English
Through both nominal and false, the view that self-awareness is established in ultimate truth is refuted. However, how can the appearances of delusion arising from habitual patterns without existence, and the engagement of established conceptualizations with meaning, be prevented? Because they are the same when making conventional conceptualizations. Therefore, external other-dependence, and the appearance of later consciousness arising from earlier consciousness, also need to be examined when applying "other-dependence" internally because of relying on other previous meanings. If it is established because of appearing as before and after, it is merely a name; in reality, it is consistent because it is self-nature. If it is considered different in otherness, since it is awareness, the characteristic of otherness is not established, so contradicting the acceptance is not good. As it is said in the previous text: Thus, these various appearances, Because of similar forms in others, Grasping and not grasping, impure, are other-dependent, Purity is also said to be other-dependent, Although not transformed by dependence, It is said to appear as other. And so on. In the case of the perfectly established, there are also two aspects: immutability and non-inversion. Among these, the immutable perfectly established is the emptiness that inherently possesses the nature of being naturally pure at any time, whether deluded or not, abiding without difference between before and after, which is called the immutable perfectly established, the reality of the natural state. Based on this, emptiness is also classified into three types: emptiness by nature, emptiness by other, and emptiness by both. Emptiness by self is when something appears without existence, like the moon in water, abandoning its own characteristics, and although there is no part that distinguishes self from other, it does not abandon the spontaneously accomplished dharma, so it is labeled as emptiness by self-nature, these two. Emptiness by other is also divided into: emptiness by other due to not possessing, and emptiness by other in terms of nomenclature. Emptiness by both is also divided into: emptiness by nomenclature with both, and emptiness by self-characteristic of sound and meaning. Therefore, the luminous nature of mind, the essence of the heart's nature, is empty of all objects of faults, possesses the characteristics of qualities, and from the perspective of the purity of essence, it transcends the establishment and refutation of faults and qualities. The defilements of deluded appearances, appearing as various white, red, and other dharmas, and the all-pervasive conceptualizations or the eight aggregates of consciousness, these are not inherent in nature, so they are also empty by their own nature, and like pillars and pots, they are also empty by nomenclature and possess the aspect of faults. Essence itself
Chinese
从清净的方面来说，超越了过失和功德的成立与破除。所有道也自性空，具有一些功德和过失，从自性清净的方面来说，超越了过失和功德。在究竟清净之时，完全空尽了罪过的习气和过失，所有界中的功德究竟显现而不空，从自性清净的方面来说，超越了过失和功德的成立与破除。总而言之，自空是指任何法都没有自性谛实。如果区分，有二种：从体相上自性空是指在任何处都没有体相断灭，如兔角；在错觉中显现，但在本性或意义上没有，如水月般的空性。通过观察而自性空是指名称、词语、文字等，只是由分别念安立，而没有该境的自相，如给小孩子取名为狮子，名称的声音是狮子，意义是具有鬃毛等，名称的声音和意义在小孩子的身体上任何地方都没有。虽然能从能诠之名中表达所诠之义，但因为是空性，却能起作用，所以安立了一切。他空是指从该法没有其他法的方面来安立。如果区分，有二种：不相应的他空是指，太阳不相应黑暗，或者柱子和氆氇等在太阳中没有的其他法的自相。异名他空是指太阳、光明和七马等，是总的异名安立。所有如何讲述界和比喻的差别，都没有触及太阳的自相，所以是空性。二俱空是指任何法都不是二元的。如果区分，有二种：名言安立和意义自相。名言安立是指，所有安立为在轮回中迷乱的蕴、界、处等三界，都以自相空，因为是在名言中假立的分别念。自相空也是，因为没有自相，所以没有二取，如干涸的河床或阳焰之水；虽然没有自性谛实，但显现没有断绝而清晰，如猛烈的他自在般的空性。这样，从本体上区分，以六种空性空也是能诠空性，自性。
