English
Ma ste. Gyal khampa Tāranātha composed (this). Maṅgalaṃ. Śubhaṃ. Homage! Herein lies the essence of Other-Emptiness. Oṃ Svasti! Here, the essence of the Great Vehicle, the definitive meaning of Madhyamaka, is to be ascertained. This involves generally presenting the tenets of philosophical schools, identifying the tenets of Madhyamaka, and refuting the extreme views attributed to it by others. Firstly, the philosophical views of non-Buddhist schools are separate from the path to liberation, while the philosophical views of our own Buddhist school are connected to the path to liberation. Although non-Buddhists do not have the path to liberation, they do have the Dharma of higher realms and higher rebirths, which can be both existent and nonexistent. For example, those who hold nihilistic views, such as the Cārvākas, deny cause and effect, and those who proclaim harm as the essence of Dharma do not have a pure path to higher realms. However, the Sāṃkhyas, the naked ascetics, some followers of Īśvara, and non-Buddhist meditators do have the path to higher realms. By abandoning sins and accumulating merits, they are born as humans and gods in the desire realm. By meditating on the four dhyānas, they are born in the form realm. By meditating on the four formless absorptions, they are born in the formless realm. The reason why non-Buddhists do not have the path to liberation is that they do not abandon the belief in a personal self, the thought of grasping at "I" as self. Because from beginningless time, the thought of grasping at "I" as self has been continuously and firmly held, and philosophical schools also establish that this "I" exists with many distinctions, and they meditate on its meaning. Moreover, there is no other antidote to this self-grasping, so they cannot abandon it. And this self-grasping is the cause of all other afflictions. However, those good non-Buddhists meditate on the gross impermanence of birth, aging, sickness, and death, understand this life and the desire realm as suffering, and accept that gross phenomena such as forms are without inherent existence. They are content with little desire, practice loving-kindness and compassion, cultivate equanimity by meditating on enemies and friends as equal, and abandon the four roots. They also have good views, meditation, and conduct, so they do have the path to higher realms. The Buddhist philosophical schools are of four types, namely, the Vai-
Chinese
说一切有部，经量部，唯识宗和中观宗。其中前两者是小乘声闻乘，后两者是大乘。之所以将它们分为大乘和小乘，是因为小乘的论藏认为是佛陀教言的究竟，而大乘的经典论藏认为是佛陀教言的究竟，因此这样命名。所以，被称为“小乘说一切有部”和“大乘说一切有部”的宗派，就像小乘宗和大乘宗那样出名。而对于将某个人判定为小乘或大乘，并不一定完全取决于宗派。如果一个人心中生起了大乘道的思想和行为，他就是大乘行者；如果一个人心中生起了小乘的思想和行为，他就是小乘行者。如果这两种思想和行为都没有在他心中生起，那么无论他阅读什么经典，持有何种论典，采取何种宗派，他既不是大乘行者，也不是小乘行者。此外，还有人持有大乘宗见，却行持小乘道；有人持有小乘宗见，却行持大乘道；有人两者都是大乘，有人两者都是小乘。持有宗见而不入道的人非常多，而入道的人不可能没有宗见。在这些宗派中，说一切有部认为：识（心）和心所是二者，境是色等十种，生灭等是俱非相应行，虚空等是无为法三种，过去和未来的事物各自都实有，并且认为具有真实存在的成分。而粗大的事物和常有的事物等则认为是无实的。他们认为从实有的境和根产生了识，眼睛真实地见到了色。这个宗派中，克什米尔说一切有部等好的宗派认为：一切有为法都是刹那生灭的，所以是无常的；并且认为人我只是假立的，并非实有。大众部等不好的宗派则说：有为法最终会坏灭，所以是无常的，但不是刹那生灭，因此也认可常有的事物。外道们。
English
The Sarvastivada, Sautrantika, Cittamatra, and Madhyamaka schools. The first two are Hinayana Shravakas, and the latter two are Mahayana. The reason for classifying them as Mahayana and Hinayana is that the Hinayana Tripitaka is considered the ultimate teaching of the Buddha, while the Mahayana Sutra Pitaka is considered the ultimate teaching of the Buddha, hence the naming. Therefore, the schools called "Hinayana Sarvastivada" and "Mahayana Sarvastivada" are as famous as the Hinayana and Mahayana schools. However, judging whether a person is Hinayana or Mahayana does not necessarily depend entirely on the school. If a person has generated the thoughts and actions of the Mahayana path in their mind, they are a Mahayana practitioner; if a person has generated the thoughts and actions of the Hinayana in their mind, they are a Hinayana practitioner. If neither of these two thoughts and actions has arisen in their mind, then no matter what scriptures they read, what treatises they hold, or what school they adopt, they are neither a Mahayana practitioner nor a Hinayana practitioner. Furthermore, there are those who hold Mahayana views but practice the Hinayana path, and those who hold Hinayana views but practice the Mahayana path. Some are both Mahayana, and some are both Hinayana. There are very many who hold views but do not enter the path, and it is impossible for someone who has entered the path to have no views. Among these schools, the Sarvastivada believes that: consciousness (mind) and mental factors are two, objects are the ten forms, etc., arising and ceasing, etc. are non-associated compositional factors, space, etc. are the three unconditioned dharmas, and past and future things are each substantially existent, and they believe that they have a component of true existence. However, coarse things and permanent things, etc. are considered unreal. They believe that consciousness arises from truly existent objects and faculties, and that the eye truly sees form. Within this school, the good schools such as the Kashmir Sarvastivada believe that: all conditioned phenomena are impermanent because they are destroyed in an instant; and they believe that the self of a person is merely imputed and not substantially existent. The bad schools such as the Mahasamghika say that: conditioned phenomena are impermanent because they eventually perish, but they are not destroyed in an instant, and therefore they also accept permanent things to some extent. As for the Tirthikas (non-Buddhists).
