Chinese
那么，每天都用心去做，凭借这种力量，习气变得非常成熟，从而使听闻变得清晰，<将此总结>在一天之内，太阳的影子移动了大约三十个指头的时间<短暂的时间>里，多次听闻并且心中生起的念头，与之前相比稍微不清晰，而之前的念头比之后的念头更加清晰，这是显而易见的。因此，当习气完全成熟时，就证明了存在储存习气之处——阿赖耶识。同样，对于任何事物，只要产生一次“就是这样”的定解。之后，如果长时间反复忆念这个定解。后来，即使没有其他顺缘反复滋养它。如果没有任何违逆的因素阻碍它。无论时间过去多久。之前的定解都会变得更加稳固，这也是显而易见的，因此也证明了习气完全成熟。而立即产生的定解，即使没有违逆的因素，也会消失。关于如何储存新旧习气的方法是：以前在印度，有些瑜伽行者想要滋养旧的习气，有些想要滋养新的习气等等。但是，按照自宗无著兄弟的观点，他们认为应该滋养阿赖耶识中存在的旧习气和新习气。新旧习气的区别在于，在无始之初，存在于阿赖耶识中的习气，被称为旧习气。然而，这样的习气并非没有原因，一般来说，存在着储存习气的原因。然而，关于那个时候的界限等等是如何的，除了佛陀的智慧之外，不是其他瑜伽行者的境界，因为是从非常久远的时间开始的，所以被称为旧的。因此，在阿赖耶识上，习气有：<异熟>已经使用的习气和未使用的习气两种。已经使用的习气是指被因缘完全唤醒，已经成熟结果的那些。虽然它不再是未来成熟结果的习气。
English
Then, by applying effort to contemplate every day, the power of that effort causes the imprints to become extremely mature, resulting in clear hearing. <To summarize this,> within a single day, during the time it takes for the sun's shadow to move about thirty finger-widths <a short time>, hearing is done many times, and the thoughts that arise in the mind are slightly less clear compared to before, while the previous thoughts are much clearer than the later ones, which is clearly seen. Therefore, when the complete maturation of imprints is established, it is proven that there exists a basis for storing imprints—the Alaya consciousness. Similarly, even if a single definitive understanding of "it is like this" arises regarding anything. Later, if that definitive understanding is repeatedly recalled for a long time. Afterwards, even if there are no other favorable conditions to repeatedly nourish it. If there are no opposing conditions to obstruct it. No matter how long the time passes. The previous definitive understanding will become even more stable, which is also clearly seen, thus proving the complete maturation of imprints. However, a definitive understanding that arises immediately and does not last long will disappear even without opposing conditions. The way to store old and new imprints is as follows: In the past, in India, some yogis wanted to nourish only the old imprints, while others wanted to nourish only the new ones, and so on. However, according to the view of the brothers Asanga and Vasubandhu of our own tradition, they believed that both the old and new imprints existing in the Alaya consciousness should be nourished. The difference between new and old imprints is that the imprints existing in the Alaya consciousness from the beginningless time are called old imprints. However, such imprints are not without a cause, as there generally exists a cause for storing imprints. However, the exact nature of the boundaries of that time, etc., is not within the scope of any other yogi's experience except for the wisdom of the Buddhas, because it originated from a very long time ago, it is called old. Therefore, on the Alaya consciousness, there are two types of imprints: <Vipaka> imprints that have been used and imprints that have not been used. Imprints that have been used are those that have been fully awakened by conditions and have already ripened into their results. Although it is no longer an imprint that will ripen into a result in the future.
