Chinese
现在取这三点。 阿赖耶识存在，因为习气存在。 除了安立习气之外，没有其他的阿赖耶识。 如果它存在，那么它自身就能成立。 对于仅仅是名称，智者们争论它有什么用呢？ 然而，对于其他人来说，用理智来理解是不合理的。 对于不存在的事物，揭示其损害；对于存在的事物，揭示其成立。 种子没有处所，生起等是不合理的。 如果生起，那么对于阿罗汉来说也会变成那样。 如果烦恼意和阿赖耶识不存在，因为不存在的缘故，并且六识不稳定，屡屡中断的缘故。 根基是有色和无色界的状态。 如果不承认，那么将无情物作为意识的种子，如果播种，就会变得非常过分。 昏昧的意识不是意，因为无法缘取三时、无为等。 因为心和意不存在，所以对于它来说，因缘不具足。 在昏厥、等持二者和深度睡眠中，如果意识存在，那么这个存在就能成立。 睡眠和昏厥中没有意识，这是显而易见的相违。 如果没有意识，即使切断身体也没有罪过。 对于其他人来说，也有意识，因为会醒来。 生命也是心和身体的结合。 除了少许的根识部分之外，没有其他的。 意识不是以色为所依，因为不是它的所依。 从无心状态中醒来的那个心，如果没有阿赖耶识，就会变成没有近取因。 不是最初进入时的那个，因为已经停止并且与其他的时机中断的缘故。 它与前后刹那不同，就像火无间断地燃烧，以及无间断地听闻等不会忘记一样。 如果从昏厥等生起的力量中，心停止，那么就会变成从其他的生起中产生，因为心识的实物变成了生起的作者。 因此，无心是心的变异。 因为没有六识，所以不是阿赖耶识之外的。 如果没有这个，那么业果是不合理的，因为业在完成之后立即停止，种子没有处所，如何感受果报？ 从欲界的心中不会产生禅定，如果没有这个，种子没有处所，如何产生？ 世间和出世间的道路与此相同。有些人说阿赖耶识与梵天或自在等相同。 因为说自在天是作者，所以也想与主宰、自在、作者的心识相同。 并非完全相同，主宰是无情常有的，作者是身心二者。
English
Now take these three points. The Alaya consciousness exists because the imprints exist. Apart from establishing imprints, there is no other Alaya consciousness. If it exists, then it can establish itself. For just a name, what is the use of scholars arguing about it? However, for others, it is unreasonable to understand with reason. For non-existent things, reveal their harm; for existent things, reveal their establishment. Seeds without a place, arising etc. are unreasonable. If it arises, then it will become like that even for Arhats. If afflictions, mind, and Alaya consciousness do not exist, because they do not exist, and the six consciousnesses are unstable, repeatedly interrupted. The basis is the state of the form and formless realms. If not admitted, then taking inanimate objects as the seeds of consciousness, if planted, it will become very excessive. The dim consciousness is not mind, because it cannot perceive the three times, unconditioned, etc. Because mind and intellect do not exist, the conditions are not complete for it. In fainting, samadhi, and deep sleep, if consciousness exists, then this existence can be established. In sleep and fainting, the absence of consciousness is obviously contradictory. If there is no consciousness, even cutting the body is without sin. For others, there is also consciousness, because they wake up. Life is also the union of mind and body. Apart from a small part of the root consciousness, there is nothing else. The mind consciousness does not rely on form, because it is not its basis. The mind that awakens from a mindless state, if there is no Alaya consciousness, it will become without a proximate cause. It is not the one at the time of initial entry, because it has stopped and is interrupted with other times. It is different from the previous and subsequent moments, just as fire burns without interruption, and hearing without interruption etc. will not be forgotten. If the mind stops from the power of fainting etc., then it will become arising from other arisings, because the substance of consciousness becomes the maker of arising. Therefore, mindlessness is a transformation of mind. Because there are no six consciousnesses, it is not other than Alaya consciousness. If there is no this, then karma and result are unreasonable, because karma stops immediately after completion, the seed has no place, how to experience the result? Samadhi will not arise from the mind of desire, if there is no this, the seed has no place, how does it arise? The path of the mundane and supramundane is the same as this. Some say that Alaya consciousness is the same as Brahma or Isvara etc. Because it is said that Isvara is the author, it is also desired to be the same as the mind of the lord, Isvara, and the author. Not completely the same, the lord is inanimate and permanent, the author is both body and mind.
