English
It appears and appears, but it cannot function. True conventional is appearance, and it is not that it appears and cannot function. Intellectual harm is not true, but it establishes the conventional. Conventional forms and other objects, which have the characteristic of being conventional, are established as such because they are harmed by reason. Conventional sense organs such as the eye, which take and reject experiences, are not true, because they are harmed by the wisdom that cuts off elaboration. The appearance of being bright and clear, which has the characteristic of being conventional, is established as such because it is deceptive, and so on, there are many. Function, cognition, object, clarity, and freedom have eight distinctions. First, the ability to function and the inability to function are: temporarily established by valid cognition, and the ability to function temporarily is true conventional. Temporarily established by valid cognition, the inability to function is false. Second, the presence or absence of conceptual thought: the absence of conceptual thought as an object is true conventional, and the presence of conceptual thought as an object and subject is false. Third, if reason is free, reason as an object and subject is true conventional, and if it is not so, each is false. Fourth, clarity and obscurity: if it appears clear, it is true; if it does not appear clear, it is false. Fifth, meaninglessness: the mere appearance of a meaning that is not non-existent is true, and attachment to a meaning that is non-existent is false. Sixth, the basis is the sense organ: the basis truly relies on its own sense organ, which is true, and what contradicts that is false conventional. Seventh, the object is: the object that appears consistent here and now is that consciousness does not cling, and if it can be generated by a rope, it is true conventional, and if it is not so, it is false. Eighth, the four characteristics of conventional are: appearing consistent, being able to function, and being produced by causes and conditions are true conventional, and if observed, it is emptiness, which is false conventional. Distinguish the differences between the two conventional. A pot appears and can function. Examples of appearing and being able to function are pots and so on, appearing as pots, and being able to function as water containers and so on. Appearing but not being able to function is a rope snake. Examples of appearing but not being able to function are a snake appearing on a rope, and a person being mistaken for a tall pole, which cannot function as such. Appearing but not appearing, and not being able to function, is the four impossible dharmas.
Chinese
那些是兔子的角，石女的儿子，乌龟的毛，天空的花朵。 等等，沙子里的油，狮子的口水等等很多。是。胜义的体性是，远离一切戏论。所谓“帕拉玛尔塔帕提亚”，帕拉玛是殊胜或至上的意思，阿尔塔是胜义必要的意思，即唯一成办意义且必须做的殊胜。遍及远离一切痛苦的涅槃。又，唯一从世间超越的殊胜智慧的对境成为意义。帕提亚是真实，对于圣者们来说，涅槃和无生是真实，因此称为胜义谛。因为是殊胜智慧的境，所以是胜义。他们认为那是自性。༈ 。因为是从所知中成为殊胜，所以是胜义，或者意义是士夫们所欲求的，殊胜是因为是殊胜种姓的境。成为决定的词语。༈ 。分类是清净胜义和，非名言的胜义谛两种。非名言的胜义谛是远离八边戏论，八边是生、灭、常、断、来、去、边、中。总的来说，非名言的胜义是佛陀的心，而名言的胜义是心所知所见的境。十八空性是，应当如此善加分别。五根不是常住的。内空是十八空性中，阿adhyātmaśūnyatā，阿adhyātma是内，śūnyāta是空性，即内在的法，眼、耳、鼻、舌、身、意，因为不是常住的，所以在胜义上，眼等没有实物，所以称为内空性。色声香味等会坏灭，所谓bahirdaśūnyatā是外空性，即外在的法，色声香味触法一切都不是常住的，也不是坏灭的，所以在胜义上，色等没有实物，所以称为外空性。没有实物是外空性。内外之
