Chinese
当自性未被改造地显现时，断证就变得毫无遗余。详细内容应根据各自的情况来了解。第二，指出误入歧途之处有四点：诋毁阿底的过患；因夸夸其谈而误入歧途；因不理解而误入贝（Bhairava）之处；以及相对于阿底而言，误入阿努以下的歧途。第一点是：大圆满教法犹如虚空，是所有乘的顶峰，是所有教法的精髓。对于此教法，心胸狭隘、持有偏见的人们加以诋毁，（佛）说他们会堕入地狱直到虚空存在。如《虚空界限》中所说：谁若舍弃并诋毁秘密殊胜之语，谁就舍弃了胜者的殊胜之语，将永远与解脱之心分离。以及，《智慧深处圆满之续》中说：当讲述究竟大圆满心髓之义时，声闻、缘觉、菩萨会恐惧。他们会虚构、诋毁、嘲笑续、经、瑜伽。持戒者、法派因嗔恨而嫉妒。那些对究竟义持有违逆之心、罪恶之人，必定会堕入地狱，真是可怜。以及，《虚空广阔》中说：在开示意义的瞬间，续、经、佛陀会恐惧和憎恨。声闻、经部会获胜和傲慢。天、人和非人众，那些虚构和诋毁的人，将永远堕入大地狱。以及，《意护》中说：如果对普贤的意旨产生怀疑，那么直到虚空存在为止，死后会堕入金刚地狱。以及，《险峻》中也说：在教法的末世，烦恼痛苦极其强烈，对轮回之法感到厌倦，进入教法之门修行，却对二种教法、恶劣宗派的法持有偏见和派系，邪见争论增多，因烦恼嫉妒的驱使，修行人做出舍弃佛法的行为。因不理解无偏平等性，心智幼稚的愚昧之人，抓住律藏经部不放，赞扬自己的法，贬低他人。对教法的精髓秘密真言，加以诋毁、胡言乱语、妄加评论。等等，在众多续、经、口诀中都有讲述。第二，从见地上误入歧途。
English
When self-nature is manifested without being transformed, there is no remainder of abandonment and attainment. The details should be understood according to their respective contexts. Secondly, there are four points to indicate the places of straying: the fault of slandering Ati; straying into view due to garrulous words; straying into the place of Bhairava due to not understanding; and straying into the path below Anu in relation to Ati. The first point is: the teaching of Dzogchen is like the sky, the pinnacle of all vehicles, and the essence of all teachings. Those with small minds and prejudices slander this teaching, and (Buddha) said that they will go to hell until the sky exists. As it says in "The Limit of Space": Whoever abandons and slanders the supreme secret words, abandons the supreme words of the Victorious Ones, and will be forever separated from the mind of liberation. And, in the "Tantra of Complete Exhaustion from the Depths of Wisdom": When explaining the meaning of the essence of definitive Dzogchen, the Shravakas, Pratyekabuddhas, and Bodhisattvas are afraid. They fabricate, slander, and mock the Tantras, Agamas, and Yogas. The Vinaya holders and Dharma factions are jealous due to the power of hatred. Those sinful people who have adverse minds towards this definitive meaning will surely go to hell, it is truly pitiful. And, in "Vast Expanse of Space": In the very moment of showing the meaning, the Tantras, Agamas, and Buddhas are afraid and hate. The Shravakas and Sutra Pitaka win and become arrogant. Gods, humans, and groups of non-humans, those who fabricate and slander, will forever fall into the great hell. And, in "Mind Protection": If there is doubt about the intention of Kuntuzangpo, then until the sky exists, after death, one will go to the Vajra Hell. And, in "The Precipice": In the degenerate age of the teachings, when afflictions and suffering are extremely intense, one becomes weary of the laws of samsara, enters the door of the teachings and practices Dharma, but holds biases and factions towards the laws of the two teachings and evil philosophies, increasing wrong views and disputes, and driven by afflictions and jealousy, practitioners engage in actions that abandon the Dharma. Because of not understanding impartiality and equality, ignorant people with childish minds cling to the Vinaya and Sutra Pitaka, praising their own Dharma and disparaging others. They slander, talk nonsense, and make false comments on the essence of the teachings, the secret mantra. And so on, it is taught in many Tantras, Agamas, and instructions. Second, straying from the view.