Chinese
那是作为剩余部分的阿赖耶识而存在的。未使用的习气，现在尚未完全成熟，而是以种子的形式存在。新习气被放置后，即使经过无数劫，也有这种情况。它的时间尽头，不是佛陀的其他瑜伽士们也无法理解。在阿赖耶识上放置习气的因果顺序是同时的吗？或者认为是先后发生的？那是同时的。例如，心中生起一种<非常清晰的>强烈嗔恨时，就在那一刹那，嗔恨将果实作为<能依所依的因果>习气放置在阿赖耶识上。那个习气以<产生未来自身果>的能力，从第二刹那开始存在于阿赖耶识中。第一刹那，心中有强烈嗔恨的时候，心、阿赖耶识、意识以及所有心所，也都显现为嗔恨的形态。被它的光芒完全覆盖。在那之后，从第二刹那开始，当嗔恨的形态消失时，心也不一定显现为那种形态。因此，在那个形态清晰显现的第一刹那不放置习气，而是在嗔恨形态消失的第二刹那放置习气，这是令人惊讶的，非常不合理的。因此，法称说：“一切因都先前存在。”难道不是说因在果之前产生吗？对于产生事物本质的作用来说，<如地芽般的>因果先后顺序是非常确定的。<在此>例如，说“小瓶”是指，相对于大瓶而言，才安立为小。因此，产生那种差别的因果，以及能依所依的因果，<先后>没有那种确定性。在阿赖耶识上放置习气的因果，是能依所依的因果<同时>。此外，因的放置界限，如将在下文解释的那样，佛陀曾说过会产生六种等多种形态。因此，如果是因，不一定在果之前产生。因此，理自在。
English
That exists as the Alaya which is the remaining part. Unused habitual tendencies, which are not yet fully mature, exist in the form of seeds. Even after countless eons have passed since new habitual tendencies were placed, there are such cases. The end of that time cannot be understood even by yogis other than Buddhas. Is the order of cause and effect of placing habitual tendencies on the Alaya simultaneous? Or is it thought to be sequential? It is simultaneous. For example, when a strong anger, which is <very clear>, arises in the mind, at that very moment, that anger places the fruit as a habitual tendency on the Alaya as <the cause and effect of the dependent and the depended upon>. That habitual tendency, with the ability to <generate its own future fruit>, exists in the Alaya from the second moment onwards. In the first moment, when there is strong anger in the mind, the mind, the Alaya consciousness, the consciousnesses, and all mental factors also appear in the form of that anger. They are completely covered by its radiance. After that, from the second moment onwards, when the form of anger disappears, the mind does not necessarily appear in that form. Therefore, it is surprising and very unreasonable that habitual tendencies are not placed in the first moment when that form clearly appears, but are placed in the second moment when the form of anger disappears. Therefore, Dharmakirti said, "All causes exist beforehand." Isn't it said that the cause arises before the effect? For the action of generating the essence of things, the sequential order of cause and effect, <like the earth and sprout>, is very certain. <Here>, for example, saying "small pot" means that it is established as small in relation to a large pot. Therefore, there is no such certainty of <sequence> for the cause and effect of generating that kind of difference, and the cause and effect of the dependent and the depended upon. The cause and effect of placing habitual tendencies on the Alaya is the cause and effect of the dependent and the depended upon, which is <simultaneous>. Furthermore, as the limits of the placement of causes will be explained below, the Buddha has said that various forms such as six will arise. Therefore, if it is a cause, it does not necessarily arise before the effect. Therefore, the Lord of Reasoning.
Chinese
地的名声的论典和因果的安立方式，这和认为有阿赖耶识这两者不相违背。因为，在那论典中，即使同时从阿赖耶识产生许多不同的现行识，但由于特别执着于非常明亮的心像的一个，而使获得对声音的认知的直接因的力量减弱的缘故。因此，六个现行识同时产生也是从阿赖耶识产生的，不是从那之外的因产生的。此外，产生自性的因全部都在果之前存在。因为，因果同时的情况下，果之前没有因，所以那因没有产生果的能力。而且，之后那因也不会接近果，这样说也是就产生自性的因果而言的。第二，以教理和理证成立烦恼意，在理证和教理二者中，第一是：如果不存在烦恼意，那么与坏聚见相应的有漏善就不可能，这会成为一个推论。那的理由是，成为烦恼意的眷属的坏聚见是隐没无记，因此，与有漏善相应。而成为六识聚的眷属的坏聚见，不是与有漏善相应。如果没有烦恼意，那么无想定和灭尽定二者之间也会没有差别，因为，区分那二者的差别在于，灭尽定是止息七识，而无想定是具有烦恼意，仅仅舍弃六识聚。因为那个理由，说无想有情中不会产生圣者，也是因为具有烦恼意的缘故。此外，如果没有烦恼意，那么我执相续稳定地进入也是不合理的，这会成为一个推论。那的理由是，在六识聚的眷属中产生的坏聚见是会屡屡中断的缘故，而在烦恼意的眷属中的坏聚见，直到没有获得圣道之前是不会中断的。第二，以教理成立，出自《杂品经》中说：烦恼意是恒时与其他的烦恼一起在最初产生。
