Chinese
或者，开启大种姓的瑜伽，发出大气息的瑜伽，获得大预言的瑜伽，圆满大精进的瑜伽，此为五种。五对治是五种智慧，哪五种呢？依次是欲求菩提的智慧，了知法的智慧，了知一切的智慧，完全了知的智慧，以及大智慧。这五者能摧毁五种习气，并且转变为舍弃。地上成熟的五种譬喻是：种子、苗芽、叶片、花朵和果实。与地结合的譬喻也与前者数量相同，有五种：棉花、氆氇、洗涤、杰纳楚尔和颜料等，这十种也因为依次在五种情况下出现：有情的情况、圣者的情况、获得地的的情况、获得持明菩提的情况和获得果的情况。五道是：资粮道、加行道、见道、修道和究竟道。同样有五地：转变自在不决定的地、福德宝藏的地、依凭而有差别的地、以所缘而获得果的地、以及安住不改变的地。之后是与安住于道相符的五地：信解行地、与心结合的地或重要行地、不退转地、以所缘而生果的地、以及圆满大精进的地。这些仅仅是以次第确定来表示，实际上与阿努的十地相结合，前五者作为世间地，后五者作为出世间地，这样分为两个五组来计数，但地道圆满时，会归于一个要点，并且在因果的确定上也相符。对于这些地，因的乘运用止观，而密咒师则使显现空性无别而明晰。五处所是：行事业的处所、行学处的处所、修持相续的处所、修持幻化的处所、以及智慧精进的处所。五种确定的时间是：获得忆念的时间、获得行为的时间、获得证悟的时间、获得串习的时间、以及获得确定的时间。五处
English
Or, the yoga of opening the great lineage, the yoga of emitting the great breath, the yoga of obtaining the great prophecy, and the yoga of perfecting great diligence, these are five. The five antidotes are five kinds of wisdom, which are they? In order, they are the wisdom of desiring enlightenment, the wisdom of knowing the Dharma, the wisdom of knowing all, the wisdom of completely knowing, and the great wisdom. These five can destroy the five habitual tendencies and also transform into abandonment. The five examples of ripening on the ground are: seeds, sprouts, leaves, flowers, and fruits. The examples of combining with the ground are also the same number as the previous ones, there are five: cotton, woolen cloth, washing, Jena Tsur, and dyes, etc. These ten also appear in five situations in order: the situation of sentient beings, the situation of noble ones, the situation of obtaining the ground, the situation of obtaining the knowledge-holder's enlightenment, and the situation of obtaining the fruit. The five paths are: the path of accumulation, the path of preparation, the path of seeing, the path of meditation, and the path of consummation. Similarly, there are five grounds: the ground of uncertain transformation and freedom, the ground of the treasure of merit, the ground of being distinguished by reliance, the ground of obtaining the fruit by the object, and the ground of abiding without change. Then there are five grounds that correspond to abiding on the path: the ground of practice with aspiration, the ground of combining with the mind or the ground of important practice, the ground of non-regression, the ground of giving birth to fruit by the object, and the ground of perfecting great diligence. These are merely indicated by the certainty of the order, but in reality, they are combined with the ten grounds of Anu, the first five are taken as the worldly grounds, and the latter five are taken as the transcendent grounds, thus counted as two groups of five, but when the grounds and paths are perfected, they will converge into one key point, and also be consistent with the certainty of cause and effect. For these grounds, the vehicle of cause uses calm and insight, while the mantra practitioner makes the appearance and emptiness inseparable and clear. The five abodes are: the abode of performing actions, the abode of practicing discipline, the abode of training the continuum of signs, the abode of training illusion, and the abode of wisdom and diligence. The five definite times are: the time of obtaining mindfulness, the time of obtaining behavior, the time of obtaining realization, the time of obtaining familiarity, and the time of obtaining certainty. Five places.
