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The teachers are the monks Dharmarakṣita and the monks Jñāna, and so on. This can be divided into two: the Kashmirian Vaibhāṣika and the Sunlit Vaibhāṣika. Their tenets are as follows: form, mind, mental factors, non-associated compositional factors, and unconditioned phenomena, these five bases of knowledge are true; the three times exist as substances; consciousness apprehends objects without aspects; and they consider this to be self-arisen ignorance. Secondly, the Śrāvakā-Sūtra-vādins are those of the lineage who wish to be liberated from suffering through aspiration, who follow the sutras of the Blessed One, and who take the sutras themselves as the measure, and are therefore called Sūtra-vādins. The texts of this school are the "One Verse," the "Four Verses," the "Two Verse Dharani," the "Six Doors," the "Four Dharmas," the "Extensive Play," and so on. This school relies on both the first and the last teachings. The teachers who clarify the tenets are the Kashmiri sthavira monks and the monks Śrī, and so on. This can be divided into three: those who hold that the various appearances are of the single nature of consciousness, those who hold that the number of consciousnesses is the same as the number of appearances, and those who hold that appearances and consciousness are like a half-hatched egg. The tenets are as follows: form, mind, and mental factors exist in ultimate truth; the three non-associated compositional factors are named according to their states; the unconditioned phenomena are similar to being without self-nature, the cause of production is the object, the wisdom that arises similarly is the subject, cause and effect are not simultaneous, and consciousness is considered to be self-aware. Thus, for these fundamental Lesser Vehicle, this root text, through the term "partial realization," realizes a part of the reality of mind, that is, the selflessness of the person or half of selflessness. The former is the Śrāvaka, and the latter is the Pratyekabuddha. That is to say, although the Śrāvakayāna practitioners believe that the object of apprehension, the subtle particles, and the moment of apprehending consciousness exist in ultimate truth, they have not realized that the gross object of apprehension and the continuous apprehending consciousness are merely conventional appearances and have no self-nature. Furthermore, the Śrāvaka Vaibhāṣikas believe that the objects of the five sense faculties that appear are the true existence of external objects. The Sūtra-vādins, on the other hand, believe that appearances are the
Chinese
认为显现是假象，在其背后存在着与其相似的真实事物。自生佛认为证悟人无我的声闻乘相同，也证悟法我的所取部分极微尘也是无自性的。因此，声闻乘和自生佛二者是片面的证悟。正如《释论·针线》中所说：“声闻乘和自生佛只是片面的证悟。”第三，大乘唯识宗认为，一切显现皆为心，认为无二体验的识是真实的，因此称为唯识宗。或者说，认为所知是内在的，或者追随《法蕴论》的论典《瑜伽行》，因此瑜伽行唯识宗。此宗的经典是《华严经》、《楞伽经》、《解深密经》、《十地经》、《密集经》等最终决定真实义的经典。阐明宗义的论师是大乘论师无著兄弟和陈那、法称等。此宗可分为两种：认为显现是识的相分，是真实的；认为显现是被识所增益的，是虚假的。第一种，相分真实派，又如经部宗所分，分为主张多样无二、主张相和识数量相等、主张相和识各占一半三种。相分虚假派又分为有垢和无垢两种。这些宗派的观点是：色的基础不是心以外的东西，心的基础是八识聚，或者认为是六识，或者认为是唯一的意识，共有三种观点。心所的基础是五十一心所，一切都认为与心是不同实体，或者认为是同一实体的两种观点。不相应行法都安立在色、心和心所的状态上，因果同时或不同时两种情况都存在。无为法都安立在色等事物上，安立在与所破的差别相离的部分上。一切法都包含在三种自性中，认为无二体验的识是胜义谛。第四，中观宗认为，一切法
English
