English
When the consciousness of complete maturation no longer serves as the basis for the seeds of all afflictions, it is called the transformation of the ālaya-vijñāna. For śrāvakas and pratyekabuddhas, this is attained when the knowledge of exhaustion and non-arising arises. Bodhisattvas attain it upon gaining the wisdom of the eighth bhūmi. Therefore, it should be understood that the ālaya or consciousness of those individuals also transforms at that very moment. If śrāvakas and pratyekabuddhas also have the transformation of the ālaya-vijñāna, why is it not called mirror-like wisdom? Because their transformation is only the abandonment of the obscuration of afflictions, and not a complete separation by abandoning all obscurations, since they still possess the seeds of the obscuration of knowledge. Therefore, the consciousness of complete maturation of those śrāvakas and pratyekabuddhas is not counted among the types of wisdom, because it possesses non-afflicted ignorance. Similarly, the consciousness of complete maturation of those above the eighth bhūmi is also not called wisdom because it possesses the seeds of subtle obscurations of knowledge. When that very consciousness of complete maturation is free from all ability to generate the conceptual thoughts of the obscuration of afflictions, its own nature, which is primordially pure and luminous, and not newly produced by causes and conditions, manifests like a lamp with its obscurations removed, and at that time it obtains the name mirror-like wisdom. For śrāvakas and pratyekabuddhas, the stream (of consciousness) is cut off in the realm of nirvāṇa without remainder, because they are free from craving, the co-operative factor that connects the subsequent ālaya. Bodhisattvas abiding on the pure bhūmis, due to the cause of the habitual tendencies of ignorance, sow the seeds of uncontaminated karma through conceptual thoughts that have become the nature of subtle obscurations of knowledge, and connect other consciousnesses of complete maturation, and this is also called inconceivable transformation of death and birth. How can the consciousness of complete maturation of śrāvakas and pratyekabuddhas be completely...
Chinese
就像进入寂灭涅槃的境界一样，清净地的异熟识也会在金刚喻定之后断绝，为什么不会这样呢？声闻和缘觉的异熟识，是由于前世业力的牵引而产生的。因此，它会持续到寿命终结，当他们寿命终结时，就会断绝。因为没有积累其他连接的业力，所以理应断绝。菩萨们在无数劫中所积累的福德和智慧资粮，是为了在轮回未空之前，使一切智智自然而然地生起。因此，如明镜般的智慧等一切智智，理应在轮回中持续存在。因为如此持续存在的因缘——二资粮已经广大地积累在前，并且已经断除了所有与烦恼和分别念相关的障碍。没有障碍且具足顺缘的果，也会持续到其因的能量耗尽为止，例如干燥的木柴被酥油浸透后燃烧的火焰一样。既然如明镜般的智慧等理应在轮回中自然而然地持续存在，那么，为什么异熟识不会断绝呢？不是这样的，因为如明镜般的智慧是异熟识的觉性之流。否则，如明镜般的智慧就没有同分因，这就会变成无因。如果这样，它就会像兔角一样完全不存在，或者变成无处不在。因此，阿赖耶识未被改造的自性，与如明镜般的智慧的体性，没有任何差别，因为两者都同样具有清净和光明的自性。否则，阿赖耶识脱离了污垢，转变成为如明镜般的智慧，这怎么可能呢？就像煤炭在因缘的作用下
English
Just as one ceases in the realm of nirvana, will the ripened consciousness of the pure realm also cease after the vajra-like samadhi? Why wouldn't it? The ripened consciousness of the Hearers and Solitary Buddhas arises due to the force of karma from previous lives. Therefore, it will last as long as they live, and when they pass away, it will cease. Since they have not accumulated other connecting karmas, it is reasonable that it ceases. The accumulation of merit and wisdom by Bodhisattvas over countless eons is for the purpose of allowing the wisdom of omniscience to arise naturally until samsara is empty. Therefore, the wisdom of omniscience, such as mirror-like wisdom, should continue in samsara. This is because the cause for such continuation—the two accumulations—has been extensively accumulated beforehand, and all obstacles related to afflictions and conceptual thoughts have been abandoned. A result that is free from obstacles and complete with favorable conditions will continue until the power of its cause is exhausted, just like a fire burning dry wood soaked in butter. Since wisdom like mirror-like wisdom should naturally continue in samsara, why wouldn't the ripened consciousness cease? It is not so, because mirror-like wisdom is the stream of awareness of the ripened consciousness. Otherwise, mirror-like wisdom would have no cause of the same category, and it would become causeless. If so, it would either be completely non-existent like a rabbit's horn, or it would become non-existent anywhere. Therefore, there is no difference whatsoever between the untransformed nature of the alaya-consciousness and the essence of mirror-like wisdom, because both are equally pure and luminous in nature. Otherwise, how could the alaya-consciousness, having become free from defilements and transformed, become mirror-like wisdom? Just as coal, through conditions,
Chinese
仅仅稍微学习，也不会变成海螺。任何阿赖耶识的显现是垢染的自性，所以它的体性永远不会变成智慧，然而当它被道所断除时，会新产生另一种如镜般的智慧。这样说的人，按照他们的观点，如镜般的智慧等等，因为没有同分因，所以会变成无因的、突然产生的。阿赖耶识等等的识，就像贪欲等一样，因为自性就是完全的烦恼，所以不是被突然的因缘变成完全的烦恼。因此，也不是自性的光明，这也不合理。经中说：心是自性光明，扰乱它的是意。又说：这个心从很久以来就变成了贪欲的完全烦恼。又说：心不是心，心的自性是光明。等等。如果说是指心的法性是自性光明，那么烦恼的法性不是自性光明吗？凭什么说心的自性光明，而仅仅执着于心呢？另外，贪欲等等的烦恼和心，如果自性上都是完全的烦恼，凭什么执着于贪欲等等，而说它们使之成为烦恼呢？因此，心是从自己同类的前者的因和缘中，以自性光明的体性产生出来的。贪欲等等的烦恼是从自己的因中产生完全烦恼的。因此，它们是垢染的自性，所以对治法也会断除这些的同类相续。心是因为与其他的烦恼相伴的力量而变成垢染的，而不是自己的体性。所以，道也会使之转变成另一种状态，但不会断除同类相续。这样做了，就能很好地理解之前引用的经部的意义。
