English
Because no dharma to be accepted is found in accomplishment, when it becomes manifest that there is nothing to be abandoned in dependence on it, the inexhaustible body, speech, and mind spontaneously accomplish as an ornamental wheel, and when the fruit arrives, because it is free from grasping it as supreme, it is called ultimate only in name. At such a time, the nature of the three realms, the three realms of samsara to be abandoned, the meaning of being primordially without abandonment is spontaneously accomplished, therefore, from the spontaneously accomplished Buddha-nature of the unsurpassed fruit of abandonment and knowledge, samsara is not established. Therefore, nirvana is also not found, and self-purification without abandoning samsara is called nirvana. The so-called characteristic is: abiding in the mandala is the mandala itself. The perfect mandala is spontaneously accomplished. It is said that abiding in the mandala is the mandala itself, which is the meaning of the primordial nature of the mandala, and the spontaneously accomplished mandala of nature is the ultimate fruit that is spontaneously accomplished. Therefore, it is called the characteristic of the fruit. In ornamentation, all mandalas are unobstructed. It is said that the inexhaustible body, speech, and mind, the wheel of ornamentation, becomes manifest, which means that the characteristics of the fruit appear unceasingly, namely, the five bodies such as the five dharmakayas, the five speeches such as the speech of unborn wisdom, the five minds such as the vajra mind, the five qualities such as the pure lands and palaces, and the five types of activities, totaling twenty-five, and so on. According to the number of beings to be tamed, there is no end, which is the category from the perspective of qualities. The essence is the spontaneously accomplished nature of self-arisen wisdom, the essence of all dharmas, the nature that is indivisible even into the twenty-five ornamental wheels. The so-called inexhaustible means that the miracles arising from the expanse of space are inexhaustible. As an example of the nature of space pervading all, the five bodies are spontaneously accomplished, the intention of Samantabhadra, the victorious one, is fulfilled. In general, the ground of abiding is spontaneously accomplished. Because the beings to be tamed are not exhausted, the tamers are also inexhaustible. In general, the three vehicles, such as the continuous turning of the wheel of dharma, and the definitive vehicle of ultimate meaning are also inconceivable. The so-called ornament is like turquoise inlaid in a golden eye, where two different things enhance each other's splendor and beauty.
Chinese
远离地界所有戏论的相，于一切众生怀有慈悲平等之心，从那之中，觉性智慧清晰而无碍。汇集并断除一切，不住于任何事物，同时成就二利，一者因另一者而更显殊胜，身之事业不可思议，庄严一切，故称之为“庄严”。轮者，调伏众生的事业不间断显现，故为轮；其于所化众生相续中，转法轮，故为轮；其断除所化众生相续中的执着，故为轮。显现者，意为事业穷尽之时，与果显现之时相同。法界所遍之处，能取所取的一切，皆于自证的显现中任运成就，自证无边无际，如虚空般，超越一切，无有缺失。果的体性是道之所必须，故称果亦为“庄严”。另有说法，不仅限于一种，果的二十五种功德，即法身、法身之语、法界极度清净之智慧，此三者是体性不尽。其余二十三种是相，即度化众生直至众生度尽，度化者亦无尽。此二十五者是法界之显现，故为庄严。无有时间限制，任运显现，故为轮。如上所述，以四种证悟和三种特征圆满道，从而显现果，此为密宗内道。认为通过四种修持可以圆满道，即亲近、近亲近、修持和伟大的修持。如经中所说：“亲近与近亲近，修持与大修持。”等等。其中，有共同道的四种亲近修持，有漏无漏各自的四种亲近修持，以及每个三摩地支分的四种亲近修持的简要说明。如果说有秘密的四种亲近修持等等，那么这里是否完整呢？完整地说明了，即对四种亲近修持作了简要说明。其中，“亲近”等等，如上所述，四种证悟和三种特征的方式，三者之间的必要关联圆满，以远离他缘和具足他缘之义，果不尽，庄严之轮任运成就。
English
