English
Like the nine levels of Gapa, etc., appearing separately, they are perfected in the self-originated wisdom. Longchenpa said: "Whatever the differences of the vehicles, the eighty-four thousand teachings are the qualities of one great expanse, taught only for the sake of taming beings." And: "With antidote wisdom, subtle and coarse, the number of eighty-four thousand vehicles, unshaken from the expanse of equality, are one in the sphere, without difference." And: "View, meditation, conduct, and results, like gold, silver, and medicinal substances, unmixed, the complete ornament of one, are the treasure of Ati, being extraordinary." And: "From the Sutra: All dharmas are unmixed and complete. If one speaks of the meaning of how it is definitely, without reversing what is, that is the great path of purity." Thus it is said. Fourth, the Buddha's intention is unmixed and complete, that is, in general, form and wisdom, etc., are unmixed and appear separately, but are complete without difference in self-originated wisdom. In particular, even on each atom, the Buddha's realms, etc., are unmixed and complete. From the Sutra: "All dharmas are completely pure, completely perfect, empty, and without self. If that itself is unmixed and complete, it is only the unmade suchness." And: "The complete enjoyment body is unmixed and endowed with excellence." Thus it is explained. "Emanations are unceasing and continuous." Thus it is explained. "Omniscient wisdom is without birth or cessation, completely perfect, empty, and without self. That itself is unmixed and complete, it is only the unmade suchness." And: "From the Secret Wisdom: The blazing wisdom is wondrous, the self-luminous awareness is the omniscient mind, equal and unmixed, Samantabhadra, the unmixed, clear wisdom." And: "From the Sky Equal to Infinity: Like stars scattered in the sky, unmixed, self-luminous, complete in the sphere, Vajrasattva, the Thus-Gone-One, the unmade, as it is, the expanse of awareness." Thus it is said. If that is the case, does hell have the complete bliss of the Buddha, or not? Does the Buddha have the complete suffering of hell, or not? If it is not complete, then completeness is diminished. If it is complete, then there is no difference between bliss and suffering. If you think like that, then since no appearance of difference has ceased, it is complete in non-duality.
Chinese
而且，从无分别的角度来看，众生圆满了佛陀的安乐。从没有舍弃分别显现的角度来看，自己不认识自己，痛苦便显现于众生。而且，从圆满的角度来看，佛陀圆满了地狱的痛苦。从没有舍弃任何分别显现的角度来看，通达一切法皆为自生智慧，毫无遗余，痛苦无需去除，自然解脱，安住于意境大乐之中。因此，地狱也显现为佛陀的净土，如铁烧之地等。而佛陀所见之铁烧之地等，也显现为极乐世界等清净刹土。因此，既有不混杂的差别显现，也有圆满无别的显现。如此通达一切法不混杂而又圆满，便不会落入任何一方，也不会与任何事物相违背，应了知此为无有偏颇执着的意境之究竟。第三，四边自然解脱：空性边自然解脱，被介绍为自生智慧；显现边自然解脱，被介绍为自生智慧；二元边自然解脱，被介绍为自生智慧；无二元边自然解脱，被介绍为自生智慧。第一，所说的空性，也只是权宜之说的一方面，因为总的来说，所知之自性从未空过，在轮涅道所摄的一切法中皆为自显。具体来说，在未证悟的迷惑之时，从未空过，六道众生的显现不可思议地自显。在修持道的时候，从未空过，乘的差别和禅定的景象，以及道的功德无偏地自显。果位佛陀的意境从未空过，身和智慧等一切都自显为遍知智慧。《拉善》中说：“显现声名之诸法，若于此上作诠释，因是诠释之显现，故说一切皆显现，为诸显现之根本。”《龙钦》中说：“如何显现声名之诸法，自生故为自之庄严。”以及“于无有迁变之法性，无始以来为自之功用，何处见法性便何处见，无有遮蔽而了
English
