Chinese
空性是什么，那就是事物空性的解说。第二是：总而言之，是指无事物，是对无为法诸法的称谓。那本身以无事物而空，无事物空性啊。所谓无事物，总而言之是指虚空和涅槃等无为法之法。那无事物本身和以那无事物本身的空性，是指包含无事物空性。第三是：自性无自性，是名为自性的空性。如此自性未被造作，因此称为自性。诸法的自性、法性、自己的体性不存在，是名为自性的空性，如此诸法的自性未被声闻等之智见所（349b）造作，因此称为自性。释论中说：自性以自性而空，这就是自性空性。如此说来，格鲁派诸位如果舍弃了立宗法，在没有成立无遮的基础上，就承认各自是空性，那么就会变成空性非遮，说这种过失，完全是在诽谤圣者月称。第四是：诸佛或者出现，或者不出现，实际上，一切事物的空性，被宣说是他者的事物。真实边际和如是性，那是他者事物空性。经中说：什么是他者的体性空性呢？如来们或者出现，或者不出现，诸法的法性安住性，以及法的法界性，以及法决定性，以及如是性，以及非异如是性，以及真实边际，凡是这些都是安住性，不是他者所造作的。等等的意义是：诸佛或者出现，或者不出现，实际上一切事物的实相和真如空性，在名言中以任何事物的体性都不成立而恒常存在，因此是极度出现的真如，或者因为是殊胜智慧所能证悟的对境，所以被宣说是他者的事物，也就是说，一切法的实相空性，以自声和他声在名言中
English
What is emptiness? It is explained as the emptiness of things. The second is: In short, it refers to non-things, and is a term for unconditioned dharmas. That itself is empty by non-things, it is the emptiness of non-things. What is called non-things, in short, refers to space and nirvana, etc., unconditioned dharmas. That non-thing itself and the emptiness by that non-thing itself, refers to including the emptiness of non-things. The third is: Self-nature without own being, is the emptiness called self-nature. Thus, since self-nature is not made, therefore it is called self-nature. The self-nature, dharma-nature, and own being of dharmas do not exist, it is the emptiness called self-nature, thus the self-nature of dharmas is not (349b) made by the wisdom and vision of shravakas, etc., therefore it is called self-nature. In the commentary it says: Self-nature is empty by self-nature, this is the emptiness of self-nature. Thus, if the Gelugpas abandon the established dharma, and admit that each is empty without establishing the basis of non-affirming negation, then it will become emptiness as non-affirming negation, saying this fault is completely slandering the noble Chandrakirti. The fourth is: Buddhas either appear, or do not appear, in reality, the emptiness of all things, is proclaimed as the object of others. The true limit and suchness, that is the emptiness of the object of others. In the sutra it says: What is the emptiness of the nature of others? Whether the Tathagatas appear or do not appear, the dharma-nature of dharmas is the abiding nature, and the dharma-dhatu nature, and the dharma-determination nature, and suchness, and non-different suchness, and the true limit, all of these are the abiding nature, not made by others. The meaning of etc. is: Buddhas either appear or do not appear, in reality the reality of all things and suchness emptiness, in name is not established as the nature of anything, but always exists, therefore it is the ultimate suchness that appears, or because it is an object to be realized by excellent wisdom, therefore it is proclaimed as the object of others, that is to say, the reality emptiness of all dharmas, with self-sound and other-sound in name
Chinese
