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Do. Second, indicating the essence has two aspects: indicating the way things abide and negating extremes. The first has four aspects: ordinary awareness, original nature, freshness, and relaxed abiding. Ordinary awareness refers to that which does not arise from mind and intellect, that which is unthought, unfabricated, and uncorrupted by anything. Original nature refers to that which does not move and is unmoving from its state. Freshness refers to the very bliss of not sensing the existence of the body. Relaxed refers to being without limitations or partiality in that very state. Thus, the indication of the way things abide is complete. Second, negating extremes has two aspects: awareness self-liberating without support, and appearances self-purifying, free from conditions. Among these, the first is: Mind-essence does not abide in external grasped objects, therefore it does not rely on them. That is, the mind-essence does not abide in the object of the eye, form, therefore it does not rely on it; the mind-essence does not abide in the object of the ear, sound, therefore it does not rely on it; the mind-essence does not abide in the object of the nose, smell, therefore it does not rely on it; the mind-essence does not abide in the object of the tongue, taste, therefore it does not rely on it; the mind-essence does not abide in the object of the body, touch, therefore it does not rely on it. Thus, since the mind-essence does not abide in external grasped objects, it does not rely on them, and therefore it does not abide in the internal grasping mind, and therefore it does not rely on it. Moreover, the mind-essence does not abide in the mind of desire, therefore it does not rely on it; the mind-essence does not abide in the mind of hatred, therefore it does not rely on it; the mind-essence does not abide in the mind of ignorance, therefore it does not rely on it; the mind-essence does not abide in the mind of pride, therefore it does not rely on it; the mind-essence does not abide in the mind of jealousy, therefore it does not rely on it. Therefore, the mind-essence does not abide in the internal grasping mind and the external grasped objects, therefore it does not rely on them. This is called awareness self-liberating without support. Awareness recognizes awareness, transcending the extremes of both grasper and grasped. Moreover, it is said in the Wisdom Secret Tantra: The essence of bodhicitta does not transform into the thoughts of samsara. Thus it is spoken. Second, being free from conditions has two aspects: being free from the conditions of the sense bases (སྐྱེ་མཆེད་, skye mched) and being free from the conditions of emptiness. The first has four aspects: If it is said that mind-essence is self-illuminating in its own nature, since self-knowing and self-illumination are one, it will be mistaken for a sense base (སྐྱེ་མཆེད་, skye mched) that is clear without dimness. Mind-essence is a single clarity, but because it does not cling to the taste of clarity, it will
Chinese