Moreover, from the perspective of non-duality, sentient beings are complete with the bliss of the Buddha. From the perspective of not abandoning the appearance of difference, one does not recognize oneself, and suffering appears to sentient beings. Furthermore, from the perspective of completeness, the Buddha is complete with the suffering of hell. From the perspective of not abandoning any appearance of difference, one realizes that all phenomena are self-arisen wisdom, without any remainder, and suffering is naturally liberated without elimination, abiding in the great bliss of realization. Therefore, hell also appears as the pure land of the Buddha, such as the iron ground and so on. And the iron ground and so on that the Buddha sees also appear as pure lands such as Sukhavati. Therefore, there are both unmixed and different appearances, and complete and non-dual appearances. Thus, by realizing that all phenomena are unmixed and complete, one does not fall into any side, nor does one contradict anything. One should realize that this is the ultimate depth of realization without partiality or attachment. Third, the four extremes are naturally liberated: the extreme of emptiness is naturally liberated and introduced as self-arisen wisdom; the extreme of appearance is naturally liberated and introduced as self-arisen wisdom; the extreme of duality is naturally liberated and introduced as self-arisen wisdom; the extreme of non-duality is naturally liberated and introduced as self-arisen wisdom. First, the emptiness that is spoken of is also just one aspect of provisional meaning, because in general, the nature of knowable things has never been empty, and it is self-appearing in all phenomena included in samsara and nirvana. Specifically, in the time of delusion before realization, it has never been empty, and the appearances of the six realms self-appear in inconceivable ways. When practicing the path, it has never been empty, and the distinctions of vehicles and the visions of samadhi, as well as the qualities of the path, self-appear impartially. The realization of the fruition Buddha has never been empty, and all such as form and wisdom self-appear as omniscient wisdom. The Lashen says: "All phenomena of appearance and fame, if interpreted on this, because it is the appearance of interpretation, therefore it is said that all appearances are the root of all appearances." Longchen says: "How phenomena appear and are named, because they arise from themselves, they are their own adornment." And "In the unchanging nature of phenomena, from the beginning it is its own function, wherever you see the nature of phenomena, you see it clearly, without obscuration, you
Chinese
哦，奇妙啊！像这样，还有其他关于显现的教证等等。因此，显现被介绍为心性自身的显现，显现无偏袒地自解脱，自生智慧显现并被证悟。第二，关于显现的教证也只是方便之说，因为一切法无论如何显现，都是心性或自生智慧的自显现，除了心性之外，连微尘许的东西也没有。心性没有自他、事物和相的分别，所以显现自解脱，一切法都是大空性。如《拉善》中说： “没有显现从我之外的事物，我也未曾如此执著，故说无显现是大空性。” 这里所说的空性，不是断灭空，不是显现完全不存在的空性，而是具足殊胜相的大空性。如云：“具足一切相的大空性，诸佛亦曾先成佛。” 龙钦巴尊者说：“无相明点任运成，内外二者无二空，一切皆空遍广大，法界如何空亦明。” 又说：“空性心髓龙钦巴，刹那念起亦能至，菩提界中得成熟，不需依赖有相法，于空性法不执著。” 以上是关于空性的教证。因此，也要将心性介绍为自显现，证悟空性法性自解脱，自生智慧自明。第三，关于显现和空性等，也只是方便之说，本体上显现和空性无二，真谛上不可分离。也就是说，无论如何显现，都是自生智慧的自显现，无论如何空，都是自生智慧的自空性。所以，一切法在自生智慧中，显现和空性无二，真假无二，本体不可分离，是大无别。如《拉善》中说：“以平等圆满自性故，超越二谛之言说。” 龙钦巴尊者说：“有见名声之诸法，无显分别之诸法，与自无有他异故，本来即是无二明，不待造作任运解。” 还有其他关于无别的教证等等。因此，也要将心
English
