Chinese
那么，产生“我认为”的这个东西会去哪里呢？它去的地方和去的方式是怎样的呢？如果认为念头消失了，那么观察它消失的地方，虽然看起来像是走了，但实际上并没有消失。虽然看起来像是停止了，但实际上并没有停止，认识到这一点就是证悟了离戏的觉性空性，最终的果报就是与化身佛相见。此外，这个心是物质还是非物质呢？如果是物质，那么用什么来衡量它的形状、颜色、大小、作用和本质呢？向内观察能分别的意识，向外观察所观察的意识。这二者是一体的还是分离的呢？等等，要以纯粹的觉性，一刹那也不要散乱地观察。像这样，在追根溯源地考察和寻找的过程中，像老人在阳光下取暖，或者像完成工作的人一样，放松地放下。如果念头突然冒出来，不要让它像鸟一样飞走，用正念紧紧抓住它，观察这个念头是从哪里产生的。如果认为它从心中产生，那么心又是从哪里来的呢？是从有中产生的吗？它的尺度在哪里？是从无中产生的吗？它的目标在哪里？一刹那也不要散乱地观察，在什么也看不到的状态中放松地放下。如果念头猛烈地升起，像以前一样，在没有确定心的根源之前，一直观察。像这样，通过考察和分析，在什么也找不到的状态中，认识它，在没有彻底确定之前，反复进行。像这样努力，暂时可以阻止心的显现，消除障碍，净化罪业，最终极的目的是不让心陷入轮回，在法身中获得解脱，与所有佛的意金刚无二无别。
English
Then, where does this thing that produces "I think" go? What is the place it goes to and how does it go? If you think that the thought has disappeared, then observe where it has disappeared. Although it seems to have gone, it has not actually disappeared. Although it seems to have stopped, it has not actually stopped. Recognizing this is realizing the self-face of the non-dual awareness emptiness, and the ultimate result is meeting the Nirmanakaya Buddha. Furthermore, is this mind material or non-material? If it is material, then what measures its shape, color, size, function, and essence? Look inward at the discriminating consciousness, and look outward at the object of observation. Are these two the same or separate? And so on, observe with pure awareness, without distraction for even a moment. Like this, in the process of tracing back to the source and searching, relax and let go like an old man warming himself in the sun, or like a person who has finished his work. If thoughts suddenly arise, don't let them fly away like a bird, but grab them tightly with mindfulness and observe where that thought arises from. If you think it arises from the mind, then where does the mind come from? Does it arise from existence? Where is its measure? Does it arise from non-existence? Where is its target? Observe without distraction for even a moment, and relax and let go in a state where nothing is seen. If thoughts arise violently, then, as before, observe until the root of the mind is not determined. Like this, through examination and analysis, recognize that state where nothing is found, and repeat it until it is thoroughly determined without any room for doubt. By striving in this way, you can temporarily prevent the manifestation of the mind, eliminate obstacles, purify sins, and the ultimate purpose is to prevent the mind from falling into samsara, to be liberated in the Dharmakaya alone, and to become non-dual with the Vajra mind of all Buddhas. It also says in the tantra: "By placing it in a state of mental exhaustion, All memories are brought to the point of exhaustion." This is also the meaning of this. If you want to elaborate on this, then, like the instructions on Trekchö, the preliminary practice of demolishing the house of the mind, the essential instruction of spontaneous abiding. By examining the three states of arising, ceasing, and abiding, one sees the inexpressible essence of mind itself. By examining oneness and otherness, one understands the nature of mind. By examining the naked seeing of one's own face, one recognizes the wisdom that transcends the mind. It would be very good if all of these could be accomplished in detail. The second is to bring the mind to rest.
