English
If so, it is meaningless for the path to take a long time for someone who has not entered the path. In short, if it is a lineage that can be developed, then being able to achieve the ultimate goal by the power of one's own vehicle without entering other vehicles is the key point. Third, what is discussed in this text are the thirteen lineages that serve as the basis for the thirteen practices. According to the large and small commentaries, they can also be divided into three types, which are the three lineages that serve as the basis for the practices of the three vehicles. Fourth, the way to establish it as the basis for practice. In the Two Appearances, it says: Therefore, this itself is the Dharmadhatu, because it is the cause of the Dharma of the noble ones, so it shows that the naturally abiding lineage is the basis for practice. So it is said. The meaning of this is that when the Dharmadhatu of the mind is awakened by virtue, the arising of the thought of wanting to abandon samsara, and the thought of wanting to realize the self-nature nirvana free from elaboration, is the arising of the thought of wanting to pursue the state of the mind itself. From this, one enters into practice, and from this, when one realizes the state of the mind itself without error, the thought of wanting to abandon samsara arises, and the thought of wanting to realize the self-nature nirvana free from elaboration, and from this, the Dharma of the noble ones arises. Some Tibetans say that in order for the things that should be purified to have qualities, it is reasonable to practice purifying them, so it is said to be the basis for practice. Others say that the object of practice, which is the object of practice, is said to be the basis for practice. Some people think that the basis of practice is the Bodhisattva, and the Bodhisattva is established in the six sense bases. The other five sense bases also depend on the mind sense base, and its root is also the Dharmadhatu, so it is considered that the Dharmadhatu is the basis for practice, and these are not contradictory from a certain point of view. But if you analyze it carefully, you will understand that in the basic stage, all the dharmas of samsara depend on the Dharmadhatu; in the stage of the path, all the dharmas of the path depend on the Dharmadhatu; in the stage of the result, all the dharmas of the result must depend on the Dharmadhatu, which has already been explained elsewhere. Fifth, regarding the way of establishing it as a lineage, it is also said that there are two ways of establishing it as a lineage from the perspective of the basis, and establishing it as a lineage from the perspective of the object.
Chinese
因为“种姓”的意义是“因”，所以想要从这两种种姓中获得佛的 三身，即：第一种姓获得第一身，第二种姓获得其余二身。像这样说，这正是安立种姓的方式，所以认清要点非常重要。在阐述完修行的所依之后，接下来阐述修行的所缘。为了使种姓觉醒者断除对所缘的增益并进行修行。此处分为两种：确定自宗的所缘，以及破斥他宗的所缘。首先是：所缘即一切法。等等，共有两个偈颂。如果按照圣者的观点，前两个偈颂是总说，其余的是广说。如果按照论师的观点，第一个偈颂是总说，第二个偈颂是略说，其余的是广说。此处有四点：善加区分、如何确定其理、数量确定、顺序确定。第一点，从道的角度来说，从断证的角度来说，从二谛的角度来说，以及从果的角度来说，分别用两个词、一个词、一个词、两个词依次阐述。对此，藏罗说：善等三种是资粮道的所缘，世间和出世间两种是加行道的，有漏无漏是见道的，有为无为是修道的，共同和不共同两种是不学道的所缘。这样说是没有经教和理证的依据的，而且不学道中没有修行，所以安立它的所缘也是不合理的。因此，一切法可以归纳为善、非善、无记三种，然后断除对这些法之分类的增益，如世间和出世间等。主要是资粮道通过闻思确定，加行道通过世间道的修所生慧来修习的所缘。在某些地方，与从因的角度来说等等相符。第二点是，大菩萨应当证悟一切法，应当修学一切法的不存在性。因为这样说了，所以依靠世俗谛，某些法是应取的，某些法是
English
Because the meaning of "lineage" is "cause," one desires to attain the Buddha's Three bodies from these two lineages, namely: the first lineage attains the first body, and the second lineage attains the remaining two bodies. As it is said, this is precisely the way to establish lineage, so it is very important to recognize the key points. After explaining the support for practice, next, the object of practice is explained. This is so that those who have awakened their lineage can cut off superimpositions on the object of practice and engage in practice. Here, there are two aspects: determining the object of practice according to one's own system, and refuting the object of practice according to other systems. First: the object of practice is all phenomena. And so on, there are two verses. According to the view of the noble ones, the first two verses are a summary, and the rest are an elaboration. According to the view of the teachers, the first verse is a summary, the second verse is a brief explanation, and the rest are an elaboration. Here there are four points: good differentiation, how to determine the reason, definite number, and definite order. First, from the