Chinese
如是宣说，皈依和律仪也如是宣说，因此会变成非造作。增长之种姓是指所有的学道。虽然有人这样认为，但实际上，安住自性的种姓，通过闻思修三者使其增长，只是取了另一个名字叫做增长而已。如《海云经》中说：发心应被理解为是其他的，种姓本身转变为暂时的差别，用其他的名称来表示，这被认为是真实成就。又，从那之中，不决定和决定的种姓，以及下劣道先前未经历和已经历的两种种姓，也有自性和增长的说法。那么，《现观庄严论》中说：自性与增长，彼是所依与能依，有无之性，这样两种种姓依次被说成是因中有果中无，以及果中有的，那么这二者矛盾吗？那是指反体相违，而不是实体相违。因此，如果从实体上考虑，进入道后二者都是，如《声闻地》中说：种子没有产生果实，果实没有成就时，叫做微细。当果实产生，果实成就时，那个种子和那个果实合为一体，因此，显示那个种姓是粗大的。就像那样。那样做了之后，《日光经》中说：其他的是，种姓是六处（六处：眼处、耳处、鼻处、舌处、身处、意处）的差别。那也有两种，由缘而如实取受的和自性安住的。这样说，唯识宗关于种姓的先取之方也被很好地引用了。那是认为造作法有种姓的宗派，也有认为法性有种姓的，如本论中显示法性为种姓，寂天菩萨也如是宣说。前者安立种姓是因为它产生无漏法，而解释法性为种姓，如《摄类学》中说：为何称为法界？因为它是声闻、独觉和佛陀一切法的因。如是，仅仅因为缘彼而产生功德，就安立为种姓。这样，通过所缘缘和因缘两种方式而成为种姓。第三个是
English
As explained, refuge and vows are also explained in the same way, so it will become unconditioned. The lineage of growth refers to all paths of learning. Although some people think so, in reality, the lineage that abides in its own nature, when increased by hearing, thinking, and meditating, is just given another name called growth. As it says in the Cloud Ocean Sutra: The arising of the mind should be understood as something different, the lineage itself transforms into a temporary difference, and expressing it with another name is considered a true accomplishment. Also, from that, the lineages of uncertain and certain, and the two lineages of inferior paths not previously experienced and already experienced, there are also explanations of self-nature and growth. Then, in the Ornament it says: Self-nature and growth, that is the support and the supported, the nature of existence and non-existence, these two lineages are successively said to be that the cause exists and the effect does not, and that the effect exists, so are these two contradictory? That refers to contradictory aspects, not contradictory substances. Therefore, if considered from the perspective of substance, both are present after entering the path, as it says in the Hearer's Ground: When the seed has not produced fruit and the fruit has not been accomplished, it is called subtle. When the fruit is produced and the fruit is accomplished, that seed and that fruit are combined into one, therefore, it shows that the lineage is coarse. Just like that. After doing that, in the Sunlight Sutra it says: Others are, lineage is the difference of the six sense sources (six sense sources: eye source, ear source, nose source, tongue source, body source, mind source). There are also two types, those properly taken by conditions and those abiding in their own nature. Saying this, the initial position of the Mind-Only school regarding lineage is also well quoted. That is the school that considers conditioned phenomena to have lineage, and there are also those who consider the nature of reality to have lineage, as this treatise shows the nature of reality as lineage, and Shantipa also explained it as lineage. The former establishes lineage because it produces uncontaminated phenomena, while explaining the nature of reality as lineage, as it says in the Compendium: Why is it called the realm of phenomena? Because it is the cause of all the phenomena of Hearers, Solitary Buddhas, and Buddhas. Thus, it is established as lineage merely because virtues arise by focusing on it. In this way, it becomes lineage through the two ways of object-condition and cause-condition. The third is
