Chinese
意识完全止息的状况是存在的。其中，虽然有非时而死的状况，但寿命能持续五百大劫。在那期间，意识止息。之后，当寿命完全终结时，会从该等持中起身，意识便会产生。之后，往生者大多会投生于欲界。然后，中阴的显现等便会生起。两种等持是无想等持和灭尽等持。即使在那两种等持的状态下，也没有意识。那么，无想有情和其等持的差别是什么呢？无想有情是产生果的等持，而无想等持是因的等持，例如在人的身体上获得无想等持。所谓“无心睡眠”是指，不是分别提及无心和睡眠，而是指在无心，即深度睡眠的状态下，也没有意识。因疾病和邪魔等原因昏厥时，也没有意识。除了这五种情况之外，经论中明确说<意识>是恒时存在的，但这五种情况只是作为例证而说明，在其他情况下，意识止息的情况也是存在的。第四，阐述因果次第，分为阐述此生因果次第如何产生之理，以及阐述命终后如何产生之理。首先，虽然没有直接阐述六识，但暗示了意根，因此有七转识，以及作为一切种子之地的阿赖耶识。它们相互作为因果，因此会产生这个和那个的分别念。例如，在第一个刹那见到事物，从而产生眼识时，在同一时刻，会在阿赖耶识中新植入事物的习气。虽然它不能直接产生异熟果，但见到事物的意识，会以滋养旧习气，即以种子的方式存在的旧习气作为因，从而在第二个刹那产生见到事物的眼
English
The state of complete cessation of consciousness exists. Among them, although there is untimely death, the lifespan can last for five hundred great kalpas. During that time, consciousness ceases. Afterwards, when the lifespan is completely exhausted, one arises from that samadhi, and consciousness arises. After that, most of those who pass away are born in the desire realm. Then, the appearances of the intermediate state, etc., will arise. The two samadhis are the samadhi of non-perception and the samadhi of cessation. Even in the state of those two samadhis, there is no consciousness. So, what is the difference between a non-perceptual being and its samadhi? A non-perceptual being is the samadhi that produces the result, while the samadhi of non-perception is the samadhi of the cause, such as obtaining the samadhi of non-perception in a human body. The so-called "mindless sleep" does not refer to mentioning mindless and sleep separately, but refers to the state of being mindless, that is, deep sleep, in which there is also no consciousness. When fainting due to illness and evil spirits, etc., there is also no consciousness. Apart from these five situations, it is clearly stated in the scriptures that <consciousness> is constantly present, but these five situations are only shown as examples, and in other situations, the cessation of consciousness also exists. Fourth, the order of cause and effect is explained, divided into explaining how the order of cause and effect arises in this life, and explaining how it arises after death. First, although the six consciousnesses are not directly explained, the mind-root is implied, so there are seven transforming consciousnesses, and the alaya consciousness, which is the ground of all seeds. They act as cause and effect to each other, so this and that conceptual thought will arise. For example, when seeing an object in the first moment, thereby generating eye consciousness, at the same moment, a new habit of the object will be newly planted in the alaya consciousness. Although it cannot directly produce the Vipaka fruit, the consciousness of seeing the object will take the nourishment of the old habit, that is, the old habit existing in the form of a seed, as the cause, thereby producing the eye of seeing the object in the second moment.
