English
Among the common ways of answering with gestures, answering with words, and answering with methods and signs, here, in general, it is shown how to dispel doubts with answers, which is also close to the answers of explanation and exposition. Therefore, here, finally, it is taught, calling him a great Bodhisattva, saying that the essence of Dharma-nature Bodhicitta, the meaning of the great root of all Dharmas, the single point of Bodhicitta, is like this: the first answer is that because one does not recognize one's own face, it is obscured by ignorance and not seen. Then, combine them sequentially, because it cannot be made an object of practice, it is not observed, because it is profound, the true meaning is not found, and because it is difficult to measure with thought, it is not definitely understood. The nature of Bodhicitta itself is very fast, so it cannot be reached by effort, and the meaning itself is endless, so it is not covered by thought because it is vast. Therefore, this itself exists in the dark realm of samsara. If you want to realize it and seek its meaning, look for it in the three cities. What is the nature of this kind? It is the six branches, the four sentences, and the three roots. Its essence is the Dharma-nature of all Dharmas, which is Suchness. Where is it lost? It is lost in the dark realm of ignorance and self-grasping. Great Bodhisattva, after calling him this, for this reason, in order to eliminate the root of ignorance by the meaning of the answer, one must be proficient in this nature and truly realize its characteristics. In order to show the method of realization, similarly, each of the Alaya Consciousness, Klesha-manas, Manas, the five senses, and the four wisdoms are also combined, and one must be proficient in the essence of darkness, its characteristics, the branches of darkness, the duration of existence, its function, the names of darkness, and the metaphors of symbols, etc., and the Dharma characteristics of the path to eliminate this darkness. One must strive to ensure that these are determined without error. This is also to dispel the attachment to seeking meaning elsewhere. Those who hold the Lesser Vehicle, thinking that the dark realm desired by the Prasangikas and Cittamatrins, who are in the dark realm, and the essence of Bodhicitta are understood as the same part.
Chinese
应当安置。（藏文）说虽然有相反的差别，但本体是黑暗的界和菩提心无二无别，这样说了之后，就这样赐予了教诲。第二部分分为两个：提问和回答。第一部分，从“我这样”到“这样祈请”之间，是为了了解那个，详细地提问：秘密主大士金刚手我，向导师秘密身这样祈请：唉！薄伽梵，这样的黑暗是从什么原因产生的？这个黑暗的自性是什么样的？这个黑暗的本体是什么？这个黑暗的相是什么样的？这个黑暗的支分有多少？这个黑暗的根本是什么？这个黑暗持续多久？这个黑暗遮蔽什么意义？这个黑暗的差别有多少种？这个黑暗与什么相似？这个黑暗在什么基础上凝结？用什么方法消除这个黑暗？为什么称之为黑暗？为什么会凝结？这个的根本在哪里聚集？这十五个问题，请在这个瞬间如实地讲述。再次强调，请善逝务必讲述。这样祈请并请求。也就是说，从共同和特殊来说，特别是在黑暗的六支、四脉和三根本的本体中，四脉是每个识都具有的四种差别，简略地提问。也就是说，黑暗是与无明相似的识，这些都在阿赖耶识中详细具备，将会讲述。第二部分分为两个：对黑暗总体提问的回答，以及揭示差别的回答。第一部分有十一个：关于根本在哪里聚集的回答，揭示了聚集在菩提心中。关于为什么凝结的回答，揭示了因为难以理解，最终连道者也无法看到。关于自性的回答，揭示了因为没有事物，所以不可见。关于相的回答，揭示了因为寻找不到，所以没有离开法界。关于持续多久和遮蔽什么的回答，揭示了在菩提树上。关于黑暗在哪里凝结的回答，揭示了因为难以理解，所以在三界中凝结。关于本体的回答，识进入对境并
English
Should be placed. (Tibetan) It is said that although there is an opposite difference, the essence is that the realm of darkness and the heart of enlightenment are inseparable. After saying this, the teaching was bestowed in this way. The second part is divided into two: asking and answering. The first part, from "I like this" to "praying like this," is to understand that, asking in detail: The great secret lord Vajrapani, I, pray to the teacher's secret body like this: Alas! Bhagavan, what is the cause of this darkness? What is the nature of this darkness? What is the essence of this darkness? What is the characteristic of this darkness? How many branches does this darkness have? What is the root of this darkness? How long does this darkness last? What meaning does this darkness obscure? How many kinds of differences does this darkness have? What is this darkness similar to? On what basis does this darkness condense? By what method is this darkness eliminated? Why is it called darkness? Why does it condense? Where does the root of this gather? These fifteen questions, please tell them truthfully at this moment. Emphasizing again, please be sure to tell the