English
is its nature, and the imputed is also the nature of other-dependence. The truly established perfect reality is not like that, but the imputers of the truly established perfect reality are also the same as those. Now, let's begin to enter the main text: Defilement is samsara, due to the power of karma and afflictions, the defilement of samsara, which appears to produce various sufferings, is also non-existent in its own nature. Freedom from defilement is nirvana, if one attains enlightenment by abandoning obscurations through cultivating the path, then cultivating the path is also not truly existent, because the nature of obscurations is non-existent. Appearing to be free from obscurations is also just a way of appearing to the mind, but it is non-existent in its own nature. Although the truly existent Buddha is truly established, appearing to attain Buddhahood is just a way of appearing to the mind, so it is just a conventional illusion. Therefore, these paths of pervasive affliction and purification are other-dependent, and it is shown that they are non-existent in their own nature. Therefore, the nature of reality is not tainted by other-dependence, and it is shown that other-dependence itself is empty in its own nature. In the ultimate realm, in the state of samsara, merits decrease, and in the state of nirvana, although it appears that obscurations have been removed and decreased, this is just the way the minds of samsaric beings and yogis appear, but in reality there is no decrease. Appearing to be full of faults during samsara, and appearing to be full of merits during nirvana, are also the same as before, not truly established. The reason for this is that obscurations have not been established from the beginning, and merits have been naturally present from the beginning, appearing to increase or decrease is just a delusion. This shows that the ultimate perfect reality is empty of conventional samsara and nirvana, although the wisdom of the truly established perfect reality pervades samsara and nirvana, it is not tainted by samsara and nirvana respectively, because without it, there is no change, therefore it is shown to be constant. This is the third sentence explaining the other-empty view of Madhyamaka. Therefore, emptiness, signlessness, unborn, unceasing, stainless, freedom from stain, without decrease, without increase, etc., are called the eight profound natures. Therefore, the wisdom of emptiness of the self-nature Prajnaparamita, is from emptiness to without increase. Secondly, the way to cultivate the Prajnaparamita of the path is, the things that should be skillful are
Chinese
在修习六种时，首先要精通五蕴。舍利子，因此，空性中没有色，空性的基础是如来藏，是胜义谛的心性。在圆成实性的大空性中，没有作为有法者的暂时的垢染，没有色蕴，没有受蕴，没有想蕴，没有行蕴，没有识蕴。其原因是，如是故，从空性到无所得之间，是八种甚深自性的缘故。舍利子，是藏语的说法。空性中的这个词，要与没有获得等所有词语相连，是最初的说明。这是以空性的智慧作为特点，说明其中没有任何世俗的法，因此，是清楚地说明他空大中观的第四句。按照那些被称为自空论者的人的观点，空性中没有色是不合理的，因为特点的空性没有成立。因此，在那上面单独遮止特点色是不合理的，如果自空的空性在心中已经成立，而遮止色等，则会成为遮止已经遮止的。按照那些人的观点，没有色就是空性，需要这样改变经文来念诵。第二，要修习十二处。在那空性的智慧中，没有眼处。同样地连接，没有耳，没有鼻，没有舌，没有身，没有意处，没有色处，没有声，没有香，没有味，没有触，没有法处。第三，要精通十八界。在那空性的智慧中，从没有眼界开始，到没有意界为止。眼界和耳、鼻、舌、身、意界这六种，以及色声香味触法界这六种，还有眼识、耳识、鼻识、舌识、身识、意识界之间也没有。第四，要精通十二缘起。在那空性的智慧中，从无明到老死之间都没有，无
English
Having taken the empowerment to study the six, first one must become proficient in the five aggregates. Shariputra, therefore, in emptiness there is no form, the basis of emptiness is the Tathagatagarbha, the nature of the ultimate truth mind. In the great emptiness of the perfectly established nature, there is no temporary defilement as a phenomenon, there is no form aggregate, no feeling aggregate, no perception aggregate, no mental formation aggregate, no consciousness aggregate. The reason for this is, therefore, from emptiness to non-attainment, it is because of the nature of eight profundities. Shariputra, is a Tibetan saying. The word 'in emptiness' should be connected to all the words up to 'no attainment,' it is the initial explanation. This is based on the wisdom of emptiness as a characteristic, explaining that there is no conventional dharma in it, therefore, it is the fourth sentence that clearly explains the other-empty great Madhyamaka. According to the view of those who