English
. External appearances are not as they seem. For example, with regard to form, what is known as the eye faculty is actually the mind appearing as the aspect of the eye. Therefore, the eye itself has no inherent existence. Similarly, what is known as form is also the mind appearing as the aspect of form, so form has no inherent existence. It is merely the appearance of eye consciousness arising from these. Therefore, the perception that the three are distinct is an illusion, because in the essence of consciousness, they are the same entity. When eye consciousness sees form, it is actually seeing itself. The cause of the appearance of form is consciousness; other than that, there is no form that creates appearances in the external world. However, without investigation, people assume that the eye sees form, etc., but upon investigation, form is not established. The consciousness that appears as form is truly established. Therefore, this refers to the fact that the essence of all consciousnesses, such as the alaya-vijñana, is truly established, while the object that appears to exist externally is the grasped aspect, and the awareness that appears to exist internally is the grasping aspect. These two are illusions, so there is no duality of grasper and grasped. The consciousness that has abandoned the duality of grasper and grasped is considered to be true. Because they believe this, the grasped and grasping aspects are not established as different, so the duality of grasper and grasped is understood, and the very nature of alaya-vijñana is considered to be wisdom. Although the Mind-Only school claims to have refuted the duality of grasper and grasped, when measured by higher schools of thought, they have not refuted it. They have merely acknowledged that the grasper and grasped are not different entities. Although they acknowledge that the grasper exists from its own side, they still acknowledge it. In this way, what they consider to be the consciousness that appears as external objects, such as form, is truly established, and the very nature of alaya-vijñana is the wisdom of non-duality of grasper and grasped. Furthermore, they do not consider the essence of the grasper to be alaya-vijñana itself, but rather consider it to be merely the aspect that appears as different from the consciousness that appears as an object, which is a mistake. The other aspects are not mistaken. The Madhyamaka school is divided into the ordinary Madhyamaka and the great Madhyamaka. The ordinary Madhyamaka is known in Tibet as the self-empty school, and in both China and Tibet, it is known as the school that speaks of the absence of inherent existence. This is the system of Acharya Buddhapalita, Acharya Chandrakirti, Acharya Vimuktisena, and Acharya Shantarakshita and their followers. These schools.
Chinese
虽然名相上有很多不同的区分，但总的来说，凡是具有色和心的有为法，即一切有为事物，以及虚空等无为法和一切无实事物，这些法都是世俗谛。而它们的自性，仅仅是无实，这是胜义谛。这两者，无论说是一体还是他体，都无法言说，仅仅是名相上的差别。胜义谛的体性，一无所有，所以用离戏的虚空来比喻。在世俗显现时，虽然空无自性，但显现却不间断，所以用幻象来比喻。这二者，都超越了有无、是非等一切戏论。这个宗派中，有人认为胜义法性就像仅仅遮止了戏论的虚空，有人说佛陀的智慧等是世俗谛，并非真实存在，还有人认为胜义谛也是无实。特别是应成派，在建立宗派体系的同时，为了避免他人的辩论，什么也不承认，即使没有生起定解，也想遣除邪分别念等等，这些都是错误的。而一切被能取所取所包含的法，都是无实的，仅仅是无实，但那无实本身也不是真实成立的等等，这些是没有错误的。唯识宗和主张自空的中观宗，对于如来藏的甚深秘密，以及胜义智慧的自明自知，并不认同为自己的观点，而且没有理解它们的真实情况。所以，以前的论师们并没有对其他空性进行驳斥，后来的追随者们虽然进行驳斥，但没有一个人理解其他空性宗派的要点，所以全都是重复以前的驳斥。第二，大中观，在藏地被称为他空，是唯识的中观。由弥勒菩萨的论典，圣无著和大学者世亲所阐明，而且圣龙树在《法界赞》中也说得非常清楚，所以两位圣者的观点都是他空。按照这个宗派的观点，低于唯识宗所承认的三种无为法等，被认为是无为的假立，以及无实的事物，以及色等被称为外境的事物，还有八识聚和心所
English
Although there are many different distinctions in terms of names and characteristics, in general, all conditioned dharmas that possess form and mind, that is, all conditioned things, as well as unconditioned dharmas such as space and all unreal things, all these dharmas are conventional truth. And their nature, merely being unreal, is ultimate truth. These two, whether one says they are the same or different, cannot be expressed, only a difference in name. The essence of ultimate truth is that there is nothing at all, so it is illustrated by the example of non-elaborate space. In the appearance of conventional truth, although it is empty of inherent existence, the appearance is uninterrupted, so it is illustrated by the example of illusion. Both of these transcend all elaborations