Chinese
观视一切所依后，不住于法身，以种种化身之自性，示现出生，从兜率天降临等，乃至在未完全清净之刹土中，示现存在于轮回中。如是宣说之故。如是成佛后，依所化众生之根器，次第或同时显现三次法轮。如《功德庄严经》云：我未曾说任何语，然于有情普周显，何时次第而欲求，于彼一切如是现，一时俱起入者前，法之品类皆圆满，如意满愿三殊胜，即是此也。特别甚为广大之大菩萨藏如何宣说之理者。导师大雄，于总的眷属中，成为大乘种姓者，于个别四众眷属，以及天龙、非天、乾闼婆等共同之眷属，以及不共同之眷属，安住于大地之无量菩萨众前，在鹫峰山，从主要宣说心之学处开始，安立经藏之律藏菩萨之戒律，以及经藏之甚深广大之三摩地，以及经藏之俱舍，地道与色定之种种差别等，宣说此等中间之教，无相法之品类。又于不决定之处，主要宣说增上慧学，即俱舍之内之三藏，即以小勤劳与易方便调伏烦恼之方便之俱舍律藏，以及进入甚深彼性之理之俱舍经藏，以及广大之蕴、界、处等，特别是建立如来藏性之俱舍俱舍。即宣说最后之教，了义之品类，善妙分别之法轮。如是，三法轮之初，以主要显示世俗谛故，一切皆赞同为不了义，然中间与最后二者，为不了义与了义，对此有诸多不同之观点，然中间
English
Having beheld all supports, without moving from the Dharmakaya, with various natures of emanations, he manifests birth, descending from the Tushita heaven, etc., and even in impure realms, he shows existence in samsara. Therefore, having become enlightened, he manifests the three wheels of Dharma in sequence or simultaneously, depending on the minds of those to be trained. As the King of Arrayed Merit Sutra says: 'I have not spoken anything, yet it appears extensively to sentient beings. Whenever they desire gradually, it appears thus to all of them. To those who enter all at once, the categories of Dharma appear complete. The three great perfections that fulfill wishes are just this.' In particular, how the greatly extensive Mahabodhisattva Pitaka is taught: The Teacher, the Great Sage, to the general assembly who have become of the Mahayana lineage, and specifically to the fourfold assembly, as well as the common assembly of gods, nagas, asuras, gandharvas, etc., and the uncommon assembly, to the immeasurable bodhisattvas residing on the great earth, on Vulture Peak Mountain, beginning with the primary teaching of the discipline of the mind, establishing the precepts of the Bodhisattva in the Vinaya of the Sutra Pitaka, and the profound and vast Samadhi of the Sutra Pitaka, and the Abhidharma of the Sutra Pitaka, the various distinctions of the stages and paths and the formless concentrations, etc., teaching these intermediate teachings, the categories of the uncharacterized Dharma. And again, in uncertain places, primarily teaching the higher wisdom, namely the three pitakas within the Abhidharma, namely the Abhidharma Vinaya Pitaka, which teaches the means of subduing afflictions with little effort and easy methods, and the Abhidharma Sutra Pitaka, which teaches the way to enter the meaning of profound Suchness, and the Abhidharma Abhidharma Pitaka, which extensively establishes the aggregates, elements, sources, etc., and especially the Tathagatagarbha nature. That is, teaching the final teaching, the categories of definitive meaning, the wheel of Dharma of excellent distinctions. Thus, in the first of the three wheels, because the conventional truth is mainly shown, all agree that it is provisional, but there are many different views on whether the middle and last two are provisional or definitive, but the middle one
Chinese
没有明确说明究竟意义和后期引导意义的经部经典，也与病人用药和学习文字的例子的含义相悖。因此，本宗认为，中间是亦引导亦究竟意义，或暂时性的究竟意义，最终才是究竟意义。因为《解深密经》、《大涅槃经》和《指鬘经》等对此有明确的阐述。正如《解深密经》中所说：“转法轮也是，无上，有时机，引导之义，成为争论的基础。”这是在初二法轮的情况下说的。在最后的情况下：“转了不可思议的稀有之法之三法轮，转法轮是无上的，没有时机，是究竟的意义，不是争论的基础。”以及《涅槃经》和《胜鬘经》中，用牛奶的药的例子和磨练宝石的例子等，与引导众生的方式的次第相结合而说的缘故。第二，文殊结集，龙树等阐释，寂天弘扬深观之法；弥勒结集，无著兄弟阐释，觉沃杰弘扬广行之风；莲花宗风与龙树相合。也就是说，一般来说，共同的结集如前所述的三次结集。如果按照大乘不共的观点，如《正理之火》中所说：“大乘是佛所说，根本结集者是普贤、文殊、秘密主和弥勒等结集的缘故。”正如所说，在王舍城南方的毗摩三婆婆山上，聚集了十万王子，弥勒、文殊、秘密主三位结集了三藏。这里特别说明，如果按照两大车轨的宗风，大乘的各部经典中，深观方面的经典由至尊文殊结集，广行方面的经典由弥勒菩萨结集。因此，他们各自摄受的大乘论师是龙树菩萨和圣无著，这两位
English
There are no sutra passages that clearly explain the definitive meaning and the subsequent provisional meaning, and it also contradicts the meaning of the examples of medicine for the sick and learning letters. Therefore, our own system holds that the intermediate is half provisional and half definitive, or a temporary definitive meaning, and the ultimate is the definitive meaning. This is because it is clearly explained in the Sutra Unraveling the Thought, the Great Nirvana Sutra, and the Angulimaliya Sutra, etc. As it is said in the Sutra Unraveling the Thought: "The turning of the wheel is also unsurpassed, has occasion, has provisional meaning, and becomes the basis of dispute." This is said in the context of the first two wheels. In the final context: "The third wheel of Dharma, which is wonderful and amazing, has been turned. This turning of the wheel is unsurpassed, has no occasion, is the definitive