Chinese
从造作等角度安立的名称不可思议。又，从心性上依附轮回习气的角度，称为各种习气的阿赖耶识。为什么呢？因为善、不善、解脱和清净之业，自性本来没有，是突然产生的，所以作为萌芽的所依。而且，善与不善二者都依附它，因为本体是愚痴，所以是无记。有些人说这不是愚痴，因为它是五毒和清净的所依，这种说法也是不理解的表现。为什么呢？因为不是分为五毒的愚痴，而是最初在轮回中迷惑时，一同产生的无明被安立为愚痴。清净的所依也需要考察，因为本来清净和所有突然的垢染都清净的双重清净，不作为佛陀的智慧和精华二者的所依，因为阿赖耶识需要转依。如《金光明经》所说：“阿赖耶识转依即是法身。”以及《四大穷尽续》所说：“阿赖耶识清净是法界。”不是界的所依，因为垢染本身从它分离，作为因或所依而返回。因此，积聚福德和智慧资粮之道所产生的有为法，仅仅作为清净的所依，除此之外没有其他作用。这本身被道谛所摄，被安立为虚妄和无常，也是因为依附于各种习气的阿赖耶识的缘故。关于这种道理，如果依附于它，怎么会对它造成损害呢？就像依附于树干的蜡烛自焚，依附于木柴的火焰自焚等一样，依附于阿赖耶识，通过二资粮道，自身净化轮回的习气，消除种姓或界的垢染，如最初存在的那样，显现证悟的菩提，因此称为缘清净，因为从外部净化的对治本身也会被烧毁，因为分别念是善的。如《宝性论》的注释
English
The names established from the aspect of fabrication, etc., are inconceivable. Moreover, from the aspect of the mind itself relying on the imprints of samsara, it is called the ālaya-vijñāna, the basis of various imprints. Why is that? Because virtuous, non-virtuous, liberation, and purification actions do not exist from the beginning in their own nature, but are newly arisen, so they serve as the basis for sprouting. Moreover, both virtuous and non-virtuous rely on it, and because its essence is ignorance, it is indeterminate. Some say that this is not ignorance, because it serves as the basis for all five poisons and for purification, but that is just a manifestation of not understanding. Why is that? Because it is not the ignorance divided into the five poisons, but rather the ignorance that arises simultaneously when first being deluded in samsara is what is designated as ignorance. The basis for purification also needs to be examined, because the doubly pure, pure from the beginning and pure from all adventitious stains, does not serve as the basis for the wisdom and essence of the Buddha, because the ālaya-vijñāna needs to be transformed. As it is said in the Noble Golden Light Sutra, "The transformation of the ālaya-vijñāna is the dharmakāya itself." And in the Tantra of the Exhaustion of the Four Elements, "The purification of the ālaya-vijñāna is the dharmadhātu." It is not the basis of the realm, because the stain itself is separated from it, and comes back as a cause or basis to rely on. Therefore, conditioned phenomena arising from cultivating the path of accumulating merit and wisdom only serve as a basis for purification, and nothing more. This itself is included in the truth of the path, and is established as deceptive and impermanent, also because it relies on the ālaya-vijñāna of various imprints. Regarding this principle, how can it be reasonable to harm it if one relies on it? It is like a candle relying on a tree trunk burning itself, or a fire relying on firewood burning itself, and so on. Similarly, relying on the ālaya-vijñāna, through the path of the two accumulations, one purifies the imprints of samsara, eliminates the stains of lineage or realm, and manifests the enlightenment that is clearly visible as it was in the beginning, so it is called the purification of conditions, because the antidote that purifies from the outside is also burned up, because conceptual thought is virtuous. As it says in the commentary on the Uttaratantra.
