English
Because you are inherently devoid of lineage, since you do not possess the fortune to realize self-awareness. It is said like showing colors to a blind person. In that case, it would follow that the basis of nature has good and bad aspects, which is unreasonable. The Protector Maitreya said: Because the realm of dharma is without difference, different lineages are not allowed. And in the Six Successive [Teachings]: In all phenomena without exception, one should see the essence of bodhichitta. The very nature is primordially clear, said Samantabhadra Vajrasattva. Thus, it is said that all sentient beings possess the essence of bodhichitta, which is contradictory. Someone says: That fault does not apply, because here it is said that not having the fortune because the lineage does not arise immediately due to unfavorable conditions means that the inherent lineage is cut off, and I do not want to assert that even a seed of the essence of bodhichitta does not exist in the continuum. If that is the case, then even if faith has not arisen for a while, it leaves white imprints on the alaya consciousness, and it is possible that it will become a cause for the lineage to awaken at some time. Therefore, it is not necessarily an inherent cutting off of the lineage. As it says in the Extensive Sutra: Even if some sentient beings do not have faith in the Tathagata due to karmic obscurations, the roots of virtue that they see and hear will become meaningful until they completely escape suffering. So it is. Moreover, just as showing colors to a blind person. This is also not a good analogy for inherent nature. If it were similar, then everything that an ophthalmologist does would become completely meaningless. The second case is that, considering that the nature is obscured by thick layers of false habitual patterns for a long time, making it difficult to see, or that attachment to wrong views becomes an obstacle to right view, so it is said that one does not possess the fortune to attain liberation for a while, and therefore it is called cutting off the lineage. Just as it also says in this very text: Those who are extremely attached to the deluded thoughts and conceptions of self, and thus are separated from the right path. And in the commentary on "The Realm of Dharma Pervades All": The cause of cutting off is that the eyes of wisdom are blinded by the two ignorances, and just as in the example, being fundamentally inverted and straying in one's own continuum is the place where the lineage is cut off. It also arises from the destruction of the root and branches, and it is only said to be a long delay. To this, some say: Straying is cutting off the lineage.
Chinese
即使有人说，“萨巴德”等是证明自性断种的教证，但并非如此。如果真是那样，那么“即使根本和支分损坏”，其中的“也”字表示，根本也会变成无种。因此，因缘所断也会变成自性断种。因此，根本释的这些教证的意义，是指仅仅因缘所断，只是指长期拖延而已。这很清楚。第三种是不确定种性，是指因缘的力量，心可以生于任何地方。如《广大论》所说：“在哪个乘中显示是不确定的。”对此也可以分为不确定种性的好与坏两种。第一种是，无论显示哪个乘，都能毫无障碍地理解的善良种性。如其中所说：“或者与一切相符，广泛进入。”第二种是，进入一切乘，却不能达到确定认识的尽头的，不确定恶劣种性。如其中所说：“或者不确定，无法判断。”第二种是，以前没有被宗派改变心意的人，认为果乘的这种确定种性的利根者，或者不确定种性的善良者会由此而生。如《道次第》所说：“不确定时，关联因缘，具备而结合殊胜瑜伽。”以及《小道次第》所说：“自性关联故，从基础开始，在此进入，可以成为确定的意义。”第二种是，从四种道类中产生，即天人，声闻缘觉，菩萨，以及外续等依次行进，从任何一种的结合中断而进入这里。对此，《道次第》中说：“首先放下基础的乘，然后依次行进。”以及《小道次第》中说：“有些人从共同道中，因缘具足而确定进入学习。”第三种是，下部的果达到究竟后进入这里。如《小道次第》中说：“在共同地达到尽头时，真实身语意十五种，加持相应而生起敬信，一定会转变为轮回之地。”第二种是，因为与因和缘相关联而产生差别，所以有三种，即因，缘，关联。第一种分为两种，其中的等起因是，心性本来自在安乐地安住于如来藏中。如《道次第》所说
English
