English
If one clings to permanence and desires liberation from it, it is like sowing seeds in sand, which will not bear fruit. However, the Alaya consciousness is boundless, and even if you consider it to have an end, it will not change. It is like a crystal ball that is dyed with colors, but its essence does not change. Similarly, relying on it will not lead to liberation, therefore the Alaya consciousness exists. Someone says: Even if you transform a rope, it will not become a jewel. If the Alaya consciousness does not exist, where should the afflictions reside to be eliminated? If it is said that it resides in the five sense doors and is eliminated, then it will cease during the path of meditation. If it is said that it resides in the afflicted mind and is eliminated, then due to the nature of defilement, it cannot be the basis for elimination, just as a rope will not become a jewel. Someone says: Even if you mix soil and stones, they cannot be integrated. If the Alaya consciousness does not exist, where should the seeds of karmic imprints be stored for the cycle of rebirth? If stored in the virtuous deeds arising from the mind, it is like camphor; if stored in non-virtuous deeds, it is like garlic; if stored in the mind, it is like lightning, swift and intense. What if it is stored in the form aggregate? Just as soil and stones cannot be mixed, karmic imprints cannot be mixed. Liberation from the cycle of rebirth is also impossible. Someone says: Where lightning flashes, there is no darkness. The elimination of afflictions to be abandoned by the path of seeing and the path of meditation is the same. If it is said that afflictions reside in the mind and the five sense doors and are eliminated, it is the same as what was said before. If it is said that it resides in the mind and is eliminated, then at the stage of the path, the mind has been transformed into the wisdom of the antidote path, and afflictions cannot reside in the antidote, just as paint cannot stay on hot iron, and where lightning flashes, there is no darkness. Therefore, the Alaya consciousness exists. The karmic imprints of the cycle of rebirth are also impossible. Vermilion mercury and molten gold cannot coexist. A person cannot jump on himself. The preceding and following currents of a river cannot meet. Because the Dharma nature is the same, the types are infinite. If the Alaya consciousness does not exist, then the karmic imprints of the cycle of rebirth, the six consciousnesses gathering together to store each other, due to the differences in location, faculties, and objects, there is a contradiction of mutual exclusion, which is impossible, just as vermilion mercury and molten gold cannot coexist. If it is said that the respective karmic imprints of the six consciousnesses are stored in their respective consciousnesses, then it is like a person, no matter how high he jumps, cannot jump on himself. If it is said that it is stored in the preceding and following moments of consciousness, then there is a contradiction of not being able to exist simultaneously.
Chinese
因为这无法成立，就像前后的河流无法相遇一样。那么，应该调伏哪种识呢？因为识的种类繁多且各不相同，所以即使是阿罗汉的识也会有调伏的过失。因此，根本识是必须存在的。也就是说：因为与三种差别相违背的缘故，六者之间没有关联，因为没有同时存在的一刹那，如果对“种”进行，则会变成其他的过失。这是所说的意义。因此，它被称为真如。如果一切都没有它，那么如果有接受，怎么可能存在呢？这依靠理证赞扬了根本识的存在，如果没有根本识，那么三时之中轮回按照规律产生的生命接受，以及轮回的显现都是不可能的。如果没有它，如果断绝了相续，那么持续存在多久，之后又重新生起，是从哪里产生，又不是从哪里产生呢？这是说，如果没有根本识，声闻乘在灭尽定中，断绝了相续而入定，断绝了六识的运行而禅修，如果持续一段时间，比如受到慈氏教法的激励而重新生起，那么原因是从哪里产生的呢？因为它不是从根本识以外的任何地方产生的，所以显而易见是存在的。如果不存在，那两者都不存在，那么从哪里生起，又不会改变呢？这是说，如果没有根本识，因为没有所依，所以无想定和无想定的入定，两者都是在六识停止之后才显现的，那么这种方式是从哪里产生的呢？因为它不会从根本识以外的任何地方产生。同样，是什么导致了停止和改变呢？一刹那持续多久，然后又生起。因此，它是一切的根本，就像身体和毒药、药物一样。这是说，像前面一样停止，又是什么样的因缘，在昏厥或麻醉的时候，六识停止，经过了多久的时间才生起，也是因为根本识的存在才生起的。这样，通过三种时间停止和生起的理证，根本识是恢复失去的意识，就像身体被毒药麻醉后用药物恢复一样。这样，通过四个理证的根本，显而易见是存在的。五种进入就像梦一样。如果是这样，那么这（根本识）是同一个，还是不同的呢？从一和异的自性中解脱，是形状或颜色，还是浑浊的水和牛奶一样呢？这是说，五根的识就像梦一样。
