Chinese
诸法之如是性，甚深教法之义，以及以究竟理智所见，皆汇集于一义之空性，一切戏论皆寂灭，乃是诸法之精髓、殊胜与至上。证悟此，即是通达一切教法之义，领会一切导师之意，获得成办一切义利之宝藏。这些是以前的善知识藏纳巴（གཙང་ནག་པ།）如何讲述的，我只是稍微简化了其中严谨的词句。因此，依靠这种讲述方式，不仅要对空性生起信解，还要对讲述者，即以前的圣者们，生起极大的恭敬心，并且要摧伏自己的傲慢。第二，成立彼之名义：如是的三种法，也以“胜义谛”之名而得名。因为事物的究竟自性称为“谛”，甚深之境的究竟称为“义”，所应追求的究竟义利称为“胜”。因此，巴Ra玛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），阿Ra塔 萨త్య（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），这三者依次颠倒。要知道，法界与真实之边等一切，也都是此名之异名。第三，遣除彼之内部矛盾：那么，之前在确定离戏时，说能说所说、境与有境、以及破立之相皆已远离，而在此处，如此之伟大，岂不是像在讲述虚空之花的功德一样，无法理解吗？虽然如此，但此处也并非指以分别之识证悟彼，或以体验作为对境，或显示为某事之因。而是说，通过比喻、声音与理证等，消除于所知上存在理性可分析之法的增益，以有分别之智慧，仅能确定为离戏之势，以及圣者之无分别智，遮止一切戏论本身，才称为证悟空性，称为见真谛，仅仅是如此假立而已。若以分别与体验作为对境，则未超出总相与事物。因此经中说：“无可见者，乃真见也。”这是以理智见之方式，以及诸法空性之文字。
English
The suchness of all phenomena, the meaning of the profound teachings, and what is seen by ultimate reasoning, all converge on the emptiness that is the quiescence of all elaborations. This is the essence, the supreme, and the ultimate of all phenomena. To realize this is to understand the meaning of all teachings, to grasp the intention of all teachers, and to find the treasure that accomplishes all purposes. These are how the former virtuous friend Tsang Nakpa spoke, and I have merely slightly simplified the rigorous wording. Therefore, relying on this way of explaining, not only should you generate faith in emptiness, but you should also have great respect for the explainers, the former holy ones, and you should crush your own pride. Second, establishing the meaning of that name: Those three such dharmas are also named "Ultimate Truth." Because the ultimate nature of things is called "Truth," the ultimate object of the profound is called "Meaning," and the ultimate benefit to be sought is called "Ultimate." Therefore, Parama (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Artha Satya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), these three are reversed in order. Know that the Dharmadhatu and the true limit, etc., are all synonyms for this name. Third, refuting internal contradictions: Then, earlier, when defining freedom from elaboration, it was said that the expresser and the expressed, the object and the subject, and all the characteristics of affirmation and negation were all absent. But here, such greatness, isn't it like describing the qualities of a sky flower, impossible to understand? Although that is so, here it is not said that it is realized by discriminating consciousness, or experienced as an object, or shown to be the cause of something. Rather, it is said that by means of examples, sounds, and reasons, etc., the imputation that there are rationally analyzable dharmas on the knowable is removed, and by conceptual wisdom, only the force of determining freedom from elaboration, and the non-conceptual wisdom of the noble ones, the very negation of all elaborations, is called realization of emptiness, called seeing the truth, it is merely a designation. If it is made an object by discrimination and experience, then it does not go beyond generalities and things. Therefore, the sutra says, "Not seeing anything is the true seeing." This is the way of seeing with the intellect, and the letters of the emptiness of all phenomena.