Chinese
贪著于（五）蕴，从无明到老死之间，对于一切烦恼不了解，以及从最初发心直至成佛之间，对于完全清净不了解，以及对于从布施波罗蜜多到佛的不共法之间的圣道不住着，以及对于一切法不如实知见而颠倒执着，以及对于我与众生等能作者的士夫，以及对于完全清净、无生、无灭等执取分别。这些是以遮遣的方式，以自性的方式来确定，并且要知道，它们在本体上与结合、正行和后际的状态相互依存、相似和紧密相连。 对治所依九者为何？具种性者，乃是证见真谛之自性五蕴；以及生起完全清净之法的因缘，乃是自性十二处；以及唯由完全清净之法显现，乃是种子种性；以及菩提分法得以成就之所依缘起生；以及如何从理性的自性与暂时的垢染中解脱，乃是空性；以及布施与持戒等波罗蜜多；以及菩提分法之自性，乃是见道；以及以禅定与神通等为相的修道；以及对于十力等无学道执取分别。这些也应知晓，以如前的方式，乃是第二支分。 补特伽罗实有的所依九者为何？不依赖于其他有为法的自在自主的我；以及由于蕴没有伴侣，乃是唯一的自性；以及由于处生起识，乃是成为门的因之我；以及对于界，是享受者等我；以及缘起，乃是一切烦恼；以及所依；以及寂静；以及具有粗相之世间离贪之所依；以及显现安乐之相的见之所依；以及对于解脱等
English
Attachment to the (five) aggregates, not understanding all afflictions from ignorance to old age and death, and not understanding complete purification from the very first arising of the mind to Buddhahood, and not dwelling on the noble path from generosity to the unmixed qualities of the Buddha, and wrongly fixating on all phenomena as not being as they are, and conceptualizing the self and sentient beings as agents, and conceptualizing purity, non-arising, non-existence, and so on. These are the limbs that ascertain through the nature of negation, and it should be known that they are interdependent, similar, and closely connected in their essence with the states of conjunction, main practice, and subsequent occasion. What are the nine supports of the antidote? For those with the potential, the five aggregates are the nature of seeing the truth; and the twelve sense bases are the cause for generating completely pure Dharma; and the seed potential is the very manifestation of completely pure Dharma; and dependent arising is the basis for the accomplishment of the limbs of enlightenment; and emptiness is the separation from the nature of reason and temporary defilements; and the perfections such as generosity and discipline; and the nature of the limbs of enlightenment is the path of seeing; and the path of cultivation is characterized by meditation and supernormal powers; and conceptualizing the path of no more learning, such as the ten powers. These should also be understood as being the second branch in the same way as before. What are the nine supports of the person as a real entity? The independent self that is not dependent on other conditioned phenomena; and the unique nature because the aggregates have no companion; and the self as the cause that becomes the door because the sense bases generate consciousness; and the self as the enjoyer of the realms; and dependent arising, which is all afflictions; and the support; and peace; and the support of detachment from the world with coarse characteristics; and the support of seeing that manifests the characteristics of happiness; and for liberation, etc.
