Chinese
错乱之因与错乱者，乃是色之识与，非色之识想。无故一者，另一亦无有。如执幻化象之形，以错乱故说为二，于彼如实虽无二，然于二者起执着。如执骨骸之形，以错乱故说为二，于彼如实虽无二，然于二者起执着。错乱之自性为何法？如是存在与如是无。以有无无差别故，有与无与幻化同。对治之法为何者？如是无与如是有。如是无故无自性，亦示现与幻化相同。如幻化之王胜，幻化之另一王，何者以见法性之，王子彼等无我慢。诸佛善逝胜者，于彼彼等之有为法，所说如幻如梦如阳焰，如影像与如眩翳，如响声之类与如水中月，如化现般应知。六与六与二与六，二组六与三者各别说。胜义自性非有非无等，离戏论边已先说。自证等五与三之自性，导师龙树亦曾说。非由他知乃寂灭，不以戏论而戏论，无分别念义非异，彼即如是之自性。由因与缘所生起，自性成为造作性。自性与非造作性，乃是不待于他者。以遮遣可说之事物，即是遮遣心之行境。二者无实之无实性，即是空性之自性。非是有亦非是无，非是异亦非是一。空性若略而言之，即是如是性与真实边，无相与胜义与，法界乃是异名。非异非颠倒，彼灭乃是圣者之行境，以是圣者之法因故，异名之义如次第。食者所食与彼之身，住之基之空性，彼亦
English
The cause of delusion and the deluded are, the consciousness of form and, the consciousness of non-form. Because one is absent, the other also becomes absent. Like grasping the form of an illusory elephant, because of delusion it is spoken of as two, although in reality there is no duality in it, yet one focuses closely on those two. Like grasping the form of a skeleton, because of delusion it is spoken of as two, although in reality there is no duality in it, yet one focuses closely on those two. What is the characteristic of delusion? It is thus existent and thus non-existent. Because there is no difference between existence and non-existence, existence and non-existence are like illusion. What is the antidote dharma? It is thus non-existent and thus existent. Because it is thus non-existent, it has no characteristic, and it is also shown to be like illusion. Just as an illusion king defeats another illusion king, those princes who see the nature of dharma have no pride. The Buddhas, the Sugatas, the supreme ones, have said that conditioned phenomena are like illusion, like dreams, like mirages, like reflections, like optical illusions, like echoes, like the moon in water, and should be known as like apparitions. Six and six and two and six, two sets of six and three are each said separately. The ultimate nature is neither existent nor non-existent, etc., being free from the extremes of elaboration has already been said. The five and three characteristics such as self-awareness have also been taught by the teacher Nagarjuna. Not known from others, it is peaceful, not elaborated by elaborations, without conceptual thought, meaning not different, that is the characteristic of suchness. That which arises from cause and condition, its nature becomes conditioned. Nature and non-artificiality, are independent of others. By negating what is to be said, one negates the object of the mind. The unreality of the two unrealities, is the characteristic of emptiness. It is neither existent nor non-existent, neither different nor one. Emptiness, in brief, is suchness and the ultimate reality, signlessness and ultimate meaning, and the realm of dharma are synonyms. Not other, not inverted, its cessation is the object of the noble ones, because it is the cause of the dharma of the noble ones, the meaning of the synonyms is in order. The eater, what is eaten, and its body, the emptiness of the basis of the dwelling, that also
Chinese
以何如是见？ 何故彼亦空性？ 为得二种善， 恒常利有情。 不应舍轮回， 为作善不尽。 族姓亦极净， 为得相与好。 为净佛诸法， 菩提萨埵作。 补特伽罗与 法之诸事物， 此无实事乃空性。 彼无实事之实有， 彼乃彼异空性也。 若彼烦恼非为彼， 一切有身皆解脱。 若彼极净非为彼， 勤作无果将成尔。 法界真彼成与非妄故， 智慧见者不应妄故尔。 真实成非然亦真实说无义， 不欲彼处过失为遮遣故尔。 真实彼性入于实性故。 二谛若非实性则无实性。 与妄相等是与非有何别？ 真实非妄虚妄非真实， 语义无异无有同喻之基。 真实虚妄蕴三何时皆不应。 若有于一切亦太过于极。 真实非见颠倒知耶？ 虚妄穷尽胜义非成尔。 智慧若未见法界， 知解相违唯无境故。 智成自生无生若欲彼， 稚童智解空性故尔。 显现相则有作者受者分别过。 真实成已胜者之智慧， 知解见且体验之境故， 各自自证行境故尔。 又汝智慧颠倒将成尔。 未见实性见错乱显现故。 相续不断佛陀诸法之， 根本坚固故成真实也。 错乱愈增之果：成多（《ཛཾ》成）且， 稍许愈减成愈坚固见。 一切戏论与真实相违成已， 胜义界乃一与多等， 戏论所染不可能成真实。 食等空性基之法性者， 遍计所空唯识仅有者， 世俗真实与空性基相同。 彼等何时亦未真实。
English
How does one see? Why is that also emptiness? In order to obtain the two virtues, Always for the benefit of sentient beings. In order not to abandon samsara, In order to do inexhaustible good. The lineage is also completely pure, In order to obtain marks and examples. In order to purify the Buddha's teachings, The Bodhisattva acts. Of individuals and Of all phenomena, Here, there is no substance, it is emptiness. That which exists without substance, That emptiness is other than that. If that affliction were not that, All embodied beings would be liberated. If that purity were not that, Effort would become fruitless. The truth of the Dharmadhatu is established and not false, Therefore, it is not appropriate for wisdom to see falsely. Even if the truth is not established, it is meaningless to say it is true. It is not desired there, the fault is to be refuted. Because that truth enters into the very nature of reality. If the two truths are not the nature of reality, then there is no nature of reality. If they are equal to falsehood, what is the difference between being and not being? Truth is not false, falsehood is not true, There is no difference between words and meanings, there is no basis for a similar example. The three aggregates of truth and falsehood are never appropriate. If it exists, then everything is too extreme. Is seeing what is not true knowing delusion? Falsehood, the end of exhaustion, will not become ultimate. If wisdom does not see the Dharmadhatu, It is contradictory to know, because it is only without an object. If the mind becomes unborn and one desires that, Children's minds will understand, because it is emptiness. If aspects arise, then there will be a division between agent and action. It is established as true by the wisdom of the Victorious Ones, Because it is the object of knowing, understanding, seeing, and experiencing, Because it is the object of individual self-awareness. Or else, your wisdom will become inverted. Because you do not see reality, but see confused appearances. Of all the Buddha's teachings, which are without interruption, It is established as true because the root is firm. The result of increasing confusion: becoming many (《ཛཾ》becoming), And seeing a little less becoming more stable. All elaborations are established as contradictory to truth, The ultimate realm is one and many, etc. It is impossible for elaborations to be tainted, it is established as true. For phenomena such as eating, which are the basis of emptiness, What is empty by imputation, only mind, is what exists, Conventional truth and the basis of emptiness are the same. Those are never true.