perspective of the path, from the perspective of abandonment and antidote, from the perspective of the two truths, and from the perspective of the result, they are explained in order by two words, one word, one word, and two words respectively. On this, Zanglo says: The three, such as virtue, are the objects of the accumulation path, the two, mundane and supramundane, are of the path of joining, the contaminated and uncontaminated are of the path of seeing, the conditioned and unconditioned are of the path of meditation, and the two, common and uncommon, are the objects of the path of no more learning. To say this is without scriptural and logical basis, and since there is no practice in the path of no more learning, it is also unreasonable to establish its object of practice. Therefore, all phenomena can be summarized into three: virtuous, non-virtuous, and neutral, and then cut off superimpositions on the categories of these phenomena, such as mundane and supramundane, etc. Mainly, the accumulation path is determined through hearing and thinking, and the path of joining is the object of meditation cultivated through mundane meditative wisdom. In some places, it is in accordance with saying from the perspective of cause, etc. The second point is that great Bodhisattvas should realize all phenomena, and should train in the non-existence of all phenomena. Because it is said like this, relying on conventional truth, some phenomena are to be adopted, and some are
Chinese
应当舍弃的，有些是应当在相续中生起的，有些是应当获得的等等，如实了知那些的体性如何安住，并且以依靠胜义谛而了知那一切皆无自性的方式来缘取。第三，所有应当断除增益的基础都汇集于此，因此不需要比这更多。如果缺少其中任何一个，也无法包含断除增益的方式，因此也不少于此，所以确定为十一种。第四，虽然从自性的角度来说没有次第的安立，但是依赖于能证悟的智慧，则有确定的次第。因为发起菩提心的补特伽罗会生起这样的想法：如果我必须修学一切法，那么应当取舍的是什么？应当舍弃的是什么？暂时应当舍弃的是什么？依赖于此，依次安立善、不善、无记三种。然后舍弃不善和无记，对于善本身，又依赖于生起这样的想法：首先应当取舍的是什么？之后应当取舍的是什么？安立具有世间寂静和粗猛相的，以及超世间具有真实相的两种。然后又舍弃世间法，因为生起这样的想法：超世间的应当断除的是什么？对治是什么？依赖于此，安立有漏是应当断除的，无漏是对治本身。然后又舍弃有漏，因为生起这样的想法：无漏所要证悟的对境是什么？依赖于此，安立有为世俗谛和无为胜义谛两种。然后又舍弃有为，因为生起这样的想法：证悟无为的果是什么？依赖于此，安立它的果是与声闻共同的和不共同的两种。所有圣者都是由无为来区分的。这样说与此非常一致。先前先前地舍弃，是因为从那个阶段开始断除增益的事业就圆满了。第二，破斥其他的所缘境：如《二显经》中说：有些人认为法界本身是所缘境
English
Some should be abandoned, some should be generated in the continuum, some should be attained, etc. One should understand how those characteristics abide, and focus on them in a way that realizes that all of them are without self-nature by relying on the ultimate truth. Third, all the bases for cutting off superimpositions are gathered here, so there is no need for more than this. If any of these are missing, the way to cut off superimpositions will not be included, so it is not less than this either, so the number is fixed at eleven. Fourth, although there is no order of arrangement from the perspective of its own nature, there is a definite order depending on the wisdom that realizes it. Because a person who generates the mind of enlightenment will have the thought: If I must study all the dharmas, then what should be taken? What should be abandoned? What should be temporarily abandoned? Depending on this, the three, virtuous, non-virtuous, and neutral, are established in order. Then, abandoning the non-virtuous and the neutral, and for virtue itself, depending on the thought of what should be taken first and what should be taken later, the two, which have the aspect of worldly peace and roughness, and the transcendental, which has the aspect of truth, are established. Then, abandoning the worldly again, because the thought arises: What should be abandoned of the transcendental? What is the antidote? Depending on this, it is established that the contaminated is to be abandoned, and the uncontaminated is the antidote itself. Then, abandoning the contaminated again, because the thought arises: What is the object to be realized by the uncontaminated? Depending on this, the two, the conventional truth of conditioned phenomena and the ultimate truth of unconditioned phenomena, are established. Then, abandoning the conditioned again, because the thought arises: What is the fruit of realizing the unconditioned? Depending on this, its fruit is established as the two, common and uncommon with the disciples. All noble beings are distinguished by the unconditioned. What is said is very consistent with this. Abandoning the former and the former is because the activity of cutting off superimpositions is completed from that stage. Second, refuting other objects of focus: As it says in the Two Appearances Sutra: Some think that the realm of phenomena itself is the object of focus.