English
Because wisdom appears in the realm of objects, the experience of the activity of dharmata arises without obstruction. Beings are called beings because they move relying on the wind and do not stay in one place. Or, they are called beings because they repeatedly transmigrate in the distinctions of previous and future lives, etc. The six realms are gods, demigods, humans, animals, hungry ghosts, and hell beings. Mistakenness is to grasp something as what it is not, that is, to distinguish what is not. Appearance is to wander in various uncertain appearances of delusion, and this is because the cause is uncertain. Some arise from delusion from ignorance, and some arise from different causes such as actions and consciousness, so the forms, colors, and shapes of beings are different and distinct. Because delusion arises from uncertain conditions, different realms are born differently. This is because it is caused by different conditions such as the appearance of white. Because the result is uncertain, delusion arises in the appearance of the six types of beings. This is because the way earth, water, fire, and wind appear to themselves is also different, and each of the six types of beings appears as one to each, so it is called delusion. Therefore, the various appearances of delusion, the appearance of objects, and the true appearance of dharmata are similar only in appearance. They are also similar in experience. The appearance of emptiness dharmata and the various deluded objects differ because their causes are different. Eleventh, it reveals the fault of grasping the appearance of awareness itself and the deluded appearance as self, and knowing that everything is play. Now, twelfth, it reveals the fault of dwelling on the appearances of experience, and knowing that everything is primordially liberated. Nature is the unmade dharmata, completely pure, liberated from various conceptual thoughts. Aspect refers to the various consciousnesses bound to objects. Thus, because the stain of clinging is purified, the mind of dharmata does not change, so it is called thigle (bindu). Because it pervades everything and enters into everything, it is called le and zhe. Wind means that the wind of karma returns and transforms into the wind of wisdom. By holding this, a thigle (bindu) of wind and mind combined appears in one's brow, and by focusing and meditating on it, in about an hour, a thigle (bindu) with characteristics appears, the color not yet distinct.
Chinese
因此，有时两种显现仅仅在“明点”这个名称上相似。由于现象的污垢在某个方面是清净的，所以也相似，即智慧的真实和显现是错乱的。如是，第十二，将经验的显现分别安立，断除一切歧途，显示为知一切皆是原始解脱。现在，第十三，将原始清净和任运成就的歧途分别断除，显示为知一切皆是显现的方式。法是轮回的法完全清净，不住于错乱的各种因缘和六道轮回。由于超越痛苦的法身和智慧的束缚完全清净，因此从三身的自性束缚中解脱。其中，由于无明的我执完全清净，因此显现未成立任何自性，以及身语意的痛苦，和总是心不快乐。超越了那些过去，因此不退转于三界。城市是任运成就的显现无间断地生起，因此从三界解脱，以及在三界中退转的各种道路同时生起，二者仅仅在基础上相似。在各种名言的基础上也相似。轮回的存在和不存在是错乱的。如是，第十三，将原始清净和任运成就的歧途分别断除，显示为知一切皆是显现的方式。现在，第十四，将觉性本身误认为心识的歧途分别断除，显示为知一切皆是自明自知。自明自知是由于断除了他者，对于不是错乱之轮的智慧。如是安住的觉性智慧，对于记忆和，流动和，分别念的流动，各种不同的想法不住留，并且远离自性恶分别的污垢。因此，在任何想法中都不成立。心识的多种执着的意识进入各种不同的对境，这些是由于分别念的对境而流动，生起是依赖于气息，感受是多种分别念的各种不同作用等等，各种各样进入不同的对境，那二者仅仅在依赖于变化的意识上相似。并且，在生起作用的门不间断的方面也相似。将对境分别念归纳和不归纳是错乱的。如是，第十四，将觉性本身误认为心识的歧途分别断除，一切
English
Therefore, sometimes the two appearances are similar only in the name of "bindu." Because the impurity of phenomena is purified in one aspect, they are also similar, that is, the reality and manifestation of wisdom are confused. Thus, the twelfth, separately establishing the appearances of experience, cutting off all wrong paths, and showing that all is known as primordial liberation. Now, the thirteenth, separately cutting off the wrong paths of primordial purity and spontaneous accomplishment, showing that all is known as the way of manifestation. Dharma is the Dharma of samsara completely purified, not abiding in the various causes and conditions of delusion and the six realms of samsara. Because the Dharmakaya and the bonds of wisdom that transcend suffering are completely purified, it is liberated from the self-bondage of the three bodies. Among them, because the self-grasping of ignorance is completely purified, phenomena are not established in any essence, and there is suffering of body, speech, and mind, and always unhappiness. Transcending those past ones, therefore, it does not regress in the three realms. The city is the spontaneous manifestation arising without interruption, therefore liberated from the three realms, and the various paths of regression in the three realms arise simultaneously, the two are similar only in the basis. They are also similar in the basis of various expressions. The existence and non-existence of samsara are confused. Thus, the thirteenth, separately cutting off the wrong paths of primordial purity and spontaneous accomplishment, showing that all is known as the way of manifestation. Now, the fourteenth, separately cutting off the wrong