English
Answer: If asked, what is the nature of the second Lankavatara Sutra? O Lord of Lanka! Then, what sutra takes it as its object? Like this, after calling, closely showing the afflicted mind, that is: "The realm of form, that holds, the place is unique. That holds, that itself, looks at that. There holds, there acts, dark nature." Here it says, the place of the afflicted mind is: holding the Alaya consciousness as self, and relying on that itself, established through the way of being in harmony with the realm of form. The object is also, together with the uncommon retinue, holding the Alaya consciousness as self, and it also has the same view of the afflicted mind and the retinue's aggregate of destruction. Moreover, the aggregate of destruction is in accordance with the self and what belongs to the self of the aggregates, and the basis of the aggregates is the Alaya consciousness. Therefore, when viewing the Alaya consciousness as self, the afflicted mind also, viewing the Alaya consciousness as self, therefore is the same as the view of the aggregate of destruction. This is focused on the self. Always thinking that the Alaya consciousness is the basis of the self, the mind also acts accordingly, in accordance with the darkness of obscuration, therefore it is the qualifier. Therefore it says: "Abiding in that place, self-born, with that as the object, therefore called mind." The same as those with and without bias, etc. Here it says, the retinue of the afflicted mind is of two kinds: the special retinue of bias, that is, thinking that I exist; not understanding no-self and being ignorant; relying on the existing self, the unchanging pride; because of being attached to the self, therefore craving and clinging to it. That is: "Viewing as self and being ignorant of self, self-pride, self-attachment as consciousness, wherever the birth, that is its light." Will appear. The common retinue without bias is: the five omnipresent ones, that is, the nine and one accompanying. The two uncertain universal runners are not specific. Here it says, with feeling and what is in accordance with, it cannot be determined as suffering or happiness, therefore it is only in accordance with equanimity. There are no various kinds, but holding the self-nature. Here it says, the Dharma is not of various kinds, but is obscured and not prophesied, karma is the habit that is the same as the cause, the Alaya consciousness that holds the self, etc., and the uncreated other-ripening that creates the high and low good and bad destinies that create the self is not able to. Without impurity, without attachment, different from others. Entering there without reliance, without difference. In the three times, there is no attachment. Here it says, explaining the reasoning for establishing existence. If there is no afflicted mind, then there are five faults: clinging to the self
Chinese
这是从名为“提木”的心中产生的。它不作为六识中的任何一个的眷属而产生，因此与其他的不同。如果没有染污意，没有主尊的眷属是不可能的，所以没有它的过患，就像没有我一样，执著于我的傲慢心不存在。没有不混杂的、有染污的无明，就会变得没有定义，变得没有定义，与五根不同是相违背的，进入其中没有意根是相违背的，平等没有差别地进入两种状态是没有差别的相违背的，在三时中没有执著于我，定义就不会产生。因此，如果没有染污意，因为与二无、三相违背的缘故，与五者相同，与不混杂的无明，平等进入的差别，没有定义的过患就会产生。没有意识产生的过患，具有我执，在任何情况下都是不合理的。进入真实意义的，它会变成心的处所。在所有时间里产生的那，被称为不混杂的无明。因为这样说的缘故。在那里执著，对它在那里执著，对色名二者生起贪著。像这样，那样的意，执著于色蕴，执著于我而执著。对名色四蕴执著于我，因此对五蕴都生起贪著和执著。对于提问黑暗的数量，应根据情况作答。为了阐述关于黑暗的回答的第三部经，楞伽的主人。如果问到什么是关于它的显现的经，就像这样。召唤之后，详细阐述意之识，欲界进入其中，随之安住。是第三个，因为那些，就是它的生起之所，紧随其后。意之识的处所的阐述是，与欲界和法相一致的阐述。其中也有三种：习气的处所是，向外断绝境之后，阿赖耶识等等。开启理解的处所是，前一刹那开启理解之后，投向境。其中有三种的最后一个，同时产生的处所是，意本身是境产生的所依，根是六根断灭之后紧随其后的。五种欲望和两种法。意之境有两种：五种欲望和四种有为法和无为法。
English
This arises from the mind called "Timuk." It does not arise as an entourage of any of the six consciousnesses, therefore it is distinct from the others. If there is no afflicted mind, an entourage without a chief is impossible, so without it, the fault is that, like not having a self, the arrogant mind that clings to a self does not exist. Without unmixed, defiled ignorance, there will be no definition, and there will be a contradiction of not being similar to the five senses, and entering into it without the mind sense is contradictory, and entering equally without distinction is contradictory without distinction between the two states, and not clinging to a self in the three times means that definition will not arise. Therefore, if there is no afflicted mind, because it contradicts the two absences and the three, it is the same as the five, and the distinction of entering equally with unmixed ignorance, the fault of having no definition will arise. The fault of not having consciousness arising, possessing self-grasping, is unreasonable in every way. Entering into the true meaning, it will become the place of the mind. That which arises at all times is called unmixed ignorance. Because it is said that way. Clinging there, clinging to it there, attachment arises to the two, form and name. Like that, that kind of mind, clinging to the aggregates of form, clings by clinging to it as self. Clinging to the four aggregates of name and form as self, therefore attachment and clinging arise to all five aggregates. For the answer to the question about the number of darknesses, it should be applied appropriately. In order to explain the third sutra about the answer to darkness, the owner of Lanka. If asked what is the sutra about its appearance, like this. After summoning, the mind consciousness is explained in detail, the desire realm enters into it, and abides accordingly. It is the third, because those are the place of its arising, immediately following. The explanation of the place of mind consciousness is, the explanation that is in accordance with the desire realm and the Dharma. There are also three types: The place of habit is, after cutting off the external object, the alaya consciousness and so on. The place of opening understanding is, after the previous moment opens understanding, it projects onto the object. The last of the three, the place of simultaneous arising, is that the mind itself is the basis for the object to arise, the senses are the six senses immediately after cessation. Five desires and two dharmas. There are two objects of mind: five desires and four conditioned and unconditioned dharmas.
