English
This is because they consider it to be inexpressible. In short, this is the difference between considering it to be impermanent and permanent. They consider the dharmadhatu to be beyond linguistic concepts, and they consider non-conceptual wisdom to be an unerring realm, which are similar. Ultimately, their points are not different. Therefore, the great Jonangpas, knowing this, because it is without parts and because it is all-pervasive, the container world and its contents, the three bases, paths, and results, and all Buddhas and sentient beings have the same nature. For this reason, the Tathagatagarbha is endowed with all qualities. Also for this reason, it is not harmed by reasoning such as dependent origination, oneness or otherness, and therefore it can be analyzed. Because of this, the uncommon tenets of the Svatantrika and Prasangika schools, which hold that it will be destroyed by analysis, are mistaken. Therefore, the views of the Svatantrika and Prasangika are impure. Therefore, through rational analysis, it can be known that it does not contradict the intention of the intermediate wheel and so on. From the Ornament of the Sutras, it can be seen that it teaches the one vehicle and considers that it prevents the extinction of the ultimate lineage. This one difference mentioned earlier is not based on oneself, but on the previous points of others. By holding such a definitive, ultimate tenet, one will hold the secret treasury of the minds of all Buddhas of the past, present, and future. When the omniscient Jonangpa proclaimed this definitive lion's roar, all the fortunate five-faced Herukas of that time were very pleased. However, all the later unfortunate foxes were frightened, as they said, "Why is the profound meaning not an object of speculation? Why would knowledge of the profound meaning become liberation?" Therefore, the later Sakya, Gelug, and Kagyu schools, the two schools of Shalu and Buton, and some Nyingma schools, were heartbroken and their minds were confused upon hearing this tenet. They were intoxicated by wrong views, and out of ignorance, they spoke slanders and seemingly reasonable false statements, becoming noisy. However, for some who have good fortune for the profound meaning, if the wise analyze it properly, they will not be frightened by this Dharma. In this way, the phenomenon of obtaining the three kinds of faith seems to occur even in this degenerate age. Furthermore, here, the true permanent is the permanent that is the opposite of impermanence, which is an unreal permanent.
English
That is not, nor is it the constant of permanence, nor is it the constant of conditioned phenomena. It is not the constant reality that non-Buddhists believe exists as knowable, that is impossible. It is not the constant of negation, merely the true generality. Nor is it considered to be the constant of self-existence that is established. This is free from elaboration, it is the immutable realm that is liberated from both the impermanence of establishing things and the permanence of negating non-things. It is liberated from the characteristics of permanence, and liberated from the elaborations of permanence, but because it is immutable, it is only permanent. So, since it is liberated from the characteristics and elaborations of impermanence, why does it not become impermanent? If there were a stable aspect of change in that nature, that would be true, but since there is no such thing, the distinction of establishing it as impermanent is not made, because it is free from the elaborations of permanence and impermanence. It is not the elaboration of permanence, nor is it the elaboration of impermanence. But since the impermanence of non-elaboration is impossible, it is not like that, saying that it is the permanence of non-elaboration, is the meaning of the profound heart sutras, the most secret of all the intentions of the Buddhas. If one is wise and virtuous and possesses the supreme power of blessings, one will gain faith in this, not just by boasting of great knowledge. The twenty-one special profound meanings, said by Tāranātha for the benefit of those of lesser intelligence. One revision. May there be auspiciousness! The Excellent Differentiation of Emptiness. Om Guru Buddha Bodhisattvaye Namo Namah. The Excellent Differentiation of Emptiness. I prostrate and take refuge in the profound emptiness that is equal to the eighty Prapancas. Sixteen lotus petals, sixteen charnel grounds, sixteen mudras, sixteen pillars, sixteen great categories, sixteen emptinesses, having bowed down, I write the excellent differentiation of emptiness. In the flawless treatises of the complete teachings, regarding the emptinesses that are taught, if the distinctions such as the two truths are not understood, because other-emptiness cannot comprehend the meaning of emptiness, all emptinesses are only self-emptiness. For the emptinesses taught in the categories such as the Tathāgatagarbha, relying on the poisonous tree of wrong views that considers them to be only self-empty, branches of various wrong views
Chinese
我希望它能极度增长，因此，为了向那些不精通的人展示，我撰写了此文。所有被宣说的空性，并非仅仅是自空，而是有他空深奥的空性和自空不深奥的空性之分。 还有两种空性，即胜义谛的空性和世俗谛的空性。 还有两种空性，即圆成实的空性和遍计所执的空性。 还有两种空性，即非中观的空性和非边见的空性。 还有两种空性，即自性本有的空性和造作的、突发的空性。 还有两种空性，即法性深奥的空性和有法不深奥的空性。 还有两种空性，即未生之空性和已生之空性。 还有两种空性，即非空的空性和空的空性。 还有两种空性，即他者的事物空性和自我的事物空性。 还有两种空性，即无事物的自性空性和无事物空性。 还有两种空性，即具足一切殊胜之相的空性和分析五蕴断灭的空性。 还有两种空性，即作为其他至高无上者、彼岸、神圣的第一佛陀的空性，以及作为内外世俗、突发之事的空性。 还有两种空性，即作为众多功德之基础的非否定之空性，以及仅仅是空性，仅仅以成就法来抛弃的无否定之空性。 还有两种空性，即自身不空，而为一切其他法所空的空性，以及各自以自性而空的空性。 同样，诸法之法性是与不是的两种空性，以及法的住性是与不是的两种空性，以及法无过失性是与不是的两种空性，以及如是性是与不是的两种空性，以及无错乱之如是性是与不是的两种空性，以及非异体之如是性是与不是的两种空性，以及真实之边是与不是的两种空性，以及不可思
