Chinese
没有道理。如《宝性论》所说：圆满佛陀之身是周遍故，以及真如无差别故，以及具佛性故，一切有情恒常具有如来藏。又如《摄诸经》中说：真如于一切，无有差别故清净，如来即是为此故，一切众生具彼藏。圣者龙树说：如灯火置于瓶中，稍微光明亦不显现，如是烦恼置于瓶中，亦不见法界。又说：若有界，则从业力故，能见到娑罗树。若无界，则从业力故，唯增长烦恼而已。又说：空性是教法的要义，诸佛所说的一切，皆能遮止烦恼，而非令法界衰损。又如觉沃的《菩提道灯论》根本及注释中说：或者如果确立大乘中观的宗义，那么，没有谁不是大乘的法器。一切有情皆是同一体性，即具有如来藏。又如圣者龙树说：法界无有差别故，主尊无有乘之差别，您说三乘，是为了引导众生趣入。又如《虚空光明》中说：如来藏遍在于一切众生中，犹如油遍在于芝麻中。当无明解脱时，生起之身，将转回于无余智慧之自性中。如是安立之，此种他空大中观之宗风，虽然有些汉藏人士说是唯识，但仅仅是明觉之心的本身，承认为胜义谛的中观宗义，是不可能将不净之心的自性视为胜义谛的，胜义谛是指超越心及心所的明光智慧。因此，识与智慧是分别成立的。此外，上述的经续，如果说是唯识，那么这些经续也会变成唯识。因此，说唯识宗义是错误的。此外，《楞伽经》中说：依赖于唯识，对外境视为无常。依赖于真如，也能超越唯识。超越唯识
English
It is unreasonable. As stated in the Ratnagotravibhāga: "The body of the complete Buddha is pervasive, and because of the undifferentiatedness of Suchness, and because of having the lineage, all sentient beings constantly possess the Tathāgatagarbha." Also, as stated in the Compendium of Sutras: "Suchness is in all, without distinction, therefore it is pure. The Tathāgata is for this reason, all beings possess that essence." The noble Nāgārjuna said: "Just as a lamp placed inside a vase, a little light will not appear, similarly, afflictions placed inside a vase, the realm of Dharma is not seen." Also, it says: "If there is a realm, then by the force of karma, one will see the Sal tree. If there is no realm, then by the force of karma, only afflictions will increase." Also, it says: "Emptiness is the essence of the teachings, whatever the Buddhas have spoken, all can avert afflictions, but do not cause the realm of Dharma to deteriorate." Also, as stated in Jowo's Root Text and Commentary on the Lamp for the Path to Enlightenment: "Or, if the tenets of the Great Vehicle Madhyamaka are firmly established, then there is no one who is not a vessel of the Great Vehicle. All sentient beings are of the same nature, that is, possessing the Tathāgatagarbha." Also, as the noble Nāgārjuna said: "Because the realm of Dharma has no difference, the chief one has no difference in vehicle, you teach the three vehicles, in order to guide beings to enter." Also, as stated in Klong gsal: "The Tathāgatagarbha pervades all beings, just as oil pervades sesame seeds. When ignorance is liberated, the body that arises will revert to the nature of non-residual wisdom." Thus establishing, this tradition of Other-Emptiness Great Madhyamaka, although some Chinese and Tibetans say it is Mind-Only, but merely the mind of clarity and awareness itself, to acknowledge as the ultimate truth, the Madhyamaka tradition, it is impossible to regard the nature of impure mind as the ultimate truth, the ultimate truth refers to the clear light wisdom that transcends mind and mental factors. Therefore, consciousness and wisdom are established separately. Furthermore, if the above-mentioned sutras and tantras are said to be Mind-Only, then these sutras and tantras will also become Mind-Only. Therefore, it is wrong to say the Mind-Only tradition. Furthermore, in the Laṅkāvatāra Sūtra, it says: "Relying on Mind-Only, external objects are regarded as impermanent. Relying on Suchness, one can also transcend Mind-Only. Transcending Mind-Only"
Chinese
已逝去之后，安住于无有显现中，将安住于无有显现中。安住于无有显现的瑜伽士，他将见到大乘。如是以及《严饰经》中说：无心之量亦非有，量与所量二者皆无。种种分别唯是心，种种分别亦不分别。能知与所知皆分别，若心唯是如此，若所知唯是心，则恒时唯有知，实无有。如是以及，心与分别皆已舍弃，无有贪著之智慧味，于稠密之中极为美妙。中观之道彼亦是，四边皆已舍弃，无有分别无有对境，安住于稠密中而极易见。如是以及，《楞伽经》中说：于唯心中，分别和外境诸法皆已遣除，种种分别即能止息，此道即是中观。如是宣说，此已远远超出唯心之宗。此外，导师龙树、圣天、月称、婆毗伽等，皆是主张微细之内中观者。于《中观之教授珍宝灯论》中，导师龙树云：此处任何生亦无，任何灭亦无有，心之自性如是安住，诸法自性当知之。眼等以及诸境，即是五种智慧，于外于内作区分，一切皆非心之外。如是等等宣说了许多。导师圣天尊前云：外境实无有，自心将得见，彼亦当修如幻术，如是真如亦当忆念。又云：色等五者以及十二处，十八界如是说，界即是彼等，五识以及一切有情，一切皆是自心而非他。任何八山以及八海，洲等以及地狱等区分，任何见为常与无常者，一切皆是心而非他。如是等等宣说了许多。导师月称尊前亦如是说：因此，如外境之事物，是无有对境且不存在的，乃是心之
English
