Chinese
因为是阿赖耶识>，所以远离了局限和偏袒，不会使对境的显现不清晰，并且能执持所有新旧习气，具有使器情世界无余显现的能力。而入识等则是具有偏袒性的识，因此不能清晰地认知各自的对境显现，也不能作为熏染习气的所依，并且不具有使器情世界清晰显现的能力等等。它们的体性非常不同。例如，水波和河流，虽然在湿润方面相同，本质是一样的，但是河流深邃，是众生和珍宝等所居住的基础，并且具有运载物体的能力。而水波则不具备这些特性。第二，引用教证方面，有四种：阿赖耶识的解说、染污意的解说、六识的解说以及它们各自的因果差别解说。总的来说，心、意、识这三者，在《俱舍论》等中被认为是意义相同，名称不同的异名。在一些大乘经论中，也有被说成是异名的，但是<就自宗而言>，主要<从主体的角度出发>，将这三者视为不同。心指的是阿赖耶识，心的梵语是“ཙིཏྟ་”（citta，心），意思是积聚，它来源于“ཙིཏྟ་བསོགས་པ་ལའོ་”（citta bsogs pa lao，积聚心）这个词根。阿赖耶识是积聚所有习气的自性<作为基础>，因此它具备积聚的含义。意的梵语是“མ་ན་”（mana，意），意思是“我慢”，因此染污意是缘于阿赖耶识，<由于无始以来的串习力量，总是认为是我>，具有执着于我的体性。所以，意指的是染污意。识的梵语是“བི་ཛྙཱ་ན་”（vijñāna，识），“བི་”（vi）有多种含义，可以表示种类、殊胜、分离、颠倒和殊胜等。例如，“བ་ཤྱཱེ་”（vaśye，见）是见的梵语，加上“བི་”（vi）就变成了“བི་པ་ཤྱཱེ་”（vipaśye，梵文：vipaśyanā，毗钵舍那，观），意思是殊胜的见。同样，“བི་ར་ག་ཏ་”（virāgata，梵文：virāga，离欲）意思是脱离贪欲，“བི་ན་ཡ་ཀཱ་”（vinaya，梵文：vinaya，律）意思是颠倒引导。这里也是一样，“ཛྙཱ་ན་”（jñāna，梵文：jñāna，智）是识，加上“བི་”（vi）就变成了“རྣམ་པར་ཤེས་པ་”（rnam par shes pa，识）或者“རབ་ཏུ་ཤེས་པ་”（rab tu shes pa，胜识），也就是六识能够各自
English
Because it is the alaya consciousness>, it is free from limitations and biases, does not obscure the appearance of objects, and holds all new and old habits. It has the power to clearly manifest the entire container and its contents. The entering consciousnesses, on the other hand, are biased consciousnesses, so they cannot clearly recognize the appearance of their respective objects, nor can they serve as a basis for imbuing habits, and they do not have the power to clearly manifest the container and its contents, and so on. Their characteristics are very different. For example, although waves and rivers are the same in terms of being wet and moist, and their essence is the same, rivers are deep and are the basis for living beings and jewels to reside, and they have the power to carry objects. Waves, on the other hand, do not have these characteristics. Secondly, in terms of quoting scriptures, there are four: explanation of the alaya, explanation of the afflicted mind, explanation of the six aggregates, and explanation of the differences in their respective causes and effects. In general, mind, intellect, and consciousness are three. In the Abhidharma-kosa and other texts, they are regarded as synonyms with the same meaning. In some Mahayana sutras and treatises, they are also explained as synonyms, but <in our own system>, mainly <from the perspective of the main subject>, these three are regarded as different. Mind refers to the alaya consciousness. The Sanskrit word for mind is "citta," which means accumulation. It is derived from the root "citta bsogs pa lao" (accumulating mind). The alaya is the nature of accumulating all habits <as a basis>, so it has the meaning of accumulation. The Sanskrit word for intellect is "mana," which means "ego." Therefore, the afflicted mind is based on the alaya consciousness, <due to the force of habit from beginningless time, it always thinks of itself as "I">, and has the nature of clinging to self. Therefore, intellect refers to the afflicted mind. The Sanskrit word for consciousness is "vijnana." "Vi" has many meanings, and can indicate variety, excellence, separation, inversion, and auspiciousness, etc. For example, "vasye" is the Sanskrit word for seeing, and adding "vi" becomes "vipaśye" (vipasyana), which means excellent seeing. Similarly, "viragata" (viraga) means being free from desire, and "vinaya" (vinaya) means inverted guidance. Here too, "jnana" is consciousness, and adding "vi" becomes "rnam par shes pa" (consciousness) or "rab tu shes pa" (superior consciousness), that is, the six consciousnesses are able to each
