Chinese
究竟中观大义决择之语，如来藏之庄严。 究竟中观大义决择之语，如来藏之庄严。 名为究竟中观大义决择之语，如来藏之庄严之论著。 顶礼上师维玛拉谢扎帕拉纳塔雅。 何者于何者，永断诸黑暗， 皈敬佛法僧， 善说教之髓， 尽己之智力， 愿说请谛听。 胜者初转法轮时， 分为小乘有部二者， 有部主张，微尘实法， 认为微尘可分方分， 识若分时分则不可得， 故立实法为究竟，实乃愚昧， 以其定解，唯是心之显现故。 胜者于三界，唯说心而已。 彼亦多半依于，大品宝积楞伽等， 末轮之经义，而作三性之安立。 显现能所二取乃依他起， 所取外境，有境皆是遍计假， 无二于心中，了知圆成实为真。 如是知已，能所取皆无之， 自知自明，心之自性者， 立为究竟佛之因。 此派虽知，应断外境所取执， 然以执着之识，为实有故， 未如实了知法无我。 第三次结集之后，高僧和， 善作主尊，身兄同时期， 萨ra哈巴以婆罗门之相安住时， 阿毗达磨智达拉和， 桑嘎达拉等唯识师， 出现五百位，彼等之， 论著虽未译于此藏地， 然于龙树无著二者未出世前， 圣地之大乘论师们， 皆是唯识宗之论者， 即是此宗四派之唯识。 中转法轮中，从色至一切智， 诸法以自相空， 离言思说，离生灭住三相， 一切皆摄于空性之所说境中。 彼之能诠，即是十万般若， 二万五千般若八千般若等
English
A Discourse Clearly Defining the Great Definitive Madhyamaka, The Ornament of the Tathagatagarbha. A Discourse Clearly Defining the Great Definitive Madhyamaka, The Ornament of the Tathagatagarbha. This is the treatise called "A Discourse Clearly Defining the Great Definitive Madhyamaka, The Ornament of the Tathagatagarbha." Homage to Guru Vimalakshatrapalanatha. Whoever completely destroys the darkness in whatever, Having paid homage to the Buddha, Dharma, and Sangha, Whatever is the essence of the well-spoken teachings, I will explain as much as my intelligence allows, please listen. When the Victorious One turned the first wheel of Dharma, From the division into the Lesser Vehicle and the Vaibhashika, The Vaibhashikas assert that atoms and consciousness are ultimately real, They assert that atoms can be divided into directional parts, And if consciousness is divided into temporal parts, it cannot be found, To assert that substance is established as ultimately real is foolish, Because it is ascertained as merely an appearance of mind. The Victorious One said that the three realms are mind alone. This also relies on the meaning of the final wheel of Dharma, such as the Mahayana, Ratnakuta, and Lankavatara sutras, And establishes the three natures. The appearance of the two, grasper and grasped, is other-powered. The object grasped, external objects, all appearances are completely imputed and false. Knowing the non-duality in the mind, the perfectly established is true. Knowing thus, the self-knowing, self-illuminating nature of mind, which is without grasper and grasped, Is asserted as the cause of the ultimate Buddha. Although this school knows to abandon the external object, the grasped concept, Because they assert the truly established nature of the grasping consciousness, They do not realize the selflessness of phenomena as it is. After the Third Council, the venerable High One and, The Lord of Bliss, the brother, were contemporaries, When Saraha was living as a Brahmin, Abhitarka Jñanatala and, Sanghatala, and other Mind-Only teachers, Five hundred appeared, and their, Treatises were not translated into this Tibetan land, But until the two, Nagarjuna and Asanga, appeared, The Mahayana speakers of the noble land, Were solely speakers of Mind-Only, This is the Mind-Only of the four schools. In the intermediate wheel, from form to omniscience, Phenomena are empty of their own characteristics, Inexpressible, unthinkable, beyond speech, free from the three characteristics of arising, ceasing, and abiding. All are included in the object expressed by emptiness. The expresser of that is the Hundred Thousand Prajnaparamita, The Twenty-Five Thousand Prajnaparamita, the Eight Thousand Prajnaparamita, etc.
