Chinese
被迎請到龍域後，解除了龍的疾病。為了感謝，供養了各種珍寶，但他沒有接受，說要供養《十萬頌》。因為經卷是龍族供奉處所需要的，所以說：「您因為獲得了陀羅尼，所以供養您所持有的範本，這是贖命的代價。」除了鞋底以外都供養了，導師將其銘記於心。鞋底是為了以後再來的緣故，所以沒有供養。之後，龍樹將其記錄在人間。聲聞僧人桑達巴等人說：「這不是佛語，是龍樹的著作。」對龍樹進行了誹謗。雖然也誹謗了龍樹，但龍樹是從十二部經中授記的，如同第二佛陀一般。《十萬頌》在龍域停留了兩百四十年。實際上，《十萬頌》是從龍域的寶藏中取出的。大多數佛語沒有變成伏藏。沒有變成伏藏的佛語，大多數被外道焚燒並摧毀了。之後，為了迎請《十萬頌》的鞋底，請求龍樹前來。因為知道如果去那裡，壽命會有障礙，而且那個鞋底和二萬頌的鞋底詞義相同，所以沒有去。另一方面，詞句圓滿十萬頌，意義是法性不變，因為有章節，所以意義是圓滿的，有希望詞句是圓滿的，實際上沒有不圓滿的地方。對此，追隨《無盡慧經》和《三昧王經》這兩部經，龍樹父子和中觀派兩者的中間之教法，認為這些是了義。無始昆仲等唯識宗的人，追隨《解深密經》和《涅槃經》等，認為最初和中間的教法是不了義，最後的教法是了義。關於中間教法的章節，現在在人間有：顯示八現觀意義的六部母經，主要顯示勝義諦空性和三解脫門的十一子經，即《十萬頌般若經》、《二萬五千頌般若經》、《二萬五千頌般若經》二十五品， 《一萬八千頌般若經》、《般若十萬頌》、《八千頌般若經》、《攝頌》等六部稱為六母。《勝幡自在問經》、《般若五百頌》、《金剛經》、《一百五十頌般若經》
English
After being invited to the Naga realm, the illness of the Nagas was cured. As a token of gratitude, various jewels were offered, but he did not accept them, saying he would offer the "Hundred Thousand Verses." Because the scriptures were needed in the Naga's place of worship, he said, "Because you have attained the dharani, offering the copy you hold is the price of your life." Except for the soles of the shoes, everything was offered, and the teacher kept it in mind. The soles of the shoes were not offered for the sake of coming again later. After that, Nagarjuna wrote it down in the human realm. The Sravaka monks, such as Sandhapa, said, "This is not the Buddha's word, it is Nagarjuna's work." They slandered Nagarjuna. Although Nagarjuna was also slandered, Nagarjuna was prophesied from the twelve sutras, like the second Buddha. It is said that the "Hundred Thousand Verses" stayed in the Naga realm for two hundred and forty years. In reality, the "Hundred Thousand Verses" was taken from a treasure in the Naga realm. Most of the Buddha's words did not become hidden treasures. Most of the Buddha's words that did not become hidden treasures were burned and destroyed by the heretics. After that, in order to invite the soles of the shoes of the "Hundred Thousand Verses," Nagarjuna was asked to come. Because he knew that if he went there, there would be obstacles to his life, and that the soles of the shoes were the same in meaning as the soles of the "Twenty Thousand Verses," he did not go. On the other hand, the words are complete in the hundred thousand verses, and the meaning is that the nature of reality does not change. Because there are chapters, the meaning is complete, and there is hope that the words are complete. In reality, there is nothing incomplete. In this regard, following the "Inexhaustible Intelligence Sutra" and the "Samadhiraja Sutra," Nagarjuna and his son, and the intermediate teachings of both Madhyamikas, consider these to be definitive meanings. The Mind-Only school, such as the beginningless brothers, following the "Samdhinirmocana Sutra" and the "Nirvana Sutra," etc., consider the first and intermediate teachings to be provisional meanings, and the final teachings to be definitive meanings. Regarding the chapters of the intermediate teachings, there are now in the human realm: the six mother sutras that show the meaning of the eight Abhisamayas, and the eleven son sutras that mainly show the ultimate emptiness and the three doors of liberation, namely the "Perfection of Wisdom in One Hundred Thousand Verses," the "Perfection of Wisdom in Twenty-Five Thousand Verses," the twenty-five chapters of the "Perfection of Wisdom in Twenty-Five Thousand Verses," the "Perfection of Wisdom in Eighteen Thousand Verses," the "Perfection of Wisdom in One Hundred Thousand Verses," the "Perfection of Wisdom in Eight Thousand Verses," the "Condensed Sutra," and the six are called the six mothers. The "Sutras Requested by Powerful and Overpowering Ones," the "Perfection of Wisdom in Five Hundred Verses," the "Diamond Sutra," and the "Perfection of Wisdom in One Hundred and Fifty Verses."