English
The second and sixth onwards are known as Mahayana. The second is, from "Emptiness" to "is wisdom" is shown by: If one considers what is the nature of the name known as purification? The nature of the Alaya Bodhicitta is not established in two extremes, so it is called emptiness; the essence cannot be grasped in one aspect, so it is called signlessness; because there is no agent, it is called the unconditioned nature of Suchness; moreover, because that is the intention of the Tathagatagarbha, it is called the true meaning without error; because it is the meaning that has not been defiled by antidotes from the beginning, it is called unconditioned; because there is no otherness in meaning, it is called non-other Suchness; because the nature is clear and unmoving, it is called Samadhi; because there is no distinction of gross conceptualization, it is known as emptiness; because the nature of Alaya is clear without obscuration from the beginning, it is also called Vipassana; because it is free from all elaborations, it is called Samatha; because it is free from the bonds of grasping and action from the beginning, it is called liberation; similarly, because it does not abide in the nature of Alaya, it is called Madhyamaka; called free from extremes; also called without grasping at things. There is no self-grasping, because it is not extinguished, there is no annihilation, because it is invisible, there is no permanence. The nature is free from arising and ceasing, so it is called unborn and unceasing. There is no general conceptualization, no particular conceptualization, no characteristics of elaboration, similarly, in ultimate truth, it is selfless and otherless. In the Dharmadhatu, there is no going and coming, in the Dharmata, there is no impurity, no gathering and separation. In the case where nothing is established, there are no distinct aggregates, elements, and sources. There is no separate object, no action to be done, no cause of production, no fruit of maturation. Because it transcends identification, the unborn nature, the heart essence Bodhi is also invisible. It is known as thirty and forty, etc. The Alaya Bodhicitta is originally the meaning of the Buddha, Dharma, and Sangha.
Chinese
由于三宝和三种菩提心安住于无别的自性中，因此，法性既不从因产生，也不被缘所灭。这样，未造作之法，由于自性本来未成立，所以没有坏灭，如同虚空一般。然而，如此这般的阿赖耶识，其胜义谛不变，而普遍周知者，乃是从所依的方面，将法界本身视为未与法身分离者。这被认为是无分别智慧的自性，这在因乘大乘的最后法轮的经文中广为人知。而大乘无上密法，则是阿赖耶识无边无际的法界本身，显现为法身大光明，本来就是无分别智慧，这在持明者中广为人知。如此这般，阿赖耶识的差别，这些名称的类别，两位拉杰瓦都说大小乘都有提及。然而，小乘中所提及的，仅仅是用其自身的词语和类别，以各自适当的方式进行描述，从而开辟了一条大道，但并未与阿赖耶识的体性相结合而进行教导，因此，在注释中说大乘中广为人知，这种解释方式是合理的。全知丹巴仁波切如是说。因此，宣说的基础是像这样的孩童所希望的。以及，对所有有智慧的人说这些，为了愚笨的人也要知道。这些话语表明，这些仅仅是小乘因明宗的经典。在适当的时候，通过清净所依的解释，按照道次第的确定，宣说大乘秘密之王。由于共同宣说而变得不确定，因此，以两种方式各自适当的方式进行宣说。如此这般，任何经典的证悟达到究竟，就是阿赖耶识转变为如镜般的智慧，这意味着永远成为间隔。第八个有四点：显示黑暗的自性不是从因产生而是自显现；显示以黑暗的因作为目的而产生的遍计所执；阐述黑暗如何逐渐通过五道的阶段而确定地产生的方式；通过辩论的问答来显示作为黑暗的论证的理智。第一点是：未生本来即自性显现。用一句偈颂来显示，基础是如何
English
Since the Three Jewels and the three types of Bodhicitta abide in an inseparable essence, that Dharmata neither arises from causes nor ceases due to conditions. Thus, that which is unconditioned, since its essence is originally unestablished, has no destruction, and is like space. However, such an Alaya, whose ultimate truth is unchanging, and which is universally known, is considered, from the aspect of the support, to be the Dharmadhatu itself, not separated from the Dharmakaya. This is considered to be the nature of non-conceptual wisdom, which is well-known in the scriptures of the final wheel of the Great Vehicle of the cause. The Great Vehicle, the unsurpassed secret mantra, is the Alaya, the Dharmadhatu itself, without limit, appearing as the great Dharmakaya, which is originally non-conceptual wisdom, as is well-known among the Vidyadharas. Thus, the distinctions of the Alaya, these categories of names, both Lhajewas said are mentioned in both the Hinayana and Mahayana. However, those mentioned in the Hinayana merely describe them in their own terms and categories, in their respective appropriate ways, thus opening a great path, but they are not taught in conjunction with the nature of the Alaya, therefore, the commentary says that they are well-known in the Mahayana, and this explanation is reasonable. Thus spoke the omniscient Dampa Rinpoche. Therefore, the basis of the explanation is what a