English
And, it is also that which arises and ultimately ceases. As long as the near afflictions that operate together with the afflicted mind are not abandoned by the antidote, then the mind (in the past) has not been liberated, (in the present) is not liberated, and (in the future) will not be liberated. The noble Asanga also said: That which constantly becomes an obstacle to engaging in the meaning of the true reality, and which always arises when not abandoned by the antidote, that is what is considered to be the unmixed ignorance. Because the unmixed ignorance <from other root afflictions> is explained in many sutras of the Great and Small Vehicles. The Hearer schools also accept this term. They consider it to be the ignorance that is within the sphere of the mind consciousness and corresponds to the view of self. But that <of the mind> is not that <unmixed>, because it does not have the characteristics of always engaging, etc. Therefore, here, the unmixed as the basis relies on the afflicted mind, but does not rely on the six aggregates; the essence of the unmixed is indeterminate, but is not born as the essence of virtue or non-virtue. Therefore, the ignorance that is within the sphere of the afflicted mind and corresponds to the view of self is like that. Thus, the existence of the Alaya consciousness has been proven by many scriptures and reasonings; the existence of the afflicted mind has also been established by scripture and reasoning; and the existence of the six aggregates is established by direct perception. Therefore, we accept the existence of the eight consciousnesses. Furthermore, in terms of the meanings that extend from these, generally speaking, habit, capacity, and the seed of bad states are just different names. Even so, the pervasiveness of 'if that, then this' is not certain. Because the seed of bad states is mainly established from the perspective of faults, while the other two are established from the perspective of both faults and virtues. Furthermore, six seeds are also mentioned: inner seed, outer seed, clear seed, unclear seed, conventional seed, and ultimate seed. Among these, the inner and unclear seeds are the ultimate seed. And the ultimate in this case refers to <like the nature of fire is heat>, establishing its name in a conventional way. And the coarse seeds such as habits are the inner and unclear seeds. And those that are called the seed of cause and the producer are also just different names.
Chinese
所谓“显现的习气”或“散布的习气”，是指与意念相关的，散布于各种境上的分别念的种子。也就是现在意念散布于各种境上的分别念的习气，被安置在阿赖耶识上，凭借它的力量，之后意念的分别念也会在境上散布，从而产生各种念头。之所以称其为“显现的习气”，是因为意的显现是分别念，而它是分别念的习气，所以这样安立。所谓“坏聚见习气”或“我见习气”，是指以执著我的分别念来划分，从而在阿赖耶识上安立它的种子，凭借它的力量，产生外境的我执显现。所谓“业或有支的习气”，是指现在以身语意三门造作各种善恶业，并将这些业的习气安置在阿赖耶识上，从而在未来产生自身生老病死、兴衰、苦乐等显现的种子。烦恼和善等各种习气的安立方式，也可以通过类推来理解。或者，所有习气可以概括为：遍染轮回的种子和净道之种子。所谓二取习气，也是指所取和能取二者的种子。或者，所有习气可以归纳为：等流习气和异熟习气。等流习气是指某些习气具有安立作用，并且能够产生同类事物的能力。例如，善业产生善果，恶业产生恶果，无记业产生无记果。比如，今生守护戒律，从而将其习气安立在阿赖耶识上，凭借它的力量，来世会产生守护戒律的善心。异熟习气是指习气所安立的事物与所产生的果不同类。例如，安立善业的习气，凭借它的力量，产生无记果。比如，今生守护戒律的善业习气种子，导致来世获得天界的身体，因为这个身体是无记的。此外，
English
The so-called "habitual tendencies of manifestation" or "habitual tendencies of diffusion" refer to the seeds of discursive thoughts that are related to the mind and diffused onto various objects. That is, the habitual tendencies of discursive thoughts that are currently diffused onto various objects of the mind are placed on the Alaya consciousness. By virtue of its power, later on, the discursive thoughts of the mind will also be diffused onto objects, thereby generating various thoughts. The reason why it is called "habitual tendencies of manifestation" is that the manifestation of the mind is discursive thought, and it is the habitual tendency of discursive thought, so it is established in this way. The so-called "habitual tendencies of destructive view" or "habitual tendencies of self-view" refer to the division by the discursive thought of clinging to the self, thereby establishing its seed on the Alaya consciousness. By virtue of its power, it generates the appearance of external self-grasping. The so-called "habitual tendencies of karma or limb of existence" refer to the fact that various good and evil karmas are created by the three doors of body, speech, and mind, and the habitual tendencies of these karmas are placed on the Alaya consciousness, thereby generating the seeds of one's own birth, old age, sickness, death, prosperity, decline, suffering, and happiness in the future. The way of establishing various habitual tendencies such as afflictions and virtues can also