Chinese
为了生起一切圣法。第四，详细阐述空性的
English
In order to generate all the sacred Dharmas. Fourth, the detailed explanation of the divisions of emptiness: In general, fourteen emptinesses are explained; in particular, two remaining emptinesses are explained. First, the fourteen emptinesses are: The emptiness of the internal sense bases, such as the eye, which are the eaters, is the emptiness of internality; the emptiness of the external sense bases, such as forms and sounds, which are to be eaten, is the emptiness of externality; the emptiness of the body or abdomen, which is the support of these two internal and external sense bases, is the emptiness of both internality and externality; the abdomen, which is the support of the senses, is internal because it is grasped by the mind, and external because it is not grasped by the senses, so it is both internal and external. The emptiness of the great container world, which is the basis of the place, is the emptiness of the great; likewise, the emptiness of whatever sees and knows that the internal sense bases and so on are empty is the emptiness of emptiness itself. Similarly, the emptiness of the consciousness that sees the ultimate reality as it is, is the emptiness of the ultimate reality; this also shows that the consciousness that sees the ultimate reality is empty, but it does not show that the ultimate reality is empty in itself. For what purpose do Bodhisattvas meditate on emptiness and accomplish the path? The emptiness of the virtuous deeds of the path, which are conditioned, is the emptiness of the conditioned; the emptiness of the virtuous deeds of Nirvana, which are unconditioned, is the emptiness of the unconditioned; the emptiness of the infinite benefit to others, which Bodhisattvas cultivate in order to constantly benefit others, is the emptiness of the infinite; the emptiness of samsara, which should not be abandoned, which Bodhisattvas cultivate because samsara should not be abandoned, which has no beginning or end, is the emptiness of no beginning or end; the emptiness of not exhausting virtue, which Bodhisattvas cultivate in order to never exhaust virtue, at the time of Nirvana without remainder, is the emptiness of non-abandonment; the emptiness of purifying the nature of the element, which is purified by adventitious stains, which Bodhisattvas cultivate, the purity of the nature of the element, which is purified by adventitious stains, is the emptiness of nature; the emptiness of the Buddhas,
Chinese
的相和好，为了得到妙相而菩萨修持，相和好是自己的体性，它的空是自己的体性空性。为了使力量和无畏等本来清净的佛法从暂时的垢染中清净，菩提萨埵修持，清净所应清净的佛法，那些空是诸法空性和十四种空性。其中，吃者等最初四种是从所知事物开始的，然后，有情所见和如何见两种是从有境开始的，是第五和第六种。然后，为了什么菩提萨埵修持等开始的是第七到第十四种。第二，属于有情和法的诸事物，在本性的状态中本来没有和不成立，因此以各自的自性空且无事物，这里无事物是空性。有情和法那些无事物的基之法性，以如是性有事物或自性，是无事物的自性性空性，因此那是从前者空性中宣说的另一种空性。另一种方式是，前者是自空，后者是他空，那些差别在下面讲述。第五，讲述修持的方式是，法性如是性自性清净，但为了遣除暂时的垢染，努力修持道是合理的。如果未修持对治道，烦恼也会消失，那么一切有情都会毫不费力地解脱。如果修持对治道，烦恼未完全清净，那么为了获得解脱而努力将变得毫无意义。因此，为了使法性自性清净和光明显现，为了清净有法暂时的垢染，应该努力修持空性。第三，讲述它的其余意义有八种：成立胜义谛实有，讲述从中边论所说的空性等空性的差别方式，讲述胜义谛的名称，以及为了成立外境，世间
English
of the signs and marks. In order to obtain the excellent signs, Bodhisattvas practice. Signs and marks are their own nature, and its emptiness is emptiness of its own nature. In order to purify the Buddha's teachings, which are originally pure, such as powers and fearlessness, from temporary defilements, Bodhisattvas practice. The emptiness of those Buddha's teachings to be purified is the emptiness of all dharmas and the fourteen emptinesses. Among them, the first four, such as the eater, are based on the object of knowledge. Then, the two, what is seen by a person and how it is seen, are based on the object, which are the fifth and sixth. Then, what Bodhisattvas practice for, etc., starting from the seventh to the fourteenth. Secondly, the objects belonging to persons and dharmas are originally non-existent and unestablished in the state of nature. Therefore, being empty of their own essence and without objects, here, the absence of objects