English
All happiness and suffering depend on agreeable and disagreeable things. Consciousness is the nature of grasping at signs, and those signs are also the nature of grasping at the mixture of name and meaning. If name and meaning are not different entities but one entity, then saying "fire" would cause the speaker's mouth to be burned. If the entity is established as a different entity, then it would be impossible to understand the meaning from the name, because if the entity is a different entity, there is no connection. This belongs to the intelligence of being separate from one and many. Name and meaning do not exist in entity, because the entity is neither one nor many, like an image. This is the root combination. Its established reason is what was shown above. This "doing" is action (karma), and action is called the object of desire of the person of the agent. That person also manifests the action of creating merit, as well as non-meritorious actions and immovable actions. Saying this is merely a nominal establishment, but in terms of ultimate truth, it is not so. Action is not established in entity, because it depends on the agent. Just as a person cannot become a son without a father. If you think that because there is an agent, there is also action, then the agent is not established in entity, because without action, there cannot be an agent, just as without crops, there will be no harvester. Thus, action and agent are mutually dependent, so neither is established. However, in the appearance of delusion and in conceptualization, action and agent exist. This is merely dependent origination, there is no action of an agent established in entity, and the agent does not enjoy the result, nor is there accumulation of merit, etc. Action and agent are also not established in entity, because they arise from the dependent origination of cause and condition, like an illusion. As it is said: That which is born from conditions is unborn. There is no nature of birth in it. Whatever depends on conditions is seen as emptiness. Whoever knows emptiness is the one who is mindful. If there is no consciousness, then the object of knowledge cannot be established, if eye consciousness is impossible,
English
। Substance becomes completely non-existent, because objects seen by the eye cannot exist. Similarly, consciousness, eye-consciousness cannot be established as true, and knowable objects, form, do not exist as true either. If form does not exist at all, then the arising of eye-consciousness is impossible. If form is not established as true, then the eye-consciousness that sees it is also not established as true, because consciousness depends on the object of perception. Therefore, eye-consciousness is not established by its own nature, because it must rely on form to arise. Form is not established by its own nature, because it must rely on the seeing of eye-consciousness to be established as form. Neither is true, because they are mutually dependent. Therefore, the aggregates are like illusion, dream, mirage, and Gandharva city, appearing but without inherent existence. As it is said in the "Excellent Adornment of the Holy Auspicious Aeon": "In this, there are no elements whatsoever, the five aggregates and consciousness as well, having name and form as their cause, and also the minds of sentient beings. Just as fire, by the power of wood, blazes but does not think it is blazing, similarly, the aggregates are like an empty wooden cart, why not enter into yoga? In the appearance of the abode and sound aggregates of deer thirst and Gandharvas, deer, fawns, etc. are seen, which is not true, it is a mistake of viewing. Similarly, the mind arising from objects, revolves like a magnet, in which there is nothing real. Earth, water, fire, wind, etc., moving, warm, wet, and hard, the fawns always grasp. Arising from the collection of mind, why not enter into yoga? As long as the body has not decayed, and as long as intelligence arises, in the meantime, for the wisdom of yoga, do not be lazy, practice meditation diligently. Everything is like illusion and dream, thoroughly observe the three realms. Mirage is like a water moon, why not enter into yoga? Just as in the city of Gandharvas, the actions of travelers clearly appear. Similarly, the body has the actions of the aggregates, why not enter into yoga? In dreams, the collection of beings, just as the dreamer sees the dream. Similarly, if it is the place of the aggregates, why not enter into yoga? This earth is a collection of earth and so on, an aggregate of dust particles."
Chinese
哦，是的。这些是心和心所的集合，诸位佛子都请看。四大元素，是互相聚合而成的，具有击打等性质。为何不进入瑜伽？这是被风和胆汁所扰乱的，如腐烂的尸体般存在，没有任何作用。为何不进入瑜伽？如同头部的肿块一般，一切行走、停留和移动的事物，都应视为如幻影般的认知，对物质等进行极度执着。感受如水泡一般，是对快乐和不快乐的执着。行如水中的树木一般，是坏灭和成立，没有实义。识如幻术一般，不存在于它的真实之中。如同草木的生长一般，为何不进入瑜伽？这是梦境般被迷惑的，这是幻术般被欺骗的。这一切都如幻影，如同乾闼婆城一般。如是说。幻术等如现象般不存在是真实的。蕴从各自的因中产生不虚假的果，因为能起作用，所以认为本体存在吗？凡是从各自的因中产生的事物，都不是以自己的本体存在的，因为如果那个因不存在，就不会产生，所以必须依赖于因。例如，镜子中显现的面容影像，不是以自己的本体独立存在的，因为只是面容和镜子聚合而显现而已。这些是，经中说“色是空性”以及“感受、想、行、识都是空性”。如是宣说的五蕴，简略地阐述了确定其自性空无的方法。色是空性，空性是色等作为基础结合，其他的四蕴也应如此结合。又如五蕴以空性作为基础结合一般，直到没有满足为止，都将成为基础结合，许多人说空性和无相等等意义相同。那样也可以，但是，因为没有比前者更强大的能力，所以对无自性等七者进行基础结合的解释。
English
