English
Because it has been done this way, awareness is separated from the object, which is called realization. The extensive explanation of generating faith through the path: Generating faith through the path refers to the four types of realization mentioned above. Relying on scriptures and oral instructions, one generates faith in the self-aware direct perception and is the understanding of the meaning itself. This is the nature of the path of the method that yogis who practice the path of the supreme vehicle should realize. That is, unlike the characteristicists, who accumulate the collections of merit and wisdom at the time of the cause, and later, at the time of the three immeasurable eons, the three kayas of the result arise from elsewhere, or depend on kalpas, etc. Here, one realizes and generates faith in one's own direct perception. It is said. As the basis, the individual yogi, in the direct perception of the wisdom of self-awareness, realizes that all outer and inner phenomena are the Buddha of the inexhaustible adornment wheel of body, speech, and mind, as it is said. Thus, generating faith becomes an unwavering grasp, and this first moment, which has no other object to be obtained, is the view of realization, which is the cause. Being accustomed to the samadhi of meditation, the wisdom of awareness separated from the object, there is no need to generate it, it is merely manifest, and this is the manifestation of the basis. The path reaching completion is called generating faith in the self-appearance of the result, which is immovable. All the boundaries above and below should also be expanded as in the text. The meaning of the four realizations is the generation of faith through the path itself. Since the basis, path, and result have been shown, it is shown as the path of the result. Regarding this, the meaning of the three characteristics will reach completion. It is said. The tantra says: The dharani of knowing, entering, and the nature of characteristics, the cause and condition that ripen the fruit, whoever becomes capable, is known as the pure land of the vidyadhara victors. Therefore, as mentioned above, the faith itself of the four realizations. As stated below, the cause accomplishes the result, which shows that the result does not depend on time. For the awareness of realization itself, the cause is the characteristic of knowing, the condition is the characteristic of entering, and the result is the characteristic of habituation. In these three ways, the meaning of the practitioners will reach the completion of the result. Awareness in the manner of the four realizations is the characteristic of knowing. It is said. As shown above, the four realizations, in the manner of entering the meaning, relying on hearing and thinking, all phenomena are the wheel of adornment of body, speech, and mind
Chinese
在圆满大圆满的境界中，智慧得以确定。在最初的信心的瞬间，被称为“认识的特征”，是从下者推断出的不共的认识。所谓“认识”，是见解的本体，因为它是此即是此的道路的基础，所以称为特征。正如经中所说：“具有坛城的坛城。”意为内外一切法在圆满大圆满的坛城中自然成就，这被称为“具有”。如其意义所说般证悟，则称为“坛城”，表示证悟见解的瑜伽士的行为。那么，在此见解的阶段，以信心而言，在所知的境地中，因为自然成就，在无有能所的情况下，对于确定之本体，为何需要修持呢？例如，浑浊的水一次澄清，但因浊物仍在其中，一旦遇到因缘就会再次浑浊。同样，在此证悟的瞬间，如同浊水澄清一般，远离对境的智慧显现，但由于从无始以来习惯于邪念，被如同因缘之浊物般的习气所遮蔽，为了使其不复存在，所以宣说了修持的等持。也就是，反复地习惯于此，是为“进入的特征”。所谓“进入的特征”，是指通过四种因的特征证悟，并修持平等圆满之义，即是反复地习惯于此。对于证悟之义，在修持的阶段，自身不散乱，不昏沉，不睡眠，不观任何事物，并执着于此，不会超越此义。所谓“习惯于此”，即是“在能所上超越，颤动而住立”。由于证悟先行的缘故，在没有丝毫执着的状态中，不摇动地安住。对于此，摇动和稳固的听觉，以及内外的热相，根据地势高低而显现，应详细了解。如此这般，在自然成就的境界中，在无有能所的情况下，不摇动地安住，即称为修持。因为本体如同下方一样，没有以希求来成就，所以修持此本身即称为道，是因缘进入的特征。从习惯中显现果，则称为因缘。
English
In the state of perfect Great Perfection, wisdom is ascertained. The first moment of faith is called the "characteristic of knowing," which is the uncommon knowing inferred from the lower. The so-called "knowing" is the essence of view, and because it is the basis of the path of thisness, it is called a characteristic. As it is said in the tantra: "The mandala with the mandala." This means that all phenomena, internal and external, are spontaneously accomplished in the mandala of perfect Great Perfection, which is called "having." To realize as the meaning is explained is called "by the mandala," which indicates the action of the yogi who realizes the view. Now, in this stage of view, with faith, in the realm of the knowable, because it is spontaneously accomplished, in the absence of subject and object, why is there a need to meditate on the very nature of certainty? For example, even if muddy water is cleared once, it will rise again when it encounters conditions due to the mud remaining inside. Similarly, in this moment of realization, just as muddy water is cleared, wisdom free from objects manifests, but due to the force of habituation to wrong thoughts from beginningless time, it is obscured by causes like the turbidity of conditions. Therefore, in order to prevent it from remaining, the samadhi of meditation is taught. That is, repeatedly becoming accustomed to it is the "characteristic of entering." The so-called "characteristic of entering" means that through the realization of the four characteristics of cause, and practicing the meaning of equal perfection, one repeatedly becomes accustomed to it. Regarding the meaning of realization, in the stage of meditation, one does not become distracted, does not become drowsy, does not sleep, does not look at anything, and clings to that, not going beyond that meaning. The so-called "becoming accustomed to it" means "transcending the subject and object, trembling and abiding." Due to the force of prior realization, in a state without even a particle of clinging, one abides without shaking. For that, the hearing of shaking and stability, and the signs of internal and external heat, appearing according to the high and low ground, should be understood in detail. In such a spontaneously accomplished state, abiding without shaking in the absence of subject and object is called meditation. Because the essence is like the lower, without accomplishing with desire, practicing that itself is called the path, which is the characteristic of the entrance of conditions. The appearance of the fruit from habituation is called a condition.
