Chinese
打开愚昧的黑暗之门，具有法之精要的眼睛，如是说。经中还说了具有八种特征，也就是，不觉疲倦的信心，没有亏损的柔软，没有吝啬的布施，没有犹豫的侍奉，没有虚伪的正直之语，没有谄媚的自律，没有愚痴的智慧，没有污垢的真诚之心这八种，完全供养于圣者。如是说。又，在《决定意义总集续》中，说具有十二种特征，也就是，具缘弟子的特征是，对上师具有恭敬和信心，吝啬小而精进大，慈悲不违背誓言，能保守秘密且智慧深邃，行为吉祥且心性善良，这些的意义是，功德无尽是珍宝之藏，被视为一切生起的根基。如是说。对具器者开示是，经中说，如同誓言出自经文，能够正直地守护，因为是胜者的儿子，所以要为他打开秘密之门。如是说。象征基础、道路、果实之义。《普集明觉灯》中，所示的器与食的差别之品第五。
English
It is said, "Opening the door of the darkness of ignorance, possessing the eye of the essence of Dharma." The Sutra also speaks of possessing eight characteristics, which are: faith without weariness, gentleness without loss, generosity without stinginess, service without hesitation, honest speech without deceit, self-discipline without flattery, wisdom without ignorance, and eight pure hearts, which are completely offered to the holy one. Thus it is said. Furthermore, in the Tantra of the Gathering of Definitive Meanings, it is said to have twelve characteristics, which are: the characteristics of a fortunate disciple are that they possess respect and faith in the Lama, are small in stinginess and great in diligence, compassionately do not violate vows, are able to keep secrets and have profound wisdom, and their conduct is auspicious and their nature is good. The meaning of these is that inexhaustible qualities are a treasure, and it is shown as the basis for the arising of all things. Thus it is said. Showing to the worthy vessel is, as the Sutra says, just as the oath comes from the scriptures, one who is able to uphold it uprightly, because he is the son of the Victorious One, therefore, the secret door should be opened for him. Thus it is said. Symbolizing the meaning of base, path, and fruit. The fifth chapter of Kun Dus Rigpai Dronme, which explains the difference between vessel and essence.
Chinese
《证悟庄严论》中说： 依赖法的差别， 详细说明它的分类。 以及《楞伽经》中说： 大智慧者将证悟的种姓有五种， 哪五种呢？ 声闻种姓， 独觉种姓， 如来乘将证悟的种姓， 不决定的种姓， 断种姓这五种。 这样说， 总的来说种姓有五种， 详细来说是对断种姓存在与否的考察。 那么， 从所依自性存在的角度来说，没有断种姓， 如上所述。 从依赖修持而产生的角度来说，有五种种姓， 详细来说有断种姓。 那么，断种姓是， 总的来说，因为轮回无边，也有不从轮回中解脱的。 详细来说，因为邪见者永远不入涅槃，所以也说了有断种姓。 还有， 诽谤如来藏会获得断种姓。 这样说。 以及《涅槃经》中说： 邪见者永远不入涅槃。 等等这样说了。 密宗师是， 经中说： 如实的那样， 在确定不变的自性上， 有觉与无觉两种， 普知行与普皆愚昧， 在显现为两种的状态上， 变成各异的众多。 这样说， 法性自性存在的种姓， 以及迷乱解脱各自的种姓。 前者是， 诸法都安住于菩提心要，本来就是佛， 所以没有丝毫差别。 经中说： 无有边际的众生们， 本来安住于菩提心要， 因此在如是性中确定相续， 一切皆不需学习，此为教证。 这样说， 以及以上基础的各章节的教证们。 第二种是， 不知愚昧的种姓们， 以及普知行，即是解脱涅槃之路的种姓。 前者是， 经中说： 愚昧显现为两种， 不知与邪知。 这样说， 不知与邪知。 前者是， 不知这二者显现为四种， 劣种姓和不定种姓， 断种姓有想者这些， 是完全缠缚的黑暗。 这样说， 有四种种姓， 劣种姓是， 智慧极其低下，没有进入佛法的智慧， 即是无暇者
English
From the Ornament of Realization, it says: Through the distinctions of dependent dharmas, Its divisions are thoroughly explained. And from the Lankavatara Sutra, it says: There are five types of lineages that great wisdom will realize. What are they? The lineage of Sravakas, the lineage of Pratyekabuddhas, the lineage that the Tathagata vehicle will realize, the undetermined lineage, and the lineage of extinction, these five. Thus it is said, generally speaking, there are five lineages, and specifically, it is an examination of whether the lineage of extinction exists or not. Therefore, from the perspective of the inherent nature of the support, there is no lineage of extinction, as mentioned above. From the perspective of arising from dependent practice, there are five lineages, and specifically, it is said that there is a lineage of extinction. So, the lineage of extinction is, generally speaking, because samsara is endless, there are also those who do not liberate from samsara. Specifically, because those with wrong views never enter nirvana, it is also said that there is a lineage of extinction. Furthermore, Denigrating the Tathagatagarbha results in obtaining the lineage of extinction. Thus it is said. And from the Nirvana Sutra, it says: Those with wrong views never enter nirvana. And so on, it is said. The secret mantra practitioners are, From the sutra, it says: Just as it is, that very thing, On the nature that