be understood by analogy. Alternatively, all habitual tendencies can be summarized as: the seeds of completely defiled samsara and the seeds of pure path. The so-called habitual tendencies of the two graspers also refer to the seeds of both the grasped and the grasper. Alternatively, all habitual tendencies can be summarized as: habitual tendencies of cause and habitual tendencies of result. Habitual tendencies of cause refer to the ability of some habitual tendencies to establish and generate similar things. For example, good karma generates good results, evil karma generates evil results, and neutral karma generates neutral results. For example, in this life, one observes moral discipline, thereby establishing its habitual tendency on the Alaya consciousness. By virtue of its power, in the next life, one will generate the virtue of a mind that protects moral discipline. Habitual tendencies of result refer to the fact that the things established by habitual tendencies are different from the results they generate. For example, establishing the habitual tendency of good karma, by virtue of its power, generates a neutral result. For example, the seed of the habitual tendency of good karma of observing moral discipline in this life leads to obtaining a heavenly body in the next life, because that body is neutral. Furthermore,
Chinese
我（指作者）认为无指示与染污意和相应以及无漏的善法仅仅是等起因，而不是异熟果，因为它们无法投生异熟果。对于后者的无漏善法，除了菩萨们以<方便善巧>驾驭之外，<无法投生异熟果>。此外，以其他名相来阐述具有轮涅的阿赖耶识时，总的来说，阿赖耶识是轮回存在期间所持续的识。轮回有粗大和微细两种，第一种是三界<的名色近取蕴>轮回，完全被染污所摄持。这是小乘的两位阿罗汉以及大乘获得圣道之时所断除的轮回。因此，总的来说，阿赖耶识具有一切习气，<具有>，<断除轮回>之时，不再具有三界轮回的习气。因此，阿赖耶识的体性是处所完全转变，而不是本体完全转变。微细轮回是菩萨们无明习气的地基，以及无漏的业，以及意所成的身体，以及不可思议的死亡和转生等等，这些都是清净所摄持的微细轮回，断除这些并成佛时，处所转变为如镜般的智慧。因此，阿赖耶识的本体也转变了，所以必须了解轮回持续存在的这种方式。因为在阿赖耶识上安立染污的习气，所以产生轮回，以及安立清净的种子，所以获得涅槃。因此，它是轮涅二者的基础。它的本体不是向外看的识，而是仅仅向内的明澈的识，并且觉性遍及那个人自己的处所、意义、三身的一切事物。也就是说，一般来说，仅仅是阿赖耶识，一切有情众生的处所、身体、受用都从中产生，并且仅仅是它的显现，因此，安立它遍及这些事物。详细地说，对于补特伽罗天授所显现的处所、意义、三身的显现，天授的阿赖耶识遍及，而对于供施所显现的处所、意义、三身的显现，天授的阿赖耶识并不遍及。
English
I (the author) believe that non-indicative, defiled mind and its concomitants, and uncontaminated virtues are merely cooperative causes, not resultant fruits, because they cannot project resultant fruits. As for the latter uncontaminated virtues, except for the bodhisattvas who control them with <skillful means>, they <cannot project resultant fruits>. Furthermore, when explaining the ālaya-vijñāna with its cycle of saṃsāra and nirvāṇa in other terms, in general, the ālaya-vijñāna is the consciousness that continues as long as saṃsāra exists. There are two types of saṃsāra: gross and subtle. The first is the saṃsāra of the three realms <of the aggregates of name and form>, which is entirely encompassed by defilements. This is the saṃsāra that is abandoned by the two arhats of the Lesser Vehicle and when the Mahāyāna practitioner attains the noble path. Therefore, in general, the ālaya-vijñāna possesses all habitual tendencies, <possesses>, but when <saṃsāra is abandoned>, it no longer possesses the habitual tendencies of the saṃsāra of the three realms. Therefore, the characteristic of the ālaya-vijñāna is that the location is completely transformed, but not the essence. The subtle saṃsāra is the basis of the habitual tendencies of ignorance of the bodhisattvas, as well as uncontaminated karma, the mind-made body, and inconceivable death and rebirth, etc., which are the subtle saṃsāra encompassed by purification. When these are abandoned and one becomes a buddha, the location is transformed into mirror-like wisdom. Therefore, the essence of the ālaya-vijñāna is also transformed, so it is necessary to understand the way in which saṃsāra continues to exist. Because by placing defiled habitual tendencies on the ālaya-vijñāna, saṃsāra arises, and by placing the seeds of purification, nirvāṇa is attained. Therefore, it is the basis for both saṃsāra and nirvāṇa. Its essence is not a consciousness that looks outward, but a clear consciousness that is directed only inward, and awareness pervades all things of that person's own place, meaning, and three bodies. That is to say, in general, merely the ālaya-vijñāna is the source of all beings' places, bodies, and enjoyments, and it is merely its appearance, therefore, it is established that it pervades these things. In detail, for the appearance of the place, meaning, and three bodies that appear to the individual Devadatta, the ālaya-vijñāna of Devadatta pervades, but for the appearance of the place, meaning, and three bodies that appear to the offering, the ālaya-vijñāna of Devadatta does not pervade.
