English
There are six aspects in total. For example, returning from a place, and so on. These are not elaborated here, as they align with the sutra of entering through the five doors. Because they align with the sutra of the appearance of consciousness, they will be explained. It is a branch of entering and cutting off. Lord of Lanka, what are the four sutras you speak of? Having called out, the four sutras to be indicated are: the Alaya consciousness, the afflicted mind, the mind's discriminating consciousness, and the discriminating consciousness of the five doors. Regarding this, it is said: The four sutras, the base and the object, the appearance and the entry, are explained according to reason. It is said thus. Regarding this, in order to separately divide the answers to the questions of darkness, the first sutra is indicated. Lord of Lanka, the sutra of the base is like this, and so on, having called out, it is indicated. The base is what children think of in this way: manifest attachment to the formless name. Because the categories of meaning to be explained become thirteen. In particular, the base of the nature of darkness is to be explained. That is, children who do not distinguish meaning, Yogacara and so on, establish that it is reasonable to accept the nature of Alaya consciousness in this way. Abiding in the formless realm, because the nature is subtle, the formless, which does not actually appear, is merely a term for the name of the examined characteristic, subtly attached to the four aggregates of name, manifesting attachment, and without a clear nature of discrimination, that is: conforming to the formless realm, because it is formless, it is called out there. The six and eight consciousnesses of the differences of karma, all mental factors become the nature of the totality and appear. The knowable itself appears as an object. It is the cause of arising everything. It is said that such an Alaya consciousness. For example, when a monk meditates on impurity, the object of practice appears as a pile of bones. The object, the knowable itself, that is, the root of everything, the Alaya consciousness, because of delusion, appears as various images of external objects. Because it is the cause of all seeds, it is the cause of making all afflicted dharmas appear, it is the basis of purification, it is the Alaya consciousness of combined meaning. Originally, it is naturally unborn, uncreated, completely luminous, without cause or condition, uncompounded. It is said that the nature of the Alaya consciousness of the base meaning is: the Alaya consciousness of combined meaning, when the four conditions of arising are deluded, just like a hut or a house, we ourselves are attached to various images, there is no total manifestation,
Chinese
从初始状态，其自性本质未生起，也非由作者所造作，而是自然显现的明光。是无因无缘的法性，无生且非复合之状态。若问其所缘之境为何？“全然不断绝，一切为境，识不清晰，一同生起。”此乃阿赖耶识之所缘。因其全然不断绝，故现象、有情及遍计之习气，从初始便积累，且能断除觉知。境之相貌，其遍及融入之状态，知晓后，六识之颠倒错乱之粗重分别念所遮蔽，故不显明。如所说，虽非如六识般于境上有所分别，然缘于境之相貌，相续不断绝，故与六识之生起亦一同发生。 “遍及融入，舍受无实性。”等等，因其于境上作整体观照，故如五根般于境上无有分别，此乃具足舍受之状态。五蕴之感受有苦、乐、舍三种，若问阿赖耶识与何者相应？答：与舍受相应。因苦乐二者之所缘及相貌已断绝，故与阿赖耶识不相应，然舍受之法性未断绝，故与此相应。其自身之体性，是无有粗重之无实性，故不似六识般于境上作明显分别，于一境上亦无有粗重之分别念显现。若问阿赖耶识之体性为何？“不分别彼之自性中，刹那先后有多少。”如所说之阿赖耶识，于任何事物皆不作分别，于彼之自性中，不缘于任何事物，然识之刹那，于先后流转之数量有多少，皆无间断地相续生起，譬如河流之相续不断。此乃刹那生灭之相续，前一刹那生起后，后一刹那生起时，前一刹那便已灭尽，此乃刹那无常之相，以及相续恒常之体性。其境为：“不间断为一，不显现为各自之类别。”如是，无有非阿赖耶识之境，故境之范围广大，不间断为一。不显现为各自之类别，与六识不相同。分别差别为：“此与彼，何处有？”若有人问，此是阿赖耶识之境，此不是，如是分别
English
From the beginning, its intrinsic nature is unborn, not created by an agent, but the self-illuminating light that arises naturally. It is the Dharma-nature free from causes and conditions, the state of being unborn and uncompounded. If asked, what is its object of focus? "Completely uninterrupted, everything is an object, consciousness is unclear, arising together." This is the object of focus of the Alaya consciousness. Because it is completely uninterrupted, the phenomena, sentient beings, and the habitual tendencies of conceptualization are accumulated from the beginning, and it can also sever awareness. The appearance of the object, its pervasive and integrated state, once known, is obscured by the coarse conceptual thoughts of the six consciousnesses, which are upside down and confused, so it is not clearly visible. As it is said, although it does not discriminate on objects like the six consciousnesses, the appearance of focusing on objects is continuous and uninterrupted, so it also arises simultaneously with the arising of the six consciousnesses. "Pervasive integration, equanimity, insubstantiality." And so on, because it views objects holistically, it has no distinctions on objects like the five senses, this is the state of being endowed with equanimity. The feelings of the five aggregates have three types: pleasure, pain, and equanimity. If asked, with which does the Alaya consciousness correspond? Answer: It corresponds with equanimity. Because the objects and appearances of pleasure and pain are severed, it does not correspond with the Alaya consciousness, but the Dharma-nature of equanimity is not severed, so