Chinese
即使被染污，也会产生因见而断的烦恼，即向外看的烦恼。第三，如经中所说：“从六者到二”。简而言之，这二者的特征是，六者（六识）在阿赖耶识灭尽之后，意是产生后续六识的处所或连接者。染污意则成为使六识染污的处所。因此，相续意具有产生六识的能力，而染污意则具有染污（110）的能力。因此，安住于阿赖耶识中的意可分为两种。如果相续意产生了信心等清净的智慧，那么由于那时没有烦恼，因此经中称之为无垢意。这些的详细含义见于《摄大乘论》中：“意有两种，因为它是相续的近取因，所以称为相续的识，是识产生的处所。第二是染污意，它与四种烦恼，即有身见、我慢、我爱和无明，恒常相应。识由一者（相续意）产生，由二者（染污意）染污，因此，由于能辨别对境，所以意有两种。”如是说。烦恼是执著于我的词语，因此，它是三界轮回中一切错误的根源。因此，在超越三界的灭尽定、阿罗汉和（111）圣菩萨的等持中，没有这种染污意。还应了解在无想定中存在的差别。第三，关于作为因缘的阿赖耶识的解释分为两部分：从名称上简要说明，以及详细解释其特殊特征。首先，如经中所说：“殊胜到识”。如是说。对于那些具有胜于小乘证悟无我智慧，能够如实证悟甚深法性之实相的智慧的大乘行者，一切诸佛开示了作为六识之因缘的阿赖耶识。
English
Even if defiled, it will generate afflictions to be abandoned by seeing, namely, afflictions that look outward. Third, as stated in the sutra, "From the six to two." In brief, the characteristics of these two are that, after the six (six consciousnesses) cease in the ālaya consciousness, the mind is the place or connector that generates the subsequent six consciousnesses. The afflicted mind becomes the place that defiles the six consciousnesses. Therefore, the continuous mind has the ability to generate the six consciousnesses, while the afflicted mind has the ability to defile (110). Therefore, the mind abiding in the ālaya consciousness can be divided into two types. If the continuous mind generates pure wisdom such as faith, then since there is no affliction at that time, it is called the undefiled mind in the sutras. The detailed meaning of these is found in the *Mahāyānasaṃgraha*: "The mind is of two types, because it is the immediately preceding cause of continuity, it is called the continuous consciousness, which is the place where consciousness arises. The second is the afflicted mind, which is constantly associated with the four afflictions, namely, the view of the aggregates, pride, attachment to self, and ignorance. Consciousness is generated by one (the continuous mind) and defiled by the other (the afflicted mind), therefore, since it can distinguish objects, the mind is of two types." Thus it is said. Affliction is the word for clinging to self, therefore, it is the root of all errors in the cycle of the three realms. Therefore, in the cessation samādhi that transcends the three realms, the arhat, and the (111) noble bodhisattva's samādhi, this afflicted mind is not present. One should also understand the difference that exists in the non-conceptual samādhi. Third, the explanation of the ālaya consciousness as the causal condition is divided into two parts: a brief explanation from the name, and a detailed explanation of its special characteristics. First, as stated in the sutra, "Superior to consciousness." Thus it is said. For those Mahāyāna practitioners who have wisdom superior to the wisdom of realizing selflessness in the Lesser Vehicle, and who are able to realize the profound reality of the nature of phenomena as it is, all the Buddhas have revealed the ālaya consciousness as the causal condition of the six consciousnesses.