Chinese
末不离本。本为离末。问法身若不离应身者。有何过咎。 答若尔则一人得佛。一切人皆应得。以一切人不同得故。故知法身有不即应身义。法身亦不离应身。何以故。以法身无有差别。常不离三世诸佛功德故。若能如此。亦离亦不离。道理而修行者。此则能得应身之果。但应化两身悉能利物。化身正为下种。应身为成熟。令此一切法空为清净一切佛法。一切佛法复有两义。一则无离无不离。以不可偏执。二则无执及所执。以境智无差别故也。此即第十四辨一切法空。至此凡有三空。明自利利他因竟。第十五有法空。第十六无法空。此两空通出前十四空体。言有法空者。谓人法二无所有。为除增益谤。言无法空者。谓真实有。此无人无法之道理。除众生妄执。谓无此道理故名无法空。为除损减谤。离增离减。则非有无。故名为空体也。故此两空还属前十四空所摄也。 第十七有法无法空。此一空出诸空相。所言有法无法空者。明此空体相。决定无法。即名决定无。有此无人法之道理故。名决定有。此无此有。是空体相。体明理无增减。相明其体决定。决定是无。决定是有。即是真实无。真实有。真实无人无法。真实有此道理。此论所以但明十六空者。正以此两空属前六空体所摄也。亦为十四空者。即后四 现代汉语译本：末端不离根本，根本为了离开末端。如果问法身（Dharmakaya，佛的真身）如果不离开应身（Nirmanakaya，佛的应化身），会有什么过失？ 回答：如果那样，那么一个人成佛，所有的人都应该成佛。因为一切人成佛的时间不同，所以知道法身有不即是应身的含义。法身也不离开应身。为什么呢？因为法身没有差别，常不离开三世诸佛的功德。如果能够这样，亦离亦不离，按照这个道理而修行，这样就能得到应身的果报。但应身和化身（化身，Transformation Body）都能利益众生，化身正是为了下种子，应身是为了成熟，令这一切法空成为清净的一切佛法。一切佛法又有两种含义：一是无离无不离，因为不可偏执；二是无执及所执，因为境和智没有差别。这就是第十四辨一切法空。到此共有三空，说明自利利他的原因完毕。第十五是有法空，第十六是无法空。这两种空贯通前十四空的本体。说有法空，是说人法二者都没有，为了去除增益谤。说无法空，是说真实有，此无人无法的道理，去除众生妄执，说没有此道理，所以名叫无法空，为了去除损减谤。离开增益和损减，就不是有也不是无，所以名叫空体。所以这两种空还是属于前十四空所摄。 第十七是有法无法空。这一空超出诸空之相。所说有法无法空，是说明此空体的相。决定无法，就名叫决定无。有此无人法的道理，就名叫决定有。此无此有，是空体的相。体说明理无增减，相说明其体是决定的。决定是无，决定是有，就是真实无，真实有，真实无人无法，真实有此道理。此论之所以只说明十六空，正是因为这两种空属于前六空体所摄。也为了十四空，就是后四空。
English
English version: The end does not depart from the root. The root is for departing from the end. If asked, if the Dharmakaya (Dharmakaya, the true body of the Buddha) does not depart from the Nirmanakaya (Nirmanakaya, the manifested body of the Buddha), what fault would there be? Answer: If that were the case, then if one person attains Buddhahood, all people should attain it. Because the time for all people to attain Buddhahood is different, therefore it is known that the Dharmakaya has the meaning of not being identical to the Nirmanakaya. The Dharmakaya also does not depart from the Nirmanakaya. Why? Because the Dharmakaya has no difference, and constantly does not depart from the merits of the Buddhas of the three times. If one can be like this, both departing and not departing, and cultivate according to this principle, then one can obtain the fruit of the Nirmanakaya. However, both the Nirmanakaya and the Transformation Body (Transformation Body) can benefit sentient beings. The Transformation Body is precisely for planting seeds, and the Nirmanakaya is for maturation, causing all these Dharmas to become empty and become pure all Buddha-Dharmas. All Buddha-Dharmas also have two meanings: one is neither departing nor not departing, because one cannot be biased; the other is neither grasping nor what is grasped, because there is no difference between the object and wisdom. This is the fourteenth, distinguishing the emptiness of all Dharmas. Up to this point, there are