Chinese
并且，无作者的自性，即是真实义无误，这被称为如来之意。由于本来未被改造和污染，因此没有其他意义，被称为非异如是性。由于自性光明且不动摇，所以是禅定。由于没有粗分别的差别，所以被称为空性。因此，未改造即是非异性。 禅定、分别、空性名扬。 如是说。本来俱生，阿赖耶识自性，胜观无有遮蔽，远离戏论寂止，由于本来没有束缚，所以是胜观、寂止和解脱。同样，阿赖耶识的自性被称为中观，离边，无所取，无所执，无断，无常，无生灭，无一总的分别，无差别之分别，无相，无自他，无去来，无垢，无合离，无蕴、无界、无处，无境，无所作，无因果，未生故无有菩提心等，十三四等名之。 佛法与菩提心等，阿赖耶识菩提心是本来的三宝，安住于菩提心三种自性，自性本来无成，无有坏灭，故如虚空。然而，如是阿赖耶识的胜义谛，不变的，普遍知名的法界，作为所依，从法界到法身，不分开者，是这样认为的。那是被认为是无分别智慧的自性。大乘密宗本身，认为阿赖耶识无边际的法身本身就是大智慧。即使基础没有以任何方式显现，但不会不显现，本来就是自性光明的法界。所说的基础是像这样的孩子所希望的。并且，对所有有智慧的人说这些，为了愚笨的人而了解。这些话语确定了这些仅仅是小乘的论典。在适当时机完全清净。
English
And, the nature of no agent, that is, the true meaning is not mistaken, which is called the intention of the Tathagata. Because it is originally unadulterated and unpolluted, there is no other meaning, and it is called non-other suchness. Because the nature is clear and unwavering, it is Samadhi. Because there is no difference of coarse discrimination, it is called emptiness. Therefore, unadulterated is non-otherness. Samadhi, discrimination, emptiness are famous. Thus it is said. Originally co-emergent, the nature of Alaya-vijñāna, Vipassanā is unobstructed, free from elaboration and Śamatha, because it is originally unbound, it is Vipassanā, Śamatha and liberation. Similarly, the nature of Alaya-vijñāna is called Madhyamaka, free from extremes, without grasping, without clinging, without cessation, without permanence, without arising and ceasing, without one general discrimination, without discrimination of differences, without characteristics, without self and other, without going and coming, without defilement, without combination and separation, without aggregates, without elements, without sources, without objects, without actions, without cause and effect, without the essence of enlightenment because it is unborn, and is known as thirteen, fourteen, etc. Buddha, Dharma and Bodhicitta, etc., Alaya-vijñāna Bodhicitta is originally the Three Jewels, abiding in the nature of the three Bodhicittas, the nature is originally unestablished, without destruction, so it is like the sky. However, such an ultimate truth of Alaya-vijñāna, the unchanging, universally known Dharmadhatu, as a basis, from Dharmadhatu to Dharmakaya, those who are not separated, are considered to be so. That is considered to be the nature of non-conceptual wisdom. The Mahayana secret mantra itself considers the Dharmakaya of Alaya-vijñāna, which is without limit, to be great wisdom itself. Even if the basis does not appear in any way, it will not be invisible, it is originally the self-luminous Dharmadhatu. The basis of the explanation is what a child like this desires. And, these are said to all intelligent people, let the foolish understand. These words determine that these are only Hinayana treatises. Completely purified at the appropriate time.
