English
Therefore, for that way, no mental fabrication remains. In that non-fabrication, the meaning of the nature of reality is clear. Because there is no change of things arising and emptiness ceasing, it will not be mistaken for the ultimate of conditioned, conventional emptiness that does not exist after destruction. Moreover, the fourth chapter of the Perfection of Wisdom says: "Non-fabricating nature, awareness is clear. Wisdom, Samantabhadra, has no distraction." It is said that in the realm of one, the emptiness where one does not remain, sometimes the clear remembrance is the appearing object, and sometimes the non-remembrance is the unclear emptiness without an object. Appearance and emptiness are alternately established. A similar example is like a vase and a skull cup. When a vase is mentioned, the word "skull cup" does not exist, and its meaning cannot function. When a skull cup is mentioned, the mind of a vase does not exist, the word does not exist, and its meaning cannot function. Similarly, when one goes into emptiness, the mind of appearance does not exist, the word does not exist, and its meaning cannot function. When the realm of appearance is clear, the mind of emptiness does not exist, the word does not exist, and its meaning cannot function. Therefore, the emptiness where one does not remain in one realm is alternately established, is gathering and separating, is clear and obscured, is coming and going, is arising and ceasing, and is limited and biased. That is like ignorance, a small-minded child. The *Collected Wisdom Sutra* says: "Children establish there as existent and non-existent. These two, existence and non-existence, are non-existent dharmas." It is said. If one follows this instruction, without abandoning or cultivating the body and mind, one dwells in the uncontaminated bliss without perceiving existence. That is also because the mind has not arisen, so the essence is emptiness; because awareness has not ceased, so the nature is clear; clear from the state of emptiness, emptiness from the state of clarity, realizing that clarity and emptiness are non-dual and one. Therefore, one will not be mistaken that the emptiness where one does not remain in one realm is alternately established. Moreover, the *Perfection of Wisdom in One Hundred Thousand Lines* says: "Non-dual, not to be made into two, not different, not non-different." Or the *Heart Sutra* says: "Emptiness is not other than form, and form is not other than emptiness." Or the *Praise of Names* says: "Non-duality is shown as non-dual, abiding in the true limit." It is said. The second chapter of the root tantra, *Secret Wisdom*, says: "Unborn, unceasing, is non-dual, view these two as inseparable, in that state, all."
Chinese
聚集。这样说了。那么你将那完全不成立的空性，只是名字而没有意义，如同不孕妇的儿子，或者虚空中的花朵一般，没有身和智慧，堕落成断灭的空性。那也是在《总集经》中说：对于空性执着，对于无的边际显现贪执，完全断灭广大的空性，在那之上很难生起自证。这样说了。民众的道歌中说：如果射箭，对于虚空中的有情，永远不会有解脱。这样说了。依此诀窍，明、无分别这三个词，在词语上虽然不同，但在意义上本体没有分别。在没有分别的时候，对于分别或者不分别的心的边际，或者词语极其细微的边际也不存在的意义，以具备四法的方式，证悟为一，因此佛的身和智慧，自然而然不间断地显现。因此，也不要堕落于完全不成立的空性，明、无分别、乐、本体没有分别、心的边际极其细微也不存在这五者，五部、五身、五智不需要寻找，因为自然圆满地显现存在，因此也不会堕落于完全不成立的空性。那也是在根本续《智慧秘密》第二品中说：从智慧证悟的差别中，身和智慧不需寻找而显现，在无分别轮回的处所显现。这样说了。又是那里面说：自证在任何显现中，不会变为其他的智慧。这样说了。因此不会堕落于空性的四种缘，断除了无的见解，断灭的边。那也如十二处一般，自己的识，像这样认为有一个存在，恒常显现贪执，获得善趣高处，因为贪执不会成佛。如空性的四种缘一般，自己的识，像这样认为没有一个存在，不真实而断灭，会堕落于恶趣之处，因为无明且不证悟不会成佛，不会获得解脱。那也是在《楞伽经》中说：有者去往善趣，无者去往恶趣。这样说了。因此外道有三百六十种邪见，总集起来就是六十种坏聚见