English
Those are rabbit's horns, a barren woman's son, turtle's fur, sky flowers. Etc., oil in sand, lion's saliva, etc., are many. It is. The nature of ultimate truth is, it is free from all elaborations. The so-called "Paramarthapatya," Parama means supreme or ultimate, Artha means ultimate necessity, that is, the supreme of accomplishing meaning and what must be done. It also encompasses nirvana, which is free from all suffering. Also, uniquely, the object of the supreme wisdom that transcends the world becomes meaningful. Patyam is truth, for the noble ones, nirvana and non-birth are truly true, therefore it is called the ultimate truth. Because it is the realm of supreme wisdom, it is the ultimate truth. They consider that to be the essence. ༈. Because it is supreme among the knowable, it is the ultimate truth, or meaning is what is desired by individuals, supreme because it is the realm of the supreme lineage. It becomes a definite word. ༈. The classification is pure ultimate truth and, the two truths of non-conceptual ultimate truth. The non-conceptual ultimate truth is freedom from the eight extremes of elaboration, the eight extremes are birth, cessation, permanence, annihilation, coming, going, edge, and center. In general, the non-conceptual ultimate truth is the mind of the Buddha, and the conceptual ultimate truth is the objects known and seen by the mind. The eighteen emptinesses are, they should be well distinguished in this way. The five faculties are not permanent. Inner emptiness is among the eighteen emptinesses, adhyātmaśūnyatā, adhyātma is inner, śūnyāta is emptiness, that is, the inner dharma, eye, ear, nose, tongue, body, mind, because they are not permanent, so in the ultimate sense, there is no entity in the eye, etc., so it is called inner emptiness. Forms, sounds, smells, etc. will decay, the so-called bahirdaśūnyatā is outer emptiness, that is, the outer dharma, forms, sounds, smells, tastes, tactile objects, all dharmas are not permanent, nor are they decaying, so in the ultimate sense, there is no entity in forms, etc., so it is called outer emptiness. No entity is outer emptiness. The inner and outer
Chinese
སྐྱེ་མཆེད་རྣམས། །ཨ་དྷྱདྨ་ཧིརྔྷ་ཤཱུ་ནྱ་ཏཱ་ཞེས་པ། （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）ཕྱི་ནང་སྟོང་པ་ཉིད་ཡིན་ཏེ། ཕྱི་ནང་གི་སྐྱེ་མཆེད་བཅུ་གཉིས་ དོན་དམ་པར་གཟུང་འཛིན་གཉིས་ཀ་མེད་དེ། ཡུལ་དང་ཡུལ་ཅན་གྱི་ཚུལ་དང་བྲལ་བས་ན་ཕྱི་ནང་སྟོང་པ་ཉིད་ཅེས་སོ། །ཕྱི་ནང་སྟོང་པ་ཉིད་གྱུར་པ། །རང་བཞིན་གྱིས་སྟོང་གཞན་གྱིས་མིན། །ཤཱུ་ནྱ་ཏ་ཤཱུ་ནྱ་ཏཱ་ཞེས་པ། （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）སྟོང་པ་ཉིད་སྟོང་པ་ཉིད་ཡིན་ཏེ། ཆོས་ཐམས་ཅད་ངོ་བོ་ཉིད་ཀྱིས་སྟོང་པ། རང་བཞིན་གྱིས་སྟོང་སྟེ་གཞན་གྱིས་སྟོང་པར་བྱ་བ་མེད་པས། སྟོང་པ་ཉིད་སྟོང་པ་ཉིད་དོ། །སྟོང་པ་ཉིད་ནི་སྟོང་པ་ཉིད། །འཇིག་རྟེན་ཆེན་པོ་སྟོང་པ་ཉིད། །མ་ཧཱ་ཤཱུ་ནྱ་ཏཱ་ནི། （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）ཆེན་པོ་སྟོང་པ་ཉིད་སྟེ། སྣོད་ཀྱི་འཇིག་རྟེན་པའི་དཀྱིལ་འཁོར་ཆེན་པོ་ཕྱོགས་བཅུར་སྤོང་བས་ན་ཆེན་པོ་སྟོང་པ་ཉིད་ཅེས་བྱའོ། །མྱང་འདས་བར་མཱན་ཤཱུ་ནྱ་ཏཱ་ཞེས་པ་དོན་དམ་སྟོང་པ་ཉིད་ཡིན་ཏེ། །དོན་དམ་པ་ནི་མྱང་འདས་ལ་བྱ་སྟེ་དོན་དམ་པ་ཉིད་ལ་ཡང་དངོས་པོར་གཟུང་དུ་རུང་བ་མེད་པས་ན་མིང་ངོ་། །ཁམས་གསུམ་སཾ་སྐྲི་ཏ་ཤཱུ་ནྱ་ཏཱ་ཞེས་པ་འདུས་བྱས་སྟོང་པ་ཉིད་ཡིན་ཏེ། །འདུས་བྱས་ནི་ཁམས་གསུམ་པ་ཐམས་ཅད་དོ། །ཁམས་གསུམ་པ་རྣམས་ཀྱང་སྒྱུ་མ་དང་འདྲ་སྟེ། སྐྱེ་གནས་འགག་པ་དང་