English
It is like this. Furthermore, just as the blurring of the eyes varies in thickness, the images of hair, combs, etc., also appear in various quantities and forms. If the habitual tendencies of delusion become thick and increasingly heavy in one's own mind, then the fruits of delusion will also become more diverse. Afterwards, as the yogi cultivates the path, the habitual tendencies of delusion become thinner, less, and smaller, then the fruits of delusion will not become diverse, but will become more stable, less, and eventually disappear completely, which is evident, like the embodiment of the Buddha. Therefore, all conventional phenomena of elaboration are proven to contradict the ultimate truth. Because if the conventional exists, it must exist in either one or many. Something that is neither one nor many cannot be an object of conceptual discrimination. Because whatever becomes conventional is only an object of conceptual discrimination. The ultimate realm of Dharma is free from all elaborations such as one and many, so it is impossible for it to be stained by these elaborations. However, the self-awareness and self-experience of great wisdom, the non-elaborate various images, have always existed from the beginning, and are free from the three: arising, ceasing, and abiding, existing as the nature of the ultimate truth, and that is proven to be true. Second, from the emptinesses explained in the Madhyāntavibhāga, explaining the differences in the way of emptiness. There is the actual way of emptiness and the explanation of the remaining four emptinesses. First, for the fourteen phenomena of emptiness, such as the eater eye, etc., the imputed, such as the imputations that the eye, etc., are established from their own side, are empty by the completely imputed, and these appearances that appear as various images are only consciousness, existing as substance, which is the common basis of both the reality of conventional truth and the emptiness of existence. That is to say, those eyes, etc., of the eater have never been truly established at any time, and are empty by their own nature, therefore, all phenomena of emptiness have the characteristic of being untrue. This is the way of emptiness of conventional self-emptiness, and also the basis of emptiness, the ultimate truth itself <on top of>, being empty by the eye and other phenomena is the way of emptiness of ultimate other-emptiness, however, it is established only from the aspect of being free from elaboration <by self-emptiness>, therefore it is commonly considered to be the ultimate truth. Here
Chinese
所谓的共同之处在于与自空者们相同，因为他们也认为胜义谛仅仅是眼睛等这些的空性。而空性的基础，胜义无漏的智慧，具足一切相，它本身就是能吞噬者，以世俗的眼睛等空性的空性，在这里<无遮式>胜义谛被直接揭示，是为了识别胜义法性的眼睛等，以及与形式相似的世俗染污的眼睛等的法。而且，真正的胜义并非仅仅从<不存在的>角度来确定与分别戏论分离，而是主要从完全断除的智慧具足一切相的角度来确定，这是此处的独特之处。不仅如此，对于有为法空性等剩余的八种空性，观修每一种空性的必要性也是各自存在的，这些都可以从上面所说的内容中得知。它们之后的无事物空性与无事物自性空性这两种，对于十四种空性都无差别地适用，因为除了这两种之外，没有任何其他的空性，而且这两种空性是所有空性的总括。第二，解释剩余的四种空性，在十六种空性的基础上，加上不可得空性与无事物空性两种，然后再加上自相空性与他相空性，这样就有二十种空性。其中，时间和处所不可得空性与无事物空性这两种是假立空，剩余的自空和他空两种则依次表示了依他起自空与圆成实他空。第三，解释胜义谛的名称，分为总说和广说两部分。第一部分是，以圆成实胜义谛本身，如是性等九种名称的方式来揭示，这些都是殊胜意义的自性，因为与以梦和幻术等九种比喻所象征的世俗谛相反，被认为是<真实成立的>。第二部分是详细解释名称。
English
The so-called commonality lies in being the same as those who hold to self-emptiness, because they also consider the ultimate truth to be merely the emptiness of things like the eyes. But the basis of emptiness, the ultimate stainless wisdom, possessing all aspects, it itself is the devourer, with the emptiness of the emptiness of the conventional eyes, etc., here the <non-affirming negation> of the ultimate truth is directly revealed, in order to identify the eyes, etc., of the ultimate dharma-nature, and the dharmas of the conventional defiled eyes, etc., which are similar in form. Moreover, the real ultimate is not determined merely from the aspect of <non-existence> as being separate from conceptual elaboration, but is mainly determined from the aspect of the wisdom of complete severance possessing all aspects, which is the unique system here. Moreover, for the remaining eight emptinesses such as conditioned emptiness, the necessity of meditating on each