Chinese
以及，说种姓赐予发心等等的修法是不对的。如果问怎样分出十三种？以从暖位到无有智慧勤奋之间的修法之不同阶段的差别，即以十三种不同的证悟来分。任何在月光中，被突如其来的污垢所覆盖的、自性清净的补特伽罗，其安住于菩提自性的种姓，即名为如来藏的另一种，是无明等黑暗由薄到厚的二十二种发心的所依。如是，圣解脱部也说从发心开始，到与四种决择分相应等等。因此，狮子贤的决择分相应等是法界之所依是不合理的，驳斥这位论师是不合理的，因为《日藏》中也说了十三种所依法，并首先说了暖位。从发心开始等等，以前在经部中只是为了询问菩提萨埵的词义而关联引用的。因此，如果必须从最初发心开始安立，那么在窍诀的时候，那些勤奋于佛母的人从哪里转移到这里出生呢？回答说有二十三个僧众，因此资粮道和加行道也是勤奋于佛母，所以僧众也必须从那里安立了。因此，前者从资粮道开始虽然有种姓，但闻思的部分较多，因此不能以此来确定，所以所依和能依不能真正相符，从加行道开始，由于修所生的部分较多，所以能够真正相符，因此从那里安立种姓。关键是，此时的种姓中，特别的是种姓决定，而且也说了从暖位开始不退转，因此与此相符。由于在资粮道中没有获得不退转的征相，所以没有安立，因此要知道，此处所说的普通的种姓在资粮道中存在，通过消除《日藏》和《现观庄严论》的种姓与加行道的解释方法之间的争论来了解。第二，分二：辩论和回答。第一，分二：有种姓和对各种姓不确定的辩论。
English
And, it is not right to say that the practice of giving rise to the mind of enlightenment, etc., is the Dharma of accomplishment. If asked how to divide into thirteen? By the differences in the stages of practice from the stage of heat to the absence of diligence of wisdom, that is, by thirteen different realizations. Whatever in the moonlight, the self-nature of the pure person covered by sudden impurities, that which abides in the nature of enlightenment, the lineage called the Tathagatagarbha, is the basis of the twenty-two kinds of mind generation, from ignorance and so on, from thin to thick darkness. Thus, the Holy Liberation Group also said that from the generation of the mind, to the four aspects that are in accordance with the decisive division, and so on. Therefore, it is unreasonable to say that the aspects in accordance with the decisive division of the Lion Good are the basis of the Dharmadhatu, and it is unreasonable to refute this teacher, because the Sun Essence also said that there are thirteen kinds of dependent Dharmas, and first said the stage of heat. From the beginning of mind generation, etc., it was only related and quoted in the Sutra section to inquire about the meaning of the word Bodhisattva. Therefore, if it is necessary to establish from the initial generation of the mind, then at the time of the pith instructions, from where did those who are diligent in the Mother transfer and be born here? The answer is that there are twenty-three Sanghas, so the accumulation path and the application path are also diligent in the Mother, so the Sanghas must also be established from there. Therefore, although the former has lineage from the accumulation path, the part of hearing and thinking is more, so it cannot be determined by this, so the dependent and the depended cannot really match, and from the application path, because the part of cultivation is more, so it can really match, so the lineage is established from there. The key is that, in the lineage at this time, the special one is the definite lineage, and it is also said that there is no turning back from the stage of heat, so it is in accordance with this. Since the sign of non-retrogression has not been obtained in the accumulation path, it has not been established, so it should be known that the ordinary lineage mentioned here exists in the accumulation path, and it is understood by eliminating the debate between the lineage of the Sun Essence and the Ornament Essence and the explanation method of the application path. Second, divide into two: debate and answer. First, divide into two: lineage and debate about the uncertainty of various lineages.
