Chinese
如果有人说，提问者是秘密主，回答者也是秘密主，这不合理。这是因为秘密主提问后，过去世的导师，秘密之主用意义回答，之后在瑞玛拉山，秘密主对具有神圣血统的人说了这些。如果有人问，导师是如何回答的？因为他说：“秘密之主这样说。”所以很明显。一个章节中，上面没有冲突，所有黑暗的基础法都在根本的问答中。提问和回答。黑暗的问答中，提问和回答。十五个问题，总结成十二个回答。什么是根本，以及根本在哪里汇集，这两个问题合并成一个回答。什么是分支，以及什么是细节，这两个问题合并成一个回答。为什么要做黑暗？以及为什么会变得浓稠，这两个问题合并成一个回答。《阿赖耶识经》中阐述了阿赖耶识。从下面开始：“黑暗也由此而生。黑暗的自性、本质，以及特征、分支、根本，还有处所、障碍、细节法，在哪里，由什么，为什么，什么？这些都应该区分开来。”把这些提上来，简要阐述。详细阐述是：对楞伽的主人来说，基础的经文是这样的：基础就像孩子一样被理解。这用十五个意义来阐述。阿赖耶识的细节，名称的类别中，据说拉杰瓦在大小乘中都很出名。《大疏》中说，在大乘中广为人知，这种解释方式是合理的。有两种论证阿赖耶识存在的理路：如果存在，则存在功德，为了证明这一点，有两种情况：能够从完全的烦恼中解脱出来，那就是“未生本性显现”这五个词。六识的止息和生起证明了阿赖耶识的存在，这在下面会提到：“同样，当什么止息时。”这四个词。如果不存在，则会有过失，通过这种方式来证明有五种情况：无法从能取所取中解脱出来的过失，在上面提到：“如果不存在一个。”这九个字。无法积累习气的过失是：“即使创造了沙子，也不会成熟为果实。”这十个字。如果没有阿赖耶识，就无法积累习气，正如《秘密义集》中所说：“已说和未说的教诲，以及被教导和教导
English
If someone says, the questioner is the Secret Lord, and the answerer is also the Secret Lord, this is unreasonable. This is because after the Secret Lord asked, the teacher of the past, the Lord of Secrets, answered with meaning, and later in Mount Rimala, the Secret Lord spoke these to those of sacred lineage. If someone asks, how did the teacher answer? Because he said, "The Lord of Secrets said this." So it is obvious. In one chapter, the above is without conflict, and all the dark base dharmas are in the root questions and answers. Question and answer. In the dark questions and answers, question and answer. Fifteen questions, summarized into twelve answers. What is the root, and where does the root gather, these two questions are merged into one answer. What is the branch, and what is the detail, these two questions are merged into one answer. Why do darkness? And why does it become thick, these two questions are merged into one answer. The Alaya Sutra explains the Alaya consciousness. Starting from below: "Darkness also arises from this. The nature and essence of darkness, as well as the characteristics, branches, roots, and places, obstacles, detailed dharmas, where, by what, why, what? These should all be distinguished." Bring these up and briefly explain. The detailed explanation is: for the Lord of Lanka, the basic scripture is like this: the base is understood like a child. This is explained with fifteen meanings. In the details of Alaya consciousness, in the category of names, it is said that Lajiwa is famous in both the Great and Small Vehicles. The Great Commentary says that it is well known in the Great Vehicle, and this interpretation method is reasonable. There are two lines of reasoning to prove the existence of Alaya consciousness: if it exists, then there are merits, to prove this, there are two situations: being able to be liberated from complete afflictions, that is the five words "Unborn nature appears." The cessation and arising of the six consciousnesses proves the existence of Alaya consciousness, which will be mentioned below: "Similarly, when what ceases." These four words. If it does not exist, there will be faults, proving in this way there are five situations: the fault of not being able to be liberated from the grasper and the grasped, mentioned above: "If there does not exist one." These nine words. The fault of not being able to accumulate habits is: "Even if sand is created, it will not ripen into fruit." These ten words. If there is no Alaya consciousness, habits cannot be accumulated, as it is said in the *Collected Secret Meanings*: "The teachings that have been spoken and not spoken, and the ones to be taught and teaching,
Chinese
