Chinese
是也。第二，不杂而圆满是：总的来说，包含显有、世间、轮回、涅槃的一切法不杂而圆满，并且分别从各个方面确定不杂而圆满。从显现方式上来说，没有任何混杂，从存在方式上来说，一切法在自生智慧中无余地圆满。其原因是，没有一法不是自生智慧，因此，它与错觉解脱等不同的显现没有任何混杂，并且它无边无际，普遍存在于一切中而无二元性，因此，在无境中圆满。因此，没有混杂，也没有差别，是不杂而圆满。也就是说，在不杂的时候，一切都无分别或在无境中圆满，而圆满的时候，则显现为各自不杂。因此，不杂并没有阻碍圆满，圆满也没有阻碍不杂的范围，是不杂而圆满。《龙钦心髓》中说：从平等一性的界中，显现出无量的不平等小界，以相同和不同的差别，什么都是，什么都像。法界没有任何分别。又说：一个龙钦从界中，显现出无量的小界，但仍然寂灭于不变的龙钦中，一切都融入于彼处。又说：《智慧深圆》中说：佛的智慧意和众生的心，并非毫无关联地各自显现，因为无造作的自心与法身是一体的，所以确信智慧和实相是一体的，即是心性。又经中说：虽然圆满一切平等，但也显现为一切不杂。又说：一切不杂各异，圆满空性无我，如果是不杂圆满，那就是无造作的如是性。如是说。第二，差别是：以一个续部所包含的不杂圆满，以及以不同续部所包含的不杂圆满。前者是：在一个觉性续部中，错觉解脱的表示方式不同。后者是：续部觉性的不杂而圆满。也就是，基不杂而圆满，道不杂而圆满，
English
It is so. Second, non-mixing and complete is: Generally speaking, all dharmas included in appearance, existence, samsara, and nirvana are non-mixing and complete, and it is determined that they are non-mixing and complete from various aspects. In terms of the way things appear, there is no mixing whatsoever, and in terms of the way things exist, all dharmas are completely complete in self-arisen wisdom without remainder. The reason for this is that there is not a single dharma that has not become self-arisen wisdom, therefore, it has no mixing with different appearances such as delusion and liberation, and it is boundless and pervasive in everything without duality, therefore, it is complete in the absence of object. Therefore, there is no mixing, and there is no difference, it is non-mixing and complete. That is to say, at the time of non-mixing, everything is undifferentiated or complete in the absence of object, and at the time of completion, it appears separately as non-mixing. Therefore, non-mixing does not hinder completion, and completion does not hinder the scope of non-mixing, it is non-mixing and complete. The Longchen Nyingtik says: From the center of the sphere of equality, infinite unequal small spheres arise, with the difference of similarity and dissimilarity, everything is, everything is like. There is no difference in the dharmadhatu. It also says: One Longchen, from the center of the sphere, all infinite small spheres arise, but still subside into the unchanging Longchen, everything merges into that expanse. It also says: The Yeshe Tingdzok says: The wisdom mind of the Buddha and the mind of sentient beings, are not separate appearances without connection, because the uncreated self-mind is one with the dharmakaya, therefore, believe that wisdom and reality are one, that is the nature of mind. Also, the Sutra says: Although complete, everything is equal, but it also appears as everything non-mixing. It also says: Everything is non-mixing and different, complete emptiness and no-self, if it is non-mixing and complete, then it is the uncreated suchness itself. Thus it is said. Second, the difference is: Non-mixing completeness included in one tantra, and non-mixing completeness included in different tantras. The former is: In one vidya tantra, the ways of representing delusion and liberation are different. The latter is: The non-mixing and completeness of the vidya tantra. That is, the ground is non-mixing and complete, the path is non-mixing and complete,
Chinese