Chinese
依靠着这些意旨，龙树论师造了六部中观论著。从这之后，大乘中观派中，唯识宗的行持便不再存在。龙树论师的弟子圣天，著有《四百论》。龙树的善知识的弟子是论师善护。他的弟子是佛护。佛护阐释了圣天父子的思想为应成派。之后的静命也是善护的弟子。寂护驳斥了他，阐释圣天的思想为自续派。他们两个是说无自性的，这两位创立了中观宗。这两位出现之前，大乘佛法安住于一体，这两位论师以其他的思想说：无著是唯识派，中观派，（你们）说除了我们之外没有其他的。中观二派就变得像不同一样。因此在印度和西藏地区，一些片面的有识之士，带着无始以来的追随，产生了宣说唯识宗的传统。一切法仅是名言，以自相成立，持有这种观点的是中观自续派。如果对它进行区分，有瑜伽行派和经部行派两种。前者在基的观点上与唯识宗相同，后者像经部一样承认外境。它也分为反正两种，并认为胜义空性有四种和十六种。如果这个（自续派）说瓶子是常，那么就会安立无常的遍，因为他们承认瓶子是有为法。一切法仅仅是名言的自性，不这样认为的是中观应成派。世俗的一切法，就像八种幻象的例子一样，仅仅是显现，没有丝毫的自性实体。这种观点认为，如果瓶子是无常的，那么就会安立常的遍，因为他们承认瓶子不是有为法。依靠着依赖和假立的理由，虽然破斥了一切法以自相成立，但是对于仅仅是名称假立的存在，解脱和束缚，以及因果、能量和能量的拥有者等等，这个自宗能够毫无抵赖地安立，并且他们知道空性和缘起是不相违背的，知道将它们带到道上，并将一切见解奉为顶峰。世俗是虚假的，是迷惑之心的所得。
English
Relying on these intentions, the master Nagarjuna composed the six collections of treatises on Madhyamaka. From then on, within the Mahayana Madhyamaka, the practice of the Mind-Only system ceased to exist. Aryadeva, the disciple of master Nagarjuna, composed the "Four Hundred Verses." The disciple of Nagarjuna's spiritual friend was the master Gunamati. His disciple was Buddhapalita. Buddhapalita explained the thought of the father and son Aryadeva as Prasangika. After that, Shantarakshita was also a disciple of Gunamati. Shantarakshita refuted him and explained Aryadeva's thought as Svatantrika. These two are those who speak of no self-nature, and these two established the Madhyamaka tradition. Before these two appeared, the Mahayana doctrine remained as one. These two masters, with a different thought, said: Asanga is a Mind-Only proponent, and Madhyamaka, (you) say there is no other besides us. The two Madhyamaka schools became like different ones. Therefore, in India and Tibet, some biased intelligent people, with beginningless followers, gave rise to the tradition of proclaiming the Mind-Only doctrine. All phenomena are merely nominal, established by their own characteristics, those who hold this view are Madhyamaka Svatantrika. If it is divided, there are two systems: Yogachara and Sutra. The former is the same as the Mind-Only in the view of the base, the latter acknowledges external objects like the Sutra school. It is also divided into two: affirmative and negative, and believes that ultimate emptiness has four and sixteen aspects. If this (Svatantrika) says that a pot is permanent, then it will establish the pervasion of impermanence, because they acknowledge that a pot is a conditioned phenomenon. All phenomena are merely nominal characteristics, those who do not think so are Madhyamaka Prasangika. All conventional phenomena, like the eight examples of illusions, are merely appearances, without any substantial particle of self-nature. This view holds that if a pot is impermanent, then it will establish the pervasion of permanence, because they acknowledge that a pot is not a conditioned phenomenon. Relying on the reasons of dependence and imputation, although it refutes that all phenomena are established by their own characteristics, for the mere existence of name imputation, liberation and bondage, and cause and effect, energy and the possessor of energy, etc., this own system can establish without denial, and they know that emptiness and dependent arising are not contradictory, know how to bring them onto the path, and regard all views as the summit. Conventionality is false, it is the attainment of a deluded mind.