Chinese
在《十法经》中说：从烟能知有火，从水鸟能知有水。菩萨有智慧，从相能知其种姓。与此相符，《入中论》中说：即使在凡夫的时候，也听闻空性，内心的喜悦一次又一次地升起，从喜悦中生出的眼泪湿润了眼睛，身体的汗毛也竖立起来。那是因为有圆满正等觉佛陀智慧的种子。这是对身体的征兆之原因的解释。在《宝积经》中说：对于什么都没有造作的，那就是无为，什么是无为，那就是圣者们的种姓，那个种姓与虚空一样没有差别。那个种姓在一切时都是法的真如，因为是法的同一味道，所以是常。以及在《大方广佛华严经》中也说： 诸佛之子，菩萨的种姓被称为是承担法界，像虚空一样广阔，自性光明。像这样安住的菩萨，是过去诸佛世尊的种姓所生，是未来诸佛世尊的种姓所生，是现在出现的诸佛世尊的种姓所生。与此相符，在此庄严中，法界被称为种姓。在《日光经》中，否定了六处差别的两种种姓的观点，而说为法性自性安住种姓。如经中所说：他们必须说出对自性安住的种姓说出自性的意义。如果说是因的异名，那么被缘所真实摄取的也是它，那么意义的差别在哪里？如果是法性的异名，就没有这个过失。或者他们的种姓是假名，而这是自相，因此它与这个不相符。这样，如果圣者认为自性安住的意义是法性，就没有过失，如果仅仅认为是菩提之因，那么也会推及到增长种姓，因此两者没有差别。那么，什么样的法性被认为是种姓呢？对此，《宝性论》中也说：一般来说，对于种姓，三宝
English
In the Sutra of Ten Dharmas, it says: 'From smoke, one knows there is fire, from waterfowl, one knows there is water. A Bodhisattva with wisdom, from signs one knows their lineage.' In accordance with this, the Madhyamakavatara says: 'Even in the time of an ordinary being, one hears of emptiness, the joy within arises again and again, tears from joy moisten the eyes, and the hairs of the body also rise. That is because there is the seed of the wisdom of the fully enlightened Buddha.' This is an explanation of the cause of those bodily signs. In the Ratnakuta Sutra, it says: 'For that which has no fabrication whatsoever, that is the unconditioned, and whatever is unconditioned, that is the lineage of the noble ones, and that lineage is no different from being equal to space. That lineage is the suchness of dharma at all times, and because it is the same taste of dharma, it is constant.' And also in the Avatamsaka Sutra, it says: 'O son of the Victorious Ones, the lineage of the Bodhisattva is known as embracing the realm of dharma, as vast as the sky, and naturally clear with light. The Bodhisattva who abides in this way is born into the lineage of the Buddhas, the Bhagavat of the past. They will be born into the lineage of the Buddhas, the Bhagavat of the future. They are born into the lineage of the Buddhas, the Bhagavat who appear in the present.' In accordance with this, in this Ornament, the realm of dharma is spoken of as the lineage. In the Sunlight Sutra, it refutes the view of two lineages differentiated by the six sense bases, and speaks of the dharma-nature, the self-existing lineage. As it is said in the sutra: 'They must speak of the meaning of speaking of self-nature for the lineage that abides in self-nature. If it is said to be a synonym for cause, then that which is truly taken by conditions is also it, so what is the difference in meaning? If it is a synonym for dharma-nature, then there is no fault in this. Or their lineage is nominal, and this is characteristic, therefore it does not agree with that.' Thus, if the noble ones consider the meaning of self-existing to be dharma-nature, there is no fault, but if they merely consider it to be the cause of enlightenment, then it would also extend to the increasing lineage, therefore there is no difference between the two. So, what kind of dharma-nature is considered to be the lineage? On this, the Uttaratantra also says: 'In general, for lineage, the Three Jewels.'