meaning, and is not the basis of dispute." And in the Nirvana Sutra and the Srimala Sutra, the examples of milk medicine and the examples of polishing jewels are combined with the order of the methods of guiding beings. Secondly, Manjushri compiled, Nagarjuna and others explained, Shantideva propagated the profound view; Maitreya compiled, Asanga and Vasubandhu explained, Jowo Je propagated the vast conduct tradition; the Lotus tradition is in accordance with Nagarjuna. That is to say, in general, the common compilation is like the three compilations mentioned earlier. If according to the uncommon view of the Mahayana, as it is said in the Torgey Barwa: "The Great Vehicle was spoken by the Buddha, because the root compilers are Samantabhadra, Manjushri, Secret Lord, and Maitreya, etc., who compiled it." As it is said, on the Vimalasambava Mountain in the south of Rajagriha, ten million princes gathered, and Maitreya, Manjushri, and Secret Lord compiled the three pitakas. Here, it is particularly explained that if according to the tradition of the two great chariots, among the various scriptures of the Mahayana, the scriptures on the profound view were compiled by the venerable Manjushri, and the scriptures on the vast conduct were compiled by Maitreya Bodhisattva. Therefore, the Mahayana teachers who were taken care of by them are Nagarjuna Bodhisattva and Arya Asanga, these two
Chinese
而且，对于宣讲究竟意义的伟大的中观，佛陀曾预言说它是无误的。如经中所说： “名为吉祥的比丘，其名被称作龙，他将摧毁有和无的宗派。在我的教法中，他将极好地建立无上大乘。” 又说：“名为无著的比丘，精通此论的意义。他将极好地区分经部的不了义和了义的多种方式。” 如此宣说。有些人说，如同弥勒怙主开创了他空的传统一样，文殊菩萨也创作了开创自空传统的论典，这种说法是不合理的。因为没有发现他创作了宣讲自空的论典，而且在《文殊口授》和《观见要义简释》中，他空的观点是清楚的。因此，开创车轨的祖师是弥勒怙主和龙树论师二人。其他的注释者都是依靠这两位的论典而进入的。其中，龙树论师为了注释中转法轮，以《中观理聚论》来确立一切法自性空，为了注释后转法轮，以《赞颂集》等来确立他空，从而很好地解释了佛语的密意。而持有这些传统的是主张无自性的应成派和自续派的论师们，以及无畏护法。生起次第的修持是由寂天和金洲等广泛弘扬的。另外，第二位开创者是弥勒菩萨的化身无著，他造了确立他空的论典《慈氏五论》，并将其传给圣无著。由兄弟二人很好地解释的这个传统，被陈那、法称和旃陀罗瞿弥等所继承。菩提心的修持是由阿底峡尊者在藏地弘扬的。吉祥生根寂静论师则将龙树和无著二人的宗派解释为相同的。他在所著的《中观庄严论》中说：“慈氏无著所说，龙树亦如是赞同，具有正量和教证，此说二谛。” 寂护等人也是如此。
English
Moreover, regarding the explanation of the definitive meaning of the Great Madhyamaka, the Buddha prophesied that it would be without error. As it is said in the scriptures: "The bhikṣu known as Glorious, his name will be called Nāga, he will destroy the factions of existence and non-existence. In my teachings, he will excellently establish the unsurpassed Great Vehicle." And it is said: "The bhikṣu named Asaṅga is skilled in the meaning of that treatise. He will excellently distinguish the many ways of the provisional and definitive meanings of the sūtras." Thus it was said. Some say that just as Maitreya-nātha opened the tradition of other-emptiness (gzhan stong), Mañjuśrī also composed treatises that opened the tradition of self-emptiness (rang stong), but this is unreasonable. This is because there is no evidence that he composed treatises that teach self-emptiness, and in the *Mañjuśrī's Oral Instructions* and the *Summary of the View*, the mode of other-emptiness is clear. Therefore, the founders of the chariot tradition are Maitreya-nātha and the teacher Nāgārjuna. Other commentators enter by relying on the treatises of these two. Furthermore, Nāgārjuna explained the intention of the Buddha's words well by establishing all phenomena as self-empty in his *Collection of Reasoning* for the intermediate turning of the wheel, and by establishing other-emptiness in his *Collection of Praises* etc. for the final turning of the wheel. The holders of these traditions are the teachers of the Prāsaṅgika and Svātantrika schools who assert no self-nature, and Jikmé Chökyong. The practice of mind training was widely propagated by Śāntideva and Jetāri, among others. Also, the second founder is Maitreya's representative, Asaṅga, who composed the *Five Treatises of Maitreya* to establish other-emptiness and taught them to the noble Asaṅga. This tradition, which was well explained by the two brothers, was upheld by Dignāga, Dharmakīrti, Candragomin, and others. The practice of mind training was propagated in this land of Tibet by Jowo Atiśa. Ratnākaraśānti explained that the tenets of Nāgārjuna and Asaṅga are the same. In his *Madhyamakālaṃkāra*, he says: "What Maitreya-Asaṅga said, Nāgārjuna also approved, possessing valid cognition and scriptural authority, here the two truths are explained." Śāntarakṣita and others are also like this.
