Chinese
也包含在意的范畴中。特别是，业的生起被认为是意的作用。第一部分，从“第五个生起”到“所有者全部聚集”之间进行了阐述。为了普遍地阐述三五之末的生起，所以这样说道。其中，三五之第五个，普遍地阐述了生起或使之生起的法的类别，共有四种，即追随进入之法，既深奥又广博，而且至关重要。也就是，在续部的自宗中，之前所说的从业的神变中生起的四种，以及修习瑜伽的等持或禅定的奇妙变化中生起的四种，以及无论何种显现都可产生的处所，即慈悲的神变中生起的四种，以及显现各种排列的法性的奇妙变化中生起的四种。在此，将它们各自划分为四类，因此，四种生起有十六种名称，被称为法，其中，所有清净和不清净的生起都完全包含在内。其中，业所生的有天人上下等等。通过修习瑜伽的等持力而生起的是菩萨、声闻和独觉。这些也仅仅是就胎生而言，天人、声闻、独觉、菩萨，他们各自也都有四种生起方式，所以会变成十六种，生处的生起都包含在其中。那么，菩萨为了调伏，无论如何都可以，天和人可以具备全部四种生起方式吗？也就是说，人有王妃天女的儿子三十二个，以及像住在岩石附近的岩石一样的住在岩石附近的，从卵生的，以及极乐世界，或者最初劫的人化生，以及顶生王从温暖湿润处生，以及普通人从胎生。天也有全部四种，天女阿扎从树木的温暖湿润处生，天梵天从卵生，以及欲界下等种姓从大地等处，如所说从腋下和肩膀生，所以像胎生和化生一样。然而，天女们有胎
English
It is also included in the category of mind. In particular, the arising of karma is regarded as the function of mind. The first part, from "the fifth arising" to "all owners gathered," is explained. In order to generally explain the end of the three fives, it is said in this way. Among them, the fifth of the three fives, generally explains the categories of dharmas that arise or cause to arise, there are four types, namely, following the entering dharma, which is both profound and vast, and also of utmost importance. That is, in the self-doctrine of the tantra, the four types that arise from the magical transformations of karma mentioned earlier, and the four types that arise from the wonderful changes of samadhi or meditation of practicing yoga, and the place where any manifestation can arise, that is, the four types that arise from the magical transformations of compassion, and the four types that arise from the wonderful changes of the dharma nature that shows various arrangements. Here, each of them is divided into four categories, therefore, the four types of arising have sixteen names, which are called dharmas, among which, all pure and impure arising are completely included. Among them, those born of karma include gods, humans, upper and lower, etc. Those who arise through the power of the samadhi of practicing yoga are Bodhisattvas, Shravakas, and Pratyekabuddhas. These are also only in terms of womb-born, gods, humans, Shravakas, Pratyekabuddhas, Bodhisattvas, each of them also has four ways of arising, so it will become sixteen types, and the arising of the place of birth is included in it. So, Bodhisattvas, in order to subdue, can do whatever they want, can gods and humans have all four ways of arising? That is to say, humans have thirty-two sons of Queen Goddess, and those who live near rocks like rocks near rocks, those born from eggs, and the Land of Ultimate Bliss, or the first kalpa of humans born by transformation, and King Topknot born from warm and humid places, and ordinary people born from the womb. Gods also have all four types, Goddess A-za born from the warm and humid places of trees, God Brahma born from eggs, and the lower castes of the desire realm from the earth and other places, as said to be born from the armpits and shoulders, so like womb-born and transformation-born. However, goddesses have wombs.