such as existence and non-existence, right and wrong. In this school, some believe that ultimate dharma-nature is like space that merely negates elaboration, some say that the Buddha's wisdom and so on are conventional truth and do not truly exist, and some believe that ultimate truth is also unreal. In particular, the Prasangikas, while establishing the tenets of their school, do not admit anything in order to avoid the arguments of others, and even if definitive understanding has not arisen, they want to dispel wrong conceptualizations, etc., all of these are wrong. And all dharmas included by the grasper and the grasped are unreal, and merely being unreal, but that unreality itself is not truly established, etc., these are not wrong. The Mind-Only school and the Madhyamaka school that asserts self-emptiness do not accept the profound secret of the Tathagatagarbha and the self-knowing and self-illuminating ultimate wisdom as their own view, and they have not understood their true situation. Therefore, the earlier teachers did not refute other emptinesses, but the later followers do refute them, but none of them understand the key points of the other-emptiness school, so they are all repeating the previous refutations. Second, the Great Madhyamaka, known as Other-Emptiness in Tibet, is the Madhyamaka of Mind-Only. It was clarified by the treatises of Lord Maitreya, the Holy Asanga, and the great scholar Vasubandhu, and the Holy Nagarjuna also explained it very clearly in the "Praise of the Dharmadhatu," so the views of both Holy Ones are Other-Emptiness. According to this school's view, the three unconditioned dharmas, etc., that are accepted below the Mind-Only school, are considered to be imputed unconditioned, as well as unreal things, and things such as form that are called external objects, as well as the eight aggregates of consciousness and mental factors.
Chinese
总而言之，五十一等，总而言之，作为基础的外境轮回的一切法，以及暂时由道所摄的一切法，以及果位佛地所摄的内部新产生的各部分，以及所化有情他显所摄的一切，即显现声响之法，或以法与法性区分的法，或以能取所取所摄的法，或在此抉择胜义谛之时，一切有事物与无事物都是有为法，以及暂时安立的那些，所有这些都是无实有的。而与法界无二的智慧自证自明是胜义谛，称为法性无为法，这唯是能以理智分析、堪忍的真实成立。自性空者所许的如虚空一般，那是因为详细分析则为无事物之故，不为胜义谛，如是认为。此宗派是具足无过失一切功德的宗派。所有那些大乘行者虽然想要否定一切大乘经典，但唯识宗者则认为《解深密经》、《楞伽经》、《密严经》、《华严经》这四部经是了义经，其他经典则认为是不了义经。创立宗派者是以前的五百论师。执持中观庸常观点者则说，最后法轮的一切经典都是不了义，中间法轮的般若经是究竟了义。创立宗派者确定是佛护等以上所说那些。这些人以自证的观点，认为罗睺罗贤等八位自性无有论者，以及龙树论师也都是执持此宗派的。
English
In short, fifty-one, etc., in short, all the phenomena of the outer cycle as the basis, and all the phenomena included in the path temporarily, and the newly arising parts within what is included in the fruition Buddha-ground, and all that is included in the other appearances of those to be tamed, namely, the phenomena of appearance and sound, or the phenomena divided by phenomena and dharmata, or the phenomena included by grasper and grasped, or at the time of determining the ultimate truth, all things with and without substance are conditioned, and all those that are temporarily established are without reality. And the wisdom of self-awareness, self-illumination, inseparable from the dharmadhatu, is the ultimate truth, called dharmata unconditioned, which is only truly established as being able to be analyzed and endured by reason. Those who assert self-emptiness, like the sky, are not the ultimate truth because they are non-things when analyzed in detail, so they think. This school is a school that possesses all the qualities without fault. Although all those Mahayana practitioners want to deny all the Mahayana sutras, the Mind-Only practitioners consider the Samdhinirmocana Sutra, the Lankavatara Sutra, the Ghanavyuha Sutra, and the Avatamsaka Sutra, known as the four sutras, to be definitive, and consider the others to be provisional. The founders of the school are the five hundred teachers of the past. Those who hold the ordinary view of Madhyamaka say that all the sutras of the last turning of the wheel are provisional, and the Prajnaparamita sutras of the middle turning of the wheel are ultimately definitive. The founders of the school are definitely Buddhapalita and others mentioned above. These people, with their view of self-awareness, believe that Rahula Bhadra and the eight who assert the absence of self-nature, and that Nagarjuna are also holders of this school.