Sugata. Praying and requesting in this way. That is, from the common and the special, especially in the essence of the six branches, four channels, and three roots of darkness, the four channels are the four differences that each consciousness has, and are briefly asked. That is, darkness is the consciousness similar to ignorance, and these are fully equipped in the Alaya consciousness and will be explained. The second part is divided into two: the answer to the general question about darkness, and the answer revealing the differences. The first part has eleven: the answer about where the root gathers, revealing that it gathers in the heart of enlightenment. The answer to why it condenses, revealing that because it is difficult to understand, even the practitioner cannot see it in the end. The answer about nature reveals that because there is no thing, it is invisible. The answer about the characteristic reveals that because it cannot be found, it has not left the realm of Dharma. The answer about how long it lasts and what it obscures reveals that it is on the Bodhi tree. The answer about where darkness condenses reveals that because it is difficult to understand, it condenses in the three realms. The answer about the essence, consciousness enters the object and
Chinese
宣说无明。与何相符之答复，如于暗室失金。为何称之为黑暗之答复，因常于黑暗之念中生起，故成立能诠之词。从何而生之答复，因小乘之因，由遍计所生。支分与差别之答复，共同宣说而识别名相。初者，乃世尊从“如是”至“此等皆集聚”之间所宣说。由问之答复总与别，总而言之，为宣说最后之答复，及为了知一部分之义。导师世尊如是宣说，呼唤大菩萨，无明之黑暗与智慧之光明所摄持之诸法之根本为何，即是自心之自性，无有依托之基与生起之根，集聚于心要菩提心中，故当知菩提心远离因缘而成为一体。是故，黑暗之根本无明之心亦集聚于此。为宣说第六之答复。如是，为了知未见二无大性之义，无谬宣说殊胜之方便之经，乃是宣说教导之方式，此乃显示如来圆满正等觉之大菩提，一切法身功德生起之基与能生，且成为根本精髓之心之自性，即是菩提心之精要，彼即是具有阿赖耶识无明之体性。譬如莲花开放之因之根本精髓扎根于泥中一般，菩提大心之根本亦于轮回之泥中，存在于法性二无大性之中。是故，阿赖耶识之错乱亦由俱生与遍计之二种无明所生。于了义总集智慧虚空平等续中云：复次谛听总集之精要，由俱生遍计二者聚合，即是阿赖耶识之行相。由此生起八识聚圆满，故称之为流浪轮回。如是说。是故，颠倒与无明之根本亦由证悟与未证悟而转。
English
Declaring ignorance. The answer that corresponds to what is like losing gold in a dark room. The answer to why it is called darkness is that it always arises in the thought of darkness, hence establishing the definitive term. The answer to where it comes from is that it arises from the small vehicle of cause, due to pervasive calculation. The answer to the branches and distinctions is to commonly declare and identify the categories. The first is what the Bhagavan declared from "Thus" to "These all gather." From the answers to the questions, general and specific, in general, to declare the final answer, and to understand the meaning of a part. The Teacher, the Bhagavan, spoke thus, calling the Great Bodhisattva, what is the root of all the dharmas gathered by the darkness of ignorance and the light of wisdom, which is the very nature of one's own mind, without a basis of support and a root of arising, gathered into the essence of the Bodhi mind, so one should know that the Bodhi mind is separated from causes and conditions and becomes one. Therefore, the root of darkness, the mind of ignorance, also gathers there. To declare the sixth answer. Thus, in order to know the meaning of not seeing the great nature of non-duality, the sutra that unerringly declares the supreme means is the way of teaching, which shows the great Bodhi of the Tathagata, the basis and generator of all the qualities of the Dharmakaya, and the very nature of the mind that has become the essence of the root, which is the essence of the Bodhi mind, that is the very nature of the Alaya with ignorance. Just as the root essence of the cause of the lotus flower blooming is rooted in the mud, so the root of the Great Bodhi Mind is also in the mud of Samsara, existing in the great non-duality of Dharmata. Therefore, the confusion of Alaya also arises from the two ignorances of co-emergence and pervasive calculation. In the definitive meaning, the Samgraha of Wisdom, the emptiness-equal continuum, it is said: Furthermore, listen to the essence of the Samgraha, by the gathering of the two, co-emergent and pervasive calculation, is the aspect of Alaya-consciousness. From this arises the complete gathering of the eight consciousnesses, hence it is called wandering in Samsara. Thus it is said. Therefore, the root of inversion and ignorance also turns by realization and non-realization.