Chinese
先前的讲说者，随顺自续派和他宗派的观点。 为了以正量成立那样的真理， 以及为了获得如所有智的智慧， 讲说宗喀巴的新规。 此规不许量，量的论典， 是分别的智慧，并且为了遣除外道， 不必定要了解这个。 因为这样说，现在争论是相违的。 这个规里没有阿赖耶识， 因此众生界中没有如来藏， 身和刹土等也不存在。 为了他利，二身和刹土等显现， 也只是他显现，自己体性中没有。 宣说如来藏的经典和佛陀的经， 认为是不了义，不认为是了义。 因此，第二法轮直接宣说， 以及胜解集是中间的密意，为了遮止我， 以及为了断除外道和自宗分别假立的， 名言执著戏论而宣说。 如是说： 从诸见解中颠倒， 以及寻求我见者， 为了遮止我他的想法， 诸佛宣说了空性。 这样说了。 随顺世俗声闻缘觉的行相而说的， 粗的是随顺自续派外中观， 论师巴瓦所著的《宝灯论》， 以及因此我造了很多大论典， 这是外中观。 应当这样了解。 为了遮止他宗的辩论者， 以及大论典的论典， 以及发生大争论的时候， 应当说理性的中观论典。 那样的，在那样的上面作主要， 以及修持瑜伽的时候， 应当修持微细的瑜伽。 这样说了，微细的瑜伽中观是， 意义上没有超出他空性， 那也是在佛陀的最后法轮中， 所要宣说的如来藏各自自证的， 智慧要体验而确定， 众生相续中有如来藏的界， 那样的，具有基道果的体相， 内在的瑜伽修持而确定。 因此，认为是微细的内中观。 宣说那个的《华严经》、《宝积经》、《大宝积经》， 《楞伽经》、《涅槃经》等经的密意， 以及由国王十地的自在无垢友， 所解释的论典，无著兄弟和， 龙树父子等随行者，
English
The previous speakers accepted the views of Svatantrika and other schools. In order to establish such truth with valid cognition, And in order to attain the wisdom of knowing as many as there are, The new system of Tsongkhapa's exposition is presented. This system does not accept valid cognition, the treatises on valid cognition, Are conceptual wisdom, and in order to refute outsiders, It is not necessary to understand this. Because it is said so, it is contradictory to argue now. In this system, there is no Alaya consciousness, Therefore, there is no Tathagatagarbha in the realms of sentient beings, Bodies and pure lands, etc., do not exist either. Even the appearance of two bodies and pure lands, etc., for the sake of others, Is merely an appearance to others, it does not exist in its own essence. The sutras that teach the essence of the Tathagatagarbha and the Buddha's sutras, Are considered provisional, not definitive. Therefore, the second turning of the wheel directly teaches, And the Samdhinirmocana Sutra is the intermediate intention, in order to refute the self, And it is taught in order to cut off the conceptual elaborations of name-grasping that are falsely imputed by non-Buddhists and one's own schools. As it is said: From all views, it is reversed, And those who seek the view of self, In order to reverse the thought of self and other, The Buddhas taught emptiness. Thus it is said. What is spoken in accordance with the conduct of mundane Hearers and Solitary Realizers, The coarse is the outer Madhyamaka that follows Svatantrika, The "Ratnavali" by the teacher Bhavaviveka, And because of that, I have composed many great treatises, This is the outer Madhyamaka. It should be understood in this way. In order to refute the debaters of other schools, And the treatises of great scriptures, And when great disputes arise, One should speak the treatises of the Madhyamaka of reasoning. That very one should be made the main one, And when practicing yoga, One should meditate on the subtle yoga. Thus it is said, the subtle yoga Madhyamaka is, In meaning, it does not go beyond other-emptiness, That also, in the final turning of the wheel of the Buddhas, The essence to be taught, the self-awareness of each individual, The wisdom is to be experienced and determined, In the minds of sentient beings, there is the element of the Tathagatagarbha, Suchness, with the aspects of the basis, path, and result, The inner yoga is practiced and determined. Therefore, it is considered the subtle inner Madhyamaka. The sutras that teach that, such as the Avatamsaka Sutra, the Ratnakuta Sutra, the Ghanavyuha Sutra, The Lankavatara Sutra, the Nirvana Sutra, etc., are the intention of the sutras, And the treatises explained by the regent, the lord of the ten bhumis, Maitreya, The treatises of the Asanga brothers and, The followers of Nagarjuna and his sons,