Chinese
如果问及（大圆满）彻却的特点是什么，那就是从显空双运、确信如油灯般的境界中，放松安住于等持时，没有任何四边执着，其结果是本体法界能够无碍显现，这是中观所不具备的特点。一般来说，彻却的道是显现和解脱同时，此时，由于知续被生处、住处、去处这三者的见解所遍布，其结果是不需要依赖其他对治法就能自然解脱，这是中观所不具备的特点。一般来说，彻却的道是显现和解脱同时，虽然这不是真正的显现解脱的定义，但由于显现解脱的开端是从这里开始的要点，所以说这是彻却的前行。此外，分析生处、住处、去处的方式是：突然产生的错觉，在最初的根本位时并不存在，因此从生起之处来说是空性的；中间也没有住处，就像突然来的客人一样，是唯一的；例如，眼病患者看到天空中有发丝，黄疸病患者看到海螺是黄色的，水被冰冻住一样，是突然新产生的自性，因此从安住的体性来说是空性的；最终结果时也不存在，因此从去往之处来说是空性的。如荣、隆、米滂等所认为的那样，在将显现确立为本尊，将有境确立为智慧的场合，名言量可以分为两种：依赖于此岸所见的世俗名言量和依赖于清净所见的世俗名言量。第一种，就现量和比量的角度而言，无法从不清净的显现中显现清净；第二种，在圣者的等持智慧面前，二取全部泯灭，以能所的方式执着的对境和有境等完全消失，在后得位时，显现也显现为无实，在八地菩萨的境界时，后得位也能显现清净的无量显有。特别是佛陀以清净的眼界，在一滴水的微尘上看到微尘数般的刹土及其眷属，这是究竟的实相。
English
If asked what the special characteristics of Trekchö (Cutting Through Solidity) are, it is that from the state of appearance-emptiness union, with the certainty like a butter lamp, when one relaxes and abides in equanimity, there is no clinging to any of the four extremes. As a result, the essence of reality can manifest without obstruction, which is a characteristic not found in Madhyamaka. Generally, the path of Trekchö is simultaneous in appearance and liberation. At that time, because the mindstream is pervaded by the view of the three places—origin, dwelling, and destination—the result is that one attains self-liberation without needing to rely on other antidotes, which is a characteristic not found in Madhyamaka. Generally, the path of Trekchö is simultaneous in appearance and liberation. Although this is not the definition of actual appearance-liberation, the key point is that the beginning of appearance-liberation starts from here, which is why it is said to be the preliminary of Trekchö. Furthermore, the way to examine the three places of origin, dwelling, and destination is as follows: The appearance of sudden delusion does not exist in the initial ground state, so it is empty in terms of the place of origin. There is also no place to dwell in between; it is unique, like a sudden guest. For example, like someone with an eye disease seeing hair in the sky, or someone with jaundice seeing a conch shell as yellow, or water being frozen into ice, it is of a nature that is suddenly newly arisen, so it is empty in terms of the nature of dwelling. It does not exist at the time of the final result, so it is empty in terms of the place of destination. As Rong, Longchenpa, Mipham, and others have asserted, in the context of establishing appearances as deities and establishing the subject as wisdom, conventional validity can be divided into two types: conventional validity based on seeing from this shore and conventional validity based on pure vision. The first, from the perspective of direct perception and inference, cannot manifest purity from impure appearances. The second, in the presence of the equanimous wisdom of the noble ones, all dualistic appearances are extinguished, and the grasping of object and subject, which clings in terms of grasper and grasped, is completely reversed. In the post-meditation state, appearances also appear as unreal. In the state of the eighth bhumi, in the post-meditation state, pure and vast phenomena can also arise. In particular, the Buddha, with pure vision, sees countless realms and retinues on a single particle of water, which is the ultimate reality.
Chinese
因为是具眼者的量，所以现在凡夫的错觉显现这些都不是真正的量，而是虚假的欺骗之法，最终的量可以证悟这些，这样说的。再者，作为觉性的标志，不是说会生起一个自续的分别念。再者，不是说会有任何的过失和一丝一毫的心之垢染。说是所有的分别念都必须显现为觉性的形态。譬如，如同太阳升起时，没有黑暗停留的余地一样，当觉性自身升起时，所有的分别念都会显现为觉性的形态。再者，忆念和正念的修持方式是：如果找到了忆念，就找到了禅修；如果失去了忆念，就失去了禅修。忆念和正念的意思是，在明白和觉知的状态中修持忆念和正念。再者，在等持中必须有放松。在那种状态中，任何显现的自性，在没有机会积累习气的情况下解脱，这叫做后得。因为行为的时候必须收摄觉性。米庞仁波切说：口诀如同孩童的游戏，禅修如同须弥山和四大海。这样说的。再者，本来基不变，原始的状态中，超越思维，离戏论，本来清净的上师啊，从无谬的自性觉性中祈祷，请加持今生成就佛果。这样说的。从本来无谬的觉性开始，示现的原始怙主原始佛啊，从忆念恩德的状态中祈祷，请加持器情解脱为法身。觉性空性的法身上师啊，为了觉性之子的意愿而写，咒语的护法请守护，不要让誓言堕落到手中。萨玛雅（藏文，梵文天城体，梵文罗马拟音，Samaya，誓言），嘉嘉嘉（藏文，梵文天城体，梵文罗马拟音，gya gya gya，去吧去吧去吧）。 大圆满修持方式要义汇集。
English
Because it is the valid perception of the one with eyes, therefore, all these deluded appearances of ordinary beings now are not true valid perceptions, but are false and deceptive phenomena. These can be realized by the ultimate valid perceptions. Furthermore, as a sign of awareness, it is not said that a single self-sufficient conceptual thought will arise. Furthermore, it is not said that there will be any faults or even a trace of mental defilement. It is said that all conceptual thoughts must appear in the form of awareness. For example, just as when the sun rises, there is no room for darkness to remain, when awareness itself arises, all conceptual thoughts will appear in the form of awareness. Furthermore, the way to cultivate mindfulness and awareness is: if you find mindfulness, you find meditation; if you lose mindfulness, you lose meditation. Mindfulness and awareness mean cultivating mindfulness and awareness in a state of understanding and knowing. Furthermore, there must be relaxation in meditative equipoise. In that state, whatever arises naturally is liberated without the opportunity to accumulate habitual patterns, which is called post-meditation. Because awareness must be gathered during activities. Mipham Rinpoche said: Instructions are like children's games, meditation is like Mount Meru and the four great oceans. Furthermore, the original ground is unchanging, in the primordial state, beyond thought, free from elaboration, the originally pure Lama, from the state of unfailing self-awareness, I pray, please bless me to attain Buddhahood in this life. Thus it is said. From the beginning, the primordial protector, the original Buddha, who reveals the unfailing awareness, from the state of remembering kindness, I pray, please bless the container and its contents to be liberated into the Dharmakaya. The Lama of awareness-emptiness Dharmakaya, wrote for the sake of the intention of the son of awareness, may the Dharma protectors of mantra guard, do not let the vows fall into your hands. Samaya (藏文，梵文天城体，梵文罗马拟音，Samaya，Vow), Gya Gya Gya (藏文，梵文天城体，梵文罗马拟音，gya gya gya，Go Go Go). A concise compilation of the essential points of Dzogchen practice.