English
The undifferentiated Dharma-nature is beyond thought and expression. Therefore, it is also clear that acting on the very nature of reality itself is evident. Eighth, it is explained from "Lost gold in a dark hole" to "This mind is lost." According to the summarized meaning, this verse is the answer to the tenth question. Just as knowing is similar to ignorance, one does not see one's own nature, just as losing gold in a dark hole. The place of samsara is like darkness, like a pitch-black gloom, and the meaning of the Dharma-nature Bodhicitta, which is like precious gold, has been lost. Because ignorance does not allow one to see the meaning, it is determined that the metaphor and the meaning are in agreement. According to the Great Commentary, the first line is the answer to the tenth question, like losing gold in the dark. Then the three lines are the answer to the thirteenth question, in the gloom of samsara, the meaning of the precious nature of mind is lost, because ignorance does not allow one to see the meaning, so it is the reason for being called darkness. Therefore, it is lost in the realm of darkness. Ninth, it is explained from "In the realm of darkness" to "Becoming consciousness itself." According to the summarized meaning, it is the answer to the thirteenth question. In the state of sentient beings who have become the realm of darkness of the two graspings of ignorance, just as the eye cannot see the eye, because it is separated from the field of activity, one cannot see oneself. Because knowing has become the continuum of ignorance, it becomes the consciousness of darkness itself. Therefore, the vehicle of reasoning that relies on mantra is also inseparable from that consciousness. Therefore, it is called darkness. According to the Great Commentary, it is the answer to the fourteenth question. Beings who have completely become ignorance, oppressed by the two graspings of ignorance, just as the eye cannot see the eye, because it is separated from the object, one cannot see oneself. Because knowing has become the continuum of ignorance, it is immersed in darkness itself. Tenth, it is explained from "Those of the realm of darkness" to "Know it specifically." According to the summarized meaning, it is the answer to the first question. The dark knowing of the beings of the three realms, not to mention relying on the unsurpassed secret mantra, those of the realm of darkness, the proponents of tenets, however they know, the aspect of thought, subtle and subtle, even a part of an object, all are darkness.
Chinese
因此，为了心智狭小的孩童和属于因乘的大乘行者，圆满正等觉佛陀所说的论题是：为了在此处清晰地阐明其意义，也对所有具有密咒大乘心智的人们如此讲述和宣说。大菩萨，您也为了他人的利益，为了引导愚笨之辈，请了解并证悟它。这就是他的教诲。按照这种方式，对于“什么驱散黑暗”的回答，虽然没有直接抓住，但将在下文出现。按照释论的说法，第四个回答是：由于处于黑暗的境界，三个城市的众生们，能够区分地方差别的知识，以及觉知和思考事物的本质，都是黑暗的特征。如何消除它们微小部分的特征，以及所有粗细的特征，将在第十二个回答中清楚地说明。为了那些因乘大乘行者，他们心智狭小，并且没有区分意义的表达方式，导师所说的论题和教诲是：为了在此处清晰地阐明，也对所有具有大乘心智的瑜伽士们如此讲述和宣说。您也为了引导其他愚笨之辈，请了解它。这就是他的教诲。第十一个回答是：这里也是这样，从“这样”到“行走和给予”。按照总结的意义，与第五个和第九个回答，以及释论中第五个回答的区别，为了共同地说明这些回答。由于无明的黑暗是特征，所以看到的这个意义，如果分开支分，就像三个钥匙一样完全显现。支分是六识聚、四种经部知识和根本的身语意三门。第一个钥匙是完全区分轮回，中间的钥匙是解脱，最后的钥匙是确定地给予。暗示着也会变成第十二个回答。因此，就像一个教言的回答，如果细微地扩展，就会变成续部一样。在一个识的相续中，由于六根的缘故，产生了六识聚，以及所缘的识和第七识，根本的识和第八识，然后扩展到三门。
English
Therefore, for the sake of children with small minds and those belonging to the Great Vehicle of the Cause Vehicle, the topic spoken by the Complete Perfect Buddha is: in order to clearly explain its meaning here, it is also spoken and proclaimed in this way to all those who possess the mind of the Great Mantra Vehicle. Great Bodhisattva, you also, for the benefit of others, in order to guide the foolish, please understand and realize it. This is his teaching. According to this method, the answer to "What dispels the darkness" is not directly grasped, but will appear below. According to the commentary, the fourth answer is: because they are in the realm of darkness, the beings of the three cities, the knowledge that distinguishes the differences of places, and the