English
Furthermore, if it is said that the object to be attained is neither completely non-existent nor truly existent, so those faults will not occur, but that the fruit is newly born from the practice of the path. That which is newly born is conditioned, arising from each individual cause. Then, when will it be reversed, or when the conditions are incomplete, will it be cut off? It will not be reversed or cut off, because the luminous nature of sentient beings was previously only a subtle seed of the body, speech, and mind of the Buddha, which became very vast through the practice of the path, so it is considered a newly born of the same kind. If it is thought that the mind of the luminous nature in the state of samsara has only a few qualities of the body, speech, and mind of the Buddha, but when the fruit of Buddhahood is attained, there are many qualities that cannot be exhausted. If that in the causal stage is the same size as that in the fruitional stage, then it is not newly born. What is the part that exceeds the causal stage, why are those not newly born of the same kind? If it must be, then the faults of reversal and cessation will occur. The faults of karma, afflictions, and suffering, etc., in the state of samsara, and all the qualities of the path, such as wisdom, etc., are transformed into the qualities of the Buddha, but they are not the same, because the qualities of the Buddha have absolutely no limit. The faults of samsara and the qualities of the path are only that they have not realized their own limit, and they are not absolutely without limit or measure. Therefore, the original state is established as the fruit. The faults of slandering the essence and the benefits of reverence are easy to understand. Thus, the heart essence of the Buddha, the Dharmadhatu, is determined, and the explanation of the third chapter is completed. ༈ The fourth chapter is the determination of the eight aggregates of consciousness, among which the main truth of conventional truth is also this, because the general characteristics, etc., are unreal, so they are not established as real objects, and the gross and constant, etc., are not established as real objects. The worldly true conventional [truth] <without the qualities of tranquility and insight> considers a few particles of decomposed grossness to be real objects, but the yogi's true
Chinese
在名言中，那也是无实体的，只是八识聚是实体成立的，而心所不是以有自主的识而存在，只是八识的随从。这也是进入轮回的基础。这也是通过修道要断除的，因此瑜伽行者的真实名言只是识。在讲解这个时，有略说、广说、总结三个部分。第一部分是：导师世亲在《三十颂》的释论中说：实际上没有，<但众生无意识地>将五蕴执着为我<如同水乳交融一般>，这是人我，这会障碍获得解脱。法我是执着事物，那也是作为执着人我的因。像那样的两个人我，实际上没有却妄加安立，依靠它而产生的各种错觉显现，那些的安立的基础会变成识，只是识而已。所谓变成，不是指法界永不改变的常<一样>，也不是像外道所说的常我一样，而是指识也是刹那刹那无常的，所以才说是改变。那也有三种，即异熟识阿赖耶识，以及缘阿赖耶识而生起我执的染污意，和各种对境进行识别的六识。第二部分是广说，分为：确定三种识的体性，引用其教证，以教理成立阿赖耶识和染污意，以及讲述其他相关的各种意义。第一部分是：是聚集各种习气的<自性与六识的方面完全不混合的无境的>明清的识，那也是从轮回无始以来就具有无数习气的一种识，例如眼睛看到事物等等，即使是微小的行为，也会留下习气，像那样放置的习气全部与识的明清仅仅是体性无别地
English
In conventional truth, that is also without substance, only the eight consciousness aggregates are established as substance, and mental factors do not exist as independent consciousness, but are merely followers of the eight consciousnesses. This is also the basis for entering samsara. This is also what is to be abandoned by cultivating the path, so the yogi's true conventional truth is just consciousness. In explaining this, there are three parts: brief explanation, detailed explanation, and summary. The first part is: Master Vasubandhu said in the commentary on the Thirty Verses: Although in reality there is none, <beings unconsciously> grasp the five aggregates as self <like milk and water mixed together>, this is the self of a person, and this hinders the attainment of liberation. The self of phenomena is grasping at things, and that also acts as the cause for grasping at the self of a person. Such two selves, although they do not exist in reality, are falsely imputed, and the basis for the imputation of all the various illusory appearances that arise in dependence on it will become consciousness, just consciousness. The so-called becoming is not like the permanence of the Dharmadhatu that never changes, nor is it like the permanent self as asserted by non-Buddhists, but the consciousness itself is also impermanent from moment to moment, so it is said to be changing. That also has three aspects, namely the Vipaka consciousness, the Alaya consciousness, and the afflicted mind that arises with self-grasping based on the Alaya consciousness, and the six consciousnesses that engage in recognizing various objects. The second part is the detailed explanation, which is divided into: determining the nature of the three consciousnesses, citing their scriptural authority, establishing the Alaya consciousness and the afflicted mind through scripture and reasoning, and explaining various other related meanings. The first part is: It is a clear and aware consciousness that gathers various kinds of imprints, <whose nature is completely unmixed with the aspect of the six consciousnesses and without an object>, and that is also a consciousness that has countless kinds of imprints from beginningless samsara, for example, even small actions such as the eye seeing forms, will leave imprints, and all the imprints placed in that way are non-different in nature from the clarity and awareness of consciousness.
