Chinese
不是寻常之人的行境。 怙主逝世之后， 谁将执持？请开示。 善逝涅槃之后， 诸法将得以执持， 时日过去之后出现的那位， 大智慧的你应当知晓。 南方吠陀的地方， 一位声名远扬的具德比丘， 他的名字叫做龙， 破灭有和无的边见。 我的教法在世间， 无上大乘广为宣说之后， 证得极喜地， 他将前往极乐世界。 如是说。 密咒续部中主要阐述坛城。 在关于忿怒尊三界胜尊的证悟中， 如是说： “之后坛城出现， 在那绘制轮的坛城中， 安置慈氏（弥勒菩萨）， 以及四如来， 和四菩萨， 以示现盔甲的手印进入，并称此为。” 从“瓦日ra 迪 迪 提 提 师他”到慈氏的证悟之间广为宣说。 其他还有很多。 在“口传和”的章节中， 从色等直到一切智， 之间的诸法自性， 如虚空界般清净的， 深邃明澈二无别的智慧。 如是说。 在“欲见略说”中， 其自身中： 蕴的分析空性， 如水边的树木般没有心髓。 具足一切形象之最胜的， 空性不会如是改变。 如是说。 尤其与各自的论典直接相违。 在《现观庄严论》中： 果位的清净，色等， 是清净的自性，因为什么？ 那二者不是他体， 因为不可分析而称为清净。 如是说。 对于无有阻碍的自性， 以名为“见”的道， 什么样的分别念会被灭尽？ 什么样的无生之相会被获得？ 如是说。 同样地， 甚深即是从增益和， 损减的边解脱。 如是说。 对于不可言说的法， 衰损和增长是不可能的。 以名为“修”的道， 什么会被衰损，什么会被获得？ 菩提如何如是， 此乃成办所欲之义。 菩提如是真如之体性， 彼亦安立彼之体性。
English
It is not the realm of ordinary people. After the Protector passes away, Who will uphold it? Please explain. After the Sugata's passing into Nirvana, The principles will be upheld, That which arises after the passage of time, You, with great wisdom, should know. In the land of Veda in the South, A virtuous monk, greatly renowned, His name is called Naga (Klu), Destroying the views of existence and non-existence. My teachings in the world, After the unsurpassed Great Vehicle is widely proclaimed, Having attained the Joyful Ground, He will go to Sukhavati. Thus it was said. In the Tantras, the Mandala is mainly taught. In the realization of the Wrathful King, Conqueror of the Three Realms, As it is said: "Then the Mandala arises, In that Mandala where the wheel is drawn, Place Maitreya, And the Four Tathagatas, And the Four Bodhisattvas, Entering with the hand gestures showing armor, and say this." From "Vajra Dhi Dhi Tistha" to the realization of Maitreya, it is extensively taught. There are many others as well. In the section "Oral Instructions and," From form and so on, up to omniscience, The nature of the dharmas in between, Pristine like the realm of space, The profound and clear non-dual wisdom. Thus it is said. In "Brief Explanation of Desire to See," In itself: The analysis of the aggregates is emptiness, Like a tree by the water, without essence. The supreme of all aspects, Emptiness does not change in that way. Thus it is said. Especially, it directly contradicts their respective texts. In the Ornament of Clear Realization: The purity of the result, form and so on, Is the nature of purity, because of what? Those two are not different, Because they are not analyzable, they are called pure." Thus it is said. For the nature without obstruction, With the path called "seeing," What kind of conceptual thoughts will be exhausted? What kind of unborn aspect will be attained? Thus it is said. Similarly, Profoundness is liberation from the extremes of superimposition and, Denial. Thus it is said. For the inexpressible thing, Decay and increase are impossible. With the path called "meditation," What will decay and what will be attained? How is enlightenment like that, This accomplishes the desired meaning. Enlightenment is the nature of suchness, That also establishes its nature.