བྲལ་ཞིང་སྟོང་པས་ནའོ། །འགོག་ཉིད་ནམ་མཁའ་འདུས་མ་བྱས། །ཨ་སཾ་སྐྲི་ཏ་ཤཱུ་ནྱ་ཏཱ་ཞེས་པ་འདུས་མ་བྱས་སྟོང་པ་ཉིད་ཡིན་ཏེ། འདུས་མ་བྱས་ནི་ནམ་མཁའ་དང་། དེ་བཞིན་ཉིད་དང་། འགོག་པ་གཉིས་རྒྱུ་རྐྱེན་གྱིས་གྲུབ་པ་མ་ཡིན་པ་འདི་བཞི་རང་བཞིན་གྱིས་སྟོང་པས་ནའོ། །རྟག་ཆད་མཐའ་འདས་སྟོང་པ་ཉིད། །ཨ་ཏྱནྟ་ཤཱུ་ནྱ་ཏཱ་ཞེས་པ་མཐའ་ལས་འདས་པ་སྟོང་པ་ཉིད་སྟེ། རྟག་ཆད་ཡོད་མེད་ལ་སོགས་པའི་མཐའ་དང་བྲལ་བས་ནའོ། །འཁོར་བའི་ཐོག་མཐའ་མེད་པས་སྟོང་། །ཨ་ན་བ་ཏཱ་གྲ་ཤཱུ་ནྱ་ཏཱ་ཞེས་པ་ཐོག་མ་དང་ཐ་མ་མེད་པ་སྟོང་པ་ཉིད་ཡིན་ཏེ། འཁོར་བ་ལ་ཐོག་མཐའ་མེད་ལ་དབུས་ཀྱང་སྟོང་པས་ནའོ། །ཆོས་རྣམས་དོར་བ་མེད་པས་སྟོང་། །ཨ་ན་བ་ཀཱ་ར་ཤཱུ་ནྱ་ཏཱ་ཞེས་པ། ཨ་ན་བ་ཀཱ་ར་ནི། དོར་བ་སྟེ་དོར་བ་མེད་པས་ན། ཨ་ན་བ་ཀཱ་ར་ཞེས་བྱ་སྟེ། བུམ་པའི་ནང་གི་ཆུ་སྔར་ཡོད་པ་ལས་མེད་པར་བྱས་པ་ལྟ་བུ་མ་ཡིན་ཏེ་ཆོས་རྣམས་ཡེ་ནས་རང་བཞིན་གྱིས་སྟོང་པ་སྟེ། དོར་བའམ་བསམ་པ་མེད་པས་ནའོ། །ཀུན་གྱིས་མ་མཛད་རང་བཞིན་སྟོང་། །པྲ་ཀྲྀ་ཏི་ཤཱུ་ནྱ་ཏཱ་ཞེས་པ་རང་བཞིན་གྱིས་སྟོང་པ་ཡིན་ཏེ། ཆོས་ཐམས་ཅད་ཉན་རང་དང་དེ་བཞིན་གཤེགས་པས་ཀྱང་མ་མཛ
English
Faculties. Adhyātmahirṇyaśūnyatā: The emptiness of inner and outer [faculties]. Since the twelve inner and outer faculties are, in reality, devoid of both grasping and being grasped, and are free from the nature of object and subject, they are called the emptiness of inner and outer [faculties]. The emptiness of inner and outer [faculties] is empty by its own nature, not by something else. Śūnyatāśūnyatā: Emptiness of emptiness. All phenomena are empty of inherent existence. They are empty by their own nature, and there is nothing to make them empty; therefore, it is the emptiness of emptiness. Emptiness is emptiness. The great world is emptiness. Mahāśūnyatā: The great emptiness. Since the great mandala of the world as a vessel is abandoned in the ten directions, it is called the great emptiness. Nirvāṇavārmanśūnyatā: The emptiness of ultimate reality. Ultimate reality refers to nirvāṇa. Since even ultimate reality cannot be grasped as a real entity, it is called by that name. The three realms, saṃskṛtaśūnyatā: The emptiness of the conditioned. The conditioned refers to all the three realms. The three realms are like illusions; they are free from arising, abiding, and ceasing, and are empty. Cessation itself is like space, unconditioned. Asaṃskṛtaśūnyatā: The emptiness of the unconditioned. The unconditioned refers to space, suchness, and the two cessations. These four are not produced by causes and conditions, and are empty by their own nature. The emptiness that transcends the extremes of permanence and annihilation. Atyantaśūnyatā: The emptiness that transcends extremes. It is free from extremes such as permanence and annihilation, existence and non-existence. Emptiness because saṃsāra has no beginning or end. Anavaratāgraśūnyatā: The emptiness of having no beginning or end. Saṃsāra has no beginning or end, and even the middle is empty. Emptiness because phenomena are not abandoned. Anavakāraśūnyatā: Anavakāra means abandonment. Since there is no abandonment, it is called anavakāra. It is not like emptying a vase of water that was previously there. Rather, all phenomena are empty by their own nature from the very beginning. There is no abandonment or thought of abandonment. Emptiness of inherent nature, not made by anyone. Prakṛtiśūnyatā: Emptiness of inherent nature. All phenomena are not made even by śrāvakas, pratyekabuddhas, or tathāgatas.