child like this desires. And, to all intelligent people, I say these things, so that even the foolish may know. These words indicate that these are definitely only the scriptures of the Hinayana Hetuvidya school. At the appropriate time, through the explanation of the pure support, according to the order of the path, the Great Vehicle, the supreme secret king, is taught. Since it is taught in common and becomes uncertain, it is taught in both ways in their respective appropriate ways. Thus, the ultimate realization of any scripture is that the Alaya is transformed into mirror-like wisdom, which means becoming an interval forever. The eighth has four points: showing that the nature of darkness does not arise from causes but is self-manifest; showing that the darkness arises from the imagined, which is made for the cause of darkness; explaining how darkness gradually ceases through the stages of the five paths; showing the intelligence that is the proof of darkness through the answers to the debate. The first point is: Unborn, originally, the nature appears. Shown by a single verse, how the basis is
Chinese
其自性在任何边都不显现，不是由因缘所生，而是从本来无始以来就自性光明，是法性界之实相，自显现之秘密殊胜，乃是意义之四法的大本体。第二，下面以一句“黑暗也由此而生”来指示。这黑暗与无明相同，是具有能取所取的遍计分别，即使是特意观察，也终究会耗尽。因此，认为从那（黑暗）中解脱而证悟，实际上是由那个原因产生的障碍，仅仅是黑暗的活动范围。第三，上面之前的延续，从“只要取”到“五阶段必定解脱”之间指示。只要轮回存在，没有开始和结束，就会不断地取各种不同的身体，并且在取之后安住，这样的阿赖耶识具有三界的习气种子，这些种子一旦与因缘相遇，就会完全成熟，从果的角度命名，因此，从一切有中圆满的先前习气，以投射之支使果实成熟为高低不同，因此，不好的种子作为习气的实体所存在的地方逐渐清醒，而作为后来习气的实体是什么，那些都会清净地显现，由于业和烦恼止息的次第，刹那不断生起的习气力量强大，使相续成熟为痛苦的果实，存在于阿赖耶识刹那相续中的众多习气，通过对治道的智慧彻底净化并焚烧殆尽，阿赖耶识也转变为如镜般的智慧。如前所述，在转变的时期，按照道之五瑜伽的次第，通过五个阶段达到顶峰，最终从一切烦恼中必定解脱，从而使阿赖耶识彻底转变。第四部分分为两点：对自性进行辩论的提问和对该问题的回答。第一点，从“无色无见”到“如何适合于行为”之间指示。为了证明阿赖耶识的存在，所显示的理由是：阿赖耶识没有形状和颜色，因此是无色的，无法检查，因此任何人也无法看到
English
Its essence does not appear in any extreme, it is not born from causes and conditions, but from the beginningless beginning, it is naturally luminous, the reality of the Dharmadhatu, the secret of self-appearance is supreme, it is the great essence of the four dharmas of meaning. Secondly, the following verse, "Darkness also arises from it," indicates this. This darkness is the same as ignorance, it is the conceptualization of grasping and being grasped, even if it is deliberately observed, it will eventually be exhausted. Therefore, to think that liberation and enlightenment arise from that (darkness) is actually the obscuration arising from that cause, which is only the scope of activity of darkness. Thirdly, the continuation of the previous section, from "as long as it takes" to "definitely liberated by the five stages," indicates this. As long as samsara exists, without beginning or end, it will continuously take various different bodies, and after taking them, abide in them. This alaya-consciousness has the seeds of the habits of the three realms. Once these seeds meet with conditions, they will be completely matured, named from the perspective of the result. Therefore, the previous habits that are complete from all existence, with the limb of projection, cause the fruits to ripen into high and low, therefore, the bad seeds gradually awaken in the place where they exist as the substance of habits, and what is the substance of the later habits, those will appear purely. Because of the order of the cessation of karma and afflictions, the power of the habits that arise continuously in an instant is strong, causing the continuum to ripen into the fruit of suffering. The many habits that exist in the alaya-consciousness's momentary continuum are completely purified and burned away by the wisdom of the antidote path, and the alaya-consciousness is also transformed into mirror-like wisdom. As mentioned earlier, in the time of transformation, according to the order of the five yogas of the path, through the five stages, it reaches the peak, and finally it is definitely liberated from all afflictions, thereby completely transforming the alaya-consciousness. The fourth part is divided into two points: questioning the nature and answering the question. The first point, from "formless and invisible" to "how is it suitable for action," indicates this. In order to prove the existence of alaya-consciousness, the reason shown is: alaya-consciousness has no shape and color, therefore it is formless, it cannot be examined, therefore no one can see it.