不会堕入无有显现的生处，也不会堕入虚空无边生处。如果说心性是唯一的无分别，就会堕入不见不闻的生处。心性是唯一的无分别，但因为不执着于无分别的滋味，所以不会堕入不见不闻的无分别生处，也不会堕入一无所有的生处。如果说心性是唯一的快乐，就会堕入无苦的生处。心性是唯一的快乐，但因为不执着于快乐的滋味，所以不会堕入无苦的快乐生处，也不会堕入识无边生处。如果说心性是不可分割的，就会堕入以不可分割遍布的生处。心性是唯一的不可分割，但因为不执着于不可分割的禅定的滋味，所以不会堕入不可分割遍布的禅定，也不会堕入非有非无的生处。心性事物自性的实相，以证悟无分别不可分割的见解来遣除边见。 第二，远离空性的因缘有四种：如同先前没有的空性的空性相似的例子，就像陶土还没有被命名为陶器一样。是先前没有的吗？也不是，因为心识先前没有的空性被指认为突然产生，但实际上它安住于自性乐、明、本明、本空中。安住于此。不是像要证明先前没有的空性不存在一样，而是三时中在自己的相续中持续不断地存在，通过上师的教诲，自证自明在相续中显现。不会堕入其中。没有寂止的空性的相似例子，就像陶器先前空的部分，破碎了一样。是先前就存在一个空性吗？也不是，因为心性安住于乐明之中，所以也不会堕入没有寂止的空性之中。唯一的那种不可分割的，在自己的相续中自性安乐而明亮。不是像安住于境，乐明无分别三者轮流交替一样。空性的相似例子，就像氆氇和瓶子一样。说氆氇的时候，瓶子的念头也不存在，词语也不存在。说瓶子的时候，氆
English
It does not fall into the birth of non-existence and clarity, nor does it fall into the birth of limitless space. If it is said that the nature of mind is the only non-conceptual, it will fall into the birth of not seeing or hearing. The nature of mind is the only non-conceptual, but because it is not attached to the taste of non-conceptuality, it does not fall into the birth of non-conceptual without seeing or hearing, nor does it fall into the birth of nothingness. If it is said that the nature of mind is the only happiness, it will fall into the birth of no suffering. The nature of mind is the only happiness, but because it is not attached to the taste of happiness, it does not fall into the birth of happiness without suffering, nor does it fall into the birth of limitless consciousness. If it is said that the nature of mind is indivisible, it will fall into the birth of being pervaded by indivisibility. The nature of mind is the only indivisible, but because it is not attached to the taste of indivisible samadhi, it does not fall into the indivisible pervading samadhi, nor does it fall into the birth of neither existence nor non-existence. The reality of the nature of mind is that the view of realizing non-conceptuality as indivisible eliminates extremes. Second, there are four types of emptiness that are free from conditions: An example similar to the emptiness of emptiness that did not exist before, like clay that has not yet been named pottery. Is it something that did not exist before? It is not, because the emptiness of mind that did not exist before is pointed out as arising suddenly, but in reality it abides in its own bliss, clarity, primordial clarity, and primordial emptiness. Abiding in this. It is not like proving that the emptiness that did not exist before does not exist, but it exists continuously in one's own continuum in the three times, and through the instructions of the guru, self-awareness and self-clarity arise in the continuum. It does not fall into it. An example similar to the emptiness without abiding, like the previously empty part of the pottery, broken. Is there an emptiness that existed before? It is not, because the nature of mind abides in bliss and clarity, so it does not fall into the emptiness without abiding. The only indivisible one is naturally blissful and clear in one's own continuum. It is not like abiding in an object, with bliss, clarity, and non-conceptuality alternating. An example similar to emptiness, like pūlu and a vase. When pūlu is mentioned, the thought of the vase does not exist, nor does the word. When the vase is mentioned, the
Chinese
心识也不安住，言辞也不安住，是这样的一种吗？也不是这样，因为心性处于乐明之中，所以没有堕入于一个境上一个不安住的空性之中。彻底不存在的空性的比喻是，像兔子没有角一样吗？也不是这样，因为心性处于乐明之中，光明上增添了空性的光彩，空性显现出没有味道，所以也没有堕入于彻底不存在的空性之中。心性事物自性的实相，处于乐明之中，这就是断边的消除。对此，经中说，在细致的缘起仪轨中说：恒常者趋向善趣，断灭者趋向恶趣，不依赖二者是解脱道。也就是说，不依赖的觉性自解脱，以及远离因缘的显现自清净这二者，不是同时产生而又变成不同的兔子角，清净也是自清净，解脱也是自解脱。这种自解脱自清净的觉性，称为决断所知。那么，心性安住于一个空性之中，没有堕入四种空性的歧途，那是怎样的一种空性呢？那种空性是自性空性，而自性空性也有两种：自性在相上起作用的空性和自性完全清净的空性。其中第一个，自性在相上起作用的空性是，《般若波罗蜜多经》中说：空性在空性上起作用，这就是自性在相上起作用。第二个是，连极细微的执着也不存在，这就是自性完全清净的空性。《智慧秘密续》中说：本体自性无所缘，智慧普贤完全清净。因此，这就是安立无修之义的大钉。现在是将希望和疑虑交付于法界，这也有两种：理解和言辞。其中第一个是，向上不对佛抱有希望，因为这个心性本身就是佛，所以不追逐过去。因为不追逐过去，所以烦恼不会停留在前面，欲望的边际断绝。向下不对轮回抱有疑虑，因为了悟心性，轮回当下清净，所以不迎接未来。因为不迎接未来，习气
