Chinese
现在这里有，那里也有那个。不是空性也不是非空性，因此说明了一切。因为有、因为没有、因为有，这就是中观之路。如是说。从安立世俗谛的角度来说，显现各种各样现象的识，仅仅是虚妄分别，在世俗中是存在的。但是，显现的所取和能取，仅仅是心识假立的，因此在世俗中也是不存在的。因此，世俗谛也从两种边解脱，仅仅承认虚妄分别在世俗中存在，就从无边和断边中解脱了。因为超越了所取、能取等观待法和增益，就从常边和有边中解脱了。离戏空性的智慧，以法性的方式真实存在于那个非真实分别的识中。在有垢的情况下，那个法性，识是法性，客尘是可分离的，应断的垢染以无实有的自性存在。因此说，胜义谛也远离二边，因为空性是真实成立的，并且虚妄分别等包含所取能取的所有的法都是无实有的。超越了有无常断的边。因此，世俗的所取能取二者，仅仅是显现错乱的现象，除此之外没有以自性成立的缘故，以自性空。因为以自他二者区分的其他的自性成立，对于所知是不可能的缘故，在任何情况下都不是非空性。智慧法性，以自性从原始就成立，并且任何时候都不会改变的缘故，不是以自性空，并且是恒常存在的。那么，经部中不是也说，法界也是空性吗？一般来说，虽然是空性和空性，但是不一定要以自性空，因为智慧远离了从自性之外的其他特征的戏论或者所取能取的一切，所以称为空性。其中，遍计所执、依他起、圆成实，三种自性中，遍计所执是虚空等一切无实有，以及在分别念中显现的色等对境的显现部分，以及执著名为义，执著义为名。
English
Now it is here. It is also there. It is neither emptiness nor non-emptiness. Therefore, everything is explained. Because of existence, because of non-existence, because of existence, that is the Middle Way. Thus it is said. From the perspective of establishing conventional truth, the consciousness that appears in various ways is merely false conceptualization, which exists in the conventional. However, the apprehended and the apprehender that appear in it are merely conceptualized by the mind, therefore they do not exist even in the conventional. Therefore, conventional truth is also liberated from the two extremes. By merely accepting that false conceptualization exists in the conventional, it is liberated from the extreme of non-existence and the extreme of annihilation. Because it transcends all dependent phenomena and superimpositions such as the apprehended and the apprehender, it is liberated from the extreme of permanence and the extreme of existence. That wisdom of emptiness free from elaboration truly exists as the nature of reality in that non-veridical consciousness. In the case of defilement, that nature of reality, consciousness is the subject, adventitious defilements are separable, and the defilements to be abandoned exist as the nature of non-reality. Therefore, it is said that ultimate truth is also free from the two extremes, because emptiness is truly established, and all phenomena including the apprehended and the apprehender such as false conceptualization are unreal. It transcends the extremes of existence and non-existence, permanence and annihilation. Therefore, the two, the apprehended and the apprehender in the conventional, are merely the appearance of mistaken phenomena, and apart from that, there is no way for them to be established by their own nature, therefore they are empty by their own nature. Because it is impossible for knowable things to be established as other natures distinguished by the duality of self and other, it is not non-empty in any way. The nature of reality of wisdom, because it is established from the beginning by its own nature and will never change, it is not empty by its own nature and is eternally existent. Then, isn't it said in the sutras that the dharmadhatu is also emptiness? Generally speaking, although it is emptiness and emptiness, it does not necessarily have to be empty by its own nature, because wisdom is empty of all elaborations or apprehended and apprehender that have characteristics other than its own nature, therefore it is called emptiness. Among them, the completely imputed, the dependent, and the thoroughly established, among the three natures, the completely imputed is all unreal things such as space, and the appearing part of objects such as form that appear in conceptual thought, and clinging to name as meaning and clinging to meaning as name.
