Chinese
以及《庄严稠林经》中说：“心髓即是阿赖耶，是如是安立的。” 这就是那个意思。在其上，是无始以来的无明，是所有烦恼的根本，由于不是截然不同的，所以在未说明的部分称为具有各种习气的阿赖耶。它的自性是无分别，不执著于对境，如果习惯于此，则是有投生于无色界的业力者。有些无垢唯识论者认为这与无分别的意识相同，因此将其归纳为意识，而不承认阿赖耶等。 实际上是承认阿赖耶的，阿赖耶识是未与五根识和意识混合的明晰的识，习惯于此则是有投生于色界的业力者。他们以此作为区分此识的依据。他们说意识是未说明的。从那衍生出的五根识是眼识等，虽然从显现于外境的识的形象在内在的识中显现的门，由各个根门作用的部分安立为五种，但体验者是无有对境和有对境的形象二者的自明自知的觉性。意识是在五根识之后产生的，是对内外诸法进行作用的识。染污意识是指通过观察，产生贪、嗔、痴三种中的任何一种，显现为三毒或五毒烦恼。说诸法各异又无二的唯识论者们，将意识和染污意识归纳为一，因此承认具有阿赖耶的七识聚。在他们的论著中说，心是指具有无分别的五根识眷属的阿赖耶识，从那之后产生的具有执著我与我所的五十一心所眷属的识称为意识，即“心是阿赖耶识，执著我者即是意”。与《俱舍论》中所说的“第六灭后即是意”也相符，例如见到莲花时，蜜蜂的声音、花香、触感和味道等有可能同时知晓，这是因为五根识是无分别的。
English
And in the Sutra of Dense Array it says, "The essence is the Alaya, it is so established." That is the meaning. Above that, is beginningless ignorance, the root of all afflictions, because it is not completely distinct, the part that is not indicated is called the Alaya with various habitual tendencies. Its nature is non-conceptual, not grasping at objects, and if one is accustomed to this, one has the karma to be born in the formless realm. Some immaculate Mind-Only proponents consider this to be the same as non-conceptual consciousness, therefore they include it in consciousness and do not accept Alaya and so on. In reality, Alaya is accepted, Alaya-consciousness is the clear consciousness that has not mixed with the five sense consciousnesses and the mind, and being accustomed to this, one has the karma to be born in the form realm. They use this as the basis for distinguishing this consciousness. They say that consciousness is unindicated. The five sense consciousnesses that arise from that are eye consciousness and so on, although from the aspect of the door through which the image of consciousness appearing in external objects appears in the inner consciousness, it is established as five parts acting through the respective sense faculties, but the experiencer is the self-illuminating awareness that is without the duality of object and object-possessor. Consciousness arises after the five sense consciousnesses, and is the consciousness that engages with internal and external phenomena. Afflicted mind refers to the arising of any of the three: attachment, hatred, or indifference, through examination, manifesting as the three poisons or five poisons of affliction. Those Mind-Only proponents who say that phenomena are both different and non-dual, combine consciousness and afflicted mind into one, and therefore accept the seven aggregates with Alaya. In their treatises, they say that mind refers to Alaya-consciousness with the retinue of non-conceptual five sense consciousnesses, and the consciousness that arises after that, with the retinue of fifty-one mental factors that grasp at self and what belongs to self, is called consciousness, that is, "Mind is Alaya-consciousness, the one that grasps at self is mind." This is also in accordance with what is said in the Abhidharma, "Immediately after the sixth cessation is mind," for example, when seeing a lotus, the sound of the bee, the fragrance of the flower, the tactile sensation, and the tastes can possibly be known simultaneously, because the five sense consciousnesses are non-conceptual.
