English
The characteristic of arising and ceasing, which is merely an appearance, is just an illusion. If conventional reality itself does not exist from the beginning, then it has no cause for arising or ceasing, therefore there is no arising or ceasing. Although ultimate reality is empty of its own nature, it does not establish the three aspects of arising, ceasing, and abiding, therefore it is unborn and unceasing. Thus, emptiness is the meaning of emptiness of compounded phenomena, so compounded phenomena, characteristics, arising, and ceasing are all merely conceptual constructs, and therefore are shown to be non-existent. And the nature of reality is the meaning of being empty of conceptual constructs. If one thinks that merely compounded phenomena cannot be made into conceptual constructs, that is not necessarily the case. Although it is not universally true that if something is compounded it is a conceptual construct, all compounded phenomena possess the characteristic of conceptual construct, because all compounded phenomena, when summarized, are nothing more than object and subject. On top of the subject, the object is apprehended, but the subject itself appears to be able to stand independently, this is the conceptual construct, therefore all consciousnesses possess this conceptual construct. Although outside of consciousness, the object is apprehended, and external objects appear to exist, this is a conceptual construct, and it also applies to objects such as form, and all sense faculties such as the eye. Apart from these, all apprehended entities, both existent and non-existent, needless to say, are conceptual constructs. Therefore, all compounded phenomena possess the characteristic of conceptual construct. Therefore, other-powered nature has the characteristic of conceptual construct, and conceptual construct also has the characteristic of other-powered nature. Perfected nature is not like that, but those who cling to perfected nature are also similar to them. Now we will enter the main text: Defilement is samsara, due to the power of karma and afflictions, the defilement of samsara, which appears to be the source of various sufferings, also does not exist in its own nature. Freedom from defilement is nirvana, which is the attainment of enlightenment by abandoning obscurations through cultivating the path. But cultivating the path is not truly existent, and the nature of obscurations does not exist, therefore, the appearance of being free from obscurations is only a way of appearing to the mind, and not existent in its own nature. Although the truly enlightened Buddha is truly existent, the appearance of attaining Buddhahood is only a way of appearing to the mind, so it is only a conventional illusion. Thus, all defilements and the path to purification are other-powered, and it is shown that they do not exist in their own nature, therefore, otherness exists in the nature of reality.
Chinese
未被（自）权所染污，显示了他权以自性空虚。在胜义界中，轮回的状态下，功德看似减少；涅槃的状态下，遮障看似断除而减少，但这只是轮回者和瑜伽士的思维显现，就实情而言，并无减少。轮回之时看似充满过失，涅槃之时看似充满功德，这也与上述相同，并非真实成立。其原因是遮障原本未成立，功德原本就安住于自性之中，所以显现增减只是错觉。这显示了胜义圆成以世俗轮回和涅槃为空。圆成胜义的智慧虽然遍布轮回和涅槃，却不被轮回和涅槃各自所染污，因为没有它，所以没有变异，因此显示为常。这是明示他空宗中观的第三句。如此，空性，无相，无生，无灭，无垢，无离垢，无减，无增等，被称为甚深八法。因此，自性般若波罗蜜多的空性智慧，从空性到无增之间都是。第二，修持道般若波罗蜜多的方式是，就学习六种应精通之事物而论，首先是精通蕴的学习，如舍利子，因此空性中无色，即空性的基础，如来藏，胜义谛的心性，圆成大空性中，作为法性的，是暂时的垢染，没有色蕴，没有受蕴，没有想蕴，没有行蕴，没有识蕴。其原因是“因此”之故，即从空性到无增之间的八种甚深自性之故。舍利子，是呼唤之语。空性中的“空”字，要加在“无所得”等所有词语中，是最初的说明。这是以空性智慧为基础，显示其上没有任何世俗法，因此是他空中观大
English