Chinese
以及观修自性的所依，以及对于如实修学者们的利益所作的所依而执著的种种分别念。这些也应确定为如前一样的支分之相，处于第三位。具有假立补特伽罗的所依的九者是什么呢？即色等五蕴，眼根等十二处，色界等十八界，无明等十二缘起，念住等三十七道品，空性等三解脱门，禅定等修法，声闻等超胜的殊胜道，以及具有力量等自性的无学道之执著的分别念。这些也应了知为如前一样的相，处于第四支分中。为了显示与偈颂结合而完全执持之前所说，又以其力量如何宣说而成为差别，所以在其后宣说了中间的偈颂：心不退怯等，显示无自性等，舍弃彼之不顺品，是为一切时执持。意思是说，以善巧方便，对于一切法之空性，心不退怯也不恐惧，舍弃以不顺品之方式作意，如实思维一切事物无我等，是为善知识，舍弃于不顺品之相而显现执著的恶友，即以内外之因和缘，在一切情况下都是完全执持。如是获得与决定之分相符，将能知晓法界之自性，并且因为将要宣说的证法等也是以确定所依为先导，所以宣说了作为证法之所依：证悟之法有六，对治以及断除，彼等完全依止，智慧与悲心具，弟子不共之体性，利他之次第，以及无勤之智慧而入。
English
And the basis for contemplating self-nature, and the various conceptualizations that grasp onto the basis of having done the benefit of those who truly study. These should also be determined to be in the third position with the aspect of a limb like the previous one. What are the nine that have a basis for the imputed person? Namely, the aggregates such as form, the sense bases such as the eye faculty, the elements such as the form realm, the dependent origination such as ignorance, the perfections such as mindfulness, the three doors of liberation such as emptiness, the meditations such as contemplation, the extraordinary paths that excel beyond the Hearers, and the conceptualizations that grasp onto the path of no more learning, which is the nature of strength and so on. These should also be understood to be in the fourth limb with the aspect like the previous one. In order to show that the complete holding in accordance with the verses was previously spoken, and how the explanation becomes distinct by its power, therefore, in order to show that, the intermediate verses were spoken after that: The mind does not shrink back, etc., it shows no self-nature, etc., abandoning its unfavorable aspects, it is complete holding in every way. It means that with skillful means, the mind does not shrink back or fear the emptiness of all dharmas, abandoning the way of thinking in an unfavorable way, thinking about all things as selfless, etc., as it is, is a virtuous friend, abandoning the evil friend who manifests attachment to the aspects of unfavorable things, that is, with internal and external causes and conditions, it is complete holding in all circumstances. In this way, by obtaining what is in accordance with the part of certainty, one will be able to know the nature of the realm of reality, and because the proofs that will be explained are also preceded by the certainty of the basis, therefore, the basis of proof is spoken: There are six laws of realization, antidote and abandonment, complete reliance on them, wisdom and compassion, the nature of the uncommon disciple, the order of benefiting others, and entering without effort of wisdom.
Chinese
之所依称为种性。如是说。略而言之，以地和对治，以及有情和士夫为所依的能取和所取不现行，是决择的支分，即世间之证悟等。其后，超世间之法界周遍行之义而证悟，及其相续于七地之间证悟，是修习的道，即六种相。其后，以彼等生起之力，于第八地获得不共之对治。其后，于第九地，彼乃威力圆满，而断除不顺品。其后，于第十地，以对治和不顺品不现行之故，彼等生起和坏灭所具之分别念完全穷尽至边际。如是，于彼等诸地，次第以布施等和往昔之愿等之力，以不住于轮回和涅槃之体性，以智慧和慈悲，以及彼等殊胜之故，声闻等和不共之法，以及自之圆满利益他之善巧，以思惟等和随顺而转入，以善巧方便等之门引导于三乘道之体性，即利他之次第。如是，是具足功德殊胜者。其后，第十地之殊胜，以无相和任运成就之故，乃至轮回未空之际，为利他之故，生起圆满之智慧。如是，则成就法之阶段差别十三种，彼等之所依，法界之自性为何，彼即名为种性。若彼种性是异体或非异体而观察耶？中间说偈云：法界无差别故，种性不可为异体。如是说。如虚空般完全清净且周遍之种性，以自性无差别之故，声闻等之种性各别而存在是不可能的。那么，如何宣说成就之所依的种种差别呢？
English
The support for that is called lineage. Thus it is said. Briefly, the grasping and the grasped that depend on the ground and the antidote, as well as sentient beings and individuals, do not appear manifestly. These are the limbs of definitive discernment, namely worldly realizations, etc. Thereafter, there is realization of the meaning of the transcendent realm of reality that pervades everywhere, and the continuum of that realization up to the seventh ground is the path of meditation, namely the six aspects. Thereafter, through the power of those arising, the uncommon antidote is fully attained on the eighth ground. Thereafter, on the ninth ground, that becomes fully powerful, and the unfavorable aspects are completely abandoned. Thereafter, on the tenth ground, because the antidote and the unfavorable do not appear, the conceptual thoughts that possess arising and ceasing are completely exhausted to the limit. Similarly, on those grounds, in sequence, through the power of generosity, etc., and past aspirations, etc., with the characteristic of not abiding in samsara and nirvana, with wisdom and compassion, and because those are excellent, the Hearers, etc., and the uncommon dharmas, as well as the skillfulness of perfecting oneself and benefiting others, with thoughts, etc., and turning in accordance, guiding to the path of the three vehicles through skillful means, etc., is the sequence of benefiting others. Thus, it is endowed with excellent qualities. Thereafter, the excellence of the tenth ground, because of being without characteristics and spontaneously accomplished, until samsara is empty, for the sake of benefiting others, perfect wisdom arises. Thus, the thirteen distinctions of the stages of accomplishing dharma, and the basis of those, whatever the nature of the realm of reality is, that is said to be the lineage. If that lineage is examined as being different or not different, the intermediate verse says: Because the realm of reality is without difference, lineage cannot be different. Thus it is said. The lineage that is completely pure and pervasive like space, because it is without difference in its nature, it is impossible for the lineages of Hearers, etc., to exist separately. Then, how are the various distinctions of the support for accomplishment explained?
