English
Thus, if one does not understand the classification of the two truths, one cannot achieve enlightenment. As stated in the Root Wisdom: Without relying on conventional truth, one cannot teach the ultimate truth; without realizing the ultimate truth, one cannot attain the cessation of suffering, Nirvana. So it is. Arya Deva said of these two, the Prasangika and Svatantrika: First, avert non-merit; in the middle, avert the self; finally, avert all bases of views. Whoever knows this is wise. Thus, the wheel of averting the self in the middle is the intention of the noble father and son, the unerring Prasangika, the view of the omniscient Dharma King as it is, and is considered the ultimate peak of the views of all characteristic vehicles. In Tibet, this view is held by Patsab Lotsawa and his followers, as well as most Sakyapas, such as Sakya Pandita, Gorampa Sonam Senge, Yakdrukpa Sangye Pal and his followers. Rongton Shakya Gyaltsen, however, asserts that it is Svatantrika Madhyamaka. Later Kagyu schools from Mikyo Dorje onwards assert that it is Prasangika. Je Tsongkhapa and his followers greatly promoted Prasangika. However, unlike the former, they consider conventional truth to be established by valid cognition, and they consider it to be the object of the Buddha's knowledge of all that exists. They also consider the Buddha's wisdom to see illusory appearances, and they consider ultimate truth to be measurable by conceptual thought. Therefore, they measure the inconceivable reality with conceptual thought, etc., which is very different from the previous Prasangika. The above briefly explains the classification of self-emptiness. Secondly, in the Great Teacher Bhāvaviveka's "Madhyamaka Jewel Lamp," it says: Therefore, know that the many great treatises I have composed are the Madhyamaka of outsiders. To refute opposing debaters, and for the treatises of great scriptures, and when great disputes arise, one should speak of the doctrine of the coarse Madhyamaka. That itself is most important in meaning, and when practicing yoga, one should meditate on subtle yoga. Thus, it is said that the Madhyamaka of Prasangika and Svatantrika is established as the coarse outer Madhyamaka, and it is shown to be necessary for the purpose of debating with outsiders and speaking of great scriptures, etc. The internal yoga practice is considered the subtle Madhyamaka, therefore this is the definitive meaning of the final turning of the wheel.
Chinese
这就是伟大的中观。也就是，诸如佛陀最后法轮的了义精髓的十部经等，以及密宗的续部，胜幢怙主弥勒的《宝性论》等慈氏五论，龙树父子的究竟密意《赞集》和《大乘二十颂》，《摄大乘品》，《中观无生宝藏论》，《转生论》等，还有圣天《百字论》，以及将《中观四百论》解释为他空的观点。无著兄弟的论著，以及随行者陈那、法称、月官等班智达，以及大成就者达努夏瓦巴、莲花生等无数成就者的深奥密意，即密咒的见解，自生智慧，心之金刚，心之手印，本元心，普贤王如来，原始佛，因之金刚持，大手印，大圆满，轮涅无别的见解等，在道果法中著名的，因之续，基道果三者的差别，处所完全转变的智慧，明点独一，各自本有的觉性等，以各种名称来称谓的所依，都没有超出这个伟大的中观。如果将三自性和仅仅是心的声音的显现都认为是实有，那么就会变成对佛陀及其眷属的诽谤之因，这是非常可怕的。此外，在最后法轮中，所有法都包含在三种自性中，即遍计所执性、依他起性、圆成实性。第一，遍计所执性分为两种：名言的遍计所执，即对名称、词语、字母的分别；所说能说，蕴、界、处，东西，边中，大小，高低上下，赞毁等，都是由分别念构想和虚构的部分，在世俗中也是不存在的。自性完全断绝的遍计所执，如二月般的虚幻显现，以及二我等。依他起性也分为不清净的依他起和清净的依他起两种。第一种是由于业和各种习气的因缘，依赖于其他而安立为依他起。也就是由于各种习气的力量，心识显现外内情器
English
This is the great Madhyamaka. That is, such as the ten sutras of the definitive essence of the final wheel of the Buddha's teachings, and the tantras of the secret mantra, Maitreya's 'Uttaratantra' and other treatises, Nagarjuna and his son's ultimate intention 'Collection of Praises' and 'Mahayana Twenty Verses', 'Compendium of Sutras', 'Madhyamaka Treasure of Non-Origination', 'Treatise on Transference of Consciousness', and Arya Deva's 'Hundred Verses', and the explanation of the 'Four Hundred Verses' of Madhyamaka as other-emptiness. The treatises of the Asanga brothers, and their followers Dignāga, Dharmakīrti, Candragomin, and other paṇḍitas, and the profound intentions of all the countless accomplished ones such as the great accomplished one Dānasūryapāda, Padmasambhava, etc., namely the view of mantra, self-arisen wisdom, vajra of mind, mudra of mind, primordial mind, Samantabhadra, primordial Buddha, vajra-holder of cause, Mahāmudrā, Mahāpūrṇa, the view of non-duality of samsara and nirvana, etc., famous in the Lamdre tradition, the tantra of cause, the distinction of ground, path, and result, the wisdom of complete transformation of the place, single bindu, the individual's own awareness, etc., the basis that is designated by various names, does not go beyond this great Madhyamaka. If