Chinese
从现证菩提的阶段开始，为了遣除一切道谛，如云：“为了遣除一切道谛。”又如《入行论》云：“知之薪柴焚烧已，寂灭即是诸佛法身。”等等经文所示。如果是这样，那么无舍弃的空性和具有三十七道品又如何解释呢？这是指佛地所摄的无舍弃和具有三十七道品，而不是指道所摄的，因为这是道究竟的阶段。对此，有多种名称，如俱生无明、各种习气的阿赖耶识、无始无终的障碍、大黑暗、本有无知等等。也就是说，心性如虚空般，从无始的界中，依止解脱则称为方便，依止轮回则称为各种习气。轮回和涅槃的显现不同，从而产生苦乐和过失功德。如《宝性论》的解释中引用：“无始无终是时界，一切法之所依处，有此故有一切众，以及获得寂灭果。”现在是阿赖耶识和八识的差别：各种习气的阿赖耶识无记性如镜子，阿赖耶识的自证分如镜子的清澈，五根识如影像显现。其中，首先以道来观察，或者对于五根识的显现境，最初生起“这是什么”的念头是意识，之后对境生起贪嗔痴三者之一的相应念头，则称为染污意。如果染污意不进行分别，则六识不会造业，因为没有与三毒中的任何一种混合。以前的论师们这样说也需要考察，因为通达一切法的自性后，在见、修、行三个阶段是这样的。对于不朝向这种智慧的众生来说，因为处于愚痴状态，所以会造作不善业。造业的门是意根和具有所依的五根。造业者是染污意和善心。
English
From the stage of manifest enlightenment, in order to eliminate all truths of the path, as it says, "In order to eliminate all truths of the path." And as the *Entering the Bodhisattva's Way* says, "When the firewood of knowable things is completely burned, the peace that results is the Dharmakaya of the Buddhas." and so on. If that is the case, then how can emptiness, which is without abandonment, and the thirty-seven factors of enlightenment be explained? This refers to the non-abandonment and the thirty-seven factors of enlightenment included in the Buddha-ground, not those included in the path, because it is the stage of the path's culmination. There are various names for this, such as co-emergent ignorance, the alaya-consciousness of various habits, beginningless and endless obscurations, great darkness, and primordial ignorance, and so on. That is to say, the nature of mind is like the sky, from the beginningless realm, relying on liberation is called means, and relying on samsara is called various habits. The appearances of samsara and nirvana are different, thus producing suffering and happiness, and faults and virtues. As quoted in the commentary on the *Uttaratantra*, "Beginningless and endless is the realm of time, the basis of all dharmas, because of this, all beings and the attainment of nirvana exist." Now, the difference between the alaya-consciousness and the eight consciousnesses: the alaya-consciousness of various habits, which is unlabelled, is like a mirror, the self-awareness of the alaya-consciousness is like the clarity of a mirror, and the five sense consciousnesses are like the appearance of reflections. Among them, first, examining with the path, or for the appearing object of the five sense consciousnesses, the initial arising of the thought "What is this?" is the mind consciousness, and afterwards, the arising of corresponding thoughts of attachment, aversion, or neutrality towards the object is called the afflicted mind. If the afflicted mind does not discriminate, then the six consciousnesses will not accumulate karma, because they have not mixed with any of the three poisons. The previous teachers said this also needs to be examined, because after understanding the nature of all dharmas, it is like that in the stages of view, meditation, and action. For beings who do not turn their minds towards this wisdom, because they are in a state of delusion, they will accumulate non-virtuous karma. The doors for accumulating karma are the mind faculty and the five sense faculties with their bases. The accumulators are the afflicted mind and the virtuous mind.
