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如果有人认为这没有冲突，那么这种方式对我们来说又有什么冲突呢？因此，《庄严经饰论》中说：“谁以众多欢喜寻求殊胜菩提，谁无厌倦地如实修行苦行，谁圆满成佛后与诸佛平等，有智者应知此乃殊胜承诺。”因此，不应用恶劣见解之风搅乱甚深经论之义。第二，确定究竟的皈依处分为二：显示法与僧非皈依处，显示唯有佛是皈依处。第一，经教与证悟二法，以及三乘的圣者之众，即僧宝，是暂时的皈依处，但不是究竟的、最终的皈依处。为什么不是呢？因为法有两种：教法和证法。《成宗论》中说：“能仁之正法有二，即经教与证悟之自性。”其中，第一种是三藏或十二部经。如云：“八万四千法蕴，诸佛所说彼等，是词或名，彼等皆摄于色或行。”如是，声音亦不具自相，是行，即非心之外的他物，而是显现名句之文字形象的心之识，执著于所诠之义。又如渡河之船，证法如见道等，获得后亦应舍弃。证法亦有二：以何证悟之道谛，及所证悟之灭谛。第一，有学的道谛是经由努力而成就，并非无勤而得，故是暂时的、变化的、无常的、欺骗性的法。证悟之灭谛，声闻缘觉之涅槃，究竟而言，仅是痛苦生起之寂灭，而非功德无别的法身，故非可作为皈依处。三乘之僧众亦是
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If someone thinks there is no conflict, then how could this way be in conflict for us? Therefore, the Ornament of Realization says, "Whoever seeks the supreme Bodhi with great joy, whoever practices austerities correctly without weariness, whoever becomes fully enlightened and becomes equal to all Buddhas, the wise should know that this is the supreme commitment." Therefore, one should not stir up the meaning of the profound scriptures with the wind of evil views. Second, identifying the ultimate refuge of the result is twofold: showing that the Dharma and Sangha are not refuges, and showing that only the Buddha is the refuge. The first is that the two types of Dharma, scriptural and realized, and the assembly of noble ones of the three vehicles, which is the Sangha Jewel, are temporary refuges, but not the ultimate refuge of the result. How is it not? Because there are two types of Dharma: the Dharma of teaching and the Dharma of realization. The Established Tenets says, "The True Dharma of the Teacher is twofold, namely, the nature of scripture and realization." Among them, the first is the Three Baskets or the Twelve Branches of Scripture. As it is said, "The eighty-four thousand aggregates of Dharma, which the Buddhas have spoken, are words or names, and they are all included in form or formations." Thus, even sound does not have its own characteristics, it is a formation, which is not something other than the mind, but rather a mental consciousness that appears in the form of letters of names and sentences, which clings to the meaning to be expressed. Moreover, like a boat that crosses the river, the Dharma of realization, such as the path of seeing, should be abandoned once it is attained. There are also two types of Dharma of realization: the truth of the path by which one realizes, and the truth of cessation that is realized. First, the truth of the path of learning is achieved through effort and is not effortless, so it is a temporary, changing, impermanent, and deceptive Dharma. The cessation of realization, the Nirvana of Hearers and Solitary Realizers, ultimately, is only the pacification of the arising of suffering, and not the Dharmakaya that is inseparable from qualities, so it is not suitable as a refuge. The Sangha of the three vehicles is also
Chinese
现在因为怀着恐惧而皈依如来。就像这样，声闻阿罗汉也没有舍弃无明习气的地，也没有证悟轮回无自性，因此是怀着对有（存在）的恐惧的，就像害怕挥舞利剑的刽子手一样。《获得二殊胜菩提后，因有而恐惧的那些心，喜欢寿命耗尽，从寂灭中，获得解脱，成为有知觉者》。菩萨也是如此，七地以下也怀着小乘的恐惧，如《楞伽经》所说：‘菩萨虽得地，然非心坚固，如是未得八地前，如是为小乘所怖。’八地以上，因为具有无明习气的地，无漏的业，意所成的身体和不可思议的死亡，所以是怀着恐惧的。第二，显示唯有佛才是皈依处，所谓‘就胜义谛而言’，是指从一切恐惧中解脱的寂灭，而皈依那里的究竟皈依处，唯有佛陀。为什么呢？因为能仁的法界自性清净，从一切应断的客尘垢染中清净的究竟灭谛法身，是具有力量等无量功德的究竟道谛的自性。三乘的僧伽的断证，也是在获得佛的法身清净时才究竟圆满。第三，词义方面：从梵语的词语‘ratna’，意思是珍宝或三宝，它们在六个方面是相符的：在出现稀少方面相符，是因为如果不在许多劫中积累善根，就连与之相遇都无法获得。无垢，是因为在一切方面都远离垢染。具有威力，是因为神通等功德的威力不可思议。成为世间的庄严，是因为是一切众生善念的因。成为非造作中的最胜，是因为是超世间的。赞叹和
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Now, because of taking refuge in the Tathagata with fear. Like this, even the Hearer Arhats have not abandoned the ground of ignorance and habitual tendencies, and have not realized that samsara is without inherent existence, therefore they are fearful of existence, just like being afraid of an executioner wielding a sword. "Having attained the two supreme Bodhis, those minds that fear existence, delight in the exhaustion of life, from sorrow, attain liberation, and become conscious beings." So it is said. Even Bodhisattvas up to the seventh ground are fearful of the Lesser Vehicle, as