English
Third, introducing emptiness as non-dual: Well, if you just examine that mind, there is no nature. If you don't examine it, there are appearances of non-appearance and various appearances. So, is it something that sometimes exists and sometimes doesn't? It is not like that. If you examine it, there is no entity. This appearance as various natures is a play. Moreover, it is not separate. When there is no nature, it is self-luminous. At the very moment of luminosity, there is no nature. This is called the inseparability of appearance and emptiness of the mind, and that is the introduction to emptiness as non-dual. Now, if you only grasp at non-duality, that is also an extreme. It's like measuring a khala of grain with a bre measure. Fourth, introducing non-duality as self-liberation: Even in just non-duality, being free from the mind's grasping, introducing the sign as self-liberation. As it says in the Kunjed Gyalpo: "It is the Bodhicitta, but there is no entity of signs to be shown. It is separate from the object of expression. It is not known by words." That is the meaning. Thus, introducing the nature, the way of being, and the inseparability of arising and ceasing, and recognizing the Dharma in general, during meals, at noon, in the evening, and at leisure. No matter how many introductions to higher and lower vehicles have been spoken, there is nothing that is not included in these four introductions. Eighth, the final introduction is also included in this fourth introduction: The characteristic of self-awareness, spontaneously accomplished, is to introduce appearance as mind. In one's own nature, the spontaneously accomplished freedom from elaboration is in accordance with introducing mind as emptiness. The spontaneously accomplished appearance as illusion is to introduce emptiness as non-dual. When the three characteristics are unmixed and completely perfect, the essence is included in self-liberation. The introduction of the Dzogchen self-system is also included here: Unborn appearance is mind. The nature of mind is free from grasping. The emptiness of mind is non-dual. The characteristic is non-dual. Without object and subject, it is in accordance with self-liberation. The introduction of the Dzogchen Kora is also included here: Awakening is appearance-mind. Purification is mind-emptiness. Mind-non-dual is self-liberation. The introduction of the Dzogchen Long is also included here: Essence without certainty is appearance-mind. Ground spontaneously accomplished, free from grasping, is mind-emptiness. Path unborn, the characteristic is non-dual. Self-nature, free from beginning and end, is self-liberation. The introduction of Mahamudra is also included here: Memory is appearance-mind.
Chinese
无忆是心空性，无生是体性二无。超离心识是自性自解脱。阿努瑜伽。又汇集，界光明力圆满普贤佛母。智慧无有止息普贤佛。彼二无别是子大乐。彼无有心识之境亦汇集于此。玛哈瑜伽的世俗谛胜义谛。无有分别，远离行境亦汇集于此。中观的所知柴薪无余。焚烧而寂灭，彼是诸佛之法身。其时无有分别亦无断灭。心识止息，彼是身之现前。如是亦汇集于此。唯识宗以心外无有他物以心识觉知。彼后亦了悟心亦无有。具慧者了知二者无有。非彼具慧者安住于法界。如是亦汇集于此。如是无论如何安立因，或表诠之语。无有胜于显空二无。如是介绍之必要是。知一法通达一切之必要有。如是介绍后。从四种定解中生起。显现介绍为心。断定一切显现世间皆是心。心介绍为空性。知晓心无有实体。断定心是空性。空性二无介绍后。显现心与，心空性二者不执为异体。断定为二无。断定二无自解脱。仅于二无中亦远离心之执取。断定为自解脱。如是从四种定解中生起。四种错谬自然断除。显现知晓并了悟为心，断除外之错谬是。彼之错谬与断除之理二者中。错谬是众生于六处自性境上。以六识于自相续执为种姓，以及外道执着常恒坚实，声闻缘觉执着微尘为胜义谛。总而言之，执着心之外的所作等等外境亦是错谬。断除错谬之理是。显现知晓并了悟为心。显现是自显现，无有外境，故断除彼之错谬。心知晓并了悟为空性，断除内之错谬。彼亦错谬与断除之理二者中。错谬是声闻
English
