English
Ah, yes, it is so. The moment before arising is called the appearance of the initial boundary. Likewise, it itself is placed on the ground. Because it is similar, it appears there, only the differences are different. Thus, the duration of the appearance of the cloud mass is only a moment. From then on, the appearance of the cloud mass for a long time, the wonder of the initial sky itself is called appearance. Just as the sky is the cause, the Alaya consciousness itself is also placed on the cornerstone of all habits. Alaya consciousness and habits have opposite differences on the road, but in the time of universal affliction, because they cannot be distinguished, for the reason of similarity, the Alaya consciousness itself appears as the nature of habits, and the difference between Alaya consciousness and habits lies in this. Without Alaya consciousness, habits cannot exist, so the meaning of Alaya consciousness is expressed by the metaphor of the sky. The reason for the appearance of the six aggregates of samsara from Alaya consciousness is: it itself enters from its flow, and the aggregates that enter appear. It means that from the continuation of the moment when Alaya consciousness is connected with habits, the six aggregates that enter appear like waves in the sea. The fundamental power grows and changes greatly, where and where there is affliction, it appears as a phase, clinging, shaking, moving. It means that the six aggregates appear and divide the realm, and the Alaya consciousness is contaminated by habits and mind. The seeds of Alaya consciousness habits samsara grow and become powerful, so they cling to things of different heights and become painful, appearing as different realms, and because of the clinging of the six aggregates to the realm, they are reincarnated and fall in the six realms. Then Alaya consciousness also becomes the cause of the cause. What is revealed by one's own appearance, where to look, where to cling, that continuation arises from it. It means that the delusion of Alaya consciousness appears as one's own realm, the six aggregates take hold separately, and through the gate of revealing knowledge, inwardly, the afflicted mind clarifies with my view, clinging to the momentary continuation of the investigation of what is clung to, from which the dharmas of reincarnation arise, becoming painful. Where to look, what to know, what to know, fear and trembling fear things themselves. It means that with the taker and the taken, feeling the suffering and happiness of the appearance of reincarnation, knowing what, clinging to the phase, knowing what, through the knowledge of distinction, arising action, creating
Chinese
通过运用各种方法，这个地方变得令人恐惧、惊慌、害怕和厌恶。如果问，习气通过因缘生起的方式是怎样的？譬如说：镜子、火石、火生起这三者，哪一个相遇就会出现那样的结果。比如火石、燧石、铁这三者，锈和火本来就存在于自身之中，就像油脂、太阳和人的努力撞击后显现出来一样。习气的种子，无论被哪种突如其来的业力因缘所改变，它都会生起并觉醒。如果问，如何通过生起而显现，用什么例子来比喻呢？譬如说：镜子、海浪、地气这三者，只要存在，那些连续不断的感受，都是因为那个原因而自然生起。比如镜子中生起锈迹，海中生起波浪，地上生起水汽一样，只要时间足够长，没有开始也没有结束，积累习气的刹那，那些连续不断的感受，即使没有因缘的引发，也会因为之前习惯的力量而自然生起。这三个例子是为了说明异熟习气和等流习气，并且为了通过不同的知识和例子来理解，所以要结合讲述和解释。如果问，阿赖耶识持有习气的方法用什么例子来比喻呢？譬如说：火的执持、那个的执持、花瓣的执持一样，就像铁锈、子宫、蜜蜂的巢穴、火、雄性的种子、蜜蜂执持一样，习气也是一样，阿赖耶识通过它来认知，在刹那的连续中，由于将对象分割成很多部分，所以对于所执着的事物不会放手，而是持续执持。如果问，熏染习气的方法用什么例子来说明呢？譬如说：白色的布等等，对于所染之物，它会变成那个样子。那个事物在那个上面，那个连续不断地，被染成什么样子，就会变成那个样子。比如白色的棉布和丝绸等，以及那些布料，被染上任何颜色，就会被那个颜色所控制，布料本身也会变得和那个颜色一样。同样，阿赖耶识本身就像那块原本没有污垢的布一样，在习气的连续作用下，通过不断地运用和习惯，被熏染成什么样子，阿赖耶识也会变成那个样子。阿赖耶识上习气等例子是：冰雪等等。
