English
That which can function is like water and the moon. The second is that which appears but cannot function, like a mirage and the moon in water. When distinguishing according to ultimate truth, that which merely prevents arising, etc., but is not liberated from the elaboration of the unborn, is the ultimate truth with characteristics; that which is liberated from all elaborations of arising and non-arising, etc., is the ultimate truth without characteristics. Regarding the object-possessor, they consider the mind-consciousness to be the basis of imputation for a person, and do not accept the ālaya-consciousness and afflicted mind, but accept the six consciousnesses. They also believe that the certainty of the absence of arising and ceasing, etc., can be summarized by five great reasonings: analyzing the cause is the Vajra Splinter; analyzing the result is existence and non-existence, arising and cessation; analyzing both cause and result is the four alternatives of arising and cessation; establishing non-affirming negation as reasoning to negate is the Great Dependent Arising; establishing affirming negation as reasoning is freedom from one and many. The first is that all phenomena are not born from self, other, both, or neither, and that itself is empty of the entity of arising, like the general meaning of non-things. The second is that the result of existence and non-existence arising from a cause is empty, and that is empty of all entities of arising, like the general meaning of non-things. The third is that arising from one to one, from one to many, from many to one, and from many to many is empty, and that is empty of all entities of arising, like the general meaning of non-things. Thus, what appears is also empty of the four alternatives of arising, namely, one arising from one and many, and many arising from many and one, in the ultimate truth. The fourth is that all that appears is dependently originated, and therefore empty of true nature, like an image. The fifth is that whatever pervades being separate from one and many pervades being empty of true entities, like the general meaning of non-things. The appearance of form, etc., is also because the pervasion of being separate from one and many exists in the ultimate truth. What is to be proven by those reasonings is that it exists only as an illusion, but not in the definitive sense, which is a comprehensive non-affirming negation, and not merely negating a true entity, but establishing a decisive affirming negation. This system believes that the nature of knowing consciousness is born from inference.
Chinese
自续派认为，无有、离戏、堪忍观察是胜义谛的真实相。但这不是究竟的中观，因为他们认为胜义中无有，世俗中存在，所以没有超出常断二边的实体。仅仅是分别念以理智所决定的知，不能成为真正的胜义谛。如《文殊师利了义经》中略说所云：“蕴聚善分别，体性即是空，犹如水上树，无有坚实心。” 仅仅遮止戏论，也没有超出戏论的范畴等等。 龙树菩萨说：“如果承认在世俗中存在，那么就变成常；如果认为在胜义中不存在，那么就变成断。” 因此，自续派认为，以理智的观察所要成立的，仅仅是否定之否定，离戏如虚空般，是究竟的真实义。涅槃的佛身和净土等，以及轮回的色声等一切都是世俗的缘起法，认为空性和缘起并不相违背。胜义中，佛身和净土等也是为了调伏其他众生而显现的，在佛陀自己的显现中是不存在的。佛陀的境界中，一切心识的相续都已断灭，因此也不承认有智慧，认为安住在一切戏论寂灭的殊胜灭尽中。《入中论》中说：“ ज्ञानस्य काष्ठं शुष्कं निःशेषं ज्वलितं शमं । तेन शान्ता जिनाः सर्वे धर्मकायास्तथा मताः । तदा न जायते किञ्चिन्न च किञ्चिद्विनश्यति । चित्तोपरम एवायं कायैस्तैः सम्यगुच्यते。 智慧之薪皆已焚，寂灭诸佛法身是，尔时无生亦无灭，心灭是彼身显现。” 与此相符。色身二者是为了利益他者而显现的因，是过去为了利益他者而发愿，并在资粮道等阶段积累布施等福德资粮而产生的。在道和果等方面，以大乘为基础，经历五道十地，最终获得佛陀的四身等果位。 认为补特伽罗是常、一、自在的，并且补特伽罗空是远离了补特伽罗自立存在的实有，有粗细之分。所取和能取是异体的空性是粗品的法无我。一切法远离了真实成立是细品的法无我。所断除的是，对补特伽罗的执着是烦恼障，对法的执着是所知障。
English
