Chinese
仅仅是自以为是罢了。除了这个之外，没有发现其他的“我”，而且这个“我”的性质与所认为的“我”的性质不符，因此，它和那个“我”不是同一个本体。因此，执着于常、一、自在等形态的“我”是不存在的。他们认为，空性的微尘和极微的意识是存在的，并且也认为极微尘是刹那生灭的。通过修习人无我之道，灭尽了以坏聚见为根本的轮回烦恼，从而从三界轮回中解脱，不再受生而完全进入涅槃。这些自宗的实事论者在解释“无有事物”等经文时，解释为贬低和减少的意思等等。因为事物是恶劣的，所以是“无有事物”，因为在现在的状态下是不稳定的。而且，因为事物中“无有事物”很多，所以说“无有事物”，因为在先前和后来的尽头，是没有生起和已经逝去的。唯识宗则认为，显现为能取和所取的二取，实际上是并不存在的，只是遍计所执的假象，是世俗谛。这些显现的基础是依他起的阿赖耶识，其最终是自证自明的觉性。外境的所取以及执着于所取是空性的，这是圆成实性，是胜义谛。如果对于轮回和涅槃的这些显现，连作为显现基础的阿赖耶识都没有的话，那就会像虚空中的花朵一样了，因此唯识宗主张唯识是胜义谛。对于此，他们这样认为：与觉性本体相异的物质，由于微尘阻断的理证等而被否定，因此外境是不成立的。那么，像须弥山、房屋等这些真实不虚的显现是什么呢？这些虽然在外境中不是物质的自性，但却像是存在着错觉一样显现，例如就像梦境中的显现一样。如此显现的原因是，觉性仅仅是光明和觉知的本体，就像没有污垢的宝珠一样，被清净和不清净的各种习气的色彩所改变，觉性本身显现为这样那样的形态，这就是依他起的阿赖耶识，与缘起意义相同。像这样，由于串习喜爱和恐惧以及不悦等，从无始以来的习气所致，觉性本身
English
It is merely self-conceit. Apart from this, no self is found, and the nature of this self, as it is conceived, does not match the characteristics of the self, so it is not the same entity as that. Therefore, the self that is grasped as permanent, single, independent, and so on, does not exist. They believe that particles empty of that self and the ultimate subtle consciousness exist, and they also believe that the subtle particles are momentary. By familiarizing oneself with the selflessness of the individual, the afflictions of samsara, which have the view of the perishable as their root, are exhausted, and as a result, one is completely liberated from the three realms of samsara and passes into nirvana without taking rebirth. These proponents of realism from our own school, when explaining the sutra passages such as "the absence of things," explain them as meanings of disparagement and reduction, and so on. Because things are bad, they are "absence of things," because they are unstable in the present state. Also, because there is much "absence of things" in things, it is said to be "absence of things," because at the ends of the past and future, they are unborn and have passed away. The Mind-Only school believes that the appearance of the two, grasper and grasped, is merely a completely imputed phenomenon that does not exist, which is the conventional truth. The basis of these appearances is the other-powered consciousness, the ultimate of which is merely self-aware and self-illuminating consciousness. The emptiness of external grasped objects and the grasping of them is the perfectly established, which is the ultimate truth. If there were no basis of appearance, the consciousness, for these appearances of samsara and nirvana, it would be like a flower in the sky, so the Mind-Only school asserts that Mind-Only is the ultimate truth. For this, they think that material objects, which are different in nature from consciousness, are negated by reasoning that obstructs particles, and so on, so external objects are not established. So, what are these unmistaken and undeniable appearances such as Mount Meru and houses? These are not the nature of material objects in the external world, but they appear as if there is a real illusion, like the appearances in a dream. The reason for such appearances is that consciousness is merely the nature of clarity and awareness, like a jewel free from impurities, and is transformed by the colors of various pure and impure habitual tendencies, so consciousness itself appears in this and that form, which is called the other-powered consciousness, and is similar in meaning to dependent origination. In this way, due to the habitual tendencies of beginningless familiarity with liking, fear, and unpleasantness, and so on, consciousness itself