English
From the aspect of purity, it transcends the establishment and refutation of faults and merits. All paths are also empty of their own nature, possessing some qualities and faults, and from the aspect of self-nature purity, they transcend faults and merits. At the time of ultimate purity, it is completely empty of all sinful habitual tendencies and faults, and all the qualities of the realms are ultimately manifested and not empty. From the aspect of self-nature purity, it transcends the establishment and refutation of faults and merits. In short, emptiness of self means that any dharma does not have its own true nature. If divided, there are two types: Emptiness of characteristics by its own nature means that there is no cessation of characteristics anywhere, like a rabbit's horn; it appears in delusion, but does not exist in nature or meaning, like the emptiness of a water moon. Emptiness of self by examination refers to names, words, and letters, which are merely established by conceptualization, and there is no self-characteristic of that object. For example, giving a child the name "lion," the sound of the name is "lion," and the meaning is having a mane, etc. The sound and meaning of the name do not exist anywhere on the child's body. Although the meaning can be expressed from the expressing name, it is empty but can function, so everything that is established is like that. Other-emptiness means that it is established from the aspect that there is no other dharma in that dharma. If divided, there are two types: Non-associated other-emptiness means that the sun does not associate with darkness, or that pillars and woolen cloth, etc., do not have the self-characteristics of other dharmas that are not in the sun. Different-name other-emptiness refers to the sun, the illuminator, and the seven horses, which are generally established as different names. All the differences in realms and analogies that are spoken of do not touch the self-characteristic of the sun, so it is emptiness. Both-emptiness means that any dharma is not dual. If divided, there are two types: nominal establishment and meaning self-characteristic. Nominal establishment refers to all the aggregates, realms, and sources, etc., that are established as being deluded in samsara. The three realms are empty of self-characteristics because they are conceptualizations nominally established in words. Self-characteristic emptiness is also such that because there is no self-characteristic, there is no duality, like a dry riverbed or the water of a mirage; although there is no true self-nature, the appearance is not interrupted and is clear, like the emptiness of a fierce other-powered nature. Thus, distinguishing the three entities, the emptiness by six emptinesses is also the emptiness of the expressible, the self-nature.
Chinese
完全清净，并且由于能表达的名称众多而空虚，超越了思维的两种方式，因此一切法都空，也应如此理解。那些说空无断灭的人，因为不了解空性的方式，所以在见解上与外道相同。这种“这是空，这不是空”的空性是片面的空性，与常见者、声闻和缘觉在见解上相同，因此落入常断二边，是绝对不应依止的。不颠倒的圆成实是解脱的殊胜道，即如实地证悟实相，不舍弃显现的部分，所以在世俗谛中积累福德资粮，并思维空性的自性，在胜义谛中努力修持智慧资粮，证悟一与多无别的法性，如同虚空一般。此外，前面说过，不颠倒，是指以道谛来正确地摄持。总而言之，通达心性光明、不变的真如，并且证悟一切法都只是遍计所执而空。如果修习道，那么不净的错乱显现，连同遍计的分别念都会转变或清净，到达原始的本性，从而在身语意无尽庄严的轮涅清净刹土中获得圆满的自在，这就是将殊胜的教法归纳为一。第二，由于执着自我而流转轮回并遭受痛苦的方式是：现在要讲述由于如此执取能取和所取，而在如梦一般的轮回中流转时，沉溺于痛苦之河中的种种情状。唉玛！难以测度轮回的边际，在有海中疲惫众生的痛苦是，无论生于何处都没有丝毫安乐，因为是由不善所产生的不可爱的果报。由于自现颠倒，如同在梦中一样，六道众生各自感受的自性是，由于无有显现的错乱而遭受无法估量的痛苦。稍微简略地按照经文来讲述，请谛听。如《分别经》中所说：在不净的泥土中没有香味，同样六道中没有安乐，在燃烧的火坑中没有清凉，在有海中也没有喜悦。以这种方式，从欲界转生到色界，从色界和无色界转生到欲界。
