English
Recognizing that there is nothing outside of the mind, they believe that realization is perfected in the mind, but they do not believe that the mind is without inherent existence. Thus, knowing that the apprehended and the apprehender are non-dual, the wisdom of the non-duality of the apprehended and the apprehender is said to be the ultimate truth. Therefore, they consider the mind, which is merely clarity and awareness, to be the ultimate truth. In this way, although their understanding of how external objects are perceived is not mistaken, even if they believe in the non-duality of the apprehended and the apprehender, they have already turned the nature of knowledge into a single entity. Because they consider consciousness to be the ultimate truth, they do not realize the selflessness of phenomena as it is. In the Ornament for Clear Realization, it says, "To abandon the object of apprehension, and because of not abandoning the apprehension, the path like beryl supported, should be known as condensed." Because it shares the same view as their own, the Shravakas, Pratyekabuddhas, and Mind-Only schools are placed in the tenet system that asserts substantial existence. Within that, there are many different views, namely: Aspect-Truth and Aspect-Falsehood. The first asserts that when perceiving the color blue, the blue that appears to the eye-consciousness is truly existent as it appears. The second asserts that the appearance of blue is not truly existent as it appears. Furthermore, the Aspect-Truth school believes that in the eye-consciousness that apprehends blue, there is a defilement of ignorance that causes the appearance of blue as an external object. The Aspect-Falsehood school believes that not only does the appearance of blue appear as an external object, but both the appearance of blue and the coarse appearance of blue are defiled by ignorance. Therefore, the Aspect-Truth school asserts that the coarse appearance in sense consciousness exists as it appears, while the Aspect-Falsehood school asserts that the coarse appearance in sense consciousness does not exist as it appears. The Aspect-Truth school is further divided into: Equal Number of Apprehender and Apprehended, Half an Egg, and Diverse Non-Dual Apprehension. The first believes that when apprehending a variegated object, because the object presents various colors or different aspects, from the perspective of the subject, various different aspects will arise, and these aspects are all true. The second believes that although the object presents various different aspects, from the perspective of the subject, various different aspects do not arise. The third believes that the object does not present various different aspects, but only presents a variegated aspect, and from the perspective of the subject, only a variegated aspect arises. These are the definitions of the three. Equal Number of Apprehender and Apprehended
Chinese
关于有部，承认八识聚和承认六识聚两种观点。在无种种二元对立中，有承认六识聚和只说一个识两种观点。如果区分虚假识，则分为有垢和无垢两种。认为心的自性被无明的习气垢染污的是有垢，认为心的自性没有被无明的习气垢稍微染污的是无垢。唯识宗认为色等五境不是外境，因为有部和经部都认为是由微尘组成的，但微尘有方分，识有时间分，因此不是真实成立的。如同梦境中的色声等受用一样，这一切都是在阿赖耶识上安置习气的力量，仅仅产生心的显现而已。如经中说：三界唯是心。因此，承认八识聚时，承认阿赖耶识是补特伽罗的假立处。有些人也认为意识是补特伽罗的假立处。阿赖耶识是安放各种习气的地方，自性既非善也非恶，因为不障碍解脱，所以是无覆无记，并且与触、受、想、行、作意这五种遍行相应。末那识缘着阿赖耶识，向内执着我为实有，伴随着我见、我慢、我痴、我爱和五种遍行，是造业者，因为自性障碍解脱，所以被认为是覆无记。如果像区分阿赖耶和阿赖耶识那样区分，则如上所述。第二，中期法轮的真实教义是确定一切法为空性，如广中略般若经等般若部类，以及解释经义的论典，如圣龙树的六论和月称的《入中论》等中所阐述的大乘中观，有暂时的和究竟的两种。第一种是自空，即承认没有真实成立的法，哪怕是微尘。同样，因为宣说没有真实成立的自性，所以是自性
English
Regarding the Vaibhashikas, there are two views: those who accept the eight consciousness aggregates and those who accept the six consciousness aggregates. In the absence of various dualities, there are two views: those who accept the six consciousness aggregates and those who only speak of one consciousness. If we differentiate false consciousness, there are two types: defiled and undefiled. Those who believe that the nature of the mind is defiled by the impurities of ignorance are defiled, and those who believe that the nature of the mind is not even slightly defiled by the impurities of ignorance are undefiled. The Mind-Only school asserts that the five objects, such as form, are not external objects because the Vaibhashika and Sautrantika schools both believe that they are composed of particles. However, particles have spatial parts, and consciousness has temporal parts, so they are not truly established. Like the enjoyment of forms and sounds in a dream, all of this arises as mere appearances of the mind due to the power of placing habitual tendencies on the Alaya consciousness. As it is said in the sutras: "The three realms are only mind." Therefore, when accepting the eight consciousness aggregates, the Alaya consciousness is accepted as the basis for imputation of a person. Some also believe that the mental consciousness is the basis for imputation of a person. The Alaya consciousness is the place where various habitual tendencies are placed, and its nature is neither virtuous nor non-virtuous. Because