English
To. The emptiness of non-objectification is the same in meaning as the emptiness of non-reality, and the emptiness of self-nature is the same in meaning as the non-reality of self-nature. The difference in terms of negation is: the emptiness of non-reality is that it is not established from the aspect of self-nature; non-objectification is the meaning of not objectifying and not seeing the self-nature of wisdom. Self-nature is the non-inverted self-nature, which means it has not been newly modified by the path; the meaning of the non-reality of self-nature is that in the traces where things have not been established from the beginning, the Dharma-nature is unshakable and remains stable. Similarly, in terms of the twenty emptinesses, the emptiness of self-nature is the same as the emptiness of non-reality, and the emptiness of other-nature is the same as the non-reality of self-nature. This classification appears very clearly in the two tantras of the unsurpassed yoga tantra, and should be understood through the root and commentary of the Sutra's "Distinguishing the Middle from the Extremes," as well as the "Three Continuums of Destruction" and the "Condensed Meaning of the Eight Thousand Verses," etc. Similarly, this "Perfection of Wisdom Sutra" is also said to be the antidote to the ten extremes of elaboration or the ten kinds of scattered thoughts. As it is said: "The sons of the Buddhas, non-existence and existence, the distinctions of addition and defamation, one and many, self and difference, name and meaning as they are, the clinging to perception should be rightly abandoned." As it is said, whether it is a son or daughter of good family, whoever practices the Perfection of Wisdom is the antidote to the distraction of non-existence. The five aggregates are empty of self-nature, which is the antidote to the distraction of existence. Form is emptiness, which is the antidote to addition. Emptiness is form, which is the antidote to defamation. In emptiness there is no form, etc., which is the antidote to the clinging to emptiness and things as one. Form is not different from emptiness, and emptiness is not different from form, which is the antidote to seeing them as other. All dharmas are emptiness, which is the antidote to the clinging to the establishment of mundane dharmas by their own nature. From non-birth to non-attainment, it is against birth, etc.
Chinese
是特别执着的对治。说“没有获得”时，一般遮止了诸法的获得方式，从而也会遮止特殊的关联。因此，名与义的关联也被遮止，是如名一般地执着为义，如义一般地执着为名的对治。此外，由于色等事物本身被遮止，所有的世俗法都会理解为没有意义的空名而已。因此，胜义中名义二者从一开始就没有成立，世俗中名义二者也只是由分别念的增益而联系，实际上义为空于名，名为空于义。因此，胜者导师亲自说道，在属于初转法轮的《大空性经》中也说：“具寿阿难陀，因此，某处无某物，则彼处为空性。”虽然正确地随顺观察，但若彼处有剩余之物，则彼处有彼物，也如实了知。具寿阿难陀，譬如，诸漏已尽，无漏且不造作而解脱者，此乃无上之空性入定。”这样说道。在《大空性经》中，所说的外空性、内空性、内外空性三种空性也与此相同。在属于中转法轮的《般若波罗蜜多经》的广说中也说：“何为彼之他物空性？如来出世也好，不出世也好，法住性，法性，法界，法无过失性，如是性，无错乱如是性，非他如是性，真实之边际即是安住性。如是，以他空者，即名为他物空性。善现，此乃菩萨摩诃萨之大乘。”这样说道。在属于后转法轮的经典中，则更加广说和明示。因此，三转法轮的一切经文的直接表示、间接表示和意旨的重点空性，唯是“他空大中观”的观点，而没有按照认为一切有寂都是自空的宗派那样宣说。因此，一切
English
It is the antidote to particularly clinging. When it says "without attainment," it generally prevents the way of attaining all dharmas, and thus it will also prevent specific connections. Therefore, the connection between name and meaning is also prevented, it is the antidote to clinging to meaning as it is in name, and clinging to name as it is in meaning. Furthermore, since form and other things themselves are prevented, all conventionalities will be understood as mere empty names without meaning. Therefore, in the ultimate sense, name and meaning are not established from the beginning, and in the conventional sense, name and meaning are only connected by the imputation of mind, but in reality, meaning is empty of name, and name is empty of meaning. Therefore, the Victorious Teacher himself said, in the Great Sutra of Emptiness belonging to the first turning of the wheel, "Ananda, therefore, where something is absent, that is empty of it." Although correctly following and observing, if there is something remaining in that place, then that thing is in that place, and it is also truly known. Ananda, for example, those who have exhausted all defilements, are