emptiness also exists individually, which can be known from the above-mentioned content. The latter two, the emptiness of no-thing and the emptiness of the nature of no-thing, apply to all fourteen without distinction, because there is no other emptiness besides these two, and these two emptinesses are the summary of all emptinesses. Second, explaining the remaining four emptinesses, on top of the sixteen, adding the emptiness of non-apprehension and the emptiness of no-thing, and then adding the emptiness of self-nature and the emptiness of other-nature, there are twenty emptinesses. Among them, the emptiness of non-apprehension of time and place and the emptiness of no-thing are the emptiness of imputation, and the remaining two, the emptiness of self and the emptiness of other, respectively indicate the self-emptiness of other-dependence and the other-emptiness of perfect establishment. Third, explaining the names of the ultimate truth, divided into a summary and a detailed explanation. The first part is, the very perfect established ultimate truth is revealed in the manner of nine names such as suchness, etc., these are the nature of the supreme meaning, because they are considered to be <truly established>, in contrast to the conventional truth symbolized by nine metaphors such as dreams and illusions. The second part is a detailed explanation of the names.
Chinese
地以及，它们的意义的解释。第一，在《般若经》中说：“如是性，无错谬的如是性，非异的如是性，法性，法界，法之住性，法无过失性，真实之边，不可思议界”，这被称为九种圆成实性。第二，解释它们的意义，分为：真实意义，附带的九种幻例的确定，以及由它们所象征的意义中返回的方式的显示，这三部分。第一，真实意义是：如是性，作为有法，是完全成立的，没有彻底的毁灭，因为恒常安住于如是性且不毁灭；无错谬的如是性，作为有法，是完全成立的，不是颠倒的，因为没有错谬和颠倒；非异的如是性，作为有法，是完全成立的，没有改变，因为自己的体性不会变为其他；法性，作为有法，是完全成立的，是自己的体性，因为一切法的共同特征是空性的体性；法界，作为有法，是完全成立的，是完全清净的一切法的因，因为是十力等一切佛法的界和因；法之住性，作为有法，是完全成立的，存在于一切时，因为在一切时中不坏灭地存在；法无过失性，作为有法，是完全成立的，不会退转，因为从初地以上对此彻底领悟，进入到真实无过失的自性中；真实之边，作为有法，是完全成立的，是真如，因为是真实的真如且无颠倒的究竟；不可思议界，作为有法，是完全成立的，超越了一和多等的分别念的境地，因为是不可言说，并且是各自自己证知的，所以超越了一切比量推理的行境。第二，确定九种幻例是：梦，幻术，阳焰，水月，乾闼婆城。
English
And, an explanation of their meanings. First, in the Sherdo Sutra, it says: "Suchness, unerroneous suchness, non-different suchness, dharma-nature, dharma-realm, the abiding nature of dharma, the faultless nature of dharma, the ultimate truth, and the inconceivable realm," these are said to be the nine kinds of perfect reality. Second, explaining their meanings, it is divided into: the actual meaning, the determination of the nine incidental examples of illusion, and the demonstration of how to revert from the meaning symbolized by them, these three parts. First, the actual meaning is: Suchness, as a subject, is completely established without utter destruction, because it constantly abides in suchness and is indestructible; unerring suchness, as a subject, is completely established as not being inverted, because there is no error or inversion; non-different suchness, as a subject, is completely established as unchanging, because its own essence does not change into something else; dharma-nature, as a subject, is completely established as its own essence, because the common characteristic of all dharmas is the essence of emptiness; dharma-realm, as a subject, is completely established as the cause of all completely purified dharmas, because it is the realm and cause of all Buddha-dharmas such as the ten powers; the abiding nature of dharma, as a subject, is completely established as existing at all times, because it exists without destruction at all times; the faultless nature of dharma, as a subject, is completely established as irreversible, because from the first ground onwards, having thoroughly realized this, one enters into the true and faultless nature; the ultimate truth, as a subject, is completely established as thusness, because it is the ultimate true thusness and non-inverted; the inconceivable realm, as a subject, is completely established as transcending the realm of conceptualization such as one and many, because it is inexpressible and is self-cognized by each individual, therefore it transcends the scope of all inference. Second, determining the nine examples of illusion: dreams, illusions, mirages, water moons, and cities of gandharvas.