It is not stained by (self-)power, and shows that other-power is empty of its own nature. In the ultimate realm, in the state of samsara, merits seem to decrease; in the state of nirvana, obscurations seem to be removed and decreased, but this is only the appearance of the minds of samsaric beings and yogis. In reality, there is no decrease. In the time of samsara, it seems to be full of faults, and in the time of nirvana, it seems to be full of merits, but this is the same as above, and it is not truly established. The reason for this is that obscurations are not established from the beginning, and merits are originally inherent in their own nature, so the appearance of increase and decrease is only a delusion. This shows that the ultimate perfection is empty of conventional samsara and nirvana. Although the wisdom of ultimate perfection pervades samsara and nirvana, it is not stained by samsara and nirvana respectively, and because it does not exist, there is no change, so it is shown to be permanent. This is the third sentence that clearly explains the Madhyamaka of Other-Emptiness. Thus, emptiness, signlessness, unoriginated, unceasing, stainless, without stainlessness, without decrease, and without increase are known as the eight profound characteristics. Therefore, the wisdom of emptiness, the Prajnaparamita of self-nature, is from emptiness to without increase. Secondly, the way to practice the Prajnaparamita of the path is to learn the six things to be mastered. First, the learning to be mastered in the aggregates is: Shariputra, therefore, in emptiness there is no form, that is, the basis of emptiness, the Tathagatagarbha, the mind of ultimate truth, in the great perfection of emptiness, as the nature of the Dharma, there is the temporary defilement, there is no form aggregate, no feeling aggregate, no perception aggregate, no mental formation aggregate, no consciousness aggregate. The reason for this is "therefore", that is, because of the eight profound natures from emptiness to without increase. Shariputra is a call. The word "empty" in emptiness should be added to all words such as "no attainment", which is the initial explanation. This is based on the wisdom of emptiness, showing that there is no conventional Dharma on it, so it is the great Madhyamaka of Other-Emptiness.
Chinese
这是清楚地显示空性的第四句话。按照那些自称是自空论者的人的观点，说空性没有色是不行的，因为作为差别的基础的空性没有成立。因此，对它来说，作为差别的属性的色单独遮止在任何时候都是不合理的。如果自空性的空性在心中已经成立，那么遮止色等，就会变成遮止已经遮止的东西的过失。按照他们的观点，应该改变经文的措辞，说“没有色就是空性”。第二，学习处：在那空性的智慧中，没有眼的处。同样地连接，没有耳。没有鼻。没有舌。没有身。没有意的处。没有色的处。没有声。没有香。没有味。没有触。没有法的处。第三，学习界：在那空性的智慧中，从没有眼的界，到没有意的界。没有眼的界和，耳，鼻，舌，身，意这六个，以及色声香味触法这六个界，还有眼的识，耳的识，鼻的识，舌的识，身的识，意的识的界之间也没有。第四，学习缘起：在空性的智慧中，从无明到老死之间都没有，没有无明的支分。同样地连接，没有行的支分，没有识，没有名色，没有处，没有触，没有受，没有爱，没有取，没有有，没有生，没有老死的支分，通过修道，无明的支分灭尽，没有止息，同样地连接，没有行的支分止息，识的支分止息，名色的支分止息，六处的支分止息，触止息，受止息，爱止息，取止息，有止息，生止息，老死的支分灭尽且止息之间也没有。第五，学习谛：在空性的基础上，蕴、界、处、缘起没有成立，同样地，在空性的智慧中，苦谛全部
English
This is the fourth sentence that clearly shows emptiness. According to those who claim to be proponents of self-emptiness, it is not permissible to say that emptiness has no form, because the basis of differentiation, emptiness, is not established. Therefore, for it, it is never reasonable to separately negate form as a distinguishing characteristic. If the emptiness of self-emptiness is already established in the mind, then negating form etc., it would be a fault of negating what has already been negated. According to their view, the wording of the sutra should be changed to say, "The absence of form is emptiness." Second, learning the sources: In that wisdom of emptiness, there is no source of the eye. Similarly, connect, there is no ear. No nose. No tongue. No body. There is no source of mind. There is no source of form. No sound. No smell. No taste. No touch. There is no source of dharma. Third, learning the elements: In that wisdom of emptiness, from the absence of the eye element to the absence of the mind element. There is no eye element, ear, nose, tongue, body, mind, these six, and the six elements of form, sound, smell, taste, touch, and dharma, and also between the elements of eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. Fourth, learning dependent origination: In the wisdom of emptiness, there is nothing from ignorance to old age and death, there is no limb of ignorance. Similarly, connect, there is no limb of action, no