Even if someone says that "Sapadé" etc. are the scriptural proofs for establishing the severance of lineage by nature, it is not so. If it were so, then even from the damage of the root and branches, the word "also" indicates that the root would also become without lineage. Therefore, what is severed by conditions would also become a severance of lineage by nature. Therefore, the meaning of those scriptural proofs of the root commentary is that they refer only to what is severed by conditions, and only refer to long delays. This is clear. The third is the uncertain lineage, which means that by the power of conditions, the mind can be born anywhere. As the Extensive Treatise says: "It is uncertain in which vehicle it is shown." This can also be divided into two types of uncertain lineage: good and bad. The first is the good lineage that can understand without hindrance no matter which vehicle is shown. As it says: "Or conforming to all, it enters extensively." The second is the uncertain bad lineage that enters all vehicles but does not reach the end of definite knowledge. As it says: "Or uncertain, it cannot be judged." The second is that someone who has not had their mind changed by tenets before believes that a sharp-witted person of definite lineage in this fruition vehicle, or a good person of uncertain lineage, will be born from this. As the Lamrim says: "When uncertain, related causes and conditions, being complete, combine the supreme yoga." And as the Small Lamrim says: "Because of the connection by nature, from the very beginning, entering here can become a definite meaning." The second is that it arises from the four types of paths, namely gods and humans, Hearers and Solitary Realizers, Bodhisattvas, and Outer Tantras, proceeding sequentially, and entering here from the interruption of combination with any of them. Regarding this, the Lamrim says: "First put aside the basic vehicle, then proceed sequentially." And the Small Lamrim says: "Some, from the common paths, with complete causes and conditions, are certain to enter and learn here." The third is that one enters here after the fruition of the lower has reached its end. As the Small Lamrim says: "When the common ground has reached its end, the fifteen kinds of true body, speech, and mind, with blessings corresponding, faith arises, and it will certainly transform into the ground of samsara." The second is that because it is distinguished by being related to cause and condition, there are three: cause, condition, and relation. The first is divided into two, of which the concomitant cause is that the nature of mind is inherently at ease, abiding in the essence of the Sugata. As the Lamrim says
Chinese
心之自性相同。如此说。共同生起之因是，听闻下乘之过患而厌离，听闻上乘之功德而欢喜，从而生起进入此道之意愿和努力。从前面的内容来看：从善知识怙主处听闻二种圣教，见到功德和见到过患，以及对它们的厌离、愚昧和欢喜，被说是第二种因。如此说。第二是，从那之中，那些秘密等是所缘，刹那增长，紧接着。因此，从四缘来看，具有能领悟法性之智慧，能分别辨识的弟子是因缘。具有圣教和口诀的上师是增上缘。作为象征的文字传承和口诀是所缘缘。通过听闻和思考所领悟的智慧，前一刹那开启理解，从而提升后一刹那的领悟，是等无间缘。第三，关于关系也有四种：具有共同生起之因的道乐，等起因如同自证义之上师与有为法和无常法一样，以自性相关联。增上缘如同表法的上师与金器和狮乳一样，以能所依的方式相关联。所缘缘如同所诠释之法玛哈瑜伽与火和烟一样，以所知和能知的方式相关联。那位导师如同第六胜者和太阳与四大部洲一样，以事业和慈悲相关联。如其所说：善知识们以自性相关联，如此以能作和所作、能依和所依的方式，与伟大的圣教相关联，以及怙主与能作和所作以慈悲相关联。如此说。如此生起心需要具备六种因缘，从道次第四支开始修心，因为自生佛没有上师，所以无法生起心吗？虽然是真实的，但是，如同犀牛或鹦鹉一样，为了指示同类的朋友而行事，所以没有过失。如其所说：对于自生佛来说，如同犀牛一样。以及，在《幻化网》中说：对于自生佛来说，指示朋友的形象，从而引入大乘的目标。以及，在《遍照庄严王请问经》中说：对于那些应该以独觉佛的形象来调伏的众生，就以独觉佛的形象而住，从而讲述缘起
English