Chinese
现在，身体和受用处所等显现，但各个凡夫并没有领会到那是自己心的体性。如同境是彼方，心是此方一样，执著能取和所取二者是分离的，在远处执著为实有，这不是实物的实相，而是遍计所执或错觉。比如，梦中的大象，不认为是自现，而执著为外境真实的大象一样。像这样，显现为能取和所取的，是他缘的识的究竟自性，没有超出仅仅是自知自明，因此，仅仅是二我空性的反体，就认为是圆成实，是彻达实物的实相。如果详细分析知识如何显现为各种现象，就必须从八识聚的方面入手了解，这些详细内容应从圣者无著的论典中了解。因此，如果不了解在不同论典中对“他缘”的胜义谛和世俗谛的解释方法，就会像愚人一样迷惑。因此，如果强调他缘的究竟实相的意义，那就是胜义谛；如果强调显现的方式来衡量，那就是可以归为世俗谛，这是关键所在。因此，即使舍弃了不是心性的暂时的垢染，自性光明的识，在佛地也不会退转，而是被认为是显现刹土和身的所依。这一派认为二无我都圆满。虽然认为遍计所执空和无生无自性等是法无我的意义，但中观派分析，由于承认显现的基础——识是真实的，因此法无我的体性没有完全圆满，所以是片面的。通过努力积累二资粮，果位转依的五种智慧的自性成就为佛陀。
English
Now, although body, enjoyment, and places appear, ordinary beings do not comprehend that they are the nature of their own minds. Like the object being on the other side and the mind being on this side, they grasp the duality of grasper and grasped as separate and distant, holding them to be truly existent. This is not the reality of things but is a conceptual imputation or delusion. It is like grasping an elephant in a dream as a real, external elephant without knowing it is a self-appearance. Thus, what appears as grasper and grasped, the ultimate nature of that other-powered consciousness, does not go beyond being merely self-aware and self-luminous. Therefore, it is considered that merely the reverse aspect of being empty of the two selves is the consummately established, the thoroughly reached reality of things. If one were to extensively analyze how knowledge appears in various phenomena, one must begin by understanding the nature of the eight aggregates of consciousness. These details should be learned from the treatises of the noble Asanga. Therefore, if one does not understand the ways in which the other-powered is explained as ultimate and conventional truth in different treatises, one will become confused like a bewildered fool. Therefore, if one emphasizes the ultimate meaning of the other-powered itself, it is the ultimate truth; if one measures by emphasizing the way it appears, it can be compared to the conventional truth, which is the key point. Therefore, even if one abandons the adventitious stains that are not the nature of the mind, the consciousness that is the nature of clear light will not revert even in the Buddha's realm but is considered the basis for the appearance of realms and bodies. This school believes that both selflessnesses are complete. Although they consider the emptiness of conceptual imputation and the non-arising, absence of inherent existence, etc., to be the meaning of the selflessness of phenomena, when analyzed by the Madhyamikas, since they accept that the basis of appearance, consciousness itself, is true, the characteristic of the selflessness of phenomena is not fully complete, so it is understood to be partial. By striving in the two accumulations of the path, the nature of the five wisdoms of the result, the transformation of the basis, is accomplished as Buddhahood.