is definitely unchanging, There are two aspects, awareness and non-awareness, All-knowing conduct and complete delusion, On the state that appears as two, It becomes many different things. Thus it says, The lineage of the nature of reality existing by its own nature, and the lineages of delusion and liberation respectively. The former is, All dharmas abide in the essence of bodhichitta and are enlightened from the beginning, so there is not even a slight difference. The sutra says: Sentient beings without end, Abide in the essence of bodhichitta from the beginning, Therefore, the lineage is determined in suchness, All do not need to learn, this is the scriptural proof. Thus it says, And the scriptural proofs of the above-mentioned foundational chapters. The second is, The lineages of unknowing delusion, and all-knowing conduct, which is the lineage of the path of liberation and nirvana. The former is, The sutra says: Delusion appears as two aspects, Not knowing and wrong knowing. Thus it says, Not knowing and wrong knowing. The former is, These two types of not knowing appear as four, Inferior lineage and undetermined lineage, Lineage extinction, those with conception, These are the darkness of complete entanglement. Thus it says, There are four lineages, The inferior lineage is, Intelligence is extremely low, and there is no intelligence to engage in the Dharma, that is, those without leisure.
Chinese
等等。不确定的种姓是随因缘而变化的，即心识在任何方面都不确定。断种姓有两种：理解和有无的考察。前者是：不生起希求解脱之心，不遇到解脱的因缘，即使遇到也不理解、不领悟。在《广释八种姓各自差别品》中说：‘法界周遍一切，若无自识证悟之分，如盲人面前显色，此乃无分断种姓。’以及上述经部的教证，以及一般轮回无始无终的教证。后者是：从法性自性安住的方面来说，没有断种姓；从证悟的道路方面来说，说是有的。第一，从一切法安住于自生智慧或菩提心要的方面来说，没有好坏大小的差别，是平等的，所以没有断种姓。第二，从被无明愚昧迷惑，不生起解脱之心，即使教导也不理解、不领悟的方面来说，有断种姓。而且，轮回总体上无始无终，以及邪见者永远不能从痛苦中解脱，与上述相同。如果不是这样，如果从法性自性安住的方面来说有断种姓，就会出现法界和如来藏没有遍及等等的过失；如果从证悟和解脱的道路方面来说，根本没有断种姓，就会出现轮回被彻底清除，以及轮回总体上有终结等等的诸多过失。有意识者是：具有希求解脱之心，对佛法有兴趣和信仰的人。《经》中说：‘有意识者四种：贪着者，散乱者，羞愧者，信仰者，被称为执持种子的田地。’如是说。邪见者是外道，下面会讲到。解脱涅槃的种姓是：《经》中说：‘一切智行有两种：次第的和顿时的。’因此，次第进入的是小乘种姓，顿然进入的是大乘种姓，以及顺便不确定的三种。也就是，小乘是次第修习道路，大乘密宗是不二的因果，果
English
Etc. The uncertain lineage is that which changes due to conditions, i.e., the mind is not certain in any way. There are two types of broken lineage: understanding and examining existence or non-existence. The former is: not generating the mind that desires liberation, not encountering the causes of liberation, and even if encountering them, not understanding or realizing them. In the chapter "Detailed Explanation of the Eight Lineages Separately," it says: 'Although the realm of reality pervades all, if one does not possess the fortune to realize self-awareness, it is like showing colors to a blind person. This is a broken lineage without fortune.' And the aforementioned sutra's quotations, as well as the general quotations about samsara being without beginning or end. The latter is: from the perspective of the nature of reality abiding by its own nature, there is no broken lineage; from the perspective of the path that leads to realization, it is said to exist. First, from the perspective of all phenomena abiding in self-arisen wisdom or the essence of enlightenment, there is no difference of good or bad, big or small, they are equally the same, so there is no broken lineage. Second, from the perspective of being foolish and deluded by ignorance, not generating the mind of liberation, and even if taught, not understanding or realizing, there is a broken lineage. Moreover, samsara in general has no beginning or end, and those with wrong views can never escape suffering, which is the same as above. If it were not so, if there were a broken lineage from the perspective of the nature of reality abiding by its own nature, there would be faults such as the realm of reality and the essence of the Sugata not pervading everything; if there were absolutely no broken lineage from the perspective of the path of realization and liberation, there