Chinese
与一切事物一同产生，并且在八识中圆满，因为发生在三种业的时候。特殊的眷属不是阿赖耶识本身的七种识，也像镜子和影像，或者像水流和波浪一样存在。那是果的支分。如果感受有苦、乐、舍三种，那么阿赖耶识与哪种相应呢？根本识对于一切境的法都是舍的，不具有快乐和痛苦两种，只具有舍受。因为这种方式能够代表其他一切遍行，所以在《摄类学》中说：在那些心所法中，与阿赖耶识相应存在的感受，既不是痛苦也不是快乐，而是无记。通过它也解释了其他的心所法。就像这样，通过能诠七识所安立的串习业的习气，以生灭同时的方式，无论是善、恶、无记，都执着于它，并且总是不会舍弃。不会区分习气的处所是好是坏。那么，阿赖耶识的法是什么呢？阿赖耶识通过习气产生果，例如，像普遍产生并且开启机会，所以像无有遮蔽而显现的虚空一样。因为阿赖耶识具有安住和产生轮回和涅槃一切法的机会，所以轮回和涅槃两者都产生并且显现。那么，阿赖耶识的业是什么样的呢？业的习气使七识的差别产生以前没有产生的生的因的作用，阿赖耶识与习气一起平等地做；并且因为是普遍染污和普遍清净的基础和所依，所以使异熟的习气力量增长，成为必定成熟的强大力量，并且成为积聚等流因和异熟习气的烦恼的容器一样；并且因为连接前后世，所以使以前没有取过的身体被取
English
It arises together with all things, and is complete in all eight consciousnesses, because it occurs at the time of the three actions. The special retinue is the seven consciousnesses that are not the Ālaya itself, and it is also like a mirror and an image, or like a stream of water and waves. That is also a branch of the fruit. If feeling has three types: pleasure, pain, and equanimity, then with which does the Ālaya correspond? The root consciousness is equanimous with all objects of experience. It does not have both pleasure and pain, but only has equanimity. Because this way can represent all other pervasive [mental factors], therefore, in the Compendium it says: Among those mental factors, the feeling that exists in correspondence with the Ālaya-consciousness is neither suffering nor happiness, but is neutral. By that, other mental factors are also explained. Similarly, the habitual karmic imprints established by the seven signifying consciousnesses, in the manner of arising and ceasing simultaneously, grasp onto whatever is virtuous, non-virtuous, or neutral, and never let go. It does not distinguish the location of the imprints as good or bad. So, what is the nature of the Ālaya? The Ālaya produces fruit from the imprints. For example, like the sky that appears unobscured because it universally arises and opens up opportunities. Because the Ālaya has the opportunity for all phenomena of samsara and nirvana to abide and arise, both samsara and nirvana arise and appear. So, what is the function of the Ālaya? The karmic imprints cause the function of the cause of producing the distinctions of the seven consciousnesses that have not arisen before, the Ālaya together with the imprints does equally; and because it is the basis and support of universal defilement and universal purification, it makes the ripening imprints increase in power, becoming powerful forces that are certain to ripen, and becomes like a container for the afflictions that accumulate the conditioning cause and the ripening imprints; and because it connects previous and subsequent lives, it causes the body that has not been taken before to be taken.
Chinese
因此，产生作用的事业有四种。第五，从“缘是二”到“所遇即彼”之间所说，阿赖耶识是无记性的，善与恶的缘是二，并且不是同时具有的。理由是什么呢？因为它会变成天界和恶趣，种类不确定，所以它只具有这一点，因为它不能被视为是单方面的。或者，直接因和所缘缘不是同时具有的，因为没有直接因。如果任何一种识显现，阻碍其他识的产生，那么阻碍就会区分时机，因为它与产生相一致。如果前一刹那被认为是停止的，那么前一刹那停止就会帮助后一刹那。就像说死去的家养鸟也会发出声音一样，从意义秘密中说，阿赖耶识在显现的同时，会有进入的识产生。所缘缘也没有，因为一切心和心所从何处显现的对境都不是分开的，因此眼等识不能现量地缘取。因此，阿赖耶识不确定时间和地点，而是确定为仅仅是无记性。在道方面，直接因是自己的智慧，其因是先前的积累，所缘缘是揭示秘密的上师，这也是具足根器，利益他人的。因此，它也不是确定为单方面的缘。因此，在《法句经》中说：一切法的种子，一切都是阿赖耶识，因此，我对圣者们说了阿赖耶识。如是说，因为是种子和一切时，所以在没有生起金刚喻定之前是存在的，因此阿赖耶识的种子立即被缘所改变，被善恶业的缘所推动，与何者相遇，就被何者所驱使，种子增长，苏醒，受其支配，成为显现好坏的基础。或者，也可以是道的特殊缘所遇的任何一个的所依。种子的一面转变的时候有两种，即见道所断的种子的方面是
English
Therefore, the actions that produce effects are fourfold. Fifth, from "conditions are two" to "whatever is encountered is that," it is shown that the alaya consciousness is non-committal, the conditions for good and evil are two, and they are not simultaneous. What is the reason? Because it will turn into the heavenly realm and the evil realms, the type is uncertain, so it only has this point, because it cannot be regarded as one-sided. Or, the immediate cause and the objective cause are not simultaneous, because there is no immediate cause. If any consciousness manifests, hindering the production of other consciousnesses, then the hindrance will distinguish the occasion, because it is consistent with production. If the previous moment is considered to be stopped, then the cessation of the previous moment will help the next moment. Just as it is said that even a dead domestic bird will make a sound, from the secret of meaning it is said that while the alaya consciousness is manifesting, there will be entering consciousnesses produced. There is also no objective