English
I hope it will increase greatly, therefore, I compose this for the purpose of showing it to those who are not proficient. All emptiness that is spoken of is not merely self-emptiness, but there is a distinction between the emptiness that is other-emptiness, which is profound, and the emptiness that is self-emptiness, which is not profound. There are also two kinds of emptiness: emptiness that is ultimate truth and emptiness that is conventional truth. There are also two kinds of emptiness: emptiness that is perfectly established and emptiness that is imputed. There are also two kinds of emptiness: emptiness that is not Madhyamaka and emptiness that is not extreme. There are also two kinds of emptiness: emptiness that is naturally inherent and emptiness that is artificial and adventitious. There are also two kinds of emptiness: emptiness that is the profound nature of phenomena and emptiness that is the non-profound possessor of phenomena. There are also two kinds of emptiness: unarisen emptiness and arisen emptiness. There are also two kinds of emptiness: non-empty emptiness and empty emptiness. There are also two kinds of emptiness: the emptiness of the objects of others and the emptiness of the objects of oneself. There are also two kinds of emptiness: the emptiness of the nature of non-things and the emptiness of non-things. There are also two kinds of emptiness: the emptiness that possesses all supreme aspects and the emptiness that is the cessation of the analysis of the aggregates. There are also two kinds of emptiness: the emptiness that is the other supreme, the other shore, the holy first Buddha, and the emptiness that is this outer and inner conventional, adventitious thing. There are also two kinds of emptiness: the emptiness that is the non-affirming negation, which is the basis of emptiness and possesses many qualities, and the emptiness that is merely emptiness, the non-negating negation that is abandoned only by affirming qualities. There are also two kinds of emptiness: the emptiness that is not empty by itself but is empty by all other phenomena, and the emptiness that is empty by its own nature. Similarly, there are two emptinesses of whether the nature of phenomena is or is not the nature of phenomena, and two emptinesses of whether the abiding nature of phenomena is or is not, and two emptinesses of whether the faultless nature of phenomena is or is not, and two emptinesses of suchness is or is not, and two emptinesses of whether the non-erroneous suchness is or is not, and two emptinesses of whether the non-other suchness is or is not, and two emptinesses of whether the correct extreme is or is not, and the inconceivable
Chinese
清净的界限是与不是的空性二者，完全不退转的法性是与不是的空性二者，恒常处于舍弃状态是与不是的空性二者，一切相智的无为智慧是与不是的空性二者，一切法平等性是与不是的空性二者，一切法无二一味是与不是的空性二者，一切法自性是善，无罪，无漏，无烦恼，清净，超离世间，无为等是与不是的空性二者，具有众多分别的自性种姓是与不是的空性二者，具有众多功德的如来藏是与不是的空性二者，同样地，大中观是与不是的空性二者，大手印是与不是的空性二者，大涅槃是与不是的空性二者，大光明是与不是的空性二者，大菩提是与不是的空性二者，甚深般若波罗蜜多是与不是的空性二者，甚深灭谛是与不是的空性二者，极其寂灭是与不是的空性二者，极其瑜伽是与不是的空性二者，金刚瑜伽是与不是的空性二者，俱生和合是与不是的空性二者，佛和合是与不是的空性二者，自性俱生的大乐是与不是的空性二者，所净和能净是与不是的空性二者，在本性上存在与不存在的空性二者，无有矛盾聚合的过失是与不是的空性二者，是应取或应得是与不是的空性二者，超离刹那和缘起和识是与不是的空性二者，自生智慧是与不是的空性二者，金刚乘是与不是的空性二者，金刚本尊是与不是的空性二者，金刚真言是与不是的空性二者，金刚续是与不是的空性二者，金刚坛城是
English
The emptiness of whether the pure realm is or is not, the emptiness of whether the completely undeteriorating Dharma nature is or is not, the emptiness of whether constantly abiding in equanimity is or is not, the emptiness of whether the unconditioned wisdom of all-knowingness is or is not, the emptiness of whether all dharmas are equality or not, the emptiness of whether all dharmas are non-dual and of one taste or not, the emptiness of whether all dharmas are by nature virtuous, without fault, without outflows, without afflictions, purified, transcendent of the world, and unconditioned or not, the emptiness of whether the nature lineage with many distinctions is or is not, the emptiness of whether the Tathagatagarbha with many qualities is or is not, similarly, the emptiness of whether the Great Madhyamaka is or is not, the emptiness of whether the Great Seal is or is not, the emptiness of whether the Great Nirvana is or is not, the emptiness of whether the Great Luminosity is or is not, the emptiness of whether the Great Enlightenment is or is not, the emptiness of whether the profound Prajnaparamita is or is not, the emptiness of whether the profound Cessation of Truth is or is not, the emptiness of whether it is extremely free from elaboration or not, the emptiness of whether it is extremely yoga or not, the emptiness of whether it is Vajra Yoga or not, the emptiness of whether it is co-emergent union or not, the emptiness of whether it is Buddha union or not, the emptiness of whether it is the great bliss of self-nature co-emergent or not, the emptiness of whether it is what is to be purified and the result of purification or not, the emptiness of whether it exists or does not exist in its inherent nature, the emptiness of whether it is without the fault of contradictory aggregation or not, the emptiness of whether it is to be taken or attained or not, the emptiness of whether it is beyond the moment and dependent origination and consciousness or not, the emptiness of whether it is self-arisen wisdom or not, the emptiness of whether it is Vajrayana or not, the emptiness of whether it is Vajra deity or not, the emptiness of whether it is Vajra mantra or not, the emptiness of whether it is Vajra tantra or not, the emptiness of whether it is Vajra mandala is