Chinese
说名为“无”。没有初始和终结，那是胜义谛，因为没有任何事物会流转于轮回之中。因此，说“远离来去”，因为在胜义谛中，没有从一个去处到另一个去处的移动。此处的意义是，如果存在来和去，那么就存在轮回。如果存在轮回，那么就会有初始和终结。然而，因为没有来和去，所以没有轮回，因此也没有初始和终结。因此，初始和终结的空性即是轮回的空性，因为没有与它们不同的轮回。因此，说“空于初始、终结和中间”。以其寂静性，即存在本身。经论中说，即这部中观论典中。为了指示经部的来源，说了“如是说”等。其中，“无有中间”是指对于没有初始和终结的事物，也没有依赖于它们的中间。解释没有初始和终结，说了“何者”等。为了指示不可舍弃的空性，说了“舍弃”等。其中，舍弃的同义词是抛弃和遗弃。舍弃的词义是空性。“无舍弃”是指不舍弃空性。因此，说了“任何也不遗弃，是何者”。即在任何地方都没有舍弃任何法，即善法大乘。以其，即以具有善法自性的大乘。即大乘。因此，大乘的空性即是不可舍弃的空性。为了指示经部的来源，说了“如是说”等。阐释不可舍弃的意义，说了“舍弃是”等。为了指示自性空性，说了“有为”等。弟子是指声闻，他们的智慧依赖于他人的教导。有
English
It is said to be called "without." That which has no beginning and no end is the ultimate truth, because there is nothing that transmigrates in samsara. Therefore, it is said, "free from going and coming," because in the ultimate truth, there is no going from one place to another. The meaning here is that if there is going and coming, then there is samsara. If there is samsara, then there will be a beginning and an end. However, because there is no going and coming, there is no samsara, and therefore there is no beginning and no end. Therefore, the emptiness of the beginning and the end is the emptiness of samsara, because there is no samsara different from them. Therefore, it is said, "empty of beginning, end, and middle." By its very solitude, it is existence itself. In the treatise, it is said, that is, in this Madhyamaka treatise. In order to indicate the source of the sutras, it is said, "As it is said," and so on. Among them, "without a middle" means that for that which has no beginning and no end, there is also no middle that depends on them. Explaining the absence of beginning and end, it is said, "Whoever," and so on. In order to indicate the emptiness of non-abandonment, it is said, "Abandonment," and so on. Among them, the synonyms for abandonment are scattering and forsaking. The meaning of abandonment is emptiness. "Without abandonment" means not abandoning emptiness. Therefore, it is said, "Whatever does not abandon anything." That is, in whatever place no dharma is abandoned, that is, the Mahayana, the virtuous dharma. By that, that is, by the Mahayana, which has the nature of virtuous dharma. That is, the Mahayana. Therefore, the emptiness of the Mahayana is called the emptiness of non-abandonment. In order to indicate the source of the sutras, it is said, "As it is said," and so on. Explaining the meaning of non-abandonment, it is said, "Abandonment is," and so on. In order to indicate the emptiness of inherent existence, it is said, "Conditioned," and so on. Disciple means the Shravakas, whose wisdom depends on the teachings of others. Condi
