English
Therefore, recognize your own mind as self-appearing, and realize the non-dual nature of reality, self-liberated, self-born wisdom. Fourth, the statements of non-duality and non-difference are also just expedient means. The true nature is that self-nature, self-appearance, emptiness, and duality appear in an impartial way, unmixed and complete. As it says in the Lashen: "The supreme wisdom that cannot be obscured in any way, everything is unmixed, completely clear." Also, as it says in Longchen: "In the nature of reality that appears in any way, various arising are the adornment of the dharmadhatu; in the boundless nature of reality, endless appearances are the adornment of the dharmadhatu; in the inexpressible nature of reality, various names arise, which are very rare." And the teachings of non-duality and non-mixing, etc. Therefore, recognize the nature of mind as self-appearing, and realize the unmixed dualistic appearance of the nature of reality, self-liberated, self-born, and wisdom. For each one, you should determine and realize the four extremes as self-liberated, self-born wisdom, and combine them together, directly recognize and realize the four extremes as self-liberated, self-born wisdom. As it says in Longchen: "Not clinging to or being attached to the four extremes, therefore there is no clinging to objects, the unchanging spontaneous is vast, clear without vast and boundless." Thus, by directly realizing the self-liberation of the four extremes, all deviations are naturally cut off, the precipice of samsara is liberated in its own place, and the intention of the Buddha is realized. It says in it: "In order to dispel the darkness of the extremes, the lamp of wisdom is bright in the dharmadhatu, the Bodhicitta that does not abandon the four extremes, is not stained by the faults of the extremes, all deviations are naturally cut off, in the nature of mind without a precipice, the three bodies are spontaneously accomplished without searching." Fourth, explaining the intention of the great self-mastery of equal perfection, as it says in the Lashen: "The Dharma of the two truths is summarized, it is the adornment of the great self-mastery of equal perfection." Therefore, the general explanation is that all dharmas are the great self-mastery of equal perfection, and the separate explanation. First, all dharmas are equal in self-born wisdom, without good or bad, acceptance or rejection, and all dharmas are completely the adornment or play of the great self-mastery of awareness without remainder. As it says in Longchen: "Because everything is perfected as one, it is the supreme vehicle of the vehicle.
Chinese
总体的庄严。伟大的自性普贤，是诸佛的究竟密意。如是说。 细则是，自生智慧广大无边且无有偏颇，六道有境有情之显现亦是自显，与显现为六道之境相同。彼者无有能取所取，于自生智慧中圆满，故六道自解脱。任何显现皆是觉性大自性的庄严。 又，法性不成立为实物，且自性于自身解脱，与外道断见派相同。彼者法性自显无有迁变，且诸法于自生智慧中无余圆满，故断见自解脱，彼亦是觉性大自性的庄严。 又，自生智慧于三时无有迁变，与外道常见派亦相同。彼者无有实物之相的简择，且无有边际、中心、方所、部分，故常见自解脱。诸法是觉性大自性的庄严或游舞之自显。 又，自生智慧彼者，随其所视而显现，与八乘之欲求亦相同。彼者无有偏颇，于自生智慧中圆满，故八乘自解脱。诸法是觉性大自性的庄严。 又，诸法于自生智慧中成佛，与一切佛陀亦相同。彼者于自生智慧中圆满，故从他处寻觅佛陀之希求自解脱，诸法是觉性大自性的庄严。 若欲广说彼者，则于上述八乘之分别对境，从各自之差别中广说。 龙钦巴尊者云： 六道五蕴之有情， 以法性普遍之故， 无境觉性本自大。 如是说。 阿底瑜伽之见为： 法性广大无边际， 二者自生且自解， 不舍外道大圆满。 如是说。 阿底瑜伽之见为： 无有边际之法性， 二者自生且自解脱， 不舍阿努大圆满。 如是说。 从声闻至玛哈瑜伽亦如是解释。 如是，诸法于自生智慧中，与任何事物皆不混杂，于自身本位平等。于所知之轮中无有余者，即是自性。
English
