Анатман читтаматры с т.з. прасангики

Самаропа и апавада - некие две крайние буддийские трактовки, срединность своего воззрения между которыми декларирует Васубандху.  Одна  - это пудгалавада, вторая, скорее всего - прасангика с крайней праджняптивадой.

Atmety api prajnapitam anatmety api desitam,
buddhair natma na canatma kascid ity api desitam.

6 Будды обозначили атман (самость);
И учили, что атмана нет;
И также учили, что
нет ни самости, ни бессамостности.

Therefore, one should try to determine what the intention is behind such
teachings of the Victor. This is the intention: Inferior beings are those who
deprecate the self and sentient beings coming from previous lives to this life
and passing to another life from this life as well as their experiencing happiness
and suffering in the next life as a consequence of the vicious and virtuous
actions they perform in this life. In order to stop them from wantonly engaging
in evil deeds, the buddhas, in some su¯tras, designate a self—that is, they posit
the existence of the self.

Intermediate beings are those who perform virtuous acts and have turned
away from vicious acts, but who are tightly bound like a bird who is tethered
by a long thread; although they can go a fair distance, [325] they cannot transcend
the three realms to the city of nirvana. In order to loosen their view of
the transitory aggregates and in order to cultivate their aspiration to nirvana,
they are also addressed in some su¯tras and are taught that there is no self.

Supreme beings are those who, due to their prior familiarization, have
ripened the seed of the aspiration to the profound Dharma and who are capable
of fathoming the profound meaning of the teachings. They are addressed and
are taught that neither any self nor any selflessness is inherently existent. In
the Kas´yapa-pariprficcha¯-su¯tra it says,
Oh, Kas´yapa, to say that there is a self is one extreme! To say that
there is no self is a second extreme! The middle way between these
two extremes is the formless, the indemonstrable, the groundless,
the nonapparent, the noncognizable, the foundationless. Oh, Kas´yapa,
this is the middle path, the perfect discriminative analysis of all
phenomena. [dKon brtsegs cha 131a]

Thus neither self nor selflessness
Is seen in reality.
The views of self and selflessness
Are therefore rejected by the great sage