Chinese
再者，一切法自生本智显现，本来成佛者，对于智慧广大者，若此当下之显现不加改造不加混淆，则轮回自解脱，于无二自显中认识之，二取于自处解脱，显有化为法身，如是说于地与道上不需勤作而证悟成佛。如是若未证悟，未分清迷乱与解脱之界限，而耽著于空泛之词句见解，说此显现即是佛，此乃徒劳无益之语，是为歧途。如虚空之无边际，如无缘者之行径如声响般，将转为恶趣之歧途。由于自之分别念不一致，于自明无二之智慧上，执着于“是”与“非”，争论亦将增盛。如是说。如虚空之广阔，翅膀未丰满则无法飞翔，若不实修，仅凭空谈，则无法压制贪嗔，将沦为凡夫俗子。如是说。《自生安乐轮续》中云：譬如鸟羽随风飘，于不定之基上寄托希望，无论如何勤作修持，亦不解脱，五毒反增盛。如是说。于玉塘中云：无有慈悲之人，现今之时出现者，仅说普贤王如来之词句，无有定解，与义不符，呸（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：呸）！舍（藏文：ཧྲལ་，梵文天城体：ह्रल्，梵文罗马拟音：hral，汉语字面意思：舍）！粗暴之行径，于法中乃地狱之器皿，于续与果之义上心生厌倦，仅依赖词句之见解者，乃无有定解，行为粗暴之因。纵经多劫勤修善法，亦不会与此心要相遇。如是说。《显现调伏》中云：无有定解，却欲求高深见解者，乃是助长自之我慢，如山压众生般，何时亦不会有解脱之机。如是等等，于诸多续部、教言、口诀中皆有宣说。第三，未证悟义之“贝”者，未证悟而作“贝”者，亦不会解脱，是为歧途。如虚空之广阔，如春季不播种，秋季则徒劳无获一般，若未证悟自心之义，则作“贝”者，实可悲悯。如未习游泳而入水一般，如是未证悟而作“贝”者，不会有结果，乃魔之行径。如是说。于未分清处与歧途之前，无论如何“贝”，其义
English
Furthermore, all dharmas are manifestly self-arisen wisdom. For those of great intellect who are already enlightened, if this present appearance is neither fabricated nor adulterated, then samsara is self-liberated. By recognizing it as the self-appearance of non-duality, dualistic clinging is liberated in its own place. When appearances and existence dawn as the Dharmakaya, it is said that enlightenment is attained on the ground and path without effort. If this is not understood, and the distinction between delusion and liberation is not discerned, but one is manifestly attached to the view of empty words, saying that this very appearance is the Buddha, this is said to be a mistaken path, speaking of things without substance. From the expanse of space, actions like the sound of the uninitiated will turn into the path of the lower realms. Because one's own thoughts are inconsistent, clinging to "is" and "is not" in the self-luminous, non-dual wisdom, contention will only increase. It is said. From the vast expanse of space, one cannot fly without fully grown wings. Without practice, mere words cannot subdue attachment and aversion, and one will stray into being an ordinary person. It is said. In the Tantra of the Self-Arisen Wheel of Bliss, it is said: "Like a bird's feather carried by the wind, entrusting hope to an uncertain basis, no matter how much effort is made in practice, one will not be liberated, and the five poisons will only increase." It is said. In Yuthang, it is said: "Those without compassion, who appear in this present time, merely utter the words of Samantabhadra, without conviction and not in accordance with the meaning. Phat! Hral! Coarse conduct, in the Dharma, is a vessel of hell. Turning away from the meaning of the tantras and their results, relying only on the view of words, is the cause of reckless, coarse behavior. No matter how much virtue is practiced for eons, one will not encounter this essence." It is said. In "Subduing Appearances," it is said: "Those who lack conviction but desire a lofty view, only increase their own pride. Like a mountain crushing living beings, there will never be an opportunity for liberation." It is said, and so forth, in many tantras, instructions, and pith instructions. Thirdly, the 'Bhai' who does not understand the meaning: even if one does 'Bhai' without understanding, one will not be liberated and will go astray. From the vast expanse of space, just as one does not sow in spring and reaps only grass in autumn, it is pitiable to do 'Bhai' without understanding the meaning of one's own mind. Like entering water without learning to swim, so too, doing 'Bhai' without understanding will not bear fruit, but is the work of demons. It is said. Without distinguishing between the place and the path of straying, whatever 'Bhai' is done, its meaning
