Chinese
如果世俗显现为真实， 说没有真实显现，却有世俗显现。 世俗非显现，然世俗存在。 于智慧前，以无显现故而错谬。 若于彼前显现存在，则彼成真实， 因其为非颠倒之境之故。 欲以遮止来遮止，欲以成立来成立者， 当对自空者如是说： 若法性无实为真实， 与他空论者有何不同？ 若其非真实，则以二遮之词， 如实理解故，唯成真实有。 胜义中无，于观察前无等同。 如是，乃是一些自空论者观察宗派，并以彼之理证成立他空。 法性无有变异，故法身， 于有情众生必定存在。 初时非为法身，后则成彼， 则彼唯是体性具有变异。 有为法何时亦不住，故无有， 如是真如必定非有为。 是超越有无之觉性， 是无有遮止及无错谬之智慧的， 所见之境故，虽错谬亦非错谬。 胜义界是真实成立的， 世俗之觉性是欺骗之法， 非是物质与非物质所能体验。 故此界是胜义之觉性。 界之真如是善， 胜义善故，是为殊胜善。 若世俗善即是善， 为何胜义善非善？ 如是，《宝积经》中亦云： “诸地种种一切之基， 如来藏亦是善。 于彼基上，以藏之名， 诸佛如来宣说之。” 又，《法蕴论》中云：何为胜义善？即是真如。 此乃指示阿赖耶识耶识， 以其为真如故，唯是耶识， 以说为善故，阿赖耶非为识。 指示阿赖耶与如来藏， 显现真如是菩提之， 因，故说为非有为。 胜义遮止之真谛，是唯一真谛， 非为无实，且超越世俗。 此他空是以一空另一。
English
Even if conventional truth appears as real, saying there is no real appearance, but there is conventional appearance. Conventional truth is not an appearance, yet conventional truth exists. To wisdom, it appears as non-existent, hence it is mistaken. If it appears as existent to it, then it becomes real, because it is a non-inverted realm. Those who wish to negate by negation, and wish to establish by establishment, should be told this to the proponents of self-emptiness: If the truth of the absence of inherent existence of phenomena is true, how is it different from those who speak of other-emptiness? If it is not true, then with the two words of negation, because it is understood as it is, it only becomes truly existent. Non-existent in ultimate truth, non-existent before examination, and so on are the same. Thus, some proponents of self-emptiness examined the tenets, and established other-emptiness with that reasoning. Because the nature of phenomena is unchanging, the Dharmakaya, certainly exists in sentient beings. Initially not the Dharmakaya, later it becomes that, then that is only the nature with change. Conditioned things never abide, therefore they do not exist, likewise, this Suchness is certainly unconditioned. It is a knowing beyond existence and non-existence, It is the vision of wisdom without obstruction and without error, therefore, although mistaken, it is not mistaken. The ultimate realm is established as true, the conventional consciousness is a deceiving dharma, It is not something to be experienced by matter and non-matter. Therefore, that realm is ultimate consciousness. The Suchness of the realm is virtue, because it is ultimate virtue, it is the supreme virtue. If conventional virtue is virtue itself, why is ultimate virtue not virtue? As it is said in the Sutra of Dense Array: "The basis of all kinds of grounds, The Tathagatagarbha is also virtue. On that basis, with the name of garbha, The Buddhas teach." Also, in the Abhidharma it is said: What is ultimate virtue? It is Suchness. This indicates the Alaya-jnana, because it is Suchness, it is only Jnana, because it is said to be virtue, Alaya is not consciousness. It indicates Alaya and Tathagatagarbha, Manifest Suchness is the cause of Bodhi, therefore it is said to be unconditioned. The truth of the ultimate cessation is the only truth, It is not non-existent, and it transcends the conventional. This other-emptiness is empty of one by the other.
