English
You must make them diligent and persevering. If the Dharma is profound, but you do not practice it, then the profound instructions will be left on the pages of books, like that. Now, even if you enter the lineage of practice, if you do not practice regularly, you will become reckless, careless about the Dharma and practice, and it will be of no benefit at the time of death, so you must be careful. Kyabje Götsangpa said that the outer retreat must be able to stay in a mountain cave, the inner retreat must be able to stay in a hermitage, the secret retreat must be able to stay in bed, you must be able to abide in the non-dual view, you must be able to abide in undistracted meditation, and you must be able to abide in unattached conduct, you must have these six qualities. In general, there are two types of meditation: grasping outwards and grasping inwards. For the mind that is difficult to control, you need to grasp outwards, so do not be separated from mindfulness. Then, all arising thoughts become the inward grasping of meditation. That is, ordinary consciousness operates in a state of non-attachment to itself. It is said that even when a great meditator stops meditating, there is a state where meditation does not let go of the meditator. To achieve this state, you must meditate continuously. If you do not meditate, even if you have some experiences now, they will disappear, so do not treat meditation as a rainbow. Do not treat meditation as a hook, because it exists when mindfulness grasps it, and it does not exist when it does not grasp it. Therefore, you must strictly guard against distraction. Do not let it separate, have mindfulness, but do not be separated from compassion. Therefore, at the beginning of meditation, think that you are meditating for the benefit of sentient beings. At the end of meditation, dedicate the merit, may all sentient beings attain Buddhahood. Guru Rinpoche said: If there is no compassion, the root of the Dharma will rot. So this is very important. Do not let selflessness disappear, which refers to giving up after meditation has arisen without guarding it. Pull the mind inward and let it meditate. Do not alternate, which means that sometimes you can meditate and sometimes you cannot. For this situation, abide in a state where there is no difference whether it happens or not, and practice it. Do not let it circulate, which refers to the thoughts of the day also appearing at night. This is the time when meditation grasps inward. The King of Yoga refers to Dzogchen, which is the state of being liberated from effort. Mahamudra refers to non-meditation. There are also some who are lineage breakers, which refers to those who have not become vessels for Trekchö and Tögal. For these people, give empowerment, practice the channels and winds, and then give the action mudra, the union of the two organs of
Chinese
据说，通过四种确定的方式介绍空性的本质，就像之前一样进入心性引导。如果不能这样做，那么就应该通过施设解脱、见解脱和体验解脱等方法，逐步进入解脱的方式。一般来说，心性方面和大手印被称为普遍明智，据说在没有获得稳固之前，这是一种执着于意识判断的见解。然而，如果从介绍开始修习大圆满，那么外在显现的境和内在执着的心的一切活动都将显现为智慧，因此被称为大圆满自显无别的见解，并被大肆宣扬。无论如何，一旦认识了心性，就应该在内在的基础上进行修行。如果进入顿超，通过黑关或明相引导来修习光明空色，那么自生智慧就会显现，毫无疑问会获得在法性中阴中的解脱。在此我说：像我这样的人没有修行的经验，即使获得了许多大手印和圆满的教法，也忘记了。上下句子的文辞也只是勉强理解，因此，杰巴拉瓦说：没有修行经验，只是从黑字书本上，试图建立修行引导，只会导致误入歧途。因此，以前无法记录下来。然而，从之前的预言中：即使没有获得土地的功德，也能成就忍位的四种事业，慈悲的根基稳固，做利他之事就足够了。虽然没有获得忍位，但相续中稍微存在慈悲，特别是心与法相融合，能够运用禅定，觉性从空性中显现，即使身体是人，内心也具备佛陀的意境的圣者上师们的教言稍微忆起，就记录下来，因为觉性已经融入空性，轮回和涅槃在自身解脱，这是大圆满瑜伽自在者杰仁波切恰多瓦的强烈请求。凭借它，只需几个月的时间，就能确定无疑地进入佛土，我祈愿通过如实记录这至高无上的大圆满教法，使众生获得解脱。然而，如果有什么错误
English
