English
End. Second, regarding the path, there are two aspects: what is to be abandoned on the path and the actual classification of the path. The conceptualizations that grasp the person as an independently existing real entity are the self-grasping of the person and the afflictive obscurations. According to the Yogācāra-Svātantrika, the conceptualizations that grasp external objects such as forms and the grasping of truth are the cognitive obscurations. Moreover, all the seeds of the afflictions are afflictive obscurations, while their habitual tendencies and the habitual tendencies of grasping at truth are cognitive obscurations. Second, regarding the actual path, each of the three vehicles has five paths, such as the path of accumulation. According to the Sūtra-follower Madhyamaka, both the Śrāvakas and Pratyekabuddhas are similar in that they primarily abandon the afflictive obscurations, and there is not much difference in the fruits they attain. However, the Yogācāra-Madhyamaka believes that the Śrāvakas mainly cultivate the path of realizing the selflessness of the person, thereby actualizing the nirvāṇa of abandoning the self-grasping of the person. Those of the Pratyekabuddha lineage primarily regard the conceptualizations that grasp form and the measure of grasping form as different entities as the objects to be abandoned, and by abandoning them and cultivating their antidotes, they actualize the liberation of abandoning both such conceptualizations and the afflictive obscurations. However, this school considers the conceptualizations of external worldly objects to be coarse grasping at truth, but does not consider them to be grasping at truth, because by realizing the emptiness that is empty of external objects, one cannot understand the meaning of realizing emptiness. Because such emptiness is the coarse selflessness of phenomena, not the subtle selflessness of phenomena or subtle emptiness. Other classifications of the path and fruit will be explained in the chapter on the Prāsaṅgika. Third, regarding the fruit, although there is a classification of the Śrāvakas into eight stages such as the stream-enterer, there is no such classification for the Pratyekabuddhas. There are three types of nirvāṇa, such as nirvāṇa with remainder, where nirvāṇa with remainder is considered to be the aggregates of suffering, and nirvāṇa without remainder is considered to be the opposite of this. The nirvāṇas of the Buddha's level are non-abiding nirvāṇas. The path of realizing subtle emptiness, through being sustained by vast accumulations of merit and wisdom, is cultivated for a long time over countless eons, thereby attaining great enlightenment. Second, regarding the Prāsaṅgika's view, there are three aspects: nature, meaning of the term, and tenets. The first is that self-
Chinese
不承认以自性成立，甚至在名言中也不承认的中观，是中观应成派的特征。例子是：佛陀护、月称、宗喀巴大师等。第二，因为是以应成的方式，使外方在相续中生起对所立的证悟的量，所以是中观应成派。第三，关于宗义的观点有三：基、道、果的分类。第一，对于所知，区分二谛和显隐等。胜义谛和空性意义相同，差别如前。例子是：如苗芽无自性。对于世俗，虽然不区分真实世俗和虚妄世俗，但是依赖于世间的认识而区分正谬。相貌依赖于世间的认识是真实的，镜子中的相貌影像依赖于它是虚妄的。总而言之，没有被直接的错乱因所染污的根和境，依赖于那个认识是真实的。被它染污的六根和境，依赖于它是虚妄的。例如，看到白海螺是白色的根和境，以及看到白海螺是黄色的根和境。此外，这些人有许多承认的方式。看到自性空是缘起的意义，不承认以自己的体性成立。同样，不承认自续、自证、阿赖耶识、染污意、极微方分无分。仅仅是名称安立的外境，认为实执是烦恼障。不区分人无我和法无我的粗细。灭谛等是胜义谛。圣者遍及证悟空性。所有凡夫的意识都是错乱识。认为坏灭是实有等等。虽然其他的意识分类大多与自续派相同，但认为分析识是量，并且意现和分别有共同的所依。不承认人是实有，因为认为如果基成立，则周遍是假立。虽然承认事物，但不承认自相。
English
The Madhyamaka that does not accept self-establishment, even in name, is the characteristic of Madhyamaka-Prasaṅgika. Examples are: Buddhapālita, Candrakīrti, Je Tsongkhapa, etc. Second, because it is a Madhyamaka that wants to generate an inference that realizes the thesis in the continuum of the opponent through the method of consequence, it is Madhyamaka-Prasaṅgika. Third, there are three views on the tenets: the classification of basis, path, and result. First, regarding the knowable, it distinguishes between the two truths and the manifest and hidden, etc. The ultimate truth and emptiness have the same meaning, and the difference is as before. The example is: like a sprout without inherent existence. Although it does not distinguish between correct conventional truth and false conventional truth, it distinguishes between correct and incorrect depending on worldly cognition. The face depends on worldly cognition is true, and the image of the face in the mirror depends on it is false. In short, the sense and object that are not defiled by immediate causes of error are true depending on that cognition. The six senses and objects defiled by it are false depending on it. For example, the sense and object that see a white conch shell as white, and the sense and object that see a white conch shell as yellow. Furthermore, these people have many ways of accepting. Seeing emptiness of inherent existence as the meaning of dependent origination, they do not accept establishment by their own nature. Similarly, they do not accept sva-tantra, self-awareness, ālaya-vijñāna, klesha-manas, partless particles. External objects are merely designated by names, considering grasping at truth to be afflictive obscurations. They do not distinguish between coarse and subtle selflessness of persons and phenomena. Cessation is the ultimate truth. Noble ones are pervaded by the experience of realizing emptiness. All ordinary beings' consciousnesses are mistaken consciousnesses. Considering destruction to be real, and so on. Although most of the other classifications of consciousness are similar to the Svātantrika, they consider analytical consciousness to be valid cognition, and that mental direct perception and conceptual thought have a common basis. They do not accept that a person is substantially existent, because they believe that if the basis is established, it is necessarily imputed. Although they accept things, they do not accept self-characteristics.