Chinese
虚假的名称和意义的联系，以及内外、边中、大小、好坏、胜劣、时节等，都是以分别念妄加臆测而执取的对境。他性是显现为能取所取之实物的识，因为是无明习气的他性所致而显现。圆成实性是自知自明、远离一切戏论的那个，即法性、法界、真如、胜义谛等，都是名称的不同说法。其中，他性和遍计二者，在胜义上是无的，同样是错觉显现，同样是世俗和虚假的，但是，必须分别区分其体性。遍计在世俗中也不存在，他性在世俗中存在，而圆成实在世俗中不存在，但在胜义中存在，因此是真实存在的。同样，遍计是假立而存在的，他性是实有存在的，圆成实性不是以那二者的方式存在，而是以无戏论的方式存在。遍计是无的空性，他性是有的空性，圆成实性是胜义空性。至尊者说：了知无之空性，如是了知有之空性，若知自性空性，则称为了知空性。遍计是相无自性，他性是生无自性，圆成实性是胜义无自性。自性乃三种，无自性亦三种，依靠于此，一切诸法，显示为无自性。此宗认为，一切所知都遍及空性，并且遍及无自性。因此，凡是承认一切法是空性，以及一切法不是空性的，都是他空宗，如果说是自空宗，则有自相矛盾。因此，佛所说的自空清净，就是安住于世俗自空的这个，并且无自性也是这三种，因此，真正说自空无谬误，并且是说无自性者，一定是他空宗的人。而莲花戒和佛护等被称为是自空宗和无自性宗，主要是随顺世间俗人的说法。
English
The connection between false names and meanings, as well as outer and inner, edge and center, large and small, good and bad, superior and inferior, seasons, etc., are all objects of grasping that are falsely conceived by conceptual thought. Other-powered nature is merely the consciousness that appears as the entity of grasper and grasped, because it appears due to being under the influence of the other-poweredness of the habits of ignorance. Thoroughly established nature is that which is self-aware, self-illuminating, and free from all elaborations, namely, suchness, the realm of reality, thusness, and ultimate truth are all different names. Among these, other-powered and imputed natures are equally non-existent in truth, equally illusory appearances, and equally conventional and false. However, it is necessary to distinguish their characteristics separately. The imputed does not exist even conventionally, the other-powered exists conventionally, while the thoroughly established does not exist conventionally but exists ultimately, therefore it exists truly. Similarly, the imputed exists by imputation, the other-powered exists substantially, and the thoroughly established does not exist in either of those two ways, but exists without elaboration. The imputed is the emptiness of non-existence, the other-powered is the emptiness of existence, and the thoroughly established is the emptiness of ultimate reality. The venerable one said: "Knowing the emptiness of non-existence, Likewise, knowing the emptiness of existence, If one knows the emptiness of self-nature, It is said to know emptiness." The imputed is characteristic of no self-nature, the other-powered is arising of no self-nature, and the thoroughly established is ultimate no self-nature. Self-nature is of three kinds, The absence of self-nature is also threefold, Relying on these, all phenomena Are shown to be without self-nature. In this system, all knowable things are pervaded by emptiness, and pervaded by no self-nature. Therefore, those who assert that all phenomena are empty and that all phenomena are not empty are proponents of other-emptiness, while the system known as self-emptiness has internal contradictions. Therefore, the self-emptiness that the Buddha spoke of is this pure self-emptiness that abides in conventional self-emptiness, and the absence of self-nature is also these three. Therefore, those who truly speak of self-emptiness without error and who speak of the absence of self-nature are definitely those who speak of other-emptiness. While people like *Legden* (Śāntarakṣita) and *Sangye Kyang* (Buddhapālita) are known as proponents of self-emptiness and proponents of no self-nature, this is mainly based on what is known to ordinary people.
