English
Regarding the recognition of wisdom. The countless appearances of the Sambhogakaya and Nirmanakaya are merely illusory appearances in name. This shows the intention of appearing but not being definite. That is because it is not established in its own continuum, so it is only temporarily established as it appears. The wonder of Bodhicitta is that whatever appears, its nature is not definite and there is no bias, so it is like an illusion, because anything appears for something that does not exist. The greatness of the Chakravartin King is also like that. This shows the intention that the example and the meaning are inseparable. For example, the Chakravartin King has power and perfection in the world, but he does not stay forever, just a temporary residence or a moment of happiness. This is a place to practice illusion. Therefore, appearing as a Rupakaya is also uncertain, like an illusion. The habits of sentient beings are like illusions, and by practicing, they become without self-nature. Therefore, this is just a place to practice illusion with illusion. In reality, neither afflictions and wisdom, nor what is to be practiced and what can be practiced are established. To eliminate that fault, repeat the question. The third is that things that depend on discrimination and time refer to relying on extremely difficult Dharma practices, hoping to attain Buddhahood through the order of time, therefore striving for this cause, hoping to obtain it in the future result, for those lower vehicle practitioners who set boundaries on time, it will not happen at that time. This shows the reason that Dharmata has no limits. Sravakas and Pratyekabuddhas expect to become Buddhas in seven million kalpas, Madhyamikas and Yogacaras expect to become Buddhas in three countless kalpas, cutting off all superimpositions of the Vajra-like Samadhi that has completed the ten bhumis, and expect to obtain the result of the Trikaya and four wisdoms on the eleventh Samantaprabha bhumi. So, will it definitely happen like that? Because it is uncertain to happen, it will not happen at that time. What is the reason? Because they do not separate from wishes and conduct. This shows the reason that cannot be found anyway. Those lower vehicle practitioners do not separate from the effort of practicing the path, and rely on the expectation of the result, because they hold prejudice towards the place and direction where there is no place and direction, so it will not happen. The fourth is, as the characteristics of emptiness are spoken.
Chinese
外空内空等分别，如未得事物。无生之觉性，无处普遍生起，内外或境与有境，何时先后之差别皆不可得等。此四者广释竟。 ༈ 现在第十五品，亦示品之义。明示独一明点之意，如虚空鸟迹般于无迹大界中。开示离增损之理。开示无内外且离勤作之理。开示明点之定义等五者。初者，示教证之时。如是所云，意为总集之义。一明点遍一切，示一切为大教证。如是说。教证者，耳传之教证，显现之经教，决定义之决定教证等三者。独一明点融入离戏大界之教证中，金刚萨埵大虚空，是示头尾遍一切之教证决定之时。如是说。诸法皆集于菩提心，以于心上圆满一切故，名示大教证之时。如是。二者，一即全然无。如是说。彼亦，安住之法，独一明点安住于一切。生起之法，独一明点生起于一切。是故，是法，独一明点是一切。解脱之法，独一明点解脱于一切。安住之法自生，是法自解脱，无有差别。大平等一之自性，无角无边故为明点。无造作遍一切故为独一之意，法性界也。如虚空鸟迹般者，如鸟虽飞于虚空然不相碍亦不留痕迹般。大圆满瑜伽士，任何作为皆不禁制，无迹自生自解脱之界也。于彼，任何边皆不触及故为离增损之觉性。一切相皆于自处解脱故，生起离勤作之理。是故，一即全然无。如是所说，轮涅有无常断内外情器所摄一切法，名为一之体性。彼又，何处为一，于自明无生之体性中为一
English
Although distinctions are made such as emptiness within emptiness, like not finding an object, the unborn awareness arises without location, universally. There is no distinction between inner and outer, or subject and object, or earlier and later times, etc. This concludes the extensive explanation of these four. ༈ Now, also in the fifteenth chapter, the meaning of the chapter is shown. The intention of the single bindu is shown as being like the path of a bird in the sky, in the expanse of great tracelessness. The reasoning that is free from exaggeration and denigration is shown. The logic that is without inner and outer and free from effort is shown. The definition of bindu is shown, and there are five of these. The first is: The occasion for showing the scriptures. This means that from the collection of intentions, "One bindu pervades all; all are shown to be great scriptures." it is said. Scripture is the scripture transmitted through the ear, the scripture of the sutras that are manifested, and the definitive scripture that establishes the definitive meaning, all three. Because the single bindu is gathered into the scripture of the great expanse free from action, the occasion has come to definitely show the scripture of Vajrasattva, the great sky, pervading all heads and feet. This means: "All dharmas are gathered into the bodhichitta; because everything is perfected in the mind, it is called the occasion for showing the great scripture." So it is. The second is: One, yet completely non-dual. This means that the way of abiding, the single bindu abides in everything; the way of arising, the single bindu arises in everything; therefore, the way of being, the single bindu is everything; the way of liberation, the single bindu is liberated in everything. The way of abiding is self-arisen, the way of being is self-liberated, and there is no difference between them. The nature of the great equality is one. Because it has no corners or edges, it is a bindu. Because it is unelaborated and pervades all, it is the intention of the single one, the expanse of dharmata. Like the path of a bird in the sky, just as a bird flies without obstruction and leaves no trace, the yogi of the Great Perfection, although no action is prevented, is in the expanse of traceless, self-arisen, self-liberated. Because it is not touched by any extreme, it is the awareness free from exaggeration and denigration. Because all characteristics are liberated in their own place, the logic free from effort arises. Therefore, "One, yet completely non-dual," means that all dharmas, gathered by samsara and nirvana, existence and non-existence, permanence and annihilation, inner and outer, container and contents, are called the nature of one. Moreover, where is it one? It is one in the nature of self-awareness, unborn.
