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exists. Therefore, the delusion of the Alaya also arises from the two, co-emergent ignorance. The root itself is the basis of all perversion and the arising of ignorance, the root of such a natureless is the mind itself. All phenomena are the root of the dualistic totality, therefore the darkness of all phenomena, the three realms, are the three realms of the darkness of ignorance, and these are all gathered at the root. In order to show the answer to the second question: This Dharma is profound and difficult to see, and it is also impossible to realize. It means that the nature of darkness, the self-aware Bodhicitta Dharma, is profound and difficult to see, and it is extremely unfathomable, so it is difficult to realize its nature. Also, it is impossible to realize its nature in this way. What are the answers to the eighth and eleventh questions? Even those who dwell in the ultimate have not seen it. It means that even the Bodhisattva of the tenth bhumi has the co-emergent ignorance without all the afflictions. Because the great root is not seen, it obscures the ten bhumis below. In the stage of dwelling on the bhumis, from the arising of the mind onwards, each has obscurations of varying degrees of size, coarseness, fineness. Why is that? This non-existent emptiness of Dharmata, does not at all perceive existing entities. It means that for the Dharmata that does not exist in the field of experience, the objects and subjects are baseless, therefore they are non-dual. Seeing and not seeing, the path of words is cut off, non-conceptual, no birth. It means that in such a state, the wisdom Dharmadhatu is clear like a lamp, but because there is no term of continuous arising, even the term for self-illumination is cut off from the path of words and cannot be expressed. The clinging to the edge of the earth cannot realize, non-conceptual, no birth. In order to show the answer to the seventh question: With clarity, there is no end to time, all-pervading, even if you search everywhere. It means that the essence of Bodhi is the light that is originally nowhere, the meaning of being free from obscuration, without beginning or end, in the absence of time, even if you search everywhere, you will not be able to find this certain nature. The wise have no end to time. It means that the wise who are proficient in the sound of purity, through habit, observe the beginning and end of time with wisdom very carefully, no matter how they observe, they cannot realize any characteristics of the essence of Bodhi, they have not seen it, etc. Therefore, the object
Chinese
由于进行观察，在过去、现在、未来三时中都无法找到，因此安住于轮回的各种境界中。因此，‘快速地奔向无尽的时间，即使精疲力尽地奔跑’，这些都无不是大平等性。即使前往他处，精疲力尽也仍然无法到达，因为没有在这种状态中前进。由于无法跨越，因此与黑暗和自性是一体的。‘在无生法的树上，挂上四种解脱的枝条’，这表示通过瑜伽的加持，会转变为三种解脱。在此，无生的本体脱离了法性之轮的根本之树，显现出四种特征的解脱，从而扩展为四种自性解脱。通过修行者努力地追求和实践，道路的四种解脱成熟为无上菩提心，最终成就伟大的法身。那是万有之源、功德之轮的来源，是菩提之树的幼苗。第九个问题的答案是什么呢？‘进入实有是欲界’。进入色、声等对境的事物，由于无明的力量而执着，这是欲界的无明。显现四禅定的等持，并且没有脱离执持意识，这是色界的无明。没有显现色相，四种思想的意识持续不断，安住于四种等持中而没有找到真谛，这是无色界的无明，分为三种差别。为了阐述第一个问题的答案，‘无论它变成什么，都是为了某种目的而行动’，这表示显现这三种现象的原因是，如实地，由于无明而为了某种目的而行动，从而产生了三界的境界。第三个问题的答案是：‘无论成为什么境界，都是进入’，这表示无论成为三界的什么境界，都是进入。进入三界的任何境界，了解其意义，那些都是自性。即使它变成了黑暗的境界，这表示众生所行持的境界是无明的黑暗境界。不同之处在于，自己的觉性是菩提心的本质，在黑暗的境界中也是清晰存在的，两者是无二无别的。显现和显现的光芒出现，‘生和来源’等。心和心所显现的事物，无论有多少显现，都是从四生和五大中
English
Because of observing, it cannot be found in the three times of past, present, and future, therefore it abides in the various realms of samsara. Therefore, 'Running swiftly to endless time, even running exhaustedly,' these are all without exception the great equality. Even if one goes elsewhere, one still cannot arrive even if exhausted, because there is no going in this state. Because it cannot be crossed, it is one with darkness and self-nature. 'On the tree of unborn Dharma, hang the branches of four liberations,' this indicates that through the blessing of yoga, it will transform into three liberations. Here, the essence of the unborn, separated from the root tree of the Dharmata wheel, manifests the liberation of four characteristics, thereby expanding into four self-nature liberations. Through the practitioner's diligent pursuit and practice, the four liberations of the path mature into the supreme Bodhicitta, ultimately accomplishing the great Dharmakaya. That is the source of all phenomena, the source of the wheel of merit, the seedling of the Bodhi tree. What is the answer to the ninth question? 'Entering the real is the desire realm.' Entering into objects such as form and sound, clinging due to the power of ignorance, this is the ignorance of the desire realm. Manifesting the samadhi of the four dhyanas, and not separating from holding consciousness, this is the ignorance of the form realm. Without manifesting form, the consciousness of four thoughts continues uninterruptedly, abiding in the four samapattis without finding the truth, this is the ignorance of the formless realm, divided into three distinctions. To explain the answer to the first question, 'Whatever it becomes, it acts for a certain purpose,' this indicates that the cause of manifesting these three phenomena is, as it is, due to ignorance acting for a certain purpose, thereby generating the realms of the three worlds. The answer to the third question is: 'Whatever becomes a realm, is entering,' this indicates that whatever realm of the three worlds it becomes, it is entering. Entering any realm of the three worlds, understanding its meaning, those are the self-nature. Even if it becomes a realm of darkness, this indicates that the realm practiced by beings is the dark realm of ignorance. The difference is that one's own awareness is the essence of Bodhicitta, which is clearly present even in the realm of darkness, the two are non-dual. Manifestation and the light of manifestation arise, 'birth and source' etc. The mind and the objects manifested by the mind, no matter how many manifestations there are, are from the four births and the five elements.
