Chinese
例如，从一个幻术师的集合中，出现了无数的幻术，那么这无数化身的根本基础就是这一个集合。这一个集合被称为遍及所有化身。如果进行分析，幻术化身从一开始就不存在，因此集合无法遍及，也没有依赖集合的事物。然而，如果不进行分析，在显现和集合两者之上进行破斥时，就像建立遍及和依赖的概念一样。所有世俗的所知都依赖于胜义法界，胜义法界遍及所有所知。如果进行分析，由于世俗从一开始就不存在，胜义法界遍及的事物被摧毁，也没有依赖胜义的事物。然而，在所有世俗显现生起之后，实相中只有一个胜义存在，因为它对所有显现没有远近之分，所以是遍及一切的。它是不变的，远离生、灭、住三者，所以也是常恒的。甚深究竟的遍及常恒就是这样。如是说： “如是行持广大故， 佛陀遍及定当说， 彼性无尽之因故， 亦说名为常恒者。” 就像这样说的是以世俗为主的遍及常恒。因此，以多种方式阐述的法无我的精髓是，对于如来藏自性光明不变和一切功德圆满的那个，任何突然出现的染污显现和名声的法都不成立。这也不是仅仅从它不成立的方面来安立，而是以不成立所区分的智慧的智慧本身作为意义的主要部分来把握。因此，认为所破的基础，如色等诸法，仅仅是空性，即空无所破的真实成立，这是世间凡夫的分别念，只是在空性方面稍微提升了一点的粗略分别念。此外，所有显现和名声的法从一开始就不曾存在过，如果成立就必须成立为存在，这也是合理的。然而，一旦存在不成立，就不可能从一般和特殊方面理解到不存在自性成立，并且与有无、是与非的戏论
English
For example, from a single gathering of illusionists, countless illusions arise. The fundamental basis for these infinite emanations is that single gathering. That single gathering is said to pervade all those emanations. If analyzed, those illusory emanations do not exist from the beginning, so the gathering cannot pervade, and there is nothing that relies on the gathering. However, without analysis, when both appearance and gathering are refuted, it is like establishing the concepts of pervasion and reliance. All worldly knowable things rely on the ultimate realm, and the ultimate realm pervades all knowable things. If analyzed, since the conventional does not exist from the beginning, the object to be pervaded by the ultimate realm is destroyed, and there is nothing that relies on the ultimate. However, in the wake of all conventional appearances arising, only the ultimate exists in reality. Since it has no nearness or distance to all appearances, it is pervasive. It is unchanging and free from arising, ceasing, and abiding, so it is also permanent. That is the pervasive permanence in terms of the profound ultimate. As it is said: "Because of such vast deeds, the Buddha is definitely said to be pervasive. Because that nature is inexhaustible, it is also said to be permanent." Such statements refer to pervasive permanence primarily in terms of the conventional. Therefore, the essence of the selflessness of phenomena, which is taught in many ways, is that in the Tathagatagarbha, the self-aware, immutable, all-perfect one, no adventitious defilements of appearance and sound are established. This is not established merely from the aspect of its non-establishment, but rather the wisdom of awareness distinguished by non-establishment is taken as the main point of the meaning. Therefore, to consider the basis of negation, such as form and other phenomena, as merely empty of inherently existent things to be negated, is a coarse conceptualization that is only a slight elevation of the ordinary worldly conceptualization towards emptiness. Furthermore, all phenomena of appearance and sound have never existed from the beginning, and if they were established, they would have to be established as existent, which is reasonable. However, once existence is not established, it is impossible to understand that non-existence is established by its own nature from the general and specific aspects, and the elaboration of existence and non-existence, being and non-being
