Chinese
如是教导。如果这样有道路，是否也会有去和来呢？为了消除这样的分别念，究竟而言，一切法自性为空，对于空性而言，既没有道路，也没有去和来。 如此教法，是为了不错误地显示大乘道，因此说是成为了众生的道路。为什么呢？善现，一切法是空性之体性，它们不会超出那个体性，等等，这是为了显示在何处阐述了一切法没有去和来的道理的理由。一切法是空性之体性，从这里开始。善现，为什么呢？对于无愿，不去不来是不可见的，到这里为止，一切法与三解脱门的自性无有差别。如同三解脱门没有去和来一样，一切法也没有去和来。如此，显示真实义的菩萨，是为了众生的利益。将以上所说的词句结合起来。善现，一切法是无所作为的体性，从这里开始。为什么呢？对于化身，不去不来是不可见的，到这里为止，一切法在究竟上没有成立为实有，因此，没有造作，没有生，没有灭，没有染污，没有清净。如同梦境、幻术、回声、眼花、影像、阳焰、水月、化身一样，因为相似，所以没有去和来，如是教导。善现，一切法是无边无尽的体性，这是因为一切法自性为空，因为没有实有，所以超越了生灭之边，或者常断等边，因此，不去不来是不可见的，将此与前文结合起来。善现，一切法是不可取出和不取出之体性，这是因为 一切法在究竟上自性为空，因为对于不存在的事物没有强加存在的标签，所以。
English
Thus it is taught. If there is a path like this, will there also be going and coming? In order to dispel such discriminations, ultimately, all dharmas are empty in nature, and for emptiness, there is neither a path nor any going or coming. Such teaching is to show the Mahayana path without error, therefore it is said to have become the path for sentient beings. Why is that? Subhuti, all dharmas are of the nature of emptiness, and they do not go beyond that nature, etc., this is to show the reason for where the meaning of saying that all dharmas have no going and coming is explained. All dharmas are of the nature of emptiness, from here on. Subhuti, why is that? For the desireless, going or coming is not seen, up to this point, all dharmas are no different from the nature of the three doors of liberation. Just as the three doors of liberation have no going and coming, so too all dharmas have no going and coming. Thus, the Bodhisattva who shows the true meaning is for the benefit of sentient beings. Combine the words mentioned above. Subhuti, all dharmas are of the nature of non-manifestation, from here on. Why is that? For an emanation, going and coming is not seen, up to this point, all dharmas are not established as real in the ultimate sense, therefore, there is no action, no birth, no cessation, no defilement, and no purification. Like dreams, illusions, echoes, optical illusions, images, mirages, water moons, and emanations, because they are similar, there is no going and coming, as taught. Subhuti, all dharmas are of the nature of infinite and all-pervading infinity, this is because all dharmas are empty in nature, because there is no reality, therefore, they transcend the edge of birth and death, or the edges of permanence and annihilation, etc., therefore, going or coming is not seen, combine this with the previous text. Subhuti, all dharmas are of the nature of not taking out and not taking in, this is because all dharmas are empty in nature in the ultimate sense, because no label of existence is imposed on what does not exist, therefore.
Chinese
因为没有附加虚构。因为没有去除附加的实物，也没有否定存在的事物，所以没有去除也是无自性的。像这样，没有去处和来处可以指定。这是所要表达的。 善现，一切法是没有减少和增加的性质，这是因为在胜义谛中，一切法自性清净。所以，烦恼方面没有可减少的，清净方面也没有可增加的性质，因此没有去处和来处。这是所要表达的。 善现，一切法是没有来处的性质，这是因为一切法自性清净，不可改变，所以清净的法从任何地方也不会到来。因为不可改变已经圆满，所以没有去处和来处。这是所要表达的意义。 善现，一切法是没有取舍的性质，这是因为在胜义谛中，一切法没有成立为实有，所以清净方面没有可取的，烦恼方面也没有可抛弃和舍弃的。像这样，没有实有，去处或来处也无法指定。这是所要表达的。 善现，一切法是没有相遇和分离的性质，这是因为在胜义谛中，一切法从一开始就寂静，自性清净，所以以前没有与有为法相遇，以后也不会舍弃有为的自性而分离。因为自性不可改变，所以没有去处或来处可以指定。这是所要表达的意义。 善现，一切法是没有混合的性质，这是因为在胜义谛中，一切法自性清净，所以不会与烦恼混合，修习对治也不会不混合。像这样，在完全清净中，没有去处和来处可以指定。这是所要表达的。 善现，一切法是我的性质，从“为什么呢？善现，连见者本身都不存在，怎么会有去处或来处呢？”之间，一切法在胜义谛中没有成立为实有，对于没有实有的事物来说，存在
English
Because there is no addition of fabrication. Because there is no removal of the added object, and there is no denial of the existing thing, therefore, not removing is also without self-nature. Like this, there is no place to go or come from that can be specified. This is what is to be expressed. Subhuti, all dharmas are without the nature of decrease and increase, because in the ultimate truth, all dharmas are completely pure by nature. Therefore, there is nothing to decrease in the aspect of afflictions, and there is no nature to increase in the aspect of purification, so there is no going or coming. This is what is to be expressed. Subhuti, all dharmas are without the nature of coming, because all dharmas are completely pure by nature and unchanging, so the pure dharmas will not come from anywhere. Because the unchanging is complete, there is no going or coming. This is the meaning to be expressed. Subhuti, all dharmas are without the nature of taking and abandoning, because in the ultimate truth, all dharmas are not established as real, so there is nothing to take in the aspect of purification, and there is nothing to abandon and discard in the aspect of afflictions. Like this, there is no reality, and no going or coming can be specified. This is what is to be expressed. Subhuti, all dharmas are without the nature of meeting and separating, because in the ultimate truth, all dharmas are peaceful from the beginning and completely pure by nature, so there is no meeting with conditioned phenomena before, and there will be no abandoning the nature of conditioned phenomena and separating later. Because the self-nature is unchangeable, there is no going or coming that can be specified. This is the meaning to be expressed. Subhuti, all dharmas are without the nature of mixing, because in the ultimate truth, all dharmas are completely pure by nature, so they will not mix with afflictions, and practicing the antidote will also not be unmixed. Like this, in complete purity, there is no going or coming that can be specified. This is what is to be expressed. Subhuti, all dharmas are of the nature of self, from "Why is that? Subhuti, even the seer himself does not exist, how can there be going or coming?" In between, all dharmas are not established as real in the ultimate truth, and for things that are not real, there is