English
Explanation. Indicates the identification and appearance of its object of focus. Explains the definition based on the clinging of afflicted mind. Indicates how it is associated with which retinue. Explains how it is associated with which feeling. Indicates that its essence is definitely obscuration and non-specified. Discusses the categories of reasoning that establish the afflicted mind. First, it is indicated by "That which holds form realm is a single place." The afflicted mind, out of the three realms, is established in accordance with the form realm because it grasps the gross, and because it grasps the Alaya consciousness itself as self, it relies on the single place of Alaya. Its function is to act as the co-emergent cause of mind-consciousness, binding the characteristics of the six aggregates with outflows, and they plant seeds in the Alaya. As stated in the Ornament of Dense Arrays: "Just as the earth is the basis of all, and all that grows from the earth arises, it is the abode of all sentient beings, the distinction of all sources. Likewise, the Alaya-consciousness is the abode of all consciousnesses, endowed with mind and mental events, arising like waves." And: "The mind is 'I' to 'I', the ego-consciousness arises intensely. Consciousness distinguishes colors and differences, and thoroughly cuts off all distinctions." And in the Lankavatara Sutra: "The Alaya is the self of the mind, consciousness is the consciousness of the self. It intensely engages through dualistic grasping, and if fully understood, it will cease." And in the Collection of Seeds of Self: "From the connection of grasping the seed of self, the grasping of self arises intensely. The mind, by engaging in investigation, turns into dharma, and by grasping dharma, it is abandoned." And: "The nature of mind is pure and clear, that which makes it turbid is the mind. The mind together with the aggregates of consciousness constantly plants all habits." And so on. Thus, the Alaya is established as the place of the afflicted mind, just as the place of eye-consciousness and so on is the eye and so on, the Alaya-consciousness is the place of its habits. Therefore, it is established as the place and arises, which is the term for constantly arising. Second, it is indicated by "That which holds it, looks at it." The object of the afflicted mind is also focused on the Alaya-consciousness together with its uncommon retinue.
Chinese
通常执着于我，除了三种情况外，都将此执着视为傲慢之心，这种情况经常发生。如《楞伽经》所说：“凡以分别所分别，彼是分别之自性，分别乃有依，分别炽盛转。不分彼此有关联，由一习气之因生。”又如《庄严经论》所说：“自心自性即是意。”那么，与我见相似的这种见解也是坏聚见吗？从基础和显现方式的角度来看，在与定义分离的术语意义上，染污意和意识共同运作时，意的意识与坏聚见相似。坏聚是蕴，它具有对我和我所的执着。蕴的基础是阿赖耶识，因此当执着于阿赖耶识时，染污意也执着于阿赖耶识，因此与坏聚见相似。如《楞伽经》所说：“我乃分别之谛，非实有自性。蕴亦如是，由分别而有，非实有。心与意及六识，彼等与我相应，一与异性离，阿赖耶识转。”所谓对境，譬如眼识等所缘之境称为色等，同样，染污意以阿赖耶识本身为对境。由于与坏聚见等相似，因此执着于阿赖耶识为我和我所。因此，这也能区分阿赖耶识和转识。如此，处和对境二者，《三十颂》中也说：“于彼而生起，以彼为对境，名为意。”因为识本身不能不依赖于处和对境，所以这里特别指出了染污意的处和对境。第三，由“彼执彼作性黑暗”一句来表示。也就是说，在哪个界或地获得阿赖耶识的异熟果，染污意就执着于
English
Usually clinging to self, except for three instances, this clinging is regarded as a conceited mind, and this occurs frequently. As the *Laṅkāvatāra Sūtra* states: "Whatever is to be examined by discrimination, that is the nature of discrimination; discrimination is dependent, and discrimination intensely transforms. Without distinguishing each other, they are related, arising from the cause of a single habit." Also, as the *Ornament of Dense Array* states: "The self-nature of one's own mind is the mind." So, is this view, which is similar to the view of self, also the view of the aggregates of decay? From the perspective of the basis and