Chinese
因为不承认以自性成立的缘故。虽然不承认那样，但仅仅是安立一个名称，就能合理地安立作用和行为的差别。因此，仅仅是依赖蕴而安立的“我”，被认为是补特伽罗的 आधार (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。补特伽罗无自性，补特伽罗的细微人无我和蕴无自性，被认为是法无我。不认为以自力能够成立的实有空性是细微人无我，因为那是粗大人无我。在此，稍微说一下这些差别，分为两种：无自性的意义和以自力能够成立的实有空性的意义。第一种是，自续派认为补特伽罗等诸法不能仅仅以名言或分别念的力量来安立，而是以对无害的识现的力量来安立。而且，安立补特伽罗的无害识，其所要安立的补特伽罗，是以不依赖于该识的方式，从一开始就从自己的方面成立的。虽然认为那样成立是补特伽罗从自己方面或自性成立的意义，但不认为是真实成立的意义。应成派则认为，补特伽罗本身不依赖于衡量它的量，从一开始就没有成立，而是补特伽罗和衡量补特伽罗的量二者互相依赖而成立。因此，如果不依赖于安立者名言或分别念的安立，而从自己的方面成立，就安立为补特伽罗自性成立，从自己方面成立。不成立那样，就认为是补特伽罗的细微人无我。同样，对其他法也应运用智慧，蕴、瓶等无自性是细微法无我。第二种是，自部中的 स्थितविर (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)子部认为，补特伽罗空性于常、一、自在这三种差别，是细微人无我。除此之外，大多数的说一切有部、经部、唯识宗、自续派等，都认为自力能够成立的实有空性是细微人无我。补特伽罗自力能够成立的实有的执着方式和成立方式是，在执着为自性成立的基础上，补特伽罗不依赖于自己的蕴
English
Because it is not accepted that it is established by its own characteristics. Although it is not accepted that way, just by establishing a mere name, one can reasonably establish the distinctions of actions and agents. Therefore, only the "I" that is established in dependence on the aggregates is considered the basis of a person. The absence of self-nature of a person, the subtle selflessness of a person, and the absence of self-nature of the aggregates are considered the subtle selflessness of phenomena. The emptiness of an inherently existent entity that can stand on its own is not considered the subtle selflessness of a person, because that is the coarse selflessness of a person. Here, let's say a little about the differences between these, which are divided into two: the meaning of absence of self-nature and the meaning of emptiness of an inherently existent entity that can stand on its own. The first is that the Svātantrika school believes that persons and other phenomena cannot be established merely by the power of names or concepts, but are established by the power of appearance to an unimpaired mind. Moreover, the person to be established by the unimpaired mind that establishes the person is considered to be established from its own side from the very beginning in a way that does not depend on that mind. Although it is considered that such establishment is the meaning of a person being established from its own side or by its own nature, it is not considered the meaning of being truly established. The Prāsaṅgika school believes that the person itself is not established from the beginning without depending on the valid cognition that measures it, but the person and the valid cognition that measures the person are established in dependence on each other. Therefore, if something is established from its own side without depending on the establishment of the establisher's name or concept, it is established as a person being established by its own nature, and established from its own side. Not being established in that way is considered the subtle selflessness of a person. Similarly, apply the intelligence to other phenomena as well, such as aggregates, vases, etc., which are without self-nature and are the subtle selflessness of phenomena. The second is that the Sthavira school of one's own tradition believes that the emptiness of a person from the three distinctions of permanence, oneness, and independence is the subtle selflessness of a person. Apart from that, most of the Vaibhāṣika, Sautrāntika, Cittamatra, and Svātantrika schools believe that the emptiness of an inherently existent entity that can stand on its own is the subtle selflessness of a person. The way of grasping and the way of establishing an inherently existent entity that can stand on its own is that, on top of grasping it as being established by its own nature, the person does not depend on its own aggregates.
Chinese
就像是一位自主的统治者，将蕴聚视为受人支配的奴隶一样。认为人是独立存在的实有，如果像这样成立，就被认为是独立存在的实有。也就是说，如果蕴聚独立存在，不受任何依赖，那就是独立存在的。因此，是否独立存在取决于人本身，而不是所依赖的基础。有一种观点认为，那些认为意识是人的人，也认为它是实有。第二，关于道的分类。五道十地等大多与之前相同。这里将详细阐述一些之前没有讲到的内容。中观应成派不共的特点之前已经讲过，并且还会继续讲解。因此，道的断除和道的真实分类分为两个方面。第一方面是：将事物执着为真实的实执等，以及实执的种子，都是烦恼障。大小乘的阿罗汉都认为应该断除。因此，像自续派一样，将实执视为所知障。《现观庄严论》中说：“九地是大。”等等，如是宣说，不认可通过大、中、小九种实执，以大乘修道九无间道次第断除的分类。此外，已经先证得小乘阿罗汉果位的人，虽然在小乘道位中断除了实执等所有烦恼障，但对于从一开始就确定为大乘种姓的菩萨来说，认为是在获得八地时同时断除的。而所知障，是指那些烦恼的习气，或者二取迷乱的习气，认为断除这些习气与成佛是同时的。自续派等自宗的立宗者，承认烦恼障有俱生和遍计两种，同样也认为所知障也有这两种。但是，按照此处的观点，烦恼障有俱生和遍计两种，或者见断和修断两种，但是所知障没有见断遍计，而是周遍于修断和俱生。俱生和遍计的差别也