English
Is it like the mind not abiding, words not abiding? It is not so, because the nature of mind abides in bliss and clarity. Therefore, it does not fall into emptiness where one does not abide in one object. Is the analogy for the emptiness of utter non-existence like a rabbit having no horns? It is not so, because the nature of mind abides in bliss and clarity. Clarity is enhanced by emptiness, and emptiness arises without taste, so it does not fall into the emptiness of utter non-existence either. The reality of the nature of mind, the nature of things, abiding in bliss and clarity, eliminates the extreme of nihilism. As the scripture says, in the detailed ritual of dependent origination: The eternalist goes to the happy realms, the nihilist goes to the bad realms, not relying on either is the path of liberation. That is, the awareness that is self-liberated without reliance, and the appearance that is self-purified by being free from conditions, are not like the horns of a rabbit that are born at the same time and become different. That which is pure is self-pure, and that which is liberated is self-liberated. That awareness of self-liberation and self-purity is called the decisive knowledge. So, if the nature of mind abides in one emptiness, and does not fall into the four extremes of emptiness, what kind of emptiness is it? That emptiness is the emptiness of self-nature, and there are two types of emptiness of self-nature: emptiness that operates on the characteristics of self-nature, and emptiness that is completely pure in self-nature. The first, emptiness that operates on the characteristics of self-nature, is stated in the Perfection of Wisdom Sutra: When emptiness operates on emptiness, it operates on the characteristics of self-nature. The second is: Since even the subtlest clinging does not abide, it is the emptiness of complete purity of self-nature. In the Secret Wisdom Tantra it says: Essence itself has no object, Primordial wisdom is completely pure. Therefore, this is the great nail that establishes the meaning of no meditation. Now, entrusting hope and doubt to the expanse, there are also two aspects to that: understanding and words. The first is: upwards, do not hope for Buddhahood, because this nature of mind is itself Buddha, so do not pursue the past. Because you do not pursue the past, the afflictions do not remain in front, the edge of desire is cut off. Downwards, do not doubt samsara, because by realizing the nature of mind, samsara is purified in that very moment, so do not welcome the future. Because you do not welcome the future, habitual patterns
Chinese
不随顺外境，是疑惑的傲慢。因为现在无法确定，所以明白圣者的慈悲无法救护。因为心性不可能产生，所以不去迎接未来。现在的觉知从此以后就是过去。尚未忆起的就是未来。这两者之间连一点渣滓也不存在，那就是现在无法确定。因此圣者的慈悲无法救护。现在生起的事物不住留，所以无法确定。因此已经过度地阐释了意义。第二，词句分为两种：离思绝言的殊胜禅定，以及如是的寂灭。这是指，第一种有四种说法：执着于一境的禅定，本初任运成就的禅定，周遍无边的禅定，以及自性任运成就的禅定。其中，执着于一境的是：声闻、缘觉、外道常断见，这是小乘的禅定。本初任运成就的禅定是：大乘唯识、中观、密宗，这是大乘的禅定。周遍无边的是：大手印的禅定。自性清净的禅定是：大圆满的禅定。因此，离思绝言的禅定，这四种禅定也是在大圆满中任运成就的。殊胜。这是指，在智慧圆满续中说：大圆满禅定，离动摇和趋入。第二，寂灭有四种说法：寂静寂灭，不住寂灭，不平等寂灭，以及真实寂灭。其中，寂静寂灭是：小乘的寂灭，寂静、调伏、隐藏、无我，因此心性自然任运成就，这就是寂静寂灭。不住寂灭是：大乘的寂灭，唯识宗自知自明的见解，中观宗不分别实相法性。密宗希求安乐，也是心性自然任运成就