English
Similarly, as the basis and support for all defilements and purifications, the ripened imprints mature and increase in strength, becoming like a container for homogenous causes and ripened imprints, and connecting the taking of births in previous and subsequent lives, therefore karma is fourfold. Conditions do not possess two, because it is uncertain only in that itself. It is said that the ālaya-vijñāna is unspecified, therefore it does not correspond to both good and evil. Why is that? Because conditions do not possess two, it will become both heaven and the evil realms, therefore it is uncertain in that very kind, because it exists in all seeds, temporarily whatever condition is encountered, it becomes that, because of what drives the seeds to increase and awaken. What kind of distinction and difference is there? All dharmas are one in essence, that by the power of continuity are two. It is said that all defilements and purifications are undifferentiated in the ālaya-vijñāna, the ālaya-vijñāna with the momentary continuum of knowing and not knowing, distinguishes the differences of good and bad, appearing as two, what is thought? Called the basis and support, the difference between ignorance and wisdom appears. It is said that because it is the basis of all defilements, it is ignorance, because it is the support of all purifications, it has the difference of possessing wisdom. Thus, the ālaya-vijñāna holds and produces the seeds of the two, so it is the collection, it is the place of combination that can function, it is the place of spontaneously accomplished equality. The ultimate is also, entering into mantra activity ultimately, the combination of learning ultimately, seeing the truth ultimately, familiar with samādhi ultimately, fruit accomplishment ultimately, because at the time of the support there is nothing to be produced, so the name must be accomplished, it is also used for explanation. Here from the classification fifty-six, the explanation of complete manifestation. It is said that the terms and ten sixes are sixty-five, the thirteen five-fold paths and bhūmis are complete, summarized into five roots, explained in order of combination. These are also combined into the common path of cause and effect, and the five paths of the uncommon fruit itself. The stated samādhi
Chinese
五种烦恼，五种预兆，五种力量，五种心，总共十七个五组。将其列为多种数目，也清楚地表明这是非共同之道。作为一切法之基础的，因错误的缘故显现为轮回。意思是说，阿赖耶识是善恶二者的根本，因未证悟而成为显现一切烦恼的基础。如实了知其自性之义，必定能证得寂灭。意思是说，如实证悟阿赖耶识的自性，就能获得脱离生老病死的果实，因此成为所依。从阿赖耶识中显现出各种不同的名称，其中有两种。想知道在轮回中显现的名称是什么，经中说：一切之基础，以及了知它，法蕴三有生，彼生根本取种种，界与生处名。意思是说，所谓的阿赖耶识，以及根本识，以及有生之蕴，以及有支，以及根本识，以及取识，以及生一切之界，以及一切之生处，以及一切之住处，以及生一切之因，这七者本身就非常殊胜。因为具有种子，所以阿赖耶识是因。从中，与业相符的果报相续显现，因此也转变为因果的差别。为了分别指示这些，经中说：于基一切行，于一切愚昧，执著无住处。意思是说，对于成为一切烦恼之基础的，六根的一切行境，以及对于所知的一切事物愚昧无知，因此与一切烦恼的执著习气无法分离，被恶种子所压迫和熏染，因此与解脱之业和住处分离。所依是基结合显现，不变清净无寻处。意思是说，成为清净之所依的方式是：基，即因之阿赖耶识，是瑜伽士希求之时；结合，即希求之阿赖耶识，是大种分别者；显现，即义之阿赖耶识，是大息圆满者；不变，即安住之阿赖耶识，是大
English
Five afflictions, five omens, five powers, five minds, making a total of seventeen sets of five. Enumerating them as multiple numbers also clearly indicates that this is a unique path. That which is the basis of all dharmas, appears as samsara due to error. It means that the Alaya-vijñana is the root of both good and evil, and because of non-realization, it becomes the basis for the appearance of all afflictions. If one truly sees the meaning of its nature, one will surely attain Nirvana. It means that if one truly realizes the nature of the Alaya-vijñana, one will obtain the fruit of liberation from birth, old age, sickness, and death, and therefore it becomes the support. From the Alaya-vijñana, various different names appear, among which there are two. Wanting to know what the names that appear in samsara are, it is said in the sutra: The basis of all, and knowing it, the aggregates of dharma arise in the three realms, from which the roots take