The very nature of being free from all the marks of elaboration of the realm of earth, from the state of loving equanimity towards all beings, the wisdom of awareness is clear and unobstructed. Gathering and cutting off everything, not abiding in anything, thus accomplishing the two benefits simultaneously. One is greater as an ornament to the other, so the deeds of the body are inconceivable, adorning everything, hence it is called "Ornament." The wheel is also a wheel because the activity of taming beings appears continuously. It is also a wheel because it turns the wheel of Dharma in the minds of those to be tamed. It is also a wheel because it cuts off the attachments in the minds of those to be tamed. Manifestation means that the work of action is exhausted, and the fruit is manifested at the same time. Wherever the realm of Dharma pervades, all grasping and clinging are spontaneously accomplished in the direct experience of self-awareness, and self-awareness is without beginning or end, like the sky, beyond all limitations, without any deficiencies. The nature of the fruit is the very necessity of the path, so the fruit is also called "Ornament." Furthermore, not limited to one saying, the twenty-five qualities of the fruit are the Dharmakaya, the speech of the Dharmakaya, and the wisdom of the extremely pure realm of Dharma, these three are the inexhaustible essence. The other twenty-three are aspects, that is, taming beings until all beings are tamed, and the tamers are also inexhaustible. These twenty-five are the appearances of the realm of Dharma, hence they are ornaments. Without any time limit, they appear spontaneously, hence they are wheels. As mentioned above, the four realizations and three characteristics complete the path, and the fruit is manifested, which is the inner path of Secret Mantra. It is believed that the path can be completed through four practices, namely, approach, close approach, accomplishment, and great accomplishment. As it is said in the tantras: "Approach and close approach, accomplishment and great accomplishment," and so on. Among them, there are the four approach and accomplishment practices of the common path, the four approach and accomplishment practices of contaminated and uncontaminated, and the brief explanation of the four approach and accomplishment practices for each samadhi component. If there are secret four approach and accomplishment practices, etc., is it complete here? It is completely explained, that is, a brief explanation of the four approach and accomplishment practices. Among them, "approach" etc., as mentioned above, the manner of the four realizations and three characteristics, the necessary connection between the three is complete, and with the meaning of being free from and possessing other conditions, the fruit is inexhaustible, and the wheel of ornament is spontaneously accomplished.
Chinese
这里的基地完整具备四种修持，即亲近和……。亲近，指的是以无法认知其自性的特征来了解自性大圆满的意义。近亲近指的是，未中断的五蕴不混杂，成为完全圆满的意义。修持指的是，五大显现而不执着，证悟为大圆满的自性。大修持指的是，那二者父与母一切在智慧无别的状态中，菩提心和生处一切未中断而分离，不执着如莲花之状，一切显现声响之法，身语意无尽庄严的轮，恒常是普贤王如来，因此成为所修之自性或意义，自然成就。因此，应当精勤于瑜伽。这是说，在证悟了如上意义之后。仅凭此还不够，瑜伽即是三摩地，证悟其意义显现，不离于此状态而修习。通过勤奋或懈怠来努力精进，这是教诲。详细解释的亲近，是从分为四部分的基地中，将亲近单独取出并展示。经中说：秘密明点坛城界。这是说，自明之心髓菩提心，即使一切智者也无法将其作为目标，并且远离一切戏论之相，它本身就是诸界和生起的基地，因此称为界。因此，通过菩提心来说，所说的自明本身不具有偏袒的法，因此是清净的。一切未中断的法不离于此，因此是觉悟。那无别的觉性菩提心不是实有，远离一切遮蔽而遍及。以其自身不变的四种方式，成为有情，即称为知。这是亲近的简要说明。斯德，是详细阐述的开端。了解菩提心的自性，也就是一切法，包括器情世界、轮回涅槃、所取境等一切可以施设名言的事物。这些本来就是佛，就像天空没有被分割一样，本来就是空明。以本来或最初，无论显现何种错乱之法，都从未在菩提心的状态中显现过。不住留，因此是佛。自然成就的大智慧