cause, because the objects from which all minds and mental factors arise are not separate, therefore the eye and other consciousnesses cannot directly perceive them. Therefore, the alaya consciousness is not determined by time and place, but is determined to be merely non-committal. In terms of the path, the immediate cause is one's own wisdom, its cause is the previous accumulation, and the objective cause is the guru who reveals the secrets, which is also endowed with faculties and benefits others. Therefore, it is also not determined to be a one-sided cause. Therefore, in the Sutra of the Dharma Collection it is said: The seeds of all dharmas, everything is the alaya consciousness, therefore, I have spoken of the alaya consciousness to the noble ones. As it is said, because it is the seed and all times, it exists until the Vajra-like Samadhi is born, therefore the seed of the alaya consciousness is immediately transformed by conditions, driven by the conditions of good and evil karma, whatever it encounters, it is driven by that, the seed grows, awakens, and is dominated by it, becoming the basis for the appearance of good and bad. Or, it can also be the basis for any special condition of the path that is encountered. There are two times when the seed aspect changes, namely the aspect of the seeds to be abandoned by the path of seeing is
Chinese
当生起见道时，则断除；修断的种子分，当生起修道时，则断除。因此，种子和异熟全部断除之时，即是金刚喻定，或最终生起最后道时。第六（部分）有二：略说、广说。第一，从“诸法根本”至“智慧差别显现”之间讲述。那么，差别和特性是什么样的呢？所有染污和清净的诸法，在一切的根本——阿赖耶识中，无有分别地成为一体。阿赖耶识的相续，由觉与不觉，或证与未证的力量，以刹那的相续，显现善与恶的差别之数量为二。哪二呢？即是轮回之基和涅槃之依，这二种差别广为人知。并且，因为是染污之基，所以是愚痴；因为是清净之依，所以显现为具有智慧的差别。如此，阿赖耶识从执持并产生二种事物的种子之七聚中，也显得尤为殊胜。不仅如此，因为具有种子，所以阿赖耶识是因；又因为从阿赖耶识中显现与业相符的果之相续，所以也转变为因果的差别。第二有二：讲述轮回之基，指示清净之依。第一，从“基于一切行”至“无有安住处”之间讲述。为了分别指示这二者，第一种，作为染污之基，对于六道众生的处所周遍行至并产生，并且对于一切所知显现为愚痴。由染污的习气，对于轮回之法极度执着且无法分离的力量，被恶种子所压制和浸染。因为远离了解脱之道，所以仅仅是清净之依，或者从轮回中解脱后，没有显现为安住之处。譬如，毒药之瓶上附有玛吉达之滴露一般。第二，从“依乃基结合”至“显现为五种”之间讲述。这些一般与因的乘和次第的乘相结合，即三座城市。
English
When the path of seeing arises, it is abandoned; the seed portion of what is to be abandoned by cultivation is abandoned when the path of cultivation arises. Therefore, the time when all seeds and fully ripened results are abandoned is when the vajra-like samadhi, or ultimately the last path, arises. The sixth (part) has two: brief explanation, and detailed explanation. First, it is taught from "All dharmas at the root" to "The distinction of wisdom appears." So, what kind of difference and distinction is it? All defiled and purified dharmas, at the root of everything—the Alaya consciousness—are indivisibly one. The continuum of that Alaya consciousness, by the power of awareness and unawareness, or realization and non-realization, appears as two in the number of distinctions between good and bad in a momentary continuum. Which two? That is, the basis of samsara and the support of nirvana, these two distinctions are well known. Moreover, because it is the basis of defilement, it is ignorance; because it is the support of purification, it appears as a distinction possessing wisdom. Thus, the Alaya consciousness is even more distinguished than the seven aggregates that hold and generate the seeds of the two entities. Moreover, because it possesses seeds, the Alaya consciousness is the cause; and because the continuum of the result corresponding to karma appears from it, it also transforms into the distinction of cause and effect. The second has two: explaining the basis of samsara, and indicating the support of purification. First, it is taught from "Based on all actions" to "There is no dwelling place." In order to separately indicate these two, the first, as the basis of defilement, pervasively goes to and arises in the abodes of the six classes of beings, and appears as ignorance to all objects of knowledge. By the power of defiled habits, being extremely attached to and inseparable from the dharmas of samsara, it is suppressed and imbued by bad seeds. Because it is separated from the paths of liberation, it is merely a support of purification, or having emerged from samsara, it does not appear as a dwelling place. For example, like a drop of magita attached to a vase of poison. Second, it is taught from "The support is the basis combined" to "Appears as five." These are generally combined with the vehicle of cause and the vehicle of sequence, that is, the three cities.
