Chinese
再说，也会产生分别念的意之识。如是等等。如《楞伽经》所说：阿赖耶识中生起一切心，如波浪般生起。一切皆从习气因生，如缘般生起。如是教诲。又如是，显现为六聚，截断对境，阿赖耶识上的习气被意所染。轮回的根本或种子增长，成为具有强大力量的强大习气，因此，无论是什么样的处所之事物和对境，都会成熟为好坏和高低，并且对所显现的一切都执着，从而烦恼和痛苦，并且从那之中，显现出与对境不同的苦乐之相，由于六聚的执着，积累了许多业，被行之风所动摇，像水桶传递的水流一样，在外在和内在与缘起支相符地轮回和痛苦。如《宝饰经》所说：安住于存在和无知，无有先后，无有初始，超越了量，因此也无有终结，恒常不空，轮转。如水桶传递的轮子，内外十二倍地重复。虽非存在，却如实显现，如被缘搅动的根。如是。因此，阿赖耶也变为因之缘。又从阿赖耶和习气中，果的错乱在事物对境中自显现，六聚分别执取，并且像对境那样知晓和清晰地通过识而了知，五根截断为五境，并且意随顺共同之后，也以阿赖耶的习气之流所缘，无有境时之分别地成熟之分，被染污意执着为我，并且也执着为我的，以分别的念头刹那的相续，一切都变为有漏，从那之中，阿赖耶与习气和合的果，也变为轮回的各种形色和法，并且在此显现中成熟，漂泊于错乱之轮。对于如是的能取所取之轮回中所显现的法，也依赖于色蕴之分。
English
Moreover, the mind-consciousness of conceptual thought also arises. Thus and so on. As it is said in the Lankavatara Sutra: From the Alaya arises all minds, arising like waves. All arise from the cause of habit, arising like conditions. Thus it was taught. And so it is, appearing as the six aggregates, cutting off the object, the habits on the Alaya are tainted by the mind. The root or seed of samsara grows, becoming a powerful habit with great power, therefore, whatever the object of the place and whatever the object of experience, they mature into good and bad, high and low, and with attachment to whatever appears, they become afflicted and distressed, and from that, various appearances of happiness and suffering different from the object appear, due to the clinging of the six aggregates, many actions are accumulated, and moved by the wind of action, like a stream of water passed through buckets, in accordance with the outer and inner dependent origination, they revolve and suffer. As it is said in the Jewel Ornament Sutra: Abiding in existence and ignorance, without before and after, without beginning, beyond measure, therefore also without end, constantly unempty, turning the wheel. Like a wheel passing through buckets, the inner and outer are repeated twelve times. Although it is not existence, it appears as it is, like the senses stirred by conditions. Thus it is. Therefore, the Alaya also becomes the condition of the cause. Also, from the Alaya and habits, the delusion of the fruit appears in the object of things, the six aggregates separately grasp, and like the object, they know and clearly understand through consciousness, the five senses cut off into five objects, and after the mind follows the common, also with the Alaya's stream of habits as the object, without separation of object and time, the part that matures, the afflicted mind clings to as self, and also clings to as mine, with the continuum of momentary thoughts of separation, everything becomes contaminated, from that, the fruit of the Alaya combined with habits, also becomes various forms and dharmas of samsara, and matures in this appearance, wandering in the wheel of delusion. For such phenomena appearing in the cycle of grasping and being grasped, also depending on the part of the form aggregate.