paths of mistaking awareness itself as mind, showing that all is known as self-awareness. Self-awareness is due to cutting off the other, for the wisdom that is not a wheel of delusion. The wisdom of awareness abiding in this way, for memory and, flow and, the flow of conceptual thought, various different thoughts do not remain, and it is free from the impurity of self-nature evil conceptualization. Therefore, it is not established in any thought. The consciousness of multiple grasping of mind enters various different objects, these are flowing due to the objects of conceptualization, arising is dependent on breath, feeling is various different actions of multiple conceptualizations, etc., various kinds entering different objects, those two are similar only in the consciousness dependent on change. And, they are also similar in the aspect of the door of arising function not being interrupted. Summarizing and not summarizing the objects of conceptualization separately is confused. Thus, the fourteenth, separately cutting off the wrong paths of mistaking awareness itself as mind, all
Chinese
在自心中认识之后，现在是第十五个，为了开示所有对智慧产生误解的歧途，智慧是断除各种不同的烦恼之境，断除对自我的执着之境，断除语言的虚饰，最终不住于语言，圆满一切智慧的自力，依于心的动摇而进入一切显现，成为烦恼之马，依于心的记忆而向外散失，在业和习气的边际中流转，这二者仅仅相似于分别和观察。仅仅相似于消除对自境的虚假指责。仅仅相似于消除对自境的虚假指责。不同感受的动摇，与超越思维的智慧，二者容易混淆。如是，第十五个，为了开示所有对智慧产生误解的歧途，现在是第十六个，为了开示断除执着于佛语之词为真实的两种相似之处的歧途，而达到现量之量。秘密是共同乘不了解词的究竟。如此之义，具足自性圆满大法的诀窍，有缘者能确定的心髓。佛语是真实不虚的真谛之语，过去导师住世之时，有些是考虑到未来众生的进入而说的，有些是考虑到暂时的境而说的，有些是仅仅宣说佛等的功德，这是以隐义而对人宣说的重要之语，这二者仅仅在词语上相似。仅仅相似于想要用语言来表达实相之义。直接显示佛的意旨，与以方便诱导的词语，如同聋子攀登岩石，二者容易混淆。如是，第十六个，为了开示断除执着于佛语之词为真实的两种相似之处的歧途，而达到现量之量。现在是第十七个，开示法性现量直指，由于不能以比喻、意义、理证三者来确定，因此法性直指不能以语言来了解的歧途。
English
Having shown how to recognize it in one's own awareness, now, the fifteenth, is to show how to know all the mistaken paths that lead to misunderstanding wisdom, which is to cut off the various different realms of afflictions, to cut off all attachments to the realm of self-grasping, to cut off the embellishments of words and ultimately not to abide in words, to perfect the self-power of all wisdoms, and to enter into all appearances based on the movement of the mind, acting as the horse of afflictions, and to wander in the extremes of karma and habitual patterns due to the memory based on the mind being scattered outwards, these two are merely similar to discrimination and examination. They are merely similar to eliminating false accusations against one's own object. They are merely similar to eliminating false accusations against one's own object. The movement of different feelings, and the wisdom that transcends thought, these two are easily confused. Thus, the fifteenth, is to show how to know all the mistaken paths that lead to misunderstanding wisdom. Now, the sixteenth, is to show how to reach the measure of direct perception by cutting off the mistaken paths of the two similarities of clinging to the words of the Buddha's teachings as true. The secret is that the common vehicle does not understand the ultimate meaning of words. Such a meaning, the essence that those with good fortune can ascertain, possessing the key instructions of the Great Perfection of Naturalness. The Buddha's words are the true and infallible words of ultimate truth, and in the past, when the teacher was alive, some were spoken with the intention of beings entering in the future, some were with the intention of temporary circumstances, and some were spoken solely as the qualities of the Buddhas, etc., these are the important words spoken to individuals with hidden meanings, these two are merely similar in words. They are merely similar to wanting to express the meaning of reality in words. Directly showing the intention of the Buddha, and the words of expedient deception, like a deaf person climbing a rock, these two are easily confused. Thus, the sixteenth, is to show how to reach the measure of direct perception by cutting off the mistaken paths of the two similarities of clinging to the words of the Buddha's teachings as true. Now, the seventeenth, is to show the mistaken path of the direct introduction of the nature of reality, which cannot be ascertained by the three, example, meaning, and sign, therefore the direct introduction of the nature of reality cannot be understood by words.
Chinese
的确，不会欺骗且真实正确。精华就像用动物的精华牛奶来滋养众生一样。从所有法性显现乘的精华中提取，也能成为有缘者成佛的助缘。因此，具备门的关键、境的关键和智慧的关键这三者的口诀，以及依赖于具相者的譬如依赖于水晶的光，从征兆根充满而显现灯，意义在自己的身体上被觉性和智慧充满和增长，这三者完成后，欺骗和诱导众生，将秘密的心髓引导到显现的关键，就像仅仅介绍两者一样。三身的光芒也就像被认为是光一样。不依赖于譬如和词语的法性，以及依赖于词语和譬如意义两者是错误的。正如这些，肢体的总结四义中有二，相似之处在于特殊努力的超越，实际上以十七个内在意义来显示。现在第二个，以特殊自生之语来显示清空三界，以十个内在意义来显示的第一个。向眷属们显示超越言语的意义在相续中产生，如果说是秘密真谛之语等所显示的那样。如果可能变成两种错误的词语，那么在法性显现乘共同者之中未显示的，秘密关键要义的殊胜真谛之语这些，不是导师亲自从口中说出的，而是聚集在那里的眷属们真实也不是，虚假也不是，譬如像梦一样的词语中，导师亲自向眷属的菩萨们，各自以自己的智慧差别和思维，各自的智慧中显现，如此显现后，那些眷属各自相续中五种烦恼存在于不可言说的法性虚空中解脱，对自己来说自己变得非常稀有，向导师普贤如来，菩萨这样祈请道。唉呀，一定只是指向导师等，指向一切处都平等，善良是指舍弃一切应舍弃的，超越过失，像这样显示意义的