Chinese
心的歧途是常断二边，即若见分别念为自性，且分别念于自身毁灭，则执著为常，堕落为异生。声闻舍弃烦恼，独觉断灭，菩提心，行，密咒者，转变则堕落为下劣乘。若认为烦恼是相的实物，心性仅是幻化，执著于空性，且认为仅有安乐，则堕落为常。若认为彼等一切皆无，则堕落为断。菩提心的果实是，彼等一切皆超越舍取、有无、常断，知晓为平等性，从一切时分，不散乱于菩提心彼性之义而修持，则获得三身之果。名为《心性总摄灯》，是月官论师所造，圆满。愿与具缘者相遇！རྒྱ་རྒྱ་རྒྱ༔ 顶礼吉祥金刚持！此《空性总摄灯》以八义宣说，即空性之自性，词义，分类之宣说，空之理，必要，所断，空性之界限，以及断除疑惑之过失这八者宣说。其中第一，空性之自性之宣说，即于有无常断二者，不堕入空性之自性等边，且无有偏袒，无有先后与中间时分三者，无有生灭，无有轮涅，无有增减。空性之词义是，空即无有任何利害成立，空性者是不变的，是，若不改造而安住于彼，则彼即是法性。空性之分类是，歧途之错谬空性，以及真实之空性。错谬之空性有八种，即周遍计度空，道空，暂时空，分别空，断灭空，增益空，对治空，以及于基位上作业之空。其中周遍计度空是，尽故空，无故空，以及所分别之名空等，是世间之名相。道空
Chinese
，是将不住于有事之空性作为道，是无所缘的迴向。短暂的空性是天空空性的局限。臆造的空性是，将所有显现的事物观想为心之不存在，而执着于空性。断灭空性是，认为最初有而最终没有，是断灭。增益空性是，对于所做的一切善事，都以空性来增益，不离空之念。由于未将对治自性视为清净，空性是，生起一个分别念，就显示一个空性。在基础上运作的空性是，不将空性和觉性二者混杂，只说空性的来源和功德，不行善也不断恶，这些是偏离和违背法性空性。真实空性有两种：次第空性和顿超空性。次第生起的空性是：首先了悟外境为空，是外空性；然后了悟内心的空性，是内空性；然后内外二者皆空；空性本身也不成立的空性；大空性；胜义空性；有为法空性；超越边际空性；无始无终空性；不可舍弃空性；自性空性；一切法空性；自相空性；不可得空性；无事物空性；本体空性；无事物之本体空性；次第了悟这十八空性，从而证得法性之义，即无生。顿超空性是：法性空性和安住方式空性。其中，法性空性是：各自法性无自性而空，如此，一切显现如幻化八喻一般，本来就不成立。在显现增盛之时，法性空性的基础丝毫未动摇，未曾超出法性空性。也就是，从无生中生出一切，仅仅是生起之时就没有生。如此。自身之上的法性无所依而空，基础、道
English
, is to take emptiness that does not abide in existing things as the path, and is the dedication without object of reference. The temporary emptiness is the limitation of the emptiness of the sky. The fabricated emptiness is to meditate on all appearing things as non-existent in the mind, and to be attached to emptiness. The emptiness of annihilation is to think that it exists at first but does not exist at the end, and is annihilated. The emptiness of augmentation is to augment all the good deeds done with emptiness, without being separated from the thought of emptiness. Because the antidote is not understood as naturally pure, emptiness is when a conceptual thought arises, an emptiness is shown. The emptiness that works on the basis is when emptiness and awareness are not mixed, only the source and qualities of emptiness are spoken of, and good is not practiced and evil is not abandoned, these are deviating and going against the emptiness of Dharma-nature. There are two kinds of true emptiness: gradual emptiness and sudden transcendence emptiness. The emptiness that arises gradually is: first realizing that the external object is empty, is external emptiness; then realizing that the inner mind is empty, is internal emptiness; then both internal and external are empty; emptiness itself is also not established emptiness; great emptiness; ultimate emptiness; conditioned emptiness; emptiness beyond limits; emptiness without beginning and end; emptiness that cannot be abandoned; self-nature emptiness; all phenomena emptiness; self-characteristic emptiness; unobtainable emptiness; non-thing emptiness; essence emptiness; non-thing essence emptiness; gradually realizing these eighteen emptinesses, thereby attaining the meaning of Dharma-nature, which is no birth. Sudden transcendence emptiness is: Dharma-nature emptiness and abiding mode emptiness. Among them, Dharma-nature emptiness is: each Dharma-nature is empty without self-nature, thus, all appearances are like the eight similes of illusion, originally not established. When appearances increase, the basis of Dharma-nature emptiness does not move at all, and has not gone beyond Dharma-nature emptiness. That is, everything arises from no birth, and there is no birth only at the time of arising. Like this. The Dharma-nature on oneself is empty without support, the basis, path