English
Holding onto that is delusion. The appearance of delusion 2 is because the general delusion and its own characteristics do not appear mixed. Because the nature or the vessel of training has become the object to be tamed. Because the teachings appear as wisdom and limits, it is the appearance of the path of the trainee 3. The faults of the base and the path are exhausted, or the realization is complete, is the result. The absence of the pain of elaboration is bliss. Having matured in suchness, it is the gone one. Because the self-appearance of the omniscient wisdom, it is the appearance of the result, the blissfully gone one 4. In short, no matter how all phenomena appear, there is no room for fabrication, because the nature of mind or self-born wisdom is self-appearing, so it is the appearance of nature 1. It does not know itself, so it appears as various delusions, so it is the appearance of non-realization and delusion 2. Meeting with wisdom and dharma, thereby realizing and progressing, so it is the appearance of the path of the trainee 3. The wisdom of realization is complete, and the body, speech, mind, qualities, and activities appear without obstruction, which is the appearance of the result, the blissfully gone one 4. The scriptural references for these will be shown below. Third, it is the reason for the arising of the four appearances, and whether all phenomena are included or not included in the four appearances, and the reason for the certainty of the order, and the examination of whether the four appearances or the three of base, path, and result are one or different, there are four points. First, the state of how the knowable abides is called the appearance of nature 1. Because it is not recognized, the appearance of delusion 2 arises. The method of realizing it arises, the appearance of the path of the trainee 3. Realization is complete, so the appearance of the result, the blissfully gone one 4, arises. Second, therefore, everything is included in these four appearances, and the three of base, path, and result with the four appearances can also be compared. Third, the certainty of the order should also be understood in the same way. That is, these four appearances are included in the appearance of nature. The four are produced by the appearance of delusion. The four are divided by the appearance of the path. It is said that the four are known through the appearance of the blissfully gone one. Fourth, are the four appearances or the three of base, path, and result the same or different in essence? If different, then the appearance of delusion did not arise from the appearance of nature, and even if the nature of the appearance of delusion is known, it will not be liberated, and even if the appearance of nature is manifested,
Chinese
如果过于宽泛，就会出现堕入虚无等的过失。为什么呢？因为本体不相同。如果承认，那么修道的努力就会变得没有意义，并且会出现永远不会成佛的过失。如果本体相同，就会出现迷乱和解脱没有差别的过失，以及将显现分为四种没有必要的过失等。如果说本体相同，只是表达方式不同，那么本体相同只是名称不同的，就像食物和萝卜等一样吗？或者本体相同只是反体不同的，就像瓶子上所作的和无常一样吗？或者理性的传承相同，只是显现方式的反体不同的，就像天空和瓶子的天空等一样吗？或者理性的传承不同，只是体性相同的，就像瓶子等体性相同而本体不同一样吗？如果像第一种情况一样，就会出现佛和众生在苦乐上没有差别的过失等。如果像第二种情况一样，就像所作和无常在同一个事物上同时存在一样，迷乱和解脱也应该在同一个传承上同时存在。如果承认，那么地狱里应该预先存在佛的安乐，而佛也应该有地狱的痛苦的过失。为什么呢？因为是在同一个传承上的反体。如果像第三种情况一样，即使是自解脱，也会出现他人的痛苦的过失等，就像认为种姓的边际是隐秘的宗派一样。如果像第四种情况一样，即使体性相同，但因为本体不同，就会出现能取和所取自己都不能成立，以及说无别的经文都是错误的，证悟无二却显现为各自不同的，以及法界或自生智慧中断的过失等。那么应该怎样呢？是不混合任何不同显现的无别，或者是不混合而完全圆满。第一种是，对于显现四种等，不舍弃任何不同的显现，事物各自显现，但在法界或自生智慧中是无二且无别的。第二种是，一切法不混合而各自显现，但在法界或自生智慧中是无别而完全圆满的。那也是一。