Chinese
也包括了无处可去之类的化生。此外，还与傲慢的世系等结合。这些是特别在入胎之后叙述的。那么，从业和瑜伽的力量中产生的有情和声闻缘觉菩萨的十六种生处的差别，虽然可以用意来完成，但从悲心和法性的神变中产生的两种，如何用意来包含呢？四种生都是意的部分，业的神变是意识自发的业，四种禅定是意根看着阿赖耶识，以程度的大小来区分道次第的禅定高低四种，是意识清净的部分。悲心是意和阿赖耶识无二无别地证悟，从法身任运大乐中，自力不停止地示现悲心，是意自生的智慧神变。在道次第时，意的识相显现为对境。法性是与意无二无别的法性的自性，是自显现的神变，所以一切的对境也包含在法性自显现中。如《宝鬘论》中说：一切安住于自显现中，没有障碍也没有显现的因缘，不了解的智慧仔细观察，从执着五蕴为实有，由行风摇动，器情成熟为痛苦的自性。因此，十六种都包含在意识的部分中。第二，从“这些从业”到“简而言之要知道”之间所说的是：那么即使这样，自性和悲心不会变成意的业，所以没有必要吗？回答是：这样安排的必要是，要知道一切清净不清净都是从业的支配下产生的，是从黑白的差别转变而来的。因此，意产生一切善恶业，以及有为法和无为法的神变，是因为刹那的相续不断地进入对境，所以是漫长而迅速的意的业。这是住在黑暗行境中的因的乘宗义师所见到的。那也变成自续的黑暗和相关的黑暗两种。因此，这
English
It also includes the spontaneously born, such as having nowhere to go. Furthermore, it is combined with the lineage of pride, etc. These are especially described after entering the womb. So, although the sixteen distinctions of the birthplaces of sentient beings, Shravakas, Pratyekabuddhas, and Bodhisattvas that arise from the power of karma and yoga can be accomplished by mind, how are the two that arise from the miraculous manifestations of compassion and dharmata included in the activity of mind? All four births are aspects of mind. The miraculous manifestation of karma is the spontaneous action of mind-consciousness. The four meditations are the four levels of high and low samadhi on the path, with the mind primarily focused on the alaya-consciousness, and are aspects of pure mind-consciousness. Compassion is the realization that mind and alaya-consciousness are inseparable, and the spontaneous compassion that arises from the spontaneously accomplished great bliss of the dharmakaya is the miraculous manifestation of the self-born wisdom of mind. During the path, the consciousness of mind appears as an object. Dharmata is the nature of dharmata that is inseparable from mind, and is the miraculous manifestation of self-appearance, so all objects are also included in the self-appearance of dharmata. As it says in the Ratnavali: Everything abides in self-appearance, without obscuration and without the cause of appearance. Unknowing wisdom examines closely, from grasping the five aggregates as real, agitated by the wind of karma, the vessel and essence ripen into the nature of suffering. Therefore, all sixteen are included in the aspect of mind-consciousness. Secondly, from "These from karma" to "In short, know," it is shown that even so, nature and compassion do not become the activity of mind, so is there no need for that? The answer is: The need for this arrangement is to recognize that all pure and impure arise under the dominion of karma, and are transformed from the difference between black and white. Therefore, mind generates all good and bad karma, and the miraculous manifestations of conditioned and unconditioned phenomena, because the momentary continuum enters objects without ceasing, so it is the long and rapid activity of mind. This is seen by the characteristicists of the causal vehicle who dwell in the realm of darkness. That also becomes two kinds of darkness: the darkness of one's own continuum and the relative darkness. Therefore, this
Chinese
此外，在《庄严稠林经》中说：“因此，由业产生的果报，犹如幻术师之子所为。此处无业亦无果，以业成办亦不存在。”又，《尸林喜鹊嬉戏》中说：“此乃菩提行持处，一切皆为空性之体性，然空性亦无有体性。其即是种种世间，其即是大手印之大集会。法身由幻术所掌控，于彼有何实物存在？无论行持、禅修、修习何事，菩提本身即无堕落之处。地狱之境即是无上之境，痛苦本身亦是菩提，轮回本身即是涅槃，遮障本身即是现证菩提。于此确定之义中合而为一。”又，《普贤大根本安住续》中说：“如水中月、幻术、阳焰，无者并非空无所有，有者亦非真实存在。超越有无二者之外，忆念无自性。以大智慧之分别假立，如虚空般平等安住，乃是大智慧遍布之征象。”如是等等所说。那么，如果实义如此安住，那么这些道理是针对何者而说的呢？答：是针对那些被自己的黑暗所蒙蔽，又因勤作之业而长期延缓，未能见到根本，以致被遮蔽于法性之义中的因乘行者之境，以及类似之境而说的，在显现的经中清楚地宣说，并广为开示。如是，最后五百之二十六支也是意之业。呼唤“楞伽之主”后，如是示现者，秘密之主的开示，如是善妙地开示，这些都应在意的觉知显现的经中如实了知。这是对意义之本质的揭示。第四，进入之经，宣说五门之识，有二：略说、广说。第一，从“楞伽”至“如此说”，是略说。呼唤楞伽之主，即是呼唤结集者，此外，黑暗之问答经，最后进入境的经，五门之识的略说如何？答：应如是说。
English
Furthermore, in the Ornamented Dense Forest Sutra, it says, "Therefore, the result arising from karma is like that done by a son of a magician. Here, there is no karma and no result, and there is no accomplishment through karma." Also, in the Cemetery Crow Playing, it says, "This is the place of Bodhi conduct, all is the nature of space, yet space itself has no nature. That itself is the manifold world, that itself is the great assembly of the great mudra. Since the Dharmakaya is controlled by illusion, what reality exists in it? Whatever is practiced, meditated upon, or accomplished, Bodhi itself has no place to fall. The very place of hell is the unsurpassed place, suffering itself is also Bodhi, samsara itself is also nirvana, obscuration itself is manifest enlightenment. In this definitive meaning, unite into one." Also, in