Chinese
生起眼识。就在那一刹那，它作为因，在阿赖耶识中新播下果，即色法的种子，并以滋养旧有的色法习气作为因，在第二刹那生起果，即见色的眼识等，像这样互相作为因果。第二是业的习气，是众生各自产生苦乐等的因。二取，是指所取和能取两种。也就是，有境识连同其眷属所安立的是所取，意识连同其眷属所安立的是能取的习气。这两者依次是使众生处所显现身体受用之相的因，以及使心和心所之相显现的因。例如，一个人一生的显现都是果，而此果的因是前世所造的业的习气之力所致。而且，业是如何投射的呢？当这个天人的显现灭尽时，今生所造的习气种子，或者其他前世所造的业的习气种子完全成熟，于是像天人一样受生，并持续不断地显现处所<有境之所依>、事物<有境>、身体<显现为五境之器情>等相。第三，以教证和理证成立阿赖耶识和烦恼意<必须存在>。其中，阿赖耶识以教证和理证成立，以及烦恼意以教证和理证成立两种。首先，阿赖耶识以教证成立和以理证成立两种，首先是教证。即《阿毗达磨经》中的两个偈颂。也就是，大乘三藏有八千颂，在圣法遭受三次破坏时，经卷大量散失，特别是穷人日实的成就者焚烧寺庙时，大乘阿毗达磨几乎被烧毁，只剩下四千颂左右，后来无著兄弟在世时仍然存在。因此，圣者无著在《摄大乘论》中引用了教证。
English
arises. At that very moment, it acts as a cause, newly planting the seed of the fruit, which is form, in the alaya consciousness. By nurturing the old habit of form as a cause, in the second moment, the fruit arises, which is the eye consciousness that sees form, and so on. In this way, they become causes and effects to each other. The second is the habit of karma, which is the cause of the happiness and suffering, etc., of each sentient being. The two graspers refer to the grasped and the grasper. That is, what is established by the sense consciousness together with its retinue is the grasped, and what is established by the mind consciousness together with its retinue is the habit of the grasper. These two, in turn, are the cause of the appearance of the body and enjoyment in the place of sentient beings, and the cause of the appearance of mind and mental events. For example, the appearance of a person's entire life is the fruit, and the cause of this fruit is due to the power of the habit of karma created in a previous life. Moreover, how does karma project? When this appearance of a deva ceases and is exhausted, the seed of the habit created in this life, or the seed of the habit of karma created in other previous lives, fully ripens, and thus takes birth as a deva, and the appearance of the place , things , body , etc., continuously arises. Third, the establishment of the alaya consciousness and the afflicted mind by scripture and reasoning. Among them, there are two: the establishment of the alaya consciousness by scripture and reasoning, and the establishment of the afflicted mind by scripture and reasoning. First, there are two: the establishment of the alaya consciousness by scripture and the establishment by reasoning. First is scripture. That is, two verses from the Abhidharma Sutra. That is, the Mahayana Tripitaka has eight thousand verses. When the holy Dharma was destroyed three times, the scriptures were greatly lost. In particular, when the accomplished beggar Nyima burned the monastery, most of the Mahayana Abhidharma was burned, leaving only about four thousand verses, which later existed in the time of the Asanga brothers. Therefore, the holy Asanga quoted the scripture in the Compendium of the Mahayana.
Chinese
所謂的阿賴耶識，並非指從這個時候才產生的，而是指從無始之時就已經產生了。它同時也是法界，法界有兩種含義，其中一種是遍及一切卻不顯現。阿賴耶本身的體性廣大而寬闊，當以習氣的方式存在時，也不顯現。或者，法界是原因的意思，因此，阿賴耶具有使輪迴和涅槃一切產生的能力，以種子的方式存在，由於從它產生，所以是原因的意思。是諸法的一切處所，或是一切所知之處。對此，有些人說，是遍一切染污和清淨<與六漏門中的任何一個相關的>有漏的處所，<與那六個無關的>並非無漏法的處所，但按照自宗，由於是無漏道所證真實的處所，所以是一切有為法的處所。如果不是這樣，那麼所說的獲得涅槃就變得沒有意義了。由於有這個阿賴耶，六道眾生才能受生，並且那與之相應的三身顯現才能無間斷地生起，這是由於阿賴耶具有那些習氣完全成熟的力量。不僅如此，在這個阿賴耶中，以種子的方式完全安立了無漏的殊勝善習氣，並且由於那完全成熟的力量，也能夠獲得涅槃。阿賴耶是完全執持一切有為法種子之處，因此阿賴耶是種子的等分，是識的阿賴耶。或者，也有一些經中說，異熟是阿賴耶。無論如何，凡是種子完全成熟的識，就被安立為阿賴耶異熟分。因此，種子和異熟分是分別宣說的，然後，由於沒有分別那兩者的差別而總合為一，因此才總的說為阿賴耶識。我將如此的阿賴耶，為殊勝的菩薩們宣說。
English
The so-called Alaya-vijñana does not mean that it arose from this time, but rather that it has arisen from beginningless time. It is also the Dharmadhatu, and Dharmadhatu has two meanings, one of which is that it pervades everything but does not manifest. The nature of Alaya itself is vast and broad, and when it exists as a habit, it is also not manifest. Alternatively, Dharmadhatu means cause, therefore, Alaya has the ability to cause all of samsara and nirvana to arise, existing as seeds, and because it arises from it, it is the meaning of cause. It is the place of all dharmas, or the place of all knowable things. Regarding this, some say that it is the place of all defilements and purifications <related to any of the six gates of leakage>, the contaminated, and <unrelated to those six> not the place of uncontaminated dharmas, but according to our own system, since it is the place of truth realized by the uncontaminated path, it is the place of all conditioned dharmas. If it were not so, then the statement that nirvana is attained would become meaningless. Because of the power of this Alaya, beings of the six realms are able to take birth, and the corresponding manifestations of the three bodies arise without interruption, this is due to the power of the complete maturation of those habits in Alaya. Moreover, in this Alaya, the special uncontaminated virtuous habits are completely established as seeds, and due to the power of that complete maturation, nirvana can also be attained. Alaya is the place that completely holds all the seeds of all conditioned dharmas, therefore Alaya is the equal part of seeds, it is the Alaya of consciousness. Or, in some sutras it is also said that the Vipaka is Alaya. In any case, whatever consciousness is the complete maturation of seeds, that is established as the Alaya-Vipaka part. Therefore, the seed and the Vipaka part are separately proclaimed, and then, because the difference between the two is not distinguished, they are combined into one, therefore it is generally said to be Alaya-vijñana. I will proclaim such Alaya to the noble Bodhisattvas.
