English
In all appearances gathered by the path, self-nature appears. At the time of appearance, the appearance is uninterrupted, in self-arising wisdom there is no selection of objects, and it is self-liberated in emptiness. In these two, there is no interruption, the essence is inseparable and non-dual. In non-duality, there is no interruption, impartially all self-appears. Moreover, that itself appears as anything, and samsara also self-appears as a mistaken dharma, that itself does not abandon any interruption of appearance, so it appears as the suffering of heat and cold in hell and is clung to as a real object. At that time, the self-arising wisdom itself is uninterrupted in the suffering of hell, and the suffering of heat and cold in hell itself, without losing its original state, self-appears to the Buddha as body, wisdom, intention, and great bliss. Furthermore, since no interruption of appearance is abandoned, there is no selection of suffering for the Buddha, and there is no interruption in the intention of great bliss. At that time, the self-arising wisdom of Dharmata itself does not fall into the side of the Buddha, and the great bliss of the Buddha's intention itself, without losing its original state, self-appears as the suffering of heat and cold in hell. These two do not fall into the side of duality, and without abandoning the appearance of difference, they are inseparable in self-arising wisdom. At that time, without falling into the side of non-duality, any appearance of difference is not mixed and is self-clear. Longchenpa said: "Awareness arises in a place where there is no place, it is the essence of all things." Since no partiality is abandoned, it is vast in the impartial space, because there is no interruption and partiality, it is separated from things like the sky. Not obstructed and not clinging to the four extremes, therefore there is no clinging to objects, the unchanging spontaneously accomplished is vast. The space is vast and clear without limit. It is also said: "Since the two extremes are not established and not abandoned, the Dharmata space has no width or narrowness." The realm of bliss, vastness, and Bodhicitta, all are gathered, therefore it is one Bindu. Specifically, if applied to the mindstream of a person, one's own mind, the self-arising wisdom itself, is completely uninterrupted and does not fall into any side, awareness is boundless and pervades all without duality, therefore the space is vast and without limit, the knowable has no depth, inside and outside, edge and center.
Chinese
没有偏颇。那本身也是没有舍弃任何局限之显现的，没有局限、没有偏颇，如前所说。再说，自生之智慧本身，对于显现、空性、常断、一异等等局限之显现，也是没有舍弃任何局限、没有偏颇的，如前所说，对一切都应如是理解。特别是，若在某一分别念之上指示而证悟，则应从窍诀之要点中了解。如是指示并证悟，则执着于自处解脱。无论显现为何，若证悟为自生智慧，则没有误入歧途之处，没有错谬之处，没有相违之处，而是现量证悟佛陀之密意，是通达所知之底蕴。第二，不混杂而圆满：总的来说，将显有、有寂、轮涅所摄的一切法，安立为不混杂而圆满，以及分别从各自的角度安立为不混杂而圆满。第一点是：四种显现等等，任何显现方式都不混杂，一切法在自生智慧中无余圆满。其理由是，没有未转变为自生智慧的一法，因此自生智慧本身，对于迷乱、解脱等等不同的显现，也是没有任何混杂的，并且那本身是无边无际、对一切无二遍布的，因此在无所缘中圆满。又，觉性是无边无际、没有局限和偏颇的，因此，即使在一个觉性的界中，一切也都是不混杂而清晰的。因此，既没有混杂，也没有他异，是不混杂而圆满。而且，在不混杂之时，一切都无别或在无所缘中圆满，在圆满之时，则不混杂地各自显现。因此，不混杂没有阻碍圆满之境地，圆满没有阻碍不混杂之境地，是不混杂而圆满。《龙钦心髓》中说： "平等一性的界中，生起无量不平等之小界，以相同与不相同之差别，一切皆是，一切皆同。法界无好坏之分别。" 以及 "从龙钦一性的界中，生起无量小界，然于任运不变之界中寂灭，一切皆是任运者。
English
Without bias. That itself is without abandoning any appearance of limitation, without limitation, without bias, as before. Furthermore, that self-originated wisdom itself, regarding appearances, emptiness, permanence, annihilation, oneness, difference, etc., is without abandoning any appearance of limitation, without limitation, without bias, as before. All should understand it as such. In particular, if it is pointed out and realized on top of a conceptual thought, then it should be understood from the key points of the instructions. Thus, by pointing out and realizing, clinging is liberated in its own place. Whatever appears, by realizing it as self-originated wisdom, there is no place to stray, no place to err, no place to contradict, but the intention of the Buddha is directly realized, which is to reach the depths of what is to be known. Second, unmixed and complete: In general, all phenomena encompassed by appearance and existence, samsara and nirvana, are established as unmixed and complete, and specifically, they are established as unmixed and complete from their respective perspectives. The first point is: The four appearances, etc., are not mixed in any way, and all phenomena are completely perfect in self-originated wisdom without remainder. The reason for this is that there is not a single phenomenon that has not become self-originated wisdom, therefore self-originated wisdom itself, regarding the different appearances of delusion, liberation, etc., is without any mixture, and that itself is boundless and pervades all without duality, therefore it is complete in objectlessness. Moreover, awareness is boundless and without limitation or bias, therefore, even in the realm of one awareness, everything is clear without being mixed. Therefore, there is neither mixture nor otherness, it is unmixed and complete. Moreover, at the time of unmixing, everything is complete without separation or in objectlessness, and at the time of completeness, they appear separately without being mixed. Therefore, unmixing does not obstruct the state of completeness, and completeness does not obstruct the state of unmixing, it is unmixed and complete. From Longchen Rabjam's works: "From the center of the realm of equality, infinite small realms of inequality arise. Through the distinction of similarity and dissimilarity, everything is and everything is the same. There is no distinction of good or bad in the dharmadhatu." And "From the realm of Longchen's oneness, infinite small realms all arise, yet they subside into the spontaneously present, unchanging realm, everything is spontaneously present."