it says in the Lankavatara Sutra: "Even though Bodhisattvas attain the ground, their minds are not firm; as long as they have not attained the eighth ground, they are afraid of the Lesser Vehicle." From the eighth ground onwards, because they possess the ground of ignorance and habitual tendencies, uncontaminated actions, a mind-made body, and inconceivable death and transmigration, they are fearful. Secondly, showing that only the Buddha is the refuge, "in terms of the ultimate meaning" refers to liberation from all fears, and the ultimate refuge to go for refuge there is only the Buddha. Why? Because the Sugata's Dharmadhatu is naturally pure, the ultimate cessation truth Dharmakaya, purified from all adventitious stains to be abandoned, is the nature of the ultimate path truth with immeasurable qualities such as powers. The abandonment and realization of the Sangha of the three vehicles is also ultimately perfected when the purity of the Buddha's Dharmakaya is attained. Thirdly, regarding the meaning of the word: from the Sanskrit word 'ratna', which means jewel or the Three Jewels, they are similar in six ways: they are similar in being rare to appear, because unless one accumulates merit for many eons, even encountering them cannot be obtained. Immaculate, because it is free from impurities in all ways. Possessing power, because the power of qualities such as clairvoyance is inconceivable. Becoming the ornament of the world, because it is the cause of all beings' virtuous thoughts. Becoming the most excellent among the uncreated, because it is transcendent of the world. Praise and
Chinese
以无垢染而无有变异，乃是已证得无为之果位，是为胜妙之法。第二，确定能立之种类，有二：总的分类和论典的意义。第一，有二：共同的和不共同的分类。第一，有三：存在多种姓氏的能立、圣者种姓的自性、以及与种姓相离的差别。第一，关于众生存在多种不同种姓的能立，依据一个教证和三个理证。教证出自《巴茹茹堆积经》：诸比丘，譬如，有一个巴茹茹的堆积，其高度和宽度都有一由旬。每过一百年，从中取出一个巴茹茹的果实，然后说：‘这个丢到某个界限里，那个丢到某个界限里。’这样，巴茹茹的堆积会耗尽并结束，但界限却不会这样。理证的能立有三：对于未入道者，存在三种不同的大乘种姓，因为从根本未入道起，就对各个大乘有不同的倾向。又，对于已入道者，存在三种确定的种姓，因为存在三种各自确定的修持，其他因缘无法将其引入其他道。也有不确定的，因为生起对其他道的倾向，从而从自己的道中退转，修持其他道。又，对于获得果位者，存在三种不同的种姓先已存在，因为果位有三种不同的菩提目标。这些征象也是果位的征象，因为如果先前没有种姓，就不会产生其他意义。如《庄严经论》所说：‘种姓、倾向与修持，差别以及果位之目标，因有不同之故，必说为有种姓。’第二，关于圣者种姓的自性。体性是自性安住的和由修习而产生的种姓，共有两种。第一种是圣者种姓，未经因缘修习，而是从原始就存在的。对此，分别部认为是不染污的善，经部认为是在心中存在的、能够成就三种菩提的种子，唯识
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That which is immutable due to being without defilement is the supreme Dharma, having attained the state of the unconditioned. Secondly, identifying the types of proofs, there are two: general classifications and the meaning of the scriptures. Firstly, there are two: common and uncommon classifications. Firstly, there are three: proofs for the existence of multiple lineages, the nature of the noble lineage, and the distinctions separate from lineage. Firstly, regarding the proof that sentient beings have many different lineages, based on one scriptural quote and three logical proofs. The scriptural quote is from the Sutra of the Heap of Barura: "Monks, for example, there is a heap of Barura that is one yojana in height and one yojana in width. Every hundred years, one fruit of Barura is taken from it, and it is said, 'This is thrown into such and such a boundary, that is thrown into such and such a boundary.' In this way, the heap of Barura will be exhausted and come to an end, but the boundaries will not be so." The three logical proofs are: For those who have not entered the path, there are three different lineages of the three vehicles, because from the very beginning of not entering the path, there are different inclinations towards each vehicle. Also, for those who have entered the path, there are three definite lineages, because there are three specifically determined practices that cannot be led to another path by other conditions. There are also indefinite ones, because they generate inclination towards another path, thereby turning away from their own path and practicing another path. Also, for those who have attained the fruit, there are three different lineages that have preceded, because the fruit has three different goals of enlightenment. These signs are