English
All are the nature of the body. Absence of self-nature is the nature of speech. Is the inseparability of these the nature of mind? The essence is spontaneously accomplished, like the wetness of water or the yellowness of gold. Because the spontaneously accomplished wisdom of self-nature or essence has no partiality, it is pure. Because it is without beginning or end, it is vast. Such is the realm. Therefore, the ultimate meaning or essence of the Buddha is that which is inexhaustible in its absence, the nature from which all things arise in emptiness, without increase or decrease, like a precious jewel. It is like the realm of space, the basis or essence of all things. "Blessing" means that, whether realized or not, the inexhaustible wheel of adornment of body, speech, and mind, as previously shown. "Blessing" is a part of the realm, and "bestowing" is a part of appearance. All that is unobstructed is inherently the nature of the fruit, but these two are not like the place of origin or the root stalk. Just as a clear water appears as an image, and the image itself appears as water. This is the way it has always been, and it is said that all dharmas are one in that very thing, and it is also called the relationship of one self-nature. "Understanding the meaning" means the meaning of the way it is. The way in which the four understandings make awareness firm is called the characteristic of knowledge, which means that the essence, like the basis of the above, is manifestly realized and believed. Although there is no cause and effect, here, as a term of words, it is called the characteristic of knowledge, because the fruit arises from that characteristic of knowledge, and therefore it is related to what arises from it. Such a characteristic of knowledge is the cause of the manifest appearance of the supreme and perfect Buddha fruit in general. "Practice is one's own nature," which means that the characteristic of knowledge is the view and is related to it. It is said that the basis, path, and fruit are all related. The two relationships have been shown above, and here the twenty-five wheels of adornment of tenets are understood by symbolizing the words of the expression of the four understandings, so they are also related to the object and the subject. If that very basis is not understood, it is related to the view. Relying on knowledge itself, the path becomes familiar, so it is related to the path of appearance. That very completion is the relationship of the fruit, so it is the relationship of cause and effect.
Chinese
也叫做。通过知识的特征来展示关联，现在展示进入的特征的必要性。那么，必要性是：这里，禅定的修行和行为两者互相产生，一个成为另一个的滋养，以远离造作的行为，成为远离执着的禅定的滋养。拥有这个必要性，无论做什么，最终都会成为不改变的基础上的滋养。因此，见、修、行三者无别，一体自然成就，这是为了果的显现，就像具足因缘的幼苗，连同养护者，远离断灭，果实成熟一样。因此，所有具有因果的遍一切烦恼，以及所有具有因果的清净法和智慧，在邪分别者的面前虽然不同，但通过四种证悟使其显现，知识的特征得以显现，身语意自然成就。就像珍贵的金洲一样，连微尘大小的取舍之法也无法找到，这是意之禅定。具有这些意之禅定的人，如何修行呢？行为的自性是五药和五甘露等。也就是说，外道所接受的，被认为是干净的坎达卡等五药，以及外道所舍弃，内道所接受的五种甘露，以及等等，包括五烦恼、五对治、清净与不清净、干净与不干净、好与坏等差别之名，所有显现为二元对立的一切，从意的角度来说，都是本来成佛的大平等性。也就是说，本来从一开始就远离造作之法，在法界平等性的状态中，自生的大智慧无碍地身语意自然成就，在无别的见解自然成就中。瑜伽士的禅定也是，从身语意三者无别的大平等性状态中不移动，以符合意的行为，所说的行为都是心性平等性的状态中自然成就的，因为没有取舍，所以对任何事物都没有障碍地修行，以远离贪欲的方式，嗡。
English
It is also called. Having shown the connection through the characteristic of knowledge, now the necessity of the characteristic of entering is shown. So, the necessity is: Here, the practice of meditation and action both generate each other, and one becomes the nourishment of the other, so that action free from contrivance becomes the nourishment of meditation free from grasping. Having this necessity, whatever is done becomes nourishment on the basis of not changing in the end. Therefore, view, meditation, and action are inseparable, and are spontaneously accomplished as one. This is necessary for the manifestation of the fruit, just as a sprout with complete causes and conditions, together with its caretaker, is free from cutting off and the fruit ripens. Therefore, all the pervasively afflicted ones with their causes and results, and all the completely purified dharmas and wisdom with their causes and results, although different in the face of those with wrong conceptions, through the four realizations making them manifest, the characteristic of knowledge is manifested, and body, speech, and mind are spontaneously accomplished. Like a precious golden island, even a tiny particle of the dharma of acceptance and rejection cannot be found, this is the samadhi of intention. How does a person with these intentions practice? The nature of the practice is the five medicines and the five ambrosias, etc. That is to say, the five medicines such as Kantaka, which are accepted by outsiders and considered clean, and the five kinds of ambrosia, which are rejected by outsiders and accepted by insiders, and so on, including the five afflictions, the five antidotes, purity and impurity, cleanliness and uncleanliness, good and bad, etc., all that appears as duality, from the point of view of intention, is the great equality of being enlightened from the beginning. That is to say, from the very beginning, it is free from contrived dharmas, and in the state of the equality of the dharmadhatu, self-arisen great wisdom is unhindered, and body, speech, and mind are spontaneously accomplished, in the spontaneously accomplished view of inseparability. The yogi's samadhi is also, without moving from the state of great equality in which body, speech, and mind are inseparable, with actions that are in accordance with intention, all the actions that are spoken of are spontaneously accomplished in the state of the equality of mind itself, because there is no acceptance or rejection, so there is no obstruction to anything, and one practices in a way that is free from desire. Om.
