English
So, what is said to be the "straying and obscuration of the Great Perfection"? And in what way does it become a straying and obscuration? Like this, these six teachings, which are said in their respective contexts, wanting to definitely obtain their respective fruits, this is pointed out as the straying path of the Great Perfection. This is a general instruction. Second, to elaborate on the differences between Sutra, Kriya, Upa, Yoga, Maha, and Anu. First, if we were to distinguish and explain in detail how these six teachings of definite attainment become the straying path of the Great Perfection, what would that be like? Like this, the teachings of the emanation body of the teacher, the bodhisattva vehicle of the characteristic Sutra school, wanting to attain the eleventh ground, the Ground of Universal Light, as the fruit of their own path, in order to accomplish and realize it, they separately examine and analyze the meaning of the two truths, conventional and ultimate, with conceptual analysis, and determine all appearing conventional phenomena as appearing but without self-nature, like illusion, dream, and so on. And they want to determine and meditate on its reality, the ultimate truth of Dharma-nature, emptiness, free from elaboration, like space, that is, the same as space. However, the reality of the Great Bliss Bodhicitta, which Ati Yoga is to explain, does not abide in the principle of the two truths, nor does it become an object of mind, therefore it is the awareness Bodhicitta that transcends the two conceptualizations. Therefore, for that Dharma-nature that transcends all such conceptualizations, the meaning of non-action, the Sutra school, that is, the characteristic vehicle, obscures it by separately conceptualizing and examining the principle of the two truths. Therefore, without realizing the reality of the Great Perfection, the meaning that transcends conceptualization, if one brings the Dharma-nature, the meaning that transcends mind, into the realm of doubt, and uses the directly perceived consciousness to distinguish and examine, this is said to be falling into the straying path of the characteristic Sutra school. Second, similarly, the Kriya of the three teachings of the Sambhogakaya of the teacher, those who want to attain the ground of the three-family Vajradhara, entering the door of the three purities, all conventional deluded appearances encompassed by the apprehended and the apprehender,
Chinese
虽然安住于远离戏论，以及安住于世俗本尊之自性的三摩地中，但阿底瑜伽的离戏大乐智慧，原本就是超越能取所取相之行境的菩提心。因此，对于像这样原本就超越能取所取的意义，如果不能如实地领悟，那么住在克里亚，即克里亚乘的人们，如果努力寻求清净能取所取的分别念的方法，那就会被遮蔽。如果从大圆满的道中，执着于能取和所取的法具有自相，并且努力寻求清净它们的方法，那么那就会变成偏离大圆满之道，而误入克里亚，因此说是与无为的意义相违背。第三个是，邬波耶的乘的见行，是像克里亚那样行持取舍善恶的行为，而见解是像瑜伽者那样修持对于自我和本尊没有善恶二分，因此见解平等的意义和行为不平等二者，没有以无二双运的方式相联系，而是无意义地相违背，因此邬波耶以见行二者来看待无二的意义，从而被遮蔽。进入大圆满道的瑜伽士们，如果将见行二者分开，并且安住在这样的道上，那么像这样执着于二元，就被说是误入了邬波耶的乘。第四个是，那些进入外续部上瑜伽的道，想要获得果实丰硕之地的众生，是这样认为的：显现的一切事物都观想为世俗金刚界坛城，这是有相本尊瑜伽；究竟而言，一切法都观想为离戏空性，这是无相瑜伽。像这样进入有相无相二门，主要修持具足四印的本尊，那是无法进入没有取舍的法性如是之义的。大圆满阿底瑜伽的本元大乐智慧，是没有善恶取舍的平等性之菩提心。因此，对于像这样没有善恶取舍二分的意义，瑜伽，即安住在取舍之道的瑜伽者会遮蔽它
English
Although one abides in the samadhi that is free from elaboration and abides in the nature of the deity of conventional truth, the wisdom of great bliss, free from elaboration, of Ati Yoga is the Bodhicitta that is originally beyond the realm of grasping and apprehended characteristics. Therefore, if one does not truly realize the meaning that is originally beyond the two, grasping and apprehending, then those who abide in Kriya, that is, the vehicle of Kriya, are obscured by striving for a method to purify the conceptualization of grasping and apprehending. If, from the path of Dzogchen, one clings to the phenomena of grasping and apprehending as having their own characteristics and strives for a method to purify them, then that becomes deviating from the path of Dzogchen and straying into Kriya, and therefore it is said to contradict the meaning of non-action. The third is that the view and conduct of the vehicle of Upaya is to practice conduct that is the nature of abandoning and adopting good and bad, like the Kriyas, and the view is to practice that there is no good or bad duality in self and deity like the yogis, therefore the meaning of equality of view and the inequality of conduct are not connected in a way that unites the two without separation, but contradict each other meaninglessly, therefore