Chinese
仅仅认为是自性。这可以分为两种：认为有垢是虚假的，以及认为无垢是清净的。第一种观点是：现在显现的各种各样的现象，以及衡量它们的知识，都仅仅是心识的垢染显现而已。胜义谛中，除了具有无二智慧界的功德之外，没有任何东西。成为能识之物什么也没有。佛的无余法身，就是无二的智慧，是无垢的真如。在有余的阶段，因为有少许潜在的垢染，所以会显现错乱的景象，比如看到绳子是蛇，以及背痛等。现在的心识中，烦恼和智慧混合存在，去除烦恼部分的虚假垢染，就能显现无余的清净智慧。清净派认为，现象和能识甚至连虚假的存在都没有。就像那些执着于显现的人，习惯于对年轻时的景象进行意念，以至于不需要思考，那种景象也会像新显现一样出现。因此，外境显现的各种颜色，以及衡量外境的智慧，两者都不存在时，显现就像水中的倒影一样。仅仅存在体验其意义的各自自证的智慧。第二种是中观派，分为自续派和应成派。第一种观点是：像这样，显现的各种现象和衡量者不仅仅是明亮的显现，而且胜义谛中，各自自证的智慧也是自性空。这可以分为认为幻化是胜义谛，以及无有处所两种。第一种观点是：外境和有外境者都不存在，没有成立的智慧是不可言说的。胜义谛中，以幻化的方式存在。通过修行的功德，获得道和地，最终获得佛陀的幻化智慧，然后在法身的状态中，以幻化的方式利益众生。如《中观经》中说：一切法如梦，如幻。涅槃也如梦如幻。如果涅槃之外还有更殊胜的法，那也是如梦如幻。一切法都是境和识
English
It is merely considered as self-nature. This can be divided into two: those who consider defilements to be false, and those who consider purity to be immaculate. The first view is that the various phenomena that appear now, and the knowledge that measures them, are merely appearances of the mind's defilements. In the ultimate truth, there is nothing other than the qualities of the non-dual wisdom realm. There is nothing that exists as consciousness. The Buddha's unconditioned Dharmakaya is none other than non-dual wisdom, which is immaculate Suchness. In the conditioned state, because there is a slight latent defilement, confused appearances are seen, such as seeing a rope as a snake, and experiencing back pain, etc. It is said that in the present mind, afflictions and wisdom exist mixed together, and by removing the false defilement of the affliction part, the unconditioned pure wisdom is manifested. The pure ones believe that neither phenomena nor consciousness have even a false existence. It is like those who are attached to appearances, who are accustomed to contemplating youthful scenes, so that without having to think, that scene appears as a fresh appearance. Therefore, the various colors that appear in external objects, and the wisdom that measures external objects, both do not exist, and the appearance is like a reflection in water. There is only the self-aware wisdom that individually experiences its meaning. The second is the Madhyamaka school, which is divided into Svatantrika and Prasangika. The first view is that, like this, the various phenomena that appear and the measurer are not only bright appearances, but also, in the ultimate truth, the self-aware wisdom of each individual is also empty of inherent nature. This can be divided into those who consider illusion to be the ultimate truth, and those who consider there to be no place. The first view is that external objects and those who have external objects do not exist, and unestablished wisdom is inexpressible. In the ultimate truth, it exists in the manner of illusion. Through the merit of practice, the paths and bhumis are attained, and ultimately the illusory wisdom of the Buddha is attained, and then, in the state of Dharmakaya, beings are benefited in an illusory way. As it says in the Madhyamaka Sutra: All dharmas are like dreams, like illusions. Nirvana is also like a dream, like an illusion. If there is a dharma more excellent than Nirvana, that is also like a dream, like an illusion. All dharmas are objects and consciousness.
