Chinese
是诸地之所依，以此之故一切众生，皆得涅槃。如是说。前者云：永脱一切诸过失，善思我之体性时，是即真实之觉悟，于大导师不诽谤。如是说。二者有三：若无阿赖耶则不能从轮回中解脱之理，若无阿赖耶则不能趣入轮回之理，遣除对阿赖耶之体性进行辩驳之过失。初者有二：不从能取所取之系缚中解脱之理，未积清净之种子之理。初者，从“若无”至“欲解脱而不解脱”之间所说。如是成为相违之理由为何？若无阿赖耶，而有显现为所取之境者，则因所取境在实有，如身与影般，能取之识亦必如是存在，故执著能取所取为自性者，则任何时候亦不能解脱。因由迷乱分别自性成立之能取所取之系缚所束缚，则成为永不能从有中解脱之牢固纽带，故有此大过失。若有能取所取亦能解脱耶？无论顺世外道等任何谁，若寻求阿赖耶之边际，执著境识仅为刹那或常断之边际，则执著能取所取之边际之恶见者，必不能如实见阿赖耶菩提心无边际之法性之义，因其执著于常断及能取所取之边际，且未从分别之执著中解脱之故，譬如以手测量虚空而计数。故若能证悟阿赖耶无边际之法性，于未作之自性中解脱之离边之义，且不寻求边际者，则说为不为边所缚而解脱。反之，若执著常断能取所取之边际，而欲求得解脱，则因以造作之执著边际所缚，故终不能解脱，而安住于轮回之边际。故于《解深密经》中云：摄受之阿赖耶识极深细，一切种子如水流。
English
It is the abode of all the grounds, because of this all beings, will attain nirvana. Thus it is said. The former says: Completely freed from all faults, when one thoroughly contemplates my nature, that is the true awakening, and one does not slander the great guide. Thus it is said. The second has three parts: showing that without the ālaya, it is impossible to turn back from samsara; explaining that without the ālaya, it is impossible to enter samsara; and refuting the faults of arguing about the characteristics of the ālaya. The first has two parts: the reason for not being liberated from the bondage of grasping and being grasped; and the reason for not accumulating the seeds of purification. The first is shown from "If there is not" to "wanting liberation but not liberated." What is the reason for such a contradiction? If there is no ālaya, but there is one that appears as an object to be grasped, then because the object to be grasped exists in reality, like a body and its shadow, the aspect of consciousness that grasps must also exist in that way. Therefore, clinging to grasping and being grasped as self-existent will never lead to liberation. Because of the bondage of grasping and being grasped, which are established as self-existent by delusion and conceptualization, one is bound by a tight knot that can never be freed from existence, so there is a great fault there. If there is grasping and being grasped, can one be liberated? Whichever non-Buddhist, etc., seeks the limits of the ālaya, clinging to the edge of momentary or permanent or annihilation of object-consciousness, then that person who clings to the bad view of the extremes of grasping and being grasped will certainly not see the meaning of the nature of the ālaya bodhicitta, which is without limits. Because they cling to the extremes of permanence and annihilation, and grasping and being grasped, and have not been liberated from the clinging of conceptualization, it is like measuring the sky with a hand and counting the measure. Therefore, if one realizes the nature of the ālaya, which is without limits, the meaning of being free from extremes, liberated in its own uncreated state, and does not seek extremes, then it is said that one is liberated because one is not bound by extremes. Conversely, if one clings to the extremes of permanence and annihilation, grasping and being grasped, and still desires liberation, one is bound by the extremes of artificial clinging, and therefore one is never liberated, but abides in the extremes of samsara. Therefore, in the *Saṃdhinirmocana Sūtra*, it says: The ālaya-vijñāna, which takes up, is very deep and subtle, all seeds are like a stream of water.