Chinese
第一，以半句偈颂提出了辩论。为了什么呢？为了那些不明白经文意义的愚笨之人，即智慧浅薄的人，心中产生疑惑，为了回答他们。疑惑是什么样的呢？如果证悟法界是成为获得大乘圣者证悟之法的因，因为理由是法界本身，即遍布法界的菩萨，是安住于佛陀的功德等自性中的种姓，并且其法性是种姓，如果中观派认为，如果种姓是法性，那么先前一方理解的是，那么菩萨仅仅是大乘，声闻缘觉仅仅是小乘的种姓，这样就不能确定了。当法性被认为是种姓时，因为法性普遍存在于一切事物中，没有差别，所以不能确定不同的种姓，因此种姓也不能确定，这是疑惑。仅仅是生起圣者证悟时必须特别关注的。证悟光明以普遍无差别存在为理由，自性和增长的种姓，三乘的种姓，确定和不确定的两种种姓，如果认为不同是不合理的，如果这样认为，菩萨仅仅是种姓是不合理的，因为声闻等种姓也在这里被认为是种姓，这样解释道。连接，虽然有人不把这作为前两句的解释，但像证悟光明所做的那样是好的。第二，如果法性是种姓，那么法界，即普遍无差别地存在于一切事物中，那么区分不同的种姓是不合理的。怎么样呢？这是从无始以来，由法性获得的住立种姓。这是先前习惯了善根而获得的，完全领受的种姓。这是即使遇到大因缘也不会被夺走的，因此是确定于三乘的种姓。这是与此相反的，因此是不确定于此的种姓。这是庄严光明（指《现观庄严论》）的解释，与之前的意义没有区别。这里争论增长的种姓不能区分，是因为认为任何种姓都被视为法性，而回答是
English
Firstly, the debate is presented with half a verse. For what purpose? It is for the sake of answering the doubts that arise in the minds of those foolish beings who do not understand the meaning of the scriptures, that is, those of little wisdom. What kind of doubts are these? If the realization of the Dharmadhatu is the cause for attaining the Dharma of realization of the Mahayana Arya, because the reason is that the Dharmadhatu itself, that is, the Bodhisattva pervading the Dharmadhatu, is the lineage abiding in the nature of the Buddha's qualities, and its Dharmata is the lineage, if the Madhyamikas think that if the lineage is Dharmata, then the previous party understands that, then the Bodhisattva is only the Mahayana, and the Shravakas and Pratyekabuddhas are only the Hinayana lineage, then it is not certain. When Dharmata is considered as lineage, because Dharmata is universally present in all things without distinction, it is not possible to determine different lineages, and therefore the lineage cannot be determined, this is the doubt. It is only necessary to pay special attention to this when generating the realization of the Arya. Realization of Light, taking the reason of universal non-discrimination as the reason, the nature and the increasing lineage, the three vehicles' lineages, the two kinds of definite and indefinite lineages, if it is considered unreasonable to be different, if it is thought that the Bodhisattva is only the lineage is unreasonable, because the Shravaka and other lineages are also considered as lineages here, it is explained. Connection, although some do not take this as an explanation of the first two lines, it is good as Realization of Light has done. Secondly, if Dharmata is the lineage, then the Dharmadhatu, that is, universally and indiscriminately exists in all things, then it is unreasonable to distinguish different lineages. How is it? This is the abiding lineage obtained by Dharmata from beginningless time. This is the lineage that is obtained by previously being accustomed to the roots of virtue, and is completely received. This is the lineage that is determined in the three vehicles because it cannot be taken away even by great causes. This is the lineage that is not determined here because it is the opposite of this. This is the explanation of Ornament of Clear Realization, and there is no difference in meaning from the previous one. Here, the dispute that the increasing lineage cannot be distinguished is because it is thought that any lineage is regarded as Dharmata, and the answer is