English
Because this cannot be established, it is like the rivers before and after not meeting. Then, which kind of consciousness should be subdued? Because there are many different kinds of consciousness, even the consciousness of an Arhat would have the fault of being subdued. Therefore, the fundamental consciousness must exist. That is to say: Because it contradicts the three kinds of differences, the six are not related, because there is no moment of simultaneous existence, if it is done to the "seed," then it will become the fault of being other. This is the meaning of what was said. Therefore, it is praised as Suchness. If everything does not have it, then if there is acceptance, how could it exist? This praises the existence of the fundamental consciousness by relying on reasoning, and if there is no fundamental consciousness, then the acceptance of life arising from the cycle of existence in the three times, and the appearance of the cycle of existence are impossible. If it does not exist, if the continuum is cut off, then how long will it continue to exist, and then arise again, from where does it arise, and from where does it not arise? This says that if there is no fundamental consciousness, the Hearers, having cut off the continuum in cessation, having entered into meditative absorption, having cut off the movement of the six aggregates, and having meditated, if it continues for a while, such as being motivated by the teachings of Maitreya and arising again, then from where does the cause arise? Because it does not arise from anywhere other than the fundamental consciousness, it is obvious that it exists. If it does not exist, then both do not exist, then from where does it arise, and does not change? This says that if there is no fundamental consciousness, because there is no basis, both the non-conceptualization and the meditative absorption of non-conceptualization, both appear after the cessation of the six aggregates, then from where does this manner arise? Because it will not arise from anywhere other than the fundamental consciousness. Similarly, what causes the cessation and change? How long does a moment last, and then arise. Therefore, it is the basis of everything, just like the body and poison, medicine. This says that, like before, what kind of condition, in a faint or intoxicated state, causes the six aggregates to cease, and after how long does it arise, and it also arises because of the existence of the fundamental consciousness. In this way, through the reasoning of the cessation and arising of the three times, the fundamental consciousness is the restoration of lost consciousness, just like the body being intoxicated by poison and restored by medicine. In this way, through the basis of the four reasonings, it is obvious that it exists. The five entrances are like dreams. If so, then is this (fundamental consciousness) the same, or is it different? Liberated from the nature of one and other, is it shape or color, or is it like muddy water and milk? This says that the consciousness of the five senses is like a dream.
Chinese
