English
It is not possible because there is a contradiction of non-coexistence. For example, it is like two rivers, one before and one after, that cannot meet. Then, what should be instructed to just similar types of consciousness? It is not possible because it is not suitable for instruction. Since many different types of consciousness are all of the same dharma, it would follow that limitless types would instruct each other, and even the consciousness of an Arhat would be instructed with the habits of all afflictions, and so on. Therefore, there must be an Alaya. Moreover, in the Secret Meaning Sutra, it says: "Because it contradicts the three differences, the six are unrelated, because there is no moment of co-existence, if you instruct the type, it will become other." It is said that this is the essential meaning of what is said in the Compendium of Vehicles. Because that reason is so certain, being clear in the secret meaning of the existence of the Suchness of the Alaya as the basis for the liberation from confusion is called being skilled in meaning and is very worthy of praise. As it says in the Root Tantra: "The Alaya, the essence of space, is covered and obscured by clouds of affliction. If it is not scattered by the wind of wisdom, like the training of a ga-sha craftsman, wanting to eliminate obscurations and reveal the nature of reality, is like wetting a child with water. The sun is obscured by clouds, and the shadow is very dark. For the mass of accumulated great clouds, blowing with the breath of the mouth, wanting to eliminate the clouds and reveal the sunlight is the same. Therefore, the Lord of Yoga should thoroughly examine the meaning of the nature of mind and know the Alaya as the root. Observing and clarifying the nature of mind, whether it is in accordance with the root or in time, season, and year, it will produce branches, leaves, and fruits. Without the root seed, it will not change." And it also says: "The Alaya is all-pervading space, the mind is like the sun rising in the sky, the consciousness is covered by clouds of affliction, action arises like wind, manifesting, arising, merging, awakening, and ceasing. The conceptualization of the Alaya's characteristics does not allow one to see the Alaya's space. Seeing the Alaya itself is the Dharmakaya, not forgetting this meaning of space, the great Samadhi is continuous. Whoever has this meaning arise in their mind, no matter what form appears, the mind is originally in Nirvana. All the Buddhas of Great Bliss do not come from any other meaning than this." Thus it is said. And also in the Lankavatara Sutra, it says: The consciousness of the mind
Chinese
视如业所生，习气之垢染。 心如白绢，习气不美。 如是，如来藏，亦具七识。 由二取而入，由遍知而还灭。 离垢之心性，乃意之转识。 为知一切法，我宣说心即是佛。 等等，无量。 二者有三：显示众生之身不可取；显示不可从二等持中起；显示识断绝后不可起。 初者，从“若彼无”至“何能有取”之间显示。如《解深密经》中说：慧广，于此六道轮回中，无论何种众生，于何种众生类别中，或从卵生，或从胎生，或从湿生，或从化生的生处，身体显现成就，最初取者有两种，即依附于有根之有色根取，以及依附于施设名相概念之戏论习气取，一切种子心成熟、入、增长、广大。于有色界中，有二取，于无色界中，无二取。如是说，若彼阿赖耶识不存在，则无积聚身体之因习气之处，三时中轮回流转，四生之身不取，则无取与已取之安住者，轮回如何能显现？不能显现。若存在，则取身与因相关或无因？若如后者，则成常有或常无。若如前者，因是常或无常？若常，则次第与同时作用相违。若无常，则为色或心？若如前者，则所造之基必为极微色尘，对此应……
English
View it as the stain of habitual tendencies arising from karma. The mind is like a white silk cloth; it is not beautified by habitual tendencies. Thus, the Tathagatagarbha also possesses the seven consciousnesses. It enters through the two graspings and returns through complete knowledge. The nature of mind, free from impurities, is the transformation of the mind's consciousness. Because it knows all dharmas, I declare that the mind is Buddha. And so on, immeasurable. There are three aspects to the second: showing that the body of sentient beings cannot be taken; showing that one cannot arise from the two meditative absorptions; showing that one cannot arise after the cessation of consciousness. The first is shown from "If that does not exist" to "How can there be taking?" As it is said in the Sutra Unraveling the Thought: "Wise one, in this cycle of the six realms, whatever sentient beings, in whatever class of sentient beings, whether born from eggs, or born from wombs, or born from moisture, or born from miraculous birth, where the body manifestly arises and comes into being, there, initially, there are two kinds of taking: taking the physical sense organs with their support, and taking the habitual tendencies of conceptual proliferation, which impose designations on signs, names, and discriminations. Based on this, the mind, which is the seed of everything, ripens, enters, grows, increases, and expands. In the realm of form, there are both takings, but in the formless realm, there are not two takings." As it is said, if that very foundation (alaya-vijñana) does not exist, then there is no place to accumulate the habitual tendencies that are the cause of the body. In all three times, samsara arises from its course, and if the body of the four births is not taken, then there is no taking, nor any abiding of what has been taken. How could samsara appear? It cannot appear. If it exists, then is that taking of the body related to a cause, or is it without a cause? If it is the latter, then it would necessarily be either permanent or non-existent. If it is the former, then is the cause permanent or impermanent? If permanent, then it contradicts acting sequentially and simultaneously. If impermanent, then is it form or mind? If it is the former, then the basis of composition must be subtle particles of form, and to that...
