English
Since the forms of all paths and bhumis arise, it is established as a vehicle, which is the profound intention of the sutras and tantras. As it is said in the Avatamsaka Sutra: "The wisdom of the Buddha is the Great Vehicle." Therefore. Again, some say this: You have made a mistake in the base stage. In this regard, the view of the New School is: the majority of Indian scholars and siddhas, such as Nagarjuna the Brave, and especially the view of Dharmakirti. In this regard, the alaya-vijnana is: "The nature is not obscured, and it is unindicated." Just as the nature of the mirror itself is empty of images when there are no images, the nature of the alaya itself is empty of the seven consciousnesses and mental factors. Just as the image can appear in any way, but its clarity does not disappear, it also does not lose the ability to store the habits of samsara, nirvana, and the three paths. Just as the mirror itself, which has not encountered external objects, is an unindicated clarity, the alaya is considered to be unindicated, not falling into the side of samsara and nirvana, when the activities of delusion and liberation have not moved. But you say that your school believes that the base is primordially pure and originally liberated. Are the alaya and primordial purity the same or different? If they are the same, then the alaya is the common basis of both samsara and nirvana, and therefore has co-emergent ignorance, and this ignorance is the root of all ignorance, so it does not have the meaning of primordial purity and original liberation. If the alaya and primordial purity are not the same, then which of the two came first? If primordial purity came first, then primordial purity existed first, and then the nature of the alaya arose, which is also unreasonable from the point of view of logic. Because the alaya is the original nature that has not fallen into the side of samsara and nirvana, and there is nothing else before it. If the alaya came first, then it would not become primordially pure and originally liberated. Therefore, the so-called primordial purity is just a change of the Bonpo terminology, initially thinking that there is no original liberation, and for the slightly existing original existence, it is named the basis of delusion of unenlightened samsara. To this statement, I reply: You have only heard a little about this reason, and you have not distinguished the subtle differences of the alaya. In general, there are three types of alaya: the nature part of the alaya-dharmadhatu, the alaya that combines meaning, and the alaya that has various habits. The first is: the nature of the dharmadhatu, that is, the part that has not distinguished between samsara and nirvana.
Chinese
被安立，这被解释为原始意义的阿赖耶识。阿赖耶识是万物的根基，即轮回和涅槃的根基。第二种是，在其之上或之中，从智慧本初未被造作、自性任运成就的角度，被认为是结合意义的阿赖耶识。其体性是空性，自性是光明，大悲周遍显现，功德如珍宝般任运成就，无垢，非离垢，本初光明身和智慧无有分离的意，被称为实相之义。此外，从自性清净的角度来说，虽然用如虚空、无相、无愿、空性、无为等名称来称呼，但并非一无所有的断灭空，而是具有身和智慧等功德任运成就的。就此而言，由于未被轮回的过患所染污，故从一开始就是清净和空性的。《宝积经》中说：犹如圆满的月轮，在世间因时节的力量，人们认为月亮有盈亏。同样，实义的阿赖耶识，恒常具有如来藏。如来以阿赖耶识之名来开示此藏。不了解此理的孩童们，因习气的力量，认为阿赖耶识也有苦乐等种种，以及业等种种烦恼。自性清净且无垢，功德如如意宝，不迁变且不变异，如是通达者得解脱。如是说。此处的名称也有：结合意义的阿赖耶识，无始法界善，如来藏，心之自性光明，法界，实相，自性清净的真如。从作为所依、来源、解脱之因等角度所安立的名称，不可思议。这是离系之基或普贤王如来的真实解脱处。因此，所谓的“本初清净”是指从未被错乱的自性清净，而“本初解脱”也与之意义相同。第三种是，以无明为基础，作为轮回之法，即八识聚及习气所依之处。
English
It is established as such. This is explained as the Ālaya (ground consciousness) of original meaning. The Ālaya is the basis of all things, that is, the basis of samsara and nirvana. Secondly, it is considered as the Ālaya of combined meaning from the aspect of relying on the spontaneously accomplished nature of wisdom that has never been fabricated from the beginning, either on or within it. Its essence is emptiness, its nature is luminosity, its compassion pervades and manifests in all, its qualities are spontaneously accomplished like precious jewels, it is without defilement, it is not without defilement, and the intention of the primordially luminous body and wisdom being inseparable is called the meaning of the reality. Furthermore, from the aspect of the purity of its nature, although it is named with names such as like the sky, without characteristics, without aspirations, emptiness, and unconditioned, it is not an empty void of nothingness, but rather it possesses spontaneously accomplished qualities such as body and wisdom. In that regard, since it is not stained by the faults of samsara, it is pure and empty from the beginning. The *Ghanavyūha Sūtra* says: Just like the full orb of the moon, in the world, due to the power of the phases, people perceive the moon as waxing and waning. Similarly, the Ālaya of real meaning, always possesses the Tathāgatagarbha (Buddha-nature). The Tathāgata taught this garbha with the name of Ālaya. Children who do not understand this, due to the power of habit, think that the Ālaya also has various kinds of happiness and suffering, and various kinds of afflictions such as karma. Its nature is pure and without defilement, its qualities are like a wish-fulfilling jewel, it is immutable and unchanging, thus those who fully understand are liberated. So it is said. The names for this also include: Ālaya of combined meaning, beginningless Dharma-dhātu (realm of phenomena) of goodness, Tathāgatagarbha, the luminous nature of mind, Dharma-dhātu, the meaning of reality as it is, the Suchness of naturally pure, Prajñāpāramitā (perfection of wisdom), etc., which are inconceivable names established from the aspects of being a basis, a source, and a cause of liberation. This is the basis of separation or the actual place of liberation of Samantabhadra. Therefore, the so-called "primordial purity" refers to the naturally pure nature that has never been mistaken from the beginning, and "primordial liberation" also has the same meaning. Thirdly, based on ignorance, it serves as the basis for the phenomena of samsara, namely the eight aggregates of consciousness together with their habitual tendencies.
