English
In the post-meditation state, one cultivates emptiness like an illusion, which is not established. In the state of equipoise, one becomes accustomed to the meaning of the absence of substantial entities, which is the meaning of the perfectly established. Then, one naturally abides in the self-nature and reality of all phenomena. Merely the clearing away of delusion is called stainless enlightenment. It is not that there was previously a defiled samsaric dharma, which was later abandoned. Rather, defilement is not established from the beginning, so it is said that there is no separation from defilement. Thus, the great Regent also said, "Other than the two, there is nothing else; that is the arising of error. Therefore, liberation is merely the exhaustion of error." These are in terms of the other-dependent arising, which is without inherent existence. Now, in the Dharmadhatu of the Tathagatagarbha, in the time of samsara, qualities do not diminish and faults do not increase. In the state of liberation, faults or obscurations do not diminish, and qualities do not increase. The appearance of diminishing or increasing is merely the appearance of the delusion of sentient beings themselves. Faults or obscurations, because they have never existed from the beginning, their appearance of being full and increasing in the state of samsara is not established in reality. In truth, because there is nothing to be abandoned, their appearance of diminishing and being abandoned in the state of liberation is merely a mental appearance. The conventional qualities gathered by the path, because they are not established as real, their appearance of increasing through the cultivation of the path is also not established as real. The qualities of the primordial Dharmata, because they naturally exist from the beginning, in the time of samsara, sentient beings are merely obscured by sleep and cannot see them. The Dharmata itself has no part of diminishing or decreasing. Therefore, at the time of attaining Buddhahood, the appearance of newly arising immeasurable qualities is merely the appearance of the mind in the state of learning. Other than clearing away obscurations and seeing the Dharmata as it is, there is nothing new that arises. Thus, the great Regent also said, "Faults are endowed with suddenness, and qualities are endowed with self-nature. As before, so after, the unchanging nature of Dharma." And, from the Praise, "You have not created anything slightly, nor have you ever prevented anything. As before, so after, understand Suchness." Suchness is the unchanging, perfectly established nature of mind. The mind itself
Chinese
如是，以光明无二之智慧或法界胜义谛，即如来藏之名而称之。 往昔轮回者之如是性如何，后来寂灭之法性亦唯如是。 无有转变且恒常者，于彼一切烦恼之法亦无有遮止，无有去除与减少，亦未生起丝毫清净之善法且未曾盈满，通达无有去除或减少盈满之义者，即是佛陀。 彼等已明晰地显示了圆成实胜义之无自性。 如是，此经与此赞亦仅明示了他空大中观，于此心中怀着空性少许之念，安立诸多看似成立双运之理，如疯子之语般，以长篇累牍之言说，宣说不连贯之语者，与被称为自空之善知识者之宗派，全然相违。 然，如云：“于无功德者，若有恭敬，彼乃愚者，由不善业所生。”此语真实不虚。 未积资粮且未净治罪障者，从前至今，多数希求增长智慧者，亦已完全背离了了义，且将背离，现在亦是如此。 凡是积累了圆满顺遂之善业者，彼等方能信受此甚深之义，彼等虽已远离精进且未曾调伏，然仅凭信受之力，胜过一切宣说自空者，具足戒律者，具足精进者，于百劫中所积之资粮，亦更近于菩提。 世尊亦云：“纵然瞻波迦花已衰老，亦非其他寻常花可比拟。吾之比丘纵然毁犯戒律，亦非其他外道可比拟。”此亦可于此处引用。 凡被称为宣说自空者，亦因憎恨究竟之圣法，且对众多菩萨心怀嫉妒，故为佛教之外道。 宣说他空大中观者，乃是佛陀身语意之秘密
English
Thus, the luminous non-duality of wisdom or the ultimate truth of the Dharmadhatu is what is called the Tathagatagarbha. How is the suchness of former samsaric beings? The nature of the later Nirvana is also just like that. The unchanging and constant one, there is no obstruction to all the laws of affliction, there is no removal and reduction, and no pure good law has been generated and filled. Those who understand the meaning of no removal or reduction and fullness are Buddhas. They have clearly shown the selflessness of the perfected ultimate reality. In this way, this sutra and this praise also only clearly show the Great Madhyamaka of