Chinese
诸法皆常有。 此乃明觉无常具习气， 非由自愿故有大差别， 以具一切种子故，果乃 一切显现恒时皆生起。 一切者乃就种姓而说， 否则各自具有彼性。 此等分离等差别上， 习气种子不必另有。 虽有习气然由缘而渐生， 某些缘亦须恒时存在， 以其具有一切习气故。 彼上虽亦有其他第二缘， 然仅有种子并不显现， 由自所生之作意而显现。 缘等因虽由自所生， 然缘非恒时存在于自。 诸法虽由此心之威力而显现， 然彼等与此非为一体故， 汝所说之过失不成立。 于真实义之观察慧前，吾亦遮止。 汝于因缘之理作增益之说。 初曙光之时亦具一切种子， 然由作意生起故眼识现。 以彼生起故，其他未能醒。 其后心专注声音时， 前者力衰，后者令醒。 器内盛装诸多不同之物， 取出一物，一切皆被取出， 以及一物燃烧，一切皆燃烧等， 观汝智慧之此等变化。 阿赖耶识存在，于贪等此等上， 有异于有境识之知之因， 有，然彼等聚合亦不生， 见且有时见由彼而生故。 每日一次作意者， 胜于一时多次所闻者， 以见其更清净等故， 习气成熟成立也。 如是，纵然一次生起之定解， 虽无他缘，然若无违逆， 若历时长久，则见其更坚固。 滋养旧习气与新生习气， 二者皆有，同时分摊习气， 彼力于第二刹那以后也。 有嗔恨时，心亦显现为彼之相， 然彼之后随之而来则不定， 彼彼之相明显时不住留， 于隐没时安立种子，甚为稀奇。 生起本体之因果有先后， 生起差别与
English
All phenomena are always present. This is the luminous awareness, impermanent and possessing habitual tendencies, Great is the difference, as it is not by one's own will. Since it possesses all seeds, the result is that all appearances constantly arise. "All" refers to the lineage, Otherwise, they would each possess it separately. Regarding these distinctions such as separation, the seeds of habitual tendencies need not exist separately. Although habitual tendencies exist, they arise gradually due to conditions. Some of those conditions must always be present, because it possesses all habitual tendencies. Although there may be other secondary conditions, the mere presence of seeds does not make it manifest. It is made manifest by the attention that arises from itself. Although the causes such as conditions arise from itself, the conditions do not always remain in itself. Although all phenomena appear through the power of this mind, they are not one with it. Therefore, the fault you mentioned does not exist. Before the wisdom that investigates ultimate meaning, we also refute it. You are exaggerating the nature of cause and condition. Even at the time of the first light of dawn, all seeds are present, but the eye consciousness arises because attention arises. Because that arises, others are unable to awaken. After that, when the mind is focused on sound, the power of the former diminishes, and the latter awakens. Many different objects are placed in a container. When one is taken out, all are taken out, and when one burns, all burn, etc. Look at these changes in your intelligence. The basis of all exists, and on these such as attachment, there is a cause of knowing other than the object-possessing consciousness. It exists, but even when they gather, it does not arise, because we see it and sometimes see it arise from that. Thinking about it once a day is better than hearing it many times at once, because we see that it becomes clearer, etc. The maturation of habitual tendencies is established. Likewise, even if a single ascertainment arises, even without other conditions, if there is no contradiction, if a long time passes, we see that it becomes more stable. Nourishing old habitual tendencies and new ones, both exist, and habitual tendencies are divided at the same time. That power is from the second moment onwards. When there is hatred, the mind also appears in that form, but it is not certain that it will follow after that. It is very strange that it does not remain when that form is clear, but places the seed when it disappears. The cause and effect of generating the essence are sequential, generating differences and