Chinese
因此若认为空性是低劣的， 经中宣说了七种空性。 自性空与事物自性空， 有性空与无有性空性， 不可言说之空性如是说， 圣者智慧胜义大空性， 一者空于一者第七空。 诸法以自共相之自性而空， 诸法以自性生而空， 蕴以我而空及蕴等， 以涅槃而空，以遍计自性而空， 胜义智慧以见错习气， 而空及事物各自之自性， 一者空于一者次第说。 第六殊胜，第七为最后。 补特伽罗无我恒常他空性， 然而如非低劣空性之四者， 如是真如与法身道谛三， 说为胜义不变圆成实， 无为与胜义谛是也。 《五百般若经》中亦有三种空， 亦说三种自性故应信。 此乃略微显示自宗之理也。 于此驳斥他空总义者， 以教理而具正直作辨析， 异处细致辨析有多少， 自宗诸法于论中当知。 一与异离理之根本亦， 有为法无有住立所归故， 彼与破我如何应理于庄严经中明， 二十品中显示破外境。 自宗中边分别最为要， 瑜伽行宗一切皆明了安住。 理路广大于论著广大中明， 此等皆为无与伦比之中观宗。 智者们虽屡屡宣说， 然于大论之中散落故， 略说易懂之所需， 亦多方开展诸多新理路。 此大乘不共之理， 为遣除认为唯识之恶名， 及特地说唯教证为依怙， 为摧毁彼等而合此理路。 今后尚有无数细微之辨析， 虽能广说然众生转为难懂， 若于他人无有饶益之能力， 则无有必要故于此未书写。 以此宣说之善根，无量有情。
English
Therefore, if you think emptiness is inferior, The sutras speak of seven types of emptiness. Emptiness of characteristics and emptiness of the nature of things, Emptiness of existence and emptiness of non-existence, The so-called inexpressible emptiness, The noble wisdom, the great emptiness of ultimate truth, One empties the other, the seventh emptiness. Things are empty of their own and general characteristics, Things are empty of their inherent arising, The aggregates are empty of self, and the aggregates, etc., Are empty of nirvana, empty of the nature of complete imputation. Ultimate wisdom, through the habitual tendencies of wrong views, Is empty, and the individual characteristics of things, One empties the other, explained in sequence. The sixth is supreme, the seventh is the last. The person is selfless, always empty of other, However, like the four that are not inferior emptiness, Suchness, Dharmakaya, and the three truths of the path, Are said to be ultimate, unchanging, and perfectly established, The unconditioned and the ultimate truth. In the Five Hundred Prajñaparamita Sutra, there are also three emptinesses, Three characteristics are also spoken of, therefore believe. This is a slight indication of the reasoning of our own system. Here, those who attack the general meaning of other-emptiness, With scripture and reason, honestly analyze. How many detailed analyses are in other places, The dharmas of our own system should be known in the treatises. The root of the reasoning of one and separation from many also, Because conditioned things have no abiding place to return to, How that and the negation of self are explained reasonably in the Ornament Sutra, The negation of external objects is shown in the twentieth chapter. The distinction between the middle and the extremes of our own system is most important, All the treatises of the Yoga school clearly abide. The extensive reasoning is clear in the extensive treatises, All these are the incomparable Madhyamaka system. Although the wise have repeatedly explained, Because they are scattered within the great treatises, I will briefly explain what is easy to understand and necessary, And also develop many new lines of reasoning. This uncommon way of the Great Vehicle, Is to dispel the bad reputation of being only Mind-Only, And especially saying that only scriptural authority is the refuge, To destroy those, this reasoning is applied. In the future, there are still countless subtle analyses, Although I am able to explain extensively, it becomes difficult for beings to understand, If there is no ability to benefit others, Then there is no need, therefore I have not written it here. By the virtue of this explanation, may limitless sentient beings.
