Chinese
首先寻找心的来源。像这样说之后，让你自己的心从最初与普贤王如来同时开始，直到现在一直流浪于轮回之中。经历各种痛苦，不做不行的事都做，不想不行的事都想的这个，最初一定有一个来源，从哪里产生的寻找一下。如果与普贤王如来同时产生，产生的产生方式是怎样的？又在那之前是否产生也寻找一下，从外面产生还是从里面产生？上下中间，四方四隅从哪里产生寻找一下，让你认真寻找。那样去寻找的时候，如果说有一个无法用语言表达的茫然的东西，那样就可以了。如果说其他的，因为没有确定，所以再三重新回到意义上。现在这个心在哪里存在？存在于身体里面，还是外面和中间，在哪里存在？同样，上下方隅在哪里存在，让你去看并认真寻找。如果说在里面，看在里面的哪里存在。如果说在心里，那么心没有孔，死了之后直到心腐烂之前，都应该在那里，但是尸体没有心，所以不是那样，再看看。如果说在外面，外面的上下方隅在哪里？让看形状和颜色是怎样的。如果说有这样一个，详细说明不存在的方式。本来就说不存在，那么寻找一下说不存在的那个，如果说有这样一个，详细说明不是那样的方式。无论说什么，都追查它的本质，如果说有一个无法确定、空荡荡、飘忽不定、根本无法言说的东西，那样就可以了。现在你自己的心，显现和流动着各种各样的东西，它的尽头最终去哪里？如果去，去者在哪里？去的地方又是怎样的，让你详细思考并派出去。如果说有去的地方，让你追查存在的方式。如果说没有，做了善事就去往天界，做了恶事就去往恶道。去者是心，所以去的方式是怎样的，去者本身是怎样的，寻找一下。像这样，去的地方和去者存在的地方去看的时候，因为消失而空
English
First, search for the origin of the mind. After saying things like that, let your own mind, from the very beginning when it was simultaneous with Kuntuzangpo (Samantabhadra), until now, wander in samsara. This one who experiences all kinds of suffering, does all kinds of things that shouldn't be done, thinks all kinds of things that shouldn't be thought, must have an origin, so search for where it came from. If it arose simultaneously with Kuntuzangpo, what is the manner of its arising? Also, search whether it arose before that, whether it arose from the outside or from the inside. Search from where it arose, from above, below, in between, the four directions, and the four intermediate directions, and make them search diligently. When you go to search like that, if you say there is a vague thing that cannot be expressed in words, that's fine. If you say something else, because it is not certain, return to the meaning again and again. Now, where does this mind reside? Does it reside inside the body, or outside, or in between? Likewise, look and search diligently where it resides in the upper, lower, directional, and intermediate directions. If you say it is inside, look where it is inside. If you say it is inside the heart, then since the heart has no holes, it must be there after death until the heart rots. But since a corpse has no mind, it is not like that, look again. If you say it is outside, where is it in the upper, lower, directional, and intermediate directions of the outside? Let them look at what its shape and color are like. If you say it is like this, explain in detail how it is not. If you say it is not there at all, then search for the one who says it is not there. If you say it is like this, explain in detail how it is not like that. Whatever you say, investigate its essence, and if you say there is something that cannot be identified, is empty, fleeting, and cannot be expressed at all, that's fine. Now, where does your own mind, which manifests and moves in various ways, ultimately go? If it goes, where is the goer? What is the place it goes to like, let them think about it in detail and send them out. If you say there is a place to go, let them investigate the way it exists. If you say there is not, doing good goes to the heavens, doing evil goes to the lower realms. The goer is the mind, so what is the way of going, what is the goer itself like, search for it. Like this, when you go to look at the place to go and the place where the goer exists, it becomes empty because it disappears.
