English
Based on appearances, one can also recognize the nature of the cause. Fourth, what is taught from "the origin of the smell" to "for others, that is another continuation" is: Although the Alaya Consciousness does not have habitual patterns, there are examples of being able to imprint habitual patterns. If it is said, however, that the base cannot be imprinted with habitual patterns because the characteristics of these two self-natures are different. Even if they are different, they can be imprinted. For example, the smell of garlic, this unpleasant smell arises in other things, also because the smell of garlic was originally not in the bowl. If the garlic is mashed for a long time, the smell of garlic will adhere to the bowl, and even if there is no garlic, the bowl will have the taste and smell of garlic. The nature of garlic and the bowl are different, they are incompatible, they are different, the cause is also different, they are independent, although they are different, but over a long period of time they can be imprinted, just like the bowl is stained with the smell of garlic, the Alaya Consciousness itself, which is neutral, for others, the habitual patterns of good and evil are recorded, and those continuations also become others. Even so, due to the power of ignorance, the habitual patterns can be imprinted by using many actions of the six consciousnesses, and the Alaya Consciousness also appears to be in accordance with the habitual patterns. Fifth, what is taught from "any nature" to "changes with circumstances and timing" is: What is the example of the Alaya Consciousness being both cause and effect? For example, like a ripe apple, it is the same in any nature, but it is also the law of circumstances and timing, the fruit of the former becomes the cause of the latter, just like the nature of the Alaya Consciousness with habitual patterns, it is also the same in that continuation in an instant, the former is the fruit, the latter is the cause, in accordance with good and bad actions, in high places and low places, etc., changing according to the conditions of circumstances and timing, appearing in various states. Although the answer to where the darkness gathers was not grasped here, it has been said before. Twelfth, what is taught from "any habitual patterns" to "holds the objects of experience" is: The example of the purification of habitual patterns is: If the wisdom of any yogi, if the obscurations of habitual patterns are completely cleared, and extremely pure wisdom arises, for example, just like the clear sky, the sun rises, and all the scenes become clear, the Alaya Consciousness and habitual patterns
Chinese
通过清净一切障碍，所有法皆显现为心之自性，即如实自证之智慧，如此，任何瑜伽士相续中具有习气之流的种子与显现之基础皆已清净，通过如实修习，二资粮无别圆满，智慧周遍增长，此即远离边际之中观法身完全清净，此乃彼等之所欲，然依赖密咒，沦为黑暗行境之心识论者等，如执持清净恶习而获得善良，实乃因乘经部之宗义。因此，于此，出自《自生喜乐轮续》：阿赖耶之义乃有为法，于彼无有对治不可能，以胜观自生智慧，彻底摧毁阿赖耶。如是说。又，阿赖耶识，如实了知其如何安住之义，不堕入有无任何一边，以远离常断二边，亦将自然获得涅槃之果。如是说。又，出自《普贤智慧界续》：由无明四缘所生，积累烦恼习气而迷失，以无有先后之诀窍，体验具足四相之自性，于基无有先后，于义无有，因此果为法身。如是说。又，《宝饰》中说：非由因之缘而转变，亦无有令其究竟生起，成熟之果仅为假名安立，乃是相符之名称。如是等等。因此，本体汇集于菩提心，亦即是说，其为清净之根本。第三，从“一只脚下，黑暗之自性”至“诸法皆已宣说”之间所阐述的内容是：为阐明于黑暗中所提问的答案，在阿赖耶的章节中总结并清晰地阐述了各种特殊的答案。因此，如果问及此黑暗的显现从何而来，则并非来自他者，而是由于无明的力量，自显现迷乱，并专注于对境而产生的。自性则被阐述为阿赖耶的自性。本体则因具有舍受而显得不清晰。相则被阐述为刹那的连续。支分。
English
Through purifying all obscurations, all phenomena become clear as the very nature of mind, which is the self-cognizant wisdom of suchness. Thus, for any yogi in whose continuum the seeds of habitual tendencies and the basis of appearance are purified, and through truly practicing, the two accumulations are perfected inseparably, and wisdom is fully expanded, this is the very pure Dharmakaya of the Middle Way, free from extremes. This is what they desire, but relying on secret mantra, those who have become the object of darkness, such as the Mind-Only school, hold that they obtain goodness by purifying bad habits, which is the tenet of the Sutra school of the causal vehicle. Therefore, here, from the Tantra of the Self-Arisen Bliss Wheel: The meaning of the all-ground is conditioned, it is impossible to not have an antidote to it, with the wisdom of higher seeing, the all-ground is completely destroyed. Thus it says. Also, the all-ground consciousness, by understanding the meaning of how it abides, one does not fall into either existence or non-existence, and because it is free from the two extremes of permanence and annihilation, the fruit of nirvana will also be obtained naturally. Thus it says. Also, from the Tantra of the Wisdom Space of Samantabhadra: Born from the four conditions of ignorance, one is led astray by accumulating afflictive habitual tendencies, with the instruction of knowing without before or after, experience the nature endowed with four characteristics, at the base there is no before or after, in meaning there is not, therefore the result is the Dharmakaya. Thus it says. Also, in the Jewel Ornament it says: It is not transformed by the conditions of the cause, and there is no making it ultimately arise, the ripening fruit is merely a nominal designation, it is definitely a fitting name. And so on. Therefore, the essence is gathered into the mind of enlightenment, which is also to say that it is shown as the root of purification. Third, from "Under one foot, the nature of darkness" to "All phenomena have been spoken" is what is being shown: In order to clarify the answers to the questions asked in the darkness, the various specific answers are summarized and clearly explained in the chapter on the all-ground. Therefore, if one asks from where this appearance of darkness arises, it does not arise from another, but from the power of ignorance, the self-appearance is confused, and it arises from focusing on an object. The nature is explained as the nature of the all-ground. The essence is unclear because it possesses neutral feeling. The characteristic is explained as a momentary continuum. The limb.