English
Through various practices, the place becomes fearful, frightening, terrifying, and disgusting. If asked, how does habit arise through conditions? For example: mirror, flint, and fire arising, whichever of these three meet, that is what will happen. For example, in the case of flint, pyrite, and iron, rust and fire exist inherently. It is similar to how grease, sunlight, and human effort colliding cause something to appear. Whichever sudden karmic condition transforms the seeds of habit, it awakens and arises. If asked, how does it arise through being awakened, and what example illustrates this? For example: mirror, ocean waves, and earth vapor, as long as they exist, those continuous feelings arise naturally from that cause. Just as rust arises from a mirror, waves arise from the ocean, and vapor arises from the earth, for as long as there is time, without beginning or end, the accumulation of momentary habits, those continuous feelings, even if not awakened by conditions, will naturally arise from the power of previous habituation. These three examples are for the sake of the two fully ripened habits and the three habits of similar cause, and for understanding through different knowledge and examples, so the explanation and exposition should be combined. If asked, what example illustrates how the alaya consciousness holds habits? For example: holding fire, holding that, holding petals, just as rust, womb, honeycomb, fire, male seed, and bees hold, similarly, the alaya consciousness recognizes habits, and in the continuous moment, because the object is divided into many parts, it does not let go of what it is attached to, but continues to hold it. If asked, what example illustrates the method of imbuing habits? For example: white cloth and so on, whatever is dyed, it becomes that way. That thing on that, that continuous, whatever is dyed, it becomes that way. For example, white cotton cloth and silk, and those fabrics, whatever color they are dyed, they are controlled by that color, and the fabric itself becomes like that color. Similarly, the alaya consciousness itself is like that originally unstained cloth, and through the continuous action of habits, through constant use and habituation, whatever it is imbued with, the alaya consciousness also becomes that way. Examples of habits and so on in the alaya consciousness are: ice and snow, and so on.
Chinese
因此，它们显现为那些事物本身。那些持续产生的事物，也仍然是那些事物本身。例如，冰川的碎屑，以及像筛子一样的东西上的碎屑等。收集其他事物，如铜锈等。就像先前的事物中添加了后续的事物，从而在连续性上增长并显现为那些事物本身一样。阿赖耶识的刹那相续，具有后来产生的习气种子，通过后续行为的影响，它们也变得与那些相续一致，从而增长并变得浓厚，成为它们本身。如果问，习气增长的例子是什么？就像牛奶、水和种子一样，它们因不同而增长。它们本身从它们的相续中产生，也显现为那样。例如，牛奶变成酸奶，水变成冰，种子变成身体。牛奶、水和种子这些增长的事物，与最初的三者不同。通过奶油、酸奶、寒冷和身体四种因素，它们得以增长。同样，习气本身存在于阿赖耶识的相续中，尚未稳固的事物，通过频繁的突发行为，通过习惯性的积累，而显现为有力量。习气净化的例子是：存在的事物在哪里，在那里产生的事物就是它本身。例如，如果浑浊的水不搅动，水自然会变清澈。同样，被习气遮蔽的阿赖耶识，如果通过瑜伽冥想，在那里产生的事物自然会净化，成为它本身。习气成熟的时间是：快速成熟、按时成熟、两次成熟。例如，谷物在同一时间快速成熟，有些在两个时间成熟，有些在谷物成熟的两个时间成熟。就像水果中的梨子一样，习气的果实在此生成熟，有些在来世成熟，有些在其他次数成熟，有些不确定是否成熟。种子的大小增减也是如此。例如，没有缺陷的种子，无论多少，在小的时候播种，果实会变得或大或小或多或少。同样，先前习气的种子的大小，会因后续因素的大小而增减。如果问，习气如何遮蔽而不让人看到真实的意义？就像云和