all the teachings of the three characteristics and the mere sound of mind are considered to be the doctrine of the Mind-Only school that speaks of entities, then it will become a heap of slander against the Buddha and his retinue, which is a very terrible situation. Furthermore, in the final wheel, all dharmas are taught to be included in the three characteristics, namely, the completely imputed nature, the dependent nature, and the thoroughly established nature. First, the completely imputed nature is divided into two: the nominal completely imputed nature, which is the distinction of names, words, and letters; the expresser and the expressed, aggregates, elements, sense bases, east and west, edge and center, large and small, high and low, above and below, praise and blame, etc., are all parts that are conceived and fabricated by the mind, and do not exist even conventionally. The completely imputed nature that is completely devoid of characteristics, such as the illusory appearance like a double moon, and the two selves. The dependent nature is also divided into impure dependent nature and pure dependent nature. The first is called dependent nature because it relies on other conditions of karma and various habitual tendencies. That is, due to the power of various habitual tendencies, the mind appears as outer and inner environments and beings.
Chinese
显现各种各样的境。义：连同身体的一切在名言上存在，但胜义中不存在。清净的依他起是：极其清净的刹土和身等，由清净诸障的力量所转变。圆成实性也有两种：不变圆成实是：实相义的阿赖耶识，法界自性光明，空离依他起和遍计二者的如来藏。如《宝性论》云：‘如何如先前，如是无变异之法性。’又如《经庄严论》云：‘前后无差别，无一切障垢，如是真如佛。’外在不颠倒的圆成实是：被清净的一切垢染和清净的究竟果，被认为是能取所取二者皆空的自性光明之智慧，此在名言上不存在，但在胜义中存在。因此，在最后决定义的法轮中所宣说的如来藏是不变圆成实。其理是，如《宝性论》云：‘心之自性为何光明，其如虚空般不变，突发之垢不能染污彼。’因此，自性清净的法界，胜义谛的自生智慧是：当具有突发垢染之时，称为种姓或界或如来藏，当脱离垢染之时，称为如来或佛。而且，法界藏的体性本来就没有应舍弃的垢染，因为自性光明且无垢染之故，也无从后来新获得的功德，因为功德是任运成就之故。如前者云：‘以具业及烦恼故，以全无烦恼清净故，以无分别之法故，以任运不分别故。’因此，就心性的体性而言，是空离垢染和过失之实体的差别和合，不空离从本以来就有的功德，如彼云：‘具有差别之体性，以突发者空界，具有无差别之体性，不空无上法。’
English
The field appearing in various forms. Meaning: Everything including the body exists conventionally, but not ultimately. Pure other-powered nature is: extremely pure realms and bodies, etc., transformed by the power of purifying obscurations. The perfectly established also has two aspects: The unchanging perfectly established is: the Alaya-consciousness of the meaning of reality, the self-luminous nature of the Dharmadhatu, the Tathagatagarbha that is empty of both the other-powered and the imputed. As the Uttaratantra states: 'How it was before, so it is; the unchanging nature of reality.' And as the Ornament of the Sutras states: 'Though there is no difference between before and after, it is free from the stains of all obscurations; suchness is considered the Buddha.' The perfectly established that does not invert externally is: considered to be all the impurities to be purified and the ultimate fruit of purification. That very wisdom, which is self-luminous by nature, empty of the two, grasper and grasped, does not exist conventionally, but exists ultimately. Therefore, the Tathagatagarbha taught in the final definitive Wheel of Dharma is the unchanging perfectly established. Its nature is: As the Uttaratantra states: 'Whatever the self-nature of the mind is, luminous, it is unchanging like the sky; adventitious stains do not defile it.' Therefore, the self-nature of the Dharmadhatu, the self-arisen wisdom of ultimate truth, is called the lineage or element or Tathagatagarbha when it possesses adventitious stains, and it is called Tathagata or Buddha when it is free from stains. Moreover, the essence of the Dharmadhatu does not inherently have impurities to be abandoned, because it is self-luminous and without impurities. There are also no qualities newly acquired from the outside, because the qualities are spontaneously accomplished. As the former states: 'Because it possesses karma and afflictions, because it is completely free from afflictions and pure, because it is a non-discriminating Dharma, because it is spontaneously non-conceptual.' Therefore, in relation to the essence of the heart, it is empty of the distinctions and combinations of impurities and faults, and it is not empty of the qualities that have been inherently present from the beginning. As it says: 'The characteristic of having distinctions, the realm is empty of adventitious ones; the characteristic of having no distinctions, it is not empty of the unsurpassable Dharma.'