English
Here, the base is complete with the four practices of approach and accomplishment. Approach, which means understanding the meaning of the Great Perfection of self-nature through the characteristic of not being able to realize its essence. Close approach is when the uninterrupted five skandhas are unmixed and become the meaning of complete perfection. Accomplishment is realizing the five elements as the essence of the Great Perfection, without fixating on appearances. Great accomplishment is when those two, father and mother, all in the state of inseparable wisdom, the bodhichitta and all the sources of arising are uninterrupted and separate. Without fixation, like the lotus, all phenomena of appearance and sound, the inexhaustible ornaments of body, speech, and mind, are always Samantabhadra. Therefore, it becomes the nature or meaning to be accomplished, naturally accomplished. Therefore, one should strive in yoga. This is saying, after realizing the meaning as above. It is not enough with just that, yoga is samadhi, realizing the meaning of its manifestation, without straying from that state, one meditates. Through diligence or laziness, one is advised to strive diligently. The detailed explanation of approach is to take the approach separately from the base divided into four parts and show it. From the tantra: Secret bindu, mandala, sphere. This is saying that the self-aware essence, bodhichitta, even the all-knowing cannot make it an object, and it is free from all signs of elaboration. It itself is the basis for the elements and arising, therefore it is called sphere. Therefore, through bodhichitta, the self-awareness itself that is spoken of does not have the dharma of partiality, therefore it is pure. All uninterrupted dharmas do not stray from it, therefore it is awakened. That inseparable awareness, bodhichitta, is not substantial, it is free from all obscurations and pervasive. With its own unchanging four ways, it becomes sentient beings, which is called knowing. This is a brief explanation of approach. Ste, is the beginning of a detailed explanation. Understanding the essence of bodhichitta, which is all dharmas, including the container world, sentient beings, samsara, nirvana, the object to be grasped, that is, everything that can be given names. These are originally Buddhas, just like the sky is not divided, originally empty and clear. From the beginning, no matter what kind of confused phenomena appear, they have never appeared in the state of bodhichitta. Not abiding, therefore it is Buddha. The great wisdom of natural accomplishment
Chinese
因无偏颇而广大，一切法皆是其自性，本然存在。所谓的“修持道”，是指修行者以意乐修持，如小乘行者一般，视这些法为相违和对治，是无法转变的。内道中也有“五毒即五智，三毒即身语意”的说法，即使是对治之法，在此也唯有执着于能取所取。因此，显现不住于此等之义，即是不证悟。因此，在此殊胜乘的语境中，譬如孩童学习文字，从学习“ka kha”开始，直至精通所有典籍技艺，圆满通读为止。并非精通“ka kha”本身，而是以“ka kha”为基础，无需另寻果实。同样，此处基位之义，即是本体之身，自性大圆满达到究竟圆满，这本身就是应证得的果位之体性，因此，道的勤作耗尽本身就被称为果。因此，对于在遍计所执之相上显现的能取所取，不加以破除、不加以修习、不加以改造，在以共同与不共的经论和口诀二者所宣说的菩提心是何等之理的证悟之境，便会远离希求果位于他处的勤作，远离修持对治道的勤作，于觉性上获得定解。无有偏颇即名为证悟，由于趋近于宣说此证悟之果位体性，故名为趋近，对于下品者而言，即是于证悟之相上清净能取所取之执着。于玛哈瑜伽之境，趋近是了知见，近趋是于彼之自性中视自身为本尊，修持是生起佛母，大修持是父佛母双运后于子、姊、弟之坛城中安立。此处，直至上述三种特征达到究竟圆满之间，即使本体为一，亦将趋近、修持四者圆满具足地各自明晰阐释。于此亦是，所谓的“近趋是了知自身为本尊”，是指从究竟圆满之义显现中，比趋近更为亲近，故名为近趋，即是了知自身为本尊，此乃将菩提心自显现之五蕴，认知为五部佛之身语意。如经中所说：“伟大种姓之如来”，