Chinese
如果有人说，什么也没有，那么介绍就是：哦，是这样的，你的心找不到来处，那就是无生法身。心没有本体和相状，所以是空性。它怎么会有来处呢？那就是无生法身。然后，心找不到住处，如薄伽梵在经中所说：善现，心不住于外，不住于内，不住于任何地方。这就是说，是佛陀报身的根本。最后，找不到去处，是因为最初没有来处，中间没有住处，最后怎么会有去处呢？这只是说它是化身的根本。这样，心没有成立为任何事物和相状，所以本来就是空性无我的。在《身后》中说：最初寻找心的来处，找不到，与法身相遇。中间寻找心的住处，找不到，与报身相遇。最后寻找心的去处，找不到，与化身相遇。就像所说的那样。这样，心只是被突如其来的污垢所遮蔽，本来就是成佛的。正如大圆满中所说：本来就是佛，想要再次成佛是错误的。就像所说的那样。这样，远离了突如其来的污垢的心，虽然本体是空性，但自性光明，并且具有无缘大悲，所以法身也不是空无所有的像兔角一样，或者像外道的断见一样。正如大圆满中所说：法身没有成立为任何事物的本体，心识狭小的众生认为它不存在。因此，虽然没有成立为有碍的物质，但空性的力量没有停止，本体安住于身，自性安住于光，大悲安住于光芒的形式。从那力量中显现报身，利益地上菩萨，化身利益一切众生。这样，虽然今天介绍了心是佛，但要达到最终并获得稳固，必须在未死之前修持。如何修持呢？就像上面所区分的那样。心自己可以安住的心，可以移动的心，心是空性的。
English
If someone says that there is nothing, then the introduction is: Oh, it is like that, your mind cannot find its origin, that is called the unborn Dharmakaya. The mind has no essence or characteristics, so it is emptiness. How can it have an origin? That is called the unborn Dharmakaya. Then, the mind cannot find its place of dwelling, as the Bhagavan said in the sutra: Subhuti, the mind does not dwell outside, nor does it dwell inside, nor does it dwell anywhere. That is to say, it is the basis of the Sambhogakaya of the Buddha. Finally, not finding a place to go is because there is no place to come in the beginning, and no place to stay in the middle, so how can there be a place to go in the end? This is just saying that it is the basis of the Nirmanakaya. Thus, the mind is not established as any thing or characteristic, so it is originally empty and without self. In the 'Aftermath' it says: In the beginning, search for the origin of the mind, and if you don't find it, you will meet the Dharmakaya. In the middle, search for the dwelling place of the mind, and if you don't find it, you will meet the Sambhogakaya. In the end, search for the destination of the mind, and if you don't find it, you will meet the Nirmanakaya. It is as it is said. Thus, the mind is only obscured by sudden defilements, but it is originally enlightened. As it is said in Dzogchen: Originally it is a Buddha, it is a mistake to want to become a Buddha again. It is as it is said. Thus, the mind that is free from sudden defilements, although its essence is emptiness, is naturally clear and possesses unconditioned compassion, so the Dharmakaya is not empty and non-existent like a rabbit's horn, or like the nihilistic view of the heretics. As it is said in Dzogchen: The Dharmakaya is not established as the essence of anything, and beings with small minds think it does not exist. Therefore, although it is not established as an obstructive object, the power of emptiness does not cease, the essence dwells as the body, the nature dwells as light, and compassion dwells in the form of rays. From that power, the Sambhogakaya arises, benefiting the Bodhisattvas on the grounds, and the Nirmanakaya benefits all sentient beings. Thus, although today the mind is introduced as the Buddha, in order to reach the end and gain stability, one must practice until death. How to practice? Just as distinguished above. The mind itself is a mind that can dwell, a mind that can move, the mind is empty.
Chinese
从认识到此为止，住与动二者之间没有任何差别。无论生起、发生、显现的念头，全部都是智慧的游舞，是胜者的甚深密意，是空性。不要对它做任何修改和伪装，安住在那个状态中。即使暂时念头保持原样，也会不知不觉地解脱，所以是唯一的禅定，是法身，是自生智慧，是大手印，是般若波罗蜜多。比如绳子被火烧毁一样，它无法束缚。同样，它自己的本体是空性。念头的显现，是空性的光芒显现。对于念头和空性没有差别这一点，邬金大师说：念头自性理解为是空性的法身。如果修习就是心，所以没有什么要修习的。让念头保持原样。如果对它进行修改和伪装，念头本身就是轮回的根源，所以不要做任何修改和伪装。安住在自性中，从那里散乱才是真正的迷惑，所以不要散乱，这一点就足够了。以前，当热托江巴与玛托江巴辩论时，玛托江巴说：你这个大圆满派的人，好像只是在做禅修。热托江巴说：哦，我把目标放在哪里了？玛托江巴问：哦，那么你不修禅吗？热托江巴说：哦，我散乱在哪里了？像这样，需要一个（境界）。大圆满第四位上师说：未曾修习与未曾分离，不修习之义与不分离。意思是，任何显现都是修习，所以因为没有修改心的修习，所以是未曾修习。如果散乱就是无意义的放荡，所以与安住在自性中未曾分离。要做到与不修习的意义那样的事物持续不分离。意思是，根据根器的差别，有的人需要七天、十四天或一个月来专注而不散乱，但不需要那样，要达到任何显现都能毫不费力地安住的状态。这被称为大圆满派的原始解脱、广阔虚空的见解。也有人称之为大手印自明的觉性。如果持续不断地保持这种状态，那么，外在普通的意识与世俗的念头本身之间，连一丝一毫的差别都没有。本体是无执着的，清明澄澈，是远离所缘的等持，后得是空荡荡的，习气