Chinese
没有在轮回中漂泊。就像经部里所说：没有见到不可思议之前，随意进入无思状态，那个孩子就是愚蠢的人，会堕入黑暗的出生之处。就像《道次第》里所说：没有见到不可思议之前，就进入无思的坛城，愚蠢的人是黑暗的化身，会走向盲人的大城市。等等，广为宣说。第四，相对于阿底瑜伽，阿努瑜伽以下都被说是偏离了。也就是，一切法都是自生智慧的自显现，本来就是不作意而成就的佛，但被声闻缘觉执为过失而舍弃和遮止，所以是偏离；中观和唯识执着于二谛而进行修习，所以是偏离；克里亚瑜伽和内密瑜伽二者进行改造和控制，所以是对自生智慧进行改造而偏离，就像《普贤密意根本续》里所说：从这以下，在因果同时的大乘中，以舍弃障碍和修习的各种加持，遮蔽和偏离了自心法性的意义，把自己拥有的放在一边，却向外遥远地寻求，接受无为安乐的勤作，没有比断命的疾病更严重的了，不要散乱，禅定是贝达的依靠之物，本来就是如此，没有遗漏和缺失，不要散乱，禅定是期望的赎买者，是引导因果大乘的授记。就像《十经》里所说：经部和克里亚，以及邬波瑜伽和瑜伽，玛哈瑜伽和阿努六者，是大圆满的偏离之处。就像《智慧秘密续》里所说：六道低劣是自以为是，外道是自己思考的邪见，八者以自己的意愿看待法界，没有内外地进行收放，对自性进行执着，对自生本性从因上努力，不是不作意的共同之处，观察执着任何事物的想法，对于无需行走的任运成就之果，以八道行走而遮蔽了无需行走之处。就像《真实性总集续》里所说：两种邪见外道，以及外道正确的密咒道，听闻大密宗的错乱方式的确定解说。等等，从续部、教言和窍诀中广为宣说。第三个共同要点是大圆满的功德有六种，是说大圆满教法，在五浊恶世末期，在北方雪域的国土上
English
There is no wandering in samsara. As it says in the Sutra: Without seeing the inconceivable, to enter into a state of non-thought, that child is a fool, and will fall into the birthplace of darkness. As it says in the Lamrim: Without seeing the inconceivable, one enters into the mandala of non-thought. The fool is an emanation of darkness, and goes to the great city of the blind. And so on, it is widely proclaimed. Fourth, in relation to Ati Yoga, it is said that everything below Anu Yoga is a deviation. That is, all dharmas are the self-manifestation of self-arisen wisdom, and are enlightened as primordially unconditioned. But the Hearers and Solitary Realizers grasp at faults and abandon and obstruct them, so it is a deviation. Madhyamaka and Cittamatra grasp at the two truths and practice them, so it is a deviation. Kriya Yoga and Inner Tantra both transform and control, so they transform and deviate from self-arisen wisdom. As it says in the Kunje Gyalpo Tantra: From here on, in the Great Vehicle of simultaneous cause and effect, with the various blessings of abandoning obstacles and practicing, one obscures and deviates from the meaning of the nature of one's own mind. One puts aside what one has and seeks it far away from others. One accepts the effort of effortless bliss. There is no disease greater than the disease of cutting off life. Do not be distracted, samadhi is the support of Bheda. It is primordially so, there is no omission or loss. Do not be distracted, samadhi is the redeemer of hope, it is the prophecy that guides the Great Vehicle of cause and effect. As it says in the Ten Sutras: Sutra and Kriya, as well as Upa Yoga and Yoga, Maha Yoga and Anu six, are the places of deviation of Dzogchen. As it says in the Wisdom Secret Tantra: The six lower realms are self-righteous, the heretics are the wrong views of their own thinking, the eight look at the Dharmadhatu with their own desires, they gather and disperse without inside or outside, they cling to the essence, they strive from the cause on the self-arisen nature, it is not the common ground of non-action, they examine the thought of clinging to anything, for the spontaneously accomplished fruit of no going, they obscure the no going by going on the eight paths. As it says in the Definitive Meaning Gathering Tantra: The two kinds of heretics with wrong views, and the correct mantra path of the outsiders, listen to the definite explanation of how the Great Secret is confused. And so on, it is widely proclaimed from the tantras, instructions, and pith instructions. The third common point is that the qualities of Dzogchen are six, which is to say that the Dzogchen teachings, in the final age of the five degenerations, in the land of the snowy north