English
emptiness. However, emptiness exists because it is empty of all elaborations such as grasping and being grasped. Therefore, ultimate reality is other-empty. This is their view. Therefore, they agree that conventional reality is self-empty, but they differ on whether or not they accept self-emptiness in ultimate reality. The way of establishing conventional and ultimate reality is also different. Those who hold self-emptiness say that all phenomena included in samsara and nirvana, which appear as they are, are conventional reality. That which is without inherent existence is established as ultimate truth. That ultimate reality is established as merely being free from all elaborations. Those who hold other-emptiness say that all phenomena included in duality, such as real and unreal, grasping and being grasped, are conventional reality. The ultimate reality, the wisdom of self-awareness that is empty of duality, is established as ultimate reality. Therefore, ultimate reality is not merely free from elaborations, but is established as awareness that is free from the elaborations of grasping and being grasped. Merely being free from elaborations, like space, is considered to be inert emptiness and annihilation emptiness. Therefore, the ultimate reality of those who hold self-emptiness is established as negation and non-existence. The ultimate reality of those who hold other-emptiness is an entity that is not newly created by causes and conditions. It is unchanging in all times, and is permanent, stable, and unchanging. Therefore, it does not fall into the extreme of annihilation. Because it is free from all elaborations, it does not fall into the extreme of permanence. It transcends the realm of what can be expressed by words. Because conceptual thought cannot determine "it is like this," it transcends the realm of conceptualization, and is the object of experience of the wisdom of individual self-awareness. Therefore, for all three natures, the dependent nature is the consciousness that has deluded appearances, the imputed nature is the delusion that appears in it, and the perfected nature is that consciousness is empty of the delusion of grasping and being grasped, and is not empty of its own self-aware nature. Therefore, the imputed nature is merely established by terms and conventions and does not exist at all. The dependent nature exists conventionally but not ultimately, and the perfected nature exists ultimately. The imputed nature is the absence of inherent existence of characteristics, the dependent nature is the absence of inherent existence of arising, and the perfected nature is the absence of the nature of grasping and being grasped, therefore it is the absence of inherent existence in the ultimate sense. Therefore, according to the view of self-emptiness, since the phenomenon and its inherent existence do not exist, it is believed that all phenomena are emptiness.
Chinese
不将世俗的法在那一方面安立为空性，例如，瓶子在无自性的方面，也认为是瓶子的空性，但不认为世俗瓶子自身的那一部分是空性，因为有真假二谛合一等的过失。其他空性论者认为空性不遍及胜义谛，即遍计所执是无的空性，依他是有的空性，圆成实是自性空性，因此如果基成立，就认为有是空性的周遍。因此，自空论者如果基成立，就不认为有是空性的周遍，并且认为空性是唯一的胜义，如果是自空性，就认为是远离戏论的界限，因此认为是周遍。他空论者与此相反，从智慧的角度安立胜义空性的主要部分。胜义的界限是离一异等，超越理智的道路，与世俗的法不同，因此理智不会损害它，因为世俗的无实法在本体上是不存在的，而实物是被时间和方向所包含的，因此理智可以进入，而无二的智慧是不被方向和时间所包含的，因此理智无法进入，因为对智慧进行多刹那的划分，以及分析刹那的始末中等，是因为智慧超越了时间。因为它没有任何三时，所以它的刹那等在所知中是不存在的。理智的根本是空性，同样，也不认为胜义是缘起。因此，对于识有：名识和智慧；对于觉性有：自明和它明；对于空性有：自空和他空；对于法有：法相和法性等，详细区分后，认为一切显现都是心，并且认为色身是被调伏者和他者显现所包含的，而不是佛。不仅认为离戏论的心是成佛之因，而且在心的明分不灭的情况下，一切佛的功德都以无别的体性存在，因此在有情的心续中，以无别的方式存在着具足相好圆满、以六十二功德庄严的佛的功德。显现新获得的
English
The conventional dharma is not established as emptiness from that aspect. For example, it is also considered that the emptiness of the pot is the emptiness of the pot in terms of its lack of inherent existence. However, the conventional pot itself is not considered to be emptiness, because there are faults such as the unity of the two truths. Other emptiness proponents believe that emptiness does not pervade the ultimate truth, that is, the imputed is the emptiness of non-existence, the dependent is the emptiness of existence, and the perfect is considered to be the emptiness of self-nature. Therefore, if the basis is established, it is considered that there is a pervasion of emptiness. Therefore, self-emptiness proponents do not consider that there is a pervasion of emptiness if the basis is established. And they believe that emptiness is the only ultimate truth, and if it is self-emptiness, it is considered to be the limit of being free from elaboration, so it is considered to be pervasive. Other-emptiness proponents are the opposite of this, and establish the main part of ultimate emptiness from the perspective of wisdom. The limit of ultimate truth is beyond the path of reason, such as