English
The method of liberation is: understanding emptiness as the inseparability of appearance and emptiness, thereby liberating. Understanding non-duality as self-liberation, thereby liberating from the ultimate wrong path. The wrong path is: considering the great truth of non-duality, free from conceptual elaboration, as ultimate, and considering the wisdom of the Anu sphere, free from conceptual elaboration, as ultimate. In short, it is clinging to the ultimate as a desired object. The method of liberation is: realizing non-duality as self-liberation, thereby liberating. Having liberated in this way, one dispels the four attachments with words. Knowing and realizing appearances as mind, one does not generate attachment to external objects, that is, liberating by knowing that these appearances are mind. Knowing and realizing mind as emptiness, one does not generate attachment to the inner mind, that is, liberating by realizing that the nature of the clinging mind is free from concepts. Knowing and realizing emptiness as non-dual, one does not generate attachment to dualistic appearances, ultimately liberating by realizing that the clung-to dualistic appearances are non-dual. Knowing and realizing non-duality as self-liberation, one does not generate hope and attachment to the ultimate Buddha, because one has realized ultimate self-liberation. No matter how much one explains Dzogchen, it is all contained within these four key points. This is a precious teaching. The great Lama speaks truthfully. ༈ During the introduction to the practice with the four pith instructions, the pith instruction for blending the three into one is: sit in the vajra posture, hold the knees with the hands, face the place without sun and hail, look at the sky in front of you, and observe the color and shape, etc. Through observation, a non-conceptual state without inherent existence will arise. For example, the characteristic of the sky. Then, retract the color inward and look at the mind of the one who contemplates the sky. No color, shape, or anything else will be established, and a non-conceptual state free from grasping will arise, which is the mind's nature of mind. Then, by directing awareness to the emptiness of the mind and the emptiness of the sky, the sky is empty without awareness, and the mind's nature is empty with awareness. The two merge into one, abiding in the empty-clear non-conceptual state, which is the dharmata of dharma. That is to say, first introduce the view of the ground of mind, then introduce the three suns. The first sun is used to contemplate the characteristic of the sky, the second to contemplate the mind, and the third to practice the dharmata. By abiding in this way, one will not cling, and thoughts will increas
Chinese
若那。寻找心而无迹象是，不执着心而放任，但也不是像普通人那样放任，而是让觉性跟随觉性，首先去向外境，然后返回，心想在身体里。却找不到身体的处所、颜色、形状等等。而且在实修的时候，如果突然生起分别念，就和赤裸的观照同时进行，这样就会自然而然地在自性中解脱，仁波切如是说。如钦波，这些话是开示，寻找心的体性的方法是，像狗偷东西一样地指示。彻底搅动心的深处，搅动却找不到那个深处存在。即使没有找到，觉性也不会停止，不会产生念头。因为寻找也找不到这个，所以说是第六的口诀。这样广为阐述。༈ 。以细微之心挑拨离间是，阿赖耶识也没有分别念，五根门也没有分别念，心在中间挑拨离间。心随着眼睛，对美丽的形象产生贪恋，对不美丽的形象产生嗔恨，因为不了解二者无别而产生愚痴。这些习气就放在阿赖耶识里。外境迷惑人。阿赖耶识就像仓库一样，储存着习气等等。五根门就像门一样，心进入。心就像主人一样，从门进入而享用外境。挑拨离间是，比如像狮子和大象结盟，然后狐狸从中挑拨离间一样。东边的山上有一只狮子，西边的山上有一只大象。一只狐狸心想，狮子和大象这两个形体大力量也大，这两个如果打起来，肯定会两败俱伤，这样我就可以吃肉了。于是它跑到大象那里说，那边的狮子要来找你，龇牙咧嘴鬃毛倒竖就是它要来找你的征兆。又跑到狮子那里说，大象要来找你，扬起尘土，胡搅蛮缠，喷着鼻息就是要来找你的征兆。两个互相观察，果然是那样，于是在山谷的入口处相遇了，狮子说，你为什么要来找我？大象说，我没有要来找你。狐狸说，它要来找你。狮子说，我也不是要来找你。狐狸说，那你龇牙咧嘴鬃毛倒竖是干什么？狮子说，那是我自己的习惯。