essence of perceiving and thinking about things, are the characteristics of darkness. How to eliminate even the smallest part of their characteristics, and all the coarse and fine characteristics, will be clearly explained in the twelfth answer. For those Great Vehicle practitioners of the Cause Vehicle, who have small minds and have not distinguished the expressions of meaning, the topic and teachings spoken by the teacher are: in order to clearly explain it here, it is also spoken and proclaimed in this way to all yogis who possess the mind of the Great Vehicle. You also, in order to guide other foolish people, please understand it. This is his teaching. The eleventh answer is: here also, like this, from "like this" to "walking and giving." According to the summarized meaning, the difference between the fifth and ninth answers, and the fifth answer in the commentary, is to explain these answers in common. Because the darkness of ignorance is a characteristic, the meaning seen in this way, if the limbs are separated, appears completely like three keys. The limbs are the six aggregates of consciousness, the four sutra knowledges, and the three roots of body, speech, and mind. The first key is to completely distinguish samsara, the middle key is liberation, and the last key is to definitely give. It implies that it will also become the twelfth answer. Therefore, just like the answer of one teaching, if it expands subtly, it becomes a tantra. In one continuum of consciousness, due to the six faculties, six aggregates of consciousness arise, as well as the consciousness of the object and the seventh consciousness, the root consciousness and the eighth consciousness, and then it expands into the three doors.
Chinese
我增长则成为相续。第二有三：说黑暗的支分六，示黑暗的经四，说黑暗的根本三。第一是，从“支分六”至“是断的支分”之间所示，其中第一个支分是什么呢？在一个识的相续中，由六根的因缘而显现为六支分的是，眼见、耳闻、鼻嗅、舌尝、身触、意知，即是六识的集合。其中也有因的支分六，所缘的支分六，断的支分六。如于外境生起，实际入于外境，并成为完全断除外境增益的支分等。这些在此不广说，与五门入之经相合，与意识显现之经相合，故将解说。第二有三：略示、广说、收摄。第一是，从“楞伽”至“如教而说”之间所示，呼唤楞伽之主后，所示的四经是什么呢？四阿含经是四种识，一切法的经都汇集于识的这种方式是，积累习气的基之经阿赖耶，以我执而缘的经染污意，内外一切显现的经意识，入于自境不共的经五门识。如是，此四经，即基之经与缘、显现、入之经四者，是胜者如理宣说的，即是如是宣说的。第二有四：说基之经阿赖耶，说缘之经染污意，说显现之经意识，示入之经五门识。第一有三：略示、广说、收摄。第一是，从“楞伽”至“孩童如此欲”之间所示，因此为了分别黑暗的回答各自的差别而显示第一经，呼唤楞伽之主后，其中近示基之经是这样，微细分
English
If I grow, I become a continuum. Secondly, there are three: explaining the six branches of darkness, showing the four sutras of darkness, and explaining the three roots of darkness. The first is, from "six branches" to "is the branch of cutting off" is shown, of which the first branch is what? In one stream of consciousness, what is known as six branches due to the causes of the six faculties is: seeing with the eye, hearing with the ear, smelling with the nose, tasting with the tongue, touching with the body, and knowing everything with the mind, which are the six aggregates of consciousness. Among them, there are also six branches of cause, six branches of object, and six branches of cutting off. Such as arising outwardly towards objects, actually entering into objects, and becoming branches that completely cut off the superimposition of objects, etc. These are not elaborated here, as they are in accordance with the Sutra of Entering the Five Doors and in accordance with the Sutra of the Appearance of Consciousness, so they will be explained. Secondly, there are three: brief explanation, detailed explanation, and summary. The first is, from "Lankavatara" to "explained according to the scriptures" is shown, after calling the Lord of Lanka, what are the four sutras shown? The four Agama sutras are the four consciousnesses, and the way in which the sutra of all dharmas is gathered into consciousness is as follows: the base sutra of accumulating habitual tendencies is the Alaya, the sutra of focusing on it with self-grasping is the afflicted mind, the sutra of the appearance of all internal and external phenomena is the consciousness, and the sutra of entering into its own unique object is the five sense consciousnesses. Thus, these