English
The meaning indicated from "like milk water" is: if the five aggregates of the five consciousnesses of the entering five gates are without substance, like an illusion or like a dream, they are unstable and impermanent, so they deceive. But the Alaya consciousness is not like that, it does not deceive as if it were stable. If that is the case, are the Alaya consciousness and the five gates the same or different in essence? If there is a dispute about this, the answer is: if they are the same in essence, if the five gates are the same in essence as the Alaya consciousness, then because they do not depend on the Alaya consciousness, sentient beings will be liberated by seeing the basis of entry, which would be a fault. Or, if it is the same in essence as the Alaya consciousness, because the gross appearance of the apprehended and the apprehender has not arisen, it would be a fault to become a wrongdoer like a sentient being in the desire realm. Even if they are different, it will also lead to the fault that the essence becomes unrelated, and that seeing the Alaya consciousness will not destroy habits, and so on. Therefore, the meaning to be proven is: they appear separately due to the difference in function, but they are the same in the category of consciousness, so they are liberated from the essence of one and different. For example, when habits awaken, if one is established, the other is also established, and if one is destroyed, the other is also destroyed, like shape or color. An example with a basis is: bad habits appear as turbid sewage, and good habits appear as milk water or clear milk water. Second, the meaning indicated from "in that, that itself" to "arising as it is" is: in the same way that one is liberated from one and different, or in that way that one is liberated from one and many, do the essence and power of the habits restricted by the object by the five gates and consciousness have dominance? Or, if the habits are combined with the six consciousnesses, does its basic nature, that is, the Alaya consciousness itself, have dominance? If someone refutes in this way, the answer is: the Alaya consciousness itself has dominance, because the nature of the Dharma nature does not waver in any situation, and it does not become any marginal elaboration with characteristics, so it abides in a dominant position. And the appearance of habits with the five gates and consciousness is completely wavering and becomes various marginal elaborations, so it does not have dominance. Similarly, the essence of the Alaya consciousness does not arise immediately, and the habits of the six consciousnesses
Chinese
因此，执着就像前面所说的那样，立即从不同的境中产生。例如，就像阿赖耶识虚空一样，以及六识的习气从中产生，彩虹、湿气等的神变显现一样。第三，从“初始和终结”到“产生的因素本身”之间所指示的：因此，自性实义的阿赖耶识的实相是无始无终的，因为它脱离了先后时间，生起和成佛的差别不可得，并且从本初就真实存在，因此，无谬的自性不是由因缘所造作，而是未被改造的法性，未被玷污，因此，如来藏的自性在任何时候都不会被遮蔽，而是显现为清晰的无边际的界，是甚深秘密。它的自性是没有在任何边际产生的，因此，任何方向的戏论都不会显现，而是作为大智慧的自性，从原始以来就是自生的光明。那么，如果问，显现的轮回诸法有什么过失呢？虽然自性是那样存在的，但是由于没有亲自见到自己的面目，所以结合实义的阿赖耶识或者轮回之因的习气，在刹那的相续中产生，因此也被称为阿赖耶识的行相识。如《楞伽经》所说：心的法性是清净的，心是从错误中产生的，错误是接受恶趣，因此心不可见。以及，心是欺骗的阳焰，就像春天摇动时，野兽们认为那是水，但那里没有实体。同样，识的种子也强烈地摇动着所见的境，孩子们认为那是生起，就像有眼翳的人看到眼翳一样。以及，就像大海的波浪，由风的因缘而产生，舞动着进入，相续也不会断绝。同样，阿赖耶识的河流，也总是由境的因缘而产生，由各种识的波浪，舞动着进入。如经中所说，那是七识的生起之因，因此，一切遍计所执的识流都产生，并且是轮回诸法产生的根本，是各种习气的能力之力的强大者。
English
Therefore, attachment, as previously stated, arises immediately from different realms. For example, like the ālaya-vijñāna, which is like the sky, and the habits of the six consciousnesses arise from it, just as the magical displays of rainbows, moisture, etc., appear. Third, from "beginning and end" to "the very element of arising" is what is indicated. Therefore, the reality of the ālaya-vijñāna of intrinsic meaning is without beginning or end, as it is free from past and future time. The difference between arising and Buddhahood is not discernible, and because it has been truly present from