Chinese
六种识各自完全了知或辨识，因此安立。其中，首先阿赖耶识是所有异熟（的部分）和种子（的部分）。而且，种子是恒时具有所有相状，但异熟的部分，由于种子成熟与未成熟的差别，异熟并非具有所有相状。对于阿赖耶识，在无著所著的《三十颂释》中，只说了取识和处识两种，但经文的意图是，说了“取等”两个词，如《摄大乘论》中所说，分为内在的取（阿赖耶识），处的取（染污意）和处的识三种。识是指自识的体性非常明了，然而境的相状不明了，因此是无明。助伴的差别是心所中的遍行五者，对它们称为遍行的含义是，三界没有界限地周遍，并且（在意识的眷属中）与善、不善、无记三者中的任何一个相应的识生起时，就在它的眷属中产生，因此这样称呼。所缘境决定的五者不会在此眷属中产生，因为这五者是所缘境各自决定的，而阿赖耶识不属于境的任何一方，而是缘一切境。信等十一种善法不会在此眷属中产生，因为阿赖耶识是无记，所以不与善法相应。六根本烦恼和近分烦恼也不会在阿赖耶识的眷属中产生，因为阿赖耶识唯是无记，不与不善法相应。因此，恒时在阿赖耶识的眷属中产生的有：触、作意、识，受、想、思，即遍行五者，这些是相应的。其中，触是：境、根、识三者聚合而成为能知的因素，虽然安立为这样粗大的触，但此触并非如此粗大，而是阿赖耶识与境相遇时，识自身产生微细的转变，即安立为成为其眷属的触，而受是境
English
The six consciousnesses are established because they fully know or distinguish [their objects] individually. Among them, the first, the ālaya-vijñāna, is the entirety of all vipāka (aspects) and seeds (aspects). Moreover, the seeds are always of all kinds, but the vipāka aspect is not of all kinds because of the difference between whether the seed is mature or not. Regarding the ālaya, in Vasubandhu's commentary on the Thirty Verses, only two are mentioned: the grasping consciousness and the location consciousness. However, the intention of the text is that the two words "grasping, etc." are mentioned, as stated in the Compendium of the Great Vehicle, it is divided into three: the inner grasping (ālaya), the grasping of the location (kliṣṭa-manas), and the consciousness of the location. Vijñāna is when the nature of one's own consciousness is very clear, but the aspect of the object is not clear, so it is ignorance. The difference of the companions is the five omnipresent mental factors among the mental factors, and the meaning of calling them omnipresent is that they pervade all three realms without distinction, and (in the retinue of the mental consciousness) when a consciousness arises that is associated with any of the three: virtuous, non-virtuous, and neutral, it arises in its retinue, so it is called that. The five objects that are determined do not arise in this retinue, because these five are objects that are determined individually, and the ālaya does not fall to any side of the object, but focuses on all objects. The eleven virtuous qualities such as faith do not arise in its retinue, because the ālaya is neutral, so it is not associated with virtue. The six root afflictions and the secondary afflictions also do not arise in the retinue of the ālaya, because the ālaya is only neutral and is not associated with non-virtue. Therefore, what always arises in the retinue of the ālaya is: contact, attention, and consciousness; feeling, perception, and intention, that is, the five omnipresent ones, these are associated. Among them, contact is: the factor that becomes knowable based on the aggregation of object, faculty, and consciousness, although it is established as such a coarse contact, but this contact is not so coarse, but when the ālaya encounters an object, a subtle change occurs in the consciousness itself, that is, it is established as the contact that becomes its retinue, and feeling is the object.