the manner of appearance, in the sense of a term separate from definition, when the afflicted mind and consciousness operate together, the consciousness of the mind is similar to the view of the aggregates of decay. The aggregates of decay are the skandhas, which possess attachment to self and what belongs to self. The basis of the skandhas is the Ālaya, so when clinging to the Ālaya, the afflicted mind also clings to the Ālaya, thus being similar to the view of the aggregates of decay. As the *Laṅkāvatāra Sūtra* states: "Self is the truth of discrimination, it is not existent in substance. The skandhas are likewise, they exist by discrimination, not in substance. Mind, and intellect, and the six consciousnesses, these are in accordance with self, separate from one and other, the Ālaya transforms." What is called an object is, for example, just as the object of the eye consciousness and so forth is called form and so on, similarly, the afflicted mind takes the Ālaya-vijñāna itself as its object. Because it is similar to the view of the aggregates of decay and so forth, it clings to the Ālaya-vijñāna as self and what belongs to self. Therefore, this also distinguishes the Ālaya-vijñāna from the transforming consciousness. Thus, the two, the basis and the object, are also stated in the *Thirty Verses*: "Abiding in that, it arises, with that as its object, it is called mind." Because consciousness itself cannot but depend on the basis and the object, the basis and object of the afflicted mind are specifically pointed out here. Third, it is indicated by the phrase "grasping that, acting there, darkness." That is to say, in whatever realm or ground the ripened result of the Ālaya-vijñāna is obtained, the afflicted mind clings to it as
Chinese
因为是执持者，所以染污意也是那个界和那个地的，依赖于那个黑暗的基础而进入。在那里也总是自认为是我，因此成为具有遮蔽的黑暗，所以以决定的词语的方式称为意。如《楞伽经》中说：心能执持身体，意总是生起我慢，阿赖耶识是心的境界，有识与无识区分开来。又如《三十颂》中说：识是有我心性的。第四是：与有方和无方者为一。经中这样显示。对此，《断定经》中归纳说：所谓意，总是与阿赖耶识同时生起和进入，在没有彻底摧毁之前，总是具有同时产生的相似自性的四种遍行烦恼，即坏聚见之遍行烦恼，以及我慢之遍行烦恼，以及贪著我之遍行烦恼，以及无明之遍行烦恼，应当这样看待。如是等等所说，染污意的眷属有两种，特别是执边的眷属，如前所说。《三十颂》中说：与隐蔽且未说明的四种烦恼恒常相伴，即我见与我痴，我慢与我爱之想，无论何处生起，皆是意。如是四种，即于近取蕴诸法中，见我而生我见，以及于此愚昧，不解无我而生我痴，以及依于认为有我而生起于我之境的贪心，即我慢，以及执著于我而生起贪爱。如果对阿赖耶识的自性愚昧，就会对阿赖耶识产生我见。凡是因见我而心生骄慢，即是我慢。如果有了这三种，对于所想的我之事物，生起强烈的贪著，即是我爱。因此，导师智稳在《三十颂释》中说：无明与我见，我慢与我爱这四者，使阿赖耶成为染污。
English
Because it is the holder, the afflicted mind is also of that realm and that ground, entering because it relies on that dark foundation. There, it always conceives of itself as "I" or "mine," thus becoming possessed of obscuring darkness, so it is called mind in the manner of a definitive term. As it says in the Lankavatara Sutra: "The mind holds the body; the mind always generates conceit. Vijnana is the realm of the mind; with and without consciousness, distinctions are made." And as it says in the Thirty Verses: "Vijnana is of the nature of ego-consciousness." The fourth is: "One with those who have and do not have direction." This is what is shown. Furthermore, the Gtan la dbab pa bsdud pa states: "Whatever the mind is, it always arises and enters together with the alaya-vijnana. Until it is completely destroyed, it always has four pervasive afflictions of similar nature that arise together: the pervasive affliction of viewing the aggregates as a self, the pervasive affliction of pride in thinking 'I am,' the pervasive affliction of attachment to self, and the pervasive affliction of ignorance. One should view it as being endowed with these." As it is said, the retinue of the afflicted mind is twofold. In particular, the retinue of clinging to extremes is as just