English
That concludes the second talk. Many who are renowned for high realization have strayed onto the path of evil due to a lack of compassion. Though they claim to be Mahayana, they fall into Hinayana. There are many cases where both self-interest and the interest of others are lost. The Dharma of the Great Vehicle is to cherish others more than oneself, and to be skilled in means. The difference between the Great and Small Vehicles is not in the view, but in the practice of bodhicitta and compassion. What good are good Dharma lineages and descendants when there is great jealousy, harsh words, and evil intentions? Even good asceticism and conduct are just tools for deception. Even grand vows are just empty words. 'You have realized the nature of reality,' say deceitful lamas with sweet words and venomous hearts, praising those who have not tamed their own minds, causing foolish people to generate foolish faith. Most ignorant people are happy when praised. Holy beings are pleased when spoken to honestly. Those who are biased and stubbornly believe their own tradition is best, lose the purpose of practice because they have not tamed their own minds. They only want themselves to be good and do not want others to be better than them. In secret, they engage in various non-Dharmic behaviors. They go to retreats hoping for fame, abandon gatherings but hope for gatherings of devotees, claim to be renunciates but hope for food and wealth, and pretend to accept defeat but hope to ultimately win. They praise others hoping to be loved, and desire to control others through pure appearances, or to suppress others and promote themselves, or to perform false Dharma for the sake of fame. This is a great sin that deceives all sentient beings. Therefore, cherish honesty and be genuine inside and out. Deceiving disciples for fame, deceiving devotees for gain and honor, and being arrogant by claiming to have realized the nature of reality when one has not, are all enemies of compassion. Speak truthfully, have honest thoughts, abandon arrogance, and hold all beings above oneself. Do not think about the faults of others, but reflect on one's own faults. Bodhicitta and compassion will increase. Enemies and friends are just mental constructs of this life. Cultivate loving-kindness and compassion without partiality. Have compassion for all beings wandering in samsara. We should find ways for them to be liberated. Do whatever benefits others now, and never separate from the good intention of benefiting others. Most importantly, whatever effort you put into the Dharma yourself, dedicate it as a cause for others to benefit.
Chinese
。 这就是从无偏袒的慈悲出发的谈话，是第三部分。 如果想迅速领悟深奥的实相，就要珍视具备厌离心和毅力的出离心。不要被昏睡和懒惰所控制，要珍惜忆念何时到来，毫不拖延地立即投入修行。在修行座间禅修时，如果感到厌倦，想要睡觉、散步、排遣忧愁，或者想要做其他事情，那么，善行能否成就的分界线，就在此时，要认为就是现在，放弃其他事情，继续禅修，努力断除散乱。即使是排遣忧愁，如果被散乱所控制，也会因此而散乱，毫无意义地度过很长时间。如果疾病缠身，体力衰退，身体疲惫，虽然需要休息，但此时从内心深处，不要改造，只需保持觉知即可。不要被胡思乱想所控制，观察疾病等任何显现。座间和座间休息没有区别，变得相同。忆念无常和痛苦的厌离心，以及无伪的遍布虚空的慈悲心，和永不忘怀的上师的虔诚心，这三者是不可或缺的支分。前行是皈依、发心和四无量心，正行是见解以及生起次第和圆满次第的禅修，结行是随喜、回向和誓愿的关键。这些是所有经续的精华。流动的后念尚未生起，先前的念头已经止息，在这两者之间什么也不想，只是保持清晰的觉性不间断。对它没有任何执着。无论产生喜欢和不喜欢、快乐和痛苦、贪恋和憎恨，还是内心涌动、令人不悦的事情，听到等等，无论产生什么念头，都要看着自己的脸，不要改造，保持原样。如果不认识自己的心，这个心的根源兄弟，如果这样观察，就像瓦波一样无迹可寻。自性觉性是唯一没有目标指向的。不要断除念头，念头自会清净。无论产生贪欲、嗔恨等任何念头，如果烦恼生起，就去认识任何显现，不要让身语意受其控制，也不要认为这是过错，直接保持原样。最初，即使烦恼只是清晰地显现，仅仅是觉知，也会呈现出无法言说的赤裸裸的清晰。
English
Thus, this is the third part of the talk based on impartial compassion. If you want to quickly realize the profound reality, cherish the renunciation that combines weariness and perseverance. Do not be controlled by drowsiness and laziness, and cherish taking it into practice when mindfulness arrives, and apply it immediately without delay. When you are tired during practice sessions, meditation, do you want to sleep, walk, or relieve your sorrows? Or when you want to do something else, the boundary between whether virtue will come or not is, think that this is the time, abandon other things, continue to meditate, and try to abandon distractions. Even if it is to relieve sorrow, if you are controlled by distractions, you will be distracted by it and spend a long time meaninglessly. If you have many illnesses, little work, and a tired body, you need to rest, but at that time, from the depths of your heart, do not modify it, just keep mindfulness. Without being controlled by erratic thoughts, look at whatever arises, such as illness. There is no difference between sessions and breaks, and they become the same. Weariness of remembering impermanence and suffering, and unfeigned compassion that pervades the sky, and unwavering devotion to the Guru, these three are indispensable limbs. The preliminaries are refuge, bodhicitta, and the four immeasurables. The main part is the view and the meditation of the