it does not obstruct liberation, it is unconditioned and neutral, and it is associated with the five omnipresent mental factors: touch, feeling, perception, volition, and attention. The afflicted mind (klesha-manas) focuses on the Alaya consciousness, inwardly clinging to "I" as real, accompanied by the view of self, pride of self, ignorance of self, love of self, and the five omnipresent mental factors. It is the creator of karma, and because its nature obstructs liberation, it is considered to be conditioned and neutral. If we differentiate between Alaya and Alaya consciousness, as mentioned above, it is as described above. Secondly, the explicit teaching of the intermediate turning of the wheel of Dharma is the determination that all phenomena are empty, such as the extensive, intermediate, and concise Prajnaparamita sutras and other Prajna-related texts, as well as the commentaries that explain the meaning of the sutras, such as the six treatises of the noble Nagarjuna and Chandrakirti's "Entering the Middle Way," etc. The Mahayana Madhyamaka has two aspects: provisional and ultimate. The first is self-emptiness, which is the acceptance that there is not even a particle of truly established phenomena. Similarly, because it proclaims the absence of a truly established nature, it is nature
Chinese
被称为无自性的中观派。它有自续派和应成派两种分类。其中，自续派主张一切法仅是名言安立，以自相成立。它又分为瑜伽行中观自续派和经部行中观自续派两种。瑜伽行中观派认为，在世俗谛中，一切显现都是识的自性，没有外境，这与唯识有相派的观点一致，寂护论师等就是这样主张的。经部行中观派则像声闻经部一样主张，虽然外境本身并不显现为识，但由于境的识将自己的形相赋予识，所以识生起与境相似的形相，这就是“境识”，以能取的方式来使用境，在世俗谛中存在异时的能取和所取，这是莲花戒论师等的主张。瑜伽行中观自续派中，与真相派观点相同的是寂护和莲花戒等，与假相派观点相同的是智藏等。宗派的观点在基、道、果三方面，基有境和有境者两种。境，即所知，有世俗谛和胜义谛两种。第一种，因为遮蔽，所以是世俗谛。遮蔽什么呢？遮蔽真实义的是错乱的识。错乱的识在其境中是真实的，所以称为真实，即显现为色、声等各种法的现象，就像梦一样。定义是：一切世俗谛的法，其自性皆空，无自性，能被理智驳倒，所以是不可分析的。第二种，因为是追求决定利益的果，所以是胜义谛，也就是不迷乱的智慧的自性，因为极其殊胜，所以是胜义谛，不迷乱的智慧在其境中是真实的，所以是真实，即如是性。例子是：瓶子空性是胜义谛的例子，显现为瓶子是世俗谛的例子。分类是：世俗谛有正世俗谛和倒世俗谛两种。第一种是，显现
English
It is asserted as the non-inherent existence Madhyamaka. It has two divisions: Svatantrika and Prasangika. Among these, the Svatantrika asserts that all phenomena are established by their own characteristics, merely as nominal designations. It is divided into Yogacara-Madhyamaka-Svatantrika and Sutra-Madhyamaka-Svatantrika. The Yogacara-Madhyamika asserts that in conventional truth, all clear appearances are objects of consciousness, and there is no external object, which is in accordance with the Vijnanavada with aspects. This is the view of Abbot Shantarakshita and others. The Sutra-Madhyamika asserts like the Sravaka-Sutrantika, although the external object itself does not appear directly to consciousness, the consciousness of the object gives its own form to the consciousness, so the consciousness arises in a form similar to the object, which is called 'object-consciousness'. By the way of focusing, it fully utilizes the object, and the grasping and the grasped of different times exist in conventional truth, which is the assertion of Acharya Lekdenjey (Aryavimuktisena) and others. Among the Yogacara-Madhyamaka-Svatantrika, Shantarakshita and Kamalashila and others are similar to the reality aspectarians. Yeshe Nyingpo and others assert in accordance with the false aspectarians. The tenets of the philosophical schools are based on the three aspects of ground, path, and result. The ground has two aspects: object and subject. The object, knowable, has two aspects: conventional truth and ultimate truth. The first is conventional truth because it obscures. What does it obscure? It obscures the true meaning, which is deluded consciousness. That deluded consciousness is true in its object, so it is called truth, that is, all the appearances of various phenomena such as form and sound appear like dreams. The definition is: all conventional truths are empty of their own essence, without inherent existence, and can be refuted by reason, so they are called unanalyzable. The second is ultimate truth because it is the result of seeking definite benefit. That ultimate truth is the nature of non-deluded intelligence, and it is also ultimate because it is supremely excellent. Since the non-deluded intelligence is true in its object, it is truth, that is, suchness. The example is: the emptiness of a pot is an example of ultimate truth, and the appearance of a pot is an example of conventional truth. The divisions are: conventional truth has correct conventional truth and false conventional truth. The first is: appearance
Chinese
能起作用就像水和月亮一样。第二种是，显现却不能起作用，就像海市蜃楼和水中月亮一样。从胜义谛来区分，仅仅遮止生等，而没有从无生的戏论中解脱出来的是有相的胜义谛；从生和无生等一切戏论中解脱出来的是无相的胜义谛。对于有境，认为意识是补特伽罗的安立处，不承认阿赖耶识和染污意，而承认六识。确信没有生灭等，也认为可以用五大正理来概括：对因进行分析的是金刚屑，对果进行分析的是有无生灭，对因果二者进行分析的是四句生灭，将非遮立为正理来遮止的是大缘起，将无遮立为正理的是离一多。第一种是，一切法不是从自、他、二者、非二者中产生，这本身就空于生的事物，就像无事物的总相一样。第二种是，从因中产生有和无的果是空性的，这空于一切生的事物，就像无事物的总相一样。第三种是，从一个产生一个，从一个产生多个，从多个产生一个，从多个产生多个是空性的，这空于一切生的事物，就像无事物的总相一样。如此显现也是，胜义谛中一个产生一个和多个，多个产生多个和一个，即空于四句生。第四种是，一切显现都是缘起，因此空于真实的自性，例如影像。第五种是，凡是遍于离一和多的，就遍于空于真实的事物，例如无事物的总相。显现为色等也是，因为存在胜义谛的离一多遍在。这些正理所要成立的是，仅仅如幻有，而不是在究竟的意义上没有，这是周遍的非遮，而不是遮止真实的事物，仅仅是决定的无遮成立。此宗认为，明识是比量的自性生