The Svatantrika school asserts that non-existence, freedom from elaboration, and being able to withstand analysis are the characteristics of the ultimate truth. However, this is not the ultimate Madhyamaka, because they believe that it does not exist in the ultimate sense but exists in the conventional sense, so it does not go beyond the entities of permanence and annihilation. Merely the knowledge of reason decided by the mind is just conceptualization and cannot be the true ultimate truth. As it is briefly stated in the *Manjushri's Viewpoint Sutra*: "Aggregates are well analyzed, their nature is emptiness, like a tree in water, without essence." Even just the negation of elaboration does not go beyond the specifics of elaboration, and so on. Master Nagarjuna said, "If one accepts that it exists in the conventional sense, then it becomes permanent; if one believes that it does not exist in the ultimate sense, then it becomes annihilation." Therefore, this Svatantrika school believes that what is to be proven by the analysis of reason is only the negation of negation, freedom from elaboration like the sky, which is considered the ultimate definitive meaning. All phenomena such as the bodies and pure lands of the Buddhas who have passed into nirvana, and the forms and sounds of samsara, are merely conventional dependent arising. They believe that emptiness and dependent arising are not contradictory. In the ultimate sense, the bodies and pure lands, etc., are appearances to be tamed by others, but they do not exist in the Buddha's own appearance. In the state of Buddhahood, all streams of consciousness have ceased, so they do not accept even wisdom, and they say that they abide in the supreme cessation where all elaborations are pacified. As it says in the *Entering the Middle Way*: "ज्ञानस्य काष्ठं शुष्कं निःशेषं ज्वलितं शमं । तेन शान्ता जिनाः सर्वे धर्मकायास्तथा मताः । तदा न जायते किञ्चिन्न च किञ्चिद्विनश्यति । चित्तोपरम एवायं कायैस्तैः सम्यगुच्यते। (jñānasya kāṣṭhaṃ śuṣkaṃ niḥśeṣaṃ jvalitaṃ śamaṃ. tena śāntā jināḥ sarve dharmakāyāstathā matāḥ. tadā na jāyate kiñcinna ca kiñcidvinaśyati. cittoparama evāyaṃ kāyaistaiḥ samyagucyate. The fuel of wisdom is completely burned, pacified, thus all the Jinas are pacified, and the Dharmakaya is considered to be so. At that time, nothing is born and nothing is destroyed. This cessation of mind is what is truly said to be their body.)" This is in accordance with that. The cause for the appearance of the two form bodies for the benefit of others is that they previously generated the mind for the benefit of others and accumulated merit, such as generosity, in the stage of the path of accumulation, etc. Regarding the path and the result, etc., based on the Great Vehicle, they accept the five paths and ten bhumis, and then the result is the four bodies of the Buddha, etc. They believe that the person is empty of a permanent, single, independent person and that the person is empty of a self-sufficient, substantially existing entity, which is the coarse and subtle selflessness of the person. The emptiness of the object of grasping and the grasper being different substances is the coarse selflessness of phenomena. All phenomena being empty of true existence is the subtle selflessness of phenomena. What is to be abandoned is that the clinging to the self of the person is the afflictive obscuration, and the clinging to the self of phenomena is the cognitive obscuration.
Chinese
四、认为中转法轮是究竟的了义，最初是权义，最后是权义和实义兼具。说众生相续中有如来藏是权义。宣说如来藏的末转法轮经及其注释认为是权义。慈氏五论和无著兄弟的论著认为是唯识假相，陈那、法称等认为是实相。 二、中观应成派：不迷乱的智慧和迷乱的智慧的差别，以及依此而建立的二谛的观点。第一点是：持有龙树菩萨的不共见解的月称论师等人这样认为：证得菩萨地的等持以及佛陀所证悟的，无论是所知和能知等境和有境的显现都不成立。因此，有境智慧的行境也是不存在的。因为那时，所有心所的行境都断绝了，因此称在不可言说、不可思议的智慧中证悟法性为不迷乱的智慧。如《入中论》云：“何时无生即彼性，尔时智亦离生故，是时彼等互依时，彼以此悟真性理。如心如何成彼相，彼即如是知彼境，如是但依世俗说，名言识知真性理。”《显句论》中也说：“此处心和心所的戏论也断绝了。” 那个状态被称为证悟胜义谛。它的对境是自性清净的法界实相。所见虚假、迷乱的智慧是指凡夫因无明的习气而眼花缭乱，如同认为眼翳和毛发飘动是真实存在一样。六道众生的处所、身体、受用、安乐和痛苦等各种显现都是迷乱的，是依赖于缘起而产生的能取和所取的现象。证得菩萨地之后的后得位，是指与他人共同显现的外器世界和内情众生等等。二谛的体性是：没有共同的分类基础和自相，是空性，因为在胜义中不成立。然而，在世俗人的心中，仅仅是从非真实中
