Chinese
因为业力的大小而有增减，显现出与之相应的现象。或者，可以将两句诗的前一句作为比喻，后一句作为意义来结合。第十有三点：因法性被遮蔽而无法看见，故以黑暗来表示；因习气有生有灭，故产生不同的果报；因自身的能力，六识的生起和止息持续不断。第一点是，从“云和薄膜”到“无法看见它”之间所表达的。如果习气遮蔽而无法看见真实的意义，那是什么样的比喻呢？例如，云遮蔽天空和太阳，使之无法看见；薄膜遮蔽色相的境域，使之无法看见；黑暗遮蔽黄金等任何物质，使之无法看见。同样，在阿赖耶识的相续中，习气的稠密集合积聚，像黑暗一样，遮蔽了认知的相续，因此无法看见应该观察的根本，即阿赖耶识的真如，菩提的意义，因此无法看见法性。或者，云、薄膜和黑暗这三者遮蔽了天空、太阳、色相和黄金等物质，使之无法看见，这样结合起来，意义是相同的。第二点是，从“前二者”到“获取各种不同”之间所表达的。六识在中阴身中灭尽，因习气的力量，后来显现的比喻是：例如，芝麻和各种花朵长时间放在一起，芝麻油会产生花的香味。同样，先前业力的习气，对于六识，第一是今生，第二是死后的中阴身，第三是来世的转生，对于第一，在今生显现，在中阴身灭尽和消退，但再次在来世的转生中，因执着于先前的力量，六识显现，因此所做的业的果报，受用境和寿命等，显现为不同。那么，意识是不同的吗？意识的相续不是不同的，但以习气作为获取不同果报的比喻来显示。例如，手写字的笔迹不同。阿赖耶识与习气一起，是诸法的原因，因此对于善恶未指明的任何境域，都具备周遍的理由。
English
Due to the magnitude of actions, there are increases and decreases, and phenomena appear in accordance with them. Alternatively, the first line of the two verses can be combined as a metaphor, and the second line as the meaning. The tenth has three points: Because the nature of reality is obscured and cannot be seen, it is shown as darkness; because habits have arising and ceasing, different fruits arise; because of its own power, the arising and ceasing of the six consciousnesses continue uninterrupted. The first point is expressed from "clouds and membranes" to "cannot see it." If habits obscure and cannot see the true meaning, what kind of metaphor is it? For example, clouds obscure the sky and the sun, making them invisible; membranes obscure the realm of appearances, making them invisible; darkness obscures any substance such as gold, making it invisible. Similarly, in the continuum of the ālaya-vijñāna, the dense collection of habits accumulates, like darkness, obscuring the continuum of cognition, so that the root that should be observed, the suchness of the ālaya-vijñāna, the meaning of bodhi, cannot be seen, and therefore the nature of reality cannot be seen. Alternatively, the three, clouds, membranes, and darkness, obscure the sky, the sun, appearances, and substances such as gold, making them invisible; combined in this way, the meaning is the same. The second point is expressed from "the first two" to "take various differences." The metaphor for the six consciousnesses ceasing in the bardo and later appearing due to the power of habits is: for example, if sesame seeds and various flowers are placed together for a long time, sesame oil will have the fragrance of flowers. Similarly, the habits of previous actions, for the six consciousnesses, first in this life, second in the bardo after death, and third in future rebirths, for the first, appearing clearly in this life, ceasing and decaying in the bardo, but again in future rebirths, due to the power of attachment to the previous, the six consciousnesses appear, so that the fruits of whatever actions are done, the objects of enjoyment and lifespan, etc., appear as different. Then, are the consciousnesses different? The continuum of consciousness is not different, but it is shown as a metaphor for habits taking different fruits. For example, the handwriting of handwritten letters is different. The ālaya-vijñāna together with habits is the cause of all dharmas, therefore, for any realm that is not specified as good or bad, it has the reason for being all-pervasive.