Chinese
如是宣说。按照现在自空论者的观点，诸如不承认有真实的断证，不承认有真实的穷尽和不生等，因为总的来说，遮破了真实，所以这些必要的观察就不需要了。自空宗的空性，或者清净，也是经不起理智的观察的，并且因为没有超出成立合理的理智的范围，所以说是不能观察的，这也是相违背的。因此，因为不是观察的对境，所以理智可以观察，真实成立。在此所知中，有法，在自空宗中，空性是可以观察的，因为在用一多相离和缘起的理智等进行观察的时候，能够确定为无真实。并且说菩提和如来藏本体是一样的，并且说那本身是成办所希望的意义的，因此，否定不存在，因为什么也不是，如何成办所希望的意义呢？另外，在这本身中说：法界无有差别故，种姓不同不应理，依靠法的差别性，宣说彼之种种差别。如是宣说，对于无遮，依靠和种姓的意义是不应理的，并且对于法界，种姓和依靠的安立是合理的，因此法界唯是自性空。如《宝性论》中也说：具有种种差别的体性，以暂时的客尘使（自性）空，具有无有差别的体性，不以无上的法使（自性）空。并且在二者中都说：于此无有任何当舍弃，亦无丝毫当安立，于真实性观真实，若见真实即解脱。如是宣说。无著王以分别了义不了义的。在这样的场合中，《文殊根本续》中说：名为无著之比丘，彼论精通于意义，经部了义与不了义，诸多方面亦善分别，乃是世间理智之导师，成为著作论典之作者，彼以理智所成立之法，名为萨拉之使者女，彼以咒语之威力，生起贤善之智慧，为使教法长久住世故，汇集经部之真实意义，寿命一百五十岁，彼身坏后往生天界。
English
As it is said. According to the current proponents of self-emptiness, such as not acknowledging the attainment of true abandonment, not acknowledging true exhaustion and non-arising, etc., since, in general, reality is refuted, these necessary examinations are not needed. The emptiness of the self-empty school, or purity, cannot withstand rational examination, and since it has not exceeded the scope of reason that establishes validity, it is contradictory to say that it cannot be examined. Therefore, since it is not an object of examination, it is truly established that it can be examined by reason. In this object of knowledge, the emptiness is examinable in the self-empty system, because when examined with reasoning such as one and many being separate and dependent origination, it can be determined as unreal. It is also said that enlightenment and suchness are of the same essence, and it is said that that itself accomplishes the desired meaning, therefore, denying non-existence, since it is nothing, how can it accomplish the desired meaning? Furthermore, in this very text it says: Because the Dharmadhatu is without difference, different lineages are not reasonable, the distinctions of it are completely expressed by the distinctions of dependent dharmas. As it is said, for non-affirming negation, the meaning of reliance and lineage is unreasonable, and for the Dharmadhatu, the establishment of lineage and reliance is reasonable, therefore the Dharmadhatu is only other-empty. Also, in the Uttaratantra it says: Having characteristics with distinctions, the essence is empty of adventitious stains, having characteristics without distinctions, it is not empty of the supreme Dharma. And in both it says: In this there is nothing to be abandoned, nor is there anything to be established, look at reality with reality, if you see reality, you are completely liberated. As it is said. When Asanga distinguishes between definitive and provisional meanings. In this context, the Manjushri Root Tantra says: The monk named Asanga, that treatise is skilled in meaning, the sutras of definitive and provisional meaning, also well distinguishes many aspects, he is the master who teaches worldly logic, he will become the author who makes treatises, this which is established by his reasoning, is called the female messenger of Sala, by the power of his mantra, good intelligence will arise, in order to make the teachings last long, he will gather the true meaning of the sutras, he will live for one hundred and fifty years, after his body is destroyed, he will go to the heavenly realm.
Chinese
在轮回中轮回时，长久享受安乐后，彼等大士最终将获得菩提。如是说。此外，在世亲等的章节中，又于彼经中说：破斥他宗者，商人在前，医师在前，二者皆行布施，行种种布施，称为书写者，持戒精进闻名。如是，世亲论师和，具慧第一书写者，如是持戒精进生起信心。如是论师具慧讲说，于字母阿和拉之前，谁是持戒精进最善说者，如是陈那论师和，字母达是持戒精进者，在南方广为人知。也能遮止他方论敌，如是持戒精进咒语亦能成就。如是论师法称和，名为宝生者，如是寂天论师等，在彼等的末尾，宣说一切持戒精进者，乃是阐明导师之教法者，如是阐明教法的殊胜见解，彼亦将被授记获得殊胜菩提。黑大续由惹确译师所译中也说：被普遍称作是班智达之首的法称，以及，六丈夫利益教法安住于梵行者，已获得成就。如是说。此外，调伏天和，功德光等无与伦比的众多大车轨者，以及月称，骄慢金刚，庆喜藏，佛陀智足，佛陀秘密，弥勒巴等，无量持明成就者皆如是认为。于“依于无自性三种”之时，《解深密经》中说：于真实胜义圣法之无自性性三种，即此，相无自性性和，生无自性性和，胜义无自性性，意指于此，故说一切法皆无自性。如是略说后，随后广说。一些人认为他空是外道等之时，《大涅槃经》中说：此外，解脱是
English
When revolving in samsara, after experiencing happiness for a long time, those great beings will eventually attain Bodhi. Thus it is said. Furthermore, in the chapter on Vasubandhu and others, it is also said in the same text: Those who refute other doctrines, merchants first and doctors first, both perform charity, performing various charities, known as scribes, renowned for diligent observance of vows. Thus, the teacher Vasubandhu and, the wise first scribe, likewise, faith arises in diligent observance of vows. Thus, the teacher Lodrö Tendar and, before the letters A and La, who is the best speaker of diligent observance of vows, thus, the teacher Dignāga