Tibetan
དེ་ལ་རིགས་ཀྱི་དབྱེ་བ་རུང་བའི་རྒྱུ་མཚན་བསྟན་པ་ཙམ་གྱིས་དོགས་པ་ལྡོག་གི་རྒྱས་རིགས་དབྱེར་ཡོད་པར་བསྟན་མི་དགོས་སོ། །གཉིས་པ་ལ་གཉིས། བསྟན་བཅོས་དང༌། འཇིག་རྟེན་ལ་གྲགས་པའི་ལན་ནོ། །དང་པོ་ནི། ཐ་སྙད་འདོགས་སོ། །གང་དུ་ན་ཐེག་གསུམ་གྱི་རིགས་ཉིད་དུའོ། །གང་ན་ཆོས་དབྱིངས་སོ། །གང་གི་སྒོ་ནས་ན། དེ་གསུམ་གྱི་འཕགས་ཆོས་ཀྱི་རྒྱུའི་ངོ་བོར་རྣམ་པར་འཇོག་པའི་སྒོ་ནས་སོ། །སྐྱེད་པའི་རྒྱུའམ་ཞེ་ན་མིན་ཏེ། ཉན་ཐོས་ཀྱི་ཐེག་པ་དང་སོགས་པས་རང་རྒྱལ་ཐེག་ཆེན་གྱི་རྟོགས་པའི་རིམ་པ་ཐ་དད་ཀྱིས་རང་རང་གི་འཕགས་པའི་ཟག་མེད་ཀྱི་ཆོས་རྟོགས་པ་སྟེ་ཐོབ་པར་བྱ་བའི་ ཕྱིར་དུ་ཆོས་ཉིད་ལ་དམིགས་པ་ན། ཇི་ལྟར་དམིགས་པ་དེ་བཞིན་དུ་སྟེ་དེ་དང་མཐུན་པར་རྟོགས་པ་དེ་དང་དེ་ཐོབ་པ་ཙམ་ལ་རྒྱུར་བཏགས་སོ། ཞེས་བྱ་བ་དེ་ལྟ་བུའི་ལན་ཞིག་ཀྱང་བྱམས་པའི་མཁྱེན་པས་གཟིགས་མོད་ཀྱང་མ་བཀོད་ཅེས་པ་ནི་རིགས་སུ་འགྲོ་ཚུལ་དེ་རྒྱན་འདིར་ཚིག་གིས་མ་ཟིན་པས་སོ། །འདི་ནི་ཉི་སྣང་ལས། ཇི་ལྟར་དམིགས་པ་ན་འཕགས་པའི་ཆོས་རྣམས་ཀྱི་རྒྱུར་འགྱུར་བ་དེ་ལྟར་རིགས་ཡིན་པར་བརྗོད་པ་དེས་ན། འདིར་ཧ་ཅང་ཐལ་བ་ཅི་སྟེ་ཚོལ་བར་བྱེད་ཅེས་པའི་དོན་སློབ་དཔོན་གྱིས་བཀོད་དོ། །དེའི་ཕྱིར་ཚིག་གསལ་ལས། ཉན་ཐོས་རྣམས་ནི་རྣལ་འབྱོར་སྤྱོད་པ་པ་ལྟར་རིགས་ཐ་དད་པ་དང་རིགས་ཆད་མི་འདོད་པས་སེམས་ཅན་ཐམས་ཅད་མ་ངེས་པའི་རིགས་ཅན་དུ་འདོད་པས་ན། དེ་ལྟར་འདོད་པ་ཁྱེད་ཀྱི་ལུགས་ཀྱིས་རིགས་ངོ་བོ་གཅིག་ཡིན་ཡང་རྐྱེན་གྱིས་བྱས་པའི་རྟོགས་པ་ཐ་དད་པར་འཐད་པ་ལྟར་ཁོ་བོ་ཅག་ཀྱང་རིགས་ཆོས་ཉིད་གཅིག་པུར་འདོད་ཀྱང་དེ་རྟོགས་པའི་རིམ་པ་ལས་རིགས་ཁྱད་པར་ཅན་བཅུ་གསུམ་དུ་འདོད་ཅེས་པ་ནི་བསྟན་བཅོས་ལ་གྲགས་པའི་དཔེའོ་ཞེས་དེ་བཞིན་དུ་ཞེས་པ་ཡན་ཆད་དཔེར་བཤད་པ་དགོངས་པ་མིན་ལ། ཁྱད་པར་དུ་ཉན་ཐོས་རྣམས་སེམས་ཅན་ཐམས་ཅད་མ་ངེས་པའི་རིགས་ཅན་དུ་འདོད་པར་བཤད་པ་མི་འཐད་དེ། གལ་ཏེ་འདོད་ན་བྱེ་སྨྲ་སོགས་ཀྱི་གཞུང་དུ་བཤད་དགོས་པ་ལས་མཛོད་དུ། འཕགས་དང་མཚམས་མེད་བྱེད་པ་དག །ཡང་དག་ལོག་པ་ཉིད་དུ་ངེས། ཞེས་ཡང་དག་པ་དང་ལོག་པར་ ངེས་པ་དང་མ་ངེས་པའི་སེམས་ཅན་གྱི་ཚོགས་གསུམ་དུ་བཤད་པའི་ཕྱིར་དང༌། ཉན་ཐོས་སྡེ་པས་རིགས་ཐ་དད་དུ་མི་འདོད་པ་ལ་ཤེས་བྱེད་མེད་ཅིང་གནོད་བྱེད་ཡོད་དེ་དེ་དག་མ་ཆགས་པ་དང་དབང་པོ་ཁྱད་པར་ཅན་ལ་རིགས་སུ་འདོད་པས་སོ། །གཞུང་འདི་དེ་ལྟར་མ་བཤད་ན་འོག་གི་ལན་དང
Chinese
因此，仅仅说明种姓可以区分的理由，就可以消除疑惑，而不必说明广种姓是可以区分的。第二点分为两部分：经论中的回答和世俗中的回答。第一点是：安立名言。在哪里安立呢？在三乘的种姓本身中。在哪里呢？在法界中。通过什么方式呢？通过将这三者的圣法的因的自性进行分别安立的方式。是生长的因吗？不是的。因为声闻乘等，通过各自不同的自生、缘觉、大乘的证悟次第，为了各自获得圣者的无漏法，当缘于法性时，正如所缘那样，即与此相应地证悟，仅仅将获得此证悟作为因。像这样的回答，慈氏（弥勒）的智慧虽然看到了，但却没有记载，这是因为种姓的行相没有被此庄严论的语言所涵盖。这在《日光论》中说：如果说缘于什么而成为圣法之因，那么这就是种姓。因此，导师说：为什么在这里寻找过失呢？因此，《明句论》中说：声闻乘不希望像瑜伽行者那样有不同的种姓和种姓断绝，因此认为一切有情都是不定种姓。如果按照你们的观点，种姓的自性虽然是一个，但由因缘所生的证悟是不同的，那么我们也可以认为种姓的法性是唯一的，但从证悟的次第上来说，有十三种特殊的种姓。这就像经论中著名的例子一样，直到“如是”为止，都不是以例子来解释的意图。特别是，说声闻乘认为一切有情都是不定种姓是不合理的。如果这样认为，就应该在分别说部等的论典中说明，而不是在《俱舍论》中说：“圣者和造无间罪者，决定是正和邪。”因为已经说明了有正定、邪定和不定的三类有情。而且，声闻部不希望有不同的种姓，没有能成立的理由，却有能破的理由，因为他们认为不贪著和具有特殊根器的人是种姓。如果不这样解释这部论典，那么下面的回答和