Tibetan
པོ་འདི་ཡི་རིགས། །ཐམས་ཅད་གཟིགས་པ་རྣམས་ཀྱི་ཡུལ། །དེ་ཡང་རྣམ་བཞི། ཞེས་ཁམས་བྱང་ཆུབ་ཡོན་ཏན་འཕྲིན་ལས་བཞི་ཀ་རིགས་སུ་བཤད་པ་ཡང་ཡོད་ལ། བྱེ་བྲག་ཏུ། གཏེར་དང་འབྲས་བུའི་ཤིང་ བཞིན་དུ། །རིགས་དེ་རྣམ་གཉིས་ཤེས་བྱ་སྟེ། །ཐོག་མེད་རང་བཞིན་གནས་པ་དང༌། །ཡང་དག་བླངས་པ་མཆོག་ཉིད་དོ། ཞེས་རིགས་གཉིས་སུ་གསུངས་པའི་གཏེར་གྱི་དཔེས་མཚོན་པའི་རང་བཞིན་དུ་གནས་པའི་རིགས་ནི། དེ་བཞིན་ཡིད་ཀྱི་ནང་ཆུད་རིན་ཆེན་གཏེར། །དྲི་མེད་བཞག་དང་བསལ་མེད་ཆོས་ཉིད་ཀྱང༌། །མ་རྟོགས་པས་ན་དབུལ་བའི་སྡུག་བསྔལ་ནི། །རྣམ་མང་རྒྱུན་ཏུ་སྐྱེ་རྒུ་འདིས་མྱོང་ངོ༌། ཞེས་བསལ་བཞག་དང་བྲལ་བའི་ཆོས་ཉིད་ལ་གསལ་བར་གསུངས་སོ། །གཉིས་པ་ནི་དེ་ལ་སྤྱིར་སེམས་ཅན་གྱི་ཤེས་རྒྱུད་ལ་ཡོན་ཏན་སྐྱེར་རུང་ཞིང༌། སྒྲིབ་པ་སྤང་དུ་རུང་བའི་རྒྱུ་ཙམ་ཞིག་རིགས་སུ་འཇོག་པར་དབུ་སེམས་གཉིས་ཀ་བཞེད་པ་མཐུན་ཞིང་སྤང་དུ་རུང་བ་ཡང་དྲི་མ་གློ་བུར་བར་སོང་བས་ཡིན་ལ། གློ་བུར་བའི་དོན་ལ་མི་མཐུན་ཏེ་འདི་ལྟར་དབུ་མ་པ་རྣམས་ནི་དྲི་མ་ཞེས་པ་བློས་བཏགས་ནས་བཞག་པ་ཙམ་ཡིན་གྱི་དོན་ལ་རྫས་སུ་མ་གྲུབ་པའི་སྟོང་ཉིད་ཡིན་པས་གློ་བུར་བར་འཇོག་གོ །སེམས་ཙམ་པ་རྣམས་ནི་དྲི་མ་ནི་སེམས་དང་སེམས་ལས་བྱུང་བ་གཞན་དབང་གི་ངོ་བོ་ཡིན་པས། རྫས་སུ་བདེན་ཡང་ཕུང་པོའི་གནས་ལུགས་ལས་གོལ་བའི་གཙང་བདེ་རྟག་བདག་ཏུ་འཛིན་པའི་ཚུལ་མིན་ཡིད་བྱེད་ཀྱིས་བསྐྱེད་པས་དེའི་རྒྱུ་དེ་ཡུལ་སུན་ཕྱུང་བའི་སྒོ་ནས་བཟློག་པར་ནུས་ལ། དེ་ལོག་པ་ན་འབྲས་བུར་གྱུར་པའི་ཆགས་སོགས་ཀྱང་རང་གི་ངང་གིས་ལྡོག་པར་འགྱུར་བའི་ཕྱིར་འབྲལ་རུང་ཡིན་པས་གློ་ བུར་བར་འདོད་དོ། །དེས་ན་དབུ་མ་པ་ནི་སེམས་ཀྱི་རང་བཞིན་གཤིས་ལ་ཅིར་ཡང་མ་གྲུབ་པའི་སྟོང་ཉིད་དེ་རྟོགས་པ་ན་ཐ་སྙད་དུ་སྒྱུ་མ་ལྟ་བུའི་འཛིན་པ་མཐའ་དག་ཞི་བར་འགྱུར་ཞིང་སྒྱུ་མ་ལྟ་བུའི་གཉེན་པོ་མཐའ་དག་སྐྱེ་བར་འགྱུར་བས། སེམས་ཀྱི་རང་བཞིན་དེ་ཉིད་ལ་ཀུན་རྫོབ་ཀྱི་ངོས་ནས་སྒྲོ་བཏགས་ཏེ་འདི་ནི་རང་བཞིན་དུ་གནས་པའི་རིགས་སོ་ཞེས་འཇོག་གོ །སེམས་ཙམ་པ་ནི་སེམས་ཀྱི་རང་བཞིན་འོད་གསལ་བ་དེ་གཤིས་ལ་རང་གི་ངོ་བོས་དུས་ཐམས་ཅད་དུ་གྲུབ་ཅིང་དྲི་མ་དེ་དག་དེ་ལ་གཉེན་པོས་འབྲལ་དུ་རུང་ལ། ཅི་ཙམ་བྲལ་བ་དེ་ཙམ་དུ་ཡོན་ཏན་མཐའ་དག་སྐྱེད་པར་འགྱུར་བས་དེ་གཉིས་ཀྱི་གཞི་བྱེད་པས་ཆོས་ཉིད་རིགས་སུ་འདོད་དེ། སྔ་མ་ནི་རྒྱན་འདི་དང་ཕྱི་མ་ནི་རྒྱུད་བླའི་བཤད་ཚོ
Chinese
此等之种姓，乃一切能见者之境。此亦有四种，如是亦有将界、菩提、功德、事业四者皆说为种姓。于差别者，如宝藏与果树，当知彼种姓有二，无始自性安住者，及真实获得最胜者。如是所说二种姓中，以宝藏为例所表诠的自性安住之种姓者，如是心中所具珍宝藏，无垢离弃及无除法性，以未证故贫乏之痛苦，众多恒时生民皆受用。如是宣说远离弃舍之法性。第二者，于彼，总的来说，于有情之识流中，能生功德，及能断除障碍之因，仅此安立为种姓，此为中观与唯识二者所共同承许，且所断除者，亦为客尘所成。然于客尘之义，则不相同，谓中观派等，垢染之说，唯是分别假立安立，然于实义，乃无实体之空性，故安立为客尘。唯识派等，垢染乃心及心所，为他起之自性，虽于实事为真，然由背离蕴之体性，执著清净乐常我之非理作意所生，故能以破斥彼因——境之方式而遮止之，彼遮止时，成为果之贪等亦自性而止息，故许为可分离，是为客尘。是故，中观派乃证悟心之自性，于体性上任何亦无成立之空性时，则于名言中，如幻之执著一切寂灭，且如幻之对治一切生起。故于心之自性彼本体上，于世俗之面上增益，此乃自性安住之种姓也。唯识派乃心之自性光明，彼体性上，以自之体性于一切时中成立，且彼等垢染，能以对治而分离，且分离几许，则功德一切生起，故以彼二者为基，而许法性为种姓，前者乃《现观庄严论》，后者乃《宝性论》之说
English