Chinese
是这样的。染污意是显现为我的意识<离分别>仅仅如此，而执着于我等等都是有分别的，因此会变成坏聚见。因此，染污意是安立为仅仅显现为我的意识，是无分别的一个。六入识是具有各种各样对境的显现，比如眼识是对境色法的显现，同样，意识是对境法类的显现之间。这六入识也只是安立在仅仅了知六境的意识无分别的方面，之后以各种分别念进行观察等等，就变成了随行心所。这三种识，一体和异体是如何的道理呢？阿赖耶和七识总的来说是不可说为彼和此的，但是因为体相各异，暂时说是异体。用比喻来说明，比如恒河，也不是从一个方向突然产生的，而是由众多支流汇集而成，因此被称为大河。当它受到风力的搅动而波涛汹涌时，波浪和河水因为同样湿润，所以本体上<恒河和支流的>区别非常困难，但是体相是各异的。阿赖耶识就像大河一样，是无始以来积累的习气的种子汇集之处。这样的阿赖耶具有异熟分和<能产生未来自身果的>种子分两种，其中异熟分<指的是，不是说之前的业的异熟已经成熟了，不这样认为，而是在此之上，反复积累的习气的力量再次成熟，指的是这样的力量>，那些都包含在种子分中。从种子成熟的方面来说，成熟和未成熟，在种子本身的阶段就称为它的分。也就是说，一个人一生的处所、身体、受用的各种显现生起的那部分，是前世显现这些的因，是习气的种子成熟
English
It is like this. The afflicted mind is just the consciousness that appears as self <without conceptualization>, and clinging to self and so on are with conceptualization, so it will become the view of the collection of fears. Therefore, the afflicted mind is established as just the consciousness that appears as self, which is a single non-conceptual one. The six entering consciousnesses are those that have the appearance of various objects. For example, eye consciousness has the appearance of the object of form, and similarly, mind consciousness is between the appearance of the object of dharma. These six entering consciousnesses are also established only in the aspect of the non-conceptual consciousness that merely knows the six objects. Afterwards, examining with various conceptualizations and so on becomes the accompanying mental factors. How are these three consciousnesses, one and different, in terms of reason? The alaya and the seven consciousnesses are generally not to be said as that and this, but because the characteristics are different, they are temporarily said to be different. Explaining with an example, for example, the Ganges River, it is not suddenly born from one direction, but from the confluence of many tributaries, so it is known as the great river. When it is stirred by the force of the wind and the waves are turbulent, the waves and the river are the same because they are wet and moist. Therefore, in essence, the difference <between the Ganges and the tributaries> is very difficult, but the characteristics are different. The alaya consciousness is like a great river, it is the place where all the seeds of habits accumulated from beginningless samsara gather. Such an alaya has two parts, the fruition part and the seed part <which can produce its own future fruit>, of which the fruition part <refers to, it is not said that the fruition of the previous karma has already matured, it is not thought of in this way, but on top of this, the power of the repeatedly accumulated habits matures again, referring to such a power>, those are all contained in the seed part. From the aspect of the seed maturing, maturity and immaturity, in the stage of the seed itself, it is called its part. That is to say, the part where the various appearances of a person's life, dwelling, body, and enjoyment arise is the cause of these appearances appearing in previous lives, it is the seed of habit maturing.