without defilements, and are liberated without fabrication, this is the unsurpassed absorption in emptiness." Thus he said. In the Great Sutra of Emptiness, the three emptinesses of outer emptiness, inner emptiness, and outer-inner emptiness are also the same as this. In the extensive explanations of the Prajnaparamita Sutra belonging to the middle turning of the wheel, it also says, "What is the emptiness of other things? Whether the Tathagatas appear or do not appear, the abiding nature of Dharma, the nature of Dharma, the realm of Dharma, the faultless nature of Dharma, suchness, unconfused suchness, non-other suchness, the true limit is the abiding nature. Thus, what is empty of other, that is called the emptiness of other things. Subhuti, this is the Mahayana of the Bodhisattva Mahasattva." Thus he said. In the sutras belonging to the final turning of the wheel, it is even more extensively and clearly explained. Therefore, the direct indication, indirect indication, and the main point of the intention of emptiness in all three turnings of the wheel of Dharma, is only the view of "Other-Emptiness Great Madhyamaka," and it is not taught according to the school that believes that all existence and quiescence are self-empty. Therefore, all
Chinese
将所有世俗的法，从原始以来就安立为自性空性的宗派，虽然是自空清净的胜者之意趣。但若认为究竟的胜义界也自性空性，则是极其错误的见解。因此，将二者结合的宗派，即应成自续派的这些观点，如同掺有毒药的美味食物。如果能够理解所有世俗皆自空，胜义界则为他空，这种双运的见解具足一切功德，是法性的实相和所有佛陀的意趣。其原因是，如果诋毁常住的法性为实有，并说其无实，则会造下对胜义法宝的罪业。如果说作为胜义法身的遍一切处不是遍一切处，以及说遍一切处的法性没有功德（《ཛཾ》+具足一切功德），则会造下诋毁胜义佛宝的巨大罪过。如果说圣者们的等持一无所显现，则是诽谤僧宝的极其恶劣的罪过。这些罪过都首先降临在被称为应成自续派的人身上，而宣说他空的人则从这些过失中解脱出来。现在开始进入词句的意义。也就是说，在讲说此经时，首先以开启话题的方式引发惊叹，中间确定深广的意义，最后随喜赞叹，共有三个方面。第一方面包括：开场白和经部的教法生起之门两个部分。第一部分是“如是我闻”等。其中，“如是”是指，佛陀所开示的法是怎样的呢？是“如是”或“如此”。从“世尊”到最后的“随喜”之间，都是“如是听闻”的意义，因此，这是教法圆满。 “我”是指结集者金刚手我亲自听闻，这部殊胜的经在宣说之时，导师和眷属的聚会中，自己亲自在场，不是从他人处辗转听闻的。导师是指对于如幻化般的幻变获得自在的缘故。
English
The tenet of establishing all mundane dharmas as empty of their own nature from the very beginning, although it is the intention of the self-empty and pure Victorious Ones. However, if one believes that the ultimate true nature is also empty of its own nature, it is an extremely wrong view. Therefore, the tenets that combine these two, such as the Prasangika-Svatantrika schools, are like delicious food mixed with poison. If one can understand that all conventionalities are self-empty and the true nature is other-empty, this union of two truths view, which is endowed with all virtues, is the reality of Dharma and the intention of all Buddhas. The reason for this is that if one denies the ever-abiding Dharma nature as truly existent and claims it to be non-existent, one accumulates sins against the ultimate Dharma Jewel. If one says that the Dharmakaya, which is the ultimate truth, is not all-pervasive, and that the all-pervasive Dharma nature has no qualities (《ཛཾ》+ endowed with all virtues), one commits a great offense of slandering the ultimate Buddha Jewel. If one says that the Samadhi of the great saints is devoid of any appearance, it is an extremely terrible offense of defaming the Sangha Jewel. These faults primarily befall those known as Prasangika-Svatantrikas, while those who advocate other-emptiness are liberated from these faults. Now, let us enter into the meaning of the words. That is, in explaining this Sutra, first, arouse wonder by way of introducing the topic; second, ascertain the profound and vast meaning; and third, rejoice and praise, which are the three aspects. The first aspect includes two parts: the introductory words and the gateway to the arising of the Sutra's teachings. The first part is "Thus I have heard," and so on. Among them, "Thus" means, what is the Dharma taught by the Buddha like? It is "Thus" or "In this way." From "Bhagavan" to the final "rejoicing," it is the meaning of "Thus heard," therefore, this is the perfection of the Dharma. "I" refers to the compiler Vajrapani, who personally heard it. At the time when this sacred Sutra was spoken, the teacher and the assembly of attendants were present, so it was not heard through transmission from others. The teacher is the one who has mastered the illusion-like transformations.
