English
E-o! The *Laṅkāvatāra Sūtra* also contains similar content. Therefore, it is said in the verses: Just as in the ocean, due to causes and conditions, various waves arise, although their manifestation and activity are very intense, their continuity is invariably unbroken. The ālaya-vijñāna is also like the ocean; when the winds of objects greatly stir it, waves of consciousness constantly arise, and all activities draw near. This is how it is taught. Furthermore, for example, in the center of a perfectly pure mirror, if the condition for the appearance of one image is close, then only one image will appear. What follows is the second example, the analogy of the few or many images in the center of a mirror. This can be divided into three types: the analogy of one image arising from one cause, the analogy of many images arising from many causes, and the analogy of inexhaustible use. This is the first, showing the analogy of one image arising from one cause. If the conditions for the appearance of two images, or a great many images, are close, then many images will appear. This is the second, shown by the analogy of many images arising from many causes. Those centers of the mirror are not completely transformed into the substance of the images, nor is their use visibly exhausted. This is the third, shown by the analogy of inexhaustible use. The center of the mirror is not completely transformed into the substance of the images, and so on. Therefore, the teachers of the Vaibhāṣika school say in the *Correct Memorandum* that the appearance of images in a mirror depends on conditions, and the mirror itself does not become the substance of the images. The six consciousnesses arise in dependence on the conditions of objects, but it is not that the six consciousnesses arise from previous seeds, and the nature of consciousness, which is the root of the subsequent arising of the six consciousnesses, becomes the substance of the six consciousnesses. Here, the consciousness that is "completely transformed" also has two meanings: the first is becoming the cause, that is, the seed, the ālaya-vijñāna becomes consciousness.
Chinese
七种识得以显现成就。第二是成为果，显现而行持的阿赖耶识，以自己的因的相状显现，但没有成为眼等七种识。此经中没有考虑到成为果的情况，因此说镜子的坛城也不是完全成为影像的事物。此外，镜子的坛城显示影像没有穷尽，其含义是，阿赖耶识在产生果方面没有穷尽。为什么声闻的教证中引用河流波浪每日的例子呢？回答说：那个意义只是为了表达，因为简略所以没有显示。如果那样，为什么《解深密经》和《词句决定解释经》中完整地提到了两种例子呢？因为印度范本本身就有这个差别。同样，智慧广大的以河流般的领受的识而安住，并且进行了安立。如果那时，一个眼识产生的因缘临近，那么那时也只有一个眼识产生，这以下是第三个比喻和意义相结合。这也可以分为两种：一个因缘产生一个识，以及从多个因缘产生多个识。这是第一个，从一个因缘也只有一个识产生。如果那时五种识聚全部产生的因缘临近，那么那时五种识聚也全部产生，这是第二个，从多个因缘也产生多个识，应该像上面一样理解。智慧广大的菩萨以这种方式知道法安住，因为安住和进行了安立，所以虽然精通心、意和识的秘密，但是，如来们不会仅仅因为这样就称他们为精通一切心、意和识的秘密的菩萨。
English
The seven consciousnesses are manifestly accomplished. The second is becoming the fruit, the Alaya consciousness that manifestly acts, appears in the form of its own cause, but has not become the seven consciousnesses such as the eye. In this sutra, the case of becoming the fruit is not considered, therefore it is said that the mandala of the mirror is not completely transformed into the object of the image. Furthermore, the meaning of saying that the mandala of the mirror endlessly shows images is that the Alaya consciousness endlessly shows the production of fruit. Why is the example of the daily waves of the river mentioned in the teachings of the Shravakas? It is said that the meaning is only to express, because it is brief, it is not shown. If that is the case, why are the two examples fully mentioned in the Sutra of Unraveling the Profound Thought and the Sutra of Definitive Interpretation of Words? Because there is this difference in the Indian manuscript itself. Similarly, the wise one abides by the consciousness of receiving like a river, and has made an establishment. If at that time, the cause of the arising of one eye consciousness is near, then at that time only one eye consciousness arises, from this point onwards is the third combination of metaphor and meaning. This can also be divided into two types: one cause produces one consciousness, and many causes produce many consciousnesses. This is the first, from one cause only one consciousness arises. If at that time the causes of the arising of all five aggregates of consciousness are near, then at that time all five aggregates of consciousness also arise, this is the second, from many causes also many consciousnesses arise, it should be understood as above. The wise Bodhisattva knows the abiding of the Dharma in this way, because of abiding and having made an establishment, although he is proficient in the secrets of mind, intellect, and consciousness, the Tathagatas do not call them Bodhisattvas who are proficient in the secrets of all minds, intellects, and consciousnesses just because of that.
