Chinese
大多数的边见持有者认为，阿赖耶识是应当了解的一切显现和心识的基础。因此，即使这里不认为它是实义的所知，但仅仅在名言上，《宝积经》中说：犹如见到磁石，铁便迅速地四处转动，然而它没有心识，却像有心识一样显现。同样，阿赖耶识也是，像无心识的有情一样，来回移动，很好地散布着地。又说：无论显现为何，所有显现为相的色，都是习气颠倒的阿赖耶识，地在一切处都像色一样存在。犹如牛奶变质，功德显现为酸奶和酥油，同样，阿赖耶识也变化后像色一样存在。又说：具有色功德的色，阿赖耶识像色一样存在，就像孩子观察的那样，色不是单独存在的。如是所说，因为它是显现为被观察的有情和显现为相之义的基础，所以显现为外境的各种事物。例如，就像比丘修不净观时，一切行为处都显现为骨骸堆积一样。一切境的根本阿赖耶识，由于错乱而显现为外境的各种事物，并且因为是所有种子的总集，所以是轮回、涅槃、善恶和道见的等等一切杂染之法的生起之因，以及成为清净之所依，这就是作用义的阿赖耶识。基义的阿赖耶识的自性是：作用义的阿赖耶识稍微被四种因缘所迷惑时，就像茅屋或房屋一样，我们各自执着，没有共同聚集的稳固性。本来从一开始，真正的实义自性，自然不生，不是造作者所造作，遍及一切，离于执着，没有遮蔽而完全光明，没有因缘而自显，但本体不是聚合而成，是法性不生的状态。而且，这不是离垢的法性，而是具有垢染的状态。又，《开显幻化之钥》中说：阿赖耶识，阿赖耶识，因为是所有一切的基础，所以被称为阿赖耶识。
English
Most holders of extreme views consider the ālaya-vijñāna to be the dharma that should be understood as the basis of all appearances and minds. Therefore, even though it is not considered a knowable object in the ultimate sense here, merely in terms of convention, the *Ghanavyūha Sūtra* states: Just as when a magnet is seen, iron quickly revolves everywhere, yet it has no mind, but appears as if it has a mind. Similarly, the ālaya-vijñāna also, like a sentient being without mind, moves back and forth, and excellently scatters the grounds. And: Whatever appears in this way, all appearances as characteristics and forms, are the ālaya-vijñāna of reversed habitual tendencies; the grounds exist like forms in all places. Just as milk transforms, and qualities appear as yogurt and butter, similarly, the ālaya-vijñāna also, having transformed, exists like form. And: The form endowed with the qualities of form, the ālaya-vijñāna exists like form; just as a child examines, form is not separate. As it is said, because it is the basis that appears as examined sentient beings and appears as the meaning of characteristics, it appears as various external objects. For example, just as when a monk meditates on impurity, all places of activity appear as heaps of bones, the root of all objects, the ālaya-vijñāna, due to confusion, appears as various external objects, and because it is the collection of all seeds, it is the cause of the arising of all defiled dharmas such as saṃsāra, nirvāṇa, virtue, non-virtue, and the views of the path, and it becomes the support for purification; this is the ālaya-vijñāna of functional meaning. The nature of the ālaya-vijñāna of the ground meaning is: When the ālaya-vijñāna of functional meaning is slightly deluded by the four conditions, like a hut or a house, we each cling to it, and there is no stability of a common gathering. Originally, from the very beginning, the true nature of ultimate meaning is naturally unborn, not made by a maker, pervading all, free from grasping, without obscuration, completely clear, self-appearing without cause or condition, but the essence is not compounded, it is the state of the unborn nature of reality. Moreover, this is not the nature of reality free from defilements, but the state with defilements. Also, in *The Key to Unlocking Illusions*, it says: Ālaya-vijñāna, ālaya-vijñāna, because it is the basis of all things, therefore it is called ālaya-vijñāna.
