English
Regarding the interdependent arising of purification, the cause of obstruction does not exist, defilements are completely afflictive, and being free from defilements is purification. These four are all related to the meaning of the cause of purification. Because there is no clinging to the characteristics of acceptance and rejection regarding them, they are without characteristics. Diminishing faults and being filled with qualities are not established, because there is no elimination or establishment. Therefore, there is no aspiration for abandoning faults and attaining qualities, hence it is without aspiration. For it, through the wisdom of being free from one and many, the essence is emptiness. Through the Vajra Splinter, the characteristics of the cause do not exist, and there is no aspiration for the results of existence, non-existence, arising, and cessation. These are established. With just these meanings, it becomes the essence of the Mother. In order to dispel confusion about the ground, path, and result, the three doors of liberation are separated. From the perspective of the essence, it is gathered into the single emptiness. Thus it is said. Although it is necessary to explain in other ways when explaining the words and meanings of the scriptures, in the context of nominal meanings, this way of explaining should also be accepted. Therefore, if this sutra mainly shows the meaning to be expressed as emptiness alone, then, as it is said in the "Praise of Dharmadhatu": Emptiness is the sutra of the proclaimer, Whatever the Victorious Ones have spoken, All of those eliminate afflictions, They do not cause that realm to deteriorate. And, in the "Treatise on Entering the Three Natures," it is also said: The imputed and the dependent, Should be known as the nature of affliction, The completely purified nature, Is considered to be the perfectly established. It is also said. Although the imputed dharmas and afflictions can be blocked by the meaning of the scriptures and the realization through meditation on the path, the realm purified by the perfectly established nature, the supreme Dharmadhatu, which is inexhaustible, always exists as the basis of emptiness. Therefore, one should not merely view it as emptiness. As it is said in the "Ratnakuta Sutra": Whoever only views emptiness, The Victorious One said that this is incurable. Nagarjuna also said: Those who cling to emptiness, The Buddha said that these are incorrigible. The old ones, famous for their self-emptiness, think that emptiness also depends on non-emptiness. Because there is no non-empty dharma, emptiness also does not exist. Therefore, we do not cling to emptiness even with speculative reasoning.
Chinese
如果在禅修的时候，认为因为什么也不分别，所以没有过失。那么，仅仅以分别念的意识，认为空性绝对不存在，在这种纯粹的空性之上，又认为空性也不存在，这样一来，就变成了更加严重的执着于空性，变得非常糟糕，就像城市里的人死光之后，房屋也倒塌了，变得更加空荡荡一样。因此，可以确定分别念就是执着于空性。另外，即使实际情况仅仅是不分别，但仅仅是执着显现的分别念消失的禅修，即使大部分不是在观察空性，但仅仅如此，也不会成为任何遮障的对治。像这样与之前所说的见解有关联或者没有关联。如果有关联，那么，除非在实际情况中，仅仅是不清晰的执着部分才能带来很多功德和满足，否则，不会比闻思的时候有更多的收获，而这又是被执着于纯粹的空性所蒙蔽。仅仅是不清晰的执着，没有看到有什么奇特的利益，而仅仅是努力去除粗大的分别念，那么，不需要事先进行空性和非空性的分析。如果认为之前的分析与之后的禅修没有关联，因此为了禅修的目的，也不需要分析解脱的意义，那么，这种无止境的分析有什么用呢？只会变成争论而已。因此，《入中论》中说：“分别念若已息灭，是为观察之果，智者说。”意思是，期望见解提高也是徒劳的。像这种意义简单易懂，词句看似优美的说法，欺骗了很多在印度和西藏被称为智者的人。因此，导师龙树在《菩提心释》中说：“事物即是分别念，没有分别念即是空性。哪里有分别念的显现，哪里会有空性呢？”意思是，因此，真正的空性是智慧，智慧生起和分别念消失是同步的，除此之外，什么也没有成立的空性是
English
