Chinese
在究竟真谛中，被称为唯识宗的宗义。这是指那些不承认外境存在，但承认真实存在的佛教宗派，被称为唯识宗或唯识派。如果区分，对于凡夫众生来说，显现为粗大清晰的显现之色，如果承认这些显现如其所现般存在，那就是真实唯识；如果不承认其存在，那就是虚假唯识。简而言之，所取和能取的二取显现的对境和有境是世俗谛，而认识到二取不二则是胜义谛。此外，那些承认八识聚的人，认为阿赖耶识是未转为五根识和意识的识之自性，是未被遮蔽、无记的，是主要的意识之相。由于阿罗汉的相续中也存在，所以是无覆无记。由于断绝善根者的相续中也存在，所以不是善。由于无色界的相续中也存在，所以也不是不善。染污意从所缘的角度来说是阿赖耶识，从相的角度来说是自心的自性，是无覆无记的。简单地说，唯识宗认为，色、声、香、味、触等六境，就像在梦境中一样，只是一个识，并非执着于此，外境并非如此存在。以色为例，眼根是显现为眼之相的识，显现为色的也是如此显现之相的识，因此色没有自相。仅仅是境上生起了眼识的显现而已。因此，根、识、色三者各自显现是错觉，识的自性是同一本体，所以眼识虽然见到了色，实际上是识自己见到了自己。显现色之相的因是识，除此之外，在外境中根本不存在能创造显现之色的色。然而，在未经观察的情况下，人们会认为眼睛看到了色等等，但事实并非如此。显现为色的识是真实存在的，所有识的自性都是真实存在的。显现为存在于外境的所取分，以及显现为存在于内识的能取分，这两者都是错觉，因此是所取能取二取的无二。
English
In the ultimate truth, it is called the Yogācāra school's tenet. This refers to those Buddhist schools that do not acknowledge the existence of external objects but acknowledge true existence, and are called Yogācāra or Vijñānavāda. If we differentiate, for ordinary beings, the appearances of form that appear coarse and clear to the senses are acknowledged as existing as they appear, which is true Vijñānavāda; if they are not acknowledged as existing, it is false Vijñānavāda. In short, the objects and subjects of the dualistic appearances of the grasped and the grasper are the conventional truth, and knowing the non-duality of the two is considered the ultimate truth. Furthermore, those who acknowledge the eight consciousnesses consider the ālaya-vijñāna to be the essence of consciousness that has not been transformed into the five sense consciousnesses and the mind consciousness, is unobscured, unspecified, and is the main aspect of mind. Because it also exists in the continuum of an arhat, it is obscured and unspecified. Because it also exists in the continuum of those who have severed their roots of virtue, it is not virtuous. Because it also exists in the continuum of the formless realm, it is also not non-virtuous. The afflicted mind, from the perspective of its object, is the ālaya-vijñāna, and from the perspective of its aspect, it is the nature of one's own mind, obscured and unspecified. Simply put, the Yogācāra school believes that the six objects—form, sound, smell, taste, touch, etc.—are like in a dream, just one consciousness, not clinging to this and that, and the external objects do not exist as such. Taking form as an example, the eye sense is the consciousness that appears as the aspect of the eye, and what appears as form is also the consciousness that appears as such an aspect, so form has no self-nature. It is merely the appearance of the arising of eye consciousness on the object. Therefore, the appearance of the sense organ, consciousness, and form as three separate entities is an illusion, and the nature of consciousness is the same substance, so although eye consciousness sees form, in reality, consciousness sees itself. The cause of the appearance of the aspect of form is consciousness, and other than that, there is absolutely no form that creates the appearance in the external world. However, without investigation, people think that the eye sees form, etc., but this is not the case. The consciousness that appears as form is truly existent, and the nature of all consciousnesses is truly existent. The grasped aspect that appears to exist in the external world, and the grasper aspect that appears to exist within the mind, are both illusions, therefore it is the non-duality of the grasped and the grasper.