Upaya obscures the meaning of non-duality by viewing view and conduct as two. If yogis who have entered the path of Dzogchen separate view and conduct and abide on such a path, then such grasping at duality is said to have strayed into the vehicle of Upaya. The fourth is that those who enter the path of the Outer Tantra Upper Yoga and wish to attain the ground of abundant fruits think like this: all appearing objects are meditated upon as the mandala of the conventional Vajradhatu, which is deity yoga with signs; ultimately, all dharmas are meditated upon as emptiness free from elaboration, which is yoga without signs. Entering through the gates of such having signs and not having signs, and mainly practicing the deity with the four mudras, one cannot enter into the meaning of the suchness of dharmata without acceptance or rejection. The primordial great bliss wisdom of Dzogchen Ati Yoga is the Bodhicitta of equality without good or bad, acceptance or rejection. Therefore, Yoga, that is, the yogi who abides on the path of acceptance and rejection, obscures the meaning of such non-duality of good and bad, acceptance and rejection
Chinese
如果从大圆满的道中，对于轮涅等等执着于应取和应舍，那么这就被说是误入了有取舍瑜伽的道中，而不是无取舍的大圆满之义。第五，认为证得法身导师的教法，无上内续的生起次第玛哈瑜伽的究竟果位金刚持地者，以三处为本尊坛城进行观修，这是方便生起次第；依靠自身和他身手印而使大乐智慧现前，这是智慧圆满次第。进入这二者的门径后，对于以自身蕴界处为代表的器情世间一切诸法，观为本初清净的自性安住于本尊坛城，并精勤于通过生起次第和圆满次第各自的念诵、修持四支等方法来成就，然而阿底瑜伽的大乐俱生智，是超越了如是生起圆满勤作之境的自生、非造作的菩提心智慧。因此，对于那超越一切勤作的意义，勤作之乘玛哈瑜伽会加以遮蔽。大圆满的道地如果进行勤作，那就是从阿底瑜伽甚深意趣，超越勤作之道中退失，而被说是误入了玛哈瑜伽。第六，认为证得大圆满阿努瑜伽的道，界与智慧无别，或普贤无别的地者，进入观修因清净法界与果清净自生智慧二者无别的门径后，如此观待显现为外内器情的一切诸法，从何处显现之因，即观一切法之自性法性，为远离戏论的清净界；以及其力用显现无灭之果，观为清净智慧坛城。然而，大圆满阿底瑜伽的无二大乐智慧，是超越因果二者的菩提心，远离戏论自生之智慧。因此，对于那本初超越因果二者的意义，阿努却观待为因果二者并加以勤作
English
If, from the path of the Great Perfection, one clings to and abides in the acceptance and rejection of samsara and nirvana, then it is said that one has strayed into the path of yoga with acceptance and rejection, and not the meaning of the Great Perfection without acceptance and rejection. Fifth, those who believe that they have attained the ultimate fruit, the Vajradhara ground, of the generation stage of Mahāyoga, which is the teaching of the Dharmakāya teacher, the supreme inner tantra, meditate on the three places as the mandala of the deity, which is the method of the generation stage; and by relying on the mudras of one's own body and the bodies of others, they manifest the wisdom of great bliss, which is the perfection stage of wisdom. Having entered through the gateway of these two stages, they contemplate all phenomena of the outer and inner worlds, represented by the aggregates, elements, and sense bases of their own continuum, as the essence of primordial purity abiding in the mandala of the deity, and diligently strive to achieve the means of accomplishment through the four limbs of recitation and practice, one by one, in the generation and completion stages. However, the wisdom of great bliss, the co-emergent wisdom of Atiyoga, is the self-arisen, uncompounded wisdom of bodhicitta that transcends such objects of generation and completion, effort and accomplishment. Therefore, the Mahāyoga path, which involves effort and accomplishment, obscures the meaning that transcends all such effort and accomplishment. If those on the path of the Great Perfection engage in effort and accomplishment, they will stray from the profound intention of Ati, the path that transcends effort and accomplishment, and it is said that they will stray into Mahāyoga. Sixth, those who believe that they have attained the ground of inseparable space and wisdom, or the ground of non-different Kuntuzangpo, in the path of Dzogchen Anuyoga, enter the gateway of meditating on the inseparability of the pure cause, the dharmadhatu, and the pure result, self-arisen wisdom. They view all phenomena that appear as outer and inner vessels and contents in this way: the cause from which they appear is the nature of all phenomena, the dharmata, as the pure space free from elaboration; and the result of its unobstructed manifestation is viewed as the mandala of pure wisdom. However, the non-dual great bliss wisdom of Dzogchen Atiyoga is the bodhicitta that transcends the two, cause and effect, the self-arisen wisdom free from elaboration. Therefore, Anuyoga, for the meaning that is primordially beyond the two, cause and effect, views and strives for the two, cause and effect.