Chinese
在青蓝澄澈的虚空明点中，观想恩德根本上师安住不动摇。双眼微闭，语默然，心无戏论。于其心间观想白色“阿”字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。祈祷后融入自身。之后，身体如松开一捆柴的绳索般舒适安住；语如断开琵琶的琴弦般不造作安住；意如切断水磨的后槽般，不以分别念寻觅，自然安住。如此安住，善恶取舍等分别念的戏论得以平息，如盐溶于水。明空双运俱生智，于原始本然状态中不作改变而安住。无论心识中显现何种境相，或境相中显现何种心识，对外境的显现不作阻断，对内心的显现不执著，远离执著之垢染。显现与心识无别，远离对境与有境的分别，以及对一切事物本质的执著。于明澈、赤裸的觉性中安住。如此，如同先前因寻觅心识等而疲惫不堪，此刻得以休息般，生起禅定的必要。于此状态中，身体若想动弹，或心中生起念头，则赤裸地观其本质，放松。若想说话，则于无所缘的状态中念诵“阿阿阿”（藏文：ཨ་ཨ་ཨ，梵文天城体：आ आ आ，梵文罗马拟音：ā ā ā，汉语字面意思：阿阿阿）。此时，若生起散乱的障碍，则观想自身所有身心皆为金刚石之自性，如四方巨石般稳固安住。或者，观想身心为白色“阿”字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），并执持于此。若昏沉，则观想整个身体，或身体中心脏处，有一盏明亮的灯火燃烧，专注于此。此为遣除障碍、驱除昏沉的三种简要观想。在后得位，无论显现何种境相，皆不作取舍、扬弃等希冀与担忧，任其自然，则一切显现皆将成为修行的助益。若强行压制念头，则不仅无法安住，反成障碍。因此，对六识的境相，不作执著，亦不以对治法加以扰乱，任其自然至关重要。于本净状态中安住时，看似有所显现，实则无有显现，故应认识觉性本净、赤裸之状态，并于本净觉性空性、离戏之状态中反复练习。第三，如无所依之星。
English
In the midst of the clear blue sphere of emptiness and form, visualize the kind root guru abiding unmoving. Eyes slightly closed, speech beyond expression, mind in a state free from elaboration. At his heart, visualize a white "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A). Pray and dissolve it into yourself. Then, let the body rest comfortably, like loosening the rope of a bundle of firewood; let the speech rest uncorrected, like cutting the string of a lute; let the mind rest naturally, like cutting off the water behind a millstone, without searching with conceptual thoughts. By resting in this way, the elaboration of knowing good and evil, acceptance and rejection, etc., is pacified, like salt dissolving in water. The co-emergent clarity and emptiness are left uncorrected in the primordial state. Furthermore, whatever appearance arises in the mind, or whatever mind arises in the appearance, do not obstruct the outward appearance, and do not cling to the inward appearance, free from the defilement of clinging. Appearance and mind are inseparable, and the awareness is left in a clear, naked state, free from all identification of the essence of the object and the subject. In this way, just as one is exhausted from searching for the mind, etc., one needs to generate samadhi here in a way that one can rest. In that state, if the body wants to move, or if thoughts arise in the mind, look nakedly at their essence and release them gently. If you want to speak, say "A A A" (Tibetan: ཨ་ཨ་ཨ, Sanskrit Devanagari: आ आ आ, Sanskrit Romanization: ā ā ā, Literal Chinese meaning: A A A) in a state of no object. If there is an obstacle of distraction at this time, visualize your entire body and mind as the nature of a diamond, resting equally like a square boulder. In general, visualize the body and mind as a white "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) and hold on to it. If you are drowsy, focus on the whole body, or on a bright lamp burning brightly in the heart of the body. These are the three brief visualizations for removing obstacles and dispelling drowsiness. In the post-meditation state, whatever arises, without hope or fear of acceptance or rejection, let it be, and whatever appears will become an aid to meditation. If you forcefully suppress thoughts, they will not stay and will become an obstacle. Therefore, it is important to leave the appearances of the six consciousnesses ungrasped and uncorrupted by antidotes. When resting in the state of original purity, it seems that something is appearing, but in reality nothing is appearing. Therefore, recognize the naked state of awareness, and repeatedly practice in the state of original purity, awareness-emptiness, and freedom from elaboration. Third, like a star without attachment.