Chinese
因此，种姓界如来藏遍布于一切众生之中。如《宝鬘经》所说：“如来藏周遍一切众生。”又如《宝性论》所说：“圆满佛陀之身遍布，以及真如无差别，因有种姓之故，一切有情恒常具有如来藏。”这是因为遮蔽的客尘垢染有不清净、稍微清净、以及极其清净的次第。众生、圣者、圆满佛陀的次第安立，但心性法界没有改变。如《宝性论》所说：“不清净、稍微清净、极其清净的次第，称为众生、菩萨、以及如来。”就像土瓶、铜瓶、金瓶中的虚空没有好坏一样。诸佛在初转法轮和中转法轮中，仅仅开示了无我和空性，这是作为遣除我与烦恼的方法而宣说的，并不是说如来藏、法界和智慧不存在。如圣者龙树所说：“宣说空性之经，如来所说之所有，皆为遣除诸烦恼，并非毁坏此法界。”又如：“如大地中央之水，无垢而住，烦恼之中之智慧，亦如是无垢而住。”又如《古鲁续》所说：“除了珍贵之心之外，没有佛陀，也没有众生。”又如《二观察续》所说：“此即名为轮回，此即名为涅槃，超越轮回之彼岸，无有涅槃。”所说轮回涅槃平等之见，也是因为法界周遍而体性无别之意。从法界和智慧二者显现空和有的差别。空性的法界是法身自性身的离系所依，智慧显现分是具有相好的所依能依二色身的离系处。如《经庄严论》所说：“自性以及广大，彼是所依与能依。”这两种种姓，从基位上自性任运成就，是为自性住种姓，在其上从发起最初发心乃至十地相续。
English
Therefore, the lineage realm of the Tathagatagarbha pervades all sentient beings. As stated in the Sutra of the Precious Garland: "The Tathagatagarbha pervades all beings." And as stated in the Uttaratantra: "The body of the fully enlightened Buddha pervades, and because of the inseparability of Suchness, and because there is lineage, all embodied beings constantly possess the essence of the Buddha." This is because the adventitious stains of obscuration have the order of being impure, slightly pure, and extremely pure. Sentient beings, noble ones, and the order of complete Buddhas are established, but the essence of the Dharmadhatu does not change. As stated in the Uttaratantra: "Impure, slightly pure, and the order of extremely pure, are called sentient beings, Bodhisattvas, and Thus Gone Ones." It is like the space inside an earthen pot, a copper pot, and a golden pot, which has no good or bad. The Buddhas, in the first and intermediate turnings of the wheel of Dharma, only taught selflessness and emptiness as a means of averting self and afflictions, and did not teach that the Tathagatagarbha, the Dharmadhatu, and wisdom do not exist. As stated by the noble Nagarjuna: "The sutras that teach emptiness, whatever the Victorious One has spoken, all of them avert afflictions, and do not destroy that realm." And: "Like water in the center of the earth, which remains without stain, likewise, wisdom within afflictions remains without stain." And as stated in the Gur Tantra: "Apart from the precious mind, there is no Buddha and no sentient being." And as stated in the Two Examinations: "This is called Samsara, and this is called Nirvana, beyond the other shore of abandoning Samsara, there is no Nirvana." The view of equality of Samsara and Nirvana is also intended to mean that the essence is inseparable because the Dharmadhatu pervades. From the two, Dharmadhatu and wisdom, the distinction between appearance and emptiness arises. The Dharmadhatu of emptiness is the support for the separation of the Dharmakaya Svabhavikakaya, and the wisdom appearance aspect, with signs and examples, is the separation point of the two Rupakayas, the dependent and the depended upon. As stated in the Ornament of the Sutras: "Nature and vastness, that is the support and the supported." These two lineages, which are spontaneously perfect in the ground, are the naturally abiding lineage, and upon that, from the arising of the first thought of enlightenment up to the ten bhumis continuously.