Chinese
以具足慈母般的智慧，现证圆满正等觉的圆满菩提，并召集五贤部比丘，告诫比丘们，这两种极端不应趋入，即耽著欲乐的极端和勤劳困苦的极端，舍弃这些极端，唯以中道宣说正法，即正见、正思、正语、正业、正命、正精进、正念、正定。这四者是圣谛，即苦、集、灭、道等，转法轮，并在吉祥草城娑罗双树下示现涅槃。这是他的事业之二。他的事业有三，即未入道者安置于解脱，即令其趋入。安置于何处呢？即寂静涅槃。由谁安置呢？即善于调伏所化之佛陀。安置于何处呢？即未入道的众生。如何安置呢？即令其对三有生起厌离。通过何种方式生起厌离呢？即通过宣说一切有为法皆是无常，一切有漏法皆是痛苦，一切法皆是无我，以及涅槃寂静之音声。二是将下劣者安置于大乘，分为两部分：总的分类和经文的意义。第一部分有三：何者趋入之人，从何处趋入之界限，如何趋入之方式。第一部分，声闻者从加行道之暖位和顶位退转后趋入大乘，而缘觉道中，安住于中忍位者也被认为是趋入者。如《成就法》所说：“二学种姓转回后，将成佛，其余三亦然。” 那些高于此者不趋入，因为“获得忍位者永不堕恶趣”，获得忍位后不再受生于恶趣，而菩萨为了利益他人，必须无数次受生于恶趣。获得大忍位者也不趋入缘觉乘，因为大者欲证得苦
English
Having perfectly awakened to complete enlightenment with wisdom endowed with a mother, and having summoned the five excellent groups of monks, he admonished the monks, "These two extremes should not be entered into, namely the extreme of indulging in sensual pleasures and the extreme of laborious hardship. Abandoning these extremes, he taught the Dharma solely through the Middle Way, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. These four are the noble truths, namely suffering, its origin, its cessation, and the path to its cessation," and so forth, turning the wheel of Dharma, and manifesting nirvana under the twin Sala trees in the city of Kushinagar. These are his second activity. His activities are threefold, namely placing those who have not entered the path in liberation, that is, causing them to enter. Where are they placed? In peaceful nirvana. By whom are they placed? By the Buddha who knows the means of taming the tamable. Where are they placed? In sentient beings who have not entered the path. How are they placed? By causing them to generate weariness with the three realms. Through what means is weariness generated? Through the sound of proclaiming that all conditioned phenomena are impermanent, all contaminated phenomena are suffering, all phenomena are without self, and nirvana is peaceful. Secondly, placing the inferior in the Great Vehicle is divided into two parts: the general classification and the meaning of the text. The first part has three: the person who enters, the boundary from which they enter, and the manner in which they enter. In the first part, the hearers enter the Great Vehicle after turning back from the heat and peak stages of the path of joining, while in the path of solitary realizers, those who abide in the middle forbearance are also considered to enter. As stated in the Accomplishment Dharma, "After the two learning lineages turn back, they will become Buddhas, and the other three as well." Those higher than these do not enter, because "those who have attained forbearance will never fall into the lower realms," and after attaining forbearance, they will no longer take birth in the lower realms, while Bodhisattvas, for the benefit of others, must take birth in the lower realms countless times. Those who have attained great forbearance also do not enter the vehicle of solitary realizers, because the great one desires to realize suffering.