Other-Emptiness. Here, holding a little emptiness in the heart, establishing many seemingly established reasons for the union of two, like the words of a madman, with long sentences Those who speak incoherently are completely contrary to the sects of those who are known as self-emptying good teachers. However, as it is said: "If there is respect for those without merit, then that is a fool, born of unwholesome deeds." This statement is true. Those who have not accumulated resources and have not purified their sins, from the past to the present, most of those who hope to increase their wisdom have also completely deviated from the definitive meaning, and will deviate, and it is still the case now. Those who have accumulated perfect and prosperous good deeds are the only ones who believe in this profound meaning. Although they are far from diligence and have not been tamed, they are better than all those who speak of self-emptiness only by the power of faith, those who have precepts, those who have diligence, and those who have accumulated resources in hundreds of kalpas are also closer to Bodhi. The Blessed One also said: "Even if the Champaka flower is old, it cannot be compared with other ordinary flowers. Even if my monks break the precepts, they cannot be compared with other heretics." This can also be quoted here. Those who are called self-emptying speakers are also Buddhist heretics because they hate the ultimate holy Dharma and are jealous of many Bodhisattvas. Those who speak of the Great Madhyamaka of Other-Emptiness are the secrets of the body, speech, and mind of the Buddha.
Chinese
因为有观看的能力，所以冠以特殊的名称，称我为“我的比丘”，以此显示其非同一般的儿子身份。我所说的这个地方，有佛陀及其眷属作为见证，世间界中具有强大力量和神通的护法神祇也作为见证。如此，稍微详细地阐述了八种甚深之处。第二，从精通的六个事物方面进行确定。按照共同乘的观点，仅仅是精通因、缘、依赖和关系。而在这里，依靠世俗谛的因、缘、依赖和关系，确定这些法没有真实性，并且在离戏中证悟。当现量证悟离戏的自性，即不变的智慧，以及一切相时，就会对如所有性和尽所有性都变得非常精通。也就是精通蕴、精通处、精通界、精通缘起、精通谛、精通处与非处。第一种情况，舍利子就是这样，在空性中没有色等等。第二种情况，没有眼、没有耳等等。第三种情况，没有眼界等等。第四种情况，没有无明，没有无明灭尽等等。第五种情况，同样地，痛苦等等。第六种情况，没有智慧，没有获得，也没有未获得。这些词句的意义大多容易理解，但要这样把握其要点：在空性中，没有色等世俗的法，这指的是空基无二的智慧。在这个胜义空性中，没有任何需要空掉的能取所取世俗之法。而不是像其他自空论者所说的那样，将空性作为基础，然后说没有色等等是不合理的，因为色本身在自性上就是空的，并且不承认除此之外的空基的空性。按照这些观点，没有色就是
English
Because of the power to see, it is given a special name, calling me "my bhikshu," thus showing his extraordinary son status. In this place where I speak, the Buddha and his retinue are witnesses, and the gods and spirits in the world who have great power and miraculous abilities and who protect the white side are also witnesses. Thus, the eight profound aspects have been explained in some detail. Secondly, determining from the perspective of the six things to be mastered. According to the common vehicle, it is only mastering cause, condition, dependence, and relationship. But here, relying on the cause, condition, dependence, and relationship of conventional truth, it is determined that these dharmas have no reality, and they are realized in freedom from elaboration. When the self-nature of freedom from elaboration, that is, immutable wisdom, and all aspects are directly realized, one becomes very proficient in all that is and all that is not. That is, mastering the aggregates, mastering the sources, mastering the elements, mastering dependent origination, mastering the truths, and mastering what is and is not. In the first case, Shariputra is like this, in emptiness there is no form, etc. In the second case, there is no eye, no ear, etc. In the third case, there is no eye element, etc. In the fourth case, there is no ignorance, no extinction of ignorance, etc. In the fifth case, similarly, suffering, etc. In the sixth case, there is no wisdom, no attainment, and no non-attainment. The meaning of these words is mostly easy to understand, but the main point should be grasped in this way: in emptiness, there are no conventional dharmas such as form, etc., which refers to the wisdom of the non-duality of the empty basis. In this ultimate emptiness, there are no conventional dharmas of grasper and grasped that need to be emptied. It is not like other self-emptiness proponents who say that it is unreasonable to take emptiness as the basis and then say that there is no form, etc., because form itself is empty in nature, and they do not admit the emptiness of the empty basis other than that. According to these views, no form is