various forms, called realms and birthplaces. It means that the so-called Alaya-vijñana, as well as the root consciousness, as well as the aggregates of existence, as well as the limbs of existence, as well as the root consciousness, as well as the grasping consciousness, as well as the realm that generates all, as well as the birthplace of all, as well as the dwelling place of all, as well as the cause that generates all, these seven themselves are very special. Because it possesses seeds, the Alaya-vijñana is the cause. From it, the fruits that are in accordance with karma appear continuously, and therefore it also transforms into the difference between cause and effect. In order to separately indicate these, it is said in the sutra: On the basis, all actions go, in all ignorance, attachment has no dwelling place. It means that for that which has become the basis of all afflictions, the objects of all six senses, and being ignorant of all things to be known, therefore one cannot separate from the habitual tendencies of attachment to all afflictions, being oppressed and tainted by evil seeds, therefore one is separated from the actions of liberation and dwelling place. The support is the basis, combination, appearance, unchanging, pure, and unfindable place. It means that the way of becoming a pure support is: the basis, which is the Alaya-vijñana of the cause, is at the time when the yogi desires; the combination, which is the Alaya-vijñana of desire, is the one who distinguishes the great species; the appearance, which is the Alaya-vijñana of meaning, is the one who has perfected the great breath; the unchanging, which is the Alaya-vijñana of abiding, is the great
Chinese
哇哇哇！无勤安住之阿赖耶大能圆满也。每个阿赖耶有因和果二者，即从凡夫八识生起的变动不定，乃至之前的道是因，之后的道是果，因此显示有因果关系。同样，在轮回中出现的一切道也都有因果二者。因此，《根本续》中也说：诸法阿赖耶唯一，阿赖耶住变五相，显现差别道之法。基性因之阿赖耶，结合欲之阿赖耶，显现义之阿赖耶，不变之阿赖耶，无勤安住之阿赖耶五者，于五境中住变，是为行地之差别。此二之法，皆以圆满瑜伽，及利生三事而行，即善义与修行者，持明即是圆满。如是说。五基彼续彼力故，显现五瑜伽五对治。所谓种子因之基，乃由缘所转之业习气，五毒现行之习气，见解执着周遍行之习气，禅修俱生之习气，以及诸习气眠于阿赖耶之五习气是为基。彼等习气安住于阿赖耶也依次如是。以彼等相续不断之威力故，阿赖耶从下往上住变，显现五瑜伽即是五种解说。五对治即是五种智慧，何为五？即菩提欲乐智慧，法之相智慧，一切智慧，圆满智慧，以及大智慧。彼等能摧毁五习气，且转为舍弃二者。成熟之例五者如结合之例。所谓于地成熟之例，如种子，苗芽，叶，花，果实等。于地结合也与前者数量相同，如棉花，氆氇，洗涤，毡子，染色等，此十者也因五境依次出现之故。五境五道亦如是地。所谓有情之境，圣者之境，以及得地之
English
Wow wow wow! The great power of the effortlessly abiding Alaya is complete. Each of the five Alayas has both cause and effect. That is, from the arising of the eight ordinary consciousnesses to the uncertain changes, the previous paths are the cause, and the subsequent paths are the effect, thus showing the relationship of cause and effect. Similarly, all paths that appear in samsara also have both cause and effect. Therefore, in the Root Tantra it is also said: All dharmas are one Alaya, The Alaya abides and transforms into five aspects, Manifesting as the dharma of differentiated paths. The Alaya that is the basis of causality, The Alaya that combines desire, The Alaya that manifests meaning, The Alaya that is unchanging, The five Alayas that abide effortlessly, By abiding and transforming in these five states, One traverses the distinctions of the bhumis. These two dharmas, All proceed through perfect yoga, And the three activities of benefiting beings, Namely, the meaning of virtue and the practitioner, The vidyadhara is said to be complete. Thus it is said. The five bases, by the power of that continuum, Manifest as five yogas and five antidotes. That is, the basis of the seed cause is the karmic habit transformed by conditions, the habit of the five poisons manifesting, the habit of views clinging and pervading, the habit of meditation arising simultaneously, and the five habits of all habits lying dormant in the Alaya are the bases. Those habits abide in the Alaya in that order. By the power of their uninterrupted continuum, the Alaya transforms from below to above, manifesting the five yogas, which are the five explanations. The