Chinese
所依无有定，因的安立差别多种故，此与理自在论典不相违，纵然一时生起不同类，然以极明之心一者，令其能力衰退之故，非从阿赖耶识之外产生，无者先前无能力之故，后来亦不亲近之故，诸因全部先前存在也，如是亦是体性生起者。若纵然成为染污意，亦如坏灭，则俱生善法不可能，二等持亦无差别，执我常恒亦不应理。经中说：染污意恒时，与染污一同生灭，从近染污中，未解脱、不解脱、解脱不转。圣者说：于真实义趣入之，心之障碍恒常转，何时一切时分生起之，彼即是无杂之无明。是故，许有八识。习气、能力、恶性，是为异名，如是粗大者，即是内在与不明显之种子，亦说为因与种子生起者。显现言说或戏论之习气者，是意念于境散布之种子。坏聚见或我见之习气者，由我执所分，生起我执本身。业或有支之习气者，是生死、兴衰、苦乐之种子。烦恼等（《ཛཾ》，种子）种种由此能知。总摄则摄为能净二种子。二取习气亦即是所取能取。又或者，有为因同类、异熟习气二者。从善生善等是为因同类，从善生无记等是为异熟。无记与染污意俱生，以及无漏善法，唯许为因同类。对于后者，除了自在以外。轮回尽其所有之识，以及成为轮回与道之基础的阿赖耶识，体性是内在之明觉周遍之事物，因是新旧习气全部聚集，果是显现为处所意义之身体者，业是执持新旧种子全部者，行相是具有七识等一切法者，所缘是缘自与一切果。
English
There is no certainty in the support. Because of the various ways of establishing causes. This does not contradict the scriptures of the Lord of Knowledge. Even if different types arise simultaneously. Because the power is weakened by one very clear mind. It does not arise from other than the alaya. Because what does not exist has no power before. And because it does not approach closely later. All causes are already present. That is also the nature of the arising. If the afflicted mind were to be absent. Like destruction, the co-emergent virtue would be impossible. There would be no difference between the two absorptions. The constant clinging to self would also be unreasonable. The sutra says: The afflicted mind is always. Arising and ceasing together with afflictions. From the near afflictions. Not liberated, not liberated, liberated does not change. The noble one said: That which engages in the true meaning. What always changes as an obstacle to the mind. That which arises at all times. It is considered non-mingling ignorance. Therefore, it is believed that there are eight consciousnesses. Habit, ability, and bad karma are names. Such a gross thing is. The seed that is internal and unclear. It is also said to be the cause and the seed producer. The habit of manifestation or proliferation is. The seed of the mind scattering on the object. The habit of destructive view or self-view is. Divided by self-grasping, it produces self-grasping itself. The habit of karma or the limb of existence is. The seed of birth, death, prosperity, decline, happiness, and suffering. Afflictions, etc. (《ཛཾ》, seed) can be known by various means. In summary, it is included in the two seeds of purification. The habit of the two graspers is also the grasped and the grasper. Or, there are two habits of similar cause and different maturation. From virtue, virtue arises, etc., is the same cause. From virtue, the unspecified, etc., is the different maturation. The unspecified and the afflicted mind are co-emergent. And the uncontaminated virtues are only considered to be of the same cause. For the latter, except for freedom. The consciousness that continues as long as samsara exists. And the alaya that becomes the basis of samsara and the path. The nature is the pervasive thing of inner clarity and awareness. The cause is the accumulation of all new and old habits. The result is that which appears as the body of the place meaning. Karma is that which holds all new and old seeds. The aspect is that which possesses all dharmas such as the seven consciousnesses. The object is to focus on oneself and all results.