Chinese
是各种各样的。涅槃是获得色身并成办事业。因此，更殊胜的法是各自自证的真如和神圣的法身。他们这样认为。对此，有人认为如幻是理所成立的，有人认为如幻显现，有人认为仅仅是幻象，等等，数量非常多，被称为自续下部宗。第二种观点是，胜义中连幻象也不存在，因为没有境和相，所以体验没有这些的各自自证也不存在，就像石女没有儿子，所以没有衡量儿子的意识一样。世俗中没有真实成立，所以在胜义中什么也不存在，就像睡醒时马和牛的显现消失了，但因为最初就没有，所以在胜义中没有成立为消失的对境一样。《中观根本慧论》中说：胜义中没有轮回，也没有涅槃，也没有空性，只是语言的装饰而已。他们这样认为。对此，有世俗不成立，原因不成立，相违不成立，相违之因不成立，一不成立，多不成立，离一和多不成立，仅仅显现不成立等等，名目无数，被称为自续上部宗。中观应成派是，像这样遮破了胜义中不成立，以及世俗中仅仅显现如幻成立等等之后，认为远离有无之边的自性，远离一切承诺。《圣妙吉祥真实名经》中说：常与无常此亦边，有与无说二者边，是故舍离二边已，智者不住于中道。以及《宝积经》中说：如来常具无生法，一切诸法如来等，愚童执着于相故，世间行于无有法。以及《中观根本慧论》中说：以何因缘而有，不灭亦不生，不断亦非常，不来亦不去，不异亦不一，寂灭诸戏论，如是佛所说。
English
They are all various. Nirvana is accomplishing the purpose after attaining the form body. Therefore, the superior Dharma is the Suchness of individual self-awareness and the sacred Dharmakaya. This is what they believe. Regarding this, some believe that illusion is established by reason, some believe that it appears like an illusion, and some believe that it is merely an illusion, and so on. There are countless numbers of these, and they are known as the Lower Autonomy School. The second view is that in the ultimate sense, even illusion does not exist, because there are no objects or aspects, so the individual self-awareness that experiences the absence of these does not exist either, just as a barren woman has no son, so there is no consciousness that measures the son. Since there is no true establishment in the conventional, nothing exists in the ultimate, just as the appearance of horses and cattle disappears when one awakens from a dream, but since they did not exist from the beginning, they are not established as objects of disappearance in the ultimate sense. The Intermediate Mother Sutra says: In the ultimate sense, there is no samsara, no nirvana, and no emptiness. They are merely decorations of words. This is what they believe. Regarding this, there is the non-establishment of the conventional, the non-establishment of reasons, the non-establishment of contradictions, the non-establishment of the cause of contradictions, the non-establishment of one, the non-establishment of many, the non-establishment of being separate from one and many, the non-establishment of mere appearance, and so on. There are countless categories, and they are known as the Higher Autonomy School. The Consequentialist Madhyamaka School is that, having refuted the non-establishment in the ultimate sense and the establishment of mere appearance as illusion in the conventional sense, etc., they believe in a nature that is beyond the extremes of existence and non-existence, and is free from all commitments. The Noble King of Samadhi Sutra says: 'Constancy and impermanence are also extremes; existence and non-existence are both extremes. Therefore, having completely abandoned both extremes, the wise do not abide even in the middle.' And the Jewel Heap Sutra says: 'The Tathagata always possesses the Dharma of non-arising; all Dharmas are like the Tathagata. Because foolish children grasp at signs, they engage in Dharmas that do not exist in the world.' And the Root Wisdom Sutra says: 'That which arises dependently, is without cessation, without arising, without annihilation, without permanence, without coming, without going, neither different nor the same, pacification of all elaborations, is what the Buddha taught.'