English
If it is too broad, there will be faults such as falling into nihilism. Why? Because the essence is not the same. If you agree, then the effort of the path will be meaningless, and there will be the fault of never becoming a Buddha. If the essence is the same, there will be the fault that confusion and liberation are no different, and that there is no need to divide appearances into four, and so on. If you say that the essence is the same, but the expressions are different, is it like the essence is the same, but the names are different, like food and radishes, etc.? Or is it like the essence is the same, but the negations are different, like what is made and impermanent on a vase? Or is it like the lineage of reason is the same, but the negations of appearance are different, like the sky and the sky of a vase, etc.? Or is it that the lineage of reason is different, but the characteristics are the same, like vases, etc., which have the same characteristics but different essences? If it is like the first case, there will be faults such as the Buddha and sentient beings having no difference in happiness and suffering. If it is like the second case, just as what is made and impermanence exist simultaneously on the same object, confusion and liberation should also exist simultaneously on the same lineage. If you agree, then the bliss of the Buddha should exist in hell beforehand, and the Buddha should also have the suffering of hell. Why? Because it is a negation on the same lineage. If it is like the third case, even self-liberation will have the fault of the suffering of others, etc., like the sect that says the boundary of lineage is secret. If it is like the fourth case, even if the characteristics are the same, but because the essences are different, there will be the fault that the apprehended and the apprehender cannot be established on their own, and that the scriptures that speak of non-duality are wrong, and that realizing non-duality appears as separate, and that the dharmadhatu or self-arisen wisdom is interrupted, and so on. So how should it be? It is the non-duality that does not mix any different appearances, or it is the completeness that does not mix and is completely perfect. The first is that for the four appearances, etc., no different appearance is abandoned, things appear separately, but in the dharmadhatu or self-arisen wisdom, they are non-dual and non-different. The second is that all dharmas appear separately without mixing, but in the dharmadhatu or self-arisen wisdom, they are non-different and completely perfect. That is also one.
Chinese
由一个传承所汇集的无杂圆满，以及由不同传承所汇集的无杂二圆满。前者是指，在一个觉性传承中，显现解脱的不同方式。后者是指，觉性传承本身无杂且圆满。那么，这两种无杂圆满是一体还是他体呢？这二者本身，要么是体性无杂且圆满，要么是从一体和他体中解脱。这些的详细阐述及障碍消除，将在无杂圆满的章节中讲述。在名为《光明点总集觉性灯》中，阐述四种显现或基、道、果之义，这是第二品，讲述四种显现。 总义第二，这四种显现，在基、道、果三个方面进行阐述。如《次第三》中所说：“具有基道果之法。”以及《义集》中所说：“行为是基，能动是缘，无为是果之瑜伽，如是宣说一切法之根本。”以及《智慧秘密》中所说：“彼性具九之心基，以珍宝道而修持，果位无勤任运成。”以及《广大》中所说：“基与道及体性之，决定分为三种宣说。”因此，这里有对基、道、果三者的理解，以及对普遍疑惑的障碍消除，和从各个细节上进行详细阐述。首先，所应知的是基，能知的是道，知之究竟是果。又，一切生起和汇集是基，进入和行进是道，无勤显现的是果。又，自性觉性自显现，未证悟及具有错乱是基，证悟和串习是道，证悟究竟是果。庄严经中说：“本元错乱显现无谬基，知后入于熟悉之道，如实性中显现圆满果，自显无别一体之性。”如是宣说。从原因的各个方面进行诠释，没有任何相违之处。第二，障碍消除如上所述。从各个细节上进行详细阐述，分为三部分，首先，基分为二：安住实相自性之基，以及未证悟此而显现错乱的方式。首先是，《次第三》中所说：“基之体性特征与，定义范例之形态与，显现方式
English
