Chinese
因此，大乘也属于被称为“律藏之大基础”的范畴。因为从那里产生了《十地经》和般若波罗蜜多的体性等。而且，从大众部本身的东山部和西山部等也立刻出现了《般若波罗蜜多》等大乘经典。此外，所有部派的三藏，彼此之间并非完全一致。例如，有些部派认为可以允许生病的比丘食用非时食，有些部派则不认为可以；有些部派认为可以允许食用非时糖，有些部派则不认为可以；有些部派认为可以允许夜晚不圆满受戒，或者允许在同一个地方一起睡觉，有些部派则不认为可以。这些怎么能不是佛陀的教诲呢？经藏和论藏也是如此，有些部派认为过去、未来、虚空、真如、分别抉择和不抉择的止灭存在，有些部派则认为不存在；有些部派认为其中存在无我补特伽罗，有些部派则不认为存在。这些怎么能不是佛陀的教诲呢？此外，这个大乘，应当理解为是从如来释迦牟尼佛彻底拔除了烦恼障和所知障及其习气，通达一切所知之莲花口中决定产生的。因为我宣称它属于四个部派的范畴。例如，就像八正道一样。正如我宣称八正道属于四个部派的范畴，因此是佛陀的教诲一样，大乘也因为我宣称它属于四个部派的范畴，所以是大乘的教诲。此外，大众部中出世间部之律藏大基础中，大多产生了大乘之母和《十地经》等。如果这些不是佛陀的教诲，就不属于四个部派的范畴。
English
Therefore, this Mahayana also belongs to the category called "the great foundation of the Vinaya Pitaka." Because from there arise the Dasabhumika Sutra and the nature of Prajnaparamita, etc. Moreover, from the Eastern Mountain School and the Western Mountain School of the Mahasanghika school itself, the Mahayana sutras such as the Prajnaparamita immediately appear. Furthermore, the three pitakas of all schools are not completely consistent with each other. For example, some schools believe that it is permissible to allow sick monks to eat non-seasonal food, while others do not; some schools believe that it is permissible to allow eating non-seasonal sugar, while others do not; some schools believe that it is permissible to allow incomplete ordination at night, or to allow sleeping together in the same place, while others do not. How can these not be the teachings of the Buddha? The Sutra Pitaka and the Abhidhamma Pitaka are also like this, some schools believe that the past, future, space, suchness, analytical cessation, and non-analytical cessation exist, while others believe that they do not; some schools believe that the absence of a person exists in it, while others do not. How can these not be the teachings of the Buddha? Furthermore, this Mahayana should be understood as definitely arising from the lotus mouth of the Tathagata Shakyamuni Buddha, who has completely eradicated the afflictive obscurations and the cognitive obscurations along with their habitual tendencies, and has comprehended all knowable things. Because I declare that it belongs to the category of the four schools. For example, like the Noble Eightfold Path. Just as I declare that the Noble Eightfold Path belongs to the category of the four schools, therefore it is the teaching of the Buddha, so too, the Mahayana is the teaching of the Buddha because I declare that it belongs to the category of the four schools. Furthermore, from the great foundation of the Vinaya Pitaka of the Lokottaravada school of the Mahasanghika, the mother of the Mahayana and the Dasabhumika Sutra, etc., mostly arise. If these are not the teachings of the Buddha, they do not belong to the category of the four schools.
Chinese
。宗派也如同自性与士夫，以及二十五谛那样读诵是不可以的，如果不是那样，那么大乘就是佛语。此外，因为对两个人行礼，即如来和最年长的比丘，所以说菩萨不值得行礼是不合理的。像这样，五者进入无过失状态成为比丘一样，菩萨们也获得极喜地等，进入无过失状态本身就是比丘的缘故。此外，世尊说：以装饰庄严亦行于法，寂静调柔善于调伏行梵行，于一切有情舍弃杖者，彼乃婆罗门、沙门、比丘。还说，在律藏的根本大论中，安住于第八地的菩萨，如同如来一样，应以供养来供养，如同如来一样，值得礼敬。顺便说一下就可以了。瑜伽行者们说：一切所缘皆寂灭，戏论寂灭即寂静，佛陀于何处，未曾为谁说任何法。如果这是真的，那么诋毁证悟它的其他方法是不允许的。这里瑜伽行者们说，经中说的一切所缘皆寂灭等偈颂是真实的，你们中观派诋毁证悟它的其他方法是不允许的。像这样，一切所缘皆寂灭是指证悟圆成实性时，孩童们所遍计的一切所缘皆寂灭。证悟一切所缘皆寂灭的方法是，在具有依他起性的事物上，当它远离遍计的自性并完全清净时，就转变为圆成实性，这就是一切所缘皆寂灭，即具有依他起的自性
English
. Sects also, like nature and the purusha, and the twenty-five truths, are not to be read in that way. If it is not so, then the Mahayana is the word of the Buddha. Furthermore, because obeisance is paid to two people, namely the Tathagata and the most senior bhikshu, it is unreasonable to say that bodhisattvas are not worthy of obeisance. Just as the five enter the state of being without fault and become bhikshus, so too, bodhisattvas, having attained the Joyful Ground and so forth, are themselves bhikshus because they have entered the state of being without fault. Moreover, the Blessed One said: Though adorned with ornaments, he practices the Dharma, peaceful, gentle, well-disciplined, practicing celibacy, having abandoned the rod towards all beings, he is a Brahmin, a Shramana, a Bhikshu. It is also said that in the great fundamental treatise of the Vinaya Pitaka, a bodhisattva who has entered the eighth ground should be worshiped with offerings just like the Tathagata, and is worthy of being bowed down to just like the Tathagata. That's enough said in passing. The Yogacharas say: All objects of focus are completely pacified, elaboration is completely pacified, it is peaceful, the Buddha, in any place, has not taught any Dharma to anyone. If this is true, then it is not permissible to denigrate other means of realizing it. Here, the Yogacharas say that the verses such as 'all objects of focus are completely pacified' are true, but it is not permissible for you Madhyamikas to denigrate the characteristics by means of other ways of realizing it. Like this, 'all objects of focus are completely pacified' means that when the perfectly established nature is realized, all objects of focus that are conceptualized by children are completely pacified. The method for realizing that all objects of focus are completely pacified is that when something that has the nature of dependence on others is free from the nature of being conceptualized and is completely pure, it transforms into the perfectly established nature, which is the complete pacification of all objects of focus, that is, having the nature of dependence on others.
