Chinese
据说，这与使某人成为合格的条件有关。也就是说，圆满完成上师共同事业，即彩粉坛城的工作；通过共同和殊胜成就的仪轨方法；以及与佛和菩萨的事业和活动相关的四种修持方式。对于那些没有明确说明续部关联的其他续部，首先是通过包含利他行为的入门行为，这被称为上师的共同事业。通过依赖彩粉坛城，通过包含授予弟子权力并衡量誓言的仪轨来建立联系。通过包含成就悉地的行为，这属于自利，被称为上师和弟子的共同事业，无论是否依赖彩粉坛城，通过修持的支分，通过包含实现共同和殊胜悉地的方法的仪轨来建立联系。通过包含已成就者的行为，这主要属于利他，无论是上师还是弟子，都展示了如何实现佛和菩萨的行为和活动，以及那些以正确方式进行辨别者的最终事业，即极度扩展的活动之间的联系。除此之外，没有其他联系需要建立。同样，从这个续部本身，这些联系应该被建立。如何建立这些联系呢？从下面展示每个联系的冥想框架和行动顺序的部分中可以了解到。现在，为了消除那些怀疑该文本不是全知者所说之语的人的疑虑，我们将建立一般经文的联系。首先，外道外道行者们说：沙门乔达摩所说的法不一定是全知者所说。对此，应提出三种证据：预言的证据、人的证据和通过经文联系的理性证据。一般来说，证据是通过可信之人的方式来表达的，然而，推理
English
It is said that this is related to making someone a qualified condition. That is, to completely accomplish the work of the mandala of colored powders, which has become the common activity of the teacher; through the ritual methods of accomplishing common and supreme siddhis; and in relation to the activities and deeds of the Buddhas and Bodhisattvas, the four practices of approach and accomplishment are explained. For other tantras that do not explicitly state the connection of the tantra, first, through the introductory conduct that includes benefiting others, which is known as the common activity of the teacher. By relying on the mandala of colored powders, the connection is established through the ritual that includes empowering the disciple and measuring the vows. Through the conduct of accomplishing siddhis, which belongs to one's own benefit, it is known as the common activity of the teacher and disciple, whether relying on the mandala of colored powders or not, through the limbs of approach and accomplishment, the connection is established through the ritual of the methods of accomplishing common and supreme siddhis. Through the conduct of those who have attained accomplishment, which mostly belongs to the benefit of others, whether it is the teacher or the disciple, it shows how to accomplish the activities and deeds of the Buddhas and Bodhisattvas, which have become the ultimate activity of those who discern correctly, and the connections between extremely expanded activities. Apart from that, there are no other connections to be established. Similarly, from this very tantra, these connections should be established. How should these connections be established? It can be understood from the sections below that show the meditation framework and the order of actions for each of those connections. Now, in order to dispel the doubts of those who doubt that the text is not the word of the all-knowing one, we will establish the general connection of the scriptures. First of all, the extremist, external Vedic practitioners say: The Dharma spoken by the ascetic Gautama is not necessarily spoken by the all-knowing one. To this, three kinds of evidence should be stated: the evidence of prophecy, the evidence of the person, and the evidence of reason through the connection of the scriptures. In general, evidence is expressed through the means of a trustworthy person, however, reasoning
Chinese
如果能够产生信任，那么用证人的名义来陈述就没有过失。这些证人也是在辩论中成立的，因此是能够产生信任的原因。其中，首先是预言的证人：婆罗门们的《吠陀》中说，如同乌昙跋罗花一样，在大街小巷中，天和人们的导师、一切智者将在世间从刹帝利种姓和婆罗门种姓中出现。当他进入母亲的子宫时，母亲梦见一头六牙白象，像水中的小动物一样，一个头是红色的东西缠绕着母亲的右乳进入。出生后，他会具有美好的相和好相。如果他不舍弃世俗，就会成为转轮王；如果他舍弃世俗，就会成为天和人们的导师、一切智者。这是预言的证人。沙门乔达摩也是这样出现的，因此他是一切智者。也有个人的证人：对于天和魔等具有大神通者，以他们可以信任的标准，由土地女神坚牢地神作为证人；对于沙门和婆罗门等神通较小者，则由那些成为他们信任标准的、行吠陀的婆罗门圣者们作为证人。例如，出生时，相的标志是这样说的：所有论理学家都迷惑了，争论的时代不会出现转轮王，这一定是佛陀薄伽梵。因此，个人的证人是确实存在的。经文相关的证人是：外道行吠陀者，你们自己的经典中也说，凡是虚假出生的有情，为了完全清净，不是要通过智慧、禅定、等持和作为其助伴的身语梵行来使人完全清净，从而想要获得解脱吗？我们分别说部最初的观点也是，为了使人完全清净，要通过智慧和
English
If one can generate trust, then there is no fault in stating it in the name of witnesses. These witnesses are also established in the debate itself, therefore they are suitable as a cause for trust. Among them, first is the witness of prophecy: In the Vedas of the Brahmins, it is said that like the Udumbara flower, in the streets and alleys, the teacher of gods and humans, the all-knowing one, will appear in the world from the Kshatriya and Brahmin castes. When he enters his mother's womb, his mother dreams of a six-tusked white elephant, and something with a red head, like a small animal in the water, enters from his mother's right breast. After birth, he will be adorned