Chinese
降。如果执着于我，那是不行的。这话我没有对孩子们说过。”因此，如果没有阿赖耶识，就会有无法从能取所取中解脱的过失。第二，从“即使在沙子上播种”到“如是性”之间说明。同样，如果没有阿赖耶识的识，就无法积累习气。在《义隐集》中说：“稳固、非记别、所熏染，熏染者与关联，熏染者之外无有。此乃习气之自性。”因此，习气应熏染于恒常稳固者，不熏染于无常者；应熏染于非记别者，不熏染于记别者；应熏染于堪为所熏染者，不熏染于不堪为所熏染者；应熏染于与熏染者相关联者，不熏染于不相关联者；若无异于熏染者，则熏染之，若有异，则不熏染。因此，在此，如果那些未见阿赖耶识而说无有，且欲求解脱而舍弃轮回者，则无法将遍计烦恼的种子熏染于清净上，因为是相敌对的缘故；同样，也无法将清净的种子熏染于遍计烦恼上，因为是不相顺应的缘故。因此，如果不依赖阿赖耶识，将善的习气熏染于名为我的妄念上而欲求解脱，那么，如果没有清净种子的习气，就无法使轮回止息，譬如在沙子上播种，即使长出果实，其果实也不会成熟为稻米等谷物。那么，是否将习气的种子熏染于无为法上呢？由于恒常不变且清净的自性稳固，不适宜作为所熏染之对境，因此是不行的。因此，即使将阿赖耶识的自性无边无际执为究竟，也与无明相同，仅仅显现为习气的因缘，显现为各种各样的现象，但在意义的本体上终究不会改变，譬如水晶球虽因外缘而改变，但其内在本质不会改变。因此，依靠非自性者而不能获得解脱也是同样的道理，因此阿赖耶识是存在的。那么，是否将清净的习气熏染于烦恼者的意上呢？由于是垢染的自性，所以不
English
fall. If one clings to self, that is not right. I have not taught this to children." Therefore, if there is no ālaya, there will be the fault of not being liberated from the apprehended and the apprehender. Second, it is shown from "Even if one plants in sand" to "praised as Suchness." Likewise, if there is no consciousness of the ālaya, it is not possible to accumulate karmic imprints. In the Compendium of Hidden Meanings, it says: "Stable, unindicated, to be imprinted, related to the imprinter, and not other than the imprinter. This is the characteristic of karmic imprints." Therefore, karmic imprints should be imprinted on what is constant and stable, not on what is impermanent; they should be imprinted on what is unindicated, not on what is indicated; they should be imprinted on what is suitable to be imprinted, not on what is unsuitable; they should be imprinted on what is related to the imprinter, not on what is unrelated; if there is nothing other than the imprinter, then imprint it, if it becomes other, then do not imprint it. Therefore, here too, if those who do not see the ālaya and say it does not exist, and who desire liberation and abandon samsara, then they cannot accumulate the seeds of completely afflicted states on the pure, because it is an antidote; likewise, they cannot accumulate the seeds of the pure on the completely afflicted, because it is an opposing side. Therefore, if one does not rely on the ālaya, and imprints virtuous karmic imprints on the thought called self and desires liberation, then without the karmic imprints of pure seeds, it is not possible to reverse samsara, just as if one plants seeds in sand, even if it produces fruit, its fruit will not ripen into grains such as rice. Then, should one imprint the seeds of karmic imprints on the unconditioned? Since the nature of the unchanging and completely pure is stable, it is not suitable as an object to be imprinted, so it is not right. Therefore, even if one grasps the endless nature of the ālaya as ultimate, it is the same as ignorance, and only appears as various phenomena due to the conditions of karmic imprints, but in the essence of meaning, it will never change, just as a crystal ball, although changed by conditions, does not change from its depths. Therefore, it is certain that one cannot be liberated by relying on what is not self-nature, so the ālaya is shown to exist. But, should one imprint pure karmic imprints on the mind of the afflicted? Since it is the nature of defilement, it is not
Chinese
如果不存在阿赖耶识，那么所断的烦恼又依于何处而被断除呢？如果依于五根而断除，那么在见道和修道时就会被阻断，这是不行的。如果说依于有烦恼的意而断除，那么污垢的自性本身就不能作为断除的基础，例如即使改变了束缚物，实际上也不会变成珍贵的宝物。同样，轮回的流转，如果不存在阿赖耶识，习气的种子又依于何处呢？如果依于心所生的善法，就像涂香一样；如果依于不善法，就像大蒜一样；如果依于意，就像闪电一样，迅速而猛烈。如果说依于色蕴，因为没有关联，所以不能与习气混合，例如泥土和石头混合也无法融合一样。如果依于意的识，因为是清晰而不稳定的，所以不行。例如闪电出现的地方没有黑暗一样，不能作为习气的基础。不仅如此，也无法从轮回中逆转。见道和修道所断的烦恼，如果依于染污意和五根而断除，就和上面所说的一样。如果依于意而断除，那么在道位时，意已经转变为对治道之智慧，对治法上不能存在烦恼，例如刺上不能有污垢，闪电中没有黑暗一样。因此，阿赖耶识是存在的。同样，如果不存在阿赖耶识，清净和轮回流转的习气也是不可能的。如果说六识中的一个依于另一个，因为处所、根和对境各不相同，存在互相排斥的矛盾，由于与三种不同相违背，所以不行。例如水银、熔化的银和熔化的金不可能是一样的。如果说六识各自的习气依于各自，因为不稳定，没有依处，并且存在能作和所作的矛盾，所以不行。例如人跳得再高，也不可能自己跳到自己身上。如果说先前的识依于后来的识，后来的识依于先前的识，