Chinese
依靠于根识、意根、意识三者聚合的触，会产生苦乐舍受的感受。但此感受并非粗大的感受，而是根识与境相遇，由此产生细微的感受，这就是受。作意是将心专注于境的相状，忆念过去，例如心想“我以前见过这样的东西”，以及忆念未来的境等，涵盖过去、现在、未来三时。作为根识随行者的作意，是指根识本身仅仅是觉知境的显现。想是识在与境相遇之后，对境进行命名，虽不粗大，但会认为“这是什么”。思是思考“应该这样做，应该那样做”，虽然不是粗大的思考，但会产生“要做”的念头。这五者在每个行为完成的刹那间，会以同时或次第的方式出现，而且必定是完整地出现。其中，感受是<因为根识是无记性，没有苦乐>，所以感受是舍受<唯一>，总的来说，根识不是善也不是恶，而是唯一的无记性。无记性又分为有覆无记和无覆无记两种。这里指的是无覆无记。这两者的区别在于，有覆无记会遮蔽获得解脱和一切智，而无覆无记不会遮蔽获得解脱，但会遮蔽获得一切智。或者说，<从自身角度>，因不善而使<心相续>不清净的是有覆无记，而不会使其不清净的是无覆无记。触等一切随行心所也同样是无覆无记。根识<无数的习气>就像河流一样，在轮回未空之前，会持续不断地流淌。据说，根识止息的界限是获得阿罗汉果位之时。而且，大乘阿罗汉在获得佛果之时，会舍弃根识的体性。
English
Based on the contact of the three—alaya-vijñana, manas, and vijñana—a feeling of pleasure, pain, or indifference arises. However, this feeling is not a coarse one; rather, it is a subtle feeling that arises when the alaya encounters an object, and this is feeling. Attention is directing the mind towards the aspect of the object, remembering the past, such as thinking, "I have seen something like this before," and remembering future objects, etc., encompassing all three times. Attention that accompanies the alaya is when the alaya itself merely perceives the appearance of the object. Conception is when consciousness, after encountering an object, labels it as "this" or "that," and although it is not coarse, it is perceived as "what is this?" Intention is thinking, "I should do this, I should do that," and although it is not coarse thinking, it gives rise to the thought of "to do." These five occur simultaneously or sequentially in each moment of completing an action, and each complete occurrence is certain. Among them, feeling is <because the alaya is neutral and has no pleasure or pain>, so feeling is equanimity <only>. Generally speaking, alaya-vijñana is neither virtuous nor non-virtuous, but only neutral. Neutrality is further divided into obscured neutrality and unobscured neutrality. This refers to unobscured neutrality. The difference between the two is that obscured neutrality obscures the attainment of both liberation and omniscience, while unobscured neutrality does not obscure the attainment of liberation, but obscures the attainment of omniscience. Alternatively, <from its own perspective>, what makes the <mindstream> impure due to non-virtue is obscured neutrality, and what does not make it impure is unobscured neutrality. All accompanying mental factors such as contact are also unobscured neutrality. The alaya-vijñana <with countless imprints> is like a river, flowing continuously as long as samsara has not ended. It is said that the limit of the cessation of the alaya is when the fruit of arhatship is attained. Moreover, when a Mahayana arhat attains Buddhahood, the nature of the alaya is abandoned.
Chinese
仅仅是这种习气，就转成了如明镜般的智慧。两种低劣的阿罗汉和获得大乘圣道时，虽然没有完全断绝阿赖耶识，但已使阿赖耶识的全部特征不再完整。一般来说，阿赖耶识本身具有一切习气，那时，因为舍弃了三界轮回的种子和一切习气，所以不再具有特征。第二，染污意就存在于阿赖耶识的<异熟分>中，自缘是阿赖耶识，因是阿赖耶识所<生>或产生的识，所以因缘也是阿赖耶识本身，并且缘于阿赖耶识而产生<恒常认为是我>的我执显现的<坚固的>识，称为染污意，所以所缘缘也只是阿赖耶识。更详细地说，就是从阿赖耶识产生的识缘于阿赖耶识本身时，就像夜晚将木桩看成人一样，实际上我无我，但将我执显现的识安立为染污意。这是无分别的迷乱识，所以没有我执，但凭借它的力量，会产生我执的萨迦耶见等。像这样的染污意，既不是善也不是非善，而是无记，而且其中也是<没有完全寂灭的>有覆无记。助伴的差别有四种不共的和五种共同的，共九种一起行持。最初的四种是：我见、我痴、我慢和我爱，总是与这四种烦恼相伴。它们的顺序也是首先产生我痴，因为以对无我的无知愚昧为因，才会产生我见等，所以它最先产生。这是烦恼愚痴的行相。我见就是自认为是我而执著，所以是恶见的烦恼。我慢就是在显现为我的时候，自己具有高人一等或胜人一筹的姿态，而不是对我的种姓和听闻