four sutras, namely the base sutra and the four sutras of object, appearance, and entry, are clearly explained according to the scriptures guided by the supreme one, that is, they are declared as such. Secondly, there are four: explaining the base sutra Alaya, explaining the object sutra afflicted mind, explaining the appearance sutra consciousness, and showing the entry sutra five sense consciousnesses. Firstly, there are three: brief explanation, detailed explanation, and summary. The first is, from "Lankavatara" to "children desire it thus" is shown, therefore, in order to distinguish the differences of the answers to the questions of darkness and to show the first sutra, after calling the Lord of Lanka, among them, the near showing of the base sutra is like this, the subtle part
Chinese
那些唯识宗等不区分名相乘意义的孩童们，如此认为阿赖耶识的自性，并且努力证明其合理性。第二部分有十二点：揭示了自性无实且遍及一切，故为不造作；揭示了体性于智识不明显，故具舍受且与刹那相续相伴；揭示了本体不间断地遍及一切，故为一切习气的所依；揭示了支分具有共同和特殊的眷属，故能开启习气；共同揭示了存在的时长和遮蔽的对象；揭示了是轮涅二者的根本所依；共同揭示了根本聚集之处；阐述了黑暗的起因以及成立阿赖耶识的理证；阐述了黑暗界限的阿赖耶识与何种譬喻相符；阐述了为何称之为黑暗的词源；阐述了黑暗为何昏暗的原因；揭示了以何种方式驱散黑暗，即智慧的自显光明。第一部分，从“无色名”到“无为不聚”之间揭示了上述内容。总的来说，阿赖耶识和黑暗二者本体相同，但作为一切的基础，故称之为阿赖耶识；因未证悟它而显现轮回，故称之为黑暗。因此，前面关于黑暗的提问和关于阿赖耶识的提问是相符的。然而，前面未回答的关于黑暗的问题，在此作了阐述。这也因所阐述内容的类别而变为十三种。特别是阐述了黑暗的自性。对此，结合的阿赖耶识自性微小，因此色蕴实际上不显现，仅凭推测的名相，即四蕴的名相术语，而执着于显现的执着和分别的本体并不明显，这正是安住于无色界的状态，因此阿赖耶识也与之完全一致。阿赖耶识的作业特点是，显现为八识、六识以及心所等一切的因，因此成为一切产生的根源。因此，阿赖耶识本身就是因乘唯识宗和中观宗的
English
Those children of the Mind-Only school, etc., who do not distinguish the meaning of the characteristic vehicle, thus regard the nature of the ālaya-vijñāna and strive to prove its validity. The second part has twelve points: revealing that the nature is without substance and pervades all, hence it is unconditioned; revealing that the essence is not clear to the intellect, hence it possesses equanimity and is accompanied by a momentary continuum; revealing that the entity is uninterruptedly pervasive, hence it is the basis of all habitual tendencies; revealing that the limbs possess common and special retinues, hence they can open habitual tendencies; commonly revealing the duration of existence and what it obscures; revealing that it is the fundamental support of both saṃsāra and nirvāṇa; commonly revealing where the roots gather; explaining the cause of darkness and the reasoning for establishing the ālaya-vijñāna; explaining which analogy the ālaya-vijñāna of the realm of darkness corresponds to; explaining the etymology of why it is called darkness; explaining the reason why darkness is obscure; revealing how darkness is dispelled, namely the self-manifest luminosity of wisdom. The first part, from "formless name" to "uncompounded, not gathered," reveals the above. In general, the ālaya-vijñāna and darkness are the same in essence, but as the basis of all, it is called ālaya-vijñāna; because saṃsāra appears due to not realizing it, it is called darkness. Therefore, the previous questions about darkness and the questions about ālaya-vijñāna are consistent. However, the questions about darkness that were not answered previously are explained here. This also becomes thirteen kinds due to the categories of the content being explained. In particular, the nature of darkness is explained. To this, the nature of the combined ālaya-vijñāna is subtle, therefore the form aggregate does not actually appear, only the nominal terms of the imputed characteristics, namely the nominal terminology of the four aggregates, and clinging to the manifest clinging and the nature of discrimination are not clear, this is precisely the state of abiding in the formless realm, therefore the ālaya-vijñāna is also completely consistent with it. The characteristic of the activity of the ālaya-vijñāna is that it appears as the cause of all the eight consciousnesses, the six consciousnesses, and the mental factors, etc., therefore it becomes the source of all arising. Therefore, the ālaya-vijñāna itself is the cause vehicle Mind-Only school and the Madhyamaka school.