Chinese
被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，其自性原本没有，而是突然产生的，为了作为积聚这些业的所依。而且，善与不善两者都依赖于它，其体性是愚痴，因此是无记。有些人说这不是愚痴，因为它是五毒的所依，并且说是清净的所依，这也是不理解的表现。这里不是指分为五毒的愚痴，而是指俱生无明，是这样安立的。作为清净的所依也需要考察，因为本来清净，以及所有突然的垢染都已清净，不作为具足二种清净的佛陀的智慧和心髓的所依，因为阿赖耶识需要转依。在《四蕴经》中说：阿赖耶识清净是法界。在《金光明经》中说：阿赖耶识转依即是自性法身。因此，它不是界的所依。就像依赖树木的灯自行燃烧，依赖木柴的火自行燃烧等一样，依赖阿赖耶识，通过二资粮道，自净轮回的习气，去除种姓和界的垢染，如最初存在的那样，显现证悟，因此称为因清净，后来也烧毁清净的对治，因为是分别假立的善。在《入行论》中说：智慧的干燥木柴全部。等等。如果是这样，那么不可舍弃的空性和三十七道品又是什么呢？被佛地所摄的那些法，虽然以离果的方式存在，但被学道所摄的则不存在，因为道已圆满。这有多种名称：俱生无明、各种习气的阿赖耶识、无始无终的障碍、大黑暗、本来存在的无知等。依赖于它的八识是：例如，各种习气的阿赖耶识无记就像镜子，阿赖耶识的行相就像镜子的清澈。五门识
English
It is called the ālaya-vijñāna of various habitual tendencies. Why is that? Because virtuous, non-virtuous, liberation, and completely purified actions, their nature is originally non-existent, but they arise suddenly, in order to serve as the basis for accumulating these actions. Moreover, both virtuous and non-virtuous depend on it, and its essence is ignorance, therefore it is indeterminate. Some say that this is not ignorance, because it is the basis of all five poisons, and it is also said to be the basis of complete purification, which is also a manifestation of misunderstanding. Here, it does not refer to the ignorance divided into the five poisons, but rather to the co-emergent ignorance, which is so designated. It is also necessary to examine whether it serves as the basis for complete purification, because it is originally pure, and all sudden defilements are purified, and it does not serve as the basis for the wisdom and essence of the Buddha, who possesses two kinds of purity, because the ālaya-vijñāna needs to be transformed. In the Sutra of Exhaustion of the Four Elements, it says: The purity of the ālaya-vijñāna is the dharmadhātu. And in the Golden Light Sutra, it says: The transformation of the ālaya-vijñāna is the dharmakāya of self-nature. Therefore, it is not the basis of the realms. Just as a lamp relying on a tree burns itself, and a fire relying on firewood burns itself, etc., relying on the ālaya-vijñāna, through the path of the two accumulations, the habitual tendencies of saṃsāra are self-purified, the defilements of lineage and realms are removed, and enlightenment is manifested as it originally existed, therefore it is called purification of causes, and later it also burns the antidote of purification, because it is conceptually constructed virtue. In the Entering the Middle Way, it says: All the dry firewood of knowable objects. And so on. If so, then what about the emptiness that cannot be abandoned and the thirty-seven dharmas? Those dharmas included in the Buddha-ground exist as the result of separation, but those included in the path of learning do not exist, because the path is complete. This has various names: co-emergent ignorance, the ālaya-vijñāna of various habitual tendencies, beginningless and endless obscuration, great darkness, and originally existing unknowing, etc. The eight consciousnesses that depend on it are: for example, the indeterminate ālaya-vijñāna of various habitual tendencies is like a mirror, and the aspect of the ālaya-vijñāna is like the clarity of a mirror. The five sense consciousnesses
Chinese
譬如显现影像一般。五根门之显境最初显现“此”者，乃是意识。其后，与境贪嗔痴三者相应而显现者，称为烦恼意。全知法王云：无论于何种觉知，皆不作意散乱时，不执著显境，一心处于阿赖耶时，对于任何明相，皆不容许执著，阿赖耶识澄澈明净，毫无动摇。以五根之境及破立能所，于七聚之境粗略分别时，便假名为七识。如是。因此，阿赖耶是无记，是本来清净的解脱之处，故非一。若能于其自身证悟，即是佛陀；若不觉而为错觉所支配，则称为众生，故亦非异。解深密经云：行蕴界与胜义自性，是一异性相离之自性，若执著为一异性，彼等即是趋入非理之见。又，续部云：心与觉性二者，非一非异，是极难分别之法。如是说。本来清净与阿赖耶无有先后，乃是俱生，犹如鸟与卵，无鸟则无卵，无卵则无鸟，如是认为自性俱生。因此，并非如种子之论典般，将本来空性立名为本来清净，而彼复成为错觉轮回之基础。因为，本来清净之自性于三时中，皆无为错觉所染污之故。又有人如是说：脱噶与任运光明之显现，自诩为甚深。如日之光芒，挤压眼球，未以颜料覆盖眼睛之所见，堵塞耳朵之声音，束缚脉搏，面具等等之介绍。于彼时，显明之觉性，名为金刚链，彼是法性现量耶？抑或体验之显现耶？抑或根识之现量耶？若是法性现量，既是法性之行境，则自显本觉之游舞自然显现，无需造作之各种因缘。且非根与根识所见之境。体验之现