Chinese
认为识是真实的，因为能取和所取二者没有成立为不同，所以能起到二无的作用，并且认为只是识的自相是智慧，但能取和所取并没有被遮止。仅仅是能取和所取二者没有其他的实体，但因为已经承诺了在能取自身的角度上是存在的。而且，所知的诸法，从遍计所执、依他起、圆成实三种来说，所有的世俗谛的法都包含在遍计所执和依他起中，而胜义谛则包含在圆成实中，因此，法无我也就是它本身。人无我则被认为是遍计所执。中观分为自续派和应成派两种，第一种是：根本颂：如何显现的一切都是世俗谛，成立为如幻的体性，胜义谛的成立是不存在的，如同虚空一样，这是中观自续派的观点。也就是说，任何显现的部分，从世俗谛的角度来看，都显现为幻象，但在胜义谛上，不成立为真实，如同虚空一样。并且从所依的角度来看，一切法都依赖于心识而安立为二谛，即使在自性上没有成立为真实，但在名言的层面上，也成立为自己的体性，因此称为自续派。其中，暂时可以通过四种广为人知的方式来理解：金刚屑、有无生灭、四句生灭、大缘起。第一种是：法，仅仅是事物，在胜义谛上，也不是从自他以及无因中产生的。因此，所有产生的法都为空性，就像仅仅是总相而没有事物一样。第二种是：法，显现的缘起，在胜义谛上，也空于因上的果的有、无、生三种，例如，虽然没有事物，但却用自性来表示。第三种是：对因果二者进行观察后遮止，例如，对于没有事物的事物，安立为虚空。第四种分为两种：非遮是观察大缘起自身的体性后遮止，而无遮也远离一和多。也就是说，缘起本身远离生灭等八边，因此自性为空性，例如，就像没有停留在如阳焰般显现的缘起一样。如果简略地归纳，则是色和心
English
It is believed that consciousness is true, because the two, the apprehended and the apprehender, are not established as different, so it can serve the purpose of non-duality, and it is believed that only the self-nature of consciousness is wisdom, but the apprehended and the apprehender are not prevented. It is only that the two, the apprehended and the apprehender, do not have other entities, but it has been promised that they exist from the perspective of the apprehender itself. Moreover, the objects of knowledge, from the three of the completely imputed, the other-powered, and the thoroughly established, all the conventional truths are included in the completely imputed and the other-powered, while the ultimate truth is included in the thoroughly established, therefore, the selflessness of phenomena is itself. The selflessness of person is considered to be completely imputed. Madhyamaka is divided into two schools, Svatantrika and Prasangika, the first is: Root verse: How everything appears is conventional truth, established as the nature of illusion, the establishment of ultimate truth does not exist, like the sky, this is the view of the Madhyamaka Svatantrika. That is to say, any part that appears, from the perspective of conventional truth, appears as an illusion, but in ultimate truth, it is not established as true, like the sky. And from the perspective of the basis of imputation, all phenomena are established as the two truths depending on the mind, even if they are not established as true in nature, they are established as their own nature in the level of language, so it is called Svatantrika. Among them, for the time being, it can be understood through four well-known ways: Vajra Splinters, existence and non-existence of arising and ceasing, four sentences of arising and ceasing, and the Great Dependent Arising. The first is: Dharma, only things, in ultimate truth, are not produced from self, other, and without cause. Therefore, all produced dharmas are empty, just like only the general appearance without things. The second is: Dharma, the appearance of dependent arising, in ultimate truth, is also empty of the three of the fruit of the cause, existence, non-existence, and arising, for example, although there is no thing, it is expressed by its own nature. The third is: After observing the two of cause and effect, prevent them, for example, for things that have no things, establish them as the sky. The fourth is divided into two types: non-affirming negation is to observe the nature of the Great Dependent Arising itself and then prevent it, and non-negation is also separated from one and many. That is to say, dependent arising itself is separated from the eight extremes such as arising and ceasing, so its nature is emptiness, for example, it is like not staying in the dependent arising that appears like a mirage. If summarized briefly, it is form and mind.