English
Completely pure, and empty due to the numerous names that can express it, surpassing the two ways of thinking, therefore all dharmas are empty, and should be understood in this way as well. Those who say that emptiness is without cessation, because they do not understand the way of emptiness, are similar to the outsiders in their views. This emptiness of "this is empty, this is not empty" is a partial emptiness, similar to the views of those who hold to permanence, the Hearers and Solitary Realizers, therefore falling into the extremes of permanence and annihilation, and should absolutely not be relied upon. The non-erroneous, perfectly established reality is the supreme path of liberation, that is, to realize the reality as it is, without abandoning the aspect of appearance, so in the relative truth, accumulate the accumulation of merit, and contemplate the nature of emptiness, in the ultimate truth, strive to cultivate the accumulation of wisdom, realizing the nature of dharmas that are inseparable from one and many, like the sky. Furthermore, it was said earlier that non-erroneous means to correctly grasp with the truth of the path. In short, realize the luminous, unchanging suchness of mind, and realize that all dharmas are empty as mere conceptual constructs. If you practice the path, then the impure, mistaken appearances, together with the conceptual thoughts, will be transformed or purified, reaching the original nature, thereby obtaining complete freedom in the pure lands of the inexhaustible adornment of body, speech, and mind, which is the essence of the supreme teachings. Second, the way in which one wanders in samsara and suffers due to clinging to self is: now to explain the various situations in which, due to clinging to the apprehended and the apprehender in this way, one wanders in the dream-like samsara, drowning in the river of suffering. Alas! The suffering of beings exhausted in the ocean of existence is difficult to fathom the limits of samsara, there is no happiness anywhere they are born, because it is the unbearable result produced by non-virtue. Due to the inversion of self-appearance, just like in a dream, the nature of the six types of beings experiencing separately is, due to the confusion of non-existence appearance, suffering immeasurable pain. Briefly, according to the scriptures, please listen. As it says in the Sutra of Discrimination: In unclean mud there is no fragrance, likewise in the six realms there is no happiness, in a burning pit there is no coolness, in existence there is no joy. In this way, from the desire realm to the form realm, from the form realm and formless realm to the desire realm.
Chinese
关于转生的存在，以及从无形到有形的转生存在这三种。无论众生在哪里，从那些存在中出生的六道众生，只有痛苦而没有快乐的时候。如《近念经》等经文所说，应劝导有智慧的人舍弃对存在的贪恋，修持解脱之法。如果不努力这样做，总的来说也会在轮回中漂泊。如《劝友书》中所说：谁若常在轮回之轮中流转，进入其中，仅以安住为乐，彼必无奈次第经历百千生，于平等不平等众生中漂泊。如此。从分类上讲，有地狱、饿鬼、畜生、人、非天、天人的痛苦，以及与这些相反的劝诫等七种。地狱分为热地狱和寒地狱两种。热地狱有十二种，第一种是等活地狱。现在详细地进行分类。首先讲述等活地狱众生的痛苦：在等活地狱燃烧的铁地上，众生聚集在一起，被兵器夺去生命。听到“等活”的声音，如前一样感受痛苦，直到业尽为止，都要这样感受。也就是说，在地狱燃烧的铁地上，地狱众生因业力聚集在一起，互相用棍棒、战斧、标枪、轮子等互相击打。就像看到仇敌互相攻击一样，全部死亡。从空中传来“变成等活”的声音，刚一出现，就像以前一样复活，感受被兵器杀害的痛苦，日日夜夜要感受无数次。如《亲友书》中所说：此间一日被三百短矛猛烈刺击的痛苦，与地狱的微小痛苦相比，也难以忍受，无法承受。如此。那里的寿命是，寿命的长短取决于业力是否穷尽。如《共同经》中所说：寿命的长度是人间五十年，等于四大天王天的一天。三十天为一月，十二个月为一年。等活地狱的一天相当于人间五百年的增长。因此，必须忍受五百年的痛苦。详细分类来说，是人间的六十六万亿年。