Chinese
以具有分别的自性为空，不以本来任运而住的涅槃功德之聚不空。如《宝性论》云：“有分别之体性，由忽然而空界，无分别之体性，不空无上法。”及其释曰：“此示何义？谓以何之故，自性清净之如来藏，于此光明，一切烦恼之因缘皆无，此乃远离忽尔垢染之自性故。于此立清净之因缘少分亦无，无分别之法，清净之法性乃自性故。是故如来藏是远离有分别与无分别之知，空一切烦恼之壳，不空无分别不可分离，不可思议之佛法，超过恒河沙数。”如是所说。又，遍计所执是相无自性，依他是生无自性，圆成实是胜义无自性。所说之前二者，是虚假忽然而成的能取所取戏论之分，以自性空；后者是自性本初无实事之自性空性，自性清净故，从空分而言是法身功德，从显现分而言是身和刹土宫殿等的蓝图，从觉性分而言是十力四无畏等的所依，故离因和离果，本来任运而住的佛性，名为如来藏，不住于生灭、迁变、增减、因缘等的界中，亦非言说和思议之境，是恒常无染而存在的。如《文殊师利游戏经》云：“姐妹，若自性光明者，虽有忽然而生之烦恼，然自性之光明，不能为忽然而生之烦恼所染污。”及
English
It is empty of characteristics that have distinctions, and it is not empty of the collection of qualities of nirvana that abides as primordially spontaneously present. As it says in the Uttaratantra, "The characteristic that has distinctions, the realm is empty of adventitious ones. The characteristic that has no distinctions, is not empty of the unsurpassed Dharma." And in its commentary, "What does this show? Because of what, the Tathāgatagarbha, which is completely pure by nature, has no cause for all-encompassing afflictions in this clarity, because this is the nature of being free from adventitious stains. There is not even a little bit of cause for purification to be established in this, because the nature of the Dharma that has no distinctions, the nature of purity, is the nature itself. Therefore, the essence of the Tathāgata is empty of all the shells of afflictions, knowing the separation of having distinctions and not having distinctions, and is not empty of the inconceivable Buddha Dharma that cannot be separated, which is beyond the sands of the Ganges River." As it is said. Moreover, the completely imputed is the characteristic of no self-nature, the dependent is the arising of no self-nature, and the completely established is the ultimate no self-nature. The first two of these, which are said to be artificial and adventitious aspects of grasping and fixation, are empty of their own nature. The latter, the emptiness of self-nature, which is the original nature of non-things, is completely pure by nature. From the empty aspect, it is the quality of the Dharmakāya, and from the appearing aspect, it abides as the blueprint for the body, the pure lands, and the palaces. From the aspect of awareness, it has become the basis for the ten powers, the four fearlessnesses, and so on. Therefore, the Buddha nature, which abides as primordially spontaneously present, the cause of separation and the result of separation, is called the Tathāgatagarbha. It does not abide in the realm of birth, destruction, change, increase, decrease, causes, conditions, and so on, and it is not an object of words and thoughts, but is always present without defilement. As it says in the Mañjuśrīvikrīḍita Sūtra, "Sister, even if adventitious afflictions arise in that which is naturally luminous, that natural luminosity cannot be completely afflicted by those adventitious afflictions." And
Chinese
帕母巴说：“非造作且自然成就，非由他缘所证悟，具足智慧、慈悲与力量，即是具足二利的佛陀。”如果像自空一样，认为一切法都只是以自性空，那么最终法身也会变成自空，并且佛身、智慧、净土等也会消失。因此，依靠这些的积聚资粮和清净业障也会消失。因果乘所说的在何处为基础，以何种道，用多少方法来清净垢染，这些都会失效。因为没有所净之基，所以不需要能净之法。因为智慧空性，所以不会行持利他之事，也不会了知。因为连不净的依他起也仅仅是名言安立，所以清净的依他起，也就是圆成实性的功德也会消失。作为系缚和解脱之基础的无我也将消失。各自自证的法也将消失等等，多种过患存在，并且被认为是产生恶见的根源。如圣《宝积经·迦叶品》中说：“迦叶，如果有人执着于以人为空性的空性，那么他们就脱离了我的经典，完全脱离。迦叶，执着于人我的见解，如同须弥山一样容易。但是，以慢心执着于空性则不然。为什么呢？迦叶，一切错误的见解都源于空性，如果有人仅仅执着于空性，那么就无法救治。”等等，通过这些可以了解。那么，是不空吗？也不是。如圣《楞伽经》中说：“什么是诸法之胜义谛，圣者大智慧空性呢？就像这样，各自自证获得圣者智慧，即是远离一切见解和过患习气的空性，这就是诸法之胜义谛，圣者大智慧空性。”因此，这种胜义谛由他空的道理也出现在中转法轮的经部中。《般若波罗
English
Phampa said, "Unfabricated and spontaneously accomplished, not realized through other conditions, endowed with wisdom, compassion, and power, is the Buddha who possesses the two benefits." If, like self-emptiness, one holds that all phenomena are only empty of their own nature, then ultimately the Dharmakaya will also become self-empty, and the Buddha's body, wisdom, pure lands, etc., will also disappear. Therefore, the accumulation of merit and purification of obscurations that rely on these will also disappear. The teachings of the causal and resultant vehicles, which explain where the basis is, by which path, and by how many methods to purify defilements, will also become ineffective. Because there is no basis to be purified, there is no need for a purifying agent. Because of the emptiness of wisdom, one will not engage in benefiting others or have