The ornament of generality. The great self-nature, the glorious Samantabhadra, is the supreme intention of all the Buddhas. So it is said. Specifically, because the self-born wisdom is vast, unbounded, and impartial, the appearance of the six realms, both the realms and the beings within them, is also a self-appearance, and is equal to the appearance of the six realms. Because that very thing is completely perfected as self-born wisdom without realms or beings, the six realms are self-liberated. Whatever appears is the ornament of the great self-nature of awareness. Furthermore, because reality is not established as an entity and characteristics are liberated in their own place, it is similar to the nihilistic views of the tirthikas. Because that very reality is self-appearing, unchanging, and all phenomena are completely perfected as self-born wisdom without remainder, nihilism is self-liberated, and that itself is the ornament of the great self-nature of awareness. Furthermore, because self-born wisdom is unchanging in the three times, it is also similar to the eternalistic views of the tirthikas. Because there is no selection of characteristics as entities and there is no end, center, direction, or part, eternalism is liberated in its own place. All phenomena are the ornament or playful self-appearance of the great self-nature of awareness. Furthermore, because that very self-born wisdom appears according to how it is viewed, it is also the same as the desires of the eight vehicles. Because that very thing is impartial and perfected as self-born wisdom, the eight vehicles are self-liberated. All phenomena are the ornament of the great self-nature of awareness. Furthermore, because all phenomena are enlightened as self-born wisdom, it is also the same as all the Buddhas. Because that very thing is perfected as self-born wisdom, the desire to seek Buddhas from elsewhere is self-liberated, and all phenomena are the ornament of the great self-nature of awareness. If you want to elaborate on that, the specific objects of the eight vehicles mentioned above are explained in detail from their respective differences. Longchenpa said: For sentient beings of the six classes and five aggregates, because the nature of reality is universal, awareness without an object is primordially great. And, the view of Ati Yoga is: In the nature of reality, which is vast and unbounded, both arise and are self-liberated, the ornament of Dzogchen without abandoning the tirthikas. And, the view of Ati Yoga is: In the nature of reality, which is unbounded, both arise and are self-liberated, the ornament of Dzogchen without abandoning Anu. So it is said. From the Shravakas to Maha Yoga, it is explained in the same way. Thus, all phenomena are equal in their own place, without being mixed with anything in self-born wisdom. Without remainder in the circle of knowable objects, it is self.
Chinese
以大本体圆满，脱离了偏袒和贪欲，觉悟到诸法平等自显是知识的究竟，断除了迷误的根源，在无偏的虚空中解脱，是现量觉悟佛陀的密意。正如其所说：在无为的状态中一切圆满，是不混杂完全圆满的庄严，是不舍弃在自处解脱的虚空，佛陀的身和有情的身，如何显现都是法界的庄严。第五，明点唯一等，轮回涅槃以道所摄的一切，在明点唯一中无有分别，虚空广阔无有边际，因此一切聚集圆满。龙钦巴说：四面上下高低等，在一个明点的量中平等，因此佛陀显现为无上，轮回显现为无下。拉先说：明点大唯一，从恒常的相续中本来解脱。它的意义或解释是：明点是不动摇不变正直无戏论，列是周遍一切事物和自我的一个，唯一者如是显现。娘是深奥而微细，极其难以观察。吉是无论怎么想怎么念，都是境和心的法界。如《意护》中所说。同样，自显现和，自生智慧和，无偏和，平等性等等，要知道是以原因的某一方面来表示的名词，并且没有任何矛盾，如在基位时所说的那样。 第二，开显现量觉悟的见解是：如是觉悟诸法自生智慧现量，因此脱离了偏袒和贪欲。知晓诸法总相和自相，断除轮回和涅槃二者的根本，见到自心本性，因此脱离了怀疑和犹豫，具有不变的把握，并且从根本上脱离了邪见。龙钦巴说：以自心是量具有把握，是不变意义的雍仲，以经论正理作为观察，消除一切邪见化为微尘。如《智慧圆满》中所说：具有殊胜理性的善逝之语，自生量现量明了。如《十部经》中所说：本来就是自生智慧，诸法聚集三者无有遮蔽，因此没有舍弃和接受，自生智