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If there is no Alaya, then where do the afflictions that are to be abandoned reside to be abandoned? If they are abandoned by residing in the five senses, then they will be obstructed during the path of seeing and meditation, which is not permissible. If it is said that they are abandoned by residing in the afflicted mind, then the very nature of defilement cannot be the basis for abandonment, just as changing a fetter does not actually turn it into a precious jewel. Similarly, the cycle of samsara, if there is no Alaya, where are the seeds of habituation deposited? If they are deposited in the virtuous deeds arising from the mind, it is like sandalwood paste; if they are deposited in non-virtuous deeds, it is like garlic; if they are deposited in the mind, it is like lightning, swift and intense. If it is said that they are deposited in the form aggregate, since there is no connection, they cannot be mixed with habituation, just as mixing earth and stone cannot be integrated. If it is said that they are deposited in the mind consciousness, since it is clear and unstable, it is not permissible. For example, just as there is no darkness in the place where lightning flashes, it cannot be the basis for habituation. Moreover, it is also impossible to reverse from the cycle of samsara. The afflictions abandoned by the path of seeing and meditation, if they are abandoned by residing in the afflicted mind and the five senses, it is the same as what was said above. If they are abandoned by residing in the mind, then during the path, the mind has transformed into the wisdom of the antidote path, and afflictions cannot reside in the antidote, just as dirt cannot reside on a thorn, and there is no darkness in lightning. Therefore, the Alaya exists. Similarly, if there is no Alaya, the habituation of entering into purification and the cycle of samsara is also impossible. If it is said that one of the six consciousnesses relies on another, since the location, sense faculty, and object are different, there is a contradiction of mutually excluding each other, and it is not permissible because it contradicts the three differences. For example, it is impossible for mercury, molten silver, and molten gold to be the same. If it is said that the habituation of each of the six consciousnesses relies on itself, since it is unstable, there is no basis for reliance, and there is a contradiction between the agent and the object, it is not permissible. For example, no matter how high a person jumps, it is impossible for them to jump onto themselves. If it is said that the previous consciousness relies on the later consciousness, and the later consciousness relies on the previous consciousness,
Chinese
由于存在不共存的矛盾，所以不行。例如，就像前后两条河流无法相遇一样。那么，仅仅是同类的知识，应该对什么进行训诫呢？因为不适合训诫，所以不行。因为许多不同的知识种类都是同法的，所以会导致无边无际的种类互相训诫，甚至阿罗汉的知识也要被训诫一切烦恼的习气等等。因此，必须要有阿赖耶识。而且，《密意经》中说：“因为与三种差别相违，六者之间没有关联，因为没有同时存在的一刹那，如果对种类进行训诫，则会变成其他的。”据说这是《摄大乘论》中所说的要义。因为如此确定了这样的理由，所以通达了作为迷乱解脱之基础的阿赖耶识的真如存在的秘密意义，这被称为精通意义，并且非常值得赞叹。如根本续中说：“阿赖耶识虚空藏，被烦恼云所覆盖，若不以智慧风吹散，如同嘎夏工匠的磨练，想要消除障碍显明法性，就像用水润湿孩子一样。太阳被云朵遮蔽，影子非常昏暗，对于聚集的巨大云朵，用口中的气息吹拂，想要消除云朵显明阳光一样。因此，瑜伽自在者，应详细观察心性的意义，了知阿赖耶识为根本。观察并显明心性，无论与根本相符，还是在时间、季节和年份中，都会产生枝干、树叶和果实。没有根本的种子就不会改变。”又说：“阿赖耶识周遍虚空，意如虚空中日出，阿赖耶识被烦恼云覆盖，行如风般生起一切，显明、生起、融入、清醒和止息。阿赖耶识名相的分别，不让人见到阿赖耶识虚空。见到阿赖耶识即是法身，不忘此义虚空，大禅定持续不断。无论谁心中显现此义，无论显现何种色法，心本来就是寂灭的。所有大乐佛，没有不从此意而来的。”如是说。以及《楞伽经》中也说：意的识