Chinese
是唯一的。如何唯一呢？譬喻、意义、表征和论证四者是唯一的。譬喻时，与虚空唯一；意义时，与法性唯一；表征时，与觉性菩提心唯一。因此，因、缘、果三者也是：因与法性，缘与游舞，果与自生智慧唯一。论证时，基是任运成就唯一，自性是无有定准唯一，意义是不生唯一，本体是远离初始和终结唯一。因此，对于包含轮回涅槃、器情万法的一切法，相信完全没有好坏或大小的分别。那么，譬喻是怎样的呢？“瑜伽士安住于虚空鸟道。”意思是，对于这样的见解，以无偏颇的要点，将行持无碍地奉献，暗示着善业、不善业、授记的业、未授记的业，以及所做的任何行为，都没有积累黑白习气的痕迹，就像虚空的鸟道一样。这是因为，一切的基础是通透的，智慧是自生的，瑜伽士的见解是无偏颇的。正如《虚空大广》中所说：“安住于此行境者，安住于无偏之义。”鸟道无痕的行持，如果证悟了那样的意义才是，仅仅依靠口头上的空谈，没有任何益处。这是为了消除其过失，并进行辩论和比较。第三个是：“未生无生之精要中。”意思是，基是法性的理，无有生灭之界的大明点是法身，众生各自的觉性菩提心是无偏颇的。不是从父亲的因产生，不是从母亲的缘而生，不是有为法，因此不会被对治所摧毁。从原始以来，轮回涅槃的一切法都是在金刚藏中自生的佛，因此，精要是菩提心，是法的法性，是心的心性。“安立诸法复何有。”意思是，远离增益和诽谤的真实的理，法性是无为的，不被任何边所触及，也没有舍弃任何边。对于它，安立为有，或者诽谤为无，或者增益为显现，或者诽谤为空性，或者增益为常，或者诽谤为断灭，或者
English
It is unique. How is it unique? The four, example, meaning, sign, and reason, are unique. At the time of example, it is unique with the sky. At the time of meaning, it is unique with the nature of reality. At the time of sign, it is unique with the mind of awareness, bodhicitta. Therefore, the three, cause, condition, and result, are also: cause is the nature of reality, condition is play, and result is self-arisen wisdom, all unique. At the time of reason, the ground is spontaneously accomplished as one, the essence is indeterminate as one, the meaning is unborn as one, and the self is free from beginning and end as one. Therefore, for all phenomena encompassed by samsara and nirvana, container and contents, believe that there is utterly no distinction of good or bad, or big or small. So, what is the example like? "The yogi dwells in the path of birds in the sky." This means that for such a view, by the key point of impartiality, offering the practice without obstruction, implicitly, virtuous actions, non-virtuous actions, prophesied actions, unprophesied actions, and whatever actions are done, there is no trace of accumulating black and white imprints, just like the path of birds in the sky. This is because the basis of everything is thorough emptiness, wisdom is self-arisen, and the yogi's view is impartial. As it says in the Vast Expanse: "Whoever dwells in this field of activity, dwells in the meaning of impartiality." The action of the bird's path without trace is only true if one realizes such a meaning, but relying on mere verbal boasting is of no benefit. This is to eliminate its faults and to debate and compare. The third is: "In the essence of unborn and unarisen." This means that the ground is the reasoning of the nature of reality, the great bindu of the sphere without arising or ceasing is the dharmakaya, and the awareness of each sentient being, the bodhicitta, is impartial. It is not produced from the cause of the father, not born from the condition of the mother, and not compounded, so it is not destroyed by an opponent. From the very beginning, all the phenomena of samsara and nirvana are Buddhas self-arisen in the vajra essence, so the essence is the mind of enlightenment, the nature of dharma, the mind of mindness. "Where are all the imputed dharmas?" This means the true reasoning that is free from imputation and defamation. The nature of reality is unconditioned, untouched by any extreme, and not abandoning any extreme. For it, imputing existence, or defaming non-existence, or imputing appearance, or defaming emptiness, or imputing permanence, or defaming annihilation, or
Chinese
因此，没有任何增损，是离增损的法性。第四是，内外二者皆为外即内。意思是法性菩提心，是无为大圆满的自性。从原始以来就是无别的通透。在无为的大圆满中显现，没有消失的边际。因此，觉性没有内外之分。外是法界，内是法身，不可分割。外即是内，内即是外。因此，下乘认为觉性有内外取舍，阿底瑜伽将其二者安立为不舍自解脱。外即是内。甚深部分无有分别念的对境。意思是觉性是无对境的理由。甚深是指法性明点独一无二。深邃且深奥，因为部分细微而难以观察。那么谁不能证悟呢？说是没有分别念的对境。什么是分别念者呢？是阿努以下。也就是阿努将法界和智慧，或者大方便和智慧等执着为二的分別念，或者更低乘者以高低的部分，或者好坏的差别来希求，没有证悟平等性的机会。有存在仅仅是名称遣除的力量。意思是法性自解脱的理由。有存在，原始存在的有是任运成就。非存在的有是无生。如是的有是不确定。因缘和合之时的有。上方天神的，下方龙族的，中间人类的三有，或者地下地上地上的三有。这三有本身也只是假立名称，实际上对法性没有任何成立。因为断除了因果颠倒的希望和恐惧。三有以法性平等性的力量，不舍轮回而于自处解脱。那么它有什么功德呢？因此，远离等持。意思是显示远离等持生灭的理由。因此，为了清净三有的习气，下乘必须安住于等持之中。阿底瑜伽没有安住于等持之处，因为一切都知晓为法性。远离了有修和无修的言说，无法安住于等持之中。对此，誓言内外。