English
Therefore, they appear as those things themselves. Those things that continuously arise, also remain those things themselves. For example, the debris of glaciers, and the debris on things like sieves, etc. Collecting other things, such as verdigris, etc. Just as later things are added to earlier things, thereby growing in continuity and appearing as those things themselves. The momentary continuum of the alaya-consciousness, having the seed-habit of later arising, through the influence of subsequent actions, they also become consistent with those continuums, thereby growing and becoming thick, becoming those things themselves. If asked, what is the example of the growth of habit? Like milk, water, and seeds, they grow because they are different. They themselves arise from their continuum, and also appear as such. For example, milk turns into yogurt, water turns into ice, and seeds turn into bodies. Milk, water, and seeds, these growing things, are different from the original three. Through the four factors of cream, yogurt, cold, and body, they are able to grow. Similarly, the habit itself exists in the continuum of the alaya-consciousness, and things that have not yet become stable, through frequent sudden actions, through habitual accumulation, appear as powerful. The example of the purification of habit is: wherever the existing things are, the things that arise there are itself. For example, if turbid water is not stirred, the water will naturally become clear. Similarly, the alaya-consciousness obscured by habit, if through yoga meditation, the things that arise there will naturally purify, becoming itself. The time for the maturation of habit is: quick maturation, timely maturation, and two-time maturation. For example, grains mature quickly at the same time, some mature in two times, and some mature in the two times of grain maturation. Like pears in fruits, the fruit of habit matures in this life, some mature in the next life, some mature in other times, and some are uncertain whether they will mature. The increase and decrease in the size of seeds is also like this. For example, seeds without defects, no matter how many, when sown at a small time, the fruits will become either large or small, or more or less. Similarly, the size of the seeds of previous habits will increase or decrease due to the size of subsequent factors. If asked, how does habit obscure and not allow one to see the true meaning? Like clouds and
Chinese
黑暗的虚空。如同物质世界被遮蔽不见。那延续不断的黑暗，使得应见之物也无法看见。例如，如同云遮蔽天空，木板遮蔽物体，黑暗遮蔽物质世界一样。由业习所形成的浓厚积聚，遮蔽了认知的延续，因此，由浓厚的黑暗使得阿赖耶识，那应见之物，根本的菩提心之义，无法得见。六识在中阴期消逝，业习被认为是后来显现之因的例子是：最初的两个和最后的，显现、消逝和不同的显现。例如，芝麻和各种花朵长时间放置，芝麻油会产生花朵的香味。六识最初在此生中显现，但在中阴期消逝和衰退。由于对先前的执着，在来世会显现出不同的变化。业习的果实以不同的方式获取的例子是什么呢？因为它遍及一切。一个获取各种不同的东西。例如，如同手写字的各种声音。业习本身遍及所有善恶未明的境域，以圆满的理由，一个获取各种不同的果实，即高低不同的转生之处。业习之因的例子是：它本身进入六种技能。再次进入也是从中产生。如同雨水和海市蜃楼。当阿赖耶识本身进入技能时，六识产生并切断了对象。与主一同，境与，两者都归于阿赖耶识，并同时存在。再次聚集也是从中产生。从中再次产生的例子就像雨水的延续和海市蜃楼。业习不明显地流动的例子是：由于眼疾的影响，对于各种事物，没有差别，只有本质。例如，如同患有眼疾的人，虽然能看见事物，但不清楚。阿赖耶识的业习也是如此，流动微细，被六识遮蔽，难以区分种类，只有本质。那么，如何才能舍弃阿赖耶识作为因时的恶业习，而获取作为果时的善业习的例子呢？在那里，此处的混合，从中区分出艺术，并获取它们。阿赖耶识在那里，此处的善恶业习混合于此生