Chinese
拉域。那是每一个刹那。被称为“法胜”，因为它们只有一个刹那，并且在其之后生起见道，而圣者则决定于各个乘。唯识宗认为，从有余依阿罗汉开始可以进入。如《庄严经论》所说：“声闻不决定，有两种，见与不见乘义。见义离贪者，不离贪者此为劣。”因此，进入到不还果以下。《摄抉择分》中说：“声闻完全转变为菩提，那是住在无余涅槃界而现证无上菩提呢？还是住在有余依涅槃界而作呢？”回答说：“住在有余依涅槃界而作。因为住在无余依涅槃界，就远离一切造作，并且一切努力都已断绝。”如是说，因此认为进入有余依，而不是无余依，因为最终认为有三种乘。中观派认为，即使进入无余依，当先前善业的习气力量增长时，由于诸佛的慈悲光芒的催促，而进入大乘。如《菩提心释》所说：“如是佛未催，如是智慧身，实有禅定醉，声闻者安住。催已以种种色，极爱有情义，积集福慧资，获得佛菩提。”以及《楞伽经》中也说：“获得禅定身，直至劫不醒，譬如醉酒人，无醉无醒时。彼是彼等之身，获得佛法知识。”第二，分为三，其中，驳斥他宗观点：有些人说，声闻和独觉阿罗汉进入大乘道时，首先必须进入见道，而不能进入最初的两个道，因为那将导致圣者堕落为凡夫。
English
La region. That is each moment. It is called "Dharma Supreme" because they only have one moment each, and after that, the path of seeing arises, and the noble ones are determined in each vehicle. The Vijnanavada school believes that it is possible to enter from the Arhat with remainder of aggregates onwards. As stated in the Ornament: "The Hearers are uncertain, there are two kinds, seeing and not seeing the meaning of the Vehicle. Seeing the meaning is free from attachment, not free from attachment is inferior." Therefore, entering up to the Non-Returner and below. The Compendium of Determinations states: "Does the Hearer completely transform into Bodhi, dwelling in the realm of Nirvana without remainder of aggregates and actualizing unsurpassed Bodhi? Or does he dwell in the realm of Nirvana with remainder of aggregates and act?" It is said: "He dwells in the realm of Nirvana with remainder of aggregates and acts. Because dwelling in the realm of Nirvana without remainder of aggregates is free from all actions and all efforts are cut off." As it is said, therefore it is considered to enter with remainder, but not without remainder, because ultimately it is believed that there are three vehicles. The Madhyamaka school believes that even if one enters into the state of no remainder, when the power of the previous virtuous imprints increases, they are urged by the rays of compassion of the Buddhas and enter the Great Vehicle. As the Commentary on the Mind of Enlightenment says: "As long as the Buddhas do not urge, so long the wisdom body, the real one, overcome by the intoxication of samadhi, the Hearers will abide. Having been urged, with various forms, they will be very attached to the meaning of sentient beings, accumulate the collections of merit and wisdom, and attain the enlightenment of the Buddhas." And also in the Lankavatara Sutra: "Having obtained the body of samadhi, they will not awaken for kalpas. Just like a drunken person, without intoxication, there is no awakening. That is the body of those, having obtained the knowledge of the Buddha's Dharma." Second, there are three parts, among which, refuting other's views: Some say that when Hearer and Solitary Realizer Arhats enter the Great Vehicle path, they must first enter the path of seeing, and cannot enter the first two paths, because that would entail the noble ones falling into the state of ordinary beings.
Chinese
不是的。像这样，阿罗汉进入大乘道时，由于已生起且未失菩提心，因此不会真正生起道智的见道。理由是：在《胜鬘经》中说：“诸位天子！凡未发无上菩提心者，亦应发无上正等菩提心。”其义在窍诀论典中说：“处所决定等”。其注释中说：“这也仅仅是发菩提心，因此是处所各自决定。”由此成立。如果理由不成立，则会成为菩萨。如《入行论》云：“菩提心生起，刹那间，系缚于轮回牢狱的困苦者们，即应被称为善逝之子，世间天人亦应礼敬。”因此。因此，会成为异生菩萨，因为任何一位王子尚未获得彼之圣道。此外，大乘的加行道会成为未圆满三乘觉悟的见道的大乘之续，因此与“获得三乘之因”相违。并且，彼之见道，未先串习大乘的方便与智慧而生起的大乘的修所生智慧等，虽有诸多过失，然不过多赘述。第二、自己的宗派是：必须从大乘资粮道进入，因为必须获得生起悲心后，为了他利而欲成佛之意乐的最初三种发心，因此必须圆满由大乘资粮道所摄的四法三十二种。狮子贤论师说：其中最初三种，即小、中、大，总摄了业初学者之地。第三、遮破诤论方面：如果那样，则圣者有可能堕入异生，如果这样，则与《俱舍论》中的“四从种姓，五从果，退转非从最初”相违，如果这样问。难道能以平民之语阻挡国王之命令吗？虽然如此，但在您的宗派中，阿罗汉
English