由于语词概念产生了两种说法，但无论哪一种，那样的自他之空性，无论是事物还是非事物，无论是自还是他，无论是已作还是未作等等的任何法，都未成立为自己的体性，为了确立各自以自性空，首先，无自性的空性之自性，不是圣者等所造作的(350a)空性，也显示了以其自身的体性为空性。再次，无自性的空性，不是圣者等所造作的空性，是其他的体性或者是最殊胜的体性。如是，与一些宣说世间缘起他成的宗派相一致，也使那样的他空也确立为其自身的体性为空性。或者，为了超越轮回，存在于彼岸是他者的事物，即真实之边际；由于没有变异，因此具有如是性空性的特征，那就是他者的事物之空性。有些藏人认为，一切法以各自的体性而空是自空，以他者的法而空是他空，这种观点是不合理的。因为空性的经部要义并非如此，并且由于经部要义的这些意趣被解释为中观和唯识二者，所以两位受到授记的开创车轨的论师，在任何一部量典中也未曾如此说过。还有觉囊派，认为在世俗谛中，以各自的体性为空是自空；在胜义谛中，以各自的体性不空的他胜之智慧，即如来藏常有实物，它以世俗法的他者而空是他空。并说，宣说他空的应成派是伟大的应成派，宣说自空的应成派是使应成派的教法带有毒害的。他们是这样说的。如此讲解，就是诽谤了圣母之义，因为如果承认胜义(350b)谛实成的法自身不空，那么就与一切法皆空的决定性意义确立为空性相违背。特别是与应成派和圣解的一切释论相违背。经中说：由于恒常存在，并且不会坏灭，因此它即是以此而空。如你们所希求的他空。
English
Due to verbal concepts, two kinds of statements arose, but in either case, such emptiness of self and other, whether it is things or non-things, whether it is self or other, whether it is done or not done, etc., of any dharma, it is not established as its own essence. In order to establish each as empty of its own essence, first, the nature of emptiness without inherent existence, the emptiness that is not made by noble ones, etc. (350a), is also shown to be empty by its own essence. Again, the emptiness without inherent existence, the emptiness not made by noble ones, etc., is the nature of others or the most supreme nature. Thus, in accordance with some schools that speak of other-dependent origination in the world, such other-emptiness is also established as emptiness of its own essence. Or, in order to transcend samsara, what exists on the other shore is the object of others, that is, the ultimate limit; because there is no change, therefore, the characteristic of suchness as emptiness is the emptiness of the object of others. Some Tibetans think that all dharmas are empty of their own essence as self-emptiness, and empty of other dharmas as other-emptiness, which is unreasonable. Because the essential meaning of the emptiness sutra is not like that, and because the intention of these sutra meanings is explained as both Madhyamaka and Chittamatra, therefore, the two masters who initiated the chariot system, who were prophesied, have never said such a thing in any authoritative treatise. Also, the Jonangpas believe that in relative truth, emptiness of one's own essence is self-emptiness; in ultimate truth, the wisdom of other-superiority that is not empty of one's own essence, that is, the Tathagatagarbha, which is permanent and substantial, is empty of other relative dharmas as other-emptiness. And they say that the Prasangika Madhyamaka who speaks of other-emptiness is the great Madhyamaka, and the Madhyamaka who speaks of self-emptiness is making the Madhyamaka teachings poisonous. That's what they say. Explaining it this way is slandering the meaning of the Mother of the Conquerors, because if one admits that the dharmas that are truly established in ultimate truth (350b) are not empty in themselves, then it contradicts the definitive meaning of emptiness that all dharmas are empty. In particular, it contradicts all the commentaries of the Madhyamikas and Arya Asanga. The sutra says: Because it is permanent and indestructible, therefore it is empty of it. Like the other-emptiness you desire.