Having passed away, abide in the absence of appearance, will abide in the absence of appearance. The yogi who abides in the absence of appearance, he will see the Great Vehicle. Thus, and in the Sutra of Dense Array: Even the mere amount of mind does not exist, neither measure nor what is measured exist. All kinds of discriminations are only mind, all kinds of discriminations do not discriminate. Knower and knowable are all discriminations, if mind is only like that, if the knowable is only mind, then there is always only knowing, there is no existence. Thus, and: Abandoning all thoughts and mind, the taste of wisdom without attachment, is extremely beautiful in the midst of density. That very Middle Way, also abandons the four extremes, without discrimination and without object, residing in density, it is very easy to see. Thus, and: In the Lankavatara Sutra, it is said: In mind-only, discrimination and external objects are eliminated, all kinds of discriminations cease, that path itself is the Middle Way. Thus it is said, this has far surpassed the Mind-Only school. Furthermore, teachers Nagarjuna, Aryadeva, Chandrakirti, Bhaviveka, and others, all assert the subtle inner Middle Way. In the "Precious Lamp of Middle Way Instructions", teacher Nagarjuna says: Here, there is no birth, there is no cessation, the nature of mind abides as it is, the nature of all phenomena should be known. Eyes and so on, and the objects themselves, are the five wisdoms themselves, distinguishing between outer and inner, everything is not other than mind. Thus and so on, many things are said. Teacher Aryadeva said: External objects do not exist, one's own mind will be seen, that should be meditated on as illusion, and thusness should also be remembered. Again he said: The five aggregates such as form, and likewise the twelve sources, and the eighteen elements are said to be those, the five consciousnesses and all beings, everything is one's own mind and not other. Any eight mountains and eight oceans, continents and so on, and hells and so on are distinguished, whatever is seen as permanent and impermanent, everything is mind and not other. Thus and so on, many things are said. Teacher Chandrakirti also said: Therefore, like external objects, there is no object and it does not exist, it is the mind's
Chinese
因为是自性之故。又，一切法不是在心之外存在，如眼花缭乱所显现的一切都是自己的心，除了自己的心之外什么也没有。又说，如果说有与心不同的事物，那就叫做没有法。这里是偈颂：莲花根从（藏文）mūla（梵文天城体，梵文罗马拟音，汉语字面意思）中，如叶等不断生出一样。同样，无心之念也存在于一切法的本质中。它的意思是这样的：莲花的根不与其他事物相连，只存在于水中，根也不扎在任何地方，但就像广阔的湖泊能够被叶子和花朵等覆盖一样，心虽然在本质上不存在，但在世俗谛中，它存在于一切内外法的本质中。显现为外境的心，被收摄于内心的心，而那也是从原始以来就自性光明的。如阿雅提婆说：如此，自己心的自性，所有众生，从识解脱，无论存在于轮回中的众生，不轮回于轮回的痛苦大海中，向超越一切有为法者顶礼膜拜。萨ra哈说：心性是唯一的万物之种子，轮回和涅槃从中生发，能圆满给予所欲之果，向如意宝般的心顶礼。这样说，这个大乘的口诀，不要传给福薄慧劣之人。慈氏五论中的第一部《现观庄严论》，所说的一切心要都是空性的，说成是同一味道，以及说一切众生都具有心要，这两种观点是一致的。因此，应成派和自续派通过比量，以分析的破除性空性，在了解了遣除自他我执的方式后，认为究竟的意义是其他空性，这可以通过自宗中观的口诀来实现。因此，如果他空是他空唯识，那么所有这些都会变成唯识，因此，承认其经论和口诀属于中观就变得没有意义了。通过分析获得的空性，以破除性空性，不能成为具足一切殊胜之相，并且般若经中说破除性空性，是唯一的。
English
Because it is of its own nature. Also, all dharmas do not exist outside of the mind, whatever appears as a mere illusion is all one's own mind, and there is nothing other than one's own mind. It is also said that if there is something different from the mind, it is called no dharma. Here are the verses: From the root (Tibetan) mūla (Sanskrit Devanagari, Sanskrit Romanized, literal meaning) of the lotus, just as leaves and so on constantly arise, similarly, the absence of mind also abides as the essence of all dharmas. Its meaning is this: The root of the lotus is not connected to other things and only exists in water, and the root does not penetrate anywhere, but just as a very large lake can be covered with leaves and flowers, etc., although the mind is non-existent in essence, it exists as the essence of all internal and external dharmas in conventional truth. The mind that appears as an external object is gathered into the inner mind, and that is also naturally luminous from the beginning. As Āryadeva said: Thus, the nature of one's own mind, all beings, liberation from consciousness, whatever beings exist in samsara, do not revolve in the great ocean of suffering of samsara, I prostrate to the one who has gone beyond all conditioned phenomena. Saraha said: