Chinese
就像把衣服的标签寄给其他东西时，人们会说标签寄出去了。阿赖耶识如来藏与人相似，阿赖耶识与外面的衣服相似。实际上，当阿赖耶识和七转识一起进入时，也表示进入了如来藏。这样，具有进入阿赖耶识的七种识，以相互成为因果的方式被执取而执取，以及执取而执取的两种习气完全留下，从而不断地进入轮回。完全了知，即了知所有这些都不是真实成立的，长久串习，那么当某时现量证悟无实时，就会止息。如果不单独说明业的习气，那么五根识及其周围产生的诸心所的集合，以在阿赖耶识上留下习气的力量，显现出任何众生的处所、意义、三身的显现，以及意意识及其周围所留下的习气的力量，显现出内心识的显现。此处所说的执取，实际上外境的执取并不成立，而是内在执取的识以习气的力量成为境和有境，或者显现为所取和能取。经中所说的含义是：心阿赖耶识的自性就像<清净的玻璃球一样>，仅仅是清净的识，所以非常清澈，但是使之浑浊的是各种各样的习气<的颜色>，主要是染污意这七种识。因此，具有六识的染污意总是不断地种下习气。从染污意为主的转识所产生的习气，就像浑浊的污垢一样去看待，是需要观察的。心阿赖耶是清净的觉性，就像一块没有污垢的白布一样，但是因为习气的集合而不美观。遍布于身体的识就是阿赖耶识，即眼识、耳识、鼻识、舌识等。
English
Just as when a clothing tag is sent to something else, people say the tag has been sent. The alaya-alaya-vijnana is similar to a person, and the alaya-vijnana is similar to outer clothing. In reality, when the alaya-vijnana and the seven consciousnesses enter together, it also indicates entering the Tathagatagarbha. In this way, the seven consciousnesses that enter the alaya-vijnana are grasped by each other as cause and effect, and the two habitual tendencies of grasping and being grasped are completely left behind, thus constantly entering samsara. Completely knowing, that is, knowing that all these are not truly established, and becoming accustomed to it for a long time, then when one directly realizes non-reality at some time, it will cease. If the habitual tendencies of karma are not mentioned separately, then the collection of the five sense consciousnesses and the mental factors that arise around them, by the power of leaving habitual tendencies on the alaya-vijnana, manifest the place, meaning, and three bodies of any sentient being, and the power of the habitual tendencies left by the mind consciousness and its surroundings, manifest the appearance of the inner mind consciousness. The grasping mentioned here does not actually establish the grasping of external objects, but rather the consciousness of internal grasping becomes the object and subject by the power of habitual tendencies, or appears as the grasped and the grasper. The meaning of the sutra is: the nature of the mind alaya-vijnana is like <a pure glass ball>, it is only pure consciousness, so it is very clear, but what makes it turbid is the various habitual tendencies <of color>, mainly the seven consciousnesses of the afflicted mind. Therefore, the afflicted mind with the six consciousnesses always constantly plants habitual tendencies. The habitual tendencies arising from the transformed consciousnesses, mainly the afflicted mind, should be regarded as turbid dirt, which needs to be observed. The mind alaya is pure awareness, like a white cloth without dirt, but it is not beautiful because of the collection of habitual tendencies. The consciousness that pervades the body is the alaya-vijnana, that is, the eye consciousness, ear consciousness, nose consciousness, tongue consciousness, etc.
Chinese
它们都各自安住于自己的根基之上。身体的识也不遍布全身，如果不触及身体的某个部分，身体的识就不会产生。意识是不可指示、无有阻碍的，因此没有任何粗大的所依。因此，紧随六识之后的那个识，就被指为意识的所依。住母部则承认心（སྙིང་，梵文：hrdaya，梵文罗马转写：hrdaya，汉语字面意思：心脏）是意识的粗大所依。宣说阿赖耶识遍布全身，并举例说明：例如，月亮与星辰一同安住于虚空之中，同样，与月亮相似的阿赖耶识，与星星相似的行识及其随行心所，一同安住于与虚空相似的业之上。外境的色、声、香、味、触等，实际上并不成立，仅仅是阿赖耶识习气的显现。譬如经部宗所认为的，眼识的行相所对境是蓝色，眼识本身显现为蓝色的行相，实际上，行相所对境的色法也并不成立为外境。因此，诸如此类的色、声等，也仅仅是显现在心识的行相上，实际上并不成立。如果它们在实际上成立，也是从阿赖耶识的因中产生，并且是它的果。用比喻来说明：例如，从牛奶中产生酸奶，从酸奶中产生酥油和黄油等，同样，从阿赖耶识中，色、声等的习气变得非常稳固，从而阿赖耶识本身显现并安住于色等行相之中。这里所说的“功德”，例如，种子的传承完全成熟，变成幼苗时，就是种子的功德等；牛奶完全成熟，变成酸奶时，就是牛奶的功德。也就是说，从它和它的传承完全转变而成为果，果就被认为是因的功德。例如，从过去的幼苗产生现在的幼苗，过去的幼苗是现在幼苗的因，但由于传承并非完全相同，所以现在的幼苗
English
They all abide in their respective bases. The body consciousness also does not pervade the entire body; if a part of the body is not touched, body consciousness will not arise. Mind consciousness is invisible and unobstructed, therefore it has no coarse support. Therefore, the consciousness that immediately follows the six consciousnesses is indicated as the support of mind consciousness. The Sthavira school acknowledges the heart (སྙིང་，梵文：hrdaya，梵文 Romanization: hrdaya, literal Chinese meaning: heart) as the coarse support of mind consciousness. The explanation that the alaya consciousness pervades the entire body is illustrated with an example: just as the moon and stars together reside in the sky, similarly, the alaya consciousness, which is like the moon, together with the acting consciousness, which is like the stars, and its accompanying mental factors, abide in the karma, which is like the sky. External