Chinese
谓此识无始时来一类相续常无间断。是界趣生施设本故。性坚持种令不失故 转谓此识无始时来念念生灭前后变异。因灭果生非常一故。可谓转识熏成种故。恒言遮断。转表非常。犹如暴流因果法尔。如暴流水非断非常相续长时有所漂溺。此识亦尔。从无始来生灭相续非常非断。漂溺有情令不出离。又如暴流虽风等击起诸波浪而流不断。此识亦尔。虽遇众缘起眼等识而恒相续。又如暴流漂水上下鱼草等物随流不舍。此识亦尔。与内习气外触等法恒相续转。如是法喻意显此识无始因果非断常义。谓此识性无始时来刹那刹那果生因灭。果生故非断。因灭故非常。非断非常是胜起理故。说此识恒转如流 阿罗汉位舍者转舍位地门。谓诸圣者断烦恼障究竟尽时。名阿罗汉。尔时此识烦恼粗重永远离故。说之为舍。此中所说阿罗汉者通摄三乘无学果位。皆永害烦恼贼故。应受世间妙供养故。永不复受分段生故。又不动地已上菩萨一切烦恼永不行故。法驶流中任运转故。能诸行中起诸行故。刹那刹那转增益故。此位方名不退菩提。而缘此识我见爱等不复执藏为自内我。此位亦得名阿罗汉。由斯永失阿赖耶名。然阿罗汉断此识中烦恼粗重究竟尽故。不复执藏为自内我。永失此名。说之为舍。非舍一切第八识体。勿阿罗汉无识持种。尔 现代汉语译本： 所谓的‘识’，从无始以来，就以一类相续的方式存在，恒常而没有间断。这是界、趣、生等施设的根本原因，因为它的性质能够坚持种子，使其不丢失。 所谓的‘转’，指的是这个‘识’从无始以来，念念生灭，前后变异。因为因灭果生，所以不是恒常不变的。可以说，转识熏习成为种子。‘恒’字是为了遮止断灭，‘转’字是为了表明不是恒常。这就像湍急的河流，因果法尔如是。就像湍急的流水，不是断灭，也不是恒常，而是相续不断，长久地漂流着。这个‘识’也是如此，从无始以来，生灭相续，非常非断，漂流着有情，使他们无法出离。 又像湍急的河流，即使被风等吹击，激起各种波浪，河流也不会断流。这个‘识’也是如此，即使遇到各种因缘，生起眼识等，也仍然恒常相续。又像湍急的河流，漂流着水面上下各种鱼草等物，随着河流流动而不舍弃。这个‘识’也是如此，与内在的习气、外在的触等法恒常相续运转。这样的比喻，意在显示这个‘识’的无始因果，以及非断非常的意义。也就是说，这个‘识’的性质，从无始以来，刹那刹那果生因灭。果生，所以不是断灭；因灭，所以不是恒常。非断非常，是殊胜生起的道理。所以说这个‘识’恒常运转，如同河流。 阿罗汉的果位，舍弃的是转舍的位地之门。所谓的诸圣者，断除烦恼障达到究竟圆满的时候，称为阿罗汉（Arhat，断尽烦恼，应受供养的圣者）。这个时候，这个‘识’的烦恼粗重永远离开，所以说是舍弃。这里所说的阿罗汉，包括声闻乘、缘觉乘和菩萨乘的无学果位。他们都永远断除了烦恼贼，应该接受世间的妙好供养，永远不再受分段生死。 又，不动地（Achala-bhumi，菩萨十地中的第八地）以上的菩萨，一切烦恼永远不再现行，在法驶流中能够任运运转，能够在诸行中生起诸行，刹那刹那地增长增益。这个果位才称为不退菩提（Avivartaniya-bodhi，永不退转的菩提）。而缘于这个‘识’的我见、我爱等，不再执藏为自己的内在自我。这个果位也可以称为阿罗汉。因此永远失去了阿赖耶（Alaya，藏识）的名称。然而，阿罗汉断除了这个‘识’中的烦恼粗重，达到究竟圆满，不再执藏为自己的内在自我，永远失去了这个名称，所以说是舍弃。但不是舍弃一切第八识的本体，不要让阿罗汉没有识来持种。
English
English version: This 'consciousness' (vijnana) is said to be a continuous stream from beginningless time, constantly and without interruption. It is the basis for the establishment of realms, destinies, and births because its nature can maintain seeds (bija), preventing them from being lost. The term 'transformation' (parinama) refers to the fact that this 'consciousness' arises and ceases moment by moment from beginningless time, with changes occurring before and after. Because the cause ceases and the effect arises, it is not permanent. It can be said that the transformed consciousness ripens into seeds. The word 'constant' (nitya) is used to negate cessation, and the word 'transformation' (parinama) indicates that it is not permanent. This is like a torrential river, where cause and effect naturally occur. Just as a torrential river is neither 끊임없이 nor permanent, but rather a continuous flow that drifts for a long time, this 'consciousness' is also like that. From beginningless time, it arises and ceases continuously, neither 끊임없이 nor permanent, drifting sentient beings and preventing them from liberation. Furthermore, just as a torrential river, even when struck by wind and other forces, causing waves to rise, does not cease to flow, this 'consciousness' is also like that. Even when encountering various conditions, such as the arising of eye-consciousness (caksu-vijnana) and other consciousnesses, it still continues constantly. Moreover, just as a torrential river carries various objects such as fish and grass up and down the water, following the flow without abandoning them, this 'consciousness' is also like that. It constantly continues to transform with internal habits (vasana), external contacts (sparsa), and other dharmas. This analogy is intended to show the beginningless cause and effect of this 'consciousness', as well as the meaning of neither 끊임없이 nor permanent. That is to say, the nature of this 'consciousness' is such that from beginningless time, the effect arises and the cause ceases moment by