Chinese
如果圆成实有成立为真实存在，那么它有生、灭、住三种状态吗？有去、来、变异、转变、方、时、一和多等等吗？回答说不是的。如果存在这些，那就必然是虚假的。而这个是无生、无灭、无住，无去、无来，非一、非多，非因、非果。以其自性，舍弃了名、相、所依三者，远离一切方和时，以其自性，与世俗的法性无关。因为它没有可以分割的片段，所以是无分；因为是法性的法性，所以是遍行和遍布。 第二个是不共之义。《现观庄严论》中说：“如是之性于一切，无有差别然清净，如来之性即彼故，一切有情彼藏性。”意思是说，如是之性和如来本体是一，而那个就是如来的藏性。如来藏、善逝藏、佛藏等，这些都是一个意思。虽然它以平等性安住于佛和有情等法性中，但对于有情来说，是以藏性的方式安住，而对于佛来说，是以显现的方式安住。因此，真实的佛陀就如同在有情的心续中央以藏性的方式存在一样。所以，一切有情被称为具有如来藏。而那个善逝藏也存在于有情之中，有情的那个也被称为自性住种姓和界。因此，对于佛来说，如是之性不是以藏性的方式安住的，而有情的那个是以藏性的方式安住的，那么是否会变成两个如是之性呢？不会的。因为佛陀就是如是之性本身，虽然佛陀被解释为具有士夫之义，但因为自己对自己没有隐藏而显现出来。如果藏性的意义在于存在于内部和隐藏，那么内部隐藏的藏性的解释就不完整了。佛陀的那个如是之性虽然安住于有情之中，但因为有情自己没有看到，所以对于有情来说是隐藏意义上的藏性。因此，藏性的意义在于解释不改变的
English
If the perfectly established reality is established as truly existent, then does it have the three states of arising, ceasing, and abiding? Does it have going, coming, changing, transforming, directions, times, one and many, and so on? The answer is no. If these existed, then it would necessarily be false. But this is unborn, unceasing, un abiding, without going, without coming, not one, not many, not cause, not effect. By its own nature, it has abandoned the three bases of name, sign, and object, is separated from all directions and times, and by its own nature, is unrelated to the nature of conventional reality. Because it has no parts that can be divided, it is partless; because it is the nature of reality itself, it is all-pervading and all-encompassing. The second is the uncommon meaning. The Ornament of the Sutras says: "Suchness is in all, without distinction, yet purified. Because of that, the Tathagata-nature, all beings have its essence." This means that suchness and the Tathagata are of one essence, and that itself is the essence of the Tathagata. The Tathagata-garbha, the Sugata-garbha, and the Buddha-garbha are all the same meaning. Although it dwells in the nature of reality equally in beings and Buddhas, it dwells in beings as an essence, and in Buddhas as manifest. Therefore, the ultimate Buddha is like an essence in the center of the mindstream of beings. Therefore, all beings are said to have the Tathagata-garbha. And that Sugata-garbha is also present in beings, and that of beings is also called the naturally abiding lineage and element. Therefore, suchness does not dwell in the Buddha as an essence, but that of beings dwells as an essence. Does that mean that there are two suchnesses? No, because the Buddha is suchness itself, and although the Buddha is explained as having the meaning of a person, it is manifest without concealing itself. If the meaning of essence is to dwell within and be hidden, then the explanation of the essence hidden within is incomplete. That very suchness of the Buddha dwells in beings, but because beings themselves do not see it, it is an essence in the sense of being hidden from beings. Therefore, the meaning of essence is explained as unchanging.
Chinese
因此，佛陀本身也具有佛性。因此，如来藏既非实有也非非有，是无为法，是胜义谛的无为法。此外，无上秘密的实相是：佛的法界是所有佛功德的本体，这是无可争辩的。既然它与众生的法界无别，那么众生相续中的如来藏也安住着所有佛的功德，这又有什么不合理呢？因此，《宝性论》中说：“光明与非光明，无有分别，具有恒河沙，尘数诸佛法。” 因此，它宣说了具足所有无为法自性的功德，因此，具有所有胜义谛的佛陀功德。因此，法界智慧完全被胜义谛所遍及。虽然其他四种智慧主要安住着本初的胜义谛，但通过修道新获得的世俗谛成分也稍微存在。十力和四无畏等也与此类似，而相好等色身的功德和六十支等语的功德，世俗谛和胜义谛则是对半。同样，法身是纯粹的胜义谛，法身胜义谛的成分较多，报身和化身，如果不区分实有和假有，则也是对半。事业也是，在他人面前显现的是世俗谛，而能力和威力的智慧是胜义谛。因此，由胜义谛所涵盖的身、智慧、功德和事业，都本初安住在如来藏中。当一个人成佛时，这些并非新获得，只是去除了遮蔽的垢染而已。然而，那些世俗谛的成分则是新获得的。过去佛和未来佛的胜义谛成分本质相同，而世俗谛的成分，从成佛之后，自性上也没有差别。由于获得的时间不同，因此不能说是一或异。因此，通过修道产生的因和新获得的果，由于是生因生果，所以是真实的。