English
Having perfected the great entity, freed from bias and desire, realizing that all dharmas are equal and self-manifest is the ultimate knowledge, cutting off the root of delusion, and being liberated in the impartial space is the direct realization of the Buddha's intention. As it says: In the state of non-action, everything is complete, it is the ornament of unmixed and completely perfect, the space of liberation in its own place without abandonment, the body of the Buddha and the body of sentient beings, however they appear, are the ornaments of the realm of reality. Fifth, the single thigle and so on, all that is encompassed by the paths of samsara and nirvana is indivisible in the single thigle, and because the space is vast and without limit, everything is gathered and complete. Longchenpa says: All directions, up and down, high and low, are equal in the measure of a single thigle, therefore the Buddha is clearly unsurpassed, and samsara is clearly unsurpassed. Lashen says: The great single thigle itself is originally liberated from the continuous stream. Its meaning or definition is: Thig is unmoving, unchanging, straight, and free from elaboration. Le is all-pervading, encompassing all things and self, the one thus arises. Nyag is deep and subtle, and extremely difficult to examine. Chig is whatever is thought or remembered, it is the realm of objects and mind. As stated in Yid Kyob. Similarly, self-appearance, self-arisen wisdom, impartiality, equality, and so on, should be understood as names representing one aspect of the reason, and there is no contradiction, as explained in the context of the ground. Second, the explanation of the view of direct realization is: Thus, realizing all dharmas as self-arisen wisdom directly, one is freed from bias and desire. Knowing the general and specific characteristics of dharmas, cutting off the root of both samsara and nirvana, seeing the nature of one's own mind, one is freed from doubt and hesitation, possessing unwavering confidence, and completely liberated from wrong views. Longchenpa says: Because one's own mind possesses the confidence of validity, it is the unchanging Yungdrung of meaning. By observing the scriptures and reasoning, all wrong views are dispelled and reduced to dust. As it says in Yeshe Dzogpa: The Sugata's words, possessing supreme reasoning, are clearly self-arisen and directly valid. As it says in the Ten Sutras: Since it is originally self-arisen wisdom, all dharmas are gathered, the three are without obscuration, therefore there is no abandoning or accepting, self-arisen wisdom.
Chinese
说的是“不变化的处所”。总而言之，由于直接见到所显现的一切皆为自生智慧，故有无境自明的见解；由于觉性没有边际内外，故有无边际的见解；由于一切皆为自生智慧，没有好坏取舍，故有平等性的见解；由于觉性没有断绝增减，故有无变迁的见解。《龙钦心髓》中说：“所有的一切种类，皆见无杂圆满，所见法性至高无上。”又说：“显现和声响的诸法，以及所见所闻五根门显现的一切，由于自己见到自己的面容，所以没有二元对立的其他境，无二和大平等，在境心平等的界中解脱。”又说：“由于没有内外门径，本来没有表里而明澈。”又说：“安住时安住于平等，没有好坏是觉性的力量；解脱时解脱于平等，没有好坏是觉性的力量。”又《虚空边等续》中说：“无见智慧自明是，无境离戏如实性，自显觉性之轮中，无境自明以觉见。”又《拉贤》中说：“非共自性之体性，自明直接显现时，自显离边脱离常， ”等等。关于证悟后解脱的方式：一般来说，阿底瑜伽说证悟和解脱是同时或一蹴而就的。具体来说，在《意护》中说：“又分上上、上、中、下解脱。”因此，上上是指一知一解，即证悟和解脱、解脱是同时的；上是指仅安住于证悟的意义上而解脱；中是指依靠体验的持续，通过修持而解脱；下是指通过口诀指示，通过次第修持而解脱。第一种情况是，如上所述，由于证悟到轮涅无二，一切法皆为自生智慧，因此，没有所断和对治，也没有修持的次第，证悟和解脱是同时的。《心要义续》中说：“三时清净觉性无分别，觉性无分别一体任运成，无积无修本来自在之界，离边觉性之界。”