Chinese
在地上修持，即是见解不间断地显现为行持。行持不改变，不离见解的状态，因此，无有分别，见解也是行持。行持与见解无二无别，自然成就，这被称为见行合一。果显现的因缘进入的特征是，成为获得果的助伴，因此被称为因缘，这只是假名安立。显示意之确切词义是：见行合一，这是道达到究竟，因此，无上的断证自然成就的圆满佛陀，普遍乘坐的处所显现，因此是成就，因为是因。这里有因和因之因两种。因之因是见，禅定被称为因。所说的见行合一本身，修持达到究竟本身就是道，因此，究竟的意义需要在果上，因此，是需要。需要的更需要是：这是果的特征。在需要的道上，对此也需要的是果。没有果的道，是寻找而疲惫的道，即外道。这里，虽然行持似乎是重复其他行为，但上面的是以见行合一来修持，是道的阶段。这里是习惯达到究竟，因此，没有取舍，显示为果的自性。对此，完全染污和完全清净，以及五药和五甘露等所有特别安立，如因缘的阶段中所说。那些也都是本来成佛的，意思是，从一开始或最初，没有混杂，完全圆满自然成就，身语意不尽的庄严轮中成佛的状态，大平等性，意思是，在世俗谛中，与天和天女平等。在胜义谛中，与觉性和菩提心平等。外面的五大成为五境平等。内在的心，八识聚成为五智平等。像这样的状态，空性和边的过患自然不成立，因此是伟大。那本身就是一切法自性大圆满的状态中自然成就，因此也是伟大。在两种状态中，在平等性的状态中，没有取舍，意思是，一切都是普贤王如来的身语意不尽的庄严轮中自然
English
Practicing on the ground is when view arises as conduct without interruption. Conduct does not change, it does not depart from the state of view, therefore, there is no separation, view is also conduct. Conduct and view are non-dual and naturally accomplished, this is called the union of view and conduct. The characteristic of the entry of the condition for the appearance of the result is that it becomes a companion for obtaining the result, therefore it is called a condition, which is just a nominal establishment. Showing the exact meaning of the intention is: the union of view and conduct, this is the path reaching the ultimate, therefore, the unsurpassed abandonment and realization naturally accomplished perfect Buddha, the place generally ridden appears, therefore it is accomplishment, because it is the cause. Here there are two kinds of cause and cause of cause. The cause of cause is view, meditation is called cause. The mentioned union of view and conduct itself, the practice reaching the ultimate itself is the path, therefore, the meaning of ultimate needs to be on the result, therefore, it is needed. The need of need is: this is the characteristic of the result. On the path of need, what is also needed for this is the result. The path without result is the path of fatigue from searching, that is, the heretics. Here, although the conduct seems to be repeating other actions, the above is to practice with the union of view and conduct, it is the stage of the path. Here, the habit has reached the ultimate, therefore, there is no acceptance or rejection, it is shown as the nature of the result. For this, complete defilement and complete purification, as well as all special establishments such as the five medicines and the five ambrosias, as described in the stage of conditions. Those are also originally enlightened, meaning, from the beginning or the very beginning, without mixing, completely perfect and naturally accomplished, the state of enlightenment in the inexhaustible adornment wheel of body, speech, and mind, great equality, meaning, in the relative truth, equal to gods and goddesses. In the ultimate truth, equal to awareness and bodhicitta. The outer five elements become equal to the five objects. The inner mind, the eight aggregates of consciousness become equal to the five wisdoms. In such a state, the faults of emptiness and extremes do not naturally arise, therefore it is great. That itself is naturally accomplished in the state of the great perfection of the nature of all dharmas, therefore it is also great. In the two states, in the state of equality, there is no acceptance or rejection, meaning, everything is naturally in the inexhaustible adornment wheel of body, speech, and mind of Samantabhadra.
Chinese
因为在成就中没有发现需要接受的法，所以在显现出没有依赖它的需要抛弃之物的时候，身语意无尽的庄严法轮自然成就，到达果位之时，因为远离了执着它为殊胜，所以在名言上称为究竟。在那样的时刻，三有的自性，需要抛弃的三界轮回，没有抛弃而本来就是的意义自然成就，因此，从无上果位的断证自然成就的佛性中，没有成立轮回，所以，涅槃也不可得，没有抛弃轮回而自性清净称为涅槃。所谓的体性，安住于坛城即是坛城，圆满的坛城自然成就。这样说是因为，安住于坛城即是坛城，是自性坛城本来就是的意义，自性自然成就的坛城，是果位究竟自然成就，所以说是果的体性。庄严中周遍一切坛城，说的是身语意无尽的庄严法轮显现，是果的体性无碍显现，即是五法身等五身，法无生智之语等五语，金刚意等五意，刹土和宫殿等五功德，五种事业等二十五种，根据所化众生的数量无尽，是从功德的角度来说的类别。本体是觉性自生智慧自然成就的自性，一切法的本体，对于庄严法轮二十五种也不可分割的自性。所谓无尽，从虚空中出现的奇迹无尽，以虚空的体性周遍安住为例，五身自然成就，圆满普贤王如来的意，总的来说，成就了常住之地，因为所化众生没有穷尽，所以能调伏者也无尽，总的来说，常转法轮等三乘，胜义决定的乘也是不可思议的。所谓庄严，就像金眼中镶嵌绿松石一样，不同的两者互相辉映而美丽。