Chinese
具有或不具有二元性的有为法，即所有有为事物以及虚空等无为法和所有非事物都是世俗谛。它们的自性，仅仅是无真实性，是胜义谛。这两者既不能说是同一，也不能说是不同，只是名相上的差别。胜义谛的体性中什么也没有，所以用离戏的虚空来比喻。在世俗显现时，虽然空无真实，但显现却不停止，所以用幻象来比喻。他们认为，在这两者中，超越了所有有无、是非等戏论。现在是应成派中观宗的观点：根本：如此显现即是世俗谛，空性名为胜义谛，任何名言安立皆离戏论边，显现之时即无生灭去来。认为他性存在的世俗谛，也不承认那是成立的边。这是应成派车轨的伟大开创者，龙王月称的独特之处。在此，对于所有下部的观点，通过辩论和考察，上部的观点不会改变。意思是说，如此显现即是世俗谛，空性即是胜义谛等等，这是通过闻思产生的智慧，教导学习一切法以二谛的方式。对于那些只见此岸、没有见到真谛的人们，这仅仅是依靠名言，以执着的思想而建立的。如果二谛真实地是同一，那么胜义谛也会像世俗谛一样，变成具有变化和染污的过失。如果是不同，那么就像世俗谛有色、声、香、味、触等有为的境和有境的各种各样，胜义谛也应该如此，因此不会成为法界。所以，既不是同一，也不是不同。这个名言安立的宗派，遮止他人的誓言，并且远离所有承认自续的推理，因此主要通过遮止他人誓言的相违之法——应成的方式来进行，所以称为应成派。按照这个宗派的观点，心识以下所承认的三种无为法等无为的假立和非事物，以及色等被称为外境的事物，还有八识聚、五十一心所等，总之，基
English
The conditioned, whether dualistic or non-dualistic, that is, all conditioned things, as well as unconditioned things like space, and all non-things, are the conventional truth. Their nature, merely the absence of inherent existence, is the ultimate truth. These two cannot be said to be either the same or different; the distinction is merely nominal. In the essence of ultimate reality, there is nothing, so it is illustrated by the example of the uncontrived sky. In the appearance of the conventional, although it is empty of truth, the appearance does not cease, so it is illustrated by the example of illusion. They believe that in both of these, all elaborations such as existence and non-existence, being and non-being, are transcended. Now, the view of the Prasangika Madhyamaka: Root text: Thus, appearance itself is the conventional, emptiness is called the ultimate, any designation of terms is free from the extremes of elaboration, at the time of appearance itself, there is no birth, cessation, going, or coming. Even the conventional, which is considered to be of other-powered existence, is not accepted as an extreme of its establishment. This is the great founder of the Prasangika chariot, the unique characteristic of Nagarjuna and Chandrakirti. Here, for all the lower views, through debate and examination, the higher view will not change. This means that thus, appearance itself is the conventional, emptiness itself is the ultimate, and so on, this is the wisdom arising from hearing and thinking, teaching to learn all phenomena in the manner of the two truths. For those who only see this shore and have not seen the truth, this is merely relying on terms, established with clinging thoughts. If the two truths are truly the same, then the ultimate truth would also become like the conventional truth, with the fault of being changeable and defiled. If they are different, then just as the conventional truth has various conditioned objects and subjects such as form, sound, smell, taste, and touch, the ultimate truth should also be like that, therefore it would not become the realm of phenomena. Therefore, it is neither the same nor different. This school of nominal designation refutes the vows of others and is free from all acceptance of self-sufficient reasoning, therefore it mainly uses the method of consequentialism, which is the contradictory dharma that refutes the vows of others, so it is called Prasangika. According to this school, the three unconditioned phenomena, etc., which are considered to be below the Mind-Only school, are unconditioned imputations and non-things, as well as things like form that are known as external objects, and the eight aggregates of consciousness, the fifty-one mental factors, etc., in short, the base