with auspicious signs and marks. If he does not renounce the world, he will become a Chakravartin king; if he renounces the world, he will become the teacher of gods and humans, the all-knowing one. This is the witness of prophecy. The ascetic Gautama also appeared in the same way, therefore he is the all-knowing one. There is also the witness of individuals: For gods and demons and others with great magical powers, the earth goddess Sthira (Firm One) is the witness, as a standard that they can trust; for ascetics and Brahmins and others with lesser magical powers, the noble Brahmins who practice the Vedas, who have become the standard of their trust, are the witnesses. For example, at the time of birth, the signs are said to be: All logicians are confused, a Chakravartin king will not appear in the time of debate, this must be the Buddha Bhagavan. Therefore, the witness of individuals is indeed certain. The witness related to scripture is: O heretics who practice the Vedas, in your own scriptures it is also said that whatever sentient being is falsely born, is it not that in order to be completely purified, one wants to achieve liberation by completely purifying the person through wisdom, meditation, samadhi, and the conduct of body and speech as its companions? Our Vaibhashika's initial view is also that in order to completely purify the person, one must use wisdom and
Chinese
因为我希望通过禅定和作为其助伴的戒律来成就解脱。自性关联是，你们认为补特伽罗是常恒的，而我们认为补特伽罗是无常的，这种差别就像你们的宗见差别中存在不一致一样。例如，如意树类似于树木，所以毫无疑问，像鹿等动物会像其他树木一样用脚饮水来滋养它。如意树的果实、树叶和香味等略有不同，这是内在的差别，就像鹿、羚羊和柯提拉等动物的内在差别略有不同一样。如果用这些证据来证明，外道就找不到其他方法来证明佛陀没有宣说一切佛法。因为这些证据对我自己来说是成立的，所以也找不到产生怀疑的地方。这是通过引证关联来证明的。此外，声闻乘论者说，大乘不是佛陀的教言，所以不确定。对此，也应像前面一样陈述。对此，预言的证据是，你们的经典中不是说菩萨们在无数劫中行持各种苦行，具有强大的心力，从而实践一切有情众生的利益，并且因为具有大智慧而成为导师的传承，最终会成佛吗？大乘也是这样产生的，它只是很好地确定和展示了如何成就果位。因此，它具有预言的证据。补特伽罗的证据也是存在的，例如，圣声闻大德们已经展示了菩萨的道路。引证关联的证据也是存在的，例如，你们的经典中不是说通过专注于四谛，以智慧来领悟无常、痛苦、空性和无我的相状，以及禅定和解脱等禅定，以及作为其助伴的别解脱戒律，从而希望成就解脱涅槃吗？大乘也以同样的方式出现，即对法无我
English
Because I wish to accomplish liberation through meditative concentration and its companion, discipline. The nature of the connection is that you believe the person is permanent, while we believe the person is impermanent; this difference is like the inconsistency in your doctrinal differences. For example, the wish-fulfilling tree is similar to trees, so there is no doubt that animals like deer will nourish it by drinking with their feet like other trees. The fruits, leaves, and fragrance of the wish-fulfilling tree are slightly different, which is an internal difference, just as the internal differences of animals like deer, gazelles, and catepillars are slightly different. If these proofs are established, then non-Buddhists will not find another way to prove that the Buddha did not speak all the Buddhist teachings. Because these proofs are established for myself, there is no place to find doubt. This is the proof through textual connection. Furthermore, the Hearer Vehicle proponents say that the Great Vehicle is not the Buddha's teaching, so it is uncertain. To this, it should be stated as before. To this, the evidence of prophecy is that in your own sutras, isn't it said that Bodhisattvas practice various austerities for countless eons, possess great mental strength, thereby practicing the benefit of all sentient beings, and because they have great wisdom, they become the lineage of teachers, and ultimately become Buddhas? The Great Vehicle also arises in the same way; it merely well establishes and demonstrates how to accomplish the result. Therefore, it is accompanied by the evidence of prophecy. The evidence of the person is also present, such as the noble great Hearers having shown the path of the Bodhisattva. The evidence of textual connection is also present, such as in your own texts, isn't it said that by focusing on the four truths, one realizes the aspects of impermanence, suffering, emptiness, and selflessness with wisdom, as well as meditative concentrations such as contemplation and liberation, and through the discipline of individual liberation as its companion, one wishes to accomplish liberation and nirvana? The Great Vehicle also arises in the same way, namely, the selflessness of phenomena.
