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is wisdom. This should be known by the yogi. Thus it is said. From this, it arises again: from the Dharmadhatu arises the Alaya, from that arises the Alaya-consciousness, and from that, the single mind arises, manifesting various dreams, and the habitual tendencies cling to the objects of the mind. At this time, the winds of moving thoughts, and the root winds on which the seven aggregates rely, are absorbed into the life-force channel and enter the central channel. This is called the Alaya-three-sameness-consciousness, because the three winds converge at one point. Then, when it is absorbed into the central channel and becomes one taste, it is the time of Alaya, when one falls into a deep sleep without dreams. Some people can sleep soundly through the night without dreams. Then, the Alaya dissolves into the Dharmadhatu, which is in the center of the central channel, where there is the unchanging supreme clear light channel, the coarse element, and the wind does not move, it is clear, it is the nature of light. As the 'Kunsel' says: The channel that dwells in the center of the central channel, is the unchanging supreme clear light, clear and immaterial, is the realm of light, is the place of all spontaneously accomplished wisdom. The wind of the central channel mentioned here refers to the very essence of unknowing. When it is absorbed, the clear light will appear. At this time, the clear light drops of appearance, light, and rainbows, etc., will appear. The clear light of emptiness, the very nature of mind, free from elaboration, will appear. The clear light of union, the great wisdom of experiencing awareness, will appear. Then, when the Alaya arises again, as well as its consciousness, and the mind, it is the time when the wind arises in the life-force channel, in the support of memory. Then, when the root winds that rely on each of the senses enter, one awakens from sleep, and the apprehended and apprehender arise freely in the field of appearance. Also, when one thinks of a single object, such as a form, it will be explained how to distinguish the individual parts. Distinguishing the individual parts is: Then, the consciousness of one's own place in form, the four dhyanas, from the nature of Alaya-consciousness, the subtle consciousnesses that grasp objects, sometimes arise closely, but mostly, they abide closely due to familiarity with samadhi. Among them, at the time of actually practicing dhyana, each one's non-conceptualization is the main thing, and conceptualization of objects exists in the manner of habitual tendencies, and in the first dhyana, second dhyana, and third dhyana, there are conceptualization and
Chinese
此外，快乐和痛苦的感觉也以过失的方式存在。第四种情况有时会发生，即普通人的三种死相转移，以及听法等情况。无色界四蕴中，心如何依止呢？从那以后，无色界自性的意识处于阿赖耶识的状态中。天空等四种状态处于寂止和专注的状态。由于近住，极微细的感受、想、行、识，这四蕴的心识之流依止于此，寂止和专注的状态持续劫数也不会醒来，也不会种下智慧善根的种子。这也是先前死在何处的地方，感受、想、行、识的界，融入阿赖耶识的四部分被称为四蕴。由于心识之流依止于意身，因此进入禅定寂止和专注的状态，处于无边虚空等四种状态中，经过劫数就像沉睡一样，没有行善的机会。虽然没有直接作恶，但据说由于自性的有是愚痴的种子所生，所以自然而然地增长愚痴。辨识无色界禅定的心的方法是：这样，无色界禅定的心也是前世的果报，耗尽后就会死亡。其自性是无记，因为是愚痴。在轮回中，颠倒的因果会反复产生，因此必须从中解脱。如《涅槃经》中所说：先前积累的善业所生的天界宫殿，也会衰败变异。无色界的禅定也会因为业尽而再次回到地上和地下。等等。特别是，关于欲界众生的意识是一还是异的问题，有三种情况。通过串习欲望之心而成为解脱之因的方法是：现在，特别是要解释欲界众生的所依意识是一还是异。欲望之心如其串习的方式一样，因此也是高低解脱之因。这也是因为它是粗大的，即使在天界也是业的种子，并且是修法的特殊容器。如《念住经》中所说：欲望是种下善与非善之种子的粗大之心。
English