knowledge. Because even the impure dependent arising is merely nominal, the qualities of the pure dependent arising, which is the perfectly established nature, will also disappear. The selflessness that is the basis for bondage and liberation will also disappear. The phenomena that are to be individually self-realized will also disappear, and so on. Many faults will exist, and it is said to be the nature of arising as the source of unbearable views. As stated in the Sutra Requested by Kashyapa in the Holy Jewel Heap Sutra: "Kashyapa, those who rely on emptiness, focusing on the emptiness of a person, have fallen away from my teachings, utterly fallen away. Kashyapa, it is easier to hold onto the view of a person as large as Mount Meru. However, it is not so with holding onto emptiness with pride. Why is that? Kashyapa, if all distorted views arise from emptiness, then Kashyapa, one who only holds onto emptiness cannot be cured," and so on. Through these, one can understand. So, is it non-empty? That is also not the case. As stated in the Holy Lankavatara Sutra: "What is the ultimate truth of all phenomena, the great wisdom emptiness of the noble ones? It is like this: the wisdom of the noble ones that is individually self-realized is empty of all the imprints of views and faults. This is called the ultimate truth of all phenomena, the great wisdom emptiness of the noble ones." Thus, this way of ultimate truth being empty of other is also found in the sutras of the middle turning of the wheel of dharma. The Prajna Paramita
Chinese
在二万五千颂般若经中说，什么是“以他性空”呢？无论是如来出世，还是如来不出世，法的住性，法性，法界，法无过失性，如是性，无错谬如是性，非他如是性，真实之边际即是如是性而安住。如是，这些法性以他空，被称为以他性空。 善现，这是菩萨摩诃萨们的大乘。 如此说。 胜鬘经中也说：“具有分别之体性。”等等，如前所说广为宣说。 如此之界，于有情之相续中，如地界中珍宝之藏安住一般，虽自性未被垢染所染污，然如水与冰一般，安住于与忽然而生之轮回及种种显现相应之状态中。 在《三摩地王经》中说： 清净，澄澈，光明， 不动摇，无为法， 乃是善逝之精华， 本来安住之法性。 如此说。 龙树论师在《法界赞》中说： 地中之水， 无垢而真实安住， 烦恼中之智慧， 亦如是无垢而安住。 如此等等，宣说了不可思议之真实义精要的安住方式。 胜鬘藏性就其自性而言，无有轮涅好坏，乃是平等性。 如是性于一切， 无有差别且清净， 是故如来性， 一切众生皆具如来藏。 如此等等，广为宣说，这些都是指法性不变之圆成实性。 胜鬘经中说： 犹如先前，之后亦如是， 无有变异之法性。 因为如此宣说之缘故。 如果从暂时的角度来区分忽然而生之垢染，则可分为三种。 胜鬘经中说： 不净，未净净，极净， 依次指有情，菩萨， 如来说。 及其注释中说： 如此，于未净之状态中，乃是有情之界。
English
In the Twenty-Five Thousand Verse Prajnaparamita, it says, "What is emptiness of other?" Whether the Tathagatas appear or do not appear, the very nature of Dharma, the suchness of Dharma, the realm of Dharma, the faultlessness of Dharma, suchness, non-erroneous suchness, non-other suchness, the ultimate reality abides as suchness. Thus, these suchnesses of Dharma, which are empty of other, are called emptiness of other. Subhuti, this is the great vehicle of the Bodhisattva Mahasattvas. So it is said. The Uttaratantra also says, "Having characteristics with distinctions," etc., as previously mentioned, it is extensively taught. Such a realm, in the continuum of sentient beings, is like a treasure of jewels residing in the earth element. Although its own nature is not stained by defilements, it abides in a state corresponding to the adventitious samsara and various appearances, like the example of water and ice. In the Samadhiraja Sutra, it says: Pure, clear, luminous, Unwavering, unconditioned, Is the essence of the Sugatas, The Dharma-nature that has always been. So it is said. Acharya Nagarjuna in the Praise of the Dharmadhatu says: Water residing in the earth, Abides truly without stain, Wisdom in the midst of afflictions, Likewise abides without stain. Thus, it is taught that the way the essential meaning of the essence abides is inconceivable. The Tathagatagarbha itself, in terms of its own nature, is equality without samsara or nirvana, good or bad. Suchness in all things, Is without difference and pure, Therefore, the Tathagata-nature, All beings possess the Tathagatagarbha. Thus, it is extensively taught that these refer to the absolute nature of the unchanging Dharma-nature. The Uttaratantra says: Just as before, so it is afterward, The Dharma-nature is without change. Because it is taught in this way. If we differentiate the adventitious defilements from a temporary point of view, they can be divided into three. The Uttaratantra says: Impure, not impure-pure, and extremely pure, In order, refer to sentient beings, Bodhisattvas, And the Tathagatas. And in its commentary, it says: Thus, in the state of impurity, it is the realm of sentient beings.