It is not. Like this, when an Arhat enters the Mahayana path, because they have generated and not lost the Bodhicitta, the direct realization of the path of seeing with the knowledge of the path will not arise. The reason is: In the 'Queen Shrimala Sutra,' it says, 'Those sons of the gods who have not generated the unsurpassed Bodhicitta should also generate the unsurpassed, perfectly complete Bodhicitta.' The meaning of this is stated in the instruction manual as, 'The place is definite, etc.' The commentary on this says, 'This is also solely generating Bodhicitta, therefore the place is definitely separate.' This is established by that. If the reason is not established, then they will become a Bodhisattva. As it says in the 'Entering the Bodhisattva's Way of Life': 'When Bodhicitta arises, in an instant, those miserable ones bound in the prison of samsara should be called sons of the Sugatas, and the world with gods and humans should pay homage.' Therefore. Therefore, they will become an ordinary being Bodhisattva, because any prince has not attained that noble path. Furthermore, the Mahayana path of joining will become a Mahayana continuum of the path of seeing that does not fully realize the three vehicles, therefore it contradicts 'the cause of attaining all three vehicles.' And, that person's path of seeing, the wisdom born from meditation of the Mahayana that arises without prior habituation to the means and wisdom of the Mahayana, etc., although there are many faults, I will not elaborate too much. Second, one's own system is: one must enter from the Mahayana accumulation path, because one must obtain the first three Bodhicittas that have the intention to attain Buddhahood for the benefit of others after generating compassion, therefore one must perfect the four dharmas and thirty-two types included in the Mahayana accumulation path. Teacher Simhabhadra said, 'Among these, the first three, namely small, medium, and large, summarize the ground of the first karma practitioner.' Third, in terms of refuting disputes: If that is the case, then it is possible for a noble one to fall into an ordinary being, if this is the case, then it contradicts 'four from lineage, five from result, regression is not from the beginning' in the 'Abhidharmakosha.' If this is asked. Can the words of a commoner block the order of a king? Although that is so, in your system, an Arhat
Chinese
如果不住法者进入见道时，会从阿罗汉的果位退失，那么就与“不住法者不住”相违背了。如果从阿罗汉的断证退失后进入见道，那样也可以。但在此，因为先前的断证已经获得，没有退失，而且那些会变得更殊胜，怎么会堕落呢？这种道理对我们来说也是一样的。如果声闻、缘觉圣者进入大乘资粮道，那就完全不是圣者了，因为既不是小乘的圣者，也不是大乘的圣者。那么，阿罗汉进入道时，也同样会完全不是阿罗汉了。第三，如何进入的方式，凡夫的进入方式与最初的业者相同，所以没有单独说明。圣者也有有学和无学两种。第一种也有对欲界未离欲和已离欲两种。第一种是预流果和一来果。这两种都是发菩提心，以方便和愿力的力量，将圣道的善根回向为轮回的因，因此具有不可思议的转变。如《现观庄严论》中说：“彼二圣道得，于有能转变，不可思议转，生与正相合。”其中，对于未离欲者，以欲界的修断之贪爱的执取，以愿力发愿说：愿此善根成为此生的因。这样发愿后，就在欲界取有漏的、具有特征的生。另一种是欲界的修断已经断尽，因此取化生，不取具有特征的生。“一由愿力故，能善转变生，一由不还连，故以化而成。”这些也都是先前在声闻的所依上，对轮回感到厌倦，并且串习了想要获得寂灭，以这样的等起因，即使在菩萨道中也会出现这种情况，所以从一开始就进入大乘道的人相比，道路会变得缓慢。那两者也再三地，自心普遍生起
English
If a person abiding in the unmoving dharma enters the path of seeing, they will fall from the fruit of Arhatship. This contradicts the statement, "The unmoving dharma does not move." However, if they fall from the abandonment and realization of Arhatship and then enter the path of seeing, that would be the case. But here, since the previous abandonment and realization have already been attained and have not been lost, and those will become even more excellent, how could they fall? This reasoning is the same for us as well. If a Shravaka or Pratyekabuddha Arya enters the Mahayana path of accumulation, they will completely cease to be an Arya, because they are neither a Hinayana Arya nor a Mahayana Arya. Similarly, an Arhat entering the path will also completely cease to be an Arhat. Third, regarding how they enter, the way ordinary beings enter is the same as that of beginners, so it is not explained separately. Among the Aryas, there are two types: those in training and those beyond training. The first type also has two