Chinese
具有如此境地的一切众生，所有不可能存在的法，在自生智慧的虚空坛城中，因为没有不圆满的缘故，大圆满任运自成至高无上。在平等性中已决断，一切皆是自生智慧。如是说。在《拉善》中说：如果简要地指示事物本身，法与心原本不是二元对立的，一切不混杂，完全圆满明晰。如是说。第二，六道众生的识流不混杂，痛苦和快乐等各种显现各自不同，但其本身以无边无际的觉性而圆满，不是二元对立的。也就是说，外在五大不混杂而圆满，内在色、声、香、味等不混杂而圆满，快乐和痛苦等不同显现不混杂而圆满，一个法性与不同的法性不混杂而圆满。《龙钦》中说：显现于自身清净处，地、水、火、风，虚空等五大，各自执持自己的特征，这也是觉性自身的力量。如是说。远离一切执着法性，色、声、香、味，触等五种妙欲，各自执持自己的特征，这也是觉性自身的力量。如是说。在自性相同的诸法中，轮回、涅槃、苦乐、善恶二者，各自执持自己的特征，这也是自显现一者的力量。如是说。《经》中说：法性不混杂，各种各样，完全圆满，空性无我。如果其本身不混杂而完全圆满，那就是无为的如是性。如是说。也就是说，一般而言，在一个法性上，轮回和涅槃的一切法不混杂而圆满，因为在一个法性上，十七种显现等不混杂，而是自显现。特别地，即使在每个微尘上，众生的界也不混杂而圆满，并且火、水等不同的显现没有任何混杂，在一个显现上，火、水等的显现以任何方式显现，因此在无二元对立中完全圆满。《经》中说：界是不混杂的种子，完全圆满，空性无我。如果其本身不混杂而完全圆满，那就是无为的如是性。如是说。第三，道不混杂，即
English
Having such a state of all beings, all the impossible dharmas, in the center of the spontaneously arisen wisdom's mandala, because there is nothing incomplete, the Great Perfection, spontaneously accomplished, is supreme. Having decided in equality, everything is spontaneously arisen wisdom itself. Thus it is said. In the Lashen it says: If the thing itself is briefly indicated, dharma and mind are originally not dualistic, everything is unmixed, completely perfect and clear. Thus it is said. Second, the consciousness streams of the six realms are unmixed, and various appearances such as happiness and suffering appear separately, but that itself is complete with non-duality because of the limitless awareness. That is, the outer five elements are unmixed and complete, and the inner forms, sounds, smells, tastes, etc. are unmixed and complete, and the different appearances such as happiness and suffering are unmixed and complete, and one dharma nature is unmixed with different dharma natures and complete. In Longchen it says: Appearances are pure in their own place, earth, water, fire, wind, the five elements such as space, each holds its own characteristics, and that is also the power of awareness itself. Thus it is said. Free from all clinging to dharma nature, forms, sounds, smells, tastes, the five desirable qualities such as touch, each holds its own characteristics, and that is also the power of awareness itself. Thus it is said. In the dharmas of the same nature, samsara, nirvana, suffering and happiness, good and bad, each holds its own characteristics, and that is also the power of one's own appearance. Thus it is said. In the Sutra it says: Dharma natures are unmixed and various, completely perfect, emptiness and selflessness. If that itself is unmixed and completely perfect, then it is the unconditioned suchness itself. Thus it is said. That is, in general, on one dharma nature, all the dharmas of samsara and nirvana are unmixed and complete, because on one dharma nature, seventeen appearances etc. are unmixed, but are self-appearing. In particular, even on each atom, the realm of sentient beings is unmixed and complete, and also the different appearances of fire, water, etc. are not mixed at all, and on one appearance, the appearances of fire, water, etc. appear in any way, so it is completely perfect in non-duality. In the Sutra it says: The element is the unmixed seed, completely perfect, emptiness and selflessness. If that itself is unmixed and completely perfect, then it is the unconditioned suchness itself. Thus it is said. Third, the path is unmixed, that is,
Chinese
如同嘎巴九次第等各自显现，于自生之智慧中圆满。龙钦巴尊者云： 诸乘差别何所有，八万四千所宣说，乃一大界之功德，唯为调伏有情说。如是及以对治智，粗细八万四千数，诸乘之量未动摇，于等性界无差别。如是及以见修及行果，犹如金银与药材，不杂圆满一庄严，以成殊胜阿底藏。如是及以经部云： 诸法不杂皆圆满，真实如何之义耶，若说无倒真实义，是为清净大乘道。如是宣说。第四，佛之意趣不杂且圆满，即是说，总的来说，身与智慧等不杂，各自显现，于自生之智慧中无有差别而圆满。特别来说，即使于一微尘之上，佛之刹土等不杂且圆满。经部云： 诸法皆为清净性，圆满空性无我性，彼性不杂皆圆满，无作本然如是性。如是及以圆满报身不杂具功德。如是解释。化身无灭生生不息。如是解释。智慧遍知无生灭，圆满空性无我性，彼性不杂皆圆满，无作本然如是性。如是及以智慧秘密经云： 炽燃智慧甚稀有，自明觉性遍知意，平等不杂普贤王，不杂明智之智慧。如是及以虚空边等经云： 犹如虚空繁星布，不杂自明界中圆，金刚萨埵如来藏，无作如是觉性界。如是宣说。如是，地狱具有佛之安乐圆满，或不圆满？佛具有地狱之痛苦圆满，或不圆满？若不圆满，则圆满有所缺失，若圆满，则安乐痛苦无有差别，如果这样认为，则由于任何差别之显现皆未止息，故于无二中圆满。