Chinese
也可以说，它不是真实存在的。由于阿赖耶识的存在，那些显现的各异事物成为可见之境，因此也可以说它是存在的。它的自性超越了存在与不存在。如果因为这样，某种不可见且未成立的事物，由于它本身未成为对境，怎么能说它是存在的呢？这不合逻辑，因此阿赖耶识是不存在的。对此，分为两部分：简要说明和详细解释。第一部分，从“无边无际”到“若无则与一切相违”之间进行了阐述。正如《楞伽经》中所说：“诸事物非有，亦非无，应知。那是法的法性，因有而无，因无而有。不应执着于无，也不应思量有。”又说：“非有亦非无，如是有无二者皆非。如是若能善观世间，则能获得心之无我。”如是宣说，并非不存在，而是由于存在着超越存在与不存在的自性的阿赖耶识，它成为一切的因。因此，阿赖耶识的自性是无边无际且不可思议的，它是轮回与涅槃二者之法，从色法到一切种智之间，产生和显现的因或基础，因此称为阿赖耶识。而且，即使自性在善与恶的各异事物以及能取与所取显现的尽头处无有安住，在自性上是相同的，但与因缘相遇时会发生变化。与恶劣的因缘相遇时，会成为一切烦恼的基础；与良好的因缘相遇时，会成为完全清净的所依。因此，由于安住于二者自性或本性的根据，它显现为一切。因为轮回与涅槃的二者，善与恶的各异，以及它们自身也有诸多不同或不一致之处显现，所以阿赖耶识的存在是显而易见的。因此，如果不存在作为一切之因的、具有习气的阿赖耶识之界，那么将超越一切言说，轮回的生灭和清净的果实都不会产生，只会变成无因的矛盾。因此，经文中也说：“无始时来界，一切法之基。
English
It can also be said that it is not truly existent. Since the ālaya exists, those diverse objects of appearance become the realm of the visible, therefore it can also be said to exist. Its essence transcends existence and non-existence. If because of this, something unseen and unestablished, since it itself has not become an object, how can it be said to exist? This is illogical, therefore the ālaya does not exist. To this, there are two parts: a brief explanation and a detailed explanation. The first part, from "without limit" to "if not, it contradicts everything" is explained. As it is said in the precious Laṅkāvatāra Sūtra: "Things are not existent, nor are they non-existent, it should be known. That is the nature of dharma, because of existence there is non-existence, because of non-existence there is existence. One should not cling to non-existence, nor should one contemplate existence." And it says: "Not existent nor non-existent, likewise neither existent nor non-existent. If one sees the world well in this way, one will also attain the selflessness of mind." As it is proclaimed, it is not non-existent, but because there exists the ālaya, whose essence transcends existence and non-existence, it becomes the cause of everything. Therefore, the essence of the ālaya is limitless and inconceivable, it is the dharma of both saṃsāra and nirvāṇa, from form to omniscience, the cause or basis from which they arise and manifest, therefore it is called ālaya. Moreover, even if the essence does not abide at the end of the diverse objects of good and bad and the appearance of grasper and grasped, and is the same in nature, it changes when it encounters conditions. When it encounters bad conditions, it becomes the basis of all afflictions; when it encounters good conditions, it becomes the support of complete purification. Therefore, because of the reason that abides in the nature or essence of both, it appears as everything. Because the two of saṃsāra and nirvāṇa, the diversity of good and bad, and even within themselves there are many differences or inconsistencies that appear, the existence of the ālaya is obvious. Therefore, if this realm of the ālaya with its habitual tendencies, which is the cause of everything, does not exist, then it will transcend all speech, and neither the arising and ceasing of saṃsāra nor the fruits of purification will arise, but will only become a contradiction without cause. Therefore, it is also said in the scriptures: "The realm of beginningless time, the basis of all dharmas.