These kinds of lineages are the realm of all seers. There are also four types, where the four elements of realm, enlightenment, qualities, and activities are all explained as lineages. In particular, like a treasure and a fruit tree, it is to be known that there are two types of lineages: the beginningless, naturally abiding one, and the perfectly attained, supreme one. Among the two lineages mentioned, the naturally abiding lineage, exemplified by the treasure, is like a precious treasure contained within the mind. The stainless, unabandoned, and undispelled Dharma-nature is such that, due to not realizing it, beings constantly experience various sufferings of poverty. Thus, the Dharma-nature, which is free from abandonment and dispelling, is clearly explained. Secondly, in general, both Madhyamaka and Cittamatra agree that the mere potential for qualities to arise and obscurations to be removed in the mindstream of sentient beings is considered a lineage. The removability is due to adventitious stains. However, they disagree on the meaning of 'adventitious.' The Madhyamikas consider stains to be merely conceptually imputed and not substantially real, being emptiness itself, and thus regard them as adventitious. The Cittamatrins consider stains to be the nature of other-dependence, arising from the mind and mental factors. Although they are real in terms of substance, they are generated by inappropriate attention that clings to purity, bliss, permanence, and self, deviating from the nature of the aggregates. Therefore, they can be reversed by refuting the object that is their cause. When that is reversed, the resulting attachment and so on will naturally cease, and thus they are considered separable and adventitious. Therefore, when the Madhyamikas realize the emptiness of the mind's nature, in which nothing is established in its essence, all illusory grasping is pacified in conventional reality, and all illusory antidotes arise. Thus, they impute on the conventional level to the very nature of the mind, saying, 'This is the naturally abiding lineage.' The Cittamatrins consider the luminous nature of the mind to be inherently established in its essence at all times, and those stains can be separated from it by antidotes. To the extent that they are separated, all qualities will arise. Therefore, they consider Dharma-nature to be the basis for both, as explained in the Ornament of Clear Realization (Abhisamayalankara) for the former and the Treatise on the Buddha-nature (Ratnagotravibhaga) for the latter.