Tibetan
་ཉིད་མེད་པ་དེ་ལ་གང་ཞིག་དག་པས་ཡོངས་ སུ་གྲུབ་པར་འགྱུར་ཏེ། དེ་བས་ན་དམིགས་པ་ཐམས་ཅད་ཉེ་བར་ཞི་བ་དེ་རྟོགས་པར་བྱ་བའི་ཐབས་གཞན་གྱི་དབང་ལ་སྐུར་པ་འདེབས་པ་དེ་ནི་མི་རུང་ངོ་ཞེས་ཟེར་བའི་ཚིག་ཡིན་ནོ། །དེ་ནི་རུང་ན། འོ་ན་ཇི་ལྟ་བུ་ཞེ་ན། ངོ་བོ་ཉིད་གསུམ་ཤེས་པར་བྱ། །དང་པོ་ཀུན་དུ་བརྟགས་པ་ཡིན། །གཉིས་པ་གཞན་གྱི་དབང་ཡིན་ཏེ། །ཐ་མ་ཡོངས་སུ་གྲུབ་པ་ཡིན། །མཚན་ཉིད་དེ་བཞིན་སྐྱེ་བ་དང༌། །དོན་དམ་ངོ་བོ་ཉིད་མེད་པས། །ངོ་བོ་ཉིད་ནི་གསུམ་པོ་དག །ངོ་བོ་ཉིད་མེད་ཉིད་དུ་འདོད། །ཅེས་བྱ་བ་སྨྲས་ཏེ། ཐེག་པ་ཆེན་པོ་འདི་ལ་རྣལ་འབྱོར་སྤྱོད་པ་པའི་ལུགས་ཀྱིས་ངོ་བོ་ཉིད་གསུམ་པོ་ཡོད་པར་ཤེས་པར་བྱ་སྟེ། དང་པོ་ནི་ཀུན་བརྟགས་པའི་ངོ་བོ་ཉིད་ཡིན། གཉིས་པ་ནི་གཞན་གྱི་དབང་གི་ངོ་བོ་ཉིད་ཡིན། ཐ་མ་ནི་ཡོངས་སུ་གྲུབ་པའི་ངོ་བོ་ཉིད་ཡིན་ནོ། །ངོ་བོ་ཉིད་གསུམ་པོ་དེ་དག་ཀྱང་ཆོས་ལྡས་བསྡུས་ཏེ། མིང་དང༌། རྒྱུ་མཚན་དང༌། རྣམ་པར་རྟོག་པ་དང༌། ཡང་དག་པའི་ཡེ་ཤེས་དང། དེ་བཞིན་ཉིད་ཀྱིས་སོ། །དེ་ལ་ཀུན་བརྟགས་པའི་ངོ་བོ་ཉིད་ནི་མིང་གིས་བསྡུས་ལ། གཞན་གྱི་དབང་གི་ངོ་བོ་ཉིད་ནི་རྒྱུ་མཚན་དང༌། རྣམ་པར་རྟོག་པས་བསྡུས། ཡོངས་སུ་གྲུབ་པའི་ངོ་བོ་ཉིད་ནི་ཡང་དག་པའི་ཡེ་ཤེས་དང༌། དེ་བཞིན་ཉིད་ཀྱིས་བསྡུས་སོ། །ངོ་བོ་ཉིད་གསུམ་པོ་དེ་དག་ཀྱང་ངོ་བོ་ཉིད་མེད་པ་ཉིད་གསུམ་གྱིས་གོ་རིམས་བཞིན་དུ་ངོ་བོ་ཉིད་མེད་པ་ཉིད་ཡིན་ཏེ། ཀུན་བརྟགས་པའི་ངོ་བོ་ཉིད་ནི་མཚན་ཉིད་ངོ་བོ་ཉིད་མེད་པ་ཉིད་ཀྱིས་ངོ་བོ་ཉིད་མེད་པ་ཉིད་ཡིན་ལ། གཞན་གྱི་དབང་གི་ངོ་བོ་ཉིད་ནི་སྐྱེ་བ་ངོ་བོ་ཉིད་མེད་པ་ཉིད་ཀྱིས་ངོ་བོ་ཉིད་མེད་པ་ཉིད་ཡིན། ཡོངས་སུ་གྲུབ་པའི་ངོ་བོ་ཉིད་ནི་དོན་དམ་པ་ངོ་བོ་ཉིད་མེད་པ་ཉིད་ཀྱིས་ངོ་བོ་ཉིད་མེད་པ་ཉིད་ཡིན་ནོ། །དེ་ལ་མཚན་ཉིད་ངོ་བོ་ཉིད་མེད་པ་ཉིད་ཀྱིས་ངོ་བོ་ཉིད་མེད་པ་ཉིད་ནི་ཀུན་བརྟགས་པའི་ངོ་བོ་ཉིད་ཅེས་བྱ་བ་ཆོས་རྣམས་ཀྱི་ངོ་བོ་ཉིད་དང༌། ཁྱད་པར་དུ་མིང་དང་བརྡར་སྒྲོ་བཏགས་པ་གང་ཡིན་པ་དེ་ནི་མིང་དང་བརྡར་སྒྲོ་བཏགས་པར་ཟད་ཀྱི། ཇི་ལྟར་སྣང་བ་དེ་ལྟར་ཡོད་པ་མ་ཡིན་པས་མཚན་ཉིད་ངོ་བོ་ཉིད་མེད་པ་ཉིད་ཀྱིས་ངོ་བོ་ཉིད་མེད་དོ། །སྐྱེ་བ་ངོ་བོ་ཉིད་མེད་པ་ཉིད་ཀྱིས་ངོ་བོ་ཉིད་མེད་པ་ཉིད་ནི་གཞན་གྱི་དབང་གི་ངོ་བོ་ཉིད་ཅེས་བྱ་བ་ཆོས་རྣམས་ཀྱི་རྟེན་ཅིང་འབྲེལ་པར་འབྱུང་བའི་ངོ་བོ་ཉིད་ཀུན་ནས་ཉོན་མོངས་པ
Chinese
既然无自性，那么凭借什么才能圆满成就呢？因此，舍弃证悟一切对境寂灭之方便，而诽谤其他宗派，是不允许的。如果允许，那么应该怎样呢？应当了知三种自性。第一是遍计所执，第二是他起，第三是圆成实。自性、生起以及胜义无自性，这三者都被认为是无自性。如是说。在此大乘中，应以瑜伽行派的观点来了解三种自性的存在：第一是遍计所执自性，第二是他起自性，第三是圆成实自性。这三种自性也以法来归纳，即名、因、分别、真实智慧和如是性。其中，遍计所执自性以名来归纳，他起自性以因和分别来归纳，圆成实自性以真实智慧和如是性来归纳。这三种自性也依次以三种无自性而成为无自性，即遍计所执自性以自性无自性来成为无自性，他起自性以生起无自性来成为无自性，圆成实自性以胜义无自性来成为无自性。其中，以自性无自性来成为无自性，即所谓的遍计所执自性，也就是诸法之自性，特别是对于名相和概念的虚构，仅仅是名相和概念的虚构而已，并非如其所显现的那样存在，因此以自性无自性而无自性。以生起无自性来成为无自性，即所谓的他起自性，也就是诸法缘起之自性，完全是烦恼。
