English
Is there no existence of boundaries? That is called transcendence of boundaries. What is its emptiness? That is the emptiness of transcendence of boundaries. What does not have the extremes of permanence and annihilation is transcendence of boundaries, which is the Middle Way. What is empty of its own nature is the emptiness of transcendence of boundaries. This is also said to dispel attachment to the Middle Way that abandons permanence and annihilation. The beginning, the first, the end, the limit, because those do not exist, samsara is said to be without beginning or end. Because it is free from going and coming, like a dream, what is devoid of this existence? That is the emptiness of no beginning and no end, as stated in the scriptures. Samsara does not have a beginning or first, because that would lead to arising without a cause. Because there is no beginning, there is no end, because the end depends on the beginning. What does not have a beginning and an end does not have a middle. What does not have a beginning, an end, and a middle is free from coming here from before and going from here to after. Therefore, like a dream, what is devoid of this existence by its very nature is the emptiness of no beginning and no end, as stated in the scriptures of Prajnaparamita, which possess the qualities of taming and protecting. Abandonment is called scattering and forgetting, and is definitely referred to as loss. Non-abandonment is no abandonment, what is not lost at all. By non-abandonment, what is empty of itself? Therefore, it is called the emptiness of non-abandonment. Abandonment is definitely referred to as loss, scattering, and abandonment. In name, nothing is lost or abandoned, and what should be accepted is virtue such as charity, which is non-abandonment. By non-abandonment, what is empty of itself is the emptiness of non-abandonment. This is also said to dispel attachment to virtue. The nature of conditioned phenomena, etc., because the Shravakas, Pratyekabuddhas, Bodhisattvas, Tathagatas, etc., did not create it, therefore, for conditioned phenomena, etc., nature is said to be nature. What is empty of itself by it? That is the emptiness of nature. Conditioned and unconditioned
Tibetan
ས་ལ་སོགས་པའི་ངོ་བོ་གང་ཡིན་པ་དེ་ནི་སློབ་མ་ཉན་ཐོས་ལ་སོགས་པའི་ཤེས་པ་དང་མཐོང་བས་མ་མཛད་པ་དེའི་ཕྱིར་ངོ་བོ་ཉིད་ཅེས་བསྙད་ལ། དེ་ཉིད་དེ་ཡིས་སྟོང་པ་ཉིད་གང་ཡིན་པ་དེ་ནི་རང་བཞིན་སྟོང་པ་ཉིད་ཅེས་བསྙད་དོ། །ཁམས་བཅོ་བརྒྱད་དང་རེག་དྲུག་དང་། །དེ་ལས་བྱུང་བའི་ཆོས་དྲུག་དང་། །གཟུགས་ཅན་གཟུགས་ཅན་མིན་དེ་བཞིན། །འདུས་བྱས་འདུས་མ་བྱས་ཆོས་རྣམས། །ཆོས་དེ་དག་ནི་ཐམས་ཅད་ཀྱི། །དེ་དག་གིས་དབེན་སྟོང་ཉིད་གང་། །མིག་ལ་སོགས་པ་ནང་གི་ཁམས་དྲུག་དང་། གཟུགས་ལ་སོགས་པ་ཕྱིའི་ཁམས་དྲུག་དང་། མིག་གི་རྣམ་པར་ཤེས་པ་ལ་སོགས་པ་རྣམ་པར་ཤེས་པའི་ཁམས་དྲུག་སྟེ་ཁམས་བཅོ་བརྒྱད་དང་། མིག་གི་འདུས་ཏེ་རེག་པ་ལ་སོགས་པ་རེག་པ་དྲུག་དང་། དེ་དག་ལས་བྱུང་བའི་ཚོར་བ་དྲུག་ལ་སོགས་པ་ཆོས་ཐམས་ཅད་ཀྱི་རང་གི་ངོ་བོས་སྟོང་པ་ཉིད་གང་ཡིན་པ་ནི་ཆོས་ཐམས་ཅད་སྟོང་པ་ཉིད་དོ། །གཟུགས་རུང་ལ་སོགས་དངོས་མེད་གང་། །དེ་ནི་རང་མཚན་སྟོང་པ་ཉིད། །གཟུགས་ནས་རྣམ་མཁྱེད་གྱི་བར་གྱི་ཆོས་རྣམས་ཀྱི་རང་གི་མཚན་ཉིད་གཟུགས་སུ་རུང་བ་ལ་སོགས་པ་རྣམས་བདེན་པའི་དངོས་པོར་མེད་པ་གང་ཡིན་པ་དེ་ནི་རང་གི་མཚན་ཉིད་སྟོང་པ་ཉིད་དོ། ། བདག་མེད་གཉིས་བསྡུས་ཏེ་བསྟན་པ།
Chinese
任何事物（地等）的自性，不是弟子声闻等人的智慧和见解所能及的，因此被称为自性。而此自性所空之空性，则被称为自性空性。十八界与六触，以及由此产生的六法，以及有色无色四者，有为无为诸法，所有这些法，以这些所远离的空性。眼等六内界，色等六外界，眼识等六识界，即十八界。眼根接触等六触，以及由此产生的六种感受等一切法，以其自身体性所空之空性，即一切法空性。可变之色等不存在之物，即自相空性。从色到一切智之间的诸法，其自身特征，如可变之色等，不存在于真实事物中，这即是自相空性。 总摄二无我而宣说。
English
Whatever is the nature of earth and so on, which is not realized by the knowledge and vision of disciples, hearers, and so on, is therefore called nature. And the emptiness of that very nature is called emptiness of inherent nature. The eighteen realms and the six contacts, and the six dharmas arising from them, as well as the four that are with form and without form, conditioned and unconditioned dharmas, all those dharmas, the emptiness that is devoid of them. The six internal realms, such as the eye, the six external realms, such as form, and the six realms of consciousness, such as eye consciousness, are the eighteen realms. The six contacts, such as eye contact, and the emptiness of all dharmas, such as the six feelings arising from them, by their own nature, is the emptiness of all dharmas. Whatever is non-existent, such as changeable form, is emptiness of own-characteristic. The own-characteristic of the dharmas from form to omniscience, such as changeable form, etc., which do not exist as true entities, is emptiness of own-characteristic. Showing the two selflessnesses combined.