is emptiness. The nature of the basis of the absence of objects of those persons and dharmas, having objects or essence by suchness, is the emptiness of the nature of absence of objects. Therefore, that is another emptiness explained from the former emptiness. Another way is that the former is self-emptiness and the latter is other-emptiness, and the differences between them will be explained below. Fifth, the way of practice is explained: Although the nature of dharma, suchness, is naturally pure, it is reasonable to strive to cultivate the path in order to eliminate temporary defilements. If the antidote path is not cultivated, the afflictions will disappear, then all sentient beings will be liberated effortlessly. If the antidote is cultivated, but the afflictions are not completely purified, then striving for liberation will be meaningless. Therefore, in order to manifest the nature of dharma as naturally pure and luminous, in order to purify the temporary defilements of the object of dharma, one should strive to cultivate emptiness. Thirdly, there are eight ways to explain its remaining meaning: establishing ultimate truth as truly existent, explaining the differences in the way of emptiness, such as the emptinesses mentioned in the Madhyamaka-anta, explaining the names of ultimate truth, and for establishing external objects, the worldly
Chinese
驳斥认为理性能量强大，驳斥认为分别念是智慧，讲述依靠二谛消除二边的方法，讲述法相和法性的定义差别，以及讲述《中边分别论》中所说的二谛的意义。首先是建立胜义谛真实成立：胜义法界，法相，是真实的，因为在自性存在方式上成立，并且是不欺骗的，因为不是虚假的。那个法相，你不是虚假的，因为是圣者等持智慧所见的。周遍存在，因为圣者等持智慧所见成为虚假的法是不合理的。因为你是以究竟存在方式为对境的圣者相续的智慧。自宗中观应成派认为，胜义谛真实成立虽然不是，但是在圣者等持智慧面前是真实的，所以是真实的。这样说了很多无意义，不住于意义的言辞，不承认法界真实成立。对此，法界，法相。在那里，它是虚假的，因为没有真实成立。如果不周遍，如果没有真实成立，那么周遍是虚假的，因为如果不是真实的法，那么周遍是世俗谛。如果是这样，那么周遍是虚假的，因为是欺骗的法。法性没有真实成立，以及认为显现和存在方式一致的真实，会产生很多矛盾，所以那是要用正确理智来驳斥的。另外，胜义法界，法相。真实成立，因为一切法的存在方式，本来就任运成就地存在。如果法界不是二谛的存在方式或存在，那么除此之外没有那二者的存在方式或存在。如果按照你的观点，二谛都没有真实成立而相同，那么那二者是虚假的也必须相同。如果二者都是虚假的而相同，那么胜义谛是<真实>的，而世俗谛是虚假的，这样区分真实和虚假有什么用呢？因为二者在没有真实和虚假上是相同的。如果任何一个基础成立不是真实的，那么
English
Refuting the view that reasoning power is strong, refuting the view that conceptual thought is wisdom, explaining how to eliminate the two extremes by relying on the two truths, explaining the difference between the definitions of phenomena and reality, and explaining the meaning of the two truths as stated in the "Distinguishing the Middle from the Extremes." First, establishing the ultimate truth as truly established: The ultimate reality, the realm of phenomena, the characteristic, is true, because it is established in its own nature and mode of existence, and it is not deceptive, because it is not false. That characteristic, you are not false, because you are to be seen by the samadhi wisdom of the noble ones. The pervasion exists, because it is unreasonable for the object seen by the samadhi wisdom of the noble ones to become a false phenomenon. Because you are the wisdom of the noble continuum that takes the ultimate mode of existence as its object. Although the Madhyamaka Svatantrika do not consider the ultimate truth to be truly established, it is true in the face of the samadhi wisdom of the noble ones, so it is true. Thus, they speak many meaningless words that do not abide in meaning, and they do not accept the realm of phenomena as truly established. In this regard, the realm of phenomena, the characteristic. There, it is false, because it is not truly established. If it is not pervasive, if it is not truly established, then it is pervasive that it is false, because if it is not a true phenomenon, then it is pervasive that it is the conventional truth. If that is the case, then it is pervasive that it is false, because it is a deceptive phenomenon. That reality is not truly established, and the view that appearance and mode of existence are the same truth, involves many contradictions, so it is to be refuted by correct reasoning. Furthermore, the ultimate reality, the realm of phenomena, the characteristic. It is truly established, because the mode