Chinese
虽然没有由（）所设定的我，即常一自在的我，但总的来说，他们认为仅仅是我的存在是实有和真有的。虽然由于我见的过失，实际上没有解脱的道路，但由于皈依了神，并且具有希求解脱的动机所引发的戒律、闻思修三者，逐渐地会成为具有获得解脱的幸运者。分别说部认为，《阿毗达磨七论》是佛语，而经部则认为经典具有密意，并且宣说了许多不了义，因此，见解和宗义必须按照论典的体系来承认，并且认为论典就是《分别说》。经部师：在上面所说的法中，无为法和不相应行是假立的，仅仅是分别假立的，因此不是真实的。色等的事物，粗大的相续和识的相续都不是真实成立的。过去和未来的法也仅仅是假立的，而现在的极微和识的刹那才是无分真有。眼睛不能看见色，眼识也不能真实地看见色，眼识所见到的，是眼识本身显现的色相，这被称为色的行相，并且被认为是识。然而，他们认为，显现行相的事物，其行相的创造者，色等外境是存在的。阿毗达磨七论等不是佛语，并且《分别说》等论典存在错误，因此宗义必须与经部相符。这两个宗义的派别都认为，佛陀的教言仅仅是为声闻所说的这些律藏，而《般若》、《宝积》、《大集》等被称为大乘经典的，都不是佛陀的教言。大乘和小乘是人的行为的差别，而不是经典的不同。他们这样说。他们所认为的真实成立的一切，以及对大乘的否定，都是宗义错误的过失，而对人无我和刹那生灭等其他的观点，在他们各自的立场上是没有错误的。唯识宗：色等外境，就像梦中的色等一样，仅仅是识并且显现为识。
English
Although there is no self posited by () such as the permanent, singular, and independent self, they generally consider just the notion of a self to be substantially existent and truly existent. Although there is actually no path to liberation due to the fault of the view of self, by taking refuge in the deity and having the discipline, study, contemplation, and meditation motivated by the desire for liberation, one gradually becomes fortunate enough to attain liberation. The Vaibhashika school considers the seven Abhidharma treatises to be the words of the Buddha, while the Sutra school considers the sutras to have hidden meanings and to have spoken many provisional meanings, so philosophical views must be accepted according to the system of the treatises, and the treatises are identified as the Vibhasha. The Sautrantika school: Among the dharmas mentioned above, unconditioned phenomena and non-associated compositional factors are merely imputed, so they are not truly existent. The coarse continuum of forms and the continuum of consciousness are not truly established. Past and future dharmas are also merely imputed, while the momentary particles of the present and the momentary consciousness are indivisible and truly existent. The eye does not see form, and eye consciousness does not actually see form, what eye consciousness sees is the appearance of form in eye consciousness itself, which is known as the aspect of form and is understood to be consciousness. However, they believe that the external objects such as form, which are the creators of the appearance, exist. The seven Abhidharma treatises and others are not the words of the Buddha, and there are errors in the Vibhasha and other treatises, so the tenets must be in accordance with the Sutra school. Both of these schools of tenet proponents believe that the Buddha's teachings are only these Vinaya Pitakas spoken for the sake of the Shravakas, and that all the Mahayana sutras such as the Prajnaparamita, Ratnakuta, and Mahasamghata are not the words of the Buddha. The Great and Small Vehicles are differences in the actions of individuals, not differences in scriptures. That's what they say. All that they consider to be truly established, and the negation of the Mahayana, are faults of erroneous tenets, while other views such as the selflessness of persons and momentary destruction are not mistaken in their respective positions. The Mind-Only school: External objects such as form are like forms in dreams, they are only consciousness and appear as such.
Chinese
。外境并非如此显现，例如以色为例，所谓的眼根，实际上是显现为眼之相的识。因此，眼本身并没有自性。同样，所谓的色，也是显现为色之相的识，因此色也没有自性。仅仅是从这些产生眼识的显现。因此，认为三者是不同的，这是一种错觉，因为在识的本质上，它们是同一实体。眼识看到色，实际上是自己看到自己。显现色之相的原因是识，除此之外，在外境中创造形象的色是不存在的。然而，在未经考察的情况下，人们会认为眼睛看到色等等，但如果进行考察，色是不成立的。显现为色的识是真实成立的。因此，这指的是所有识，如阿赖耶识等的本质是真实成立的，而外境显现为存在，这是所取分，以及显现为存在于内在的觉知，这是能取分，这两者是错觉，因此能取所取是二取的。舍弃能取所取的识，被认为是真实的。因为这样认为，所以所取分和能取分两者并不成立为不同，因此能取所取二取就有了意义，并且认为阿赖耶识的自性本身就是智慧。虽然自宗派的心识唯物论者自认为已经遮止了能取所取，但如果用更高的宗派来衡量，并没有遮止能取所取，仅仅是承认了能取所取并非异体，虽然承认了能取从自身存在，但还是承认了。这样一来，他们所认为的色等显现为外境的识是真实成立的，以及阿赖耶识的自性仅仅是能取所取二取的智慧，并且不认为能取的本质就是阿赖耶识，而是认为仅仅是显现为与显现为境的识不同的部分，这是错误的，其他方面没有错误。 。邬玛巴分为邬玛巴普通派和邬玛巴大派，普通派在藏地被称为自空派，汉藏两地都称其为宣说无自性者。这是佛护论师、月称论师、解脱军论师和寂护论师及其追随者的宗派。这些宗派。