forms, sounds, smells, tastes, tactile objects, and so on, are not truly established; they are merely appearances of the alaya consciousness's imprints. For example, according to the Sautrantika school, the object that generates the appearance of eye consciousness is the color blue, and the eye consciousness itself appears as the form of blue. In reality, the form that generates the appearance, that form, is also not considered to be established as an external object. Therefore, such forms, sounds, and so on, are merely appearances in the mind's appearance, and are not truly established. Even if they are truly established, they arise from the cause of the alaya consciousness and are its result. This is illustrated with an example: just as yogurt arises from milk, and butter and ghee arise from yogurt, similarly, from the alaya consciousness, the imprints of forms, sounds, and so on become very stable, so the alaya consciousness itself appears and abides in the form of forms, and so on. The "qualities" mentioned here are, for example, when the lineage of a seed is completely mature and becomes a sprout, it is the quality of the seed, and so on; when milk is completely mature and becomes yogurt, it is the quality of the milk. That is, from the complete transformation of it and its lineage into a fruit, the fruit is regarded as the quality of the cause. For example, from a past sprout arises a present sprout; the past sprout is the cause of the present sprout, but because the lineage is not exactly the same, the present sprout
Chinese
不应说这是过去苗芽的功德。因此，阿赖耶等，色声等的习气以种子的方式存在，当它成熟时，色声等的显现就会产生，所以这些色声等是阿赖耶的功德。不仅大乘的经部，其他的经部中也广说了<阿赖耶存在>。小乘的某些经部中也说了<阿赖耶>。在所有十八部声闻部派中都广为人知的，从一部经中衍生出一百部（经）之间，以前有，后来只有从一部衍生出十部之间，在那四句偈的段落中说：士夫喜欢阿赖耶，对阿赖耶非常喜欢，显着地喜欢，真实地喜欢，因为舍弃了它，如果宣说佛法，就会倾听并用心。修持佛法，如果如来出现在世间，也会出现稀有奇妙的佛法。这样以阿赖耶的名字来指示，但是，声闻部派不承认阿赖耶，所以也曲解地解释了那部经的意义。分别说部的比丘妙音认为只是五蕴的相续，比丘友护认为是坏聚见。经部的比丘弥友恭认为是受蕴。大众部的经典中说，阿赖耶是一切根本识的根本。那也是因为阿赖耶本身是一切识的根本。所以那样安立也是有意义的。说一切有部的经典中说，阿赖耶是轮回存在的蕴，因为只要没有增长，它就存在。所以以那个名字来指示。多闻部和赤衣部的经典中说是异熟识。上座部的经典中以有支的名字称呼阿赖耶，那也不是像分开根本和分支那样的分支，而是在某些情况下，分支、身体和自性等也被认为是一个意思。bhava-aṅga（梵文天城体：भवाङ्ग，梵文罗马拟音：bhava-aṅga，汉语字面意思：有支）是存在之支、身体和自性等的梵语词汇。
English
It should not be said that this is the merit of the past sprout. Therefore, the alaya, etc., the imprints of form, sound, etc., exist in the manner of seeds, and when they mature, the appearances of form, sound, etc., will arise, so these form, sound, etc., are the merits of the alaya. Not only the Mahayana sutras, but also other sutras extensively explain that the <alaya exists>. Some of the Hinayana sutras also explain the <alaya>. Among all the eighteen Sravaka schools, it is well known that from one sutra, between one hundred sutras were derived, previously there were, but later only between ten sutras were derived from one, in that section of the four-line verse it says: The person likes the alaya, likes the alaya very much, manifestly likes it, truly likes it, because of abandoning it, if the Dharma is preached, they will listen and pay attention. Practicing the Dharma, if the Tathagata appears in the world, a rare and wonderful Dharma will also appear. Thus, it is indicated by the name of alaya, but the Sravaka schools do not accept the alaya, so they also misinterpret the meaning of that sutra. The Vaibhashika monk Myoyin believes that it is only the continuity of the five aggregates, and the monk Yowo believes that it is the view of the perishable collection. The Sutra school monk Miyugong believes that it is the feeling aggregate. The Mahasanghika's scriptures say that the alaya is the root of all fundamental consciousnesses. That is also because the alaya itself is the root of all consciousnesses. So establishing it that way is also meaningful. The Sarvastivada's scriptures say that the alaya is the aggregate of cyclic existence, because as long as it has not grown, it exists. So it is indicated by that name. The Dharmaguptaka and Kasyapiya's scriptures say that it is the Vipaka consciousness. The Sthavira's scriptures refer to the alaya by the name of the limb of existence, and that is not like a limb separated from the root and branch, but in some cases, the limb, body, and nature, etc., are also considered to be the same meaning. bhava-aṅga (Sanskrit Devanagari: भवाङ्ग, Sanskrit Roman transliteration: bhava-aṅga, Chinese literal meaning: limb of existence) is the Sanskrit term for the limb of existence, body, and nature, etc.