Unremembering is mind's emptiness, unarisen is the nature of non-duality. Beyond intellect is essence self-liberated. Anu Yoga. Again gathered, the sphere, appearance, power perfected, Samantabhadrī. Wisdom without cessation, Samantabhadra. Those two without duality are the son, great bliss. That which is beyond the realm of mind is also gathered here. The conventional and ultimate truths of Maha Yoga. Undifferentiated, beyond the realm of action, is also gathered here. All the dry firewood of knowable objects of the Middle Way. If burned and pacified, that is the Dharmakaya of the Victorious Ones. At that time, there is no investigation and no annihilation. When the mind ceases, that is the manifestation of the body. That too is gathered here. The Mind-Only school, realizing with the mind that there is nothing other than mind. Then, realizing that mind itself is also non-existent. Those with intelligence, realizing that the two are non-existent. Those without that, abide in the Dharmadhatu. That too is gathered here. Thus, no matter how one establishes a reason, or a signifying word. There is nothing other than this non-dual appearance and emptiness. The necessity of introducing it in this way is. The necessity of knowing one Dharma and being skilled in all exists. Having introduced it in this way. The four certainties arise from within. By introducing appearance as mind. It is certain that all appearances and existences are mind. By introducing mind as emptiness. Knowing that mind has no entity. It is certain that mind is emptiness. By introducing emptiness as non-dual. Appearance and mind, and mind emptiness, are not held as separate. It is certain as non-dual. It is certain that non-duality is self-liberated. Even in mere non-duality, it is free from the mind's grasping. It is certain as self-liberated. Thus, as the four certainties arise from within. The four mistakes are naturally cut off. Knowing and realizing appearance as mind cuts off the outer mistake. Regarding that, there are two aspects: mistake and the way to cut it off. The mistake is that beings, on the six objective realms of their own nature. With the six consciousnesses, they grasp their own continuum as lineage, and the tirthikas hold to permanence and solidity, and the Shravakas hold to particles as ultimate truth. In short, grasping at external objects such as actions outside of mind is also a mistake. The way to cut off the mistake is. Knowing and realizing appearance as mind. Appearance is self-appearance, without an object, so that mistake is cut off. Knowing and realizing mind as emptiness cuts off the inner mistake. Regarding that, there are two aspects: mistake and the way to cut it off. The mistake is the Shravakas
Chinese
并且认为自宗的见解是瞬间的真实，唯识宗认为自证自明是真实。总之，所有认为自己的心是实有存在的一切观点都是错误的。断除的方法是，认识到心性是离于执取的。通过了解和认识到空性二无别，就能断除秘密的错谬之处。其中，在二元对立中产生的错谬是：认为中观和唯识的胜义谛和世俗谛是二元对立的，以及外续部认为本尊誓言萨埵和智慧萨埵是二元对立的。总之，所有认为二元对立的观点都是错谬之处。断除的方法是，认识到心是明空二无别的。通过了解和认识到二无别是自解脱的，就能断除最终的错谬之处。其中，在二元对立中产生的错谬是：认为大圆满的真谛是不可分割、离于行境的，并将其视为胜义谛；以及认为阿努瑜伽的法界智慧是不可分割、离于行境的，并将其视为最终的真谛。总之，所有将最终的境界作为意识对象并执着于它的观点都是错误的。断除的方法是，认识到最终的境界本身是无行境的、自解脱的，因此即使在最终的境界中也不将其作为对象，而是在其自身处解脱。这样，四种错谬自然而然地被断除，四种执着自然而然地被遣除。认识到显现是心，就不会对外境产生执着。显现、轮回、涅槃和道路这三者也并非独立于心，因此即使向外看也不会产生执着。认识到心是空性的，就不会对内心产生执着，因为心本身也没有实有的自性，所以不会产生执着。认识到空性是二无别的，就不会对二元对立的显现产生执着，因为不会将显现的心和空性的心执为不同。认识到二无别是自解脱的，就不会对最终的佛果产生执着，因为不会将最终的佛果视为一个可以被意识到的好东西，并且想要从外部获得它。通过认识到它是不可被意识到的，并且是自解脱的，就能断除执着。这样，通过如实地给予引导，四种决断就会从内心生起，四种错谬自然而然地被断除，四种执着自然而然地被遣除。这是仁波切所说的。那么，这十六个段落，除了按照顺序给予引导之外，是否不能打乱顺序来给予引导呢？所象征的
English