与您相关，并且没有其他可以灌输的。这才是习气的特征。因此，对于稳定的进行灌输，对于不稳定的不进行灌输。对于被预言的进行灌输，对于未被预言的不进行灌输。对于值得灌输的对象进行灌输，对于不值得的对象不进行灌输。对于与灌输者相关的进行灌输，对于不相关的则不灌输。在此，不能将所有烦恼的种子积累到清净中，因为是被预言的。不能将清净的种子积累到所有烦恼中，因为是相违背的一方。就像是，即使培育沙子，也不会成熟为果实。那么，对于非复合的事物，是否灌输习气的种子呢？对于不变且稳定的事物，不值得灌输，就像是，即使翻转水晶球，底部也不会改变。那么，由烦恼者进行灌输吗？因为是污垢的自性，所以不能灌输，就像是，即使翻转绳索，也不会成为珍宝。那么，对于色蕴进行灌输吗？因为没有关联，所以不能，就像是，即使混合泥土和石头，也无法混合。那么，对于意的识进行灌输吗？因为不清晰、不稳定且难以驾驭，就像是，闪电移动时，基地没有黑暗。那么，六识中的一个是否灌输给另一个呢？因为不稳定，所以不能灌输，就像是，人不可能自己跳起来。那么，先前的识灌输给后来的识，或者后来的识灌输给先前的识吗？因为不在同一个相续中同时存在，所以不能，就像是，河流的前后不会相遇。那么，仅仅对于相同的识类进行灌输吗？因为不值得灌输，所以不能，否则阿罗汉的识中会灌输烦恼的习气。因为法相同，所以智慧无边。不能聚集和接受的过失是：如果它不存在，那么在一切时。这是两种过失。不能从灭尽定中生起的过失是：如果它不存在，那么相续会被阻止。这是三种过失。不能从两种等持中生起的过失是：什么不存在，它就不存在，如果两者都不存在，那么从什么生起，什么不会改变。目标经中，证明烦恼意的理路有四种：如果没有烦恼意，那么不混合的无明就会不存在，也就是无垢无执。如果没有烦恼意，那么五根门就没有主宰者
English
Related to you, and there is no other to instill. This is the characteristic of habit. Therefore, instill into the stable, do not instill into the unstable. Instill into what is prophesied, do not instill into what is not prophesied. Instill into what is worthy of instilling, do not instill into what is not worthy. Instill into what is related to the instiller, do not instill into what is not related. Here, the seeds of all afflictions cannot be accumulated into the pure, because it is prophesied. The seeds of the pure cannot be accumulated into all afflictions, because it is the opposite side. It is like, even if you cultivate sand, it will not ripen into fruit. Then, for the unconditioned, is the seed of habit instilled? For what is unchanging and stable, it is not worthy of instilling, like, even if you turn a crystal ball, the bottom will not change. Then, is it instilled by the afflicted? Because it is the nature of defilement, it cannot be instilled, like, even if you turn a rope, it will not become a jewel. Then, is it instilled into the form aggregate? Because there is no connection, it cannot be, like, even if you mix soil and stone, they cannot be mixed. Then, is it instilled into the mind consciousness? Because it is not clear, unstable, and unruly, like, when lightning moves, the base has no darkness. Then, does one of the six aggregates instill into another? Because it is unstable, it cannot be instilled, like, it is impossible for a person to jump up by himself. Then, does the previous consciousness instill into the later consciousness, or does the later consciousness instill into the previous consciousness? Because they do not exist simultaneously in the same continuum, it cannot be, like, the front and back of a river do not meet. Then, is it instilled only into the same kind of consciousness? Because it is not worthy of instilling, it cannot be, otherwise the habit of affliction will be instilled into the consciousness of an Arhat. Because the Dharma is the same, wisdom is boundless. The fault of not being able to gather and accept is: if it does not exist, then at all times. These are two faults. The fault of not arising from cessation is: if it does not exist, then the continuum will be stopped. These are three faults. The fault of not arising from two samadhis is: what does not exist, it does not exist, if both do not exist, then from what does it arise, what does not change. In the Target Sutra, there are four reasons to prove the afflicted mind: if there is no afflicted mind, then unmixed ignorance will not exist, that is, without defilement and without grasping. If there is no afflicted mind, then the five sense doors have no master.