Chinese
因此，它被遮蔽。如果在大圆满的道上，以因果二元的方式看待，并通过努力修持来禅修，那么它就被说成偏离了无二阿底的甚深意旨，而落入了阿努瑜伽。简而言之，下乘的行者们因为没有如实证悟阿底大圆满超越一切因果、努力等行境的智慧，所以被指出偏离了大圆满的道。在《十经》中说： “一切智智，是胜义世俗之智。因此也需要修习和行进，不是没有修习行进的智慧。以清净三之智慧，舍弃垢染，证悟三族。因此也从舍弃能取所取，不是超越能取所取的智慧。以四印执持之觉性，于自续清净之五法，以证悟而取舍，不是没有取舍的智慧。于方便与智慧法性中，三身种姓与颜色明，以自续清净而成就，不是超越努力的智慧。于界与智慧法性中，以因果清净之觉性，因此寻觅与成就，不是超越因果的智慧。于自生智慧一身上，以乘之数量之智慧，不能使其明晰生起。” 如是说。 第三，简而言之，上面所说的六种决定获得的乘，其见行具有努力取舍，这些都显示了大圆满的见解执着和没有，以及行持没有取舍二者的过失和遮蔽。如之前第九品中所说，主要显示了自性十种的过失和遮蔽，而这里主要显示了见行二者的过失和遮蔽。 第三，主要显示遮蔽而总结归纳为六种，即声明、克里亚、邬波、瑜伽、玛哈、阿努，以遮蔽了真实意义上没有取舍的方式。 第一，大菩萨，如此阿底大圆满的见行二者，与下乘行者以取舍努力的方式修持因果不同，如何呢？觉性自生之智慧，本自解脱，远离改造，因果取舍
English
Therefore, it is obscured. If on the path of Atiyoga, one views it in a dualistic way of cause and effect, and meditates through effort and practice, then it is said to deviate from the profound meaning of non-dual Ati and fall into Anuyoga. In short, because lower vehicle practitioners do not realize the wisdom of Ati Dzogchen that transcends all realms of cause and effect, effort, etc., as it is, they are shown to deviate from the path of Dzogchen. In the "Ten Sutras" it says: "The wisdom of omniscience is the wisdom of ultimate and conventional. Therefore, it is also necessary to practice and proceed, it is not wisdom without practice and progress. With the wisdom of the three purities, abandon defilements and realize the three families. Therefore, also from abandoning the grasped and the grasper, it is not wisdom that transcends the grasped and the grasper. With the awareness held by the four seals, in the five dharmas of self-continuum purity, by realization, taking and abandoning, it is not wisdom without taking and abandoning. In the nature of method and wisdom dharma, the three bodies, lineages, and colors are clear, by purifying the self-continuum, it is accomplished, it is not wisdom that transcends effort. In the nature of space and wisdom dharma, with the awareness of cause and effect purity, therefore seeking and accomplishing, it is not wisdom that transcends cause and effect. On the one self-born wisdom body, with the wisdom of the number of vehicles, it cannot make it clearly arise." As it is said. Third, in short, the above-mentioned six definitive vehicles, whose views and practices are shown to have effort, taking, and abandoning, all show the faults and obscurations of Dzogchen's view of clinging and non-existence, and the practice of no taking and abandoning. As mentioned earlier in the ninth chapter, the main focus was on showing the faults and obscurations of the ten natures, while here the main focus is on showing the faults and obscurations of the two views and practices. Third, mainly showing the obscurations and summarizing into six, namely Sutra, Kriya, Upa, Yoga, Maha, Anu, obscuring the way of no taking and abandoning in the true meaning. First, great Bodhisattva, thus the two views and practices of Ati Dzogchen are different from the lower vehicle practitioners who practice cause and effect through taking and abandoning effort, how so? The wisdom of self-born awareness, primordially liberated, free from transformation, cause and effect taking and abandoning