Chinese
“བྱས་ལ་སོགས་པ་ཞེས་བྱ་བ་ལ་སོགས་པའི་”的“等”字，应包括未造作（的法）。那些的体性即是自性，是名为法性的同义词。名为“彼性”者，是具有自性的法性。名为“彼”者，即是法性。为了指示经的出处，所以说了“如是云”等。名为“未造作且”，是从先前未生而生的角度说的。名为“显现未造作”，是从安住变异的角度未造作的缘故。为了显示一切法空性，所以说了“十八界”等。十八界先前已经说过了。名为“六识与”，其中的触先前已经说过了。名为“从彼所生之六受”，是从识所生的六种感受。名为“有色”，是指色等。名为“非有色”，是指识等。名为“造作”，是指由因和缘所生的，即五蕴。名为“未造作”，是指虚空等，那些被称为一切法。十八界中，触和受在法界中，因为是贪著之物的因，为了显示是主要的，所以是分别说明的。对于那些通达有色和非有色也由有色和非有色的十八界涵盖一切法的人来说，有色和非有色是分别指示的。即使一切法已经包含在色和非有色中，但对于那些未通达一切法包含在其中的人来说，造作和未造作是分别指示的。但对于这些人来说，从意义的角度来说，并没有差别。名为“由彼等所空”，即一切法自性空。为了指示经的出处，所以说了“如是云”等。为了显示自相空性，所以说了“从可为色”等，因为可为色所以是色，因为体验所以是受等，因为没有这些体性，所以是
English
The word "etc." in "made and so forth" should include the unconditioned (dharmas). The nature of those is self-nature, which is a synonym for what is called the nature of reality. What is called "that nature" is the nature of reality that has self-nature. What is called "that" is the nature of reality. In order to indicate the source of the sutra, it is said, "Thus it is said," and so on. What is called "unmade and" is from the point of view of arising from what was not previously born. What is called "manifestly unconditioned" is because it is unconditioned from the point of view of abiding and changing. In order to show the emptiness of all dharmas, it is said, "Eighteen realms," and so on. The eighteen realms have already been explained. What is called "six consciousnesses and" includes touch, which has already been explained. What is called "the six feelings arising from that" are the six feelings arising from consciousness. What is called "form" refers to form and so on. What is called "non-form" refers to consciousness and so on. What is called "conditioned" refers to what is produced by causes and conditions, namely the five aggregates. What is called "unconditioned" refers to space and so on, and those are called all dharmas. Among the eighteen realms, touch and feeling are in the realm of dharmas, because they are the cause of objects of attachment, and in order to show that they are primary, they are explained separately. For those who understand that form and non-form are also included in the eighteen realms of form and non-form, form and non-form are indicated separately. Even though all dharmas are already included in form and non-form, for those who do not understand that all dharmas are included in them, conditioned and unconditioned are indicated separately. But for these people, there is no difference from the point of view of meaning. What is called "empty of those" means that all dharmas are empty of self-nature. In order to indicate the source of the sutra, it is said, "Thus it is said," and so on. In order to show the emptiness of self-characteristics, it is said, "From what can be form," and so on, because what can be form is form, because what is experienced is feeling, and so on, because there are no such characteristics, therefore it is.