Chinese
诸位。完全进入这殊胜的正法，愿迅速获得遍知者的果位，享受无漏之法的喜悦。这是嘉 Kham Pa 达Ra Na Tha 所著的《他空见中观庄严》的诗句。我三十岁时在觉囊的静修处写的。吉祥增上！校对完毕！༄༅！名为《他空见中观庄严》的经文汇编开始。那摩咕噜布达萨埵耶（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）：顶礼上师佛菩萨！恭敬顶礼应敬者，他空见中观的妙好庄严，已经圆满陈设，现在略集与之相关的，殊胜的经文。其中说到“是为究竟真实义，智者如是而宣说”时，《了义不了义经》中说：世尊，譬如虚空，于一切皆为一味，于一切施与皆无有障碍。如是，诸法自性本无，自性清净涅槃，从此处开始，世尊所说的究竟真实义，于一切不了义经皆为一味，于声闻乘，缘觉乘，大乘之施与，皆无有障碍。如是说，究竟真实义是直接宣说胜义谛，所以另一种（不了义）是顺带了解的。在《显了不了义经》中也说：何为诠释世俗谛的经典，即是不了义经典。何为诠释胜义谛的经典，即是了义经典。何为为了进入道而宣说的经典，即是不了义经典。何为为了进入果而宣说的经典，即是了义经典。如是说。同样在《大涅槃经》中也说：何为安住于了义？了义即是了知法，无论何时都不以虚伪为生，不改变行为，不傲慢，不贪著利养和名声，不贪著如来所说的方便之法，这就是了义。
English
All of you. Completely enter this supreme Dharma, may you quickly attain the state of omniscient victors, and enjoy the joy of undefiled Dharma. This is the verse composed by Gya Kham Pa Ta Ra Na Tha called "Ornament of Other-Emptiness Madhyamaka." I wrote it at the age of thirty in the retreat of Jonang. May goodness increase! Proofread! ༄༅! The compilation of scriptures called "Ornament of Other-Emptiness Madhyamaka" begins. Namo Guru Buddha Satvebhyaḥ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思): Homage to the Guru Buddha Bodhisattva! Having respectfully prostrated to those worthy of prostration, the beautiful ornament of Other-Emptiness Madhyamaka, having been completely arranged, now I will briefly collect the most excellent scriptures that are relevant to it. In the context of saying, "It is said to be the ultimate meaning, and the wise ones desire it," in the Sutra Unraveling of Intentions, it says: "Bhagavan, just as space is of one taste for all, and does not obstruct all giving. Likewise, the nature of all dharmas is non-existent, and from the beginning of being completely liberated by nature, this ultimate meaning taught by the Bhagavan is also of one taste for all sutras of provisional meaning, and does not obstruct all giving to the Hearer Vehicle, the Solitary Realizer Vehicle, and the Great Vehicle." Thus it is said, the ultimate meaning is the direct teaching of the ultimate truth, so the other (provisional meaning) is understood incidentally. In the Sutra Revealing the Unfathomable Intellect, it also says: "Which sutras teach the establishment of conventional truth are called provisional meaning. Which sutras teach the establishment of ultimate truth are called definitive meaning. Which sutras are taught for the purpose of entering the path are called provisional meaning. Which sutras are taught for the purpose of entering the fruit are called definitive meaning." Thus it is said. Similarly, in the Great Nirvana Sutra, it also says: "What is it to abide in the definitive meaning? The definitive meaning is to know the Dharma, never to live by deceit, not to change behavior, not to be arrogant, not to be attached to gain and fame, not to be attached to the Dharma taught by the Tathagata as a means, this is the definitive meaning."
Chinese
是也。如果有人安住于此，则称此人为安住于胜义谛，因此安住于了义。什么是不安住于不了义呢？不了义是指经部中所说的：一切皆有苦，一切皆无常，一切皆是痛苦，一切皆是空性，一切皆是无我。这被称为不了义。以及，声闻乘也是不了义，无上大乘是了义。如果有人说如来是无常的，是变化和变动的，这就是不了义。如果有人说如来是常恒的，不变不动的，这就是了义。凡是声闻乘所理解和证悟的，就是不了义。菩萨的教义所理解和认识的，就是了义。如果有人说需要用食物来供养如来，这就是不了义。如果有人说常恒安住，不变不动的，这就是了义。如果有人说如来入灭就像木柴烧尽火焰熄灭一样，这就是不了义。如果有人说如来融入法界本身，这就是了义。如是说。出自《分别广说无尽慧经》。某些论著中，将可以引向其他意图的经文解释为不了义，这也是将它们引导回了义的阶梯，因此这些并不矛盾。龙树和无著兄弟，在三转法轮等场合中，《根本慧论》中说：世尊对于有和无，具有智慧的迦旃延的教诲中，遮止了有和无两种。因此，确立了在初转法轮中也宣说了离边。以及，涅槃是唯一的真谛等等。因此，中转法轮的意图也是为了最终宣说他空。慈氏法和无著兄弟的所有论著，都是将三转法轮的意图归结为一个。例如，《经庄严论》本身就解释了三转法轮的意图，并且观点和宗派并非不一