Furthermore, feelings of happiness and suffering also exist in a faulty manner. The fourth case sometimes occurs, namely, the three signs of death of ordinary people transfer, and in situations such as listening to the Dharma. How does the mind rely on the four formless aggregates? From then on, the consciousness of the formless realm's own nature is in the state of the Alaya consciousness. The four states of space, etc., are in a state of tranquility and concentration. Because of the close abiding, the extremely subtle feeling, thought, volition, and consciousness, the stream of consciousness of these four aggregates relies on this, and the state of tranquility and concentration continues for kalpas without waking up, and the seeds of wisdom and virtue are not planted. This is also the place where one previously died, the realm of feeling, thought, volition, and consciousness, the four parts that merge into the Alaya consciousness are called the four aggregates. Because the stream of consciousness relies on the mind body, it enters the state of meditative tranquility and concentration, and remains in the four states such as limitless space, spending kalpas like being in a deep sleep, without the opportunity to do good. Although one does not directly commit evil, it is said that because the existence of one's own nature is born from the seed of ignorance, ignorance naturally increases. The method of discerning the mind of formless realm meditation is: Thus, the mind of formless realm meditation is also the result of the previous life, and after it is exhausted, it will die. Its nature is unstated because it is ignorance. In samsara, inverted cause and effect will repeatedly arise, so one must be liberated from it. As it is said in the Nirvana Sutra: The heavenly palace born from the merit of previously accumulated virtues will also decay and change. The meditation of the formless realm will also return to the earth and underground again because the karma is exhausted. And so on. In particular, regarding the question of whether the consciousness of sentient beings in the desire realm is one or different, there are three situations. The method of becoming a cause of liberation by familiarizing oneself with the mind of desire is: Now, in particular, to explain whether the dependent consciousness of sentient beings in the desire realm is one or different. The mind of desire is just like the way it is familiarized, so it is also the cause of high and low liberation. This is also because it is coarse, even in the heavenly realm it is a seed of karma, and it is a special vessel for practicing the Dharma. As it is said in the Mindfulness Sutra: Desire is the coarse mind for planting the seeds of good and non-good.
Chinese
因此，您应该努力行善。下面是关于白天哪个意识最主要的说明。那是怎样的呢？白天大部分时间里，七识是主要的。另外两个存在于同一本质的眷属中。也就是，取境的眼识，其中清晰无分别的部分是阿赖耶识。它的无分别部分就是阿赖耶。其余六识也应如是理解。例如，眼睛看到事物的部分是眼识。清晰而不分别的意识，清晰的部分是阿赖耶识。无分别的部分是阿赖耶。同样，听到声音，闻到气味，尝到味道，触到触觉。当意识在忆念的境上进行认知时，各自认知其境的部分是各自的识。意识清晰的部分是阿赖耶识。无分别的部分是阿赖耶。在清澈、明亮、不动的阿赖耶识的时刻，从各自的境未被遮蔽的部分来说，是那些识。从清晰来说，是阿赖耶识。从无分别来说，是阿赖耶。还有，在专注的进入和融入时，实际上进入和融入阿赖耶的部分都处于潜伏状态，就像太阳升起时星星都处于潜伏状态一样。如《辨别心与智慧释》中佛护所说：其中，任何不分别的识都安立为阿赖耶的部分，其中仅仅是清晰的部分是它的识，对各个境的认知是六识本身，进入和融入，以及无分别本身就是阿赖耶的状态。那些的一个和多个的道理是：关于那些是一个还是多个的解释：睡眠专注做梦醒来时，阿赖耶，阿赖耶识和意，以及六识依次是一个，两个，一个，所有都是同一本质的时刻。其中，在睡眠专注时，所有意识都是阿赖耶中的一个时刻。没有丝毫向外散乱。在做梦的时候，从它的状态中，仅仅从阿赖耶识之上生起意识。从阿赖耶的状态中稍微向外散乱的那个时刻，阿赖耶，以及从那之中生起的识和意识二者本质是相同的。醒来时，从阿赖耶的状态中