Tibetan
ལ་རང་གི་མཚན་ཉིད་སྟོང་པ་ཉིད་ཅེས་བྱའོ། །གཟུགས་ནི་གཟུགས་རུང་མཚན་ཉིད་ཅན།། ཞེས་བྱ་བ་ནི་རྣམ་པར་བསྒྱུར་བས་བྱ་བ་ཡིན་པས་ན་གཟུགས་ཏེ། ལག་པས་རེག་པའི་སྒོ་ནས་རྣམ་པར་འགྱུར་བའོ་ཞེས་བྱ་བ་ལ་སོགས་པ་གསུངས་པས་སོ། །ཚོར་བ་མྱོང་བའི་མཚན་ཉིད་ཅན། །ཞེས་བྱ་བ་ནི་དེ་ལ་སོགས་པའི་ཉམས་སུ་མྱོང་བའི་བདག་ཉིད་ཅན་ཡིན་པས་སོ། །འདུ་ཤེས་མཚན་མར་འཛིན་པ་སྟེ། །ཞེས་བྱ་བ་ནི་འདུ་ཤེས་རིང་པོ་ལ་སོགས་པ་མཚན་མར་འཛིན་པའི་རང་བཞིན་ཅན་ཡིན་པས་སོ། །འདུ་བྱེད་མངོན་པར་འདུ་བྱེད་པའོ། །ཞེས་བྱ་བ་ལ་མངོན་པར་འདུ་བྱེད་པའི་རྣམ་པར་སྨིན་པ་འཕེན་པར་བྱེད་པ་སྟེ། སེམས་པ་ལ་སོགས་པས་རྣམ་པར་སྨིན་པ་འཕེན་པར་བྱེད་པས་འདུ་བྱེད་རྣམས་ལ་མངོན་པར་འདུ་བྱེད་པ་ཞེས་བྱའོ། །ཡུལ་ལ་སོ་སོར་རྣམ་རིག་པ། །ཞེས་བྱ་བ་ནི་སྔོན་པོ་ལ་སོགས་པའི་ཡུལ་རྣམས་སོ་སོར་རིག་པ་ནི་རྣམ་པར་ཤེས་པའི་མཚན་ཉིད་དོ། །ཕུང་པོ་སྡུག་བསྔལ་རང་མཚན་ཉིད། །ཅེས་བྱ་བ་ནི་སྡུག་བསྔལ་གྱི་སྡུག་བསྔལ་ལ་སོགས་ པའི་སྒོ་ནས་སྡུག་བསྔལ་གྱི་རང་བཞིན་ཡིན་པའི་ཕྱིར་ཕུང་པོ་ནི་སྡུག་བསྔལ་གྱི་མཚན་ཉིད་ཅན་ནོ། །ཁམས་ཀྱི་རང་བཞིན་སྦྲུལ་གདུག་འདོད། །ཅེས་བྱ་བ་ནི་ཇི་ལྟར་སྦྲུལ་གྱིས་སྐྱེས་བུ་འཛིན་པ་དེ་བཞིན་དུ་ཁམས་ཀྱིས་ཀྱང་སྐྱེས་བུ་རྣམས་ལ་གནོད་པ་བྱེད་པའི་ཕྱིར། ཁམས་རྣམས་ལ་སྤྲུལ་གདུག་པ་ཞེས་བྱའོ། །དེ་འགྲེལ་པས་བསྟན་པར་བྱ་བའི་ཕྱིར། འཛིན་པར་ཆོས་མཐུན་པའི་སྒོ་ནས་ཞེས་བྱ་བ་ལ་སོགས་པ་གསུངས་སོ། །སྐྱེ་མཆེད་ཀྱི་མཚན་ཉིད་བསྟན་པར་བྱ་བའི་ཕྱིར། སྐྱེ་མཆེད་ཅེས་བྱ་བ་ལ་སོགས་པ་གསུངས་སོ། །སེམས་དང་སེམས་ལས་བྱུང་བ་དག་གི་སྐྱེ་བའི་སྒོ་ཡིན་པས་སྐྱེ་མཆེད་ཅེས་བྱའོ། །དེ་འགྲེལ་པས་བསྟན་པར་བྱ་བའི་ཕྱིར། སྡུག་བསྔལ་འབྱུང་ཞིང་ཞེས་བྱ་བ་ལ་སོགས་པ་གསུངས་ཏེ། སྡུག་བསྔལ་ནི་སེམས་ལས་བྱུང་བའི་ནང་དུ་འདུས་པའི་ཕྱིར་རྩ་བའི་བཤད་པ་དང་འགལ་བ་ནི་མ་ཡིན་ནོ། །རྟེན་ཅིང་འབྲེལ་པར་འབྱུང་བའི་མཚན་ཉིད་བསྟན་པར་བྱ་བའི་ཕྱིར། རྟེན་ཅིང་ཞེས་བྱ་བ་ལ་སོགས་པ་གསུངས་ཏེ། འདི་ནི་རྒྱུའི་སྒོ་ནས་མཚན་ཉིད་བརྗོད་པ་ཡིན་ཏེ། དེ་ཉིད་ཀྱི་ཕྱིར་རྟེན་ཅིང་འབྲེལ་པར་འབྱུང་བ་འདུ་འཕྲོད་ཀྱིས་རབ་ཏུ་ཕྱེ་བ་ཉིད་ཀྱི་ཕྱིར་ཞེས་བྱ་བ་གསུངས་ཏེ། ཚེགས་ཡོད་པར་འགྱུར་བ་ནི་རྟེན་ཅིང་འབྲེལ་པར་འབྱུང་བ་ཡོད་པར་འགྱུར་བ་ཡིན་པས་ན་རྟེན་ཅིང་འབྲེལ་པར་འབྱུང་བ་ནི་འདུ་འཕྲོད་ཀྱི་མཚན་ཉིད་ཅ
Chinese
即其自性为空性。色是变坏之相。 所谓“色是变坏之相”，是因为变坏是其作用，所以是色。如说“通过手触摸而变坏”等等。感受是领受之相。 所谓“感受是领受之相”，是因为它是领受彼等之自性。想是执取相。 所谓“想是执取相”，是因为想是执取长等相之自性。行是显现造作。 所谓“行是显现造作”，即显现造作能引生异熟果，因为心等能引生异熟果，所以对诸行称为显现造作。识于境各别了知。 所谓“识于境各别了知”，即对青色等诸境各别了知是识之相。蕴是痛苦自相。 所谓“蕴是痛苦自相”，即由于痛苦之痛苦等是痛苦之自性，所以蕴是痛苦之相。界之自性欲如毒蛇。 所谓“界之自性欲如毒蛇”，即如毒蛇抓住人一样，界也能对人造成损害，所以诸界称为毒蛇。为了以论典显示它，故说“以执取相顺之门”等。为了显示处之相，故说“处”等。因为是心及心所生起之门，故名处。为了以论典显示它，故说“痛苦生起”等。痛苦是包含在心所之中的，所以与根本之说并不矛盾。为了显示缘起之相，故说“缘起”等。这是从因的角度说其相，因此说“缘起是聚合之差别”，因为有作用才会有缘起，所以缘起是聚合之相。
