Chinese
有人说：被称为大乘的法，不是佛陀所说。如果存在，我们的导师大迦叶等与导师不分离的常住者们应该听过，但因为没有听过；又因为与我们的宗义不符；又因为是龙树心等论师们所造。对此反驳是：在《大毗婆沙论》中说：善逝之法轮，未曾说二谛之外，大迦叶知晓后，他人皆是分别故。此处也有三点：第一，预言的证人是：你们的《律藏·分别毗奈耶》中说：菩萨们在无数三大阿僧祇劫中行持种种苦行，以强大的心力修持利益有情，以大智慧必定出现在导师的种姓中，最终成为一切种智的佛陀。这是对大乘道果的预言。有情众生的证人是：大迦叶、目犍连子、舍利子等。与经文相关的证人是：你们的经文中，对四谛之法无常等十六行相有所领悟，修持戒律和禅定的解脱。我们也在《宝性论》中说：当知病是啥，病因当断除，为得安乐住，当服药如是，痛苦及其因，灭除与道谛，当知当断除，当证当修持。等等道理相同。见解和禅定修习等方面稍有不同也没有过失，如同你们的十八部派各自内部也有不同一样。此外，即使大迦叶没有听过，舍利子等听过，因此安住于眷属的时间上没有冲突，因为佛陀具有说法之鼓。如《律藏·分别毗奈耶》中说：在尼连禅河边，导师制定了学处，最初善、中间善、结尾善，宣说了四谛之法时，
English
Some say: The so-called Mahayana Dharma was not spoken by the Buddha. If it existed, our teacher, the great elder Kashyapa, and others who constantly remain inseparable from the teacher, should have heard it, but they have not heard it; also, it does not agree with our tenets; and it was made by logicians such as Nagarjuna's heart. The refutation to this is: In the great Abhidharma-mahāvibhāṣā-śāstra, it says: The wheel of Dharma of the Sugata, has not spoken other than the two truths, the great Kashyapa knew it later, others are all speculations. There are three points here: First, the witness of prophecy is: In your Vinaya-vibhaṅga, it says: Bodhisattvas practice various hardships for countless three asamkhyeya kalpas, cultivate the benefit of sentient beings with great mental strength, and with great wisdom, they will surely appear in the lineage of the teacher, and eventually become Buddhas with all-knowing wisdom. This is a prophecy of the Mahayana path and fruit. The witnesses of sentient beings are: the great Kashyapa, Maudgalyayana, Shariputra, etc. The witnesses related to the scriptures are: In your scriptures, there is an understanding of the sixteen aspects of the four noble truths, such as impermanence, and the liberation of practicing morality and samadhi. We also say in the Uttaratantra: One should know what the disease is, the cause of the disease should be eliminated, in order to obtain a state of happiness, one should take medicine like this, suffering and its cause, cessation and the path, should be known, should be eliminated, should be realized, should be cultivated. The reasoning is the same. There is no fault even if there are slight differences in views and meditation practices, just as there are differences within each of your eighteen schools. Furthermore, even if the great Kashyapa has not heard it, Shariputra and others have heard it, so there is no conflict in the time of dwelling in the retinue, because the Buddha has the drum of Dharma. As it is said in the Vinaya-vibhaṅga: On the bank of the Nairanjana River, the teacher established the precepts, initially good, intermediately good, and finally good, and when he taught the four noble truths,
Chinese
也没有稍微听到，就像近处的五比丘所听到的那样。因此，大乘应当被承认为真实并接受。第四，驳斥对密咒的错误理解：持有因乘的一些人说，密咒不是法，因为基、轮涅本来就是无二的佛，并且因为道上不舍弃五毒而行持，并且因为果上认为一生可以成佛。如果这样反驳，对此也有。教证的证据是：你们自己的经部《口诀交付王经》中说：我从这里隐没后，在八年和十二年中，在赡部洲东南方向，从人中，有具缘的持明者，名为国王匝，以慈悲相应的加持，金刚手会显现。以及，《涅槃经》中也说：所有讲到的密咒论典，要知道那一切都是佛所说。人的证据是：《宝积经》中说：菩萨金刚手是跟随世尊之后，持有秘密宝藏者。以及，在南方巨人之地，在天龙八部眷属的坛城中，世尊释迦牟尼佛共同给予灌顶是众所周知的。菩萨金刚手汇集密咒，为了有缘者而宣说。关联的证据也有，如密咒中在基坛城中成佛一样，《华严经》中说：何者我与诸佛，自性平等而安住，无所住亦无所取，彼等将成善逝。色与受与想，以及识与心，无数如来，彼等将成大雄。以及，道上不舍弃烦恼，也是显示如来种性和自性本身。《维摩诘经》中说：烦恼即是如来的种子。以及，那些不是随意在道上行持，就像用咒语控制的毒来使用毒一样，用方便
English
Even a little was not heard, just as the five near ones heard. Therefore, the Great Vehicle should be acknowledged as true and accepted. Fourth, refuting the wrong understanding of secret mantras: Some who hold the Vehicle of Cause say that secret mantras are not Dharma, because the basis, samsara and nirvana, are originally non-dual Buddhas, and because on the path they practice without abandoning the five poisons, and because in the result they think that one can attain Buddhahood in one lifetime. If they argue like this, there is also this. The evidence of prophecy is: In your own sutra, the King of Instructions, it says: After I disappear from here, in eight and twelve years, in the southeast direction of Jambudvipa, from among humans, there will be a fortunate vidyadhara, named King Ja, with the blessing of compassion, Vajrapani will appear. And, in the Nirvana Sutra, it also says: Whatever secret mantra treatises are spoken, know that all of them