Chinese
以及意和意识。于何处积聚呢？在阿赖耶上积聚。那些增长、积聚和减少等的理解，就是阿赖耶识。如是说，由学问精进者所造的《经庄严论》大释中说：意和眼等五根是作为业之门而进入的所依。善和非善以及中庸作意的意是作者。色等六境是所作。阿赖耶识是理解者。阿赖耶就像是所依、处所和房屋。而且，阿赖耶识是具有不执著任何明澈清晰之境和有境的体性。从它生起的五门识中，眼识是了知色的，不生起分别，是具有显现识之体性的。同样，耳了知声，鼻了知香，舌了知味，身了知触，都是了知境，不生起分别，是具有显现识之体性的。从五门所显现的境生起，或者像它的显现一样，以何种方式显现，那就是法，也是意识。也就是从境的角度来说是法，从了知它而显现的角度来说，称为识。又，在那里面，意识是如何在先前境的境之后生起，或者衡量未显现之境的识，既是境，也是识。也就是五识和阿赖耶识，对于先前境的境，或者从那些各自的六识部分刚一停止，就称为意。《俱舍论》中说：六者刚断灭，任何识即意。也就是说，在如色等情况下，明澈清晰地安住于不执著境的阿赖耶识，以及显现于见色的显现识上的眼识，将这两者放置称为断灭之后，对于刹那间显现的“是色”的部分，称为意或心。而且，因为那个刹那的进入迅速，所以不细致地分别，因此称为不分别，也称为最初以智慧所取的分别。从那之后产生的所有细致的思辨都是执著的分别。
English
And also mind and consciousness. Where does it accumulate? It accumulates on the Alaya. The understanding of those growth, accumulation, and reduction, etc., is the Alaya consciousness. As it is said, in the great commentary on the Ornament of the Sutras, composed by the learned and diligent one: The five faculties, such as mind and eye, are the support for entering as the door of karma. The mind that thinks of virtue, non-virtue, and neutrality is the agent. The six objects, such as form, are the objects. The Alaya consciousness is the understander. The Alaya is like the support, place, and house. Moreover, the Alaya consciousness has the nature of not grasping any clear and distinct object or subject. Among the five sense consciousnesses that arise from it, eye consciousness is that which knows form, does not give rise to conceptualization, and has the nature of manifest consciousness. Similarly, ear knows sound, nose knows smell, tongue knows taste, body knows touch, all know objects, do not give rise to conceptualization, and have the nature of manifest consciousness. What arises from the manifested objects of the five senses, or how it appears like its appearance, that is dharma, and it is also mind consciousness. That is, from the perspective of the object, it is dharma, and from the perspective of knowing it and manifesting, it is called consciousness. Also, in that, how does mind consciousness arise after the object of the previous object, or the consciousness that measures the unmanifested object, it is both the object and the consciousness. That is, the five sense consciousnesses and the Alaya consciousness, for the object of the previous object, or from those respective six parts of consciousness, as soon as they cease, it is called mind. As it is said in the Abhidharmakosha: The six just ceased, whatever consciousness is the mind. That is, in the case of something like form, the Alaya consciousness that clearly and distinctly abides without grasping the object, and the eye consciousness that appears on the manifest consciousness of seeing form, after placing these two and calling it cessation, the part that momentarily appears as "it is form" is called mind or heart. Moreover, because that moment's entry is rapid, it does not distinguish in detail, therefore it is called non-distinction, and it is also called the first conceptualization taken by wisdom. All the subtle speculations that arise after that are grasping distinctions.
Chinese
如是宣说。彼亦，心于最初刹那了知，然若以观察未于其后相续，则不积业，一切瑜伽自在皆欲如是。如是说：托克泽瓦之朵哈中说：六识了知对境之相，不为执着所染污，唯是彼，无业亦无异熟。如虚空般见无垢。如是说。识积业之方式者：如今彼等识如何积业之方式者：彼亦，粗猛贪执分别之善恶，于欲界积集习气阿赖耶之所依。不分别明相于色界积集，不分别专注无色界习气所依。轮回自性，二种客尘，于一切时中，皆为亲近所依。如是说。彼中，心之能取所取粗猛而分别，以善与不善之业而堕于欲界。未以实相摄持之三摩地，于显现境显现上未生分别之状态中修习，乃于色界生之业积集于阿赖耶之上。遮止显现境，于任何处亦不分别而修习，则于无色界生之种子积集于阿赖耶上。于《宝积三摩地》之神圣品中说：于何者以分别而作差别，以善与不善与中间之造作，则堕于欲界。于何者心不分别，亦不舍弃对境，而专注一境作瑜伽，离于法之自性，则于色界造作。于何者非为色界亦非欲界之心，不随对境之后，多番观视而串习，彼乃于无色界中流转，然于此三有中，终不解脱。如是故，当以正确之听闻而听闻，以修习而串习，务必努力。显示识之状态者：显示彼等识之状态。识于任何处亦不分别，散乱之方便已尽，不执持显现境，专注一境，阿赖耶之时，明相于任何处亦不容许执着，阿赖耶之识，澄明清澈，无有动摇。五根之对境与遮破建立能取所取，七聚于对境上粗猛分别时，七识