Tibetan
་གསལ་པོར་དམིགས་ཕུག་ཏུ་བཀག་སྣང་བའི་ཕྱིར་དང༌། འཕགས་པ་གྲོལ་སྡེ་དང་ཤཱནྟི་པ་སོགས་ཀྱིས་བྱེད་པ་པོ་གཞན་གྱིས་སྟོང་པ་ཉིད་ཡིན་པའི་ཕྱིར་གཞན་གྱི་དངོས་པོ་སྟོང་པ་ཉིད་དེ། ཞེས་སོགས་དང༌། གཞན་གྱི་མ་བྱས་པའི་ངོ་བོ་ཉིད་ཡིན་པས་གཞན་གྱི་ངོ་བོ་སྟེ་ཞེས་སོགས་ནི་རང་བཞིན་ནམ་ངོ་བོའི་སྟོང་པ་ཉིད་ཀྱི་སྟོང་ཉིད་གཞན་སྟོང་གི་སྟོང་བྱའི་གཞིར་བཟུང་བ་ལས་བདེར་གཤེགས་སྙིང་པོ་རྟག་དངོས་གཞན་མཆོག་སྟོང་གཞིར་བྱསནས་དེ་ལ་ཀུན་རྫོབ་པའི་ཆོས་གཞན་གྱིས་སྟོང་པ་གཞན་སྟོང་གི་དོན་དུ་འཆད་པ་གཏན་མི་སྣང་བའི་ཕྱིར། ཁྱེད་རང་དབུ་མ་པ་ལ་རང་སྟོང་གཞན་སྟོང་གི་ལུགས་གཉིས་ཡོད་ཟེར་བ་དེ་ཚུན་ཆད་མ་གཏོགས་རྒྱ་བོད་གཉིས་ན་གྲུབ་མཐའ་སྨྲ་བདག་གི་དབུ་མ་ལ་དེ་ལྟའི་ལུགས་གཉིས་ཡོད་དོ་ཞེས་སྨྲ་བའི་གང་ཟག་གཅིག་ཀྱང་མ་བྱུང་ཞིང༌། དབུ་མར་སྨྲ་ན་དོན་དམ་པའི་ཆོས་བདེན་གྲུབ་དང༌། ཀུན་རྫོབ་བདེན་མེད་རང་སྟོང་གིས་སྟོང་པར་སྨྲ་བ་མི་སྲིད་པའི་ཕྱིར་ཏེ། དེ་ལྟར་སྨྲ་ན་དངོས་སྨྲ་བར་འགྱུར་ལ། དངོས་སྨྲ་བ་དང་སྤྲོས་བྲལ་དབུ་མར་སྨྲ་བ་གཉིས་འགལ་བ་ལ་མི་འཁྲུལ་བའི་ཚད་མ་མེད་པའི་ཕྱིར། ཆོས་གཞན་དེ་རང་སྟོང་གིས་སྟོང་པས་ཆོས་གཞན་མཆོག་རང་སྟོང་པར་མི་འགྱུར་བས་དེ་འདྲའི་(༣༥༡ན) རང་ཚིག་སྙིང་པོ་མེད་པའི་འཁྲུལ་བཅས་དེ་མཁས་པ་དབུ་མ་པའི་སྐྱེས་བུ་ལ་མི་འབྱུང་བའི་ཕྱིར། ཡང་ཟི་ལུང་པས། སེམས་ཙམ་རྣམ་རྫུན་པ་དེ་དབུ་མ་གཞན་སྟོང་པའོ་ཞེས་སྨྲའོ། ། རྣམ་རྫུན་པ་གྲུབ་མཐའ་སྨྲ་བ་བཞིའི་ཟླས་ཕྱེ་བའི་དབུ་མ་པ་ཡིན་པར་སྨྲ་བ་ནི་ཟི་ལུང་པ་ཉིད་མ་གཏོགས་རྒྱ་བོད་དུ་སྔར་མ་བྱུང་ལ། རྣམ་རྫུན་པས་ཀྱང་རང་ལུགས་སུ་རང་སྟོང་ཁས་མི་ལེན་ཅིང༌། གཞན་སྟོང་ཁོ་ན་ཁས་ལེན་ནོ་སྙམ་པ་དེའང་མ་ཡིན་ཏེ། རྣམ་རྫུན་པའང་ཡུམ་དོན་འགྲེལ་བ་ན་རང་ལུགས་ཀྱི་རང་སྟོང་དང༌། གཞན་སྟོང་གཉིས་ཀ་ཡང་སྟོང་ཉིད་མཚན་ཉིད་པར་འདོད་པའི་ཕྱིར་དང༌། ཡང་ཟི་ལུང་པ་ལྟར་རང་སྟོང་གི་སྟོང་ཉིད་སྟོང་ཉིད་ཕལ་པ་ཡིན་པས་སྟོང་ཉིད་གོ་ཆོད་པོ་མིན་པ་དང༌། སྟོང་ཉིད་གཙོ་བོ་དེ་གཉིས་མེད་ཀྱི་ཡེ་ཤེས་ཡིན་པས་སྟོང་ཉིད་གོ་ཆོད་པོ་ནི་དེ་ཡིན་ནོ་ཞེས་འདོད་པ་ལྟར་ཡང་མི་འཐད་དེ། ཀུན་རྫོབ་རང་སྟོང་སྟོང་ཉིད་གོ་ཆོད་མིན་པར་ཕལ་པ་ཡིན་ན། གཟུང་འཛིན་ཀུན་བརྟགས་རང་གི་སྟོང་པ་ཉིད་གཞན་དབང་གི་སྟེང་དུ་ཡོད་པའི་ཡོངས་གྲུབ་དེའང་སྟོང་ཉིད་གོ་ཆོད་པོ་མ་ཡིན་པར་འགྱུར་བའི་ཕྱིར། དེར་ཡང་ཁྱེད་འདོ
Chinese
因为清楚地见到目标被阻断的现象，以及圣者解脱军和寂天等认为是由其他作者所空，所以其他的实物是空性。等等，以及因为是他者未造的自性，所以是他者的自性等等，这是将自性或自性的空性之空性，他空所空的基作为依据，而不是将如来藏恒常、真实、他胜作为空的基，然后说它被世俗的法所空，作为他空的意义，这是完全不出现的缘故。你们中观派说有自空和他空两种宗派，除此之外，在汉藏两地，没有出现过任何一个持宗派论者说中观有这样的两种宗派。如果说是中观，那么就不可能说胜义谛的法是真实成立的，而世俗是无实的，被自空所空。如果这样说，就会变成说有实，而说有实和说离戏中观是相违的，因为没有不迷惑的量。因为其他的法被自空所空，所以其他的殊胜法不会变成自空，所以像这样的（351页）没有意义的自语，不会出现在贤善的中观士夫身上。还有孜隆巴说：唯识的遍计所执是中观的他空。说遍计所执是四种宗派论者所分的的中观派，除了孜隆巴之外，汉藏两地以前没有出现过。认为遍计所执也不承认自宗的自空，只承认他空，也不是这样的，因为遍计所执在解释《母经》的意义时，也认为自宗的自空和他空都是空性的体性。还有像孜隆巴一样，认为自空的空性是普通的空性，所以空性没有用处，而主要的空性是二取的智慧，所以有用的空性就是它，这样认为也是不合理的。如果世俗的自空空性没有用处，是普通的，那么能取所取、遍计所执的自性，在依他的上面的圆成实，也不会变成有用的空性。在那里你们也
English
