English
Although they both assert that the Four Noble Truths and the absence of self of persons, as well as indivisible particles, are truly established, they consider non-associated formations and the unconditioned to be merely imputed, not substantial entities like the Vaibhashikas. Furthermore, they believe that the appearance of external objects is known through their manifestation in consciousness, rather than as inherently existing external entities. Therefore, in terms of terminology, some of their assertions align with realistic epistemology, and they are thus referred to as the Sautrantika school within the Shravaka school. However, their view, meditation, conduct, and results are no different from those of the Shravakas. The second is the Svatantrika school. Having heard the Dharma of selflessness in previous lives and made aspirations, when the cause ripens in their final existence, they arise with a strong sense of weariness towards existence. By contemplating abandoned bones in a charnel ground, they recognize this as death. The cause of this is taking birth, and so forth. By examining dependent origination in reverse order up to ignorance, they realize the truths of suffering and its origin. Furthermore, they realize the absence of self of persons in the same way, understanding that ignorance is merely clinging to a mistaken fabrication, and that in reality, there is no self of persons as it is apprehended. Thus, they know that ignorance, the root of samsara, has ceased, which is the truth of the path. By contemplating the reversal of dependent origination, where the cessation of ignorance leads to the cessation of aging and death, they realize the truth of cessation. Due to the power of dependent origination of the continuous stream of momentary inner consciousness, external phenomena merely appear like dream images. In reality, even indivisible particles of external objects are not established. Therefore, they assert that the momentary indivisible consciousness is truly established. Thus, they possess the view of the absence of self of persons and the absence of self of phenomena, understanding that the aspect of form that is apprehended is without inherent existence, thereby realizing half of the absence of self. Meditation involves relying on the fourth dhyana and being able to generate the path of joining, from the heat stage up to the wisdom of exhaustion and non-arising, on a single seat. This is achieved through correctly ascertaining the key points of the reversal of dependent origination. Conduct involves teaching the Dharma through bodily gestures without sound and benefiting sentient beings through miraculous displays. The result is the state of the Svatantrika Arhat, known as the supreme land of wish-fulfilling bliss.
Chinese
我显现出来。菩萨的乘是，以证悟二无我的智慧和不舍一切有情界的大悲，圆满成熟清净到究竟，从而成就佛果。其中，大乘的经部，对于甚深广大的意趣，有两种随学论释轨理的论师，即中观派和唯识派。唯识派认为，二空的识，仅仅是明觉，就是胜义谛完全成立。并且，在这种识上安立清净和不清净的习气，以缘起的他起性而显现各种各样的显现，这样，显现为二，执着于成立为二的遍计所执的我和我所。然而，实际上没有任何能取所取，因此，以二我空性的法界，以法性的方式存在于这种识上，从而将无能取所取的识本身作为实相而安立宗义。并且，对于此，也有两种以名言了解这些形象的自性为真实，即真假二谛；以及不真实，仅仅认为是明现的假相。以承认名言的方式，有两种宗义。在真唯识中，也有鸡蛋半边等三种分类。唯识派的修持果，因为是大乘行者，所以与中观派相同。中观派则不承认仅仅无能取所取的识是真实成立的。对于任何所知法，都不承认有微尘许的真实成立，而是以甚深之法界，即空性和缘起显现双运的方式，以见解来证悟。对此，也根据衡量实相的方式，以智慧的大小，将此幻化称为幻化觉悟，如附注所说，分为二无别和极不住两种。第一种观点是，像这样显现的这些世俗，如果进行观察，因为是不成立的，所以虽然显现却是不真实的，就像幻化一样。因此，显空无二的幻化，就是法的实相，因此，基道果的一切阶段都认为是幻化。这些宗派认为，对于世俗，有正谬之分，对于胜义，有异名和非异名之分。这是大乘中观派的观点。
English
I manifest. The Bodhisattva's vehicle is to accomplish Buddhahood by perfecting, maturing, and purifying to the ultimate extent with the wisdom that realizes both selflessnesses and the great compassion that does not abandon all sentient beings. Among them, the sutras of the Mahayana, regarding the profound and vast intentions, have two types of teachers who follow the system of commentaries, namely the Madhyamaka and the Cittamatra. The Cittamatra believes that the consciousness of the two emptinesses, which is merely clear awareness, is the ultimate truth that is completely established. Furthermore, on this consciousness, habits of purity and impurity are established, and various appearances appear due to the other-powered nature of dependent origination. Thus, it appears as two, and one clings to the imputational self and what belongs to the self, holding them to be established as two. However, in reality, there is no grasper or grasped, so the Dharmadhatu, which is empty of the two selves, exists in that consciousness as its very nature. Therefore, they establish their tenet by taking that very consciousness without grasper and grasped as the reality. And within that, there are two ways of understanding these aspects as being true in their own nature in name, namely the true aspectarians and those who consider them to be merely clear appearances without being untrue, namely the false aspectarians. There are two tenets based on how they accept conventional truths. Within the true aspectarians, there are three subdivisions, such as the half-egg. The practice and result of the Cittamatra are similar to those of the Madhyamaka because they are Mahayanists. The Madhyamaka does not accept even the mere consciousness without grasper and grasped as being truly established. They realize through the view the profound Dharmadhatu, which is the union of emptiness and dependent arising, in which not even an atom of any knowable object is truly established. Regarding this, depending on the capacity of one's intellect in measuring reality, this illusion is also called the realization of illusion, and as the annotations say, it is divided into two: non-duality and non-abiding. The first view is that these conventional truths that appear in this way, if examined, are not established, so although they appear, they are not true, like an illusion. Therefore, this illusion of non-duality of appearance and emptiness is the reality of phenomena, so all stages of the ground, path, and result are considered to be like an illusion. These schools distinguish between correct and incorrect for conventional truths, and between synonymous and non-synonymous for ultimate truth. This is the view of the Mahayana Madhyamaka school.