Chinese
如果分析成分，因为没有成立，所以不能合起来写作。不仅如此，在无色界中接受名四蕴也是相违的。如果按照第二种观点，七识不是所有的种子，所以不能作为取身和安住的所依。因此，除了阿赖耶识没有别的选择。如果这样，没有阿赖耶识，就像不能从轮回中返回一样，进入轮回也是不可能的。第二，从“如果它不存在”到“生起于何处”之间说明，同样，如果阿赖耶识不存在，那么声闻弟子如何通过持续阻止具有烦恼意的六识的流动来进行禅修，从而进入灭尽定呢？就像慈氏的教法时期一样，当敲击犍椎的声音等因缘促使他们从灭尽定中再次生起时，那也是从什么原因产生的呢？不是从阿赖耶识以外的任何事物产生的，所以阿赖耶识是存在的。同样，如果作为习气之所依的阿赖耶识不存在，那么没有所依，通过无想定和无想定的入定，六识停止并消失之后，之后从那里面生起也是从什么原因生起的呢？不是从阿赖耶识以外的任何地方产生的，所以阿赖耶识是显而易见的。第三，从“同样，通过什么”到“如同毒药和药物”之间说明，因此，像之前一样，当昏厥或睡眠等任何因缘的力量导致六识昏迷接近停止时，持续短暂的一瞬间或长久的时间，之后再次生起也是因为阿赖耶识的存在而生起的。这样，在三种情况下，停止和生起的理由表明，阿赖耶识不仅是取身等进入和返回轮回的基础，也是恢复意识等一切的基础。例如，身体的元素和身体被毒药麻醉后用药物恢复一样。这样，通过四个根本的理由，阿赖耶识的存在是显而易见的。第三部分有三点：一是说明对一和异的辩论的回答，二是说明对强制和非强制的辩论的回答，三是说明阿赖耶识的法性是不可思议的，从而确定其定义。第一点是：“五入是”，
English
If we analyze the components, it is not valid, so it cannot be composed together. Moreover, it is contradictory to accept the four aggregates of name in the formless realm. According to the second view, the seven consciousnesses are not all the seeds, so they cannot serve as the basis for taking a body and abiding. Therefore, there is no choice other than the Alaya consciousness. If that is the case, without the Alaya consciousness, just as it is impossible to return from samsara, it is also impossible to enter samsara. Second, from "If it does not exist" to "arise from where" it is explained that, similarly, if the Alaya consciousness does not exist, then how do the Shravakas continuously block the flow of the six consciousnesses with afflicted mind through meditation, thereby entering cessation? Just like in the time of Maitreya's teachings, when the sound of striking the Ghaṇṭā and other causes prompt them to arise again from cessation, from what cause does that arise? It does not arise from anything other than the Alaya consciousness, so the Alaya consciousness exists. Similarly, if the Alaya consciousness, which is the basis of habits, does not exist, then without a basis, after the six consciousnesses cease and disappear through the non-conceptualization and the samadhi of non-conceptualization, from what cause does the arising from that later arise? It does not arise from anywhere other than the Alaya consciousness, so the Alaya consciousness is evident. Third, from "Similarly, through what" to "like poison and medicine" it is explained that, therefore, like before, when the power of any cause such as fainting or sleep causes the six consciousnesses to become intoxicated and near cessation, lasting for a brief moment or a long time, after that, arising again is also due to the existence of the Alaya consciousness. Thus, in the three cases, the reason for cessation and arising indicates that the Alaya consciousness is not only the basis for entering and returning from samsara, such as taking a body, but also the basis for everything, such as restoring consciousness. For example, like the elements of the body and the body being intoxicated by poison and then restored by medicine. Thus, through the four fundamental reasons, the existence of the Alaya consciousness is evident. The third part has three points: first, explaining the answer to the debate of one and different; second, explaining the answer to the debate of forceful and non-forceful; and third, explaining that the nature of the Alaya consciousness is inconceivable, thereby determining its definition. The first point is: "The five entrances are"
Chinese
从“如牛奶之水”之间所指示的意义是：如果进入五门之五种识的集合，因为没有实体，比如幻术或如梦一般，是不稳固且无常的，所以会产生欺骗。而阿赖耶识不是这样，如同稳固一般不会欺骗。如果情况是这样，那么阿赖耶识和五门这两者，是本体相同还是不同呢？如果对此进行辩论，回答是：如果本体相同，五门与阿赖耶识本体相同，那么因为不依赖于阿赖耶识，众生会因为见到所入之基而解脱，这样会有过失。或者，如果与阿赖耶识本体相同，因为粗大的能取所取之错觉没有显现，会成为像欲界有情一样的恶行者，这样会有过失。如果本体不同，也会变成本体没有关联，以及见到阿赖耶识也不会消灭习气等等的过失。因此，要证成的意义是：以作用的差别而各自显现，但在识的种类上是相同的，因此从一和异的本体中解脱出来。例如，当习气苏醒时，一个成立则另一个也成立，一个坏灭则另一个也坏灭，如同形状或颜色一样。具有基础的比喻是：恶劣习气显现为浑浊的污水，良好习气显现为牛奶之水或清澈的乳汁之水一样。第二，从“于彼即彼”到“如是生起”之间所指示的意义是：像这样从一和异中解脱出来的方式，或者说以这种方式从一和多中解脱出来的那样，具有五门和意识，通过对境的限制，习气的本体和能力是否具有主宰力呢？或者，如果习气与六识集合在一起，那么它的基础自性，也就是阿赖耶识本身是否具有主宰力呢？如果有人这样反驳，回答是：阿赖耶识本身具有主宰力，因为法性的自性在任何情况下都不会动摇，并且不会变成任何具有特征的边际戏论，因此安住于主宰的地位。而具有五门和意识的习气显现，是完全动摇并且变成各种戏论边际的，因此不具有主宰力。同样，阿赖耶识的本体是不会立即产生的，而六识的习