Chinese
《楞伽经》和《能 benefit 指鬘经》和《功德鬘经》和《大涅槃经》和《宝云经》和《极寂静决定神变》等等，依靠众多宣说究竟真实义的经典，真实界性，如来藏和，法身和，常恒永固和，所有佛的功德胜义，本来就自性安住的，这些不共的宗义细微之处都作为秘密语。经典要义的阐释者是，弥勒菩萨的补处，他于《现观庄严论》中仅仅以经文的方式宣说了粗略的法相。在《经庄严论》和《辨中边论》和《辨法法性论》中做了清晰广大的阐释。心髓经的不共宗义的细微之处就在《宝性论》中确定下来了。论典的释义者是无著兄弟，无著的《宝性论》的注释中，不共的宗义非常广大清晰，总的来说，自空的中观在无著兄弟的所有论著中都很清晰，世亲的《二万颂般若经》的注释《摧魔》和《辨法法性论》的注释中非常清晰广大。自空宗的总体，陈那和智军等众多贤善的师徒传承都做了广大的阐释，不共的宗义很难被他人理解，所以以师徒口耳相传的方式弘扬。后来，自空中观和唯识宗的宗义在印度混杂在一起，因此大多数藏人都混淆为一。在藏地，虽然很多译师翻译了论典，但是清净持守宗义的是译师觉吉祥金刚和赞喀沃切等修持弥勒法门者。特别是，以自空深义的狮吼声响彻大地者，是全知大尊者多布谢饶坚赞。第二，在《辨中边论》中说：非真遍计有，于此二非有，空性于
English
Rāvaṇa's Sutra, the Sutra that benefits Angulimala, the Sutra of Garland of Glory, the Great Nirvana Sutra, the Jewel Cloud Sutra, and the miraculous manifestations of perfect tranquility, etc., relying on many sutras that teach the ultimate definitive meaning, the very essence of reality, the essence of the Tathagata, the Dharmakaya, the eternal and unchanging, and all the ultimate qualities of the Buddha, the unique tenets that are inherently present from the beginning are kept secret. The one who explains the meaning of the sutras is Maitreya, the regent, who only spoke briefly about the coarse Dharma language in the Ornament of Realization. It is clearly and extensively explained in the Ornament of the Sutras, the Distinguishing the Middle from the Extremes, and the Distinguishing Dharma from Dharmata. The subtle points of the unique tenets of the Essence Sutra are established in the Uttaratantra. The commentators on the texts are the brothers Asanga and Vasubandhu. In Asanga's commentary on the Uttaratantra, the unique tenets are very extensive and clear, and in general, the Madhyamaka of Other-Emptiness is clear in all the treatises of the two brothers, and it is very clear and extensive in Vasubandhu's commentary on the Twenty Thousand Verses of the Prajnaparamita Sutra, the Annihilation of Harm, and the commentary on the Distinguishing Dharma from Dharmata. The general tenet of Other-Emptiness is widely explained by many good students and lineages of students such as Dignaga and Buddhadāsa, but the unique tenet is difficult for others to understand, so it is propagated through oral transmission from teacher to student. Later, the Madhyamaka of Other-Emptiness and the tenets of Mind-Only were mixed together in India, so most Tibetans confused them as one. In Tibet, although many translators translated the texts, the translators Gzu dGa'-ba'i rDo-rje and bTsan kha bo che, who practiced the Maitreya Dharma, were the ones who чистоly held the tenets. In particular, the one who spread the profound sound of the lion's roar of Other-Emptiness throughout the earth was the omniscient great Dolbu Sherab Gyaltsen. Second, in the Distinguishing the Middle from the Extremes, it says: "The unreal is the completely conceptualized, In this, the two are not present, Emptiness is"