Oh yes. These are the aggregates of mind and mental factors, all you sons of the Buddhas, please look. The four great elements, are gathered together from each other, possessing striking and other qualities. Why not enter into yoga? This is intoxicated by wind and bile, existing like a rotting corpse, having no function whatsoever. Why not enter into yoga? Like a lump on the head, all moving, staying, and shifting things, should be regarded as illusion-like cognitions, with extreme attachment to matter and so on. Feelings are like bubbles, being attached to pleasure and displeasure. Actions are like trees in water, being destroyed and established, without essence. Consciousness is like an illusion, not existing in its reality. Just like the existence of grass and trees, why not enter into yoga? This is deluded like a dream, this is deceived like a magic trick. All these are like mirages, just like a city of gandharvas. Thus it is said. If illusion and so on are true as non-existent as appearances, then the aggregates arise from their respective causes without mistaken results, so do you think they exist by nature because they can perform functions? Whatever things arise from separate causes do not exist by their own nature, because if that cause does not exist, they will not arise, so they must necessarily depend on the cause. For example, the image of a face appearing in a mirror does not exist independently by its own nature, because it only appears from the combination of the face and the mirror. These are, from this sutra, it says, "Form is emptiness," and similarly, "Feelings, perceptions, formations, and consciousness are all emptiness." The way to establish that the five aggregates, as stated, are without inherent existence and empty is briefly explained. Form is emptiness. Emptiness is form, and so on, is done as a basis for combination, and the other four aggregates should also be combined in this way. Also, just as the five aggregates are combined with emptiness as the basis, it will become a basis for combination until there is no satisfaction, and many say that emptiness and signlessness, etc., have the same meaning. That is also acceptable, but since there is no greater power than the former, the explanation of the basis for combination is given for the seven, such as signlessness.
Chinese
不需要做（其他的解释）。关于“色即是空”等四句，在《大疏》中说，将外道和自宗下部宗派的错误作为开端来解释，似乎不是非常恰当。另外，这里所说的名相中，“色即是空”是指遍计所执的色自性空，空性即是色，色的空性是法性的色。还有“色不异空”是指，依他起的色，其自性与圆成实空性无别；“空不异色”是指，圆成实与依他起的色无别。这样解释与唯识宗的观点相符，在某些情况下，也可以被自宗所接受，但并非究竟的自空大中观之见。又，关于“色即是空”等，是指色以自性空，虽空却显现为色的形象，因此，色之外没有空性的自性，空性之外没有色的自性。这是被称为自性皆无者的观点，从一方面来说，这也没有矛盾，但并非究竟的意义。因此，就自宗而言，以广说的方式将三种自性作为名相来应用，是指作为色蕴的所依，显现为根境等外境，以及这些事物的大小、高低、好坏等，只是由分别念所安立的假立之法，凡是由遍计所摄的法，都只是名称、符号、在分别念中显现而已，在胜义中根本不存在。不仅如此，它也不是真实名言，不能起作用，因此是无的空性，是二谛中都不存在的空性。对于孩童和凡夫来说，色蕴等显现为外境的事物。又，如果将差别事与空性相联系，则是指在名言和胜义中都不存在的，以自性空为特点的空性，除此之外，色等其他事物并不成立。如果将差别事与色蕴相联系，那么从色蕴之外，也不存在以色蕴自性而无的空性。
English
There is no need to do (other explanations). Regarding the four phrases such as "Form is emptiness," the Great Commentary says that explaining it by using the errors of non-Buddhists and lower schools of our own tradition as a starting point does not seem very appropriate. In addition, among the terms mentioned here, "Form is emptiness" refers to the emptiness of the self-nature of imputed form, emptiness is form, and the emptiness of form is the form of suchness. Also, "Form is not different from emptiness" means that the nature of dependent form is no different from the perfect emptiness; "Emptiness is not different from form" means that perfect reality is no different from dependent form. This explanation is in accordance with the view of the Mind-Only school, and in some cases, it can also be accepted by our own tradition, but it is not the ultimate view of the Great Autonomy Madhyamaka. Furthermore, regarding "Form is emptiness," it refers to form being empty of its own nature, and although empty, it appears as the image of form. Therefore, there is no nature of emptiness apart from form, and there is no nature of form apart from emptiness. This is the view of those who are known as proponents of the absence of self-nature. From one perspective, this is not contradictory, but it is not the ultimate meaning. Therefore, as for our own tradition, applying the three natures as terms in an extensive explanation refers to the basis for imputation of the aggregates of form, the appearance of external objects such as sense objects, and the size, height, goodness, and badness of these things, which are merely imputed phenomena established by conceptual thought. All phenomena included in the imputed are merely names, symbols, and appearances in conceptual thought, and do not exist at all in ultimate reality. Moreover, it is not a true conventional truth and cannot function, so it is the emptiness of non-existence, the emptiness that does not exist in either of the two truths. For children and ordinary people, the aggregates of form and other things appear as external objects. Also, if the distinguished thing is related to emptiness, it refers to the emptiness characterized by emptiness of self-nature, which does not exist in either conventional or ultimate truth. Apart from that, other things such as form do not exist. If the distinguished thing is related to the aggregate of form, then apart from the aggregate of form, there is also no emptiness that is without the self-nature of the aggregate of form.