English
It is said to be a degradation of the ground. In the Perfection of Wisdom, it is said: If one engages with what is called happiness or what is called suffering, one is engaging with signs. So it is said. There is no form in that. For that which my mind is not established as any essence, there is a consciousness that thinks, 'If there were a happiness without any suffering.' Without moving from that samadhi, even if the drums of the three thousand worlds were struck, and the drumstick of Mount Meru were used, it would not be shaken, and one could live for sixty thousand kalpas of the life of a god. Then, when one feels that the power of the object has been exhausted and one is falling, one thinks that this dharma is not true, and by slandering it, one falls into the lower realms. Thinking that it is a great happiness free from all suffering, it is said that there is a danger of this happening to secret mantra practitioners. If one is under the influence of this instruction, there is no mind that feels happiness in a happiness where the body and mind are not felt to exist. Because it is free from the cause of happiness without pain, one will not fall into the realm of nothingness. In the Gongdu it is said: If one does not think of anything, how can one fall into a place of error? So it is said. In the Ninth Chapter of the Perfection of Wisdom, it is said: If one does not think and abides in self-nature, the clinging to defilements will be completely purified. So it is said. You say: My mind-essence is one that is indivisible, so one falls into the realm of indivisible pervasiveness. If one falls there, one falls into the god of the realm of neither existence nor non-existence. That god of the realm of neither existence nor non-existence also thinks, 'This, my mind-essence, is clear but without grasping.' Although it does not exist, it cannot be made into an action, it is clear. Although it exists, it cannot be made into an action, it is empty. It is not only existence, nor is it only non-existence, but one meditates that the meaning of the indivisibility of existence and non-existence pervades all, and thus one falls. That is also said in the Hundred Thousand: All objects are faults of a Bodhisattva. So it is said. In the Condensed Verses it is said: By leading with the thought, 'Consciousness is on this side,' it is completely proclaimed. So it is said. In the Secret Wisdom it is said: The mind does not recognize the self-luminous intention. Whatever part one abides in of grasping, it will become the suffering of samsara. So it is said. That god of the realm of neither existence nor non-existence is not established as form. There is light and consciousness. Abiding in the state of thinking that the meaning of the indivisibility of existence and non-existence pervades all, in samadhi
Chinese
拥有此三摩地者能活八万劫。之后，当了知由造作之心所生的三摩地的力量耗尽，将从天界堕落至人间时，便会想“此法并不真实”，从而发出恶语和哀叹，结果不仅无法停留在天界或人间，还会堕入恶道。认为“无二、不可分割、无边际、无偏颇，是为一”的想法，有落入般若、大手印或大圆满的危险。若依此诀窍，则光明、无念、安乐三者，虽词语各异，然意义上不可分割。在不可分割之时，无论可分割或不可分割，心的边际或言语的边际，哪怕是极其微细之处也不存在，因无执而完全清净，故不会迷失于不可分割的遍在之界。如是，《智慧秘密轮续》第九品中云：“若未证悟此清净义，无论如何勤作修持执着，皆是执着于错乱之心。”《智慧轮三摩地品》第五品中云：“离思自住是为意，圆满之意极清净，无执三摩地离过失。”如是，不会迷失于四生缘起，乃是遣除分别执着的边际。那么，你说对它没有任何执着的念头，这岂不是不具备了知觉悟之义，而迷失于四空之缘起吗？若已迷失，首先是对四空之缘起，连先前没有的空之缘起也忆念不起来。相似的比喻就像陶土的泥巴，既没有陶器的名称，也不能起作用一样，迷失于无知之空，对于轮回和涅槃二者，既不授记也不能起作用。如是，《一切行持之窍诀现观续》中云：“不具空性之时，贬低世俗事物后，口说一切皆空，空性之主堕入空。”如是说。于胜义谛，既不具备了知证悟空性的智慧，又执着于仅于世俗显现的事物，认为一切未灭之物也必定不存在，从而贬低了它们，口头上说一切都是空性，结果胜义和世俗
