English
The realm of darkness. Like the material world obscured and unseen. The continuous darkness, makes the object to be seen invisible. For example, just as clouds obscure the sky, a board obscures an object, and darkness obscures the material world. The dense accumulation of karmic imprints obscures the continuity of knowing, therefore, the thick darkness prevents the Alaya consciousness, the object to be seen, the very essence of Bodhicitta, from being seen. The example of the six consciousnesses ceasing in the Bardo, with karmic imprints being the cause of later appearances, is: The first two and the last, appearance, cessation, and different appearances. For example, when sesame seeds and various flowers are left for a long time, sesame oil will produce the fragrance of the flowers. The six consciousnesses initially appear in this life, but cease and decay in the Bardo. Due to attachment to the previous, different changes will appear manifestly in the next life. What is the example of karmic imprints taking different fruits? Because it pervades everything. One obtains various different things. For example, like the various sounds of handwriting. The karmic imprint itself pervades all realms of good and evil that are not clearly indicated, and by the reason of completeness, one obtains various different fruits, that is, high and low places of rebirth. The example of the cause of karmic imprints is: Itself entering into six skills. Re-entering also arises from it. Like a stream of rain and a mirage. When the Alaya consciousness itself enters into skills, the six consciousnesses arise and cut off the object. Together with the Lord, the object and , both are attributed to the Alaya consciousness and exist simultaneously. Re-gathering also arises from it. The example of arising again from it is like the continuation of rain and a mirage. The example of karmic imprints flowing indistinctly is: Due to the influence of eye disease, for various objects, there is no difference, only essence. For example, like a person with blurred vision, although they can see objects, they are not clear. The karmic imprints of the Alaya consciousness are also like this, flowing subtly, obscured by the six consciousnesses, difficult to distinguish types, only essence. So, how can one abandon the bad karmic imprints of the Alaya consciousness as the cause, and obtain the good karmic imprints as the fruit? There, the mixture here, from which the arts are distinguished, and obtain them. The Alaya consciousness is there, the good and bad karmic imprints here are mixed in this life.
Chinese
积累的力量增强，看起来像是混合成一体。从根本上舍弃烦恼的习气，欣然接受清净的习气。例如，像天鹅用嘴的技巧，将水和牛奶混合后，将两者分开，留下水而取走牛奶一样。阿赖耶识本身由两种习气产生，处于高低不同的状态，显现这些，也是舍弃和接受的过程。阿赖耶识的习气在因位时不显现，在果位时显现的例子是什么呢？ 何者于此合，然不显现， 何者之力故，显现各异。 彼生于此，由此而出， 如是彼等，亦由此生。 例如，丝绸染料的物质在因位时与花红的颜色混合，但花本身并不明显。然而，由于颜色和条件（如媒染剂）的力量，以及反复浸染的力量，带有花纹的丝绸会显现出非常清晰的图案。同样，阿赖耶识中积累的无数成熟的习气虽然没有明显地显现出来，但由于因缘的唤醒而变得强大。正如例子所示，果报也同样显现出高低不同的善趣和恶趣。由此可以推断出对因的本质的认识。 习气可以熏染的例子是： 臭味之源，何者之味？ 何者无有，何者执着？ 不同非一，即于彼处， 即于他处，彼因亦异。 例如，大蒜的臭味原本碗里没有，但如果长时间捣蒜，臭味就会附着在碗上。即使碗里没有大蒜，也能闻到碗里散发出的味道。虽然大蒜和碗的本质不同，既不相同也不相似，原因也各不相同，但长时间下来，臭味会附着在碗上。同样，阿赖耶识本身及其习气也是如此，通过六识的许多行为来熏染。阿赖耶识既是因也是果的例子是什么呢？ 何者之体性，彼即一， 彼亦随处境，时机而变。 例如，事物的体性是唯一的，比如成熟的果实，它也会随着处境和时机的变化，前者的果成为后者的因。同样，阿赖耶识及其习气的体性也是如此，它也会随着处境和时机的变化而变化。