Chinese
并且，如回声、毛发乱坠、影像和幻化一般，所有世俗的法，显现却无真实性。第三，显示从这些所代表的意义中返回的方式是：从梦等九种虚假之法所代表的意义中返回，即是胜义谛。也就是说，<所有二取世俗之法>在未经观察时，似乎存在，但经过观察和分析时，则不存在。因此，所有遍计所执的法被称为如梦，而从梦中返回则被称为真如，因为它恒常存在，不会毁灭。因为显现为错误，所以一切法如幻术。而从幻术中返回，则被称为无错乱的真如，因为颠倒从一开始就不存在。因为显现为他物，且安住于他物，所以一切法如阳焰。舍弃与此相似之法，或从中返回，则被称为非异真如，因为它在任何时候都不会变为他物。因为在非其自性的事物上显现为所有者，所以如水中之月。为了遮破它，或从中返回，则被称为诸法之实相，因为胜义的自性被称为法性。因为无意义，所以如干闼婆城。佛陀的力量等所有清净之法的胜义因，被显示为法界，且具有意义。因此，通过“断绝它”，显示了从中返回。所有世俗之法如回声般短暂，而从中返回则是具有法安住之相，因为无论诸佛出世与否，它在任何时候都是圆满成就和安住的。因为是不确定的自性，所以如毛发乱坠。为了舍弃它，或从中返回，则显示为法无过失性，且具有确定真实的意义，因为在初地及以上证悟它，所以进入了圆满正等菩提的无过失性。如影像般，胜义的识不改变，所以是真实之边际，因为那本身就是胜义法界，是境和智的转
English
And, like echoes, hair-illusions, images, and emanations, all conventional dharmas appear but lack true existence. Third, showing how to turn away from what those represent: Turning away from what is represented by the nine false dharmas such as dreams is the ultimate truth. That is, when <all dualistic conventional dharmas> are not examined, they seem to exist, but when examined and analyzed, they do not exist. Therefore, all imputed dharmas are called dream-like, and turning away from that is called Suchness, because it always exists and does not perish. Because it appears as an error, all dharmas are like illusions. And turning away from illusions is called non-erroneous Suchness, because reversal does not exist from the beginning. Because it appears as other and abides as other, all dharmas are like mirages. Abandoning dharmas similar to that, or turning away from it, is called non-other Suchness, because it never changes into other at any time. Because it appears as the owner on something that is not its own nature, it is like a moon in water. To negate it, or to turn away from it, is called the reality of all dharmas, because the ultimate nature is called dharmata. Because it is meaningless, it is like a city of gandharvas. The ultimate cause of all pure dharmas such as the Buddha's powers is shown as the dharmadhatu, and it is meaningful. Therefore, by "cutting it off," it shows turning away from it. All conventional dharmas are as short-lived as echoes, and turning away from that is characterized by the abiding of dharma, because whether Buddhas appear or not, it is always completely accomplished and abiding. Because it is an uncertain nature, it is like hair-illusions. To abandon it, or to turn away from it, it is shown as the faultless nature of dharma and has a definite true meaning, because it is realized from the first bhumi onwards, so it enters the faultless nature of perfect complete enlightenment. Like an image, the ultimate consciousness does not change, so it is the true limit, because that itself is the ultimate dharmadhatu, the transformation of object and wisdom.