Chinese
在卫藏地区（Ü-Tsang）普遍被誉为大学者的巴·乔沃（Bha-bhye）论师，在汇集所有中观要义的《中观宝灯论》中说：瑜伽行中观派有微细的内中观，以及主张外境存在的中观派有粗大的外中观。在实修时，由于瑜伽行中观派更为深奥，吉祥月称论师（Chandrakirti）也是如此修习的，他曾明确地这样说过。因此，如果将唯识宗所承认的“二千识自明”理解为，处于有能取所取之识的极致，这种能取所取是不可言说的，并且这种识的自性并非空性，而是以实有成立的方式存在，那么这就是需要破斥的。如果将这种识理解为，从本初以来就无生的自性，并通过自证现量体验到，是无能取所取的智慧自明，那么这就是需要建立的。像这样，中观和密宗两者都需要承认。如果不存在各自的自证智慧或光明心，那么在有学道上，就不可能具备证悟法性的智慧，并且在无学有余涅槃时，如果佛陀没有一切种智，那么就与小乘的涅槃，如同灯火熄灭一样，没有任何差别，那么如何主张佛陀的身体、智慧和事业是无尽的呢？因此，虽然中观和唯识这两大车轨，在开创深广法门的方式上，显现出不同的论述，但如果了解其最终的意趣在于智慧的境界中融为一体的关键，那就非常好了。总之，一切法的实相，并非是落入显空任何一方的断见，而是需要各自通过证悟双运来认识。如果在基础、道、果的各个阶段都能无变地证悟这一点，就能从执着边见的悬崖中解脱出来。第二，确定真如，是通过无我之理来成立的。首先，成立人无我，所谓人我，仅仅是未经观察分析而颠倒执着的，实际上并不成立。因为我见、蕴以及与蕴不同的任何事物都不是我，因为这是缘于对坏灭之聚的执着。
English
In the treatise "The Jewel Lamp of the Middle Way," which gathers all the essential points of the Middle Way, by the teacher Bha-bhye, who is widely renowned as a great scholar in Ü-Tsang, it is said: The Yogachara Madhyamaka has the subtle inner Middle Way, and the Madhyamaka that asserts external objects has the coarse outer Middle Way. During practice, because the Yogachara Madhyamaka itself is more profound, the glorious Chandrakirti also practiced in this way, as he clearly stated. Therefore, if the Mind-Only school's assertion of "two thousand consciousnesses being self-illuminating" is understood as the ultimate of consciousnesses possessing grasper and grasped, where this grasping and being grasped is inexpressible, and this consciousness, whose nature is not empty, exists as truly established, then it is something to be refuted. If that consciousness is understood as the self-nature that is primordially unborn, and is directly experienced by self-awareness, as the self-illuminating wisdom without grasper and grasped, then it is something to be established. In this way, both Madhyamaka and Mantra need to accept it. If there is no individual self-aware wisdom or clear light mind, then on the path of learning, it is not reasonable to have the wisdom that realizes the truth of reality, and in the state of nirvana without remainder, if the Buddha does not have omniscient wisdom, then it would be no different from the nirvana of the Lesser Vehicle, like a lamp extinguished. How then can one assert that the Buddha's body, wisdom, and activity are inexhaustible? Therefore, although the great chariots of Madhyamaka and Mind-Only appear to have different presentations in the way they open up the paths of profound and vast Dharma, it is very good to know the key that their ultimate intention converges into one in the realm of wisdom. In short, the reality of all phenomena is not any one-sided extreme of appearance and emptiness, but is something to be realized individually through union. If one realizes this unchangeably in all stages of the ground, path, and fruition, then one is liberated from the precipice of bad clinging views. Second, establishing suchness is accomplished through reasoning of selflessness. First, establishing the selflessness of persons: the so-called self of a person is merely something that is grasped perversely without investigation or analysis, and is not actually established. Because the view of self, the aggregates, and anything other than them are not the self, because it is due to clinging to the collection of destructible things.