Chinese
在同一时间执持对境时，那时的觉识，无分别的明分仅仅是阿赖耶识。刹那间，对境生起喜忧等感受时，显现为分别思择。五根识和阿赖耶识以及第六识的无分别明相之分止息。执持之分，有分别的意识，每一个刹那生起，不容许第二个刹那生起，这被称为意。虽然从无分别转变为有分别的角度来说，第六识是止息的，但实际上，根识和阿赖耶识等各自的体性或部分并没有消失，而是各自安住。见色之分，恒常是眼识。它的自性是无分别，因此声音等也应衡量而知。不颠倒的圆成实性是无漏道和果位，因为真实地行进，到达行进之处后不再返回。这些详细的内容，应通过教证，在大乘中了解。
English
When holding an object at the same time, at that time, the consciousness, the mere aspect of non-conceptual clarity, is the Alaya-vijñāna. In an instant, when feelings of joy and sorrow arise towards the object, they appear as conceptual discrimination. The five sense consciousnesses, the Alaya consciousness, and the aspect of non-conceptual clarity of the sixth consciousness cease. The aspect of grasping, the conceptual consciousness, arises in each moment, not allowing a second moment to arise, and this is called mind. Although it is said that the sixth consciousness ceases from the perspective of transforming from non-conceptual to conceptual, in reality, the nature or part of each of the sense consciousnesses and the Alaya consciousness, etc., does not disappear, but remains in its own place. The aspect of seeing form is always eye consciousness. Its nature is non-conceptual, so sounds and other things should also be measured and known. The non-perverted, perfectly established reality is the un-leaked path and fruition, because it truly progresses, and after reaching the place of progress, it does not return. These details should be understood through the scriptures, in the Great Vehicle.
Chinese
他们认为，所有这些都是如此显现的。第二，关于心的基础有三种观点：认为多种识是真实的，认为多种识是一个，以及认为识的集合是一个的观点。第一种观点是，寂天等论师认为，心的基础是多种对境，如多种颜色，每种颜色又有多种部分，直到最终的多种微尘。因此，与这些对境同一的眼识本身也是多种的，而显现为单一的识则是一个。同样，声音的识等每一个也都有无数的差别，即使在一个识的因上，也有无数的识。第二种观点是，那些主张多样性非二元的人认为，如同对境的显现与识不相违一样，显现为多种也与真实为一个不相违。因此，虽然显现为多种颜色，但眼识的自性是一个，所以每个人不会产生多种眼识。同样，耳识等也不会产生多种同类，所以是每一个同类，也不会产生多种不同类，所以认为是五根识和意识这六种识。即使意识的分别念中断时，它仍然以无分别的方式存在，所以意识是常住的，习气也依赖于它。还有一些主张多样性非二元的人认为有八识聚。他们认为，五根识和意识这六识在昏厥、醉酒、熟睡和入定状态时会停止，并不存在。《中边分别论》中说：“除了无心睡眠和昏厥之外，还有两种入定和常时无想。”因此，由于它是具有起卧之相的不稳定之物，所以习气的所依是阿赖耶识。它的体性是无覆无记，自性是作为一切种子的所依的识。它具有行相，即缘取未完全断绝的对境，并且具有不明显的行相，以及与俱生的感受舍受等五遍行。它就像一条河流，直到金刚喻定现前为止。
English
They believe that all of these appear as such. Secondly, there are three views regarding the basis of mind: the view that multiple consciousnesses are true, the view that multiple consciousnesses are one, and the view that the collection of consciousnesses is one. The first view is that teachers such as Śākyamati believe that the basis of mind is multiple objects, such as multiple colors, and each color has multiple parts, up to the final multiple particles. Therefore, the eye consciousness itself, which is identical to these objects, is also multiple, and the consciousness that appears as single is one. Similarly, each of the sound consciousnesses, etc., also has countless distinctions, and even on a single cause of consciousness, there are countless consciousnesses. The second view is that those who assert non-duality of multiplicity believe that just as the appearance of objects is not contradictory to consciousness, appearing as multiple is also not contradictory to being truly one. Therefore, although appearing as multiple colors, the nature of eye consciousness is one, so multiple eye consciousnesses do not arise in each person. Similarly, ear consciousnesses, etc., also do not arise as multiple similar types, so they are each of a similar type, and multiple dissimilar types do not arise, so they are considered to be the five sense consciousnesses and the mind consciousness, which are six consciousnesses. Even when the conceptual thought of the mind ceases, it still exists in a non-conceptual way, so the mind is permanent, and the habitual tendencies also depend on it. There are also some who assert non-duality of multiplicity who believe in eight collections of consciousnesses. They believe that the six consciousnesses, the five sense consciousnesses and the mind consciousness, cease and do not exist in states of fainting, intoxication, deep sleep, and meditative absorption. The *Madhyāntavibhāga* states: "Except for mindless sleep and fainting, there are two kinds of meditative absorption and perpetual non-perception." Therefore, since it is an unstable thing with the characteristic of rising and falling, the basis of habitual tendencies is the ālaya-vijñāna. Its nature is obscured and unspecified, and its characteristic is the consciousness that serves as the basis for all seeds. It has the aspect of engaging with objects that have not been completely cut off, and it has an unclear aspect, and the five ever-present mental factors, such as contact accompanied by the feeling of equanimity. It is like a river until the vajra-like samādhi is manifested.