English
Gathered. It is said so. Then you take that emptiness that is completely unestablished, which is just a name without meaning, like the son of a barren woman or a flower in the sky, without body and wisdom, and fall into a nihilistic emptiness. That is also said in the Sutra Compendium: Relying on emptiness, clinging to the extreme of non-existence, completely cutting off the great emptiness, it is difficult for self-awareness to arise in that. It is said so. In the Doha of the Common People it is said: If you shoot an arrow, for a sentient being in the sky, there will never be liberation. It is said so. By the power of this instruction, clarity and non-conceptuality, these three words, although different in words, are not different in essence in meaning. At the time of non-differentiation, the meaning of not even the slightest subtle edge of the mind or the edge of words that should be differentiated or not differentiated, is realized as one with the four qualities, so the Buddha's body and wisdom naturally and uninterruptedly appear. Therefore, do not fall into the emptiness of complete non-establishment, clarity, non-conceptuality, bliss, non-differentiation of essence, and not even the slightest subtle edge of mind exists, these five, the five families, five bodies, and five wisdoms do not need to be sought, because they naturally and completely appear, so they do not fall into the emptiness of complete non-establishment. That is also said in the second chapter of the root tantra, The Secret of Wisdom: From the difference of wisdom realization, body and wisdom appear without seeking, and appear in the place of non-conceptual samsara. It is said so. Again, it says in the same: Self-awareness is clear in everything, and wisdom does not change into anything else. It is said so. Therefore, it does not fall into the four conditions of emptiness, and it eliminates the view of non-existence, the extreme of annihilation. That is also like the twelve sources, one's own consciousness, thinking that there is one existence like this, constantly manifesting attachment, attaining happiness and higher realms, but because of attachment, one will not become a Buddha. Like the four conditions of emptiness, one's own consciousness, thinking that there is no existence like this, being untrue and annihilated, one will fall into the place of bad realms, because of ignorance and non-realization, one will not become a Buddha, and one will not attain liberation. That is also said in the Lankavatara Sutra: The existent goes to the happy realms, the non-existent goes to the bad realms. It is said so. Therefore, although there are three hundred and sixty heretical views of the heretics, when gathered together, they are sixty views of the perishable collection.
Chinese
归纳为二。其中归纳为顺世外道、穆尔图格、 phyal ba、 广行四种。如果从那之中归纳，则外道有常见和断见两种。外道常见派认为，常一自在的我遍布一切，是所有事物唯一的造作者。内道佛教的辩论者说：那么，你所说的那个东西，是物质、颜色、空间还是可以被分割的东西？它位于何处？常住者说：我的那个东西，大时如拇指般，小时如芥子和芝麻般。更小时，如发梢般，白色闪耀，油润而卷曲，位于吉大宝的宫殿中。那么，众生死时，在心脏中央能看到它，或者出去时能看到它吗？所有死者都不存在这种情况。这就像一个陶罐里有一只鸟，陶罐破碎时，鸟儿迅速飞走一样。同样，断气死亡时，它会从吉大宝中出来。那么，它会再次获得身体吗？现在获得的身体，来世也会获得。就像砍伐树木后会长出新树，割草后会长出新草，播种大麦后会长出大麦，播种荞麦后会长出荞麦一样。它依附于白光，本体是福佑和自在，转生为人。断见外道说：对于自己的妻子，对于聚集在自己权下的眷属，有什么饮食享受都拿出来，禁闭七天，彻底断绝，自己舂磨，彻底喧闹，彻底熄灭烟火，禁止外出。眷属们听从首领的命令，照此办理。导师将所有的饮食享受在晚上他们没有察觉的情况下收集起来，堆放在自己的妻子面前，说：绿色的美人啊，好好烹饪，美味地享用吧！死后就无法享用了，就像火熄灭后灰烬被风吹走一样，怎么可能复活呢？意思是说，这次的人身是靠运气和偶然获得的。例如，天空中的雷声
