English
The आधार (ādhāra, basis) of reliance is like the sky, empty from the beginning and selfless in nature. Like the sun and moon, it is bright and spontaneously accomplished. It has existed since beginningless time, so it does not change. It transcends the limits of elaboration, so it is naturally luminous. Because body and wisdom dwell in the indivisible sphere, it is the essence of the Sugata. The dharmas of samsara and nirvana rely on what is called the alaya of the meaning of reality, which is unconditioned and inherently great purity. Furthermore, the dharmas of samsara, karma and kleshas, rely in a way that is without reliance, like clouds relying on the surface of the sky. It does not touch or cling to the आधार (ādhāra, basis), but abides in its own state. In reality, because there is no self-nature, the आधार (ādhāra, basis) and the relied upon are not established, but it appears to rely, which is merely imputed. The Mahayana Uttaratantra Shastra says: "Earth relies on water, water on wind, and wind on space. Space does not rely on wind and water, nor on the element of earth. Likewise, the skandhas, dhatus, and ayatanas rely on karma and kleshas. Karma and kleshas do not rely on proper attention, but always abide in improper attention. Improper attention abides in the purity of mind. The dharmas of the nature of mind do not abide in anything at all." As it is said. The dharmas of nirvana rely indivisibly like the sun and its rays, because they abide without separation from the beginning. The nature of these will be explained in detail below, so I will not elaborate here. In the nature of such a आधार (ādhāra, basis), ignorance and the clouds of sudden obscurations arising from conceptual proliferation, because of the arousal of the latent tendencies of grasping and being grasped, habits arise towards objects, meanings, and the body, obscuring the essence of the luminous heart of awareness. From the nature of the original state, which is naturally luminous, arises beginningless ignorance, which is the aspect of the self-arising ability to clarify. The arousal of the latent tendencies of grasping and being grasped, which is caused by that, is a sudden obscuration. Placing three mental habits on the alaya, namely objects such as form, and the meaning of the aggregates of consciousness that grasp them, and the habit of appearing in one's own body when it is not there, obscures the original आधार (ādhāra, basis) and the luminous heart essence of awareness, like dust settling on a mirror.
Chinese
于此轮回中漂泊，乃出自幻化大网之续，诶玛吙，如来藏中云：由自之分别念业所化。如是说。遮蔽之譬如，如云遮蔽虚空之日。功德不显，显现错觉苦乐。本来即光明之界，如虚空般之状态中，智慧如日般本自俱足，然因突发之遮蔽如云般遮蔽之故。界与智慧，法身与色身所具之无量功德，于凡夫位时并不显现，乃因错觉之苦乐种种习气之云团显现之故。如是之心性光明，一切遮蔽皆可清净，乃是突发性的，如《释量论》云：心之自性光明，遮蔽皆为突发性。如是说。如何如云般耶？如云降雨，庄稼生长般。无明取舍心云猛烈摇动，善恶业之雨降下，由此所生之果，乃三界轮回之自性。如雨云于空中摇动，降雨，成为庄稼生长之因般。心性本自清净之状态中，由普通常想之取舍执着摇动，于轮回中造作之善与不善业之类别积累众多，于三界六道之显现各自享用，苦乐种种之庄稼繁茂生长，如火轮般即是轮回。如《中观宝鬘论》云：轮回之轮如火轮，互相之间，有因者，此即是轮回。如是说。如是于轮回中，详细阐述三种习气之差别，错觉所有皆由三种习气所生。境之习气，外器世界，及其所依之色等五境。无始之习气，三种不同之相安立于阿赖耶识上，故显现三种不同之显现，即境之习气，外在之器情
English
Wandering in this cycle of existence comes from the continuation of the great net of illusion. Emaho, from the heart essence of the Sugata, it says: "Transformed by the karma of one's own thoughts." Thus it is said. An example of obscuration: Just as clouds obscure the sun in the sky, virtues are not manifest, and the illusion of pleasure and pain appears. From the beginning, the essence of luminosity, in a state like the sky, wisdom is spontaneously present like the sun, but because of the sudden obscuration like clouds, the limitless virtues of essence and wisdom, Dharmakaya and Rupakaya, are not manifest in the state of ordinary beings, because the clouds of habitual patterns of various pleasures and pains of illusion appear. Such is the nature of the mind, luminous, and all obscurations can be purified, they are sudden, as it says in the Pramanavarttika: "The nature of the mind is luminous, obscurations are sudden." Thus it appears. How is it like a cloud? Just as rain comes from clouds and crops grow, ignorance, grasping, and mind-clouds stir violently, the rain of virtuous and non-virtuous actions falls, and the fruit produced by it is the nature of the three realms of samsara. Just as rain clouds move in the sky, rain falls, and become the cause of crop growth, from the state of the mind itself, which is pure by nature, the attachment of grasping and fixation of ordinary thoughts stirs, and from accumulating many categories of virtuous and non-virtuous actions that create samsara, the appearances of the three realms and six realms are each experienced, and the various crops of pleasure and pain grow abundantly, like a wheel of fire, it is samsara itself. As it says in the Precious Garland of the Middle Way: "The wheel of samsara is like a wheel of fire, mutually, those with causes, this is considered samsara." Thus it is said. Thus, in samsara, the distinctions of the three habitual patterns are extensively explained: All illusions arise from the three habitual patterns themselves. The habitual patterns of objects, the outer container world, and the five objects such as form that depend on it. The beginningless habitual patterns, three different aspects are placed on the alaya, so three different appearances appear distinctly, that is, the habitual patterns of objects, the outer container and its contents.
