Chinese
于是中断，生起不善的自性。观察到妇女等形象而生起不善的自性，听闻善知识的讲述，生起信心，之前的断灭，生起善良的自性。从善良的心性中断灭，生起未说明的心性。此外，进入的识都是小界，欲界的心的下面是中间界，即色界的心生起。中间界的心下面是上界，即无色界的心生起，因此中间中断。超越了声闻分别论者，除了进入的六识之外，有什么能证明存在名为阿赖耶识的？有什么理由？回答是，除了进入的六识之外，名为阿赖耶识的存在，经文中也有记载，如果用理智来分析也很明显，因此有理由。其中，经文的理由是，世尊在《阿毗达磨经》中说：“无始时俱有界，诸法皆依之而转，有此故诸有情，以及涅槃亦可得。”这样说，阿赖耶识的存在就很明显了。经文偈颂的意思是，轮回没有开始的边际，也没有结束的边际，所以称为无始。在轮回的无始和无终之间，阿赖耶识总是存在，所以称为无始时俱有。阿赖耶识从无始时起，就是一切杂染法的因，所以称为界，界是指因。为了清楚地说明这个意思，说了“诸法皆依之而转”，阿赖耶识是一切杂染法的种子所依，也是因，所以说“诸法皆依之而转”。“有此故诸有情，以及涅槃亦可得”，意思是说，因为存在着作为诸法所依的阿赖耶识，所以五道轮回中的一切
English
Then it ceases and arises as an unwholesome nature. Observing the forms of women and others, an unwholesome nature arises. Hearing the teachings of a virtuous friend, faith arises, the previous one ceases, and a wholesome nature arises. From the nature of a wholesome mind, it ceases and arises as an unspecified nature of mind. Furthermore, the entering consciousnesses are small realms. Below the mind of the desire realm, there is an intermediate realm, which is the mind of the form realm. Below the mind of the intermediate realm, there is a superior realm, which is the mind of the formless realm, thus it is interrupted in between. Transcending the Hearer-Disciples who speak of distinctions, apart from the six entering consciousnesses, what proves the existence of what is called the Alaya-consciousness? What is the reason? The answer is that apart from the six entering consciousnesses, the existence of what is called the Alaya-consciousness is mentioned in the scriptures, and it is also evident when analyzed with reason, therefore there is a reason. Among them, the scriptural reason is that the Blessed One said in the Abhidharma Sutra: "The realm co-existent with beginninglessness, all phenomena depend on it, because of this all sentient beings, and also Nirvana can be attained." Thus it is clear that the Alaya-consciousness exists. The meaning of that verse is that samsara has no beginning and no end, so it is called beginningless. Between the beginningless and endless of samsara, the Alaya-consciousness always exists, so it is called co-existent with beginninglessness. The Alaya-consciousness, from the beginningless time, is the cause of all defiled dharmas, so it is called realm, and realm refers to cause. To clearly explain this meaning, it is said, "All phenomena depend on it," the Alaya-consciousness is the basis of the seeds of all defiled dharmas, and it is also the cause, so it is said, "All phenomena depend on it." "Because of this all sentient beings, and also Nirvana can be attained," means that because the Alaya-consciousness, which is the basis of all phenomena, exists, all five realms of samsara
Chinese
也有生，也有获得涅槃，这是它的意思。或者说，阿赖耶识从无始以来就是一切杂染法的因和基础，所以称为无始时有界。阿赖耶识是所有清净法的种子的基础和所依，所以称为诸法之所依。是这样，因为阿赖耶识是所有杂染法的因，所以也有五道轮回。阿赖耶识是所有清净法的基础，所以涅槃也由此获得，这是它的意思。其他经文的理证也显示了阿赖耶识的存在。如《圣解深密经》中说：“取受之识甚深细，一切种子如瀑流，我于凡愚不开演，恐彼分别执为我。”因此，除了六入识之外，显然存在阿赖耶识。此阿赖耶识从一生到另一生取身，并知晓自己的对境，因此阿赖耶识也被命名为取受识。阿赖耶识是凡夫所不能理解的，所以是甚深的。是圣者声闻和独觉所不能理解的，所以是细微的。或者说，阿赖耶识是佛和菩萨的行境，所以是甚深的。不是声闻和独觉的行境，所以是细微的。阿赖耶识是所有杂染法的种子的所依，所以称为一切种子。那么，阿赖耶识是常还是无常呢？有人会这样想，所以说了如水流般流淌。例如，水流带着树木和石头等，以刹那的连续不断地流淌，同样，阿赖耶识也与五遍行相应，以刹那的连续不断地在轮回中流转，所以因为是无常的，所以说是如水流般流淌。就这样，
English
There is also birth, and there is also the attainment of Nirvana, that is its meaning. Alternatively, the alaya-consciousness has been the cause and basis of all defiled dharmas since beginningless time, so it is called the realm of beginningless time. The alaya-consciousness is the basis and support of the seeds of all pure dharmas, so it is called the abode of all dharmas. It is so, because the alaya-consciousness is the cause of all defilements, so there is also the cycle of the five realms. The alaya-consciousness is the basis of all pure dharmas, so Nirvana is also attained by it, that is its meaning. Other scriptural proofs also show the existence of alaya-consciousness. As it is said in the 《Saṃdhinirmocana Sūtra》: "The consciousness of taking is very deep and subtle, all seeds flow like a torrent, I do not reveal it to fools, lest they discriminate and grasp it as self." Therefore, it is evident that there is alaya-consciousness apart from the six entering consciousnesses. This alaya-consciousness takes the body from one life to another and knows its own object, so the alaya-consciousness is also named the taking consciousness. The alaya-consciousness is incomprehensible to ordinary people, so it is very deep. It is incomprehensible to noble hearers and solitary Buddhas, so it is subtle. Alternatively, the alaya-consciousness is the realm of activity of Buddhas and Bodhisattvas, so it is very deep. It is not the realm of activity of hearers and solitary Buddhas, so it is subtle. The alaya-consciousness is the support of the seeds of all defiled dharmas, so it is called all seeds. Then, is the alaya-consciousness permanent or impermanent? Someone might think so, so it is said to flow like a stream. For example, a stream carries trees and stones, etc., and flows continuously in an instant, similarly, the alaya-consciousness also corresponds to the five omnipresent, and flows continuously in samsara in an instant, so because it is impermanent, it is said to flow like a stream. Just like that,