Chinese
因为已经成熟的缘故，是异熟分。虽然像天神一样的显现生起的习气在阿赖耶上存在，但只要那个显现没有显现，在那之前就不是成熟，所以说是种子的部分。因此，没有成熟的现在新放置的习气没有混入阿赖耶中的那些，以及以前的习气果实没有成熟的那些，是<作为所依分>的种子。以前的习气从很久以前积累，混入阿赖耶中的相续现在给予异熟的那些，是<作为能依分>的异熟分<说>，但这二者也没有实物的区分，就像河流和以前混入的水滴没有实物的区分一样。其中，阿赖耶具有三种特征：阿赖耶自己的体性非常清晰，是觉性的知识，但因为它没有局限在任何一个对境<三界>中，所以色声等对境的形象在它上面不明显。所缘是缘一切法，它的作用是清晰地显示一切器情世间的显现，它具有显现的力量，那些显现是从内在习气的力量产生的，而且阿赖耶是习气<或者一切种子的所依，所以>是具有一切形象的。像那样聚集了一切形象的习气，觉性的自性广大无边，具有能生起的力量的阿赖耶，对于一切有情来说是相同的。详细地说，对于没有获得圣道的有情来说是非常相同的，但是从获得圣道开始，直到没有成佛之间，虽然有阿赖耶，但和凡夫的阿赖耶非常不同。进入的七种识就像河流的波浪一样，就像波浪只是河流的变动一样，阿赖耶是知识清晰和觉性，仅仅是那样的变动，进入的七识那些也只是清晰和觉性的方式上和阿赖耶相同，但是心阿赖耶识的特征那七个进入识没有，因为阿赖耶是<稳固的
English
Because it has matured, it is the aspect of fruition. Although the habit of the appearance of a deity-like being arising exists on the Alaya, as long as that appearance has not arisen, it is not yet mature, so it is said to be the aspect of seed. Therefore, the newly placed habits that have not matured and have not yet mixed into the Alaya, and the previous habits whose fruits have not matured, are the seeds <in terms of the basis>. The previous habits that have been accumulated for a long time and mixed into the Alaya, and whose continuum now gives fruition, are the aspect of fruition <in terms of the dependent>, but there is no distinction in substance between the two, just as there is no distinction in substance between a river and the drops of water that have previously mixed into it. In that, the Alaya has three characteristics: the nature of the Alaya itself is very clear and is the knowledge of awareness, but because it is not limited to any object <the three realms>, the forms of objects such as form and sound are not clear on it. The object is to focus on all dharmas, and its function is to clearly show all the appearances of the container and its contents, and it has the power of appearance, and those appearances arise from the power of inner habits, and the Alaya is the support of habits <or all seeds, so> it is all-formed. Like that, the Alaya, which is the nature of knowledge that gathers all kinds of habits, is vast and boundless, and has the power to arise, is the same for all sentient beings. In detail, it is very similar for all sentient beings who have not attained the noble path, but from the time of attaining the noble path until not becoming a Buddha, although there is Alaya, it is very different from the Alaya of ordinary people. The seven entering consciousnesses are like the waves of a river, just as the waves are only the changes of the river, the Alaya is clear knowledge and awareness, only such changes, the seven entering consciousnesses are also the same as the Alaya in the way of clarity and awareness, but the characteristics of the mind Alaya consciousness are not present in those seven entering consciousnesses, because the Alaya is <stable>