explained. As it says in the Thirty Verses: "It always accompanies the obscured and unexpressed four afflictions: the view of self, delusion of self, pride of self, and the conception of attachment to self; wherever it arises, it is the mind." These four are: seeing the aggregates of appropriation as self and thus having a view of self; being deluded about it, not understanding no-self, and thus being deluded about self; relying on the presumption that there is a self and thus having ego-consciousness towards the object of self, that is, pride in thinking 'I am'; and clinging to self and thus craving and being attached to it. If one is deluded about the nature of the alaya-vijnana, then a view of self will arise towards the alaya-vijnana. Whatever inflation of mind there is from seeing self, that is pride in thinking 'I am.' If these three are present, then whatever intense attachment there is to the object thought of as self, that is attachment to self. Therefore, the teacher Lodrö Tenpa says in the commentary on the Thirty Verses: "Ignorance, view of self, pride in thinking 'I am,' and this craving make the alaya afflicted."
Chinese
意。我执心之相，亦为颠倒之因。彼意即是染污者。若心未示善恶，则恒为我执之因。如是说。若与自地相同，或与他地相同耶？无论生于何界何地，即与彼界彼地相同，不与其他界地相同。普遍无偏之眷属，三十颂云：另，触等彼无阿罗汉。如是等说，如五遍行相同，以彼等与一切识相同故。彼等亦与生处相同，不与其他界地相同。然根本识之触等为无覆无记，染污意之眷属则如意为有覆无记，应区别之。如是与九眷属同时相应者为何？第五，未定总行二不缘。如是说。染污意与何种受相应耶？以串习何者不定于一方故，于一切总行，故唯与舍受相应，不缘苦乐二者之偏颇，故不与彼二者相应。第六，无杂异故执我。如是说。彼染污意不具有种子处以外之俱生处，故于善与不善等法之差别，无有种种差别之类别。故自性定为有覆无记。摄决择云：于善等无违而转，应观为有覆无记。如是。故有覆无记之识恒常，以其不与无漏道同时现行故，遮障获得解脱，且以不能记为善与不善故，记
English
Mind. The characteristic of ego-clinging is also the cause of reversal. That mind is the defiled one. If the mind does not show good and evil, it will always be the cause of ego-clinging. Thus it is said. Is it the same as its own ground, or is it the same as other grounds? Whichever realm and ground it is born in, it is the same as that realm and that ground, and it is not the same as other realms and grounds. The common and impartial retinue is from the Thirty Verses: Other, touch, etc., that is without Arhat. As it is said, like the five omnipresent ones, because they are the same as all consciousnesses. They are also the same as where they are born, and not the same as other realms and grounds. However, the touch and so on of the root consciousness are unobscured and unspecified, while the retinue of the defiled mind is obscured and unspecified as desired, so a distinction should be made. Thus, what is simultaneously associated with the nine retinues? Fifth, the uncertain generally goes to two non-objects. Thus it is said. With what feeling is the defiled mind associated? Because it is uncertain in which direction it grasps habits, it generally goes to all, so it is only associated with neutral feeling, and because it does not favor the partiality of pleasure and pain, it is not associated with those two. Sixth, there is no variety, therefore it grasps self. Thus it is said. That defiled mind does not have a co-emergent place other than the seed place, so there is no distinction in the differences of various kinds of dharmas such as good and non-good. Therefore, the nature is definitely obscured and unspecified. The Compendium of Determinations says: It turns without contradiction to good and so on, and should be regarded as obscured and unspecified. Thus. Therefore, the consciousness of obscured and unspecified is constant, because it does not manifest simultaneously with the uncontaminated path, it obstructs the attainment of liberation, and because it cannot be recorded as good and non-good, it is recorded.