Chinese
譬如，土不叫做浊。同样，水不叫做浊。土水混合才叫做浊。同样，对于一切有情众生，法身遍布安住，那不叫做阿赖耶。分别念显现为相，那不叫做阿赖耶。法身如水，被习气如土所染污，才命名为阿赖耶。如是说，依靠显示自性秘密要点的这个定义，对于究竟的意义，要像秘密心髓的意趣那样，了知与一切智法王（龙钦巴）的意趣一致。第二，从“完全不断绝”到“具有生灭”之间所显示的是：如果思考阿赖耶的所缘境是怎样的，习气的阿赖耶，不像眼识只缘色，或者耳识只缘声那样，而是所缘和行相完全不断绝，由于从最初积累的对境、有情和遍计的习气，无论在哪里成熟，都显现为该处的外器和内近取的蕴聚。对于如何了知对境的行相，就像说六识的粗大分别遮蔽，不明显现，以不明显的方式显现那样，不像六识那样断绝为对境的种类，而是以无覆无记的自性，缘对境，行相的相续不断绝，与五遍行一起，与六识的生起同时产生。对于一切法普遍涉入，对于对境的决断，也像五根一样没有差别，不具有苦乐的感受，具有舍的法性不断绝。自己的体性没有粗大的事物，对于成为阿赖耶的一切种子来说，就是它本身。不像意识等六识那样，对境显现为明了的行相，对于任何对境，都不作“这是这个”的粗大分别念，安住于远离分别思择的状态。阿赖耶的体性是怎样的呢？像这样，阿赖耶对任何事物都不分别，也不执著于类别，在那样的状态中，刹那刹那前后流动的众多识，所有的一切都不间断地具有相续地产生，因此，譬如河流持续流淌一样。那也是刹那
English
For example, earth is not called turbidity. Likewise, water is not called turbidity. Only the mixture of earth and water is called turbidity. Similarly, for all sentient beings, the Dharmakaya pervades and abides, but that is not called Alaya. When conceptual thoughts appear as characteristics, that is not called Alaya. The Dharmakaya is like water, defiled by habits like earth, and then it is named Alaya. As it is said, relying on this definition that shows the secret essence of self-nature, for the ultimate meaning, one should understand that it is in accordance with the intent of the Secret Heart Essence, and that it is in accord with the intent of the Omniscient Dharma King (Longchenpa). Secondly, from "completely uninterrupted" to "having arising and ceasing" is what is shown: If one wonders what the object of Alaya is like, the Alaya of habits is not like the eye consciousness only focusing on form, or the ear consciousness only focusing on sound, but the object and aspect are completely uninterrupted. Due to the power of the habits of objects, sentient beings, and completely imputed things accumulated from the beginning, wherever they ripen, they appear as the outer vessel and the inner aggregates of appropriation in that place. Regarding how to know the aspects of objects, just as it is said that the coarse discriminations of the six consciousnesses obscure and do not clearly appear, appearing in an unclear way, it is not like the six consciousnesses that cut off into types of objects, but with the nature of being un-obscured and un-indicated, it focuses on objects, and the continuity of aspects is uninterrupted, together with the five omnipresent factors, and arises simultaneously with the arising of the six consciousnesses. It pervades all dharmas, and the determination of objects is also without distinction like the five senses, without the feeling of pleasure or pain, possessing the nature of equanimity that is uninterrupted. One's own essence does not have coarse objects, and for all the seeds that have become the Alaya, it is itself. It does not discriminate objects with clear aspects like the six consciousnesses such as mind consciousness, but for any object, it does not make coarse discriminations of "this is this," and abides in a state of being free from discriminating thought. What is the nature of Alaya like? Like this, the Alaya does not discriminate anything, nor does it cling to categories, and in that state itself, all the many consciousnesses that flow moment by moment, before and after, arise continuously without interruption, therefore, just as a river flows continuously. That is also a moment
Chinese
先前的成为后来的因，持续不断地产生，后来的产生之时，先前的随之灭亡，总的体性是刹那的无常，以及持续的常的体性，那意义的本体，秘密的法界是不灭的，如同影像一般，本体的持续从刹那中解脱。第三是，从“完全断绝”到“一切者本身”之间所阐述的。对此，阿赖耶识的所缘境也是。《决定汇集》中说：简而言之，阿赖耶识是两种所缘境的行境：内部的取受识和外部的器世界完全不间断的识。其中，内部的取受是对于遍计所执自性的显现执著的习气，以及所依和根的色。这些都在色界中。在无色界中，只有取受习气。其中，外部的器世界完全不间断的识，是阿赖耶识依赖于内部取受的所缘境，恒常不断绝地了知坏灭和器世界的持续。例如，燃烧的酥油灯，灯芯和油的因进入内部，而在外部产生光芒一样，对于内部取受的所缘境和外部的所缘境，也应以与阿赖耶识相同的方式来看待。那个所缘境非常微细，即使是世间的智者也难以完全确定。如《宝积经》所说：“阿赖耶识极深奥，心智狭小者不能知，如幻境中的鹿一样流转，难以知晓其非单一自性。”因此，阿赖耶识的境并非不存在，其自性是完全不间断的识，因此，不像六识那样，从各个所缘境中显现出清晰的偏颇，而是变成一体，不显现。因此，谁能说“这是阿赖耶识的境，这不是”呢？对于阿赖耶识的境进行区分，粗糙的心识如何能进行区分呢？因为不存在，所以六识
English