And the essence is the same in nature. So it is said. The cause of acting together is: hearing the faults of the lower vehicle, one becomes weary, and hearing the virtues of the higher vehicle, one rejoices, and thus the desire and effort to enter here arise. From the continuation of the previous: One hears two transmissions from the virtuous friend, the protector. Seeing the virtues and seeing the faults, and their weariness, delusion, and joy, are said to be the cause of the second. So it is said. The second is: From that, those secrets, etc., are the objects, and the moment increases immediately. Thus, from the four conditions: the disciple who has the wisdom to understand the nature of reality and who has the wisdom to discern individually is the causal condition. The lama who possesses the transmissions and instructions is the dominant condition. The lineage of symbolic letters together with the instructions is the objective condition. The wisdom attained through hearing and thinking, the previous moment opens the understanding, and thus the subsequent realization is enhanced, is the immediately preceding condition. Third, there are also four types of relationships: The path of bliss together with the cause of acting together. The co-emergent cause is related by nature, like the self-aware meaning of the lama and the created and impermanent phenomena. The dominant condition is related as container and content, like the lama of signs and the golden vessel and lion's milk. The objective condition is related as knowable and knower, like the dharma to be taught, Mahayoga, and fire and smoke. That teacher is related to the activity and compassion, like the sixth victor and the sun and the four continents. As it is said: The virtuous friends are related by nature. Thus, in the manner of action and agent, container and content, they are related to the great transmission, and the protector is related to action and agent through compassion. So it is said. Thus, if the arising of mind requires six causes and conditions, then the generation of mind is impaired from the four limbs of the stages of the path. Since the solitary realizer does not have a lama, will it be impossible to generate mind? Although it is true, however, like a rhinoceros or a parrot, there is no fault because it indicates a friend of the same kind and acts accordingly. As it is said: For the solitary realizer, it is like a rhinoceros. And in the Net of Illusion of Vairocana it says: For the solitary realizer, the form of a friend is shown, and thus they are introduced to the object of the Great Vehicle. And in the Sutra Requested by the King of Manifestations it says: Those who are to be tamed by the form of a solitary buddha abide in the form of a solitary buddha and teach dependent origination.
Chinese
具有功德的法印真实地显示，如是说已，则很明显。第三，生起的方式：娘 टीका（Nyang Tik）和格蓝 टीका（Glan Tik）等，认为有八种。考虑到意乐的差别，分为方便和解脱两种；考虑到智慧的大小，分为次第和顿悟两种；考虑到次第的舍弃与否，分为顿超和渐进两种；考虑到执着的清净与否，分为有漏和无漏两种；考虑到形象的大小，分为天和非概念的修习两种；考虑到所化众生的刚柔，分为寂静和忿怒两种；考虑到自力和他力，分为智慧和口诀两种；考虑到三摩地的清晰与否，分为意乐修习和决定圆满修习的方式两种，如是生起心。然而，在此处，道的根本是方便和解脱两种，这两种都依赖于根器的生起方式，次第和顿悟地进入而生起。因此，宣说次第和顿悟两种，如是秘密主大士索普巴（Sogphupa）和杰智囊巴（Je Drinangpa）等的观点显得非常正确，因此如是宣说。其中有分类和论证两种。第一种是：自性的利根和串习的利根，各自又以智慧大小的方式，次第进入和顿悟进入两种方式进入。如《道次第》所说： 也是自性与串习，成为法器有远近，次第与顿悟四部分，区分而入大瑜伽。 如是分为四种。串习的利根次第者，即从前世起就长期串习共同的乘，并且今世的前期也串习道阶的乘，然后进入大乘。串习利根顿悟者，与前者串习相同，今生从一开始就进入大乘。自性的利根次第者，即从前世起没有串习，今世前期仅在道阶上暂时串习下乘之后，最终进入大乘。自性利根顿悟者，即前世也没有串习，今世从一开始就进入大乘。第二，有串习利根和自性利根的论证。第一是，《道次第》所说： 经历如田地微尘数的劫，极度串习并安住的，不具智慧者在此