And considering one's own school's view as the ultimate truth of the moment, and the Mind-Only school considering self-awareness and self-illumination as the ultimate truth. In short, all views that consider one's own mind as substantially existent are wrong. The way to sever this is to realize that the nature of mind is free from grasping. By knowing and realizing emptiness as non-dual, one severs the secret errors. Among these, the errors arising from duality are: considering the ultimate and conventional truths of Madhyamaka and Mind-Only as dualistic, and the Outer Tantras considering the samaya-sattva and jñana-sattva deities as dualistic. In short, all views that consider duality are errors. The way to sever this is to realize the mind as the non-duality of clarity and emptiness. By knowing and realizing non-duality as self-liberation, one severs the ultimate errors. Among these, the errors arising from duality are: considering the indivisible and objectless truth of Mahāyoga as the ultimate truth, and considering the indivisible and objectless wisdom of the sphere of Anuyoga as the ultimate truth. In short, all views that make the ultimate state an object of the mind and cling to it are wrong. The way to sever this is to realize that the ultimate state itself is objectless and self-liberated, so that even in the ultimate state, one does not make it an object, but it is liberated in its own place. In this way, the four errors are naturally severed, and the four attachments are naturally reversed. Knowing appearances as mind, attachment to external objects does not arise. Appearances, samsara, nirvana, and the three paths are also not separate from the mind, so even looking outward, attachment does not arise. Knowing the mind as emptiness, clinging to the inner mind does not arise, because the mind itself has no inherent nature, so attachment does not arise. Knowing emptiness as non-dual, attachment to dualistic appearances does not arise, because one does not grasp appearances and mind as different from emptiness. Knowing non-duality as self-liberation, attachment to the ultimate Buddha does not arise, because one does not make the ultimate Buddha a good thing that can be conceived by the mind, and want to obtain it from the outside. By knowing that it cannot be conceived by the mind and is self-liberated, one severs attachment. Thus, by giving the introduction as it is, the four decisive understandings arise from within, the four errors are naturally severed, and the four attachments are naturally reversed. This is what Rinpoche said. So, regarding these sixteen sections, is it not possible to give the introduction by mixing them up, instead of giving them in order? The symbolized
Chinese
因为意义是无偏的，所以表诠的理证以无偏的方式，将所表诠的意义安置于无偏之中，所以可以混合后进行介绍。 仁波切如是说。 混合的方式是，因为文字无法以图画来表达，所以要从上师的口中学习。 一般来说，这个介绍并不确定，虽然以前的上师们大多造作了堆积的二十一种介绍，或者结合了最后的传承、灌顶把握和口诀等，随各自的情况而作。 然而，仅仅记住词句是不够的，必须亲身体验真实的意义，并在相续中生起，因此上师和弟子双方都必须努力，这非常重要。 一般来说，在传授这个窍诀的时候，即使没有华丽的辞藻也可以，理解了意义之后，要让弟子的相续中生起禅修。 观点介绍的章节，即第三。 第四，将观点融入道中，以三种混合的方式来修持，交付于主人。 白天的时候，从一开始就混合；夜晚的时候，与睡眠混合；死亡的时候，将死亡与般若波罗蜜多混合。 第一种是，白天的时候，无论做什么样的佛法行为和世间事务，都要清楚地安住于明空无执的状态，并且不要与之分离。 据说，如果修持其他的窍诀，事情就做不成；如果先做事再修持，也做不成，而在这里，因为是混合的，所以可以。 第二种是，不要想着放下禅修去睡觉，即使在睡觉的时候，也要进入禅修，据说这样在梦中就能断除分别念。 第三种是，在死亡的时候，清楚地安住于禅修，这样在呼吸停止的瞬间，会生起短暂的无分别念，它与之前的禅修相混合，据说这样就不会出现中阴的景象，从而成佛。 那么，这样修持有什么利益呢？ 有四种利益：此生的利益是，一次禅修比做一千次苯教仪轨更令人快乐。 来世长久的利益是，没有比修持能获得无上菩提的方法更接近的了。 包含一切善行功德的利益是，虽然有十种善行，但所有的意义都包含在禅修中，是花费少而意义大的利益。