English
Rona. Searching for the mind without a trace is, letting go of the mind without clinging to it, but not letting go of it like an ordinary person, but letting awareness follow awareness, first going to external objects, and then returning, thinking it is in the body. But one cannot find the place, color, shape, etc. of the body. Moreover, during practice, if conceptual thoughts suddenly arise, one should engage in naked awareness simultaneously, so that one will naturally be liberated in one's own nature, Rinpoche said. Ru Chenpo, these words are instructions, the method of searching for the nature of the mind is, like a dog stealing things. Thoroughly stir the depths of the mind, but stirring does not find that depth to exist. Even if it is not found, awareness will not cease, and thoughts will not arise. Because searching does not find this, it is said to be the pith instruction of the sixth. Thus, it is extensively explained. ༈. To sow discord with a subtle mind is, the alaya-consciousness also has no conceptualization, the five sense doors also have no conceptualization, the mind sows discord in between. The mind follows the eyes, and develops attachment to beautiful forms, and hatred to ugly forms, and because it does not understand the inseparability of the two, it develops ignorance. These habitual tendencies are placed in the alaya-consciousness. External objects delude people. The alaya-consciousness is like a storehouse, storing habitual tendencies, etc. The five sense doors are like doors, through which the mind enters. The mind is like a master, entering through the door and enjoying external objects. To sow discord is, for example, like a lion and an elephant forming an alliance, and then a fox sowing discord between them. There is a lion on the eastern mountain, and an elephant on the western mountain. A fox thinks, these two, the lion and the elephant, are large in size and strong in strength. If these two fight, they will definitely be mutually destructive, and then I can eat meat. So it went to the elephant and said, that lion over there is coming to find you, baring its teeth and bristling its mane is a sign that it is coming to find you. Then it went to the lion and said, the elephant is coming to find you, raising dust, acting unreasonable, and blowing air from its trunk is a sign that it is coming to find you. The two observed each other, and indeed it was so, so they met at the entrance of the valley, and the lion said, why are you coming to find me? The elephant said, I am not coming to find you. The fox said, it is coming to find you. The lion said, I am not coming to find you either. The fox said, then why are you baring your teeth and bristling your mane? The lion said, that is my own habit.
Chinese
有人说“你会来”。 大象也这么说。 大象和狮子搏斗时， 狡猾的狐狸去东边的山上，狮子就来了；去西边的山上，大象就来了。 所以，狡猾的狐狸从中渔利。 同样，像狐狸一样狡猾的心， 在环境变化的时候，如果能让它不执着于天空，安住在无念的状态中，那就叫做光明空性的金刚心。 简而言之，很容易理解。 通过四种口诀来修习，被称为“介绍”。 修习自身、语、意三者的法性。 寻找无迹的空性。 反复念诵心性和合无二。 简而言之，如果能成为安住于实相的伟大修行者，那就太好了。 伟大的上师说，寻找无迹的心性，反复念诵无念。 这两者是一致的。 ༈ 通过六种方法来端正见解。 伟大的上师将精要归于源头。 简而言之，就像口耳传承一样讲述。 从那以后，安住的方法就像雄鹰在空中翱翔一样，就像平等安住一样。 心的生起方式有三种。 如果出现昏沉和掉举，就像天空中的云彩一样。 后得时，就像疯狂的游牧者一样。 如果能体验它并将其转化为道用，那就足够了，这样就能生起三种暖相等。 上师如口耳传承一样讲述。 第五，通过十种修习显现来辨认修行者。 外在的三种修习显现是： 辨认修习止观的修行者。 依次是胜观、双运、法性。 ༈ 通过智慧来摧毁四魔。 首先，辨认四魔。 烦恼魔： 五毒烦恼在自相续中生起，使三界轮回成为魔。 蕴魔： 由衰老等引起的痛苦。 天子魔： 实际上是自在天，是对于体验和证悟等产生的喜悦和骄傲。 死魔： 实际上是死亡的痛苦。 其中，烦恼魔可以通过将烦恼五毒认知为显空不二的法性来摧毁。 通过如幻的智慧来摧毁蕴魔，即认知到显现是不真实的。 通过认知为朋友来摧毁天子魔，即认知到任何显现都是无自性的。 通过认知为无分别来摧毁死魔