It is believed that appearances are illusory, and behind them, there exists a real, substantially established entity similar to them. The Pratyekabuddhas (self-enlightened ones) agree with the Shravakas (listeners, i.e., Hinayana followers) in realizing the absence of self in persons, and they also realize that the apprehended aspect of the self of phenomena, the subtle particles, is also without inherent existence. Thus, these two, Shravakas and Pratyekabuddhas, have a partial realization. As it is said in the commentary *Spar Khab* (Needle Thread), "The Shravakas and Pratyekabuddhas realize only a part." Third, the Mahayana Mind-Only (Cittamatra) school asserts that all appearances are mind and that the non-dual experience of consciousness is the ultimate reality, hence the name Mind-Only. Alternatively, it is called Mind-Only because it asserts that knowable objects are internal, or because it follows the *Abhidharma* scriptures and the practice of *Yoga*, hence Yoga-practice Mind-Only. The scriptures of this school are the *Buddha Avatamsaka Sutra*, the *Lankavatara Sutra*, the *Samdhinirmocana Sutra*, the *Dashabhumika Sutra*, and the *Ghanavyuha Sutra*, among others, which are the final definitive teachings on ultimate truth. The teachers who clarify the tenets of this school are the Mahayana teachers, the brothers Asanga and Vasubandhu, Dignaga, Dharmakirti, and others. This school is divided into two: those who believe that appearances are true aspects of consciousness (aspect-true) and those who believe that appearances are imputed by consciousness (aspect-false). The first, the aspect-true school, is further divided, as in the case of the Sautrantika school, into those who assert diverse non-duality, those who assert that aspects and consciousness are equal in number, and those who assert that aspects and consciousness are each half. The aspect-false school is divided into those with defilements and those without defilements. The tenets of these schools are: the basis of form is nothing other than mind, and the basis of mind is the eight aggregates of consciousness, or it is considered to be six consciousnesses, or it is considered to be only one mind-consciousness; there are three views. The basis of mental factors is that all fifty-one mental factors are considered to be different entities from the mind, or there are two views that they are the same entity. Non-associated compositional factors are imputed to the states of form, mind, and mental factors, and both simultaneous and non-simultaneous cause and effect exist. Unconditioned phenomena are imputed to those forms and so on, imputed to the part that is separate from the specific object to be negated. All phenomena are included in the three natures, and the non-dual experience of consciousness is considered to be the ultimate truth. Fourth, the Madhyamaka school asserts that all phenomena
Chinese
由于宣说一切事物皆无自性，因此也被称为中观派。由于承认依赖性起源是不虚假的世俗谛，并且承认远离有无二边的离戏才是胜义谛，因此被称为中观派。此派的经典有：《圣宝源经》、《象力经》、《龙王海所问大经》、《三摩地王经》、《父子相见经》、《正摄佛地经》、《入二谛经》、《诸佛智慧光明庄严经》、《宝箧经》、《十万般若波罗蜜多经》等等，以及中间的经典无相品。阐明宗义的论师有：大学者圣龙树和论师提婆等等。此派的分类有：随经部行中观派、随瑜伽行中观派、随世间名言行中观派三种。又分为自续中观派和应成中观派两种。关于这些宗派的观点，随经部行中观派认为，在世俗谛中，五蕴与经部宗相同。同样，随瑜伽行中观派认为五蕴与唯识宗相同，随世间名言行中观派则与世间人相同。自续中观派认为，在世俗谛中，存在事物自性的力量之理、量、世俗谛的真实性、差别，以及胜义谛如幻，佛具有自续的智慧等等。应成中观派则认为，一切破立都是在对方的认知中进行，中观派自己没有任何可以成立的观点，同样也没有任何可以破斥的观点。因此，一切显现之境皆是虚假的，一切心识皆是错乱的，没有任何可以承认的观点，世俗谛没有真实性和差别，胜义谛是离戏的，佛不具有自续的智慧等等。因此，所有的中观派，一切法在空性中都是一味的，一切众生都具有如来藏的体性，一切道都是乘