Chinese
所作四和八，即共通和不共通二者为境。行一切和常一。说的是，意的眷属有两种，即共通的五和不共通的五十一种俱有作意，常一且恒常相伴。与三族相遇而执持族类。说的是，感受具有乐受、苦受和舍受三种。彼入寻伺决断安立。无碍于何处恒常周遍入。说的是，意境入之相为，周遍寻伺之意，随入之意，种种分别之意，决断之意，以义确定安立之意。又，无碍于事物显现，故于任何境，恒常于五门亦周遍而入。三时境中无有入。说的是，暂时和永恒相违二时中，此处暂时者，即恒常无有意识之时，和入于无意识之等持之时，和入于灭尽等持之时，和极度昏醉睡眠之时，和昏厥，和癫痫六时中相违。种种彼性于彼安立。说的是，业有两种，即共通和特殊。其中，共通之境，断绝之习气众多安立于阿赖耶识。特殊者，即彼亦为二种入，五和共通彼特殊。境识和体性识和时识和刹那之流识和入于业和以何者圆满感受果。说的是，意之业有两种，即共通五门之五种识和欲妙之境识。特殊之业为，法境和行境识和诸法之体性知和三时知和识刹那之流知和三事之业皆入和善恶之异熟感受，共有六种。又，意之特殊业如下：六二五三十二一。一切彼入而作者是。说的是，总的业所说六种，和下面的五三二相加，六和五乘以三为二十一。以此能入于境之总集。楞伽之主如下：秘密
English
The four and eight that are made, namely the common and the uncommon, are the two objects. Acting all and always one. It is said that there are two retinues of the mind, namely the five common ones and the fifty-one co-occurring mental factors that are not common, always one and constantly accompanying. Meeting with the three families and holding the family. It is said that feeling has all three of pleasure, pain, and equanimity. They enter, seek, decide, and establish. Unobstructed, it constantly pervades and enters everywhere. It is said that the aspects of entering the mind's object are: the mind that seeks everywhere, the mind that enters after, the mind that discriminates in various ways, the mind that decides, and the mind that establishes with certainty of meaning. Also, since it is unobstructed and the object is clear, it constantly enters pervasively into any object, even the five senses. There is no entry in the context of the three times. It is said that of the two times of temporary and permanent reversal, here the temporary is when there is constantly no consciousness, and when entering into the samadhi of no consciousness, and when entering into the samadhi of cessation, and during the time of extremely drunken sleep, and fainting, and the six times of epilepsy are reversed. Various of that nature are established on that. It is said that there are two kinds of karma, namely common and special. Among them, the common object, the many habits that are cut off, are established in the alaya consciousness. The special is that it is also two kinds of entry, five and common, that is special. Object consciousness and nature consciousness and time consciousness and the stream of momentary consciousness and entering into karma and by what one fully experiences the fruit. It is said that there are two kinds of mind karma, namely the five kinds of consciousness of the common five senses and the object consciousness of desirable qualities. The special karma is: dharma object and conduct object consciousness and knowing the nature of all dharmas and knowing the three times and knowing the stream of momentary consciousness and all three actions entering and experiencing the ripening of virtue and non-virtue, there are six kinds. Also, the special karma of the mind is as follows: six two five three twelve one. All of them enter and are the doer. It is said that the general karma is the six kinds that are said, and adding the five three two below, six and five multiplied by three is twenty-one. By this, one can enter into the totality of the object. The lord of Lanka is as follows: Secret
Chinese
彼具足者，于最胜秘密之喜悦中，思及而广说此地。如是呼唤，以心之差别作用而亲近显示者，乃导师秘密身处母胎中，有情享受业之分，为业所缚等，因突发之障蔽而未见，思及处于黑暗行境者，为调伏故，特于此黑暗之境，全为相状而说。是故，当为具慧者说此，为愚者当知。如是说故。为显示五三之初五蕴故。初七分别者，有相与无相，自之性而入寻觅，各别了知与烦恼者，非彼分别为分别。如是初五蕴之初五亦有七数，谓于先前所见所闻等之自性，于分别之相状体验之义精通，及何者非相状，于未来之分别，仅声义之总相，及后生之所闻义虽于心中有，然乃至名与义亦结合，譬喻义结合而说，或于四无为作分别。意境安住于近，自之性而入于境，是为意之作用。于境白黑等一切寻觅之意寻觅，及决定与分别之意各别了知，二者于境断绝而行猛利，及决定而分差别。先前体验之义，于过去与未来显现欢喜而具，今生者贪着而欲之分别，及损害之心分别耶？烦恼而痛苦耶？或于彼作分别，及善恶皆非之无记业作分别，是为七也。二者近心三者，生族，识与非识，二者皆非。如是第一之二有三，谓由同族所生之分别，亦为识之智慧三者，自之分别所生之识，是与颠倒四者等不真实者分离，及授记之识，谓由听闻所生不作增益损减，及如何如是而分别，完全了知也。