Chinese
关于律仪和菩萨戒等略有不同，这是内部的差别。比如，你们自己也有经部、说一切有部、克什米尔说一切有部、中部说一切有部，各部派的观点和律仪内部不一致，也是一样的。因此，你们不应该怀疑大乘不是佛语。这是成立第二种教证。还有，执持大乘波罗蜜多的人说：密咒乘不一定是遍知者的教言。对此，也应如前所说。其中，预言的证人是你们自己承认的经部《国王授记经》中说：我从这里隐没后，在八年和十二年时，在赡部洲南方的方向，名为匝的国王那里，以慈悲相应的加持，金刚手会显现。这是预言。与预言相符，共同周知的，因为是密咒乘，所以具有预言的证人。人的证人是菩萨金刚手常在世尊面前，是所有大乘的集结者，这在经部本身中是周知的。而且，在南方格雅的地方，在天、非天、八部众眷属的坛城中，世尊释迦牟尼佛灌顶，这是共同周知的。菩萨金刚手也汇集了所有密咒，为堪布库库等有缘者宣说，所以具有人的证人。对于没有见到金刚手福分的人，堪布库库在密咒未共同周知之前，三藏在赡部洲容易知晓是共同周知的。他见到金刚手尊的容颜，获得了殊胜的大成就，这也是共同周知的。因此，具有人的证人。也有教证的证人，那也是在波罗蜜多经部本身中。
English
Differences in vows, Bodhisattva vows, and so on are internal distinctions. For example, you yourselves have Sautrāntikas, Sarvāstivādins, Kashmir Sarvāstivādins, Central Region Sarvāstivādins, and the views and vows of each school are internally inconsistent, which is similar. Therefore, you should not doubt that the Mahāyāna is not the word of the Buddha. This establishes the second scriptural proof. Furthermore, those who uphold the Mahāyāna Pāramitā say: It is not certain that all the Mantrayāna is the teaching of the omniscient one. To this, it should be stated as before. Among them, the witness of prophecy is in the Sutra 'King's Prophecy' which you yourselves acknowledge: 'After I disappear from here, in eight and twelve years, in the southern direction of Jambudvīpa, to a king named Jaḥ, through the blessing of compassionate harmony, Vajrapani will appear.' This is the prophecy. In accordance with the prophecy, it is commonly known that because it is the Mantrayāna, it has the witness of prophecy. The personal witness is the Bodhisattva Vajrapani, who always goes before the Blessed One and is the collector of all the Mahāyāna, which is known from the Sutras themselves. Moreover, in the land of Gaya in the south, in the mandala of the retinue of gods, nagas, and the eight classes of beings, the Blessed One Shakyamuni Buddha bestowed empowerment, which is commonly known. The Bodhisattva Vajrapani also gathered all the tantras and taught them to the fortunate ones such as Kuku, so he has the personal witness. For those who do not have the fortune to see Vajrapani, it is commonly known that Kuku knew the three pitakas well in Jambudvipa before the tantras were commonly known. He saw the face of the glorious Vajrapani and attained the supreme great accomplishment, which is also commonly known. Therefore, he has the personal witness. There is also the witness of scriptural proof, which is also in the Pāramitā Sutra itself.