Mind itself is the single seed of all things, from which samsara and nirvana arise, which perfectly bestows the desired fruit, I prostrate to the mind like a wish-fulfilling jewel. It is said that this great vehicle's instruction should not be shown to those of little merit and inferior intelligence. The first of the five teachings of Maitreya, the Ornament of Clear Realization, states that all the essential teachings are of the nature of emptiness, saying that they are of one taste, and that all sentient beings possess the essence, these two views are consistent. Therefore, the Prasangikas and Svatantrikas, through inference, with the emptiness of mere negation through analysis, after understanding the way to reverse self-grasping of self and others, consider the ultimate meaning to be other-emptiness, which can be accomplished through the instructions of the Madhyamaka of one's own school. Therefore, if other-emptiness is other-empty mind-only, then all of these would become mind-only, therefore, acknowledging its scriptures and instructions as Madhyamaka becomes meaningless. The emptiness obtained through analysis, with the emptiness of negation, cannot become the possessor of all supreme aspects, and the Prajñāpāramitā Sutra says that the emptiness of negation is unique.
Chinese
未被甚深教义遍及的广大佛母啊，心并非是心，心的自性是光明。如是说，为了说明超越轮回的心和心所，所说的光明心。双运身也是心的金刚，那光明心和无二的，智慧逝心深明无二等等，在《摄略灯论》中说为同一意义。所有这些都归结于这个见解的方向。在时轮中，无遮止的空性，被说成是物质空，被说成是具有一切殊胜相的空性，如同镜中显影。圣天阿阇黎说：从无垢光明中，如同虚空界中显现一切相的空性，又如镜中显影般，必定能见到无生之法。思维由自心所生的显现，其意义如同梦境。分析极微集合之自性的诸法，远离断灭空。安住于内心的安乐，是自己所能觉知的法。完全舍弃外境诸根所能觉知的安乐之法。又，在《金刚心要释》中说：具有一切殊胜相的，最初的空性是因。如是说，在密咒的心释中，也认为这颗心要的智慧本身。达波所主张的实相大手印，虽然取了密咒的名称，但其体性是般若。智慧称也说，为了证入那，邬摩同时生的金刚所造的《十如是性释》中也说了与此相同的内容。般若波罗蜜多的别名就是大手印，因为那是无二智慧的体性。薄伽梵也是法身的自性，菩提心金刚如来藏的体性也是那。那般若波罗蜜多的智慧是无二的，那是如来们所要证得的。如是说，大手印无二智慧的体性，除了法界之外，没有其他的乘在这里。如是说
English
O Great Mother, not pervaded by profound teachings, the mind is not the mind, but the nature of the mind is luminosity. Thus it is said, in order to explain the luminous mind that transcends the mind and mental factors of samsara. The union body is also the vajra of the mind, and that luminous mind and non-duality, wisdom gone heart profound clarity non-duality, etc., are explained as the same meaning in the Condensed Lamp. All of these fall into the direction of this view. In the Kalachakra, the emptiness of non-negation is said to be material emptiness, and it is said to be emptiness with all supreme aspects, like a reflection in a mirror. Arya Deva said: From immaculate light, like the emptiness of all aspects appearing in the realm of space, and like a reflection in a mirror, one will surely see the unborn dharmas. Thinking that the appearances arising from one's own mind are like dreams. Analyzing the dharmas of the nature of aggregates of subtle particles, far from the emptiness of annihilation. Abiding in the inner bliss, which is the dharma to be known by one's own awareness. Completely abandoning the dharma of bliss that can be known by the outer senses. Also, in the Vajra Heart Commentary, it is said: The first emptiness with all supreme aspects is the cause. Thus it is said, in the tantric mind commentaries, it is also considered to be the very essence of this heart wisdom. The reality of Mahamudra asserted by Dakpo, although taking the name of mantra, its essence is prajna. Wisdom Fame also said that in order to enter that, the commentary on the Ten Suchness Nature created by Uma Simultaneously Born Vajra also explained the same thing. Another name for the Perfection of Wisdom is Mahamudra, because it is the nature of non-dual wisdom. The Bhagavan is also the nature of the Dharmakaya, and the nature of the Bodhicitta Vajra Tathagatagarbha is also that. That wisdom of the Perfection of Wisdom is non-dual, and that is what the Tathagatas are to attain. Thus it is said, the nature of the Mahamudra non-dual wisdom, apart from the Dharmadhatu, there is no other vehicle here. Thus it is said