Chinese
无论苦乐舍的哪种感受，都以意识将境执为相，以能辨别的分别智生起行，由此造作种种业，由识与此相应地了知，因外境显现痛苦三和八等而惊恐、害怕和恐惧八等，变成轻飘之物，因恶劣的外境而困顿，无有解脱地漂泊。如前所说：无明泥潭的聚集中，种下烦恼毒的根，种种痛苦的罪过逼近，解脱大乐已失命。又如《自生乐轮续》中说：那也是因为阿赖耶识我执和习气没有完全穷尽，所以广大的功德不能圆满，不能从轮回的处所中解脱。第四，从“镜子玻璃”到“相遇则如是生起”之间所说，是说阿赖耶识的习气由因缘所生起的方式是怎样的呢？例如，有垢的镜子、火镜和水镜，或者燧石和钻木取火三种，本来就有显现影像和产生火水的自性，用因缘油垢擦拭干净后，清澈时就能显现影像，太阳的光芒和月亮的光芒或者人的努力击打和摩擦，无论与哪个因缘相遇，影像和火与水或者火的生起也是同样，阿赖耶识中产生习气的种子，也是由任何突发业的因缘所转变，就生起和唤醒那个习气。这里有些手抄本中也写着“镜子、火镜、水镜三种”。第五，从“镜子海浪”到“因由自性起”之间所说，是如何生起而使习气自性也生起的方式，用什么比喻来表示呢？例如，镜子上生起污垢，海中生起波浪，地上产生蒸汽这三个比喻一样，被无明压制，从无始时以来积累的习气，那一刹那刹那相续的习气生起感受的运行，即使没有因缘生起，也因为先前对此串习和稳固的因由，自性也会生起。三个比喻是各
English
Whatever feeling of pleasure, pain, or indifference, consciousness grasps the object as a sign, and the discriminating wisdom that distinguishes arises as karma. Through this, various actions are performed, and consciousness knows in accordance with them. Due to external conditions such as the appearance of the three sufferings and the eight fears, one becomes a light object, distressed by adverse external conditions, and wanders without liberation. As it was said before: In the heap of ignorance's mire, the root of affliction's poison is planted, various sufferings and faults approach, liberation and great bliss are deprived of life. Also, in the Tantra of the Wheel of Spontaneous Bliss, it says: That is also because the alaya's self-grasping and the habitual tendencies are not completely exhausted, so the great qualities are not perfected, and one cannot be liberated from the place of samsara. Fourth, from "mirror glass" to "when encountered, it arises in that way" is explained, how the habitual tendencies of the alaya are awakened by conditions? For example, a mirror with tarnish, a fire crystal, and a water crystal, or flint and wood for making fire, these three have the inherent capacity to produce images and fire and water. When they are cleaned of dirt and oil and become clear, images appear, and the sun's rays, the moon's rays, or human effort strikes and rubs them. Whatever condition they meet, images, fire, water, or the arising of fire appear. Similarly, whatever seed of habitual tendency arises in the alaya is awakened and aroused by whatever sudden karmic condition transforms it. Here, in some manuscripts, it also says, "mirror, fire crystal, water crystal, these three." Fifth, from "mirror, ocean waves" to "the cause arises by its own nature" is explained, how does awakening cause the nature of habitual tendencies to arise? What example illustrates this? For example, just as tarnish arises from a mirror, waves arise from the ocean, and steam arises from the earth, similarly, suppressed by ignorance, the habitual tendencies accumulated from beginningless time, the flow of momentary habitual tendencies, even if not awakened by conditions, will arise naturally due to the cause of having been accustomed to and strengthened in that same thing before. The three examples are each
Chinese
为了两种成熟习气的例子和一个同类习气的例子，即三种表达方式，以及为了从不同意识的例子中了解，这也适用于解释和讲解。第六，从“持有火者持有它”到“它持有它”之间表明：如果问，阿赖耶识持有和成熟习气的方法是什么例子来象征的呢？例如，草持有火，子宫持有雄性的种子，蜜蜂持有翅膀的蜜蜂，同样，阿赖耶识也持有习气，从先前的力量产生后来的力量，在那一刹那的连续中，由于被分割成许多境，无论习气的大小如何执着和依恋，都不会放弃，而是持有并在时机成熟时使其成熟。第七，从“白布等”到“被染污的那个”之间表明：例如，白布、白绸和白色的粗布等，用什么颜色和性质来“染色”呢？也就是说，在被染色和改变的影响下，布匹等本身聚集并变成物品的颜色。同样，阿赖耶识本身也像原本无垢的白绸一样，从那些习气的连续中，无论使用了什么行为并习惯了什么，阿赖耶识也会随着习气被染污的方式而改变，因此会体验各种各样的业力显现。第八，从“冰霜等”到“那些本身”之间表明：例如，雪山的冰霜和铁锅的冰霜等，以及收集其他物品，如铜锅等，这些都是在先前的基础上添加后来的，因此它们以同类的方式增长和变厚，同样，在阿赖耶识的刹那连续中，那些作为后来果实产生的因的习气，无论存在于何处，都会被后来的善恶业所染污，因此阿赖耶识也与那些习气以同类的方式变得增长和变厚的习气。第九，从“牛奶和水”到“那样显现”之间表明，习气稳
English
For the sake of two examples of ripening imprints and one example of homogeneous imprints, that is, three ways of representing, and for the sake of understanding from the perspective of different consciousnesses' examples, this also applies to explanation and exposition. Sixth, from "The fire-holder holds it" to "It holds it" is shown: If asked, what example symbolizes the way in which the base consciousness holds and ripens imprints? For example, just as grass holds fire, a womb holds a male seed, and a bee holds a winged bee, likewise, the base consciousness also holds the imprints, and from the power of the former, the latter arises. In that momentary continuum, because it is divided into many objects, whatever the size of the imprint, it clings and is attached to it without letting