The former becomes the cause of the latter, continuously arising, and when the latter arises, the former ceases along with it. The general characteristic is the momentary impermanence and the continuous permanence. That essence of meaning, the secret realm of reality, is indestructible, like an image, the continuity of essence is liberated from the momentary. The third is what is shown from "completely cut off" to "the all itself." Regarding this, the object of the alaya is also. As stated in the Gtan la dbab pa bsdud pa: In short, alaya-vijnana is the engagement of two objects: the internal taking-consciousness and the external vessel-consciousness that is completely uninterrupted. Among these, the internal taking is the habit of manifest clinging to the nature of the imputed, as well as the form of the basis and the senses. These are in the form realm. In the formless realm, there is only the taking of habits. Among these, the external vessel-consciousness that is completely uninterrupted is the alaya-vijnana that relies on the object of the internal taking, constantly and without interruption knowing the destruction and the continuity of the vessel. For example, just as a burning butter lamp, the wick and the oil cause it to enter internally, and externally it produces light, so too, the object of the internal taking and the external object should be viewed in the same way as the alaya-vijnana. That object is so subtle that even worldly scholars find it difficult to completely determine. As stated in the Ghanavyuha Sutra: "The alaya is very profound, those with small minds do not know it, they wander like deer in a mirage, it is difficult to know its non-single nature." Therefore, the object of the alaya is not non-existent, its nature is a completely uninterrupted consciousness, therefore, unlike the six consciousnesses that appear with clear biases from each object, it becomes one and does not appear. Therefore, who can say "this is the object of the alaya, this is not"? How can a coarse mind differentiate the object of the alaya? Because it does not exist, therefore the six consciousnesses
Chinese
我无与伦比。因此，例如，如阿赖耶王，如意大臣，如五门百姓。那为什么呢？因为是所有地方的自性，远离偏袒，是轮回和涅槃外器和内取蕴的善恶，以及器情万物的总集，以二谛所摄的一切法，所以是圆满的。一切器和一切情本身就是一切习气的根本，因此所缘广大且形态不明。第四是，一切行一切入。从“积聚和接受”之间显示。也就是，所说的眷属周遍五处，与七识的集合相同，将高低之处的一切地方连接起来，因此认识到地方的实物，所缘不断绝地断除，但本体愚钝，因此这个是这个，将各种不同的地方区分开来，因为不认识，所以不能分别断除。那么，阿赖耶本身是否与眷属相同呢？共同的眷属是周遍五处的。三十颂中说：阿赖耶识者，一切异熟种子，彼能执持及安住，与诸变动无明俱，恒与触及作意俱，受想思及相应。如是说。心于境摇动和行动是行蕴思，心于境专注和分别或安置是作意，境的实物好坏的差别，利益和损害以及从两者中返回的体性，完全体验到的是受，三者聚集后，所缘相不断绝地完全断除一切境是触，于彼境执持相的是想，与五者相同。因此经中也说，三者聚集是触。与触同时生起的是受、思和想，因此不是不同的根，从中生起的作意也接近存在。如是所说，意义秘密地引导。同样，三界之
English
I am incomparable. Therefore, for example, like the Ālaya King, like the Mind Minister, like the Five Gates People. Why is that? Because it is the self-nature of all places, free from partiality, it is the good and evil of the outer vessel and inner appropriation aggregates of saṃsāra and nirvāṇa, and the collection of all things of vessel and sentient beings, all dharmas collected by the two truths, so it is complete. All vessels and all sentient beings themselves are the basis of all habits, therefore the object is vast and the form is unclear. The fourth is, all actions enter all. It is shown from "accumulation and acceptance." That is, the retinue that is spoken of pervades all five places, is the same as the collection of the seven consciousnesses, connects all places of high and low, therefore, recognizing the substance of the place, the object is cut off without interruption, but the essence is dull, so this is this, distinguishing various different places, because of not knowing, it is not possible to separately cut off. So, is Ālaya itself the same as the retinue? The common retinue pervades all five places. The Thirty Verses say: The Ālaya consciousness is, all seeds of different ripening, it holds and abides, together with all changes and ignorance, always together with touch and attention, feeling, thought, and corresponding. As it is said. The mind moving and acting on the object is the action aggregate thought, the mind focusing and distinguishing or placing on the object is attention, the difference between good and bad of the object's substance, the nature of benefit and harm and returning from both, what is fully experienced is feeling, when the three gather, the object aspect is completely cut off without interruption, all objects are touch, holding the aspect on that object is thought, the same as the five. Therefore, the sutras also say that the gathering of the three is touch. What arises simultaneously with touch is feeling, thought, and thought, therefore it is not a different root, and the attention that arises from it also comes close to existing. As it is said, the meaning is secretly guided. Similarly, the three realms of