Chinese
被称为“如来藏”。在未完全清净的阶段，被称为“菩萨”。在完全清净的阶段，被称为“如来”。正如所说的那样。同样，三乘等各不相同，十地五道等上下的差别也各不相同。同样，众生的好坏，声闻、独觉、菩萨、佛、圣者等，一切都显现出上下好坏。例如，陶器、木器、珍宝器等，虽然显现出各不相同的好坏，但这些器皿中的虚空却没有好坏之分，是平等的。法界的胜义谛，自性光明，没有好坏，没有增减，遍及一切。如《宝性论》云：犹如无分别自性，虚空遍一切，心之自性无垢界，如是遍一切。这是共同的体性决定，功德究竟遍及，如同虚空于低劣、中等、殊胜之色。如是宣说。那么，上面所说的三种状态是什么呢？就是说，由于心性本身是否从遮蔽的垢染中解脱的差别，而分为轮回和涅槃两种。如《宝性论》云：为烦恼网所覆者， निश्चित 称为有情，彼离烦恼时， निश्चित 称为佛。如是宣说。这三种状态也是如此。被巨大的遮蔽黑暗所遮蔽的凡夫，只有少部分的功德。由于清除心性垢染的强大力量的大小，逐渐变薄，因此声闻、独觉的阿罗汉功德殊胜。他们也未断除一切所不知，因此更胜一筹，成为获得菩萨地的圣者。相比之下，远离一切遮蔽的佛陀显得更为殊胜。因此，声闻、独觉、菩萨这三者，即下等的圣者，并没有如实地见到法界的胜义谛。因为他们以资粮道和加行道安住于道上，所以只是意念上的信解，而不能现量见到。见道和修道
English
and is called "Tathāgatagarbha." In the state of being not completely purified, it is called "Bodhisattva." In the state of being completely purified, it is called "Tathāgata." Just as it is said. Similarly, the three vehicles and so on are different, and the ten bhūmis and five paths and so on are different due to the distinction of higher and lower. Similarly, all beings, good and bad, such as Śrāvakas, Pratyekabuddhas, Bodhisattvas, Buddhas, and Āryas, all appear as higher and lower, good and bad. For example, earthenware vessels, wooden vessels, and precious vessels and so on, although they appear as different good and bad, the space inside those vessels is equal without good or bad. The ultimate truth of the Dharma-dhātu, the self-luminous nature, is without good or bad, without addition or subtraction, and pervades all. As it is said in the Uttaratantra: Just as the non-conceptual nature, space pervades everywhere, the stainless realm of the mind's nature, likewise it goes everywhere. This is the definite characteristic of the general, and the ultimate quality pervades. Like space in inferior, intermediate, and superior forms. As it is said. So, what are the three states mentioned above? It is said that the very essence is divided into saṃsāra and nirvāṇa due to the difference between being liberated from and not being liberated from the obscuring impurities. As it is said in the same text: That which is covered by the net of afflictions, is definitely called a sentient being. When that is free from afflictions, it is called a Buddha. As it is said. Those three states are also like that. Ordinary beings who are obscured by the great darkness of obscuration have only a partial amount of qualities. Due to the magnitude of the power of removing the impurities of the essence, it gradually becomes thinner, so the Arhat qualities of Śrāvakas and Pratyekabuddhas are superior. Even they have not abandoned all that is unknown, so they are superior and become the Bodhisattvas who have attained the bhūmis, who appear as Āryas. Compared to that, the Buddhas who are free from all obscurations appear as Āryas. Therefore, the Śrāvakas, Pratyekabuddhas, and Bodhisattvas, the three lower Āryas, have not seen the ultimate truth of the Dharma-dhātu as it is. Because they abide on the path with the accumulation and application paths, they only have faith based on mental speculation, and do not see it directly. The path of seeing and the path of cultivation