Chinese
是，欲求成就究竟之处，忍辱成就圣者之处，真谛成就真实之处，堪能成就结合之处，任运成就平等之处。究竟五种是：入咒之业究竟，学处之结合究竟，见真谛究竟，禅定串习究竟，果成就究竟，于所依之时，因无须生起，故名决定成就，于所说诸法亦可适用。如是于所依之阿赖耶识之时，从分类之数量归纳而言，五种名相与六个十位数，即六十五种，十三种五蕴之道位圆满，显现以五五究竟，故归纳为五根本，说为不离五，次第结合。此等亦可随其所应地结合于因果共同之道，以及果不共之道五者。所说之禅定五种，以及相五种，自在五种，心五种，总的来说，五蕴共有十七种，以多种数量来引导，也清楚表明是不共之道。第七有二：总的显示，分别解说名称之类别。初者，从“诸法皆”至“见则得涅槃”之间显示，即诸法皆以阿赖耶识为基础，善恶二者之根本于阿赖耶识为一，若不了解其体性，为无明所覆，因错谬之故，于能取所取上产生错觉，以致显现轮回，是为一切烦恼之基础。若能无误地了悟阿赖耶识之自性，亦即一切法之法性为何的实义，并确定无疑地见到，则能成为从生老病死中解脱之果，亦即获得涅槃之所依。第二有二：轮回中所称之名称类别，涅槃中所称之名称类别。初者，从“一切之基”至“生处因”之间显示，即于共同与不共之乘中，阿赖耶识有各种不同的名称，其中也有两种，即轮回中所称。
English
Are, the place of accomplishing desires is the place of ultimate fulfillment, the place of accomplishing patience is the place of the noble ones, the place of accomplishing truth is the place of correctness, the place of being able to accomplish is the place of union, and the place of spontaneous accomplishment is the place of equality. The five kinds of ultimate fulfillment are: the ultimate fulfillment of the action of entering mantra, the ultimate fulfillment of the union of learning, the ultimate fulfillment of seeing the truth, the ultimate fulfillment of familiarizing with samadhi, and the ultimate fulfillment of accomplishing the result. Because there is no need to generate at the time of the basis, the name is definitely accomplished, and it can also be applied to all the things that are said. Thus, at the time of the basis of the basis, from the collection of the entry of the number of divisions, there are sixty-five kinds of five kinds of names and six tens, and the land and path of thirteen kinds of five aggregates are complete, and it appears that the ultimate fulfillment is achieved by five and five. Therefore, it is summarized into five roots, and it is said that it does not move from the five, and it is arranged in order. These can also be combined with the common path of cause and effect, and the five paths of the uncommon result, as appropriate. The five kinds of samadhi that are said, and the five kinds of signs, the five kinds of powers, the five kinds of minds, and the five aggregates in general, become seventeen kinds, and the fact that they are guided by many numbers also clearly shows that they are uncommon paths. The seventh has two: a general display, and a separate explanation of the categories of names. The first is shown from "All dharmas" to "Seeing, one attains Nirvana", that is, all dharmas are based on the Alaya consciousness, and the root of both good and bad things is one in the Alaya consciousness. If one does not understand its nature, is covered by ignorance, and is mistaken due to error, then the appearance of samsara is caused by the confusion of the grasped and the grasper, which is the basis of all afflictions. If one can understand without error the nature of the Alaya consciousness, that is, the true meaning of what the Dharma nature of all dharmas is, and see it with certainty, then it can become the basis for obtaining the result of liberation from birth, old age, sickness and death, that is, obtaining Nirvana. The second has two: the category of names known in samsara, and the category of names known in Nirvana. The first is shown from "The basis of all" to "The source is called cause", that is, in the common and uncommon vehicles, the Alaya consciousness has various different names, and there are also two kinds, that is, what is called in samsara.