are called self-empty proponents, it is unreasonable to say that there is no form in emptiness, because the characteristic emptiness is not established. Therefore, it is never reasonable to separately negate the characteristic form on it, and if the emptiness of self-emptiness has already been established in the mind, and one negates form etc., then it would be a fallacy of negating what has already been negated. According to those people's view, 'no form is emptiness,' one needs to change the sutra text and recite it like that. Second, one must study the twelve sources. In that wisdom of emptiness, there is no eye source. Similarly connect, no ear, no nose, no tongue, no body, no mind source, no form source, no sound, no smell, no taste, no touch, no dharma source. Third, one must become proficient in the eighteen elements. In that wisdom of emptiness, from no eye element to no mind element. The six elements of eye, ear, nose, tongue, body, and mind, and the six elements of form, sound, smell, taste, touch, and dharma, and also between eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness element. Fourth, one must become proficient in the twelve links of dependent origination. In that wisdom of emptiness, from ignorance to old age and death, there is no, no
Chinese
无明支没有，同样地，行支、识支、名色支、六处支、触支、受支、爱支、取支、有支、生支、老死支也没有。通过修习道，无明支灭尽，没有止息，同样地，行支没有止息，识支止息，名色支止息，六处支止息，触止息，受止息，爱止息，取止息，有止息，生止息，直到老死支灭尽止息也没有。第五，学习精通真谛，正如在空性之上，蕴、界、处、缘起没有成立一样，在空性的智慧中，一切苦谛、一切集谛、新获得的灭谛、道谛，自性都是没有的。也就是说，舍弃和接受的基础灭谛是空性，舍弃和接受的四谛全部止息。第六，学习精通处与非处，在空性智慧中，没有道所包含的智慧，因此也没有决定性的解脱。事物各自的因果状态得以获得也没有，不是因的果的状态没有获得也没有。应当这样理解所有这些意义的要点：对于轮回的众生和所有修道者来说，法界显现为色等基础之法的错觉，以及道和果之法的各种显现，没有见到实相的自性。因此，由于基础和道的显现都是无而显现的缘故，在闻思之时如此确定之后，通过禅修，将从色蕴到未获得之间的所有法都自解脱为觉性的自性，应当安住于自性空性的智慧中。讲解三种自性不存在与此要点相同，因此，在三种讲解的结论中，胜义法界如实安住，仅仅是远离了暂时的世俗。
English
There is no branch of ignorance. Similarly, there is no branch of action, consciousness, name and form, six senses, contact, feeling, craving, grasping, existence, birth, and old age and death. By practicing the path, the branch of ignorance is exhausted and there is no cessation. Similarly, there is no cessation of the branch of action, the cessation of the branch of consciousness, the cessation of the branch of name and form, the cessation of the branch of the six senses, the cessation of contact, the cessation of feeling, the cessation of craving, the cessation of grasping, the cessation of existence, the cessation of birth, and there is no exhaustion and cessation of the branch of old age and death. Fifth, learning to be proficient in the truth is like the fact that aggregates, realms, sources, and dependent origination are not established on emptiness. In the wisdom of emptiness, all suffering truths, all arising truths, newly attained cessation truths, and path truths are without inherent existence. That is, the cessation truth, which is the basis of abandonment and acceptance, is emptiness, and all four truths of abandonment and acceptance cease. Sixth, learning to be proficient in what is and is not is that in the wisdom of emptiness, there is no wisdom included in the path, and therefore there is no definitive liberation. There is also no attainment of the respective causal states of things, and there is no non-attainment of the state of the fruit from the non-cause. The essence of all these meanings should be understood as follows: For sentient beings in samsara and all practitioners of the path, the dharmadhatu appears as the illusion of the basic dharmas such as form, and the various appearances of the dharmas of the path and the fruit, without seeing the self-nature of the reality. Therefore, since the appearances of the base and the path are all appearing without being, after determining this in the time of hearing and thinking, through meditation, all the dharmas from the form aggregate to the unattained are self-liberated into the nature of awareness, and one should abide in the wisdom of self-nature emptiness. Explaining the three non-existences of nature is the same as this point, therefore, in the conclusion of the three explanations, the ultimate realm of reality abides correctly, and is only empty of the adventitious conventional.