would be many faults such as samsara being completely emptied out, and samsara in general having an end. Those with awareness are: those who have the mind of desiring liberation and have interest and faith in the Dharma. The sutra says: 'Those with awareness are of four types: those who are attached, those who are distracted, those who are ashamed, and those who have faith, who are known as fields that hold seeds.' Thus it is said. Those with wrong views are the non-Buddhists, which will be explained below. The lineage of liberation and nirvana is: The sutra says: 'All-knowing conduct is of two types: gradual and sudden.' Therefore, those who enter gradually are of the Hinayana lineage, those who enter suddenly are of the Mahayana lineage, and the three who are incidentally uncertain. That is, the Hinayana gradually trains on the path, and the Mahayana tantric practitioners have non-dual cause and effect, and the result
Chinese
是使儿子成为道路。 从它的差别中有九乘，下面将详细说明。 未确定的种姓是：从广大的（论典）中说，在哪一乘中没有被指明？ 或者，普遍地融入一切。 或者，没有确定的，不能被指示说“这是”。 这是金刚持所说的未确定（种姓）。 因此，有不能被指示说“这是”的未确定种姓，以及融入一切论典的未确定种姓。 它们也因与哪一乘相遇而满足且不确定，以及对于哪一乘的目标也没有区分而说相似的未确定种姓，通过比较一切乘门而进入自己的意义并证悟。 在《总集智慧之灯》中，它象征着基础、道路、果的意义。 第六章，讲述了各种种姓的区分。
English
It is making the son into the path. From its distinctions, there are nine vehicles, which will be explained in detail below. The uncertain lineage is: From the extensive (treatise), in which vehicle is it not indicated? Or, universally merging into everything. Or, there is no definite one that can be indicated as "this." This is what Vajradhara said about the uncertain (lineage). Therefore, there is the uncertain lineage that cannot be indicated as "this," and the uncertain lineage that merges into all treatises. They are also uncertain because they are satisfied when they encounter any vehicle, and the uncertain lineage that says they are similar without distinguishing the object of any vehicle, entering into their own meaning and realizing it by comparing all vehicle doors. From the All-Encompassing Lamp of Wisdom, which symbolizes the meaning of the ground, path, and fruit. The sixth chapter, which explains the distinctions of various lineages. Furthermore, the difference between the mundane and the supramundane is: From the Ten Sutras: "The mundane and the supramundane, two vehicles are taught." And from the Sky Coextensive: "The difference in the view of the mundane and the supramundane is inconceivable. Reality is the union of clear light and awareness." Therefore, there are three: established in terms of boundary, definition, reason, and essence. The former has two: If established in terms of view or cause, up to the realization of the selflessness of the individual, it is supramundane. The opposite of that is mundane. That is, from the tirthikas downward, it is mundane; from the sravakas upward, it is supramundane. If established in terms of result, from the once-returner of the sravakas downward, it is mundane; obtaining the arhat is supramundane. That is, the once-returner on the path of meditation does not return to the desire realm because they are separated from the seeds of the desire realm, but they have not transcended the two upper realms. From the Space of Grounds and Paths: "For those who desire to be a once-returner, desire and harm are abandoned and partially separated. Protected by the attainment of arhatship, it is the ground of realizing what has been done without deterioration." The last joining path of the Great Vehicle downward is mundane; from the path of seeing upward, it is supramundane. From the Condensed Meaning: "Those are contaminated samadhis; the non-dual, objectless one is not seen." And: "By clearly seeing one's own characteristics manifestly, one's breath is exhausted, and when the contaminations are exhausted, it is supramundane." The definition is: the destructible relies on the destructible, and the indestructible