Chinese
以及那些宣说佛陀的人，向那位圣者顶礼。此外，在《诤论止息》中说：如果我有一些誓言，那时我会有这些过失。因为我没有誓言，所以我完全没有过失。以及，因为没有任何应被驳斥的事物，所以我什么也不驳斥。因此，你施加了驳斥的指责。此外，他们认为没有任何由心智构建的宗派，因为是为了平息戏论。虽然将各种显现仅仅作为世俗人如何安立那样，安立为理解词语的支分，但那也不被承认。因为显现为法的，超越了真假，所以他们认为远离了有无的边以及现在的时代。这是佛教徒中宣说宗义者的顶峰。如是说。此外，此时应知，佛陀所说的中期法轮的教言和伟大的释论，虽然在意义的甚深意趣上无有相违地归于一体，但暂时由于需要的缘故，依靠稍微的一些承诺差别，在如何理解那些以及结合各自的欲求而产生的宗派的破立戏论，在印度和西藏都出现了很多。实际上要知道那二者在要点上并不相违，追随中期法轮所直接揭示的中观理聚以及圣者月称的论典等，那些认为心性的自性仅仅是究竟意义的空性者，他们的意趣是，意指法界自性空性方面。由于心性的功德现在没有在凡夫的相续中显现，所以似乎是从串习二资粮的因中后来新获得的，因此，像生起者和生起因的因果有相那样，承认先后，这是总的唯识宗的权位，并且是现象世俗的权威。追随后期法轮的经和《中观法界赞》、《宝性论》等慈氏五论等，那些如字面意义般承认心性自性者，因为光明的心性，如来藏，从原始以来就远离了减少增多去除安立，作为一切有情心性的法性之理而存在，所以无漏的功德
English
And to that noble one, I pay homage to those who proclaim the Buddha. Furthermore, in the 'Cessation of Disputes,' it says: If I have some vows, then I will have these faults. Because I have no vows, I am entirely without fault. And, because there is nothing to be refuted, I refute nothing. Therefore, you have laid the blame of refutation. Moreover, they believe that there is no sect constructed by the mind, because it is for the sake of pacifying elaboration. Although various appearances are established as a branch of understanding words, just as ordinary people establish them, that is not admitted either. Because what appears as dharma transcends truth and falsehood, they believe it is free from the extremes of existence and non-existence and from the present time. This is the pinnacle of those who proclaim the tenets of the Buddhists. Thus it is said. Furthermore, it should be known at this time that the words of the Buddha's intermediate wheel of dharma and the great commentaries, although they converge into one without contradiction in the profound intent of meaning, temporarily, due to the need, relying on slight differences in promises, many elaborations of sectarian refutation and establishment arise in both India and Tibet, based on how to understand those and combining their respective desires. In reality, it is necessary to know that the two do not contradict in essence. Following the explicit teachings of the Middle Way collections of reasoning of the intermediate wheel and the treatises of glorious Chandrakirti, those who consider the nature of the essence to be merely emptiness in the definitive sense, their intention is to refer to the aspect of the emptiness of the nature of reality. Since the qualities of the essence are not manifest in the continuum of ordinary beings at present, it appears as if they are newly attained later from the cause of familiarizing oneself with the two accumulations. Therefore, acknowledging the cause and effect of the producer and the produced, like characteristics, as prior and subsequent, is done under the authority of the general Characteristics Vehicle, and the appearance is made powerful by the conventional. Following the sutras of the final wheel and the later treatises of Maitreya, such as the 'Praise of the Dharmadhatu of the Middle Way' and the 'Uttaratantra,' those who acknowledge the nature of the essence as it is literally, because the mind of clear light, the essence of the Sugata, is present from the beginning, free from decreasing, increasing, removing, and establishing, as the nature of the minds of all sentient beings, therefore, the uncontaminated qualities
Chinese
一切法犹如虚空中的太阳，原本就安住于不可分离的心之法性中。因缘使然，大乘种姓觉醒，凭借串习的力量，无有之显现，暂时性的垢染得以清净，凭借力量，道与果的功德之聚显现般呈现。然而，并不认为存在需要断除之物和断除之果，以及能生与所生的因果关系。如至尊者所说：过患具有暂性，功德具有自性。如何先前一样，之后也一样，是不变的法性。如是说。因此，法性不变，实相胜义谛，自生之智慧无为等等，从诸多方面，心之解释三篇等与果金刚乘相合，以经咒结合的方式，究竟成就一乘，这与实相真谛相符。而自宗全知法王则认为，二者在要点上并不相违，因此在确立显宗宗义时，以中观应成派作为中转法轮的真实意趣，并确立为宗义的顶峰。这与基位本净之实相相符，并且对于执实者之邪分别念的破斥具有强大的力量。在共同与不共的密法，特别是自性大圆满的基位实相的确定之际，引用了末转法轮的经典，特别是《宝性论》等的教证，以了义的方式，将甚深经续的密意视为同一意藏，如《如意宝藏论》第十八章的根本释文，以及《宗义宝藏论》等七宝藏，三休息，三阳提等为代表的一切经典中都清晰地阐述了这一点。这是因为与自性任运成就之实相光明究竟的密意要点一致，因此像法王敏林巴昆钦等大圆满传承的伟大导师们，以理证量三大标准，反复证明其为究竟了义。他们发出了了义雄狮的巨大吼声。其方式简而言之是其他。