Chinese
仅仅认为远离就是法无我的意义，从那个方面来说，虽然没有错，但只是理解了法无我意义的一半。在这种见解之上，所有被称为说自空的人，都认为胜义法界与显现声响等没有差别，没有真实成立，并且认为具有功德的如来藏在所知境中是不存在的，而且认为智慧不是胜义法界，仅仅是世俗，并且说这些阐述这些的经典都是不了义，进行诽谤。对于阐明他空大中观宗义的伟大菩萨们进行恶语谩骂，这是非常严重的错误，这是由罪恶的巨大力量所致，从恶趣堕入恶趣，被魔和罪恶的朋友们完全控制。自己一次又一次地诽谤甚深法和圣者们，就像这样说：“二谛虽然分开，但大车夫们却是愚昧的。”这样以自己功德伟大而骄傲自满，并且对圣者们进行了无法忍受的恶语谩骂之后，又这样说：“人也很难获得，修心体验也很少，轮回的寂静处很难进入，生命也非常脆弱，善知识也很难遇到，即使有了信心，又何必极度嗔恨呢？”这样像个精通者一样说欺骗别人的话，说人身难得，在遇到甚深法的时候，不要生起嗔恨心，这样对别人说了，但又紧接着说：“对于因嗔恨而愤怒的你来说，暇满也显得遥远。”这样粗暴地说出嗔恨之语，对别人说过的过失，立刻就降临到自己身上。还有些人，自己用与词义完全不符的恶劣解释来歪曲甚深经典的意义，并且说像那样的其他经典，都用这个教证来明确说明是不了义。这样把一些经典中用歪曲的解释也无法掩盖的非常明显的部分，解释为仅仅是不了义，像个大傻瓜一样，一边做着损害佛陀教法的事情，一边还自认为是对佛陀的教言有信心的
English
Even just thinking that separation is the meaning of the selflessness of phenomena, although it is not wrong from that aspect, it only understands half of the meaning of the selflessness of phenomena. On top of that view, all those who are known to speak of self-emptiness, think that the ultimate reality is no different from appearances and sounds, and is not truly established, and they think that the Sugata-garbha with qualities does not exist in the knowable, and they think that wisdom is not the ultimate reality, but only conventional, and they say that the scriptures that explain these are all provisional, and they slander them. To hate and revile the great Bodhisattvas who clearly established the tenets of the Great Other-Empty Madhyamaka, this is a very serious mistake, it is due to the power of great sinful actions, going from bad rebirth to bad rebirth, being completely controlled by demons and evil friends. One's own repeated slander of the profound Dharma and the holy ones is like saying: "Although the two truths are separated, the great charioteers are ignorant." Thus, being arrogant and complacent with one's own great qualities, and after having done unbearable reviling of the holy ones, one says again: "It is very difficult to find a human being, and the experience of training the mind is very small, it is difficult to enter the solitary places of samsara, life is very fragile, it is difficult to find a good spiritual friend, even if one has faith, why should one be extremely hateful?" Thus, like a skilled person, one speaks deceptive words, saying that it is difficult to obtain a human body, and when encountering the profound Dharma, do not generate hatred, thus speaking to others, but then immediately saying: "For you who are angry with hatred, leisure and fortune also seem far away." Thus, rudely uttering words of hatred, the fault of speaking to others immediately falls upon oneself. And some people, themselves, distort the meaning of the profound sutras with bad explanations that do not match the meaning of the words at all, and say that other sutras like that, are clearly explained by this quote to be provisional. Thus, explaining the very clear parts of some sutras that cannot be covered up by distorted explanations as merely provisional, like a big fool, while doing things that harm the Buddha's teachings, one still thinks that one has faith in the Buddha's words.