English
Its own characteristic is called emptiness. Form is the characteristic of being changeable. The reason for saying "Form is the characteristic of being changeable" is that change is its function, so it is form. For example, it is said, "It changes through being touched by the hand," and so on. Feeling is the characteristic of experiencing. The reason for saying "Feeling is the characteristic of experiencing" is that it is the nature of experiencing those things. Perception is the grasping of signs. The reason for saying "Perception is the grasping of signs" is that perception is the nature of grasping signs such as length. Volition is manifest action. The reason for saying "Volition is manifest action" is that manifest action causes the ripening of karma. Because mind and so on cause the ripening of karma, the volitions are called manifest action. Consciousness separately knows objects. The reason for saying "Consciousness separately knows objects" is that separately knowing objects such as blue is the characteristic of consciousness. The aggregates are the self-characteristic of suffering. The reason for saying "The aggregates are the self-characteristic of suffering" is that the aggregates are the characteristic of suffering because the suffering of suffering and so on is the nature of suffering. The nature of the realms is desired like a poisonous snake. The reason for saying "The nature of the realms is desired like a poisonous snake" is that just as a poisonous snake seizes a person, the realms also harm people, so the realms are called poisonous snakes. In order to explain it with commentary, it is said, "Through the door of agreement with the grasping aspect," and so on. In order to show the characteristic of the sense bases, it is said, "Sense bases," and so on. Because it is the door of arising for mind and mental factors, it is called sense base. In order to explain it with commentary, it is said, "Suffering arises," and so on. Suffering is included among the mental factors, so it is not contradictory to the root explanation. In order to show the characteristic of dependent origination, it is said, "Dependent origination," and so on. This is expressing its characteristic from the point of view of cause. Therefore, it is said, "Dependent origination is the differentiation of aggregation," because dependent origination exists when there is effort, so dependent origination is the characteristic of aggregation.