Chinese
因此持续不断地进入，证得如金刚般的等持，并转依于如明镜般的智慧。对此，六识及其眷属，以有漏善和不善产生身体的能力，留下异熟的习气。由此，具有产生身体的能力，以及无记，并且只留下无漏善的同类因的习气。不善和有漏善也留下同类因的习气。因此，具有产生一切同类因的能力，这是种子的部分。从业的因，在生处之初，阿赖耶识显现为高处和恶趣的五根，以及仅投生连接的识，这是异熟。对此，阿赖耶识是：异熟一切种子性，彼是受持及住处，有分别及无分别，彼是无覆无记性，触等五者皆遍行，于彼感觉乃舍受，阿罗汉时即断灭。如此宣说。此外，所谓的染污意，缘于阿赖耶识，向内执着我为实有，是覆障且无记的。我见、我痴、我慢、我爱，以及五种遍行，总共有九种，与之相应。阿罗汉，以及灭尽定，以及超世间道的等持时断灭，未证悟时如河流般持续流入。安住于此，自然生起。缘于此者称为意，识者我心自性者，我见我痴与我慢，我爱与作意，何处生者即彼异，触等亦尔阿罗汉无，灭尽等持亦无有，超世间道亦无有。如是宣说。如是，六识、阿赖耶识和染污意，这八识被称为八识聚。第三，主张唯一识的宗派有四种：以识了知对境的方式，以对治断除所断的方式，确定多体的原因，以及总结要义。第一种是，主张唯一菩萨藏者，认为唯一识即是对境。
English
Therefore, it continuously enters, realizing the diamond-like samadhi, and transforms into the mirror-like wisdom. In this regard, the six consciousnesses and their retinues, with the ability to generate the body through contaminated virtue and non-virtue, leave behind the karmic imprints of maturation. From this, there is the ability to generate the body, as well as the indeterminate, and only the imprints of the homogenous cause of uncontaminated virtue are left behind. Non-virtue and contaminated virtue also leave behind the imprints of the homogenous cause. Therefore, having the ability to generate all homogenous causes is the seed aspect. From the cause of karma, at the beginning of the birth place, the alaya-consciousness appears as the five faculties of higher realms and lower realms, and the consciousness that merely throws the connection of rebirth is maturation. In this regard, the alaya-consciousness is: 'Maturation, all seeds; it is the receiver and the abode; discriminating and non-discriminating; it is unobscured and indeterminate; contact and the like, the five that are always present; in it, feeling is neutral; it is reversed at the Arhat.' Thus it is proclaimed. Furthermore, the so-called afflicted mind, focusing on the alaya-consciousness, inwardly grasping 'I' as real, is obscured and indeterminate. Self-view, self-ignorance, self-pride, self-love, and the five ever-present ones, a total of nine, are in accordance with it. Arhats, as well as the cessation samadhi, and the samadhi of the transcendental path, are cut off, and when not realized, it continuously flows in like a river. Abiding in this, it arises naturally. Focusing on this is called mind, consciousness, ego, self-nature, self-view, self-ignorance, and self-pride, self-love and attention, wherever born, that is different, contact and the like are also not Arhat, there is no cessation samadhi, there is no transcendental path. Thus it is explained. Thus, the six consciousnesses, the alaya-consciousness, and the afflicted mind, these eight consciousnesses are called the eight aggregates of consciousness. Third, the school that asserts a single consciousness has four aspects: the way consciousness examines objects, the way antidotes abandon what is to be abandoned, the cause of determining multiplicity, and the summary of the meaning. The first is that those who assert the single Bodhisattva-garbha consider the single consciousness to be the object.