and, the letter Dha is the diligent observer of vows, widely known in the south. Also able to avert opposing adversaries, likewise, the mantra of diligent observance of vows is also accomplished. Thus, the teacher Dharmakīrti and, named Ratnasambhava, thus, the teachers Śāntipa and others, at the end of them, proclaiming all diligent observers of vows, are those who clarify the teachings of the teacher, thus, the supreme understanding of clarifying the teachings, he will also be prophesied to attain supreme Bodhi. The Black Great Tantra translated by Ra Lotsawa also says: This Dharmakīrti, who is widely known as the chief of the paṇḍitas, and, the six men who benefit the teachings, abiding in celibacy, have attained accomplishment. Thus it is said. Furthermore, Dulwa Lha and, Gönpo Özer and other incomparable great chariot-bearers, as well as Chandrakīrti, Kyepei Dorje, Kunga Nyingpo, Sangye Yeshe Zhap, Sangye Sangwa, Maitrīpa, etc., countless vidyādhara siddhas all hold this view. At the time of "depending on the three aspects of no-self-nature," in the Saṃdhinirmocana Sūtra it says: In the three aspects of the no-self-nature of the true ultimate sacred dharmas, namely, the characteristic no-self-nature, the arising no-self-nature, and the ultimate no-self-nature, referring to this, it is said that all dharmas are without self-nature. Thus, after briefly stating, it is then explained in detail. When some people think that other-emptiness is a heretical view, etc., in the Mahāparinirvāṇa Sūtra it says: Furthermore, liberation is
Chinese
非空之空。所谓空之空，即一无所有。一无所有，犹如外道裸形派之解脱。如是说。《能饶益指鬘经》中，文殊菩萨云：解脱犹如虚空，虚空亦无相。解脱佛陀如来，空无所有者，指鬘汝岂能知？如是宣说自空。指鬘广为辩驳，最终如是说：裸形派亦修一切为空，勿称汝为裸形派之蜜蜂。如是说，佛陀所说与外道（《ཛཾ》+པ་）相同，乃是自空。尤其未说阿赖耶识。于此之际，若有人认为阿赖耶识未曾在任何地方宣说，则不然。于《宝积经》中云：日月之宝珠，具足清净之相。日月光芒所触及，彼等显现自身之功德。如是阿赖耶识殊胜，如来藏善妙，具足无漏之善，若转变则能显现。如是宣说阿赖耶识是与阿赖耶识不同的无漏自性，能显现佛性。既是阿赖耶又是智慧，阿赖耶与智慧有何不同？于彼处有明文。于《宝积经》中云：若能善加分别了知五蕴人无我，而不破灭诸法之实有，则声闻能现证。善巧二无我者，乃是诸佛之子所修。如是说。于《妙法白莲经》中，大迦叶云：此法皆是无漏寂静，远离止息与生起。此处无有任何法，如是思惟则不生信。如是说。于《楞伽经》中云：复次大慧，声闻与独觉皆因未断除所知障与业习，未修习法无我，未获得不可思议之死殁，故为声闻宣说三乘，而非一乘。究竟
English
The emptiness of non-emptiness. The so-called emptiness of emptiness is nothing at all. Nothing at all is like the liberation of the naked heretics. Thus it is said. In the Sutra Benefiting Angulimala, Manjushri said: Liberation is like the sky, and the sky has no characteristics. Liberation is the Buddha, the Tathagata, the emptiness that is nothing at all. How could you, Angulimala, know this? Thus, self-emptiness is taught. Angulimala argued extensively and finally said: The naked ones also meditate on everything as empty, do not call yourself a bee of the naked ones. Thus it was said that what the Buddha said was the same as the heretics (《ཛཾ》+པ་), which is self-emptiness. In particular, the Alaya-wisdom was not taught. At this point, if someone thinks that the Alaya-wisdom has not been taught anywhere, it is not so. In the Dense Array Sutra, it is said: The jewels of the sun and moon have the characteristics of complete purity. When touched by the rays of the sun and moon, they reveal their own qualities. Likewise, the excellent Alaya consciousness, the Sugata-garbha is good, endowed with flawless virtue, and if transformed, it can be revealed. Thus, it is said that the Alaya consciousness is a flawless nature different from the Alaya consciousness, which can reveal the Buddha-nature. Since it is both Alaya and wisdom, what is the difference between Alaya and wisdom? There is a clear statement in the other. In the Dense Array Sutra, it is said: If one can clearly distinguish and see that the aggregates and persons are without self, and without destroying the reality of phenomena, then the Shravakas will attain realization. Those who are skilled in the two selflessnesses are practiced by the sons of the Buddhas. Thus it is said. In the Lotus Sutra of the Good Law, Mahakashyapa said: All these dharmas are flawless and peaceful, completely abandoning cessation and arising. There is no dharma here, and if you think like this, you will not have faith. Thus it is said. In the Lankavatara Sutra, it is said: Furthermore, Great Wisdom, all the Shravakas and Pratyekabuddhas have not abandoned the obscurations of knowledge and the habitual tendencies of karma, have not meditated on the selflessness of dharmas, and have not attained the inconceivable death and transference, so the three vehicles are taught to the Shravakas, not the one vehicle. Ultimate