the very beginning, the unerring essence is not made by causes and conditions, but is the unadulterated nature of reality, uncorrupted. Therefore, the nature of suchness is not obscured at any time, but appears as the clear, limitless expanse, the profound secret. Its essence is that it has not arisen at any extreme, so the elaborations of any direction do not appear, but as the nature of great wisdom, it is self-arisen luminosity from the very beginning. Now, if you ask, what is wrong with the phenomena of samsara that appear so numerous? Although the nature is thus, because one has not seen one's own face, the habits of the ālaya-vijñāna of meaning or the cause of samsara arise in a momentary stream, and thus it is also called the ālaya-vijñāna's aspect-consciousness. As it says in the Laṅkāvatāra Sūtra: "The nature of mind is pure, mind arises from error, error is taking to bad states, therefore mind is not seen." And, "Mind is a mirage that deceives, just as when spring moves, the deer think it is water, but there is no substance there. Likewise, the seeds of consciousness also strongly move towards the object of sight, children think it is arising, like someone with cataracts seeing cataracts." And, "Just as the waves of the ocean arise from the condition of the wind, dancing and entering, the continuum will not be cut off. Likewise, the river of ālaya-vijñāna also always arises from the condition of the object, with various waves of consciousness, dancing and entering." As it is said in the sutra, that is the cause of the arising of the seven consciousnesses, therefore, all the streams of afflicted consciousness arise, and it is the root of the arising of the phenomena of samsara, the powerful strength of the power of various habits.
Chinese
总而言之，轮回的根本即是阿赖耶识，从这个根本出发，产生各种各样的能取和所取的事物，并且显现的因就是阿赖耶识，它也被称为习气的阿赖耶识。如前所述：『犹如明镜现影像，如患翳者见发网，如是习气覆蔽心，孩童之辈乃得见。』又说：『阿赖耶识为所依，意识亦极融入之，心与意识为所依，诸识亦得融入之。』又说：『世间之中惑乱心，些微之物为何有，与二自性相联结，阿赖耶识所幻化。』等等。然而，即使仅仅是这样，在任何自性中产生和显现的事物，其本体也是不存在的。第九品有十一个部分：解释习气突然生起的比喻；展示阿赖耶识的自性与习气分离的比喻；解释从根本识产生分支而显现轮回的比喻；展示习气由因缘引发的比喻；展示因愚痴而使自性也生起的比喻；解释阿赖耶识执持习气的比喻；展示将习气施加于无明之共同自性的比喻；解释额外积累习气的比喻；解释习气增盛而增长的比喻；展示遮障被清除和净化的比喻；解释习气成熟的时间和它的比喻。第一部分，从『清净虚空之中』到『云雾凝聚是为云』之间展示：如果想知道阿赖耶识的比喻是什么样的，例如，在非常清净的虚空中，从运行的云的种类中，大的云团是云，更不用说小的云，甚至是像金蒸汽一样的云，也属于云，因此被称为遮蔽天空的雾气和云雾凝聚，而它的原因也是天空。同样，阿赖耶识被习气遮蔽，甚至极细微的动摇也属于习气，因此被称为习气的遮蔽，而这些的原因也是阿赖耶识。第二部分，从『生起之刹那』到『仅仅是差别』之间
English
In summary, the very foundation of samsara is the Alaya-vijñana, and from this foundation, various apprehending and apprehended objects arise, and the cause of appearance is the Alaya-vijñana itself, which is also called the Alaya-vijñana of habit. As mentioned before: 'Just as a mirror reflects images, and those with cataracts see a web of hair, so the mind covered by habit is seen by children.' It also says: 'The Alaya-vijñana is the support, and the mind is also deeply absorbed in it; the mind and the mind are the support, and the consciousness is also absorbed in it.' It also says: 'In the world, what is it that deludes the mind, even a little bit? It is connected with two natures and emanated by the Alaya-vijñana.' And so on. However, even just that much, whatever arises and appears in any nature, its essence is non-existent. The ninth chapter has eleven parts: explaining the metaphor of the sudden arising of habit; showing the metaphor of the nature of Alaya-vijñana being separate from habit; explaining the metaphor of the appearance of samsara due to the arising of branches from the root consciousness; showing the metaphor of habit being aroused by conditions; showing the metaphor of even nature arising due to ignorance; explaining the metaphor of Alaya-vijñana holding habit; showing the metaphor of applying habit to the common nature of ignorance; explaining the metaphor of additionally accumulating habit; explaining the metaphor of habit increasing and growing; showing the