Chinese
讲述了依靠不同所依之法的回答。名为：依靠之法的差别，完全宣说它的分类。例如，从同一泥土显现成就，用同一火焰烧制的所依，如瓶子等，依靠蜂蜜和石蜜等器皿而各不相同，同样，以法三乘所摄，以修持的阶段所摄，所要证悟的各不相同，因此首先安立所依。讲述了从所依之中所要成办之事的对境。名为：对境是一切诸法，也就是善等。世间人的证悟，以及想要超出世间的，有漏无漏之法，以及有为无为，声闻共同之法，以及佛陀的不共之法。此处修行者所要缘的对境，是一切色等诸法，总的来说，是应该受持的善法，如修习善行之理等，是应该断除的恶法，如杀生等，以及既非两者，也未在经中说明的无记业。之后，这些以二分法分为四种，总共八种，即禅定和无量等世间人的证悟，以及真实的禅定等超出世间，不是我执对治的五蕴等有漏法，以及我执等的对治，如念住等无漏法，依赖因和缘的缘起有为法，以及依赖这些的真如无为法，禅定等声闻共同之法，以及十力等圆满正等觉佛陀的不共之法。如是所要缘的对境共有十一种。如果对这些对境进行修持，为何会有果报呢？讲述了所为何事。为了使一切有情成为最殊胜，在心、断和证悟这三者上，以三大自生之智，应当了知此事。如是等等。
English
The answer of relying on different objects of reliance is explained. It is called: By the distinction of the objects of reliance, its divisions are completely explained. For example, the objects of reliance, such as vases, which are manifestly accomplished from the same clay and fired by the same flame, are different by virtue of being containers for honey and rock candy, etc. Similarly, it is taught that the objects to be realized, which are included in the three vehicles of Dharma and included in the stages of practice, are different, and therefore the object of reliance is established first. The object of what is to be accomplished from that object of reliance is explained. It is called: The object is all dharmas, which are good, etc. The realization of worldly people, and those who desire to transcend the world, defiled and undefiled dharmas, and conditioned and unconditioned, common dharmas of disciples, and those that are not common to the Buddha. Here, the object to be focused on by the practitioner is all dharmas such as form, etc. In general, it is the characteristic of good to be adopted, such as the practice of virtue, etc., the characteristic of non-virtue to be abandoned, such as killing, etc., and the characteristic of being neither, which is unindicated action in the scriptures. After that, these themselves are divided into four types of two, for a total of eight, namely, the realization of worldly people such as meditation and immeasurables, and the transcendence of the world such as true meditation, the five aggregates that are not the antidote to self-grasping, such as the defiled, and the antidote to self-grasping, such as the four mindfulnesses, the undefiled, the conditioned that depends on cause and condition, and the suchness of those dependencies, the unconditioned, the common dharmas of disciples such as meditation, and the uncommon dharmas of the perfectly enlightened Buddha such as the ten powers. Thus, there are eleven types of objects to be focused on. If one practices on these objects, why is there a result? The purpose is explained. In order to make all sentient beings the most supreme, on these three, mind, abandonment, and realization, with the three great self-arisen wisdoms, this should be known. And so on.