Chinese
那么，什么是阿赖耶识的各种名称呢？由于它是积聚所有烦恼习气种子的基础，所以称为“一切之基”。又因为它与身体和组成部分是一体的，能够知晓一切事物，并且是安立一切智之心的近处，所以也称为“阿赖耶识”。如《胜鬘经》中说：“因此，它与此身是一体的，具有快乐，关系密切，所以也称为阿赖耶识。”如是说。由于它在轮回未空之前一直存在，并且是显示有生之法现象的基础，从中显现出各种不同的蕴，所以也称为“轮回存续之蕴”或“法蕴”。由于它是十二缘起的根本，所以也称为“三有生起之支”。如同依靠树根的树木一样，它是生起七识的根本，所以也称为“根本识”。在欲界和色界中，它取受名色之蕴，在无色界中，它取受四名之蕴，因此，它在三界中取受各种各样的众多身体，所以也称为“取识”。如前经中说：“智慧广大之识，如此执持和取受此身，所以称为取识。”如是说。由于它无始无终地产生一切，所以也称为“无始界”或“一切之源”。又由于它产生一切内外显现的事物，并且是一切的所依之处，所以也称为“一切之所依”或“具有一切种子”。如《宝积经》中说：“因具无始之习气，阿赖耶识具一切种子。如海浪一般，受风的推动，而舞动和生起，相续不断绝。”如是说。由于它是七识的再产生之因，或者由于它是三相之基础，所以，为了积聚各种法之习气种子，所说的阿赖耶识，在世间被称为“心”和“产生一切之因”。其中，最初的唯是种子，第三、第四、第五识在小乘中广为人知，而最初的被清楚地阐述
English
What are the various names of the Ālayavijñāna? Because it is the basis for accumulating all the seeds of defilements, it is called the "basis of all." And because it is one with the body and its constituents, it knows all objects and is close to establishing the mind of omniscience, it is also called the "Ālayavijñāna." As stated in the *Śrīmālādevī Siṃhanāda Sūtra*: "Therefore, it is one with this body, possessing happiness, and closely related, so it is also called the Ālayavijñāna." Thus it is said. Because it exists until saṃsāra is empty and is the basis for showing the phenomena of existent dharmas, from which various different aggregates appear, it is also called the "aggregate of as long as saṃsāra exists" or the "aggregate of dharmas." Because it is the basis of the twelve links of dependent origination, it is also called the "limb that arises from the three realms." Like a tree relying on its roots, it is the root from which the seven consciousnesses arise, so it is also called the "root consciousness." In the desire and form realms, it takes the aggregate of name and form, and in the formless realm, it takes the aggregate of four names. Therefore, it takes all kinds of numerous bodies in all three realms, so it is also called the "taking consciousness." As the previous sūtra says: "The consciousness of vast intelligence thus holds and takes this body, so it is called the taking consciousness." Thus it is said. Because it produces everything without beginning or end, it is also called the "beginningless realm" or the "source of all." And because it produces all phenomena that appear internally and externally, and is the place of reliance for all, it is also called the "place of all" or "possessing all seeds." As stated in the *Ghanavyūha Sūtra*: "Because it possesses beginningless habits, the Ālayavijñāna possesses all seeds. Like ocean waves, moved by the wind, it dances and arises, and its continuum never ceases." Thus it is said. Because it is the cause of the re-arising of the seven consciousnesses, or because it is the basis of the three characteristics, the Ālaya that is spoken of for accumulating various seeds of the habits of dharmas is widely known in the world as "mind" and "the cause of producing all." Among these, the first is only a seed, and the third, fourth, and fifth are well known in the Lesser Vehicle, while the first is clearly explained
Chinese
第二和第六以下被称为大乘。第二是，从“空性”到“是智慧”之间所说的内容是：如果思考被称为清净之名的自性是什么？阿赖耶识菩提心的自性不成立二边，所以称为空性；本体不能执着于某一方面，所以称为无相；没有作者，所以称为无为的自性如是；而且，因为那是如来藏的意趣，所以称为真实的意义无谬；因为是本来没有被对治染污的意义，所以称为无为；因为意义上没有其他，所以称为非异如是；自性光明而不动摇，所以称为等持；没有粗大分别的差别，所以被称为空性；因为本来阿赖耶识的自性没有遮蔽而光明，所以也称为胜观；因为远离一切戏论，所以称为寂止；因为本来没有能取所取和业的束缚，所以称为解脱；同样，因为不住于阿赖耶识的自性，所以称为中观；称为离边；也称为没有执着于事物。没有我执，因为不灭所以没有断灭，因为不可见所以没有常恒。自性远离生灭，所以称为无生无灭。没有共同的分别，没有个别的分别，没有戏论的相状，同样，在胜义谛上是无我无他。在法界中没有去来，在法性中没有垢染，没有聚集和分离。在任何事物都不成立的情况下，没有特别的蕴、界、处。没有分离的境，没有可做的业，没有产生的因，没有成熟的果。因为超越了识别，所以无生的自性，心髓菩提也是不可见的。被称为三十和四十等等。阿赖耶识菩提心本来就是佛、法、僧三宝的意义。