Chinese
就像需要条件一样，意识没有主宰的条件，和其他不同。这是“它没有进入的基础”。如果意识的主宰条件是心脏，那么无色界的众生没有心脏，所以必须有烦恼意识。如果没有烦恼意识，那么无想定和灭尽定这两种定，都被六识阻碍，就没有区别了。没有区别。认为这两种定没有区别，但无想定不能超越轮回，而灭尽定能获得超越的果报。如果没有烦恼意识，就没有我执。三世之中没有执着。那一品下面，用经、律、论来破除我执。拉杰·佐普的口中说：意识也进入了黑暗的六支中，也进入了黑暗的四部中，也进入了黑暗的三根本中，所以对此产生了怀疑。佛陀的一句话，变成了经、律、论三种，用这个例子来破除我执。我也是这样理解的：六支与经相符，四部与律相符，三根本与论相符。对此产生了怀疑。例如，一个国王变成了经、律、论三种。破除我执很容易。第六十一品《地之灯》中说，一般来说，渐悟和顿悟中，渐悟是根据上、中、下三种根器来划分的。上根器有五种瑜伽，中根器有十种瑜伽，下根器有三十四种瑜伽。其中说：为了上、中、下三种根器，即使是一个也有十种差别显现，为了什么而计数呢？其中五种瑜伽在其他地方有说明。这里将十地分为三十四种或四十种瑜伽，如下：有相观修本尊和无相观修法性。首先，随顺文字观修本尊，首先在变化不定的地道上，有六种瑜伽：欲乐和作意瑜伽是，体验摇动不稳定，本尊只有颜色，形状不清晰，只是作意而已。造作瑜伽是，体验摇动稳定，将本尊观想成须弥山
English
Just as conditions are needed, consciousness does not have the condition of a master, and is different from others. This is "It has no basis for entering." If the master condition of consciousness is the heart, then sentient beings in the formless realm do not have hearts, so there must be afflictive consciousness. If there is no afflictive consciousness, then the two samadhis of non-perception and cessation are both obstructed by the six consciousnesses, and there is no difference. There is no difference. Thinking that there is no difference between these two samadhis, the samadhi of non-perception cannot transcend samsara, while the samadhi of cessation can obtain the fruit of transcendence. If there is no afflictive consciousness, there is no self-grasping. There is no clinging in the three times. In the chapter below that, the self is refuted by sutra, vinaya, and abhidharma. Lhaje Dro Phuk said: The consciousness also entered the six branches of darkness, also entered the four sections of darkness, and also entered the three roots of darkness, so there was doubt about this. One word of the Buddha became three kinds of sutra, vinaya, and abhidharma, and this example is used to refute self-grasping. I also understand it this way: the six branches are in accordance with the sutra, the four sections are in accordance with the vinaya, and the three roots are in accordance with the abhidharma. There was doubt about this. For example, a king becomes three kinds of sutra, vinaya, and abhidharma. It is easy to refute self-grasping. In the sixty-first chapter, "Lamp of the Earth," it is said that in general, among gradual and sudden enlightenment, gradual enlightenment is divided according to the three faculties of superior, middling, and inferior. Superior faculties have five yogas, middling faculties have ten yogas, and inferior faculties have thirty-four yogas. Among them it says: For the sake of the superior, middling, and inferior faculties, even one has ten different appearances, for what reason should they be counted? Among them, the five yogas are explained elsewhere. Here, if the ten bhumis are divided into thirty-four or forty yogas, it is as follows: contemplating deities with signs and contemplating the nature of reality without signs. First, following the letters to contemplate deities, first on the path of the ground of uncertain change, there are six yogas: The yoga of desire and thought is: experiencing shaking and instability, the deity only has color, the shape is not clear, it is only mental activity. The yoga of fabrication is: experiencing shaking and stability, fabricating the deity as Mount Meru.