If, during meditation, one thinks that there is no fault because one does not conceptualize anything, then, with the very thought of conceptual mind, understanding that emptiness absolutely does not exist, on top of this pure emptiness, one also understands that emptiness does not exist, then it becomes an even more serious clinging to emptiness, becoming very bad, just like after the people in a city die, the houses also collapse, becoming even more empty. Therefore, it can be determined that conceptual mind is clinging to emptiness. Furthermore, even if the actual situation is only non-conceptualization, the meditation that only eliminates the appearance of clinging conceptualization, even if most of it is not observing emptiness, but only that much, it will not become an antidote to any obscurations. Such a thing is related to or unrelated to the view mentioned earlier. If it is related, then, unless only the unclear part of clinging in the actual situation can bring many merits and satisfaction, otherwise, there will be no more gain than during hearing and thinking, and this is also obscured by clinging to pure emptiness. Only unclear clinging, no wonderful benefits are seen, and only striving to remove coarse conceptualizations, then there is no need to precede any analysis of emptiness and non-emptiness. If one thinks that the previous analysis is not related to the subsequent meditation, therefore, for the purpose of meditation, there is no need to analyze the meaning of liberation, then what is the use of this endless analysis? It will only become an argument. Therefore, in the "Entering the Middle Way," it says, "Whatever conceptual thoughts have ceased, the wise say is the fruit of analysis." It means that hoping to raise the view is also in vain. Many such sayings that seem simple and easy to understand, with seemingly beautiful words, have deceived many who are known as wise men in India and Tibet. Therefore, the teacher Nagarjuna said in the "Commentary on the Mind of Enlightenment," "Things are conceptual thoughts, the absence of conceptual thoughts is emptiness. Where there is an appearance of conceptual thoughts, where is there emptiness?" It means that, therefore, true emptiness is wisdom, the arising of wisdom and the disappearance of conceptual thoughts are synchronous, and other than that, the emptiness that nothing is established is
Chinese
不是这样的，即使名言的显现没有消失，但它的显现存在也不相违背。因此，仅仅从空性本身进行总的遮止。《现观庄严论》中说：“知无之空性，如是知有性，知自性空性，是名知空性。”如是所说，遍计所执法仅仅是显现为执著境而已，更不用说安住于实相了。如果用世俗的意识来衡量，世俗的意识在那时也是不成立的，所以称为无之空性。因此，通过闻思修的次第，仅仅是必须了知为无，所以说是所知。他空是本来没有却于错认为实有的心识前显现为实有，因此，因为必须断除具有错乱显现之因，所以是所断。因为在世俗的意识前显现，所以是有之空性，那在汉文中称为萨达，是有实物的意思。圆成实性是清净垢染之基，虽然本来就是一切法之自性，但是因为没有如是证悟，所以必须清净垢染，必须现前证悟和获得，因此，是所清净之基，所获得和所触及的。并且，自己的体性也是胜义，也是离戏论之空性，也是安住于一切法之自性。因为是本来就远离了突如其来的垢染或错乱显现，所以那被称为自性空性。这样如果不了知空性三种的差别，那么三转法轮的经部中所说众多的空性之建立的直接表示也不会证悟，更何况是密意呢？如果了知这个，那么就会精通一切直接表示和密意。同样在《般若波罗蜜多经》中，善现，此外菩萨摩诃萨的，内空性，外空性，内外空性，空性空性，大空性，胜义空性，有为空性，无为空性，超过边际空性，无始无终空性，舍弃
English
It is not like that, even if the appearance of conceptualization has not disappeared, it is not contradictory that its appearance exists. Therefore, from the perspective of emptiness alone, it is generally negated. As stated in the Ornament, "Knowing the emptiness of non-existence, likewise knowing the emptiness of existence, knowing the emptiness of self-nature, it is called knowing emptiness." As it is said, the imputed are merely appearing as objects of attachment, not to mention abiding in reality. If measured by conventional consciousness, conventional consciousness is not established even in its own right, so it is called the emptiness of non-existence. Therefore, through the order of hearing, thinking, and meditation, it is only necessary to know it as non-existent, so it is said to be knowable. Other-emptiness is the appearance of reality to a mind that mistakes non-existence for reality, so it is to be abandoned because it is necessary to abandon the cause of deluded appearances. Because it appears clearly to conventional consciousness, it is the emptiness of existence, which in Chinese is called Sata, meaning the reality of existence. The perfectly established is the basis for purifying defilements. Although it is originally the nature of all phenomena, because it is not realized as such, it is necessary to purify defilements and to realize and attain it directly. Therefore, it is the basis for