moment. Because the effect arises, it is not 끊임없이; because the cause ceases, it is not permanent. Neither 끊임없이 nor permanent is the principle of supreme arising. Therefore, it is said that this 'consciousness' constantly transforms like a river. The state of an Arhat (Arhat, a worthy one who has destroyed all defilements and is worthy of offerings) is the gate of relinquishing the transformed state. The so-called noble ones, when they have completely exhausted the obstruction of afflictions (klesa-avarana), are called Arhats. At this time, the gross afflictions of this 'consciousness' are permanently removed, so it is said to be relinquished. The Arhat mentioned here includes the fruition of the three vehicles (triyana) of no-more-learning (asiksa): Sravakas, Pratyekabuddhas and Bodhisattvas. They have all permanently destroyed the thieves of affliction, are worthy of receiving the wonderful offerings of the world, and will never again undergo segmented birth and death (samsara). Moreover, Bodhisattvas above the Immovable Ground (Achala-bhumi, the eighth of the ten bhumis of a Bodhisattva) never again manifest any afflictions, are able to operate freely in the swift current of Dharma, are able to generate actions within actions, and increase and benefit moment by moment. This state is called Non-Regression to Bodhi (Avivartaniya-bodhi, irreversible enlightenment). And the views of self (atma-dristi), self-love (atma-sneha), etc., that are associated with this 'consciousness' are no longer clung to as one's inner self. This state can also be called Arhat. Therefore, the name Alaya (Alaya, storehouse consciousness) is permanently lost. However, Arhats have completely exhausted the gross afflictions in this 'consciousness', no longer clinging to it as their inner self, and have permanently lost this name, so it is said to be relinquished. But it is not relinquishing the entire essence of the eighth consciousness, lest Arhats have no consciousness to hold the seeds. --------------------------------------------------------------------------------
Chinese
时便入无余涅槃。然第八识虽诸有情皆悉成就。而随义别立种种名。谓或名心。由种种法熏习种子所积集故。或名阿罗汉。执持种子及诸色根令不舍故。或名所知依。能与染净所知诸法为依止故。或名种子识。能遍任持世出世间诸种子故。此等诸名通一切位。或名阿赖耶。摄藏一切杂染品法令不失故。我见爱等执藏以为自内我故。此名唯在异生有学。非无学位不退菩萨有杂染法执藏义故。或名异熟识。能引生死善不善业异熟果故。此名唯在异生二乘诸菩萨位。非如来位。由有异熟无记法故。或名无垢识。最极清净诸无漏法所依正故。此名唯在如来地有。菩萨二乘持有漏种可受熏习未得善净第八识故。阿赖耶名过失重故。最初舍故。此中偏说异熟识体。菩萨将得菩提时舍。声闻独觉入无余依涅槃时舍。无垢识体无有舍时利乐有情无尽时故。然第八识总有二位。一有漏位。无记性摄。唯与触等五法相应。但缘前说执受处境。二无漏位。唯善性摄。与二十一心所相应。谓遍行别境各五。善十一。与一切心恒相应故。常乐证知所观境故。于所观境恒印持故。于曾习境恒明记故。世尊无有不定心故。于一切法常决择故。极净信等常相应故。无染污故。无散动故。此亦唯与舍受相应。任运恒时平等转故。以一切法为所缘境。镜智遍 现代汉语译本 这时，第八识便进入无余涅槃（没有任何剩余的涅槃状态）。虽然所有有情众生都具有第八识，但根据其不同的作用，它有各种不同的名称。有时称为‘心’，因为它积聚了各种法的熏习种子。有时称为‘阿陀那’（执持者），因为它执持种子和各种色根，使它们不散失。有时称为‘所知依’（知识的基础），因为它能作为染污和清净的知识之法的依止。有时称为‘种子识’，因为它能普遍地任持世间和出世间的一切种子。这些名称适用于所有阶段。 有时称为‘阿赖耶’（藏识），因为它摄藏一切杂染品法，使它们不失坏，并且因为我见、我爱等执着它为内在的自我。这个名称只适用于凡夫和有学位的圣者，不适用于无学位（阿罗汉）和不退转的菩萨，因为他们没有杂染法需要执藏。有时称为‘异熟识’（果报识），因为它能引发生死轮回中善与不善业的异熟果报。这个名称只适用于凡夫、二乘（声闻和缘觉）以及菩萨的阶段，不适用于如来（佛）的阶段，因为如来没有异熟无记法。 有时称为‘无垢识’（清净识），因为它最极清净，是所有无漏法的真正依止。这个名称只适用于如来地（佛的境界）。菩萨和二乘持有漏的种子，可以接受熏习，尚未获得完全清净的第八识。阿赖耶识的过失很重，所以最先舍弃。这里主要说的是异熟识的体性，菩萨在即将获得菩提（觉悟）时舍弃，声闻和独觉在进入无余依涅槃时舍弃。无垢识的体性没有舍弃的时候，因为它利益有情众生没有穷尽的时候。 第八识总共有两种状态：一种是有漏位，属于无记性（非善非恶），只与触等五种心法相应，只缘取前面所说的执受处境。另一种是无漏位，属于纯善性，与二十一种心所相应，即遍行、别境各五种，善心所十一种。因为它与一切心恒常相应，能常乐于证知所观的境界，对于所观的境界恒常印持，对于曾经习过的境界恒常明记，世尊没有不定的心，对于一切法常作决择，极净的信心等常相应，没有染污，没有散动。这也只与舍受相应，因为任运恒时平等运转。它以一切法为所缘境，是镜智（如实反映一切的智慧）的普遍基础。
English