Chinese
超越道路三者的一切法生起之根本，如是体性无有之心性精华之根本，是二取诸法之根本。故知三界所显现之黑暗诸法之根本亦融入于自之觉性心性中。第二，从“此法甚深”至“亦未曾见”之间所说。此亦如《大疏》所说，为示第二之答复故，前二句与第八句及第十一句之答复为何？答：后二句已示。彼等之理证以下文已说。如是，虽已显示黑暗之自性与障碍何事及于何相续中隐没，然如总义所说，为示第十四之答复故，黑暗之自性自明菩提心之法性，譬如虚空之深不见底般，极为甚深，以有相之识难以见及，且无法测度其深浅，故难以如实证悟，因此，此之自性亦如是，是无法见及的，因其未成立为境与事物之故。因此，修学道位之次第圆满，安住于十地之大菩萨入于普光定中，亦有俱生无明，即无有遍行烦恼者。如是之士夫亦未曾见及根本，因其为随眠之黑暗所障蔽之故，以彼等之方式隐没之故，于普光定与十地以下有障碍，且于安住于地之时，乃至生起心之时，各自有障碍之大小与粗细。因此，虽为障碍所不见，然亦明了。第三，从“以无而空”至“无分别无生”之间所说。为示第二之答复。如是，为何难以证悟？答：因义之体性于行境中无有之故，于此安住方式一切边皆空性之法性中，以识所缘之境与能缘之相从根本上已分离，故于有之事物中，完全不缘，是故定为二取大空性。
English
The root of the essence of mind, which is the basis of all phenomena arising from the three transcendent paths, and whose nature is devoid of such characteristics, is the root of all dualistic phenomena. Therefore, it should be understood that the root of all the dark phenomena appearing in the three realms is also contained within one's own awareness and mind. Secondly, it is taught from "This Dharma is profound" to "also not seen." This also, according to the Great Commentary, is to show the answer to the second question. What are the answers to the first two lines, the eighth, and the eleventh? Answer: The last two lines have shown it. The reasoning for these is explained in the following verses. Thus, although it has been shown what the nature of darkness is, what it obscures, and in what continuum it obscures, according to the condensed meaning, it is to show the answer to the fourteenth question. The nature of darkness, the self-awareness, the Dharma nature of Bodhicitta, is extremely profound, like the bottom of the sky that cannot be found. It is difficult to see with a mind that has an object, and it is impossible to fathom its depth. Therefore, it is difficult to realize its nature as it is. Therefore, one cannot see that its nature is like this, because it is not established as an object or thing. Therefore, even the great Bodhisattvas who have completed the stages of learning and abide on the tenth Bhumi, entering into Samantaprabha, still have co-emergent ignorance, that is, those who are without pervasive afflictions. Such beings have also not seen the great root, because it is obscured by the darkness of latent tendencies. Because it obscures in that way, there are obscurations in Samantaprabha and below the tenth Bhumi, and when abiding on the Bhumis, up to the arising of mind, each has obscurations of varying degrees of size, thickness, and subtlety. Therefore, although unseen by obscurations, it is also clear. Thirdly, it is taught from "Empty by absence" to "No non-conceptual arising." It is to show the answer to the second question. Why is it so difficult to realize in this way? Answer: Because the nature of the essence of meaning is absent in the field of experience, in this Dharma nature that is empty of all extremes of abiding, the characteristics of object and subject, which are the object of the mind, are fundamentally separated. Therefore, in existent things, there is no object of focus at all, so it is certain that it is the great non-duality.