Chinese
一个具有根本习气的基础，积累各种业，从而获得天界和恶道等不同的许多生处。第三，如《彼性之作用》中，从“执着”至“如阳焰”之间所示，普遍显示习气流转之譬喻：阿赖耶识本身的作用，即是趋入对境，成为六识聚，截断对境，同时六识聚的对境和识二者的习气熏染于阿赖耶识，再次融入，犹如海浪融入大海一般，融入阿赖耶识本身，积累习气，并且从中再次产生，譬如不间断地一段一段地产生，犹如雨水不断，以及由于热气和冰雹等因素，虚空中本无阳焰却晃动，最终也融入虚空一般。如是说，在《摄大乘论》中说：“诸法与识合，彼等亦如是，互为果之体，亦合因之体。”说是出自《法蕴经》。第十一有五：阿赖耶识显现对境，但未明确区分之譬喻；阿赖耶识与习气混合，显现果之能力之譬喻；习气于因时未显现，于果时显现之譬喻；阿赖耶识与习气虽不同，但可熏染之譬喻；习气并非恒常，故显示状态变化。第一，从“因眼病之故”至“非自性之量”之间所示，不明显流转之习气之譬喻：譬如，由于患有眼花或眼病，虽然能见到显现的对境，但不清楚，同样，阿赖耶识的习气流转也极其微小，虽然对境模糊显现，但由于被六识遮蔽，因此不能清楚地区分，只能看到粗略的自性之量，因此难以区分而观察。第二，从“何者与此一”至“业生彼等分”之间所示，舍弃阿赖耶识因时的恶习，取受果时的善习之譬喻如何？阿赖耶识何者与善恶之习气二者，于此生中所积累，力量强大者为一
English
One basis with fundamental habitual tendencies accumulates various actions, thereby taking many birthplaces such as heavens and evil destinies. Thirdly, as shown in "That Nature's Function," from "attachment" to "like a mirage," the general analogy of the flow of habitual tendencies is shown: The very function of the alaya-consciousness is to enter into objects, becoming the six aggregates of consciousness, cutting off objects, and at the same time, the habitual tendencies of both the objects and consciousness of the six aggregates are imprinted on the alaya-consciousness, and again merge, just as waves merge into the ocean, merging into the alaya-consciousness itself, accumulating habitual tendencies, and again arising from it, for example, arising in segments without interruption, like a continuous rain, and due to factors such as heat and hail, mirages move in the sky even though they are not there, and eventually merge into the sky as well. As it is said, in the Compendium of the Great Vehicle it says: "All dharmas are combined with consciousness, those are also like that, mutually the entity of the fruit, also combine the entity of the cause." It is said to be from the Dharma Treasury Sutra. Eleventh, there are five: An analogy of the alaya-consciousness appearing as an object, but not clearly distinguishing details; an analogy of the alaya-consciousness and habitual tendencies mixing, showing the ability of the fruit; an analogy of habitual tendencies not appearing at the time of the cause, but appearing at the time of the fruit; an analogy of the alaya-consciousness and habitual tendencies being different, but able to be imprinted; habitual tendencies are not permanent, therefore showing the change of state. First, from "Due to eye disease" to "not just the nature," the analogy of habitual tendencies flowing unclearly is shown: For example, due to having blurred vision or eye disease, although one can see the appearing objects, they are not clear, similarly, the flow of habitual tendencies of the alaya-consciousness is also extremely subtle, although the object appears vaguely, it is obscured by the six aggregates, therefore it is not clear to distinguish details, one can only see the general rough nature, therefore it is difficult to distinguish and examine. Second, from "What and this one" to "those born of action are separated," what is the analogy of abandoning the bad habitual tendencies of the alaya-consciousness at the time of the cause, and taking the good habitual tendencies at the time of the fruit? Whichever of the alaya-consciousness and the habitual tendencies of virtue and vice are accumulated in this life, the one with strong power is one.