three emptinesses, explaining the cause of benefiting oneself and others is completed. The fifteenth is the emptiness of existing Dharmas, and the sixteenth is the emptiness of non-existing Dharmas. These two emptinesses penetrate the substance of the previous fourteen emptinesses. Saying the emptiness of existing Dharmas means that neither persons nor Dharmas exist, in order to remove the slander of increase. Saying the emptiness of non-existing Dharmas means that there truly exists this principle of neither persons nor Dharmas, removing the false clinging of sentient beings, saying that there is no such principle, therefore it is called the emptiness of non-existing Dharmas, in order to remove the slander of decrease. Departing from increase and decrease, it is neither existence nor non-existence, therefore it is called the substance of emptiness. Therefore, these two emptinesses still belong to the previous fourteen emptinesses. The seventeenth is the emptiness of existing and non-existing Dharmas. This one emptiness transcends the appearances of all emptinesses. The so-called emptiness of existing and non-existing Dharmas is to explain the appearance of this substance of emptiness. Definitely no Dharma exists, so it is called definite non-existence. There exists this principle of neither persons nor Dharmas, so it is called definite existence. This non-existence and this existence are the appearance of the substance of emptiness. The substance explains that the principle has no increase or decrease, and the appearance explains that its substance is definite. Definite non-existence, definite existence, is true non-existence, true existence, truly neither persons nor Dharmas, truly there exists this principle. The reason why this treatise only explains sixteen emptinesses is precisely because these two emptinesses belong to the previous six emptinesses. Also for the fourteen emptinesses, which are the last four emptinesses. --------------------------------------------------------------------------------
Chinese
空还辨前诸体相故。此后空并属前十四摄故。有十四十六十八广略不同。 第十八出空果。所言不可得空者。明此果难得。何以故。如此空理。非断非常。而即是大常。常义既不可得。故断义亦不可得。无有定相可得故名难得。何以故。此之空理。非苦非乐。而是大乐。非我无我。而是大我。非净非不净。而是大净。此空属八空事用所摄。以见无人法正是空体故名随事用不同离张成异。如上所辩。初六空明空体即十空明空用。用中后两空。为十四空所摄。第十七一空。为六空体所摄。第十八一空。为八空用所摄。故十八成十六。十六还十四。或先广后略。或先略后广。理事不同。体相差别。若离若合。其义如此也。此下第四分别空道理有三。一净不净。若言空。定是不净。则一切众生不得解脱。何以故。以定不净不可令净故也。若言定是净。则修道无用。何以故。未得解脱无漏道时。空体本已自然清净故。则无烦恼为能障智慧。又能除则不依功力一切众生自得解脱。现见离功力众生不得解脱。知此空非是定净。复由功用而得解脱。故知此空非定不净。是名净不净不净净道理也。又释。若言空理定是不净。一切功力则无果报。何以故。以空界自性是不净。虽复生道俗不可除。道则无用。无此义故。故知此空非性不 现代汉语译本： ‘空’仍然可以区分之前的各种体相。此后的‘空’都属于之前的十四空所包含的范围，因此有十四空、十六空、十八空，只是广略不同。 第十八，阐述‘空’的果。所说的‘不可得空’，是说明这种果很难得到。为什么呢？因为这种‘空’的道理，既不是断灭，也不是恒常，而是最大的恒常。