Chinese
特别是，因为这种广大的体系适合于不断提升，最终掌握一切智慧和功德，所以应该以这样的名相安立为基础，匡正广大的道路。正如圣者无著开创了广大行派一样，要知道这是所有大乘行者都需要的一个要点。因此，唯识宗的这种观点，世俗名言的真如是极其真实的。然而，对此的明识自明自性的实有执着，是需要破斥的。在此内外宗派的章节中，各自的观点将在正文中稍作阐述，这里仅讲述二谛观点的精要。多说无益，犹如诸根的根本命根一般，通达宗派深奥要点的智慧，犹如从水中分离牛奶的鹅王。这是中间的偈颂。如此，各自的部派，以智慧的大小，对空性的证悟有广狭之分，随着对二谛实相的接近，虽然有越来越殊胜的差别，但所有这些都无法超越显现之基的实有成立，所以称为粗浅的空性。而此论中，对于所知法的范畴，丝毫也不承认有自性实有的事物。如《月灯经》所说：一切诸法恒时自性空。（梵文，Sarvadharmah satatam svabhavasunyah，梵文罗马拟音，sarva-dharmah satatam svabhāva-śūnyah，汉语字面意思：一切法恒时自性空。）诸佛子坏灭诸事物，（梵文，Bodhissatva vinasanti sarvavastuni，梵文罗马拟音，bodhisattvā vinaśanti sarva-vastūni，汉语字面意思：菩萨坏灭一切事物。）一切有皆全然是空性，（梵文，Sarvabhavah sarvatha sunyataiva ca，梵文罗马拟音，sarva-bhāvah sarvathā śūnyataiva ca，汉语字面意思：一切有全然是空性。）外道之辈乃是粗浅空。（梵文，Nyartham sunyata tirthikah，梵文罗马拟音，nyartham śūnyatā tirthikah，汉语字面意思：粗浅空性外道。）等等经文所阐述的那样，建立中观宗。对于中观，也存在着对于未经观察分析的显现世俗事物，如同世间所称许的那样承认，以及如同经部等实事宗的宗义那样承认的观点。然而，此论中，由于名言的观点与唯识宗相符，因此被认为是开创了中观瑜伽行派之先河。如果以理智来分析这种世俗的安立方式，那么名言的究竟实相就是最终的。吉祥
English
Especially, because this vast system is suitable for continuous advancement and ultimately gaining mastery over all wisdom and qualities, it is appropriate and beautiful to establish this kind of terminology as a foundation and to straighten the vast path. Just as the noble Asanga opened the tradition of vast conduct, it should be understood that this is one of the essential points needed by all Mahayana practitioners. Therefore, this Mind-Only approach holds that the suchness of conventional terminology is extremely true. However, the aspect of clinging to the self-illuminating nature of consciousness as truly existent is what needs to be refuted. In this section on internal and external philosophical systems, the individual tenets will be explained somewhat in the text, but here only the essence of the two truths' views is stated. What is the use of speaking much nonsense? Like the life force that is the root of all faculties, the wisdom that directly grasps the profound essence of philosophical systems is like a swan that separates milk from water. This is an intermediate verse. Thus, within their own schools, due to the varying degrees of intellectual capacity, there are varying degrees of pervasiveness in the way emptiness is realized, and as one gets closer to the reality of the two truths, there are increasingly superior differences. However, all of these cannot transcend the basis of appearance being truly established, and therefore it is called superficial emptiness. In this text, however, not even a little bit of truly existent phenomena is accepted within the scope of knowable things. As stated in the *Moon Lamp Sutra*: "All phenomena are always empty of inherent nature. (Sanskrit, Sarvadharmah satatam svabhavasunyah, Romanized Sanskrit, sarva-dharmah satatam svabhāva-śūnyah, Literal meaning: All phenomena are always empty of inherent nature.) When the bodhisattvas destroy all things, (Sanskrit, Bodhissatva vinasanti sarvavastuni, Romanized Sanskrit, bodhisattvā vinaśanti sarva-vastūni, Literal meaning: Bodhisattvas destroy all things.) All existence is completely empty, (Sanskrit, Sarvabhavah sarvatha sunyataiva ca, Romanized Sanskrit, sarva-bhāvah sarvathā śūnyataiva ca, Literal meaning: All existence is completely empty.) Superficial emptiness belongs to the tirthikas. (Sanskrit, Nyartham sunyata tirthikah, Romanized Sanskrit, nyartham śūnyatā tirthikah, Literal meaning: Superficial emptiness belongs to the tirthikas.)" Like that, the Madhyamaka system is established. Within that Madhyamaka, there is also the acceptance of conventional phenomena as they appear to the mind that has not investigated or analyzed them, as they are known in the world, and the acceptance according to the tenets of the Sautrantikas and other realists who analyze. However, in this text, since the view of terminology is in accordance with the Mind-Only school, it is considered to be the first to open the tradition of the Madhyamaka Yogacara school. If this way of establishing conventions is analyzed with reason, then the ultimate reality of terminology is the final one. Glorious