如果像是道路一样，阿赖耶识和五根二者是一还是异？从作用上各自显现，但在认识的种类上是一，因此是脱离一和多的例子，就像形状和颜色，或者浑浊和水一样。那么，那个本身是坚固的吗？如果那个的基础本身是坚固的，那么就像脱离一和多的方式一样，五根截断境的习气的体性，连同能力，那个是坚固的吗？就像询问阿赖耶识是否坚固一样。那是：不摇不动，摇动和变动，不生和如是生，就像虚空生起一样。作为回答，阿赖耶识是坚固的，因此什么也不摇不动，不生起。五根的习气是摇动和变动的，因此什么都生起，比如虚空和彩虹、湿气等等。因此，阿赖耶识的体性是：无始无终，不指定时间，不谬不改，如是性，自生周遍显现的界，不生自性本来明。意思是阿赖耶识没有先后时间，因此没有生灭，从本来就是清净的，没有造作没有错乱的自性，在四时中没有被遮蔽而显明，是无边无际的。它的体性在任何边都不显现，在原始智慧的自性中本来就明亮。那么，显现的轮回的法有多少过失呢？基或者叫做那个相续，一切知生生起的，根本具力安立为基，种种生起之因就是那个。意思是由于没有见到那样的自性，所以结合意义的阿赖耶识，轮回的因，存在于刹那的相续中，那是七识的生起者，生起一切遍染污的法，是生起和出现的根本，具有习气力量，因此成为轮回的根本，因此显现为事物能取所取的种种。然而仅仅是那样，自性在任何地方生起和显现，在体性上是没有的。阿赖耶识的例子是怎样的呢？在清净的虚空中运行的云，直到出现金子的蒸汽，小小的蒸汽也属于云团。那个原因是虚空
English
If it is like a path, are the alaya and the five senses one or different? From the perspective of function, they appear separately, but in terms of the type of cognition, they are one, thus it is an example of being free from one and many, like shape and color, or turbidity and water. Then, is that itself firm? If that foundation itself is firm, then like the way of being free from one and many, is the nature of the habits of the five senses cutting off objects, along with the ability, firm? It is like asking whether the alaya is firm. That is: "Unmoving, unchanging, moving and changing, unborn and likewise born, like the arising of space." As an answer, the alaya is firm, therefore nothing moves or changes, nothing is born. The habits of the five senses move and change, therefore anything arises, like space and rainbows, moisture, and so on. Therefore, the nature of the alaya is: "No beginning, no end, no time is specified, unerroneous, uncorrupted, suchness, the spontaneously arising realm of universal appearance, unborn, the nature is primordially clear." It means that the alaya is free from past and future time, therefore there is no arising or ceasing, from the beginning it is pure, the nature is unmade and uncorrupted, it is not obscured in the four times but is clear, it is limitless. Its nature does not appear on any side, it is primordially clear in the nature of great primordial wisdom. Then, how many faults are there in the appearance of the phenomena of samsara? "The basis or that continuum, all knowing arises, the root with power established as the basis, the various causes of arising are that itself." It means that because the nature is not seen in that way, the alaya that combines meaning, the cause of samsara, exists in the continuum of moments, that is the generator of the seven aggregates, it generates all the defiled phenomena, it is the root of arising and appearing, it has the power of habits, therefore it becomes the root of samsara, therefore it appears as various objects of grasping and being grasped. However, only in that way, the nature arises and appears anywhere, it is non-existent in the essence. What are the examples of the alaya like? "Clouds moving in the clear sky, up to the appearance of gold vapor, even the smallest vapor belongs to the cloud mass." That reason is space.
Chinese
啊，是的，是这样的。显现的刹那之前，称为初始的边际显现。同样，它本身被置于基础之上。因为是相似的缘故，所以显现于此，仅仅是各自的差别而已。如是，云聚显现的时间仅为一刹那，从那以后长时间显现云聚这二者，最初的虚空的奇妙本身称为显现。如同虚空是因一样，阿赖耶识本身也被置于所有习气的基石之上。阿赖耶识和习气在道路上有相反的差别，但在普遍烦恼的时候，因为无法区分，所以因为相似的理由，阿赖耶识本身显现为习气的体性，阿赖耶识和习气的差别之处就在于此。没有阿赖耶识，习气是不可能存在的，所以用虚空的比喻来表示阿赖耶识的意义。从阿赖耶识显现轮回的六聚之理是：它本身从它的流动中，进入的各聚显现出来。意思是说，从阿赖耶识与习气相连的刹那的延续中，进入的六聚如海浪般显现。根本的强大力量增长变化，在何处和何处有什么烦恼，显现为相，执着，摇动，移动。意思是说，六聚显现而分割了境，阿赖耶识被习气和意所染污，阿赖耶识习气轮回的种子增长并变得有力量，因此执着于高低不同的事物，变得痛苦，显现为不同的境，并且因为对境的六聚的执着，所以在六道中轮回并堕落。然后阿赖耶识也变成因的缘。自己的显现显明了什么，在哪里看，在哪里执着，那个延续从中产生。意思是说，阿赖耶识的错乱显现为自己的境，六聚分别执取，并通过显明知识的门径，在内在，烦恼的意念以我见澄清，执着于所执着的考察的刹那延续，从中产生轮回的诸法，变得痛苦。在哪里寻找，知道什么，知道那个什么，恐惧战栗害怕事物本身。意思是说，以能取所取，感受显现轮回的苦乐，知道什么，执着于相，知道那个什么，通过分别的知识，生起行，造