English
One who possesses this samadhi can live for eighty thousand kalpas. Afterwards, when it is known that the power of the samadhi born from the fabricated mind is exhausted, and one will fall from the heavenly realm to the human realm, one will think, "This Dharma is not true," and utter harsh words and lamentations. As a result, one will not only fail to remain in the heavenly or human realm, but will also fall into the lower realms. The thought that "non-duality, indivisibility, boundlessness, impartiality, is one" has the danger of falling into Prajnaparamita, Mahamudra, or Dzogchen. If one relies on this instruction, the three—clarity, non-thought, and bliss—though different in words, are inseparable in meaning. At the time of indivisibility, whether divisible or indivisible, the edge of the mind or the edge of words, not even the slightest bit exists, because of non-attachment and complete purity, one will not be lost in the indivisible, all-pervading realm. Thus, in the ninth chapter of the *Wisdom Secret Wheel Tantra*, it is said: "If you do not realize this pure meaning, no matter how diligently you practice with attachment, you are attached to a deluded mind." In the fifth chapter of the *Wisdom Wheel Samadhi*, it is said: "Beyond thought, abiding in itself, is the intention; the perfect intention is utterly pure; the unattached samadhi is free from faults." Thus, one will not be lost in the four conditions of arising, which is to dispel the extremes of conceptual attachment. So, you say that you have no attachment to it, isn't that lacking the meaning of knowing and realizing, and being lost in the four empty conditions? If you are lost, first of all, you cannot even remember the empty condition that did not exist before among the four empty conditions. A similar example is like clay soil, which does not even have the name of a pottery vessel, nor can it function. One is lost in ignorant emptiness, and for both samsara and nirvana, one neither prophesies nor can function. Thus, in the *Tantra of Manifest Realization, the Quintessence of All Practices*, it is said: "When not possessing emptiness, after belittling worldly phenomena, one verbally says that everything is empty, the master of emptiness falls into emptiness." Thus it is said. In the ultimate truth, one neither possesses the wisdom of knowing and realizing emptiness, nor is one attached to the phenomena that appear merely in the relative, thinking that everything that has not ceased must also not exist, thereby belittling them, and verbally saying that everything is emptiness. As a result, ultimate truth and relative truth
Chinese
由于阻碍了对二谛的认知与觉悟，从而轻视了世俗谛的真理，不顾因果的成熟。不修善行，不畏惧罪恶，因此既不能获得善趣的果报，又会堕入恶道。由于不具备胜义谛的智慧，因此不能获得解脱涅槃。由于未从无明的沉睡中醒来，因此不能从恶趣轮回的境地中解脱，所以，如果持有空性论者不具备对空性本身的觉悟，就不能获得善趣和解脱的果报，从而在恶趣的境地中，毫无善趣和解脱的功德，因此被称为走向空无。这被称为误入断灭空，因为没有认知与觉悟的智慧，所以执着于顽空。因为没有善趣和解脱的果报，所以是徒劳。由于不认识深层含义，而以追求短暂利益的心态行事，不顾及果报的成熟，因此与善趣和解脱无关，并且会堕入恶趣，所以被称为断灭。如果依此窍诀金刚桥的教导，本来就没有任何人造作、没有任何修饰的实相，心性事物之实相具备四法，那以自心性认知，并且自心性中显现的智慧持续不断，就不会误入先前没有的顽空、无记空、徒劳断灭空。正如金刚桥续部智慧秘密中所说：自明本来未造作，知晓此义即智慧。那么，如果忆念没有寂止的先前空性，就会误解为事物先前存在，之后才变成空性。相似的比喻就像用泥土制作陶器时，泥土是实物；陶器成型时，实物消失而变成空性一样。自己的心性最初未证悟时，似乎存在一个独立的实物，一旦证悟，那个实物就消失了，变成了空性，这就像由因缘聚合而成的空性一样。而且，这种因缘所生的空性，是由因缘而生，也由因缘而灭。误解为由因缘聚合而成的世俗谛是无常且不可靠的，没有尽头。正如智慧怖畏电续中所说：未生空性是法性，已生空性终将灭。如果依此窍诀，心性事物之
English