consciousness, no name and form, no source, no touch, no feeling, no craving, no grasping, no existence, no birth, and no limb of old age and death, through the path of cultivation, the limb of ignorance is exhausted, there is no cessation, similarly connect, there is no cessation of the limb of action, the limb of consciousness ceases, the limb of name and form ceases, the limb of the six sources ceases, touch ceases, feeling ceases, craving ceases, grasping ceases, existence ceases, birth ceases, and there is nothing between the exhaustion and cessation of the limb of old age and death. Fifth, learning the truth: On the basis of emptiness, the aggregates, elements, sources, and dependent origination are not established, similarly, in the wisdom of emptiness, all the truth of suffering
Chinese
一切和，一切集起谛，以及新获得的灭谛，和道谛，都是无自性的。也就是说，作为断除和取舍之基础的灭谛是空性，四谛都是断除取舍的对境。第六，学习通达处与非处，即在空性智慧中，没有以道所摄的智慧，因此也没有出离。事物各自的因果状态也无法获得，非因也不能获得果的状态。所有这些意义的要点应如此理解：对于轮回的众生和所有修道者来说，法界显现为色等基础之法的错觉，以及道和果之法的各种显现，但没有见到其本来的面目。因此，由于所有这些基道之显现都是无而显现的，所以在闻思之时如此确定，然后在修习时，将从色蕴到未获得之间的所有法都放任自解于觉性之中，并安住于自性空性的智慧之中，这是所要开示的。与解释三种无自性是同一个要点。在三种解释的结论中，胜义法界如实安住，仅仅是暂时的世俗所空。因此，有些人认为这两种说法是矛盾的，这是因为理解不足。如此，通过六种学习，学习蕴、界、处这三种，就能通达一切法的体性；学习缘起和四谛，就能通达取舍和进退；学习处与非处，就能通达因缘果。第三，证悟此道的利益是：因此，菩萨等。因为没有获得，这是结尾的说明。显然，直到无色为止的一切都应追求。主要提到获得，是因为要考虑到在实相中，能生之因和所生之果，以及能生之果和不能生之果，任何一个都不成立，其他也包含在其中。因此，就像这样，从色到未获得之间，任何事物都没有在实有的状态中成立一样，
English
Everything, all the truths of origination, as well as the newly attained truths of cessation, and the truths of the path, are without inherent existence. That is, the truth of cessation, which is the basis for abandonment and adoption, is emptiness, and all four truths are the objects of abandoning and adopting. Sixth, learning to be skilled in what is and is not, means that in the wisdom of emptiness, there is no wisdom included in the path, and therefore there is no liberation. The individual causal states of things cannot be obtained, nor can the state of fruit be obtained from non-causes. The essence of all these meanings should be understood as follows: For sentient beings in samsara and all practitioners, the dharmadhatu appears as the illusion of the basis of dharmas such as form, and various appearances of the dharmas of path and fruit, but they do not see its true form. Therefore, since all these appearances of the ground and path appear as non-existent, it is determined in this way during hearing and thinking, and then during practice, all dharmas from the skandha of form to what has not been obtained are released into self-liberation in awareness, and it is shown that one must abide in the wisdom of self-nature emptiness. Explaining the three selflessnesses is the same key point. In the conclusion of the three explanations, the ultimate dharmadhatu abides correctly, and only the momentary conventional is empty. Therefore, some people think that these two statements are contradictory, which is due to insufficient understanding. Thus, through the six learnings, learning the three of skandhas, dhatus, and ayatanas, one will become skilled in the characteristics of all dharmas; learning dependent origination and the four truths, one will become skilled in adopting and abandoning, and entering and withdrawing; learning what is and is not, one will become skilled in causes, conditions, and results. Third, the benefit of realizing this path is: Therefore, Bodhisattvas, etc. Because there is no attainment, this is the clarifying statement of the end. It is clear that everything up to the formless should be pursued. The main mention of attainment is because it should be considered that in reality, neither the cause that produces nor the effect that is produced, nor the effect that can be produced nor the effect that cannot be produced are established, and others are also included in it. Therefore, just as in this way, from form to what has not been obtained, nothing is established in a real state,