English
It is condensed into two. From that, it is condensed into the hedonistic, Murthug, Phyalwa, and Ajivika schools. If we condense it further, there are two types of non-Buddhist schools: those who believe in permanence and those who believe in annihilation. According to the system of the non-Buddhist school that believes in permanence, the self, which is permanent and singular, pervades everything and is the sole creator of all things. The Buddhist opponent says: "Then, what is that thing of yours? Is it a substance, a color, a space, or something that can be divided? Where does it reside?" The believer in permanence says: "My thing is large, as large as a thumb; small, as small as a mustard seed or a sesame seed. Even smaller, it is like the tip of a hair, white and shimmering, oily and curled, residing in the palace of Citta Rinpoche." Then, when a sentient being dies, can it be seen in the center of the heart, or can it be seen when it goes out? This is not the case for all who die. It is like a bird in a pot; when the pot breaks, the bird quickly flies away. Similarly, when one dies after breathing one's last, it comes out of Citta Rinpoche. Then, will it take a body or not? The body that is taken now will also be taken in the future. Just as a tree grows where a tree has been cut down, grass grows where grass has been cut, barley grows where barley has been sown, and buckwheat grows where buckwheat has been sown. It attaches to white light, its essence is blessing and power, and it is born as a human being. The annihilationist non-Buddhist says: "To his own wife, to his retinue gathered under his power, whatever food and drink they have, take it out, confine yourselves for seven days, cut off everything completely, grind your own flour, make a lot of noise, extinguish the smoke, and stay without coming out." The retinue listened to the leader's command and did so. The teacher gathered all the food and drink at night without them noticing, piled it in front of his own wife, and said: "O green and beautiful one, cook well and eat deliciously! After death, it is no longer a place to enjoy, like ashes carried away by the wind after the fire is extinguished. How can there be rebirth?" The meaning is that this human body is obtained by luck and chance. For example, thunder in the sky
Chinese
如果出现，就像草地上突然冒出的蘑菇一样，以前没有生长过，现在也不可能生长。这次从父母的因缘中突然产生的这个，你这位美人啊，好好地烹调享用他的财物和受用吧。因为以后不会再产生，所以不会有异熟果报。例如，就像火熄灭后灰烬被风吹走一样，不会留下任何残余和痕迹。再次从业力中返回而复苏和产生也是不可能的。就像断灭论者一样，认为从根本上不存在，因缘耗尽后，最终会空无所有。对于这种观点，如果执着于常有者，因为断除了罪恶，所以不会堕入恶趣；如果行善，就能获得天界，因为自己的心清澈明亮，所以执着于一定存在一个圆满而凝聚的物体。因为不了解无自性，所以由于刻意执着的分别念，积累了恶劣的习气而返回，无法成佛，反而多次堕入恶趣。断灭论认为，智慧不是由因缘和合而成的实有，本来就是空性的，本来就是光明的，光明和空性二者不二的意义就像虚空一样，对于这种没有生和死的，没有变化的道理。由于愚昧无知，最初认为不存在的事物产生了，现在存在的这个事物毁灭后，因缘耗尽，留下空无，认为智慧消失，断绝了智慧的传承。因为不了解智慧不是由因缘和合而成的，没有变化的道理，所以无法成佛。因为没有修持真实的善业，所以无法获得天界；因为没有畏惧真实存在的罪恶而造作，所以没有领悟到智慧不变的道理。白色善业的习气，因为没有用于行善，所以无法到达天界；黑色罪业，因为没有畏惧而造作，显现与恶劣的习气相伴随，无法消除而执着，结果就会堕入恶趣。由于深层的无明而转生为旁生；由于执着于眼前的欲望而转生为饿鬼；在异熟果报的身体上感受各种冷热的痛苦而转生地狱。由于自身显现的迷惑而产生的痛苦不会停止，所以是金刚地狱。对此，经典中从缘起的详细仪轨中说：常有者前往善趣，断灭者堕入恶趣，不依赖二者是解脱道。因此，常有者前往天人的安乐之处，我（梵文：ātman，天城体：आत्मन्，梵文罗马拟音：ātman，汉语字面意思：我）是实有物