go, but holds it and ripens it in due time. Seventh, from "White cloth, etc." to "That which is stained" is shown: For example, white cloth, white silk, and white wool, etc., with what color and quality are they "stained"? That is, under the influence of being stained and transformed, the cloth, etc., themselves gather and become the color of the object. Similarly, the base consciousness itself, like a white silk that is originally without stain, from those continuums of imprints, whatever action is used and whatever one is accustomed to, the base consciousness also changes according to the way the imprint is stained, and therefore experiences various karmic appearances. Eighth, from "Frost, etc." to "Those themselves" is shown: For example, the frost of a snow mountain and the frost of an iron pot, etc., and collecting other objects, such as copper pots, etc., these are added to the former, so they appear to grow and thicken in a homogeneous way. Likewise, in the momentary continuum of the base consciousness, those imprints that are the cause of the later fruit arising, wherever they exist, are stained by later virtuous and non-virtuous actions, so the base consciousness also becomes a growing and thickening imprint in a homogeneous way with those imprints. Ninth, from "Milk and water" to "It appears that way" is shown, the imprint stable
Chinese
那么，例子的种类是怎样的呢？ 例如，牛奶变成酸奶，水变成冰，种子变成身体，牛奶、水和种子也不是那三种滋养之物本身，而是与果实和事物本身不同，通过酸味、寒冷和四大要素的因缘，那些东西被滋养，变成了酸奶、冰和身体。 同样，习气本身存在于阿赖耶识的刹那相续中，如果没有变得稳固，那么就像突然做了许多善恶之事，像那样反复熟悉，习气也会变得稳固，显现出力量。 第十，从“安住的那些”到“那个本身”，所显示的是，习气产生的例子是，例如，如果不搅动浑浊的水，水自然会变得清澈。 同样，安住在阿赖耶识中的恶习遮蔽了清净的自性，那也是，瑜伽士通过证悟见解，在修习禅定时，恶习得以净化，显现出清净的自性，那也是心性的本然清净。 第十一，从“速熟时熟”到“大小增减”，所显示的是，习气成熟的时间是，阿赖耶识中习气的成熟有快有慢。 例如，像树上的梨子一样，有的果实同时成熟，有的两次成熟，有的在两次之后成熟，存在这样的差别。 习气的果报，在短时间内于此生中成熟的是现法受报之业，例如从灭尽定中起身时所作的利益和损害。 在未来成熟的是来世受报之业，例如造作五无间罪和堕入地狱。 在两次以上的时间成熟的是多次感受的异熟之业，例如太阳升起。 没有确定成熟的是不确定感受之业，例如阻止火焰，共有四种。 那么，那样成熟的原因是什么呢？ 例如，原因是没有缺陷的种子，播种的大小或多少，果实也会增减或多少，同样，先前的习气种子的大小，对后来的善恶
English
What are the types of examples? For instance, milk turns into yogurt, water into ice, and seeds into a body. Milk, water, and seeds are not the same as the three nourishing elements themselves. They become different from the fruit and the thing itself. Through the causes of sourness, cold, and the four elements, those things are nourished and become yogurt, ice, and a body. Similarly, the habit itself exists in the momentary continuum of that Alaya consciousness. If it hasn't become stable, then just as one suddenly engages in many good and bad deeds, and becomes accustomed to them, the habit also becomes stable and appears powerful. Tenth, from "those that abide" to "that very one," it shows that the example of the arising of habits is like this: for example, if turbid water is not stirred, the water naturally becomes clear. Similarly, those bad habits that abide in the Alaya consciousness obscure the nature of purity. That also, when a yogi realizes the view and meditates in samadhi, the bad habits are purified, and the nature of purity appears. That also is only the natural purity of the mind's suchness. Eleventh, from "quick ripening, timely ripening" to "increase and decrease in size," it shows that the time of ripening of habits is that the ripening of habits in the Alaya consciousness is quick or slow. For example, like pears on a tree, some fruits ripen at the same time, some ripen twice, and some ripen after two times; there is such a difference. The result of habits, ripening quickly in this life, is the karma of experiencing the result in this life, such as doing benefit or harm upon rising from the cessation of meditative absorption. Ripening in the future is the karma of experiencing the result in the next life, such as committing the five heinous crimes and being born in hell. Ripening in more than two times is the karma of experiencing the result in other lifetimes, such as the rising of the sun. Not being certain to ripen is the karma of not being certain to experience, such as stopping a fire; there are four types. So, why does it ripen like that? For example, the cause is a seed without defects, sown large or small, or many or few, and the fruit will also increase or decrease, or be many or few. Similarly, the size of the seed of the previous habit affects the later good and bad.