also signs of the fruit, because if there were no lineage beforehand, other meanings would not arise. As stated in the Ornament: 'Lineages, inclinations, and practices, distinctions, and the goals of the fruit, because there are differences, it must be said that there are lineages.' Secondly, regarding the nature of the noble lineage. The entity is the lineage that abides in its own nature and the lineage that arises from cultivation, there are two. The first is the noble lineage, which is not cultivated by conditions but exists from the beginning. On this, the Vaibhashikas consider it to be undefiled virtue, the Sutrantikas consider it to be the seed existing in the mind, the power to accomplish the three enlightenments, and the Vijnana
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有的认为，六处的自性是无漏的种子，以及三种可断的障碍。中观派则认为，法界即是真如。由修习而生起，是指由圣者的不同种姓等因缘新修习而成的。其中，自性安住的是所依，由修习而生起的是能依。种姓的定义是：具有染污状态的法，能够生起圣者的断证。词义方面，“gotra”这个词，从“go”中间产生“gu”， “guna”是功德的意思，将“ta”和“ra”分开， “tara”是度脱的意思，所以“guna tara”就是功德度脱和产生，因此称为种姓。自性和增长， 它是所依和能依， 有无自性和功德， 应当理解为度脱之义。如是说。第三，与种姓分离的差别有两种：暂时断绝种姓和永久断绝种姓。第一种是为违缘罪业所染，没有进入顺缘善法。第一种，具有罪业的行为，因为决定造业，所以自然而然地从事杀父母等行为。具有罪业的见解，是指具有大小九种邪见。这两种障碍，使得与解脱分相应的善根无法在相续中生起。没有进入善法，包括永远不进入，是指只追求轮回，没有希求解脱的想法，因此没有与解脱分相应的善根。即使进入，也没有圆满能力，是指虽然希求解脱，但被修习善法的懈怠所染。第二种，永久断绝种姓，是指永远没有能够生起圣者断证的自性安住的种姓。这也是唯识宗的观点，中观派不承认，因为一切众生都平等具有如来藏。有些人必定会造作恶业，有些人完全摧毁了白法，有些人没有与解脱分相应的善根，即使有微薄的善根也与因无关。如是说。第二，不共的建立分三，第一，破斥他宗观点，上师们一致认为，自性安住的种姓
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Some believe that the nature of the six sense bases is the seed of non-outflow and the three removable obscurations. The Madhyamikas, however, believe that the realm of phenomena is suchness. Arising from cultivation refers to newly cultivated due to causes such as the different lineages of noble ones. Among them, the naturally abiding is the support, and that which arises from cultivation is the supported. The definition of lineage is: a dharma in a state of defilement that can give rise to the realization of abandonment by noble ones. In terms of meaning, the word "gotra" comes from "gu" arising from the middle of "go". "Guna" means quality, and separating "ta" and "ra", "tara" means deliverance, so "guna tara" means qualities that deliver and arise, hence it is called lineage. Self-nature and growth, it is the support and the supported, existence and non-existence of self-nature and qualities, should be understood as the meaning of deliverance. Thus it is said. Third, the distinction of being separated from lineage has two types: temporarily severed lineage and permanently severed lineage. The first is afflicted by adverse conditions of sinful deeds and has not entered into favorable conditions of virtue. The first, possessing sinful actions, because of the determination to commit actions, naturally engages in actions such as killing parents. Possessing sinful views refers to possessing the nine major, medium, and minor wrong views. These two obstacles prevent the virtues corresponding to liberation from arising in the continuum. Not entering into virtue includes never entering, which means only pursuing samsara and not having the thought of seeking liberation, therefore there is no virtue corresponding to liberation. Even if entering, there is no complete ability, which means although seeking liberation, one is afflicted by laziness in cultivating virtue. The second, permanently severed lineage, refers to the permanent absence of the naturally abiding lineage that can give rise to the realization of abandonment by noble ones. This is also the view of the Vijnanavada school, which the Madhyamikas do not accept, because all sentient beings equally possess the Tathagatagarbha. Some people are certain to commit evil deeds, some completely destroy white dharmas, some have no virtues corresponding to liberation, and even if there are meager virtues, they are unrelated to the cause. Thus it is said. Second, the uncommon establishment has three parts, first, refuting the views of others, the previous lamas unanimously agree that the naturally abiding lineage