Chinese
仅仅是对于地的确定，而没有如实地确定离戏的境界。第二，不住立也分为四种：不住立于空性，不住立于断灭，不住立于舍弃，不住立于双运。第一种是世俗与胜义的差别，显现的世俗是如此显现，但却是由于错乱而安立的，如果加以观察，则是不真实的，因此在胜义中是不存在的。没有世俗的空性是实相，认为空性是一种断灭的实相。这是因为没有认识到显现本身本来就是空性的离边空性，而将遮止世俗的空无执为空性，从而堕入边执。不住立于断灭，在意义上与前一种认为空性的方式相似。在有分别念的时候，也有积累资粮，也有产生智慧的果实，但最终认为分别念穷尽后，智慧也会断灭。这也说明没有认识到在基、道、果的各个阶段，显现与空性二者本来就是不可分离的法界离边的实相。不住立于舍弃，无论如何承认有或无等，都无法超出增益，而这种增益如果加以观察，则无法成立，因此持有不承认任何事物的见解。一般来说，实相是超越言思的，与承认相分离是真实的，但是仅仅依靠无论承认什么都能被理智驳倒这一点，就将所有的承认和所缘都舍弃，这样并不能如实地确定实相。第四种不住立于双运，显空自性无二的法界，远离一切戏论之网，是圣者们各自以智慧所能证知的，二谛无别的甚深实相境界中，诸法皆成一体，因此世俗和胜义也不再安立。在名言中，对于如何显现的现象，不加以考察分析，如同世间所显现的那样承认是世俗，而其自性存在与不存在等一切边都已远离，安住于法界自性中是胜义谛。总之，现在被称为应成中观派
English
Merely determining the ground, without truly establishing the state of being free from elaboration. Secondly, non-abiding also has four aspects: non-abiding in emptiness, non-abiding in cessation, non-abiding in equanimity, and non-abiding in union. The first is the difference between conventional and ultimate truth. Conventional appearances appear as such, but are established due to delusion. If examined, they are not true, and therefore do not exist ultimately. Emptiness without conventionality is the true nature, thinking of emptiness as a kind of annihilation as the true nature. This is because one does not understand the emptiness free from extremes, where appearance itself is inherently empty, and one grasps at a mere emptiness that negates conventionality, thus falling into extremism. Non-abiding in cessation is similar in meaning to the previous way of conceiving emptiness. While there are conceptual thoughts, there is also the accumulation of merit, and the fruit of wisdom arises, but ultimately it is believed that when conceptual thoughts are exhausted, wisdom also ceases. This also shows a failure to realize that in all stages of the ground, path, and result, the two, appearance and emptiness, are inherently inseparable, the reality of the dharmadhatu free from extremes. Non-abiding in equanimity is that no matter how one affirms existence or non-existence, etc., one cannot go beyond superimposition, and if this superimposition is examined, it cannot be established. Therefore, one holds a view that does not affirm anything. Generally, the true nature is beyond speech, thought, and expression, and being free from affirmation is true, but merely relying on the fact that whatever one affirms can be refuted by reason, and thus abandoning all affirmations and objects of focus, does not establish the true nature as it is. The fourth, non-abiding in union, is the dharmadhatu where appearance and emptiness are inherently inseparable, devoid of all networks of elaboration, to be realized individually by noble beings, in that profound state of reality where the two truths are inseparable, all phenomena become of one taste, so there is no longer any establishment of conventional or ultimate truth. In terminology, without examining or analyzing how phenomena appear, accepting them as they appear in the world is conventional truth, and abiding in the nature of the dharmadhatu, which is free from all extremes such as existence and non-existence of its nature, is called ultimate truth. In short, those who are now called Prasangika Madhyamikas
Chinese
是广为人知的宗派。这是为了确定从佛母所说的般若波罗蜜多法界之意，是因乘的究竟见解。这些大乘行者以无我二执的法界为目标。修持大乘宗派的三十七道品，以及在无数劫中修持六度等。他们希望成就圆满正等觉的果位。这些的详细情况可以在密咒圣教的宝库中找到。以上讲述了因乘的宗义。第二，在果乘密咒乘中，有外密和内密无上瑜伽两种。第一种有事部、行部、瑜伽部三种。其中的第一种，事部行者主要遵循《克里亚六部经》等，以成就悉地。克里亚六部是：从头部顶髻到顶髻转轮王的续部，从舌头到忿怒莲花旋转的续部，从心间到智慧胜续，从肩膀到金刚臂护的续部，从脐部到善成就的续部，从手到吉祥第一，从脚下到后禅定和阎魔敌黑的续部，出现了七部。还有从续部中出现的360种修法等。这些超越世间的一切都包含在如来、莲花和金刚三部中。每一部都有该部的部主顶髻，如毗卢遮那佛等该部的佛，以及该部的佛母，如佛眼佛母等的坛城。文殊等是该部的菩萨和菩萨母。阎魔敌等是忿怒尊和忿怒母，以及他们的男女侍从的修法等。世间部的有财神、嬉戏神和世间部三种，称为事部的六部坛城。克里亚派的见解是，胜义谛上，一切法自性清净的空性远离四边。世俗谛上，完全清净的本尊和自我二者是主