purification, what is to be attained, and what is to be touched. Moreover, its own essence is ultimate truth, it is also the emptiness of non-proliferation, and it also abides as the nature of all phenomena. Because it is originally empty of sudden defilements or deluded appearances, it is called the emptiness of self-nature. If one does not understand the three divisions of emptiness in this way, then even the direct teachings of the many establishments of emptiness spoken of in the sutras of the three turnings of the wheel will not be realized, let alone the intended meaning. If one knows this, then one will become skilled in all direct teachings and intended meanings. Similarly, in the Prajnaparamita Sutras, Subhuti, furthermore, the Bodhisattva Mahasattva's, inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness beyond extremes, emptiness without beginning or end, abandonment
Chinese
无有空性，自性空性，自相空性，诸法空性，不可得空性，无物空性，自性性空性，无物自性性空性。如是说。那么，这部《般若心经》中是否完整宣说了十六空性呢？虽然这里仅仅宣说了空性作为主要内容，但并非说没有在字面上明确宣说十六种差别的详细分类，而是以暗示的方式完整地揭示了十六空性。例如，“无眼”等表示内施空性，“无色”等表示外施空性，揭示了十八界无有，从而遮止了能取所取和名言的连结，因此是内外空性。遮止了色等，因此是处所器世间大空性。“无智”表示遮止了道的智慧及其行相，因此是胜义空性和空性空性。 “无道”表示有为之善，即有为空性。“无灭”表示无为空性。揭示了无所得和无未得，因为功德无尽，所以是无舍空性。“无苦和无集”表示成办利益有情，因此是无散空性。如果说苦集即是轮回，那么遮止了它，因此遮止了对轮回作为应舍弃的执着，因此是无始无终空性。三世诸佛都依赖这部甚深般若波罗蜜多，因此是种性极清净的自性空性。通过咒语的利益，揭示了色身和法身的功德，为了成办相好和力量等，因此是自相空性。诸法空性等都已揭示。这样就是十四种。而人无我和法无我就是无物空性，在所有开头和结尾都已揭示。无物自性性空性，是以空性作为特殊基础，遮止色等，并且通过其他语句清楚地揭示了胜义他空大空性。
English
Non-existence is emptiness, self-nature is emptiness, self-characteristic is emptiness, all dharmas are emptiness, unobtainable is emptiness, non-entity is emptiness, self-essence is emptiness, and the self-essence of non-entity is emptiness. Thus it is said. Then, does this Heart Sutra completely explain the sixteen emptinesses, or not? Although here only emptiness is spoken of as the main subject, it is not said that the sixteen distinctions are not clearly stated in the literal words, but the sixteen are completely revealed by implication. For example, "no eye" etc. indicates the emptiness of the inner taker, and "no form" etc. indicates the emptiness of the outer taker. By showing that the eighteen realms are non-existent, the connection between grasping appearance and consciousness, together with their basis, is negated, therefore it is the emptiness of inner and outer. By negating form etc., it is the great emptiness of the container world. "No wisdom" means that the wisdom of the path and its aspects are negated, therefore it is ultimate emptiness and the emptiness of emptiness. "No path" means conditioned virtue, that is, conditioned emptiness. "No cessation" means unconditioned emptiness. By showing that there is no attainment and no non-attainment, because merit is inexhaustible, it is the emptiness of non-abandonment. "No suffering and no origin" means accomplishing benefit for sentient beings, therefore it is the emptiness of transcendence. If suffering and origin are samsara, then by negating it, attachment to samsara as something to be abandoned is negated, therefore it is the emptiness of beginninglessness and endlessness. All the Buddhas of the three times rely on this profound Prajnaparamita, therefore it is the emptiness of self-nature, which is the purity of lineage. Through the benefits of mantras, the qualities of the form body and the dharma body are revealed. In order to accomplish marks and powers etc., therefore it is the emptiness of self-characteristic. The emptiness of all dharmas etc. have been revealed. Thus, there are fourteen. And the selflessness of persons and the selflessness of dharmas is the emptiness of non-entity, which is revealed in all the beginning and the end. The emptiness of the self-essence of non-entity is based on emptiness as a special basis, negating form etc., and through other words, the great emptiness of ultimate other-emptiness is clearly revealed.