Chinese
就像进入道路一样。 大部分是密宗的道，因此与一生圆满五道结合。 也就是成为完全清净所依的方式是：基础本身是因的阿赖耶，即希求瑜伽士的时期；结合是希求的阿赖耶，即辨别大种者；显现是义的阿赖耶，即呼出大气者；不变是完全清净的阿赖耶，即获得大传承者；无勤安住的阿赖耶，即圆满大勤奋者，这五者共同成为积聚、加行、见、修的差别，或者最终成为道。 这样，这五个阿赖耶各自都有因和果两种，即从产生凡夫八识到转变自在不确定为止，之前的道都是因，之后的道都是成熟的果，因此是按照具有因果关系的次第来显示的。 同样，无论在什么情况下，因果二者都是相互关联而周遍产生的。 因此，根本续中也说：诸法于阿赖耶为一，阿赖耶转位为五相，显现为差别道的法。 基础本身是因的阿赖耶，结合是希求的阿赖耶，显现是义的阿赖耶，不变是无变的阿赖耶，无勤安住的阿赖耶五者，于五种情况下转位，因此是行越地的差别。 这二者的法，一切都是圆满的瑜伽，以利他三事而行，即善义和修行者，种姓执持者即是圆满。 这样说的。 也就是种子因的所依是，被缘所转变的业习气，烦恼现行的习气，于见解中特意执着的周遍行习气，于修习中特意作意的俱生习气，阿赖耶微细分位的自性潜在习气五者是所依，因此这些习气安住在阿赖耶中也是依次的。 以其相续不断的威力和能力，阿赖耶从下往上转位，从而显现为五种瑜伽，即讲述事业的最初者或希求思虑的瑜伽，行为相续
English
It is like entering the path. Mostly it is the path of secret mantra, so it is combined with completing the five paths in one lifetime. That is, the way to become a basis for complete purification is: the basis itself is the cause, the Alaya, which is the time of the aspiring yogi; the union is the Alaya of aspiration, which is the discriminator of the great elements; the appearance is the Alaya of meaning, which is the exhaler of great breath; the immutable is the Alaya of complete purity, which is the one who obtains the great transmission; the effortless abiding is the Alaya of completing great effort, these five are commonly the accumulation, application, seeing, meditation, or ultimately become the path. Thus, each of these five Alayas has both cause and effect, that is, from the arising of the eight ordinary consciousnesses to the uncertainty of transformation, the previous paths are the cause, and the later paths are the ripened fruit, so it is shown according to the order of cause and effect. Similarly, in any case, the two, cause and effect, are related and universally arise. Therefore, it is also said in the root tantra: All dharmas are one in Alaya, Alaya transforms into five aspects, appearing as the dharma of the differentiated path. The basis itself is the Alaya of cause, the union is the Alaya of aspiration, the appearance is the Alaya of meaning, the immutable is the Alaya of immutability, the effortless abiding is the five Alayas, transforming in five instances, therefore it is the difference of traversing the grounds. These two dharmas, all are complete yoga, acting with the three deeds of benefiting others, that is, the meaning of virtue and the practitioner, the lineage holder is the completion. So it is said. That is, the basis of the seed cause is, the karmic imprints transformed by conditions, the imprints of manifest afflictions, the universally acting imprints of deliberately clinging to views, the co-emergent imprints of deliberately engaging in meditation, the subtle aspects of Alaya, the five latent imprints are the basis, therefore these imprints abide in Alaya in order. By the power and strength of its continuous stream, the Alaya transforms from below to above, thus appearing as the five yogas, that is, the first one who speaks of the activity or the yoga of aspiring thought, the continuous conduct.