Chinese
具有五蕴七蕴。根本是成立自性实有，即由于不了解和分别的缘故，显现为轮回的支分。住留的时间是用比喻来表示，作为错觉和习气的所依。遮蔽的是像云和阴影一样，显示遮蔽了见义，即阿赖耶识的作用。差别是显示名称的异名和特点。法是显示阿赖耶识的法与什么相符。在何处昏暗或遮蔽呢？在黑暗界中昏暗，所以在五地的时候，有时粗有时细，不能见到。用什么对治来遣除呢？用五地时候的智慧来断除。为了什么成立和词义呢？为了不让见到意义，从所缘的境和住处转变的时候可以知道。用什么理由昏暗呢？因为完全变成了黑暗界，所以意义不明显，显现为有习气力量的。根本在何处聚集呢？在无根基的法性本来清净中聚集。这样讲述的那些，一定要分别，要知道五种三类的差别。如果精通了那些住处显现的意义，就能毫不颠倒地确定黑暗的总相和别相的要点，从而使智慧之眼明亮，通达深密心髓的意义。呼唤《楞伽经》的作者说：如是所说的那一切，叫做基之经。像普通众生或因的乘那样，任何人的事物，因为智慧狭小而变成了黑暗的行境，被自己的业所迷惑，为了调伏痛苦而考虑，所以在这里也说了显现在黑暗界中的阿赖耶识的法，广为开示。第二，所缘之经，讲述有烦恼的意，有二：略说，广说。第一是，从《楞伽经》到《是这样的》之间讲述，想知道黑暗的回答，第二经的体性是怎样的呢？呼唤《楞伽经》的作者说：那么，什么是所缘之经，轮回的能取所取的分别，有烦恼的意的略说呢？是这样的。第二有七：有烦恼的意的住处是什么和体性
English
It possesses the five aggregates and seven aggregates. The root is to establish self-nature as truly existent, that is, due to not understanding and discriminating, it appears as a branch of samsara. The duration of dwelling is represented by metaphors, as the basis of illusion and habitual tendencies. What obscures is like clouds and shadows, showing that it obscures seeing the meaning, which is the function of the Alaya consciousness. The distinction is to show the different names and characteristics of the name. The Dharma is to show what the Dharma of the Alaya consciousness is in accordance with. Where does it become obscured or obscured? It is obscured in the realm of darkness, so in the case of the five grounds, sometimes coarse and sometimes subtle, it cannot be seen. What antidote is used to dispel it? It is eliminated by the wisdom of the five grounds. For what establishment and meaning of words? In order not to allow seeing the meaning, it can be known from the time of the object of perception and the change of dwelling place. What reason is used to obscure it? Because it has completely become a realm of darkness, the meaning is not clear, and it appears as having the power of habitual tendencies. Where does the root gather? It gathers in the originally pure Dharma-nature without a foundation. Those things that are said in this way must be distinguished, and the difference between the five types and three categories must be known. If one is proficient in the meaning of those dwelling appearances, one can determine the key points of the general and specific aspects of darkness without reversing them, so that the eye of wisdom becomes clear and one understands the meaning of the profound and secret essence. Calling to the author of the Lankavatara Sutra, he said: All that has been said is called the Sutra of the Basis. Like ordinary beings or the vehicle of cause, the things of any person, because of their narrow wisdom, have become the object of darkness, and they are bewildered by their own karma. In order to subdue suffering, they consider it, so here also the Dharma of the Alaya consciousness appearing in the realm of darkness is spoken, and it is widely taught. Second, the Sutra of the Object of Perception, which speaks of the mind with afflictions, has two parts: brief explanation and detailed explanation. The first is, from the Lankavatara Sutra to "It is like this" is explained, wanting to know what the nature of the second Sutra of the answer to darkness is like? Calling to the author of the Lankavatara Sutra, he said: Then, what is the Sutra of the Object of Perception, the discrimination of the grasped and the grasper of samsara, the brief explanation of the mind with afflictions? It is like this. The second has seven: What is the dwelling place and nature of the mind with afflictions
Chinese
论述。指示其所缘境的认定和相状。说明依烦恼意的执持的词义。指示彼与何种眷属相应之理。说明彼与何种感受一同相应之理。指示其自性决定是遮障且无记。论述烦恼意成立的理路之类别。第一，以“色界彼执持，处唯一”来指示。烦恼意于三界中，以执持粗分为缘故，以与色界相符之方式安立，并且以执持阿赖耶识本身为我的缘故，处依于唯一的阿赖耶识。作用是作为意识的俱生缘，束缚六聚有漏的相，并且彼等将种子播于阿赖耶识中。如《宝积经》中说：“如地一切所依，如是地生一切生。一切有情之所依，一切生源之差别。如是阿赖耶识者，是诸识之所依处。心及从心所生法，如海浪般而生起。”又说：“意即于我而执我，我慢极炽然生起。意识色等诸差别，能断一切诸分别。”又《楞伽经》中说：“阿赖耶识意之我，识者即是我之识。由二取故极炽然，若能了知即止息。”又《我之种子摄集》中说：“由缘我种执我生，心由伺察转成法，执持于法即能舍。”又说：“心性本净为光明，能令混浊即是意。与诸识聚和合意，恒时能播诸习气。”等等。如是所说。彼亦将阿赖耶识安立为烦恼意的处，如眼识等之处是眼等一般，阿赖耶识是彼习气之处，因此，安立彼为处而生，是为常时生起之语。第二，以“彼执彼即观彼”来指示，烦恼意的对境也是以不共的眷属一起缘于阿赖耶识。