English
Fourth, the intermediate turning of the wheel is considered to be the ultimate definitive meaning. The first is provisional meaning, and the last is considered to be both provisional and definitive meanings. Saying that there is a Tathagatagarbha in the sentient beings' continuum is a provisional meaning. The last turning of the wheel sutra that teaches it, along with its commentaries, is considered to be provisional meaning. The four treatises of Maitreya and the treatises of the brothers Asanga are considered to be mind-only false appearances, while Dignāga, Dharmakīrti, etc., are said to be true appearances. Second, the Prasangika Madhyamaka: the distinction between non-deluded wisdom and deluded wisdom, and the view of the two truths based on that. The first point is: the followers of Acharya Chandrakirti, who hold the uncommon view of Acharya Nagarjuna, think like this: the samadhi attained by those who have attained the bhumis and the knowledge of the Buddhas, whatever appears as the object and subject, such as knowable and knower, is not established. Therefore, the activity of the subject's wisdom is also non-existent. Because at that time, all the activities of mental factors are cut off, therefore, realizing the nature of reality in the inexpressible, inconceivable wisdom is called non-deluded wisdom. As it is said in the "Entering the Middle Way": "When is unbornness itself, then wisdom is also free from birth, at that time they rely on each other, and with this, one realizes the truth. Just as the mind becomes the aspect of whatever, it knows that object as it is, in the same way, relying on convention, one understands the truth." It is also said in the "Clear Words": "Here, the proliferation of mind and mental factors is also cut off." That state is called the realization of ultimate truth. Its object is the nature of reality, the dharmadhatu, which is naturally pure. Seeing false, deluded wisdom refers to ordinary beings whose eyes are blinded by the habits of ignorance, just as they think that eye floaters and falling hairs are real. The various appearances of the six realms' places, bodies, enjoyments, happiness, and suffering are all delusions, which are the phenomena of grasper and grasped that arise dependently. The subsequent attainment after attaining the bhumis refers to the outer world and inner sentient beings, etc., that appear in common with others. The nature of the two truths is: there is no common basis of classification and self-characterization, it is emptiness, because it is not established in the ultimate. However, in the minds of ordinary people, it is just a reversal from what is not true.
Chinese
仅仅是安立名言谛。龙树菩萨说：“二谛是依世间人的心识而安立的。”名言谛的体相是六种识的显现，以及与所显现的对境相关的各种相状。中观宗安立六识的方式与声闻乘相同。胜义谛是法界的自性清净。它的相是：名言谛的相是能取所取戏论的显现，是产生遮蔽的相状。如《入行论》中说：“愚痴自性蔽覆故，名言即是世俗谛，由彼所诳惑，显现为真实，佛说彼为世俗谛。”也就是说，轮回的法，心和心所，以及对境的显现，都是名言谛。即使是获得果位，只要心和心所没有止息，对境不清净，六种色蕴的显现，以及所有应断除的事物，都归于名言谛，被认为是错觉。胜义谛的相是远离能取所取戏论的自性。也就是说，从语言文字等无法直接理解的角度来看，它不是从其他地方获得的知识，心和心所的烦恼在法界中平息，超越了分别念，远离了一切戏论，没有被任何宗派所触及。如《中观根本慧论》中说：“不从他知，寂静，不以戏论戏论，无分别，无异义，是则彼之相。”也就是说，相同和不同等概念是实在论者的观点，因此不仅没有被这些概念所触及，而且也没有被“远离戏论是中观宗”这样的说法所证实。总之，涅槃的法，深奥而寂静，自性清净的法界，以及证悟它的智慧，远离了一切障碍的佛陀的智慧，显现为清净无染、不变的对境，以及获得果位的等持智慧，以及它的自性安住于一体的后得，显现为观的相状，都是胜义谛。对于名言谛，就像有眼疾的人看到毛发一样，眼睛清净的人什么也看不到。同样，对于有错觉的心来说，会显现出各种各样的东西，而对于圣者的等持和错觉消失的佛陀来说，