Chinese
确实如此。因为那些不是由它的习气力量显现的。阿赖耶的因是新旧习气的一切集合。而且，使之生习气者是七转识，因此，由它们所生的习气产生阿赖耶。而且，虽然安立新形成的阿赖耶的因的分类，但对于各个六道来说，阿赖耶的因不是那样的。阿赖耶的果是显现为处所、事物和身体的那些。阿赖耶的作用是把七转识立即种下的种子作为成熟的基础而执持，并且以不浪费的方式执持已经种下的新旧种子。具有阿赖耶的是以它的变现方式进入的七种识，以及那些的眷属所生的心所，以及其他处<根>，事物<五境>，身体<眼根等>三种的各种显现，都是从阿赖耶完全变现的，并且因为由它的力量仅仅是显现，所以在自性阿赖耶中，那些是以变现方式具有的。阿赖耶的所缘是阿赖耶自身，以及上面所说的果的一切，是以不明显的方式缘取的。进入的方式是，在阿赖耶中，轮涅的一切法都以能力或种子的方式存在。分类的进入，如上所述，认为是种子和异熟两部分。此外，阿赖耶也是一切转识的共同的自主之因和自主之缘。不共的各自自主之因，在此大乘的场合，因为不承认五根是极微的自性，所以从显现为眼根的识到显现为身根的识的习气等是，智慧是烦恼意的自主之缘。那些的所缘也是从显现为色的识到显现为触的识之间的五境，是五根识的所缘缘，而意识的所缘缘，因为过去和未来没有实体，所以不是真实地
English
Indeed. Because those are not manifested by the power of its habit. The cause of the ālaya is the collection of all new and old habits. Moreover, the one who causes the habit to arise is the seven transforming consciousnesses, therefore, the ālaya is produced by the habits planted by them. Moreover, although the classification of the cause of the newly formed ālaya is established, the cause of the ālaya is not like that for each of the six realms. The fruit of the ālaya is those that appear as place, things, and body. The function of the ālaya is to hold the seeds immediately planted by the seven transforming consciousnesses as the basis for maturation, and to hold the new and old seeds that have already been planted in a way that is not wasted. The one who possesses the ālaya is the seven consciousnesses that enter in its transformation manner, and the mental factors that arise as the retinue of those, and the various appearances of the other place <sense base>, things <five objects>, body <eye sense, etc.> three, are all completely transformed from the ālaya, and because it is merely an appearance by its power, in the nature ālaya, those are possessed in the manner of transformation. The object of the ālaya is the ālaya itself, and all of the fruits mentioned above, are apprehended in an unclear manner. The way of entering is that in the ālaya, all the dharmas of samsara and nirvana exist in the manner of ability or seed. The entering of classification, as mentioned above, is considered to be two parts, seed and vipāka. Furthermore, the ālaya is also the common autonomous cause and autonomous condition of all transforming consciousnesses. The uncommon, individual autonomous cause, in this context of the Mahayana, because the five senses are not recognized as the nature of atoms, therefore, the habits from the consciousness that appears as the eye sense to the consciousness that appears as the body sense, etc., are, wisdom is considered to be the autonomous condition of the afflicted mind. The objects of those are also the five objects from the consciousness that appears as form to the consciousness that appears as touch, are the object condition of the five sense consciousnesses, and the object condition of the mind consciousness, because the past and future have no substance, therefore not actually