the Kuntuzangpo Great Self-Abiding Tantra, it says, "Like a moon in water, illusion, mirage, what is non-existent is not utterly void, what is existent is also not truly existent. Beyond the two of existence and non-existence, remember the absence of self-nature. Established by the discrimination of great wisdom, abiding equally like space, is the sign of being pervaded by great wisdom." Thus and so forth it is said. Now, if the actual meaning abides thus, then what are these principles spoken for? Answer: They are spoken for the sake of the realm of those who are obscured by their own darkness and prolonged by the labor of effort, not seeing the root, and thus obscured in the meaning of the nature of reality, the Vehicle of Cause practitioners, and similar realms, clearly proclaimed in the sutras that appear thus, and extensively taught. Thus, the twenty-six branches of the last five hundred are also the karma of mind. Having called upon "Lord of Lanka," thus showing, the teachings of the Lord of Secrets, thus well-explained, these should be truly understood in the sutra of the appearance of the mind's consciousness. This is the revelation of the essence of meaning. Fourth, the Entering Sutra, explaining the five gates of consciousness, has two aspects: brief explanation and extensive explanation. First, from "Lanka" to "Thus it is," is the brief explanation. Having called upon the Lord of Lanka, that is, calling upon the compiler, furthermore, the Dark Questions and Answers Sutra, the last sutra entering the realm, what is the brief explanation of the five gates of consciousness? Answer: It should be said, "Thus it is."
Chinese
讲述其处所，解释其所缘的差别，讲述彼等与何种眷属相应之理，阐述彼等作用之业的差别，讲述彼等与何种感受相应之理，讲述其自性的差别之法，讲述彼等止息之时，即是辨识其体相。初者，从“彼欲行”至“一续作他续”之间讲述。即五门之识彼等能令趣入所欲之境，故亦成就趣入之识之名。其亦有三种处所，何为三种处所耶？开导之处所，即前前之识才灭尽者，一续或俱生之处所即五根，习气之处所，五根断绝境，境与识二者皆灭，于阿赖耶上积集习气之因，由昔未有而生有，亦生起后来之他续，是名为种子之处所。如地之自性中云：何为眼之识耶？谓依于眼而了别诸色也。何为眼之识之处所耶？眼是俱生之处所，意是彼无间之处所，执持一切种子，能取身，由异熟所摄之阿赖耶识是种子之处所。又云：何为眼耶？谓四大种为因，乃眼之识之所依，清净之色，不可见且有对碍者。何为意耶？谓眼之识之前，才灭尽之识也。何为一切种子之识耶？谓依于昔之戏论，喜乐为因，一切种子异熟现前成就者。又云：何为耳之识耶？谓依于耳而了别诸声也。如是等其余诸法如前类推。何为鼻之识耶？谓依于鼻而了别诸香也。如是等。何为舌之识耶？谓依于舌而了别诸味也。如是等。何为身之识耶？谓依于身
English
Explaining its location, explaining the differences in its objects, explaining how they are associated with which retinue, elucidating the differences in the actions of their functions, explaining how they are associated with which feeling, explaining the dharma of the differences in their own nature, explaining the time of their cessation, which is to identify their characteristics. The first, from "that which desires" to "one continuum makes another continuum" is explained. That is, the five sense consciousnesses cause one to enter the desired object, so the name "consciousness of entering" is also accomplished. It also has three locations, what are the three locations? The location of opening up, which is whatever immediately ceases the previous consciousness; the location of simultaneous arising or co-emergence is the five faculties; the location of habituation, the five senses cut off the object, both the object and consciousness cease, and the cause of accumulating habituation on the alaya, from non-existence to existence, also gives rise to other later continuums, which is called the location of the seed. As it says in the nature of the ground: What is eye consciousness? It is that which relies on the eye to distinguish various forms. What is the location of eye consciousness? The eye is the location of co-emergence. The mind is the immediately preceding location. The alaya consciousness, which holds all seeds, takes the body, and is included in the ripening, is the location of the seed. Also, what is the eye? It is that which has the four great elements as its cause, the support of eye consciousness, pure form, invisible and obstructive. What is the mind? It is the consciousness that has just ceased before the eye consciousness. What is the consciousness of all seeds? It is that which relies on the previous elaboration, joy as the cause, and the ripening of all seeds is manifestly accomplished. Also, what is ear consciousness? It is that which relies on the ear to distinguish various sounds. And so on, the other dharmas are inferred as before. What is nose consciousness? It is that which relies on the nose to distinguish various smells. And so on. What is tongue consciousness? It is that which relies on the tongue to distinguish various tastes. And so on. What is body consciousness? It is that which relies on the body.