English
Through the accumulation of power, they appear to be mixed and unified. Abandoning the habits of defilement from the very root, and gladly accepting the habits of purification, is like a swan using its beak to separate water and milk from a mixture, leaving the water behind and taking the milk. The Alaya-vijnana itself arises from two types of habits, existing in high and low states, causing these to appear, and also engaging in the process of abandoning and accepting. What is an example of the Alaya-vijnana's habits being unmanifest in the causal stage but manifest in the resultant stage? That which is mixed here, yet does not appear, By whose power does it appear distinct? From that, it arises; from that itself it comes forth; Likewise, those arise from that. For example, the substance of silk dye is mixed with the color of safflower in the causal stage, yet the safflower itself is not clearly visible. However, due to the power of the color and conditions (such as mordant), and through the strength of repeated adherence, the silk with floral patterns appears distinct and very clearly manifest. Similarly, although the numerous ripened habits accumulated in the Alaya-vijnana are not manifestly clear, they become powerful when awakened by conditions. Just as in the example, the results likewise appear as distinct high and low realms of existence. From this, one can infer the knowledge of the nature of the cause. An example of habits being able to be infused is: The source of the foul smell, what is its taste? What is absent, what is adhered to? Different, not one, in that very place, In that other place, that cause is also different. For example, the foul smell of garlic was not originally in the bowl, but if garlic is pounded in it for a long time, the smell will adhere to the bowl. Even if there is no garlic in the bowl, one can smell the flavor and adherence emanating from it. Although the essence of garlic and bowl are different, neither the same nor similar, and the causes are also different, over time, the smell adheres to the bowl. Similarly, the Alaya-vijnana itself and its continuous habits are like that, infused through the many actions of the six consciousnesses. What is an example of the Alaya-vijnana being both cause and effect? That whose nature is one, That also changes with place and time. For example, the nature of a thing is one, like a ripening fruit, which also changes with circumstances and time, the fruit of the former becoming the cause of the latter. Similarly, the nature of the Alaya-vijnana with its habits is also like that, it also changes with circumstances and time.
Chinese
前业之果为后业之因。习气清净之譬如：何者习气极清净，如净一切皆明了。如是瑜伽士之觉性，何者习气彻底清净，智慧生起，譬如虚空清净，日出一切皆明。以何因缘能令一切圆满广大，自性清净。如是，何瑜伽士之相续，因习气之种子存在而清净，二资粮圆满成就，即是周遍广大之法身，自性清净，寂静所许乃是经部宗，观待密咒则为黑暗。因此，欲从清净而成佛，乃是从因生起障碍。关于黑暗之提问的回答，于阿赖耶识之章节中已清楚阐释。黑暗之自性本体与，体相支分根本与，处所与障碍差别法，如是自性乃是阐释阿赖耶识之自性。本体乃是感受舍受且不明显。体相乃是刹那生灭。支分乃是具有轮转。根本乃是证实存在。处所乃是以譬喻作为习气之基础。障碍乃是如云与翳障般显示，即是阿赖耶识之业。差别乃是阐释名称之类别与差别二者。法乃是阐释阿赖耶识之法性本身。于何处以何者为何故何者，彼等定当区分之。如是于何处遮蔽，于五地之时，以微细粗大皆不可见。以何对治而遣除，以五地之智慧而显现。为何如此，因不显现意义之故，当从所缘之境与处所转变之时了知。根本于何处积聚，于无有基础之法性本初清净中积聚。如是所说彼等定当以三种分别而区分。楞伽之主，彼等乃是名为基础之经，乃是对于那些处于黑暗之行境且被业所困扰者而宣说，乃是宣说黑暗之诸法。如是呼唤并阐释本体乃是，对于那些心智狭小者所行境之有情，因自身之业而受苦者，为了调伏彼等而宣说。黑暗之
English
