Chinese
就像女儿的快乐感受一样。对此执着和专注是各自自证行境之心。这叫做瑜伽行派，就是唯识宗，因为只是习惯于自证。所说的是无相之心，是超越痛苦的本质，显示了有这样的心。显示事物后，再反驳它，就像“过去的那样”等等，其中过去的是作为基础的阿赖耶识。没有的是坏灭和止息。未来是变为他者的自证之心，但那也是得不到的，因为不生。因此，所依赖的变为他者，是没有胜义谛的，因为依赖于过去和未来，才是现在。还有，没有阿赖耶识的其他理由，就像“也是那样”等等。其中，“那样不显现，如何是它？”意思是，如果阿赖耶识存在，那么它的相和所缘的自性，怎么会不显现呢？因为它没有所缘和相，所以不应是识。“如何显现，那样不是。”意思是，六识和染污意，如何有相和所缘而显现，阿赖耶识就不是那样，因为它不能完全使用外境。因此，是无自性的识，因为胜义中没有自性。那样无自性的识，被称为殊胜的阿赖耶识。其中，阿赖耶识是因为被染污法的习气所染，而显现为世俗的法之所依。那就是殊胜的，因为对于界和有情，处和类别的一切，善和不善的业，都显现为世俗。那样，即使没有阿赖耶识，也显示了有动摇的比喻，就像“如何”等等，就像磁铁使铁动摇一样，没有阿赖耶识，铁也都在动摇，因此，就像“因此”等等，那没有就是没有阿赖耶识。见到的是具有心并且见到动摇，成为眼睛的行境。那意义就是，就像那样，阿赖耶识就像“就像那样，阿赖耶识”等等，其中没有就是没有阿赖耶识，是不存在的。
English
It is like the feeling of happiness of a daughter. To be attached to and focused on this is the mind that is the object of individual self-awareness. This is called the Yogacara school, which is the Vijnanavada school, because it is only accustomed to self-awareness. What is said is the mind without appearance, which is the essence of transcendence of suffering, showing that there is such a mind. After showing the object, refuting it, like "that which has passed" etc., wherein the past is the Alaya-vijnana that has become the basis. What is not is destruction and cessation. The future is the self-aware mind that has become other, but that is also unobtainable, because it is unborn. Therefore, that which is relied upon becomes other, there is no ultimate truth, because it depends on the past and the future, and is therefore the present. Also, there are other reasons for the non-existence of Alaya-vijnana, like "it is also like that" etc. Among them, "How can it not appear like that?" means, if the Alaya-vijnana exists, then how can its aspect and the nature of its object not appear? Because it has no object and no aspect, it should not be a consciousness. "How it appears, it is not like that." means, how the six consciousnesses and the afflicted mind have aspects and objects and appear, the Alaya-vijnana is not like that, because it cannot fully use external objects. Therefore, it is a consciousness without self-nature, because there is no self-nature in the ultimate truth. That consciousness without self-nature is called the supreme Alaya-vijnana. Among them, the Alaya-vijnana is because it is tainted by the habits of defiled dharmas, and appears as the basis of mundane dharmas. That is supreme, because for the realms and beings, the places and all categories, good and bad deeds, all appear as mundane. Thus, even without the Alaya-vijnana, the metaphor of movement is shown, like "how" etc., just as a magnet makes iron move, without the Alaya-vijnana, all the iron is also moving, therefore, like "therefore" etc., that which is not is the non-existence of Alaya-vijnana. What is seen is having a mind and seeing movement, becoming the object of the eye. That meaning is, just like that, the Alaya-vijnana is like "just like that, the Alaya-vijnana" etc., wherein not having is not having the Alaya-vijnana, it is non-existent.
Chinese
的缘故。 “存在四种”是指如同具有心识一般。“行和光”等是指互相产生。“如行和光一般，常时无尽的容器也”也已显示。 再次，譬如大海，宣说了没有阿赖耶识而长久流逝的比喻等等。 与意义结合是： 如此阿赖耶识， 依赖于身体而动。 这是说，无自性的阿赖耶识依赖于身体，并与之相关联，从而长久地流逝。 其中，身体是色蕴，因为是肢体的集合。 因此，认为没有身体的识是存在的，这完全是臆测。 依赖于身体的阿赖耶识，即使没有身体也恒常存在，这仅仅是臆测而已。 如此一来，又该如何宣说“各自自证”呢？ 其中，“以彼”是指无相唯识宗的观点。 因此，自证的智慧仅仅是臆测，又该如何宣说本体是存在的呢？ 如果各自自证的智慧存在，就必须指明这个本体是什么。 如此宣说的是“各自自证”等等，其中“以各自自证的能者”是指无相唯识。 “彼”是指各自自证的智慧。“实事本身”是指认为是胜义存在的。 如此也认为是实事， 并且说不能随之言说。 这是说不是智慧，其中“此”是指显现。“不能”是指不具威力。 因此，对于自己的定解，对于其他众生， 为了生起定解之义， 这是说，各自的唯识宗的观点，自己将“此”——自证之法在自己心中确定之后，对于内外其他观点，要用自证的智慧使之生起。如果自己没有确定，就无法使他人确定。 像这样，对于唯识宗的观点， 善妙之法已经充分陈述， 以信心随行者必定安住。 那是什么样的呢？ 常常没有疑惑者， 因为没有知识所以了
English
For that reason. "Existing in four" means like having consciousness. "Going and light" etc. means producing each other. It has also been shown that "like going and light, the container of constant inexhaustibility". Again, like the ocean, the analogy of long-term flow without Alaya consciousness is explained, and so on. Combining with meaning is: Thus, Alaya consciousness, Depends on the body and moves. This means that the Alaya consciousness without self-nature depends on the body and is related to it, thus flowing for a long time. Among them, the body is the aggregate of form, because it is the collection of limbs. Therefore, the idea that there is consciousness without a body is purely speculation. The Alaya consciousness that depends on the body, even if there is no body, is always there, which is just speculation. In this way, how can one say "each self-awareness"? Among them, "with that" refers to the view of the non-dualistic Yogacara school. Therefore, since the wisdom of self-awareness is only speculation, how can one say that the entity exists? If the wisdom of each self-awareness exists, it must be pointed out what this entity is. What is said in this way is "each self-awareness" and so on, in which "with the enabler of each self-awareness" refers to the non-dualistic Yogacara. "That" refers to the wisdom of each self-awareness. "The thing itself" means that it is considered to be ultimately existent. In this way, it is also considered to be a real thing, And it is also said that it cannot be spoken of. This means that it is not wisdom, in which "this" refers to manifestation. "Cannot" means without power. Therefore, for one's own certainty, for other beings, In order to generate the meaning of certainty, This means that the view of each Yogacara school, after one has determined "this" - the Dharma of self-awareness in one's own mind, for other internal and external views, one must use the wisdom of self-awareness to generate it. If one has not determined it oneself, one cannot make others certain. In this way, for the views of the Yogacara school, The good Dharma has been fully stated, Those who follow with faith will surely abide. What is it like? Those who are always without doubt, Because there is no knowledge, so