metaphor of obscurations being cleared and purified; explaining the time of maturation of habit and its metaphor. The first part, from 'In the clear sky' to 'Cloud masses are called clouds' shows: If you want to know what the metaphors of Alaya-vijñana are like, for example, in the very clear sky, from the types of clouds that move, the large clouds are clouds, let alone the small clouds, even clouds like gold vapor are also clouds, so they are called fog and cloud masses that obscure the sky, and its cause is also the sky. Similarly, the Alaya-vijñana is obscured by habit, and even the slightest movement is included in habit, so it is called the obscuration of habit, and the cause of these is also the Alaya-vijñana. The second part, from 'The moment of arising' to 'Only that much is the difference' between
Chinese
阐述如下：例如，在天空出现云彩的那一刹那之前，在没有出现细微或粗大云彩的时候，显现的是非常晴朗的天空。然而，从云团出现的那一刹那开始，无论是短暂还是长久地出现，都被称为最初天空的奇妙显现。因为没有天空，云彩不可能存在，所以天空本身就是因。同样，阿赖耶识也被认为是所有习气的根本。阿赖耶识和习气，当修行者通过五道在相续中生起智慧，并按照消除习气的次第，显现法性秘密的天空，最终证得清净习气的法身显现，就像有脱离云彩的天空一样，虽然有反向的差别。但在完全烦恼的时候，由于无法区分，阿赖耶识和习气同时存在，并且成为一体，因此，根据这个理由，阿赖耶识显现为习气的自性，因此阿赖耶识和习气的差别仅仅在于各自的细微差别。这种区分是基于名言安立，实际上是能依和所依的关系，没有阿赖耶识，习气不可能存在，因此将天空和阿赖耶识作为因的例子结合起来，清晰地阐述了这一点。意义的自性就像天空的自性一样，不住于任何法。第三，从“彼即彼之”到“惊恐之事物本身”之间阐述了从阿赖耶识显现轮回六识聚的方式：阿赖耶识本身及其所包含的习气，通过其刹那的相续流转，六识聚得以显现，就像海浪一样。如《解深密经》所说：“大慧，依赖于能取广大之识，六识聚得以产生，即眼识、耳识、鼻识、舌识、身识和意识。其中，依赖于与识相关的眼和色，产生眼识。与眼识同时生起、随之而行、所缘相同的
English
It is explained as follows: For example, before the moment when clouds appear in the sky, when there are no subtle or coarse clouds, what appears is the very clear sky. However, from the moment when the cloud mass appears, whether it appears briefly or for a long time, both are called the wondrous appearance of the initial sky. Because without the sky, clouds cannot exist, so the sky itself is the cause. Similarly, the alaya-consciousness is also regarded as the basis of all habitual imprints. The alaya-consciousness and habitual imprints, when a practitioner generates wisdom in their continuum through the five paths, and in accordance with the order of eliminating habitual imprints, the secret sky of dharmata appears, and ultimately the appearance of the dharmakaya with purified habitual imprints is attained, just as there is a sky free from clouds, although there is a difference of reversal. However, in the time of complete affliction, because they cannot be distinguished separately, the alaya-consciousness and habitual imprints exist simultaneously, and become one in essence and bliss. Therefore, according to this reason, the alaya-consciousness appears as the nature of habitual imprints, and thus the difference between the alaya-consciousness and habitual imprints is merely that of their respective subtle distinctions. This distinction is based on nominal designation, and in reality, it is the relationship of the support and the supported. Without the alaya-consciousness, habitual imprints cannot exist, therefore, the example of the sky and the alaya-consciousness as the cause are combined to clearly explain this. The nature of the meaning is like the nature of the sky, not abiding in any dharma. Third, from "That itself, that of" to "The very object of fright," it explains how the six aggregates of samsara appear from the alaya-consciousness: The alaya-consciousness itself, together with its habitual imprints, through the continuous flow of its moments, the six aggregates of consciousness arise, appearing like ocean waves. As stated in the *Sandhinirmocana Sutra*: "Mahamati, relying on the consciousness that takes extensively, these six aggregates of consciousness arise, namely, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. Among them, relying on the eye and form, which are associated with consciousness, eye consciousness arises. Arising simultaneously with eye consciousness, following it, and having the same object of experience,