The fruit of previous actions becomes the cause of future actions. An example of purifying habitual patterns: "Whoever has completely pure habitual patterns, like clarity, everything is clear." Like that, the wisdom that arises from the completely purified habitual patterns of a certain yogi's awareness is like the sun rising in a clear sky, making everything clear. By what cause does one's lineage become completely pervasive and vast? The pure Madhyamaka. Like that, the complete accomplishment of accumulating the two accumulations by purifying the seed of habitual patterns in the lineage of a certain yogi is the pervasively vast Dharmakaya, the pure Madhyamaka. The peaceful ones consider this to be Sutrayana, while in relation to Secret Mantra, it is darkness. Therefore, desiring to attain enlightenment from purification means that obscurations arise from the cause. The answer to the question about darkness is clearly explained in the chapter on the basis of all. The nature and essence of darkness, its characteristics, branches, root, location, obscurations, distinctions, and qualities. Like that, nature is the explanation of the nature of the basis of all. Essence is the unclear feeling of equanimity. Characteristics are the momentary arising and ceasing. Branches are having a retinue. The root is proving existence. Location is the basis for habitual patterns through examples. Obscurations are shown like clouds and cataracts, which are the actions of the basis of all. Distinctions are the explanation of the categories and differences of names. Qualities are the explanation of the qualities of the basis of all itself. Where, by what, why, what, those should definitely be distinguished. Like that, where is it obscured? During the five stages, it is not visible in subtle or coarse forms. By what antidote is it removed? It appears through the wisdom of the fifth stage. Why is that? Because it does not allow meaning to be seen. It should be understood from the context of the object of focus and the change of location. Where does the root gather? It gathers in the primordially pure nature of reality without a basis. Like that, those explanations should definitely be distinguished by three kinds of distinctions. Lord of Lanka, those are called the basic sutras, which are spoken to those who are in the realm of darkness and afflicted by karma, and are the teachings of the qualities of darkness. Like that, calling out and explaining the essence is speaking to those beings whose minds are small and who are tormented by their own karma, in order to tame them. The darkness of
Chinese
答：如果问第二个《楞伽经》的体性是什么？《楞伽经》的教主啊！那么，以它为对境的经是什么呢？就像这样，呼唤之后，就近显示有烦恼的意，即：“色界彼执持，处所唯一性，彼执彼即彼，于彼而观视，于彼执持彼，造作黑暗性。”这里说，有烦恼意的处所是：执持阿赖耶识为我，并且依靠它本身，通过与色界和合的方式安立。境也是，与不共的眷属一起执持阿赖耶识为我，并且它也与有烦恼意和眷属的坏聚见相同。而且，坏聚见是与蕴的我与我所相应，而蕴的基础是阿赖耶识。因此，当观视阿赖耶识为我的时候，有烦恼意也同样，观视阿赖耶识为我，因此与坏聚见相同。这是缘着我的。总是认为阿赖耶识是我的基础，心也因此而造作，与黑暗的障碍相应，所以是能诠。因此说：“于彼处安住而自生，以彼为对境故名为意。”与有偏执和无偏执等相同。这里说，有烦恼意的眷属有两种：特殊的偏执的眷属，即认为我是存在的；不了解无我而愚昧；依靠我而产生的不会改变的慢；因为执着于我，所以贪恋和执着它。也就是：“观视为我与愚昧我，我慢我执为意识，何处生者彼之光。”将会出现。共同的无偏执的眷属是：五种遍行，即九种和一种随行。不确定的普遍运行的两种是不特定的。这里说，与感受以及与什么相应而不能确定是苦是乐，因此仅仅与舍受相应。没有各种各样，而是执持自性。这里说，法不是各种各样的，而是被遮蔽而没有被授记，业是与因相同的习气，执我的阿赖耶识等，以及造作我的不造作的异熟，不能产生高低善恶趣。没有垢染，没有执着，与其他的不同。进入那里没有所依，没有差别。三时之中没有执着。这里说，阐述成立存在的理路。如果没有有烦恼意，则有五种过失：执着于我