果不杂圆满。前者是，基不杂是：以轮涅三道所摄的一切法各自显现，圆满是彼等自生智慧无边，于一切无二且无境地圆满。经中说：法界自性无有穷尽，圆满空无我，彼等不杂而圆满，无为本然如是性。又《龙钦心髓》中说：烦恼和智慧，有情世间生者和，非有非无诸法皆，于自生智慧之界中，无不圆满故，大圆满任运无上，于平等性中决定，一切皆自生智慧。如是说。观待基不杂圆满，六道众生的错觉，五大，五欲，五毒等等也应如是知晓。宝藏中说：从有法方面来说不杂，从法性方面来说圆满，从世俗方面来说不杂，从胜义方面来说圆满。如是说。第二，道不杂是：九乘次第等各自显现，然于自生智慧中圆满。《龙钦心髓》中说：乘之差别有多少，八万四千所说亦，乃一大圆满之功德，为调伏有情而宣说。如是说。见、行、果等，如金银细末等物，不杂圆满一之庄严，成为殊胜之阿底圆满。如是说。第三是，佛之意之密意不杂而圆满，即是说，总的来说，身和智慧等不杂各自显现，然于自生智慧中无有差别而圆满。《智慧秘密》中说：炽燃智慧甚稀有，自明觉性一切智，平等不杂普贤王，不杂明智之智慧。如是说。虚空边等性中说：如于空中布列星辰般，不杂自明于法界中圆满，金刚萨埵如来，无为如是觉性之界。如是说。第三，四边自解脱是，空边自解
English
The fruit is unmixed and complete. The former is: The basis of being unmixed is: all the dharmas included in the three paths of samsara and nirvana appear separately. Being complete is that they are complete in the self-born wisdom, which is infinite, non-dual to all, and without object. The Sutra says: The nature of space is inexhaustible, complete, empty, and without self. If it is unmixed and complete, it is the unadulterated suchness itself. Furthermore, the Longchen says: Afflictions and wisdom, sentient beings and existence, what exists and all phenomena that do not exist, in the center of self-born wisdom, because there is nothing incomplete, the Great Perfection is spontaneously accomplished and unsurpassed. In equality, it is decisive that everything is self-born wisdom. So it is said. In relation to the unmixed and complete basis, the illusions of the six realms of beings, the five elements, the five desires, the five poisons, etc., should also be understood in the same way. The Treasury says: From the side of the qualified dharmas, it is unmixed. From the side of the nature of dharmas, it is complete. From the side of the conventional, it is unmixed. From the side of the ultimate, it is complete. So it is said. Secondly, the path is unmixed: the nine vehicles and so on appear separately, but are complete in self-born wisdom. The Longchen says: How many differences are there in the vehicles? Even the eighty-four thousand spoken of are only the qualities of one great perfection, taught to those to be tamed. So it is said. Views, conduct, fruits, etc., like gold, silver, fine powder, etc., are the ornament of one unmixed and complete, becoming the extraordinary Ati Perfection. So it is said. The third is that the intention of the Buddha's mind is unmixed and complete. That is to say, in general, the body and wisdom, etc., appear separately without being mixed, but are complete without difference in self-born wisdom. The Secret of Wisdom says: The blazing wisdom is wonderful, the self-illuminating awareness is omniscient, equal and unmixed is Samantabhadra, the unmixed and clear wisdom. So it is said. In the equality of the sky, it is said: Just as the planets and stars are arranged in the sky, unmixed and self-illuminating, complete in the space of reality, Vajrasattva Tathagata, the unadulterated realm of awareness as it is. So it is said. Thirdly, the four extremes are self-liberated, the extreme of emptiness is self-
Chinese
并且被介绍为自生智慧，显现边际自解脱，二边自解脱，无二自解脱，自生智慧。第一，所说的空性也只是权宜之计的一个方面，那也是因为尚未体验到所知之自性空，轮回涅槃等都是自显现。特别是，错觉的显现、道的显现和果的显现都不会停止地自生。龙钦巴说：“如何显现和听到的法，从自性而生，是自性的庄严。”《宝藏论》中说：“从分别念所设定的空性中，自显现的体性从未空过。”如是说。第二，所说的显现的经文也只是权宜之计的一个方面，一切法无论如何显现，都丝毫没有在心性之外的微尘，显现自解脱法身是空性的。拉先说：“除了自性之外没有其他的，一切都无法如此确定，因此被称为无显现的大空性。”如是说。第三，所说的显现和空性是相违背的，也只是权宜之计的一个方面，体性是显现和空性无别的。因此，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。因为自生智慧没有显现和空性、真和假，所以体性是无别的。拉先说：“因为是平等圆满大本体，超越了二谛的言说。”如是说。第四，所说的无二和无别等等，也只是权宜之计的一个方面，体性显现和空性等等，以无有偏颇的方式显现，不混杂且完全圆满。拉先说：“丝毫没有遮蔽的殊胜智慧，一切都不混杂，完全明晰。”如是说。龙钦巴说：“在无论如何显现的法性中，各种生起以界装饰。在没有边际的法性中，以无边的显现装饰界。在不可言说的法性中，各种名称如蜜蜂般奇妙。”如是说。第四，阐述平等圆满大本体的意旨，分为总说和别说。第一，一切法在自生智慧中，没有好坏取舍地平等，一切法没有剩余地是伟大本体的庄严或嬉戏而完全圆满。