Chinese
像夏天和秋天等等这样的时间，没有明确指定，而是用宽泛的词语“一时”来表示，是时间圆满。世尊，是从梵语词汇Bhagavan（梵文天城体：भगवान्，梵文罗马拟音：bhagavān，汉语字面意思：薄伽梵）中引申出来的。因为具备一切美好的功德，所以是“具德”吗？因为摧毁、破灭了一切罪过、恐惧和痛苦，并且具备调伏他人罪过的功德，所以称为“世尊”。谁能自己断除过失，具足一切功德，并且能解除他人的痛苦，那就是救护和依靠，是无上的殊胜士夫。因此，释迦牟尼佛世尊是圆满的导师。 “逝”这个词，可以解释为超越世间，或者超越轮回者和下乘者的境界。世间的神，如遍入天、黑天等，在世间也被称为“具德”和“世尊”，为了区分这些，避免混淆，所以最初的译师加入了“逝”这个词。一般来说是这样的。如果普遍认为没有“逝”的对应词，那么，Bhagavan（梵文天城体：भगवान्，梵文罗马拟音：bhagavān，汉语字面意思：薄伽梵）这个词，就像Bhaga（梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：薄伽）是摧毁，Vān（梵文天城体：वन्，梵文罗马拟音：van，汉语字面意思：具）是具有的对应词一样，虽然没有与摧毁和具有的对应词分开的“逝”的对应词，但是，它本身可以具有“逝”的含义。Bhaga（梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：薄伽）这个词本身，加上字母Bha（梵文天城体：भ，梵文罗马拟音：bha），就是Abhaviṣyati（梵文天城体：अ भविष्यति，梵文罗马拟音：abhaviṣyati，汉语字面意思：不会发生），Ga（梵文天城体：ग，梵文罗马拟音：ga）就是Gati（梵文天城体：गति，梵文罗马拟音：gati，汉语字面意思：去），所以已经过去并且不会发生，就是已经到达真实的境界并且不会回到错误的境界，这就是超越世间的含义。因此，为了避免混淆，仅仅是为了避免混淆，而不是突然用强大的理智添加一个不相关的词，而是与对应词相关的。王舍城（今拉杰吉尔Rajgir）的东边，也是属于那个地方的，有苦行的处所鹫峰山。这也是在普通众生的显现中，显现为那个地方、城市和山，而在获得自在的菩萨和佛陀的境界中，其自性是法界智慧的自性，完全清净的
English
Without specifically mentioning times like summer and autumn, the word "once" is used in a broad sense, indicating a perfect time. The term "Bhagavan" (梵文天城体：भगवान्，梵文罗马拟音：bhagavān，汉语字面意思：薄伽梵) is derived from the Sanskrit word Bhagavan. Is it called "endowed with excellence" because it possesses all excellent qualities? Because it has destroyed and annihilated all faults, fears, and sufferings, and possesses the quality of subduing the faults of others, it is called "Bhagavan." Whoever abandons faults and possesses all virtues, and alleviates the suffering of others, that is refuge and protection, and the supreme, unsurpassed being. Therefore, Shakyamuni Buddha Bhagavan is the perfect teacher. The word "gone" is used to mean transcending the world, or transcending the realm of samsara and the Hinayana. Even the worldly gods, such as Vishnu and Shiva, are known as "endowed with excellence" and "Bhagavan" in the world. To distinguish these and avoid confusion, the initial translators added the word "gone." Generally, this is the case. If it is commonly believed that there is no corresponding word for "gone," then, just as Bhagavan (梵文天城体：भगवान्，梵文罗马拟音：bhagavān，汉语字面意思：薄伽梵) is the corresponding word for Bhaga (梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：薄伽) meaning destroyed and Vān (梵文天城体：वन्，梵文罗马拟音：van，汉语字面意思：具) meaning possessed, although there is no corresponding word for "gone" separate from the corresponding words for destroyed and possessed, it itself can have the meaning of "gone." The word Bhaga (梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：薄伽) itself, with the addition of the letter Bha (梵文天城体：भ，梵文罗马拟音：bha), is Abhaviṣyati (梵文天城体：अ भविष्यति，梵文罗马拟音：abhaviṣyati，汉语字面意思：不会发生), and Ga (梵文天城体：ग，梵文罗马拟音：ga) is Gati (梵文天城体：गति，梵文罗马拟音：gati，汉语字面意思：去), so having gone and not happening means having gone to the true state and not returning to the wrong state, which is the meaning of transcending the world. Therefore, solely to avoid confusion, it is not a sudden addition of a powerful reason unrelated to the corresponding word, but is indeed related to the corresponding word. To the east of the city of Rajagriha (now Rajgir), which also belongs to that area, is Vulture Peak Mountain, a place of ascetic practice. This is also how it appears in the perception of ordinary beings, as that place, city, and mountain, but in the realm of perception of empowered Bodhisattvas and Buddhas, its essence is the nature of the Dharmadhatu wisdom, completely pure.