Chinese
因为有进入之处的缘故。因此，阿赖耶识是存在的身体，或者自性或者处所的意思，像这样阿赖耶识存在的教证，大小乘的经部中有很多。它存在，以佛陀教言的教证成立就足够了，但是，有些<宗喀巴等>人认为比起佛陀的教证，龙树的教证更加有权威。对于那些人，以《菩提心释》（圣龙树的）的教证来成立是：同样，阿赖耶识也是自己的体性乐空。是虚假的，也像对一切众生来说是真实那样显现，在那三界中，以去来之业而动摇，时时取舍三有，即是于轮回中流转。第二，以理证成立，有略说和广说两种，第一是：阿赖耶识在胜义谛中存在，因为在胜义谛中有习气的处所的缘故，这是根本的理证。对此有周遍关系，因为没有除了安立习气之外的阿赖耶识，如果安立习气存在，那么阿赖耶识就成立存在，仅仅是名称上，智者们争论有什么用呢？第二，广说，有立宗和<理证>真实显示两种，第一是：因为成立了安立习气的处所存在，所以成立了这阿赖耶识存在。对于认为有阿赖耶识之外的安立习气的处所存在，则没有丝毫合理的处所。对于认为没有阿赖耶识，则有很多理证的损害，对于阿赖耶识存在，则有无数的理证的成立，因此，那些将要显示。第二是：对于异生来说，不可能生起贪欲等烦恼，因为种子的处所阿赖耶识不存在的缘故。如果种子处所不存在而生起贪等，那么，阿罗汉的相续中也应生起贪等烦恼。阿罗汉的相续中生起贪等烦恼的种子处所是没有的，这是什么呢？即使没有它，也应生起贪等，另外，如果有一个安立种子的所依，那么，凡是识就只能是阿赖耶识，因为染污意是缘着阿赖耶识而只是生起我执的显现的缘故，如果没有阿赖耶识，那么染。
English
Because there is a place to enter. Therefore, the ālaya is the body of existence, or the meaning of nature or place, like this, the proof that the ālaya exists, there are many sutras in the Mahayana and Hinayana. It exists, it is enough to be established by the teachings of the Buddha, but some <Tsongkhapa etc.> people think that the teachings of Nagarjuna are more authoritative than the teachings of the Buddha. For those people, the proof of establishing with the teachings of the Bodhicitta Commentary (of the holy Nagarjuna) is: Similarly, the ālaya-vijñāna is also its own nature of bliss and emptiness. It is false, and it also appears as if it is true to all beings, in those three realms, it is shaken by the actions of going and coming, and it always takes and abandons the three existences, that is, it flows in the cycle of samsara. Second, establishing with reason, there are two types: brief explanation and detailed explanation, the first is: The ālaya-vijñāna exists in the conventional truth, because there is a place for habits in the conventional truth, this is the fundamental reason. There is pervasion to this, because there is no ālaya other than establishing habits, if establishing habits exists, then the ālaya is established to exist, only in name, what is the use of scholars arguing? Second, detailed explanation, there are two types: stating the proposition and <reasoning> actually showing, the first is: Because it is established that the place for establishing habits exists, therefore it is established that this ālaya exists. For those who think that there is a place for establishing habits other than the ālaya, there is not the slightest reasonable place. For those who think there is no ālaya, there are many harms of reasoning, for the existence of the ālaya, there are countless establishments of reasoning, therefore, those will be shown. Second is: For ordinary beings, it is impossible to generate afflictions such as desire, because the place of seeds, the ālaya, does not exist. If greed etc. arise without the place of seeds, then, greed etc. afflictions should also arise in the continuum of the Arhat. The place of seeds for the arising of greed etc. in the continuum of the Arhat is non-existent, what is this? Even if it does not exist, greed etc. should arise, in addition, if there is a basis for establishing seeds, then, whatever is consciousness can only be the ālaya, because the afflicted mind is only the appearance of ego-grasping by focusing on the ālaya, if there is no ālaya, then the affliction.