Chinese
看起来，他们的观点是一致的。因此，关于这两种传统的发心仪轨，早期的智者们各自持有中观和唯识的观点。他们说，由于这两种观点在见解上的差异，导致了受戒者的根器大小等方面的区别。如《辨别论》中说：大乘发心有，中观与唯识两种。此二见解有差别，仪轨亦各有不同。因此，如果说无著兄弟被解释为中观派，那么他们所实践的、在《瑜伽师地论》中所说的发心仪轨，被认为是唯识宗的传统，这难道没有矛盾吗？中观派的人以较低宗派的仪轨来引导可调伏的众生，这样做是没有矛盾的。为什么呢？因为大乘的人可以用声闻乘共同的仪轨来授予比丘戒，无上瑜伽的瑜伽士可以通过事续和行续的仪轨来引导他人。否则，导师和弥勒菩萨也会被认为是唯识派，这是无法避免的。然而，这里不需要说这种避免矛盾的话，因为这部论典中没有使用中观和唯识的术语来区分这两种发心传统。一般来说，密宗经典中所说的获得菩萨戒的方式，以及其学处的条目，大多与龙树的传统相符。由于这个要点，我们追随莲花生大师的宁玛派人士的发心仪轨，似乎也与龙树相符。然而，他们的见解并不确定，虽然不与龙树的赞颂集相矛盾，但主要与无著兄弟的解释相符。因为他们不将非名言的胜义谛视为无遮，而是视为非遮的空性。并且，他们认为最后的法轮是了义的。这里，我以自己的根器所获得的菩萨戒传承，是从一切智者那里传下来的，有三种传承：第一是导师佛陀，圣子文殊，怙主龙树，月称，智慧杜鹃，善护。
English
It seems that their views are consistent. Thus, regarding the two traditions of the Bodhicitta ceremony, the earlier wise men each held the views of Madhyamaka and Cittamatra. They said that due to the difference in views between these two, there are many differences in the capacity of the recipients of vows, such as the size of their faculties. As it is said in the Differentiation: The generation of Bodhicitta in the Great Vehicle has two aspects, Madhyamaka and Cittamatra. Because these two have different views, the rituals are also different. Therefore, if the brothers Asanga are explained here as Madhyamikas, then their practice, the Bodhicitta ceremony spoken of in the Bodhisattvabhumi, is considered to be in the tradition of Cittamatra. Is this not contradictory? There is no contradiction in a Madhyamika person using the rituals of a lower school to guide those to be tamed. Why? Because a Mahayana person can bestow the Bhikshu vows with the common rituals of the Shravakas, and a yogi of Anuttarayoga can guide others through the rituals of Kriya and Charya. Otherwise, the Teacher and Regent Maitreya would also inevitably be considered Cittamatrins. However, here there is no need to speak of such avoidance of contradiction, because this treatise does not use the terms Madhyamaka and Cittamatra to distinguish between the two traditions of Bodhicitta. In general, the way to obtain the Bodhisattva vows spoken of in the tantric scriptures, and the number of items of its precepts, mostly correspond to the tradition of Nagarjuna. Due to this point, the practice of the Bodhicitta ceremony of the Nyingma followers who follow the great teacher Padmasambhava also seems to be in accordance with Nagarjuna. However, their view is not certain there, although it does not contradict Nagarjuna's collection of praises, it mainly corresponds to how the brothers Asanga explained it. Because they do not regard the ultimate truth, which is not a nominal entity, as a non-affirming negation, but as an affirming negation of emptiness. And they consider the last turning of the wheel to be definitive. Here, the lineage of the Bodhisattva vows that I have obtained according to my own capacity is transmitted from the omniscient great one, and there are three lineages: First, the Teacher Buddha, the Prince Manjushri, the Protector Nagarjuna, Chandrakirti, Wisdom Cuckoo, Kusala.