of existence of all phenomena has been primordially and spontaneously established. If the realm of phenomena is not the mode of existence or existence of the two truths, then there is no other mode of existence or existence of those two apart from it. If, according to your view, both truths are equally not truly established, then it must also be the case that the two are equally false. If the two are equally false, then what is the point of distinguishing between the ultimate truth being <true> and the conventional truth being false? Because the two are the same in being without truth and false. If any basis is established as not being true, then
Chinese
被证实是虚假的，就是虚假的意思；如果被证实不是虚假的，那么被证实是真的，就是真实的意思。除了这些之外，没有真实和虚假的其他的词义。就像用瓶子作为有为法和无常二者的共同例子一样，在这里，也没有可以作为既是真实又是虚假的共同例子的基础，因为二者是互相直接矛盾的。因此，对于互相直接矛盾的事物，永远不可能存在既是二者又是二者都不是的第三种情况。如果对于二者存在既是二者的第三种情况，那么对于常与无常、应舍与应取等大多数二元对立的事物，也会存在既是二者又是二者都不是的第三种情况，这将非常过分。如果存在既是真实又是虚假的第三种情况，那么见到非真实即虚假的智慧，就不是颠倒的意识了吗？或者，虚假灭尽的尽头，比如佛陀的智慧，也会变成不是胜义谛的真实，因为就像境上存在既是二者的第三种情况一样，有境的意识上也必须存在既是真又是假的第三种情况。这是不能接受的，因为在《八千颂般若摄义》中说：“何以故，无明之幻化，于彼唯显现无，以能示无故，是故说为无明。”意思是说，如果显现虚假的法，那么显现者就是颠倒的意识，因为已经说了是无明。并且在《菩提心释》中说：“殊胜菩提心即是，如是性及真实边，无相及以胜义谛，亦名为空性。”意思是说，一切智智、殊胜菩提心和胜义谛等，都说是名称的不同。还有一些人说，胜义谛不是所知，因此不是被智慧所见。那么，如果圣者的等持智慧没有见到胜义的法界，那么，你认为那个智慧是识，并且认为它的境不存在，这完全是矛盾的，因为不存在没有境的识。还有一些人说，心识的自性中什么也没有产生，因此是无生，<识之体性>的能量在任何地方也没有停止，因此是无灭，并且现在远离了一切能取所取
English
That which is proven to be false is the meaning of false; if it is proven not to be false, then that which is proven to be true is the meaning of true. There is no other meaning of the words true and false other than these. Just as a vase is taken as a common example of both being produced and being impermanent, here, there is no basis for an example that is both true and false, because the two are directly contradictory to each other. Therefore, for things that are directly contradictory to each other, it is never appropriate to have a third category that is both or neither. If there is a third category that is both for the two, then for most dualistic phenomena such as permanent and impermanent, to be abandoned and to be adopted, there would also be a third category that is both or neither, which would be very excessive. If there is a third category that is both true and false, then is the mind that sees what is not true, i.e., false, not a reversed consciousness? Or, the end of the exhaustion of falsehood, such as the wisdom of the Buddha, would also become not the ultimate truth, because just as there is a third category that is both on the object, there must also be a third category that is both true and false on the consciousness that possesses the object. This cannot be accepted, because in the Condensed Meaning of the Eight Thousand (Verses), it says: "Why is it that the manifestation of ignorance, only the non-existent appears there, because it is able to show the non-existent, therefore it is called ignorance." This means that if a false dharma appears, then the one who manifests it is a reversed mind, because it has been said to be ignorance. And in the Explanation of the Mind of Enlightenment, it says: "The supreme mind of enlightenment itself, is suchness and the ultimate limit, signless and the ultimate meaning, is also called emptiness." This means that the all-knowing one, the supreme mind of enlightenment, and the ultimate truth, etc., are said to be different names. Some also say that the ultimate truth is not an object of knowledge, therefore it is not seen by wisdom. Then, if the noble meditative wisdom does not see the realm of the ultimate dharma for you, then it is completely contradictory to consider that wisdom to be knowledge and to consider that its object does not exist, because there is no knowledge without an object. Some also say that nothing is produced in the nature of the mind itself, therefore it is unborn, and the energy of <the nature of consciousness> does not cease anywhere, therefore it is unceasing, and now it is free from all grasping and grasper.