The complete non-mixture gathered by one lineage, and the complete non-mixture 2 gathered by different lineages. The former refers to the different ways of manifesting liberation in one lineage of awareness. The latter refers to the complete non-mixture of the lineage of awareness itself. So, are these two complete non-mixtures one or different? These two themselves are either complete in their essence without mixture, or liberated from one and different essences. The detailed explanation of these, along with the removal of obstacles, will be taught from the section on complete non-mixture. In the "Lamp of Awareness, a Compendium of All Meanings," which represents the meaning of the four appearances or the ground, path, and fruit, this is the second chapter, which explains the four appearances. The second general topic is the explanation of these four appearances in terms of the three aspects of ground, path, and fruit. As stated in the Three Successive Ones: "The Dharma with ground, path, and fruit." And as stated in the Condensed Meaning: "Action is the ground, the agent is the condition, the yoga of non-action is the fruit. Thus, it is taught as the root of all Dharmas." And as stated in the Secret of Wisdom: "The ground of the mind with nine qualities, is cultivated by the precious path, the fruit is spontaneously accomplished without effort." And as stated in the Extensive One: "The certainty of ground, path, and essence, is spoken of as three aspects." Therefore, there is an understanding of the three aspects of ground, path, and fruit, a general removal of the obstacles of doubt, and a detailed explanation from each particular aspect. First: What is to be known is the ground, what knows is the path, and the ultimate knowledge is the fruit. Also, the ground is where everything arises and gathers, the path is what enters and traverses, and the fruit is what manifests effortlessly. Also, the ground is the innate awareness, self-appearance, non-conceptual, and with delusion; the path is what realizes and familiarizes; and the fruit is the ultimate realization. As stated in the Ornament: "The original, deluded appearance, the non-mistaken ground; knowing and entering into familiarity is the path; the manifest and complete fruit in suchness itself; the state of oneness, inseparable from self-appearance." Thus it is said. There is no contradiction in representing from each aspect of the reason. Second, the removal of obstacles is as above. The detailed explanation from each particular aspect is in three parts. First, the ground is in two parts: the ground of the nature of reality itself, and the way of delusion when it is not realized. First is, as stated in the Three Successive Ones: "The nature and characteristics of the ground, the definition and the form of the example, and the way of appearance.
Chinese
通过努力去证悟。 如《庄严经论》所说： “安住的体性以譬喻表示，词义、多种名称、必要和，自性、特征、安住的时间。”因此，基的体性、特征、词义、表示的譬喻、多种名称、自性或显现方式、时间、本来成佛的开示、确立基的必要，以及消除怀疑的障碍。体性是：一切法无余地是心性或自生智慧的自显现。如《广大经》所说：“十方无余的一切处，自生大者遍布一切。一切无余的诸法，不是心性之外的。”如《经部》所说：“佛陀、有情等等，一切无余没有遗漏，自明、无明、分别念，一切都是自生智慧。”如《智慧深奥》所说：“自心体性的任运成就，是诸法根本的自明身。为了将它视为智慧法身，从胜者的意念到地狱为止，一切的基是自生体性。”如《龙钦》所说：“显现、有寂、轮回、涅槃、因果法，当智慧显现时。”如《普作》所说：“欲界也是自生智慧。”等等如此宣说。口诀是：如《三次第》所说：“一切体性是心，如黄金的例子一样，无二。”如《小譬喻自住》所说：“一切无余的诸法，不是心性之外的，如此显现的诸法，不是具有实体的法，因为是无分别的自明光明的，仅仅是觉性。世界、稳固、动摇等等，显现本身没有体性，那就是大法身。”如《义总集》所说：“内外差别的一切法，一切都是菩提心，如其本然安住，是应当了知的续部要义。”如《拉善》所说：“非由因缘业所造作的，金块所造作的一切事物，名称形状上事物各异，体性却如黄金般唯一，自生自显菩提心。”如《意护》所说：“有情的心念、佛陀的意念也是，法性唯一