English
Since it proclaims that all phenomena are without inherent existence, it is also called the Madhyamaka. Because it acknowledges that dependent origination, which is not deceptive, is the conventional truth, and because it acknowledges that only the freedom from elaboration, which is free from the two extremes of existence and non-existence, is the ultimate truth, it is called the Madhyamaka. The scriptures of this school are: the Noble Jewel Source Sutra, the Elephant Strength Sutra, the Great Sutra Requested by the Naga King Ocean, the Samadhiraja Sutra, the Meeting of Father and Son Sutra, the Sutra of the Perfect Collection of the Buddha Lands, the Entering the Two Truths Sutra, the Ornament of the Light of the Wisdom of All Buddhas Sutra, the Jewel Basket Sutra, the Hundred Thousand Prajnaparamita Sutra, and so on, as well as the intermediate scriptures, the Signless Chapter. The teachers who clarify the tenets are: the great teacher, the noble Nagarjuna, and the teacher Aryadeva, and so on. This school is divided into three: the Madhyamaka who follow the Sutra school, the Madhyamaka who follow the Yoga school, and the Madhyamaka who follow the worldly conventions. It is also divided into two: the Svatantrika Madhyamaka and the Prasangika Madhyamaka. Regarding the views of these schools, the Madhyamaka who follow the Sutra school say that, in conventional truth, the five aggregates are the same as those of the Sutra school. Similarly, the Madhyamaka who follow the Yoga school say that the five aggregates are the same as those of the Mind-Only school, and the Madhyamaka who follow the worldly conventions are the same as the worldly people. The Svatantrika Madhyamaka believe that, in conventional truth, there is the power of the nature of things, valid cognition, the truth of conventional truth, distinctions, and that ultimate truth is like an illusion, and that the Buddha has self-existent wisdom, and so on. The Prasangika Madhyamaka believe that all refutations and affirmations are made in the minds of others, and that the Madhyamaka themselves have no position to establish, and similarly, no position to refute others. Therefore, all appearing objects are false, all minds are deluded, there is no view to be accepted, there is no truth or distinction in conventional truth, ultimate truth is free from elaboration, and the Buddha does not have self-existent wisdom, and so on. Therefore, all Madhyamakas are of one taste in the emptiness of all phenomena, all beings have the nature of the Tathagatagarbha, and all paths are vehicles.
Chinese
确定为一个大的，并且在所有知识都符合两种真理方面是一致的。因此，对于大乘的唯识宗和中观宗，在此续部经文中说：“没有如实证悟。”对此，《释论·斯帕卡布》中说：“唯识宗只是证悟了一个方面。中观宗没有显现所有事物的真如，即以三种胜义谛作为自性，并且两种真理不可分割，因此只是没有如实证悟。”如此宣说。因此，大小乘都说有四种宗派，如《般若心要总集》中所说：“佛法有四种，是意欲的显现，分别说者等的道，是宣说即成就。”如此宣说，认为身语的解脱是不合理的，解脱和束缚是由心造成的，这是意欲者，通过宣说分别说者等的道，各自成就自己果的真如，这就是这个意思。其中，宣说小乘的是声闻，如《妙法莲华经》中所说：“世尊，今日我等成声闻，将如实宣说殊胜菩提，也将极力宣说菩提之声，因此我等声闻犹如不尽。”如是宣说。大乘是因为具有七种大的缘故，所以是大乘，如《经庄严论》中所说：“所缘大和，如是修行二者和，智慧精进勤奋和，善巧方便而成和，真实修行大和，佛陀事业大，具有这些大的缘故，显说名为大乘。”如此宣说，即具有五明等所缘大，和成办自他利益的修行大，和证悟二无我的智慧大，和于三个无数劫中行持苦行的精进大，和不舍弃轮回的善巧方便大，和力量与无畏等真实成办的大，和轮回存在期间佛陀的事业大，即具有七种大的缘故。此外，《楞伽经》中说：五法和自