Chinese
关于窍诀的开示有二：于意义上修持，以及赤裸裸地给予指示。关于清净也有二：需要理解的，以及实际的修持。第一，需要理解的，应从《脱噶诀要·无垢虚空》和《无念虚空·云聚》等处了解。第二，通过先行上师瑜伽，以化身圆寂后，以三句要点击中要害的方式，使自己的觉性证悟无垢法身，这有三点。于自身当下给予指示是：现在的觉知，远离矫饰、造作和对治，本体超越了能被指认，觉性未被概念所成立，于空明自生的智慧，离念离思的广大状态中，瓦咧桑内，平坦坦地安住，这即是自生智慧，于法身本来清净之见中认识。于一处斩断是：法身离念之见，于四分之三的远离状态中，不摇动地安住。它的念头，先前的止息，后来的不生。现在的觉知，于任何矫饰造作都远离的状态中，觉性的光芒不停止，于如水浑浊未清的状态中，不以刻意的努力去遮蔽，不让散乱掉入歧途，将平凡的觉性原封不动地，仅仅是觉醒、明亮、耶咧瓦拉咧地安住。于解脱处安住是：如是安住于清净、离戏如清澈大海的状态时，平凡的觉知即使投向外境，也展示了自生自解脱，如波浪融入水中一般。于生起时，于不散乱、无矫饰造作的状态中放松，念头和分别念无痕迹地消失，生起和感受融入基础，这就是所谓的自解脱。于自生无别中，没有执着、努力、扬弃和取舍的对治，而安住于解脱。第二，赤裸裸地给予指示有二：以加持力转移而给予指示，以及于经验修持之上给予指示。第一，在寂静处，广设会供轮，弟子们献上曼扎，身体正直端坐。将给予指示者作为观修对境，如前上师瑜伽中所述，击中目标，并且确信他是圆满一切过失，圆满一切功德，圆满一切所需所愿，圆满一切皈依处的自性，生起殊胜的定解，然后无论做什么
English
There are two aspects to the instruction on the pith instructions: to practice the meaning, and to directly impart the naked essence. There are also two aspects to purity: what is to be understood, and the actual practice. First, what is to be understood should be learned from texts such as "Khechö's Commentary: Immaculate Sky" and "Non-Conceptual Sky: Cloud Mass." Second, by preceding with the guru yoga, there are three aspects to realizing one's own awareness as the stainless dharmakaya by striking the essential points of the three words after the passing of the nirmanakaya. Directly imparting the essence on the spot is: the present awareness, free from fabrication, adulteration, and antidotes, its essence transcends being identified, awareness is not established as a concept, in the spontaneously arising wisdom of emptiness and clarity, in the great state beyond thought and remembrance, walé sangngé, remaining flatly and openly, this itself is the spontaneously arising wisdom, recognize it as the intention of the primordially pure dharmakaya. Cutting through at one stroke is: the intention of the dharmakaya beyond thought, remaining unwavering in the state of being free from three of the four parts. Its thoughts, the previous ones cease, the later ones are not born. The present awareness, in a state free from any fabrication or adulteration, the radiance of awareness does not cease, in a state like water that has not yet cleared from turbidity, without obscuring it with deliberate effort, without letting distraction fall into error, leave the ordinary awareness as it is, simply awake, bright, yeré walalé. Establishing confidence in liberation is: when remaining in such a state of clarity and freedom from elaboration, like a clear ocean, even if ordinary awareness projects onto objects, it is shown as self-arising and self-liberating, like waves dissolving into water. When it arises, by relaxing in a state of non-distraction and without fabrication or adulteration, thoughts and concepts vanish without a trace, and the arising and feeling dissolve into the ground, this is called self-liberation. In self-arising without bias, there is no clinging, effort, rejection, or acceptance of antidotes, but resting in confidence. Second, there are two aspects to imparting the naked essence directly: imparting the essence through the power of blessing transference, and imparting the essence on the basis of experiential practice. First, in a secluded place, extensively arrange the tsok and torma offerings, and the disciples offer mandalas and sit with their bodies upright. Take the one who imparts the essence as the object of meditation, and as described in the previous guru yoga, strike the target, and be certain that he is the essence of perfecting all faults, perfecting all qualities, fulfilling all needs and desires, and embodying all refuges, generate a special conviction, and then whatever you do