འཕགས་པ་དགངས་པ་ངས་པར་འགྲལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 46

46

[I] understand as follows: the sign of conditioned factors, which is the domain of discursive conceptualization and the basis of the imagined character, is not thoroughly established as that imagined character. That which is its essential naturelessness by virtue of that very fact, the selflessness of phenomena, suchness, the purified objective support—that is the consummate character. In reliance upon that, the Bhagavān designates one among the ultimate naturelessness of phenomena.

Bhagavān, it is just as, for example, dried ginger is added to all medicinal powders and rasāyana compounds. In the same way, Bhagavān, this teaching of the definitive meaning, starting from the naturelessness of phenomena and starting from their being unproduced, unceasing, peaceful from the beginning, and naturally in nirvāṇa, should also be applied to all sūtras of interpretable meaning.

Bhagavān, it is just as, for example, the canvas for painting is of a single taste with respect to all painted forms—whether blue, yellow, red, or white—and it also makes that painting become extremely vivid. In the same way, this teaching of the definitive meaning of the Bhagavān, starting from the naturelessness of phenomena up to their being naturally in nirvāṇa, is also of a single taste with respect to all sūtras of interpretable meaning and makes those interpretable meanings extremely clear.

Bhagavān, it is just as, for example, when clarified butter is added to cooked dishes, cooked meats, and all kinds of pastries, they become extremely delicious. In the same way, Bhagavān, this teaching of the definitive meaning of the Bhagavān, starting from the naturelessness of phenomena up to their being naturally in nirvāṇa,