English
Furthermore, there are three aspects: the condition of appearance, the condition of emptiness, and the condition of non-arising. Since one's own mind-essence possesses the four dharmas of reality and is clearly present in one's own mind-essence, one does not fall into the fault of emptiness where there was nothing before, nor does one stray into the unpredicted. Since it abides in itself and is clear in itself, but there is no mind that grasps clarity as being like the sky, one does not stray into the condition of appearance, nor does one stray into the god of the sphere of infinite space. If one strays into that, the god with the longest lifespan can live for twenty thousand kalpas, and then, like an arrow shot into the sky, its force is exhausted and it falls to the ground. The power of the antidote of samadhi is exhausted, and after falling, one grieves and scolds the Dharma as being untrue, and without even being reborn in the realm of humans or gods, it is said that one falls into the evil realms of hell. Since primordial awareness has never been fixated as empty, and since no mental thought abides, one does not stray into the fault of no quiescence, nor does one stray into compounded phenomena. Since there is no mind that grasps the non-abiding thought of mental thought, or the non-thought that transcends the limits of consciousness, as being one, one does not stray into the condition of appearance, nor does one stray into the god of the sphere of infinite consciousness. If one strays into that, the god's lifespan can last for forty thousand kalpas before falling. Moreover, since one experiences the bliss of non-duality, where body and mind are not distracted and there is no sensation of existence, one does not stray into the fault of emptiness where one is the object and the other does not abide, nor does one stray into the alternation of appearance and emptiness. Since there is no mind that grasps the bliss where there is no sensation of existence in body and mind, one does not stray into the god of the sphere of nothingness. If one strays into that, the god's lifespan can last for sixty thousand kalpas before falling. Clarity, non-thought, and bliss are different in words, but in meaning, their essence is inseparable, so one does not stray into the condition of emptiness where nothing is established, nor does one stray into the nihilistic emptiness of annihilation. At that time, since one experiences clarity, non-thought, and bliss, whose essence is inseparable, one does not stray into the four conditions of emptiness whose essence is inseparable in meaning. Clarity, non-thought, and bliss, when experiencing the one whose essence is inseparable, since there is no mind that deliberately grasps, one does not stray into the four conditions of appearance. At this point, compare the expanded and condensed paths.
Chinese
如果关于空性的四种缘起和显现的四种缘起的章节有缺失，因为不知道如何校正，找到正确的范本时需要对照。在无法区分的时候，区分叫做区分吗？或者不区分叫做不区分的思维的边际？或者词语的边际深奥而细微之处也不存在，因为没有执着于仅仅是无生的思维，所以脱离了无生的缘起。这也在金刚桥根本续《智慧秘密》中说：“脱离三种缘起，是佛。”又说，这也在秘密真言的少量文字中说：“执着常者去往善趣，执着断者去往恶趣，不依赖二者是解脱之道。”因此，舍弃不善而行善，将体验执着为真实，这与外道常论者相同，去往善趣高处，福德和专注的力量耗尽后，由于回向不净而堕入恶趣的情况很多。不行善，也没有禅定的体验，不畏惧罪恶而轻视因果，这与外道断见者相同，没有高处和解脱的果实，由于无明和罪恶的异熟而前往恶趣地狱之处。不依赖于执着有无二者，对于没有二取，也不存在执着于仅仅是无二取的思维的边际，或者词语的边际深奥而细微之处，不依赖于常断高处恶趣二者，是解脱菩提之道。那时就不安住于常断有无的任何一边。这也在《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。”这样说。那么，如果那样你已经堕入断见边，说觉知和明晰的体验没有中断。如果堕入常见边，说没有特意执着的思维，因为我们不明白，所以让你给它起个名字，你说我的那个是自性空性，那么，如果说你的那个有执着于仅仅是自性的过失，自性有具过失和无过失两种，自性具过失是，自性的空性是一个，空性本身是一个。
English
If the sections on the four causes of emptiness and the four causes of appearance are missing, and because I don't know how to correct them, I need to compare them when I find the correct model. At a time when there is no distinction, is distinguishing called distinguishing? Or is the edge of the mind that does not distinguish called not distinguishing? Or does even the subtle and profound edge of words not exist, because there is no mind that clings to just being unborn, so it is free from the cause of being unborn. This is also stated in the root tantra of the Vajra Bridge, "Secret Wisdom": "Free from the three causes, is the Buddha." It is also said that in the few letters of secret mantra: "The one who clings to permanence goes to the happy realms. The one who clings to annihilation goes to the bad realms. Not relying on the two is the path of liberation." Therefore, abandoning non-virtue and doing virtue, and clinging to experience as truth, is like the eternalists among the non-Buddhists, going to the happy realms and higher realms. When the power of merit and focus is exhausted, and because the dedication is impure, there are many who fall into the bad realms. Not doing virtue and not having the experience of samadhi, not fearing sin and despising cause and effect, is like the annihilationists among the non-Buddhists, without the fruit of higher realms and liberation. Due to ignorance and the ripening of sin, one goes to the hellish places of the bad realms. Not relying on clinging to existence and non-existence, and for those without dualistic clinging, even the subtle and profound edge of the mind that clings to just non-duality, or the edge of words, does not exist. Not relying on permanence and annihilation, higher realms and bad realms, is the path of liberation and enlightenment. At that time, one does not abide in any extreme of permanence, annihilation, existence, or non-existence. This is also stated in the Root Wisdom of the Middle Way: "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." Thus it is said. So, if you have fallen into the extreme of annihilation, you say that the experience of knowing and clarity is not interrupted. If you have fallen into the extreme of permanence, you say that there is no mind that clings intentionally. Because we do not understand, we asked you to give it a name, and you said that mine is emptiness by nature. Then, if we say that yours has the fault of clinging to just nature, nature has two types: with faults and without faults. Nature with faults is that the emptiness of nature is one, and emptiness itself is one.