既然恒常的意义都不可得，那么断灭的意义也同样不可得。没有固定的相可以得到，所以称为‘难得’。为什么呢？因为这种‘空’的道理，既不是苦，也不是乐，而是最大的乐；既不是无我，也不是有我，而是最大的我；既不是清净，也不是不清净，而是最大的清净。这种‘空’属于八空的事用所包含的范围。因为见到无人、无法，这正是‘空’的本体，所以称为随事用不同而离散张扬，形成差异，就像上面所辨析的那样。最初的六空阐明‘空’的本体，接下来的十空阐明‘空’的作用。作用中的后两个空，为十四空所包含。第十七个空，为六空的本体所包含。第十八个空，为八空的作用所包含。所以十八空可以归结为十六空，十六空可以归结为十四空。或者先广后略，或者先略后广，这是因为事和理不同，本体和相状有差别，或离或合，道理就是这样。’ 下面第四部分，分别阐述‘空’的道理，有三个方面：一是净与不净。如果说‘空’一定是‘不净’的，那么一切众生就无法得到解脱。为什么呢？因为如果一定是‘不净’的，就无法使其变为清净。如果说一定是‘清净’的，那么修行就没有用处。为什么呢？因为在未得到解脱的无漏道时，‘空’的本体本来就已经自然清净了，那么就没有烦恼能够障碍智慧，而且能够去除烦恼，不依靠功力，一切众生自然就能得到解脱。但现在看到，不依靠功力，众生是无法得到解脱的。所以知道这种‘空’不是一定的‘清净’，而是通过功用才能得到解脱。所以知道这种‘空’不是一定的‘不净’，这就是‘净不净’、‘不净净’的道理。 又一种解释：如果说‘空’的道理一定是‘不净’的，那么一切功力就没有果报。为什么呢？因为‘空’的自性是‘不净’的，即使通过生道俗也无法去除，那么道就没有用处。没有这种道理，所以知道这种‘空’不是自性‘不净’的。
English
English version: 'Emptiness' still distinguishes the previous forms and appearances. The subsequent emptinesses all belong to the scope of the previous fourteen emptinesses, hence there are fourteen, sixteen, and eighteen emptinesses, differing only in breadth and brevity. Eighteenth, expounding the fruit of 'Emptiness'. The so-called 'unattainable emptiness' clarifies that this fruit is difficult to obtain. Why? Because this principle of 'Emptiness' is neither annihilation nor permanence, but rather the greatest permanence. Since the meaning of permanence is unattainable, the meaning of annihilation is also unattainable. There is no fixed characteristic to be obtained, hence it is called 'unattainable'. Why? Because this principle of 'Emptiness' is neither suffering nor pleasure, but rather the greatest pleasure; neither non-self nor self, but rather the greatest self; neither purity nor impurity, but rather the greatest purity. This emptiness belongs to the scope of the functions of the eight emptinesses. Because seeing no person and no dharma is precisely the essence of emptiness, it is called differing and diverging according to the different functions, just as analyzed above. The initial six emptinesses clarify the essence of emptiness, and the following ten emptinesses clarify the function of emptiness. The latter two emptinesses in the function are encompassed by the fourteen emptinesses. The seventeenth emptiness is encompassed by the essence of the six emptinesses. The eighteenth emptiness is encompassed by the function of the eight emptinesses. Therefore, eighteen emptinesses can be reduced to sixteen, and sixteen can be reduced to fourteen. Either broad first and then brief, or brief first and then broad, this is because phenomena and principle are different, and essence and characteristics have differences, either separated or combined, the principle is like this. Below, the fourth