it corresponds with it. Its own essence is insubstantiality without coarseness, so it does not clearly conceptualize objects like the six consciousnesses, and there is no coarse conceptual thought appearing on a single object. If asked, what is the characteristic of the Alaya consciousness? "In the nature of non-conceptualization, how many moments are there before and after?" As the Alaya consciousness is described, it does not conceptualize anything, and in its nature, it does not focus on anything, but the moments of consciousness, how many numbers flow before and after, arise continuously without interruption, like the continuous flow of a river. This is the continuous flow of momentary arising and ceasing, when the previous moment arises, and the next moment arises, the previous moment ceases, this is the characteristic of momentary impermanence, and the nature of continuous permanence. Its object is: "Uninterrupted as one, not appearing as separate categories." Thus, there is no object that is not the Alaya consciousness, so the scope of the object is vast, uninterrupted as one. Not appearing as separate categories, it is not the same as the six consciousnesses. Distinguishing the differences is: "This and that, where are they?" If someone asks, this is the object of the Alaya consciousness, this is not, such distinctions
Chinese
愚钝之心无有差别。以二名所摄之法，一切即是一切。为什么呢？因为对境的执着没有界限，所以善恶、器情和二取被称为整体。例如，一切器和一切情，因为一切都是。普遍行、普遍入、普遍结合，不区分事物种类。解释说，五种普遍运行的随行，七种进入，同样地，虽然持续不断地专注于整体境，但阿赖耶识无法区分事物种类，说这个是这个。如果问阿赖耶识是否具有随行，回答说，动摇、分别、完全体验、切断和执持。共同的随行是：心在境上动摇和运行的作意心所，心对境产生欲望的作意，感受好坏的感受，完全切断境的触，以及执持认识的相。特殊的随行是：五具足、七具足。五种是普遍运行，即同样具有。因为在三界的一切心中产生，也在三道的场合中产生。也因为八识都圆满具备。五种是共同的，如《三十颂》中所说：常有触、作意，思、想、作意相应。因此，不是阿赖耶识的心，而是与七识有区别。如果问阿赖耶识具有什么感受，回答说：它是普遍平等的，执着什么，就执持什么，一切都不舍弃。意思是说，根本识不具有快乐和痛苦，而是具有舍受。不舍弃串习的业习气，无论是善、恶还是无记，因此不对习气的境进行区分。如果问阿赖耶识的法是什么，回答说：如具空间的虚空，一切法生处，具有空间。意思是说，譬如虚空生一切，开显一切现象一样，从阿赖耶识中生起轮回和涅槃，并且使之显现。如果问阿赖耶识的业是什么样的，回答说：产生、成熟等和接受。意思是说，七识的因，阿赖耶识产生习气和
English
The dull mind has no distinction. The dharma encompassed by two terms, everything is indeed everything. Why is that? Because the grasping of objects is without limit, so good and evil, container and contents, and duality are called a whole. For example, all containers and all contents, because everything is. Universally going, universally entering, universally combining, not distinguishing various kinds of things. Explaining that the five accompanying factors that universally go, the seven entries, and similarly, although continuously focusing on the whole object, the alaya consciousness cannot distinguish the kinds of things, saying this is this. If asked whether the alaya consciousness has accompanying factors, the answer is, moving, distinguishing, fully experiencing, cutting off, and holding. The common accompanying factors are: the mental activity that moves and operates the mind on the object, the attention that makes the mind desire the object, the feeling of experiencing good and bad, the contact that completely cuts off the object, and the holding of the signs of cognition. The special accompanying factors are: five-fold possession, seven-fold possession. The five are universally operating, that is, equally possessing. Because they arise in all minds of the three realms, and also arise in the occasions of the three paths. Also because all eight consciousnesses are fully possessed. The five are common, as stated in the "Thirty Verses": Always having contact and attention, thought, conception, and mental activity are associated. Therefore, it is not the mind of alaya consciousness, but is distinct from the seven consciousnesses. If asked what feeling the alaya consciousness has, the answer is: it is universally equal, whatever it clings to, it holds onto, and does not abandon anything. It means that the root consciousness does not have pleasure and pain, but has equanimity. It does not abandon the habitual karmic imprints, whether good, evil, or neutral, therefore it does not distinguish the objects of the imprints. If asked what is the dharma of the alaya consciousness, the answer is: like the space with opportunity, the source of all dharmas, having space. It means that, just as the sky produces everything and reveals all phenomena, from the alaya consciousness arise both samsara and nirvana, and it makes them manifest. If asked what is the karma of the alaya consciousness like, the answer is: producing, maturing, etc., and receiving. It means that the cause of the seven consciousnesses, the alaya consciousness produces imprints and
Chinese
同样地，作为一切烦恼和清净的基础和所依，成熟的习气成熟并增长力量，成为同类因和异熟习气等的容器，并且连接前后世的生，因此业有四种。条件是不具备两种，因为不确定只在那本身上。说的是阿赖耶识是无记性的，因此不与善恶二者相应。那为什么呢？因为条件是不具备两种，会变成天界和恶趣二者，因此在那种类本身上是不确定的，因为存在于一切种子中，暂时遇到什么条件就变成什么，被什么驱动种子增长苏醒的缘故。有什么样的区别和差别呢？诸法根本上是一个，那由相续力而有两种。说的是一切烦恼和清净的法在阿赖耶识中没有差别，阿赖耶识以有明无明的刹那相续，区分好坏的差别显现为二，是怎么想的呢？被称为基础和所依，显现愚痴和智慧的差别。说的是作为一切烦恼的基础所以是愚痴，作为一切清净的所依所以具有智慧的差别。这样阿赖耶识执持并产生二者的种子，所以是集合，是能起作用的结合之处，是自然成就平等的处所。究竟也是，进入咒语事业究竟，学习的结合究竟，见到真谛究竟，禅定熟练究竟，果成就究竟，因为在所依的时候没有要产生的事物，所以名称必定成就，也用于解说。这里从分类上五十六，圆满显现的解说。说的是名相和十个六是六十五，十三个五类的地道圆满，归纳为五个根本依次结合解说。这些也结合到共同因果之道，和非共同果的五道中。所说的禅定