Chinese
从“是空性”到“未得无有是空性”之间念诵是合理的。如果按照经部的实际情况，则会与此理相违背。那么是什么呢？说“无”是指无自性，如圣者世亲菩萨所说：“自性有三种，无自性亦三，依靠于彼故，诸法无自性。”举一例来说明，说“色无”是因为遍计所执的色蕴，不要说在胜义中，即使在世俗中也不存在不欺骗的自性，除了错觉之外，什么也不成立。显现为色蕴的依他起识，由于依靠他力而生灭，虽然只是取舍的对象，但并非以自己的体性真实成立。什么是色的法性圆成实呢？那就是没有远离了能取所取的错觉的自性。因此，通过三种“无”的方式，说明了色蕴的名称所适用的基础都不存在。其他一切都可以依此类推。这样，在作为基础的法性智慧中，遍计所执的色什么时候也没有成立过，依他起的色也从来没有作为真实的实有而成立过。因此，这二者以自性空的方式而无有。圆成实法性的色，虽然不是以自己的体性法性而空，但由于没有能取所取的暂时的垢染的体性，所以说“无”是指以其他的空性方式而无有。这样，归纳起来，语句的要义是：在空性智慧的空性中，由遍计所执和依他起所包括的色等本来就没有成立，所以说“无”。法性的色等虽然就是空性智慧本身，但由于不是能取所取的轮回之法，所以说“无”。在空性的基础法界中，从色到未得之间说“无”是粗略的解释，与分别解释为三种自性略有不同，即将遍计所执和依他起二者合二为一，成为世俗中本来空，胜义是具有能取所取之相的空性，从而通过二谛的方式进行解释。
English
It is reasonable to recite from "is emptiness" to "not obtained is non-existent is emptiness." If done according to the actual situation of the sutras, it will contradict this reasoning. What is it then? Saying "non-existent" refers to the absence of inherent existence. As the noble Vasubandhu said, "Inherent existence is of three kinds, non-inherent existence is also three, relying on them, all phenomena are taught to be without inherent nature." To illustrate with one example, saying "form is non-existent" is because the imputed form aggregate, not to mention in the ultimate sense, does not exist even in the conventional sense with the characteristic of not being deceptive, and nothing is established except for illusion. The dependent arising consciousness that appears as the form aggregate arises and ceases due to reliance on others. Although it is only an object of acceptance and rejection, it is not truly established by its own nature. What is the nature of form, the perfectly established reality? It is the absence of the nature of the temporary defilements of grasping and being grasped. Therefore, through the three ways of "non-existence," it is shown that the bases to which the name of the form aggregate applies do not exist. This can be applied to all others as well. Thus, in that wisdom of the basis of distinction, the nature of reality, the imputed form has never been established, and the dependent form has never been established as a truly existent entity. Therefore, these two are non-existent in the way of being empty of their own nature. Although the perfectly established nature of reality, form, is not empty of its own nature, it is non-existent in the nature of the temporary defilements of grasping and being grasped. Therefore, saying "non-existent" means non-existent in the way of being empty of others. Thus, to summarize the essential meaning of the words: In the emptiness of that emptiness wisdom, the forms and so on included by the imputed and dependent arising have never been established, so they are said to be "non-existent." Although the forms and so on of the nature of reality are the very emptiness wisdom itself, they are said to be "non-existent" because they are not the phenomena of grasping and being grasped, of samsara. Saying "non-existent" from form to not obtained in the basis of emptiness, the realm of reality, is a rough explanation, and there is only a slight difference from explaining each separately as the three natures. That is, combining the imputed and dependent arising into one, making it empty from the beginning in the conventional sense, and the ultimate is the emptiness with the characteristic of grasping and being grasped, thereby explaining through the two truths.