English
Some say, "You will come." The elephant also says the same. When the elephant and the lion fight, the cunning fox goes to the east mountain, and the lion comes; goes to the west mountain, and the elephant comes. So, the cunning fox profits from it. Similarly, the mind that is as cunning as a fox, if it can be made not to cling to the sky when the environment changes, and abides in a state of non-thought, that is called the vajra mind of luminosity and emptiness. In short, it is easy to understand. Practicing through four instructions is called "introduction." Practicing the dharmata of oneself, speech, and mind. Searching for emptiness without a trace. Repeatedly reciting the inseparability of mind essence. In short, if one can become a great practitioner who abides in reality, that would be great. The great master said, searching for the mind essence without a trace, repeatedly reciting non-thought. These two are consistent. ༈ Rectifying the view through six methods. The great master attributes the essence to the source. In short, it is told like the oral transmission. From then on, the method of abiding is like a garuda soaring in the sky, like equal abiding. There are three ways in which the mind arises. If dullness and agitation arise, it is like clouds in the sky. In the post-meditation, it is like a crazy nomad. If one can experience it and transform it into the path, that is enough, and then three heats and so on will arise. The master tells it as in the oral transmission. Fifth, identifying the practitioner through ten meditation appearances. The three external meditation appearances are: Identifying the practitioner who practices shamatha and vipashyana. In order, they are vipashyana, union, and dharmata. ༈ Destroying the four maras through wisdom. First, identify the four maras. The mara of afflictions: The five poisonous afflictions arise in one's own mindstream, making the three realms of samsara a mara. The mara of aggregates: Suffering caused by aging and so on. The mara of the sons of the gods: Actually, it is Ishvara, and it is the joy and pride that arise from experiences and realizations, and so on. The mara of death: Actually, it is the suffering of death. Among them, the mara of afflictions can be destroyed by knowing the five poisonous afflictions as the dharmata of non-duality of appearance and emptiness. The mara of aggregates is destroyed by illusory wisdom, that is, by knowing that appearances are not true. The mara of the sons of the gods is destroyed by knowing them as friends, that is, by knowing that whatever arises is without self-nature. The mara of death is destroyed by knowing it as non-conceptual
Chinese
摧毁地基是，因为知晓死亡即是无念法身。༈。第九，以四地断除错处有三。一种说法是，也说是断除错处。那也是，如果落入沉掉和掉举两种状态，就是落入了凡夫的错处。通过调整沉掉，就能断除凡夫的错处。这三个是相似的。又一种说法是，显现安住于心的地，心安住于空性的地，空性安住于二无的地，二无安住于自解脱的地。又一种说法是，沉掉安住于二无的地，觉性安住于无境的地，法性安住于本然之地的地。第一，沉掉安住于二无平等性中，断除凡夫安住于沉掉二者的错处。第二，知晓二无之识也是自解脱，断除无间断的片面之错处。第三，觉性安住于无境，识从境中脱离，断除禅定四边的识于境中修习的错处。第四，法性于本然之地，显现无好坏地以印记安立，断除大乘禅定的错处。༈。六随念是，随念死亡，厌离，布施三者是口诀的前行。死亡之相显现，气息未断时如实修持，气息断后修持是智慧，于中阴修持是中阴的。也就是此生、临终、中阴三者，说是植入口诀的田地。༈。其中，随念死亡是，寿命耗尽之时，诸元素融入自身。如果违犯誓言，就没有时间观察死亡之相，会以火灾、刀灾、水灾、坠落灾、兵器灾等恶劣方式死去，所以不违犯誓言非常重要。征兆是地融入水，支撑的能量减弱，根基落于地上，身体沉重，需要他人搬动。即使只有一件单衣，也会留下印记，压迫身体。这是最初的死亡征兆，但那时尚未真正死亡。一般来说，根据元素多少的种类，有些人站着或走着就去世了。对于这些人来说，身体会变得沉重和凝滞。第二，水融入火，暖气外散，内部的水分干涸，导致皮肤和舌头干燥，渴望饮水，耳朵嗡嗡作响