are the words of the Buddha. The evidence of the person is: In the Ratnakuta Sutra, it says: The Bodhisattva Vajrapani follows the Blessed One and holds the secret treasury. And, in the land of the giants in the south, in the mandala of the retinue of the eight classes of gods and demons, it is commonly known that the Blessed One Shakyamuni Buddha gave empowerment. Bodhisattva Vajrapani compiled the secret mantras and spoke them to those who are fortunate. There is also evidence of connection with the scriptures, just as in the secret mantras one attains Buddhahood in the basic mandala, the Avatamsaka Sutra says: Whoever I and the Buddhas, abide in equality of nature, without abiding and without taking, they will become Sugatas. Form and feeling, perception and consciousness, and mind, countless Tathagatas, they will become great heroes. And, not abandoning afflictions on the path is also showing the Tathagata's lineage and nature itself. The Vimalakirti Sutra says: Afflictions are the seed of the Tathagata. And, those are not practicing on the path at will, just like using poison with poison controlled by mantra, with skillful means.
Chinese
受持之后就去行持。这一点在自己的论典中也有阐述，如《摄大乘论》中说：“具足广大方便者，烦恼菩提成支分。”《大集宝顶经》中说：“菩萨为了令如来欢喜，将自己的身体化现为女身，恒常安住于如来面前。”如此等等。果位方面，也是一生，七生，乃至十六生之内即可获得。以精进和殊胜方便，此生即可成就大手印持明，如欲以此为依凭迅速获得成就，如《中阴母续》所说：“善男子大菩萨，若能完全清净见而应断者，以佛陀之广大事业，令无量、无数、不可衡量之众生，皆得成熟，若欲如此，则七日亦可证得无上菩提，若欲，则可于无数劫中安住于大戒律之中。”与此相似。然而，若未清净佛土，未成熟众生，未于无数劫中积累善根，则不能成佛。若成佛，则会如声闻缘觉之阿罗汉一般。回答说，有两种情况。相似的情况是：您也认为在无数劫之后成佛的佛陀会如声闻缘觉阿罗汉一般，因为那三种特殊条件未圆满之故。若不成立，则慈氏等未来诸佛，其善根将成为无因，因为释迦牟尼佛已经做完之故。对方说：因为已经做了与自己愿望相符的圆满成熟等三种，所以没有过失。答：此处也相同，因为已经将与自己根器相应的所化众生安置于解脱道上，并将一切显有存在清净为三坛城之自性，以及圆满了生起次第、圆满次第、方便与智慧双运的二资粮之故。第二，真实的回答是：即使一生等成佛，也与声闻缘觉不同，因为被方便大悲所摄持，乃是大乘
English
Having taken hold, then practice. This is also explained in one's own treatises. As it says in the Compendium of the Great Vehicle: "For those endowed with great means, afflictions and enlightenment become limbs." And in the Great Collection, the Jewel Peak Sutra: "In order to please the Tathagata, the Bodhisattva emanates his own body into the form of a woman and always remains in front of the Tathagata." And so on. As for the result, it is attained within one lifetime, seven lifetimes, or even sixteen lifetimes. Through diligence and supreme means, the Mahamudra Vidyadhara is accomplished in this life. Just as one wishes to quickly attain it through that basis, as it says in the Intermediate Mother Tantra: "Any noble, great Bodhisattva who has completely purified what is to be abandoned by seeing, and through the great deeds of the Buddha, ripens countless, innumerable, immeasurable beings, if he wishes, he can attain unsurpassed enlightenment in seven days, and if he wishes, he can abide in great morality for countless eons." Something similar to that. However, it is not appropriate to become a Buddha without purifying the Buddha-field, without maturing sentient beings, and without accumulating roots of virtue for countless eons. If one becomes a Buddha, one will become like a Shravaka or Pratyekabuddha Arhat. In response, there are two possibilities. The similar case is: you also think that the Buddha who is to become a Buddha after countless eons will become like a Shravaka or Pratyekabuddha Arhat, because those three special conditions have not been perfected. If it is not established, then the future Buddhas such as Maitreya will have virtue without cause, because the Thubpa (Shakyamuni Buddha) has already done it. Someone might say: Because one has already done the three, such as the complete ripening that is in accordance with one's own aspirations, there is no fault. The answer is: It is the same here, because one has placed the disciples who are in accordance with one's own capacity on the path of liberation, and has purified all phenomena and existence into the nature of the three mandalas, and has perfected the two accumulations of the generation stage, the completion stage, and the union of skillful means and wisdom. Secondly, the actual answer is: Even if one becomes a Buddha in one lifetime, etc., one is not the same as a Shravaka or Pratyekabuddha, because one is seized by the means of great compassion, which is the Great Vehicle.