English
From the moment of recognition onwards, there is no difference between abiding and moving. Whatever thoughts arise, occur, or appear, all are the play of wisdom, the profound intention of the Victorious Ones, emptiness. Do not modify or adulterate it in any way; leave it in that very state. Even if thoughts remain as they are for the time being, they are liberated naturally and effortlessly, so it is solely samadhi. It is the Dharmakaya. It is self-arisen wisdom. It is Mahamudra. It is Prajnaparamita. It is like a rope burned by fire; it cannot bind. Likewise, its own essence is emptiness. The appearance of thoughts is the arising of the radiance of emptiness. Regarding the fact that there is no difference between thoughts and emptiness, the Great Orgyen said: Understand the essence of thoughts to be the Dharmakaya of emptiness. If you meditate, it is the mind, so there is nothing to meditate on. Leave thoughts as they are. If you modify or adulterate them, thoughts themselves are the root of samsara, a continuous cycle of delusion, so do not make any modifications or adulterations. Remaining in your own state is the real antidote to distraction, so it is necessary not to be distracted; that alone is sufficient. In the past, when Rema Tokjang disputed with Matok Jangbar, Matok Jangbar said: You Dzogchenpas seem to be just meditating. Rema Tokjang said: Oh, where have I placed my aim? Matok Jangbar asked: Oh, so you don't meditate? Rema Tokjang said: Oh, where have I been distracted? Such a one is needed. The Fourth Dzogchen Guru said: Never having meditated and never having separated, not meditating and not separating from the meaning. Meaning, whatever arises is meditation, so because there is no meditation that modifies the mind, it is never having meditated. If you are distracted, it is meaningless dissipation, so never having separated from remaining in your own state. Continuously do not separate from such a meaning of not meditating. Meaning, according to the difference in faculties, some need to focus without distraction for seven, fourteen days, or a month, but that is not necessary; you will reach a state where whatever arises can be effortlessly left as it is. This is called the Dzogchenpa's view of original liberation, vast expanse. It is also said to be the self-luminous awareness of Mahamudra. By continuously maintaining that stream without interruption, there is not even a hair's breadth of difference between ordinary consciousness and ordinary worldly thoughts. The essence is without clinging, clear and lucid, samadhi free from objects, post-meditation is empty, habitual tendencies.
Chinese
虽然纯净的智慧脱离了能指，但却显现为分别念。那便是法身本身。大圆满心部者，不具分别念，却清晰地了知一切。这也被称为“行”。如今，那些伟大的修行者们，仅仅听到这其中的一部分，就几乎要心碎了。成就者弥扎佐吉说：“无论显现什么，都保持原样，无为自然成就。”如是说。因此，由于执着的分别念自己解脱自己，外在所执着的对境，如色、声等，也自然而然地趋向于自解脱。在眼睛的对境中，有美丑之色；在耳朵的对境中，有悦耳与不悦耳之声；在鼻子中，有香与不香之气；在舌头中，有美味与甘甜之味；在身体上，有柔软与粗糙之触；心中有快乐与痛苦，贪恋与憎恨，敌人与朋友，地、水、火、风等，总之，对于任何显现、任何所见，都不加以改造，保持原样。大圆满中说：“五根的明觉，若无意念的执着，那便是佛陀的意旨。”寂止派说：“若知晓理解念头的弱点，分别念越强烈，安住越大，烦恼越粗重，智慧越明晰。”如是认为。因此，大圆满的见解是：对于任何显现，既不舍弃，也不追随，不加以改造，保持原样。正因为如此，所以没有需要舍弃的，没有对治，没有任何通过分别念所造作的取舍等法，因此说“超越思维的法身，即是真如”。这些是针对上等根器者所说的。对于上、中、下三种根器，应结合各自的智慧能力进行引导。现在，将通过止观双运的方式引导中等根器的修行者。正如普贤意集经中所说：“不住于止，则不见观；不清晰地见观，则不住于止。”因此，必须做到二者同时生起。例如：“无鸟之卵从何而来？无卵之鸟从何而来？鸟和卵哪个先有？”因为没有先后，所以必须是同时的。对此，嘉瓦扬衮巴的道歌中说：“大法圆满之声何其大！乞丐般的领悟方式也由此而生。顿悟也由此而生。”他自己的证悟