English
Therefore, merely stating the reason why lineages can be distinguished is sufficient to dispel doubts, without needing to demonstrate that the broad lineages are distinguishable. The second point has two parts: the answer found in treatises and the answer known in the world. The first point is: establishing terminology. Where is it established? In the very nature of the three vehicles' lineages. Where? In the Dharmadhatu. Through what means? Through the means of distinctly establishing the essence of the causes of the noble dharmas of those three. Is it the cause of growth? No, because the Hearer Vehicle, etc., through the different stages of realization of the Solitary Realizer and Great Vehicle, in order to attain the stainless dharmas of the noble ones of each, when focusing on the nature of reality, just as they focus, so too, in accordance with that, they realize, and merely attributing the cause to the attainment of that and that. Such an answer, although seen by the wisdom of Maitreya, was not recorded, because the way lineages function was not captured by the words of this Ornament. This is from the Sun's Light: If it is said that focusing on what becomes the cause of the noble dharmas, then that is said to be lineage. Therefore, the teacher stated: Why search for faults here? Therefore, in the Clear Words, it says: The Hearers, like the Yogacarins, do not want different lineages and the cutting off of lineages, so they believe that all sentient beings are of uncertain lineage. If, according to your system, the nature of lineage is one, but the realizations produced by conditions are different, then we also believe that the nature of lineage is solely the nature of reality, but from the stages of realization, we believe there are thirteen special lineages. This is like the famous example in the treatises, and up to "as it is," it is not intended to be explained as an example. In particular, it is unreasonable to say that the Hearers believe that all sentient beings are of uncertain lineage. If they believed so, it should be explained in the treatises of the Vaibhashikas, etc., rather than in the Treasury, which says: "Saints and those who commit heinous crimes are definitely right and wrong." Because it has already been explained that there are three groups of sentient beings: those who are definitely right, definitely wrong, and uncertain. Moreover, there is no proof that the Hearer school does not want different lineages, but there is evidence to the contrary, because they believe that those without attachment and with special faculties are lineages. If this treatise is not explained in this way, then the following answer and