English
The mind of ignorance and the obscuration of knowledge, Alaya consciousness is a different name. The nature of Alaya is said to be good, so its essence is the self-liberated Tathagatagarbha. It is not the object to be removed, but abides in the object of removal. That is also the eight consciousness aggregates, like a snake mistaken for a colored rope, it does not exist in its nature. When deluded, it is empty of its own essence. When is it deluded? From beginningless time, it has been obscured by co-emergent ignorance. That is also like a clear mirror, the clear part is the Tathagatagarbha. The existence of dirt is called Alaya consciousness, or the obscuration of knowledge and co-emergent ignorance. Like a cloth stained with dirt, accumulating habits on the Alaya consciousness is the affliction obscuration. The essence of that consciousness is emptiness, but it is grasped as self, and the clear part is grasped as an object. Immediately following it, the mind stirs the six aggregates. The object and the root, both become the cause of encounter. Although it does not come from outside itself, it is dominated by the appearance of duality. For example, the color seen by the eye, although there is no color other than the eye consciousness. However, the clear part is mistaken for color, and the empty part is mistaken for the root. Immediately following it, the mind connects them. The eye consciousness is free from conceptualization, arising without delusion. Immediately following it, that ceases, the grasping and the grasped arise, When feeling arises, the sixth consciousness also arises. Experiencing pleasure, pain, and indifference, the thought of arising greed, anger, and ignorance is the afflicted mind. After taking and rejecting, on the Alaya consciousness, accumulating karma is also called thought. The six minds immediately merge into the mind, the five doors looking outward are the object. The afflicted mind immediately merges into the mind, facing inward and placing habits in the Alaya consciousness. The karma placed there remains in an unspecified state. It will not be exhausted until it matures. ༈ The habits of the pure and virtuous aspect cannot be accumulated on the Alaya consciousness. At that time, the afflicted mind transforms into a pure mind, because it is an antidote, so it is placed on wisdom. Virtuous thoughts are the wisdom of the Alaya consciousness, the accumulation of virtuous roots arising from its own light also, Becomes the cause of separation and the cause of maturation, it will not be exhausted in the Bardo. Alaya is the outer object and the inner root, the consciousness in between, becomes the cause of everything. The afflicted mind is like a cloud.
Chinese
如同六种识聚在一起，所造的业如同水流，习气的阿赖耶识如同大海，这是普遍的规律。连接它们的是紧随其后的意。修习者从阿赖耶识中，仅仅生起紧随其后的意，就不会持续下去，而是停留在那里。(265)这被称为第一刹那解脱，有些法学术语称之为“摧毁之初”。从第六意识和烦恼意生起的那一刻起，如果被忆念抓住，就会在自身解脱，据说在第二、第三刹那解脱。然而，分别念是心的力量，因此不可能不生起贪嗔分别念。如果忆念坚定，就无法积累业力，就像底部有洞的瓶子无法装水一样。据说，当错觉和智慧各占一半时，用自生智来衡量执着。例如，就像细小的草茎被火点燃一样，虽然火和草茎都显现，但因为瞬间就会变成火，所以说它是火也可以。总之，现在什么也记不起来，处于黑暗、无记的状态，这是阿赖耶识的所知障，也称为俱生无明。根和境相遇，就像路上的海螺一样，看到事物的那一刻，眼识是无分别的。据说，因为接触的缘故而产生感觉。当听到好的海螺声时，内心(266)会产生喜悦等情绪，生起贪嗔时，烦恼意就会出现。据说，从“想”开始，就会产生“行”等，十二缘起轮回流转。即使阻止眼识和意识也无法阻止，也没有积累业习气的能力。如果之后被烦恼意所控制，就会成为没有见修行要诀的普通人，因此会在阿赖耶识上积累习气。因此，不要被它所控制。连接它们的是紧随其后的意，就像水流的力量一样。如果能了解八识的关键，并善于正直地进行修习，那么六识与境的能取所取关系就会断裂，六境的因缘也无法动摇禅定。这是努力使根识向内回转。那时，会出现十种风能够使用的征兆，如烟雾、阳焰、寻香等显现。因为实相显现的能力减弱，所以无有遮蔽地，无数的佛像、明点等显现。
English
Like the six consciousnesses gathering together, the deeds done are like a flowing river, and the alaya consciousness of habits is like the ocean, which is a universal law. What connects them is the immediately following mind. Practitioners, from the alaya consciousness, merely arising the immediately following mind, will not continue, but will remain there. (265) This is called liberation in the first moment, and some Dharma terms call it "the beginning of destruction." From the moment the sixth consciousness and the afflicted mind arise, if it is grasped by mindfulness, it will be liberated in itself, and it is said to be liberated in the second and third moments. However, conceptual thought is the power of the mind, so it is impossible not to arise with attachment and aversion. If mindfulness is firm, one cannot accumulate karma, just like a bottle with a hole in the bottom cannot hold water. It is said that when illusion and wisdom are half and half, use self-born wisdom to measure attachment. For example, it is like a small blade of grass being ignited by fire. Although both fire and grass appear, because it will turn into fire in an instant, it is okay to say it is fire. In short, now nothing can be remembered, and being in a state of darkness and non-indication is the obscuration of knowledge of the alaya consciousness, which is also called innate ignorance. When the root and object meet, like a conch on the road, the moment of seeing the object, the eye consciousness is non-conceptual. It is said that feeling arises because of the condition of contact. When hearing a good conch sound, the mind (266) will generate joy and other emotions. When attachment and aversion arise, the afflicted mind will appear. It is said that from "thought" onwards, "action" and so on will arise, and the twelve links of dependent origination will revolve. Even if you block the eye consciousness and mind consciousness, you cannot block it, and there is no ability to accumulate karmic habits. If you are controlled by the afflicted mind afterwards, you will become an ordinary person without the key points of view, meditation, and action, so you will accumulate habits on the alaya consciousness. Therefore, do not be controlled by it. What connects them is the immediately following mind, like the power of a stream of water. If you can understand the key to the eight consciousnesses and are good at practicing uprightly, then the grasping and clinging relationship between the six consciousnesses and the object will be severed, and the conditions of the six objects cannot shake the samadhi. This is the effort to turn the root consciousness inward. At that time, signs that the ten winds can be used will appear, such as smoke, mirages, and comets. Because the ability of reality to appear is weakened, countless Buddha images, bindus, etc. appear without obscuration.