being free from one or many, and is different from conventional dharmas, so reason does not harm it, because conventional unreal dharmas do not exist in essence, and real things are contained by time and direction, so reason can enter, while non-dual wisdom is not contained by direction and time, so reason cannot enter, because dividing wisdom into many moments, and analyzing the beginning, end, and middle of a moment, is because wisdom transcends time. Because it does not have any of the three times, its moments and so on do not exist in the knowable. The root of reason is emptiness, and similarly, it is not considered that ultimate truth is dependent origination. Therefore, for consciousness there are: nominal consciousness and wisdom; for awareness there are: self-awareness and other-awareness; for emptiness there are: self-emptiness and other-emptiness; for dharma there are: dharma-character and dharma-nature, etc., after detailed distinction, it is considered that all appearances are mind, and it is considered that the form body is contained by the appearance of those to be tamed and others, and is not a Buddha. Not only is the mind free from elaboration considered to be the cause of becoming a Buddha, but also when the clarity of the mind is not interrupted, all the qualities of the Buddha exist in an inseparable nature, so in the mindstream of sentient beings, the qualities of the Buddha, which are complete with marks and signs and adorned with sixty-two qualities, exist in an inseparable way. Manifest newly acquired
Chinese
因为不希望从（无明）而有，所以一般认为仅仅众生变成佛陀的说法没有过失。众生的法性是佛陀，并且认为那个法性是以离戏所区分的明分不灭，从经典中也成立了无漏的心续。众生和佛陀都安立在心续上。色识二者不是聚合，因为实际上色识二者聚合以及诸如此类是不可能的。因此，这些等等是自他空宗的要点，苦集灭道这三者，苦和集是世俗有为无谛实。灭谛是胜义无为有谛实，是佛陀心续的道谛之名。因为和灭谛无别，所以是胜义无为，像那样的灭谛也不是安立为空虚如虚空，而是大自证，所以苦谛的自性是灭谛，集谛的自性是道谛，也说断证的体性灭道无别。我不是偏袒任何一方，我认为这些对于确定之义是非常适合的。在中观自性空性者之中，也认为瑜伽行中观对于确定之义是更加适合的，无上瑜伽部的续部们的意趣也是他空明显，并且自空也仅仅是见到偏向于瑜伽行中观这一方。请您将自空和他空的差别写成清楚易懂的文字，暂时就说这么多。这是多罗那他敬献的。大金刚持喇钦绛巴阿旺所劝请。善哉！祈愿吉祥！关于甚深意义的二十一条。
English
Because it is not desired to exist from (ignorance), there is generally no fault in saying that sentient beings alone become Buddhas. The dharma-nature of sentient beings is Buddhahood, and it is believed that the clarity of that dharma-nature, distinguished by freedom from elaboration, is unceasing, which is also established by the sutras speaking of the undefiled mind-stream. Both sentient beings and Buddhas are established on the mind-stream. Form and consciousness are not aggregates, because in reality, it is impossible for form and consciousness to be aggregates, and so on. Therefore, these and so on are the key points of the Shentong doctrine, and the three truths of suffering, origin, cessation, and path: suffering and origin are conventional, conditioned, and unreal. The truth of cessation is ultimate, unconditioned, and truly established, with the name of the path truth of the Buddha's mind-stream. Because it is inseparable from the truth of cessation, it is ultimate and unconditioned, and such a truth of cessation is not established as emptiness like space, but as great self-awareness, so the nature of the truth of suffering is the truth of cessation, the nature of the truth of origin is the truth of the path, and it is also said that the essence of abandonment and realization, cessation and path, are inseparable. I am not biased towards any side, but I think these are very suitable for the definitive meaning. Among the Madhyamikas of self-nature emptiness, it is also thought that the Yogachara Madhyamika is more suitable for the definitive meaning, and the intention of the tantras of Anuttarayoga is also clear as other-emptiness, and self-emptiness only sees a bias towards the Yogachara Madhyamika side. Please write the difference between self-emptiness and other-emptiness in clear and easy-to-understand words, for the time being, that's all. This was offered by Tāranātha. Requested by the great Vajradhara, Lama Jampa Ngawang. May it be virtuous! May it be auspicious! Twenty-one points on profound meaning.
Chinese
总而言之，关于应成派和自续派的观点，都认为与中转法轮和《宝性论》的意旨相符，并且中转法轮的字面意义也是如此。他们认为《宝性论》和末转法轮的字面意义并不一致。而全知觉囊巴大师则认为，应成派和自续派的观点虽然自诩与中转法轮和《宝性论》的意旨相符，但其意旨并非完美无瑕。虽然《宝性论》的字面意义似乎大部分都符合，但也有很多地方并不符合。中转法轮的许多经文都清楚地阐述了他空，因此中转法轮和《宝性论》的字面意义并非完全一致。其中，中转法轮和《宝性论》的大部分词句的字面意义，与应成派、自续派和他空派两者都不矛盾。然而，那些将之引为所谓的自空派不共宗义的来源的人，是他们自己产生了误解。因为那些词句并没有阐述那个宗义，而且与那个宗义相悖，其中也有许多专门阐述他空的独特词句。因此，中转法轮和《宝性论》也阐述了他空的中观。然而，从这些经论中，只有在末转法轮及其注释中，才会清晰而详尽地阐述他空的不共之处。虽然没有阐述应成派和自续派的不共宗义，也就是现在所谓的自空见，但却广泛地阐述了诸佛菩萨意旨中的自空。这是第一个区别。此外，前者认为，《现观庄严论》阐述了自空和他空两种宗义，这是因为在以见解断除戏论时，需要应成派、自续派和顺世论三者的自空，而在以禅修进行实修时，则需要他空。其余的四部弥勒法典只阐述了他空。其中也有两种观点：在《宝性论》中阐述了究竟一乘；而在禁止断种的其余三部论典中，则阐述了究竟三乘和断种。后者认为，五部弥勒法典并没有各自独立的宗义。所谓的自空宗义，即使在《现观庄严论》中也没有阐述。从《经庄严论》等论典中，也根本没有阐述断种和究竟三乘。这是第二个区别。此外，前者认为，在以见解断除戏论时，自空更为深刻；在以禅修进行