English version Then, the Eighth Consciousness enters Nirupadhisesa Nirvana (Nirvana without any remainder). Although all sentient beings possess the Eighth Consciousness, it has various names according to its different functions. Sometimes it is called 'Mind' because it accumulates the seeds of various Dharmas through conditioning. Sometimes it is called 'Adana' (Holder) because it holds the seeds and various sense faculties, preventing them from being lost. Sometimes it is called 'Basis of Knowledge' because it can serve as the basis for defiled and pure Dharmas of knowledge. Sometimes it is called 'Seed Consciousness' because it can universally maintain all the seeds of the worldly and supramundane realms. These names apply to all stages. Sometimes it is called 'Alaya' (Storehouse Consciousness) because it stores all defiled Dharmas, preventing them from being destroyed, and because of the attachment to 'I' and 'Mine,' considering it as the inner self. This name only applies to ordinary beings and those with learning, not to those without learning (Arhats) and non-retrogressing Bodhisattvas, because they do not have defiled Dharmas to be stored. Sometimes it is called 'Vipaka Consciousness' (Resultant Consciousness) because it can bring about the resultant fruits of good and bad karma in the cycle of birth and death. This name only applies to ordinary beings, the Two Vehicles (Sravakas and Pratyekabuddhas), and the stages of Bodhisattvas, not to the stage of the Tathagata (Buddha), because the Tathagata does not have Vipaka-neutral Dharmas. Sometimes it is called 'Amala Consciousness' (Pure Consciousness) because it is the purest and the true basis of all unconditioned Dharmas. This name only applies to the stage of the Tathagata (Buddha). Bodhisattvas and the Two Vehicles hold conditioned seeds, can receive conditioning, and have not yet obtained the completely pure Eighth Consciousness. The faults of the Alaya Consciousness are very heavy, so it is abandoned first. Here, the nature of the Vipaka Consciousness is mainly discussed, which is abandoned by Bodhisattvas when they are about to attain Bodhi (Enlightenment), and by Sravakas and Pratyekabuddhas when they enter Nirupadhisesa Nirvana. The nature of the Amala Consciousness is never abandoned because its benefit to sentient beings is inexhaustible. The Eighth Consciousness has two states in total: one is the conditioned state, which belongs to the neutral nature (neither good nor bad), and only corresponds to the five mental functions such as contact, and only takes the object of perception mentioned earlier. The other is the unconditioned state, which belongs to the purely good nature, and corresponds to twenty-one mental factors, namely, the five pervasive mental factors, the five object-specifying mental factors, and the eleven wholesome mental factors. Because it is constantly associated with all minds, it is always happy to know the observed object, constantly imprints the observed object, constantly remembers the objects that have been practiced, the World-Honored One has no uncertain mind, always makes decisions about all Dharmas, extremely pure faith and so on are always associated, there is no defilement, and there is no distraction. This also only corresponds to the feeling of equanimity, because it operates equally at all times. It takes all Dharmas as its object, and is the universal basis of Mirror Wisdom (wisdom that reflects everything as it is). --------------------------------------------------------------------------------