Chinese
于内心安住自身与自心时，无需希冀与勤作，力量自然显现。获得暖相的征兆是，不喜散乱的闲谈和与行为交往的熟悉，只愿处于无散乱的寂静之处。念头止息，如晴朗的虚空。身语意体验到乐、明、无念。虽然显现无数，却只求得少许定解。这只是道路的征兆，尚未到达彼岸。凡是被视为对境的事物，皆是生灭、变异之物。证悟者们一致认为，这是无法测度的。自生智慧于无境的通透中，显现本身即被赋予证悟的智慧之名。那时，观看、禅修、行为的意愿消失，平凡的觉知落入其自身。如同完成任务的智者般心满意足，因为先前就存在的事物，现在已经确定。努力的止息是最终的果实。显现如虚幻般，无而显现种种。虽显现，实则体性未成，本性为空。心性光明觉性，无基无根，无法用有无等任何言语来描述。胜乐金刚续部以上，以无分别的痛苦真谛之见解为殊胜。通过双运次第的禅修，当证悟实相时，想要将世俗谛视为无基无根，自然消散。因此，如果知晓包含显现与心识的轮回与涅槃之法，皆未成立任何事物，却又显现任何事物，这就是闻思达到要点的论证。为了清净、转化、保持虚幻显现等等，通过生起次第、圆满次第、有相、无相多种方法，所有修习方法中最珍贵的是，三时念头如水波般，永不停止，不追随过去，于应安住之处，如工匠纺线般，以熟练的松紧适度来调整，反复设立正念的界限。稍微习惯后，正念的数量会逐渐增多。止观等体验会逐渐产生。所谓心或明觉的糟粕，即不放任平凡的下沉，而是提取清晰的觉性。相较于掉举，下沉的危害更大。当彻底确定心的自性时，虽然显现为多，实则无一例外皆为一。即使是唯一之物，也无法被抓住，观看也无法看见，没有颜色和形状。这是无基无根，超越思维的征兆。
English
When resting the body and mind within, without the need for hope or effort, power naturally arises. As a sign of gaining warmth, one dislikes scattered idle talk and familiar engagement with actions, desiring only the solitude of non-distraction. Thoughts cease, like a clear sky. Body, speech, and mind experience bliss, clarity, and non-conceptuality. Although countless things appear, one seeks only a little certainty. This is merely a sign of the path, not yet reaching the destination. Whatever is taken as an object is subject to arising, ceasing, change, and transformation. All realized ones agree that it cannot be measured. Self-born wisdom, in the unobstructed transparency of no-object, its manifestation itself is given the name of realized wisdom. At that time, the desire for viewing, meditating, and acting ceases, and ordinary awareness falls into its own place. Like a wise person satisfied with completing a task, because what was there before is now certain. The cessation of effort is the ultimate fruit. Appearances are like illusions, appearing in various ways as if non-existent. Though appearing, their essence is unestablished, their nature is emptiness. The nature of mind is clear awareness, without foundation or root, and cannot be described in terms of existence, non-existence, or anything else. Above Mahayoga, the view is superior with the indivisible truth of suffering. When realizing the ultimate truth through the meditation of the two stages, one wishes to regard the conventional truth as without foundation or root, naturally dissolving. Therefore, if one knows that the phenomena of samsara and nirvana, encompassing appearances and mind, are unestablished in anything, yet appear as anything, this is the argument that the essence of hearing and thinking has been reached. To purify, transform, and maintain illusory appearances, etc., through various methods of the generation stage, completion stage, with and without objects, the most precious of all practices is that the thoughts of the three times are like ripples of water, never ceasing, not following the past. In that which should be rested, like a craftsman spinning thread, skillfully adjust the tension and slackness, repeatedly setting up the boundaries of mindfulness. With a little familiarity, the number of mindfulness increases gradually. Experiences such as one-pointedness gradually arise. The dregs of mind or awareness, so-called, do not let go of ordinary sinking, but extract clear awareness. Compared to agitation, sinking is more harmful. When the nature of mind is thoroughly determined, although appearing as many, without exception, it is one. Even that one cannot be grasped, cannot be seen when looked at, and has no color or shape. This is a sign of being without foundation or root, beyond thought.