Chinese
不是成为障碍的因素。那是果显现时的无明，时间是所依补特伽罗的智慧能力的力量。对此，说“于坛城则修习坛城”。从智慧的体性，观的坛城中，对于恒常不离修习的等持的坛城，称为修。说“串习的力量显现是果的体性”，像那样修习后，串习成为力量，在此，虽然没有地道的计算，但远离一切作意，等持成为力量。与所知障相符顺的粗大、微细、极微细的执著都不存在。力量是能力成为力量，是从上往上显现的。说“显现”时，道的勤作穷尽本身就是果的自性显现，一切法身语意无尽的庄严轮自然成就，如颂云：“广大虚空藏，无云百千日照耀。”道究竟圆满就称为果，但自性上果的能得所得完全没有，因此，在此称为道位的果的体性。又经中说：“坛城从坛城中生起。”串习的坛城本身究竟圆满就是果的自性自然成就。对此，在此于证悟的自性上显示三种体性，如果其他道有必要关联，那么此道有或没有呢？显示为有，也就是简略显示，以三种体性等，上面三种体性的关联等是智慧的体性，必要等是成就的体性，必要的必要是显示果的体性，是简略归纳。对此，三种体性的基础，对此分别显示关联等是“从一切烦恼”等，成为所量之境的三界轮回，包括因和果的一切，以及假名为清净法的身和智慧的一切名相，也从一开始就不是作者所作，不是变化者所变，如上所说显现。
English
It is not a factor that becomes an obstacle. That is ignorance when the fruit manifests, and time is the power of the wisdom ability of the dependent person. To this, it is said, "Meditate on the mandala in the mandala." From the nature of wisdom, from the mandala of view, for constantly not departing from the mandala of samadhi of practice, it is called practice. It is said, "The manifestation of the power of habituation is the nature of the fruit." After practicing like that, habituation becomes power, and here, although there is no calculation of the stages of the path, but free from all mental activity, samadhi becomes power. The gross, subtle, and extremely subtle attachments that are in accordance with the obscuration of knowledge do not exist. Power is the ability that becomes power, and it appears from above to above. When it says "manifestation," the exhaustion of the effort of the path itself is the manifestation of the nature of the fruit, and all the Dharma's inexhaustible body, speech, and mind, the wheel of ornaments are naturally accomplished, as the verse says: "In the vast treasury of space, a hundred thousand suns without clouds shine." The ultimate completion of the path is called the fruit, but in its nature, there is absolutely no obtainable or obtained fruit. Therefore, here it is called the nature of the fruit of the path position. Also, the tantra says: "The mandala arises from the mandala." The ultimate completion of the mandala of habituation itself is the natural accomplishment of the nature of the fruit. To this, here, in the nature of realization, three natures are shown. If other paths have necessary connections, then does this path have them or not? It is shown to have them, that is, it is briefly shown, with the three natures, etc. The connection of the above three natures, etc., is the nature of wisdom, necessity, etc., is the nature of accomplishment, and the necessity of necessity is to show the nature of the fruit, which is a brief summary. To this, the basis of the three natures, to this, the separate display of connections, etc., is "from all afflictions," etc., the three realms of samsara that become the object of measurement, including all causes and effects, and all the names of body and wisdom that are labeled as pure Dharma, also from the beginning, it is not done by the doer, not changed by the changer, as shown above.
Chinese
一切是身的自性，无自性是语的自性，彼无别是意的自性吗？本体任运成就，如水之湿润，如金之黄色。以自性或本体任运成就之智慧，不执着而清净，无边无际而广大。如是之界等。所谓佛之真谛或本体，是无而不可穷尽，空而生一切之自性，无尽无增，如珍宝。如同虚空之界，是所有之基或本体。所谓加持，无论证悟与否，如前所示之身语意无尽庄严轮。加是界的部分，持是显现的部分。一切无碍，本来是果的体性，然二者非如生处或根茎，如清水般显现影像，影像显现为水一般。此乃本来之理，此乃一切法即彼一，亦可称为一体性之关联。所谓通达意义，是说通达之理。以四种通达之理，使觉性成为坚定，所谓知识之相，是说如上之基般的体性显现通达且确信。虽无因果，然于此处作为词语之表达，称为知识之相。彼乃知识之相，从彼生果，故与从彼生者相关联。如是知识之相，是无上圆满佛果普遍显现之因。所谓修持是自性，其义是知识之相即见，且与之相关联。所谓基、道、果三者皆相关联，二种关联已于前述，此处以四种通达之表达之词语象征，通达宗派庄严轮二十五，故与所说和能说相关联。若不了解彼基，则与见相关联。依靠知识本身，道路熟习，则与显现之道相关联。彼最终完成是果之关联，故是因与果之关联。