Chinese
此下是第二，善于秘密者进行辨别，并以先前请问的两种方式来作答。此又分为两种：如所请问的那样正确地进行解释，以及从“智慧广大者仅仅”以下，对先前请问的回答作总体的阐述。第一种又以两种方式来阐述：阐述位于地上前者并非如来所授记，以及阐述位于地上者是如来所授记。这是第一种。其中，“法住”是指一切有部宗义认为果之法存在于因中，因此称为“法住”。为此，《论藏·大毗婆沙论》中说：为何称为“知法住”？答：法是指果，住是指因。知果之法所住之因，称为知法住。如此，知三界之果，上等、中等、下等所住之因，称为知法住。广释如彼论中所述。经部师则说，因为知法恒常存在，所以称为知法住。为此，《论藏·彼性成就论》中说，知诸法之生处，称为知法住。如生之缘为老死，同样，无明之缘为行等。如来住世与否，此自性恒常存在，因此称为知法住。此处若与大乘教义相结合，《论藏·分别论》中说，知法住是指从经部开始，对法的门类进行分别安立。论著《瑜伽师地论》中也出现与此意义相同的内容。因此，彼论中说：如何知法住？答：应如世尊所安立，如教证般如实了知。此外，彼论中又说：何为知法住？
English
Hereafter is the second, the one skilled in secrets distinguishes and answers in two ways as previously asked. This is also divided into two: explaining correctly as asked, and from "the one with vast wisdom only" onwards, giving a general explanation of the previous questions. The first is also explained in two ways: explaining that those in front of the earth are not prophesied by the Tathagata, and explaining that those who are on the earth are prophesied by the Tathagata. This is the first. Among them, "abiding of Dharma" means that the Sarvastivadins know that the Dharma of the fruit abides in the cause, therefore it is called "abiding of Dharma." Therefore, in the Abhidharma Mahavibhasa Sastra, it says: Why is it called "knowing the abiding of Dharma"? Answer: Dharma means the fruit, and abiding means the cause. Knowing the cause in which the Dharma of the fruit abides is called knowing the abiding of Dharma. Thus, knowing the cause in which the fruits of the three realms, superior, middling, and inferior, abide is called knowing the abiding of Dharma. The extensive explanation is as stated in that treatise. The Sutrantikas say that because they know that the Dharma always abides, it is called knowing the abiding of Dharma. Therefore, in the Abhidharma-samuccaya, it says that knowing the source of all Dharmas is called knowing the abiding of Dharma. Just as old age and death are caused by birth, similarly, actions are caused by ignorance. Whether the Tathagata abides or not, this nature always abides, therefore it is called knowing the abiding of Dharma. Here, if combined with the teachings of the Mahayana, the Abhidharma-vibhasa says that knowing the abiding of Dharma means starting from the Sutras and distinguishing and establishing the categories of Dharma. The Yogacarabhumi Sastra also contains the same meaning. Therefore, it says in that treatise: How should one know the abiding of Dharma? Answer: One should know it as the Bhagavan established it, and as it is taught. Furthermore, it says in that treatise: What is knowing the abiding of Dharma?
Chinese
如是观之。犹如在此，有些人听到与此缘起相符的正法后，对于缘起的行，其因和果的阶段，在各自的凡夫位上，通过听闻、思维和修习所生的如理作意，如实地以智慧趣入并信解苦为苦，集、灭、道。如是，对于如实安住的因果诸法，其所有之识，即名为法住智。此中所说，实与经部之释论及瑜伽行地所说相符。即如彼处所说，于地前之菩萨，虽以法住智之力，通达心、意、识之世俗差别，然仍未悟心、意、识之秘密胜义，故世尊不以此即名之为智者菩萨。又，具广大智慧之菩萨，不见内之各别如实取者，不见取之识，亦不见阿赖耶，不见阿赖耶识，亦不见积聚，亦不见心，此下至第二地之间，乃如来所授记。此亦有二，即总说二问之答，及从“是”以下，分别回答二问。总说之答亦有二义，初以教义所诠释者，乃答前问。二依义而立教者，乃答后问。此亦以二种方式开示，即依阿赖耶识而分别如实之智，及依十八界而如实知。
English
Thus, observe it. Just as here, some people, after hearing the correct Dharma that accords with this dependent arising, regarding the actions of dependent arising, the stages of their causes and effects, while abiding in their respective ordinary positions, through hearing, thinking, and meditating, give rise to proper attention, and with wisdom, truly enter into and believe in suffering as suffering, the origin, cessation, and path. Thus, regarding the phenomena of cause and effect that abide as they are, whatever knowledge there is of them is called the knowledge of abiding in the Dharma. What is said here actually accords with the explanations of the scriptures and what is taught in the Yogācārabhūmi. That is, as it is said there, bodhisattvas before the ground, although they understand the conventional distinctions of mind, intellect, and consciousness through the power of the knowledge of abiding in the Dharma, still have not realized the secret ultimate meaning of mind, intellect, and consciousness. Therefore, the Bhagavan does not call them wise bodhisattvas just because of that. Furthermore, a bodhisattva with vast wisdom does not see the individual real taker within, does not see the consciousness of taking, does not see the ālaya, does not see the ālaya-consciousness, does not see accumulation, and does not see the mind. From here down to the second ground, it is shown that it is the prediction of the Tathagata. This also has two aspects: the general answer to the two questions, and from "is" onwards, the separate answers to the two questions. The general answer also has two meanings: first, what is explained by the doctrine is the answer to the first question. Second, establishing the teaching based on meaning is the answer to the second question. This is also shown in two ways: distinguishing the real knowledge based on the ālaya-consciousness, and truly knowing based on the eighteen elements.