Chinese
关于所依的解释次第符合大乘，因为不共故而不确定，所以对两者都各自适当地解释。像这样，任何典籍所证悟的究竟，被称为阿赖耶识转为如镜之智，即永远成为中介。对此，有人会想，转依的时候，因的阶段是什么呢？如《摄论》云：“乃至受生有，彼一切时中。”意思是说，乃至轮回无始无终地取受生，取受三界习气的种子存在于阿赖耶识中的一切有。前一刹那的习气，以先前的圆满支分和投射支分，使果成熟，通过在道上的修习，种子耗尽。后一刹那的习气事物生起，前一刹那止灭。刹那不断生起的习气力量强大，痛苦因此不断耗尽焚烧。《摄论》云：“转依五相必现起。”意思是说，那个相续只是使痛苦成熟为煎熬。像这样，存在于阿赖耶识刹那相续中的对治道之智慧，彻底修习耗尽焚烧，转变为如镜之智。转依的时候，在五种瑜伽的阶段中逐渐转变，因此必定能从一切烦恼中彻底解脱。成立阿赖耶识存在的理由是：“无色不见非有性，有故成为可见境。”意思是说，阿赖耶识没有颜色，没有形状，没有颜色，无法观察，所以也可以说是不见非有性。因为阿赖耶识存在，所以它显现的实有境是不同的，因为存在，所以也可以说是成为可见境，即从有无中解脱。因此，“不见之境若非有，何能称之为存在？”意思是说，阿赖耶识没有被看见，所以不是一个成立的事物，因为它没有成为一个境，所以怎么能称它为存在呢？如果说没有，那么因为阿赖耶识存在，所以它成为一切的因。“无边生起之因，无实基础自性，因此显现种种差别。”意思是说，阿赖耶识的自性是无边的，无法用思想衡量，是第二事物圆满生起的因，是田地和养育者。而且，阿赖耶识的自
English
The explanation of the basis (āśraya) in the stages of the path is suitable for the Great Vehicle (Mahāyāna), because it is not common and therefore uncertain, so it is explained appropriately for both. Thus, the ultimate realization of any scripture is called the transformation of the ālaya-vijñāna into mirror-like wisdom (ādarśa-jñāna), which means it becomes an eternal intermediary. Regarding the question of what the causal stage is at the time of transformation, the *Compendium of Abhidharma* says, "As long as there is existence of taking rebirth." This means that as long as saṃsāra takes birth without beginning or end, it takes the differences of taking birth, and all the seeds of the three realms' habitual tendencies (vāsanā) that exist in the ālaya-vijñāna. The previous moment's habitual tendencies, with the previous complete limb and projecting limb, cause the fruit to ripen, and through practice on the path, the seeds are exhausted. When the object of the later moment's habitual tendencies arises, the previous one ceases. As the power of the constantly arising habitual tendencies increases, the suffering is constantly exhausted and burned. The *Compendium of Abhidharma* says, "The five aspects of transformation will definitely arise." This means that that continuum only causes suffering to ripen into torment. Thus, the wisdom of the antidote path that exists in the momentary continuum of the ālaya-vijñāna is completely practiced, exhausted, and burned, transforming into mirror-like wisdom. At the time of transformation, it gradually transforms in the stages of the five yogas, so it will definitely be able to completely liberate from all afflictions. The reason for establishing the existence of the ālaya-vijñāna is: "Formless, unseen, non-existent, because it exists, it becomes a visible object." This means that the ālaya-vijñāna has no color, no shape, and is free from color, so it cannot be examined, so it can also be said to be unseen and non-existent. Because the ālaya-vijñāna exists, the real object that appears is different, and because it exists, it can also be said to become a visible object, that is, it is liberated from existence and non-existence. Therefore, "If the unseen object is not existent, how can it be called existence?" This means that the ālaya-vijñāna is not seen, so it is not an established thing, because it has not become an object, so how can it be called existence? If it is said that it does not exist, then because the ālaya-vijñāna exists, it becomes the cause of everything. "The cause of endless arising, the basis of non-existence, the nature itself, therefore various differences appear." This means that the nature of the ālaya-vijñāna is endless, immeasurable by thought, and is the cause and field for the perfect arising of the second object. Moreover, the nature of the ālaya-vijñāna
Chinese