By obstructing the clarity of knowing and understanding the two truths, the conventional truth is slighted, and one does not refrain from the ripening of cause and effect. By not practicing virtue and not refraining from sin, one will not attain the fruit of higher realms and will go to lower realms. Because one does not possess the wisdom of ultimate truth, one will not attain liberation and nirvana. Because one does not awaken from the sleep of ignorance, one will not emerge from the state of suffering and samsara. Therefore, if the holder of the view of emptiness does not possess the meaning of realizing emptiness itself, one will not attain the fruit of higher realms and liberation. In the state of suffering, one will go without the qualities of higher realms and liberation, and thus it is called going to emptiness. This is called straying into nihilistic emptiness, because without the wisdom of knowing and understanding, one clings to inert emptiness. Because there is no fruit of higher realms and liberation, it is futile. Because one does not understand the profound meaning and acts with a mind that desires immediate gratification, without regard for the ripening of karma, one is not connected to higher realms and liberation and falls into the state of suffering, so it is called annihilation. If one relies on the instruction of this Vajra Bridge, the reality that has never been made or fabricated by anyone, the reality of the nature of mind, which possesses four qualities, is recognized as one's own mind, and the wisdom that is clear in one's own mind is continuous, then one will not stray into the emptiness that was not there before, inert emptiness, the unstated, or nihilistic emptiness. As it is said in the Vajra Bridge Tantra, Secret Wisdom: Self-luminous, originally unfabricated, Knowing that meaning is wisdom. So, if one remembers the previous emptiness without quiescence, one will misunderstand that things existed before and then became empty. A similar example is like when clay is made into pottery, the clay is a thing; when the pottery is formed, the thing disappears and becomes empty. When one's own mind is not realized at first, it seems that there is an independent thing. Once realized, that thing disappears, and it becomes empty, like emptiness caused by conditions. Moreover, that emptiness caused by conditions is born from conditions and destroyed by conditions. One misunderstands that the conventional truth, which is assembled by conditions, is impermanent and unreliable, without end. As it is said in the Tantra of Wisdom, Wrathful Lightning: Unborn emptiness is the nature of reality, Emptiness that is born will be destroyed. If one relies on this instruction, the nature of mind, the thing of
Chinese
因此，对于那种方式，心的造作什么也不存在。在那不造作、法性的意义显明之中，由于没有事物生起和空性坏灭的转变，所以也不会误入坏灭后不存在的、有为、世俗的究竟。其中，《智慧圆满品》第四品中说：“不造作自性，觉性明。智慧普贤，无散乱。”所谓一个的境上，一个不住留的空性，有时忆念显明是显现的事物，有时不忆念不显明是空性没有事物，显现和空性是轮流安立的。相似的比喻就像瓶子和颅器一样。说瓶子的时候，颅器的词也不存在，意义也不能起作用。说颅器的时候，瓶子的心也不存在，词也不存在，意义也不能起作用。同样，进入空性的时候，显现的心也不存在，词也不存在，意义也不能起作用。显现的境显明的时候，空性的心也不存在，词也不存在，意义也不能起作用。因此，一个境上一个不住留的空性是轮流安立的，是聚集分离的，是显明隐没的，是来回往复的，是生起坏灭的，是局限和偏颇的。那是无明、小心眼的像小孩子一样。《智慧积聚经》中说：“孩子们在那里安立有和没有，有和没有这二者是没有的法。”这样说了。如果按照这个窍诀，身体和心不舍弃不修持，存在却不觉知，安住于无漏的安乐之中。那也是因为心没有生起，所以本体是空性；因为觉性没有止息，所以自性是显明；从空性的状态中显明，从显明的状态中空性，觉悟到显明空性二者无别一体。因此，不会误入一个境上一个不住留的空性是轮流安立的。其中，《十万颂般若经》中说：“无二，不可作二，非异非不异。”或者《般若心经》中说：“空性不是色，色也不是空性。”或者《名称赞》中说：“无二显示为无二，真实边际中安住。”这样说了。根本续《智慧秘密》第二品中说：“不生不灭是无二，观此二者无分别，于彼之中一切。