generation and completion stages. The conclusion is the key to rejoicing, dedication, and vows. These are the essence of all sutras and tantras. The subsequent moving thought has not yet arisen, and the previous thought has ceased. Do not think anything between the two, but maintain the clear awareness without interruption. There is no object to grasp onto it. Whether you like it or dislike it, happiness or suffering, attachment or hatred, or things that flow into the heart and are unpleasant, hearing, etc., whatever thoughts arise, look at your own face and leave it unmodified. If you do not recognize your own mind, this mind's root brother, if you observe it in this way, it is like Walpo without a trace. Self-awareness is the only one without a target. It is good to say that thoughts are purified in their own place without abandoning them. Whatever thoughts arise, such as desire, hatred, etc., if afflictions arise, recognize whatever appears, and do not let the three doors be controlled by it, and do not regard it as a fault, but leave it as it is. Initially, even when afflictions appear clearly, just being aware, it appears nakedly and clearly beyond words. Then, the
Chinese
仅仅是烦恼的显现，回归自性即是大智慧。之后以慈悲摄持至关重要。同样，对于善的分别念等也应如此运用。心性安住也好，或者游动也好，都不会超出离戏论之自性的范围。这是关于任运自解之见修所作的第四篇谈话。 在喧嚣的地方很难生起善行，最好依止适合自己的寂静处。在没有获得稳固之前，如果经常游走于各个地方，就会浪费时间，善行也会衰退。如同没有在山上站稳，却总是滑落到山谷中。因为需要装模作样，所以才一次又一次地去山上。思绪繁多，佛法的精髓也会被风吹走。不要这样做，要珍惜不变的决心。除了具有良好发愿的力量之外，依止地方官员是修行人的魔障。特别是，舍弃世俗琐事和抛弃散乱与出入官府是背道而驰的。如果过于追求清净的显现，就会变得轻率。不要妄加评判、诽谤和邪见。要舍弃对自己的傲慢和对他人的轻视。不要过分地争辩和固执己见。守护冰雹、降伏村庄的鬼怪、占卜算命、念诵咒语、行医用药、祭祀替身和供品，以及用虚假的预知能力欺骗他人，这些对于修行人来说都是很大的障碍。如果进行太多无意义的辩论，人们就会憎恨你。如果说太多悄悄话，就会进入恶人的行列。如果挑拨离间太多，就会扰乱他人的心。因此，最好是保持沉默。为了引导他人，说谎是堕入地狱的原因。如果说真话，人们的心里会感到不舒服。无意义的闲谈是破坏善行的魔鬼。如果说贪嗔痴的话，就会造下口业。虽然应该日夜精进于善行，但在众人聚集的地方大声祈祷，在人们面前炫耀自己的姿态和行为等等，都不能被八法所左右而公开宣扬。外表要谦逊，但内心要有坚定的决心。为了让米纳克（藏文地名）村庄的男女老少生起信心，假装自己已经解脱，假装自己已经放下世俗琐事，假装自己非常慈悲，用自以为是的修行语言说话，炫耀自己的脉气等等，这些都是不应该做的。欺骗他人会让你从修行人的行列中除名。公开宣扬会导致根本堕落，从而破坏誓言。
English
That appearance of mere afflictions, reverting to its own place, is great wisdom. After that, it is very important to be seized by compassion. Likewise, apply it to virtuous thoughts and so on. Whether the nature of mind abides or moves, it does not go beyond the expanse of the nature of freedom from elaboration. This is the fourth conversation based on the view and meditation of whatever arises, self-liberates. It is rare for virtue to arise in crowded places. It is better to rely on solitude that suits oneself. Until stability is attained, if one travels to all countries again and again, it is a waste of time and virtue declines. Like not being established on the mountain and repeatedly falling into the valley. Because one needs to pretend to be good, one goes to the mountain again and again. With many thoughts and diverse dharmas, the wind carries them away. Do not do that, cherish the unwavering focus of the mind. Except for those with the power of good aspirations, relying on a chieftain is a great demon for practitioners. In particular, abandoning activities and renouncing elaboration, and going to palaces are contradictory and mutually exclusive. If there is too much pure appearance, it is a small entrustment. Do not judge, slander, or have wrong views. Abandon pride in oneself and belittling others. Do not seek excessive arguing and stubbornness. Protecting against hail, subduing village ghosts, divination, mantras, medicine, ransom offerings, and deceiving others with false clairvoyance, these are many obstacles for meditators. If there is too much meaningless dissection, people will hate you. If there is too much secret talk, you will go into the ranks of the wicked. If there is too much slander and gossip, you will disturb the minds of others. Therefore, it is better to abandon speech. Lying to lead people's minds is the cause of hell. If you speak the truth, people's minds will be disturbed. Idle talk is a demon that destroys virtue. If you speak of attachment and hatred, you will go to verbal sin. Although you should strive only for virtue day and night, praying loudly in crowded places, showing off your posture and behavior in front of people, etc., should not be proclaimed publicly under the influence of the eight worldly concerns. The outward appearance should be small, but the inner determination should be great. In order to generate faith in the people, men and women, of the village of Minak, pretending to be liberated, pretending to have abandoned activities, pretending to be very compassionate, speaking with self-righteous dharma language of experience and realization, showing off one's channels and winds, that is not right. Deceiving people will remove you from the ranks of practitioners. Public proclamation causes root downfalls, thereby breaking vows.