Chinese
此乃显现诸法之所依根本心要。虽于事物之理有所见，然因未明真谛无明之故，与不可执为实有自性之识，即无明相同。第十问之答：如暗处失金。譬如于黑暗中失金。第十三问之答：轮回黑暗幽暗中，于轮回之黑暗中，失却珍重心性之义，以无明不令见义故，是为理据。第十四问为何？已成黑暗界，生起黑暗想。谓已全然变成无明之众生，为二种无明所压伏，譬如眼不能自见，以离境故，不能自见，以识已转为无明之故。第四问：黑暗界者何所知？谓三城之黑暗界众生，以何种识了知所知之差别，其识乃是觉知事物之体性，此乃是体性。彼等之体性，乃至微细部分，皆以粗略之十二问答释明。何以故？于此慧小诸童蒙，谓于此为小乘之大乘，慧小未开之童蒙之义，特为彼等开示，故宣说此开端之语。为令此明晰，故亦为大乘具慧瑜伽士宣说此理。汝亦应为引导其他愚者而了悟之，如是教诫。为共同阐释第五问之答与彼等之差别，故如是显现。支分、经、根本，开显、解脱、生出。谓无明亦有三种支分，若开显支分则有三种，即六支分、四经、三根本。以钥匙之第一者开显，中间者解脱，末者定能生出。亦即以暗示成为第十二问之答。其中第一支分为何？所谓六支分，即见、闻、觉、受、触、识六者。此乃六识之集合。其中亦有因之六支分，所缘之六支分，及断绝之六
English
This very essence, the basis and root of what appears as things, is such that, although one may see the aspects of phenomena, due to the non-knowing of ignorance, which does not understand the definitive meaning, it is the same as that ignorance-consciousness which cannot be grasped as having inherent existence. The answer to the tenth question: Like losing gold in the dark. It is like losing gold in the darkness. The answer to the thirteenth question: In the darkness, the darkness of samsara. In the gloom of samsara, the meaning of the precious mind-essence is lost, because ignorance does not allow one to see the meaning, hence the reason. What is the answer to the fourteenth question? Those who have become the realm of darkness, arise as the perception of darkness. Those beings who have become completely ignorance are oppressed by two kinds of ignorance. For example, the eye cannot see itself, because it is separate from an object, it cannot see itself, because consciousness has become a continuum of ignorance. The fourth question: What do those in the realm of darkness know? What kind of consciousness do beings in the realm of darkness of the three cities use to know the distinctions of objects? That consciousness is the nature of knowing and discerning phenomena, and that is its characteristic. The characteristics of those, even down to the smallest detail, are clearly explained by the answer to the rough twelfth question. Why? Because here, for the sake of small-minded children, that is, for the sake of the small-minded, undeveloped children of the Great Vehicle of the cause, the meaning is specifically shown, hence the introductory words are spoken. In order to clarify this, this is also explained to the yogis of the Great Vehicle who possess wisdom. You too should understand this in order to guide other fools, so it is advised. In order to explain the answer to the fifth question and the differences between them in common, this also appears in this way. Limbs, Sutras, and Roots: opening, liberating, and producing. Ignorance also has three limbs. If you open the limbs, there are three: six limbs, four sutras, and three roots. The first of the keys opens, the middle one liberates, and the last one definitely produces. That is, it also becomes the answer to the twelfth question by implication. What is the first limb? What is known as the six limbs? The six are seeing, hearing, feeling, experiencing, touching, and knowing. This is the collection of the six consciousnesses. Among them are the six limbs of the cause, the six limbs of the object, and the six limbs of cutting off.
Chinese
总共有六个方面。比如从地方返回等等。这些在这里不赘述，与五门进入的经相符。因为与意识显现的经相符，所以将会讲解。是进入和断除的支分。楞伽的主人，您说的四部经是什么呢？这样呼唤后，所要指示的四部经是：阿赖耶识，染污意，意的能分别识，以及五门的能分别识。对此，这样说：四部经，基和所缘，显现和进入，如理宣说。这样说的。对此，为了将黑暗的提问的回答各自分开，而指示第一部经。楞伽的主人，其中的基之经是这样，等等，这样呼唤后进行指示。基是孩童这样认为的：对无色之名显现执着。因为要讲解的意义的类别有十三种。特别要讲解黑暗的自性基。也就是，不分别意义的孩童，唯识等等，认为这样安立阿赖耶识的自性是合理的。安住在无色界，因为自性微细，所以实际上不显现的无色，对考察的相之名，仅仅是名称，对名四蕴执着微细，显现执着，并且没有明了的分别的体性，那是：与无色界相符，因为是无色，所以在那里呼唤。业的差别的六识和八识，所有心所都变成总体的体性而显现。所知本身显现为境。是生起一切的因。这样说的，像那样的阿赖耶识。比如，比丘修不净观，所行境显现为骨骸堆积一样。境，所知本身，也就是一切的根本，阿赖耶识因为迷惑，所以显现为外境的各种影像。因为是一切种子的原因，所以是使一切烦恼法显现的因，是清净的所依，是结合意义的阿赖耶识。本来自然不生，未经造作完全光明，无因无缘非为造作。这样说的，基意义的阿赖耶识的自性是：结合意义的阿赖耶识，在四种缘起迷惑显现的时候，就像茅屋或房屋一样，我们自己执着于各种形象，没有总集显现，