that is, all the dharmas included in appearance and existence, are originally the nature of Dharmata, the suchness manifested from the power of the all-creating Bodhicitta, and are the nature of the Great Perfection uncorrected, naturally abiding state. However, they do not understand that their own mind is unchanging, the suchness of Dharmata, is the nature of being free from all good and bad, acceptance and rejection, but see samsara and nirvana, self and deities, etc., as objects of good and bad, acceptance and rejection. Therefore, they do not understand the profound meaning of truly abiding in the nature of Dharmata. They think that they should bless their own mind to become the nature of the deity through various methods such as the five limbs of manifest enlightenment and the four kinds of miracles, and persevere in acceptance and rejection, thereby continuing to practice for seven lifetimes. This is what the Buddha said. The fourth case is that if the inner secret unsurpassed Great Yoga practitioners hear the meaning of the Great Perfection's non-doing, original liberation, they will also think that, in terms of reality, the ground and result are the great state of being inseparable, but in terms of appearance, the cause
Chinese
并且因为是视果的自性，如果没有如实证悟大圆满无为的意义，本来就是基界自性任运成就的坛城，却认为依靠初始道次第生圆修习的勤作，以修成之法获得果位身智，那也是在两千六百年之间，不晓得将心性安住在不作意的如是状态中，而是以三摩地之门修习本尊等，安住在勤作修持的地上。如《宝藏幻钥》中所说：三十六个昼夜中，获得寿命自在的成就。两千五百年中，受用圆满之相，刹那间前往佛地，三身任运成就。如是说。那也是一般而言，在玛哈瑜伽自道中，《秘密藏》中说：彼时十六岁以下，五身任运圆满。如是所说，获得寿命自在后，将十六岁寿命的百年百年往后推延，一千六百年获得五身任运成就金刚持的果位。此处所说两千六百年，在下面第五十五品时说：明持地即一千六百年，无散乱地修习欲色身之定，获得色身后，观自心之本性，一千年获得无分别之体验。如是所说，玛哈自道说一千六百年获得果位，此处仅作为大圆满的道之阶梯，最终大圆满的果位要从一千年后才开始修习。那也譬如在共同明咒的时候，如是说：以因行之普贤光，大方便道之所依处。如是说，此处也一样，玛哈阿努的道有细微的执着，在没有舍弃之前，无法证悟大圆满的如是安住之法。没有证悟之前，也无法获得究竟的果位，因此，为了显示如此大圆满的伟大，而示现下部明咒的果位的圆。
English
And because it is the nature of viewing the result, if the meaning of the Great Perfection of non-doing is not realized as it is, although it is originally the mandala of the spontaneously accomplished nature of the base, it is thought that by relying on the efforts of the initial path of generation and completion, practice and recitation, the fruit of the body and wisdom is obtained by the method of accomplishment. That is also in the period of two thousand six hundred years, not knowing how to calmly place the mind in its unaltered state, but practicing deities through the door of the three samadhis, and so on, abiding on the ground of effort and practice. As it is said in the Magical Key Treasury: In thirty-six days and nights, one obtains the accomplishment of mastering life. In two thousand five hundred years, having assumed the aspect of perfect enjoyment, in an instant one goes to the Buddha-ground, and the three bodies are spontaneously accomplished. Thus it is said. That is also, in general, in the self-path of Mahāyoga, it is said in the Secret Essence: At that time, up to sixteen years of age, the five bodies are spontaneously perfected. As it is said, after obtaining mastery over life, postponing the hundred years of the sixteen-year lifespan, one thousand six hundred years will obtain the state of Vajradhara, the spontaneously accomplished five bodies. Here, the two thousand six hundred years mentioned are mentioned in the fifty-fifth chapter below: The land of Vidyādhara is one thousand six hundred years, and one meditates without distraction on the desire realm of the Form Body. After obtaining the Form Body, one seeks the original nature of one's own mind, and in one thousand years one finds the experience of non-thought. As it is said, the self-path of Mahā says that the fruit is obtained in one thousand six hundred years, and here it is only placed as a step on the path of the Great Perfection, and the final fruit of the Great Perfection is said to be practiced from one thousand years later. That is also, for example, in the case of common mantras, it is said: The all-illuminating light that travels by cause, the abode of the great skillful path. As it is said, here too, the path of Mahā-Anu has subtle attachments, and unless they are abandoned, one cannot realize the abiding of the Great Perfection as it is. Until that is realized, the ultimate fruit cannot be obtained, so in order to show the greatness of such a Great Perfection, the perfection of the fruit of the lower mantras is shown.
Chinese
被置于广大之道的阶梯上。又，在《开显》中说：“共同乘之佛陀与，大圆满果之佛陀二，共同殊胜之成就，不同差别极甚大，共同住处在于地，大圆满任运住于地。”像这样说的，我心想是这样吗？但由于缺乏上师的口诀传承，而且自己也不具备辨析的智慧，如果说错了，祈请持明传承的圣众和法界的空行母们宽恕。第五，未生圆满瑜伽阿努瑜伽者们，即使听闻了大圆满的见解，即未作整饰、原始本然安住之义，却不能如实领悟未作整饰安住之义，反而认为一切法本来就是无有因果二者，是法身明点独一的自性。他们将境法界视为因，将有境自生之智慧视为果，并给这两者命名，为了将二者修成无别大乐的坛城，而努力于生圆深道。他们不明白无需任何改造和努力，只需安住于法性如是之状态，反而认为因是完全清净，成就于法界之中；果是彻底清净，成就于智慧的坛城之中。他们必须通过生生世世不间断的道路，才能安住于一生努力的境地。第三，归纳阿底瑜伽的了知之义：像这样，具有殊胜瑜伽大圆满种姓的有缘者们，如果听闻了普作菩提心无勤任运之义，就会明白一切显现之法不依赖于任何作为和努力，本来就是三身任运大圆满成佛。他们不依赖于时间和因缘，当下就能安住于未作整饰的智慧上师之境地。因此，他们不会因因果作为的辛劳而痛苦，而是安住于无勤大乐、未作整饰的广阔觉性之中，处于宽敞自在的状态，或者安住于本来不变的安乐之中，这样的人就能获得此义。无需通过断除取舍和努力修持来重新获得