It is said that by introducing the essence of emptiness through the four definitive ways, one enters the mind training as before. If one cannot do so, then one should gradually enter the path of liberation through methods such as imputed liberation, seeing liberation, and experiencing liberation. In general, the aspect of mind and the Great Seal are called "Wisdom Universally Clear," and it is said that until stability is attained, it is a view that clings to the judgment of consciousness. However, if one meditates on Dzogchen from the introduction onwards, all the activities of the outer appearing objects and the inner grasping mind will appear as wisdom. Therefore, it is called the view of Dzogchen self-appearing without distinction, and it is greatly proclaimed. In any case, once the nature of mind is recognized, one should cultivate practice on the basis of inner experience. If one engages in Tögal, and cultivates practice on the basis of luminosity and emptiness through dark retreat or appearance guidance, then self-arisen wisdom will become manifest, and there is no doubt that one will attain liberation in the Bardo of Dharmata. Here I say: I, like myself, have no experience of meditation. Although I have received many teachings of Mahamudra and Dzogchen, I have forgotten them. The words and phrases above and below are also just barely understood, therefore, Je Bharawa said: "Without experience of meditation, just from black letter books, trying to establish meditation guidance, will only lead to straying into the wrong path." Therefore, I was unable to record it before. However, from the continuation of that previous prophecy: "Even without attaining the qualities of the ground, the four activities of forbearance are accomplished, the root of compassion is firm, and doing benefit for others is sufficient." Although forbearance has not been attained, there is a little compassion in the mind-stream, and especially, mind and Dharma are mixed, able to apply samadhi, awareness arises from the expanse, even though the body remains human, the words of the holy lamas who possess the intention of the Buddhas are slightly remembered and recorded, because awareness has become the expanse, samsara and nirvana are liberated in their own place. This was offered due to the strong request of the all-powerful Dzogchen yogi, Je Rinpoche Chakdorwa. By relying on it, in just a few months, one can definitely travel to the Buddha-field. I pray that by accurately recording this supreme Dzogchen teaching, all beings may be liberated. However, if there are any errors
Chinese
顶礼上师本尊！ 汉藏班智达所行唯一道， 此生来世中阴三者得解脱， 此殊胜甘露妙法乃索多巴·洛哲坚赞所著， 愿一切众生皆入清净道！ 吉祥！ 再者，大导师师利星哈说：“最初于相遇处追问， 中间于安住处安住， 最后于行往处放行。” 如是口耳传承金刚三句，其中，最初于相遇处追问者，乃是依止一位具相的引导上师，断除心之生处、住处、行处三者之根源而作请问。中间于安住处安住者，乃是对任何显现皆不作修改而安住。最后于行往处放行者，乃是不执著于体验、禅定的滋味而于无执中放行。 口耳传承三句之释。 愿吉祥圆满！
English
Homage to the Lama and the deity! The single path traversed by Indian and Tibetan Panditas, Which liberates one in this life, the next, and the three bardos, This excellent system of the nectar of the Zhi-po, composed by Sogzlogpa Lodrö Gyaltsen, May all beings enter the path of perfect purity! Mangalam! Furthermore, the great teacher Shri Singha said: "In the beginning, investigate where you meet. In the middle, rest where you are placed. In the end, let go where you go." These are the three verses of the oral transmission vajra. Among them, "In the beginning, investigate where you meet" means to rely on a qualified Lama who knows how to guide, and to cut off the root of the three places of arising, dwelling, and going of the mind by questioning. "In the middle, rest where you are placed" means to rest without modifying whatever arises. "In the end, let go where you go" means to let go into non-grasping without clinging to the taste of experience and samadhi. Explanation of the three verses of the oral transmission. May all be auspicious!