English
Since there is no inherent existence, by what can one be perfectly accomplished? Therefore, it is not permissible to abandon the means of realizing the pacification of all objects and to slander other schools. If it is permissible, then how should it be? One should understand the three natures. The first is the completely imputed, the second is the dependent, and the third is the perfectly established. Nature, arising, and ultimate non-nature, these three are considered to be without inherent existence. Thus it is said. In this Mahayana, one should understand the existence of the three natures according to the Yogacara school: the first is the completely imputed nature, the second is the dependent nature, and the third is the perfectly established nature. These three natures are also summarized by dharma, namely name, cause, discrimination, true wisdom, and suchness. Among them, the completely imputed nature is summarized by name, the dependent nature is summarized by cause and discrimination, and the perfectly established nature is summarized by true wisdom and suchness. These three natures are also without inherent existence in accordance with the three non-inherent existences, that is, the completely imputed nature is without inherent existence by the non-inherent existence of characteristics, the dependent nature is without inherent existence by the non-inherent existence of arising, and the perfectly established nature is without inherent existence by the non-inherent existence of ultimate reality. Among them, being without inherent existence by the non-inherent existence of characteristics, that is, the so-called completely imputed nature, which is the nature of all phenomena, especially the fabrication of names and concepts, is merely the fabrication of names and concepts, and does not exist as it appears, therefore it is without inherent existence by the non-inherent existence of characteristics. Being without inherent existence by the non-inherent existence of arising, that is, the so-called dependent nature, which is the nature of the dependent arising of all phenomena, is completely afflicted.