English
And being introduced as self-originated wisdom, appearance-edge self-liberation, two-edge self-liberation, non-dual self-liberation, self-originated wisdom. First, the emptiness that is spoken of is also just one aspect of expedient meaning, that is because the emptiness of the nature of knowable things has not been experienced, samsara, nirvana, etc., are self-appearing. In particular, the appearance of delusion, the appearance of the path, and the appearance of the result arise unceasingly. Longchenpa said, "Whatever appears and is heard as phenomena, arises from itself and is its own adornment." The Treasury states, "From the emptiness of phenomena conceived by the mind, the essence of self-appearance has never been empty." Thus it is said. Second, the scriptures that speak of appearance are also just one aspect of expedient meaning, all phenomena, however they appear, do not have even a particle separate from mind itself, appearance self-liberation dharmakaya is emptiness. Lashen says, "There is no other than self, and all cannot be determined in this way, therefore it is called the great emptiness without appearance." Thus it is said. Third, the appearance and emptiness that are said to be contradictory are also just one aspect of expedient meaning, the essence is appearance and emptiness inseparable. Therefore, however it appears, it is the self-appearance of self-originated wisdom; however empty, it is the self-emptiness of self-originated wisdom. Because self-originated wisdom has no appearance and emptiness, truth and falsehood, therefore the essence is inseparable. Lashen says, "Because it is the great essence of equal perfection, it transcends the words of the two truths." Thus it is said. Fourth, the non-duality and inseparability that are spoken of are also just one aspect of expedient meaning, the essence appearance and emptiness, etc., appear in an unbiased way, unmixed and completely perfect. Lashen says, "Supreme wisdom unobscured by anything, all unmixed, completely clear." Thus it is said. Longchenpa said, "In the nature of phenomena that appear in any way, various arising are adorned by space. In the nature of phenomena without limit, the space is adorned by limitless appearance. In the nature of phenomena that cannot be expressed, various names are wonderfully like bees." Thus it is said. Fourth, explaining the intention of the great essence of equal perfection, divided into general and specific. First, all phenomena in self-originated wisdom are equal without good or bad, acceptance or rejection, all phenomena are completely perfect without remainder as the adornment or play of the great essence.
Chinese
哦。来自拉善（La Shan）：为了两种名相的诸法，是平等圆满大自在的庄严。克朗钦（Klong chen）说：因为一切都圆满为一，教法的深广有何庄严？大自在的普集吉祥，是诸佛的意之至高。如是说。第二，差别是：自生之智慧本身没有局限和偏袒，六道和，外道和，教法的差别等，虽然显现为各自显现相同，但在显现之时，从自生智慧的体性中显现，所以没有六道的错觉和，外道的邪见和，教法的偏执的消除，是大自在的意，克朗钦（Klong chen）说：对于六道五种姓的有情，因为是法性普遍，所以本来没有无境之觉性。阿底瑜伽的见解是：对于法性没有局限，二者自显自解脱，不舍外道，是圆满大庄严。如是说。第五，明点独一等是：以轮回涅槃道所摄的一切，在明点独一中无别，且虚空也无有边际，所以一切都聚集和圆满。克朗钦（Klong chen）说：方隅心之始高低等，以明点一者在量上平等，所以显明佛陀之上没有，显明轮回之始没有。如是说。拉善（La Shan）说：明点大者独一，从恒常相续中本来解脱。如是说。第二，开显现量证悟之见解是：如是以众多理证而确定，诸法皆现量证悟自生智慧，远离偏袒和贪执，于诸法总的了知各自的体性，断定轮回涅槃二者的根本，见到自心的体性，所以一切怀疑和犹豫都解脱，具有不变的定解且从根本上解脱邪见。克朗钦（Klong chen）说：因为具有自心是量之定解，所以是不变意义的雍仲，以经论和理证意义的警戒，邪见盗贼被碾为粉尘。如是说。智慧深奥圆满中说：觉性具胜是善逝教言，自生量现量明。如是说。十部经中说：从本来自生智慧中，诸法三时