Chinese
成就者说：一切法皆是无实性。空性之基，胜义谛，即彼亦空。仅在共许中，许为胜义谛真实。以具足一切形象之智慧，世俗谛，对于空性，具有相似形象之垢染，为了辨识，这是不共之宗规。对于有为法等，也有各自之必要。后二者遍及十四空性。加上无所缘空性、事物空性，自相、他相空性等。时间和无事物空性是遍计所执，其余二者是他起和圆成实。以九种圆成实之异名来显示，是圣义之自性。以世俗如幻等九喻，认为是从所诠之义中遣除。如是真如和无错乱，非异、法性、法界和法住、无过失、真实边际，名为不可思议界。不坏、非颠倒和不变异、自性，以及清净法之因性和常时和不退转。因此，是超越时间和分别念。如梦幻、阳焰和水月、乾闼婆城和石女儿、眩翳、影像和化身一样，是九种虚假。从彼等遣除是胜义谛。如果观察，则不如所显现。遍计所执之法如梦。从彼遣除是真如。恒时存在，因为不坏灭。因为显现错乱，一切法如幻。从彼遣除是无错乱，本来没有颠倒。因为存在于他处而显现为他，舍弃如阳焰之法，非异，因为在其他时间不会改变。对于非自性显现为自性，如水月，为了遣除而说。一切法之实况，自性称为法性。如同无义之乾闼婆城。以力量等清净一切法之胜义谛之因，显示为界。因为有意义而作此决断。如石女儿般，是无意义的。具有以颠倒而存在之特征。无论佛出世与否，一切时中皆圆成。不定之自性如眩翳。为了遣除彼而显示无过失。具有决定真实之义，如果证悟则进入菩提。如影像般，是转变的，因为没有，是真实边际。
English
The accomplished one said: All phenomena are characterized by non-truth. The basis of emptiness, the ultimate truth, is empty of itself. Only in common acceptance is it considered true ultimate truth. With the wisdom that possesses all aspects, the conventional truth, for emptiness, there are stains of similar aspects. For the sake of identification, this is an uncommon system. For conditioned phenomena, etc., there is also a need for each. The latter two apply to all fourteen emptinesses. Add also the emptiness of non-objectification, the emptiness of things, self-characteristic, other-characteristic emptiness, etc. The emptiness of time and non-things is the completely imputed, and the remaining two are other-powered and perfectly established. Shown by nine aspects of perfect establishment, it is the nature of the holy meaning. With nine metaphors such as conventional illusion, it is considered to be the removal from the meaning of what is expressed. Thus, Suchness and Non-Mistakenness, Non-Other, Dharmata, Dharmadhatu, and Dharmasthiti, Faultless, Ultimate Truth, are called the Inconceivable Realm. Imperishable, Non-Inverted, and Unchanging, Self-Nature, as well as the Causality of Pure Dharma, and Constant and Non-Returning. Therefore, it transcends time and conceptualization. Like dreams, illusions, mirages, and moon in water, Gandharva cities, and barren women, dizziness, images, and emanations, are nine falsehoods. Removing from them is the ultimate truth. If observed, it is not as it appears. Completely imputed phenomena are like dreams. Removing from them is Suchness. It always exists because it does not perish. Because it appears mistaken, all phenomena are like illusions. Removing from them is Non-Mistakenness, there is no inversion from the beginning. Because it exists elsewhere and appears as other, abandoning phenomena like mirages, it is Non-Other, because it does not change at other times. For non-self appearing as self, like the moon in water, it is said for the sake of removal. The reality of all phenomena, self-nature is called Dharmata. Like the meaningless Gandharva city. The cause of the ultimate truth of purifying all phenomena such as power is shown as the realm. Because it is meaningful, this decision is made. Like a barren woman, it is meaningless. It has the characteristic of existing in inversion. Whether the Buddha appears or not, it is perfectly established at all times. The uncertain nature is like dizziness. To remove it, Faultless is shown. It has the meaning of definite truth, if realized, one enters Bodhi. Like an image, it is transformative, because it does not exist, it is the Ultimate Truth.