Chinese
认为“是”的执着，会变成所知障。正如《般若摄颂》中所说：“不要执着于殊胜的空性。”《释论小疏》中说：“应当安住于信。”如是说，执着一切对境是菩萨的过失。或者说，如果行于空性，就是行于相。或者说，执着于自性，就被说是具有过患。自性无过患是：此心性之实相，本体不灭而光明，自性不成立而空性，对于仅仅执着光明空性之微细边际也不存在，因此是自性清净的空性。正如《十万颂》中所说：“了知清净，眼清净，色清净，以及了知清净，此二者无二，不可作二。非异非不异。”应当了知此等释句之义。对于任何无自性者，就被称为不可言说。如《思维修眼灯》中所说：“不应以空观空，那是殊胜的空性。”如是说，了知自性清净的空性是唯一，并且没有认为空性是唯一的想法，那么自性清净的空性就是无过患的。将此义运用到相续中，就是瑜伽道的空性。证悟并现证它，就是成佛的空性。因此，它被称为佛陀的密意，没有错谬和障碍。正如根本续《智慧秘密》中所说：“自知离戏论，因无所缘而光明，无有胜义谛之外的他法。如是之密意，本来无有错谬与障碍。”《大圆满奇妙》中也说：“未堕常边，本体空性。未堕断边，觉性光明。不堕二边，无有来去。上师开显意义，瑜伽士，无有怀疑而断除增益。”此时，无有依处的觉性自明，无碍的依处自然显现，无执着之显现自然解脱，证悟自显自解脱为一，就叫做断除一个所知。这是以符号解脱意义的无修。
English
The clinging that holds "it is" becomes the obscuration of knowledge. As it is said in the "Perfection of Wisdom Collection": "Do not cling to the supreme emptiness." The "Small Commentary" says: "One should abide in faith." Thus, clinging to all objects is a fault of a Bodhisattva. Or, if one practices emptiness, one practices signs. Or, attachment to inherent existence is said to be faulty. Inherent existence without fault is: This reality of the nature of mind, its essence is clear without ceasing, and empty without inherent existence. Since there is not even the slightest subtle extreme of mind that clings to mere clarity and emptiness, it is the emptiness of self-nature purity. As it is said in the "Hundred Thousand Verses": "Because knowledge is completely pure, the eye is completely pure, form is completely pure, and this knowledge being completely pure, these two are not two, cannot be made into two. They are not separate, not different." One should understand the meaning of these explanatory verses. That which has no inherent existence is called inexpressible. As it is said in the "Lamp of Meditative Vision": "Do not look at emptiness with emptiness, that is the supreme emptiness." Thus, understanding that the emptiness of self-nature purity is one, and not having the thought that emptiness is one, then the emptiness of self-nature purity is without fault. Applying this meaning to the continuum is the emptiness of the yoga path. Realizing and actualizing it is the emptiness of Buddhahood. Therefore, it is called the intention of the Buddha, without error or obstruction. As it is said in the root tantra "Secret Wisdom": "Self-awareness is free from elaboration, because it is clear without an object of focus, there is nothing other than the Dharmadhatu. Such an intention has no error or obstruction from the beginning." It is also said in the "Great Perfection, Marvellous": "Not fallen to permanence, essence is empty. Not fallen to nihilism, awareness is clear. Not fallen to duality, there is no coming or going. The lama shows the meaning, the yogi, without doubt, cuts through imputation." At that time, the awareness without support is self-luminous, the unobstructed support naturally arises, the appearance without grasping is naturally liberated, realizing self-arising and self-liberation as one is called cutting through one object of knowledge. This is the non-meditation that liberates meaning through symbols.
Chinese
那，本来不由谁做不经谁修饰自然成就。自性清净的等持是，体性究竟到彼岸的意义。无所缘，自性的心的所有相不驻留而清净。依此口诀金刚桥梁，那四种等持也不舍弃而完全具足，也就是明分执持的专注等持，不分别周遍无边的等持，安乐本元任运成就的等持，在不可分割上分割，或者不可分割的心之边际或者言辞之边际，极深极细微也不安住，因此是自性清净的等持。那时，内里没有思虑的心，外边没有言说的词，对离思离说的意义无有改变地唯一证悟，因此是等持之最胜。那也如等持殊胜经中说，证悟一义是殊胜等持，是等持之王。如是，涅槃也有四种词句，寂灭涅槃，不住涅槃，不平等涅槃，真实涅槃四种。其中，声闻和缘觉是寂灭涅槃，也就是为自利而寂静调柔且无我，没有为他利的意念而涅槃是寂灭涅槃。以智慧不住于轮回的边际，知轮回无自性。以悲心和方便不住于涅槃的边际，为了众生的利益而安住是不住涅槃，是菩萨的涅槃。果金刚乘是不等同于下乘因乘，不等同于声闻缘觉菩萨，密咒士无有自他二取而清净，因此与执着下乘二取不相等，是不平等涅槃。那也如智慧秘密中说，无有自他二取自性明，远离一切执着光明。如是，与下乘不相等，在那意义上，无有有无和轮涅二取的意念