Oh, how wonderful! Like this, there are also other statements about appearances, and so on. Thus, appearances are introduced as the self-appearance of mind-essence, appearances are spontaneously liberated without partiality, and self-born wisdom manifestly appears and is realized. Secondly, the statements about appearances are also provisional meanings, because however all phenomena appear, they are the self-appearance of mind-essence or self-born wisdom, and there is not even a particle apart from mind-essence. Since mind-essence has no separation of self and other, things and characteristics, appearances are self-liberated, and all phenomena are great emptiness. As it says in the Lashen: "No other than myself appears, and I have not fixated on myself in this way, therefore it is said that non-appearance is great emptiness." That emptiness is not annihilation, not an emptiness where appearances are completely non-existent, but a great emptiness endowed with excellent aspects. As it says: "The great emptiness endowed with all aspects, even Buddhas were enlightened before." Longchenpa says: "In the spontaneously arising sphere of the signless bindu, both outer and inner are non-dual emptiness. All is empty, vast and pervasive, the realm of phenomena. However empty, the realm itself is clear." It also says: "This Longchenpa, the essence of emptiness, even a moment of thought, can reach the realm of enlightenment and mature there, without relying on characterized phenomena, and without clinging to empty phenomena." These are the statements about emptiness. Therefore, mind-essence should also be introduced as self-appearance, and emptiness, the nature of reality, should be realized as self-liberated, self-born wisdom, self-luminous. Thirdly, statements about appearance and emptiness, etc., are also provisional meanings, because in essence, appearance and emptiness are non-dual, and in truth, they are inseparable. That is to say, however it appears, it is the self-appearance of self-born wisdom, and however empty it is, it is the self-emptiness of self-born wisdom. Therefore, in self-born wisdom, all phenomena are non-dual in appearance and emptiness, and non-dual in truth and falsehood, so the essence is inseparable, which is great non-duality. As it says in the Lashen: "Because of the nature of equality and completeness, it transcends the words of the two truths." Longchenpa says: "All phenomena of existence, seeing, and fame, and all phenomena of non-existence, appearance, and imputation, are not different from oneself, so they are inherently clear as non-dual, and spontaneously liberated without dependence." There are also other statements about non-duality, and so on. Therefore, mind
Chinese
因此，将自心认识为自显现，证悟无二法性自解脱、自生智慧。第四，所说的无二和无别等也只是一种方便的权宜之说，实相是自性自显现空性二者等，以无偏的方式显现，不混杂且圆满。如《拉善》中说：“无论如何也无法遮蔽的殊胜智慧，一切不混杂，圆满明晰。”又如《龙钦》中说：“于任何显现的法性中，种种生起是法界的庄严；于无边际的法性中，无尽显现是法界的庄严；于不可言说的法性中，种种名相生起，甚为稀有。”以及无二和不混杂等的教证。因此，将心性认识为自显现，证悟不混杂二取法性自解脱、自生和智慧。对于每一个，都应确定并证悟四边自解脱、自生智慧，并总合起来，将四边自解脱、自生智慧直接认识并证悟。《龙钦》中说：“不执着、不耽著四边，因此对境无有执着，不变任运广大，空旷无垠而明晰。”如是，通过直接证悟四边自解脱，所有歧途自然断除，轮回的悬崖自处解脱，证悟佛陀的密意。于彼中说：“为遣除边际的黑暗，智慧明灯于法界中明亮，不舍四边菩提心，未被边际的过患所染污，所有歧途自然断除，于无有悬崖的心性中，无需寻觅三身任运成就。”第四，宣说平等圆满大自在的密意，如《拉善》中说：“总摄二谛之法，是平等圆满大自在的庄严。”因此，总的宣说一切法为平等圆满大自在，以及分别的宣说。第一，一切法于自生智慧中，无有善恶取舍而平等，一切法无有遗余地作为觉性大自在的庄严或游舞而圆满。《龙钦》中说：“以一切圆满为一，是乘之上的胜乘