Chinese
对于圣者们，说“这些人歪曲了佛语的意义！”这实际上是将自己的过错推给他人，是虚伪者的行为，用来欺骗自己的学生。同样，非常著名的勒丹也曾说过：“圣者无著没有得到授记。”这要么是没见过《文殊根本续》就轻率行事，要么是即使见过也隐瞒的某种欺骗手段。他掩盖了导师世亲的许多善说，却自称懂得，有时又极力反对世亲，这也是虚伪者的行为。然而，如果承认一切显现和声音从一开始就是空性的、无戏论的，并且对于胜义智慧不做任何肯定或否定，而是保持中立，那么因为没有诽谤，所以也没有过错。因为信奉共同的空性而进入，仅仅进入与自己根器相符的法，这也是非常奇妙的，就像以前那些说无自性的人一样。一切显现和声音的法，从一开始就没有成立，因此，与一切戏论分离的、不变的、遍布虚空的智慧，就是法无我的意义圆满、完全清净、极其丰富。过多的阐述就到此为止。如此一来，胜义界是无相的，这就是空性。相也是事物或者依赖于事物而存在。事物又可以归结为五蕴。其中，五根和色声香味等是从五大产生的，意思是五大所转化而来。同样，触觉中的轻重、柔软粗糙等也是五大的结果。如果认为五大也是触觉，那么就不认为它们是自性成立的。因为从不是眼睛所能见到的因——五大中，不可能产生作为果的、能被眼睛见到的色处，因为色和触在本体上是（藏文：《ཛཾ》+མ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）成立的，是不同的。颜色和形状不是自性成立的，因为它们依赖于因——五大。这是缘起的理由。感受也不是自性成立的，因为感
English
To the noble ones, saying, "These people have distorted the meaning of the Buddha's words!" is actually attributing one's own faults to others, which is the behavior of a deceitful person, used to deceive one's own students. Similarly, the very famous Lekden also seems to have said, "The noble Asanga did not receive a prophecy." This is either acting rashly without having seen the Root Tantra of Manjushri, or it is nothing more than some kind of deceptive means of concealing it even if he has seen it. He conceals many of the excellent explanations of the teacher Vasubandhu, yet speaks as if he himself knows, and sometimes he vehemently opposes Vasubandhu, which is also the behavior of a deceitful person. However, if one acknowledges that all appearances and sounds are primordially empty and free from elaboration, and does not engage in any affirmation or negation of ultimate wisdom, but remains neutral, then because there is no slander, there is also no fault. Because one enters by believing in the common emptiness, it is also very wonderful to enter only into the Dharma that is suitable for one's own capacity, just like those who spoke of no self-nature in the past. All phenomena of appearances and sounds are not established from the beginning, therefore, the unchanging, all-pervading wisdom that is free from all elaborations is the meaning of the selflessness of phenomena, completely perfect, completely pure, and extremely rich. Enough with too much elaboration. In this way, the ultimate realm is empty of characteristics, and this is emptiness. Characteristics are also things or only dependent on things. Things can also be reduced to the five aggregates. Among them, the five faculties and forms, sounds, smells, and tastes are produced from the elements, meaning they are transformed from the elements. Similarly, among the tangible objects, lightness and heaviness, softness and roughness, etc., are also the results of the elements. If it is believed that the elements are also tangible objects, then it is not believed that they are self-established. Because from the cause, the elements that are not objects of the eye, it is impossible for the form element, which is the object of the eye as a result, to arise, because form and touch are different in nature, being established by（藏文：《ཛཾ》+མ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）. Color and shape are not established by their own nature, because they depend on the cause, the elements. This is the reason of dependent origination. Feeling is also not established by its own nature, because feel
Chinese
一切安乐和痛苦都取决于合意和不合意的事物。认识的自性是执著名相，而名相又是执著于名与义的混合，如果名与义不是他体而是一个本体，那么说“火”就会导致说话者的嘴被烧伤。如果本体成立为他体，那么就无法从名了解义，因为本体是他体则没有关联。这属于离一异的理智，名与义在本体上是不存在的，因为本体既不是一也不是异，就像影像一样。这是根本的结合。其成立的理由就是上面所说的。这个“做”是业，业是指作者的士夫之人的意愿对象。士夫之人也显现造作福德之业，以及非福德之业和不动之业，这样说只是名言安立，就胜义谛而言则不是这样。业在本体上是不成立的，因为它依赖于作者。就像某人没有父亲就不能成为儿子一样。如果认为因为有作者所以也有业，那么作者在本体上是不成立的，因为没有业就不可能有作者，就像没有庄稼就不会有收割者一样。这样，业和作者互相依赖，因此两者都不成立。然而，在错觉的显现和分别念中，业和作者是存在的。这只是缘起，没有本体成立的作者的造作，作者也不会享受果报，也没有积累福德等等。业和作者在本体上也是不成立的，因为它们是从因和缘的缘起中产生的，就像幻术一样。如是说：凡是因缘所生者，即为非生。于彼无有生之自性。凡是依赖于因缘者，即见为空性。谁知空性，谁即是谨慎者。如果没有了分别识，那么所知境也无法成立，如果眼识什么都不可能存在，那么