Chinese
由其聚集的色、声、香、味、触，内外皆无，却显现为存在于外境。在心中显现，并对它们执著为真实，即执持为需要扬弃或获取的对象。对于所执著的境，认为“这是色”，向外境进行分别，这是所取的分別。声音等也是如此。内在的自性显现为心，即是意义的习气、八识聚，以及依赖于它们的善恶业。依赖于各种习气的阿赖耶识，以及由此产生的眼识等五识，以及随顺根境之识的意识，以及染污意，这八种识被称为能取的心。对它们的分别即是能取的分別。为何是能取呢？阿赖耶识，即习气的处所，其自性是无明，相状是与任何显现境都无关的无念状态，因此是执持无色习气者。从其状态中，仅仅是清明觉性的部分，与境无关，即是阿赖耶识，执持色的习气，并且由此产生的五根识，虽然无念，却执持色的处所的等持习气。染污意和意识二者执持欲的习气。这八识聚也都是以各自的境，或无念或有念地执持，因此被称为能取的心。依赖于它，即是由此引发和积累的善业福德顺品，以及不善业，如同黄金和铜锈般在心中留下习气。要极度寂灭心和心所的生起，这是中观的意义。如此的识等，所依近取者，是身体的习气，六道各自的形色。依赖于它的肢体等。显现为天和人等各自的各种身体，因此执著为我的身体，甚至在梦中见到水、火、悬崖、敌人和狗等时，也认为对自己的身体有害而逃跑，以及显现为感受痛苦等等。这也是众多肢体聚合而成。
English
Form, sound, smell, taste, and touch, which are gathered by it, are not present internally or externally, but appear as if they exist in the external world. They arise in the mind, and one clings to them as real, that is, holding them as objects to be abandoned or obtained. Regarding the object of clinging, the thought that "this is form," distinguishing towards the external world, is the conceptualization of what is grasped. The same is true for sound and so on. The inner nature appearing as mind is the habitual imprints of meaning, the eight aggregates of consciousness, and the virtuous and non-virtuous actions that depend on them. Based on the foundation of various habitual imprints, there is the alaya-vijñana (storehouse consciousness), and from it arise the five consciousnesses such as eye consciousness, the mental consciousness that follows the sensory objects, and the afflicted mind. These eight aspects are called the grasping mind. Conceptualizing them is conceptualizing the aspect of grasping. Why is it grasping? The alaya (ground of all), the place of habitual imprints, its nature is ignorance, and its aspect is a state of non-thought that is unrelated to any appearing object. Therefore, it is the one who grasps formless habitual imprints. From that state, only a part of clear awareness, unrelated to objects, is the alaya-vijñana, which grasps the habitual imprints of form. And from it arise the five sense consciousnesses, which, although non-conceptual, grasp the samadhi habitual imprints of the place of form. The afflicted mind and the mental consciousness both grasp the habitual imprints of desire. These eight aggregates also grasp their respective objects, either without thought or with thought, and therefore are called the grasping mind. Depending on it means that the virtuous and merit-aligned qualities of good deeds, and non-virtuous deeds, which are aroused and accumulated by it, leave habitual imprints in the mind like gold and verdigris. To completely pacify the arising of mind and mental factors is the meaning of the Middle Way. Such consciousnesses and so on, the closely relied upon, are the habitual imprints of the body, the forms of each of the six realms. Limbs and branches depend on it. Appearing as the various bodies of gods, humans, and so on, one clings to them as one's own body, and even in dreams, when seeing water, fire, cliffs, enemies, and dogs, one sees them as harmful to one's own body and runs away, and experiences suffering, and so on. This is also a collection of many limbs and branches.