Chinese
就像变成那样，从那些看起来像水和牛奶混合物的事物中，舍弃一切烦恼的习气，接受完全清净的习气，例如，天鹅之王乐喜的喙具有酸味的艺术能力，可以分离水和牛奶的混合物，留下水而取走牛奶。由于阿赖耶识本身存在两种习气，所以显现出高低之分，这也是阿赖耶识转依的智慧所产生的力量，可以分离和舍取善恶的习气。如《宝积经》所说： 太阳月亮的宝珠啊， 具有完全清净的特征。 当太阳月亮的光芒照耀时， 它们会发出自己的功德。 同样，阿赖耶识的识， 是如来藏的善妙精华。 具有无漏的善妙， 转变之后会发出光芒。 又说： 当阿赖耶识如此时， 一切显现各种形象。 众生见到自己的心， 那时心就回归了。 一切诸法是万物的基， 习气、骄慢等等， 被分别念所扰浊。 转变之后就没有漏。 等等，说了很多。 第三，从“在此处结合”到“它们出现”之间所说的是，阿赖耶识的习气在因位时不显现，但在果位时显现的例子是什么呢？例如，丝绸的一种，具有哈日图案的丝绸物品，在因位时染上哈日的颜色，但哈日本身并不明显。然而，由于颜料和媒染剂的作用，与丝绸的图案结合，并且由于反复执着的缘故，带有哈日丝绸图案的物品在果位时显得不同，并且非常清晰地显现出来。同样，在阿赖耶识本身，通过善、不善、无动的身语意三业积累了无数的异熟习气，虽然在因位时不明显，但三业中的任何一种变得强大，并且被外缘唤醒时，就会产生这样的果位差别，从而从先前的习气中显现出异熟。就像例子一样，虽然在因位时不明显，但在果位时，天界和恶趣会
English
Just as it becomes like that, from those things that appear like a mixture of water and milk, abandoning all the habits of affliction and accepting the habits of complete purification, for example, the king of geese, Delightful Joy, whose beak has the artistic ability of sourness, can separate the mixture of water and milk, leaving the water and taking the milk. Because the alaya itself has two habits, it appears as high and low, and this is also the power arising from the wisdom of the transformation of the alaya, which can separate and abandon good and evil habits. As it is said in the Ornament of Dense Array: The jewels of the sun and moon, Have the characteristic of complete purity. When the rays of the sun and moon strike, They emit their own qualities. Likewise, the alaya consciousness, Is the good essence of the Thus-Gone One. Endowed with stainless goodness, When transformed, it shines brightly. And: When the alaya is like this, All kinds of appearances are seen. Beings see their own mind, Then the mind returns. All phenomena are the basis of everything, Habits, pride, and so on, Are disturbed by conceptual thought. When transformed, there is no leakage. And so on, much is said. Third, what is taught from "where it is joined" to "those arise" is, what is the example of the alaya's habits not appearing in the causal stage, but appearing in the fruition stage? For example, a kind of silk, a silk item with a Hari pattern, in this causal stage is dyed with the color of Hari, but Hari itself is not clearly visible. However, due to the effect of the dye and mordant, it combines with the pattern of the silk, and due to the strength of repeated attachment, the item with the Hari silk pattern appears differently in the fruition stage and appears very clearly. Similarly, in the alaya itself, countless ripened habits are accumulated through the three actions of body, speech, and mind, which are good, non-good, and immovable, although they are not clearly visible in the causal stage, when any of the three actions becomes powerful and is awakened by external conditions, such a difference in fruition arises, and from that previous habit, the ripened result appears. Just like the example, although it is not clear in the causal stage, in the fruition stage, the heavens and the hells will
Chinese
根据显现来推测，也能认识到因的体性。第四，从“气味的来源”到“对他人来说，那是其他的延续”之间所讲的是：虽然阿赖耶识没有习气，但有能熏染习气的例子。如果说，然而基没有办法被习气熏染，因为这两者自相的体性不同。即使不同，也能被熏染。例如，大蒜的气味，这种难闻的气味在其他事物上产生，也是因为大蒜的气味原本就在碗里没有。如果大蒜长时间被捣烂，大蒜的气味就会附着在碗上，即使没有大蒜，碗也会有大蒜的味道和气味。大蒜和碗的体性不同，是不相容的，是不同的，因也不同，各自独立，虽然是不同的，但长时间下来也能被熏染，就像碗沾染了大蒜味一样，阿赖耶识无记的本身，对于他人来说，善恶习气被记述，那些的延续也变成了其他的。即使那样，由于无明的力量，运用了六识的许多行为，习气可以被熏染，阿赖耶识也显现得与习气相符。第五，从“任何的体性”到“随着处境和时机而改变”之间所讲的是：阿赖耶识既是因也是果的例子是什么呢？例如，像成熟的苹果一样，在任何体性上都是一样的，但它也是处境和时机的法则，前者的果变成后者的因，就像阿赖耶识具有习气的体性，也是刹那间在那延续中一样，前者是果，后者是因，与善与不善的行为相符，在高处和低处等等，随着处境和时机的因缘而改变，显现出各种各样的状态。黑暗在哪里聚集的答案虽然没有在这里抓住，但在前面已经说过了。第十二，从“任何的习气”到“执持行境者”之间所讲的是：习气清净的例子是：任何瑜伽士的智慧，如果习气的障碍完全被清除，生起非常清净的智慧，例如，就像晴朗的天空，太阳升起，所有的景象都变得清晰一样，阿赖耶识和习气