English
Therefore, you should strive for virtuous Dharma. Here is an explanation of which consciousness is most important during the daytime. How is that? During most of the daytime, the seven consciousnesses are primary. The other two exist as attendants of the same essence. That is, the visual consciousness that apprehends forms, in which the clear, non-conceptual part is the ālaya-vijñāna. Its non-conceptual part is the ālaya itself. The remaining six should also be understood in the same way. For example, the part where the eye sees forms is the eye consciousness. The clear, non-conceptual consciousness, the clear part, is the ālaya-vijñāna. The non-conceptual part is the ālaya. Similarly, hearing sounds, smelling odors, tasting flavors, touching tactile objects. When the mind cognizes objects of memory, the part that cognizes its respective object is its respective consciousness. The clear part of consciousness is the ālaya-vijñāna. The non-conceptual part is the ālaya. Even in the moment of the clear, luminous, and unwavering ālaya-vijñāna, from the aspect of the respective objects not being obstructed, they are those consciousnesses. From the aspect of clarity, it is the ālaya-vijñāna. From the aspect of non-conceptuality, it is the ālaya. Furthermore, even in the absorption of one-pointed concentration, the parts that actually enter and dissolve into the ālaya are latent, just as the stars are latent when the sun rises. As stated in the commentary on Distinguishing Mind and Wisdom by Buddhagupta: "Therein, any non-conceptual consciousness is established as the part of the ālaya, and the mere clarity therein is its consciousness, and the cognition of individual objects is the six consciousnesses themselves, and the entering and dissolving, and the non-conceptuality itself is the state of the ālaya." The way those are one and many is: An explanation of whether those are one or many: In the states of sleep, one-pointedness, dreaming, and waking, the ālaya, the ālaya-vijñāna, and the mind, and the six consciousnesses are successively one, two, one, and all are said to be moments of the same essence. Among these, during the one-pointedness of sleep, all consciousnesses are in a state of oneness in the ālaya. There is not even a slight scattering outwards. During the dream state, from its state, only the mind consciousness arises from the ālaya-vijñāna. That moment when there is a slight scattering outwards from the state of the ālaya, the ālaya, and the consciousness and mind consciousness that arise from it, both are of the same essence. When waking up, from the state of the ālaya,
Chinese
因此，当它向外辐射时，根本识和八识都存在于一个本体中。这些是按照《秘密释》中出现的方式安排的。现在为了非常清楚地展示，总结要点：心性光明是万物的所依或源头。从这个角度衡量，轮回和涅槃之间没有任何区分，它们是无二无别的，并且由于没有变化，所以结合的意义，事物的实相，被称为如来藏，轮回和涅槃的源头。如《多哈》中所说：唯一的心性是万物的种子，从它那里产生轮回和涅槃的延续，它给予所欲之果，向如意宝般的心顶礼。还有，《严饰经》中说：宣说特殊的因，从何处产生，如果没有因，也不会有果，没有作用也不会有果。与完全的清净无二无别，根本识不是不同的，也不会改变。如果清净是不同的，那么根本识就不是常恒的，而是会改变的。它不可见，不坏，是常恒的，超越了四边。如来藏，也被称为化身、智慧、声音。这些心的本质互不相异，它像指环一样存在。各种各样的处所是根本识，善逝的心髓也是它。善逝用根本识这个词来指代那个心髓。他宣称心髓就是根本识，但智慧低下的人们不了解它。如是。此外，由于自性身和智慧等是清净的因，所以无漏的被称为意义的根本识。由于它是轮回的基础，所以有漏的被称为具有各种习气的根本识。仅仅是所依的基础本体相同，只是由于所依之法的差别而安立为不同。《现观庄严论》中说：由所依之法的差别，完全宣说它的差别。这与此相符。此外，在有垢染的状态中，如同所要净化的事物和每一种垢染被净化的状态的体性或心髓也被安立为不同的名称一样，它就是这样存在的。如前所说：如同月亮的盈亏，无知众生会产生各种念头，但月亮并没有盈亏，它在各个大陆上都显现出来。同样，根本识的相