five antidotes are the five wisdoms. What are the five? They are the wisdom of the desire for enlightenment, the wisdom of the aspect of dharma, the wisdom of all, the perfect wisdom, and the great wisdom. These destroy the five habits and transform into both abandonment. The five examples of ripening are like the examples of combination. The examples of ripening on the ground are like seeds, sprouts, leaves, flowers, and fruits. Combination on the ground is also the same number as the former, such as cotton, wool, washing, felt, dyeing, etc. These ten also appear sequentially due to the five states. The five states and five paths are also like the bhumis. The state of sentient beings, the state of noble ones, and the state of attaining the bhumis,
Chinese
是时机，获得持明觉悟的时机，获得果位的时机。道是：资粮道，加行道，见道，修道，究竟道。地是：转变自在不决定的地，福德宝藏的地，依靠而显出差别的地，以所缘而获得果位的地，安住而不变的地。五五安住处五个时机，是指五种道和两种，修道的安住处，修学的安住处，名相续重要修习的安住处，幻化不退转安住的未修习的安住处，智慧的功用大功用圆满的安住处。时机是：获得忆念的时机，获得行为的时机，获得证悟的时机，获得串习的时机，获得决定的时机。五处究竟五种相，是指欲望成就究竟的处所，忍辱成就圣者的处所，真谛成就清净的处所，在世间中是著名的。那为什么呢？因为是积累一切烦恼习气的种子的基础，是境的觉知，是有的法轮回的最后有之间，蕴依靠缘起而显现的整体显示的基础，是安住依靠的一切基础的因，显现为各异，像依靠七个集合生起之根本的树木一样，一切基础是根本而其他识是支分，是大概率的，因为经论中说必须接受众多不同的生，所以在三界中接受一切身体。在无色界中接受四名蕴，在二者中接受名和色二者，在无边虚空中一切都生起，事物显现在内外，是一切的所依处，因为是集合七因的再生者，所以也称积累心法习气种子的基础为心。对于被称为清净的名称的自性有什么想法呢？空性与无相，如实性无错谬，等等。一切基础的自性，因为没有成立二边，所以称为空性，因为无法把握这样的本体，所以称为无相。
English
It is the time, the time to attain the awareness-holder enlightenment, and the time to attain the fruition. The paths are: the accumulation path, the application path, the seeing path, the meditation path, and the ultimate path. The grounds are: the ground of uncertain transformation, the ground of the treasury of merit, the ground where differences arise due to reliance, the ground where fruition is attained through the object of focus, and the ground where there is no change in abiding. Five-five abodes and five times, which means five paths and two, the abode for training the path, the abode for training learning, the abode for training the important nominal continuum, the abode for not training the illusion of non-reversal, and the great abode for perfecting the power of wisdom. The times are: the time to attain mindfulness, the time to attain conduct, the time to attain realization, the time to attain habituation, and the time to attain certainty. Five places, five aspects of completion, which means the place where desires are accomplished and completed, the place where patience is accomplished and is noble, and the place where truth is accomplished and is pure, which is famous in the world. Why is that? Because it is the basis for accumulating the seeds of all afflictive habitual tendencies, it is the awareness of objects, it is the basis for the manifestation of the whole appearance of the aggregates relying on dependent origination between the last existence of the cycle of existence, it is the cause of all the basic elements of reliance, appearing as distinct, like a tree relying on the root of the seven aggregates, the all-ground is the root and the other consciousnesses are branches, which is a high probability, because the scriptures say that many different births must be accepted, so all bodies are accepted in the three realms. In the formless realm, the four mental aggregates are accepted, in the two, the name and form are accepted, in the endless space, everything arises, things appear internally and externally, it is the support of everything, because it is the regenerator of the seven aggregate causes, so the basis for accumulating the seeds of mental dharma habitual tendencies is also called the mind. What is the nature of the name that is called purification? Emptiness and signlessness, suchness without error, and so on. The nature of the all-ground, because the two extremes are not established, it is called emptiness, because such an essence cannot be grasped, it is called signlessness.