English
If it appears, it's like a mushroom suddenly sprouting on the grass, never having grown before, and impossible to grow now. This, which has suddenly arisen from the causes and conditions of parents this time, you, beautiful one, cook and enjoy his wealth and possessions well. Because it will not arise again in the future, there will be no ripening of karma. For example, it is like ashes being carried away by the wind after a fire has gone out, leaving no residue or trace. It is impossible to return from karma and revive or be born again. It is like a nihilistic view, believing that from the root there is nothing, and after the causes and conditions are exhausted, everything will ultimately be empty. Regarding this view, if one clings to the idea of a permanent entity, because one has abandoned evil, one will not fall into the lower realms; if one practices virtue, one will attain the higher realms, because one's own mind is clear and bright, one clings to the idea that there must be a round and cohesive object. Because one does not understand selflessness, due to the deliberate clinging of conceptual thought, one accumulates bad habits and regresses, unable to become a Buddha, and instead falls into the lower realms many times. The annihilationist believes that wisdom is not a compounded phenomenon, but is inherently empty, inherently clear, and the meaning of clarity and emptiness being non-dual is like space. For this, which has no birth or death, and is unchanging. Due to ignorance, one believes that something that did not exist in the beginning has arisen, and that when this existing thing is destroyed, the causes and conditions are exhausted, leaving emptiness, and that wisdom disappears, cutting off the lineage of wisdom. Because one does not understand that wisdom is not a compounded phenomenon, and is unchanging, one cannot become a Buddha. Because one does not practice true virtue, one cannot attain the higher realms; because one does not fear truly existing evil and commits it, one does not realize the unchanging nature of wisdom. The habit of white virtuous actions, because it is not used for practicing virtue, cannot reach the higher realms; black sinful actions, because they are committed without fear, the appearance is accompanied by bad habits, and clinging to them without being able to eliminate them, the result is falling into the lower realms. Due to deep ignorance, one is born as an animal; due to clinging to immediate desires, one is born as a hungry ghost; experiencing various hot and cold sufferings in the body of karmic ripening, one is born in hell. Because the suffering arising from the delusion of one's own appearances does not cease, it is the Vajra Hell. Regarding this, the scriptures say from the detailed ritual of dependent origination: The eternalist goes to the happy realms, the annihilationist goes to the bad realms, the path of liberation does not rely on either. Therefore, the eternalist goes to the happiness of gods and humans, I (Sanskrit: ātman, Devanagari: आत्मन्, Roman transliteration: ātman, literal meaning: self) is a real thing.
Chinese
执着于我相，就会退转堕入恶道。断见者不识深义，不舍暂欲，故被恶习所缚，不得脱离恶道。“不依二边是解脱道。”指的就是这个。如果受持这个口诀金刚桥法，本来心性实相就具有四法，因此，由于了知并明晰它，就不会堕入断见的因，即先前本无的空性之中。由于没有执着于明就是唯一的明，所以不会堕入常见之因，即无边虚空处。由于体验到不变的法性，就不会堕入断见的因，即某种本无的空性之中。由于无边识，所以没有执着于任何念头的无念是唯一的无念，因此，不会堕入常见之因，即无边识处。由于体验到明空不二，没有感受到身心的存在，所以不会堕入断见的因，即一个境与一个非境的空性之中。由于在体验中没有感受到任何身心的存在，所以没有执着于什么都没有是唯一的没有，因此，不会堕入常见之因，即什么都没有的空性处。由于无碍显现，自性不成立，所以体验到无念明空不二，因此，虽然乐受这三者在词语上不同，但在意义上，由于了悟到本体无别的意义是不变的唯一，所以不会堕入断见的因，即完全不成立的空性之中。对于无法区分有无的无别，连区分或不区分的念头，乃至最细微的词语的边际也不存在，因为不执着于体验本身，所以不会堕入常见之因，即非有非无的空性处。因此，虽然与外道的常见相似而显明并体验到，但由于没有执着事物为自性的念头，所以不依赖常见。虽然与断见相似，无有执着而空性存在，但由于具有了知和明晰的体验，所以不依赖断见。不依赖于执着常断有无二边，明是常，无念是断，乐是无二。这三者词语上虽然不同，但在意义上，由于体验到本体无别为一，所以能区分
English
Clinging to the self reverts and falls into the lower realms. A nihilist, not understanding the profound meaning and not abandoning temporary desires, is bound by negative habits and cannot escape the lower realms. "Not relying on the two extremes is the path to liberation." This refers to this. If one is empowered by this instruction, the Vajra Bridge, then the reality of the mind's nature is inherently endowed with four qualities. Therefore, by knowing and clarifying it, one will not fall into the cause of nihilism, which is the emptiness of prior non-existence. Because there is no mind that clings to clarity as the only clarity, one will not fall into the cause of eternalism, which is the realm of infinite space. Because one experiences the unchanging nature of reality, one will not fall into the cause of nihilism, which is a certain emptiness of non-existence. Because of infinite consciousness, there is no mind that clings to non-thought as the only non-thought. Therefore, one will not fall into the cause of eternalism, which is the realm of infinite consciousness. Because one experiences the inseparability of clarity and emptiness without perceiving the existence of body and mind, one will not fall into the cause of nihilism, which is the emptiness of one object and one non-object. Because one experiences without perceiving any