English
Even with just a little learning, one will not transform into a conch shell. Whatever appears as the ālaya-vijñāna is of the nature of defilement, so its essence will never transform into wisdom. However, when it is abandoned by the path, another mirror-like wisdom is newly generated. Those who say this, according to their view, the mirror-like wisdom and so forth, because they lack a co-operative cause, become causeless and sudden. The vijñānas such as the ālaya, like desire and so on, are inherently completely afflicted, so they are not made completely afflicted by sudden conditions. Therefore, they are not of the nature of self-luminousness either, which is unreasonable. The sūtra says: "The mind is naturally luminous; it is the mind that disturbs it." And: "This mind has been completely afflicted by desire for a long time." And: "Mind is not mind; the nature of mind is luminous." and so forth. If it is said that it refers to the dharma-nature of the mind as being naturally luminous, then is not the dharma-nature of the afflictions naturally luminous? Why is it that one insists that the nature of the mind is luminous, and only clings to the mind? Furthermore, if the afflictions such as desire and so on, and the minds, are all inherently completely afflicted, why is it that one clings to desire and so on, and says that they make it afflicted? Therefore, minds arise from the cause and condition of their own preceding similar kind, with the essence of self-luminousness. Afflictions such as desire and so on arise from their own cause as completely afflicted. Therefore, they are of the nature of defilement, so the antidote also severs the continuum of their similar kind. Minds become defiled by the power of associating with other afflictions, but it is not their own essence. Therefore, the path also transforms them into another state, but it does not sever the continuum of their similar kind. By doing so, one can well understand the meaning of the sūtras quoted earlier.
Chinese
不是其他的。因此，众生各个阶段的八种识的未被改变的自性，以及它们转变成的如明镜般的佛之智慧等等，因为在光明和完全清净的自性上是相同的。仅仅考虑到这一点，就以三千大千世界绸缎的比喻来说明众生本具佛的功德和智慧。那些说功德等具有恒常自性，实际存在的人，以及另一些解释说这是指功德等的法性存在的人，这两种说法都被认为是错误的。如此，心的自性是无为法，那么经典中说的无为法的功德，如何解释呢？例如，火从因中产生，具有热的自性，但世间上会说火的热不是任何人制造的。同样，心也是在未被外缘改变的情况下，具有完全清净和光明的自性而产生的，因此，考虑到这一点，才说是无为法。任何心，其本质都是光明的，除此之外，任何外缘都无法改变它。因此，它们光明的自性也可以说是常，就像说火总是具有热的自性一样。如果说，贪欲等外缘不是使心变得不清净了吗？怎么能说它们的自性不能被外缘改变呢？例如，黄金被杂质污染时，并不是舍弃黄金的自性而变成杂质的本质。因为如果那样，用燃烧等方法就无法将黄金从杂质中分离出来了。然而，当黄金与杂质在一起时，黄金完全清净和光明的自性不会显现，所以会说这是被污染的黄金，而不会说是好黄金。当通过燃烧等方法完全去除杂质，只留下完全清净和光明的自性时，这时世间上会赞美说是好黄金，但与杂质
English
It is not otherwise. Therefore, the unconditioned nature of the eight consciousnesses of beings in all their states, and the mirror-like wisdom of the Buddhas into which they transform, are equal in being luminous and perfectly pure in nature. Considering only this, it is said that beings are inherently endowed with the qualities such as the powers of the Buddhas and the wisdoms, using the example of a great silk cloth covering three thousand worlds. However, those who say that qualities such as powers have a permanent nature and actually exist, and others who explain that this refers to the existence of the dharma-nature of those qualities, both of these are understood to be incorrect. Thus, since the nature of mind is unconditioned, how does it accord with the sutras that speak of the qualities of the unconditioned? For example, fire is born from causes with the nature of heat, but in the world it is said that the heat of fire is not made by anyone. Similarly, minds are born with a nature that is perfectly pure and luminous without being transformed by conditions, and therefore, considering only this, it is said to be unconditioned. Because the essence of any mind is luminous, and it cannot be transformed by conditions into anything else, that luminous nature of theirs can also be called permanent, just as it is said that fire is always of the nature of heat. If it is said that minds are not born impure due to conditions such as desire, how can it be said that their nature cannot be changed by conditions? For example, when gold is contaminated by impurities, it does not abandon its nature of gold and become the essence of impurity. For if that were the case, it would follow that gold could not be separated from impurities by methods such as burning. However, when gold is with impurities, the perfectly pure and luminous nature of gold does not appear, so it is said to be contaminated gold, and it is not called good gold. When the impurities are completely removed by methods such as burning, and only the perfectly pure and luminous nature remains, then it is praised in the world as good gold, but with impurities