Because the phenomenon of the target being clearly seen as blocked, and because Aryadeva and Shantipa etc. consider it to be empty by other authors, therefore other real things are emptiness. And so on, and because it is the nature of what is not made by others, therefore it is the nature of others, etc., this is based on taking the emptiness of self-nature or nature as the basis of what is to be emptied by other-emptiness, rather than taking the Tathagatagarbha as the basis of permanence, reality, otherness, and excellence, and then saying that it is emptied by other conventional dharmas, as the meaning of other-emptiness, this is completely non-existent. Apart from your Madhyamikas saying that there are two schools of self-emptiness and other-emptiness, there has not appeared in both China and Tibet a single holder of sectarian tenets who says that Madhyamika has such two schools. If one speaks of Madhyamika, then it is impossible to say that the ultimate dharma is truly established, and that the conventional is unreal and emptied by self-emptiness. If one says so, one will become a proponent of reality, and there is no valid cognition that does not confuse the contradiction between saying that there is reality and saying that there is non-elaboration Madhyamika. Because other dharmas are emptied by self-emptiness, other excellent dharmas will not become self-empty, so such (351a) meaningless self-words will not appear in the wise Madhyamika person. Also, Zilongpa said: The mind-only false appearance is other-emptiness of Madhyamika. To say that the false appearance is a Madhyamika divided by the four tenet holders, except for Zilongpa himself, has not appeared in China and Tibet before. It is also not the case that the false appearance does not admit self-emptiness in its own system, and only admits other-emptiness, because the false appearance also considers both self-emptiness and other-emptiness as the nature of emptiness when explaining the meaning of the Mother Sutra. Also, like Zilongpa, it is also unreasonable to think that the emptiness of self-emptiness is an ordinary emptiness, so emptiness is not useful, and the main emptiness is the wisdom of non-duality, so the useful emptiness is it. If the conventional self-emptiness is not useful and is ordinary, then the apprehended and apprehender, the self-nature of the imputed, the perfectly established on the other-powered, will also not become a useful emptiness. There also you