English
There is no contradiction between the treatise on the fame of the earth and this way of establishing cause and effect, and the assertion that there is an ālaya-vijñāna. Because, in that treatise, even though many different manifesting consciousnesses arise simultaneously from the ālaya-vijñāna, the power of the immediately preceding condition that obtained certainty about sound is weakened because of one that is particularly attached to a very clear mental image. Therefore, the simultaneous arising of the six manifesting consciousnesses also arises from the ālaya-vijñāna, and does not arise from a cause other than that. Furthermore, all the causes that produce the essence exist before the effect. Because, in the case of simultaneous cause and effect, there is no cause before the effect, so that cause does not have the power to produce the effect. Moreover, that cause will not approach the effect later, which is also made in terms of the cause and effect that produce the essence. Second, establishing the afflicted mind with scripture and reasoning, of the two, reasoning and scripture, the first is: If there were no afflicted mind, then it would follow that wholesome contaminated [dharmas] associated with the view of the transitory collection would be impossible. The reason for that is that the view of the transitory collection that belongs to the retinue of the afflicted mind is obscured and unspecified, and therefore is associated with wholesome contaminated [dharmas]. But the view of the transitory collection that belongs to the retinue of the six aggregates is not associated with wholesome contaminated [dharmas]. If there were no afflicted mind, then it would follow that there would be no difference between the absorption of non-discrimination and the cessation absorption, because the distinction that distinguishes those two is that the cessation absorption is the cessation of the seven consciousnesses, while the absorption of non-discrimination is merely possessing the afflicted mind and abandoning the six aggregates. For that reason, it is also said that noble ones are not born in the realm of non-discrimination because of the reason of having the afflicted mind. Furthermore, if there were no afflicted mind, then it would follow that it would be unreasonable for the self-grasping continuum to enter stably. The reason for that is that the view of the transitory collection that arises in the retinue of the six aggregates is repeatedly interrupted, while the view of the transitory collection in the retinue of the afflicted mind does not cease until the noble path is attained. Second, establishing with scripture, from the Miscellaneous Sūtra, it says: The afflicted mind always arises together with other afflictions at the beginning.
Chinese
并且，也是生起和最终灭亡的。只要与烦恼意一同运作的近烦恼没有被对治力所断除，那么心（过去）未解脱，（现在）不解脱，（未来）也不会解脱。圣者无著也曾说过：成为证悟真实实相之障碍，且恒常存在的，就是那未被对治力断除，于一切时处生起的，那被认为是未混杂的无明。<与其它根本烦恼>未混杂的无明，在大小乘的许多经藏中都有阐述。声闻部派也承认这个术语。他们认为那是属于意识范畴的，与我见相应的无明。但<意的>那不是<未混杂的>，因为它不具备恒常存在等特性。因此，这里所说的作为所依的未混杂，是依于烦恼意，而不是依于六识；本体未混杂，是无记性，而不是生起为善或非善的本体。所以，属于烦恼意范畴的，与我见相应的无明就是那样。如此，阿赖耶识的存在，已由诸多教理和理证所证实；烦恼意的存在，也已由教理和理证所成立；而六识的存在，则是现量成立的。因此，我们承认八识的存在。此外，从这些延伸出的意义上来说，总的来说，习气、能力和恶性种子，这些都只是名称的不同而已。即使如此，有彼则有此的周遍关系并不确定。因为恶性种子主要是从过患的角度来安立的，而另外两个则是从过患和功德两个角度来安立的。此外，还说了六种种子，即内种子、外种子、明显种子、不明显种子、世俗种子、胜义种子。其中，内种子和不明显种子就是胜义种子。而此时的胜义，是指<如火的自性是热一样>，以世俗的方式来安立它的名称。而习气等粗大的种子，就是内种子和不明显种子。而被称为因的种子和生起者，这些也只是名称的不同而已。