Chinese
不是的。因此，即使做了极其恶劣的罪业，如果自己懊悔并贬低，忏悔并宣告，以后断除，就能减轻并从根本上拔除，这是成立的。有人说，极其广大的也是为了显示其他，这是随顺意义的名词，极其广大的自性就是称为极其广大的，因此大乘特别极其广大，就像这样，声闻乘是没有的。如果你们想要其他的极其广大，那就取决于是否只想要名称而已。我们认为，所有的大乘经典，因为经和义极其广大的缘故，称为极其广大。世尊也没有明确区分说，这是极其广大的，这不是极其广大的，因此对于说大乘是佛所说，心中极其厌恶的你们所说的话，对我们来说不是衡量标准，因此，大乘是极其广大的，这是成立的。如果世尊对迦叶（འོད་སྲུངས།）说，国王克哩嘎（ཀྲྀ་ཀཱི།）禀告梦境时，世尊开示说，当众生的寿命达到一百岁时，会出现名为释迦牟尼的如来，他的教法会分裂成十八部，那么，在所开示的分裂中没有开示大乘，如果这样说。大乘必定是应那些对甚深且广大的法有信心的众生的意乐和增上意乐，而共同开示给十八部的，就像经典中没有区分出生、年龄、颜色、地点和时间一样。或者，在所有佛的教法中，只有声闻乘、缘觉乘和大乘的差别是存在的，而教法不同的差别只有释迦牟尼才有，其他佛是没有的，而且像断除邪信等如来们也作了不同乘的区分，这是存在的，因此迦叶没有开示。因此，大乘是佛的
English
No. Therefore, even if extremely terrible sins have been committed, if one regrets and demeans oneself, confesses and proclaims, and vows to abstain from them in the future, they will be diminished and eradicated from the root. This is established. Some say that "extremely extensive" is also for the purpose of showing something else. However, the very nature of being extremely extensive is called "extremely extensive" because it follows the meaning. Therefore, the Mahāyāna is especially extremely extensive, and it is not the same for the Śrāvakayāna. If you desire another kind of "extremely extensive," then it depends on whether you only desire the name. We consider all the Mahāyāna scriptures to be called "extremely extensive" because the texts and meanings are extremely extensive. The Blessed One did not make a definite distinction, saying, "This is extremely extensive, and this is not." Therefore, your words, which are extremely hateful towards the statement that the Mahāyāna is spoken by the Buddha, are not a standard for us. Thus, it is established that the Mahāyāna is indeed extremely extensive. If King Kṛkī (ཀྲྀ་ཀཱི།) reported a dream to the Blessed One Kāśyapa (འོད་སྲུངས།), and the Blessed One replied, "When the lifespan of beings reaches one hundred years, a Tathāgata named Śākyamuni will appear, and his teachings will be divided into eighteen schools," then if you say that the Mahāyāna was not taught in the division that was taught, the Mahāyāna must have been taught in common to the eighteen schools, according to the thoughts and higher thoughts of sentient beings who have faith in the profound and vast. It is like how the scriptures do not distinguish between birth, age, color, place, and time. Alternatively, in the teachings of all Buddhas, only the distinctions of the Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna exist. The distinction of different teachings exists only for Śākyamuni, and not for others. Moreover, Tathāgatas such as those who eliminate wrong beliefs also made distinctions of different vehicles, which exists. Therefore, Kāśyapa did not teach it. Therefore, the Mahāyāna is the Buddha's.
Chinese
不是说不是佛语。世尊圆寂后不久，声闻等对自所说之法完全执着，那些专门从事收集的人，随其所愿如实收集，但大乘经典却无人堪为法器，因此无人收集。然而，对善逝怀有极大欢喜的龙等，将之完整收集后，安奉于龙的世界和天界等处，由于他们堪为法器，因此受到佛陀授记的圣者龙树，从那些地方收集后，使之在人间广为流传。获得一切种智，以及与之相应的的大乘教法，不是魔的行境，因此长久舍弃大乘并加以驳斥是不合理的。如果能够以智慧进行辨析，就用道理和道理去考察它吧！非常广博的论述就到此为止。就当下所讨论的情况而言：获得一切智之道的，以正见为先导的，因为是从大乘中宣说的，因此这个理由是不成立的。如《般若波罗蜜多》、《菩萨藏》、《无尽意》、《智海》、《虚空藏》、《持世自在王》、《宝髻》、《海龙王请问经》等大多数大乘经典中，都将正见等这些道，宣说为圆满菩提之因，而没有宣说其他的道，因此，为了显示其他的道，这个理由的意义是不成立的。这里有人会问，难道不是说要在恒河等地的河岸沐浴，或者斋戒等吗？确实如此，但恒河、印度河、博叉河、希多河这四条河的水，用来洗浴、饮用、进入其中、居住其中等等，是菩萨发愿力的结果，而不是说水本身具有消除罪业等的能力。例如，在温泉的
English
It is not to say that it is not the Buddha's word. Not long after the Blessed One passed into complete Nirvana, the Shravakas and others were completely attached to what was said to them. Those who were dedicated to collecting, collected them as they wished, but no one was fit to be a vessel for the Mahayana scriptures. Therefore, no one collected them. However, the Nagas and others who were exceedingly delighted with the Sugata, completely collected them and enshrined them in the world of the Nagas and the heavens, etc. Because they were fit to be vessels, the noble Nagarjuna, who was prophesied by the Buddha, collected them from those places and made them flourish greatly in the human world. Obtaining the knowledge of all aspects, and the Mahayana teachings that are in accordance with it, are not the realm of demons. Therefore, it is unreasonable to abandon the Mahayana for a long time and refute it. If you are able to discern with wisdom, then examine it with reason and reasoning! Very extensive discussion ends here. As for the matter at hand: The path to attain omniscience, with right view as the forerunner, because it is taught in the Mahayana, therefore this reason is not established. In most Mahayana sutras such as the Prajnaparamita, the Bodhisattva Pitaka, the Inexhaustible Intellect, the Ocean of Wisdom, the Akashagarbha, the Dharanimbara-raja, the Ratnakuta, and the Sagaramati-pariprccha, these paths such as right view are taught as the cause of perfect enlightenment, but no other path is taught. Therefore, the meaning of the reason, 'in order to show other paths,' is not established. Here, someone may ask, is it not said that one should bathe on the banks of the Ganges and other rivers, or observe fasts, etc.? It is true, but the water of the four rivers, the Ganges, the Indus, the Vaksu, and the Sita, is used for bathing, drinking, entering into them, dwelling in them, etc., as a result of the Bodhisattva's aspiration, but not because the water itself has the power to eliminate sins, etc. For example, in the hot springs of