Chinese
具有菩萨的发心，并且精通于以智慧通达诸法皆无自性之理，从而修习道而成佛，这是为了利益无量众生。虽然仅仅执着于三个无数劫的时间，但并非是以日和月来计算的无数，而是指守护身语意的清净。正如《金刚藏庄严续》中所说：无数有三种，即身语意的自性，以及诸界和诸风，通过圆满的无数智慧，自然成就的佛陀，在此生即可成就。此外，在您自己的《大解脱经》中也说：为了完全清净身语意的恶业，以欲界、色界和无色界的区分，显现精进于三个无数劫。由此可见，这指的是舍弃身语意三门和三界的垢染，因此才这样称呼，并非像外在时间那样需要累积计算。此外，如同商主以善巧方便杀死持短矛的黑人，从而在一瞬间积累了四万俱胝劫的资粮等等，可以通过比喻来理解。例如，太阳和宝珠在短暂的时间内产生的火焰，不能说是非火焰的自性，因为没有像木柴等那样长时间地通过努力来修习。如果说那是从它产生或者说是火焰，因为它能进行冶炼的工作，那么即使没有在劫中修习也能成佛，因为究竟二利是自然成就的。第五，对于早期密宗的错误理解的驳斥分为两部分。首先是提出辩论：有些人说，你们的这些续部非常容易理解，而且似乎有很多不优美的词语，与诗歌的韵律等不符，并且在一部续中也阐述了上下乘的部分和不同的内容，而且还有重复和赘述的地方，因此认为这是由人编纂的。对此的回答是：佛陀和菩萨以其慈悲，是为了让众生容易理解和证悟才这样宣说的，而不是为了让人难以理解。
English
Possessing the mind of Bodhicitta and being skilled in understanding that all phenomena are without inherent existence through wisdom, thereby practicing the path and attaining Buddhahood, this is for the sake of benefiting immeasurable sentient beings. Although only holding onto the determination of three countless eons, it is not countless as counted by days and months, but rather it is known as guarding the purity of body, speech, and mind. As it is said in the Vajra Heart Ornament Tantra: 'Countless has three aspects, namely the nature of body, speech, and mind, as well as the elements and the winds. Through the completion of countless wisdoms, the spontaneously accomplished Buddha, will be accomplished in this very life.' Furthermore, in your own Great Liberation Sutra, it also says: 'In order to completely purify the negative actions of body, speech, and mind, with the distinctions of the desire realm, the form realm, and the formless realm, manifestly striving for three countless eons.' Thus, it is evident that this refers to abandoning the defilements of the three doors of body, speech, and mind, and the three realms, and therefore it is called that way, and it is not necessary to accumulate counts as in external time. Moreover, just as the merchant leader skillfully killed the short-speared black man, thereby accumulating the merit of forty million kotis of eons in an instant, and so on, it can be understood through examples. For example, the fire that arises from the sun and a jewel in a short moment cannot be said to be not the nature of fire, because it has not been cultivated through effort for a long time like firewood and so on. If it is said that it arises from it or is fire because it performs the work of smelting, then even without cultivating in eons, one is a Buddha, because the ultimate two benefits are spontaneously accomplished. Fifth, refuting the wrong understanding of the early tantras is divided into two parts. First, presenting the argument: Some say that your tantras are very easy to understand, and it seems that there are many inelegant words, which do not conform to the rules of poetry and so on, and also in one tantra, parts of the higher and lower vehicles and different contents are explained, and there are also repetitions and redundancies, therefore they assert that it was compiled by people. The answer to this is: Buddhas and Bodhisattvas, with their compassion, teach in this way so that sentient beings can easily understand and realize, not to make it difficult to understand.