existence of body and mind, there is no mind that clings to the idea that nothing exists as the only non-existence. Therefore, one will not fall into the cause of eternalism, which is the realm of nothingness. Because unobstructed clarity is without inherent existence, one experiences the inseparability of non-thought, clarity, and emptiness. Therefore, although these three, bliss, clarity, and non-thought, are different in words, in meaning, because one realizes that the essence of non-duality is the unchanging one, one will not fall into the cause of nihilism, which is the emptiness of complete non-establishment. For that which is inseparable, where the distinction between existence and non-existence cannot be made, not even the slightest edge of a mind that distinguishes or does not distinguish, nor even the subtlest edge of words, remains. Because one does not cling to the experience itself, one will not fall into the cause of eternalism, which is the realm of neither existence nor non-existence. Therefore, although it is clear and experienced in a way that resembles the eternalism of non-Buddhists, because the mind that clings to things as self-existent does not remain, one does not rely on eternalism. Although it resembles nihilism, and emptiness exists without grasping, because there is the experience of knowing and clarity, one does not rely on nihilism. One does not rely on clinging to the two extremes of eternalism and nihilism, existence and non-existence. Clarity is eternalism, non-thought is nihilism, and bliss is non-duality. Although these three are different in words, in meaning, because one experiences the essence as inseparable and one, one can distinguish
Chinese
所谓的“半”或者“非半”的智慧的边际，或者言辞的边际，即使是极其细微之处也不停留，因此不依赖而完全清净。那是不依赖于执着常断二边的解脱之道，并且由于生源的四种因是空性的，所以远离四因。智慧的边际，即使是极其细微之处也不停留而完全清净，因此也不执着于仅仅是无生，所以是远离无生的因。而且，由于远离因，显现是自性清净的。显现是显现有，显现没有，仅仅是无生的显现也体验，但不执着，因此没有习气，是自性清净的。对此，《智慧秘密》中说：“远离三因是为佛。”对于有无之念不住着而证悟，那是没有错谬的，所以是智者。对此，《中观根本慧论》中说：“执着有是常边，执着无是断边，因此对于有和无，智者不应安住。”如果这样，你的有无都不安住，我们不了解，请你自己取一个名字吧。我的是自性空性。如果这样，你的那个有自性的过失啊。空性如果用于空性，就有自性和相状的过失。即使知道自性是空性，也不安住于认为空性是一个的念头，因此是自性完全清净的空性。《经部》中说：“空性中不观空，那是殊胜的空性。”那是在了知空性时，不被认为是空性是一个的念头所遮蔽。对此，《金刚桥》的修持续部《智慧圆满》中说：“离边智慧圆满此，非常亦非无常性，觉知不灭亦无欲，大中观正直之心，不入于方所境。”对于执着于一方的念头的边际，即使是极其细微之处也不停留的意义，法性完全清净，那没有任何勤作，因为法界远离错谬和遮蔽。对此，《金刚桥》的根本续部《智慧秘密》中说：“意义的法性清净中，没有任何勤作的自性。”
English
That which is called "half" or the edge of the wisdom of "non-half," or the edge of words, does not remain even in the slightest subtle point, therefore it is not dependent and is completely pure. That which does not rely on clinging to the two extremes of permanence and annihilation is also the path of liberation, and because the four causes of arising are empty, it is separated from the four causes. The edge of wisdom, even the slightest subtle point, does not remain, and it is completely pure, so there is no clinging to just the unborn, so it is separated from the cause of the unborn. Moreover, since it is separated from causes, appearance is self-purifying. Appearance is appearing as existent, appearing as non-existent, and even the appearance of just the unborn is experienced, but there is no clinging, so there are no imprints, and it is self-purifying. Furthermore, in the Secret of Wisdom, it is said: "Separated from the three causes is the Buddha." Understanding that one does not abide in any thought of existence or non-existence is without error, therefore it is wise. Furthermore, in the Root Wisdom of the Middle Way, it is said: "Clinging to existence is the extreme of permanence. Clinging to non-existence is the extreme of annihilation. Therefore, the wise should not abide in existence and non-existence." If that is the case, since you do not abide in either existence or non-existence, and we do not understand it, please give yourself a name. Mine is called emptiness of inherent existence. If that is the case, then there is a fault of inherent existence in that. If emptiness is practiced on emptiness, there is a fault of inherent existence and characteristics. Even if one knows that inherent existence is emptiness, the mind that clings to the idea that emptiness is one does not remain clear, therefore it is emptiness that is completely pure by nature. In the Sutra Pitaka, it is said: "Do not look at emptiness in emptiness, that is supreme emptiness." That is when knowing emptiness, it is not obscured by the thought that emptiness is one. Furthermore, in the Diamond Bridge's practice tantra, the Perfection of Wisdom, it is said: "This perfection of wisdom, free from extremes, is neither permanent nor impermanent, knowledge is unceasing and without desire, the great Madhyamaka is an upright mind, it does not enter into the realm of directions." The meaning of not abiding even in the slightest subtle point of the edge of the mind that clings to a direction, the completely pure nature of reality, has no effort, because the sphere of reality is free from error and obscuration. Furthermore, in the root tantra of the Diamond Bridge, the Secret of Wisdom, it is said: "In the purity of the nature of reality of meaning, there is no nature of effort whatsoever."