Chinese
主要为应化众生宣说，而不主要为声闻众生宣说的理由是：他们只追求自身解脱，不主要行利他之事。因此，他们也不需要完全了解一切所知。因为仅仅获得自身解脱并不一定需要了解这些，所以没有宣说。为菩萨宣说的理由是：菩萨必须获得一切智智，为此必须了解一切所知，因此必须学习一切所知。如云：“佛子无有不学处，彼法何处亦无有。”因此，从《解深密经》中所说的经文意义来看，阿赖耶识也可以说是对阿赖耶识本身取不同名称的识，其含义是：最初是取受身体者，中间是使身心不分离者，最后是舍弃身体者，因此才这样说。它非常深奥，因为凡夫（自性）的智慧难以理解；它非常细微（声闻缘觉一切都难以理解）；它是所有种子（相似的类别都具备）的集合；它像河流一样，永不间断地流淌。阿赖耶识从无始以来就存在，并且是舍弃、取受、安住身体这三种行为的作者，对于一些智慧非常愚钝的孩子来说，可能会错误地认为它是我。考虑到这种情况是不允许的，因此没有为那些没有大乘根器且注定成为声闻的人宣说。也就是说，对于声闻等应化众生，只需要宣说人无我的法，如果宣说这样的法，他们会以此为误解的根源，可能会产生人我执。阿赖耶识和七转识相互依存，成为因果，依靠二取习气，导致了轮回，以上所说的内容的支持就是如来藏等。这里所说的如来藏，是指用这个名称来表示阿赖耶识。例如，某人
English
It is mainly taught to those who are to be tamed, and the reason why it is not mainly taught to the Shravakas is that they only seek their own liberation and do not mainly practice benefiting others. Therefore, they do not need to fully understand all knowable things. Because it is not necessary to know these things in order to attain mere self-liberation, it is not taught. The reason why it is necessary to teach the Bodhisattvas is that the Bodhisattvas must attain all-knowing wisdom, and for that, they must know all knowable things, so they must learn all knowable things. As it is said, "There is no object that the sons of the Conqueror do not study; there is no such thing anywhere." Therefore, according to the meaning of the scriptures spoken in the Explication of Intent, the Alaya-consciousness can also be called the consciousness that takes different names for the Alaya itself, and its meaning is: first, it is the one who takes the body; in the middle, it is the one who keeps the body and mind inseparable; and finally, it is the one who abandons the body, so it is called that. It is very profound because it is difficult for the wisdom of ordinary people (nature) to understand; it is very subtle (difficult for all Shravakas and Pratyekabuddhas to understand); it is the collection of all seeds (similar categories are all complete); it flows like a river, never ceasing. The Alaya-consciousness has existed since beginningless time, and it is the agent of the three actions of abandoning, taking, and abiding in the body. For some children with very dull intelligence, they may mistakenly think that it is the self. Considering that this is not allowed, it is not taught to those who do not have the potential for the Great Vehicle and are destined to become Shravakas. That is to say, for those who are to be tamed, such as the Shravakas, it is only necessary to teach the Dharma of the absence of self of a person. If such a Dharma is taught, they will use it as a basis for misunderstanding, and the clinging to the self of a person may arise. The Alaya-consciousness and the seven active consciousnesses depend on each other and become cause and effect. Relying on the habitual patterns of the two graspings, they cause cyclic existence. The support for what was stated above is the Tathagatagarbha, etc. The Tathagatagarbha mentioned here refers to the Alaya-consciousness, which is indicated by that name. For example, a person