善与恶的称谓没有差别，虽然无实体的基础本体是一个，因此与因缘相遇而产生的变化是：恶劣的因缘会成为一切烦恼的基础，善良的因缘会成为清净的所依，以二者本体的理由，事物二元善恶的不同显现出多种多样的现象，因此阿赖耶识是存在的。因此经中说：无始时际之界，是诸法之所依，以彼有故一切众生，及涅槃皆可得。如是说。此界若无与一切相违，若谓无有一，则执持之方亦如是，终不解脱，系缚之结在此。若无一切之因阿赖耶识，则与所说相违，成为因不决定的相违。如果说，没有阿赖耶识而显现的境是存在的，那么如身与影般执持的识也是存在的，由于执着能取所取二者，终不解脱，成为系缚的无法解脱之结的过患就在于此。何者执着于边际而观视，彼不见无边之义，执着于边际如以高度测量虚空，于无边性中说为解脱，执着于边际欲解脱者非解脱。如是外道等谁，于阿赖耶识寻求边际，认为识是刹那或常断者，彼未见未证阿赖耶识无边之义，譬如以高度测量虚空。何者不于阿赖耶识寻求边际，即未被边际束缚，于无边性中说为解脱。因此，以常断特意执着而欲求得解脱者，终不成为执着于边际的解脱。因此《解深密经》中说：取之识甚深且微细，一切种子如水流般流淌，若执着为我则不可，此我未向声闻孩童们宣说。如是不能成就之譬喻是：种植沙子亦不成熟为果实，旋转水晶蛋亦不变动底部。如是未见阿赖耶识，欲求无有阿赖耶识之解脱而舍弃轮回者，若不依赖阿赖耶识，则善业之习气
English
The terms good and bad have no difference, although the basis of non-entity is one in essence. Therefore, the changes that occur when encountering conditions are: bad conditions become the basis of all afflictions, and good conditions become the basis of purification. With the reason of being the essence of both, the duality of good and bad manifests in various ways, therefore, the existence of Alaya consciousness is evident. Therefore, it is said in the scriptures: "The realm of beginningless time is the abode of all phenomena. Because of its existence, all beings and Nirvana can be attained." It is said like this. If this realm does not exist, it contradicts everything. If it is said that there is one that does not exist, then the aspect of grasping is also the same, and it will never be liberated. The knot of bondage is here. If there is no Alaya consciousness, the cause of everything, then it contradicts what is said, and it becomes a contradiction of uncertain cause. If it is said that the object that appears without Alaya consciousness exists, then the consciousness that grasps like body and shadow also exists. Because of attachment to the two, the grasper and the grasped, one will never be liberated, and the fault of becoming a knot of bondage that cannot be liberated lies there. Whoever clings to the edge and looks, he does not see the meaning of infinity. Clinging to the edge is like measuring the sky with height. It is said to be liberated in infinity. Those who cling to the edge and desire liberation are not liberated. Like this, whoever, such as heretics, seeks the edge of Alaya consciousness, and thinks that consciousness is momentary or permanent, he has not seen or realized the meaning of the infinite Alaya consciousness, just like measuring the height of the sky. Whoever does not seek the edge of Alaya consciousness is not bound by the edge, and is said to be liberated in infinity. Therefore, those who intentionally cling to permanence and annihilation and desire to attain liberation will never become liberated by clinging to the edge. Therefore, it is said in the "Explanation of the Intention": "The consciousness of taking is very deep and subtle, and all seeds flow like a stream. It is not right to cling to it as self. This I have not taught to the Shravaka children." The example of not being able to achieve this is: "Even if sand is planted, it will not ripen into fruit. Even if a crystal egg is turned, the bottom will not change." Like this, those who have not seen Alaya consciousness and desire liberation without Alaya consciousness and abandon samsara, if they do not rely on Alaya consciousness, then the habits of virtue
Chinese
如果有人执着于常法并希望从中解脱，这就像在沙地上播种，却无法结出果实。然而，阿赖耶识是无边无际的，即使你认为它有尽头，它也不会改变。这就像水晶球被颜料染色，但其本质不会改变。同样，依赖于它也无法获得解脱，因此阿赖耶识是存在的。有人说：即使改变了绳子，它也不会变成珍宝。如果不存在阿赖耶识，那么烦恼应该依附于何处才能被断除呢？如果说它依附于五根门而断除，那么在修道时它就会停止。如果说它依附于有烦恼的意根而断除，那么由于污垢的本性，它不能作为断除的基础，就像绳子不会变成珍宝一样。有人说：即使混合泥土和石头，它们也无法融合。如果不存在阿赖耶识，那么轮回的流转，业习的种子应该储存在哪里呢？如果储存在心所产生的善法中，那就像樟脑一样；如果储存在恶法中，那就像大蒜一样；如果储存在意根中，那就像闪电一样，迅速而强烈。如果储存在色蕴中呢？就像泥土和石头无法混合一样，业习也无法混合。从轮回中解脱也是不可能的。有人说：闪电出现的地方没有黑暗。断除见道和修道所断的烦恼也是如此。如果说烦恼依附于意根和五根门而断除，这与之前所说的一样。如果说它依附于意根而断除，那么在道位时，意根已经转化为对治道的智慧，对治道中不可能存在烦恼，就像在烧红的铁上无法停留油漆，闪电出现的地方没有黑暗一样。因此，阿赖耶识是存在的。轮回流转的业习也是不可能的。胭脂水银和金汁不可能共存。人不可能跳到自己身上。河流的前后水流不可能相遇。由于法性相同，所以种类是无限的。如果不存在阿赖耶识，那么轮回的业习，六识聚集在一起互相储存，由于处所、根和对境各不相同，存在着互相排斥的矛盾，这是不可能的，就像胭脂水银和熔化的黄金不可能共存一样。如果说六识各自的业习储存在各自的识中，那么就像人无论跳得多高，也不可能跳到自己身上一样。如果说储存在前后刹那的意识中，那么存在着无法同时存在的矛盾。