part, separately expounds the principle of 'Emptiness', with three aspects: First, purity and impurity. If it is said that 'Emptiness' is definitely 'impure', then all sentient beings cannot attain liberation. Why? Because if it is definitely 'impure', it cannot be made pure. If it is said that it is definitely 'pure', then cultivation is useless. Why? Because when the unconditioned path of liberation has not been attained, the essence of 'Emptiness' is already naturally pure, then there is no affliction that can obstruct wisdom, and moreover, being able to remove afflictions, without relying on effort, all sentient beings can naturally attain liberation. But now it is seen that without relying on effort, sentient beings cannot attain liberation. Therefore, it is known that this 'Emptiness' is not definitely 'pure', but liberation can only be attained through effort. Therefore, it is known that this 'Emptiness' is not definitely 'impure', this is the principle of 'purity and impurity', 'impurity and purity'. Another explanation: If it is said that the principle of 'Emptiness' is definitely 'impure', then all effort has no karmic result. Why? Because the self-nature of 'Emptiness' is 'impure', even if through birth, path, and secularity it cannot be removed, then the path is useless. There is no such principle, therefore it is known that this 'Emptiness' is not inherently 'impure'. -------------------------------------------------------------------------------- 净。
Chinese
问若尔既无自性不净。亦应无有自性净。云何分判法界非净非不净。 答阿摩罗识是自性清净心。但为客尘所污故名不净。为客尘尽故立为净。 问何故不说定净定不净。而言或净或不净耶。 答为显法界与五入及禅定等义异。所以不说净者。为明眼等诸根虽为烦恼所覆而不为烦恼所染。又非是净。又非自性净故不说为净。若是法界虽为烦恼所覆。而不为烦恼所染故非不净。而是自性净。以是自性净故。不说为不净。故知法界与五入体异也。问何故不说定是不净。答为明与禅定有异。何以故。若言法界定有烦恼。即自性不净。而此法界虽为烦恼所覆。而非自性不净故。不得说定是不净非不净。正是法界之道理定有。问何故不说如如定净。而言净不净耶。答为令众生修道故。说为净不净。即显如如与五根有异。何以故。如如及五根。同为烦恼所覆。而并不为烦恼所染。同皆是净而净义有异。何以故。五根体离烦恼。非烦恼性故。五根唯净。非是不净。若如如不离烦恼。而是烦恼自性。故知净而复有不净之义。又如如及禅定。同为烦恼所覆。并有不净义而不净义不同。若是禅定。为烦恼所覆。而复被染一向失于自性。举体成烦恼亦成不善。若是如如。虽复不离烦恼。名为不净。而犹不失自 现代汉语译本： 问：如果如是既没有自性的不净，也应该没有自性的清净。如何区分法界是非净非不净呢？ 答：阿摩罗识（Amala-vijñāna，清净识）是自性清净心。只是因为被客尘所污染，所以名为不净。因为客尘消尽，所以立名为净。 问：为什么不说‘定净’或‘定不净’，而说‘或净或不净’呢？ 答：为了显示法界与五入（pañca āyatanāni，眼、耳、鼻、舌、身五种感觉器官）以及禅定等的意义不同。所以不说净，是为了说明眼等诸根虽然被烦恼所覆盖，却不被烦恼所染。又不是清净的，又不是自性清净，所以不说为净。如果是法界，虽然被烦恼所覆盖，却不被烦恼所染，所以不是不净。而且是自性清净。因为是自性清净，所以不说为不净。所以知道法界与五入的本体不同。问：为什么不说‘定是不净’？答：为了说明与禅定有差异。为什么呢？如果说法界决定有烦恼，就是自性不净。而此法界虽然被烦恼所覆盖，却不是自性不净，所以不得说‘定是不净’，非‘定非不净’。正是法界的道理决定有。问：为什么不说如如（Tathata，真如）‘定净’，而说‘净不净’呢？答：为了令众生修道，所以说为‘净不净’。即显示如如与五根有差异。为什么呢？如如及五根，同为烦恼所覆盖，而并不为烦恼所染，同皆是净，而净的意义有差异。为什么呢？五根的本体脱离烦恼，不是烦恼的性质，所以五根唯是净，不是不净。如果如如不离烦恼，而是烦恼的自性，所以知道净而复有不净的意义。又如如及禅定，同为烦恼所覆盖，并有不净的意义，而不净的意义不同。如果是禅定，为烦恼所覆盖，而且被染污，一向失去自性，整个本体成为烦恼，也成为不善。如果是如如，虽然不离烦恼，名为不净，而仍然不失其自